{ "metadata": { "title": "Haydock Catholic Bible Commentary", "language": "en", "year": "1859", "translator": "Rev. George Leo Haydock", "edition": "transcription of the 1859 Edward Dunigan edition", "source_url": "https://gitlab.com/JohnBlood/haydock", "download_url": "https://gitlab.com/JohnBlood/haydock", "source_sha256": "7cecfda2a0a1d612f7d7c70ceb555959a811818a6ef59a89cc96519548e14f63", "license": "Haydock's commentary was published in 1859 and is public domain; this transcription asserts no copyright, and a transcription of public-domain text creates no new copyright in that text.", "date_parsed": "2026-aug-24", "structure": "books -> chapters -> notes; prefaces", "corrections": [ "Each chapter in this transcription opens its commentary with a bold \"Notes & Commentary:\" line, dividing it from the Bible text printed above. That line is the transcriber's, not Haydock's, so we drop it." ] }, "books": { "1ch": { "book": "1ch", "intro": [ { "text": "THE FIRST BOOK OF PARALIPOMENON.", "center": true }, { "text": "INTRODUCTION." }, { "text": "These Books are called by the Greek Interpreters, Paralipomenon; (Paraleipomenon,) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibré Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner)" }, { "text": "The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet)" }, { "text": "The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock)" }, { "text": "Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?\" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet)" }, { "text": "\"Without it, a person would in vain pretend to understand the Scriptures.\" It is \"an epitome of the Old Testament,\" and \"explains many difficulties of the gospels.\" (St. Jerome)" }, { "text": "The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet)" }, { "text": "The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)" } ], "intro_slug": "id925.html", "chapters": [ { "chapter": 1, "slug": "id926.html", "header": "1 Paralipomenon i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Seth.\u0002 Protestants, \"Sheth, Enosh, Kenan:\" but in Genesis they agree with us, which shews that the translator of the two different books is different, and that there is a want of uniformity in the plan adopted by king James I. (Haydock) --- The posterity of Cain is neglected, as it all perished in the deluge. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Noe\u0002 begot \u0001Sem, Cham,\u0002 and \u0001Japheth.\u0002 (Haydock) See Genesis x. The author passes lightly over some of the descendants of the two latter, as he had David's genealogy principally in view." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Riphath.\u0002 Hebrew begins with D. (Calmet) --- But the Protestants correct it (Haydock) according to the book of Genesis and the Septuagint. The two letters are very much alike." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dodanim.\u0002 Hebrew has R, conformably to the Samaritan copy of Genesis, and the Septuagint translate the Rhodians. Yet Dodanim seems more accurate, (Calmet) and is retained by the Protestants. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Earth,\u0002 first establishing the monarchy of Babylon, and building the castle. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Philistines,\u0002 a colony from Crete." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Hus\u0002 and \u0001Hul\u0002 were the immediate sons of Aram, as well as....\u0001Mosoch,\u0002 or \u0001Mes;\u0002 (Genesis x. 23.; Calmet) so that there seems to be here some transposition. (Du Hamel)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sale.\u0002 The Roman Septuagint omits ver. 11 to 17, and ver. 18 to 24, having only, (17) \"The sons of Sem, Ailam and Assur; (24) and Arphaxad, Sala.\" (Haydock) --- But the other copies here insert Cainan, as the father of Sale. See Genesis x. 24. (Calmet) --- It is a matter of great doubt whether he ought not to be inserted, Luke iii. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sem\u0002 begot \u0001Arphaxad.\u0002 (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Concubine.\u0002 She was his lawful wife, but of an inferior degree, and such were called concubines. (Challoner) --- She has the title of \u0001wife\u0002, Genesis xxv. 1. --- \u0001And the sons of Dadan,\u0002 &c., seems to be copied from Genesis, as the addition is not found in many Latin manuscripts, no more than in the Hebrew or Septuagint. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001And by.\u0002 This serves to explain the difficulty; as Thamna would otherwise seem to be a daughter of Eliphaz, though we know she was his concubine, Genesis xxxvi. 12. (Haydock) --- The Hebrew, Roman Septuagint, Syriac, and Latin, suppose that Thamna was the brother of Amalec; but the Alexandrian Septuagint has, \"Now Thamna, the concubine of Eliphaz, bore Amalec.\" Arabic, \"And Thamna, who was the concubine of Eliphaz, the son of Esau, bore him Amalec,\" which seems to be the true reading. (Kennicott) --- Hebrew, \"And Timna and Amalek,\" (Protestants; Haydock) which confounds the sense. (Mariana) (Du Hamel)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Seir,\u0002 not Esau, but the Horrite, (Genesis xxxvi. 20.; Menochius) which is added in order to explain the origin of Thamna. (Du Hamel)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Dison.\u0002 We must add Oolibama, Genesis xxxvi. 25." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Hamram.\u0002 In Genesis \u0001Hamdan.\u0002 Two letters have been mistaken since the Chaldean characters have been adopted. (Calmet) --- On this occasion, we may briefly remark, 1. The most learned fathers have admitted such mistakes in Scripture: yet these are not to be corrected by each one's private judgment, but we must all abide by the determination of the Church, which is plainly appointed for our guide in the infallible word of God. 2. To obviate the objections of infidels, respecting the apparent contradictions of Scripture, particularly in these books, we must observe that many people and places had different names; 3. And those who had the same were really distinct. 4. Frequently also grandchildren, and those who have been adopted, are mentioned as the immediate offspring. 5. Some mysterious numbers are specified, as fourteen in the genealogy of Christ, though the history allows more. 6. Odd numbers are sometimes neglected. 7. Often a part is put for the whole, or on the contrary; as Christ is said to have been dead three days, though he was only one whole day and part of two others: and in the reigns of different kings, in the same year, the different parts are assigned to each, as a whole year. 8. Sometimes two reigned together, as Joathan ruled while Ozias was still living, (4 Kings xv.) and so both reigns are sometimes counted, and, at other times, their respective years. 9. The interregnums are either omitted in calculations, or added to the years of the next ruler. 10. Only the years that a person governed well are sometimes noticed, as Saul is said to have reigned two years, (1 Kings xiii.) though his administration continued much longer. Some of these rules may be applied to most of the scriptural difficulties, as the spirit of God could not dictate any falsehood. At the same time we must be forced to acknowledge that the Scriptures are \u0001hard to be understood,\u0002 2 Peter i. 20., (Worthington) and iii. 16.; and this may serve to exercise the genius, and to humble the pride of man. (Haydock)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Israel.\u0002 The same remark had been made in Genesis xxxvi. 31. It is wonderful that the author of this work gives us no further information, when so many revolutions had since occurred. (Calmet) --- But he might content himself with repeating the words of Moses. (Haydock) --- The eight kings here specified must have reigned each 50 years, which is not impossible. David conquered the country under Adad." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001River.\u0002 Euphrates is commonly so designated. See Genesis x. 11. (Calmet) --- Pagnin translates, \"from the river Rohoboth.\" (Du Hamel)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Mezaab.\u0002 It is unusual for the Scripture to mark so particularly the genealogy of a woman. We might translate the Hebrew, \"a native, \u0001or\u0002 who was a native of Mezaab,\" which is probably the same with Dizahab, \"abundance of gold,\" Deuteronomy i. 1. Mezaab signifies, \"waters of gold,\" (Calmet) or \"whose is gold,\" whence some infer that the woman was very rich, (Lyranus) or had discovered the art of drawing gold thread. (Abulensis) --- It is more probably a proper name. (Menochius)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Kings.\u0002 Hebrew, \"Adad also died, and the dukes of Edom were duke Thamna, &c. (Haydock) --- This, and the following names, designate the place of their residence. (Menochius) --- The same forms of government prevailed in Idumea, as among the Hebrews, who had judges or dukes, then kings, and, after the captivity, dukes, till the time of the Machabees. (Tirinus)" } ] }, { "chapter": 2, "slug": "id927.html", "header": "1 Paralipomenon ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel,\u0002 \"seeing, \u0001or\u0002 valiant with God,\" was before called Jacob, or \"a supplanter,\" Genesis xxxv. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Aser.\u0002 They are not placed in the order of their birth. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Her.\u0002 The crime for which he was punished is not specified in Scripture. (Calmet) --- The Rabbins say that he was so enamoured of the beauty of his wife, that he treated her in the same manner as Onan did afterwards. (Cassian viii. 11.) --- It is supposed that he was slain by a devil, (Calmet) like the (Tirinus) impure husbands of Sarai, Tobias vi. 14. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Zamri,\u0002 or Zabdi, Josue vii. 1. --- \u0001Etham.\u0002 Similar names occur [in] 3 Kings iv. 30. But they seem to have been different persons." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Achar,\u0002 alias Achan, (Josue vii.; Challoner) which was his real name, as the former was given him (Calmet) in consequence of his having \"troubled\" Israel. (Du Hamel) --- One letter may have been mistaken. (Worthington) --- It may seem more probable that Achar, which appears invaribly in the Vatican Septuagint and Syriac, is the proper name. (Kennicott) --- \u0001Anathema,\u0002 the thing devoted or accursed, viz., the spoils of Jericho. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ram.\u0002 He is commonly called \u0001Aram.\u0002 But it is to be observed here, once for all, that it was a common thing among the Hebrews for the same person to have different names: and that it is not impossible among so many proper names, as here occur in the first nine chapters of this book, that the transcribers of the ancient Hebrew copies may have made some slips in the orthography. (Challoner) --- \u0001Juda.\u0002 Probably the first, appointed by Moses in the desert, Numbers i. 7., and vii. 12." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Salma.\u0002 Septuagint have \"Salmon,\" as it is written [in] Ruth iv. 20., and Matthew i. 4." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Seventh.\u0002 Syriac and Arabic add, \"Eliu, (chap. xxvii. 18.) and the eighth David.\" It appears, in effect, the Isai had eight sons, and that David was the youngest, 1 Kings xvi. 10., and xvii. 12. The Rabbins suppose that one was only adopted, namely, Jonathan, the son of Samma, noted for his prudence and valour, 2 Kings xiii. 3., and xxi. 21. (Calmet) --- One might die in his youth, and be therefore omitted, (Tirinus) as he had done nothing memorable. (Du Hamel) --- The Scripture does not always specify the full number. (Abulensis)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sarvia.\u0002 The honour shewn to the sisters of David is unusual. The father of the three valiant children of Sarvia is no where specified." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ismahelite,\u0002 or more correctly, \"Jethra, of Jezrahel;\" (2 Kings xvii. 25.) though the Hebrew and Septuagint in that place read \"Israelite,\" which would be a trifling remark; and it is improbable that Isai would give his daughter to a descendant of Ismahel. (Calmet) --- The person might, however, have resided among them. (Du Hamel)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Caleb,\u0002 alias Calubi, ver. 9. (Challoner) (Worthington) --- He is different from Caleb, the son of Jephone. --- \u0001Took,\u0002 &c. Hebrew, \"begot Azuba, Ischa, and Jerioth;\" or rather with the Septuagint, \"took to wife Gazuba and Jerioth.\" (Calmet) --- Syriac and Arabic, \"Caleb had Jerioth by his wife Azuba.\" We know that the latter was his wife, (ver. 19.) and this seems to be the true reading. As \u0001ath\u0002 signifies \"of or from,\" (Noldius) the Hebrew only requires a small correction. As it stands at present, it means, \"Caleb begot Azuba, a woman, (or wife) and Jerioth.\" Protestants supply, \"begat \u0001children\u0002 of Azuba, \u0001his\u0002 wife, and \u0001of\u0002 Jerioth.\" (Kennicott) --- \u0001Her sons.\u0002 The original determines us to read \u0001her,\u0002 instead of \"\u0001his,\u0002\" as \u0001ejus\u0002 would as naturally be understood. If Jerioth was not the wife, she seems to have been the daughter of Caleb; as \u0001Jaser,\u0002 &c., were his \u0001sons.\u0002 (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bezeleel,\u0002 the famous artist, (Exodus xxxi. 2.; Calmet) or a different person. (Du Hamel) --- The Rabbins, who confound Caleb with the son of Jephone, say that he espoused \u0001Ephrata,\u0002 or Mary, the sister of Moses, when he was ten years old, that Ur and Uri had each a child at eight, and the Bezeleel began to work at the tabernacle before he was nine years old. (Lyranus) --- But this is extravagant, and the Bezeleel here mentioned was of the family of Hesron. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Machir,\u0002 grandson of Joseph, whose descendants occupied part of \u0001Galaad,\u0002 (Haydock) of which he is styled the \u0001father,\u0002 or prince. (Menochius) --- The daughter of Machir was probably an heiress, and Segub dwelt with his mother's tribe. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Aram.\u0002 Protestants add \"with the towns of Jair from them,\" the former possessors; (Haydock) or Gessur assisted Aram (Syria) in attacking Israel, 4 Kings x. 32. (Calmet) --- \u0001All these\u0002 villages. Protestants supply, \"\u0001belonged to\u0002 the sons.\" Septuagint, \"\u0001were\u0002 of the sons.\" All these were dependencies of Machir, \"prince\" of Galaad; in which sense \u0001father\u0002 is taken, ver. 24. (Menochius) --- \u0001Sons\u0002 often denote nephews, &c. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Hesron.\u0002 Perhaps it ought to be Azuba, ver. 19. Hebrew, \"and after Hesron was dead, in Caleb-ephrata, then Abia, the wife of Hesron, bore him a (posthumous) son, Ashur, the father of \u0001those who dwelt at \u0002Thecua.\" He could not reside there himself no more than Caleb did at Bethlehem, which some, without proof, pretend was called Caleb-ephrata. The Septuagint agree with the Vulgate. They may signify that Caleb went to the town of Ephrata. But the son of Hebron[Hesron?] certainly never resided at Bethlehem. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And,\u0002 is not in Hebrew. \u0001Achia,\u0002 which may also signify \"her sister.\" Septuagint, \"brother.\" Others take (Calmet) Achia to be the first wife of Jerameel. (Jansenius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Oholai,\u0002 a daughter, (ver. 34.; Tirinus) unless this son died before his father. (Vatable)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Caleb,\u0002 or Calubi, ver. 9. Ziph, Maresa, and Hebron, are the names of towns, as well as of men. The descendants of Mesa inhabited Ziph, and those of Maresa dwelt at Hebron. The same remark will hold good in other places, where the names of places are put for those who occupied them. (Calmet) --- \u0001And the sons.\u0002 Hebrew, \"and of the sons of Maresa.\" (Vatable) --- But it may be as well explained in the sense of the Vulgate. Septuagint, \"Marisa, his first-born. He was the father of Ziph, and the sons of Marisa, of the father of Hebron.\" --- \u0001Father.\u0002 Literally, \"of the father,\" \u0001patris Hebron.\u0002 (Haydock)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Jahaddai.\u0002 His name occurs not before. Some suppose he was the son of Mosa: perhaps a verse may be lost, as the Syriac and Arabic pass over this and the two following verses." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Achsa,\u0002 different from Axa, the grand-daughter of Jephone, Judges i. 12. (Haydock) --- Both had daughters of the same name. (Du Hamel)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Caleb,\u0002 grandson of Calubi. (Vatable, &c.) --- Sobal, his descendant, was prince of those who established themselves at Cariathiarim. (Calmet) --- The Alexandrian Septuagint seems rather to assert that he was son of Hur, as well as those who follow. \"The sons of Hur....Sobal....Salomon, father of Baithlammon, father of Bethleem.\" But the editions vary. (Haydock)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001He that saw,\u0002 &c. The Latin interpreter seems to have given us here, instead of the proper names, the meaning of those names in the Hebrew. He has done in like manner, ver. 55., (Challoner) and in many other places. (Du Hamel) --- Hebrew, \"had sons, \u0001haroe cha hamenuchoth,\u0002 (Haydock) or \u0001Raia,\u0002 Roeh, (chap. iv. 2.) and Chazi \u0001of the canton\u0002 of Menuchat, near Gabaa, chap. viii. 6., and Judges xx. 43. Septuagint mention Manocho, Josue xv. 60. --- We may also translate \"the father of Cariathiarim, the prince of half Manuchat, had sons who peopled different cities.\" It seems too harsh to call a man \"half the place of rest,\" or \"seeing from the moiety of rest,\" though the Hebrew has this literal signification. The Septuagint give proper names, (Calmet) \"Araa, Esei, Ammanith,\" (but [in] ver. 55, half of Manath) and the Protestants, \"Haroeh \u0001and \u0002half of the Manahattites.\" (Haydock) --- Sobal left to his descendants half the country which he had quietly occupied." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Kindred.\u0002 Septuagint, \"Oumasphas.\" (Haydock) --- \u0001Esthaolites.\u0002 All these places were in Juda, (Calmet) or perhaps (Haydock) the two last in Dan, (Menochius) or occupied by both tribes. (Abulensis, q. 8.)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Salma,\u0002 or Salmon's descendants, peopled Bethlehem, &c. --- \u0001Crowns.\u0002 Valiant heroes who assisted Joab to gain crowns. (Worthington) --- Hebrew, \"Hateroth,\" the house (Alexandrian Septuagint, of the house of Jobab) \u0001of Joab;\u0002 (Haydock) perhaps the famous general who had land near Absalom's, on the frontiers of Ephraim, where Ataroth was situated. --- \u0001And half.\u0002 Hebrew, \"half of the Manahethites.\" Protestants (Haydock) or \"of Menuchat, towards Zarai.\" The author seems purposely to mention to whom the cities at first belonged, that the right owners might be reinstated in their possessions, at their return from Babylon. (Calmet) --- This verse may specify six towns, Bethlehem and Netophat, (Haydock) Beth-Joab, Chatsi, Manachti, and Atsothi." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Scribes,\u0002 learned in the law. (Menochius) --- \u0001Singing,\u0002 &c. The different professions of the Rechabites are here given, instead of proper names, (Calmet) which the Vatican Septuagint retains---Thargathiim and Samathiim, Sochathim. --- Hebrew \u0001Tirhathim,\u0002 \"porters;\" (Chaldean) \u0001Shimhathim,\u0002 \"the obedient;\" \u0001Sucathim,\u0002 \"the inhabitants of tents;\" \u0001Calor,\u0002 \"the heat,\" as the Hebrew \u0001Chamath\u0002 (Protestants, Hemath) signifies. The Cinites dwelt on the south of Juda, for which reason they are probably here mentioned, though some of them also inhabited \u0001Jabes \u0002Galaad, while the Rechabites dwelt in tents, (Haydock) and were perhaps employed as \u0001porters\u0002 in the temple. (Calmet) (Jeremias xxxv. 5, 19.)" } ] }, { "chapter": 3, "slug": "id928.html", "header": "1 Paralipomenon iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hebron,\u0002 during the seven years that he reigned there over Juda. (Menochius) --- \u0001Jezrahel,\u0002 a city of Juda, less noted than the one in Issachar. --- \u0001Daniel,\u0002 or Cheliab, 2 Kings iii. 3." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Aggith.\u0002 The mother of Adonias is styled Haggith elsewhere in the Vulgate. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001His wife\u0002 also. (Tirinus) --- This title refers to all the preceding. (Sanctius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Solomon\u0002 is put last, though the eldest, because of his genealogy is to be continued. Some think that the three others were the sons of Urias, adopted by David, as Solomon styles himself an only son; (Proverbs iv. 3.) but that only means singularly beloved, and an heir, (Calmet) as David had certainly another child by Bethsabee, who died in his infancy. (Tirinus) --- \u0001Bethsabee.\u0002 Syriac and Arabic, \"Bersabee.\" Hebrew, \"Bathshuah,\" all erroneously. --- \u0001Ammiel,\u0002 or \u0001Eliam,\u0002 (2 Kings xi. 3.) as the same man had two names, (Calmet) or, in this instance, we must allow a transposition. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Elisama,\u0002 or Elisua, chap. xiv. 5. (Calmet) --- Hebrew substitutes Elishama and Eliphelet, and Nogah, the last name being \"an evident corruption of Nepheg, and the two former being taken in too soon, and still repeated, \"in their proper places.\" The Vatican Septuagint is likewise interpolated, (2 Kings v. 14., &c.) by the insertion of eleven names from another version, and two names are twice repeated, so that we have 24 sons of David instead of 11. (Kennicott)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Noge;\u0002 called Noga, (chap. xiv. 6.) and omitted entirely in the book of Kings. Eliphaleth being twice mentioned in this book, has made some conclude that David's first son of this name died in his youth; (Calmet) which may be said of Elisama also. (Sa)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eliada,\u0002 or Elioda, (2 Kings v. 16.) styled Baaliada, (chap. xiv. 7.; Calmet) as both have the same meaning, \"God's, \u0001or\u0002 the Lord's knowledge.\" (Haydock) --- \u0001Nine,\u0002 excluding the children of Bethsabee. In 2 Kings there are only seven, or, with the sons of Bethsabee, eleven. There must be a mistake in one place, unless the book of Kings only specifies those who were then alive. (Vatable) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The concubines.\u0002 The inferior wives. (Challoner) --- Some of the preceding sons were born of such, ver. 6., &c. --- \u0001Thamar.\u0002 She is the only one whose name is mentioned, but David had other \u0001daughters,\u0002 2 Kings v. 13." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Johanan,\u0002 who is not mentioned in 4 Kings xxiii., and xxiv. Some think that he died young, (Tostat) or in battle with his father, against Pharao. (Pradus.) --- \u0001Joakim,\u0002 or Eliacim, possessed the throne after Joachaz, or \u0001Sellum,\u0002 (Calmet) which name signifies \"confusion,\" and was given to all the sons of Josias. (St. Jerome) --- Then came Joachin and Sedecias, whose proper name was Matthanias. (Haydock) --- Joakim is passes over by St. Matthew. (St. Jerome, ibid.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jechonias,\u0002 who is called also Joakim, (Worthington) and Cenias in Hebrew, Jeremias xxii. 28. (Calmet) --- Both the son and the grandson of Josias go under the name of Jechonias, Matthew i. 11. (Barradius i. 5. 16.) (Menochius) --- \u0001Sedecias.\u0002 If this be the same with the king, \u0001was born\u0002 must signify succeeded, as we know that Joakim was not the father of Sedecias. (Grotius, &c.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Asir,\u0002 means a \"prisoner,\" so that we might translate, Hebrew ,\"and the sons of Jechonias, the prisoner, (at Babylon, 4 Kings xxiv. 15.) were Salathiel.\" (Calmet) --- Protestants, \"Assir, Salathiel his son.\" (Haydock) --- Some think that the following were the adopted children, or successors of Jechonias; as St. Luke (iii. 24.) insinuates that Neri was the father of Salathiel, and Jeremias (xxii. 30.) seems to declare that Jechonias should have no children. But he means such as should sit on the throne, as he explains himself, and St. Matthew (i. 12.) expressly says, \u0001Jechonias begot Salathiel.\u0002" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Melchiram,\u0002 &c., born of Salathiel. (Calmet) --- \u0001Sama.\u0002 Septuagint, \"Osamo and Nabadias.\" Protestants, \"Hosahama,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Phadaia,\u0002 called also Salathiel, (Matthew i. 12.) or these two brothers had each a son named Zorobabel. The grandson of Salathiel was called Abiud, and that of Phadaia, Mosollam, (Menochius) unless these were the same person. (Sa) --- Phadaia, son of Salathiel, and father of Zorobabel, left his son to the care of his brother Salathiel, who was therefore accounted the father of Zorobabel too. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Son.\u0002 Hebrew, \"sons of Hananias, Phaltias, and Jesacias, the sons of Raphias, the sons of Arnan,...(22) the sons of Sechenias, Semeia, &c.\" But the Septuagint and Syriac have read in a more intelligible manner, (Calmet) intimating that these people were lineally descended from each other, (Haydock) while the Hebrew leaves us ignorant of the names of the sons of Rephaias, &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Six.\u0002 Counting the father in the number. (Challoner) --- Hebrew \u0001shisha,\u0002 or \"six.\" Sixtus V with several manuscripts, Gothic edition, &c., take it improperly for the name of a man. (Calmet) --- Semeia and his five sons are attributed to Sechenias. (Worthington) --- Others think that a name has been lost. (Castalion)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Oduia,\u0002 the 12th from Zorobabel, which shews that this has been inserted since the time of Esdras, and that the author was very careful to preserve the genealogical tables, as it was not known from what family of the descendants of David the Messias should be born. (Calmet) --- St. Matthew gives us a different genealogy. (Du Hamel) (Calmet)" } ] }, { "chapter": 4, "slug": "id929.html", "header": "1 Paralipomenon iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Charmi,\u0002 the great-grandson of Juda, by Zara and Zamri, Josue vii. 1. --- Junius takes him to be the same with Calubi, (chap. ii.) father of \u0001Sobal.\u0002 This seems to be transcribed from another ancient register of the family of Juda, and designed to shew where the principal men had resided. (Calmet) --- Only the chiefs are specified. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sarathi,\u0002 who peopled Saraa. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Posterity.\u0002 So all the ancient versions seem to have read \u0001boni,\u0002 instead of the present Hebrew \u0001abi,\u0002 which literally means, \"and these are the father of Etam.\" If words ever wanted sense, they do so here. (Kennicott) --- Etham is perhaps the name of a town. (Malvenda)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ethnan.\u0002 Some would insert \"and Cos,\" to connect this with the following." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cos.\u0002 Perhaps (Calmet) the same with Cenez, ver. 13. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Jabes.\u0002 That is, \u0001sorrowful.\u0002 (Challoner) --- There seems to be something wanting, as we are not informed who were the brethren of Jabes. (Calmet) --- This name he received from his mother, while his father Cos, called him Othoniel. (Estius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For.\u0002 To reward his piety and vow. Othoniel obtained Cariath-sepher, and Axa, the daugher of Caleb, Josue xv. 17. (Calmet) --- Jabes imitated holy Jacob, (Genesis xxviii.) and both desired temporal blessings, for their advancement in virtue. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Caleb.\u0002 Hebrew, \"Celub,\" different both from Calubi and the son of Jephone, ver. 15. (Calmet) --- \u0001Brother,\u0002 &c. Septuagint, \"father of Ascha,\" which would seem to make him the same with the latter." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001City.\u0002 Hebrew, \"Hir-Nachash.\" (Haydock) --- The latter term denotes \"copper or a serpent.\" We know not where this city was situated, no more than Recha. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Othoniel,\u0002 first judge. (Haydock) --- He was brother, or rather cousin, of Caleb. See Josue xv. 17." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Artificers.\u0002 Hebrew \u0001Charashim,\u0002 which means various sorts of \"workmen,\" (Calmet) or \"father (prince.; Menochius) of Ge-Harasim, for,\" &c. (Calmet) --- Under this lord the artificers dwelt who built the temple. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Caleb,\u0002 so memorable (Calmet) for this fidelity, Numbers xii. 30., and xxxii. 12. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Judaia,\u0002 a second wife, of his own nation. By the first, from Egypt, Mered had Miriam, &c. Some words seem to be lost, which render it doubtful to whom Judaia was married." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Odaia,\u0002 perhaps the same with Judaia, (Calmet) as the Septuagint read. --- \u0001Who was.\u0002 Hebrew and Septuagint, \"Machatha,\" (Haydock) a place to the north of Basan, far from the limits of Juda, whence we should, perhaps, read Menuchat, as chap. ii. 52, 54." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Her. Hitherto we have seem the possessions of the descendants of Phares. Those of Her inhabited the country rendered famous by the exploits of Samson with the jaw bone, Judges xv. 9. (Calmet) --- The first-born of Sela was called Her, after his unfortunate uncle, Genesis xxxviii. 7. (Haydock) --- That wrought. Septuagint take it for a proper name, \"Ebdath.\" Hebrew, Beth-habodath habuts, \"the house of the byssus, or fine linen manufacturers in Beth-Ashbáah,\" (Haydock) which is, perhaps, the same with Beersabee, \"the well of swearing,\" Genesis xxi. 31. (Calmet) --- Oath. The Latin word juramenti, might be retained here, as well as Calor, chap. ii. 55. See 2 Kings xxi. 19. Septuagint read, \"Esoba,\" as the proper name of a place. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001He, that made,\u0002 &c. viz., \u0001Joazim,\u0002 the meaning of whose name in Hebrew, is, \u0001he that made the sun to stand.\u0002 In like manner the following names, \u0001Lying,\u0002 (Cozeba) \u0001Secure,\u0002 (Joash) and \u0001Burning,\u0002 (Saraph) are substituted in place of the Hebrew names of the same signification. (Challoner) --- The first etymology is not perfectly accurate, as Jokim means simply, \"he made to stand;\" Jachin, the pillar which Solomon erected, has the same import. (Haydock) --- Some injudicious person seems to have placed \u0001the sun\u0002 in the margin, whence it has crept into the text. (Tirinus) --- It might be occasioned by the fable of the Rabbins, who assert (Haydock) that Elimelech wrought the like miracle as Josue, to convince the people of Bethlehem of the necessity of being converted; but, finding them incorrigible, denounced a famine, which forced him to retire with his family into the country of Moab. (St. Jerome, Trad., &c.) --- Elimelech died in that country; but these four descendants of Sela retired, probably, along with him, and returned afterwards to \u0001Lehem,\u0002 or Bethlehem, as it is customary to omit a part of a word. (Tirinus) --- This town was peopled by different branches of Juda's family, ver. 4., and chap. ii. 54. (Calmet) --- \u0001Lahem,\u0002 &c. Septuagint seem to leave the original terms: \"he made them return to Abedderim Athoukiim.\" --- \u0001Who returned,\u0002 is also left as a proper name by the Protestants, (Haydock) &c. \"And Jasubi Lehem.\" (Vatable) (Menochius) --- It is not easy to decide, when the Hebrew words should be translated. --- \u0001Old.\u0002 Hebrew, \"and ancient words;\" (Haydock) records, shewing where these families resided, (Calmet) unless this be also the name (Haydock) of a place. (Septuagint)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Potters.\u0002 Hebrew \u0001yotserim,\u0002 may also designate some family, as it seems improbable that the \u0001princes,\u0002 in Moab, should be reduced to so mean a condition. But we have many examples of such a fall; (Haydock) and it is supposed, that these descendants of Sela were employed by the \u0001king\u0002 of Babylon, at Nethaim and Gadera. (Calmet) --- \u0001Hedges.\u0002 These are the proper names of the places where they dwelt. In Hebrew, \u0001Netahim\u0002 and \u0001Gedera.\u0002 (Challoner) --- Septuagint, \"Ataim and Gadera.\" (Haydock) --- The correct Roman edition of the Vulgate prints these words, \u0001plantationibus et Sepibus, \u0002with large letters, to imply as much. (Menochius) --- \u0001King;\u0002 David. (Sa) (Menochius) --- Many of the tribe of Juda attended David, while he was forced to flee before Saul, and to hide himself in unfrequented places. Some of them might be these \u0001Yotserim,\u0002 or they might follow the profession of \u0001potters.\u0002 (Haydock) --- \"With the king they were powerful in his kingdom, and dwelt there.\" (Septuagint) (Haydock) --- The Vulgate often gives the meaning of proper names. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Namuel,\u0002 or Jamuel, Genesis xlvi. 10. --- \u0001Jarib;\u0002 perhaps the same with Sohar, (Menochius) unless the latter be Zara, or Zare, Numbers xxvi. 12. These genealogies seem different; but the same person (Calmet) might have many names. (Du Hamel)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Juda,\u0002 probably, not even in the following cities, which they inhabited along with them. This tribe of Simeon was always the weakest, and kept close to Juda. See Numbers xxvi. 14." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Bathuel\u0002 appears to be the same with Bethulia, Judith vi. 7. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001David,\u0002 who had Siceleg given to him, 1 Kings xxvii. 6. (Haydock) --- After the schism, Juda straitened the tribe of Simeon; so that it was forced to seek for other habitations in Gador, under Ezechias, ver. 39., &c. (Calmet) --- It could no longer reside among those of the tribe of Juda, (Du Hamel) and acknowledge another king. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Baal,\u0002 or Ballath, Josue xix. 1. --- \u0001Distribution.\u0002 Hebrew and Septuagint, \"and their genealogy.\" (Menochius) --- \u0001Katalogismos,\u0002 may as well have the former signification, \"their class;\" (Haydock) though the sequel seems to determine it in the latter sense. (Du Hamel)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Mosabab.\u0002 This and the following princes joined their forces, to conquer fresh territories from Gador, (Haydock) or Gadara, near Joppe, (Strabo xvi.) which had been long in the possession (Haydock) of the Egyptians, (ver. 40.; Calmet) or Philistines. (Malvenda)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Cham.\u0002 It is not certain that the Philistines, who came from the country of the Casluim, were descendants of Mezraim, Genesis x. 14. But it is very clear that the Egyptians sprung from Cham, Psalm lxxvii. 51." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Inhabitants.\u0002 Septuagint, \"and the Mineans.\" Hebrew \u0001meyenim,\u0002 \"the inhabitants of Maon,\" in Arabia. See Judges x. 11. Syriac and Arabic, \"the fountains.\"" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Jesi;\u0002 perhaps Asaia, by the transposition of one letter; (ver. 36.; Calmet) or these chiefs were remote descendants of Jesi, ver. 20. (Haydock) --- The expedition probably took place about the same time as the preceding, to avoid the attack of the Assyrians, or of Juda, by retiring farther into Arabia. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Escape\u0002 the arms of Saul, or of David. (Du Hamel) --- \u0001Day.\u0002 It seems, therefore, that they escaped captivity, having abandoned their own country; or this was taken from a record, which had been made before that event, and is here inserted by Esdras; though, when he wrote, these Simeonites might have experienced the fate of their brethren, who were led captives in the 6th year of Ezechias. (Haydock)" } ] }, { "chapter": 5, "slug": "id930.html", "header": "1 Paralipomenon v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001First-born,\u0002 Genesis xlix. 4. (Worthington) --- He gives this reason for not beginning with him. (Calmet) --- \u0001And he.\u0002 Protestants, \"and the genealogy is not to be reckoned after the birth-right.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Accounted to Joseph,\u0002 viz., as to the double portion, which belonged to the first-born: but the princely dignity was given to Juda, and the priesthood to Levi. (Challoner) --- Yet it is not certain that the latter dignity formed a part of the birth-right, (Genesis xxv. 31.) and the author takes no notice of it. (Calmet) --- The double portion seems to have been all the privilege, Deuteronomy xxi. 17. Septuagint, \"the blessing \u0001or\u0002 gift was Joseph's.\" Hebrew also does not specify \u0001princes,\u0002 but \"the leader,\" (Haydock) the Messias, (Syriac, &c.) and kings, from David till the captivity. (Calmet) (Genesis xlix. 4.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Joel.\u0002 It does not appear whether he was the son of the last, or of Henoch." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Beera,\u0002 This tribe continued to have princes of their own, after the division of the kingdom. Beera was in power when Thelgathphalnasar, or Theglathphalasar, took five tribes into captivity, 4 Kings xv. 29. Only twelve generations are mentioned to fill up about 750 years, from the leaving of Egypt. (Calmet) --- But Enoch must have lived much sooner, as the Israelites continued in that country at least 215 years. The princes are probably not all specified, as on other occasions. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Families,\u0002 when they were led captive into Assyria; (Menochius) or before, when the tribe was in a most flourishing condition. --- \u0001Princes.\u0002 Hebrew and Septuagint, \"prince.\" --- \u0001Jehiel.\u0002 Septuagint, \"Joel,\" ver. 4." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And.\u0002 So Hebrew, &c., as f he was one of the princes. But the Vulgate seems to begin a new sentence, \u0001Porro,\u0002 \"now Bala.\" The possessions of this man must have been very extensive, from the Euphrates till (Haydock) Baal-meon, within nine miles of Hesebon, (Eusebius) almost (Calmet) as far as the Jordan. (Tirinus) --- Bala, or his descendants, extended their conquests as far as the Euphrates, which had been promised to Israel; and, under Saul, conquered the \u0001Agarites,\u0002 who sprung from Agar. Syriac, &c., \"the Arabs of Sacca,\" or the Scenites, \"dwelling under \u0001tents,\u0002\" and inhabiting the Desert Arabia. The details of this war are probably given, ver. 19., &c. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cattle,\u0002 for which reason they desired to have this country, Numbers xxxii. 4. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Selcha,\u0002 not far from Jabok, Deuteronomy iii. 10. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Chief,\u0002 (\u0001in capite.\u0002) Septuagint, \"first-born.\" (Haydock) --- This list was made under Joathan, king of Juda, when Joel was at the head of the tribe of Gad. (Calmet) --- \u0001Basan,\u0002 the capital city, ver. 16. (Sa) (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And,\u0002 &c. Hebrew also, \"Achi, son of Abdiel.\" --- \u0001Chief,\u0002 like the preceding, each in their respective \u0001families.\u0002 (Calmet) --- They were relations (Haydock) of the same tribe. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Saron,\u0002 in Basan; (Josue xii. 18.) different from those vallies near Joppe, (Calmet) and between Thabor and Tiberias. (Eusebius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Israel.\u0002 Jeroboam II had been dead two years before Joathan was born: unless some of the numbers be incorrect; which seems very probable, 4 Kings xv. 5. Yet these registers might be made at different times, and one, perhaps, under Jeroboam I, as when any war seemed to threaten, the number of soldiers was to be known. (Calmet) --- It does not appear why the king of Juda is mentioned, as the people were not under his dominion, unless (Haydock) he was contemporary with Jeroboam II, as some assert. (Menochius) --- Yet the following expedition seems to have taken place while Israel was still faithful to God. (Haydock) \u0001By faith they overcame kingdoms,\u0002 Hebrews xi. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001But,\u0002 &c. Hebrew, \"and Jetur, &c., (20) and they were helped by God against them.\" (Haydock) --- Septuagint, \"they prevailed over them, and the Agarites,\" &c. The ancient, or higher Iturea, lay between Hermon and Manasses; but the lower, which Josephus includes under this name, took in the deserted possessions of that half tribe. (Calmet) --- The former (Haydock) extended from Jordan by Libanus, to the mountains of Tyre. (Menochius) --- \u0001And Naphis,\u0002 sons of Ismael, Genesis xxv. 13. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lord.\u0002 Very dreadful, and in obedience to God's orders. --- \u0001Captivity,\u0002 ver. 6. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Basan,\u0002 which belonged to Gad. (Haydock) --- In Josue (xvii. 5.) Basan and Galaad seem to be given to Manasses; but the former there denotes all the level country, from the Jabok to the Jordan, as Galaad is put for the mountains on the East. (Calmet) --- \u0001Great.\u0002 It would take thirty hours to travel from the torrent Jabok to Baal Hermon. (Adrichomius) (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Assur.\u0002 These princes were scourges in the hand of God, to punish the guilty. (Haydock) --- The former forced Israel to pay tribute; the latter carried many into captivity, 4 Kings xv. 19, 29., and xvi. 7. (Calmet) --- \u0001Lahela,\u0002 or Hala and Haber, cities watered by the river Gozan. --- \u0001Ara;\u0002 perhaps Rages, Tobias i. 16, &c. (Du Hamel)" } ] }, { "chapter": 6, "slug": "id931.html", "header": "1 Paralipomenon vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Levi.\u0002 The genealogy of the Levites is given with more exactitude than any of the preceding. Caath formed two branches, 1. the priests, descended from Aaron; 2. all his other children, who were simply Levites. (Calmet) --- Hence they are placed after the priests. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Isaar,\u0002 or Aminadab, ver. 22." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Abiu.\u0002 These died without children. The genealogy of \u0001Eleazar\u0002 is given, as his family enjoyed the pontificate a long time, while that of \u0001Ithamar\u0002 is neglected, (Calmet) as only Heli and a few others were raised to that dignity. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eleazar.\u0002 The nine following generations to Sadoc may be immediate. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Abisue.\u0002 He is mentioned no where else. Josephus ([Antiquities?] v. ultra) calls him Abiezer. (Calmet) --- Many of these high priests were very obscure. (Menochius) --- \u0001Ozi,\u0002 after whom Heli is supposed to have reigned, so that Zaraias and the three following were excluded, (Calmet) while Heli, and four of the same family of Ithamar, were acknowledged as high priests. (Tirinus) --- Abiathar was then forced to give place to Sadoc, (3 Kings ii. 26.; Haydock) whose family was in power at the captivity, ver. 15. (Tirinus) --- Nicephorus (ii. 4.) and Josephus ([Antiquities?] x. 11.) mention other high priests besides these. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Azarias.\u0002 Perhaps the same who is called Amarias, (2 Paralipomenon xix. 11.) as \u0001Johanan\u0002 is probably the illustrious Joiada, 4 Kings xi. 4." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001This\u0002 may refer to either. (Calmet) --- The Holy Ghost gives an encomium to Joiada, for re-establishing the divine worship, (Junius) or to Azarias, for withstanding the impious attempt of king Osias. (Estius; Tirinus, &c.) (2 Paralipomenon xxvi. 17. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sellum,\u0002 or Mosollam, chap ix. 11. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Went out,\u0002 into captivity, while his father was slain, 4 Kings xxv. 18. More than 22 priests would be requisite to fill up near 900 years. See Salien." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Gerson.\u0002 Hebrew here reads Gersom, though it had Gerson before, ver. 1." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The,\u0002 &c. This verse is repeated from ver. 2., as the author is now going to continue the genealogy of the Levites, in their natural order, (Haydock) to Samuel. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Jahath.\u0002 See ver. 42, 43. --- \u0001Zamma\u0002 springs from Semei, Jeth, Gerson, and has a son named Ethan, who has Adaia; as Zara begot Athanai, ver. 41. Almost all the names are rather different" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Asir.\u0002 While Core perished, his children were preserved, Numbers xvi. 30., and xxvi. 11. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Asir.\u0002 This name seems superfluous (ver. 36., and Exodus vi. 24.; Calmet) perhaps taken from the preceding verse. (Haydock) --- The two former were sons of Core, ver. 25, 37. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sophai, Nahath, \u0002and \u0001Eliab,\u0002 are called Suph, Thohu, (ver. 34.; Calmet) and Eliel. (Haydock) --- Sophai may be a surname of Elcana. (Poole) (Du Hamel)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Elcana, his son.\u0002 It seems necessary to supply, \"Samuel, his son,\" (Haydock) as he descended from the 3d Elcana. (Du Hamel)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Vasseni.\u0002 Some Latin copies subjoin \"Joel,\" who was the first-born, (ver. 33.) (La Haye) --- Vasseni means, \"and the second;\" which can hardly be considered as the name of the eldest son, tough some have taken it as such, in like manner as they have explained \u0001six,\u0002 chap. iii. 22. But then the \u0001v\u0002 ought at least to be omitted, (Calmet) as it is in the Vatican and Alexandrian Septuagint, \"Sani and Abia.\" (Haydock) --- Other editions insert \"Joel,\" with the Syriac and Arabic. (Calmet) --- This person had therefore either two names, or Joel has been omitted, and we should translate \"Joel and the second, Abia.\" (Menochius) --- These brothers acted so ill as judges, that the people took occasion to demand a king, 1 Kings viii. 3." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The singing.\u0002 Hebrew, \"the hands \u0001or\u0002 places of the canticle,\" the two tribunes on each side of the altar. Heman presided over the band in the middle, while Asaph directed those on the right, and Ethan those on the left, ver. 33, 39, and 44. (Calmet) --- \u0001Placed.\u0002 Hebrew, \"rested,\" as before David's time it had been carried about. He erected a tabernacle for it on Sion, and directed the Levites to attend in order, (chap. xxv.) so that some should be present every day (Menochius) to honour God, both by instruments and vocal music, while the priests performed their sacred functions with the utmost decency." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Heman.\u0002 Some families among the Levites were more distinguished than the rest, having authority to regulate the singers, and to give the tune. Hence many psalms are addressed to these masters of music. Yet from those titles we cannot surely infer that those psalms were composed by Asaph, &c. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Eliel.\u0002 Many of the genealogies do not seem to agree in these first 10 chapters, as some more obscure names have been passed over, (Menochius) or the people had different names, or, through the fault of transcribers, some alteration has taken place, which could hardly be avoided, without a constant miracle. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Brother,\u0002 or relation, though of the family of Gerson. He also followed the same profession as Ethan did, ver. 44." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Ethan\u0002 is also called Idithun (chap. xxv. 1, 8.[6.?]) in the Psalms. (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Brethren.\u0002 All the other Levites, who were not Cantors. (Menochius)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Offerings,\u0002 which is here the meaning of \u0001incensum;\u0002 as \"incense\" was not burnt on this altar, but only victims, Exodus xxix. 13." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Sadoc.\u0002 By God's ordinance Heli had been appointed. But the dignity still subsisted in Aaron's family. (Worthington) --- \u0001Achimaas,\u0002 who was pontiff in the days of Solomon. This genealogy had been brought down to the Captivity, ver, 3, &c.) which shews that the author give extracts from different records." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Suburbs,\u0002 or 2000 cubits round the city. See Josue xx., and xxi. (Calmet)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Of,\u0002 is not authorized by the Vulgate \u0001civitates,\u0002 but is added, to signify that all these 13 cities were not thus privileged. (Haydock) --- There were only six cites of refuge, of which \u0001Hebron\u0002 was one. See Josue xx. 7. (Calmet) (Menochius) --- Protestants, \"And to the sons of Aaron they gave the cities of Juda, \u0001namely,\u0002 Hebron,\u0001 the city of \u0002refuge.\" But \"such a licence to insert words at pleasure, cannot be allowed.\" Hebrew literally, \"they gave cities of Hebrew refuge, Hebron,\" &c. The \"sense absolutely disallows the word \u0001Judah,\u0002\" which is omitted , (Josue xxi. 13.) as well as in some Hebrew manuscripts in the Bamberg and Complutensian editions, and in those of Jablonski and Michaelis. --- \u0001Hari,\u0002 \"cities,\" ought to be \u0001hir,\u0002 \"a city,\" as only one is meant. We should also add with the Arabic and Syriac, and the parallel passage in Josue, \"and her suburbs,\" after Hebron. (Kennicott) --- \"Juda\" is not found in the Septuagint, &c.: and Buxtorf acted with little wisdom, when he thought he had sufficiently answered Capellus, by observing that the Masora declared the word to be authentic. (\u0001Anticrit.\u0002) It is a great misfortune that most of the printed Hebrew editions have been given under such influence; and that the Masorets have defaced so many manuscripts by their corrections. (Haydock) --- Hence they probably burnt all the first edition of Naples, 1487, except part of a single copy, comprising the Cethubim given to Eton college by Dr. Pellet, which omits the word Juda. (Kennicott, Dis. i. p. 520-2)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Asan,\u0002 perhaps Jethnan, or Ain, Josue xv. 23., and xxi. 15. Syriac adds Ethra. (Calmet) --- \u0001Bethsemes.\u0002 Alexandrian Septuagint subjoins, \"Baither and its suburbs.\" (Haydock) --- All these cities were in the tribes of Juda and of Simeon. (Menochius)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001Almath.\u0002 Josue, \u0001Almon.\u0002 --- \u0001Thirteen;\u0002 but Geta and Gabaon are not here expressed, Josue xxi. 16, 17. (Calmet) --- Alexandrian Septuagint inserts, \"Labee,\" before, and \"Anchos, with its suburbs,\" after Anathoth, thus making 14; but these additional cities were not sacerdotal. (Haydock)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Out of.\u0002 We may supply, \"the tribe of Dan, Ephraim, &c.,\" as only two cities belonged to Manasses, Josue xxi. 25. (Calmet) --- Double that number was taken from the two other tribes. (Menochius)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Them.\u0002 The priests, ver. 54. (Du Hamel) --- \u0001Names.\u0002 Some being styled of the priests, (Calmet) other of the Levites, (Menochius) whose dominion as thus asserted. (Calmet)" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001The cities,\u0002 or rather \"some cities,\" as all were not in the tribe of Ephraim. (Haydock)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Of the.\u0002 Literally, \"cities to flee to, (\u0001or\u0002 of refuge) Sichem,\" (Haydock) which might induce some to suppose that all these cities were of this description; but, in reality, only Sichem had that privilege. (Calmet) --- Septuagint is liable to the same ambiguity. See ver. 57., (Haydock) Josue xx. 7., and xxi. 21." }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "\u0001Jecmaan,\u0002 or \u0001Cibsaim,\u0002 (Josue) as \u0001Helon\u0002 is put for \u0001Aialon\u0002 below. \u0001And of the tribe of Dan, Eltheco and Gabathon\u0002 is omitted. See Josue xxi. 23." }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Aner\u0002 and \u0001Baalam,\u0002 perhaps the same as \u0001Thanach\u0002 and \u0001Gethremmon,\u0002 which were given \u0001to the children of Caath of the inferior degree,\u0002 (Josue xxi. 26.; Calmet) or, \u0001who were left\u0002 out of the rank of priests, (Menochius) or before unprovided for, as the partition was made at different times. --- \u0001Baalam.\u0002 Hebrew, \"Balaam.\" Septuagint, \"Iblaam\" is the Jeblaam, Josue xvii. 11." }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "\u0001Astharoth,\u0002 or Bosra. (Calmet) --- Hebrew \u0001Hashtaroth,\u0002 Josue xxi. 27. (Haydock)" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Cedes....Ramoth,\u0002 and \u0001Anem,\u0002 are Cesion, Jaramoth, and Engannim, Josue xxi. 28, 29." }, { "marker": "Ver. 75.", "first": 75, "last": 75, "text": "\u0001Hucac....Hamon,\u0002 and \u0001Cariathaim,\u0002 are Helcath, Hammoth-Dor, and Carthan." }, { "marker": "Ver. 77.", "first": 77, "last": 77, "text": "\u0001Remmono and Thabor,\u0002 or, Jecham and Cartha. (Haydock) --- Damna and Naalol are here omitted, Josue xxi. 35. There was formerly a town on Thabor, perhaps called Ceselet Thabor, Josue xix. 12., and Judges iv. 6. (Calmet)" } ] }, { "chapter": 7, "slug": "id932.html", "header": "1 Paralipomenon vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jasub,\u0002 or Job. See Genesis xlvi. 13., and Numbers xxvi. 23. (Calmet) --- \u0001Simeron,\u0002 elsewhere Samron and Semran; (Menochius) which shews, either that the names have been differently pronounced, or that the transcribers have erred. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Chiefs.\u0002 They were at the head of distinct families. (Menochius) --- \u0001David.\u0002 We know that David took an account of his fighting men, 2 Kings xxiv. But it is not certain that this register was made at that time; as we read that Benjamin was not numbered, chap. xxi. 6. These lists were probably made when some expedition was intended by David. The author was not, perhaps, able to recover the accounts of Nephthali, Manasses, and Ephraim, no more that the genealogies of Dan (ver. 12) and Zabulon, which do not appear in this book. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sons,\u0002 for \"the son.\" (Du Hamel) --- \u0001Izrahia.\u0002 He alone deserved to be mentioned. See ver. 6, where only three sons of Benjamin appear, though there were more, chap. viii. 2. (Tirinus) --- \u0001Five,\u0002 comprizing Israhia, \"all chiefs,\" (Haydock) men of note, (Du Hamel) or one name may be lost. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Children,\u0002 who had numerous offspring; (Haydock) so that, in the days of David, these descendants of Thola, amounted to so many. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001War.\u0002 In all, this tribe could muster 145,600 men, at that time. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Benjamin;\u0002 a man, perhaps, of the tribe of Issachar. See ver. 10. Or the patriarch had originally ten sons, (Genesis xlvi. 21.) or grandsons, five of whom only had children, and perhaps two of their families perished entirely in the war with the other tribes; (Judges xx. 46.) so that, under David, only three branches were acknowledged. (Calmet) --- \u0001Jadihel,\u0002 or \u0001Asbel\u0002 in Genesis." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Urai,\u0002 a grandson, called \u0001Hir,\u0002 ver. 12. (Calmet) --- \u0001Five chiefs,\u0002 but inferior to the \u0001seven\u0002 original families, (Numbers xxvi. 38.; Menochius) unless the fortune of war had made great changes, or some of the lists be imperfect. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And Hapham;\u0002 called Mophim and Ophim, (Genesis xlvi.) and Suphim and Hupham, Numbers xxvi. 39. --- \u0001Aher,\u0002 in Hebrew means, \"another\" son, called Hazim: or more probably Aher ought to be Dan, the father of Husim, (Genesis xlvi. 23.) as Dan and Nephthali had both the same mother, \u0001Bala,\u0002 ver. 13. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Son.\u0002 Hebrew, \"sons....Ezriel, whom she bare.\" This seems imperfect. The Hebrews seldom name the mother. (Calmet) --- Septuagint intimate that the Syrian wife was mother of both. (Haydock) --- \u0001Galaad,\u0002 whose posterity enjoyed the country of the same name, (Numbers xxii. 29., and xxxii. 41.) only Machir in mentioned as the son of Manasses." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And Saphan.\u0002 St. Jerome seems to have taken them for women. If they were the sons of Hir, (ver. 12) Machir probably adopted them. Hebrew, \"Machir took a wife from Happhim,\" &c. But does one woman marry two men? Syriac and Arabic, \"Machir took a wife one of the sisters of Huphim and Suphim, (the great and powerful) named Maacha.\" (Calmet) --- Protestants, \"\u0001the sister\u0002 of Huppim....whose sister's name \u0001was\u0002 Maachah.\" (Haydock) --- Hebrew may have this sense, with a small alteration. (Calmet) --- Le Clerc thinks that the name of the woman has been lost, and the text altered. --- \u0001Second.\u0002 This also seems defective, as no first had been mentioned. (Calmet) --- Two intervened between Machir and Salphaad, namely, Galaad and Hepher, (Numbers xxvi. 29., and xxvii. 1.; Menochius) so that Salphaad was his great-grandson. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Badan,\u0002 perhaps the same with Jair; (Judges x. 3., and 1 Kings xii. 11.; Calmet) or rather in this last place, the Syriac, &c., read more correctly Barac, and Samson instead of \u0001Samuel,\u0002 who was then speaking. See Hebrews xi. 32. There was no such deliverer as Badan, but the word has been corrupted from Barac. (Septuagint) (Kennicott)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Queen.\u0002 Hebrew, \"Moleceth bore Ishehod.\" St. Jerome and the Latin Church translate these names. (Worthington) --- Protestants, \"Hammoleketh bore Ishod.\" (Haydock) --- The proper names might have been as well retained, (Calmet) as in the Septuagint. (Haydock) --- Some suppose that the mother of Josue, or Debora, may be designated. (Rabbins) --- \u0001Abiezer,\u0002 (19) \u0001Leci,\u0002 are the Jeser and Chelek, Numbers xxvi. 30." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bared, Thahath,\u0002 probably called \u0001Becher\u0002 and \u0001Theken,\u0002 in Numbers. Three alone are there mentioned, though the other thirteen, whose names are given, seem to have been all the immediate sons of Ephriam, (Calmet) since he mourns for them, (ver. 22.; Menochius) and has other children afterwards. (Haydock) --- The dreadful slaughter made of them, is perhaps the reason why only three are mentioned in Numbers, and none in Genesis." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Son, Ezer.\u0002 Hebrew, \"and Ezer and Elad.\" \u0001His son,\u0002 after each, seems to be twice omitted, as these were in the same degree as the rest. Septuagint agree with the Vulgate. (Haydock) --- \u0001Because they,\u0002 the sons of Ephraim, (Calmet, &c.) or the \u0001men of Geth.\u0002 (Syriac and Arabic) (Du Hamel) (Menochius) (Tirinus) --- The text is ambiguous, but the former supposition seems more rational, (Haydock) and more generally received. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Beria. This name signifies, in evil, or in affliction. (Challoner) --- Briáe, \"in howling.\" (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Daughter,\u0002 or great grand-daughter, repaired these three cities. (Calmet) --- The last, probably, was called after her. (Haydock) --- But its situation is unknown. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thale.\u0002 Hebrew, \"and Thale, his son, and Thaan, his son.\" These seem to have been the sons of Ephraim. The following were their descendants. (Haydock) --- At least Elisama was prince in the wilderness, (Calmet) under Moses; (Numbers i. 10.; Haydock) and Josue, the sixth from Ephraim, was 54 years old, when the Israelites left Egypt. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Daughters.\u0002 Septuagint, \"villages.\" --- \u0001Joseph,\u0002 by Ephraim and Manasses, west of the Jordan. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Aram.\u0002 Add, \"and Helem,\" (Calmet) unless Helem was the first-born (ver. 35) of \u0001Ahi,\u0002 which signifies \"brother.\" Perhaps Helem was brother of Somer, called Hotham, ver. 32." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Jethran.\u0002 Septuagint, Jether,\" as v. seq.[as in the following verse, ver. 38.] (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Jephone.\u0002 The father of Caleb was of the tribe of Juda. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Of captains;\u0002 a Hebrew idiom, to denote the most excellent. (Haydock) --- Hebrew, \"chief of the princes.\" All mentioned from ver. 30, were at the hand of their tribe, in succession, and led their brethren to battle. (Calmet)" } ] }, { "chapter": 8, "slug": "id933.html", "header": "1 Paralipomenon viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Benjamin.\u0002 Some farther particulars of his genealogy are given, for the honour of Saul; (Calmet) and many of those, who returned from captivity, are mentioned, 1 Esdras x. 11. (Sanctius) --- \u0001Bale,\u0002 &c., are called \u0001Bela,\u0002 (Menochius; chap. vii. 6.) \u0001Jadiel,\u0002 and \u0001Ahiram,\u0002 or \u0001Echi,\u0002 Numbers xxvi. 36., and Genesis xlvi." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nohaa\u0002 is probably styled Bechor; and \u0001Rapha,\u0002 Ros, in Genesis." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Addar,\u0002 Ared or Hered. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ahod,\u0002 the judge, Judges iii. 15. --- \u0001Manahath;\u0002 the Menuchat, in the tribe of Juda, (chap. ii. 54.) after the captivity. (Calmet) --- Abulensis thinks Manahath was in Moab, ver. 8. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And.\u0002 Literally, \"but,\" \u0001autem.\u0002 (Haydock) --- The sentence is clearer without this particle. (Menochius) --- \u0001Naaman\u0002 was the first-born of Ahod; and Gera prevailed on his brethren to leave Gabaa, (Tirinus) and was probably the father of Oza. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Saharim.\u0002 His father is not specified: but his was a Benjamite. (Menochius) --- Some force the Hebrew text to say that Ahod had three sons, whom he sent to form a colony at Manahath, and afterwards he had three others by his two wives, and at last, by Rodes, he had Jobab, &c. (Calmet) --- \u0001Begot.\u0002 Protestants, \"\u0001children\u0002 in the country of Moab, after he had sent them away: Hushim and Baara \u0001were\u0002 his wives.\" But the Septuagint intimate, that \"Saharim begot....after he had sent away Osim, and his wife Baara, and he begot of Ada,\" &c. (Haydock) --- He had perhaps retired into Moab, at the same time as Elimelech, Ruth i. (Tirinus) --- Those who were sent away were men, (\u0001eos\u0002) according to the Hebrew, unless (Haydock) the word should be \u0001eas\u0002. (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mehusim.\u0002 Hebrew and Septuagint, \"of Husim (ver. 8) he begot.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ono\u0002 was three miles from \u0001Lod,\u0002 or Diospolis, (Lightfoot) built after the return from Babylon, (1 Esdras ii. 23.; Calmet) in the territory of Benjamin. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And Sama.\u0002 They are supposed to have been sons of Elphaal. (Calmet) --- \u0001Aialon\u0002 belonged to Dan, Josue xix. 42. But it was near Benjamin, (Menochius) and was probably occupied by people chiefly of that tribe. (Haydock) --- \u0001Geth.\u0002 We know not at what period." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Baria,\u0002 son of Elphaal. Whether the following were his brothers does not appear certain, as it seems more natural to have placed all his father's children together, ver. 12., and 18." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Semei;\u0002 perhaps Sama, ver. 13. (Calmet) --- Septuagint read, Samai. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sesac,\u0002 probably mentioned in ver. 14. (Calmet) --- Septuagint have \"Sosek,\" in both places." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Families.\u0002 Hebrew, \"These \u0001were\u0002 heads of the fathers by their generations, chief \u0001men.\u0002\" (Protestants) (Haydock) --- \u0001Jerusalem,\u0002 probably after the captivity. We find none of these names from ver. 14, in the days of Josue; and it was not easy for people to establish themselves at Jerusalem, till David had expelled the Jebusites. (Calmet) --- Yet we find that the tribes of Juda and Benjamin had seized the lower city long before, Josue xviii. 28. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dwelt.\u0002 Literally, \"they dwelt.\" But Hebrew and Septuagint, \"in Gabaon, dwelt the father of Gaboan,\" (Haydock) who was called Jehiel, (chap. ix. 35.) or Abiel, 1 Kings ix. 1. (Calmet) --- The following verses are repeated in the next chapter, (Haydock) and seem to have been originally the same; though now many variations occur, which shew that \"every Hebrew letter\" has not been preserved. (Kennicott)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Baal.\u0002 Add, \"and Ner,\" (ver. 33., and chap. ix. 36.) as the Septuagint have it here also." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Zacher,\u0002 or Zacharias, chap. ix. Hebrew omits the following name, as well as (Haydock) the end of the preceding one. (Kennicott) --- The Alexandrian Septuagint has the same faults. But the Vatican retains Macelloth. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Over-against,\u0002 in the vicinity, while some remained at Gabaon. See Genesis xvi. 12. (Calmet) --- The family of Cis resided at Gabaa, 1 Kings x. 26. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Ner,\u0002 son of Abiel, or of Jeheil, prince of Gabaon, ver. 29. (Haydock) --- From Aphia sprung Bechorah, Seror, Abiel, (1 Kings ix.) who is also called Ner and Jehiel. He had Ner, the father of Abner, and Cis, father of Saul. (Menochius) --- \u0001Abinadab,\u0002 or Jessui, 1 Kings xiv. 49. (Calmet) --- \u0001Esbaal,\u0002 alias Isboseth. (Challoner) --- The Hebrews avoid pronouncing the name of the idol, and substitute \u0001boseth,\u0002 \"confusion.\" (Calmet) --- Hence it is clear that many had two names. (Du Hamel)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Meribbaal,\u0002 alias Mephiboseth, 2 Kings iv. 4., (Challoner) and 2 Kings ix. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Joada,\u0002 or \u0001Jara,\u0002 chap. ix. 42. (Calmet) --- \"Strange mistakes these!\" (Kennicott)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Archers,\u0002 particularly the natives of Gabaa, Judges xx. 16. Jonathan is praised for his skill, 2 Kings i. 22. (Menochius) --- \u0001Benjamin.\u0002 We might hence conclude that here ended the genealogy of that family. Yet we find it partly repeated in the following chapter, ver. 35. (Haydock)" } ] }, { "chapter": 9, "slug": "id934.html", "header": "1 Paralipomenon ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 These registers were preserved by those who fled from the arms of Salmanasar, into the kingdom of Juda. Such records were preserved with the utmost care, and were collected by the author; who could give an account of what happened during and after the captivity, as he was an irreproachable eye-witness; not to mention the divine inspiration, which places his testimony out of the reach of criticism. (Calmet) --- \u0001And Juda;\u0002 perhaps by some historian. (Menochius) --- \u0001Babylon,\u0002 while Israel was removed elsewhere, by the Assyrians. (Haydock) --- The genealogies of Israel being hitherto recited, now those who came back from captivity appear. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001First.\u0002 He only treats of those who returned first, (Tirinus) under Esdras. (Haydock) --- Nehemias brought back others, and more returned afterwards. Many also retook possession of their lands, which they had enjoyed before the captivity, 1 Esdras iii. 12. --- \u0001Nathineans.\u0002 These were the posterity of the Gabaonites, whose office was to bring wood, water, &c., for the service of the temple. (Challoner) (Josue ix. 27.) --- David and Solomon consigned others of the Chanaanites, whose lives they spared, to perform the same office. They were like public slaves. The number of those who returned was so small, that days were appointed for all the people to help to carry wood for the temple. At Jerusalem the Nathineans, \"or people given,\" resided on the east side of the city; (2 Esdras ii. 26.) and other towns were assigned them, 1 Esdras ii. 70. (Calmet) --- The people continued to be divided into four classes, as they had been before the captivity. (Malvenda)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Manasses.\u0002 People from these tribes particularly, (Haydock) as well as from others, had fled to the kingdom of Juda, when the Assyrians took their brethren prisoners; and these returned to Jerusalem. (Menochius) --- Cyrus gave a general leave for all Israel to return. The country was too spacious for them; and it was found necessary to force the tenth part of the people, by lot, to repair to Jerusalem, as it wanted inhabitants, 2 Esdras xi. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Othei;\u0002 perhaps Hathaia, son of Husias. The Hebrew names are differently pronounced. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Siloni\u0002 may mean a native of Silo, or a descendant of Sela. See Numbers xxvi. 20., and 2 Esdras xi. 5. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Oduia,\u0002 or Johed, or Juda, 2 Esdras xi., and vii. 9. (Junius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Azarias,\u0002 or Saraias, ibid. 11.[2 Esdras xi. 11.?] --- \u0001Mosollam,\u0002 or Sellum, chap. vi. 12. (Calmet) --- \u0001High\u0002 is not expressed in \u0001Pontifex;\u0002 and this Azarias was only (Haydock) one of the principal families; (Menochius; Du Hamel) perhaps the second in dignity; (4 Kings xxv. 18.) while Jesus was the successor of Aaron, 1 Esdras iii. 8. (Calmet) --- Hebrew and Septuagint, \"the ruler,\" (Haydock) or \"captain of the guard of the house.\" (Calmet) --- They were styled pontiffs, or princes of the priests. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Phassur, Pheshur, (Haydock) or Phetur. From him sprung Zacharias, Amsi, Phelelia, Jehoram; so that the last was only the great-grandson of Phassur, 2 Esdras xi. 12. --- Maasai. In Esdras (v. 13) Amassai, the son of Azreel, the son of Ahazi." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Levites,\u0002 established at Jerusalem." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Carpenter.\u0002 Hebrew \u0001Cheresh,\u0002 is taken by some to be a surname. Septuagint, \"And Ares.\" It is asserted that the priests and Levites could follow no mechanical profession, (Abulensis) and the Bacbacar only presided over the carpenters, who wrought in the temple. (Menochius) (Tirinus) --- But why might not people of this order employ themselves in such arts and labours, which were never deemed degrading among the Hebrews, nor incompatible with the sacred ministry, during the leisure hours? (Calmet) --- St. Paul did not disdain to make tents. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Suburbs,\u0002 or \"courts,\" \u0001atriis.\u0002 (Haydock) --- Hebrew, \"villages.\" (Menochius) --- Netophati was a town of Juda. The ancient regulations could not be observed exactly. (Calmet) --- The priests received the Levites into their cities. (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sellum\u0002 had the superintendency over all the porters. (Haydock) --- He was also at the head of one of the four bands which guarded the doors, east, west, north, and south of the temple, with various apartments, ver. 26. (Calmet) --- \u0001Brother.\u0002 Hebrew, \"brethren,\" or bands. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Time.\u0002 Hebrew, \"and hitherto.\" This custom has been observed at the king's gate, who entered his tribune by the eastern gate of the temple, 4 Kings xvi. 18. So far the ancient records reach. Some would infer from this passage, that a guard was still kept at the king's gate, even though there was none sitting upon the throne after the captivity. (Calmet) --- Protestants, (\"who hitherto \u0001waited\u0002 in the king's gate eastward.) They \u0001were\u0002 porters in the companies of the children of Levi.\" (Haydock) --- These different bands attended by turns. (Menochius) --- But the captains were on duty every day, ver. 25, and 26, and 34." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Service,\u0002 to keep watch. (Calmet) --- \u0001Families.\u0002 Hebrew, \"fathers over the host, (Haydock) or camp of the Lord: keepers of the entry.\" The Corites, though not perhaps alone, performed what their fathers had done before the tabernacle, in the desert, and in the temple of Solomon; which were considered as the camp of the great king." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Before.\u0002 Hebrew, \"the Lord with him,\" an usual form of blessing, (Calmet) or of wishing well (Haydock) to the deceased. (Calemt) --- This Phinees lived after the captivity, (Menochius) and possessed the same power as Eleazar and Joiada, chap. xii. 27., and Numbers iii. 32. It is not necessary to refute the fables of the Rabbins, who pretend that the famous Phinees was an angel, who appeared at different times, and particularly at the return from Babylon. (Calmet) --- Hebrew may refer to the ancient Phinees: \"And Phinees....was ruler over them formerly, and the Lord \u0001was\u0002 with him.\" (Du Hamel)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Gate,\u0002 leading to the holy place, which corresponded with the tabernacle." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Towns,\u0002 where they resided, when they were not on duty. (Menochius) --- \u0001Seer,\u0002 or prophet. (Haydock) --- We read not of his making any such regulation. But he probably made it after the misconduct of the sons of Heli, and when the ark was brought back. (Calmet) --- He might also give private instructions to David for the same purpose; (Haydock) as Gad and Nathan did, 2 Paralipomenon xxix. 25. The same plans were still adopted, though the number of Levites was smaller. (Calmet) --- \u0001Trust,\u0002 while they were at the head of affairs, and acting by God's authority. Literally, \"in their faith;\" (Haydock) enlightened from above, and regulating matters according to the dispositions, which they discovered in the sacred ministers: or rather Hebrew, \"in their established employment,\" which was to subsist in future ages. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Quarters:\u0002 literally, \"by the four winds.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Up on.\u0002 Hebrew, \"after seven days....with them,\" to take their place for a week." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To these.\u0002 Hebrew, \"for these Levites, (Sellum, &c.; ver. 17) four chief porters \u0001were\u0002 in their set office,\" for life, or as long as they were able to serve, and did not change every week like the rest. --- \u0001Lord:\u0002 the apartments of the priests, and the storehouses, (Haydock) where all precious ornaments, wine, &c., were kept. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Priests.\u0002 They alone were allowed to make the composition, which no mortal was permitted to use (Calmet) for his own pleasure. (Haydock) (Exodus xxx. 34.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Pan,\u0002 to be offered on the altar of holocausts, (Leviticus ii. 4., and vii. 12.) or to be eaten by the priests, Ezechiel xlvi. 20. Mathathias was to take care that all this was done with decency, (Calmet) and to look after the utensils." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Proposition.\u0002 Hebrew, \"of arrangement;\" (Exodus xxxv. 13.) \"of faces.\" These loaves were made by the Levites, but arranged upon the golden table every week (Calmet) before the ark. See chap. xxiii. 92." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001These;\u0002 probably Sellum, &c., (ver. 17) though it is not certain that the chief porters presided also over the singers, chap. xv., and xvi. Hebrew, \"And these are the singers, chief of the families (Calmet; or fathers) of the Levites, in the chambers (of the temple) free\" from all other avocations, (Haydock) that they may watch over the porters and musicians. Septuagint is clearer: (Calmet) \"And these are the masters of music over the bands of Levites, observing their daily courses, because \u0001they are\u0002 day and night over them in the works.\" (Haydock) --- The sons of Caath seem to be chiefly specified, (ver. 32) though other families sung, chap. vi. 39. --- \u0001Chambers,\u0002 at a distance from their wives, to trim the lamps in the evening, and to see that none were extinguished, (Menochius) as also to teach music, &c. The Synagogues were used afterwards. (Du Hamel)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Jerusalem,\u0002 having no substitute; (chap. xxvi.; Haydock) or the chiefs of each family resided there. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And in.\u0002 These verses are repeated from the last chapter, in order to bring us to the death of Saul, (Menochius) and the reign of David. (Calmet) --- \"Tis difficult to account for the repetition, provided they were repeated originally; but if they have been repeated through the blunder of a transcriber, the existence of the same words\" before them may be the reason. (Kennicott) --- \u0001The father of Gabaon.\u0002 This is the explanation of \u0001Abigabaon,\u0002 chap. viii. 29. (Haydock) --- \u0001Wife.\u0002 So the former chapter, and all the ancient versions, with some Hebrew manuscripts, read, instead of the printed Hebrew, \"sister,\" (Kennicott) which seems to be corrupted; (Calmet) and the Protestants venture to correct it. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Tharaa.\u0002 Hebrew, \"Tachrea.\" (Kennicott) \u0001e,\u0002 is substituted for \u0001a.\u0002 (Haydock) --- \u0001And Ahaz,\u0002 is omitted in Hebrew, (Kennicott) and Septuagint." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "Jara. Hebrew Yahra instead of Jeuáde, or Johada, (Calmet) chap. viii. 36, twice. Septuagint, Jada here, and Joiada above. (Haydock)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Raphaia,\u0002 called Rapha before. (Calmet)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001These. All\u0002 is omitted, though it is found [in] chap. viii. 38, and in manuscript ii. (Kennicott) --- These remarks, which may appear to some minute, shew that all Hebrew manuscripts are not absolutely alike, as some once pretended; and that the Hebrew Bible is not printed from the best copies. (Haydock) --- \"The sacred volume in Hebrew has, therefore, been published with such carelessness, as no other printed copy with which I am acquainted.\" (Houbigant, prol. p. 2.) --- Yet this is the copy, which alone Protestants hold up as the standard of perfection, and the Rule of Faith! (Haydock)" } ] }, { "chapter": 10, "slug": "id935.html", "header": "1 Paralipomenon x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now.\u0002 Septuagint, \"and.\" (Haydock) --- This has no connexion with what goes before. (Calmet) --- This history is given more at large, 1 Kings xxxi., and 2 Kings i. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reached:\u0002 literally, \"found.\" (Haydock) --- Hebrew, or \"attacked him, and he feared the archers. He was not, at least, mortally wounded, when he took the desperate resolution to destroy himself, through fear and consternation. (Calmet) Yet the original will admit the sense of the Vulgate and Saul might have received some wounds. Septuagint, \"Archers found him with bows, and in labours, and he laboured on account of (or to avoid) the bows.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fear\u0002 and reverence for his master, (Calmet) as well as concern for his own safety. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fell.\u0002 Hebrew, \"died.\" (Calmet) --- But, though the house of Saul was fallen from its former glory, on this fatal day, when so many of his courtiers perished; yet he left Isboseth to bewail his fate, (Haydock) and some others who were not of age to go to battle. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001To be.\u0002 Hebrew, \"to carry tidings to their idols, (sorrows) and to the people.\" They exposed the spoils in the temples, and gave thanks to their idols for the victory." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Head,\u0002 while his body was hung on the walls of Bethsan, 1 Kings xxxi. 10. (Calmet) --- The temple of Dagon was contiguous to the wall. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Oak,\u0002 well known at Jabes. Elsewhere the word is translated, \u0001the grove.\u0002 (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For.\u0002 Septuagint, \"in his iniquities.\" (Haydock) --- See 1 Kings xiii. 9., and xv. 23. Saul offered sacrifice unlawfully, and spared some of the Amalecites. (Worthington)" } ] }, { "chapter": 11, "slug": "id936.html", "header": "1 Paralipomenon xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 This name is written without \u0001i,\u0002 in the books composed before the captivity, (the year before Christ 588) but \u0001i\u0002 is inserted in the latter works, which is an argument against the antiquities of [Canticle of] Canticles, where the \u0001i\u0002 is found. Yet the manuscripts vary so, that great stress is not laid on this (Kennicott) proof, and it is not sufficient weight to stand against the general opinion, which attributes that work to Solomon. (Haydock) --- \u0001Hebron,\u0002 after the death of Isboseth, 2 Kings v. (Calmet) --- \u0001Flesh;\u0002 related, as the children of Jacob." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Which he spoke,\u0002 is not expressed in Hebrew or Septuagint. Samuel complied with the injunction, by anointing David, 1 Kings xvi. 13. He also wrote an account of this memorable transaction, which translated the sceptre from one family to another. (Haydock) --- It is, on this account, that the author here takes particular notice of God's decree. (Kennicott)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Here.\u0002 In 2 Kings v. 6, the passage is much fuller, and attended with many difficulties. Kennicott would correct and translate it: \"And they spake unto David, saying, Thou shalt not come hither: for the blind and the lame shall keep thee off, by saying, David shall not come hither. But David took the stronghold of Sion,\" (different from the citadel. Josephus) \"which is the city of David. And David said, on that day, whosoever (first) smiteth the Jebusites, and, through the subterraneous passage, reacheth the blind and the lame, which are hated of David's soul, because the blind and the lame continued to say, he shall not come into this house---shall be head and captain. So Joab, the son of Zeruiah, went up first, and was head.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Round.\u0002 He made a complete inclosure or fortification, as \u0001Mello\u0002 denotes perfection, or completion, (Haydock) by building houses from the castle to the town beneath it. David begun at the very house (or citadel, 4 Kings xii. 20.) from which the blind and the lame thought to have excluded him, and built all round, so as to make an entire communication. (Kennicott) --- \u0001Built.\u0002 Protestants, \"repaired.\" Hebrew \u0001yechaye,\u0002 (Haydock) \"saved alive.\" (Syriac, &c.; Poole's Synop.) But probably \u0001shear\u0002 is now written instead of \u0001shor,\u0002 and \u0001j\u0002\u0001é\u0002\u0001je\u0002 ought to be \u0001jeje.\u0002 The long and the short \u0001e\u0002 are easily confounded, (Haydock) and \u0001a\u0002 is frequently thus inserted. (Watson) --- \"He built....round to the beginning of that circuit. And Joab was made governor of the city.\" (Kennicott) --- \"And surrounding it with a wall, he appointed Joab superintendant of the walls.\" (Josephus, [Antiquities?] vii. 3.) --- The position of the vowel points in these words, might naturally cause this mistake, (Haydock) as it seems to have done on other occasions. Thus \u0001shor,\u0002 \"an ox,\" should be \u0001sar,\u0002 \"a prince,\" Genesis xlix. 6., and Osee xii. 11. \u0001Shevarim,\u0002 \"oxen,\" has been read \u0001sarim,\u0002 \"princes,\" by the Septuagint. The former passage might admit of some corrections. \"In their anger they slew the men, and in their fury (\u0001vabrothom;\u0002 instead of \u0001vabrotsnom,\u0002 which is always explained in a good sense) they destroyed the princes. Cursed be their anger, for it was fierce; and their fury, for it was inflexible.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lord.\u0002 2 Kings adds \u0001God,\u0002 more properly, as it seems always to have been inserted, though it is now wanting in two hundred places. (Kennicott, Dis. i. p. 62 and 525.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001These.\u0002 Besides the help which David received immediately from God, he derived great assistance from Joab, the captain-general, from the six more renowned valiant men, and from the body of Thirty, as well as from fifteen others of less note, who are mentioned here. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Number.\u0002 2 Kings xxiii. 8., \u0001the names.\u0002 But the two authors do not always use the same terms. (Kennicott) --- \u0001Thirty,\u0002 or \u0001three,\u0002 (2 Kings) more correctly. (Du Hamel) --- \u0001Three.\u0002 2 Kings, \u0001eight;\u0002 (Haydock) probably by mistake. --- \u0001Wounded,\u0002 or rather soldiers. He encountered singly a whole regiment, though he might not kill them all; much less did he attack them, when already wounded. (Kennicott) -- Numbers have often been expressed by letter in Hebrew, as well as in Greek and other languages. Our numeral figures are not liable to fewer mistakes. (Haydock) --- Hebrew, \"This is the number of the mighty men whom David had; Jashobeam, (the son of Zabdiel) the Hachmonite, chief of three. He lifted up his spear against three hundred soldiers at one time.\" (Kennicott)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001His.\u0002 Hebrew, \"the son of Dodi.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And.\u0002 \"Who could have discovered that thirty-four words are here omitted, if they had not been preserved in 2 Kings xxiii.,\" though with some inaccuracy? We should read, \"And when the men of Israel were fled, he arose and smote the Philistines, until his hand was weary, and his hand clave unto the sword. And the Lord wrought a great deliverance that day; and the people returned after him only to spoil. And after him was Shammah, the son of Agee, the Hararite: And the Philistines were gathered together at Lechi, where was a piece of ground full of barley....14. But he placed himself in the midst of the field, (of barley) and saved it, and smote the Philistines; and the Lord wrought a great deliverance.\" (Kennicott) --- The name of Semma must have been omitted by the transcriber. (Calmet) --- Without it, how will the number 37 be made out?" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001These men.\u0002 Septuagint speak only of one: \"And he stood,\" &c., (Haydock) and the verbs are singular, 2 Kings xxiii. 12. --- \u0001Gave.\u0002 Hebrew \u0001vayahas\u0002 (ibid.[2 Kings xxiii. 12.?]) is more correct than \u0001vayosha,\u0002 \"saved.\" (Kennicott) --- Protestants are forced to add, \"saved \u0001them\u0002 by a great deliverance.\" But there is nothing in the original signifying \u0001by.\u0002 (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Captains.\u0002 This is not rightly expressed in any of the ancient versions, no more than in the Protestant, which has, \"\"Three of the Thirty chief;\" marginal note, \"Three captains over the Thirty.\" The latter signification comes much nearer to the truth. It should be, \"And there went down three captains, (Jesbaam, Eleazar, and Semma. Haydock) who were over Thirty.\" There were properly seven captains, or \"heads of the other Thirty.\" --- \u0001Rock,\u0002 (\u0001hatsur\u0002) which seems preferable to \u0001katsir,\u0002 \"in the time of harvest,\" 2 Kings. (Kennicott) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Garrison,\u0002 or advanced guard." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001O that.\u0002 Hebrew, \"Who will.\" David wished to see his native country freed from the troops of the Philistines. --- \u0001In.\u0002 Hebrew, \"by the gate.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001These.\u0002 Hebrew, \"The three (or perhaps, \u0001three of the mighty men\u0002) brake through the host of the Philistines....by the gate, and took, and brought it to David. But David would not drink it; and he poured it out unto the Lord,\" by way of prayer, (Kennicott) or of thanksgiving. (Josephus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In the.\u0002 Hebrew, \"thing! Shall I drink the blood of these men, with their lives? for at the hazard of their lives they have brought it! And he would not drink it. These things did these three mighty men,\" (Kennicott) forming the first ternary. (Tirinus) --- Among these heroes there were different degrees of excellence. (Calmet) --- Protestants acknowledge the superlative, \"mightiest:\" but \"mighty\" would do better, as they were not still equal to Joab. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Abisai.\u0002 His name is written without the middle \u0001i,\u0002 in all this book. --- \u0001Three.\u0002 Alexandrian Septuagint alone reads, \"six.\" --- \u0001He was.\u0002 Hebrew adds, \"not;\" evidently mistaking \u0001lo,\u0002 \"not,\" for \u0001lo,\u0002 \"ei.\" See 4 Kings viii. 10. \"He lifted up his spear against 300 soldiers, and had a name among Three.\" (Kennicott)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Second\u0002 and (Haydock) \u0001first\u0002 occur not in Hebrew and Septuagint. (Calmet) --- Hebrew, \"Of the three he was more honourable than two; therefore he was their captain: and yet he attained not unto the first three.\" (Kennicott) --- \u0001First\u0002 is indeed the sense, but it is not expressed in the original. We have here the exact order of these mighty men sufficiently marked out. Abisai is the first captain (Haydock) of the second ternary. (Tirinus)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Two ariels\u0002. That is, two lions, or lion-like men; for ariel, in Hebrew, signifies \"a lion (Challoner) of God,\" the strongest compound word for \"a man of valour. The courage of a lion is so singular, that a man of extraordinary heroism is frequently called a \u0001lion,\u0002 by way of emphasis; and the word \u0001God\u0002 is frequently applied in Scripture to things particularly great.\" (Kennicott) --- \u0001V\u0002 is wanting at the beginning and end of the name of Banaias, (here \u0001Benaia,\u0002 instead of \u0001Ubenaiahu\u0002 and Banaias, 2 Kings.) The last letter (ver. 24) serves to distinguish this third captain in waiting on the king, from the eleventh, ver. 31., and chap. xxvii. 5., and 14. (Haydock) -- Hebrew, \"And Benaihu, the son of Jehoiada, the son of a valiant man of Kabzeel, mighty in exploits; he slew two men of Moab, who were stouter than lions. He also went down and slew a lion in a pit, in a snowy day.\" (Kennicott) --- We have observed, that \"And\" is not found in the printed Hebrew nor is it in the Protestant, \"Benaiah....slew two lion-like men, of Moad.\" Literally, \"ariels;\" (Septuagint) that is, \"lions of God,\" or two of Moab \u0001equal to\u0002 (Haydock) the strongest lions. (Worthington) --- Yet it is not certain whether these were not real lions, as well as the following. (Haydock) --- St. Jerome translates, \u0001two lions of Moab,\u0002 2 Kings xxiii. 20. (Calmet) --- \u0001Lion: ari\u0002 is written \u0001arih,\u0002 2 Kings. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Cubits. \u00022 Kings, \"a man of great aspect.\" --- \u0001Ones.\u0002 Hebrew, \"and he had a name among three mighty men.\" (Kennicott) --- \u0001Shelosha,\u0002 \"three,\" has the \u0001u\u0002 omitted, (2 Kings) as it is frequently on other occasions. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Among,\u0002 or rather \"above,\" as he was the second captain of this series, and not one of the body of Thirty. (Kennicott) --- \u0001Council.\u0002 Literally, \"placed him at his ear,\" (Haydock) \u0001fecit eum auricularium a secreto;\u0002 (2 Kings) though the word is the same. (Calmet) --- It seems, however, to have been read differently. (Haydock) --- Septuagint, \"he placed him over his family, (Calmet, \u0001patrian\u0002) or native place.\" (Haydock) --- Syriac, \"guard of his spear, and chief of his heroes.\" Arabic, \"over all his riches.\" Some would translate, \"captain of his guards.\" (Grotius) --- Banaias was a man of consummate prudence, as well as a great warrior. (Calmet) --- David \"gives Banaias the command of his life-guard.\" (Josephus, [Antiquities?] vii. 12.) --- Hebrew, \"Behold! he was more honourable than the Thirty; but he attained not unto the first three, and David set him over his guard,\" the Cerethites, &c., chap. xviii. 17. (Kennicott) --- This author adopts the correction of Grotius, as the Protestants do; though he acknowledges there is no impropriety in the present reading, \"over his hearing or obedience.\" He also adds \"first,\" by way of explanation, as [in] ver. 21. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Moreover.\u0002 Nothing particular is here recorded of Asahel, and therefore he is barely mentioned with the rest. But the Book of Kings had been more particular in determining their rank, and had said, \"Asahel, brother of Joab, was over the Thirty,\" being the last of the second ternary. The preposition \u0001b\u0002 (Kennicott) frequently means, \"over.\" (Nold., &c.) --- Arabic, \"head of Thirty, whose names are these.\" (Kennicott) --- \u0001Elchanan;\u0002 probably the son of Jair, 2 Kings xxi. 18. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Arorite,\u0002 or Harodite, (2 Kings) to distinguish him from Shammah. Eliza, who follows in 2 Kings is here universally omitted, as he is supposed to have died soon, and to have been replaced by Zabad, (ver. 41.) who completes the number of 30. (Kennicott) --- \u0001Phalonite;\u0002 not Paltite, as 2 Kings, where \u0001t\u0002 has been formed of the two letters \u0001un.\u0002 So Septuagint have read Adni, \"my lord,\" perhaps correctly, (Kennicott) instead of Adan, \"any man's,\" (1 Kings xvii. 32.) as the two letters might easily be mistaken for one. (Kennicott) --- Helles was the captain for the seventh month, as the following was for the sixth, and Abiezer for the ninth, chap. xxvii. 10. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sobbochai,\u0002 rather than Mobonnai, (2 Kings) where \u0001s\u0002 and \u0001m\u0002 have been mistaken for \u0001m\u0002 and \u0001n,\u0002 which are very similar in Hebrew. The Septuagint (Aldi) has there also Sabouchai. He was the eighth captain, chap. xxvii. --- \u0001Ilai\u0002, or Selmon, 2 Kings. Septuagint have the same variation in some copies; but others lead us to suppose that Ilai was the true name. Neither occur any where else in Scripture." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Maharai,\u0002 the tenth captain, chap. xxvii. Heled was the twelfth." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Ethai.\u0002 Not the famous prince of Geth, (2 Kings xv. 19.; Kennicott) though the name is written alike, (2 Kings xxiii. 29.) an \u0001i\u0002 being omitted. (Haydock) --- This captain contributed to make David king, ver. 10. --- \u0001Banaia.\u0002 2 Kings xxiii., a \u0001v\u0002 is added, which makes the name like that of the second general; (ver. 22.) but it ought to form part of the \u0001e\u0002, which is wanting in the following word." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hurai,\u0002 rather than \u0001Heddai,\u0002 (2 Kings.; Kennicott) though there is some doubt which is to be preferred. (Haydock) --- Syriac and Arabic have Hiddai; but the Septuagint declare for Hurai here, and the Aldine copy has Ouri also, 2 Kings. (Kennicott) --- \u0001Torrent.\u0002 Hebrew, \"of the torrents\u0001 or vales\u0002 of Gaas.\" (Calmet) --- \u0001Abiel.\u0002 2 Kings \u0001Abialbon,\u0002 which seems to be the right word, as a transcriber may omit letters more easily than he can insert them. \u0001Bun\u0002 and the end seems to have been written separate, and to have been translated \"the son of,\" by Syriac and Arabic. The particles \u0001al\u0002 and \u0001al,\u0002 have also been frequently mistaken on account of their nearly similar pronunciation. --- \u0001Bauramite.\u0002 Hebrew \u0001habacharumi,\u0002 2 Kings \u0001habarchumi,\u0002 where two letters are transposed, and \u0001v\u0002 is omitted, as usual, in the latter book. (Haydock) --- The former reading appears to be more correct, as the hero probably came from Bahurim, (\u0001berim,\u0002 2 Kings iii. 16.) and the Syriac and Arabic seem to have read properly. --- \u0001Salabonite.\u0002 Septuagint \u0001Salabonites\u0002 (2 Kings) \u0001Salaboni.\u0002 (Kennicott) --- The translator of the latter book gives the Hebrew termination throughout, instead of the Greek; (Haydock) \"whence the learned have drawn an unanswerable argument against that version's being the work of the same author.\" (Kennicott) --- They might as well prove that St. Jerome did not translate both these books. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Gezonite.\u0002 We know not the meaning of this epithet. (Calmet) --- In 2 Kings, we read \u0001of the sons of Jassen, Jonathan, and Semma;\u0002 (K.) but both seem to be incorrect; instead of Septuagint, \"the son,\" or supposing \u0001m\u0002 to be lost, at the beginning, \"of the sons of Assem, Gouni,\" as Septuagint read, instead of \u0001Gezonite,\u0002 which would leave this hero without any name. See chap. v. 15. E is prefixed to this name, as it is to that of Manasses, Josue i. 12. --- \u0001Sage,\u0002 should be Shamha, (Kennicott) or \u0001Jonathan, the son of Samaa,\u0002 the brother of David. He slew the monstrous giant, (chap. xx. 7.) as Sabachai did another. Jonathan is mentioned also along with Asahel (2 Kings xxi.) so that he deserves a place here among David's heroes." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sachar,\u0002 mentioned [in] chap. xxvi. 4." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Eliphal\u0002 should be \u0001Eliphelet, the son of Aasbai, the son of Machati,\u0002 (Haydock) or of the country of Maacha, 4 Kings xxv. 23. (Kennicott) --- \u0001Eliphal\u0002 and \u0001Hepher\u0002 cannot constitute two heroes, as that would derange the number 37, 2 Kings xxiii. 39. The copies of the Septuagint vary much. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Ahia,\u0002 or rather \"Eliam, the son of Achitophel, the Gilonite,\" 2 Kings. The name of the hero is lost here; and the latter part of his father's name (\u0001p\u0002) has also been mistaken for \u0001g,\u0002 which it resembles." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Hesro\u0002 ends with \u0001u\u0002 in the Hebrew. Yet some read more properly with \u0001i,\u0002 \"Hetzrai,\" as all the ancient versions have it, except the Vulgate, (Kennicott) some copies of which read Asra. (Blanchini, Vind. 1740.) --- \u0001Carmelite.\u0002 Septuagint \u0001Karmedi.\u0002 The \u0001D\u0002 might easily be mistaken for \u0001L,\u0002 as the Greek bibles (Kennicott) for some ages after Origen were written in capital letters, without accents. (Montfaucon, Pref. to Hexap. p. 44.) --- \u0001Azbai\u0002 seems preferable to \u0001Arbi,\u0002 as the proper name seems also more correct than \u0001Pharai,\u0002 2 Kings. (Haydock) --- The Vatican Septuagint confounds both words in one \"Ouraiverchi.\" We may apply to many of the proper names that severe censure which St. Jerome has passed upon the transcribers of the book of Chronicles. \u0001Ita in Græcis & Latinis cod: hic nominum liber vitiosus est, ut non tam Hebræa quam Barbara quædam & Sarmatica nomina conjecta arbitrandum eit,\u0002 &c. (ep. ad Domn.) If this epistle be not genuine, the same doctor complains at least of the incorrect state of the Septuagint. (Pref. in Paral.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Joel\u0002 seems better than Igaal, (2 Kings; Haydock) as we know there were some of this name [who] lived under David, (chap. xxvi. 22., and xxvii. 20.) and all the versions agree here, but vary much [in] 2 Kings. It is, therefore, more natural for us to adhere to that copy which has the greatest authority from the ancient versions. (Kennicott) --- \u0001Brother,\u0002 relation, adopted child, (Du Hamel) or \u0001son,\u0002 (2 Kings) which seems more correct, as this is an usual expression. (Calmet) --- This reason may rather lead us to conclude that the mistake being more natural, has been made by the transcriber of that book; particularly as we no where else read of Joel being the son of Nathan, but rather of Pedaiah, &c. --- \u0001Mibahar,\u0002 or rather \"Nathan of Tzoba.\" --- \u0001The son,\u0002 ought to be the proper name, \"Bonni, (of Gadi, 2 Kings) or the Gadite.\" (Kennicott)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Zabad.\u0002 This name, with the following, is not found [in] 2 Kings, where Elica occurs, though not mentioned here. (Calmet) --- We have observed that Zabad took his place, and completed the number 37, ver. 27." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001With him.\u0002 Hebrew, \"above him,\" (Septuagint, Junius, Montanus) which must be applied to the rest of these 15 less valiant men. (Kennicott) --- Protestants agree with the Vulgate (Haydock) and Delany looks upon these 30 as a forth order of commanders in chief. But 30 with him would make 31, and why are only 15 mentioned? We have a regular gradation of officers, descending from Joab, the captain general. (Kennicott) --- These heroes are supplementary to those in the Book of Kings, and were stationed (Calmet) on the east of the Jordan, (Du Hamel) in their native country; (Calmet) which is true, at least (Haydock) with respect to several of them. Maacha, Ashtaroth, and Aroer were in these parts, (Josue xiii. 9, 13.; Kennicott) as well as Mathana, Numbers xxi. 18. (Calmet)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Jehiel.\u0002 The Masorets read so in the margin; but in the text they substitute \u0001u\u0002 for \u0001i,\u0002 improperly. See Septuagint and chap. v. 7, 8." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Samri.\u0002 Protestants, \"Shimri,\" or, margin, \"the Shimrite,\" as they deem the expression to be equivalent. But Shimri was rather the father of Jedihel or Jediael, and Joha." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Mahumite.\u0002 Protestants, \"Mahavite.\" Kennicott would translate these last verses according to his corrections. (42) ...\"Zabad, the son of Ahlai; (43) Adina, the son of Shiza, the Reubenite, and head of the Reubenites: But the thirty were his superiors. (44) Hanan, the son of Maacah; and Josaphat, the Mithnite. (45) Urzia, the Ashtarothite; Shema and Jehiel, the sons of Hotham, the Aroerite. (46) Jediel, the son of Shimri; and Joha, his brother, the Titzite. (47) Jeliel and Mahavite, and Jeribai and Joshaviah, the sons of Elnaam; and Ithmah, the Moabite; (48) Eliel, and Obed and Jashiel, the Metzobaites.\" It will be easily perceived that this author frequently recedes from the Protestant version, as well as from the printed Hebrew, both of which are frequently erroneous. Perhaps the critical examination of these proper names, may appear to some unimportant. But the question respecting the perfect integrity of the Hebrew text deserves to be seriously considered; and every part of sacred history requires our attention. If the Protestant rule of faith be incorrect, what security can they have? We are not exposed to the same inconvenience, even though the Vulgate be susceptible of farther improvement. (Haydock)" } ] }, { "chapter": 12, "slug": "id937.html", "header": "1 Paralipomenon xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Siceleg,\u0002 which had been given to David for a retreat. Hither many brave men came to join him. --- \u0001Fled.\u0002 Hebrew, \"was shut up through fear.\" (Calmet) --- Septuagint, \"was under anxiety.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hand,\u0002 like Aod, Judges iii. 15. (Menochius) --- \u0001Brethren,\u0002 of the same tribe. The opinion which they entertained of David, must have been very great, to make them expose themselves to such dangers. In adversity, true friendship and virtue shine the most. (Calmet) --- The hand of providence is here conspicuous. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thirty.\u0002 Hebrew \u0001sheloshim,\u0002 denotes \"the officers\" of the army. (Calmet) --- Protestants style this hero \"Ismaiah.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jesbaam.\u0002 Probably the second after Joab, chap. xi. 11. (Haydock) --- \u0001Of Carehim.\u0002 Hebrew, \"the Korhites.\" (Kennicott) --- So also the Septuagint. There[They?] were Levites, descendants of Core. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gaddi,\u0002 a city of the tribe of Gad, (2 Kings xxiii.) from which many went to join David, when he was in the country of Moab, (Menochius) as others of the Gadites did, ver. 14. --- \u0001Mountains.\u0002 A fierce countenance and swiftness were much commended in soldiers. \"The eyes are always first conquered.\" \u0001Primi in omnibus præliis oculi vincuntur,\u0002 says Tacitus, Mor. Germ. (Calmet) See Proverbs xxx. 30., and 2 Kings ii. 18. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thousand,\u0002 after David had ascended the throne. (Calmet) --- At Siceleg he had only 600. (Menochius) --- Some suppose that each of these officers was worth 100 men, &c. (Vatable)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Month,\u0002 Nisan. (Tirinus) --- \u0001Banks.\u0002 This circumstance enhances their courage. Maundrel (Alep. p. 136) went to see the Jordan, 13th March, 1697, but the river was nine feet from the banks. Its rapidity has perhaps made its bed so much deeper, that it does not overflow so frequently at present. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hold,\u0002 in Moab, (1 Kings xxii. 4.; Du Hamel; Menochius) or to Siceleg. The people of \u0001Benjamin\u0002 come with those of \u0001Juda,\u0002 to avoid suspicion. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Hands.\u0002 At that time he had done no injury to any man. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Spirit\u0002 of God (Calmet; or good will, Du Hamel) prompted Amasai, the chief of \"the officers.\" (Calmet) --- \u0001Band,\u0002 or \"of a company.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fight.\u0002 They joined him after he had left the Philistines. (Calmet) --- \u0001But he.\u0002 Hebrew, \"they helped them not.\" Neither David nor his partizans were involved in this danger, which might have caused their fidelity to be suspected, 1 Kings xxix. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thousands:\u0002 heads of the principal cities, Micheas v. 2. (Du Hamel)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Rovers\u0002 of Amalec, 1 Kings xxx. 1." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of God;\u0002 very great, (Calmet) particularly when Isboseth was slain, 2 Kings v. 1. (Haydock) --- The angels are to us innumerable, Job xxv. An army in concord is compared to them. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Joiada\u0002 had the post of Eleazar over the Levites, (Numbers iii. 32.) and was at the head of the warriors of his tribe, while Abiathar was high priest. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Of excellent.\u0002 Hebrew, \"of great valour.\" Saul had appointed him in the place of Achimelec, and David permitted him to retain his dignity." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Followed.\u0002 Hebrew, \"kept guard at the palace.\" These guards submitted to David, like the rest, after the death of Isboseth. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Manasses,\u0002 west of the Jordan. See ver. 37. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Should,\u0002 in agricultural pursuits, in which those of Issachar excelled, Genesis xlix. 14. Countrymen have often more skill about the weather, than the greatest astronomers, Virgil, Georg. i. (Menochius) (Tirinus) --- Others think that these men could calculate when the festivals would occur, (St. Jerome, Trad.) or they were well versed in politics, &c. See Esther i. 13." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Nephthali.\u0002 All, both far and near, contributed to regale the deputies. (Calmet)" } ] }, { "chapter": 13, "slug": "id938.html", "header": "1 Paralipomenon xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Consulted.\u0002 David wished to give religion due splendour and authority, in his dominions; and he prudently contrives to obtain the general consent. (Haydock) --- \"Where there is no liberty, there is no religion;\" and no change in religious matters should be attempted, without the consent of the Church. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To us.\u0002 In the first assembly, David's motion was adopted, and a more general meeting, particularly of the priests, was convoked. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sought.\u0002 Protestants, \"inquired not at it.\" Yet it is certain that many resorted to the ark, at that time. But is was not treated with such honours as David now wished. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Emath,\u0002 from \"the troubled river\" Nile, (Josue xiii. 3.; Calmet) or Rhinocorura, (Tirinus; Menochius) to the northern extremities of the promised land, (Haydock) near Emesa." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hill.\u0002 Hebrew, \"to Baalah,\" which was another name, as well as \"Baalim,\" for Cariathiarim, 1 Kings vii. 2. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Brother.\u0002 Hebrew, \"Acho,\" which has the same meaning. (Tirinus) --- Septuagint, Syriac, &c., \"his brethren.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Chidon. \u0002Alias, Nachon. (Challoner) (2 Kings vi.) --- He had perhaps two names. (Du Hamel) --- Syriac and Arabic, \"of Ramim.\" (Calmet) --- \u0001The ox.\u0002 Protestants, \"the oxen stumbled.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Divided.\u0002 Slain. See chap. xiv. 11., 1 Kings xv. 32., and 2 Kings vi. 7. (Haydock) --- The soul of brutes perishes; that of man is only divided from the body by death." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Obededom.\u0002 A Levite was judged more proper to guard the ark, chap. xv. 18. --- \u0001Gethite.\u0002 Because he had dwelt in Geth. (Worthington)" } ] }, { "chapter": 14, "slug": "id939.html", "header": "1 Paralipomenon xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hiram.\u0002 This embassy, and the war with the Philistines, took place before the ark was removed. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Perceived,\u0002 by divine revelation, or by his constant success, (Menochius) as well as by the presents of \"the king of Tyre, and the unanimity\" of all the people. (Du Hamel) --- \u0001Over his.\u0002 Hebrew and Septuagint, on account of his people. Kings are more for their subjects than for themselves. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eliphalet and Noga\u0002 are not mentioned, 2 Kings v. 15. (Calmet) See chap iii. 9. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Baaliada,\u0002 probably the same with Eliada. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Seek him,\u0002 with a design to oppress him, before his throne was established. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Baalpharasim,\u0002 \"the god \u0001or\u0002 master of divisions.\" (Calmet) --- The place was so called afterwards. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Burnt,\u0002 conformably to Deuteronomy vii. 25. These idols were commonly made of wood, and covered with plates of gold, &c. The Philistines took them along with them to battle, as the Hebrews carried the ark on many occasions. The Greeks, at the siege of Troy, had their gods on board their vessels; (Homer, Iliad ix.) and the Romans had theirs on their ensigns, in their wars." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pear\u0002 or mulberry trees, (2 Kings v. 23.; Calmet) on the side where the idols were. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tops,\u0002 or on the height. God sent an invisible army to David's assistance." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Gazera,\u0002 on the borders of the Philistines, near Azotus. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001All countries and nations,\u0002 in the vicinity. (Haydock)" } ] }, { "chapter": 15, "slug": "id940.html", "header": "1 Paralipomenon xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Houses,\u0002 or magnificent palaces, which afterwards caused him to be ashamed, seeing the ark was lodged under skins, 2 Kings vii. 10. --- \u0001For it,\u0002 entirely new. The old tabernacle was left at Gabaon. (Calmet) (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Levites,\u0002 of the family of Caath, ver. 13., and Numbers iv. 5. He was rendered more cautious by the death of Oza. (Calmet) --- \u0001For ever,\u0002 as long as this law subsists. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Brethren.\u0002 Relations. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Elisaphan,\u0002 a Caathite, (Exodus vi. 18, 22.) as well as Hebron and Oziel. (Calmet) --- Perhaps Caath was also called by the first name. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sanctified.\u0002 Free from every legal uncleanness, continent, and washed. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Struck us.\u0002 He partakes in the misfortune of Oza. (Haydock) --- \u0001The law,\u0002 through ignorance. You must attend and give proper directions. (Menochius) --- Hebrew, \"because we did not seek him with judgment,\" (Du Hamel) or, \"after the due order.\" (Protestants)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Heman, Asaph,\u0002 and \u0001Ethan\u0002 were masters of the first band of musicians, in the reign of David. They played on cymbals of brass, ver. 19." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ben.\u0002 His name is omitted, ver. 20, and in the Septuagint. The Syriac, &c., have \"the son of Jaziel:\" but we find the 9th Psalm addressed \"to Ben, chief of the band of young women,\" who sung and played on nables, ver. 20. (Calmet) --- \u0001And Jaziel,\u0002 called Oziel, ver. 20, as the Septuagint have here. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Zacharias,\u0002 &c., presided over the second band, with nables, and \u0001Mathathias\u0002 over the third, which had instruments of eight strings. The priests sounded the trumpets, (ver. 24.) which Chonenias directed all the music, in this solemn procession. (Calmet) --- \u0001Psalteries.\u0002 Literally, \"nables.\" (Haydock) --- The Vulgate sometimes renders it psalterion, at other times lyra, (Menochius) or symphonia. (St. Jerome, ad Dard.) (Tirinus) --- Some have supposed that the word denotes bagpipes; but it was a stringed instrument made of wood. (Calmet) --- Hebrew, \"with \u0001nebalim\u0002 over \u0001halamoth,\u0002\" concerted things, or virgins, (Psalm lxvii. 26.) who sung the mysterious works of God. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ozaziu\u0002 does not occur before. Septuagint have Ozias both here and [in] ver. 18, after Jehiel. (Haydock) --- \u0001Of victory,\u0002 such as was customary on the like occasions. --- \u0001For the octave.\u0002 Hebrew \u0001hasheminith,\u0002 according to the Jews, means an instrument of eight strings; so when \u0001ten\u0002 is mentioned, the Septuagint frequently supply \"strings,\" Psalm xxxii. 2. (Menochius) --- Hebrew, \"they had guitars, and presided over the eighth band to intone. All the bands formed four choirs, distinguished by their instruments, the cymbal, nable, \u0001cinnor,\u0002 (or guitar) and trumpets. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The prophecy.\u0002 Singing praises to God is here called \u0001prophecy:\u0002 the more, because these singers were often inspired men. (Challoner) --- Hebrew \u0001Massa\u0002 signifies a song, (Haydock) elevation, (Calmet) burden. (Syriac) So the Vulgate has \u0001onus Moab,\u0002 &c., the burden or dreadful prediction against Moab. (Calmet) --- Prophecy often denotes no more than a melodious canticle, 1 Kings x. 10. (Haydock) --- Chonenias directed all this music. Septuagint simply style him \"prince of the Levites, prince of the musicians\" (Calmet) or \u0001archon ton odon\u0002 (who gave out the songs) \"because he was intelligent.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Jehias\u0002 is called Jehiel, ver. 18., and 21. He, Obededom, Barachias, and Elcana, (ver. 23.) were probably the four chief porters who attended the ark in arms; and others were, afterwards, stationed at the temple, chap. ix. 17. The two former took part also in the music, ver. 21. (Calmet) --- Perhaps two preceded and two went behind the ark, to keep off the crowd. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Rams,\u0002 in thanksgiving, that they had not been treated like Oza. (Calmet) --- The Jews pretend that the ark was no burden to the Levites. (Tirinus) --- Love makes all duties easy. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Linen.\u0002 Hebrew, \"a cloak of byssus,\" or of the finest white linen. (Du Hamel) --- Byssus has often occurred before in the Vulgate, but we find the Hebrew \u0001buts,\u0002 here for the first time. It probably denotes the brilliant yellow silk taken from the fish pinna, of which St. Basil speaks. (Hexa. vii.) Justinian was clothed with it, on account of its rarity and brightness. (Procopius, de fabric. Yet as it would hardly assume any colour but black, it was not so much sought after as the silk of Persia. Not only David, but all the Levites, were thus richly adorned; as the latter were at the dedication of the temple, 2 Paralipomenon ii. 14. There was a manufactory of this byssus established by David, chap. iv. 21. That of Egypt was white, and is called \u0001schesch,\u0002 or \"cotton,\" Exodus xvi. 4. (Calmet) --- \u0001Ephod.\u0002 Septuagint, \"a stole of byssus,\" or a long silken robe, (Haydock) which has been already expressed; (Tirinus) or rather, the ephod was only a girdle, which was not peculiar to the sacred ministers, 1 Kings ii. 18. (Calmet) --- Samuel, though a child, wore one. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Heart,\u0002 and reproached him for appearing without his regal ornaments, (Haydock; 2 Kings vi. 20.) as if he had been naked. No reproach could have been more unfounded, as we see David had on a robe of byssus, with the ephod. (Calmet)" } ] }, { "chapter": 16, "slug": "id941.html", "header": "1 Paralipomenon xvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord,\u0002 wishing them all felicity, and making them presents, like the master of a family, ver. 43, and 2 Kings vi. 18. (Calmet) --- Any superior may bless. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Oil.\u0002 The precise signification of the Hebrew \u0001Ashisha,\u0002 is not known. (Calmet) --- Protestants, \"a flagon \u0001of wine.\u0002\" (Haydock) --- It denotes any thing \"exhilarating.\" (Tirinus) (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Appointed,\u0002 as a prophet, (Haydock) or by dispensation. The high priest has supreme spiritual power, Deuteronomy xvii. 18., &c. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Zacharias,\u0002 at the head of the second band. These played on the nable and kinnor, as the women did not sing in the tabernacle. \u0001Jahiel\u0002 should be Oziel, (chap. xv. 18., &c.; Calmet) unless he be the same person, chap. xv. 18. (Haydock) --- \u0001Instruments.\u0002 Literally, \"organs.\" (Haydock) --- Hebrew, \"the instruments of nables.\" (Vatable) (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jaziel.\u0002 We read Eliezer, &c., chap. xv. 24. --- \u0001Continually.\u0002 At the appointed times." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Made.\u0002 Hebrew, \"gave first, to thank the Lord, into the hand of Asaph and his brethren \u0001this psalm,\u0002\" (Haydock) in order the 104th; and from ver. 23 we find the 95th in the Psalter, with some improvements. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Power.\u0002 The ark was frequently the instrument of God's power; and his people are exhorted to present themselves to pray before it. (Calmet) --- God seemed to dwell there, and often displayed his wonders. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Israel. In Psalm civ., Abraham." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Prophets.\u0002 The ancient patriarchs ruled their families as kings, and directed them by word and example, like the most holy prophets. (Calmet) --- Both are frequently styled \u0001anointed.\u0002 (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Place.\u0002 In Psalm xcv. 6., \u0001holiness and majesty in his sanctuary.\u0002 Hebrew, \"strength and beauty in,\" &c. God is served in his tabernacle with piety." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Sacrifice, of flour and wine. --- Beauty. Hebrew, \"in the beauty of his sanctuary.\" Psalms, Come into his courts: adore ye the Lord in his holy court." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Presence.\u0002 Here the psalm adds, \u0001say ye among,\u0002 as [in] ver. 31." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And say,\u0002 &c., is not in the psalm; and it seems not to agree with the flourishing state of David's kingdom: yet he might speak with the spirit of prophecy, or wish that all his subjects might live in happiness and concord under him. (Calmet) --- Others think that Esdras inserted these verses to be sung in the second temple, (Lyranus; Estius) when many still remained in captivity. Yet they may refer to the time of Christ. (Du Hamel)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001And \u0002sing. Hebrew, \"and Alleluia,\" or, \"all....said, (or shall say) truth and praise be to the Lord.\"" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Sadoc\u0002 was to minister at Gabaon, with Heman, Idithun, &c., while Abiathar, Asaph, &c., officiated at Jerusalem. (Calmet) --- This regulation continued till towards the end of David's reign, (Haydock) when fresh orders were given, chap. xxiii., &c. We find Abiathar and Sadoc were both at Jerusalem, when David was obliged to flee, 2 Kings xv. 24., and 3 Kings i. 7. The altar at Gabaon continued some time longer, 3 Kings iii. 3." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Bless,\u0002 or feast, (Du Hamel) with his family, on part of the sacred victims. (Haydock)" } ] }, { "chapter": 17, "slug": "id942.html", "header": "1 Paralipomenon xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cedar.\u0002 Such were esteemed the most magnificent, ver. 6. See 2 Kings vii." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A place\u0002 permanent and secure, while I have had no fixed abode. (Calmet) --- \u0001No more,\u0002 for a long time: and unless they provoke me by their crimes, as they did afterwards, and were exposed to more severe chastisements. Constant rest is not always expedient. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Seed,\u0002 even till Christ shall be born of the Blessed Virgin, of the family of David." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ever\u0002 often means only a long duration. The dominion of Christ shall have no end. (Calmet) --- The Church founded by this true David, (Haydock) falls heir to these promises. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 The posterity of Saul lost the throne. (Haydock) --- If Solomon was reprobated, his children were permitted to reign. It is also presumed that he did penance; though this is not certain." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Men.\u0002 Who was ever more favoured by God than David? Hebrew, \"Thou hast regarded me according to the estate of a man of high degree.\" (Protestants) (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Known him.\u0002 Treating him with love and tenderness, as a friend. How can David sufficiently testify his gratitude?" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Himself.\u0002 Hebrew adds, \"and to make thee a name.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Begun.\u0002 Hebrew, \"be pleased, (Haydock) or thou hast had the goodness to bless.\" Syriac, \"I pray thee bless.\"" } ] }, { "chapter": 18, "slug": "id943.html", "header": "1 Paralipomenon xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Daughters.\u0002 Villages (See 2 Kings viii. 1.; Menochius) and dependant towns. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gifts.\u0002 Hebrew \u0001mincha,\u0002 a word used to denote the offerings of bread, &c., Leviticus ii. Here it signifies the tribute (Calmet) imposed on the conquered. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Adarezer,\u0002 or Adadezer, 2 Kings. --- \u0001When he,\u0002 the king of Soba, \u0001went to extend.\u0002 Hebrew, \"to strengthened his hand on the,\" &c. --- \u0001Hand\u0002 often denotes power, extent, possession." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Footmen.\u0002 Hebrew may well signify, \"1000 chariot-horses and 7000 men who mounted the chariots and the horses.\" We only find 1700 horsemen, 2 Kings viii. 4. But soon after it is added, David \u0001houghed all the chariot-horses.\u0002 (Calmet) --- They were thus rendered useless. The king was forbidden to keep many horses. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Damascus.\u0002 Hebrew, \"Aram of Darmesek.\" Elsewhere the \u0001r\u0002 is omitted." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A garrison.\u0002 Literally, \"soldiers.\" This word has been lost by the neglect of some Hebrew transcriber. (Calmet) --- Protestants supply it. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Quivers.\u0002 Hebrew, \"the shields,\" &c. The term is variously translated, 2 Kings." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Chun,\u0002 called probably Betath, and Berothai, 2 Kings." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Adoram,\u0002 or Joram, 2 Kings. --- \u0001Desire.\u0002 Hebrew, \"to ask if all went well with him, and to bless him." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Edom,\u0002 or rather Syria, (Aram) which might easily be exchanged for Edom, 2 Kings viii. David could not satisfy his devotion by building a temple; but he made preparations. Solomon left part of the treasures unconsumed, 1 Paralipomenon xxvi. 26. (Calmet) --- These effects, being destined for sacred uses, are said to be consecrated to the Lord. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Edomites.\u0002 David seems to have been present, and the victory is sometimes attributed to him. Joab afterwards slew 18,000, 3 Kings xi. 15., and title of Psalm ix. (St. Jerome, Trad.) (Calmet) --- \u0001Pits.\u0002 This place was fatal to that nation: there Amasias destroyed 20,000, 2 Paralipomenon xxv. 12. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Abiathar\u0002 and \u0001Achimelech\u0002 had both names indifferently. Hebrew reads \u0001Abimelech,\u0002 which is a manifest mistake. The name of Abiathar perhaps ought to be in the place of Achimelech; as we know that he was the son of the latter, and the high priest under David. Some would translate, \"and Abiathar, son of Achimelech.\" --- \u0001Susa,\u0002 or \u0001Saraias,\u0002 secretary." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001About.\u0002 Literally, \"at the hand of the king,\" to execute his orders, and to assist him. Septuagint, \"vicegerents.\" Syriac, \"princes.\" They are styled \u0001priests,\u0002 2 Kings viii. 18." } ] }, { "chapter": 19, "slug": "id944.html", "header": "1 Paralipomenon xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Land,\u0002 or city, 2 Kings x. 3. (Calmet) --- What evils proceed from evil counsellors!" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001From.\u0002 Hebrew, \"in the midst, above the thighs:\" exposing them to derision. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Done.\u0002 Hebrew, \"made themselves stinking.\" Septuagint, \"that the people of David was covered with confusion.\" The insult fell on all Israel. --- \u0001Mesopotamia\u0002 is not mentioned [in] 2 Kings, as the troops perhaps did not arrive soon enough for the first battle, ver. 16." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Chariots.\u0002 This number seems excessive, and it may have been put for infantry; the number of which, specified [in] 2 Kings, was 33,000. But the troops of Mesopotamia are not there mentioned, and this supplies what was left defective. (Calmet) --- The chariots may signify those who fought upon them, (Menochius) ver. 18., and Isaias xxi. 7. (Tirinus) --- Sometimes the whole number is specified; at others only a part." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001River,\u0002 in Mesopotamia. Joab did not allow them time to arrive. --- \u0001Sophach,\u0002 or Sobac. Adarezer sent also to collect these forces, 2 Kings." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chariots.\u0002 Literally, \"chariot.\" 2 Kings has only 700, and 40,000 \u0001horsemen.\u0002 (Calmet) --- Ten men might be in each chariot. (Du Hamel)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Went.\u0002 Hebrew, \"made peace with David.\" The many petty kings who had hitherto been tributary to Adarezer, submitted now to the conqueror. (Calmet)" } ] }, { "chapter": 20, "slug": "id945.html", "header": "1 Paralipomenon xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year.\u0002 Hebrew, \"at the return of the year,\" in spring. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Melchom.\u0002 Septuagint add the explanation, \"their king.\" It may also be referred to the idol of Ammon. (Haydock) --- The massy crown was suspended over David's head. (Tirinus) (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Harrows.\u0002 Hebrew, \"cut \u0001them\u0002 with saws, and with harrows; (Haydock) \u0001or,\u0002 rollers of iron, and with saws.\" But some other term was probably used, as we find saws before. (Calmet) --- Protestants have \"axes.\" This exemplary punishment was in consequence of the violation of the law of nations. Abulensis pronounced it lawful. Tirinus accuses David of a grievous sin of cruelty; observing that he was at this time involved in the sin of adultery: and people easily fall from one abyss into another. Cruelty and lust often go together. Yet it seems best to suspend our judgment. (Haydock) --- David might only treat the most guilty in this manner. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gazer,\u0002 which seems preferable to Gob, 2 Kings xxi. 18." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Adeodatus.\u0002 Hebrew, \"Elchanan, the son of Jair, of Lehem;\" or, \"slew Lechemi, brother of Goliath;\" or equal to him in strength. (Calmet) --- \u0001Brother\u0002 is here supplied, as it is wanting, 2 Kings. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rapha,\u0002 head of the giants of Palestine. (Calmet)" } ] }, { "chapter": 21, "slug": "id946.html", "header": "1 Paralipomenon xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Satan.\u0002 This shews that the Lord only (Haydock) permitted David's sin, (2 Kings xxiv.; Worthington) and in this sense only he is said to have instigated him; (Du Hamel) though we read this was done by the fury of the Lord, or by an evil spirit. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Israel,\u0002 who will be severely punished. (Calmet) --- Sin is often used in this sense. (Vatable)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The number,\u0002 &c. The difference of the numbers here and [in] 2 Kings xxiv. 9., is to be accounted for, by supposing the greater number to be that which was really found, and the lesser to be that which Joab gave in; (Challoner) or the transcribers of this place have been inaccurate. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Number.\u0002 These might therefore escape the pestilence. (Du Hamel) --- \u0001For.\u0002 Hebrew, \"because the king's word was abominable to Joab.\" We read that Benjamin was numbered unto David, chap. vii. 5, 11. But that might be on another occasion; or the register continued in the archives, and was not brought to the king. See chap. xxvii. 24. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Iniquity.\u0002 David was guilty, though he retained both faith and hope. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Seer,\u0002 or prophet, whom David kept at court and consulted. He was endued himself with the prophetic spirit." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Three;\u0002 a word omitted in Hebrew, but supplied by the Protestants. (Haydock) --- \"I will bring three things upon thee.\" (Septuagint)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Three years' famine;\u0002 which joined with the three foregoing years of famine, mentioned [in] 2 Kings xxi., and the seventh year of the land's resting, would make up the seven years proposed by the prophet, 2 Kings xxiv. 13. (Challoner) --- Perhaps it would be as well to acknowledge a mistake, (2 Kings; Haydock) on account of the similitude of the Hebrew words signifying three and seven: (Tirinus) unless the prophet reduced the time from seven to three years; as in Ezechiel (iv. 15.) God mitigates the severity of his first threat. (Sanctius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Men.\u0002 Susanna spoke on a different supposition, (Daniel xiii. 23., and Ecclesiasticus ii. 22.) of eternal punishment, in consequence of sin. David prefers to be punished by the hand of a tender father, rather than by that of an enemy; (Tirinus; Estius) and he does not wish to screen himself from suffering in this world, but offers himself to share in the chastisement of his subjects. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Took.\u0002 Hebrew, \"repented of evil,\" taking pity of unhappy victims. --- \u0001Ornan,\u0002 or Areuna. (Challoner) --- He had been \u0001king\u0002 of the Jebusites before David took Jerusalem. (Mariana; Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Altar.\u0002 Hence it appears that holy men erected altars by God's command. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Now.\u0002 Hebrew, \"and Ornan turned back.\" --- \u0001Angel.\u0002 Vatican Septuagint, the king and his four sons with him, along with Achabin.\" Other editions have, \"and his four sons hidden with him.\" Arabic, \"and the king, being come near to Aran, he saw David and his,\" &c. Syriac reads in like manner; but says nothing of the children either of David or of Ornan. We do not read that Ornan saw the angel, 2 Kings, but this circumstance may be here supplied. It is evident the Septuagint have read \u0001melec,\u0002 \"king,\" instead of \u0001malac,\u0002 \"angel.\" (Calmet) --- Eupolemus says the angel Dianathan shewed David were to build the temple. (Eusebius, Præp. ix. 30.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Worth.\u0002 Hebrew, \"give it me for the full price,\" or \"worth.\" Septuagint, \"the money was weighed.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Six hundred sicles,\u0002 &c. This was the price of the whole place on which the temple was afterwards built: but the price of the oxen was fifty sicles of silver, 2 Kings xxiv. 24. (Challoner) --- Or the fifty sicles were given for the threshing-floor alone. (Calmet) (Du Hamel)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Fire,\u0002 to testify his approbation. (Worthington; Tirinus) See Genesis iv. 4., and 2 Paralipomenon vii. 1. (Calmet) --- This altar represented the cross, on which the Victim of our reconciliation [Jesus Christ] was offered. (Du Hamel)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001God.\u0002 He performed what God had commanded. But he would have offered other voluntary victims at Gabaon, if he had been able. (Calmet) --- The distance shewed the propriety of building the temple at Jerusalem, (Du Hamel) which was nearly in the centre of the country. (Haydock)" } ] }, { "chapter": 22, "slug": "id947.html", "header": "1 Paralipomenon xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The house.\u0002 Or the place where the temple shall be built. (Menochius) --- The miraculous fire convinced David that God had made choice of this spot." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Proselytes.\u0002 This is the first time that the word occurs in the Vulgate. See Exodus xii. 45. It means \"strangers,\" (Calmet) who were not allowed to live in the country, unless they would observe the natural law, and renounce idolatry. (Rabbins) --- These had embraced the Jewish religion. (Menochius) --- They were the remnants of the people of Chanaan, (3 Kings ix. 20,) and were treated as public slaves, which could not have been done, with justice or policy, with regard to those who might barely wish to reside in the country. These strangers prefigured the Gentiles, chosen to build the Christian Church." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Prepared.\u0002 Syriac and Arabic, \"appointed blacksmiths from among the proselytes, to forge tools for cutting and dressing stone, &c.\" But most follow the Vulgate. (Calmet) --- \u0001Closures\u0002 is explained by the following word, which alone occurs in Hebrew, &c. --- \u0001Immense.\u0002 Hebrew and Septuagint, \"abundance, \u0001it was\u0002 not weighed.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Number.\u0002 Still we find that Solomon ordered more, as the structure was more magnificent than even David had imagined." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tender,\u0002 (\u0001delicatus\u0002) weak and unexperienced. (Calmet) --- Yet he might be 21 when he was crowned. (Tirinus) --- David began his preparations long before. --- \u0001Lord.\u0002 Hebrew, \"\u0001must be\u0002 (Haydock) for grandeur, excellence, fame, and beauty, through all countries\" a sort of prodigy. --- \u0001All.\u0002 Hebrew, \"abundantly.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Blood,\u0002 of Urias, (St. Jerome and the Rabbins) or rather, as David had already entertained the desire of building a temple before that event, (Estius) the blood which David had shed in just wars, must be understood; as even that causes a person to be regarded as unclean. The soldiers were obliged to be purified before they could enter the camp, Numbers xxxi. 19. In the Christian Church, those are deemed irregular who have contributed to the death of the guilty, even as judges or witnesses. The Pagans entertained the like sentiments. (Calmet) Æneas dares not touch the sacred vessels and household gods, when he was stained with blood, shed in his country's defence." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Peaceable.\u0002 Hebrew, \"Solomon,\" which has this meaning. (Calmet) --- Herein Solomon was a figure of Christ, who is styled the Prince of peace, Isaias ix. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Name.\u0002 See 2 Kings vii. 13. (Menochius) --- \u0001A son.\u0002 The crimes into which Solomon fell, hinder us from explaining this literally of him. St. Paul refers the expression to Jesus Christ, Hebrews i. 5. (Calmet) --- St. Augustine (de C.[City of God?] xvii. 8 and 9.) observes that the promises were not perfectly fulfilled in Solomon." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Understanding,\u0002 (\u0001sensum.\u0002) Skill to resolve difficult questions. (Menochius) --- \u0001That.\u0002 Hebrew, \"and appoint thee to rule.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Poverty.\u0002 Protestants, \"trouble.\" (Haydock) --- David confesses that the immense sums which he had collected, were nothing in comparison with the greatness of God. He left more than was sufficient for Solomon to perfect the work, with still greater magnificence than he had planned out, ver. 5., chap. xxviii. 2., and xxix. 2., &c. (Calmet) --- \u0001Million.\u0002 Josephus ([Antiquities?] vii. 14.) reduces these sums to one tenth part, \"of gold 10,000 talents, of silver 100,000;\" so that it is \"extremely probable that a \u0001cipher\u0002\" was added to these numbers, in some very ancient Hebrew copy. Brerewood computes that the sum mentioned here and [in] chap xxix. 4, would amount to 841,125,000\u0001l.\u0002 and maintains that the whole temple pavement, and all the vessels, might have been made of solid gold, without consuming it all. (De pond, in Walton's Polyglot.) --- \"If we take the preceding talents according to bishop Cumberland's computation, the sum total will be somewhat less: but, were we to reduce it to less than one-half, would not the sum of four hundred millions of money be immense and incredible?\" (Kennicott) --- A learned Jew has written this marginal note in his Bible, 1661: \"It is supposed, these talents are not to be reckoned like the Mosaic, for they would amount to 720 millions. But as the Scripture makes no difference, we have no other computation to go by.\" See Kennicott, diss. ii. If they were the same, the sum would exceed belief. Some have thought that they were only half. Mariana supposes the talents were only the weight of sicles, or four drachms; so that David left one million for the fabric. (Du Hamel) --- But the relation given by historians of the riches of Sardanapalus, Cyrus, Alexander, Atabalipa, and some kings, who were not more likely to amass such treasures than David, make the account less improbable. Josephus ([Antiquities?] vii. 12.) asserts, that \"no prince ever left so great riches.\" He had extended his dominions on all sides, and imposed tribute on the conquered. He was very frugal, and had possession of the mines of Phunon, (Numbers xxi. 10., and xxxiii. 43.) and of Phœnicia, Deuteronomy xxxiii. 25. Though the talent seems to have varied in other nations, it always consisted of 3000 sicles among the Hebrews, at least till the captivity, Exodus xxxviii. 25, 26. We find from 2 Paralipomenon xxv. 6., and 4 Kings xv. 19., &c., that it formed a very considerable sum. Yet Villalpand calculates that all the gold and silver left by David, would be requisite for the ornaments and vessels of the temple. If, however, we grant that it would have sufficed to build a massive temple of gold, how much must be deducted to pay the workmen? &c. (Calmet, Diss. on the riches left by David, t. ii.) --- \u0001For all.\u0002 Hebrew, Chaldean, Septuagint, \"And to these add.\" (Tirinus) --- He encouraged the princes to contribute; (chap. xxxix.) and here he exhorts his son to shew his liberality, if any thing should be found deficient. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saying\u0002 is not expressed in Hebrew, \"\u0001Is\u0002 not the Lord,\" &c. --- \u0001And hath.\u0002 Hebrew, \"for he hath given the inhabitants of the land into my hand,\" or power. (Haydock) --- Almost all the neighbouring nations were subjected to David. (Calmet)--- \u0001The Lord,\u0002 who assisted his people, and filled the enemy with terror. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Is\u0002 on the point of being \u0001built.\u0002 David was convinced that the work would not be much longer retarded, so that he speaks of it as present. (Haydock)" } ] }, { "chapter": 23, "slug": "id948.html", "header": "1 Paralipomenon xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Full,\u0002 satisfied, in the last year of his reign, and the 70th of his age. (Du Hamel) --- \u0001Cur non ut plenus vitæ conviva recedit?\u0002 (Lucretius iii.) --- \u0001Israel.\u0002 This example was much followed by succeeding kings. (Calmet) --- Yet this is controverted. (Houbigant) (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Princes,\u0002 heads of families, or officers of the army, chap. xxv. 1. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Numbered\u0002 at the same time, when David caused his son to be crowned, and made these fresh regulations, ver. 27., and chap. xxvi. 31. --- \u0001Upwards,\u0002 according to the plan given by Moses. David afterwards ordered people of twenty years of age, to begin to serve in the tabernacle, as it was now fixed, and consequently the labours were diminished. This tended to augment the splendour of the religious worship, and to edify the people, who could not attend so constantly, in person." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Overseers.\u0002 Hebrew \u0001shoterim.\u0002 Septuagint, \"scribes.\" Others suppose \"lictors and executioners,\" who attended the \u0001judges.\u0002 (Grotius) --- These were functions from which the priests were exempted; (Calmet) so that the Levites alone are meant. (Menochius) --- \u0001Judges.\u0002 They had to decide the causes of the people, 2 Paralipomenon xxix. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001David.\u0002 Literally, \"he.\" Septuagint, \"they.\" Protestants, \"which I made (\u0001said David\u0002) to praise \u0001therewith.\u0002\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Into\u0002 24\u0001 courses,\u0002 like the priests, that each class might serve twice a year for a whole week, chap. xxiv. 31. (Tirinus) --- God had already made choice of the posterity of Levi; and David, with the princes, Sadoc, &c., disposed of them by lots, (chap. xxiv. 6.) to serve in the tabernacle, and in the future temple. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Leedan,\u0002 or Lebni, Numbers iii. 18. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Chief,\u0002 head of the rest; (Haydock) or all these three were chiefs, (Junius) no less than the sons of Semei, ver. 9." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Semei;\u0002 perhaps (Calmet) sons of Joel. (Du Hamel) --- The brother of Leedan had four sons, ver. 10. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ziza.\u0002 Hebrew has \"Zina,\" but reads \"Ziza,\" ver. 11. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Children.\u0002 All together were not more than the children of each of the preceding, so that they only formed one class. (Tirinus) --- It would have been too burdensome for them to have performed the same service with those who were far more numerous: (Haydock) therefore the sons of Semei were joined with the family of Leedan: (Calmet) or rather Jaus and Baria went together, as one family. --- \u0001Counted.\u0002 Hebrew, \"in one class, according to \u0001their\u0002 father's house.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Minister.\u0002 Hebrew, \"to sanctify the holy of holies.\" --- \u0001His.\u0002 Hebrew, \"in his name,\" with solemnity, Numbers vi. 23. The Levites might bless the name of the Lord." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Levi,\u0002 but not among the priests, (Calmet) though their father was an extraordinary priest, appointed by God to anoint Aaron, Psalm xcviii. (Du Hamel)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Eliezer.\u0002 His being uncircumcised, had almost proved fatal to his father, Exodus iv. 24. (Menochius) --- \u0001First.\u0002 He might have other brothers, (Calmet) though the title may be given to an only son, ver. 17., and Matthew i. 25. Subuel was perhaps (Haydock) chief of a family, (Calmet) and was appointed over the treasury, chap. xxvi. 24. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Old.\u0002 See ver. 3., and Numbers iv. 3. --- \u0001And upwards;\u0002 as long as they were able to serve. They were excused from carrying the tabernacle, &c., at fifty years of age, Numbers viii. 25. (Abulensis) (Menochius) --- To those who were turned of thirty, the higher offices were entrusted; while the Levites began at twenty, to exercise themselves in things of less consequence, under the direction of their elder brethren. (Tirinus) --- The kings might declare, by the advice of the Sanhedrim, what laws were of a temporary nature. (Grotius) (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ever.\u0002 They will not have to carry, the sacred vessels about, as formerly. (Haydock) --- In order that they may not be idle, we must therefore provide them some other employment, ver. 28, &c. (Tirinus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Place.\u0002 Hebrew, \"purifying all that is holy;\" (Haydock) keeping clean all that is used about the sacred ministry. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And the priests,\u0002 &c. This is not found in Hebrew or Septuagint. The Levites might prepare these things; though the priests alone were to offer them in sacrifice. (Tirinus) (Chap. ix. 32., and Leviticus xxiv. 8.) --- Others think that (Calmet) the priests received flour from the people, and baked it. (Menochius) --- But St. Jerome follows the tradition of the Jews, intimating that the priests sowed the corn, and did every thing about the loaves of proposition, Malachias i. 6. --- \u0001Flour,\u0002 Leviticus ii. 1. --- \u0001Cakes,\u0002 Exodus xxix. 2. --- \u0001Roasting\u0002 the first-fruits, Leviticus ii. 14. (Menochius) --- \u0001Measure.\u0002 A standard was kept in the temple, (Exodus xxx. 13.; Calmet) to prevent any fraud. The Ediles at Rome performed the same office. (Tirinus) --- There were not two measures in the country, as that would have caused confusion. (Du Hamel)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And the Levites.\u0002 This also is omitted in Hebrew, \"and to stand,\" &c., as all the preceding offices pertained to the Levites, (Haydock) and priests were bound equally with them to praise the Lord." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Lord.\u0002 Music accompanied this service twice a day, as it did the sacrifices which were offered for the prince, or for the nation, Numbers x. 10. (Calmet) --- \u0001Rest.\u0002 Hebrew, \"the set festivals, by number, according to the order prescribed unto them continually,\" &c. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Brethren.\u0002 Let them follow the directions of the high priests, who are of the same tribe. (Menochius)" } ] }, { "chapter": 24, "slug": "id949.html", "header": "1 Paralipomenon xxiv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Before.\u0002 Hebrew, \"in the presence of.\" See Leviticus x. 2. --- \u0001Priesthood,\u0002 under Aaron. Eleazar succeeded him, and the posterity of Ithamar obtained the dignity under Heli." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ahimelech\u0002 is styled also Achimelech and Abiathar, ver. 6, 21., and chap. xviii. 16. (Calmet) --- \u0001Courses,\u0002 twenty-four, which were to serve by lot, that no one might complain, as they were equally \u0001princes,\u0002 ver. 5. Hence St. Dionisius styles Zachary \"prince of the priests.\" But the pontiff was over all. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Houses.\u0002 The descendants of Eleazar were far more numerous." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Of God,\u0002 great. \u0001Elohim\u0002 also signifies \"judges,\" and we might translate, \"princes of the judges.\" (Grotius) (Du Hamel) --- These men occupied the first dignities of the priesthood, and of the judicature, or they were princes in all sacred affairs. (Calmet) --- They were to offer sacrifice, and to enjoy spiritual jurisdiction, in the house of God. (Worthington) --- As their claims were therefore equal, the decision was left to lots. (Menochius) --- It would have been otherwise difficult for all to be satisfied. See Josue vii. 14. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ithamar.\u0002 All was done with the utmost order, and the priests took care to observe the regulation, till the end of the republic. (Josephus, [Antiquities?] vii. 2., and contra Apion i., and ii., and Luke i. 5.) --- The family of Eleazar had many prerogatives over the rest, as it was longer in possession of the high priesthood, and more numerous; but that of Ithamar, gave pontiffs to the nation at the time of this regulation. The Hebrew is very obscure, and is deemed incorrect. (Cap.) (Grotius) (Calmet) --- Protestants, \"one principal household being taken for Eleazar, and \u0001one\u0002 taken for Ithamar.\" --- The insertion of \"one,\" which is in the Septuagint, removes the difficulty. (Haydock) --- The two families were enregistered alternately, (Menochius) till the eight families of Ithamar were done. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Abia,\u0002 the progenitor of St. John the Baptist, Luke i. 5. Yet whether his father was \"chief of the priests\" of his course, as St. Dionisius asserts, or whether he sprung from Eleazar, or from Ithamar, is uncertain. (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Aaron,\u0002 and his successors. The former might have given some directions, which tradition had preserved. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Subael,\u0002 grandson of Moses, chap. xxiii. 16." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Rohobia\u0002 was in the same degree, by Eliezer. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And his.\u0002 Protestants, \"the sons \u0001of Hebron,\u0002 Jeriah, \u0001the first.\u0002\" The words underlined, shew what omissions are in the text, (Haydock) which is probably corrupted, as well as the Septuagint. Jeria and Amarias were sons of Hebron, chap. xxiii. 19., and xxvi. 31. \u0001Jahath\u0002 may, therefore, be the same with Hebron. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The son.\u0002 Hebrew, \"the son of Jehasia, \u0001or\u0002 of Oziau....\" But the name of this son is lost. It is wonderful that the posterity of Gersom are passed over. (Calmet) --- Protestants, \"the sons of Jaaziah; Beno. --- 27. The sons of Merari, by Jaaziah; Beno, and Shoam.\" (Haydock) --- Septuagint vary, and the original text is supposed to be changed by some transcriber, (Capel. &c.) as we read only of Moholi and Musi, ver. 26., and chap. xxiii. 21." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Over-against,\u0002 in imitation of the priests, (Calmet) being likewise divided into twenty-four classes. (Tirinus) --- \u0001Both,\u0002 &c. Hebrew, \"the principal fathers over-against their younger brethren.\" All the rest is omitted. Lots decided the place and functions both of father and children. (Haydock)" } ] }, { "chapter": 25, "slug": "id950.html", "header": "1 Paralipomenon xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Army;\u0002 the chief magistrates of the state and of the church. (Tirinus) (Chap. xxiv. 6, 31.) --- The priests, &c., were all divided into twenty-four classes, each having twelve masters to preside, ver. 7. (Calmet) --- \u0001Idithun,\u0002 or Ethan, chap vi. 44., and xv. 19., (Worthington) and 3 Kings iv. 31. --- The twenty-four sons of these three, who were chief musicians under David and Solomon, presided over the bands: eleven other inferior masters helped to instruct the rest, ver. 9. --- \u0001Prophesy,\u0002 or play on instruments. --- \u0001Harps.\u0002 \"Kinnor\" means also the \"guitar.\" (Calmet) --- Vulgate has, \u0001lyras,\u0002 chap. xv. 16. --- \u0001Psalteries.\u0002 Hebrew, \"\u0001nebalim.\u0002\" (Menochius) --- The Jews pretend that the singers were inspired commonly, when they sounded forth God's praises in the temple, as Eliseus was, 4 Kings iii. 15. (Lyranus; Estius) --- But they may be said to prophesy, because they sung the composition of the prophets. (Worthington) --- \u0001According.\u0002 Hebrew, \"and the number of the workmen, (or experienced musicians) according to their service, was.\" (Haydock) --- The chiefs of the twenty-four bands were carefully selected." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001King,\u0002 who sat in a separate tribune. Asaph presided in the royal city, at court, and in the tabernacle, while some of the singers were fixed at Gabaon, chap. xvi. 7, 37, and 41. (Calmet) --- Hebrew may signify, \"at the king's command.[\"] (Pagnin) --- He sometimes condescended to direct the singers, ver. 6. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of Idithun;\u0002 or, altering the punctuation, (Du Hamel) \"Now the sons of Idithun \u0001were\u0002 Idithun, \u0001the first-born,\u0002 Godolias (Haydock) Sori, or Isari, ver. 11. Thus, the number \u0001six,\u0002 will be complete: otherwise we much acknowledge that Idithun, the father, is counted with his children; or that a name is lost, perhaps that of Semeias, (ver. 17.; Calmet) as [the] Alexandrian Septuagint has Semei before Hasabias. (Haydock) --- \u0001Harp,\u0002 (\u0001kinnor.\u0002) This was the distinctive instrument of this band, as the \u0001horn\u0002 was of Heman's. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seer;\u0002 a title usually given to the real prophets, who foresee future things. (Menochius) --- Gad has this title, 2 Paralipomenon xxiv. 11. But Heman's office was to proclaim the words of God, with the sound of the horn. This musician had formerly been fixed at Gabaon, chap. xvi. 41. (Calmet) --- \u0001To lift up the horn,\u0002 or to sing those psalms, which regarded the kingdom of David, and of Christ, as others were composed for the instruction of the people. (Tirinus) --- \u0001Daughters.\u0002 These are specified, only because they joined with their brethren, in singing in the temple. (Abulensis, q. 14.) (Menochius) --- At least, we find that there were bands of young women, in the solemn procession. (Haydock) (Chap. xv. 20., and Psalm lxvii. 26.) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Near.\u0002 Hebrew, \"under the hand of the king,\" who presided over a band of musicians, as well as Asaph; (Calmet) or he directed all, particularly giving his instructions to Asaph, &c. --- \u0001To wit\u0002 in not in Hebrew, \"by the order of the king to Asaph.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eight,\u0002 comprising the twenty-four princes, and the eleven secondary masters of each of the bands, or twelve times twenty-four, ver. 1." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Unlearned.\u0002 Hebrew and Septuagint, \"the scholars.\" (Haydock) --- After the singers had been distributed into twenty-four classes, pretty equal in number, lots decided which of them should serve first, (Menochius) as had been done with the priests, chap. xxiv. 31. See chap. xxvi. 13." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Asaph.\u0002 Add, \"to him, and (Haydock) to his sons, and his brethren, twelve,\" who taught the rest. Unless these twelve be admitted, (Tirinus) as in the sequel, (Haydock) the number 288 will not be found, ver. 7. (Tirinus) --- Septuagint is very confused: \"And the first (entire) lot of his sons and brethren came out to Asaph, of Joseph, Godolias: the second Enia, his brethren, and his sons, twelve.\" Hebrew, \"the first lot came forth for Asaph to Joseph; the second to,\" &c. (Protestants) In all the subsequent verses they read, \"\u0001he,\u0002 his sons, and his brethren, \u0001were\u0002 twelve.\" Why Asaph should be mentioned any more than Idithun or Heman, does not appear. Their children are placed indiscriminately by lot. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Isreela;\u0002 probably Oziel, ver. 4. (Calmet)" } ] }, { "chapter": 26, "slug": "id951.html", "header": "1 Paralipomenon xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Porters,\u0002 who guarded the temple, being stationed at the four gates. They were selected from the families of Core and Merari, (ver. 19.) and were under (Calmet) five captains, two being placed at the gate leading from the palace, ver. 16. (Haydock) --- How many were appointed to follow the directions of these officers, we do not find. But 4,000 porters are mentioned, chap. xxiii. 5. Some guarded the treasury, &c. After the captivity, the same plan was adopted, chap. ix. (Calmet) --- \u0001Son,\u0002 or descendant of Core, by Asaph, (Haydock) or Abiasaph, (chap. vi. 37.) different from the musician. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Him.\u0002 Obededom, by giving him a more numerous posterity, than any here mentioned, ver. 8. See 2 Kings vi. 11. (Calmet) (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Semei,\u0002 who is called Semeias, ver. 4., and 7. The last syllable is not lost in Hebrew or Septuagint. (Haydock) --- \u0001Valour.\u0002 Their post was of a military nature, and required strength. Josephus says, some of the gates could hardly be shut by twenty men." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He had not a first-born.\u0002 That is, his first-born was either dead or not fit to be chief, and therefore he made Semri the chief, (Worthington; Challoner) who was the second son (Tirinus) of Hosa. Hebrew, \"for, \u0001or\u0002 though he was not the first-born, yet his father made him chief.\" Septuagint add, \"of the second division,\" but without reason, as they interpret, \"keeping the command,\" instead of \u0001Semri, the chief,\u0002 which leaves us without a proper name. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lord.\u0002 The companies succeeded each other every sabbath, but the chiefs were not changed. (Calmet) --- The office of these men was most noble. From them were selected treasurers, overseers, prefects, &c., ver. 16-32. (Tirinus) --- The lot decided only between the heads of families. (Du Hamel)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Selemias:\u0002 the first syllable is frequently neglected in Hebrew, chap. iv. 24. (Tirinus) --- \u0001Zacharias\u0002 was the first-born of \u0001Meselemia,\u0002 ver. 2. (Haydock) --- \u0001A very.\u0002 Hebrew, \"a wise counsellor.\" (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And.\u0002 Protestants, \"To Obededom southward, and to his sons, the house of Asuppim.\" (Haydock) --- This term may denote the \"revenue;\" where the offerings, destined for the support of the priests, were collected, Exodus xxxiv. 22. We find the same word used for the offerings received at the door of the temple, 2 Esdras xii. 15. It may also mean the house \"of the assemblies,\" (Calmet) where the 72 judges of the Sanhedrim met. (Villalpand) (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Which.\u0002 Hebrew \u0001Shalecheth,\u0002 (Calmet) or \u0001ssolcoth,\u0002 (Haydock) \"which leads \u0001or\u0002 casts out\" the filth from the temple. (Villalpand) (Isaias vi. 13.) (Menochius) --- But there were conduits for that purpose; and the meaning of the Vulgate is more accurate. (Calmet) --- The palace lay below the tabernacle and the temple, (Tirinus) on the west. (Josephus, [Antiquities?] xv. 14.) (Calmet) --- \u0001Ward.\u0002 The centinels where opposite to each other, (Menochius) or at equal distances. All were replaced at the same time. (Calmet) --- Two captains were stationed on this road, for greater respect to the king, (Haydock) and because the concourse and dangers were increased, ver. 18. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Six.\u0002 This gate was the most frequented, (Calmet) and the king entered by it. --- \u0001Council.\u0002 Hebrew \u0001asupim,\u0002 as [in] ver. 15, \"for the offerings two \u0001and\u0002 two,\" (Haydock) distinct from the porters." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cell.\u0002 Hebrew is not clearer: \"at the chamber\" (Calmet; 'at the house of the instruments' for sacrifice; (Menochius) at Parbar.; Protestants) of the west, at the ascent, two at each chamber.\" (Calmet) --- Protestants, \"at the causey, and two at Parbar.\" This term is not in Hebrew. It resembles Parvar, or Pharurim, (4 Kings xxiii. 11.) which is said to signify \"suburbs,\" in Chaldean. But it cannot have this meaning here: and these terms are probably borrowed from the Greek, \u0001phroura,\u0002 a military \"post;\" so that we might translate \"There were at the western post, four guards for the ascent, two at each post:\" one perhaps was near the temple, (Calmet) the other at the palace gates, 4 Kings xi. 6. Septuagint is more diffuse, but throws no light upon this passage. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Now.\u0002 Hebrew and Septuagint add, \"the Levites:\" the latter translate \u0001Achias,\u0002 \"their brethren.\" (Haydock) --- \u0001Vessels.\u0002 Or vessels of the holy places, or of things holy. \u0001Vasa sanctorum.\u0002 (Challoner) --- Septuagint, \"of the consecrated treasures,\" chap. xxviii. 12. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ledan\u0002 is called Leedan, (chap. xxiii. 8.) son of Gerson. His first-born was Jahiel. This person is here styled Jehieli, and was chief of the Gersonites; at least the eldest branch." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Brethren.\u0002 Hebrew and Septuagint, \"brother.\" In effect, we find that Joel was the son of Leedan, chap. xxiii. --- \u0001Zathan,\u0002 whose name ends in \u0001m\u0002 both in Hebrew and Septuagint, may perhaps be his grandson. We often find \u0001sons\u0002 in Hebrew when only one is specified. Jehieli might adopt his two brothers; so that none of his own children are mentioned. (Haydock) --- We may also translate: \"(21) These are the sons of Ledan, the Gersonite. Out of Ledan, the Gersonite, came chiefs of families: Jehiel, (22) the sons of Jehiel, Zathan and Joel, his (Jehiel's) brethren, \u0001were\u0002 over,\" &c. It appears that Jehiel was treasurer, chap. xxix. 8." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ozielites.\u0002 These are all the sons of Caath, chap. vi. 18." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Moses.\u0002 Many are passed over; (Calmet) or Subael acted by his children. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Selemith\u0002 was to guard the treasure, taken in war. (Calmet) --- \u0001Dedicated.\u0002 Literally, \"sanctified,\" by designating for holy uses. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wars.\u0002 Hebrew, \"out of the spoils won in battles, which they had set apart as sacred, to support the house,\" &c. Septuagint, \"that the building of the house of the Lord might not be retarded.\" (Haydock) --- Yet these spoils remained untouched by Solomon, who imitated this piety, as others did, 3 Kings xiv. 26. The Romans adored Jupiter \u0001Prædator,\u0002 as he was styled, because part of the plunder was allotted to him. (Servius in Virgil, Æneid iii.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Samuel,\u0002 while he was at the head of affairs. (Menochius) --- \u0001Joab.\u0002 Though these three were not very religious, they concurred in promoting the splendour of the public worship, as that would at least procure them applause. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Them.\u0002 Hebrew, \"for officers (\u0001shoterim,\u0002 \"scribes,\" (Haydock) whose power was very great.; Calmet) and judges.\" The former are often placed first, as more honourable, so that they were not mere heralds or executioners. The administration of justice was chiefly in the hands of the Levitical tribe, chap. xxiii. 4. The sons of Hebron resided on the east, while those of Isaar and Oziel probably acted as judges on the western side of the Jordan, ver. 30. (Calmet) --- They were not confined to the temple, but taught the people the law of Moses in the cities \u0001abroad.\u0002 (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Beyond.\u0002 Hebrew \u0001meheber\u0002 means, \"at the passage, \u0001or\u0002 on either side.\" Protestants, \"on this side Jordan, westward.\" This would seem to designate the countries nearer Jerusalem. (Haydock) --- But \u0001westward\u0002 may also be understood with reference to Ruben, &c., so as to mean the parts along the river. --- \u0001King.\u0002 To decide both ecclesiastical and civil causes. (Calmet) --- They also inspected the preparations for the temple, and gathered the king's tribute. (Grotius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Jazer,\u0002 a city of Gad, in \u0001Galaad.\u0002 (Adrichomius) (Menochius)" } ] }, { "chapter": 27, "slug": "id952.html", "header": "1 Paralipomenon xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now.\u0002 This list is entirely of a political nature. It seems to have been made before David had obtained the throne of Israel, (ver. 7.) though perhaps the monthly division did not comprise 24,000, before that time. This regulation was very excellent, and enabled the king to have an army of 300,000 men, at a short notice. It was not attended with any material inconvenience to the people, as none were on service above a month. --- \u0001Hands.\u0002 Commanders in chief. --- \u0001Captains.\u0002 Twenty-four in number, with 240 centurions under them. --- \u0001Officers.\u0002 Hebrew \u0001shoterim.\u0002 Septuagint, \"scribes,\" whose employment is not well ascertained. They perhaps acted as commissaries, or kept an account of the king's troops, and reviewed them. (Calmet) --- Septuagint, \"and scribes serving the people, and the king's orders respecting the divisions, both coming in and going out, monthly, throughout the year. One division comprised 24,000 men." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jesboam.\u0002 Hebrew, \"Jashobham,\" as [in] chap. xi. 11. He was the first after Joab, (Haydock) and a descendant of Pharez, like David, and waiting upon the king in the month of Nisan, which almost agrees with our March (Menochius) and April. (Haydock) --- \u0001Zabdiel,\u0002 the Hachmonite, may therefore denote his country; (Kennicott) or Zabdiel might be his ancestor, though the same man has frequently different names. We find several companions of this general in the sequel." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dudia,\u0002 or Dodi, the father of Eleazar, chap. xi. 12. (Calmet) --- \u0001After him,\u0002 his substitute. (Tirinus) --- Hebrew, \"and Macelloth, chief also of his course, consisting likewise of 24,000.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Priest.\u0002 This we read no where else, so that some understand, \"a chief officer at court,\" 2 Kings viii. 18. (Calmet) --- But he might be (Haydock) of the tribe of Levi. (Menochius) --- His exploits are mentioned, chap. xi. 21." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Company,\u0002 in his absence, (Haydock) as lieutenant. (Salien)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001After him.\u0002 He acted under his father, and succeeded (Menochius) to Asahel's post, after Abner had slain him, 2 Kings ii. 23., and xxiii. 24. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Samaoth.\u0002 Perhaps Samma, or Sammoth of Arodi, or Arari; places with which we are not acquainted, unless they denote some of his progenitors. Jazer is well known. (Calmet) --- Chap. xxvi. 34." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hari.\u0002 Mentioned as one of David's brave men, chap. xi. 28." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Phallonite,\u0002 or of Phalti, 2 Kings xxiii. 26." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Zarahi,\u0002 or of Zara, the son of Thamar, chap. xi. 29. Sobochai slew the giant Saph, 2 Kings xxi. 17." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Jemini,\u0002 or Benjamin. (Calmet) --- The first syllable is neglected. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Marai,\u0002 or Marahai, sprung from Zara. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ephraim.\u0002 Pharathon was in this tribe. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Holdai,\u0002 called \u0001Heled, the son of Baana,\u0002 chap. xi. 30., and 2 Kings xxiii. 29. --- \u0001Gothoniel.\u0002 So the Septuagint write Othoniel, (Haydock) so famous in the book of Judges, i. 13., and iii. 9." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Chiefs,\u0002 by their birth-right. The former were chosen for merit. (Tirinus) --- The tribes of Aser and of Gad are omitted, either because the list was not in the hands of the author, or it was overlooked by transcribers. (Calmet) --- \u0001Rubenites,\u0002 with whom Em Sa joins the Gadites. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eliu.\u0002 Probably the same with Eliab, the eldest son of Isai, (1 Kings xvi. 7.; Calmet) or the youngest but David, (chap. ii. 15.) whose name is preserved by the Syriac, &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Heaven.\u0002 It would have seemed, therefore, as if David distrusted the divine promise, (Haydock) and attempted what was impossible (Grotius) or useless. (Calmet) --- He had before offended, and hence would now only number those who were wanted. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Number,\u0002 those above 20; but he acted with reluctance, (Tirinus) and the \u0001wrath\u0002 of heaven prevented the entire completion of the king's order, chap. xxi. 6., and 2 Kings xxiv. 9. --- \u0001David.\u0002 It would hence appear that the list was perfected, but not delivered to the king. The commissioners retained some of the lists; and, perhaps, from these, Esdras has inserted what relates to Benjamin, (chap. vii. 6.) as the account was not given in chap. xxi. 6. (Calmet) --- This list may, however, have been made at another time; as we are informed that Benjamin and Levi were not numbered. (Haydock) --- The Book of Kings, where we find it, is therefore a different work. (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Treasures\u0002 of gold, &c., as those of provisions had other officers. (Calmet) --- \u0001Were in.\u0002 Hebrew and Septuagint add, \"the fields, in the cities,\" &c. (Haydock) --- This must be understood of corn; wine is mentioned afterwards. Nothing could give us a higher opinion of David's wisdom than these details." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ground,\u0002 for the king. This was done at the expense of the nation, and by the people, no less than the vintage, 2 Kings viii. 12. The companions of Daniel were thus appointed to superintend the workmen of Nabuchodonosor, Daniel ii. 49. Xenophon (Cyrop. viii.) styles such, \u0001ergon epistatas,\u0002 \"men set over the works.\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Cellars.\u0002 Hebrew, \"over the increase of the vineyards, for the wine cellars.\" (Protestants) Wine was formerly kept in cisterns, in the vineyards, till it was taken into large earthen vessels, and placed in cellars." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Saron,\u0002 a fertile region at the foot of the mountains of Galaad; also a vale near the Mediterranean, (Calmet) in Ephraim, extending as far as Joppe. (Adrichomius) (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Ismahelite.\u0002 People of that nation deal much in camels. (Calmet) --- Ubil had embraced the Jewish religion, or perhaps he was originally an Israelite, but had acquired the title of Ismahelite by some exploit, or by residing long in the country. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Man.\u0002 Hebrew, \"a writer.\" He was a good politician and lawyer. (Grotius) --- \u0001Sons,\u0002 as tutors. (Du Hamel) (Calmet) --- \u0001Jahiel\u0002 was perhaps the brother of Jesbaam, chap. xi. 11. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Friend.\u0002 Chusai rendered the most signal service to the king, 2 Kings xvi. 23., and xvii. 1. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001After,\u0002 inferior, (Salien) as Achitophel's advice was esteemed like an oracle, (Calmet) or Joiada, a chief priest, and Abiathar, the pontiff, succeeded to his place, after he had hung himself. (Tirinus) (Du Hamel)" } ] }, { "chapter": 28, "slug": "id953.html", "header": "1 Paralipomenon xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 These are more particularly described as \u0001princes of the tribes,\u0002 (Haydock) twelve \u0001captains,\u0002 &c., chap. xxvii. 1. --- \u0001And his.\u0002 Hebrew, \"and of his sons.\" (Calmet) --- We may also understand this of the preceptors of the royal family, chap. xxvii. 32. --- \u0001Officers.\u0002 Literally, \"eunuchs.\" (Haydock) --- \u0001Bravest;\u0002 particularly those specified [in] chap. xi." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rising up\u0002 from his bed, on which he lay, on account of his great age and weakness, while he addressed himself to his son; (3 Kings i. 47.; Calmet) or he rose from his throne, to honor this grand assembly. Hebrew, \"stood upon his feet.\" (Haydock) --- \u0001Thought.\u0002 Hebrew, \"I, with my heart, \u0001thought\u0002 to,\" &c. (Calmet) --- \u0001And,\u0002 or which is \u0001the footstool.\u0002 (Haydock) --- The ark is often so called, because God was considered as sitting upon the wings of the cherubim, over it, Psalm xcviii. 1., &c. --- \u0001Building.\u0002 No doubt what David left would have been sufficient. Yet Solomon thought that he could make something still more magnificent." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Blood.\u0002 See chap. xxii. 8. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ever;\u0002 for a long time, and to leave the throne to my posterity for many ages, and to the Messias for ever. This expression is not always to be taken in its rigour. (Calmet) --- \u0001Princes.\u0002 Hebrew, \"prince, or the ruler.\" (Haydock) --- This tribe had long possessed the greatest power, (Calmet) and the promise of the sceptre, Genesis xlix. (Worthington) --- The phrase often denotes a long time, but it is best understood of Christ. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My son,\u0002 by the mouth of Nathan, 2 Kings vii. 13. (Menochius) --- Solomon was a figure of Christ, and his dignity was predicted, chap. xvii. 11., and 3 Kings i. 13. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001If.\u0002 The promises of the Old Testament were frequently conditional, and we always find the condition marked in some place; but those made to the Church of Christ, have no such limitation. (Haydock) --- \u0001Day.\u0002 Solomon was once faithful, and afterwards fell; it is uncertain whether ever to rise again. Hence it appears that the true children of God may become wicked. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Seek.\u0002 Wilful (Haydock) or supine ignorance will excuse no man. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Know,\u0002 with affection (Haydock) and faith; and him alone must thou serve. (Du Hamel) --- \u0001Forsake him,\u0002 and die impenitent. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Description,\u0002 impressed by God on David's imagination; (Cajetan) or rather planned out by the hand of God, (ver. 19.; Salien) as the law was written. (Haydock) --- The Jews pretend that this plan was delivered to Moses, and handed down by Josue, &c., to David. (Estius) --- But why might not David receive it immediately from heaven? (Calmet) --- \u0001Treasures.\u0002 Literally, \"cellars.\" (Haydock) --- The original term, \u0001Ganzac,\u0002 is not Hebrew. We find Ganas (Esther iii. 9.) to signify a treasure, being derived from the Persian, Gaza. David gave, therefore, a description of the rooms to keep the treasures of the temple, or of the cellars for wine and oil. (Calmet) --- Septuagint, \"a pattern of the temple and of the houses thereof, and of the Zakcho, and of the upper rooms, and of the inner storehouses,\" &c. (Haydock) --- \u0001Inner,\u0002 or most retired closets, (3 Kings xx. 30.; Calmet) where the Levites slept. (Menochius) --- \u0001Seat,\u0002 where the ark was kept, and God was rendered propitious. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Divisions,\u0002 into twenty-four classes, (Menochius) which was done by God's order. (Haydock) --- \u0001For all,\u0002 that every thing might be done with regularity. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Weight,\u0002 or sufficient for each, ver. 15. (Haydock) --- Some think he only left a memorial of what quantity of gold and silver would be requisite. It does not appear that Solomon used silver for the vessels, as he chose to execute his father's injunctions with still greater magnificence." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Silver.\u0002 David probably intended that five candlesticks would be made of this metal: but Solomon made all the ten of gold, 3 Kings vii. 49. There was one in the tabernacle, Exodus xxv. 31. (Calmet) --- But the temple was more spacious, and a greater number was not prohibited. (Menochius) --- \u0001According.\u0002 Hebrew, \"for the use of every candlestick.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Silver.\u0002 Yet all the ten were composed of the purest gold, (2 Paralipomenon iv. 12.) as silver was too common, ibid.[2 Paralipomenon] ix. 20. Moses had only two tables. (Calmet) --- \u0001Diversity.\u0002 Hebrew, \"for each table.\" (Vatable)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lions.\u0002 St. Jerome seems to have read \u0001cephir,\u0002 instead of the present \u0001cephor,\u0002 which is rendered \"a cup, or bowl,\" 1 Esdras i. 10. (Calmet) --- Alexandrian Septuagint, \"and of the flesh-hooks, libation vessels and bowls; and the weight of the golden and silver \u0001vessels\u0002 (\u0001kepphoure;\u0002 a word which they do not translate) of each weight.\" (Haydock) --- The change of \u0001i\u0002 for \u0001u\u0002 was very easy; and perhaps the basins were ornamented with representations of lions. (Du Hamel) (Menochius) --- We do not find \u0001cephor\u0002 used before, to denote any of the vessels of the tabernacle: but Esdras uses it, (chap. viii. 27.) whence it is inferred that it is of Chaldean extraction." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Purest.\u0002 Hebrew, \"refined.\" --- \u0001Lord.\u0002 He was represented as riding in a chariot, drawn by Cherubim, (Calmet) or sitting on their wings. (Haydock) --- Two, particularly, filled up the space between the walls in the most holy place, and covered the ark, and also the Cherubim made by Moses, 3 Kings vii. 23." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001These things, said he,\u0002 is not in Hebrew. Septuagint, \"All in the handwriting of the Lord, did David give to Solomon, according to the knowledge given to him from above, respecting the workmanship of the pattern.\" (Haydock) --- David saw the pattern in a kind of ecstasy; (Salien; Estius) or some prophet delivered it unto him, (Calmet) marked out by the hand of an angel, (Tirinus) like the tabernacle given to Moses. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lord.\u0002 Septuagint add, \"and I beheld, \u0001or\u0002 behold, the pattern of the temple, and of the house and the Zakcho thereof, and the upper rooms and inner storehouses, and the house of the propitiation, and the pattern of the house of the Lord: (21) and behold,\" ver. 11. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thee.\u0002 Hebrew and Septuagint, \"for all workmanship, every willing skilful man for any service, also all the princes, and the people entirely at thy commands.\" (Haydock) --- The willing artificers are distinguished from those who were forced to work, though the former also received pay. (Calmet)" } ] }, { "chapter": 29, "slug": "id954.html", "header": "1 Paralipomenon xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tender,\u0002 not so much in years, for he was 22, but in comparison with David, and with reference to so great a work. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Onyx,\u0002 or \"emeralds.\" (Calmet) --- Septuagint, \"\u0001soom,\u0002\" form the Hebrew \u0001shoham.\u0002 --- \u0001Alabaster.\u0002 Hebrew \u0001puc.\u0002 (Haydock) --- The dark paint used for the eyes, has the same name, 4 Kings ix. 30., and Jeremias iv. 30. Yet the stibium or stimmi, or alabaster, mentioned by Pliny, ([Natural History?] xxxiii. 6.) was of a sliver colour, but not transparent. The stone here specified was probably alabaster, as it was used for the pavement. There is a very fine species at Damascus, and in Arabia, which was much sought after to decorate buildings. (Calmet) --- Chaldean has \"emeralds.\" Septuagint, \"stones of perfection, rich and various, and every precious stone, and much Parion.\" (Haydock) --- But [in] Isaias liv. 11, they translate the same term, \"carbuncle.\" (Calmet) --- The stone might resemble the agate, which is beautifully shaded with clouds and other fanciful figures. (Tirinus) --- \u0001Paros:\u0002 this is taken from the Septuagint. Hebrew has simply, \"and stones of ssiss.\" (Haydock) --- Whether it denote the isle of Chio, or that of Chitis, in the Red Sea, the former famous for marble, and the latter for the topaz; or it may refer to Sais, a city of Egypt, which had most beautiful porphyry. (Pliny, [Natural History?] xxxvi. 7., and xxxvii. 8.) --- But Paros, one of the Cyclades, was most renowned for its white marble. (Pliny xxxvi. 5.) --- Josephus (Jewish Wars vi. 6.) informs us, that the temple was built of large white marble stones; so that it appeared, at a distance, to be covered with snow. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Own.\u0002 What he had already vowed, he esteemed no longer his. (Worthington) --- \u0001Temple.\u0002 Hebrew, \"houses,\" including the various apartments belonging to the temple. The sum which David had formerly set apart out of the spoils of war, &c., amounted to 825,000,000\u0001l.\u0002 What he now adds, is 16,125,000\u0001l.\u0002 sterling, according to Brerewood, who deems the sums exorbitant; and others have suspected that there is a mistake in the former numbers. We have seen with what foundation, chap. xxii. 14. David was so convinced, that the sum which he had been able to collect was too small, that he exhorted the princes to contribute, with all their power, and set them this noble example, which they endeavoured to imitate. (Haydock) --- He had collected some of the gold of \u0001Ophir,\u0002 which was esteemed the best. (Calmet) See 3 Kings ix. 28. (Menochius) --- We have before remarked, that Solomon went beyond the expectations of his father, and used no \u0001silver.\u0002" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fill his hand,\u0002 is an expression applied to priests, by which David intimates, that any one may now offer a species of sacrifice to the Lord, Judges vii. 5., and Exodus xxxii. 29. (Calmet) (Menochius) --- He wishes them to act with generosity. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Possessions,\u0002 mentioned [in] chap. xxvii. 25." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Solids.\u0002 Septuagint, \"pieces of gold;\" \u0001chrusous.\u0002 Hebrew \u0001adarcnim,\u0002 which Protestants render \"drachms,\" (Haydock) after the Syriac, &c. Others think that the Darics, used in Persia, are meant, though they did not exist in David's time. Esdras might reduce the money to correspond with the coin with which his countrymen were then acquainted, 2 Esdras vii. 70. (Pelletier) --- The Daric was equivalent to the golden sicle, which was only half the weight of one of silver, though this is not certain. (Calmet) --- A solid was only the sixth part of an ounce, whereas the sicle weighed half an ounce, or four drachms. --- \u0001Talents\u0002 were always of the same weight, 125 Roman pounds. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gersonite;\u0002 who, with his brethren, was treasurer, chap. xxvi. 22." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Willingly.\u0002 Their disposition was perfect: for God loves a cheerful giver, 2 Corinthians ix. 7. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001From.\u0002 Septuagint, \"from age to age;\" (Pagnin, &c.) that is, throughout eternity: (Menochius) \"for ever and ever.\" (Protestants) Eternity has no parts. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Magnificence.\u0002 Thee we ought to magnify. David uses many words to express the sentiments of his grateful soul. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thine.\u0002 Hebrew and Septuagint, \"of thee.\" (Haydock) --- \u0001Greatness.\u0002 Hebrew, \"to magnify and strengthen all.\" (Menochius) --- Our riches are thy gifts; and to thee we return a part, with gladness." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Promise.\u0002 Hebrew, \"to offer so willingly in this manner?\" (Haydock) --- He is astonished at the rich display of gifts: but acknowledged that all was originally sent by God. In the same sentiments, we say in the mass, \"We offer unto thee of thy own presents and gifts;\" or, as the Greek expresses it, \u0001ta sa apo ton son.\u0002 (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Strangers.\u0002 We have nothing but what we have received from thee; and for how short a time! (Calmet) --- \u0001No stay.\u0002 Hebrew, \"none abiding, (Haydock; \u0001or\u0002) no hope\" of being able to escape death, (Calmet) when we must leave all. How happy, therefore, are those who sent their treasures before them! (Haydock) --- All are pilgrims, with respect to heaven, Hebrews xiii. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Simplicity.\u0002 Hebrew, \"uprightness.\" Septuagint, \"justice;\" (Haydock) a pure intention, which our Saviour styled \u0001a single eye,\u0002 Matthew vi. 22. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001This.\u0002 Hebrew, \"keep this for ever, in the imagination of the thoughts of the heart of thy people, and direct their heart unto thee. Preserve these good dispositions, which thou hast given them.\" (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Then\u0002 is not in Hebrew or Septuagint. (Haydock) --- The same term is used, to express the outward adoration which they shewed to God, and the civil respect which was due to the king: \u0001pari gestu,\u0002 says Grotius, \u0001animo diverso.\u0002 (Calmet) --- How then will Protestants prove that we are guilty of idolatry, when we bow down before the cross, &c., unless they pretend to know the secrets of hearts? Protestants, they \"bowed down their heads, (Septuagint, knees) and worshipped the Lord and the king.\" (Haydock) --- The exterior set was the same, but the intention determined the application. See Exodus xx. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And with.\u0002 Hebrew and Septuagint, \"and their sacrifices \u0001of wine\u0002 and victims, (or peace-offerings, to be eaten by the people.; Calmet) in abundance for all Israel.\" (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The Lord,\u0002 at Jerusalem, (Menochius) where the ark was then kept. (Haydock) --- \u0001Second time:\u0002 the first had been done with too much precipitation, in consequence of the attempt of Adonias; (3 Kings i. 39.; Tirinus) or this took place after the death of David, that his successor might be invested with full power, (Grotius) and be acknowledged by all. (Haydock) --- \u0001Priest.\u0002 This at least only took place after the death of David, when Abiathar fell into disgrace, 3 Kings ii. 35. Both prince and priest must act by God's authority; and those who resist them, resist God himself, Romans xiii. 1. (Calmet) --- They are ministers of the \u0001Lord.\u0002 (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Gave.\u0002 Hebrew, \"placed their hands upon Solomon.\" Septuagint, \"were subject to him.\" (Calmet) --- The latter words in the Vulgate explain the meaning of the ceremony. (Menochius) --- It seems to have been similar to that used when Abraham required an oath of his servant, Genesis xxiv. 2. Vassals placed their hands within those of their Lord, under whom they hold lands; (Calmet) and the descendants of the Germans testify their submission, by putting their hands between a person's knees. --- The nobles took the oath of fidelity to Solomon, by some such method. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Gad, the seer\u0002 \"of David,\" as he is sometimes styled. These three were well acquainted with David, (Calmet) and wrote the two first books of Kings; (Haydock) or at least those books are compiled from their memorials, (Calmet) if their works be lost, (Menochius) which is uncertain. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Under him\u0002 in various tribulations, towards the end of his reign. (Vatable, &c.) --- Those prophets recorded not only what regarded David, (Haydock) but also what happened of consequence, in other nations, with which he had any connections. --- \u0001Of the.\u0002 Syriac and Arabic, \"of his land, \u0001or\u0002 among the kings of his race.\" (Calmet) --- David reduced under his dominion not only the nations which dwelt in Chanaan, but all those which had been promised \u0001to Israel.\u0002 (Haydock)" } ] } ] }, "1co": { "book": "1co", "intro": [ { "text": "THE FIRST", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE CORINTHIANS.", "center": true }, { "text": "PREFACE." }, { "text": "Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix. and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham)" }, { "text": "St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)" } ], "intro_slug": "id161.html", "chapters": [ { "chapter": 1, "slug": "id162.html", "header": "1 Corinthians i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Paul called\u0002 to be \u0001an apostle.\u0002 St. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. (Calmet) --- It was to heal the wounds caused by these divisions, that the present epistle was written. (St. Thomas Aquinas; Haydock) --- \u0001And Sosthenes.\u0002 There are various conjectures made concerning the person St. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when St. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be St. Paul's secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and St. Paul here mentions him as a man worthy their imitation. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In every place of theirs and ours.\u0002 Inasmuch as among Christians in all places there ought to be such an union in faith, and conformity of discipline, as if they were all in one place. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "That is given you in, or by Christ Jesus.[1] Where we may take notice with St. Chrysostom for the understanding of other places, that in, is many times put for by or through." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rich in him in all knowledge.\u0002 The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001As the testimony of Christ,\u0002 what Christ testified and taught \u0001was confirmed in you,\u0002 that is, your faith in Christ hath been \u0001confirmed\u0002 by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. (Witham)" }, { "marker": "Ver. 10. &c.", "first": 10, "last": 10, "text": "\u0001That there is no schisms....contentions,\u0002 &c. To hinder these, was the chief design of this letter; one saying, \u0001I am of Paul,\u0002 &c. each party bragging of their master by whom they had been baptized, and made Christians. \u0001I am of Apollo,\u0002 the eloquent preacher, and \u0001I of Cephas,\u0002 the head of the apostles, and of the whole Church; whilst others, the only party not to be blamed, contented themselves with saying, and \u0001I am of Christ.\u0002 --- \u0001Is Christ divided?\u0002 Is not your salvation, is not your justification in baptism, and all gifts from him? (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of Chloe.\u0002 It is worthy our observation, that St. Paul does not here mention any one person in particular, lest he might expose any one to the resentment of the rest, but mentions only in general terms the house of Chloe. (St. Chrysostom; Theophylactus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Chloe was a Christian woman of Corinth. Apollo is the person mentioned, Acts xviii. 24. &c. Cephas is St. Peter, so called in the Syriac tongue. (Bible de Vence)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Was Paul crucified for you?\u0002 Though says St. Augustine brothers may die for brothers, yet the blood of no martyr is shed for the remission of a brother's sin. See also St. Leo the Great, serm. xii. de pass. Dom." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I give God thanks that I baptized none of you, but,\u0002 &c. It is strange that Quakers should from hence pretend, that St. Paul condemned baptism, when he only tells them, he is \u0001glad\u0002 they were baptized by some other, rather than by him, lest they should say, they were baptized in his name, or think that baptism had a greater virtue, when given by a minister of greater sanctity; whereas it is Christ only, who is the chief minister, who gives grace in baptism, and in the other sacraments. This makes him say, \u0001was Paul crucified for you,\u0002 &c. He tells them the occasion why he baptized few, because he was sent chiefly to \u0001preach\u0002 and to be their apostle, whereas other inferior ministers were employed in baptizing. (Witham)" }, { "marker": "Ver. 17. &c.", "first": 17, "last": 17, "text": "\u0001Not to baptize.\u0002 That is, the first and principal intent, in my vocation to the apostleship, was to \u0001preach\u0002 the gospel, before the Gentiles, and kings, and the children of Israel. (Acts chap. ix. 15.) To \u0001baptize\u0002 is common to all, but to \u0001preach\u0002 is peculiarly the function of an apostle. (Estius; Menochius; Grotius) --- I was sent to \u0001preach the gospel, not with wisdom of speech,\u0002 and as he says in the next chapter, (ver. 13.) not \u0001in the persuasive words of human wisdom,\u0002 &c. The Spirit of God, which guided the thoughts and pen of St. Paul, and the other sacred writers, inspired them to deliver the gospel-truths with great simplicity, without the ornaments of an artificial human eloquence, \u0001lest the cross of Christ should be made void,\u0002 lest the conversion of the world might be attributed to any human means, and not to the \u0001power of God,\u0002 and of Christ crucified. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For the word of the cross.\u0002 That is, the preaching that the Son of God, both God and man, died nailed to an infamous cross, \u0001is folly,\u0002 is looked upon as ridiculous and incredible, by all obstinate unbelievers \u0001that perish:\u0002 but it is received as the work of God, and an effect of his divine \u0001power,\u0002 by such as are saved. (Witham)" }, { "marker": "Ver. 19-20.", "first": 19, "last": 20, "text": "\u0001I will destroy the wisdom of the wise.\u0002 I will confound the false and mistaken wisdom of the great and \u0001wise\u0002 philosophers, of the learned doctors or scribes, of the curious \u0001searchers\u0002 of the secrets of nature. --- \u0001Hath not God made foolish the wisdom of this world,\u0002 by the means he hath made use of to convert, and save the world, particularly by sending his only Son to die upon a cross? the preaching of which seems a folly, &c. only \u0001they who are called,\u0002 believe Christ, though crucified, to be \u0001the power and wisdom of God.\u0002 (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For seeing that in the wisdom of God,\u0002 &c. That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not \u0001wisdom,\u0002 or was not wise enough, \u0001to know\u0002 and worship God, as they might, and ought to have done: \u0001it pleased God\u0002 to shew his power \u0001by the foolishness of preaching,\u0002 by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to \u0001save\u0002 men by this \u0001belief.\u0002 (Witham) --- The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. (Vat. Grot. Tir. Just. [Vatable?; Grotius?; Tirinus?; St. Justin Martyr?])" }, { "marker": "Ver. 22-25.", "first": 22, "last": 25, "text": "The Jews, in the mean time, ask for miracles, such as God formerly wrought in their favour, and the Greeks, or the Gentiles, to be converted, expect from us, what they would look upon as the highest points of human \u0001wisdom\u0002 and knowledge; \u0001for that which \u0002appeareth \u0001the foolishness of God, is wiser than men,\u0002 and able to confound the highest human wisdom; and \u0001that which\u0002 appeareth \u0001weakness of God, is stronger than men,\u0002 who cannot hinder God from converting the world, by means and methods, that seem so disproportioned to this his design. (Witham) --- \u0001Foolishness.\u0002 That is to say, what appears \u0001foolish\u0002 to the world in the ways of God, is indeed more wise: and what appears \u0001weakness,\u0002 is indeed above all the strength and comprehension of man. (Challoner)" }, { "marker": "Ver. 26-28.", "first": 26, "last": 28, "text": "\u0001Vocation,\u0002 is here used for the called, as Romans iii. 30. circumcision for the circumcised, (Romans xi. 7.) election for the elected. (Bible de Vence) --- Consider your manner of being called; not many, hitherto, of those who have believed, or of those who have preached the gospel, \u0001are wise according to the flesh,\u0002 or as to worldly wisdom; and in the esteem of men, \u0001not many mighty, not many noble.\u0002 God hath chosen such as are looked upon as illiterate, without power, without riches, without human wisdom, to confound the great and wise men: He hath chosen the \u0001things that are not,\u0002 that is, says St. Chrysostom, men reputed as nothing, of no consideration, to confound, to destroy, to make subject to him, and to the gospel, men who had the greatest worldly advantages, \u0001that no flesh,\u0002 no men how great, wise, rich, or powerful soever, \u0001might glory\u0002 in his sight, or attribute their call, and their salvation to their own merits. --- \u0001From him you are in Christ Jesus\u0002 brought to believe in him, \u0001who is made to us wisdom,\u0002 acknowledged to be the wisdom of his eternal Father, by whom we have been justified, sanctified, redeemed. We have nothing of ourselves to boast of, and can only \u0001glory in the Lord.\u0002 (Witham) --- \u0001And the mean things.\u0002 In the beginning of Christianity, it was frequently objected to the Christians, that they had none but men of the basest extraction. The emperor Julian likewise made the Catholics the same reproach. (Grotius) --- But this objection was not founded; for we find many persons of consideration mentioned in the Scriptures, who had embraced Christianity. Witness, ver. 1. of this chap., Sosthenes, the head of the synagogue at Corinth, and some in the very palace of Cæsar." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Glory in his sight.\u0002 God wished it to be known, that the establishment of his Church was not the work of human wisdom or power, but of the omnipotent power of his divinity. (Calmet)" } ] }, { "chapter": 2, "slug": "id163.html", "header": "1 Corinthians ii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In weakness, and in fear, and in much trembling.\u0002 We must not think, says St. Chrysostom, that this made the virtue of St. Paul less commendable. It is natural to every man to fear persecutions and torments. We admire the apostle, who amidst these fears, was always ready to expose himself, was always fighting, and always victorious. (Witham) --- During the stay I made with you at Corinth, I saw myself daily exposed to injuries, affronts, and persecutions. I had then the opportunity of practising the lessons which our expiring Redeemer delivered to us from the wood on which he died, and the daily contradictions I met with obliged me to think of other things than fine discourses, and elegant harangues. (Theophylactus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In the shewing of the spirit and power,\u0002 &c. The gifts of the Holy Ghost bestowed on those that believed, and the miracles which God wrought by his apostles, were the means God made use of to convert the world, which were of much greater force than human eloquence. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001That your faith,\u0002 &c. Had we employed the subtleties, the reasonings, and eloquence of men, some might perhaps be induced to believe that you had been seduced by artifice. But none can reasonably say so; your faith is founded on the force and evidence of truth, and upon the virtue and power of the Holy Ghost, who has bestowed upon you both the light of knowledge, and the fire of love. (Theod.)" }, { "marker": "Ver. 6. &c.", "first": 6, "last": 6, "text": "\u0001Wisdom among the perfect.\u0002 That is, when we first came amongst you, you were incapable of understanding the great mysteries of our religion: we therefore preached to you Christ crucified; (Calmet) but to the true perfect disciples of Christ we reveal the most sacred mysteries. (St. Chrysostom) --- By wisdom, here seems to be understood a more sublime doctrine concerning the most abstruse mysteries of faith, which the ignorant could not understand. To the same purpose he tells them in the next chapter and in the 5th chapter to the Hebrews, that \u0001milk\u0002 is the proper food of little children, not \u0001solid meat,\u0002 which is proper \u0001for those that are perfect.\u0002 --- \u0001Yet\u0002 we speak \u0001not the wisdom of this world,\u0002 nor of the great men, and \u0001princes\u0002 of this world, because the doctrine of the Christian faith, which we preached, is not esteemed wisdom, but folly by them, who pretend to worldly wisdom. --- \u0001We speak\u0002 then in a mystery, or after a mysterious manner, according to the capacity of those that hear us, the \u0001great wisdom of God,\u0002 which \u0001hidden,\u0002 and not understood by the wise men of this world, God hath manifested by the incarnation of his Son, and by our redemption; which mystery, and which wisdom, \u0001none of the princes of this world knew,\u0002 that is, the devils, according to the common interpretation; or Pilate, Herod, Caiphas, &c. according to St. Chrysostom, \u0001or they would never have crucified,\u0002 nor have permitted others to crucify, \u0001the Lord of glory,\u0002 Jesus Christ, who by his divine person is truly the Lord of glory. See St. Augustine, lib. i. de Trin. chap. 12. &c. He may also be called the \u0001Lord of glory,\u0002 because of that glory, which from eternity he predestinated, and decreed to give his elect; and of which it is written, that \u0001the eye hath not seen,\u0002 &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "It appears from the gospel, that they suspected Jesus might be the Son of God; but the major part of interpreters judge from this text, that they had not a certain knowledge. (Bible de Vence)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001But to us God hath revealed them by his Spirit;\u0002 these mysteries, and secrets of the divine wisdom. --- \u0001For the Spirit searcheth all things:\u0002 the divine Spirit, the Holy Ghost, searcheth all things, and none but this Spirit of God, that is, this Spirit, which is God, \u0001knoweth the things that are of God,\u0002 as none but the \u0001spirit that is in man,\u0002 knoweth \u0001the things of man,\u0002 knoweth his thoughts and interior affections. But by the \u0001Spirit of God,\u0002 we may understand the spirit of grace, of knowledge, of prophecy, which God hath given to his faithful, and particularly to his apostles, to raise them to a higher knowledge of the divine mysteries. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For what man?\u0002 As the secrets of man's heart are known only to himself, so the mysteries of the divinity are known only to the Spirit, who is God, and who proceedeth from the Father and the Son. (Theophylactus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Which\u0002 mysteries and divine truths, we apostles (even when we speak to the more perfect sort of men) deliver \u0001not in the learned words of human wisdom,\u0002 not in the fine language, studied periods and sentences arranged by the art of rhetoric, but \u0001in the doctrine of the Spirit,\u0002 that is, as the Spirit of God within us teacheth us for the good of those that hear us. ---\u0001 Comparing spiritual things with spiritual,\u0002 that is, treating of spiritual things with persons that are more spiritual and more perfect, adapting our discourses to the capacity of those we speak to. Others will have the sense to be: \u0001we compare spiritual things with spiritual\u0002 things, that is, we treat of such matters after a spiritual manner, with proofs and examples out of the revealed Scriptures, &c. (Witham) --- St. Paul seems in this place to answer an objection that might be brought against him. If, as you say, you are gifted with a knowledge of mysteries, who do you not reveal those mysteries to us? To this he seems to answer, because to spiritual persons, we impart spiritual knowledge. (Calmet)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001But the sensual man,\u0002 &c. They who are led away by sensual pleasures, do not even \u0001perceive\u0002 or understand spiritual things; they seem foolish to them, and a folly to seek after them; \u0001because\u0002 such things must be \u0001spiritually examined,\u0002 that is, examined by the Spirit of God, which they have not. --- \u0001But the spiritual man judgeth all things,\u0002 passeth a right judgment, not only of the things of this life, as carnal men can do, but even of spiritual things, which concern his eternal salvation. --- \u0001And he himself is judged by no one,\u0002 that is, by no one, who is not spiritual, or who is not taught by the Spirit of God, to pass a right judgment: the sense also may be, that he cannot be justly blamed or condemned by any worldly man, who knows not how to judge of such spiritual things. (Witham) --- The sensual man is either he who is taken up with sensual pleasures, with carnal and worldly affections: or he who measureth divine mysteries by natural reason, sense, and human wisdom only. Now such a man has little or no notion of the things of God. Whereas the spiritual man, in the mysteries of religion, takes not human sense for his guide; but submits his judgment to the decisions of the Church, which he is commanded to hear and obey. For Christ hath promised to remain to the end of the world with his Church, and to direct her in all things by the Spirit of truth. (Challoner)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001For who\u0002 among the sensual men of the world, \u0001hath known the mind \u0002of the Lord, so as to be able to instruct him, or them, whom he guides by his spirit. --- \u0001But we,\u0002 whom he has chosen to be his apostles, \u0001have the mind of Christ;\u0002 having been taught and instructed by the Spirit of Christ. Some enthusiasts and fanatics pretend from this passage of St. Paul, that they being led and inspired by the spirit, \u0001can be judged by no one\u0002 in matters of faith and religion. \u0001They\u0002 pervert and \u0001wrest\u0002 the words of St. Paul, \u0001as they do also other Scriptures,\u0002 to their \u0001own perdition.\u0002 (2 Peter iii. 16.) First, because no one knows by his pretended private spirit, that he is truly such a spiritual man, who has the Spirit of God in him: and many have too much reason to know by their sensual carnal lives, that they have it not. Secondly, St. Paul here speaks only of spiritual men in opposition to sensual men, and only says that they who are spiritual, have the spirit of discretion to judge what things are spiritual, and what are not; and that none can judge rightly of these matters, but they who are spiritual, guided by the Spirit. Thirdly, as to controversies about religion, the proper spiritual judges appointed by our Saviour, Christ, are the bishops, whom he has appointed to govern his Church, with an entire submission of every man's private judgment, and private spirit, to the judgment of the Catholic Church, which he has commanded us to hear and obey, with which he has promised to remain to the end of the world, and to direct her in all things by the spirit of truth. (Witham)" } ] }, { "chapter": 3, "slug": "id164.html", "header": "1 Corinthians iii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And walk according to man?\u0002 As carnal and sensual men, as long as there are jealousies and divisions among you. (Witham)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001That planteth\u0002 you by your first conversion. Apollo \u0001watered\u0002 you by preaching the same truths. --- He that \u0001planteth\u0002 and \u0001watered, are one,\u0002 aim at one and the same end. (Witham) --- \u0001According to his own labour.\u0002 God does not recompense his servants according to the success of their labours, because their success depends upon him alone; but he recompenses them according to their sufferings and diligence in his service; for, whilst he crowns the labour of his apostles with success, he crowns his own work. (St. Chrysostom) --- This text most evidently proves that good works proceeding from grace are meritorious, and that the rewards in heaven are different, according as God sees just to appropriate them. The Greek word here employed is \u0001misthos,\u0002 (merces) or wages. See 1 Timothy v. 18; Apocalypse xxii. 12; Matthew xvi. 27. It is by our union with Jesus Christ that our actions, of themselves without value or merit, become gold, silver, and precious stones. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001We are God's coadjutors,\u0002 labouring in his service, as he hath employed us. --- \u0001You are God's husbandry,\u0002 the soil, where virtues are to be planted. \u0001You are God's building,\u0002 the edifice, the house, or even the temple of God; we are employed as builders under God. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I have laid the foundation\u0002 well, \u0001as a wise architect,\u0002 not of myself, \u0001but according to the grace of God,\u0002 and the gifts he bestowed upon me: and \u0001another,\u0002 or several others, \u0001build upon it,\u0002 continue the building. --- \u0001But let every man take heed how he buildeth,\u0002 and that it be always upon the same \u0001foundation,\u0002 which is \u0001Christ Jesus,\u0002 his faith, and his doctrine. (Witham)" }, { "marker": "Ver. 12-15.", "first": 12, "last": 15, "text": "\u0001Now if any man build,\u0002 &c. This is a hard place, says St. Augustine, lib. de fid. & Oper. chap. xvi. tom. 6. p. 180. The interpreters are divided, as to the explication and application of this metaphorical comparison, contained in these four verses. St. Paul speaks of \u0001a building,\u0002 where it is evident, says St. Augustine, that the \u0001foundation\u0002 is Christ, or the faith of Christ, and his faith working by charity. The difficulties are 1. Who are the \u0001builders.\u0002 2. What is meant by \u0001gold, silver, precious stones,\u0002 and what by \u0001wood, hay, stubble.\u0002 3. What is meant by \u0001the day of the Lord.\u0002 4. What by \u0001fire,\u0002 how \u0001every one's work\u0002 shall be \u0001tried,\u0002 and how some shall be \u0001saved by fire.\u0002 As to the first, by the \u0001builders,\u0002 as St. Paul had before called himself the first \u0001architect,\u0002 who had laid the foundation of the faith of Christ among the Corinthians, interpreters commonly understand those doctors and preachers who there succeeded St. Paul: but as it is also said, that \u0001every man's works\u0002 shall be \u0001made manifest,\u0002 St. Augustine and others understand not the preachers only, but all the faithful. As to the second difficulty, if by the builders we understand the preachers of the gospel, then \u0001by gold, silver,\u0002 &c., is to be understood, good, sound, and profitable doctrine; and \u0001by wood, hay, stubble,\u0002 a mixture of vain knowledge, empty flourishes, unprofitable discourses; but if all the faithful are builders, they whose actions are pure, lay \u0001gold\u0002 upon the foundation; but if their actions \u0001are mixed with\u0002 imperfections, venial failings, and lesser sins, these are represented by \u0001wood, hay, stubble,\u0002 &c. 3. By \u0001the day of the Lord,\u0002 is commonly understood either the day of general judgment, or the particular judgment, when every one is judged at his death, which sentence shall be confirmed again at the last day. 4. As to \u0001fire,\u0002 which is mentioned thrice, if we consider what St. Paul says here of fire, he seems to use it in different significations, as he many times does other words. First, he tells us, (ver. 13.) that \u0001the day of the Lord...shall be revealed;\u0002 or, as it is in the Greek, \u0001is revealed in,\u0002 or by \u0001fire;\u0002 where, by \u0001fire,\u0002 is commonly understood the just and severe judgments of God, represented by the metaphor of \u0001fire.\u0002 Secondly, he tells us in the same verse, that \u0001fire shall try every one's work, of what sort it is.\u0002 This may be again taken for the examining and trying fire of God's judgments: and may be applied to the builders, whether preachers only or all the faithful. Thirdly, he tells us, (ver. 14. and 15.) that some men's works \u0001abide\u0002 the fire of God's judgments, they deserve no punishment, they are like pure gold, which receives no prejudice from the fire: but some men's \u0001works\u0002 burn, the superstructure, which they built upon the faith of Christ, besides \u0001gold, silver, precious stones,\u0002 had also a mixture of \u0001wood, hay, stubble,\u0002 which could not stand the trial of fire, which met with combustible matter, that deserved to be burnt. Every such man shall \u0001suffer a loss,\u0002 when his works are burnt, \u0001but he himself shall be saved, yet so as by fire.\u0002 Here the apostle speaks of fire in a more ample signification: of a fire which shall not only try, and examine, but also \u0001burn,\u0002 and punish the builders, who notwithstanding shall also, after a time, escape from the fire, and be \u0001saved by fire,\u0002 and in \u0001the day of the Lord,\u0002 that is, after life (for the time of this life is the day of men). Divers of the ancient fathers, as well as later interpreters, from these words, prove the Catholic doctrine of a purgatory, that is, that many Christians, who die guilty, not of heinous or mortal sins, but of lesser, and what are called venial sins, or to whom a temporal punishment for the sins they have committed, still remains due, before they can be admitted to a \u0001reward\u0002 in heaven, (into which nothing \u0001defiled\u0002 or \u0001unclean can enter\u0002) must suffer some punishments for a time, in some place, which is called Purgatory, and in such a manner, as is agreeable to the divine justice, before their reward in heaven. These words of the apostle, the Latin Fathers in the Council of Florence[1] brought against the Greeks to prove purgatory, to which the Greeks (who did not deny a purgatory, or a third place, where souls guilty of lesser sins were to suffer for a time) made answer, that these words of St. Paul were expounded by St. Chrysostom and some of their Greek Fathers (which is true) of the wicked in hell, who are said to \u0001be saved by fire,\u0002 inasmuch as they always subsist and continue in those flames, and are not destroyed by them: but this interpretation, as the Latin bishops replied, is not agreeable to the style of the holy Scriptures, in which, \u0001to be saved,\u0002 both in the Greek and Latin, is expressed the salvation and happiness of souls in heaven. It may not be amiss to take notice that the Greeks, before they met with the Latins at Ferrara, of Florence, did not deny the Catholic doctrine of purgatory. They admitted a third place, where souls guilty of lesser sins, suffered for a time, till cleansed from such sins: they allowed that the souls there detained from the vision of God, might be assisted by the prayers of the faithful: they called this purgatory a place of \u0001darkness,\u0002 of \u0001sorrow,\u0002 of \u0001punishments,\u0002 and \u0001pains,\u0002 but they did not allow there a true and material fire, which the Council did not judge necessary to decide and define against them, as appears in the definition of the Council. (Conc. Labb tom. xiii. p. 515.) (Witham) --- The fire of which St. Paul here speaks, is the fire of purgatory, according to the Fathers, and all Catholic divines. (Calmet) --- St. Augustine, expounding Psalm xxxvii. ver. 1., gives the proper distinction between this fire of purgatory and that of hell: both are punishments, one temporary, the other eternal; the latter to punish us in God's justice, the former to amend us in his mercy." }, { "marker": "Ver. 16-17.", "first": 16, "last": 17, "text": "\u0001Know you not.\u0002 After the apostle had described the builders who are employed in the spiritual edifice, he then proceeds to speak of the duties of those who are the living temples of Christ. As for you, may brethren, who are the temples of God, preserve yourselves in purity of faith, and innocence of morals. Fly from those false apostles who seek your ruin, and remain steadfast in that faith which you have received from us; (Calmet) that is, the one, holy, Catholic and apostolic faith. What a happiness for the faithful minister to assist in erecting and ornamenting the living temples of God; but what punishment must await the unfaithful minister, who by his own neglect and bad example, helps to ruin and destroy the temples God himself had entrusted to his care! (Haydock) --- \u0001The Spirit of God dwelleth in you,\u0002 having received the grace of God at your conversion: you are the \u0001holy temple of God: But if any one violate,\u0002 or profane \u0001the temple of God,\u0002 either by false doctrine, or by any grievous offence, he destroys the spiritual edifice, that was built in his soul upon the faith and grace of God. He cannot be said to be built any longer upon the same foundation: and therefore \u0001God will destroy\u0002 such persons: they shall not be saved even by fire, or temporal punishments, but shall be excluded for ever from heaven, and condemned to eternal punishments. (Witham)" }, { "marker": "Ver. 18-21.", "first": 18, "last": 21, "text": "\u0001Let no man deceive himself.\u0002 He next precautions them against themselves, and admonishes them to be upon their guard against curiosity, presumption, and self-love, and tells them to undervalue all other sciences, when put in competition with the science of salvation, the knowledge of the gospel. It hence appears, that some of the Corinthians were renowned for that human eloquence which the world so much esteems, and accordingly the apostle discovers to them the danger to which they are exposing themselves, by pursuing their present line of conduct. (Calmet) --- \u0001If any man among you seem to be wise in this world.\u0002 He hints at some new teachers among them, (not at Apollo) who to gain the esteem of men, had introduced errors from profane philosophy, or the false principles of human wisdom, which, as he had told them before, was \u0001folly\u0002 in the sight of God. He therefore tells such persons, that to become truly \u0001wise,\u0002 they must become \u0001fools,\u0002 by returning to the simplicity of the gospel-doctrine. (Witham) --- \u0001Let no man.\u0002 That is, let no man say, I am for Paul, I am for Apollo. This language will introduce into the Church of God those various sects that existed amongst the philosophers, who were distinguished by the title of Platonics, Stoics, Peripatetic, and so on. (Grotius)" }, { "marker": "Ver. 22-23.", "first": 22, "last": 23, "text": "\u0001All things are yours.\u0002 Are ordained for your good. For this end, I, Apollo, and Cephas have been sent to promote your salvation. \u0001The world\u0002 and \u0001all things\u0002 in it are allowed you, \u0001are yours,\u0002 that by making good use of them, you may save your souls: that \u0001death\u0002 may be to you a passage to a happy eternity, that \u0001the things to come\u0002 may be your eternal reward. --- \u0001You are Christ's,\u0002 you belong to him who hath redeemed you, and sanctified you by his grace: \u0001and Christ is God's,\u0002 Christ as man, who being the Son of God, was made also man, and sent to make known the glory of God, his divine perfections of mercy, justice, &c." } ] }, { "chapter": 4, "slug": "id165.html", "header": "1 Corinthians iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mysteries of God.\u0002 That is, the dogmas of faith, revealed by the Almighty. (Estius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Or by human judgment.\u0002 Literally, \u0001by human day.\u0002 The sense, says St. Jerome, is, by any human judgment, or by men, whose judgment is in the day, or time of this life: but God judges in his day, after this life, and chiefly at the last day of judgment. --- \u0001Neither do I judge myself,\u0002 so as to look upon myself absolutely certain of the state of my soul, or that I am for certain justified, though \u0001I am not conscious to myself of any thing,\u0002 because I am to be judged by an omniscient God, the great searcher of hearts, who perhaps may discover faults, which I, partial to myself, overlook. Now if St. Paul durst not say, he was justified, what presumption is it for others to pretend to an absolute certainty, that they are just in the sight of God! (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For I am not conscious.\u0002 This great apostle of the Gentiles, though conscious to himself of no breach of duty, still does not dare to call himself just. How different is the conduct of this apostle, from those wicked impostors, who teach, that a man is justified by believing himself so. (Estius) --- If this privileged apostle was afraid to from any judgment of his own heart and thoughts, whether they were pure or not, but left the trial thereof to the day of judgment, the day of his death, how presumptuous are they, who dare to pronounce on their election and predestination!" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judge not,\u0002 &c. He gives them an admonition against rash and false judgments, and hints at those among them, who said, this man is better, this man is greater than such a one, &c. See St. Chrysostom. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001These things, brethren, I have in a figure transferred to myself, and to Apollo.\u0002 Literally, \u0001these things have I transfigured in me and Apollo,\u0002 that is, I have represented the divisions and disputes among you, as if it were by your contending, whether I, or Apollo, or Cephas were the best preachers, without naming those, as I might do, who are the true causes of these divisions, by striving who should be thought men of the greatest and brightest parts. --- \u0001That in us,\u0002 and by our example, who have no such proud disputes, \u0001you might learn that one be not puffed up against the other,\u0002 and \u0001above that which is written,\u0002 against the admonitions given in the holy Scriptures of being humble: or against what I have now written to you, that we must strive for nothing, but to be the \u0001faithful\u0002 ministers of God, and not seek the esteem of men. (Witham) --- It is the opinion of St. Thomas Aquinas and likewise of Estius, that St. Paul, Apollo, and Cephas were not the real causes of the divisions that existed amongst the new converts at Corinth, but that in making use of these names, he wished to teach them, that if it was unlawful to keep up these divisions even for the sake of the apostles, how far should they be from doing any thing of this kind for those whose authority was much less in the Church. But Calmet is of opinion, that the divisions amongst the Corinthians were certainly on account of Paul, Apollo, Cephas, and perhaps some others, whose names are not mentioned." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For who distinguisheth,\u0002 or \u0001hath distinguished thee\u0002 from another? He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection? This is not only true of the gift of preaching, but of all gifts and graces; so that St. Augustine makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Now you are satiated,\u0002 &c. You great, vain preachers, you are \u0001rich\u0002 in every kind, blessed with all gifts, &c. \u0001You reign\u0002 over the minds of the people, \u0001without\u0002 us, you stand not in need of our assistance. \u0001And I would to God you did reign, that we also might reign with you.\u0002 I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness. St. Chrysostom takes notice, that St. Paul speaks thus, meaning the contrary, by the figure called \u0001irony:\u0002 and so also St. Chrysostom understands the two following verses, as if St. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve. And when he says, \u0001we are fools for Christ's \u0002\u0001sake, but you are wise:\u0002 it is certain the apostles were not \u0001fools,\u0002 nor these preachers whom he blames, \u0001wise,\u0002 especially in Christ. But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion. To go about preaching in \u0001hunger,\u0002 in \u0001thirst,\u0002 in \u0001nakedness,\u0002 in \u0001want,\u0002 under afflictions and persecutions, is what they think is to be miserable: they despise such men as the \u0001out-cast,\u0002 the \u0001dross,\u0002[1] and the \u0001dregs\u0002 of mankind. (See the Greek text.) (Witham) --- He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which St. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Made a spectacle.\u0002 It is evident from the writings of St. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels? St. Chrysostom, Theod. [Theodoret?], and many others think, that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. [Vatable?], and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God's servants, and wish to revenge themselves for the destruction of their empire." }, { "marker": "Ver. 14-17.", "first": 14, "last": 17, "text": "\u0001I write not.\u0002 St. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men. (Estius) --- \u0001I admonish you as my dearest children,\u0002 of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians. \u0001Be ye followers of me, as I also am of Christ:\u0002 follow the doctrine of Christ, which I follow, and taught you. \u0001Timothy,\u0002 my beloved \u0001son in the Lord,\u0002 whom I send to you, will \u0001put you in \u0002mind of what I teach, and of what I practise. (Witham)" }, { "marker": "Ver. 18. &c.", "first": 18, "last": 18, "text": "\u0001Some\u0002 of those new doctors and preachers \u0001are so puffed up,\u0002 that they pretend I dare not come to you any more, nor defend myself: he may also mean the man that lived in incest, his companions and his flatterers. --- But \u0001I will come to you shortly,\u0002 and then I shall use my authority in taking notice of their vain talk, they shall find and experience that \u0001power,\u0002 which God hath given me by the gifts of the Holy Ghost, and of working miracles. (Witham) --- \u0001But I will come.\u0002 The good effect which this letter produced amongst the Corinthians retarded his intended journey, so that he did not go to Corinth till one or two years after this letter was written. He wrote his second epistle to the same before he paid them a visit, to apply a soothing remedy to their minds and hearts, sorely afflicted with his charitably severe corrections contained in this his first epistle. (Haydock) --- \u0001What will you;\u0002 or what disposition shall I find in you? let it not be necessary for me to use \u0001the \u0002chastising \u0001rod\u0002 by excommunications, and other spiritual arms, but be so reformed before I come, that I may come to you in the \u0001spirit\u0002 of mildness, as I wish to do. (Witham)" } ] }, { "chapter": 5, "slug": "id166.html", "header": "1 Corinthians v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001As the like is not among the heathens.\u0002 This seems to have been the crime of incest, that he took the wife of his father yet living. See 2 Corinthians vii. 12. (Witham) --- St. Chrysostom, Theod.[Theodoret?], &c., think, that this incestuous person was one of the chiefs of the schism which then reigned in Corinth. This man, say they, was a great orator, with whose eloquence the Corinthians were enchanted, and therefore dissembled a knowledge of his crime, public as it was. The apostle having proved to them the vanity of all human learning, in the preceding chapter, now attacks the incestuous man, and exposes to their view the enormity of his crime. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You are puffed up,\u0002 seem to be unconcerned, to take pride in it, instead of having the man separated from you. (Witham)" }, { "marker": "Ver. 3. &c.", "first": 3, "last": 3, "text": "\u0001Have already judged,\u0002 decreed, and do decree, being \u0001present in spirit\u0002 with you, and with your congregation. --- \u0001In the name....with the power of our Lord Jesus, to deliver such a one to Satan\u0002 by a sentence of excommunication, depriving him of the sacraments, the prayers, and communion, and even of the conversation of the rest of the faithful. It is likely in those times, such excommunicated persons were delivered over to Satan, so as to be corporally tormented by the devil. But most divines are of opinion that this man was delivered over to the devil, to strike a terror into others. See St. Chrysostom, hom. xv. and this is said to be done \u0001for the destruction,\u0002 or punishment \u0001of the flesh,\u0002 that the \u0001spirit,\u0002 or soul, \u0001may be saved.\u0002 (Witham) --- It is the opinion of most of the Greek fathers, that this man was either really possessed by the devil, or at least struck with such a complaint as a mortification, and humiliation to his body, whilst it served to purify his soul. We have seen from many instances in holy Scripture, that it was not unusual, in the origin of Christianity, for persons who had fallen into crimes of this nature, to be punished with death, some grievous sickness, or by being possessed by the devil. But most divines are of opinion that this man was delivered over to the devil, so as to be separated from the communion of the Church. (St. Ambrose; Estius; Just.[St. Justin Martyr?]; Menochius)" }, { "marker": "Ver. 6-8.", "first": 6, "last": 8, "text": "\u0001Your glorying is not good,\u0002 when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces you received. A \u0001little leaven corrupteth the whole mass;\u0002 a public scandal, when not punished, is of dangerous consequence. --- \u0001Purge out the old leaven.\u0002 He alludes to the precept given to the Jews of having no leaven in their houses during the seven days of the Paschal feast. For our Pasch, i.e. Paschal lamb, \u0001Christ is sacrificed:\u0002 and Christians, says St. Chrysostom, must keep this feast continually, by always abstaining from the leaven of sin. (Witham)" }, { "marker": "Ver. 9. &c.", "first": 9, "last": 9, "text": "\u0001I wrote to you in an epistle.\u0002 If he does not mean what he has said already in this epistle, it must have been in some other, which he had written to them before, (as some conjecture) and which is not now extant. --- \u0001Now to keep company with fornicators,\u0002 nor with such like public scandalous sinners, \u0001not so much as to eat\u0002 with them. But you must take notice, that I mean, when they are \u0001brethren,\u0002 or Christians, not when they are infidels, for this cannot be avoided, especially by those who are to labour to convert them. This admonition of the apostle, shews us how much such persons are to blame, who by their carriage encourage, applaud, and are delighted with wicked company. Them who are \u0001without\u0002 the pale and fold of the Church, the apostle leaves to the great \u0001judge\u0002 of the living and the dead. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001To judge them that are without.\u0002 Those who are said by the apostle to be without, are those who have never been converted to the faith, and therefore are not within the jurisdiction of the Church." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Take away.\u0002 This passage is differently understood by commentators. By some it is understood thus: expel the evil one from among you, that is, the incestuous man. (Estius) --- By others, it is understood to be spoken in a general sense, meaning, take away the evil of sin from among you. (Calmet)" } ] }, { "chapter": 6, "slug": "id167.html", "header": "1 Corinthians vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Go to law before the unjust.\u0002 St. Paul here dissuades the new Christians from carrying their differences and causes about their temporal concerns before judges who were infidels, especially seeing the saints and the elect shall one day \u0001judge,\u0002 that is, condemn all the wicked, and even the apostate \u0001angels,\u0002 by approving the sentence which Christ shall pronounce against them at the day of judgment. (Witham) --- It was not unusual in the primitive ages, and even under Christian emperors, for the Catholics to refer their disputes to the bishop, and to abide by his decision, as Possidius informs us, in the life of St. Augustine. (Estius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judge angels?\u0002 That is, the wicked angels, the devils. (St. Thomas Aquinas)" }, { "marker": "Ver. 4-7.", "first": 4, "last": 7, "text": "\u0001Set them to judge, who are the most despised in the Church.\u0002 Rather make choice of Christians of lesser parts and talents, than have recourse to infidels, who will be scandalized at the injuries and injustice done by Christians to each other. Besides you cannot but have some wise men among you to decide such matters. (Witham) --- St. Paul does not here mean to tell the Corinthians that they must choose the most despised and the most ignorant, but he wishes to inform them that if there were none but men of this description in the Church, it would still be much more preferable to appoint these judges than to go to law before idolatrous judges. (Estius) --- It is \u0001plainly a fault,\u0002[1] weakness in you to run to such heathen judges: you should rather bear, and put up with the injuries done to you. --- \u0001A fault.\u0002 Law-suits can hardly ever be without a fault, on one side or the other; and oftentimes on both sides. (Challoner)" }, { "marker": "Ver. 8-11.", "first": 8, "last": 11, "text": "\u0001Defraud....your brethren.\u0002 That is, you still make yourselves much more guilty by the injustices done to one another: for the \u0001unjust,\u0002 and all they who are guilty of such crimes as I have mentioned, \u0001shall not possess the kingdom of God.\u0002 And some of you were guilty of part of them, which have been \u0001washed\u0002 off by your conversion, and your \u0001baptism,\u0002 when you were \u0001justified.\u0002 (Witham) --- \u0001And such some of you were.\u0002 It is probable that this was added by the apostle, to soften his preceding words, lest he might seem to accuse all the Corinthians of each of these sins, and he likewise adds, such indeed you were, but now you are washed, &c. &c. (Estius; St. Thomas Aquinas)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001All things are lawful to me.\u0002 We cannot take the words in the obvious sense, St. Paul having just before declared, that \u0001unjust\u0002 dealers, \u0001fornicators, drunkards, shall not possess the kingdom of God.\u0002 Some expound the words, as if he said, I have free-will and liberty to do what I will. Others think that the apostle speaks not of all things in general, but with this or the like limitation, all things that are indifferent of their own nature, or all things that are not forbidden by the law of God, and this seems agreeable enough to what he had said of going to judges that were infidels, which, though not a thing unlawful in itself, \u0001was not expedient.\u0002 It may also be connected with what follows of \u0001meats,\u0002 to signify that in the new law any meats may be eaten; (see chap. viii.) but it may \u0001be expedient\u0002 to abstain, when it would be a scandal to the weak. --- \u0001But I will not be brought under the power of any.\u0002 It does not appear by the Latin or Greek text, whether the construction be under the power of \u0001any \u0002person or of any \u0001thing.\u0002 There are divers interpretations; the most probable seems to be, that these words are again to be taken as connected with what went before, and with what follows, to wit, that though it be not unlawful in itself to go before judges that are infidels, or to eat any kind of meats, yet I will not permit my love of money, nor my sensual appetite, to make me a slave to such passions, so as to do things that are not convenient, much less to do things unlawful. (Witham) --- \u0001All things are lawful,\u0002 &c. That is, all \u0001indifferent things\u0002 are indeed lawful, inasmuch as they are not prohibited; but oftentimes they are not expedient; as in the case of law-suits, &c. And much less would it be expedient to be enslaved by an irregular affection to any thing, how indifferent soever. (Challoner)" }, { "marker": "Ver. 13. &c.", "first": 13, "last": 13, "text": "\u0001Meat for the belly.\u0002 That is, meat is necessary for the support of nature, though this or that kind of meat be indifferent: and we ought to reflect, that God in a short time will \u0001destroy\u0002 both the meats, and the appetite of eating, and the body shall shortly die, but it shall rise again. --- \u0001Know you not that your bodies are the members of Christ....\u0002and \u0001the temple of the Holy Ghost.\u0002 Man consists of soul and body; by baptism he is made a member of that same mystical body, the Church, of which Christ is the head: In baptism both the soul and body are consecrated to God: they are made the temple of the Holy Ghost, inasmuch as the spirit and grace of God inhabits in men, who are sanctified. Christ redeemed both our souls and bodies, both which he designs to sanctify, and to glorify hereafter in heaven; so that we must look upon both body and soul as belonging to Christ, and not \u0001as our own.\u0002 --- \u0001Shall I, then, taking the members of Christ, make them the members of an harlot,\u0002 by a shameful and unlawful commerce? --- \u0001Fly fornication.\u0002 Such sins are chiefly to be avoided by flight, and by avoiding the occasions and temptations. Other sins are not committed by such an injury done to the body, but by an abuse of something else, that is different from the body, but by fornication and sins of uncleanness, the body itself is defiled and dishonoured, whereas the body ought to be considered as if it \u0001were not our own,\u0002 being redeemed by our Saviour Christ, consecrated to him, with an expectation of a happy resurrection, and of being glorified in heaven. Endeavour, therefore, to glorify God in your body, by employing it in his service, and bear him in your body by being obedient to his will. (Witham) --- We know and we believe that we carry about Jesus Christ in our bodies, but it is the shame and condemnation of a Christian to live as if he neither knew or believed it. If fornication is a great crime in a pagan, in a Christian it is a species of sacrilege, accompanied with injustice and ingratitude. Whoever yields to impurity, converts his body into the temple of Satan, glorifies and carries him about, tearing away the members of Jesus Christ, to make them the members of a harlot." } ] }, { "chapter": 7, "slug": "id168.html", "header": "1 Corinthians vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now concerning.\u0002 The heads of the Church of Corinth had written to St. Paul, desiring to know whether he thought it more expedient to marry or not. This was a question which the sages of antiquity had frequently taken into consideration. To this question St. Paul here delivers his opinion. (Calmet) --- Others, with greater probability, suppose the chief question proposed to St. Paul was, whether they were not bound, upon their conversion, to abstain from their infidel wives. (St. Jerome, cont. Jovin. chap. iv.; St. Chrysostom, on this location, hom. xix.) --- To this he answers in ver. 12. and 13. --- \u0001It is good.\u0002 That is, according to the style of the Scriptures, \u0001it is better,\u0002 if we consider the advantage of every particular, &c. (Witham)" }, { "marker": "Ver. 2. &c.", "first": 2, "last": 2, "text": "But \u0001because of fornication, let every man have,\u0002 and live with \u0001his own wife,\u0002[1] and not leave her, nor dismiss her. Take notice, that St. Paul speaks these words to those that are already married, and speaks not of the unmarried till the 8th verse. He does not then here exhort every one to marry, but admonishes married persons to live together, and not to refuse the marriage duty, which neither the husband nor the wife can do without mutual consent, because of the marriage engagement. Yet he advises them to abstain sometimes from what they may lawfully do, that they may \u0001give themselves to prayer,\u0002[2] and as it is added in the common Greek copies, \u0001to fasting.\u0002 St. Chrysostom observes, that the words of St. Paul, are not only, that \u0001they may pray,\u0002 (which no day must be omitted) but that they \u0001may give themselves to prayer,\u0002 that is, may be better disposed and prepared for prayer, contemplation, and for receiving the holy Sacrament, as we find the priests even of the ancient law, were to abstain from their wives, when they were employed in the functions of their ministry. But such kind of advice is not relished by all that pretend to be reformers. \u0001And return together again....yet I speak this by way of indulgence,\u0002 of what is allowed to married persons, and not commanded them, unless when one of the married couple is not willing to abstain. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001By indulgence.\u0002 That is, by a condescension to your weakness. (Challoner)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001I would,\u0002 or I could wish you \u0001all were even as myself,\u0002 and as it is said in the next verse, to \u0001continue\u0002 unmarried \u0001as I do.\u0002 From hence it is evident, that St. Paul was not then married, who according to the opinion of the ancient fathers, was never married. But when the apostle says, \u0001I would\u0002 this as to \u0001you all,\u0002 he only signifies what could be wished for, the particular good of every one considered as a particular person, but what cannot be hoped for, considering the state of mankind in general, and the temptations, and frailty of men. --- \u0001But every one hath his proper gift from God,\u0002 so that some prudently embrace a single life, and also make a religious vow of always living so, as it has been practised by a great number both of men and women in all ages, ever since Christ's time. Others have not this more perfect gift: they find themselves not disposed to lead, or vow a single life, they marry lawfully: \u0001it is better to marry than to burn,\u0002 or be burnt by violent temptations of concupiscence, by which they \u0001do not contain themselves\u0002 from disorders of that kind. It is against both the Latin and Greek text to translate, \u0001they cannot contain themselves,\u0002 as in the Protestant and Mr. N....'s translation. Dr. Wells, in his paraphrase, gives the sense of this place in these words: The inconveniences of marriage are to be undergone, rather than such sinful imaginations, or practises, as arise from the flames of an ungovernable lust. They therefore that are unmarried or widows, (to whom St. Paul speaks in these two verses) may have recourse to marriage as a remedy. But let it be observed, that when St. Paul allows of marriage, he speaks not of those who have already made a vow of living always a single life. Vows made to God must be kept. (Psalm lxxv. 12.; Ecclesiastes v. 3.) And St. Paul expressly says of such persons, who have made a vow of perpetual continency, and afterwards marry, \u0001that they incur damnation, because they violate their first faith,\u0002 or vow made to God. See 1 Timothy v. 12. This saying, therefore, \u0001it is better to marry than to burn,\u0002 cannot justify the sacrilegious marriages of priests, or of any others who were under such vows. There are other remedies which they are bound to make use of, and by which they may obtain the gift of continency and chastity. They must ask this gift by fervent prayers to God, who gives a \u0001good spirit to them that ask it.\u0002 (Luke xi. 15.[13.?]) They must join fasting, alms, and the practice of self-denials, so often recommended in the gospel. See the annotations on Matthew xix. The like remedies, and no others, must they use, who being already in wedlock, are under such violent temptations, that they are continually in danger of violating, or do violate the chastity of the marriage-bed. For example, when married persons are divorced from bed and board, when long absent from one another, when sick and disabled, when one has an inveterate aversion to the other: they cannot marry another, but they can, and must use other remedies. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001If they do not contain.\u0002 This is spoken of such as are free; and not of such as by vow have given their first faith to God; to whom, if they will use proper means to obtain it, God will never refuse the gift of continency. Some translators have corrupted this text, by rendering it, \u0001if they cannot contain.\u0002 (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001But to them that are married,\u0002 &c. He tells these persons, that they ought not to part, or if a separation for weighty reasons can be allowed, neither party can marry another. (Witham) --- \u0001That the wife.\u0002 Jesus Christ has expressly declared, that in one case only a divorce may be allowable, and that is in the case of adultery. (Estius)" }, { "marker": "Ver. 12-17.", "first": 12, "last": 17, "text": "\u0001For to the rest,\u0002 &c. This was a case entirely new, which the wisdom of the apostle regulates according to the laws of charity. Tertullian thinks that some of the faithful, who had been converted from paganism, did not esteem it lawful to live any longer with their wives, who were yet buried in the superstitions of idolatry, which scruples St. Paul answers, guided as he was, by the particular lights of the Holy Ghost. (Calmet) --- \u0001Not the Lord.\u0002 That is, it is the command of the Lord, for such even as are separated, not to marry to another, but when I advised the unmarried not to marry, this is a counsel, or advice, not a divine precept, which doctrine he repeats again before the end of this chapter, ver. 25, 28, and 39. --- \u0001If any brother have a wife that believeth not,\u0002 &c. St. Paul speaks of two that were joined by a contract of marriage, when both of them were infidels, and that one of them is converted to the Christian faith: we do not read of any precept that Christ gave, as to those marriages, but the apostle seems to order by his apostolical authority, that they continue as man and wife, unless the party that remains still an infidel, will needs depart; then, says the apostle, \u0001let\u0002 such an one \u0001depart.\u0002 There is also another case, to wit, when the man or woman remaining an infidel, will not live without continual injuries and blasphemies against God and the Catholic religion, so that there can be no \u0001peace\u0002 on that account betwixt them. In these two cases, according to the canons of the Church, it is looked upon as no marriage, so that the party converted may marry another. And this seems grounded on the reason, which the apostle here gave, \u0001that God hath called us in peace.\u0002 (Witham)" }, { "marker": "Ver. 14-16.", "first": 14, "last": 16, "text": "\u0001Is sanctified.\u0002 The meaning is not that the faith of the husband, or the wife is of itself sufficient to put the unbelieving party, or their children, in the state of grace and salvation: but that it is very often an occasion of their sanctification, by bringing them to the true faith. (Challoner) --- Sanctification which has different significations, cannot here signify that an infidel is truly and properly sanctified, or justified, by being married to a faithful believer; therefore we can only understand an improper sanctification, so that such an infidel, though not yet converted, need not be looked upon as unclean, but in the dispositions of being converted, especially living peaceably together, and consenting that \u0001their children\u0002 be baptized, by which they are truly \u0001sanctified.\u0002 --- \u0001How knowest thou, O wife?\u0002 &c. These words seem to give the reason, why they may part, when they cannot live peaceably, and when there is little prospect that the party that is an infidel will be converted. (Witham)" }, { "marker": "Ver. 17. &c.", "first": 17, "last": 17, "text": "But[3] \u0001as the Lord hath distributed,...\u0002and \u0001called every one,\u0002 &c. St. Paul proceeds to other points of discipline, that persons converted may remain and continue in the same employments, and lawful state of life as before, that it is nothing to the purpose, whether before his conversion he was a \u0001circumcised\u0002 Jew, or an \u0001uncircumcised\u0002 Gentile, circumcision being no longer of obligation in the new law. If any one that is converted was a \u0001bond-man,\u0002 or a slave, let him not be concerned at this, \u0001but use it rather,\u0002[4] which many interpret, let him rather endeavour to be made free, though St. Chrysostom and others understand, let him rather remain content with his servile condition. Perhaps it was an admonition to those new converts, who might imagine that their Christian liberty exempted them from being \u0001servant of men.\u0002 However, he gives them this great comfort, that such \u0001an one is the Lord's free-man,\u0002 that is, whoever is a Christian, and in the grace of God; but he adds, let him not be a \u0001slave to men,\u0002 that is, not follow their sinful ways, nor consent to any thing that is criminal. (Witham) --- All consists in doing the will of God, by loving him with our whole heart; without this, all is illusion. To attach ourselves to exterior practices contrary to the order of God, is the superstition of circumcision; to despise what comes from God, is the pride of uncircumcision." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001With a price.\u0002 Viz. with the price of the precious blood of Christ. (Estius) --- Him only should we serve, for whatever draws us from this allegiance, is perfect servitude, such as the love of any person or thing out of God." }, { "marker": "Ver. 25-28.", "first": 25, "last": 28, "text": "\u0001Now concerning virgins,\u0002 &c. He turns his discourse again to the unmarried, who (if they have made no vow) may lawfully marry, though he is far from commanding every one to marry, as when he says, \u0001seek not a wife.\u0002 And \u0001such shall have tribulation of the flesh,\u0002 cares, troubles, vexations in the state of marriage, \u0001but I spare you,\u0002 I leave you to your liberty of marrying, or not marrying, and will not discourage you be setting forth the crosses of a married life. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001The time is short,\u0002 &c. Incomparable instructions to the end of this chapter, which are not obscure. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And they who weep.\u0002 In this passage the apostle teaches us, in the midst of our greatest afflictions not to suffer ourselves to be overwhelmed with grief, but to recollect that the time of this life is short, and that temporary pains will be recompensed with the never-fading joys of eternity. (Estius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "It is far easier to give our whole heart and application without any the least reserve to \u0001God,\u0002 than to divide them without injustice." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Let him do what he will, he sinneth not,\u0002 &c. The meaning is not as libertines would have it, that persons may do what they will, and not sin; provided they afterwards marry: but that the father with regard to the giving his virgin in marriage, may do as he pleaseth: and that it will be no sin to him if she marry. (Challoner)" }, { "marker": "Ver. 38. &c.", "first": 38, "last": 38, "text": "\u0001He that giveth her not, doth better.\u0002 And \u0001more blessed shall she be, if she so remains, according to my counsel.\u0002 It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that St. Paul advises, and prefers the state of virginity to that of a married life. --- \u0001I think that I also have the spirit of God.\u0002 He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. (Witham) --- It is worthy our notice, that St. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle's modesty in this particular, we have many instances in his writings, as in ver. 26. \"I think, therefore, that this is good;\" and likewise in chap. iv. ver. 9. \"For I think that God.\" (Estius)" } ] }, { "chapter": 8, "slug": "id169.html", "header": "1 Corinthians viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now concerning those things.\u0002 It appears from this whole passage that the Corinthians had, in a former letter, consulted this apostle, upon the subject of eating meats offered to idols. It was not unusual to reserve some part of the sacrifice of which they made a supper, either in their own family, with their friends, or sometimes even in the temple. Some of the Christians of Corinth attended without scruple at these sorts of feasts, and eat of the meats offered to idols; whilst others, on the contrary, took scandal at this conduct, and thought it a tacit approbation of idolatry. St. Paul being consulted upon this difficulty, gives them his advice in this chapter. (Calmet) --- \u0001We know that we all have knowledge\u0002 about it. That is, all we, who are sufficiently instructed, have knowledge enough to be convinced, that \u0001idols are nothing\u0002 in themselves, nor the meats offered to them better nor worse upon that account. (Witham) --- \u0001Knowledge puffeth up,\u0002 &c. Knowledge, without charity and humility, serveth only to puff persons up. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001An idol is nothing.\u0002 The apostle seems to allude in this place to the Greek signification of this word, \u0001eidolon,\u0002 signifying a false representation; as for instance in ghosts, which are said to appear sometimes at night. \u0001Umbrœ tenues, simulacra luce carentium.\u0002 (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Many gods,\u0002 &c. Reputed for such among the heathens. (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To us there is but one God, the Father; of whom all things, and we unto him.\u0002 Of or from the Father are all things, even the eternal Son and the Holy Ghost, though they are one and the same God with the Father. --- \u0001And one Lord Jesus Christ: by whom are all things, and we by him.\u0002 All things were created \u0001by the Son\u0002 of God, the eternal and uncreated wisdom of the Father, from whom he proceeds from eternity, and also \u0001by the \u0002Holy Ghost, all creatures being equally the work of the three divine persons. The Arians and Socinians pretend from this place, that only the Father is truly and properly God. The Catholics answer, that he is called the God, \u0001of whom all,\u0002 because from him always proceeded, do proceed, and shall always proceed the Son and the Holy Ghost, though one and the same God in nature, substance, &c. And that when he is called the \u0001one God,\u0002 by these words are excluded the false gods of the heathens, not the Son, and the Holy Ghost, who are but one God with the Father. St. Chrysostom also here observes, (hom. xx.) that if the two other persons are excluded, because the Father is called \u0001one God,\u0002 by the same way of reasoning it would follow, that because Jesus Christ is called the \u0001one Lord,\u0002 neither the Holy Ghost, nor even the Father, are the \u0001one Lord,\u0002 whereas the Scriptures many times express the divine majesty, as well by the word Lord as by the word God. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001But knowledge is not in every one,\u0002 &c. The new converts, who had been Jews, thought that things which had been offered to idols were defiled, unclean, and could not be lawfully eaten: they who had been Gentiles looked upon them as victims offered to idols, in which there was some virtue of enchantment, &c. Their weak consciences judged they could not be lawfully eaten: and when they were induced to eat them by the example of others, it was still against their consciences. The infidels also might sometimes think that the Christians, in eating such things, honoured their idols; in such cases, they who were better instructed, were to abstain, not to give offence to weak consciences, and lest they should make them sin. And a weak brother \u0001shall perish, for whom Christ died;\u0002 where we may learn, that Christ died also for those that \u0001shall perish,\u0002 and not only for the predestinate. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "\u0001Meat doth not commend us to God.\u0002 It is an admonition to those, who because they knew that meats offered to idols were not worse, would not abstain, even when this scandalized the weak brethren: he tells them that eating or not eating of them, does not make them more acceptable to God, nor puts them to any inconvenience, since they may get other meats: therefore they ought not to make use \u0001of their liberty,\u0002 when it proves a stumbling-block to the weak, and makes them sin. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001In the idol's temple.\u0002[1] It does not seem likely that any Christians would go to eat with idolaters in their very temples, of things offered to their idols: so that we may rather understand any place where infidels and Christians eat together, and where it happened that some meats were brought which had been first offered to idols, which the well-instructed Christians regarded not, nor asked any questions about, but the weak scrupled to eat them. (Witham) --- \u0001Shall not his conscience.\u0002 The meaning of St. Paul's words is this: Will not your weak brother, who is not endowed with so great a knowledge as you, be induced, from your example, to eat these meats offered to idols, believing that he will derive therefrom some benefit. (Estius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001If meat scandalize.\u0002 That is, if my eating cause my brother to sin. (Challoner) --- Can we put any meat, or life itself, in competition with a soul, and the blood of Christ, which has been shed for that soul, when we know the value of each!" } ] }, { "chapter": 9, "slug": "id170.html", "header": "1 Corinthians ix.", "notes": [ { "marker": "Ver. 1. &c.", "first": 1, "last": 1, "text": "\u0001Am not I free?\u0002 The apostle in this place wishes to teach the Corinthians, how careful and solicitous they should be not to give cause for scandal to their neighbour, and how anxious for his spiritual welfare, informing them, that as he refused to take even what he had a just right to, as a minister of the altar, that is, to live by the altar, so they must do in like manner, abstaining even from things lawful, for the good of religion. (Estius) --- \u0001Am not I an apostle?\u0002 &c. St. Paul here, to the 20th verse, answers those reflections, which the new preachers at Corinth made against him and Barnabas, as if they were only an inferior kind of apostles. To this he answers, that he had \u0001seen Jesus Christ,\u0002 who appeared to him. He tells the Corinthians, that \u0001they\u0002 at least, ought to respect him as their apostle, who had converted them. He tells them, that when any persons \u0001ask about\u0002 his apostleship, he has this to say for himself, that he not only laboured as an apostle in converting them, but also laboured without taking of them what might supply him and his companions with necessaries, as \u0001to meat\u0002 and \u0001drink.\u0002 He insists upon this particular circumstance, to shew he did not preach Christ for gain-sake; and at the same time brings seven or eight proofs to shew that he, and all who preach the gospel, have a \u0001power\u0002 and a right to be maintained with necessaries by them to whom they preach. 1. He had a title to be supplied with necessaries, as being an \u0001apostle.\u0002 2. And by them, as being their apostle. 3. By the example of \u0001a soldier,\u0002 who has a right to be \u0001paid:\u0002 of \u0001a husbandman,\u0002 who has a right to partake of the fruit of his labours: of \u0001a shepherd,\u0002 nourished by the milk of the flock. (ver. 7.) 4. He brings the example of those who \u0001threshed,\u0002 or trode out the corn by oxen, as it was formerly the custom, that the threshers, nay even the \u0001oxen,\u0002 when \u0001treading out the corn,\u0002 were not to be \u0001muzzled\u0002 according to the Scripture, (Deuteronomy xxv.) but were to eat, and to be fed with the corn or straw; much more men that labour, are to be fed with the fruit of their labours. (ver. 8. 9. 10.) 5. Nothing is more reasonable than to supply those with corporal and temporal things, who labour to procure spiritual and eternal blessings for others. (ver. 11.) 6. They who preached to the Corinthians after St. Paul, were maintained by them; had not he and Barnabas as much right as they? (ver. 12.) 7. He shews it by the examples of the ministers and priests in the law of Moses, who had a share of the sacrifices and victims offered, and who, serving the altar, lived by the altar. (ver. 13.) 8. He brings the authority of our Saviour, Christ, who said to his apostles, (Matthew x. 10.) \u0001that a labourer is worthy of his meat,\u0002 or of \u0001his reward, as it is said, \u0002Luke x. 7. But St. Paul puts them in mind, (ver. 15.) \u0001that he did not make use of \u0002his right, as to \u0001any of these things:\u0002 that he does not write in this manner, to get or have any thing of them hereafter: nay, he makes warm protestations, says St. Chrysostom,[1] that he will take nothing of them; that he will preach \u0001without putting\u0002 others to \u0001any cost;\u0002 (ver. 18.) that he will accept of nothing, \u0001lest\u0002 thereby \u0001he put any obstacle to the gospel,\u0002 or gave any person occasion to say he preached for gain. He tells them, \u0001it is better for him to die,\u0002 than, by taking any thing of them, to \u0001make void\u0002 this, which he has to \u0001glory in,\u0002 and to justify himself against his backbiting adversaries: the sense is, that he is willing to spend his life as well as his labours among them, sooner than in these circumstances receive any temporal reward from them. Yet when the circumstances were different, he received of the Philippians (Philippians iv. 15.) enough to supply him in his necessities. He also tells them here, that he does not pretend to glory of boast for \u0001having preached:\u0002 this being \u0001a necessary\u0002 duty. --- \u0001For if I do this thing willingly, I have a reward.\u0002 The sense seems to be, if I do this office cheerfully, and with a right intention to please God only, I shall have a copious reward prepared for such a labourer: \u0001if unwillingly,\u0002 and imperfectly, and not with a pure intention, I cannot expect such a reward; though \u0001still a dispensing of it is entrusted to me;\u0002 that is, it is always my duty to preach. Others, \u0001by willingly,\u0002 understand the doing of it in so perfect a manner, as not to receive any thing, and \u0001unwillingly,\u0002 when they would scarce do it, at least so zealously, unless they received what would maintain them. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "It appears certain, from the testimony of the fathers, that St. Paul was not in the state of wedlock. St. Jerome informs us that the apostle is here speaking of such holy women who, according to the Jewish custom, supplied their teachers with the necessaries of life, as we see was done to Christ himself. It is evident from ancient records that this was a very prevalent custom in Judea, and therefore a cause of no scandal; but to the Gentiles this custom was unknown, and therefore lest it might prove a cause of scandal to any, St. Paul did not allow any woman to follow him as a companion. Tertullian denies, with St. Augustine and St. Jerome, that St. Paul is here speaking of his wife. (Estius; Calmet) --- \u0001A woman, a sister.\u0002[2] Some erroneous translators have corrupted this text, by rendering it, \u0001a sister, a wife;\u0002 whereas it is certain, St. Paul had no wife, (chap. vii. ver. 7. 8.) and that he only speaks of such devout women, as according to the custom of the Jewish nation, waited upon the preachers of the gospel, and supplied them with necessaries. (Challoner) --- And to what end could he talk of burthening the Corinthians with providing for his \u0001wife,\u0002 when he himself clearly affirmeth that he was single? (Chap. vii. v. 7. and 8.) This all the Greek fathers affirm, with St. Augustine, do op. Monach. chap. iv.; St. Jerome, adv. Jovin. chap. xiv. &c. &c. [Also see annotations on ver. 25, below]" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Is it a great matter?\u0002 The apostle is here speaking of what he had given to the Corinthians, and what he had received from them; and this he does under the comparison of the sower and the reaper. Can any of you think it hard that we receive some part of your \u0001temporal\u0002 goods, when we have bestowed upon you \u0001spiritual:\u0002 nevertheless, we have not used this power, but we bear all things, &c. (ver. 12.) (Estius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001It is no glory.\u0002 That is, I have nothing to glory of. (Challoner) --- If I preach the gospel through compulsion, fear, or mere necessity, having no other means of maintenance, I must not look for a reward in heaven; but now doing it through charity and freely, I shall have my reward from God; and the more abundant the charity, the greater the reward. (St. Augustine, de Op. Mor. i. 5.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001But if against my will.\u0002 That is, if I do not do it with alacrity and zeal, but instigated by the sole motive of punishment, woe unto me, as he says in the preceding verse, if I am instigated by this motive alone; still the dispensation of the gospel is entrusted to me, and I must comply with that obligation, either with the zeal and alacrity of a son, or for fear of punishment, as a slave. (Estius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Free as to all.\u0002 That is, whereas I was under no obligation to any man, yet I made myself the servant of all, &c. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I became to the Jews as a Jew.\u0002 That is, upon occasions, not to hinder their conversion, I practised the ceremonies of their law; though I am \u0001not under their law,\u0002 which is no longer obligatory, but only \u0001under the new law of Christ.\u0002 (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To them that were without the law.\u0002 That is, to the Gentiles, who never were under the law of Moses. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "How convincing is this and many similar texts against those who deny the merit of good works, and who would not have men to act with a view to any recompense, though rewards and recompenses are very frequently mentioned in holy writ. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Know you not?\u0002 Nothing is more famous in the annals of history than the public games in Greece: it is to these the apostle is here alluding. (Calmet) --- \u0001All run indeed,\u0002 &c. He brings the examples of runners and wrestlers for a prize in the Grecian games, where only one could gain the prize. It is true in our case many obtain the crown for which we strive, but every one is in danger of losing it, and so must use all his endeavours to \u0001obtain it.\u0002 (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "He \u0001refraineth himself,\u0002 &c. Curbs his inclinations, abstains from debauchery, or any thing that may weaken him, or hinder him from gaining this corruptible crown, how much more ought we to practise self-denials for an eternal crown?" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001I chastise,\u0002 &c. Here St. Paul shews the necessity of self-denial and mortification to subdue the flesh, and its inordinate desires. (Challoner) --- Not even the labours of an apostle are exemptions from voluntary mortification and penance." } ] }, { "chapter": 10, "slug": "id171.html", "header": "1 Corinthians x.", "notes": [ { "marker": "Ver. 1-2.", "first": 1, "last": 2, "text": "\u0001Our Fathers,\u0002 the Jews, \u0001were all under the cloud.\u0002 He means, when God conducted the camp of the Israelites, in the day-time by a cloud, and in the night by a pillar of fire. (Exodus xiii. 21.) (Witham) --- \u0001In Moses.\u0002 Under the conduct of Moses they received baptism in figure, by passing under the cloud and through the sea: and they partook of the body and blood of Christ in figure, by eating of the \u0001manna,\u0002 (called here a \u0001spiritual food,\u0002 because it was a figure of the true bread which comes down from heaven) and drinking the water miraculously brought out of the rock, called here a \u0001spiritual rock;\u0002 because it was also a figure of Christ. (Challoner) --- \u0001Were baptized in the cloud, and in the sea,\u0002 figuratively, these being figures of baptism in the new law. As Moses, who delivered them from the slavery of Egypt, was a figure of Christ, who came to deliver mankind from the slavery of sin. (Witham)" }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001All eat the same spiritual food,\u0002 to wit, the \u0001manna,\u0002 which seemed to come from heaven, and was a figure of the eucharist, the spiritual food of our souls. --- \u0001All drank the same spiritual drink,\u0002 and....\u0001rock that followed them,\u0002 by which is understood the stream of water, that came miraculously out of the rock struck by Moses, and which is said to have followed them, because it ran plentifully through their camp. --- \u0001And the rock was Christ,\u0002 a figure of Christ; for \u0001all these things\u0002 (ver. 11.) \u0001happened to them in figure.\u0002 (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God was not well pleased,\u0002 &c. Of 600,000, only Josue and Caleb entered the land of promise; the rest were \u0001destroyed,\u0002 and perished in \u0001the wilderness.\u0002 Their punishment ought to be an admonition to all to avoid such sins of idolatry, fornication, murmuring, &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In a figure of us.\u0002 That is, this was done and written to teach us, what we may expect, if we imitate the murmurs, infidelities, ingratitude, and disobedience of the Hebrew people. Unless we renounce our irregular desires, unless we mortify our passions, baptism and communion will prove our greater condemnation. The greatest graces are but subjects of alarm, unless our life correspond with them." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001As some of them tempted \u0002Christ. This cannot but be understood of Christ, as God. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Upon whom the ends of the world are come.\u0002 The last age of the world, which St. John calls the \u0001last hour.\u0002 (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Take heed lest he fall.\u0002 This regards the doctors and teachers in the new Church of Corinth; who, relying upon their own learning, did not think themselves weak, and presuming too much upon their own strength, exposed themselves to the danger of falling. See St. Chrysostom and St. Augustine, de dono. Persev. --- Self-diffidence is the foundation of our strength. We prevent many dangerous falls when we keep close to the earth by humility." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Let no temptation\u0002 [1] \u0001take hold on you.\u0002 Or, \u0001no temptation hath taken hold of you,\u0002 or come upon you as yet, but what is human, or incident to man. (Challoner) --- The sense of these words is obscure: we may expound them by way of prayer, let no temptation, but such as are of human frailty, and not hard to be overcome, happen to you. See the Greek text. --- \u0001Will make also with temptation issue, that you may be able to bear it.\u0002 The literal signification of the Latin, compared with the Greek is, that God will bring you off, and make you escape out of those dangers, when you are tempted. (Witham) --- The most violent temptations are occasions of merit and triumph to such as are in the hands of God; whilst the lightest are snares and a deep abyss to such as are in their own hands." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "There are various kinds of idolatry. It is the perfection of Angels never to err: it is a human imperfection to fall into error, but a diabolical crime, so to love our error, as to divide the Church by schism, or leave it by heresy: this love of self is the most dangerous idolatry." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The chalice of benediction,\u0002[2] &c. Which the priests bless or consecrate, \u0001is it not the communion of the blood of Christ? And the bread which we break, \u0002(so called because of the outward appearance of bread) \u0001is it not the partaking \u0002or communion \u0001of the body of the Lord?\u0002 See St. Chrysostom here, hom. xxiv. p. 396. and p. 400. See also the Annotations, Matthew xxvi. 26. (Witham) --- Here the apostle puts them in mind of the partaking of the body and blood of Christ in the sacred mysteries, and becoming thereby one mystical body with Christ. From whence he infers, (ver. 21.) that they who are made partakers with Christ, by the eucharistic sacrifice, and sacrament, must not be made partakers with devils, by eating of the meats sacrificed to them. (Challoner)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001We being many, are one bread.\u0002 Or, as it may be rendered, agreeably both to the Latin and Greek, \u0001because the bread is one, all we, being many, are one body, who partake of that one bread.\u0002 For it is by our communicating with Christ and with one another, in this blessed Sacrament, that we are formed into one mystical body; and made, as it were, one bread, compounded of many grains of corn, closely united together. (Challoner) --- From the sacrament of the real body of Christ in the eucharist, he passeth to the effect of this sacrament, which is to unite all those who partake of it, as members of the same mystical body of Christ, which is his Church: and from hence he presently draws this consequence, that such as are members of that body, of which Christ is the head, cannot have any communication with idolaters, or with those that offer sacrifices to idols and devils. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Behold Israel, according to the flesh.\u0002 That is, the people that were the offspring of Israel or Jacob. \u0001Are not\u0002 these they who offered sacrifices to the true God, \u0001and eat\u0002 of \u0001the sacrifices,\u0002 which were offered on his altars, and by offering to him such sacrifices, acknowledged him to be their God, and the only true God: and so you, if you partake, and eat of the sacrifices of idolaters, and of what they tell you was offered to their idols, you seem at least, to join with them in acknowledging, and paying a reverence to their idols, which are devils: and you cannot \u0001be partakers of the table of the Lord, and of the table of devils.\u0002 --- \u0001Do we provoke the Lord to jealousy?\u0002 that is, how dare we provoke our Lord, who is a jealous God, and will admit of no rival, by partaking of sacrifices offered to false gods? how dare we thus contemn his power, as if we were \u0001stronger\u0002 than he, or that he could not punish us? (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001What then? do I say,\u0002 &c. He puts this objection, as if it were contradictory to what he had taught before, (chap. viii. ver. 4.) \u0001that an idol is nothing,\u0002 &c. but he answers this objection by saying that \u0001all things,\u0002 that is, all meats \u0001are lawful\u0002 in themselves, but not always expedient, nor \u0001edifying,\u0002 when they give scandal to weak brethren, or when the infidels themselves think that such as eat things offered to idols, join with them in honouring their idols. (Witham) --- The meaning of this passage is: whilst I advise you to abstain from eating of any thing consecrated to idols, I do not advise you as supposing that these offerings have any power in themselves to defile your souls, in the same manner as by eating of the body and blood of Christ we receive strength to overcome our spiritual enemies. St. Paul here anticipates an objection that might be made by some to whom he was writing. (Estius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "In all this discourse, a comparison is instituted between the Christian host and oblation, its effects, conditions and properties, with the altars, hosts, sacrifices and immolations of the Jews and Gentiles; which the apostle could not have done, had there not been a proper sacrifice in the Christian worship. The holy Fathers teach the same with the ancient Councils. This in the council of Nice: \u0001The lamb of God laid upon the altar.\u0002 Conc. Ephes., \u0001The unbloody service of the sacrifice.\u0002 In St. Cyril of Alexandria, in Conc. Ephes., Anath. 11, \u0001The quickening holy sacrifice; the unbloody host and victim.\u0002 Tertullian, de coron. milit.,\u0001 The propitiatory sacrifice both for the living and the dead.\u0002 This Melchisedech did most singularly prefigure in his mystical oblation of bread and wine; this also according to the prophecy of Malachias, shall continue from the rising to the setting sun, a perpetual substitute for all the Jewish sacrifices; and this, in plain terms, is called the Mass, by St. Augustine, Serm. ccli. 91.; Conc. Cartha. ii. c. 3. 4. c. 84. Milevit. 12.; St. Leo, ep. 81. 88. chap. 2.; St. Gregory, lib. ii. ep. 9. 92. &c. &c. See next chapter ver. 24." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001All things are lawful.\u0002 This is the same sentiment he has expressed in chap. vi. ver. 12. and in chap. viii. ver. 8. 9. wherein he teaches us, that on some occasions it is necessary to abstain even from things in themselves lawful, as in the case of meats consecrated to idols. (Calmet) --- Two excellent rules that can serve as guides on these occasions, are the edification of the Church, and the spiritual good of our neighbour. Without the aid of these guides, we go astray ourselves and decoy others, in doing what the letter of the law permits, but what the spirit of the law, charity, forbids." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Eat of any thing, \u0002&c. Here at length St. Paul prescribes them a rule by which they were to govern themselves, as to meats that they met with. Buy and eat any thing sold in the market, or of any thing that you meet with at the table of infidels, when they invite you, for all \u0001are the Lord's\u0002 creatures, and may be taken \u0001with thanksgiving,\u0002 as we ought to take whatsoever we eat. --- But \u0001if any man say, this hath been sacrificed to idols, do not eat of it for his sake,\u0002 &c. And why must they not then eat of it? because either he is an infidel that says it: and then by saying so, he may mean that they who eat it, ought to eat it in honour of their gods. Or if a weak brother says so, he thereby signifies, that his conscience judges it not lawful to be eaten; so that in one case, you seem to consent that things are to be taken in honour of idols: in the other, you give offence to your weak brother: and I would have you to be without \u0001offence,\u0002 both to \u0001Jews\u0002 and \u0001Gentiles;\u0002 and not to think it enough that you can eat such things with thanksgiving. It may be asked here why the apostle should not absolutely forbid them ever to eat any thing offered to idols, as this seems a thing absolutely forbidden in the council of Jerusalem? (Acts xv. 23.) To this some answer, that the apostle here expounds the true sense of that decree, which was only to be understood, when eating such meats gave scandal. Others say, the prohibition was only for a short time, and now was out of date. Others take notice, that the prohibition was not general, nor for all places, but only for the new converted Gentiles that were at Antioch, or in Syria and Cilicia, as specified in the decree. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001For why is my liberty?\u0002 The meaning of this passage is, that though we ought, on some occasions, to abstain from things in themselves lawful, yet, that on other occasions we are by no means obliged to it, particularly when our brother is not thoroughly instructed on that head. (Theophylactus)" } ] }, { "chapter": 11, "slug": "id172.html", "header": "1 Corinthians xi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I praise you.\u0002 That is, a great many of you. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The head of the woman is the man,\u0002 &c. To have the head covered at public meetings, is, according to St. Paul, a mark of subjection: The man was created to be \u0001head\u0002 over the woman, who was made subject to the man, being \u0001made\u0002 of him, of his rib, and the woman \u0001made for him,\u0002 not he \u0001for the woman.\u0002 The man in a special manner, is the \u0001image of God,\u0002 not only by his immortal soul, in which sense also the woman was made to God's image, and likeness, but inasmuch as God gave him a power over all creatures, and so he is called, \u0001the glory of God.\u0002 For these reasons, as well as from a received custom, St. Paul tells every woman, that in prayer or prophesying in public meetings, she must have her head veiled, and covered in testimony of her subjection to man, her head, otherwise she dishonours herself, and her head. This is what he tells her, (ver. 10.) that she ought \u0001to have a power over her head,\u0002[1] that is, to have a veil or covering, as a mark of man's power over her: and \u0001because of the angels,\u0002 that is, out of a respect to the angels there present. Some understand the priests and ministers of God, called angels, particularly in the Apocalypse. St. Paul adds, that nature[2] having given to women long hair, designed it to be as a natural veil. In fine, he appeals to them, to be judges, whether it be not unbecoming in women to pray without a veil. But he will have men to be uncovered, and not to bear such a mark of subjection, as a veil is, by which a man would dishonour his head, that is, himself, and Christ, who is his head, and who appointed him, when he created him, to be head over the woman. He looks upon it as a dishonour and a disgrace for men to nourish their hair, as women should do. He also calls \u0001God the head of Christ,\u0002 that is, of Christ, as man. Lest he should seem to lessen the condition of women more than necessary, he adds, that the propagation of mankind now depends on the woman, as well as on the man, seeing every \u0001man is by the woman.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Praying or prophesying.\u0002 By prophesying, in this place is meant, reading publicly in the Church, or singing, or explaining some part of the Scripture. To have the head covered, or uncovered, is in itself a thing very indifferent. Amongst the Greeks it was the custom always to sacrifice to their idols with heads uncovered; amongst the Romans, the opposite was the fashion, and among the Jews, as well formerly as at present, they always appear in their synagogues with heads covered. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A power:\u0002 That is, a veil or covering, as a sign that she is under the \u0001power\u0002 of her husband: and this, the apostle adds, \u0001because of the angels,\u0002 who are present in the assemblies of the faithful. (Challoner)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001If any man seem to be contentious\u0002 about this matter, or any other, \u0001we have no such custom, nor hath the Church;\u0002 that is, says St. Chrysostom, to have such quarrels and divisions. Or, as others understand it, we have no such custom for women to be in the Church uncovered. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Now this I ordain,\u0002 &c. St. Paul found that several abuses had crept in among the Corinthians at their Church meetings, where before the holy mysteries (though St. Chrysostom thinks after them) they used to have those \u0001charitable suppers,\u0002 called the \u0001Agape.\u0002 For as our Saviour eat first a common supper with his apostles, before he instituted the holy sacrament, so the Christians in many places brought meats with them, and eat a supper together, in token of that friendship and union, which they had with all their brethren, before they began to celebrate the holy mysteries. It is this supper, which according to the common interpretation St. Paul here (ver. 20.) calls the \u0001Lord's supper,\u0002[3] (though St. Augustine and some others by the \u0001Lord's supper,\u0002 understand the holy sacrament itself of Christ's body and blood.) The apostle tells them, he \u0001hears there are divisions among them\u0002 at their meetings, which he says will happen, as there \u0001must be also heresies,\u0002 which God permits, that \u0001they who are approved, may be made manifest,\u0002 that is, that on such occasions, the just may shew their fidelity and constancy in their duty to God. The apostle tells them, that \u0001it is not now to eat the Lord's supper,\u0002 that is, there were such abuses among them, that it was not now to imitate the supper, which Christ made with his apostles, or, according to the exposition of St. Augustine, this was not becoming persons, who, before the end of their meetings, were to partake of the divine mysteries. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001There must be also heresies:\u0002 By reason of the pride and perversity of man's heart; not by God's will or appointment; who nevertheless draws good out of this evil, manifesting, by that occasion, who are the good and firm Christians, and making their faith more remarkable. (Challoner) --- Not that God hath directly so appointed, as necessary: this originates in man's malice, and his sole pride, and great abuse of free-will. The providence of God draweth good out of evil, but \u0001wo to the man,\u0002 says the Scripture, \u0001by whom scandal cometh,\u0002 such as sects and heresies. Hence St. Augustine, chap. viii. de vera relig. says: \"Let us use heretics not so as to approve their errors, but to make us more wary and vigilant, and more strenuous in defending Catholic doctrine against their deceits.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The Lord's supper.\u0002 So the apostle here calls the \u0001charity [Agape] feasts\u0002 observed by the primitive Christians; and reprehends the abuses of the Corinthians on these occasions: which were the more criminal, because these feasts were accompanied with the celebrating the eucharistic sacrifice and sacrament. (Challoner)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Every one taketh before his own supper to eat.\u0002 The sense seems to be, that he took and brought with him, what he designed to eat with others, and give at that supper: but as soon as some were met (without staying for others, as he orders them, ver. 33., when he again speaks of these suppers) the rich placing themselves together, began this supper, and did not take with them their poor brethren, who had brought nothing, or had nothing to bring; by this means, \u0001one indeed is hungry, and another is drunk,\u0002 that is, had at least drunk plentifully, while the poor had nothing but shame, and \u0001confusion.\u0002 By this means of eating and drinking without temperance and moderation, they were by no means disposed to receive afterwards the holy Eucharist. He tells such persons that committed these disorders, that if they be so hungry that they cannot fast, they should eat (ver. 34.) before they come from home. We find these Agape forbidden to be made in the Churches, in the 28th canon of the council of Laodicea, a little before the general council of Nice. In St. Chrysostom's time, and from the first ages[centuries], every one received the sacrament of the holy eucharist fasting, as it is probable this was one of the things which St. Paul gave \u0001orders\u0002 about, (ver. 34.) when he came to Corinth. We must not imagine, that because Christ instituted the holy sacrament, and gave it to his apostles after he had supped with them, that the apostles, or the pastors of the Church, their successors, could not order it to be received \u0001fasting,\u0002 and \u0001kneeling,\u0002 for greater reverence and devotion. See St. Augustine on this same subject, in his letter to Januarius, liv. tom. 2. part 2. p. 126. Nov. edit. He says, that though it is evident the apostles did not receive the body and blood of Christ fasting, yet we must not on that account calumniate, or blame the universal Church, in which it is received only by those who are fasting. He says, it is most insolent madness to dispute against what is a custom in the universal Church. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001I have received of the Lord.\u0002 That is, by revelation from Christ, as well as from others, who were present with him, \u0001that which also I delivered to you\u0002 by word of mouth, &c. Here he speaks of the holy sacrament itself, of the words of consecration, as the evangelists had done, and of the real presence of Christ's body and blood. --- \u0001Which shall be delivered for you.\u0002 In the common Greek copies, \u0001which is broken for you,\u0002 to wit, on the cross. --- \u0001You shall shew the death of the Lord.\u0002 As \u0001often as\u0002 you receive, it shall be with a devout and grateful remembrance of his sufferings and death for your sake. He puts every one in mind, that whosoever \u0001shall eat this bread,\u0002 (ver. 27.) so called from the outward appearances, \u0001or drink the chalice of the Lord unworthily, shall,\u0002 by such a sacrilege, \u0001be guilty of the body and of the blood of the Lord.\u0002 And (ver. 29.) that \u0001he eateth, and drinketh judgment,\u0002 or condemnation \u0001to himself, not discerning\u0002 the difference betwixt celestial food and other meats, and not considering it to be truly \u0001the body of the Lord.\u0002 See St. Chrysostom, hom. xxvii. If the words of our Saviour, \u0001this is my body,\u0002 &c. were to be understood in a \u0001metaphorical\u0002 and \u0001figurative sense only,\u0002 is it probable that St. Paul, writing twenty-four years afterwards, to the new converted Gentiles at Corinth, would have used words, which full as clearly express a true and real presence of Christ's body in the eucharist, without one word to signify that this was to be understood in a figurative sense only? (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Juvenius, a native of Spain, and a priest, who flourished under Constantine the Great, about the year 329, has left us the life of Christ in hexameter verse, where speaking of the institution of the eucharist, he says, \"Christ taught his disciples, that he delivered to them his own body;\" and when he gave them the chalice, \"he taught them that he had distributed to them his blood: and said, this blood remits the sins of the people: drink this, it is mine.\" (Bibl. Max. P. P. T. iv. p. 74)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Or drink.\u0002 Here erroneous translators corrupted the text, by putting \u0001and drink\u0002 (contrary to the original, \u0001e pine\u0002 ) instead of \u0001or drink.\u0002 --- \u0001Guilty of the body,\u0002 &c. \u0001not discerning the body,\u0002 &c. This demonstrates the real presence of the body and blood of Christ, even to the unworthy communicant; who otherwise could not be \u0001guilty of the body and blood of Christ,\u0002 or justly condemned for \u0001not discerning the Lord's body.\u0002 (Challoner) --- The real presence in the sacrament is also proved by the enormity of the crime, in its profanation. See St. Chrysostom, hom. de non contem. ec. and hom. lx. and lxi. ad pop. Antioch. where he shews that the unworthy receiver imitates the Jews in crucifying Jesus, and trampling under foot his sacred blood. Hence the dreadful punishments we read of in verses 27 and 30." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Drink of the chalice. \u0002This is not said by way of command, but by way of allowance, viz. where and when it is agreeable to the practice and discipline of the Church. (Challoner)" }, { "marker": "Ver. 30-32.", "first": 30, "last": 32, "text": "\u0001Therefore\u0002 in punishment of the sin of receiving unworthily, many \u0001are infirm,\u0002 visited with infirmities, even that bring death, which is meant by those words, \u0001many sleep.\u0002 But it is a mercy of God, when he only punishes by sickness, or a corporal death, and does not permit us to perish for ever, or \u0001be condemned with this wicked world.\u0002 To avoid this, \u0001let a man prove himself,\u0002 examine the state of his conscience, especially before he receives the holy sacrament, confess his sins, and be absolved by those to whom Christ left the power of forgiving sins in his name, and by his authority. If \u0001we judge\u0002 ourselves in this manner, we shall not \u0001be judged,\u0002 that is, condemned. (Witham)" } ] }, { "chapter": 12, "slug": "id173.html", "header": "1 Corinthians xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Concerning spiritual things.\u0002 In the apostle's time, the Christians in the sacraments of baptism and confirmation, many times received those graces and gifts of the Holy Ghost, by which some of them \u0001prophesied,\u0002 others wrought \u0001miracles,\u0002 and cured diseases, others spoke \u0001tongues,\u0002 and different languages: now some among the Corinthians made not a right use of these gifts, especially they who had the \u0001gift of tongues,\u0002 and made use of it through vanity, rather than for the profit of others. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You went to dumb idols.\u0002 He speaks to the Gentiles before their conversion, to put them in mind, how much happier they are by receiving the faith of Christ, and such graces and favours from God. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001No man, speaking by the Spirit of God,\u0002 &c. He tells them, if they see a person moved in an extraordinary manner, and say \u0001anathema,\u0002 curse, or speak ill of Jesus, such an one cannot be moved by a good spirit. And \u0001no man can say, the Lord Jesus,\u0002 that is, praise Christ as he ought, but by a good spirit. (Witham)" }, { "marker": "Ver. 4-7.", "first": 4, "last": 7, "text": "\u0001There are diversities of graces.\u0002 Literally, \u0001divisions of graces;\u0002 but all from the \u0001same spirit,\u0002 from the \u0001same Lord,\u0002 from the \u0001same God:\u0002 and all these gifts are designed, and to be made use of for the \u0001profit\u0002 of the faithful. (Witham) --- St. Justin Martyr, St. Irenæus, and Origen bear testimony, that these special gifts of the Holy Ghost were not unusual in their time. St. Paul, in order to curb the vanity of such as seemed to be a little puffed up with the gifts they had received, and likewise to comfort those who had received no such spiritual and extraordinary favours, wishes to teach both parties, that the same Holy Spirit distributes these graces according as t hey are more conducive to the welfare of his Church, and the glory of God. (Calmet)" }, { "marker": "Ver. 8, &c.", "first": 8, "last": 8, "text": "\u0001Word of wisdom,\u0002 which differs from that of \u0001knowledge,\u0002 inasmuch as \u0001wisdom\u0002 is a more eminent and sublime knowledge. These are numbered among the gifts of the Holy Ghost. (Isaias, chap. xi.) --- \u0001To another faith,\u0002 by which, says St. Chrysostom,[1] is not here meant a belief of revealed truths, but an humble confidence of working miracles, grounded on faith, and on the power and goodness of God. --- \u0001The same Spirit worketh, dividing to every one according as he will;\u0002 by which words, they that valued themselves on the gifts of \u0001prophesying,\u0002 and \u0001speaking tongues,\u0002 are put in mind, that all these were purely the gifts of God, to whom alone the honour is due. (Witham)" }, { "marker": "Ver. 12. &c.", "first": 12, "last": 12, "text": "\u0001As the body is one,\u0002 &c. From this comparison of the mystical body of Christ, that is, of his Church, to a man's natural body, he brings excellent instructions. 1. That as all members and parts, make up the same body, \u0001so also is Christ;\u0002 that is, so it is in the Church of Christ, which is his mystical body. 2. As all the parts of man's body are enlivened by the same soul, so all in the Church have their life from the same Spirit of God in baptism, and in the sacraments instituted by our Saviour, Christ; in which we \u0001are made to drink of the same spirit.\u0002 3. As all the members, that have such different offices and functions, do but constitute one complete body, so is it in the Church of Christ. 4. As those that seem the less considerable parts of the human body, are no less necessary for the subsistence and harmony of the whole, and stand in need of one another, (for example, the head stands in need of the feet) so in the Church, &c. 5. He takes notice, that in a natural body, the less \u0001honourable,\u0002 the baser, and as they are called, the \u0001uncomely parts,\u0002 are clothed with greater care and decency, Literally, \u0001have a more abundant honour bestowed upon them,\u0002 so in the mystical body, no less, but even a greater care is to be taken of the weaker, and more infirm members, of the poor, the weak, the ignorant; and in the spirit of charity and love, that there may be no divisions or \u0001schisms,\u0002 but a brotherly union: that if \u0001one suffer,\u0002 another compassionate and assist him, &c. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001If the foot,\u0002 &c. By this comparison St. Paul teaches the Corinthians, that as all cannot exercise the same functions in the Church, so no one should be envious of his brother; but that by their mutual charity, co-operation, union of hearts, and faith, they should compose one body, of which Christ is the head. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Cicero, in his 1st liber de Off. speaking of the human body, says, Natura quæ formam nostram atque figuram, in qua esset species honesta, eam posuit in promptu; quæ partes autem corporis ad naturæ necessitatem datæ, aspectum essent deformem habituræ atque turpem, eas contexit atque abdidit. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Members of member.\u0002[2] The sense seems to be, you are members of the particular Church of Corinth, which is only a part or member of the whole body of the Christian Catholic Church. This is agreeable to the common reading in the Greek, where it is said, \u0001you are members of a part.\u0002 See St. Chrysostom, hom. xxxii. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001First apostles,\u0002 &c. Here he sets down these gifts or graces in their order of dignity. 1. \u0001The apostles,\u0002 blessed above others with all kinds of graces. 2. \u0001Prophets,\u0002 who had the gift of interpreting of prophecies, and of knowing things to come. 3. \u0001Doctors,\u0002 or teachers of the gospel, preferred before those who had the gift of \u0001miracles,\u0002 or of \u0001healing\u0002 the infirm, and before the \u0001gifts of tongues,\u0002 which they valued and esteemed so much, which he reckons in a manner in the last place, except that of \u0001interpreting,\u0002 which is wanting in the present Greek copies. But as \u0001interpreting\u0002 is found in all the Greek manuscripts (ver. 30.) we have reason to prefer the reading of the Latin Vulgate. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Be zealous for the better gifts:\u0002 which are to be more or less esteemed, as they are accompanied with charity, as he is going to \u0001shew\u0002 in the next chapter. (Witham)" } ] }, { "chapter": 13, "slug": "id174.html", "header": "1 Corinthians xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A tinkling cymbal.\u0002 Which may give notice, and be beneficial to others, but not to itself. (Witham) --- Without charity, both towards every individual, and especially towards the common body of the Church, none of the aforesaid gifts will be available. (Bristow)" }, { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "These prove that faith without good works, and especially charity for God and our neighbour, cannot avail to eternal life; faith and charity are both essentially necessary. Hence St. Augustine declares, that where there is not true faith, there cannot be justice; because the just man liveth by faith: and where charity is not, there can be no justice, which if they had, they would never tear in pieces the body of Christ, which is the Church. (De fid. ad Pet. chap. xxxix.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Charity....dealeth not perversely.\u0002[1] The Greek word here seems taken from the Latin. St. Chrysostom expounds it, is not rash, but acteth prudently and considerately. Others, it is not light or inconstant. Others, it \u0001braggeth,\u0002 or \u0001vaunteth not,\u0002 as in the Protestant translation. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Is not ambitious;\u0002[2] which is also the sense of some Greek copies, but in others, and in St. Chrysostom, it signifies, it is not ashamed of any one. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Prophecies\u0002 and \u0001tongues\u0002 last no longer than this life. --- \u0001Knowledge shall be destroyed,\u0002 that is, that imperfect knowledge we have in this world. For now we \u0001know\u0002 only \u0001in part,\u0002 we only see, as it were, through a \u0001glass,\u0002 and imperfectly. --- \u0001Faith,\u0002 which is of things \u0001that appear not,\u0002 and \u0001hope,\u0002 which is of things that we enjoy not, will \u0001cease\u0002 in heaven, but \u0001charity,\u0002 the greater, or \u0001greatest\u0002 even of \u0001these\u0002 three, will remain, and be increased in heaven. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "St. Augustine proves from this text, that the saints in heaven have a more perfect knowledge of what passes here below, than when they sojourned on earth. (De Civit. Dei. lib. xxii. chap. 29.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001When I was a child.\u0002 I, like you, formerly judged of the goodness and excellency of these spiritual gifts by the advantages the procured; but after the Almighty had bestowed upon me his particular light, my opinion was far otherwise. Prophecy, and the gifts of languages are certainly very estimable gifts, yet charity is much more excellent. (Calmet) --- It is by charity we approach near to God, that we become his true image. Can we, then, wonder at the magnificent praises, glorious prerogatives, and surprising effects St. Paul gives to this all necessary virtue?" } ] }, { "chapter": 14, "slug": "id175.html", "header": "1 Corinthians xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001But rather that you may prophesy.\u0002 That is, declare or expound the mysteries of faith. (Challoner) --- To prophesy, in its proper signification, is to foretell things to come: it sometimes is to expound the obscure places in other prophets; and sometimes it is to preach the word of God. Here it is chiefly taken in this last sense. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001He that speaketh in a tongue,\u0002 which others at least understand not: nay, which sometimes, perhaps, by the 14th and 15th verse, he himself that spoke tongues, did not understand, can only be said to speak to God. In \u0001spirit he speaketh mysteries,\u0002 edifies himself, because in his spirit he is piously and devoutly affected; but he must endeavour that the Church, or people present, may be also edified. Let him then pray for the other gift of \u0001interpreting,\u0002 what he speaks, or let another interpret. (Witham) --- \u0001Not to men.\u0002 Viz., so as to be \u0001heard,\u0002 that is, so as to be understood by them. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "If \u0001I come to you, speaking with tongues\u0002 in this manner, \u0001what shall I profit you,\u0002 unless \u0001in revelation,\u0002 &c. that is, unless I reveal, and expound to you the meaning, by some other gift, as \u0001in knowledge, in prophecy, in doctrine?\u0002 To speak tongues only without interpreting, is no ways instructive. He that speaks to me, what I understand not, is no better than \u0001a barbarian to me,\u0002 (so the Greeks called those that spoke not their language.) He amplifies this inconvenience of not being understood, by the example of instruments, pipes, harps, trumpets, which would not move persons to different affections, nor excite them to different actions, unless the sound, and manner they were played upon, were different; seek, then, and endeavour to make use of the gifts of the Spirit, to \u0001the edification of the Church,\u0002 or of the hearers. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Of spirits.\u0002 Of spiritual gifts. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Pray that he may interpret.\u0002 In order that he may be rendered more useful to the Church, as the martyrs, who prayed for those particular gifts they saw would be most useful for themselves, or their neighbours. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001If I pray in a tongue, my spirit prayeth, but my understanding is without fruit:\u0002 it may signify without fruit, or profit to others, though some understand, as if by this gift of tongues, they sometimes spoke what they themselves did not understand. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001How shall he that holdeth the place of the unlearned\u0002 (literally, an idiot) \u0001say Amen to thy blessing?\u0002 When persons speak, or pray, and the ignorant have had no instruction concerning such prayers, they cannot know when to say Amen: and when infidels come into such meetings, where they hear many persons at once speaking many tongues, which are understood by no body, will they not be apt to say, \u0001you are mad?\u0002 The like in a manner happened on the day of Pentecost, when the disciples having received this gift, and speaking with tongues, the people hearing them, cried out, they \u0001were drunk.\u0002 (Acts ii. 13.) Yet St. Chrysostom takes notice, that the fault and madness was in the hearers, not in those who spoke tongues. (hom. xxxvi.) (Witham) --- \u0001Amen.\u0002 The unlearned not knowing that you are then blessing, will not be qualified to join with you by saying Amen to your blessing. The use or abuse of strange tongues, of which the apostle here speaks, does not regard the public liturgy of the Church, (in which strange tongues were never used) but certain conferences of the faithful, (ver. 26. &c.) in which, meeting together, they discovered to one another their various miraculous gifts of the Spirit, common in those primitive times; amongst which the apostle prefers that of prophesying before that of speaking strange tongues, because it was more to the public edification. Where also note, that the Latin, used in our liturgy, is so far from being a strange or unknown tongue, that it is perhaps the best known tongue in the world. (Challoner)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001But in the Church.\u0002 The apostle here condemns the vanity of the Corinthians, who made a parade of their gift of tongues. (Calmet)" }, { "marker": "Ver. 20-22.", "first": 20, "last": 22, "text": "\u0001Tongues are for a sign, not to believers, but to unbelievers,\u0002 according to what the law (under which he comprehends the prophet Isaias, xxviii. 11.) said: \u0001In other tongues, and other lips, I will speak to this people: and neither so will they hear me.\u0002 St. Paul here gives the sense, rather than the words of the prophet, and expounds them of what happened particularly on the day of Pentecost, when the miraculous gift of tongues was designed to strike the unbelieving people with admiration, and to bring them afterwards to the true faith: but when he adds, that \u0001tongues are not for the believers, and that prophecies are not for the unbelievers,\u0002 he cannot mean that tongues, used with discretion, may not also be profitable to believers, or that prophecies and instructions may not also be profitable to unbelievers, as well as to the believers; for this would be to contradict what he teaches in this chapter, and particularly (ver. 24.) where he says, that by prophecy the infidel is \u0001convinced,\u0002 &c. St. Paul, whose design in all this chapter is to regulate the meetings, that they may be conducted with greater edification, and for the instruction, both of the Christians and unbelievers, thanks God, that he has the gift of tongues more than they, but says, that \u0001in the Church,\u0002 or at such Church-meetings, he \u0001had rather,\u0002 for the common edification of others, \u0001speak five words,\u0002 &c. \u0001than ten thousand words,\u0002 &c. and so he concludes, (ver. 39.) \u0001be zealous to prophesy, and forbid not to speak with tongues.\u0002 (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001When you come together,\u0002 &c. St. Paul here settles the rules, which they are to observe in their meetings: \u0001one hath a psalm,\u0002 the Spirit inspiring him with some psalm, or spiritual canticle, whereby to praise God: another hath the gift of \u0001doctrine,\u0002 to instruct all there present: another the gift of \u0001tongues,\u0002 which he will not have him to make use of, unless when there is one to \u0001interpret,\u0002 that all \u0001things may be done in \u0002the most profitable manner \u0001unto edification. Two\u0002 or \u0001three\u0002 at a meeting may \u0001speak with tongues,\u0002 if another \u0001interpret.\u0002 (Witham)" }, { "marker": "Ver. 29-32.", "first": 29, "last": 32, "text": "\u0001Two or three,\u0002 who have the gift of \u0001prophecy,\u0002 may speak by turns in one of these assemblies, and the rest of the prophet shall \u0001judge,\u0002 whether he be truly inspired, and speak good doctrine. --- \u0001If any thing be revealed to another sitting\u0002 by, let the former, who was standing and speaking, \u0001hold his peace,\u0002 which they can do; \u0001for the spirits of the prophets are subject to the prophets,\u0002 that is, they are not like men possessed with evil spirits, who have not power to desist, or to be silent; but these who are moved by an impulse of the holy Spirit, have it in their power either to speak or to be silent, as they judge convenient; for the true God is not the God of dissension and confusion, but the God of \u0001peace\u0002 and order. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Let women\u0002 be silent, and not speak at all in public Church-meetings: and if they would ask any thing, let them ask it at home. (Witham)" }, { "marker": "Ver. 36-38.", "first": 36, "last": 38, "text": "\u0001Did the word of God\u0002 first \u0001come out from you?\u0002 This he says, to check these new preachers, by putting them in mind, that they are not the first, nor the only Christians, and so must conform themselves to the discipline practised in other Churches, especially since, as their apostle, he hath delivered them the \u0001commandments of the Lord.\u0002 And \u0001if any man know not,\u0002 will not acknowledge, and follow these rules, \u0001he shall not be known;\u0002 God will not know, nor approve his ways. The pretended reformers, from the expressions with which the apostle blames the abuse some new converts made of the gift of tongues, think they have found a plausible argument to reprehend Catholics, for using the same Latin tongue in the Mass, and in the public liturgy. They consider not, whether they have the same reasons to find fault with the present discipline of the Church, as St. Paul then had to blame the Corinthians: whether the circumstances be the same or different: they think it enough that Latin, which is used in the Mass, is a language not understood by a great many ignorant people, and therefore they can say with St. Paul, that \u0001an idiot,\u0002 or an unlearned man, knows not when to \u0001say Amen\u0002 to what he hears. Two things offer themselves here to the consideration of every man, who is disposed to judge impartially. 1. Whether the same reasons and motives now subsist for blaming the Catholics. 2ndly, whether the conveniences and inconveniences, duly examined, it be found more commendable to perform the public liturgy, in those, which are the most general languages, as in Latin or Greek, or to have all liturgies turned into as many tongues, as the ignorant people understand and speak in different places. As to the first, St. Paul does not absolutely forbid the use of this gift of tongues, that were not understood, even by any one (as hath been already observed). All that he blames is, that many, who valued themselves on this gift, spoke at the same time altogether strange tongues, which none understood, but those who had another gift of the Spirit, called the \u0001interpretation of speeches,\u0002 on which account in these meetings there was nothing but confusion, without any profit, edification, or instruction, at a time, and in such circumstances, when instructions were absolutely necessary, both for the new converted Christians, and also for the infidels, who flocked thither as much as the Christians. The case is now quite different, when none but Catholics meet, (especially at the Mass) who have been instructed from their infancy, what they are to believe, as to the mysteries of faith, and what they ought to practise, as to the commandments, the sacraments, prayer, and other points, which they have in their catechisms, or which have been delivered to them by catechetical discourses and instructions. And if they have been happily converted, or are upon their conversion, they are always carefully instructed in the tongue which they understand, as to what they ought to believe, and in the duties of a Christian life. Besides this, all present are frequently instructed by sermons and exhortations, not only on Sundays and holidays, but daily in Advent and Lent, as it is the custom in Catholic countries. I know some of our adversaries have been persuaded, that we preach in Latin to the people; to be convinced of the contrary, let them come and hear us; it is the worst I wish them. As to the sacrifice of the Mass, which none but they who are priests, can offer for the people, of which also a great part, according to the \u0001institution of the Church,\u0002 as the Council of Trent observes, (session 22. cap. 5.) is said with a \u0001low voice:\u0002 it is not performed in Latin in the Western Church, or in Greek in the East, that the meaning of the words may be concealed, since the same Council has laid an express injunction upon all \u0001pastors,\u0002 and upon \u0001all that have care of souls,\u0002 that they \u0001frequently,\u0002 and \u0001especially on Sundays,\u0002 and \u0001holidays,\u0002 expound to the people, what \u0001is contained\u0002 in the Mass, to wit, the parts, and the ceremonies. See 22nd session, cap. 8.) And this command is again repeated, (session 24. cap. 7.) that they \u0001instruct\u0002 the people in their \u0001mother tongue\u0002 concerning the divine mysteries and sacraments. All that can read, may find the Mass translated into their own language, and the most ignorant are taught and instructed, that by the different parts are represented the death and sufferings of our Saviour, Christ: they are taught how to offer up at the same time their intention, their heart, and their prayers: to confess themselves sinners before God, as the priest does, how they ought to endeavour to praise, and adore Christ with the blessed spirits in heaven; how they ought to beg graces of God, by saying the Lord's prayer; how they ought, at the same time, at least in spirit and desire, to receive the holy sacrament of the eucharist, with a sincere repentance, with humility and devotion. Cannot all things, then, be done to edification, as St. Paul requires, though the words of the Mass, and public liturgy, be in a language which the ignorant do not understand, but which, of all others, is the most general! Now the second thing to be examined is, whether, all things duly considered, it be better to retain the public Church-offices in Latin, and in those ancient dead languages, as they are called, or to turn the liturgy into as many tongues, as are spoken in different places and countries! Our adversaries, by this new alteration which they have made, have gone against the judgment of all Christian Churches, both in the West and East, and in all parts of the world. For as Mons. Simon takes notice, in his Critics, all other Churches (the Protestant only excepted) have judged it expedient, to stick to the words and languages of their ancient liturgies, the Grecians to the ancient Greek, which now the ignorant among them do not understand; the like is to be said of the ancient Syriac, Arabic, Coptic, &c. And it is also observed, that the Israelites continued the reading of the law and the prophets, in the ancient Hebrew, which the common people of the Jews did not understand after their return from the Babylonian captivity. It is well known that Latin in this part of the world, is more generally spread and known, than any other language whatsoever. It is taught every where in all public schools. It is learnt, not only by the ministers of the Church, but by almost all gentlemen, and by persons of all conditions, the poorer sort only excepted. There is this great convenience, that the same priest can perform all the public Church-offices, in all places and kingdoms where he travels. All the faithful, whithersoever they have occasion to go, meet with the same Mass, and liturgy in the same words abroad, which they were accustomed to hear at home. The same uniformity is every where preserved without change or confusion. But according to the method introduced by the Protestants, the liturgy must be changed into as many different tongues, as there are countries and places, and in almost every century, as we see by experience, languages are liable and subject to considerable changes and alterations. From hence arises a danger of changes, as to the doctrine and belief of the faithful: errors and heresies are the consequences, that follow such frequent changes, especially, when by another false principle of the said reformers, every private man and woman has a right to expound the hard and obscure places of the holy Scriptures, which make up the chief and greatest part of all public liturgies in all Christian Churches. I might ask of the Protestants, whether the ignorant people at least, and \u0001idiots,\u0002 as St. Paul calls them, understand the meaning of the Psalms, when they are sung in Hopkins's rhymes; though they may perhaps know when to say \u0001Amen, \u0002with the rest. Nor yet does every ignorant man know what the word itself, \u0001Amen,\u0002 signifies, and therefore knows not what he answers. I cannot but here take notice of an unfair way of proceeding, even in the best Protestant translation, by sometimes adding in this chapter the word \u0001unknown,\u0002 and sometimes omitting it. All Catholics are willing to allow, that by the gift of \u0001speaking tongues,\u0002 St. Paul means tongues \u0001unknown,\u0002 though the word \u0001unknown\u0002 is not found so much as once, neither in the Latin, nor even so much as in any one Greek manuscript. The Protestant translators, \u0001for tongues,\u0002 have put \u0001unknown tongues,\u0002 in all the verses, where St. Paul blames the abuse of this gift; to wit, ver. 2. 4. 13. 14. 19. 27. but they make no such addition, where St. Paul either commends, or permits the speaking in tongues not understood, as ver. 5. where he says, \u0001I would have you to speak tongues;\u0002 and ver. 29.[39.?], where he says, \u0001forbid not to speak tongues.\u0002 It is evident, that there is the very same reason for the addition, or the omission equally in all these verses. Is this to translate faithfully? I would by no means judge rashly, even of any adversary; but it looks as if both the addition and omission was with a design of making this popular objection seem to be of greater force against this point of discipline, and practice of the Catholics, and indeed of all Christian Churches. (Witham)" } ] }, { "chapter": 15, "slug": "id176.html", "header": "1 Corinthians xv.", "notes": [ { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He was seen by James.\u0002 The time is not mentioned in the gospels. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001As by one born out of due time;\u0002 not born at the ordinary term, meaning after Christ's ascension. He calls himself so out of humility, abortives being commonly imperfect and less than others. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I have laboured more abundantly.\u0002 He does not say better, or that he excelled them; and even as to his labours, he gives the honour to God: \u0001Not I, but the grace of God with me.\u0002 (Witham)" }, { "marker": "Ver. 13-23.", "first": 13, "last": 23, "text": "He brings many reasons to convince them of the resurrection. 1. If \u0001there be no resurrection\u0002 for others, \u0001Christ is not risen again:\u0002 but his resurrection (as he tells them ver. 4) was foretold \u0001in the Scriptures.\u0002 2. \u0001And if Christ be not risen again,...your faith is also in vain,\u0002 this being one of the chief articles of your belief. 3. We shall be found guilty of lies and impostures; and yet we have confirmed this doctrine by many miracles. 4. It would follow that you are not freed from your \u0001sins;\u0002 i.e. unless Christ, by his resurrection, has triumphed over sin and death. 5. Without a resurrection we Christians, who live under self-denials and persecutions, would be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also a happy resurrection of the body. 6. Christ is \u0001the first-fruits,\u0002 and the first begotten of the dead, of those \u0001who have slept:\u0002 and by his being the first-fruits, it must be supposed that others also will rise after him. 7. As death came by the first man, (\u0001Adam\u0002) so the second man (Christ) came to repair the death of men, both as to body and soul; and without Christ's resurrection, both the souls of men have remained dead in their original sins, and their bodies shall not rise again. (Witham)" }, { "marker": "Ver. 24. &c.", "first": 24, "last": 24, "text": "\u0001Afterwards the end;\u0002 i.e. after the general resurrection of all, will be \u0001the end\u0002 of the world. Then Christ shall \u0001deliver up his kingdom,\u0002 as to this world, over all men, over the devil and his apostate angels, signified by \u0001principalities\u0002 and \u0001powers;\u0002 not but that Christ, both as God and man, shall reign for all eternity, not only over his elect but over all creatures, having triumphed by his resurrection over the enemy of mankind, the devil, over sin, and over death, which is as it were the \u0001last enemy\u0002 of his elect. At the general resurrection, Christ will present these elect to his heavenly Father, as the fruits of his victory over sin and death; and though as man he came to suffer and die, and was also made \u0001subject\u0002 to his \u0001eternal Father,\u0002 yet being God as well as man, he is Lord of all, and will make his faithful servants partakers of his glory in his heavenly kingdom. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001The Son also himself shall be subject to him.\u0002 That is, the Son will be subject to the Father, according to his human nature, even after the general resurrection; and also the whole mystical body of Christ will be entirely subject to God, obeying him in every thing. (Challoner)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Who are baptized for the dead.\u0002[1] He still brings other proofs of the resurrection. This is a hard place, and the words are differently expounded. 1. Several late interpreters understand a metaphorical baptism, and that to be \u0001baptized for the dead,\u0002 is to undertake self-denials, mortifications, and works of penance, in hopes of a happy resurrection; and this exposition agrees with what follows, of \u0001being exposed to dangers every hour,\u0002 of \u0001dying daily,\u0002 &c. But if this had been the apostle's meaning, he would rather have said, Who baptize themselves. Besides, this exposition is not so much as mentioned in any of the ancient interpreters. 2. Some think that St. Paul tells the Corinthians that they ought not to question the resurrection of the dead, who had a custom among them, if any one died without baptism, to baptize another that was living for him; and this they did, fancying that such a baptism would be profitable to the dead person, in order to a happy resurrection. Tertullian mentions this custom in one or two places, and also St. Chrysostom on this place. But it does not seem probable that St. Paul would bring any argument of the resurrection from a custom which he himself could not approve, nor was ever approved in the Church. 3. St. Chrysostom and the Greek interpreters, who generally follow him, expound these words, \u0001who are baptized for the dead,\u0002 as if it were the same as to say, who receive baptism with hopes that they themselves, and all the dead, will rise again; and therefore make a profession, when they are baptized, that they believe the resurrection. So that St. Paul here brings this proof among others, that they who have been made Christians, and continue Christians, cannot call in question the resurrection, which they professed to believe in their creed at their baptism, the creed being always repeated before they were baptized. 4. Others, by being \u0001baptized for the dead,\u0002 understand those who begged and called for baptism when they were in danger of death, and would by no means go out of this world without being baptized, hoping thereby to have a happy resurrection of their bodies; so that to be baptized for the dead is the same as on the account of the state of the dead, which they were entering into. See St. Epiphanius, hær. viii. p. 114. Edit Petavii. (Witham) Some think the apostle here alludes to a ceremony then in use: but others, more probably, to the prayers and penitential labours performed by the primitive Christians for the souls of the faithful departed: or to the baptism of afflictions and sufferings undergone for sinners spiritually dead. (Challoner)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001By your glory.\u0002[2] He seems, especially by the Greek text, to call God to witness, and to protest by the reasons he has to glory or boast in their conversion, that his life is as it were a continual death. Other expound it, I die daily \u0001for your\u0002 glory; or, that I may have reason to glory for the progress of the gospel. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001With beasts at Ephesus.\u0002 He seems to mean, with men as cruel and brutal as beasts: for there is not sufficient reason to think that at Ephesus he was exposed to beasts in the amphitheatre. (Witham) --- Interpreters are divided upon this passage. Calmet is of opinion that St. Paul was exposed in the amphitheatre at Ephesus, but was secured from all injury by the all-powerful hand of God: he produces the testimony of St. Chrysostom, Theo., St. Ambrose, St. Cyprian, and St. Hilary, all of whom understand this passage in the literal sense. Nicephorus cites a book, entitled \u0001The Travels of St. Paul,\u0002 in confirmation of this fact, wherein (he informs us) there is a long account of this transaction. St. Jerome says, that St. Paul was condemned by the governor of Ephesus to be devoured by beasts. Estius seems to maintain the same opinion as Challoner. To inspirit us to combat, it is advisable to turn our eyes frequently to a future life. The brevity of the present is a principle common to the morality of Jesus Christ, and to that of Epicurus. But how contrary are the conclusions! Why should we not rather say: \"Let us watch, and fast, and pray, and do penance, for to-morrow we die; and after that, judgment.\" --- \u0001Let us eat and drink,\u0002 &c. That is, if we did not believe that we were to rise again from the dead, we might live like the impious and wicked, who have no belief in the resurrection. (Challoner)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Evil communications\u0002 (or discourses) \u0001corrupt good manners.\u0002 He hints that this error against the resurrection, and the other faults into which they had fallen, were occasioned by the heathen philosophers and other vain teachers among them. (Witham)" }, { "marker": "Ver. 35-50.", "first": 35, "last": 50, "text": "\u0001How do the dead rise again?\u0002 He now answers the objections these new teachers made against the resurrection. St. Chrysostom reduces them to these two questions: how is it possible for them to rise? and in what manner, or with what qualities, will they rise? To shew the possibility, he brings the example of a grain of wheat, or of any seeds, which must be corrupted, and die as it were in the ground, and then is quite changed, comes up with \u0001a blade,\u0002 a stalk, and an ear quite different from what it was when sown, and yet comes to be wheat again, or to be a tree that produces the same kind of fruit: so God can raise \u0001our bodies as he pleaseth.\u0002 He also tells them that there are very different bodies, \u0001terrestrial,\u0002 and \u0001celestial,\u0002 some more, some less glorious, differing in beauty and other qualities, as God pleaseth. As the \u0001sun\u0002 is brighter than the \u0001moon,\u0002 and as one \u0001star\u0002 is \u0001brighter\u0002 than another, so shall it be at the general resurrection. But all the bodies of the elect shall be happily changed to a state \u0001of incorruption.\u0002 (ver. 42.) Here the bodies even of the just are subject to corruption, to decay, liable to death, but they shall then rise to a state of incorruptibility and immortality: And so he answers the second question, that here every one's body is a weak, sensual, \u0001animal\u0002 body, clogged with many imperfections, like that of Adam after he had sinned; but at the resurrection, the bodies of the saints shall be spiritual bodies, blessed with all the perfections and qualities of a glorified body, like to that of Christ after he was risen. --- St. Paul also, comparing the \u0001first man\u0002 (\u0001Adam\u0002) with Christ, whom he calls the second or the \u0001last Adam,\u0002 (ver. 45) says that the first Adam was made a \u0001living soul,\u0002 (i.e. a living animal, or a living creature, with a life and a body that required to be supported with corporal food) but that Christ was made a \u0001quickening Spirit:\u0002 he means, that though he had a true mortal body by his nativity of his Virgin Mother, yet that by his resurrection he had a glorified body, immortal, that needed no corporal food, and that he would also give such spiritual and immortal bodies to those whom he should make partakers of his glory. --- \u0001But not first that which is spiritual,\u0002 &c. (ver. 46) that is, both in Adam and in us, and even in Christ, the body was first mortal, which should afterwards be made spiritual and immortal by a happy resurrection. --- \u0001The first\u0002 Adam (ver. 47) \u0001was of the earth, earthly,\u0002 made of clay, and with such a body as could die, \u0001but the second man\u0002 (Christ) was \u0001from heaven, heavenly:\u0002 not that he took a body from heaven, as some ancient heretics pretended, but he was heavenly not only because he was the Son of God, but in this place he seems to be called heavenly even as to his body, after his resurrection, his body being then become spiritual and immortal. --- \u0001Such as is the earthly\u0002 man, &c. (ver. 48) that is, as the first man, Adam, was earthly by his earthly and mortal body, so were we and all his posterity \u0001earthly;\u0002 but such \u0001as the heavenly\u0002 man, Christ, \u0001was heavenly,\u0002 and rose with a heavenly and immortal body; so shall all those be heavenly, to whom he shall give a spiritual, a heavenly, and an immortal body at their happy resurrection. --- \u0001Therefore,\u0002 (ver. 49) \u0001as we have borne the image of the earthly\u0002 man, (that is, have been made mortal, and also by sin subject to the corrupt inclinations of this mortal body) \u0001so let us bear also the image of the heavenly\u0002 one, by a new life imitating Christ, by which means we shall be glorified with him, both as to soul and body. --- \u0001Now this I say,\u0002 and admonish you, \u0001brethren,\u0002 (ver. 50) \u0001that flesh and blood cannot possess the kingdom of God;\u0002 i.e. those that lead a sensual and carnal life, nor the corruption of sin, deserve the state of incorruption in glory. (Witham)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001We shall all indeed rise again, but we shall not all be changed.\u0002[3] This is the reading of the Latin Vulgate, and of some Greek manuscripts, and the sense is, that all both good and bad shall rise, but only the elect to the happy change of a glorified body. The reading in most Greek copies at present is, \u0001we shall not all sleep,\u0002 (i.e. die) \u0001but we shall be all changed:\u0002 so also read St. Chrysostom: and St. Jerome found it in many manuscripts from which divers, especially of the Greek interpreters, thought that such as should be found living at the day of judgment should not die, but the bodies of the elect (of whom St. Paul here speaks) should be \u0001changed\u0002 to a happy state of immortality. This opinion, if it deserve not to be censured, is at least against the common persuasion of the faithful, who look upon it certain that all shall die before they come to judgment. Some expound the Greek only to signify, that all \u0001shall not sleep,\u0002 i.e. shall not remain for any time in the grave, as others who die are accustomed to do. (Witham)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001In a moment,\u0002 &c. By the power of the Almighty all shall rise again in their bodies, either to a happy or a miserable resurrection. (Witham)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Death is swallowed up in victory,\u0002 in regard of the saints and the elect, so that it may be said, \u0001O death, where is thy victory? O death, where is thy sting?\u0002 over which the saints shall triumph, and also over sin and hell. (Witham)" } ] }, { "chapter": 16, "slug": "id177.html", "header": "1 Corinthians xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "St. Paul had been charged by the apostles at the council of Jerusalem, to collect alms from the faithful of other Churches, for their poor brethren in Palestine. The apostle acquitted himself of his commission with the greatest possible zeal, and he wishes in this chapter to excite the Corinthians to a like generous conduct with the Galatians: (Calmet) a pastoral ordinance this for alms-deeds, which should be prompt, free, and proportionate to our means. It is just to prefer the wants of the children of the Church to others, particularly in those places whence the light of faith has been received, Jerusalem and Rome." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001On the\u0002[1] \u0001first day of the week,\u0002 which is Sunday, and our sabbath, not the Jewish sabbath, as St. Chrysostom observes, so that before this time, the apostles had appointed the first day of the week for the worship of God. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Now I will come.\u0002 St. Paul came to Corinth a year after he had written this epistle. Titus, his favourite disciple, arrived at Corinth before St. Paul, and was received with the greatest marks of esteem: by him he sent his second epistle to the Corinthians. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A gate is opened to me, large and evident;\u0002 that is, a fair and good occasion of labouring to convert many, where there are many \u0001adversaries.\u0002 (Witham) --- The work of God is carried on by the power of the cross, and in the midst of contradictions and persecutions. If we suffer this to damp our courage, we forget that we are ministers of a crucified master, and ought to wear his livery." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001As to our brother.\u0002 St. Paul here makes an apology for sending Timothy to them, who was a young man, and not so renowned for eloquence and sanctity as Apollo, informing them that Apollo did not wish to come, perhaps on account of the commotions that were at Corinth on his account. (Estius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "A Christian is a soldier, environed and attacked on all sides by enemies. It is his duty to guard against surprise. He should never abandon the post of faith, nor the fortress of the Church, unless he wish to fall an easy prey to his adversaries. He should fight with courage, and after each attack, carefully repair the breaches made by the enemy, that he may be in a condition to sustain fresh attacks by charity, which is the principle, the soul, the life, and heart of our every action." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The first-fruits of Achaia;\u0002 the first there converted. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Which was wanting on your part, they have supplied,\u0002 by informing me, and giving me a full account of all. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Let him be anathema,\u0002 accursed. Maran Atha,[2] which, according to St. Jerome and St. Chrysostom, signify, the Lord \u0001is come\u0002 already, and so is to be taken as an admonition to those who doubted of the resurrection, and is to put them in mind, that Christ, the Judge of the living and the dead, is come already. The Rabbinical writers tells us, there are three curses among the Jews called by different names: that the first was \u0001niddui,\u0002 which implied an expulsion from the synagogue for a time; the second was greater, such being quite cut off from the common society, called \u0001Cherem;\u0002 the third, \u0001Maran Atha,\u0002 the Lord cometh, is coming, or is come, which was followed by exemplary judgments and punishments. Thus Mons. Hure, in his Bible Dictionary, Mr. Legh, in his Critica Sacra, and also Mr. Nary. But whether this is better grounded than many other Rabbinical stories, let others judge. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Happy, thrice happy the pastor, whose life, labours, zeal, and the testimony of his own conscience, embolden him to say with St. Paul, that he loves the flock of Jesus Christ, that he only loves them for Jesus Christ, and in Jesus Christ, by virtue of the Holy Spirit." } ] } ] }, "1jn": { "book": "1jn", "intro": [ { "text": "THE", "center": true }, { "text": "FIRST EPISTLE OF ST. JOHN,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "This epistle was always acknowledged for canonical, and written by St. John, the apostle and evangelist. At what time and place, is uncertain. It is sometimes called the Epistle to the Parthians, or Persians. The chief design is to set forth the mystery of Christ's incarnation against Cerinthus, who denied Christ's divinity, and against Basilides, who denied that Christ had a true body; with zealous exhortations to love God and our neighbour. (Witham)" }, { "text": "The same vein of divine love and charity towards our neighbour which runs throughout the gospel, written by the beloved disciple and evangelist, St. John, is found also in his epistles. He confirms the two principal mysteries of our faith: the mystery of the Trinity, the mystery of the incarnation of Jesus Christ, the Son of God. The sublimity and excellence of the evangelical doctrine he declares: \"And this commandment we have from God, that he who loveth God love also his brother;\" (Chap. iv. 21.) and again, \"For this is the charity of God, that we keep his commandments; and his commandments are not heavy.\" (Chap. v. 3.) He shews how to distinguish the children of God from those of the devil; marks out those who should be called antichrists; describes the turpitude and gravity of sin. Finally, he shews how the sinner may hope for pardon. It was written, according to Baronius's account, sixty-six years after our Lord's ascension. (Challoner)" }, { "text": "The effect of all is to prove the certainty of the Catholic faith, and to renounce all heretics and schismatics, who entice persons from the true saving faith." } ], "intro_slug": "id274.html", "chapters": [ { "chapter": 1, "slug": "id275.html", "header": "1 John i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The first two verses and part of the third have a great conformity with the beginning of St. John's gospel. The construction is somewhat obscure, unless we observe that the second verse is to be taken by way of a parenthesis, and the sense is not complete till these words, \u0001we declare to you,\u0002 &c. The whole may be expressed in this literal paraphrase: We \u0001declare\u0002 and preach to you the eternal and always living \u0001word,\u0002 which \u0001was from the\u0002[1] \u0001beginning,\u0002 (for this word which was with the Father from eternity, \u0001hath appeared,\u0002[2] and manifested himself to us, when he took upon him our human nature, and was made flesh). This word I say, incarnate, \u0001we have seen with our eyes,\u0002 we have \u0001heard him\u0002 preach his gospel, \u0001we have\u0002 touched his true body \u0001with our hands,\u0002 as we witness and declare to you, \u0001that you may have fellowship with us,\u0002 and be made partakers of the graces which God came from heaven to bestow upon mankind, to make us his adoptive sons and heirs of heaven. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God is light,\u0002[3] &c. We cannot have this fellowship with God the Father and his Son Jesus Christ, if we walk in the darkness of sin: we must walk as the children of light. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Not that we \u0001say\u0002 or pretend \u0001we have no sin;\u0002[4] thus truth would not be in us, and we should even make God a liar, who has declared all mankind guilty of sin. We were all born guilty of original sin; we have fallen, and still frequently fall into lesser sins and failings. We can only except from this number our Saviour Christ, who, even as man, never sinned, and his blessed Virgin Mother, by a special privilege, preserved from all kind of sin: and of whom St. Augustine[5] says, \"that for the honour of our Lord, when we speak of the holy Virgin Mary, he will have no mention at all made of any sin.\" (Witham)" } ] }, { "chapter": 2, "slug": "id276.html", "header": "1 John ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001That you may not sin,\u0002 or not lose the grace of God by any considerable sin. --- \u0001But if any man sin, we have an advocate with the Father, Jesus Christ,\u0002 the eternal Son of the Father, who being made man to redeem us from sin, is our great Advocate, our chief Mediator, and only Redeemer, by whose merits and grace we have been reconciled, after we had lost and forfeited the grace and favour of God by our offences. He is the only \u0001propitiation\u0002 for the sins of the whole world; for, as St. Paul says, (Hebrews x. 14.) Christ, for \u0001one oblation\u0002 on the cross, \u0001hath perfected for ever them that are sanctified.\u0002 All remission of sins, all sanctification, is derived from the merits and satisfaction of our Redeemer, Jesus Christ; not but that the Angels and saints in heaven, and virtuous persons upon earth, when they pray to God for us, may be called advocates, mediators, and intercessors (though not redeemers) in a different sense, and in an inferior manner, without any injury, but on the contrary with an honour done to Christ; because what they pray and ask for us, is only begged and hoped for through Christ, and by his merits. St. Augustine[1] in his commentary on this epistle, on these very words, \u0001we have an advocate,\u0002 &c. prevents and answers this very objection of the late pretended reformers: (tom. iii, part 2. p. 831. Nov. Edit.) \"Some one will say: therefore the saints do not ask for us, therefore the bishops and governors of the Church do not ask for the people.\" He denies that this follows, the saints being advocates in a different sense. Though God be our protector and defender from dangers, this does not hinder us from owning the Angels to be our defenders in an inferior manner under God, as the Church of England acknowledges in the common prayer book on the feast of St. Michael, and all Angels, which runs thus: \"mercifully grant, that as thy holy Angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth through Jesus Christ, our Lord. Amen.\" (Witham) --- The calling and office of an advocate is in many things proper to Christ, and in every condition more singularly and excellently applying to him than to any Angel, saint, or living creature, though these also may be truly so called without any derogation from Christ. To him solely it belongs to procure us mercy before God, by the general ransom of his blood for our delivery; hence he is our only advocate of redemption, though others may be and are advocates of intercession. Hence St. Irenæus (lib. iii. chap. 33. and lib. v. post med.) says: \"the obedient Virgin Mary is made the advocate of the disobedient Eve.\" Our Saviour declares that Angels are deputed for the protection of infants; (Matthew xviii.) and frequent are the examples we find in the old Scripture, such as Genesis xlviii. 16.; Tobit v. 27. and xii. 12.; Daniel x. See also the common prayer book, in the collect of Michaelmas day." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001We have known him, if we keep his commandments.\u0002 He speaks of that \u0001practical knowledge\u0002 by love and affection, which can be only proved by our keeping his commandments; and without which we cannot be said to \u0001know\u0002 God, as we should. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He that says he knoweth him,\u0002 &c. To \u0001know,\u0002 in this and many other places, is not taken for a speculative knowledge alone, but is joined with a love of God, and an earnest desire of serving him and keeping his commandments. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The charity of God is truly perfect.\u0002[2] Notwithstanding his lesser failings, he retains the habit of charity and grace, by which he remains united to God. --- \u0001And by this we know that we are in him;\u0002 i.e. we are morally, though not absolutely, certain that we are in the state of grace. (Witham)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001An old commandment....\u0002and \u0001again, a new commandment.\u0002 He means the commandment of charity, or of the love of God and the love of our neighbour. This he calls both an \u0001old\u0002 and a \u0001new\u0002 precept. It may be called old, not only as being a precept of the law of nature, and always obligatory, but because St. John and the other apostles had delivered it to them long ago, i.e. when these persons were first converted. It may also be called a new precept, St. John recommending it anew to them in this epistle, and declaring it to be enjoined in a particular manner by our Saviour Christ, after it had been misconstrued and neglected, especially as it regards our neighbour, that is, every one without exception; so that if any one \u0001hate\u0002 another, it is in vain that he pretends to walk in the light of the gospel. (Witham) --- \u0001A new commandment;\u0002 viz. the commandment of love, which was given in the old law, but was \u0001renewed\u0002 and extended by Christ. See John xiii. 33. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I write to you, little children,\u0002 &c. St. Augustine and divers others think that by these different words, he only means Christians more or less instructed and advanced in the knowledge and practice of the Christian faith. Others expound it with a regard also to their different ages and advancement in years. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001If any man love the world,\u0002 this wicked world, or any thing in it, as pleasures, riches, honours, so that his affections be more upon these then upon God, \u0001the charity of the Father\u0002 (or of God) \u0001is not in him.\u0002 (Witham)" }, { "marker": "Ver. 16-17.", "first": 16, "last": 17, "text": "\u0001All that is in the world, is the concupiscence of the flesh,\u0002 under which is comprehended all that pleaseth the senses, \u0001or the concupiscence of the eyes;\u0002 i.e. a longing after such things which enter by the eyes, as of riches in gold and silver, in apparel, in houses and palaces, train and equipage, &c. curiosity as to vain arts and sciences; or, \u0001the pride of life,\u0002 as to honours, dignities, and preferments. But \u0001the world passeth away,\u0002 and all these things that belong to it. --- \u0001He that doth the will of God, abideth for ever,\u0002 with God in heaven. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001It is the last hour.\u0002 That is, according to the common interpretation, the last age of the world, from the coming of Christ to the day of judgment, and the end of the world, which St. Paul calls the end and consummation of ages. (Hebrews ix. 26.) --- \u0001And as you have heard that antichrist\u0002 (the great antichrist) \u0001cometh,\u0002 or is to come in this last age: \u0001now there are\u0002 already \u0001many antichrists;\u0002 i.e. as the word signifies, many adversaries to Christ, who are forerunners of the great and last antichrist. (Witham) --- \u0001Many antichrists;\u0002 that is, many heretics, enemies of Christ and his Church, and forerunners of the great antichrist. (Challoner) --- St. Cyprian says all are called antichrists that have divided themselves from the charity and unity of the Catholic Church. (Ep. lxxvii. ad Magnum.) --- \u0001Whereby we know that it is the last hour,\u0002 it being foretold that many false prophets should rise in the latter days. (Matthew xxiv. 11. &c.) (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001They were not of us,\u0002 true and profitable members; though it can scarce be doubted but that some of them, at least for some time, truly believed: and by their going off, God was pleased to make it manifest that they were not of his faithful members. Such were Simon Magus, Cerinthus, Ebion, Nicolas of Antioch, &c. (Witham) --- \u0001They,\u0002 &c. That is, they were not solid, steadfast, genuine Christians, otherwise they would have remained in the Church. (Challoner) --- The true note or mark of heresy, is the going out of or leaving the Catholic Church. God permitteth some to go out, that the true and tried faithful may be known." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001You have an unction from the holy one.\u0002 You are sufficiently instructed by the grace and spirit of God against such false teachers. (Witham) --- \u0001An unction,\u0002 &c. That is, grace and wisdom from the Holy Ghost. (Challoner) --- \u0001And you know all things,\u0002 as to what you ought to believe and practise, and therefore I have not written to you as to ignorant persons. (Witham) --- The true children of God's Church, remaining in unity, under the guidance of their lawful pastors, partake of the grace of the Holy Ghost, promised to the Church and her pastors; and have in the Catholic Church all necessary knowledge and instruction, so as to have no need to seek it elsewhere, since it can be only found in that society of which they are members. (Challoner)" }, { "marker": "Ver. 22-23.", "first": 22, "last": 23, "text": "\u0001He who denieth that Jesus is the Christ? He is antichrist:\u0002 is in a special manner an adversary of Christ and the Christian religion, when he denies Jesus to be the Messias, or to have been from eternity the true Son of God. --- He who \u0001denieth\u0002 him to be \u0001the Son, neither hath he the Father.\u0002 He who denies either of these truths denieth both. He who denies the Son of God to be the eternal Son, denies the Father to be the eternal Father. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Let that\u0002 (faith) \u0001which you have heard from the beginning, abide in you:\u0002 when you received the Christian faith, and were baptized in the name of the three divine Persons. The promise which was then made to you, was life everlasting. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001You have no need,\u0002 &c. You want not to be taught by any of these men, who, under pretence of imparting more knowledge to you, seek to seduce you, (ver. 26) since you are sufficiently taught already, and have all knowledge and grace in the Church, with the unction of the Holy Ghost, which these new teachers have no share in. (Challoner) --- \u0001His unction teacheth you concerning all things.\u0002 Unction here signifies the doctrine which they received together with the Holy Ghost or Spirit of God; in which he exhorts them to remain, as being sufficient for their instruction, and to make them avoid the new teachers of false doctrine. (Witham)" } ] }, { "chapter": 3, "slug": "id277.html", "header": "1 John iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Behold what manner of charity\u0002 (or of love) \u0001the Father hath bestowed upon us.\u0002 St. John had said in the last verse of the foregoing chapter that \u0001every one who doth justice, is born of him;\u0002 i.e. is the son of God by adoption. But \u0001the world knoweth us not,\u0002 nor esteems and values us as such: and no wonder, because they have not known, nor acknowledged, nor reverenced God as they ought. We indeed are the sons of God; we believe it, because God has assured us of it;\u0001 but it hath not yet appeared what we shall be,\u0002 (ver. 2) to what glory or happiness we shall thereby be exalted hereafter, for neither the eye hath seen, nor the ear heard, nor hath it entered into the heart of man, what things God hath prepared for those who love him. (1 Corinthians ix. 2.) We only know this, that his elect shall be like to him, because they shall see him as he is, when they shall enjoy him in heaven. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Committeth also iniquity.\u0002[1] By the Greek text, iniquity is here taken for a transgression or prevarication of the law, which makes the sense clearer. (Witham) --- \u0001Iniquity;\u0002 (\u0001anomia\u0002) transgression of the law. (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Whosoever abideth in him,\u0002 complying with his law, \u0001sinneth not; and whosoever sinneth, hath not seen him, nor known him;\u0002 that is, with such a knowledge as is joined with love. (Witham) --- \u0001Sinneth not;\u0002 viz. mortally. See Chap. i. 8. (Challoner)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The devil sinneth from the beginning:\u0002 not that he was created in sin, but sined soon after he was created. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Doth not commit sin.\u0002 That is, as long as he keepeth in himself this seed of grace, and this divine generation, by which he is born of God. But then he may fall from this happy state by the abuse of his free-will, as appears from Romans xi. 20, 21, 22.; 1 Corinthians ix. 27. and x. 12.; Philippians ii. 12.; Apocalypse iii. 11. (Challoner) --- \u0001He cannot sin, because he is born of God.\u0002 The meaning of this can be no more, than that he cannot sin as long as the seed of grace remaineth in him, and as long as he is the adoptive son of God. But it is evident he may fall from this happy condition, and from the grace of God, otherwise St. John would not so often in this epistle have exhorted them not to sin. (Witham)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001We know that we have passed from death to life;\u0002 i.e. from the death of sin to the life of grace: we know it by a moral certainty, when we experience in our heart a love of our neighbour. --- \u0001He that loveth not\u0002 God and his neighbour, \u0001abideth in death.\u0002 He that \u0001hateth his brother\u0002 with a mortal hatred, or to a considerable degree, \u0001is a murderer.\u0002 (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The charity of God,\u0002[2] \u0001because he hath laid down his life for us.\u0002 Jesus Christ, therefore, who laid down his life for us, was God. It is true at present the words \u0001of God\u0002 are wanting in most Greek manuscripts: yet the Protestant translation has them. (Witham)" }, { "marker": "Ver. 19-20.", "first": 19, "last": 20, "text": "\u0001And in his sight we shall persuade our hearts.\u0002 That is, if we love God and our neighbour \u0001in deed,\u0002 as he said before, we may rest satisfied in conscience that we follow the ways of truth, and may have a well-grounded confidence in God. --- But \u0001if our hearts reprehend us,\u0002 for not complying with this duty and precept of charity, \u0001God is\u0002 still \u0001greater than our heart;\u0002 i.e. he sees and knows the interior dispositions of our heart, even better than we know ourselves, and therefore we have more reason to fear him, especially when even our heart and conscience reprehend us. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001We know that he abideth in us, by the Spirit which he hath given us.\u0002 These words may be either referred to the body of the Church in general or to the apostles, or to every one in particular. It is certain that God gave his Spirit to his Church and to the apostles, by the coming of the Holy Ghost in a visible manner, and by the miraculous gifts bestowed upon the apostles; but every one in particular has only a moral certainty that he has the Spirit of God, and his sanctifying grace in his soul. (Witham)" } ] }, { "chapter": 4, "slug": "id278.html", "header": "1 John iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Try the spirits;\u0002 i.e. every doctrine that you hear: for now are many false teachers, false doctors, and false prophets. (Witham) --- \u0001Try,\u0002 &c. viz. by examining whether their teaching be agreeable to the rule of the Catholic faith and the doctrine of the Church. For, as he says, (ver. 6) \"He that knoweth God, heareth us: (the pastors of the Church) ...by this we know the spirit of truth, and the spirit of error.\" (Challoner) --- The Church only, not every private man, hath to prove and discern spirits." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By this is the Spirit of God known.\u0002 He gives the new converts first this general mark, by which they might have good grounds to think that the teachers they met with in those days had a good spirit, were of God, if they confessed and acknowledged Jesus Christ to have come from heaven and to have been made flesh, or made man; i.e. to be truly God and truly man. But if (ver. 3) they met with teachers of such a spirit as \u0001dissolveth Jesus,\u0002[1] by denying him either to be the Messias or to be truly God, or to be a true man, they might conclude for certain that such men had not a true spirit, but were heretics, antichrists, and forerunners of the great antichrist. Such, even in St. John's time, was Simon the magician, who, according to St. Epiphanius, (hær. xxi. p. 55. Ed Petav.) pretended among his countrymen, the Samaritans, that he himself was God the Father, and among the Jews that he was God the Son, and that Jesus suffered death in appearance only. His disciple also, Menander, said he was sent from heaven for the salvation of men. See St. Epiphanius, hær. xxii. p. 61. 3. Cerinthus, as also Carpocras, held that Jesus was a mere man, born of Joseph and Mary, and also different from Christ. See St. Epiphanius, hær. xxxvii. and xxix. p. 102. and 110. 4. Ebion held much the same. See the same St. Epiphanius, hær. xxx. p. 142. These heretics and divers of their followers divided Jesus, and destroyed the faith and mystery of the incarnation. (Witham) --- \u0001Every spirit which confesseth,\u0002 &c. Not that the confession of this point of faith alone, is at all times and in all cases sufficient; but that with relation to that time, and for that part of the Christian doctrine, which was then particularly to be confessed, taught, and maintained against the heretics of those days, this was the most proper token by which the true teachers might be distinguished from the false. (Challoner)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That dissolveth Jesus,\u0002 viz. either by denying his humanity or his divinity. (Challoner) --- \u0001This is antichrist;\u0002[2] i.e. such is the spirit of antichrist, \u0001of whom you have heard that he cometh,\u0002 or is to come in the latter times. --- \u0001And he is now already in the world,\u0002 not the chief and great antichrist, but his precursors, in whom he may be said to come. (Witham) --- \u0001And he is now already in the world.\u0002 Not in his person, but in his spirit and in his precursors. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001You....little children,\u0002 born anew in Christ by baptism, \u0001have overcome him,\u0002 (i.e. every such antichrist) not by your own strength, but by the grace of Christ, \u0001because greater is he that is in you than he that is in the world;\u0002 i.e. the Spirit of God in you is above all your enemies. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001They are of the world.\u0002 Such antichrists and heretics are guided by a worldly spirit, teaching men to follow the corrupt customs and inclinations of the world and the flesh, therefore \u0001the world heareth them,\u0002 and men are more easily seduced by them. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001We\u0002 (Christians) \u0001are of God,\u0002 have received the Spirit; we, the apostles of Christ, were lawfully sent by him. --- \u0001He that knoweth God, heareth us,\u0002 &c. That is, they who love and serve God, and comply with the doctrine of his Son, Jesus Christ, hear and follow the doctrine which we were commissioned by him to teach. --- \u0001He that is not of God, heareth us not.\u0002 They are not of God, who refuse to hear and obey the voice of the Church and those whom Christ appointed to govern his Church, as hath been observed elsewhere. --- \u0001By this we know the Spirit of truth and the spirit of error.\u0002 Here St. John gives them the second general mark and rule, to preserve them and all Christians from errors and heresies to the end of the world. He that knoweth God, heareth us Apostles, whom he sent, and heareth our successors, invested with the same mission and authority, whom Christ sent, as his heavenly Father sent him, whom he appointed to govern his Church, and with whom he promised to remain to the end of the world. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Let us love one another.\u0002 This is the repeated admonition of St. John, the evangelist, both in this epistle and to the end of his life, as St. Jerome relates in his Epist. ad Galat. (cap. vi. tom. 4, part 1, p. 414) that the apostle being very old, and when carried to Church meetings of the Christians, being desired to give them some exhortation, he scarce said any thing, but \"love one another;\" and it being tedious to his disciples to hear always the same thing, they desired some other instruction, to whom (says St. Jerome) he gave this answer, worthy of St. John: that this was the precept of our Lord, and that if complied with, it was sufficient. --- \u0001Charity is of God,\u0002 is love, is the fountain and source of all goodness and mercy, infinitely good in himself, and in his love and mercy towards mankind. This love and charity of God hath appeared by his sending his only begotten Son into the world, that we might live through him. See John i. 14. --- Thus God having \u0001first loved us,\u0002 (ver. 10) when we were sinners, and his enemies, let us not be so ungrateful as not to love him, and to love one another after his example. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001No man hath seen God at any time.\u0002 No mortal man hath seen God and the perfections of his divine Majesty in such a manner as the blessed in heaven, but we have powerful motives to love and serve him, and to love our neighbour for his sake. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The charity of God\u0002 (which may either signify the love by which we love God, or by which God loves us) \u0001perfected with us,\u0002 or in us, and so possesseth our souls, as to give us an humble \u0001confidence\u0002 of our salvation, when we shall appear before his tribunal at \u0001the day of judgment: because as he is, we also are in this world.\u0002 These words are differently expounded. They may signify, that as God is always loving us, and giving us marks and effects of his love, so we in this world by his grace are always loving him and our neighbour, and increasing in this love, which gives us a confidence of our salvation. Or they may bear this sense, that as Jesus Christ was suffering in this world for us, so we are suffering for his sake. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fear is not in charity,\u0002 &c. By the \u0001fear,\u0002 which a perfect charity and love of God excludes, we may understand a fear of temporal losses in this world, of the loss of goods, of banishment, of torments, of death itself, which the love of God made so many glorious martyrs contemn; or an anxious servile fear of punishment in the next world, for the more perfect charity and the love of God is, so much the more doth it banish this imperfect and servile fear; but as perfect charity does not exclude a love, and constant desire of loving God as our last end, for whose enjoyment we were created, so it does not exclude a fear of displeasing, offending, and losing him by sin. (Witham) --- Perfect charity, or love, banisheth \u0001human fear,\u0002 that is, the fear of men; as also all \u0001perplexing fear,\u0002 which makes men mistrust or despair of God's mercy; and that kind of \u0001servile fear,\u0002 which makes them fear the punishment of sin more than the offence offered to God. But it no way excludes the wholesome \u0001fear of God's judgments,\u0002 so often recommended in holy writ, nor that \u0001fear and trembling\u0002 with which we are told to work out our salvation. (Philippians ii. 12.) (Challoner)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He that loveth not his brother, whom he seeth, how can he love God, whom he seeth not?\u0002 By this is signified, that it is more easy and natural to love the things that we see, and that enter by the senses. Pretend not then to love the invisible God, whose perfections are hidden from you in this life, unless you love your brother whom you see. But he adds another reason to prove that no man can love God unless he love his brother; because saith he, (ver. 21.) this is God's express command, \u0001that he who loveth God love also his brother:\u0002 so that a man cannot love God unless he also love his neighbour. (Witham)" } ] }, { "chapter": 5, "slug": "id279.html", "header": "1 John v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001That Jesus is the Christ,\u0002 the promised Messias, the Redeemer of the world, \u0001is born of God,\u0002 is made his adoptive son by his grace in baptism. (Witham) --- \u0001Is born of God;\u0002 that is, is justified, and become a child of God by baptism; which is also to be understood, provided the belief of this fundamental article of the Christian faith be accompanied with all the other conditions, which, by the word of God and his appointment, are also required for justification; such as a general belief of all that God has revealed and promised; hope, love, repentance, and a sincere disposition to keep God's holy law and commandments. (Challoner) --- \u0001Loveth him\u0002[1] \u0001that begot;\u0002 i.e. the eternal Father. --- \u0001Loveth him also who was born of him;\u0002 i.e. loveth him who is his only begotten and eternal Son. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In this we know that we love the children of God,\u0002 (that is, all men, and especially the faithful, who are made his adoptive children) \u0001when we love God, and keep his commandments,\u0002 for these two branches of charity, the love of God and of our neighbour, are inseparable: the one is known and proved by the other. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And his commandments are not heavy;\u0002 not burdensome. Not but that they comprehend what seems hard to human frailty, and especially to men carried away with the love of vanities in this world, who think it hard to comply with Christ's doctrine of self-denials, of renouncing their inclinations, of suffering death, sooner than to sin against God, or to renounce their faith: but the love of God, and the promises of an eternal happiness in the next life, with the assistances which God gives them, make the yoke of Christ sweet, and his burden light. See Matthew xi. 30. How different is this doctrine from that of those late heretics, who pretend that God's commandments are impossible, even to just men, when they employ all their endeavours. See the first proposition of Jansenius, and this heresy of Calvin condemned by the council of Trent, session 6, cap. xi. canon. 18. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001This is the victory which overcometh the world, our faith.\u0002 That is, a lively faith, working by charity, makes a man victorious over the greatest temptations, and over all the adversaries of his salvation. (Witham) --- \u0001Our faith;\u0002 Not a bare speculative or dead faith, but a \u0001faith working by charity.\u0002 (Galatians v. 6.) (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Came by water and blood.\u0002 The sense seems to be, by \u0001water,\u0002 with which he ordered every one to be baptized and made Christians; 2ndly, by his blood shed on the cross for our redemption. (Witham) --- \u0001Blood:\u0002 not only to wash away our sins by the \u0001water\u0002 of baptism, but by his own \u0001blood.\u0002 (Challoner) --- \u0001And it is the Spirit that testifieth that Christ\u0002[2] \u0001is the truth.\u0002 By the \u0001Spirit,\u0002 which is not here called the \u0001Holy Spirit,\u0002 or the Holy Ghost, as in the next verse, is either meant the Spirit or soul of Christ, which dying he recommended into the hands of his Father, and which shewed that he was truly man, against Cerinthus, and some heretics of those times; or else it may signify the spirit of grace, given in this world to the faithful, in the same sense as St. Paul says, (Romans viii. 16.) that \u0001the Spirit himself giveth testimony to our Spirit, that we are the sons of God:\u0002 and of which may be understood what is said here, (ver. 10.) \u0001He that believeth in the Son of God, hath the testimony of God in himself.\u0002 (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001There are three that give testimony in heaven: the Father, the Word, and the Holy Ghost; and these three are one:\u0002 i.e. one in nature, in substance, and in all perfections, in the same sense as when Christ himself said, (John x. 30.) \u0001I and the Father are one,\u0002 or one thing. The Socinians object that this verse is wanting in many Greek manuscripts; and even Erasmus in one edition, and Mr. Simon in his Critics, have questioned it, or rejected it, as a false reading, but without any sufficient proofs and grounds, as hath been shewn by many learned Catholics, and also by Protestant writers, who receive in their translations this verse as canonical. It is easy to account for the omission of this verse; for as both the seventh and eighth verse begin and end with the same words, this gave occasion to the oversight and omission of the transcribers, whereas it is not credible that such a whole verse could be added. And that it was only by the mistake and oversight of transcribers may further appear, because we find part of the seventh verse, to wit, \u0001and these three are one,\u0002 cited by Tertullian, lib. contra Praxeam. chap. xxiii. p. 515. Ed. Rig. and twice by St. Cyprian, Epist. 73. ad Jubaianum. p. 125. Ed. Rig. in the Oxford Edition, p. 310. and in his Treatise de Unit. Ecclesiæ, p. 181. Ed. Rigal. and in the Oxford Ed. p. 79, where also Dr. Fell defends this verse of St. John to be genuine. Tertullian and St. Cyprian wrote long before the dispute with the Arians. The Socinians also object that this passage is not brought by St. Athanasius and some other fathers against the Arians, which they could scarce have omitted had they read this verse, but this only proves that this omission had happened in some manuscripts in their time, or, as some conjecture, that the Arians had corrupted some copies. St. Fulgentius made use of it against the Arians, and also others about that time. See the Benedictines of St. Maur against Mr. Simon, in the first tome of St. Jerome, p. 1670. Both Catholics and Protestants, after a diligent examination, have received this verse, which is found in the best manuscripts. See Greek Testament at Amsterdam, in the year 1711.[A.D. 1711.] The three divine Persons, who are present everywhere, though said to be in heaven, gave testimony concerning Christ. The Father by a voice from heaven, both at his baptism (Matthew iii. 17.) and at his transfiguration, (Matthew xvii. 5.) saying: \"This is my beloved Son, in whom I am well pleased, hear ye him:\" and also by all the miracles wrought by the same power of all the three divine Persons. 2. The Son testified to the Jews on many occasions, that he was sent from God, that he was the only Son of God, that he and his Father were one, &c. as in the annotations on John iii. The Holy Ghost confirmed the same, particularly by coming down upon the disciples on the day of Pentecost, and inspiring them to teach the same doctrine concerning Jesus Christ. (Witham) --- An express proof of the three distinct persons and unity of nature and essence in the blessed Trinity." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And there are three that give testimony on earth: the Spirit, the water, and the blood; and these three are one.\u0002[3] This is a repetition of what was before said, ver. 6, to be expounded in the same manner. But when it is added, \u0001these three are one,\u0002 the sense is, that they witness one and the same truth. (Witham) --- As the Father, the Word, and the Holy Ghost, all bear witness to Christ's divinity; so the \u0001spirit,\u0002 which he yielded up, crying out with a loud voice upon the cross, and the water and blood that issued from his side, bear witness to his humanity, and \u0001are one;\u0002 that is, all agree in one testimony. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He that believeth not the Son, maketh him\u0002 (God) \u0001a liar,\u0002 by refusing to believe the testimonies given by the three divine Persons, that Jesus was the Messias and the true Son of God, by whom eternal life is obtained and promised to all that comply with his doctrine. In him we have also this lively confidence, that we shall obtain whatever we ask, according to his will, when we ask what is for our good with perseverance and in the manner we ought. And this we know and have experience of, by having obtained the petitions that we have made. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A sin \u0002which \u0001is not unto death....and life shall be given to him.\u0002 It is hard to determine what St. John here calls a \u0001sin \u0002which \u0001is not unto death,\u0002 and a sin which is \u0001unto death.\u0002 The difference cannot be the same as betwixt sins that are called \u0001venial\u0002 and \u0001mortal;\u0002 for he says, that if a man pray for his brother who commits a sin that \u0001is not unto death, life shall be given to him:\u0002 therefore such a one had before lost the life of grace, and been guilty of what is commonly called a mortal sin. And when he speaks of a sin that is \u0001unto death,\u0002 and adds these words, \u0001I do not say that any one should ask for \u0002that sin, it cannot be supposed that St. John would say this of every mortal sin, but only of some heinous sins which are very seldom remitted, because such sinners very seldom repent. By a sin therefore which is not unto death, interpreters commonly understand a wilful apostacy from the faith, and from the known truth, when a sinner hardened by his own ingratitude becomes deaf to all admonitions, will do nothing for himself, but runs on to final impenitence. Nor yet does St. John say that such a sin is never remitted, or cannot be remitted, but only has these words, \u0001I do not say that any one should ask for\u0002 the remission of that sin; that is, though we must pray for all sinners whatsoever, yet man cannot pray for such sinners with such a confidence of obtaining always their petitions, as St. John said before, ver. 14. Whatever exposition we follow on this verse, our faith teaches us from the holy Scriptures, that God desires not the death of any sinner, but that he be converted and live. See Ezechiel xxxiii. 11. Though men's \"sins be as the scarlet, they shall be made as white as snow.\" (Isaias i. 18.) It is the will of God that every one come to the knowledge of truth and be saved. See John vi. 40. There is no sin so great but which God is willing to forgive, and has left power in his Church to remit the most enormous sins; so that no sinner need despair of pardon, nor will any sinner perish but by his own fault. (Witham) --- \u0001A sin unto death.\u0002 Some understand this of \u0001final impenitence,\u0002 or of dying in mortal sin, which is the only sin that never can be remitted; but, it is probable, he may also comprise under this name the sin of apostacy from the faith, and some other such henious sins as are seldom and hardly remitted: and therefore he gives little encouragement to such as pray for these sinners, to expect what they ask. (Challoner)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001All iniquity\u0002[4] \u0001is sin.\u0002 The sense here is, that sin is always an injury or an injustice done to God; but though every sin implies such an injury and an offence against God, yet there are different degrees in such injuries, which are not always such an injustice as St. John calls \u0001the sin unto death.\u0002 (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sinneth not.\u0002 See the annotation on chap. iii. 6. &c. (Challoner) --- \u0001The generation\u0002[5] \u0001of God preserveth him,\u0002 (i.e. the grace of adoption, as long as it remains in the soul; see Chap. iii. 9.) \u0001and the wicked one\u0002 (i.e. the devil) \u0001toucheth him not.\u0002 (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And the whole world is seated in wickedness;\u0002[6] i.e. a great part of the world. It may also signify, is \u0001under the wicked one;\u0002 meaning the devil, who is elsewhere called the prince of this world, that is, of all the wicked. (John xii. 31.) (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And may be in his true Son.\u0002[7] \u0001This is the true God, and eternal life.\u0002 Which words are a clear proof of Christ's divinity, and as such made use of by the ancient Fathers." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Keep yourselves from idols.\u0002 An admonition to the new converted Christians, lest, conversing with heathens and idolaters, they might fall back into the sin of idolatry, which may be the sin unto death here mentioned by St. John. (Witham)" } ] } ] }, "1ki": { "book": "1ki", "intro": [ { "text": "THE THIRD BOOK OF KINGS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seems most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner)" }, { "text": "This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book \"of the reigns or kingdoms,\" as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, \"Ouammelech David.\" (Eusebius, Hist. vi. 25.) (Haydock)" }, { "text": "In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington)" }, { "text": "Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet)" }, { "text": "The Rabbins generally attribute the work to Jeremias. (Haydock)" }, { "text": "He is more attentive to the house of David, and to display the rewards of piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)" } ], "intro_slug": "id876.html", "chapters": [ { "chapter": 1, "slug": "id877.html", "header": "3 Kings i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Years;\u0002 sixty-nine, as he died when he was seventy years old. (Calmet) (2 Kings v. 4.) --- \u0001Warm.\u0002 Though David was of a strong constitution, he had been so much exposed to fatigue, and so harassed with domestic broils, that his vigour was nearly decayed. (Calmet) --- The Rabbins say, that the sight of the angel had greatly contributed to weaken him. Lyranus, and others, suppose that he was affected with the palsy. (Abulensis; Salien, the year of the world 3019.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Servants.\u0002 Physicians. (Josephus, [Antiquities?] vii. 14.) --- People of the faculty still adopt the same sentiments; and when fire and clothes will not procure heat, they advise the application of living creatures. (Bartholin ix.; Galen vii.; Vales. Philos. c. 19.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sunamitess.\u0002 Sunam was not far from Thabor, in the tribe of Issachar. (Calmet) --- This history leads us to explain the ambition and death of Adonias. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Her.\u0002 Which shews the virtue and temperance of David. (Menochius) --- She was his wife, at least of a secondary order. Adonias flattered himself, on account of Abisag's virginity, that the law did not hinder him from marrying her; (Leviticus xviii. 8.; Kimchi) or he was blinded by ambition. (Calmet) --- Heretics and persecutors thus attempt in vain, (Haydock) to defile the Church, the chaste spouse of Jesus, that they may usurp his throne. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Him.\u0002 He was not deterred by the fate of Absalom. (Haydock) --- He was now the eldest son, and gave himself out for the presumptive heir. (Calmet) --- David is blamed for some remissness, in not repressing him; (Salien) as his conduct tended to excite confusion, and to frustrate the appointment of God. But the king was convinced that nothing would be able to disturb that order; and he would take measures, in due time, to curb the ambition of his eldest son, from which, as yet, he apprehended no danger. (Haydock) --- Old age renders people slow. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Side.\u0002 For their own interest, and because they supposed that the throne belonged of course to him. (Menochius) --- This was the natural privilege, when no other disposition was made by God, or by the kings who succeeded David. They did not esteem themselves bound to leave the crown to their eldest sons. Hitherto God had made choice himself, as he had required, Deuteronomy xvii. 15. In favour of David, he pleased to grant sovereignty to his descendants. But the king expected to declare which he preferred, in case he chose to deviate from the natural order, ver. 20." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sadoc,\u0002 the rival of Abiathar, and a descendant of Eleazar. David had permitted both to perform the functions of the high priesthood; (Calmet) or one had acted as the delegate of the other. (Salien) --- \u0001Banaias\u0002 was distinguished for his valour, 2 Kings xxiii. 20. He was in the flower of his age, and, perhaps, aspired at the authority of Joab, whose credit began to decline; as he was grown old, and was known to be rather disagreeable to David, and had been guilty of such horrid murders. Both the contending princes sought to ingratiate themselves with the army and with the priests, as their influence was of the utmost consequence. Solomon was more fortunate, in having also \u0001Nathan the prophet\u0002 on his side; but the throne was secured to him much more on account of the divine decree, 2 Kings vii. 12., and xii. 25. (Haydock) --- Nathan is commonly considered as the tutor of the young prince, (Menochius) and was styled his \"father.\" (Calmet) --- \u0001Semei,\u0002 or Nabath, father of Jeroboam; and \u0001Rei,\u0002 or Ira, who is styled the \u0001priest\u0002 of David, 2 Kings xx. 26. (St. Jerome, Tradit.) (Menochius) --- To confound Semei with Nabath is wrong. (Salien) --- \u0001Army;\u0002 the king's guard consisting chiefly of the Cerethi, &c., (Calmet) who were under Banaias. The whole army, over which Joab was general, was not always in arms. Septuagint, \"Semei and Resi, other copies read (Haydock) his friends,\" (with Syriac; Arabic) \"and Daia, heroes of David.\" Hebrew may be, \"neither the hearers nor the seers, nor the brave men of David were with Adonias.\" The populace, or the disciples, as well as the prophets, may be thus denoted." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Slain.\u0002 Either for sacrifice, or simply for a feast; (Calmet) though it is probable that victims of peace would be offered, as on similar occasions, on which the guests would afterwards feast, 1 Kings xi. (Haydock) --- \u0001Rogel,\u0002 east of Jerusalem, in the vale of Josaphat. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Not.\u0002 Out of contempt, (Calmet) and because he knew that they would oppose his measures. (Haydock)\\" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001It not.\u0002 So that we may safely endeavour to overturn his plans. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Life.\u0002 Both would have been in imminent danger, if the ambitious projects of Adonias succeeded, as he knew that the throne had been promised to Solomon by his father, and he would consider him as a dangerous rival. (Calmet) --- The Turkish emperors usually destroy or confine their brethren, when they commence their reign. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Swear.\u0002 This he did, either when he \u0001comforted\u0002 her, after the death of her first-born; (2 Kings xii. 24.) or rather, when Solomon had received so glorious a name, and was declared the heir by Nathan, 2 Kings vii. 12., and 1 Paralipomenon xxii. 20., and xxviii. 5. Adonias acknowledges that God had made choice of his brother, chap. ii. 15. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Words,\u0002 and confirm what thou hast said, (Menochius) reminding the king of God's express declaration. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Worshipped.\u0002 Protestants, \"did obeisance.\" Hebrew, \"fell prostrate on the ground before the king,\" (Calmet) without any danger of idolatry. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of it.\u0002 So that thy authority is also contemned. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thee.\u0002 Adonias boasts that all Israel was on his side, chap. ii. 15. (Calmet) --- But, in reality, the people waited for the final decision of David. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Offenders.\u0002 I, as guilty of adultery; and my son, as a mamzer; (Deuteronomy xxiii. 2.; Tirinus) or we shall be accounted pretenders, (Haydock) and condemned as guilty of high treason. (Calmet) --- Our hopes and expectations will be frustrated. (Vatable) (Estius) --- We shall be despised or punished. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Come in.\u0002 Nathan went out, at the same time; (Menochius) so that each had a private audience. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Lord,\u0002 David. (Menochius) --- The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock) --- \u0001Mule.\u0002 None but the king was allowed to mount it. --- \u0001Gihon,\u0002 a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon xxxii. 30. (Calmet) --- Adonias was at Rogel, on the east. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Save,\u0002 (\u0001Vivat.\u0002) \"Live.\" May Solomon reign for many years. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Stead.\u0002 Not after me only. David voluntarily abdicates the throne, so that Solomon reigned in his life-time. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001King.\u0002 May all have a prosperous issue, conformably to the wishes of your majesty and the decrees of God. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001David.\u0002 Parents wish their children to be still more happy than themselves, how jealous soever they may be of their own glory. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Horn of oil.\u0002 Such liquors were commonly kept in vessels of horn. (Calmet) --- Some say that oil, for the consecration of priests, was used on this occasion; and that the ceremony was performed only, when the throne was contested: as in the case of Joas, Joachaz, &c. (Haydock) --- Nathan assisted Sadoc, (ver. 34,) who was not yet the high priest. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Rang.\u0002 Hebrew, \"was split.\" Chaldean, \"shook.\" (Menochius)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Uproar.\u0002 Nathan had conducted the affair with singular address. A little delay might have plunged the kingdom into all the horrors of a civil war." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Not so.\u0002 Hebrew, \"Misfortune or mourning, or verily.\" A man of character did not willingly deliver a disagreeable message, 2 Kings xviii. 25. (Calmet) --- But Jonathan was concerned for his father. (Haydock)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Blessed.\u0002 Congratulating him on the exaltation of Solomon. --- \u0001Bed.\u0002 Shewing respect to the new king, as Jacob had done to Joseph; (Genesis xlvii. 31.; Sanctius) or laying himself down again; (Calmet) or rather giving thanks to God, (Menochius) whom he adored, in gratitude for the favour of a successor being granted to him. (Worthington)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Afraid.\u0002 As they had offended both David and Solomon, and had rendered themselves suspected of high treason." }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Altar.\u0002 At Gabaon, (2 Paralipomenon i. 3.) or at Sion. All nations seemed to grant the right of an asylum to sacred places; but only in favour of the innocent, Exodus xxi. 14. (Calmet)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001House.\u0002 He does not forbid him the court, but grants him pardon. (Menochius)" } ] }, { "chapter": 2, "slug": "id878.html", "header": "3 Kings ii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Flesh,\u0002 to the tomb. \u0001Omnium idem exitus est, sed & idem domicilium.\u0002 (Petronius) ---In life each follows his own course. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Charge,\u0002 what he orders. --- \u0001Understand.\u0002 Hebrew, \"act prudently,\" (Menochius) or \"with success,\" Greek interpreters (Calmet) and Chaldean. (Menochius) --- The observance of God's law, both in private and in public, will ensure to thee the title of a wise prince." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Truth\u0002 and sincerity. (Calmet) --- This promise was made, 2 Kings vii. 16. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Joab.\u0002 These instructions given by David to his son, with relation to Joab and Semei, proceeded not from any rancour of heart, or private pique; but from a zeal for justice: that crimes so public and heinous might not pass unpunished. (Challoner) --- David and Solomon esteemed themselves, in a manner, defiled, as long as these continued unpunished, ver. 31. Joab had behaved to David with great insolence, after the death of Absalom. (Haydock) --- He had lately sided with Adonias. (Menochius) --- But what touched the good old king more particularly, were the treacherous murders of two great generals, who had put themselves under his protection, and were endeavouring to promote his welfare. Only the fear of greater commotions had hitherto prevented David from bringing his nephew to public execution, as the people expected. He deemed it requisite to remind his successor of this obligation, when his power should be sufficiently strong, that the impunity of such daring offenders might not destroy the commonwealth. (Haydock) --- \u0001Peace.\u0002 Pretending affection. Joab had treated Abner and Amasa as the worst of enemies, and their blood had stained his garments. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To hell.\u0002 This word \u0001hell\u0002 doth not signify the place or state of damnation; but the place and state of the dead. (Challoner) --- It would have been a great scandal if this murderer had died quietly in his old age. Joab had rendered great services to his uncle, for which he had been rewarded. He had been at the head of the armies 40 years. His great age rendered him now less formidable; particularly as the nation enjoyed peace." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Table,\u0002 or of the meat, which had been served upon it; as was the custom at the court of Persia, Daniel i. 5. --- \u0001Brother.\u0002 See 2 Kings xix. 31. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Curse.\u0002 Saying, \u0001Go out,\u0002 &c., 2 Kings xvi. 5. --- \u0001Camp.\u0002 Hebrew \u0001Machanayim.\u0002 (Haydock) --- \u0001Sword.\u0002 He would revenge his private wrongs, but reserved the punishment of a notorious offender, till a time when passion would have no influence. Solomon was not bound by the personal oath of his father." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Man.\u0002 Many have thought that Solomon was only 12 years old. (Eusebius, &c.) --- But the best chronologers suppose that he was about 20. God had blessed him with a happy disposition, which he adorned with various graces, chap. iii. 12., and Wisdom viii. 19." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001David.\u0002 Thus died this perfect model of princes, and this great saint, whose only fault, of consequence, was occasioned by Bethsabee: (2 Kings xi. 4.) and this served to display his repentance. (St. Chrysostom, hom. lxxvii.) --- He prefigured Jesus Christ in a wonderful manner; in his birth, at the same city; his election, in preference to his brethren; his persecutions, and subsequent glory. Jesus was, in like manner, betrayed by a false friend, and obliged to go out of Jerusalem, laden with his cross. But he acquired fresh splendour by his sufferings, and purchased a more faithful people. The tomb of David remained for many ages, Acts ii. 29. Josephus says that it contained vast riches: but this seems to be fabulous. St. Jerome often went to pray at this tomb. (Ep. ad Marcel.) --- If it be now unknown, the Holy Ghost has left us a more illustrious monument to the honour of this great man, in the Psalms, and Ecclesiasticus xlvii. 2., &c. (Calmet) --- We have now only an abridgment of his history, 1 Paralipomenon xxix. 29." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Seven years.\u0002 The odd six months are not mentioned, 2 Kings ii. 11. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sat,\u0002 exercising the same authority, as he had done in his father's life-time, chap. i. 53. (Calmet) (St. Augustine, de C.[City of God?] xvii. 8.) (Salien, the year before Christ 1033.) --- The public assembly of Israel, convoked by David, had already sworn fidelity to him, 1 Paralipomenon xxviii. 1. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mine,\u0002 according to the ordinary course of things. But I was willing to forego my claims, when I perceived that the Lord had made choice of my brother. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wife.\u0002 Some think that Joab had instigated Adonias to make this petition, that his party might be strengthened. (Theodoret, q. 7.) But love might be his prompter. (Calmet) --- Bethsabee consented to further his petition, (Menochius) without suspecting any bad consequences. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To her.\u0002 Only fools will despise their parents, Proverbs xv. 20., Ecclesiasticus iii. 18., and Tobias iv. 3. The Persians would allow no one to sit in his mother's presence, without her leave; and Alexander would treat Sysigambis with the like respect. (Q. Curt. v.) --- \u0001Right hand.\u0002 In the most honourable place, next to his own, Genesis xlviii. 13. The Turks and Persians give the preference to the left. (Xenophon, Cyrop. viii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thy face,\u0002 with confusion. He engages to grant her request, if it could be done with any propriety, (Calmet) as a son ought to do. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The kingdom.\u0002 It was a maxim in most of the oriental courts, that the things which had belonged to the king, should not be enjoyed by any but his successor. (Grotius) --- Hence Adonias might be suspected of ambitious projects, as his party was still formidable. (Calmet) --- The marriage seems also to be unlawful. (Menochius) See chap. i. 4. --- Yet, if the aforesaid custom subsisted at that time; or, if the marriage had been evidently prohibited, both Adonias and Bethsabee must have acted in a very inconsistent manner, so that we must hesitate before we pronounce sentence. (Haydock) --- Many condemn Solomon of precipitation and cruelty in his judgment; (Cajetan) while others approve of his conduct, (Theodoret, q. 7,) and think any delay might have proved dangerous. \u0001Ubi facto magis quam consulto opus.\u0002 (Tacitus) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001House.\u0002 This generally denotes children, and Roboam was born this year. Some have considered his birth as miraculous, supposing that Solomon was not above 12 years old, ver. 9. (St. Jerome, Ep. ad Vital.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Banaias.\u0002 The chief officers became executioners, on such occasions, Daniel ii. 24. The Romans employed soldiers; which makes Tertullian (Coron. xi.) dissuade Christians from entering the service." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Priest.\u0002 Sadoc had been anointed in his stead, probably by Nathan, in the general assembly, while David was present: \u0001they anointed....Sadoc to be high priest,\u0002 1 Paralipomenon xxix. 22. (Salien) --- But now, Solomon orders Abiathar to retire to his estate, in punishment of his conspiracy. (Calmet) --- He might have justly put him to death, if he had committed a crime worthy of it; as his dignity did not give him a right to disturb the peace of the state with impunity. (Haydock) --- Solomon acted as a prophet. (Worthington) --- God had long before denounced that the family of Eleazar should regain the dignity, which Heli had obtained by some means or other, 1 Kings ii. 31. (Haydock) --- Solomon only put the divine decree in execution. (Pineda vi. 15.) --- Sadoc had perhaps also passed sentence, as the Levitical tribe had a great sway in the courts of judicature. (Menochius) --- Abiathar was still honoured with his former title, chap. iv. 4. But he was not permitted to officiate, (Calmet) nor to remain in the royal city, as he seemed now to be a dangerous man. (Haydock) --- Anathoth was a sacerdotal town in Benjamin. (Menochius) --- A portion of the suburbs had been assigned to Abiathar, unless he had obtained a field by inheritance, or by marrying an heiress, See Jeremias xxxii. 7. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Joab.\u0002 The Latin manuscripts, except one, and almost all the ancient editions of Sixtus, &c., read Solomon. \"And a messenger came to Solomon that Joab,\" &c. --- \u0001Solomon.\u0002 Hebrew, Absalom. Septuagint vary. The difference is of little consequence. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Die,\u0002 if my life must not be spared. (Haydock) --- He knew that the like precaution would not have been able to protect Adonias. It was not just that he, who had despised all that was sacred, should find an asylum at the altar itself." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Slew him,\u0002 holding the altar; though some think that he was removed by force, like Athalia, 4 Kings xi. 15. Both actions were contrary to the reverence due to so holy a place, and perhaps inexcusable; (Calmet) unless the law had ordered it otherwise, Exodus xxi. 14. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Abiathar.\u0002 See ver. 26. Secular princes sometimes nominate, but they must obey, the pastor. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Cedron,\u0002 which led towards Bahurim. He was equally forbidden to go out by any other road; and was put to death for going to Geth. --- \u0001Head.\u0002 Thou canst blame only thyself. Solomon might have put this man to death before: but he chose to pay so much deference to the oath of his father, as not to bring him to execution without a fresh offence." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Servants.\u0002 Two in number; (Hebrew; Septuagint) perhaps originally from Geth; (Menochius) to the king of which place David had fled, 44 years before. (Abulensis, q. 44.)" } ] }, { "chapter": 3, "slug": "id879.html", "header": "3 Kings iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Solomon.\u0002 By the death of his enemies, and by his affinity with the king of Egypt, and his friendship with Hiram, king Tyre, who were the most potent princes in the neighbourhood. Eupolemus (ap. Eusebius, præp.) has a letter of Solomon to Pharao Vaphres, in which the latter is said to have been the friend of David; (Salien) and St. Clement of Alexandria (Strom. i.) produces the testimony of Polyhistor, saying, that Vaphres sent 80,000 Egyptian workmen to assist Solomon to build the temple. --- \u0001Daughter.\u0002 Who, probably, embraced the true religion; so that her praises are supposed to be recorded in the 44th Psalm, and in the canticles; though it seems she afterwards relapsed, and became the chief instrument in the perversion of the king, chap. xi. 1. --- \u0001David.\u0002 She dwelt in the apartments of Bethsabee, (Canticle of Canticles iii. 4., and viii. 2,) till a magnificent palace could be built for her reception, chap. vii. 8. To marry idolatrous women was strictly forbidden, Deuteronomy vii. 3., 1 Esdras x. 2., and 2 Esdras xiii. 26." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001But yet.\u0002 It is not clear to what this refers. Hebrew, \"for the rest, (Calmet) \u0001or\u0002 only;\" (as also ver. 3,) which may signify that the people, and their king, were blamable; or else, that they zealously offered sacrifices to God, even before the temple was erected. (Haydock) --- Those who afterwards left that sacred place, to imitate the conduct of idolaters, or of the ancient patriarchs, which was no longer tolerated, are justly condemned. (Calmet) --- \u0001High places.\u0002 That is, altars where they worshipped the Lord, indeed, but not according to the ordinance of the law; which allowed of no other places for sacrifice but the temple of God. Among these high places, that of Gabaon was the chief, because there was the tabernacle of the testimony which had been removed from Silo to Nobe, and from Nobe to Gabaon. (Challoner) --- Hither David would have gone, as Solomon did, ver. 4. (Calmet) --- Hence this was not, at least, once of those high places, where it was unlawful to offer sacrifice; as the tabernacle was there, and the altar of holocausts, which Moses had erected. The obligation of sacrificing in no place, except in that which the Lord had appointed, regarded the times while the ark was in the desert, (Haydock) and when it was placed in the temple. While it continued in an unsettled state, people enjoyed more liberty in this respect; (Calmet) particularly when there was a prophet present, to sanction what they did. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Only,\u0002 &c. Which David had not done, though it was lawful. (Pineda) --- Yet we read that he offered victims on Sion, &c., 2 Kings vi. 18. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Victims.\u0002 These he accompanied with most fervent prayer, Wisdom vii. 7., and 2 Paralipomenon i. 9." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In a \u0002prophetic\u0001 dream,\u0002 or ecstasy. His mind had been so filled with the desire of wisdom, that the same thoughts recurred to him while he slept; and, as he had entertained them voluntarily before, he acquired fresh merit even during that time; as a man, who indulges sensual affections, becomes responsible for the accidents of the night. (St. Thomas Aquinas, 1. 2. q. 113. a. 2. and 2. 2. 9. 154. a. 5.) (St. Augustine, de Gen. ad lit. xii. 15.) (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In.\u0002 So as to judge with discretion, and to lead my people. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Understanding.\u0002 Literally, \"docile.\" (Haydock) --- Hebrew, \"willing to hear,\" and to obey God. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001After thee.\u0002 Solomon has given us some idea of his wisdom in the works which he has left. They were dictated by the Holy Spirit, who adorned his soul with so many graces, chap. iv. 29, 30. (Haydock) --- His knowledge of nature, and of the art of governing, excelled that of any of the kings of Israel; (Lyranus, &c.; 2 Paralipomenon ix.) though Moses and the apostles had a more comprehensive knowledge of the mysteries of God. (Calmet) --- Yet, even granting that no mere man might come up to him, Jesus Christ, in whom the treasures of wisdom were contained, was far superior. (Haydock) --- General propositions are often to be understood with a limitation. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heretofore:\u0002 2 Paralipomenon (i. 12,) adds, \u0001nor after thee,\u0002 Ecclesiastes ii. 7.[i. 16.?] This is also limited by some to the kings of that country. But the riches of Solomon were not exceeded by those of the greatest monarchs. Diss., \"on the riches which David left.\" (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Days.\u0002 But this he forfeited. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Dream.\u0002 Sent by God, as [in] Genesis xli. 1. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Harlots.\u0002 Rather than simply, \"innkeepers.\" (Chaldean) (Menochius) --- The latter signification of \u0001Zona\u0002 might, however, seem more natural; as harlots seldom have children; or, at least, any affection for them. Neither would such people have dared to appear before the king, Deuteronomy xxiii. 17." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Him.\u0002 This she suspected to be the case. They did not then place infants in the cradle, but let them sleep in their bosoms. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Other.\u0002 This sentence manifested the wisdom of Solomon, who knew that the real mother would feel the emotions of parental tenderness. By similar experiments, the truth has sometimes been discovered. Claudius obliged a mother to own her son, by ordering her to take him for a husband. (Seutonius xv.) --- The king of Trace told three who pretended to be the sons of the deceased king of the Cimmerians, to shoot an arrow at the corpse; which the real son would not do. (Calmet) (Diod. Sic.) --- A native of Mexico, reclaiming a horse which a Spaniard pretended was his, as the judge was under some doubts, the American threw his cloak over the horse's head, and asked which eye was blind? The Spaniard replied, the right; and thus was detected. (Palafox.)" } ] }, { "chapter": 4, "slug": "id880.html", "header": "3 Kings iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Azarias.\u0002 Some translate, \"grandson of Sadoc, (and son of Achimaas) was priest,\" to assist his father, unless he was born of some other. \u0001Cohen\u0002 signifies also \u0001prince,\u0002 ver. 5. Azarias was \u0001scribe,\u0002 as well as the two following, though not all at the same time. The office was very important, Judges v. 14." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sisa.\u0002 Perhaps the same with Siva, who was under David. --- \u0001Recorder.\u0002 Historiographer; (Calmet) the presenter of petitions. (Grotius) (2 Kings viii. 16.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Abiathar.\u0002 By this it appears that Abiathar was not altogether deposed from the high priesthood; but only banished to his country house; and by that means excluded from the exercise of his functions. (Challoner) --- He retained the name, as bishops still do, after they have resigned their see. (Calmet) --- Some think that Solomon reinstated Abiathar to his office. (Estius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001King.\u0002 President of the council, (Menochius) steward of the household. --- \u0001Priest\u0002 refers to Zabud here, though the Hebrew is ambiguous. It means also a prince. (Haydock) --- He was chief officer and favourite of Solomon, (Calmet) as Chusai had been of David, 2 Kings xvi. 16." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001House.\u0002 Septuagint, \"Eliak was also director of the house,\" \u0001oikonomos.\u0002 (Haydock) --- It is impossible to mark, with precision, the extent of these offices. --- \u0001Tribute,\u0002 or \u0001levy\u0002 of workmen, as it is expressed, chap. v. 14." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Month.\u0002 The lunar year was not then in use; (Calmet) or else, the first of these governors, was in office during the 13th, or intercalary month, every third year, and the rest in succession. (Tostat)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Benhur. Ben\u0002 here, and in the following verses, may signify \"the son of \u0001Hur,\u0002\" &c. (Calmet) --- Septuagint retain both the original term, and its explanation, \"Ben, the son of Or.\" But they afterwards read only \"the son of Dakar....of Esed....of Abinadab....and Gaber.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To wife.\u0002 Not at the beginning of his reign, ver. 15. (Menochius) --- This chapter gives a general idea of the officers who lived under Solomon. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Manaim,\u0002 which is often rendered \u0001the camp.\u0002 The word is read Mahanaim, by the Masorets, (2 Kings ii. 8,) and by the Vulgate, Genesis xxxii. 2. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Land.\u0002 Hebrew, \"the only officer who \u0001was\u0002 in the land,\" (Haydock) except in the towns of Jair, ver. 13. (Calmet) --- His province had belonged to two kings. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Multitude.\u0002 We may suppose seven millions; though, if the calculation of Chronicles be more accurate, they were much more numerous. See 2 Kings xxiv. 9. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The river.\u0002 Euphrates. (Challoner) --- To, or \"of the land,\" \u0001terræ.\u0002 (Haydock) --- This river may denote the torrent Besor, as Solomon's dominions extended not only as far as \u0001Gaza,\u0002 but also to the oriental branch of the Nile, ver. 24. Thus one verse explains the other. There were, indeed, no \u0001kingdoms\u0002 (Calmet) in this portion of land, which is now quite barren: but formerly it had several cities, and they belonged to various kings of Egypt, Arabia, the Philistines, &c. (Haydock) --- Hebrew may be rendered \"from the river, (Euphrates) the land of the Philistines, and to the border,\" &c., (Calmet) agreeably to 2 Paralipomenon ix. 26. \u0001He exercised authority over all the kings from the river Euphrates to the land,\u0002 &c. Hebrew, \"the river even unto,\" &c. Solomon had all the kings of Syria, Ammon, the Philistines, &c., under him; so that his empire took in all that had been promised to Abraham. (Haydock) See St. Augustine, q. 21. (Josue)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Measures,\u0002 (\u0001cori.\u0002) Each of which contained little less than 300 pints. (Calmet) --- A corus is equivalent to 30 modii, and would support as many men a day; so that the family of Solomon would contain 2,700 people. (Cornelius a Lapide) (Menochius) --- Villalpand calculates 48,600, and Calvisius 54,000." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Buffaloes. Yachmur\u0002 means also a sort of wild-goat, like a stag, Deuteronomy xiv. 5. (Bochart, Anim. i. B. iii. 22.) --- \u0001Fowls.\u0002 Some Rabbins explain \u0001barburim,\u0002 (or \u0001borbrim\u0002) of capons, or birds from Barbary; as if this name had been known in the days of Solomon. (Calmet) --- There was an ancient Ethiopian Barbary on the Persian gulf, (Bochart) with which the Rabbins were not acquainted. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Beyond.\u0002 Hebrew, \"on the side of,\" without determining on which, Deuteronomy i. --- \u0001Thaphsa.\u0002 The famous Thapsacus, on the Euphrates. --- \u0001To Gazan.\u0002 Hebrew \u0001Hazza.\u0002 This name is written in a different manner from Gaza, and may signify a country of the Medes, on the frontiers of Armenia. But, as it is pronounced almost alike, and the parallel passage determines for the country of the Philistines, (ver. 21,) we may explain it of Gaza. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Vine.\u0002 this expression is often used to imply a state of peace and happiness. The people were then content with rural pleasures. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Forty:\u0002 2 Paralipomenon ix. 25., has \u0001four\u0002 in the Hebrew. Septuagint read in both places 40,000 mares, for chariots, and 12,000 horses. (Calmet) --- The Alexandrian copy has 40 here, and 4000 in the latter place; where, instead of horses, it gives horsemen, with the Vulgate. These two words are often used as synonymous by the best authors. But it is more difficult to reconcile the number; (Calmet) as (2 Paralipomenon xiv.) we read again differently, \u0001he had\u0002 1400\u0001 chariots, and\u0002 12,000 \u0001horsemen.\u0002 (Haydock) --- \u0001Forty\u0002 might easily be mistaken for \u0001four,\u0002 by only adding \u0001im\u0002 at the end of \u0001arba.\u0002 (Bochart) (Grotius) --- Instead of stalls, Calmet supposes stables to be understood, and in each he would place ten horses, which completes the number here assigned. If this be admitted, no change is necessary: but, as \u0001præsepe\u0002 signifies \"a stall,\" we may adhere to the Vulgate, which has 40,000 in both places; whereas the Hebrew varies, though the sense may be the same. The number of Solomon's chariots was 1400. As two horses were usually employed to draw them, 2800; or, allowing for accidents, changes, &c., 4000 horses would have been amply sufficient. It seems, therefore, that we should admit only so many horses or stalls. (Haydock) --- \"Vignoles conjectures, that the Jews formerly used marks analogous to our common figures; as the Arabians have done for many hundred years. And, if so, the corruption\" of hundreds for tens, &c., \"may be easily accounted for, by the transcriber's carelessly adding or omitting a single \u0001cypher.\u0002\" (Kennicott, Diss. ii.) --- Yet, if 40,000 horses must be admitted, we may say that they were not all intended for the chariots of war, but some for draught-horses, to convey the stones and other materials for the numerous buildings, which Solomon carried on. This might serve to excuse him for having so many horses, (Haydock) contrary to the letter of the law, and the example of Josue and of David. His subjects were thus, perhaps, engaged in too much commerce with the Egyptians: and the king was forced to burden them with taxes, which at last proved so fatal. (Serarius) (Pineda) (Calmet) --- Yet some undertake his defence, by saying that he did not act against the spirit of the law; that many of the horses were imposed as a tribute, and Solomon did not place his trust in them, Proverbs xxi. 31., and 2 Paralipomenon ix. 24. (Tostat) (Bochart, B. ii. 9.) --- His empire was become more extensive, and his works more splendid; so that what might appear an useless parade in some, might be worthy of praise in Solomon. The law is not so precise. \u0001He shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen,\u0002 Deuteronomy xvii. 16. There is a like prohibition of many wives and treasures." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Fed them and\u0002 is omitted in Hebrew and Septuagint. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Beasts. Racesh\u0002 denotes horses of extraordinary swiftness, (Bochart) or dromedaries, &c. Junius translates, \"post-horses.\" --- \u0001King:\u0002 so also the Septuagint. Protestants, \"\u0001the officers\u0002 were, every man according to his charge.\" The twelve governors employed others to bring all necessary provisions, (Haydock) to the places where the king was travelling; (Calmet) or they took care not only of the king's table, but they had also the general inspection over his stables. (Haydock) --- Few oats are grown in the East. They feed their horses on barley and straw. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hart;\u0002 magnanimity, which pride often attempts to imitate, and is therefore designated by the same expression, Proverbs xxi. 4. The genius of Solomon was also most penetrating and comprehensive. (Calmet) --- Ænomaus thus addresses Apollo, \"Thou who knowest, both the number of the sands and the extent of the sea---who understandest the dumb, and hearest the man who has not spoken.\" (Eusebius, præp. v. 34.) (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Orientals\u0002 of Chaldea, Arabia, Idumea, &c., Daniel ii. 2., Abdias viii., Numbers xxii. 5. Job and his friends were of this description. The Greeks acknowledged that they had received their philosophy from the barbarians; (Laert. proem.) and Casaubon observes, that the ancient defendants of the Christian faith proved the same truth. (Not. Ibid.) They shewed that all true saving knowledge had been derived from the Hebrews. (Haydock) --- The Chaldeans maintain that their countrymen were the fountains of science; and many suppose that Abraham communicated these treasures to the Egyptians; whereas the latter pretend, that a colony from their country had imparted that blessing to the Chaldeans. Diodorus (B. i.) says that Belus conducted such a colony, and the Greeks chiefly owed their information to the \u0001Egyptians.\u0002 God had communicated to Solomon all that was of real use in those sciences, in a superior degree, Wisdom vii. 17. (Josephus, [Antiquities?] viii. 2.) He was eminently skilled in natural philosophy, &c. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001All men,\u0002 of his time (Lyranus) and nation. (Munster) --- But why should we limit these general expressions? (Calmet) See chap. iii. 12, 13. (Haydock) --- Ethan is the same as Idithun. The title of Ezrahite does not seem to belong to him; and Chalcol and Dorda seem to be inserted here by some transcriber from 1 Paralipomenon ii. 6., where we read, \u0001the sons of Zara....Ethan and Eman, and Chalchal and Dara,\u0002 of the tribe of Juda. But they were different from these men, who were probably Levites. (Calmet) --- We find Chalcol and Dorda mentioned no where else. Heman was an Ezrahite, (Psalm lxxxvii.) and a seer of the king, presiding over the singers, (1 Paralipomenon xv. 19., and xxv. 4., and 5.; Menochius) who stood in the middle. Ethan's band surrounded the altar, (1 Paralipomenon vi. 44.) while Asaph's were on the right hand. --- \u0001Mahol\u0002 was the mother of the four, unless the word denote their profession, as \u0001sons of\u0002 \"the choir,\" singing and playing on musical instruments. (Calmet) --- Solomon was eminent in both respects, as well as in poetry; as he is compared with those who were most noted for compositions and music. (Sanctius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Three thousand parables.\u0002 These works are all lost, excepting some part of the parables extant in the book of Proverbs; and his chief poem called the Canticle of Canticles. (Challoner) --- The title of Psalm cxxvi., attributes it to Solomon. But its authority is not sufficiently established. The book of Proverbs contains at present only 658, (Cornelius a Lapide) or 800 parables. (Clarius) --- Josephus exaggerates, when he reads 3000 volumes of parables. --- \u0001Five.\u0002 Septuagint read, \"5000 odes,\" which is adopted by many interpreters. Josephus (Calmet) and the Chaldean agree with the Hebrew. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Wall.\u0002 Some deny that \u0001ezob\u0002 means hyssop. (Kimchi; Levinus, &c.) But there is a species which grows on mountains, and even out of walls. (Bochart) (Sanctius) --- It is a small odoriferous plant; whereas the cedar was the largest tree with which the Jews were acquainted. (Calmet) --- On Libanus there are found such trees above 36 feet in circumference; which extend their branches 111 feet around them. (Maundrell, Jerus. p. 239.) --- Solomon examined all, Wisdom vii. 17, &c. Many works have been falsely attributed to him, which Origen rejects: hom. 35, in Matthew. See Josephus, [Antiquities?] viii. 2.; Pineda iii. 29. (Calmet) --- Perhaps he might have composed some magical works, while he was an idolater. (Salien)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Wisdom.\u0002 The Scriptures relate the coming of the queen of Saba, chap. x. Thus Livy attracted the attention of distant nations, who neglected the grandeur of Rome, to visit him. (St. Jerome, Ep. ad Paulin.) Solomon's wisdom is compared to a great river, inundating the whole earth. (Ecclesiasticus xlvii. 16.)" } ] }, { "chapter": 5, "slug": "id881.html", "header": "3 Kings v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hiram.\u0002 Josephus says, that the temple was built in the 11th year of this prince. He must therefore have been the son of David's friend, as the former had sent artificers to build David's house, (2 Kings v. 11.; Calmet) above 30 years before. But there may be a mistake in the number, as the Scripture evidently speaks of the same king; and Josephus had said before, \"Hiram rejoiced exceedingly that Solomon had succeeded to the throne; (for he had been the friend of David) and he sent ambassadors to congratulate with him on his present felicity, by whom Solomon wrote,\" &c. The mutual letters of these kings were still preserved in the archives of Tyre; and this author confidently appeals to them, as he deems it \"impious to insert any fiction\" in his history. (Josephus, Antiquities viii. 2.) He quotes Dius and Menander; who asserted, that these princes proposed enigmas to each other; and that Hiram was obliged to pay a large sum of money, as he could not explain that which Solomon had proposed, &c. (Josephus, contra Apion i.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wars.\u0002 Many interpreters assert that this was the real impediment, (Tostat; Salien, &c.) rather than the blood, which David had already spilt, 2 Kings vii., and 1 Paralipomenon xxii. 8." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Adversary.\u0002 Literally, \"Satan.\" Adad of Idumea, and another of Syria, and Jeroboam, began to molest Solomon, only towards the end of his reign, chap. xi. 25." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Libanus.\u0002 It belonged to Israel, since the victory of David, 2 Kings x. 18. Solomon built some fortresses on the mountain, chap. ix. 19. The cedar-trees grow chiefly towards Phenicia, above Biblos. They bear a great resemblance with fir-trees, and grow in a pyramidical form. The wood is hard and bitter, so that worms will not molest it. Hence it was much used in the temple of Ephesus, and in other large buildings; \u0001lacunaria ex ea....propter æternitatem sunt facta.\u0002 (Vitruvius ii. 9.) --- \u0001Sidonians.\u0002 It seems they were subject to the king of Tyre, or this was the common title of all the Phenicians. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lord\u0002 (Jehova) \u0001God\u0002 \"of Israel,\" as it is expressed, 2 Paralipomenon ii. 12. (Haydock) --- This pagan prince adored and erected temples and altars in honour of Baal, Astarte, and Hercules; (Josephus, &c.) yet he did not hesitate to acknowledge the God of Israel, as he supposed that there was a god for each nation. See chap. xx. 28., and 4 Kings xvii. 27. (Calemt) --- Thus many think that they may serve the God of unity, by going to hear the sermons of men who preach a contradictory doctrine. The devil will be satisfied, if he can share the divine honours: but God will admit of no rival, nor can he sanction any but the true religion. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fir-trees.\u0002 Some take these to be another species of cedars, as they say fir is too slender and corruptible; (Martin, &c.) and Solomon had not asked for it, ver. 6.; though he does in 2 Paralipomenon ii. 8, where (Haydock) the word is translated \u0001archeuthina,\u0002 \"juniper-trees,\" by the Septuagint and St. Jerome. (Calmet) --- \u0001Beroshim,\u0002 is rendered fir-trees by Pagnin; box or cedars, &c., by others. The precise import of the Hebrew names of plants, animals, &c., is not sufficiently known. (Menochius) --- Fir is use by the best architects. (Virtuvius, ii. 9.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001There.\u0002 Joppe was fixed upon, as the port nearest Jerusalem, 2 Paralipomenon ii. 16. The trees were squared and rolled, (Calmet) or dragged (Haydock) from the mountain-top to the river Adonis, or the plain of Biblos, and then sent in floats by sea. (Calmet) --- \u0001Household,\u0002 for the \u0001workmen\u0002 employed in cutting the wood; (2 Paralipomenon; Menochius) and also for Hiram's other servants, as the kings of the East paid them not with money. (Calmet) --- The Tyrians neglected agriculture. (Servius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wheat,\u0002 \"ground or beaten.\" (Hebrew; Paralipomenon) (Haydock) --- By comparing this passage with chap. iv. 22, we may see how much the court of Solomon surpassed that of Hiram. The former consumed 90 measures of flour a \u0001day;\u0002 and 20,000 of wheat sufficed for the Tyrian prince's family a whole \u0001year.\u0002 --- \u0001Twenty.\u0002 It is supposed by many commentators that \u0001thousand\u0002 is to be supplied from the former sentence; as there seems otherwise to be no proportion between the wheat and the oil. (Piscator, &c.) --- The Septuagint, Syriac, &c., read 20,000. (Calmet) --- The Alexandrian copy has not \u0001core,\u0002 but only \u0001beth,\u0002 (Haydock) or \"bath,\" which is a smaller measure, containing 29 pints and something more, (Calmet) or seven gallons, four pints, English wine measure; whereas the core, or chomer, consisted of 75 gallons, five pints. (Arbuthnot) (Haydock) --- In Paralipomenon, the workmen have 20,000 cores of wheat, and also of barley, and as many baths of wine and of oil; which bear some proportion with each other. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Levy,\u0002 or tribute. The men had only to procure stones, as the Tyrians had engaged to do all which regarded the wood. (Calmet) --- These were Israelites. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mountain\u0002 of Libanus. (Calmet) --- Paralipomenon \u0001mountains:\u0002 but the Hebrew is singular in both places. They were all proselytes or strangers." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Three hundred.\u0002 In 2 Paralipomenon (ii. 2., and 18,) we read \u0001six hundred;\u0002 (Haydock) as there are 300 superior officers included. (Calmet) (Menochius) (Sa, &c.) --- But these 3600 are all overseers. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Foundation,\u0002 which did not appear. (Calmet) --- What sort would, therefore, be chosen for the most conspicuous parts of the temple? (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Giblians.\u0002 Ezechiel (xxvii. 9,) commends them for building ships. Giblos of Gebal is supposed to be the town, which profane authors style Biblos, at the foot of Libanus. Ptolemy also mentions Gabala, to the east of Tyre. (Calmet)" } ] }, { "chapter": 6, "slug": "id882.html", "header": "3 Kings vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eightieth year.\u0002 This chronology meets with the approbation of most people. See Usher. (Chap. xii.) Some, however, find a difficulty in reconciling it with Acts xiii. 20., which seems to attribute 450 years to the government of the judges. (Calmet) --- Septuagint have 440; Josephus 592, though Ruffin neglects the 90 in his version; Petau 520; Severus 582; Clement of Alexandria 566; Vossius 580; Cano 590; Serarius 680. --- Houbigant would read 350 in the Acts. But Capellus would add 100 here, &c. (Haydock) --- \u0001Second\u0002 of the sacred year, corresponding with our April. Syriac, Chaldean styles it \"of the splendour of flowers.\" (Menochius) --- The Hurons, and other nations of America, call this \"the moon of plants;\" the Flemings, \"the month for mowing,\" \u0001Grasmaand.\u0002 Our Saxon ancestors gave descriptive names to the months. See Verstegan. (Haydock) --- At first, the Hebrews only described the months by their order; \"first, second,\" &c. In Solomon's time we begin to find other names, taken from the Phenicians, (Scaliger) Chaldean names were adopted; (Haydock) 1. Nisan; 2. Jar; 3. Sivan; 4. Tammus; 5. Ab; 6. Elul; 7. Tisri; 8. Marshevan; 9. Casleu; 10. Thebet; 11. Schebet; 12. Adar; (Calmet) 13. Veadar, the intercalary month, when requisite, according to the lunar system, which was not perhaps yet adopted. Each of these months generally corresponded with two of ours; Nisan with the end of March and the beginning of April, &c. Septuagint here take no notice of Zio, though they do, ver. 37. (Haydock) --- The temple was begun on Monday, May 21, in the year of the world 2992. (Usher) --- It was finished in the year of the world 3000, or in the following year, when it was solemnly dedicated. (Button.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001House.\u0002 Hebrew \u0001Habayith,\u0002 \"the palace\" of the God of Israel, where the priests alone had access. It was surrounded by various courts and apartments, as the ancient temples were very different from ours. All these appendages sometimes go under the common name of the temple. (Calmet) --- \u0001Cubits.\u0002 The common one contained half a yard. The sacred cubit amounted to 21,888 inches. (Arbuthnot) (Ezechiel xliii. 13.) --- Calmet makes the cubit consist of 24 fingers' breadth, or little less than 20 inches of the French measure, which is greater than ours. (Haydock) --- Hence the temple would be 102½ feet long, 34 feet 2 inches broad, 51 feet 3 inches high to the ceiling. (Calmet) --- The walls are not included; else the breadth would be almost 60 cubits, the length 100, and the height 50. (Vallalpand ii. 5, 14.) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Temple.\u0002 The porch was of the same height as the temple, though we read that it wa 120 cubits high, 2 Paralipomenon iii. 4. But one word seems there to have been substituted for another, (Calmet) unless it might resemble a high tower. (Haydock) --- Before the porch were placed the two brazen pillars. The interior of it was highly adorned by Herod. (Josephus, Antiquities xv. 11.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Oblique windows.\u0002 Which were made slanting, that the light might be more easily communicated within. (Haydock) --- On the outside they were not so large. (Worthington) (Menochius) --- Hebrew, \"windows to see through, shut,\" with lattices, (Calmet) or blinds. Protestants, \"he made windows of narrow lights.\" (Haydock) --- Curtains might be hung before them, as no glass was yet used. (Calmet) --- These windows occupied the five cubits above the chambers, which were built on the west end, and on the sides of the temple, 15 cubits high. (Calmet) --- No windows were permitted in the holy of holies. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Upon the wall.\u0002 That is, joining to the wall. --- \u0001He built floors round about.\u0002 Chambers or cells adjoining to the temple, for the use of the temple and of the priests, so contrived as to be between the inward and outward wall of the temple, in three stories, one above another. --- \u0001The oracle.\u0002 The inner temple or holy of holies, where God gave his oracles. (Challoner) --- \u0001Sides.\u0002 Protestants, \"he made chambers round about.\" (Haydock) --- Some think that buttresses were used, to strengthen the building. Septuagint, \"ribs,\" (Menochius) or sides. But there seem rather to have been three off-sets; so that the wall kept decreasing in breadth, as it grew higher, (Haydock) every ten cubits, (Ezechiel xli. 6.; Menochius) and thus the upper chamber was two cubits broader than the lowest. The beams might thus rest upon the walls, and be easily changed. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Temple.\u0002 This was done for greater respect, and that the walls might not be injured. Ezechiel (xli. 6,) counts 33 chambers on the three sides. St. Jerome seems to double that number; while Josephus acknowledges only 30. (Calmet) --- Salien has 42, or 14 in each story." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Made ready,\u0002 &c. So the stones for the building of God's eternal temple, in the heavenly Jerusalem, (who are the faithful) must first be hewn and polished here by many trials and sufferings, before they can be admitted to have a place in that celestial structure. (Challoner) --- Those who have the happiness to be chosen, will be no more disturbed with the \u0001noise\u0002 or inconvenience of persecution, (Haydock) which they ought to bear in silence upon earth. (Worthington) --- \u0001Building.\u0002 Screw nails were probably used. The ancient Romans wrought the mouldings, &c., of their pillars, after they were erected. The Rabbins pretend that a little worm, or stone \u0001schamir,\u0002 which was brought from the earthly paradise by an eagle, or by the devil, Asmodeus, polished all the stones. Maimonides has even written a book on this famous worm. (Grotius) --- Theodoret (q. 23.) also asserts, without proof, that the stones were found ready cut, in the quarry, and that they had only to be polished. We may form a grand idea of the workmen employed by Solomon, when we consider that they were able to prepare all things, with such exactitude, at a distance. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Middle side.\u0002 Septuagint, \"lower story.\" (Calmet) --- \"The door of the lower story (rib or side, \u0001pleuras;\u0002 Chaldean, the lower appendage) was under the right wing of the house, and a winding staircase \u0001led\u0002 to the middle, and from the middle to the third story. (Haydock) --- This sense is very clear. Hebrew intimates that the staircase was \u0001round\u0002 like a screw, and was formed in the wall, at one end of the rooms. --- \u0001Right hand\u0002 of those who entered the temple, or on the north; though the south is commonly thus designated. The doors opened into the porch, as the temple was not to be made a thoroughfare. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Roofs.\u0002 Protestants, \"beams and boards of cedar.\" None of the stones appeared within, ver. 18. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Height.\u0002 To prevent the excessive heats. Five other cubits were also subtracted, ver. 20. Some translate, \"he made also stories of all the temple, each five cubits high;\" so that the three stories occupied half the height of the walls, which were 30 cubits in height, ver. 2. (Calmet) --- \u0001Covered.\u0002 Hebrew, \"took (or bound together) the house,\" &c. The roof was flat. (Calmet) --- Villalpand maintains the contrary, (in Ezechiel xli.) with Sanchez, &c. Salien gathers from many of the ancients, that the floor here mentioned, was a balustrade, or \u0001the pinnacle of the temple,\u0002 (Matthew iv.) where people might walk or pray. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Saying.\u0002 By the prophet Ahia, as the Jews suppose he was sent thrice to Solomon. The temple had been commenced two years; (Salien) or this apparition took place after the dedication, and is related more at length; (chap. ix. 2.; Calmet) though the former opinion seems more agreeable to the context, \u0001art building,\u0002 &c. Instead of \u0001as for,\u0002 (Haydock) we might supply \u0001stabit.\u0002 \"This house....shall stand;\" (Salien) or simply, God looks down upon the building with complacency, and says, \"This is the house,\" by way of eminence. As thou hast endeavoured to honour my name, I will not only fulfil my promises to David, but I will be ever ready to grant thy just requests, in this holy place, provided thou continue faithful, with thy subjects, and obey my commands. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fir.\u0002 Or perhaps of another species of cedar, resembling the juniper-tree. It is found in Phœnecian and in Lycia. See chap. v. 8. It is doubted whether the sanctuary was also boarded, as we read that it was paved with marble. Hebrew, \"with precious or costly stones,\" 2 Paralipomenon iii. 6. But boards might be laid upon them, as they were on other parts of the temple. The magnificence of Solomon appears in his using such costly things, even where they would not be exposed to view. The floor was again covered with plates of gold, ver. 30." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The inner house of the oracle.\u0002 That is, the sanctuary, which he separated from the other part of the temple, with this partition of cedar, instead of the veil, which in the tabernacle of Moses hung before the sanctuary. (Challoner) --- It was a square of 20 cubits, extending from the western end. (Haydock) --- Hither none but the high priest was allowed to enter, and he but once a year. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Itself.\u0002 Where the priests were stationed. This part was double the length, but of the same breadth, as the most holy place. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Out.\u0002 Hebrew, \"and the cedar boards of the house within, were carved with knops (fruits) and open flowers,\" (Haydock) alternately. (Calmet) --- \u0001At all.\u0002 So the bones in the human body, though concealed, strengthen it; and monks, in their deserts, fortify the Church. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Pure gold.\u0002 Hebrew, \"reserved\" by David, or \"gold locked up,\" as most precious. Thin plates were laid on, so as to fit all the various mouldings, flowers, &c. --- \u0001Cedar.\u0002 The altar was probably of stone, and upon the cedar boards gold was laid, that the ark might rest upon it. The altar of perfumes was not in the most holy place. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Before,\u0002 ver. 17. The holy and the most holy place were equally covered with plates of gold. (Haydock) --- Hebrew, \"So Solomon overlaid the inner temple with gold reserved, and he made a partition with chains of gold, before the sanctuary, and he overlaid it with gold.\" (Haydock) --- the chains were destined to fasten the doors, before locks were invented." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Olive.\u0002 Hebrew, \"trees full of oil \u0001or\u0002 resin,\" distinguished from olive trees, 2 Esdras viii. 15. Vatable translates, \"pine;\" others, \"cypress-wood.\" (Calmet) --- \u0001Height.\u0002 Their gigantic stature served to denote the magnificence and greatness of God. They looked towards the east. (Menochius) --- Their wings extended equalled their height; so that the two cherubims occupied the whole space from north to south, (Haydock) covering the smaller cherubim of Moses. They only reached half the height of the sanctuary. Their form is not clearly ascertained. See Exodus xxv. 18. (Calmet) --- What will the Iconoclasts say to these images, which adorned not only the temple, which the people might behold, but also the most sacred place? (Haydock) --- Villalpand and Salien suppose, that a cherub resembled a young man in the higher parts, adorned with four wings of an eagle and a lion's skin, round his breast and shoulders, while his feet were like those of a calf. (Menochius) --- Ezechiel seems to insinuate that, in the temple, the cherubim had two faces, one of a man and another of a lion, each looking at palm-trees; as these were placed alternately with cherubim, round the walls, Ezechiel xli. 18, 19." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And divers,\u0002 &c. Hebrew, \"and open (full-blown) flowers within and without\" the sanctuary. We read also of chains of gold connected together, 2 Paralipomenon iii. 5. The palm-trees might resemble pillars of the Corinthian order. (Calmet) --- It is clear that sacred pictures were authorized to be set up in the temple, for God's honour, (Worthington) though the Jews were so prone to idolatry. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Corners, \u0002each piece being, perhaps, a cubit in length, so that the two folding-doors would contain ten cubits, or half the wall. But Ezechiel only assigns six cubits to this door, and ten to that of which opened into the holy place. Hebrew, \"the lintel and the side posts, a fifth\" \u0001of the wall;\u0002 in which sense, the door must not have been above four cubits. So ver. 33, \u0001four-square\u0002 is translated also, \"a fourth part.\" But it does not appear to what it refers. \u0001Rebihith\u0002 sometimes means four-square; and why may not \u0001chamishith\u0002 here signify pentagonal? (Calmet) --- Many suppose that the gate of the sanctuary was of this form, (Haydock) ending in a point at the top; unless the posts were carved so as to have five angles, like a pillar. (Ribera, Templ. ii. 8.) (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001And carvings,\u0002 &c. Hebrew, \"and flowers full-blown.\" The term \u0001anaglypha,\u0002 denotes a sculpture in relievo, (Calmet) or projecting. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Fir-tree,\u0002 or some species of cedar, ver. 15. --- \u0001Double.\u0002 In the large doors, other smaller were made, that the priests might pass more easily. (Menochius) --- \u0001And so,\u0002 &c. Literally, \"and holding each other, was opened.\" Both the great and the small doors might open at the same time; (Sanchez) or rather the latter would afford a passage, while the great folding doors were shut. (Menochius) --- Perhaps both the doors of the holy place and of the sanctuary were so connected, that both opened together. (Tract. Middot. iv. 1.) (Calmet) --- But the sanctuary would never be thus exposed to public view. Protestants, \"two leaves of one door w\u0001ere\u0002 folding,\" &c. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And carved,\u0002 &c. Hebrew, \"and open flowers, (as ver. 32) and overlaid them with gold, fitted upon the sculpture;\" (Haydock) so that the shape of every thing appeared." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Court\u0002 of the priests. --- \u0001Cedar.\u0002 Some think that the court was surrounded with galleries, supported on three rows of pillars; or one gallery was above another, on pillars of stone, with a third supported by cedar pillars. (Menochius) --- But Josephus takes no notice of these galleries. Others think that the wall of separation consisted only of two rows of stone, with a third of wood, in all three cubits high. (Josephus, [Antiquities?] viii. 2.) (Villalpand) --- But the sacred writers seem rather to indicate, that beams of cedar were fixed in the walls, at the distance of three courses of stone, even to the top. This mode of architecture is clearly mentioned, chap. vii. 12., 1 Esdras vi. 3, 4., and v. 8., and Habacuc ii. 11. The ancients admired such a variety, and deemed the building more solid. (Vit. i. 5.) Eupolemus (ap. Eusebius, præp. ix. 34.) takes notice, that these beams were fastened together, in the temple, by hooks of copper, weighing each a talent. (Haydock) --- Such was the structure of the inner court. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Bul,\u0002 afterwards styled Marchesvan. Pagnin thinks that the former name alludes to \"the inundation\" of rain, at that season, corresponding with our October and November. Chaldean, \"the month of collected fruits.\" (Menochius) --- \u0001Years.\u0002 Six months are neglected, (see chap. ii. 11.) and as many are redundant, chap. vii. 1. Odd numbers are often treated in this manner. (Calmet) --- It is wonderful that Solomon could complete this most stupendous structure (Haydock) in so short a time. All Asia was 200 years in building the temple of Diana, at Ephesus, and 400 more in embellishing it. (Pliny, [Natural History?] xxxvi. 12.) --- It is reported that 360,000 men were employed for twenty years, to build a pyramid of Egypt; (Calmet) which was designed, perhaps for no other purpose but to shew the pride and magnificence of the king while living, and to contain his ashes after death. Many of the materials for the temple had indeed been collected by David, (1 Paralipomenon xxii.) so that Solomon was enabled to finish it in a much shorter time than his own palace, which took him almost \u0001thirteen years\u0002 to bring \u0001to perfection.\u0002 They were almost contiguous to each other, though built on separate hills. The temple occupied the whole of Moria, which was levelled a great deal, to allow space sufficient for such an amazing structure. It was thus founded upon a rock, as an emblem of the perpetuity of the true religion, which has subsisted from the beginning of the world: as may be seen at large in Dr. Worthington; who, on this occasion, gives a retrospective view of what had taken place in the Jewish state, with respect to this most important subject, during the fourth age, or for the space of the last 480 years. See Douay Bible, p. 701, &c. We may be dispensed from repeating these things after him, as they are already, for the most part, observed in the notes; where the attentive reader cannot fail to remark, that the law of the Old Testament was only a figure of that which all must now embrace. \u0001I am not come to destroy,\u0002 (the law or the prophets) says our Saviour, (Matthew v. 17.) \u0001but to fulfil,\u0002 by accomplishing all the figures and predictions, and by perfecting all that was imperfect, though suitable for the state of mortals in former ages. Children cannot rationally be required to attain, at once, the perfection of manhood. The painter first marks the outlines, which the colouring is calculated to efface, yet so as to render the picture more beautiful. \"The cunning Jew\" would therefore, in vain, allege the greater antiquity of his religion, as it prefigured and foretold the \u0001author and finisher of our faith.\u0002 And Protestants will act very childishly if they suppose, with Mr. Slack, a Methodist preacher, at Whitby, that this can in any degree enervate the argument of Catholics, who always arraign them before the tribunal of the apostolic ages, in which they confess our bishops, \u0001Linus,\u0002 &c., existed, and were ordained by the apostles themselves. \"Setting aside the apostles, Linus, agreeably to the common opinion, was the first bishop of the Roman see, who was ordained before the martyrdom both of Peter and Paul.\" Campbell, 12 lect., quoted by Mr. Slack; (p. 63) who says that he was the first pope, and of course, that our religion mounts up to the age of the apostles; and, if he thinks to evade this difficulty, by saying, that the Jewish religion was more ancient still, and yet rejected, we may desire him to point out where the Scripture mentions that the religion of Christ was to be rendered more perfect than he left it; as we know from that source, that he was to establish a new law, founded on \u0001better promises\u0002 than those which had been made to the Jew? How will this state of fluctuation, and this relapsing into abominable errors and idolatry, for many hundred years, accord with the promises of Christ? (Matthew xxviii., &c.) (Haydock) --- \u0001Building it.\u0002 The dedication was deferred till the following year, probably on account of the jubilee recurring at that time. (Usher, the year of the world 3000.) (Calmet) --- But this is very uncertain. Salien fixes upon the year 3030, which was not a year of jubilee; and he rather thinks that the delay was occasioned by the vessels, the brazen sea, &c., which had to be brought from the other side of the Jordan. We may also recollect, that the rainy season was set in before the temple was quite finished; so that it would have been very inconvenient for all Israel to assemble at that time. After the dedication, the temple continued to be adorned, till it was destroyed by Nebuchadonoser, (Haydock) in the year 3416, and lay in ruins fifty-two years, when the Jews were authorized by Cyrus to rebuild it. They could not however finish the work, so as to proceed to a fresh dedication, till the reign of Darius Hystaspes, in the year 3489. Herod undertook to rebuild (Button) the greatest part of this second temple, and to adorn it, in the most magnificent manner, in the year 3986. This place was honoured by the presence of the Son of God, who foretold the destruction, which took place within that \u0001generation,\u0002 [in] A.D. 70. (Haydock)" } ] }, { "chapter": 7, "slug": "id883.html", "header": "3 Kings vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thirteen.\u0002 He was only twelve years and a half; since he finished both the temple and the palace in 20 years, chap. ix. 10. Salien observes that Solomon's house was connected with the queen's, as well as with that part which was styled \u0001of the forest of Libanus,\u0002 for their mutual recreation, the year before Christ 1023. The Roman Septuagint places the 13 first verses at the end, ver. 51. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Libanus.\u0002 So it was called, on account of the many cedar pillars brought from that mountain; or because many trees and shrubs were planted in the vicinity. (Calmet) --- Libanus might also be seen from it, and refreshing breezes be felt. (Ar.[Arbuthnot?] Mont.[Montanus?]) --- The palace stood on the eastern part of Sion, and to the west of the temple. (Menochius) --- The vale between them had been filled up, at a vast expense, and a sort of bridge erected, which was called Mello. Thus the palace of David, on the west of Sion, and this of Solomon, served to protect the temple, and to keep the citizens in awe. (Salien) --- Sanchez declines giving the dimensions of this palace, as they are not satisfactory. (Menochius) --- Here Solomon resided, and was served in gold, (Calmet) adorning his palace with shields and targets of the same precious metal, chap. x. 16, 21. --- \u0001Cubits.\u0002 The more sacred part of the temple was only 60, 20, and 30 cubits, chap. vi. 2. But there were various other appendages and towers. This palace must have been very extensive. --- \u0001And four.\u0002 Hebrew, \"upon four rows of cedar pillars, with cedar beams upon the pillars.\" (Haydock) -- One row of these might be rather pilasters, against the wall; (ver. 3,) so that there would be three covered galleries, before the apartments, each supported on 15 pillars. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Set,\u0002 &c. Hebrew, \"and windows in three rows, over-against one another; (5) and all the doors and posts square with the windows: and light was against light, in three rows.\" (Haydock) --- The palace had three stories; but the galleries before it were of equal height with it." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Porch.\u0002 Septuagint seem to retain the original word \u0001ulam,\u0002 as they read \u0001ailam;\u0002 whence our \u0001hall,\u0002 and the Latin \u0001aula,\u0002 may be derived. (Haydock) --- It was a court surrounded by pillars and galleries, in front of the palace. (Calmet) --- \u0001Another.\u0002 Hebrew, \"the porch before them, (pillars) and the pillars, and the thick beam before them.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tob.\u0002 Hebrew, \"the other side.\" (Haydock) --- The eastern princes generally sit before their palace to give judgment; and hence that of the Ottoman emperors is styled \u0001the Porte,\u0002 (Calmet) or \"gate.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001House.\u0002 In the form of a recess or alcove, at the end of one of the aforesaid porches, and probably in that which was nearer the palace. Guards would be stationed in the other. (Haydock) --- This is the idea which travellers have given us of the palaces in the East. They consist of various apartments, galleries, and courts. Under the outward porch there are guards standing, in a double row; and hence there is a communication with other parts of the house, and with the apartments of the women, which are far removed, and inaccessible to strangers. The women still continue to have separate tents, or apartments; as they had in the days of Sara, Esther, Herodias, &c., Genesis xxiv., Esther i. 11., and Matthew xiv. 8. (Calmet) --- \u0001Pharao.\u0002 Till it was finished, this lady had lodged in David's palace; though as it was deemed in a manner sacred, on account of the presence of the \u0001ark,\u0002 it was judged expedient to remove her, 2 Paralipomenon viii. 11. (Haydock) --- Perhaps she had begun to manifest some signs of a relapse towards idolatry, into which she is supposed chiefly to have induced her husband, chap. xi. 4. (Salien)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cedar,\u0002 in regular courses with the stones, chap. vi. 36. Public places were often made in a circular form, and were thus rendered more beautiful. The palace of Solomon might have enclosed the court in this manner, or there were buildings on all the four sides, made of three courses of fine large stones, with the fourth of cedar beams, till the whole was completed. The ancients built for posterity, as we may perceive from the huge stones, well connected, which still reman in the ruins of Egyptian, Greek, and Roman architecture." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Nephthali:\u0002 2 Paralipomenon (ii. 14,) we read \u0001of Dan.\u0002 But the king of Tyre might be under a mistake, (Sanctius) or he may only insinuate that she lived at the city of that name, in the tribe of Nephthali. (Menochius) --- One of her husbands might be a Danite, (Grotius) though resident at Tyre. --- \u0001Father,\u0002 may also denote a master or officer; in which sense we read in Paralipomenon, \u0001My father, Hiram.\u0002 (Haydock) (St. Jerome, Trad.) (Menochius) --- If the woman married an idolater, it was contrary to the law: (Calmet) though Grotius maintains the contrary, when the free exercise of religion was granted." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Eighteen.\u0002 Both together are said in Paralipomenon to be 35, as if half a cubit too much had been here assigned, which is not unusual with regard to imperfect numbers, ver. 1. But Jeremias (lii. 21,) agrees with this passage; and the book of Paralipomenon may not have included a cubit of \u0001solid\u0002 metal at the base or plinth. (Cornelius a Lapide) --- The rest was hollow. The chapiters of five cubits, and the bases, which were perhaps as large, are not contained in the 18 cubits, which might otherwise appear to be disproportionate with the circumference of 12 cubits. The Egyptian pillars are sometimes very thick and low; and their temples bear a great resemblance with that of Solomon, than with those of the Greeks and Romans. (Calmet) --- \u0001Both.\u0002 Hebrew, \"the second,\" as if something similar had been observed of the first. (Calmet) --- But \u0001Sheni,\u0002 signifies also \"both, either,\" &c. (Menochius) --- Protestants, \"did compass either of them about.\" (Haydock) --- Circles, at equal distances, adorned these pillars, Exodus xxvi. 32. (Atheneus v. 9.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Five.\u0002 Comprising all the ornaments. The body was only three cubits, 4 Kings xxv. 17. If we include the circles, which join it to the pillar, it would be four; ver. 19, and with the rose, and ornaments at the top, five cubits high. Atheneus distinguishes three parts in the Egyptian chapiters; (1) next to the pillar, was seen a circle or wreath of flowers; (2) the stalk, out of which proceeded (3) a rose beginning to open. (Calmet) --- In the passages, which seem to contradict this text, the omission of the cornice or architrave, may cause the difference. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The pillars.\u0002 This word may have changed places with \u0001pomegranates.\u0002" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Of lily-work,\u0002 seems also transposed. Calmet would translate, Hebrew, \"and he made pomegranates, two rows round each net, to cover the chapiter, which was at the top of the pillar, and in, &c., (19) and the chapiter, which was above the pillars of the court, (or porch) four cubits high. And he made rows of 200 pomegranates, all round, to cover \u0001one of the crowns of the pillars, and he did the like for \u0002the other crown; (20) and he also made a chapiter, like a rose, (or \u0001lily\u0002) at the top of the pillars, above, and over-against the body, which was beyond the nets.\" The rose seemed to grow out of the pillar. The chapiters were not square, but of a circular form. Pelletier supposes that these pillars were of the ancient Doric order. It is certain that all the chapiter was not in the form of a lily, as the Hebrew would now insinuate, but only the top part of it, chap. v. 22. The long addition of \u0001one of the crowns,\u0002 &c., may be unnecessary, if the original signify \u0001either;\u0002 (as [in] ver. 15) \"to cover either crown.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Chapiter,\u0002 (\u0001capitelli secundi.\u0002) (Haydock) --- Villalpand thinks this \"second chapiter,\" is rather the cornice, round which the pomegranates hung. (Menochius) --- Septuagint, \"and of roses, five rows, all round, upon the second circle.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Temple.\u0002 Against the wall, (Jeremias lii. 23,) on each side of the door which leads to the holy place. The pillars might be 28 cubits high, ver. 15. --- \u0001Jachin\u0002 intimated that God \"will establish.\" --- \u0001Booz\u0002 means, \"strength is in him.\" (Calmet) --- Both together might foretel the stability of the temple. \"He shall establish in strength.\" We have already mentioned the conjecture of Houbigant, that these two pillars were erected in honour of some of Solomon's progenitors, though the former be lost in his genealogy, Ruth iv. 22. (Haydock) --- \u0001Jachin.\u0002 That is, \u0001firmly established.\u0002 --- \u0001Booz.\u0002 That is, \u0001in its strength.\u0002 By recording these names in holy writ, the Spirit of God would have us understand the invincible firmness and strength of the pillars on which the true temple of God, which is the Church, is established. (Challoner)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lily,\u0002 or rose, as \u0001Susan\u0002 means both. This ornament seems to have been detached from the rest of the chapiter, and one cubit high, ver. 16. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Brim,\u0002 in diameter. The circumference was \u0001about\u0002 30 cubits; for it is not exactly three [but \u0001pi\u0002 (3.14159...)] times as much as the diameter. (Calmet) --- The latter is [approximately] as 7 to 22, with respect to the circumference. But the Scripture takes no notice of trifles. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ten cubits.\u0002 All was not therefore ornamented. Protestants, \"\u0001there were\u0002 knops compassing it, ten in a cubit....the knops \u0001were\u0002 cast in two rows, when it was cast.\" (Haydock) --- The signification of \u0001Pekahim\u0002 is not ascertained, whether it be \"apples, balls,\" &c., or perhaps a corrupt word for \u0001Bokrim,\u0002 \"oxen,\" or \"ox heads;\" as 2 Paralipomenon (iv. 3,) clearly explains it. (Calmet) --- There also it is insinuated, that the carvings commenced only towards the bottom, where the circumference was reduced to 10 cubits. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Oxen.\u0002 Josephus and the Jews would condemn Solomon for making these figures; but it is clear that his present was acceptable to God, as well as his person. (Calmet) --- \u0001Within.\u0002 The oxen were of solid brass, to support such a weight. (Menochius) --- Some think that the water was discharged through their mouths. But Pelletier believes that there were cocks placed between each of the four divisions of oxen, which let water into a basin below, in which the priests might purify themselves. He supposes also that the vessel was double; the cup would contain 2000 baths, and the foot or basin another 1000, by which means he would reconcile this book with that of Chronicles. (Melanges, T. i. p. 115.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Two thousand bates.\u0002 That is, about ten thousand gallons. This was the quantity of water which was usually put into it: but it was capable, if brim-full, of holding three thousand. See 2 Paralipomenon iv. 5, 7. (Challoner) --- The batus contained about five gallons. (Worthington) --- Some imagine, without grounds, (Calmet) that the measure in Paralipomenon was of a less capacity. (Vallalpand) (Cornelius a Lapide) --- The smaller is called \u0001metreta,\u0002 \"measure,\" after the Greek, as it had no proper name. (Salien) --- Instead of \u0001a hand's breadth,\u0002 it is literally, \"three ounces,\" or the fourth part of a Roman foot; which is equivalent to four fingers' (Haydock) breadth, or a \"hand's breadth,\" as the Hebrew \u0001tophach\u0002 implies, or a little above three inches. --- \u0001Crisped,\u0002 or \"full-blown lily.\" The Chaldean supposes it was thus ornamented. Hebrew, \"with flowers of lilies,\" (Calmet) or \"roses,\" \u0001Shoshan.\u0002 (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Bases.\u0002 These were designed to wash the victims. (Pelletier)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001And.\u0002 Hebrew is very obscure in this and the following verse. Indeed interpreters are so little agreed about the precise signification of some of the terms, that it is not necessary to repeat their sentiments." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Joined.\u0002 Yet not so as to be immovable. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Palm-trees\u0002 were not expressed, ver. 29. All was in relievo, and represented in its natural posture. (Calmet) --- \u0001About.\u0002 One would have taken them to be alive, they were so well executed. Hebrew, \"according to the proportion of every one, and added round about,\" (Haydock) projecting. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Right side,\u0002 to the south, between the temple and the altar of holocausts. --- \u0001Sea.\u0002 It was the most towards the east, of the five basins, (Calmet) or near the eastern gate of the priests' court, standing to the south of the entrance, that they might purify themselves. (Menochius) --- St. Justin Martyr (apology ii.) observes that the pagans imitated this custom. But this ought not to hinder Christians from employing a thing which is innocent in itself, and calculated to make them aspire to the greatest purity, when they approach to God. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Shovels. Scutras\u0002 may also signify \"cauldrons,\" from their resemblance with a shield. These terms occur [in] Exodus xxvii. 3., (Calmet) and are there properly translated, \u0001shovels,\u0002 &c. (Haydock) --- The Jews say there were always, at least, three things of the same species, that one might be ready in case another was defiled." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Cords:\u0002 no mention of these had been made before. The same terms are frequently expressed in a different manner, ver. 15, to 20. Hebrew, \"the two pillars and the chapiters round, (Calmet) which \u0001were\u0002 on the top of the pillars and the two nets to cover the two bowls of (or the two circular) chapiters,\" &c. (Haydock)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Fine brass\u0002 (\u0001aurichalco.\u0002) Some pretended that gold was mixed with this sort of brass. But Pliny ([Natural History?] xxxiv. 2.) informs us that it came out of the mines, without dross. --- Hebrew, \"polished (or refined) brass.\" (Calmet) --- It might resemble the Corinthian brass. (Menochius)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Sarthan.\u0002 This place was on the west, and Socoth on the east of the Jordan, near Bethsan, chap. iv. 12. (Calmet) --- Josue iii. 16. (Haydock) --- Adrichomius places both on the east, in the tribe of Gad. (Menochius)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Weighed.\u0002 It was deemed unnecessary, and too troublesome. (Haydock) --- Hebrew, \"And Solomon would not have all the vessels \u0001weighed,\u0002\" on account of the too great number: \"the weight of the brass was not discovered.\" (Vatable)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Altar,\u0002 not that on which the ark was placed, (chap. vi. 20.; Calmet) though some are of that opinion; (Menochius, &c.) but perhaps the altar of incense. The one which Moses had made was probably too small, (Calmet) and reposited in the treasury. (Rabbins) --- \u0001Table.\u0002 In 1 Paralipomenon iv. 8., we find \u0001ten\u0002 specified, one between each candlestick, in the holy place. Josephus ([Antiquities?] viii. 2.) mentions an incredible number of gold and silver utensils, which are not found in Scripture; and the Rabbins are not sparing in miracles, to promote a respect for the temple. No venomous creature, they say, was ever seen in Jerusalem; nor did man seek for lodgings in vain, &c. The priests were so numerous, that the same person had never to offer the perpetual sacrifice or incense twice in his life. No one durst spit in the temple, nor turn his back on the altar, &c. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Dedicated.\u0002 Literally, \"sanctified,\" (Haydock) or set apart. (Worthington) --- \u0001Gold,\u0002 unwrought. (Menochius)" } ] }, { "chapter": 8, "slug": "id884.html", "header": "3 Kings viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ethanim\u0002 was afterwards called Tisri. (Haydock) --- Usher places the dedication on Friday, 30th October, the 8th of the seventh month. The people continued at Jerusalem till the 23rd. The feast of expiation fell on the 10th, (Haydock) during the octave of the dedication. After this, the feast of tabernacles commenced on the 15th, for other seven days. This was the year of jubilee; and Solomon had waited on purpose, that the people might have more leisure to attend on such a solemn occasion. (Calmet) --- But on this we cannot rely. There might be other reasons for the delay; (See chap. vi. 38.) and one of the chief might be, a desire to perform this ceremony in the seventh or sabbatical month, which was honoured with more festivals than any other. It had just elapsed, before the temple was finished, in the preceding year. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Priests,\u0002 who were also Levites, as it is expressed in 2 Paralipomenon v. 4. Perhaps the ark was uncovered, (Calmet) as the Caathites carried it when folded up. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ark,\u0002 from the city of David, along with the tabernacle, (Salien) which had been made for it in the palace, ver. 1. They also (Haydock) brought the Mosaic tabernacle from Gaboan, (Calmet; Josephus, &c.) and reposited both (Haydock) in the treasury of the temple, as they were now of no other service. Jeremias was authorized to take the ark, the tabernacle, and the altar of incense, in order to prevent their falling into the hands of the Chaldeans. He placed them in a cave, where they have never, perhaps, been discovered, 2 Machabees ii. 4." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sacrificed,\u0002 by the hands of the priests, (Menochius) or at least (Haydock) gave them the blood to offer upon the altars, which were placed at six paces from one another, in imitation of David, 2 Kings vi. 13. (Calmet) --- \u0001Could not.\u0002 See chap. vii. 47." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wings.\u0002 These covered the smaller cherubim, upon the ark. (Haydock) (Chap. vi. 23, 27.) --- They formed a sort of throne, with their wings extended, from one side of the building to the other, (Calmet) twenty cubits long. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Out.\u0002 In the days of Moses, these staves had touched the veil of the tabernacle: but now, as the place for the ark was twice as large, they were no longer perceived; though they remained in the holes prepared for them by Moses, till the author wrote; which must have been before the captivity. Unless we thus distinguish the times, the Hebrew contains a palpable contradiction. (Calmet) --- \"They drew out (or lengthened) the staves, and the heads....were seen out in the holy place....and they were not seen out.\" (Haydock) --- To a person standing at a small distance, they were not visible, though they rather touched the veil, 2 Paralipomenon v. 9. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Nothing else,\u0002 &c. There was nothing else but the tables of the law \u0001within\u0002 the ark. But on the outside of the ark, or near the ark, were also the rod of Aaron, and a golden urn with manna, Hebrews ix. 4. (Challoner) (Worthington) --- These might have been in the ark while it was not fixed: but after the temple was built, all but the tables were placed in the treasury; where, we find, the book of the law was discovered, under Joas, Deuteronomy xxxi. 26., and 2 Paralipomenon xxxiv. 14. Others think that, in the days of St. Paul, the rod, &c., might have been reposited in the ark, though they had not been admitted at the time when this book was written. (Bellarmine, &c.) --- But we have no assurance that the ark was ever placed in the second temple; and Josephus informs us, that when the Romans destroyed the temple, \"there was nothing at all\" in the sanctuary. (Calmet) --- \u0001In area\u0002 might easily signify \u0001ad,\u0002 or \u0001juxta arcam,\u0002 \"near the ark.\" (Salien)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cloud.\u0002 He alludes to Leviticus xvi. 2. (Menochius) --- God had so frequently appeared in this manner, that Solomon was authorized to consider it as the symbol of his presence, Exodus xiv. 19., xxiv. 16., and xl. 32., and Psalm xvii. 12. This luminous cloud filled the whole temple, to convince all that the Lord was pleased with the devotion of the king, and of his people. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ever.\u0002 He seems to contrast this solid and glittering fabric with the cloud, (Menochius) as, in some sort, more worthy of God's presence. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Stood.\u0002 It is pretended that the king alone was allowed to sit. (Calmet) --- But here Solomon stood, upon an eminence made of brass, 2 Paralipomenon vi. 13. (Haydock) --- He pronounced the blessing, (part of which is given, ver. 15-22) with his face turned towards the people, as he was also in the court of Israel. Then turning himself to the altar (Calmet) of holocausts, (Menochius) with his hands uplifted, he began to pray, ver. 23, to 54. See Exodus xxxix. 43., and 2 Kings vi. 18., where Moses and David blessed the people, on similar occasions. (Calmet) --- Thus the priests of the Catholic Church turn to the people, when they bless or speak to them; and look towards the altar, when they pour forth their supplications for them to God. Sectaries would always behold the face of the preacher. (Haydock) --- \u0001Blessed.\u0002 Princes bless their subjects, as parents do their children. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Own hands,\u0002 or almighty power, (Menochius) hath fulfilled his promise. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Heaven,\u0002 falling on his knees, ver. 54., and 2 Paralipomenon vi. 13. This is the first instance we find of people praying on their knees, which was common afterwards, 1 Esdras ix. 5., Isaias xlv. 24., Daniel vi. 10., and Acts ix. 40., and xx. 36. The Christian church generally adopts this custom. So did the pagans, (\u0001Et genibus pronus, supplex, similisque roganti.;\u0002 Metam. iii.) as they also stretched for their hands. \u0001Sustulit exutas vinclis ad sidera palmas,\u0002 says Virgil. (Æneid ii. 153.) This practice was very general, Psalm xxvii. 2., and 1 Timothy ii. 8." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sight.\u0002 Solomon was aware of the conditions on which he held his crown and the divine favour, so that his fall is the more inexcusable. (Haydock) --- His posterity lost a great part of the kingdom, though they had the right to rule over Juda, till the coming of Christ. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Earth.\u0002 Full of admiration, he breaks out into this pathetic exclamation, wondering that God should deign to accept of what he had done; and that, by the symbol of his presence, he should engage to honour this temple in a more particular manner, and to shower down his graces with a more liberal hand on those who should there present themselves before him.. This wise prince was not ignorant that God's immensity fills all places. --- \u0001Heavens.\u0002 We know not how many haveans the Jews admitted. We find, 1. the air, 2. the region of the stars, 3. the residence of God, thus specified; and this last is here denoted as the most excellent of all. St. Paul styles it the third heaven, 2 Corinthians xii. 2. The Basilidians counted as many heavens as there are days in the year. (St. Irenæus i. 23.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001My name.\u0002 It shall be called the house of God. (Haydock) --- There people shall come to do homage to the Lord. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Oath.\u0002 In certain cases, an oath would clear a person, Exodus xxii. 11. Solomon prays that perjury may be disclosed. --- \u0001Altar.\u0002 It was customary to touch the altar, when a person took an oath, as Hannibal did. K. Latinus says;" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Justice.\u0002 A reward is clearly promised to good works. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Fathers.\u0002 In the place of their captivity they might turn, like Daniel, towards the temple. (Calmet) --- God had threatened that he would punish his people by the hand of their enemies, &c., if they transgressed, Leviticus xxvi. 17. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Mildew.\u0002 Hebrew also, \"a bruchus,\" or a young locust. Protestants, \"caterpillar.\"" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Heart:\u0002 his offence. Septuagint \u0001aphen,\u0002 \"touching, or compunction.\" (Haydock) --- Let a man go to the source of the evil, and be sorry for his sins. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Men.\u0002 God cannot be imposed upon. If our heart be not moved with sorrow for our offences, including a degree of love, in vain shall we stretch forth our hands in prayer. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Stranger.\u0002 God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the \u0001Gentiles\u0002 was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. \u0001To thee, kings shall offer presents,\u0002 Psalm lxxi. 10. (Calmet) --- Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Name.\u0002 It was the practice of the religious Jews, to pray with their eyes turned towards the holy place, ver. 48. The primitive Christians looked towards the east, in prayer, to remind them of the ascension of our Saviour, (Calmet) from Mount Olivet, in that quarter. (Haydock) (Psalm lxvii. 34.) (St. Just.[Justin Martyr?] q. 118.; Tertullian, apol. xvi.; St. Epiphanius, hær. xix.) (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Heart.\u0002 Without \u0001this,\u0002 external repentance will not suffice. (Worthington)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Iron.\u0002 This expression is often used to denote the rigour of the Egyptian bondage, Deuteronomy iv. 20. Thus Homer says, that Mars was shut up for thirteen months in a barrel (or prison) of brass. (Iliad E.)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Judgment,\u0002 granting his just request, and defending him against all his enemies. (Calmet)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Sheep,\u0002 and other small beasts, during the seven days, without counting the oblations of individuals. The law had not prescribed any particular rites for the dedication of places. But common sense dictated that sacred things should be distinguished from such as were common. Moses and David had set a pattern, which was followed by the Jews after the captivity, and by the Machabees, Exodus xl. 9., 1 Kings vi. 17., 1 Esdras iii. 10., and 1 Machabees iv. 56. (Calmet) --- The festival of the dedication was observed by our Saviour, John x. 22. (Haydock) --- Even private houses received a sort of dedication, Deuteronomy xx. 5. The pagans observed the like practice, with regard to statues and temples, lands and public places, Daniel iii. 1. Among the Romans, such ceremonies were performed by a general or consul, with his head covered, reciting some ancient prayers, at the suggestion of the pontiff, before a fire and an assembly of the people, called on purpose, while some person played upon the flute. (Cicero, pro Domo. Alex. Genial. vi. 14.)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Court\u0002 of the priests. An altar was there erected, in haste. Fire from heaven came to consume the victims, 2 Paralipomenon vii. 1. (Calmet)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Egypt.\u0002 Rhinocolura, (Menochius) or rather the branch of the Nile nearest to Arabia, Josue xiii. 3., and Numbers xiii. 22. (Calmet) --- \u0001Seven,\u0002 for each festival, ver. 1." }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Eighth day,\u0002 at the conclusion of the second octave. (Haydock) --- \u0001Blessed the king,\u0002 as he had done them before. The most honourable performs this office, Hebrew vii. 7. (Calmet) --- The king and people wished all sorts of happiness to each other. --- \u0001David.\u0002 The glory of his son reflected honour on him. (Haydock)" } ] }, { "chapter": 9, "slug": "id885.html", "header": "3 Kings ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Do,\u0002 regarding those buildings, Paralipomenon. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gabaon;\u0002 that is, \"during the night,\" 2 Paralipomenon vii. 12. God had spoken to Solomon, by a prophet, while he was building the temple; (chap. vi. 11.; Haydock) unless that passage relate to the same time as that which is here recorded more in detail, and took place in the night, after Solomon had poured forth his most solemn prayer. (Calmet) --- Others think that God deferred answering his petition for thirteen years, till Solomon was on the point of falling off from the observance of piety, that so he might be restrained more effectually. (Salien, the year before Christ 1011.) --- Fire from heaven had sufficiently signified that his former request had been granted. (Menochius) --- The context shews that the admonition was not sent till the palace was finished, (ver. 1, and 10.) in the 23rd year of Solomon. (Salien)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Simplicity of heart.\u0002 That is, in the sincerity and integrity of a single heart, as opposite to all double-dealing and deceit. (Challoner) --- External worship alone will not be acceptable. (Worthington) --- \"God is worshipped by faith, hope, and charity.\" (St. Augustine, Ench. iii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But if.\u0002 This threat had been denounced by Moses, (Deuteronomy xxix. 24.) and was repeated by Jeremias, (xxii. 8.) when it was on the point of being put in execution. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Take away,\u0002 by death or exile. (Haydock) --- \u0001Sight.\u0002 God is disposed to grant favours to those who approach his temples with piety. If they indulge their passions, he will suffer these holy places to be profaned, as a dreadful warning of his displeasure. The Jews enjoyed prosperity while they continued faithful. On their revolt, the ark was taken, the temple pillaged by Sesac, burnt by Nabuchodonosor, profaned by Antiochus, and destroyed by the Romans. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Example.\u0002 Hebrew, \"at this house, on high,\" (or dedicated \"to the most high;\" Paralipomenon) \"every,\" &c. (Haydock) --- It shall be treated with no more regard than the high places of idols. (Calmet) --- Though at present so much exalted, it shall be reduced to a heap of ruins, (Vatable) and destroyed. (Challoner)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Galilee,\u0002 the higher, which was nearer to the sea and the confines of Tyre; (Menochius) or rather the lower Galilee lay in this direction. (Calmet) --- This was not a part of the country allotted to Israel, (Josue xix. 27.) but had been conquered: as Hiram gave the cities back, 2 Paralipomenon viii. 2. Solomon caused them to be rebuilt, and peopled by the Israelites. (Grotius) --- If they had formed a part of his dominions before, he would not have had to send a colony thither. (Calmet) --- Others think that he only ceded that country for a time to Hiram, till he should be indemnified. (Abulensis) (Tostat) (Menochius) (Tirinus) (Worthington) --- The country belonged to the Lord, (Leviticus xxv. 13.) and could not be given away by the prince. In case it had been occupied by strangers, Solomon would have taken care that the Israelites should have the free exercise of their religion. But as Hiram rejected his offer, he would make him recompense by some other means; (Calmet) in ready money, ver. 14. (Josephus) (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Brother.\u0002 By this title the eastern kings addressed each other, chap. xx. 32., and 1 Machabees x. 18., and xi. 30. Solomon and Hiram always lived on good terms. (Calmet) --- \u0001Chabul:\u0002 that is, dirty or displeasing. (Challoner) --- The latter signification is given by Josephus, from the Phœnician language. (Haydock) --- The real meaning is uncertain. Some with the last mentioned author, place these cities in the vicinity of Tyre, south of Ptolemais, which is most probable; though St. Jerome says they were in the land of Basan, beyond the Jordan. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Offered,\u0002 or paid back to Hiram, for what he had lent. (Tirinus) --- Hebrew, \"And this is the reason of the levy (or tribute) which king Solomon imposed, in order to build,\" &c. (Haydock) --- We have seen that Adoniram was at the head of this department, chap. v. 14. The people bore these burdens with patience, till the works of \u0001Mello\u0002 gave Jeroboam an occasion of stirring them up to rebellion, chap. xi. 27. Mello was a palace, fortification, (Calmet) or bridge, erected in the vale, (Salien) from the palace to the temple, (Menochius) lying between Sion and the old Jerusalem. David had begun to build here, and Solomon perfected the works. Ezechias repaired the wall, 2 Paralipomenon xxxii. 5. In this palace Joas was slain, 4 Kings xii. 20. (Calmet) --- \u0001Heser,\u0002 or Asor, Josue xv. 23., and xix. 36. (Haydock) --- There was a town of this name in the tribe of Juda, and another in that of Nephthali. --- \u0001Gazer\u0002 had been taken by Josue, but the Chanaanites had again made themselves masters of it." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wife.\u0002 This custom distinguished princes from common people, who paid a dowry to their intended bride, 2 Machabees i. 14. Philadelphus gave his daughter Bernice to Antiochus, of Syria, with an immense dowry, which caused her to be styled \u0001Phernophorus.\u0002 The influence of these royal wives was more extensive than that of others of meaner birth, as we find in the daughter of Pharao, Jezabel, Athalia, &c. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Nether,\u0002 in the tribe of Benjamin. 2 Paralipomenon (viii. 5.) adds, \u0001the upper,\u0002 which was a town of Ephraim. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Baalath.\u0002 There were several towns of this name, Josue xix. 44. (Calmet) --- \u0001Palmira.\u0002 Hebrew \u0001Tamor,\u0002 \"a palm-tree.\" (Calmet) --- But the \u0001d\u0002 is preserved in the margin, as well as in some manuscripts, and in the ancient versions; and is read, \u0001Tadmor,\u0002 in Chronicles. (Kennicott) --- Protestants have also, \"Tadmor, in the wilderness, in the land.\" (Haydock) --- Le Clerc adds, \"of Aram,\" or Syria of Soba, 2 Paralipomenon viii. 3, 4. Palmira, famous for its water and fertile soil, was the boundary of the Roman and Parthian empires, (Pliny, [Natural History?] v. 25.) surrounded on all sides by vast deserts, and built by Solomon for the advantage of travellers, a day's journey from the Euphrates. (Josephus, [Antiquities?] viii. 6.) --- Superb ruins are still to be seen, and various pagan inscriptions, in Greek. There are others in an unknown language, which might relate to the Jewish or Christian affairs. See Phil. Transac. Oct. 1695. (Brun) --- The city was destroyed by the emperor Aurelian. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That....himself.\u0002 Hebrew, \"of store;\" or to keep his treasures. (Haydock) --- Literally, \"of indigence,\" designed to counteract the effects of famine. Pharao obliged the Israelites to build such cities for him, (Exodus i. 11.) which are called \u0001cities of tabernacles.\u0002 The word \u0001miscenoth\u0002 is here rendered, \u0001were not walled.\u0002 --- \u0001Chariots.\u0002 See chap. iv. 26. (Calmet) --- \u0001Libanus,\u0002 the temple, (St. Jerome, Trad.) or the palace. (Sa) --- But these were both in Jerusalem. (Haydock) --- Solomon built a great deal at the foot of Libanus, (Salien) as the defile was of great importance. We read of the \u0001tower of Libanus,\u0002 Canticle of Canticles vii. 4. Travellers mention its ruins. (Gabriel. Sionita. p. 6.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Day.\u0002 After the captivity, some were found who had perhaps come from Phœnicia, 1 Esdras ix. 1. Solomon reduced the natives of the country to the most abject condition, forcing them to work like slaves. (Josephus, [Antiquities?] viii. 6.) --- Hebrew, \"upon those, Solomon imposed a tribute of bond-service, until this day.\" (Haydock) --- Esdras (1 Esdras ii. 58.) calls them who returned from captivity, \u0001the children of the servants of Solomon,\u0002 392. Their fathers were probably styled \u0001proselytes;\u0002 and were in number, 153,600. See 1 Paralipomenon xxii. 2., and 2 Paralipomenon ii. 17. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Bondmen.\u0002 Paralipomenon, \u0001To serve in the king's works; for they were warriors,\u0002 &c. The natural subjects performed the more honourable offices. (Haydock) --- \u0001Strangers\u0002 pay tribute, Matthew xvii. 24. Sesostris, king of Egypt, caused many temples to be erected after his expeditions, with this inscription: \"No native laboured at them.\" (Diodorus i.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Officers\u0002 of the crown. There were 250 over the army, (Paralipomenon) or 3,300, (3,600, Paralipomenon) including those who presided over the proselytes, chap. v. 16. (Calmet) --- These are employed while the temple was building. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Mello,\u0002 taking it from the public, and adorning it with the most beautiful structures, for the honour and convenience of his queen. (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Year,\u0002 at the three great festivals, with peculiar solemnity, (Calmet) as well as holocausts every day, and on the sabbaths and new moons, 2 Paralipomenon viii. 13. See 2 Paralipomenon xxxi. 3. (Calmet) --- He established funds for all these victims. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Fleet.\u0002 Some ancient Latin editions have, (Haydock) \"a name,\" or monument. (Worthington) --- \u0001Ailath,\u0002 to the east. See Numbers xxxiii. 13." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Fleet,\u0002 from Tyre, (Calmet) or from the island of the same name, in the Red Sea. (Grotius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Ophir,\u0002 in the East Indies; (Menochius) an island called Taprobana, or Sumatra; (Salien) or a country near the heads of the Euphrates and Tigris. (Calmet, Dissert.) --- The variety of opinions is astonishing. Huet fixes upon Sophola, on the eastern coast of Africa; and supposes that the fleet of Hiram might proceed down a canal, which seems to have been formerly opened for a communication between the Mediterranean and the Red Sea. (Strabo i. 17., and ii.) (Du Hamel) --- The various commodities might be procured either in Africa, or, on the voyage, in other countries. (Haydock) --- \u0001Twenty.\u0002 Paralipomenon reads \u0001fifty.\u0002 The letter \u0001c\u0002 (20) and \u0001n\u0002 (50) may easily have been mistaken. (Huet) --- The thirty talents might be the value of other parts of the cargo, or might be spent in repairs and wages. (Calmet) --- The sum here mentioned might be also refined gold. (Menochius)" } ] }, { "chapter": 10, "slug": "id886.html", "header": "3 Kings x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Saba\u0002 is written with \u0001sh,\u0002 to denote a part of Arabia, and with \u0001s,\u0002 when Ethiopia is meant, Psalm lxxi. 10. The former is here designated, (Menochius) being \"the ends of the earth, east\" of Judea, (Tacitus, Hist. v.) and lying also to the \u0001south\u0002 of that country, Matthew xii. 42. This region was famous for gold, &c., and acknowledged the dominion of women:" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001House,\u0002 the palace, or rather the temple, (Calmet) or both. (Menochius) --- Dion (37) and Tacitus extol the grandeur of the temple, which Titus destroyed. What would they have said of that built by Solomon? (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In her.\u0002 She fainted away in rapture and astonishment. (Haydock) --- Thus the church of the Gentiles is taught, by the gospel, to lay aside the \u0001spirit\u0002 of pride, &c. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Justice.\u0002 Kings are given by God, either in his mercy or in his anger. (Calmet) --- They are not appointed for themselves alone. (Menochius) --- This queen was moved to take so long a journey, to hear and to see Solomon, as a figure of the many potentates who should embrace the Christian faith. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thyine.\u0002 Pliny ([Natural History?] iii. 16.) mentions a species of tall and incorruptible trees, called thya. The wood was odoriferous, and very costly. \u0001Citri et mensarum insania, quas feminæ viris contra margaritas regerunt.\u0002 (B. xiii., and xv. 16.) Calypso burnt it, to perfume her whole island. (Homer) --- It was used as a sort of incense in \u0001sacrifices,\u0002 and thence received its name. (Haydock) --- Septuagint translate, \"plained;\" and elsewhere, \u0001pine-trees,\u0002 which is adopted by St. Jerome, 2 Paralipomenon ii. 8. (Calmet) --- Hebrew reads \u0001almuggim\u0002 in one place, and \u0001algumin\u0002 in the other, the letters being transposed; \"for I suppose, says Kennicott, it will hardly be said that these trees were both almug and algum.\" (Haydock) --- One word might be the Ethiopian pronunciation. (Huet) --- Yet Kimchi observes, that such transpositions of letters are very common among the Hebrews. (Du Hamel) --- Solomon had desired Hiram to send him some algum, or \"gum bearing\" wood: but as there was not sufficient, or so fine, in Libanus as in Ophir, or in foreign parts, he procured more from those countries. The wood might probably resemble that of \u0001settim,\u0002 or of black acacia, (Exodus xxv. 5.) whence the gum of Arabia is extracted. Acanthos, in Thebais, was celebrated for its fine thorn-trees, and for its gum. (Strabo xvii.) (Calmet) --- It is placed near Memphis. (Pliny, [Natural History?] iv 10.) --- The Rabbins commonly understand the Hebrew to mean, \"coral,\" which is not fit for instruments, much less for architecture. Others translate ebony, or Brazil wood, but without reason. (Calmet) (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Rails.\u0002 Hebrew \u0001mihsad,\u0002 \"pillars, supporters, or banisters.\" (Haydock) --- Most interpreters suppose the rails were on each side of the road, leading from the palace to the temple. (Calmet) --- Paralipomenon \u0001stairs.\u0002 --- \u0001Citterns,\u0002 or harps and lyres. (Haydock) --- Hebrew, \"kinnoroth and nebalim.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gold.\u0002 His stated revenue was, 4,646,350\u0001l.\u0002 sterling. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Merchants:\u0002 wholesale. (Menochius) --- \u0001Arabia,\u0002 the desert, which was peopled by various nations. \u0001Arab\u0002 means, \"a mixture, or assemblage,\" as well as \"the night, and a fruitless country.\" Septuagint seem to have read \u0001abor,\u0002 \"all the kings of the other side\" the Euphrates, who were also called Arabs. See chap. iv. 24. --- \u0001Country\u0002 around Judea, comprising the Phylarchs of Arabia, (Genesis xvii. 20.) and the Philistine Satraps." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Shields.\u0002 Hebrew \u0001tsinnu\u0002 is rather indeterminate, denoting something sharp or pointed; \"a dart,\" &c. (Calmet) --- Paralipomenon \u0001spears.\u0002 Some of the shields were made with a point, projecting from the middle, (Haydock) with which the enemy might be wounded. (Menochius) --- These arms were used when the king went to the temple, and were reposited in the arsenal, at his return, chap. xiv. 28." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Targets,\u0002 smaller than the former, and resembling a crescent." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ivory.\u0002 Hebrew, \"of the tooth\" (or horn) of elephants: people do not agree of which the ivory is formed. See Pliny ([Natural History?] viii. 3.) for the former sentiment, and for the latter, Varro vi. Ezechiel (xxvii. 15.) seems to unite both sentiments, calling it, \"horns of the tooth.\" (Haydock) --- Ivory may, in effect, be wrought like horn. --- \u0001Finest.\u0002 Hebrew, \"gold of Uphas.\" This was the country whence it was brought; (Jeremias x. 9.) probably Colchis, where the river Phasis, or \u0001Phison,\u0002 flows, Genesis ii. 11. (Calmet) --- The Chaldean calls Uphas, (in Jeremias) Ophir; and Huet supposes that Paz and Parvaim designate the same place, chap. ix. 28., and Job xxviii. 17. (Du Hamel) --- In Paralipomenon, we only read, \u0001pure gold,\u0002 which would suffer the ivory to appear in some places. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Behind,\u0002 like an alcove, (Haydock) placed in the porch of the palace, chap. vii. 8. --- \u0001Hands,\u0002 for the elbows to rest on. In Paralipomenon, St. Jerome translates, \"little\" \u0001arms.\u0002 The feet might also be made in this shape. Josephus ([Antiquities?] viii. 5.) represents them as forming the seat: (Calmet) and the Septuagint place them on each side: \"the fore-parts of oxen, projecting from the back of the throne, and hands on the throne, on each side of the seat.\" In Paralipomenon also, we find a foot-stool of gold. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001No silver\u0002 vessels, (Calmet) though there was a great abundance of that metal, ver. 27. It was not deemed worthy to be admitted at the king's table. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001To Tharsis.\u0002 This word in Hebrew signifies, \"the sea,\" Isaias ii. 16., and xxiii. 10. (Menochius) --- But when it signifies some particular place, (Haydock) it probably refers to Tarsus of Cilicia, which was once the most famous mart on the Mediterranean, though not perhaps in the days of Solomon, but after it had been embellished by the Assyrian kings. \"Ships of Tharsis,\" often denote such as were fit for a long voyage; and of this description were the fleets of Solomon and of Hiram, which sailed from Asiongaber to Ophir, and touched at various ports, where they procured what they wanted. (Calmet) --- Hebrew, \"the king had at sea a navy of Tharsis....once in three years: the navy of Tharsis came, bringing gold,\" &c. (Haydock) --- \u0001Teeth.\u0002 Hebrew \u0001Shenhabim.\u0002 The latter word is commonly rendered elephants, \u0001k\u0002 being lost at the beginning. (Bochart) --- Syriac and Arabic intimate, that the elephants were brought alive. Perhaps \u0001n\u0002 may be dropped after \u0001b;\u0002 so that we should read, \u0001ebnim,\u0002 as [in] Ezechiel xxvii. 15., and translate ivory and \u0001ebony;\u0002 the one being remarkable for its white, and the other for is black colour. Both might be procured on the coasts of Ethiopia, by which the fleet passed. The Persians, and Sesostris, required the people of the country to pay both for tribute. (Pliny, [Natural History?] xii. 14.; Diodorus i.) --- \u0001Apes.\u0002 Hebrew \u0001Kophim.\u0002 Greek, \u0001Kepos\u0002. There was a peculiar species in Ethiopia, which the Egyptians adored at Babylon, near Memphis, and was exhibited by Julius Cæsar, in the public shews. (Solin.; Bochart) --- \u0001Peacocks\u0002 is not expressed in the Septuagint. (Calmet) --- The Roman edition, instead of \u0001elephants,\u0002 &c., inserts, \"stones\" &c., intended for the various edifices and towns, which Solomon fortified, to keep under the nations of Chanaan, whom he forced to labour, &c. But the Alexandrian copy has, \u0001taonon,\u0002 \"peacocks,\" as \u0001thuciim\u0002 is rendered (Haydock) by the Chaldean, Syriac, &c. (Calmet) --- Huet observes, that these birds were scarcely known in the time of Alexander, and would therefore understand , \u0001psittacos,\u0002 \"parrots.\" (Du Hamel) --- But peacocks were called, \"birds of Media,\" as they were very common in that country, (Calmet) and about Babylon. (Diodorus ii.) --- The fleet of Solomon might advance as far as the confines of Media. Josephus adds, that it brought home Ethiopian slaves, who were in high esteem in a country where eunuchs were employed to guard the women, (Calmet) as there would be less danger of too great familiarity. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The earth;\u0002 or, \u0001the kings of,\u0002 &c., Paralipomenon." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hunderd chariots.\u0002 Paralipomenon, \u0001forty thousand horses, in the stables, and\u0002 12,000 \u0001chariots and horsemen;\u0002 though the chariots may be referred to the former number, conformably to the Hebrew, and to chap. iv. 26. (Menochius) --- Many of the horses were not employed in the chariots, (Salien) which were 1400 in number, 2 Paralipomenon i. 14. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Sycamores,\u0002 (Hebrew \u0001shikmim\u0002) which were formerly very common in Palestine, as they are still about Cairo, in Egypt. The fruit resembles figs, as the leaves do the mulberry tree; whence the name is a compound of \u0001sukon,\u0002 \"a fig,\" and \u0001moria,\u0002 \"a mulberry;\" though some would prefer \u0001moros,\u0002 \"a fool,\" to denote that the fruit is \"insipid.\" It is however sweeter than wild figs, and proceeds from the trunk of the tree. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Egypt\u0002 was once very famous for horses, and the breed is much admired by travellers. The Turks will not suffer strangers to have them. The canals made by Sesostris and other kings, caused their numbers to be diminished. (Herodotus ii. 108.) --- Yet there were many used in the time of Ezechias, 4 Kings xviii. 24. --- \u0001And Coa.\u0002 Some take this to be the name of some unknown place, (Du Hamel) or of a town in Arabia Felix, (Ptol. vi. 17.) or \"of a fair.\" (Tirinus) --- Hebrew, \"and from Michoe,\" which was the ancient name of Troglodytis, near Egypt. (Pliny, [Natural History?] vi. 29.) (Calmet) --- Protestants, \"and linen yarn; the king's merchants received the linen yarn at the price.\" \u0001Mokue\u0002 signifies \"a thread;\" (Haydock) and the linen cloth of Egypt was in high estimation, Isaias xix. 9., and Ezechiel xxvii. 7. (Pliny, [Natural History?] xix. 1.) --- Jarchi and others understand, \"a string\" of horses, tied together by the tails. But Bochart translates, \"They brought horses for Solomon out of Egypt; and, as for the tribute, the custom-house officers of the king received it, at a certain rate,\" agreed upon between Solomon and the king of Egypt." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Fifty,\u0002 upon an average. --- \u0001Hethites:\u0002 some had retired, and built Lusa; (Judges i. 26.) others dwelt beyond Libanus, 4 Kings vii. 4. These kings sold horses to Solomon; or, according to the Hebrew, the Jews had the traffic of horses in their own hands. (Calmet) --- Protestants, \"and so for all the kings....did they bring \u0001them\u0002 out by their means.\" Septuagint, \"thus to all the kings....of Syria, on the sea-shore, they came out.\" (Haydock) --- The merchants sold horses to these kings, at 150 sicles a piece. (Calmet)" } ] }, { "chapter": 11, "slug": "id887.html", "header": "3 Kings xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Strange women,\u0002 who had been brought up in the service of idols, and were not sincerely converted. (Haydock) --- Riches engaged Solomon in the love of pleasure, and this brought on his ruin. (Calmet) --- He began with the spirit, but ended in the flesh, Galatians iii. 3., and Ecclesiasticus xlvii. 21. He was aware of the dangerous conversation of women, Ecclesiasticus xix. 2. Yet he has left us in his own person an example of that dreadful truth, that it is difficult to love with discretion. (Haydock) --- \u0001Amare et sapere vix cuiquam conceditur.\u0002 Nothing could be more beautiful than the commencement of his reign, nor more terrible than the latter part of it. \u0001Thou hast stained thy glory,\u0002 &c., Ecclesiasticus xlvii. 22. Hence we may apply to him, \u0001How are thou fallen from heaven?\u0002 (Isaias xiv. 12.) (Calmet) --- \u0001Pharao.\u0002 This marriage seems to be blamed, as the source of Solomon's misfortunes; though it is probable, that she had pretended to embrace his religion. (Menochius) (Salien) --- He ought to have repudiated her as soon as she relapsed. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gods.\u0002 See Exodus xxxiv. 16., and Deuteronomy vii. 4. The law only forbids expressly the marrying of the women of Chanaan. But it was easy to discern, that the spirit of the law equally prohibited connexions with others who were addicted to idol-worship. See 1 Esdras x. 3. Such alliances are always dangerous, and generally prove fatal; (Calmet) unless there be good reason to believe that the parties are sincerely converted: in which case the prohibition ceases. (Haydock) --- \u0001Love.\u0002 Thus, \u0001nitimur in vetitum semper, cupimusque negata;\u0002 and, \u0001stolen waters are sweeter,\u0002 says impure love; but \u0001her guests are in the depths of hell,\u0002 Proverbs ix. 17, 18." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Concubines,\u0002 or secondary wives. (Haydock) --- Those who have any sense of modesty, can hardly read this without blushing. (Salien) --- Solomon was guilty not only of intemperance, but also of a transgression of the precept. (Menochius) (Deuteronomy xvii. 17.) --- \u0001He shall not have many wives:\u0002 though as that command is indefinite, and David had eighteen, without blame, (2 Kings iii. 3.) it is difficult to say how many a person might have, at that time, without exceeding the bounds of moderation. (Haydock) --- But a thousand wives for one man, is certainly too great a number. When Solomon wrote the Canticles, he had only sixty queens and eighty concubines, Canticle of Canticles vi. 8. The Rabbins allow the king eighteen wives. But it is probable that most of the kings indulged themselves in a greater latitude. Darius, of Persia, took along with him to the wars 350 concubines, when he was overcome by Alexander. (Atheneus xiii. 1.) Priam had also many wives, besides Hecuba, the \u0001queen.\u0002 The inferior wives looked upon those who had this title with a degree of respect, bordering on adoration. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Old;\u0002 about fifty. (Salien) (Calmet) --- This is an aggravation of his guilt. (Haydock) --- Solomon spent the first thirty years of his reign in virtue: but towards the termination of it, he gave into idolatry, and into such excesses, that he deserves to be ranked with Henry VIII, who began well, but ended with dishonour. (Haydock) --- \u0001Heart,\u0002 and \u0001mind\u0002 also, ver. 9. He sacrificed to idols, not only externally, but gave them internal worship; (Salien) so much was his understanding darkened, unless (Haydock) he acted against his better knowledge, Ecclesiastes ii. 9. (Tirinus) --- \u0001Father\u0002 who did not continue long in sin. (Du Hamel) --- \"The wisdom, which had been given to him, entirely abandoned his heart, which the discipline even of the smallest tribulation had not guarded.\" (St. Gregory, Pastoral. p. 3.) --- \"He had commenced his reign with an ardent desire of wisdom, and when he had obtained it by spiritual love, he lost it by carnal affections.\" (St. Augustine, Doct. iii. 21.) --- \"Prosperity, which is a severe trial for the wise, was more disadvantageous to him than wisdom herself had been profitable.\" (St. Augustine, City of God xvii. 20.) --- The Fathers do not attempt to palliate the guilt of Solomon; and those aggravate his crime, who endeavour to excuse him by saying, that his mind was still convinced that there could be but one God, and that his adoration of idols was merely external, and out of complaisance to his wives. See Santius,&c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Astarthe.\u0002 Hebrew \u0001Hashtoreth,\u0002 \"ewes,\" is in the plural form, as if to denote many idols. But the moon, or \u0001the queen of heaven,\u0002 (Jeremias vii. 18.) is particularly designated, Judges ii. 12. (Haydock) --- Some explain it of Venus, (Sanctius) or Juno. (Tirinus) --- \u0001Moloch.\u0002 Hebrew \u0001Molciom,\u0002 (their king) \"the abomination;\" (Haydock) supposed to be the sun, (Sanctius) or saturn. (Tirinus) See 4 Kings xxiii. 10." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Chamos.\u0002 Bacchus or Priapus, called \u0001Komos,\u0002 by the Greeks, as he presided over \"feasting.\" His worship was most shameful, and therefore performed in the night. The temples erected by Solomon, were not entirely demolished till the reign of Josias. (Tirinus) --- \u0001Hill.\u0002 Hebrew, \"Then Solomon erected a high place (temple, altar, or grove) to Chamos, the abomination of Moab, on the, &c., \u0001hill;\u0002\" it is supposed of olives, (Haydock) to the east of Jerusalem, which was hence called, \u0001the mount of offence,\u0002 4 Kings xxiii. 13. (Calmet) --- Yet no place was consecrated to idols within the city. (Menochius) --- The idols of Egypt are not specified, though the daughter of Pharao would, probably, interest herself in their favour. The Jews were more prone to those of Chanaan. We find, however, that they were addicted to the worship of Adonis, who was highly revered in Egypt; (Ezechiel viii. 14.; Calmet) and the golden calves were an imitation of Apis. (Haydock) --- Six temples were probably built, as wives of so many different nations are specified, ver. 1. (Abulensis) (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Twice,\u0002 or repeatedly. See chap. ix. 2. (Haydock) --- He had appeared to him at Gabaon, and after the consecration of the temple, (Menochius) besides sending a prophet to him while he was building, chap. vi. 12. (Abulensis) --- God was not content with giving him the general commandments: he had condescended to caution him in a most particular and earnest manner: (Haydock) so that his transgression is more horrible and ungrateful. (Calmet) --- No doubt the priests and prophets had often besought him to alter his conduct; but the sinner is deaf, till God speak to his heart. (Salien, the year of the world 3054.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001This.\u0002 Literally and Hebrew, \"Because thou hast this with thee.\" (Haydock) --- Since this is thy conduct, and fixed determination, to abandon my service, I will also reject thee. The Lord spoke to him in a third vision, (Calmet) or by the mouth of Ahias, (Abulensis) who was likewise appointed to inform Jeroboam of his election to a part of the kingdom. (Salien, the year of the world 3059.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sake.\u0002 As David placed this son upon the throne, the disgrace would seem to revert on him. (Menochius) --- Here we behold the reward of piety, and how desirable a thing it is to have saints for our parents. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001One tribe.\u0002 Besides that of Juda, his own native tribe. (Challoner) --- That of Benjamin had been so reduced, that it scarcely deserved the name of a tribe. It was also invariably connected with the adjoining tribe of Juda; as many of the other tribes, after the captivities of Assyria and Babylon, went by the common title of Jews. (Tirinus) --- The Levites, and many of the Israelites, came to inhabit in the land of Juda, for the sake of the true religion, chap. xii. 17., and 2 Paralipomenon xi. 13, 16. Jeroboam banished the tribe of Levi from his dominions, that he might more easily introduce a change of religion among his subjects. The two kingdoms were thus almost equal in strength. (Calmet) --- \u0001Chosen\u0002 for the abode of holiness, and the seat of government. (Salien) --- \u0001One tribe....and Jerusalem;\u0002 which latter may denote the tribe of Benjamin. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Adversary.\u0002 Hebrew \u0001Satan.\u0002 Nothing of this kind could molest him, while he continued faithful, chap. v. 4. But now he sees the arm of God stretched out, pressing him to repent. --- \u0001Adad.\u0002 Septuagint \u0001Ader.\u0002 Josephus says that this prince solicited Pharao to let him return into his own country, after the death of Joab: but was prevailed upon to desist from the attempt, till the affairs of Solomon began to decline. He then endeavoured to get possession of the country; but, being repelled by the strong garrisons of the Hebrews, he went and joined Razar, (Hebrew \u0001Razon\u0002) who had revolted against Aderezer; and made inroads into the dominions of Solomon consented, at the entreaty of Pharao, that Adad should reign over Idumea, on his paying tribute; and that the latter attempted to throw off the yoke. (Salien) --- But these particulars are uncertain, and Idumea was subject to the kings of Juda till the days of Joram, 2 Paralipomenon xxi. 8. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In Edom,\u0002 in the 15th year of his reign. (Salien) --- Abisai was the general in this expedition, 2 Kings viii., and 1 Paralipomenon xviii. 12." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Boy.\u0002 About five (Salien) or 12 years of age. (Pineda)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Land,\u0002 to maintain him (Josephus) out of the royal domains, (Calmet) of which the kings were possessed. (Didor. i. p. 46.) --- He appointed him governor of some part of the country. (Vatable)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Full.\u0002 Septuagint, \"elder sister of his wife Thekemina.\" (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Razon.\u0002 He must have been now about 94 years old; unless this was the son of Aderezer's general. (Salien) (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Robbers,\u0002 or (Hebrew and Septuagint) \"a band\" with whom he made depredations. (Haydock) --- \u0001Damascus,\u0002 with David's consent, on their admitting a garrison, (2 Kings viii. 6,) and consenting to pay tribute; (Menochius) or Razon might make himself master of this place, only after the apostacy of Solomon. His successors became very formidable to the Jews, particularly Razin, (4 Kings xv., and xvi.) who was slain by Theglathphalassar, 4 Kings v. 9. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Solomon,\u0002 after he once began. (Haydock) --- \u0001Adad.\u0002 Hebrew, \"and with the evil of Adad, and he detested Israel.\" (Menochius) --- Razon and Adad conspired to attack Solomon. (Haydock) --- Adad may be the common name of the kings of Damascus. Some copies of the Septuagint do not speak of Razon, but continue the history of Adad, ver. 14. They also read \u0001Edom\u0002 here instead of \u0001Aram,\u0002 or \u0001Syria,\u0002 which would remove the confusion. (Calmet) --- Adad, Razon, and Jeroboam always oppugn Solomon after his fall; and signify the flesh, the world, and the devil. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001King,\u0002 attempting to draw the people into rebellion, as he perceived that they were discontent with the buildings at Mello. He had a command over them; and though he was, for the present, obliged to save himself by flight, he had sown the seeds of rebellion by his discourses, in such a manner, that the imprudent answer of Roboam (Calmet) easily brought them to maturity. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Joseph,\u0002 Ephraim and Manasses. (Menochius) --- He was of the former tribe. (Salien) --- At first Solomon employed none of the Israelites to work, chap. ix. 22. But he afterwards oppressed them grievously. The king's \u0001right\u0002 was to make his subjects cultivate his lands, &c., 1 Kings viii. 11. They did not pay money, (Matthew xvii. 24,) but wrought for the king. Hebrew, \"he made him ruler over all the charge,\" (or levy.) (Haydock) --- The Vulgate often uses the word tribute (Calmet) for \u0001sebel.\u0002 Josephus believes that Jeroboam had the command over the forces of the house of Joseph: but he had rather the superintendency over the workmen. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Garment. Salma\u0002 occurs 16 times in this sense, and \u0001simlee\u0002 27. The latter, we may presume, is the true reading, as it is in the Samaritan Pentateuch invariably; Exodus xxii. 26, 27, both words are printed in the Hebrew Bible. But it is not probable that Moses should have written them so; no more than a Latin author would use both \u0001vestinentum\u0002 and \u0001vestimentum. Shamal,\u0002 in Arabic, signifies \"he clothed himself all over.\" (Kennicott) --- \u0001Way\u0002 leading to Ephraim, (Menochius) his department. (Calmet) --- \u0001Field.\u0002 Septuagint, \"he drew him aside out of the road: and Ahias had on a new cloak, and both were in the field.\" (Haydock) --- Jeroboam would not probably go unattended; (Menochius) and it seems this transaction soon transpired, and came to the ears of Solomon. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Parts.\u0002 He speaks by his actions, (Menochius) thus foretelling what should happen, as was customary with the prophets, Osee i. 2., Jeremias xxvii. 2., Ezechiel xii. 7., and Acts xxi. 11. (Calmet) --- This tended to make a deeper impression on the mind, (Haydock) and convince all, that what was spoken, was not in jest. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Make,\u0002 or permit him to reign. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001A lamp.\u0002 Posterity, (2 Kings xxi. 17.) power, and glory, 4 Kings viii. 19." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Desireth.\u0002 It seems he was already disposed to revolt. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Faithful house,\u0002 which shall not be destroyed, nor lose the kingdom, for a long time. Jeroboam never complied with the condition. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001For this\u0002 infidelity of Solomon, (Haydock) \u0001afflict,\u0002 by raising up a rival. (Menochius) --- \u0001For ever.\u0002 Notwithstanding the wickedness of many of its princes, this family was to subsist, in a distinguished rank, till the coming of the Messias; that the completion of the promises might be more observable. (Calmet) --- After 250 years, the throne of Israel was subverted. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Therefore,\u0002 being apprized of what had passed, as well as to prevent the farther attempts of Jeroboam. (Haydock) --- \u0001Sesac.\u0002 He is the first, whose proper name is given in Scripture. Whether he was of the same family, as the Pharao, whose daughter Solomon had married, cannot be ascertained. Marsham makes Sesac the same with the renowned Sesostris, the Sethosis of Manetho. But Usher thinks that Sesostris reigned immediately after the Israelites left Egypt; while Pezron, &c., suppose that Amenoplis, who was drowned, was even his grandson. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Words,\u0002 or transactions. (Haydock) --- \u0001Book.\u0002 This book is lost, with divers others mentioned in holy writ. (Challoner) --- Nathan, Ahias, and Addo, composed these journals, 2 Paralipomenon ix. 29. (Haydock) --- Similar works were kept at the courts of Persia and of Babylon, Esther vi. 1., and 1 Esdras vi. 2. Plutarch quotes the journal of Alexander; and Tacitus (An. iii.) informs us, that the smallest occurrences were specified in journals, at Rome, while things of greater importance were recorded in the annals. \u0001The books of days,\u0002 are cited in the Paralipomenon, so that we cannot suppose that these journals are the same with that work. (Calmet) --- God was pleased that those writings should not come down to us; so that we can only speak from conjecture of the repentance of Solomon. (Salien, the year of the world 3058.)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Forty.\u0002 Josephus says eighty; and some suppose, that the Scripture only specifies the years during which Solomon reigned virtuously. Pezron is of the same opinion as Josephus. (Haydock) --- Others contend that it is a manifest mistake. Immoderate pleasures hastened his old age and death, when he was about fifty-eight years old. All in him was great, whether we consider the virtues of his early days, or the vices of his old age. He falls from heaven into the abyss. His repentance is a problem. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Solomon slept,\u0002 &c. That is, died. He was then about fifty-eight years of age, having reigned forty years. (Challoner) --- St. Chrysostom, at different times, seems to have entertained opposite opinions on this head, (Haydock) which has been a matter of controversy among the Fathers, as it is at present with us. We ought to adore and imitate, with trembling, the silence of Scripture. (Calmet) --- Septuagint seem favourable to Solomon: (Proverbs xxiv. 32.) \"At last I did penance, and looked forward, to embrace discipline.\" (Haydock) --- But the Hebrew, Chaldean, and Vulgate have nothing similar. (Calmet) --- Some think that the Book of Proverbs, as well as that of Ecclesiastes, was composed by him after his repentance; and that he expresses his sentiments of affliction and self-condemnation, (Proverbs xxx. 2.) and his opinion of all earthly gratifications, Ecclesiastes i. 2., &c. (Haydock) --- Yet this dreadful uncertainty may serve to keep us all in humble fear, and teach us to work out our salvation with trembling. (Calmet) --- If Solomon really repented, (Haydock) he might not have time or power to remove all the vestiges, and the very foundations of the idolatrous temples, which Ezechias also neglected in ruins, as no longer dangerous, and as so many monuments of the folly of Solomon. But Josias caused them to be entirely removed, 4 Kings xxiii. 13. (Salien, the year of the world 3059.) The daughter of Pharao would probably imitate her beloved husband. (Pineda) --- Sadoc seems to have departed this life about the same time with Solomon; as his son Achimaas, who had married Basemath, the king's daughter, succeeded him in the pontificate, at the commencement of Roboam's reign. (Chron. Min. Heb. Salien)" } ] }, { "chapter": 12, "slug": "id888.html", "header": "3 Kings xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001King,\u0002 or to acknowledge his right, provided he would grant their request. The discontented assembled at \u0001Sichem,\u0002 rather than at Jerusalem, as they would be under less restraint. (Calmet) --- They appointed Jeroboam to prefer their petition. (Menochius) --- Roboam was probably the only son whom Solomon had by his wives. (Calmet) --- We read of two daughters, Japheth and Basemath, chap. iv. 11., and 15. (Haydock) --- Naama, the Ammonite, was the mother of Robaom, who, though 40 years old, was devoid of good sense, 2 Paralipomenon xiii. 7., Ecclesiastes ii. 18., and Ecclesiasticus xlvii. 27. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hearing of.\u0002 Hebrew, \"\u0001It\u0002 (the assembly) and Jeroboam dwelt in Egypt.\" (Haydock) --- But in 2 Paralipomenon x. 2., we find he \u0001returned.\u0002 It is probable that both texts agreed in the days of St. Jerome; as the same letters, if read in a different manner, may have both meanings. (Calmet) --- Septuagint have also \"returned.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Yoke,\u0002 of personal service, (Calmet) first to build the temple, and afterwards to erect palaces, fortify cities, &c. The works of Mello gave the greatest discontent. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Old man.\u0002 Banaias and Jahiel. (St. Jerome, Trad.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They said.\u0002 Hebrew, \"he said.\" The transcribers, probably not understanding what they wrote, frequently make singular for plural verbs. So ver. 21, \"They came,\" instead of \u0001he came.\u0002 Some manuscripts and the ancient versions are correct. (Kennicott) --- \u0001Yield.\u0002 Hebrew, \"serve.\" By the submission of one day he might have acquired the kingdom. Great attention is requisite at first. Tacitus (Hist. iv.) represents Vespasian, \u0001Novo principatu suspensum, & vultus quoque ac sermones omnium circumspectantem.\u0002" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Him.\u0002 They were young, compared with the former, though they might be 40 years old. (Menochius) --- It was frequently the custom in the eastern courts, to educate young noblemen along with the heir to the crown. Such formed the captains of Alexander, (1 Machabees i. 7,) and the warriors of Sesostris, whose father ordered all the male children who were born on the same day in his dominions, to be brought to court, to be educated with his son. (Diodorus i.) --- The Persian nobility were brought up at the gate of the prince, that they might learn temperance and the art of governing. (Xenophon, Cyrop. i.) --- The endeavours of Solomon were frustrated by the evil disposition of his son, and of those about his person." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Finger\u0002 is not expressed in Hebrew or Septuagint, but the Syriac and Josephus agree with the Vulgate. In Paralipomenon, we read \u0001loins,\u0002 instead of \u0001back.\u0002 Hebrew and Septuagint, my little (Protestants supply \u0001finger\u0002). Septuagint, \"my littleness,\" \u0001mikrotes;\u0002 but in Paralipomenon \u0001finger\u0002 is added. (Haydock) --- Chaldean, \"my weakness is stronger than my father's strength.\" The loins denote strength. Roboam did not use these boastings and insolent expressions: but he adopted their spirit. (Calmet) --- He insinuates that he was twice as old as his father when he began to reign, (Pineda vii. 24,) or he uses a proverbial exaggeration. (Delrio. adag. 202.) (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Scorpions.\u0002 Chaldean, \"thorns.\" Hebrew has both significations. Like a tyrant, Roboam threatens to beat the people with sharp thorns. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Turned.\u0002 Hebrew, \"for the cause (revolution) was from the Lord, (Calmet) that he might verify his word.\" (Haydock) --- God permitted the king to act impudently, and disposed things in such a manner, that the prediction took effect. (Calmet) --- Indeed, the prophet had only spoken, because things would happen. (Haydock) --- \"There are two sorts of persecutors, those who blame, and those who flatter: the tongue of the flatterer persecutes more than the hand of him who kills.\" (St. Augustine in Psalm lxix.) (Du Hamel) --- Roboam fell a prey to his evil counsellors. (Haydock) --- \u0001That,\u0002 (ver. 16.) denotes the sequel, not the final cause, as chap. xiv. 9. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Look to.\u0002 Chaldean, \"rule over thy own tribe.\" They imitate those who give a bill of divorce. (Calmet) --- Herein they were not excusable, no more than those who persecuted God's people, though he permitted their wickedness, to chastise the guilty. (Menochius) --- Seba had formerly withdrawn the people from David in the same manner, 2 Kings xx. 1. (Haydock) --- Abulensis thinks that as God had chosen Jeroboam, and his rival acted tryannically, the people did right. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Them,\u0002 as well as over many, who came into his territory, that they might practise the true religion, without restraint. (Haydock) (Chap. xi. 13.) --- The kings of Juda afterwards made various conquests, chap. xiii. 19. Hence they were able to contend with the other tribes (Calmet) with advantage. (Haydock) --- Even at first, Roboam put himself at the head of 180,000 chosen men, ver. 21. Abia had an army of 400,000, and Asa near 600,000; while Josaphat had 1,160,000 soldiers, 2 Paralipomenon xiii. 3., and xiv. 8., and xvii. 14." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Aduram.\u0002 One of the same name had occupied this post under David, 2 Kings xx. 24. (Calmet) --- Some suppose that this is the same with \u0001Adoniram,\u0002 chap. iv. 6. Roboam impudently sent him to appease the people, (Salien) or haughtily to demand the usual tribute; unless the king abandoned him to the fury of the populace, as an object of their horror. The people have often been appeased by the death of rapacious ministers. --- \u0001Haste.\u0002 Hebrew, \"he strengthened himself,\" or obstinately persisted in his resolution of reducing the people by force; and thus those, who might now have been easily reclaimed, were driven to choose another king, and the evil became irremediable. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Again,\u0002 from Egypt, ver. 2. (Haydock) --- He had not been present, it seems, at the second assembly; or, at least, he had retired as soon as Roboam had given his decision. But the people having stoned Aduram, and thus rendered a reconciliation very difficult, Jeroboam was invited to accept the crown. (Calmet) --- As this was conformable to his utmost desires and the prophet's declaration, he made no demur, chap. xi. 37. (Haydock) \u0001Only.\u0002 Benjamin was a small tribe, and so intermixed with the tribe of Juda, (the very city of Jerusalem being partly in Juda, partly in Benjamin) that they are here counted but as one tribe. (Challoner) --- Perhaps \u0001Benjamin\u0002 at first hesitated; but, considering the greater danger to which it would be exposed, embraced the party of Roboam, ver. 21. (Salien)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fourscore.\u0002[Eighty.] Septuagint, \"twenty.\" (Du Hamel) --- But the Alexandrian copy agrees with the Hebrew. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Them.\u0002 This shews the great authority of Semeias. He wrote the history of Roboam, 2 Paralipomenon xii. 15. He also foretold the irruption of Sesac, to punish the house of Israel; but not to destroy it. (Calmet) --- The obedience of Roboam deserves applause; though it would have been a vain attempt to resist God, who was resolved to punish his family. (Menochius) --- God must have touched the hearts of the leaders, to convince them that he spoke by the mouth of Semeias. (Salien) --- The Vatican Septuagint here subjoins almost the whole history of Jeroboam, improperly. (Haydock) See chap. xiv." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Built,\u0002 or \"had built,\" while Roboam was preparing for his invasion. (Salien) --- \u0001Sichem\u0002 and \u0001Phanuel\u0002 had been ruined by Abimelech, and by Gedeon, Judges viii. 17., and ix. 45. (Calmet) --- By means of these fortresses, he secured both sides of the Jordan. (Haydock) --- Jeroboam afterwards fixed his residence at Thirsa, where the court was kept, till Amri built Samaria." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Him.\u0002 Jeroboam chose to follow the dictates of human policy, rather than to depend on the express declaration of God, who had given him the kingdom. It was natural that the people should have a predilection for the house of David; (Calmet) and he might fear that the priests would prevail upon them to return to their old master, as they dwelt about Jerusalem. (Salien)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Device.\u0002 Wicked policy, to make religion subservient to the state. (Worthington) --- Jeroboam was right in judging, (Haydock) that it is one of the strongest foundations of government, (Calmet) and therefore he would have a peculiar religion for his subjects. (Haydock) --- Strange blindness, caused by ambition! As if God could not have maintained him on the throne. The sequel evinces how delusive were his wicked projects. (Calmet) --- \u0001Calves.\u0002 It is likely, by making his gods in this form, he mimicked the Egyptians, among whom he had sojourned, who worshipped their Apis and their Osiris under the form of a bullock. (Challoner) (St. Jerome in Osee iv. 15., and v., &c.) --- The Greeks commonly style these idols, \u0001heifers,\u0002 as more contemptible than bulls: (Tirinus) and some Fathers style them, \"calf-heads.\" (Lactantius iv. 10.) Monceau pretends that they resembled the cherubim, and were intended to represent the true God; thus endeavouring to excuse the Israelites from idolatry, on this occasion, as well as when they came out of Egypt, Exodus xxxii. 4. But his arguments are weak, and Jeroboam is constantly condemned as a most wicked and idolatrous prince, chap. xiv. 9., 4 Kings xxiii. 15., and Osee viii. 5., and x. 5. (Calmet) --- \u0001Egypt.\u0002 The same had been said by Aaron. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Bethel and Dan.\u0002 Bethel was a city of the tribe of Ephraim, in the southern parts of the dominions of Jeroboam, about six leagues from Jerusalem: Dan was in the extremity of his dominions, to the north, on the confines of Syria. (Challoner) --- The Israelites did not hesitate to travel so far, ver. 30. (Calmet) --- Those who lived nearer Bethel, went thither along with their king. (Salien) --- The latter city was assigned to Benjamin, Josue xviii. 22. (Menochius) --- But probably many of the subjects of Jeroboam dwelt in it; so that it was the most southern city of his dominions. It had been consecrated by Jacob, (Genesis xxviii. 19.) and was a famous place of devotion, 1 Kings x. 3. Septuagint (Alexandrian) and St. Cyril (in Osee, p. 5.) read Galgal. Dan had been long before infected with idolatry, Judges xviii. 30." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Sin,\u0002 almost irreparable, which brought on the ruin of the ten tribes. Though the calves were taken away along with them into captivity, the people did not return to the service of the Lord: but the greatest part imitated the conduct of the pagans, with whom they mixed; while some few returned with the tribe of Juda, and made a part of that kingdom. The Samaritans, who were sent to inhabit their country, were not of the race of Jacob. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Places,\u0002 to other idols or \u0001devils,\u0002 (2 Paralipomenon xi. 15.; Haydock) not merely at Bethel, chap. xiii. --- \u0001Lowest.\u0002 Such places were fittest for him. (Worthington) --- Hebrew, \"extremity:\" others understand people of reputation: but it seems he took any \u0001whosoever would\u0002 (chap. xiii. 33.) accept the office, without confining himself to the Levites. (Calmet) --- Indeed most of them were banished, as refractory; (2 Paralipomenon xi. 13.) though some were so weak as to take part with him; (Ezechiel xliv. 10.) probably the descendants of Micha, Judges xviii. 31. (Haydock) --- They were not punished with instant death, like Core, though their crime seemed greater. (Salien)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Day.\u0002 God had prescribed the seventh month, (Calmet) and this wicked prince purposely made choice of another, that the observance of the days appointed might be obliterated. Thus the Jacobins, in France, decreed that the tenth day should be the day of rest, instead of Sunday. (Haydock) --- Religious assemblies tend greatly to promote the spirit of concord and peace." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001To:\u0002 literally, \"up on,\" (\u0001super\u0002) as at the end of the verse. (Haydock) --- The altars were very high and large. (Calmet) --- \u0001Month.\u0002 Septuagint add, \"on the festival which,\" &c. (Menochius) --- \u0001Heart.\u0002 Hebrew reads \u0001millibod,\u0002 (\u0001præter\u0002) instead of \u0001molbu,\u0002 (\u0001ex corde suo.\u0002) Some manuscripts retain the latter word, as it is printed also in the marginal keri. Leusden tells us, we are by no means to say it is the truer reading, because then the text must be allowed to be corrupted; but it only explains what is meant by \u0001præter,\u0002 \"besides.\" A marvellous explanation! and perhaps it is only to be paralleled by \u0001ei\u0002 explained by \u0001non.\u0002 (Kennicott) --- Jeroboam has a mind to do honour to his new worship, and unites in his own person the sacerdotal and regal dignity, as the Roman emperors did. (Calmet) --- \u0001Incense.\u0002 Septuagint, \"to sacrifice.\" (Haydock) --- From this period, many learned men date the 390 years of the iniquity of Israel, Ezechiel iv. 5. (Du Hamel)" } ] }, { "chapter": 13, "slug": "id889.html", "header": "3 Kings xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A man.\u0002 Some suppose his name was Addo, 2 Paralipomenon ix. 29. But this is quite uncertain. --- \u0001Incense,\u0002 or victims. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Altar,\u0002 in which the prodigy was to take place, for the instruction of all. (Menochius) --- \u0001Name:\u0002 340 (Calmet) or 350 years after. (Salien) --- This prediction proves the truth of the religion; for, though the author of this book might have seen it verified, yet he would undoubtedly insert the very words of the prophet, which were known to all the people, 4 Kings xxiii. 15. In this passage we do not read that Josias destroyed the \u0001priests.\u0002 But ver. 19., and 20., it is clearly insinuated. (Calmet) --- \u0001Who now.\u0002 He will reduce their bones to ashes upon this altar; or, those who shall imitate these priests, shall be \u0001there\u0002 burnt alive. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sign.\u0002 This would take place immediately, to convince the king that what he had said would be accomplished. So Moses and Achaz were treated, Exodus iii. 2, 12., and Isaias vii. 14, 16. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thy God.\u0002 He does not say \u0001my,\u0002 being conscious that he had abandoned his service. (Menochius) --- \u0001Before.\u0002 We may be surprised that God thus heals a man, whose heart was not changed, ver. 33. (Estius) --- But miracles do not always work a conversion. Pharao, Saul, and Achaz beheld them in vain: only one of the ten lepers returned to give thanks, Luke xvii. 17. This miracle rendered Jeroboam still more inexcusable. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001With thee.\u0002 He considers the king as one excommunicated, that he may thus be induced to repent. (Salien)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bethel,\u0002 which was \u0001defiled,\u0002 1 Kings xxi. 5. God would thus caution us to keep at the greatest distance (Tirinus) possible from evil company, (Haydock) and from whatever may lead to sin. (Menochius) --- Besides the literal sense, Sanchez believes that the prophet was thus admonished to comply \u0001exactly\u0002 with his injunctions, and to leave nothing unfinished; as God says, \u0001by the way that he came, he shall return,\u0002 (Isaias xxxvii. 34.) to denote that Sennacherib's attempts should be frustrated. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Bethel,\u0002 originally (Haydock) from \u0001Samaria,\u0002 4 Kings xxiii. 18. (Menochius) --- Josias would have burnt his bones, like those of the false prophets, if they had not be blended with those of the man of God. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001An angel spoke to me,\u0002 &c. This old man of Bethel was indeed a prophet, but he sinned in thus deceiving the man of God; the more, because he pretended a revelation for what he did; (Challoner; Worthington) though he did it with a good intention, and supposed that the prophet had only been forbidden to eat with Jeroboam and his followers. (Theodoret, q. 42.) --- This lie might cause him to be styled, \"a false prophet,\" by Josephus. Abulensis thinks he was a wicked man, like Balaam; and many suppose that he was the chief instrument in deluding the king. (Josephus; St. Gregory, &c.) --- After the man of God had been torn to pieces, he might easily persuade the people that he was only an impostor, and that the pretended miracles were merely the effects of natural causes. It is not certain that this man was inspired by God, ver. 20. --- \u0001Deceived.\u0002 Hebrew, \"he lied unto him, (Calmet) and thus caused him to transgress. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Table.\u0002 After this the Masorets place a \u0001piska,\u0002 or circle, to denote some omission, which the Syriac version alone supplies; \"and did eat.\" (Kennicott) --- \u0001Back.\u0002 Some translate, \"whom he had brought back.\" (Junius; Syriac, &c.) --- This would destroy the principal proof of those who esteem the man of Bethel to have been a true prophet. (Calmet) --- Protestants agree with us; and the context seems to assert, that God addressed his servant by another's mouth. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Fathers.\u0002 This was a great punishment for the Hebrews, Genesis xlix. 29." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001For.\u0002 Some Latin manuscripts read \u0001propheta,\u0002 as if the prophet saddled his own ass. But he probably came on foot, and the man of Bethel lent him one. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Killed him.\u0002 Thus the Lord often punishes his servants here, that he may spare them hereafter. For the generality of divines[theologians] are of opinion, that the sin of this prophet, considered with all its circumstances, was not mortal. (Challoner) --- He had received a positive order, and ought to have tried \u0001the spirits,\u0002 whether they were from God, 1 John iv. 1., and Galatians vi. 18. Every prophecy which contradicts the word of God, comes from an evil principle. (Calmet) --- The prophet might suppose, however, that some cause had intervened, which authorized him to eat with this his brother, (ver. 30.) whom he probably revered as a true prophet. Many of God's commands are conditional. (Haydock) --- Serenus observes, that God often inflicts death for the smallest faults. (Cassian vii. 26.) (St. Gregory, Dial. iv. 24.) --- St. Augustine (cura, c. 7.) doubts not of the prophet's salvation. --- \u0001Body,\u0002 without even hurting the ass, ver. 28. (Haydock) --- God protected the relics of his servant, by stationing the lion for a guard. (Procopius) (Menochius) --- How impenetrable are the counsels of God! He suffers Jeroboam, and the prophet who had seduced his servant, to live; while he punishes the latter for a fault which he had committed undesignedly. But he thus purified him from guilt, (Calmet) while he reserved Jeroboam for more lasting torments in another world. (Haydock) --- Nothing could prove more forcibly the existence of future rewards and punishments. (Calmet) --- Not only the deceiver, but he also who is deceived, so as to transgress God's orders, must be punished. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Brother.\u0002 Such titles were customary, Jeremias xxii. 18. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Bones.\u0002 Septuagint add, \"that my bones may be saved along with his.\" The conduct and faith of this man would lead us to conclude that he had done wrong, without any malicious design, ver. 18. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Samaria.\u0002 The city was built by Amri, fifty years after the death of Jeroboam, chap. xvi. 24. But the sacred writer speaks of places by the names which they bore in his time. (Calmet) --- If this man was a prophet, he might easily mention \u0001Samaria,\u0002 which would give its name to the kingdom of Israel. There was also probably a village of this name long before, on the mountain \u0001Samir,\u0002 where one of the judges was buried, Judges x. 2. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Way.\u0002 Every thing promotes the salvation of the just, while the wicked pervert the most gracious designs of Providence to their own ruin. The king concluded that the prediction deserved no regard, ver. 18. (Calmet) --- \u0001Meanest.\u0002 Chap. xii. 31. Thus he wished to eradicate all sense of religion. (Haydock) --- His, \u0001suam,\u0002 \"own.\" Any person who brought the oil and the necessary victims, might assume the office of priest. See Exodus xxviii. 41. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Earth.\u0002 Hebrew, \"to destroy \u0001it\u0002 from the face of the earth.\" The Vulgate insinuates that it had taken place before the author wrote. In the third year of Asa, 22 years after this revolt, Bansa slew the whole family, chap. xv. 29." } ] }, { "chapter": 14, "slug": "id890.html", "header": "3 Kings xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At.\u0002 The Septuagint omit the 20 verses following. But Grabe's edition has them marked with asterisks, (Haydock) as being supplied from Theodotion, &c. The Vatican copy gives a great part, with some circumstances which occur no where else, chap. xii. 24. (Calmet) --- The wife of Jeroboam is there called Ano, (Menochius) the elder sister of the queen of Egypt, Thekemina. See chap. xi. 19; where Adad marries another sister. (Haydock) --- \u0001Time.\u0002 This expression does not determine the year. (St. Chrysostom, &c.) --- The passage in the Vatican Septuagint seems to place this death before Jeroboam ascended the throne: but it took place rather at the end of his reign, ver. 14. Abia seems to have been his eldest son, and fit for command; so that the people mourn for him, which they would hardly have done for an infant. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Dress.\u0002 As if the prophet, who could dive into futurity, could be thus imposed upon. Jeroboam was aware that he would be full of indignation at the changes which had been introduced. He might also fear, lest his wife might be exposed to danger in (Calmet) or near (Haydock) the enemy's country, (Calmet) and the people would have been more convinced of the vanity of their idols, if they had seen that it was necessary to have recourse to a prophet of the true God. (Menochius) --- The mother might ask without the least suspicion, \"Will my son recover?\" --- \u0001Silo\u0002 might still be attached to the service of God, in consequence of the ark residing there so long, and the presence of the revered Ahias; so that, if it formed a part of the dominions of Israel, (Tirinus) as it was in the tribe of Ephraim, though nearer Jerusalem than Sichem, (Calmet) Jeroboam might reasonably fear lest his wife should be treated with indignity. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cracknels.\u0002 Hebrew \u0001nikkudim,\u0002 \"cakes full of holes,\" &c., Josue ix. 12. (Calmet) --- Septuagint give a double translation, \"cakes and raisins.\" Arabic, \"fruits.\" Syriac adds \"dried.\" It was customary to make presents to the prophets, 1 Kings ix. 7. (Calmet) --- But these were mean, that the woman might not be known. (Du Hamel) --- It is not said that Ahias deigned to receive them. (St. Jerome in Mic. iii.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dim.\u0002 Hebrew, \"swelled,\" &c. (Calmet) --- Septuagint inform us that the prophet was 60 years old. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tidings.\u0002 Hebrew, \"I am a hard messenger to thee.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strange gods;\u0002 that is, \u0001foreign gods:\u0002 which expression destroys the opinion of those who imagine that Jeroboam designed by his calves to worship the Lord God of Israel. (Challoner) --- \u0001Back.\u0002 Literally, \"body.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wall.\u0002 Every male child, or every dog. See 1 Kings xxv. 22. (Haydock) --- The Hebrew word \u0001mashtin,\u0002 in Spanish and French, signifies a \"shepherd's dog.\" --- \u0001Israel.\u0002 This proverbial expression signifies, that even those who keep at home, and meddle not with the affairs of war, will not escape; (Calmet) nor shall those who have run away from the field of battle, (Haydock) nor the most precious or contemptible things be spared, Deuteronomy xxxii. 36., and 4 Kings xiv. 26. (Menochius) --- \u0001Clean.\u0002 This family is compared to something most disgusting, (Haydock) because it had introduced idolatry, and the prediction against it was literally fulfilled by Baasa, (chap. xv. 29.; Tirinus) \"as the vintner seeks in the vineyard even for the last grape.\" (Syriac and Arabic)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Devour.\u0002 They shall have the burial of asses, Jeremias xxii. 19." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Word from.\u0002 Hebrew or \"thought towards.\" (Grotius) --- He has entertained sentiments of piety (Calmet) in the midst of a wicked court; therefore, God will hasten to draw him out of the midst of iniquity. (Haydock) --- The Rabbins say that he had pulled down the walls, which his father had built, to prevent the people from going to Jerusalem. (Calmet) --- God was please to shew mercy to him. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Time.\u0002 Protestants, \"But what? even now.\" The young prince, (Haydock) who was the firmest support of the family, was presently hurried away. Abia, king of Juda, slew above 500,000 of Jeroboam's subjects at once; and Baasa exterminated his family. (Calmet) --- The latter had now begun his conspiracy. (Abulensis, q. 26.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Water.\u0002 The kingdom of Israel was continually agitated with wars. --- \u0001River\u0002 Euphrates, by degrees. The kings of Assyria verified these predictions; and we know not what is become of these ten tribes. (Calmet) --- \u0001To provoke.\u0002 These people did not perhaps design (Haydock) to make God their enemy, no more than their king did, ver. 9. But their actions had that effect. Such expressions denote not the final cause, but the sequel of other facts, without direct intention. (Worthington) --- Yet these sins might probably be called sins of malice. (Haydock) --- They were all involved in ruin, because they had been accomplices in wickedness. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Sin. This is the common effect of evil example in kings. Plus exemplo quàm peccato nocent. (Cicero, Leg. iii.) \"As it is esteemed a sort of service to imitate the customs and vices of the king; they laid aside all piety, lest they might seem to upbraid the king with his impiety, if they should live in a virtuous manner.\" (Lactantius v. 6.) The crimes of kings are seldom confined to their own persons. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thersa.\u0002 Septuagint inform us that Jeroboam had built this place, which the call \u0001Sarira,\u0002 while he was employed by Solomon. No wonder, therefore, that it is not mentioned by Josue. Its exact situation is not known, though it must have been very delightful, since Solomon compares the spouse to it. (Calmet) --- Where we read \u0001sweet,\u0002 (Canticle of Canticles vi. 3.) Hebrew has, \"Thou art beautiful....as Thersa, and comely as Jerusalem.\" Hither Jeroboam had removed his court from Sichem. (Tirinus) --- Some place Thersa in the tribe of Manasses; (Adrichomius) others, in that of Ephraim. (Bonfrere) --- \u0001House.\u0002 Hebrew, \"door,\" or gate of the city, when the prophet had denounced that the child should die, (ver. 12.) unless the palace was contiguous to the walls. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The book of the words of the days of the kings of Israel.\u0002 This book, which is often mentioned in the Book of Kings, is long since lost. For as to the books of \u0001Paralipomenon,\u0002 or \u0001Chronicles,\u0002 (which the Hebrews call \u0001the words of the days\u0002) they were certainly written after the Book of Kings, since they frequently refer to them; (Challoner) and they also remit us to these journals for farther information. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Forty.\u0002 Some suspect there is a mistake, and that it should be twenty-one. See 1 Paralipomenon xxii. 5. (Grotius) (Du Hamel) --- Hardouin dates from the æra of Solomon. Roboam was \u0001young,\u0002 in the Scripture style. But he might be forty-one years old, chap. xii. 10. (Calmet) --- \u0001Ammonitess.\u0002 She probably perverted her son; (Menochius) so that he only continued three years faithful to the Lord; (2 Paralipomenon xi. 17.) when his people readily imitated the idolatry of Israel, as they had been already staggered in their faith by the conduct of Solomon. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001High hill.\u0002 Such places of devotion had been tolerated, before the temple was built: but now they were deemed profane. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The effeminate.\u0002 Catamites, or men addicted to unnatural lust. (Challoner) --- This crime had been punished in the Sodomites, and in the people of Chanaan, and of Benjamin. Yet they continued prevalent in the country, chap. xv. 12., and 4 Kings xxiii. 7., and Isaias ii. 6., and 2 Machabees iv. 12. (Calmet) --- These were perpetrated in honour of Venus, Priapus, &c. (Menochius) See Deuteronomy xxiii. 17. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sesac.\u0002 See chap. xi. 40. He was allied to Jeroboam, (Calmet) so that he might come to his assistance, (Haydock) being attracted by the ivory throne, (Rabbins) and the immense riches of Jeroboam. (Calmet) --- Roboam was informed by Semeias, that resistance would be fruitless; and being humbled, he repaired more frequently to the temple, ver. 18. But his piety was of short duration, as it was influenced only by fear, 2 Paralipomenon xii. 14." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Hand.\u0002 Symmachus, \"the place where the courtiers\" (guards) stood, (Haydock) in the hall; (Calmet) or he made the guards carry these shields before him, ver. 28. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Always.\u0002 The two kingdoms were constantly divided, and did each other all the harm they could; though we know not that they ever came to a pitched battle. Roboam was too great a coward, 2 Paralipomenon xiii. 7." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Roboam.\u0002 He deserved some commendation for procuring provisions, and fortifying his dominions; (2 Paralipomenon xi. 5, 12.) but was a prince devoid of wisdom or religion. He married 18 wives and 60 concubines. The son of Maacha, his most favourite queen, succeeded him, after he had reigned seventeen years, and lived fifty-eight. (Calmet) --- Semeias and Addo wrote his history, 2 Paralipomenon xii. 15." } ] }, { "chapter": 15, "slug": "id891.html", "header": "3 Kings xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Years,\u0002 wanting some months. \u0001Maacha.\u0002 She is called elsewhere, Michaia, daughter of Uriel; but is was a common thing, in those days, for a person to have two names. (Challoner) --- \u0001Abessalom\u0002 and \u0001Absalom,\u0002 the son of David are the same, 2 Paralipomenon xi. 21. (Calmet) --- St. Jerome (Trad.) is of a different opinion. (Menochius) --- Josephus ([Antiquities?] viii. 10.) intimates that Maacha was the daughter of Thamar. The eldest daughter, in the kingdom of Gessur, seems to have been usually styled Maacha, ver. 10. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lamp,\u0002 son; (chap. xi. 36.) though he deserved to have his family exterminated. (Calmet) --- He is preserved for his father's sake. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hethite.\u0002 This could not be excused. But all his other imperfections might not appear criminal in the eyes of the world, as they had some pretext of virtue; so that God reserves the judgment of them to himself, and to David's conscience, who confessed that he had \u0001sinned,\u0002 2 Kings xxiv. 10. (Tirinus) --- \u0001Except David, Ezechias, and Josias, all\u0002 the kings of Juda \u0001committed sin;\u0002 (Ecclesiasticus xlix. 5.; Calmet) and not one of those who ruled over Israel, gave an example of virtue. (Haydock) --- David soon entered into himself, with respect to his other failings. But he continued for a long time involved in the guilt of adultery and murder. (Sanchez)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Roboam.\u0002 This had been remarked, chap. xiv. 30. (Haydock) --- There was a domestic quarrel between the two families. (Calmet) --- Some suspect that Roboam is placed to designate his successors, or that we ought to read, Abia. (Sanchez) --- Castalion rashly ventures to alter the text. (Calmet) --- Abiam gained a decisive victory over Jeroboam, ver. 7., and 2 Paralipomenon xiii. 3." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Year\u0002 complete, when the 21st was running on. (Usher) --- Septuagint, \"the 24th.\" (Calmet) --- But Grabe's edition agrees with the Hebrew. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001His mother's,\u0002 &c. That is, his grandmother; unless we suppose, which is not improbable, that the Maacha here named is different from the Maacha mentioned [in] ver. 2. (Challoner) --- She was probably another grand-daughter of David's son, (Calmet) as such are frequently styled simply daughters. So David is called the \u0001father\u0002 of Asa, (ver. 11.; Haydock) though he was really his great-grandfather. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Effeminate.\u0002 See chap. xiv. 24. Yet his zeal could not entirely eradicate this evil. There was room for the exertions of his son Josaphat, chap. xxii. 47. (Calmet) --- The king punished with death such as he could discover. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Priapus.\u0002 He would not spare such abominations in his own family. (Menochius) He took from his mother the direction of the palace, (Vatable) and her guards. (Grotius) --- Hebrew, \"even her he removed from \u0001being\u0002 queen, because she had made a Miphlatstah.\" (Haydock) --- Septuagint render this term a \u0001synod,\u0002 \"meeting,\" or something shameful; also a cavern, or \u0001den;\u0002 and in Paralipomenon, the \"idol\" Astarte. St. Jerome also gives different meanings; so that the precise import is not well known. Most people translate, \"a scarecrow;\" (Calmet) \u0001terriculum.\u0002 In the gardens of Greece and of Rome, the figure of Priapus was set up (Du Hamel) to frighten thieves and birds away." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The high places.\u0002 There were \u0001excelsa,\u0002 or \u0001high places,\u0002 of two different kinds. Some were set up and dedicated to the worship of idols, or strange gods: and these Asa removed, 2 Paralipomenon xiv. 2. Others were only altars of the true God, but were erected contrary to the law, which allowed of no sacrifices but in the temple; and these were not removed by Asa. (Challoner) --- They had been built before the temple, and tolerated by the prophets; (Calmet) and, though they were now improper for sacrifices, (Haydock) Asa thought it would be imprudent to molest them, (Calmet) as perhaps he could not take them away. (Du Hamel) --- He left also the ruins of (Haydock) the temples built by Solomon, (Worthington) on Mount Olivet, (4 Kings xxiii.; Menochius) as no longer dangerous. (Salien) --- \u0001Lord.\u0002 Asa had his faults; but never forsook the worship of the Lord. (Challoner) --- In the same sense, David is so often praised as a just prince. Asa threw a prophet into prison, and placed his trust as much in physicians, &c., 2 Paralipomenon xvi. 10, 12. But he did penance, and deserves to be ranked (Calmet) among the few just kings of Juda. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vowed.\u0002 Hebrew, \"which he himself had dedicated,\" or \u0001vowed,\u0002 2 Paralipomenon xv. 18. (Haydock) --- Asa made liberal presents to the Lord, and gave what his father had promised, (Menochius) probably during the famous battle against Jeroboam, 2 Paralipomenon xiii. 5. (Abulensis, q. 17.) Abiam was a wicked prince, and had neglected this duty, that heirs were bound to execute the vows of their parents, though Moses does not express it. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Their days:\u0002 not that they were always fighting. (Haydock) --- Open war was declared only in the 35\u0001th year of Asa,\u0002 (2 Paralipomenon xv. 19.) which must be dated from the schism, and not from the commencement of his reign; since his rival, Baasa, enjoyed the sovereignty only 24 years, and died in the 26th of Asa, which was the 36th from the division of the two kingdoms. Thus Hardouin observes that the years of Commodus, in some ancient Egyptians medals, are dated from the reign of M. Aurelius, chief of that family; so that the first of Commodus is inscribed the twenty-first of Aurelius. Asa defeated Zara in the fifteenth, and attacked Israel in the sixteen year of his reign. (Usher) (Tirinus) (Calmet) --- Others would substitute 25 for 35, (Grotius; Capel.) though contrary to the text, and to all the versions. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rama,\u0002 fortifying it with \u0001a wall\u0002 all round, 2 Paralipomenon xvi. (Haydock) --- \u0001Rama\u0002 signifies, \"a height.\" This fort commanded a narrow pass, between the two kingdoms, (Calmet) and cut off all communication; which Baasa dreaded, lest his subjects should return to the service of the true God, and of Juda. (Haydock) --- Josue (xviii. 25.) mentions Rama, near Gaboan, (Calmet) about five miles north of Jerusalem. (St. Jerome) --- There was another towards the south. (Menochius) --- But there the king of Israel would have no power. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001House.\u0002 Sesac had not carried off all the treasures, (Calmet) and the losses had been since in a great measure repaired, ver. 15. (Haydock) --- Asa thought himself justified in employing these treasures in such a pressing necessity, (Calmet) perhaps (Haydock) without reason, as the danger was not so great; and he might have gained the victory without having recourse to an infidel, if he had placed more confidence in God, 2 Paralipomenon xvi. 7, 9. (Menochius) --- He had already discomfited Zara, king of Ethiopia, and had an army of 580,000 men. (Calmet) (2 Paralipomenon xiv. 8.) --- \u0001Tabremon,\u0002 \"Good Remmon,\" idol of Damascus. (Haydock) --- \u0001Hezion,\u0002 the same with Razon, chap. xi. 23. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001League.\u0002 The infidel is ready to take part with the best bidder. (Haydock) --- Benadad gains a double reward, as he plunders the conquered. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ahion,\u0002 or Ain, remote in the north, whence Theglathphalasar took away captives, (4 Kings xv. 29.) is perhaps the \u0001Enan\u0002 of Ezechiel xlviii. 1., and Numbers xxxiv. 9. --- \u0001Maacha.\u0002 In Paralipomenon, \u0001Abel-maim,\u0002 \"Abela of the waters,\" 2 Kings xx. 14. --- \u0001Ceneroth,\u0002 near the sea of Tiberias, Josue xi. 2. Benadad kept possession of some of these places, and even built streets in Samaria, chap. xx. 34." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Returned.\u0002 So the Septuagint. Hebrew, \"dwelt.\" (Calmet) --- He returned to protect his own dominions, (Menochius) and shut himself up in his capital. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Excused.\u0002 \"When the country is to be defended, all exemptions cease.\" (Leg. ult.) (Calmet) --- Septuagint seem to preserve the terms of the original untranslated, \"Asa called all....to Annacim.\" Hebrew \u0001en naki,\u0002 (Haydock) means, \"no one exempt.\" (Calmet) --- \u0001Rama\u0002 belonged to the enemy; and, as it appears from this passage, was in the vicinity of Maspha. (Haydock) --- \u0001Gabaa,\u0002 the city of Saul, (Menochius) adding fresh fortifications, as this and \u0001Maspha\u0002 were frontier towns, against the inroads of Israel. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Strength.\u0002 Septuagint, \"dynasty,\" or power, whether of his dominions or of his person. (Calmet) --- \u0001Feet,\u0002 with the gout, (Menochius) three years before his death. He did not confide in the Lord sufficiently, 2 Paralipomenon xvi. 12. His body was embalmed or burnt, unless aromatic spices evaporated while it was laid on a bed of state, before it was consigned to the tomb, which Asa had prepared for himself in the city of David, 2 Paralipomenon xvi. 14." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Two years,\u0002 incomplete; since he commenced his reign in the second, and died in the third year of Asa, ver. 28. (Calmet) --- Petau only allows him, \"a few months;\" and supposes, that he had been associated on the throne with Jeroboam. But this is unnecessary. (Houbigant) --- Nadab was the first king of Israel, who fell a prey to the fury of his subjects. (Salien, the year before Christ 971.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Gebbethon,\u0002 of the tribe of Dan, occupied by the Philistines. It was often attacked, chap. xvi. 15. (Calmet) --- The occasion of this war is not known. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Jeroboam.\u0002 The author of schism is punished in his posterity. (Worthington) --- The body of Nadab was left unburied, chap. xiv. 11. (Menochius)" } ] }, { "chapter": 16, "slug": "id892.html", "header": "3 Kings xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jehu\u0002 was different from one of the same name and parentage, who came to Josaphat; (2 Paralipomenon xix. 2.; Du Hamel; Tirinus) though, if Baasa did not put him to death, as there is some reason to doubt, he might be the same, ver. 7. (Calmet) --- \u0001Hanani\u0002 had been sent to Asa, 2 Paralipomenon xvi. 7. (Abulensis, q. 3.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I have.\u0002 All power comes from God, though he frequently disapproves of the means by which people obtain it. (Haydock) --- Baasa was a traitorous usurper. --- \u0001My people.\u0002 Many had abandoned the Lord: (Haydock) yet he still regards \u0001Israel\u0002 as his people, sending prophets to reclaim them, and preserving many from bending the knee before Baal." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Posterity,\u0002 (\u0001posteriora.;\u0002 Haydock) children, and all that he shall leave behind. (Calmet) --- Baasa himself died a natural death, ver. 6. (Salien)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The evil,\u0002 to punish it. (Menochius) --- \u0001He,\u0002 God, \u0001slew him,\u0002 Baasa, (Calmet) or \"because the latter slew\" Nadab, &c. (Grotius) --- God punished his usurpation and murders. (Calmet) --- \u0001That is,\u0002 &c., is not found in Hebrew, Chaldean, Septuagint, nor in some Latin copies. (Estius) --- Hence Jehu might survive to admonish Josaphat, ver. 1. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Years,\u0002 in part, as he was slain in the 27th year of Asa, ver. 10." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Horsemen.\u0002 Hebrew, \"chariots.\" (Septuagint) (Calmet) --- But Josephus styles him, \u0001Hipparchon,\u0002 \"general of the horse.\" (Menochius) --- \u0001Rebelled.\u0002 Hebrew, \"conspired.\" (Haydock) --- He acted privately at first. (Menochius) --- \u0001Governor.\u0002 Hebrew, \"steward of his house.\" Chaldean and Arabic, \"in the temple of the idol Arsa,\" \u0001the earth,\u0002 whom the pagans worshipped as the mother of gods and men; unless Arsa be put for Asera, or Astarte. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wall.\u0002 See 1 Kings xxv. 22. --- \u0001Friends,\u0002 from whom he had any thing to fear. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Vanities;\u0002 idols. (Haydock) --- They raised fresh altars; or, by their example, encouraged the people to persevere in their impiety. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001All Israel,\u0002 that was in the army, while others took part with Zambri. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Himself.\u0002 Hebrew may also signify, \"he (Amri) burnt him.\" --- \u0001Zambri,\u0002 his rival. But the other sense is more natural. (Calmet) --- Thus Sardanapalus chose to destroy himself, with all his riches, (Justin i.; Atheneus xii. 7.) to prevent the dead body from being insulted. It was for this reason that Sylla, the first of the Cornelian family, ordered his remains to be burnt. (Cicero, Leg. i.) (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To sin.\u0002 Zambri had sufficient time, in seven days, (Haydock) to manifest his evil dispositions, of which he had perhaps given proof before. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Parts.\u0002 Those who had chosen Amri, were mortified at the election made by the army, and therefore set up another king. (Calmet) --- The contest seems to have lasted four years. (Houbigant)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Died\u0002 in the battle, wherein \u0001Amri prevailed.\u0002 (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001In the one and thirtieth year,\u0002 &c. Amri began to reign in the seven and twentieth year of Asa; but had not the quiet possession of the kingdom, till the death of his competitor Thebni, which was in the one and thirtieth year of Asa's reign. (Challoner) --- \u0001Twelve years\u0002 in all, (Worthington) comprehending the four of civil war; six at \u0001Thersa,\u0002 and two in Samaria. (Houbigant)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Silver:\u0002 684\u0001l.\u0002 7\u0001s.\u0002 6\u0001d.\u0002 sterling. (Arbuthnot) --- The place was sold so cheap, on condition that it should be called after the original owner. (Salien) --- Somer dwelt there; and several houses had been already erected, (chap. xiii. 32.) and even streets, by the king of Syria, for the convenience of his merchants, chap. xx. 34. (Haydock) --- Thersa had lately been so much ruined by civil wars, that Amri thought proper to choose a new seat of government. Samaria was greatly adorned by succeeding kings, chap. xxii. 39. It stood in a delightful and commanding situation, and gave its name to the adjacent territory, and to the whole kingdom of Israel. Benadad besieged it twice; and Salmanasar took it. The kings of Egypt laid claim to it, after the death of Alexander: but Antiochus, of Syria, took it from them. Hyrcanus levelled it with the ground. Herod the Great rebuilt the city, and called it Sebaste, in honour of Augustus." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Above.\u0002 He made a law, (Calmet) to force all to conform to the established irreligion, Micheas vi. 16. (Haycock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001With their vanities.\u0002 That is, their idols, their golden calves, vain, false, deceitful things." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Jezabel,\u0002 whose name is become proverbial, to designate a proud, lewd, cruel, and impious woman, Apocalypse ii. 20. Grotius compares her with Tullia, Fulvia, and Eudoxia, the respective wives of Tarquin, Anthony, and Arcadius. She was the chief promoter of all the evils of Achab's reign. He did not insist that she should embrace the true religion, when he married her; as it is supposed former kings had done, when they espoused women who had been brought up in idolatry. (Calmet) --- He even introduced her country's idols, and thus enhanced upon the wickedness of his predecessors. (Haycock) --- \u0001Ethbaal.\u0002 Menander (following Josephus, contra Apion i.) calls him Ithobaal, and remarks that his reign was memorable for a year's drought; probably that of three years, under Achaz, chap. xvii. 1. Ethbaal was king of Tyre, and ruled over the Sidonians likewise, chap. v. 6." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Hand.\u0002 Josue had committed this curse to writing. (Haydock) --- Hiel, an idolater, did not regard it, and Achab had not zeal to attempt to hinder him. But divine Providence punished his audacity. (Calmet) --- All his sons perished, while the city was rebuilding. (Worthington) --- See Josue vi. 26. (Calmet)" } ] }, { "chapter": 17, "slug": "id893.html", "header": "3 Kings xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Elias\u0002 means, \"the strong God.\" Some Greeks derive the name of the prophet from \u0001elios,\u0002 \"the sun,\" improperly. His parentage is not known, nor even his tribe. Thesbe was situated in the tribe of Gad. The Fathers agree that Elias never was married. He seems to have had no fixed abode; but was sent to the house of Israel, to maintain the cause of the true God, with the most active and generous zeal. He may have presided over the colleges of the prophets, (Calmet) which were then numerous in Israel, particularly at Mount Carmel, (Tirinus) notwithstanding the general corruption, chap. xviii. 13., and xix. 10. (Haydock) --- \u0001I stand,\u0002 to serve (Numbers iii. 6.) and pray, James v. 17., and Luke iv. 25. He calls God to witness, like St. Paul, Galatians i. 20. --- \u0001Mouth.\u0002 Stupendous power and assurance of the prophet, with which the pagans have nothing to compare. (Calmet) --- God had threatened his people with drought, if they proved faithless, Deuteronomy xxviii. 24. Elias begs that this punishment may now serve to open their eyes. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Carith,\u0002 between Samaria and the Jordan. It was a torrent or valley. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ravens.\u0002 Hebrew \u0001horebim,\u0002 (Haydock) is sometimes rendered \"Arabs,\" by the Vulgate, 2 Paralipomenon xxi. 16. Others would translate, \"merchants,\" or the inhabitants of Arabo, which was near Carith. They suppose that the ravens, being unclean birds, would never have been employed. But they were only forbidden to be eaten or touched, when dead; and God is not restricted by his own laws. He might thus chose to display his wonderful providence. St. Jerome relates how St. Paul, the first hermit, was fed thus by a raven, with half a loaf a day; and a whole one was sent, when St. Anthony went to see him. (Calmet) --- Yet Kennicott mentions this as one of the improvements which might be now made in the Protestant version, \"the Orbim,\" or inhabitants of Oreb, or Orbo. \u0001Orbim, accolæ villæ in finibus Arabum Eliæ dederunt alimenta.\u0002 (Jerom iii. 119.) --- It is not clear to what passage he refers. (Diss. ii. p. 581.) Another instance occurs, Judges xv. 4., where instead of foxes, he would substitute \"300 sheaves of corn, placed end to end.\" But if there were no mistranslations of great importance, the version might subsist. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And flesh.\u0002 So the Hebrew, &c. But some copies of the Septuagint have, \"bread in the morning, and flesh in the evening.\" (Theodoret, q. 52.) --- It is idle to inquire whence the ravens took this food. (Calmet) --- Some say from the kitchen of Achab. (Abulensis) --- The minister of angels undoubtedly intervened. (Tirinus) --- God provides his servant with what may support nature, without any wine or delicacies. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Some time.\u0002 Literally, \"after days,\" (Haydock) which some explain of a year; others, of half that time, or less, as the torrent would not be long supplied with water." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sidonians,\u0002 and nearer their city than it was to Tyre. (Calmet) --- \u0001Commanded,\u0002 or provided that she shall feed thee. So he commanded the ravens, ver. 4. (Menochius) --- It appears that the widow had received no precise intimation, ver. 12. She was not an Israelite, (Luke iv. 25.) but probably a pagan. (St. Chrysostom, &c.) --- Many suppose that Elias did not know, at first, that she was to entertain him. (Calmet) --- But both the one and the other might be divinely instructed how to act. In due time the widow and the prophet became acquainted with the will of God, and complied with it. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001First.\u0002 He puts the faith of the widow to a severe trial; and the gospel requires nothing more perfect than what she practised. The true faith, which she then received, was her first and most precious recompense; and we shall soon see, that her guest drew down blessings upon her. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Until,\u0002 nor for some time afterwards; otherwise they would still have been in danger of perishing, as the corn could not grow immediately. (Salien, the year before Christ 929.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001In him.\u0002 He died. (Haydock) --- The Jews, followed by some Christians, assert that this boy was the prophet Jonas. But Jonas was a Hebrew, from Geth-opher, 4 Kings xiv. 25., and Jonas i. 9. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Remembered.\u0002 Have I not waited upon thee with sufficient attention? or have not thine eyes been able to bear with my imperfections? (Haydock) --- Before thy arrival, God seemed not to notice my transgressions. She is convinced that \"all just punishment presupposes an offence.\" (St. Augustine, Retract. i. 9.) This child died like Lazarus for the greater glory of God. (St. Augustine, ad Simp. ii. 5.) (John xi. 4.) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Her son.\u0002 He speaks in the most earnest and familiar manner, shewing his confidence in God. (Salien)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Times,\u0002 in honour of the blessed Trinity. (Menochius) --- He puts himself in this posture, as if to co-operate with God in warming the child; as Eliseus did, (4 Kings iv. 34,) as well as St. Paul, (Acts xx. 10,) and St. Benedict. (St. Gregory, Dial. ii. 32.) This posture represented the condescension of Jesus Christ in assuming our nature, to give us life; and the Old Testament affords few more striking figures of this union. (Calmet) (St. Augustine, ser. 201. de Temp.; St. Bernard xvi. in Cant.) (Tirinus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001True.\u0002 She saw the force of miracles; (Haydock) and was now, at least, thoroughly converted. (Salien)" } ] }, { "chapter": 18, "slug": "id894.html", "header": "3 Kings xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year\u0002 of his sojourning at Sarephta. As other six months elapsed before the drought was removed, it is probable that Elias had spent them at Carith, James v. 17. (Calmet) --- \u0001Earth.\u0002 God is pleased to withdraw his chastisement, though the guilty were not yet reclaimed. (Salien)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Samaria,\u0002 and the vicinity. The people could procure corn from a distance. But Achab is solicitous to find grass, ver. 5." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Abdias.\u0002 Some suppose that he was the fourth of the minor prophets, or the husband of the Sunamitess, (4 Kings iv.) or the third of the captains, who were ordered by Ochozias to seize Elias, 4 Kings i. 13. (Tirinus) --- But this is uncertain. He took care of the persecuted prophets, (ver. 4, 13.) judging it better to obey God than man. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Himself.\u0002 So Providence ordered it, that the prophet might declare his sentiments to him freely. (Haydock) --- Achab would go in person, another way, that he might not be imposed upon. He was more solicitous for his cattle than for his subjects. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Face,\u0002 to shew him a religious veneration, due to the servant of God. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Kill me,\u0002 as an impostor, or an accomplice of thy escape, if afterwards thou shouldst disappear, ver. 12. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001An oath of every kingdom,\u0002 adjuring all his neighbours to tell if they knew any thing about Elias. (Haydock) --- Achab wished to make him restore rain, or to punish him for the refusal. (Calmet) --- How stupid he must have been, not to perceive that God was punishing him! (Haydock) --- Elias must have kept himself very retired, not to be discovered at Sarephta, which was so near, (Calmet) and where Jezabel's father reigned. But God could render him invisible, even upon the high road, when he went thither. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Spirit.\u0002 Abdias supposed that the prophet had been transported to some unknown country, (Calmet) as he was afterwards to paradise. His disciples imagined, \u0001by a violent wind,\u0002 4 Kings ii. 16. (Haydock) --- Thus the spirit of the Lord took away Philip, (Acts viii. 39,) and conducted Jesus into the desert, Matthew iv. 1., and Mark i. 12. (Calmet) --- \u0001Infancy.\u0002 This he mentions, that the prophet might take pity on him. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A hundred.\u0002 Hence we may judge how numerous they were. These prophets were not perhaps all inspired: but they had such at their head; and spent their time in working and in the divine praises. They were the salt and light of the earth, the pillars of the true religion, against whom Jezabel bent all her fury, during the first years of the drought. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Kill me.\u0002 He had expressed this fear twice before. Elias perceiving how much he was agitated, confirmed him with an oath. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Meet Elias,\u0002 out of respect, (Abulensis) or rather to upbraid him." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Troublest Israel?\u0002 Thus the wicked esteem those disturbers of the public repose, who will not suffer them to go on in their wickedness unmolested. Thus the Jews complain of Jesus Christ, Luke xxiii. 5. Such a war is better than a false peace: and Achab, in fact, proclaims the praise of Elias, who strove by easy means to make the people open their eyes and return to their God. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001House.\u0002 Your impiety has brought on this scourge. I only denounced it. (Salien)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fifty,\u0002 attached to Baal, and fed by the king; while the prophets of the \u0001groves,\u0002 or of \u0001Astarte,\u0002 lived at the queen's expense. They imitated the lives of the true prophets, to delude the people. --- \u0001Carmel\u0002 was long after famous fo the worship of Apollo, who was the same with Baal, or the sun, Josue xix. 26. (Calmet) --- No mention is made of rain: but it was understood that it would be given, when the people should assemble to hear God's determination. (Menochius) --- Achab durst not therefore refuse to convoke them. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sides:\u0002 sometimes adoring God; at other times the devil. (Calmet) --- Such an expostulation ought to be made to those who are indifferent about religion. (Worthington) --- \u0001You cannot serve two masters.\u0002 (Calmet) --- They wished to unite the service of both, foolishly supposing that there might be many gods; as some, at present assert that many religions may be pleasing to heaven. (Haydock) --- \u0001A word,\u0002 not knowing the drift of his proposal. But, as they might perhaps rely that they considered Baal also as a god, Elias puts this to the test of a miracle; being convinced that God would never suffer the devils to prevail on this occasion. (Salien) --- They might otherwise have brought down fire, as they will do in the days of Antichrist, Apocalypse xiii. 13. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001I.\u0002 Hebrew repeats \"I,\" to make the contrast more striking. Elias alone was present, in this assembly, as the prophet of the Lord. (Haydock) --- He knew that Abdias had preserved 100: but they were concealed. --- \u0001Men.\u0002 The other 400 of Jezabel did not appear." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Call ye.\u0002 He does not order them to invoke idols; but challenges them to prove their divinity, if they can. --- \u0001By fire.\u0002 On such trying occasions, it is not tempting God to ask for a miracle. God had given this proof of \u0001fire\u0002 repeatedly, Genesis xv. 17., Leviticus ix. 24., and 2 Paralipomenon vii. 1. He will restrain the devil's power, to confirm the truth, Mark xvi. 20. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001That they.\u0002 Hebrew, \"which he (Achaz) had made;\" (Calmet) or, \"which was made.\" (Haydock) --- The altar of Elias was erected afterwards, ver. 30. The prophets of Baal acted in a foolish manner, (Calmet) as if in jest, but really despairing of success. (Haydock) --- The pagans were accustomed to dance around their altars: --- \u0001Pingues spatiatur ad aras.\u0002 (Virgil, Æneid iv.) --- and some would translate, \"near the altar.\" We might apply to these prophets, the verses of Horace:" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Talking\u0002 to some of his prophets, (Calmet) or in deep contemplation. (Montanus) --- \u0001An inn.\u0002 Septuagint, \"giving oracles;\" or, \"he is pursuing.\" (Pagnin)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Blood.\u0002 Strange infatuation! which has nevertheless prevailed in many pagan mysteries and countries. Thus were Bellona, Cybele, the Syrian goddess, &c., honoured and appeased. (Calmet) --- God prohibits this fury, Deuteronomy xiv. 1. The devil always endeavours to destroy or to injure man. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Prophesying,\u0002 \"acting like fools;\" (Chaldean) performing their superstitious rites, and singing the praises of their god, &c. (Calmet) --- \u0001Sacrifice,\u0002 by Elias, who had assigned all the morning to Baal's prophets. Perhaps he waited till the time of the evening sacrifice, Exodus xxix. 38. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Down,\u0002 by the false prophets, whose fury the people now repressed. (Tirinus) --- The altar might have been erected, under the judges, lawfully. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Twelve stones,\u0002 (as [in] Exodus xxiv., &c.) intimating that he acted in the name of all; (Menochius) and in order that all Israel might return with one heart to the service of God. (Haydock) --- The prophet did not follow his own spirit in erecting this altar. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Furrows.\u0002 Hebrew, \"of two (sathayim) measures of seed.\" These furrows Elias filled with water, to impede the natural activity of fire, and to shew the miracle in a more striking light; (Haydock) as also to convince all that there was no deceit. An author quoted, under the name of St. Chrysostom, says that the pagans had sometimes subterraneous passages, by which they kindled the wood on the altar, as if by miracle, \u0001ita ut multi decepti ignem illum cœlestem esse existiment.\u0002 (ap. Surium iv.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Time.\u0002 So that the wood was less disposed to catch fire. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Again.\u0002 This effect he hoped for from the miracle." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Trench,\u0002 as if it had been of an inflammable nature. Julian himself was forced to acknowledge this miracle. \"This, says he, once happened under Moses, and, a long while after, again under Elias, the Thesbite.\"" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Cison,\u0002 at the foot of Carmel. (Adrichomius) --- Achab durst not protect his prophets, being confounded by the evidence of the miracle, (Menochius) and the unanimity of the people's cry. (Haydock) --- \u0001Killed them,\u0002 by God's inspiration, (Calmet) as impostors, who had deluded the people, and were worthy of death." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Sound.\u0002 It will as surely come, as if you heard it falling. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Knees,\u0002 in fervent and humble prayer. God made his servant wait some time before he granted his request, that he might not give way to vanity. The people were not present, so that there was no danger of their being scandalized. (Menochius)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Sea,\u0002 the Mediterranean, which could be seen from Carmel. (Haydock) --- Hence the rain commonly came in that country, Luke xii. 54." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Jezrahel,\u0002 where Achab had a palace, chap. xxi. 1. (Calmet) --- He stopped for shelter, as he had not time to reach Samaria. (Menochius)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Before Achab,\u0002 notwithstanding the king was drawn by horses, (Calmet) and Elias was advanced in years, chap. xix. 4. (Menochius) --- The invigorating spirit gave him such strength and agility, (Haydock) as Jezrahel was 12 or 15 leagues, (Calmet) or about 36 miles, from Carmel. In the Levant, impostors still run very swiftly before the chariots of princes, to imitate Elias. (Calmet)" } ] }, { "chapter": 19, "slug": "id895.html", "header": "3 Kings xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Afraid.\u0002 Hebrew, \"he saw, arose, and went for his life.\" (Haydock) --- He was aware of a woman's anger, Ecclesiasticus xxv. 23. Though he goes intrepidly to meet Achab, he flees before a woman, God being desirous that he should exercise humility, (Theodoret, q. 57, &c.) though some think that he had given way to a secret fault; (Calmet) which is a groundless assertion. (Haydock) --- He must confess that all his strength is from above. (Tirinus) --- \u0001Mind,\u0002 to escape notice. (Menochius) --- \u0001Bersabee,\u0002 at the southern extremity of the kingdom of \u0001Juda,\u0002 perhaps fifty leagues from Samaria, and five more from Jezrahel. (Calmet) --- \u0001Servant,\u0002 the boy whom he had raised to life. (Abulensis)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Desert.\u0002 It seems, towards Horeb. (Calmet) --- \u0001Tree.\u0002 Hebrew \u0001Rothem,\u0002 which term the Septuagint retain, \"Rathmen.\" Symmachus has, \"a shade.\" (Haydock) --- \u0001Die.\u0002 Elias requested to die, not out of impatience or pusillanimity, but out of zeal against sin; and that he might no longer be witness of the miseries of his people, and the war they were waging against God and his servants. See ver. 10. (Challoner) --- He does not wish to fall into the hands of Jezabel, lest the idolaters should triumph: but he is willing to die, if God so order it. (Calmet) --- Mathathias entertained the like sentiments, 1 Machabees ii. 7. --- \u0001Fathers: \u0002that I should live longer than they did. (Menochius) (Ecclesiasticus xxx. 17.) --- If he had been weary of life, why did he flee? His answer to Achab shews that he was by no means timid. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cake,\u0002 baked in a hollow stone, covered with fire. The Arabs call such cakes, \u0001Ridpha.\u0002 An angel brought this nourishment. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Go.\u0002 Hebrew, \"the journey \u0001is\u0002 too great for thee,\" without this support. (Haydock) --- He spent forty days in this journey, as he did not follow the straitest road. Horeb is only about fifty leagues from Bersabee. (Calmet) --- He might have travelled thither in four or five days. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In the strength of that food,\u0002 &c. This bread with which Elias was fed in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament [of the Eucharist]: by the strength of which we are to be supported in our journey through the wilderness of this world, till we come to the true mountain of God, and his vision in a happy eternity. (Challoner) --- Horeb signifies \"a rock, \u0001or\u0002 dry wilderness.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Here.\u0002 Thy presence is necessary in Israel. (Tirinus) --- Elias had been guided by a natural fear. (Menochius) --- \"With how great familiarity is he received by God!\" (Tertullian, contra Psychic. vi.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Zeal;\u0002 ordering the idolatrous prophets to be destroyed, (Menochius) which has enkindled the rage of Jezabel against me. I cannot bear to see the general corruption. (Calmet) --- \u0001Covenant;\u0002 neglecting circumcision, (Rabbins) and almost the whole law. (Haydock) --- \u0001Altars.\u0002 Some had been erected by the prophets, (Estius) as the king would suffer none to go to Jerusalem. (Haydock) --- The idolaters threw them \u0001down,\u0002 chap. xviii. 30. Such altars would have been unlawful in Juda. (Calmet) --- \u0001I alone am left;\u0002 viz., of the prophets in the kingdom of Israel, or of the ten tribes; for in the kingdom of Juda, religion was at that time in a very flourishing condition, under the kings Asa and Josaphat. And even in Israel there remained several prophets, though not then known to Elias. See chap. xx. 13, 28, 35. (Challoner) (Worthington) --- Hebrew repeats \u0001I,\u0002 as [in] ver. 14, and chap. xviii. 22. He might justly fear that those had been destroyed at last, whom Abdias had protected. At any rate, none durst appear in public to assist Elias. (Haydock) --- God informs him (ver. 18.) that all is not yet lost." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lord;\u0002 the angel, his representative. (Menochius) --- God had formerly granted the like favour to Moses, in the same place, Exodus xxxiii. 21." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Air.\u0002 Something similar happened at the giving of the law, and at the propagation of the gospel, Exodus xix. 9, 16., and Acts ii. 2. The Lord was pleased to shew his prophet the difference between the two laws: the one was full of terror, the other of mildness. (Grotius) --- He insinuated likewise, that he could easily exterminate the offenders, but he chose to bear patiently with them; (Tirinus) and taught his prophet to moderate his zeal, and, after terrifying sinners, to being them to a sense of their duty by gentle means. (Sanctius) (Calmet) --- \"His spirit is most indulgent and mild.\" ....\u0001est teneræ serenitatis, apertus et simplex.\u0002 (Tertullian, contra Marcion xxiii.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mantle,\u0002 out of respect, like Moses, Exodus iii. 6. So the cherubim veil their faces with their wings, Isaias vi. 2. (Menochius) --- Among the Orientals, to cover the face has the same import as when we pull of our hats. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Desert,\u0002 avoiding the towns as much as possible, (Calmet) and travelling through the country of Ammon to Damascus. (Menochius) --- God does not send Elias again into the midst of danger, at Achab's court. (Haydock) --- \u0001Hazael.\u0002 God exercises his authority over all nations, and disposes of crowns. He appoints Hazael to punish his people. It does not appear that Elias performed this commission in person, but by the hand of Eliseus, 4 Kings viii. 12. Neither do we find that Hazael was \u0001anointed,\u0002 but he was \"declared king;\" in which sense the term is used, Judges ix. 8. (Salien) (Calmet) --- Yet Torniel believes, that Elias really anointed both Hazael and Jehu. He foretold, at least, (Haydock) that they should reign. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jehu, the son of\u0002 Jospahat, (4 Kings ix. 2.) and grandson of \u0001Namsi.\u0002 (Menochius) --- Eliseus sent one of his disciples to anoint him, (4 Kings ix. 1.; Calmet) with common oil; the sacred was reserved for priests and the kings of Juda, according to the Rabbins. --- \u0001Anoint,\u0002 or call to the ministry, perhaps by placing a mantle on his head, ver. 19. No mention is made of unction. (Calmet) --- Yet the Fathers have hence inferred that prophets received it, as well as priests and kings. (Sanctius) --- Elias had complained that he was left alone. God appoints him a coadjutor, and successor; a person who seemed to have yet made no immediate preparation for the office. His parents were probably known for their probity, and had taken no part in the worship of idols. (Calmet) --- \u0001Abelmeula\u0002 was in the great plain, ten miles south of Scythopolis. (Eusebius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Shall be slain by Eliseus.\u0002 Eliseus did not kill any of the idolaters with the material sword; but he is here joined with Hazael and Jehu, the great instruments of God in punishing the idolatry of Israel, because he foretold to the former his exaltation to the kingdom of Syria, and the vengeance he would execute against Israel, and anointed the latter by one of his disciples to be king of Israel, with commission to extirpate the house of Achab. (Challoner) --- They left nothing imperfect in the vengeance, 4 Kings viii., and ix. Eliseus sent bears to destroy forty-two children of Bethel; (4 Kings ii. 23.; Calmet) and Abulensis (q. 23.) thinks that he might put many false prophets to death, as the Scripture does not mention every thing, (Menochius) and as Elias had done himself. (Haydock) --- Eliseus may also be the name of some general. (Du Hamel)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Will leave.\u0002 Hebrew also, \"I have left,\" as Romans xi. 4. Septuagint, \"thou shalt leave.\" (Haydock) --- After answering the first part of the prophet's complaint, and informing him that the guilty should not pass unpunished, God lets him know that he is not left alone, but that many thousands (Calmet) even in Israel still continue faithful; so far was the true Church from being in danger of perishing entirely. (Haydock) --- \u0001Seven\u0002 is often put for a great number, Proverbs xxiv. 16. Yet some suppose, (Calmet) that only this number served God out of 1,110,000 men in Israel, 1 Paralipomenon xxi. 5. (Grotius, &c.) --- \u0001Hands.\u0002 To this custom the word \u0001adore\u0002 owes it rise. (Haydock) --- The pagans kissed their right-hand, or the statue itself, when they could reach it, to testify their veneration. \u0001Inter adorandum, dexteram ad osculum referimus.\u0002 (Pliny, [Natural History?] xxviii. 2.) Cicero (in Ver. 4.) mentions a beautiful statue of Hercules, the cheeks and beard of which had been rather worn with kissing; \u0001non solum id venerari, sed etiam osculari solent.\u0002 See Genesis xviii. 2. (Calmet) --- Job xxxi. 27. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Mantle,\u0002 perhaps to signify that he must change his manner of living. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Kiss,\u0002 and bid them adieu. (Menochius) --- \u0001To thee.\u0002 I have no farther orders. Obey the Spirit of God. \u0001Hoc age.\u0002 Hebrew, \"for what have I done to thee?\" Did I require thee to follow me? Act as God may direct thee. Yet remember the ceremony which thou hast seen, and do not turn back (Calmet) to neglect thy office. (Haydock) (Matthew viii. 22., and Luke ix. 62.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Oxen,\u0002 to shew that he had relinquished his profession. (Menochius) --- \"He makes a vow of them.\" (St. Jerome, ep. xxviii.) --- Elias waited for him in the field, while he made a feast for his fellow-citizens, at parting. (Calmet) --- Then both probably retreated to Carmel, (Salien) to watch over the instruction of the college of prophets. (Haydock)" } ] }, { "chapter": 20, "slug": "id896.html", "header": "3 Kings xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 The Roman Septuagint and Josephus place this war after the account of Naboth, chap. xxi. But the Alexandrian copy follows the order of the Hebrew. (Haydock) --- They style \u0001Benadad,\u0002 \"the son of Ader.\" He succeeded (ver. 34.) the king who attacked Baasa, chap. xv. 18. We know not the time nor the occasion of this war. (Calmet) --- Probably Achab had refused to pay tribute, and God had a mind to try if his obstinacy would yield to kindness, ver. 13., and 28. (Salien, the year before Christ 919.) --- \u0001Kings.\u0002 Almost every city had one." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mine.\u0002 He had a desire to dispose of them, as he thought proper. Achab was willing to pay tribute, to remove the impending danger. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Have.\u0002 Achab is not in earnest, but strives to pacify the barbarian. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Servants,\u0002 or subjects. The king of Israel has thus a plea to interest all his people, as the danger was common. (Salien) --- He assumes the character of disinterestedness, as if he had been willing to abandon all his private property; knowing that Benadad would not accede even to that hard proposal. (Haydock) --- Thus \"Nero consulted the first men of the city, whether they would prefer a doubtful war or a disgraceful peace.\" (Tacitus, An. xv.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Handfuls.\u0002 Hebrew \u0001shohal.\u0002 The Septuagint, read \"\u0001shuhal\u0002\" and render it, \"suffice for the foxes, for all the people, (even for) my infantry;\" (Haydock) as if his forces were so numerous as to cover the whole land, and leave no room for even foxes to occupy. The hyperbole is equally great, supposing that his soldiers could by each taking a handful, or what might stick to his feet, (Chaldean) carry off all Samaria. Josephus intimates, that Benadad speaks of erecting terraces of equal height with the walls; others, that he would level the city with the ground, Ezechiel xxvi. 4. (Sanctius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Let not the girded,\u0002 &c. Let him not boast before the victory: it will then be time to glory when he putteth off his armour, having overcome his adversary. (Challoner) --- \"Let not him who goes to battle, though well armed, boast; but the man who returns victorious.\" (Chaldean) \"Enough: let not the man with a crooked back boast, as one that is upright.\" (Septuagint) \"Let not him that girdeth, (Haydock) or is bound,\" (Hebrew) or rather \"shutteth up, boast, as he that openeth.\" (Syriac) It is easy to besiege: but the city does not always fall. Neither people in arms, nor the unarmed, have reason to boast; as the former are often made prisoners, as soon as the latter. (Calmet) --- A despised enemy sometimes proves most dangerous. (Haydock) --- Those who distrust in themselves, and place their confidence in God, prevail: a necessary lesson both in temporal and spiritual warfare. (Worthington) --- The fortune of war is very doubtful. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pavilions,\u0002 (\u0001umbraculis\u0002) or even under \"the shade\" of the trees, in full security. (Menochius) --- \u0001Beset.\u0002 Hebrew, \"set, and they set against the city.\" Chaldean, \"hold yourselves in readiness, and they laid ambushes round the city.\" The siege had not been yet commenced in form, as it was never expected that Achab would dare to make any resistance." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Prophet.\u0002 It does not appear who this and the other prophets were who address Achab so boldly during these wars; if indeed they were different persons: Elias is never mentioned. Did Jezabel leave the rest alone? or did these wars break out before she began to persecute them? (Calmet) --- Many suppose that the prophet, who spoke on this occasion, was Micheas. (Menochius) --- But Achab complains that he always brought him evil tidings, chap. xxii. 8. (Salien)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Servants.\u0002 Literally, \"footmen.\" (Haydock) --- Hebrew means either \"sons or servants.\" The pages of honour, or the menial servants of the lords, were not likely to gain the victory. (Calmet) --- There were 232 in number, ver. 15. Achab followed them, (ver. 19.) with 7000; and this army defeated the Syrians. --- \u0001Thou,\u0002 not in person; but thy men must begin the attack." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Alive.\u0002 This he said out of contempt, and too great confidence; (Menochius) and this gave occasion to his defeat. For, while his men were endeavouring to execute his orders punctually, the Israelites cut many in pieces, and routed the rest. (Salien)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hills.\u0002 All the high places of Israel were covered with idols. Samaria, Bethel, Dan, &c., were built on eminences. (Menochius) --- Altars had also been erected to the true God on the most famous mountains. The law had been given at Sinai, and promulgated at Garizim. The late miracle at Carmel was known to all. Hence the pagans, (Calmet) conformably to their notions of assigning different parts of the creation to different gods, suspected that the god of Israel might preside only over the mountains. (Haydock) --- People are always ready to blame any but themselves. (Calmet) --- They lay the fault on fortune, &c. (Tirinus) --- The pride of Benadad could not bear to be told that his own temerity had brought on the defeat. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Stead,\u0002 who may obey thy orders more implicitly. \u0001Rex unius esto.\u0002 (Calmet) --- Captains, who have been inured to warfare, would not so easily run away. (Menochius) --- Thus, in the late French republic, commanders were chosen from the common ranks, while the nobles were neglected. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Aphec,\u0002 belonging to the tribe of Aser, though it does not appear that they ever obtained possession of it, Josue xix. 30. A subterraneous fire and earthquake have caused the city to sink; and a lake, nine miles in circumference, now occupies its place. The ruins may still be discerned in its waters. It is about two hours walk from the plains of Balbec, (Paul Lucas. Levant i. 20.) at the foot of Libanus. The waters must be very thick and bituminous, if what is related by the ancients be true; namely, that the presents, offered to the Aphacite goddess, were tried by them, and deemed agreeable to her, if they sunk; as wool would do, while tiles, and often metals, would swim. (Calmet) --- Adrichomius places this Aphec on the great plain of Esdrelon, not far from Jezrahel. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Victuals.\u0002 Hebrew also, \"they were all present.\" Chaldean, \"ready.\" Syriac, \"in battle array.\" --- \u0001Goats.\u0002 They were comparatively so contemptible, ver. 15. (Haydock) --- At the same time, Josaphat could muster above a million warriors; for piety makes kingdoms prosper. (Salien)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Lord.\u0002 Many favours were bestowed on Achab, but he died impenitent. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Days.\u0002 The Syrians durst not begin the attack. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Went,\u0002 or had gone before, and commanded his men to defend the walls of Aphec. (Haydock) --- But the slaughter of these 27,000 is joined to the preceding. (Menochius) --- God caused the walls to fall, as he had done those of Jericho; or the Israelites beat them down with battering rams, and the defendants perished in the ruins. --- \u0001Chamber.\u0002 Josephus observes that it was under ground. Micheas told Benadad that he would have thus to hide himself again, chap. xxii. 25. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Heads,\u0002 or necks, to indicate that hey deserved to die. (Haydock) --- The Syrians acted thus, when they came as supplicants. (Josephus, [Antiquities?] viii. 14.) --- The son of Psammetichus, king of Egypt, was led in this manner to execution, with 2000 others. (Herodotus iii. 14.) --- Bessus was conducted to Alexander with a chain round his neck. (Curt. vii.) (Calmet) --- What a reverse of fortune do we here behold! (Salien)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Men.\u0002 Protestants, \"Now the men did diligently observe whether \u0001any thing would come\u0002 from him, and did hastily catch \u0001it,\u0002 and they said.\" They heard him mention the title of brother with joy, concluding that he was not so much irritated, as they might have expected. Allied kings style each other \u0001brother;\u0002 those who are tributary, call themselves \u0001servants,\u0002 (like Achaz, 4 Kings xvi. 7.; Calmet) as well as those who seek for favour; as Benadad does at present, ver. 32. (Haydock) --- \u0001Luck.\u0002 The pagans were accustomed to make vain observations. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Thy father.\u0002 Benadad did not know the changes which had taken place in the royal family of Israel. He speaks of the cities which his predecessor had wrested from Baasa, chap. xv. 20. --- \u0001Streets,\u0002 for merchants, of whom he would receive tribute: or military stations, as David had done, (2 Kings viii. 6.) to prevent any inroads. Benadad does not appear to have complied with these conditions, as the king of Israel had to take Ramath by force, chap. xxii. 2. --- \u0001And having.\u0002 These words seem to be the conclusion of Benadad's proposition: but, according to the Hebrew, they contain Achab's reply. (Calmet) --- Protestants, \"Then \u0001said Achab:\u0002 I will send thee away with this covenant.\" (Haydock) --- How generous does the conduct of Achab appear to the world! Yet it displeased God. (Salien) --- He severely punished this foolish pity towards a dangerous foe. (Worthington)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001In the word,\u0002 or by the authority. The person who refused to comply, out of a false compassion, displeased God. The wound of the prophet was a symbol of what would happen to Achab. It was a prophetic action, chap. xi. 30. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Dust.\u0002 Chaldean and Septuagint, \"he tied a veil,\" &c. \u0001Apher\u0002 has both meanings." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001One.\u0002 Thus God delivered the proud and blasphemous Benadad to Achab. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Decreed.\u0002 Thou must either die or pay the money. (Menochius) --- Thus the king pronounced sentence against himself, as David had done, 2 Kings xii. 1., and xiv. 4. The Rabbins assert, that Achab had received an express order from God to destroy and subjugate all the Syrians. He ought, at least, to have been consulted, as he had given the enemy into the hands of the Israelites; (Calmet) and thus insinuated, that he would have them punished, (ver. 28.; Rupert v. 13.) for restricting his power to \u0001the hills.\u0002 (Tirinus)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Worthy.\u0002 Hebrew, \"of my anathema;\" or, \"the man who has fallen into my snares.\" (Vatable) \u0001Cherem\u0002 is taken in this sense, Micheas vii. 2., &c. He was my prey, and you ought not to have disposed of him without my leave. (Calmet) --- \u0001People.\u0002 This was verified (chap. xxii.; Menochius) within three years. (Salien)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Raging,\u0002 (\u0001furibundus\u0002) full of indignation. Hebrew, \"went to his house, heavy and displeased.\" Septuagint, \"confounded and fainting,\" through rage; \u0001eklelumenos.\u0002 (Haydock) --- \"Vexed at the prophet, he ordered him to be kept in prison; and confounded at what Micheas had said, he went to his own house.\" (Josephus, [Antiquities?] viii. 14.)" } ] }, { "chapter": 21, "slug": "id897.html", "header": "3 Kings xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Who was.\u0002 Hebrew, Chaldean, &c., place this after \u0001vineyard,\u0002 and read \u0001which,\u0002 referring it to the ground; which we might naturally suppose would be the place of Naboth's nativity, as it was his paternal estate, 4 Kings ix. 21. Josephus calls the place Azari, and says it was a field contiguous to the king's \u0001palace.\u0002 Septuagint \u0001alo,\u0002 \"threshing-floor.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Herbs. The taste of eastern nations is very different from ours. The Syrians delight in seeing gardens filled with melons, onions, &c., and they cannot conceive what pleasure we can find in rambling round our long walks for the sake of exercise. --- Money. Hence we perceive that, notwithstanding the despotic power of the kings of Israel, they did not imagine that they had a right to take their subjects' lands, 1 Kings viii. 14. (Calmet) --- Naboth's conduct is therefore here applauded; and St. Ambrose (Off. iii. 9.) styles him a martyr, (Worthington) and a great saint. (Tirinus) --- Maluit periculum cum honestate, quam utilitatem cum opprobrio." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fathers.\u0002 He would have deemed it a mark of disrespect and a crime, as he was not in a state of indigence; which alone could authorize him to sell his property, and then only till the year of jubilee; (Leviticus xxv. 23.) and as his field was to be turned into a royal garden, and the law was disregarded by the king, there was no prospect of his regaining it at that period. The law of Moses was till in force; and there were some, like Naboth, who were resolved to comply with it, (Calmet) even at the hazard of their lives. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fretting.\u0002 The Hebrew terms are the same as [in] chap. xx. 43. What weakness in Achab! Riches and honours are not capable of ensuring content. (Calmet) --- \"Who, thinkest thou, is poor; the man who is content with his own, or he who covets another's property?\" (St. Ambrose, Naboth ii.) --- \u0001Wall,\u0002 as Ezechias did afterwards, in very different dispositions; though both were oppressed with grief, Isaias xxxviii. 2. Septuagint, \"he covered his face.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Israel.\u0002 Hebrew simply, \"Now thou wilt make the kingdom of Israel.\" (Calmet) --- Protestants, \"Dost thou now govern the?\" &c. (Haydock) --- Thou art a fit person indeed to establish a kingdom! Ought not a king to take what he has a mind to? Syriac, \"Are you fit to reign?\" Arabic, \"You do not deserve to govern.\" (Calmet) --- Septuagint, \"Dost thou now act the king over Israel, in this manner?\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Chief men.\u0002 Hebrew \u0001chorim,\u0002 \"those in white,\" the usual colour of magistrates and noblemen, Ecclesiastes ix. 8., and Daniel vii. 9. The angels generally appear arrayed in white. Among the Egyptians and the Greeks, the rich were remarkable for the whiteness of their robes. (Herodotus ii. 36.) (Homer, Odyssey \u0001Z\u0002.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fast,\u0002 as in a case of the greatest importance, where the welfare of the king and of the state are concerned. We have frequent mention of such extraordinary fasts, 2 Paralipomenon xx. 3., 1 Esdras viii. 21., and Joel i. 14, &c. Some would translated, \"Call an assembly.\" (Vatable) --- But the Chaldean, &c., are for the fast. Josephus joins both. All the people were collected, (Calmet) and Naboth was (Hebrew) \"set on high, or at the head, as president, on account of his riches and nobility, (Haydock) that he might be unprepared, and afterwards be more disgraced. (Menochius) Abulensis (q. 4.) thinks that the judges were accustomed to fast, to shew their pity for the criminal, and that they were moved only by a zeal for justice." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Belial,\u0002 without restraint or conscience. --- \u0001Blasphemed.\u0002 Hebrew, \"blessed.\" --- \u0001Elohim,\u0002 (Haydock) or god, the gods, magistrates, &c. (Calmet) --- Blessing is equally put, to avoid the horrible sound of blaspheming. (Worthington) (Job i. 5., and ii. 9.) --- Martin de Roa (i. 9.) maintains, that the word implies to \"bid adieu,\" or quit; as if Naboth had relinquished the service both of God and of the king. He was accused as a traitor. The law did not condemn the person to death who had spoken ill of the prince, Exodus xxii. 28. But the wicked judges complied with the intimation of Jezabel; (Calmet) as she pretended that he had also blasphemed God. (Haydock) --- Josephus introduces three witnesses, which was more conformable to the practice of the Jews. (Grotius) --- But the text specifies \u0001two;\u0002 and that number would suffice. (Haydock) --- All Naboth's family were involved in his ruin; (4 Kings ix. 26.; Tirinus) as it was necessary for Achab's purpose. So Achan's children perished with him, Josue vii. 25. (Haydock) --- What a complication of crimes! (Tirinus) --- \"They proclaim a fast, in order to commit murder.\" (St. Chrysostom, ser. 68.) Hypocrisy, falsehoods, perjury, perversion of justice, all are employed to take away the life, honour, and property of the innocent. See St. Ambrose, Seneca Benef. ii. 27. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Devil.\u0002 Hebrew \u0001Belial,\u0002 ver. 10. Protestants, \"and the men of Belial witnessed against him.\" --- \u0001City,\u0002 as was requisite. (Calmet) --- \u0001Stoned him,\u0002 for blasphemy, Leviticus xxiv. 16., and 23." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of it,\u0002 on the title of confiscation, as Naboth had been condemned for high treason; (see 2 Kings ix. 7.; Menochius) or because there was no heir left, ver. 10. Some assert, that Naboth was Achab's uncle. But this wants proof. (Calmet) --- Achab only waited one day, and then Elias met him to denounce to him a similar fate after he \u0001was dead,\u0002 4 Kings ix. 26. Septuagint have, \"he tore his garments, and put on sackcloth; and it came to pass afterwards, that Achab arose,\" &c. This addition would intimate that the king pretended to be sorry. They repeat the same thing, ver. 27., \"he had put on sackcloth, on the day when he slew Naboth, and went along \u0001cast down.\u0002\" It is probable that Achab might assume this garb, to make people suppose that he had no hand in the death of Naboth; but this was all hypocrisy, and Elias boldly accused him of guilt. \u0001Thou hast slain,\u0002 &c., ver. 19. (Haydock) --- He knew, at least, of his wife's machinations. (Salien)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Possession,\u0002 by desire; though he was yet only on the road. (Menochius) --- Perhaps he had sent his servants before. (Haydock) --- \u0001Place,\u0002 not precisely, as Achab was slain in Samaria. (Menochius) --- But Naboth's vineyard, perhaps, was not far distant from the \u0001pool,\u0002 where dogs licked the blood of the king. (Haydock) --- On account of Achab's repentance, the sentence was (ver. 29.; Calmet) rather changed, and his son Joram was substituted in his stead, 4 Kings ix. 25. Jehu, and his captain, Badacer, were present, when Elias denounced this judgment upon the family of Achab; and they concluded that the prediction regarded Joram. He had, perhaps, taken part with his impious parents, and promoted the same crimes. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thy enemy.\u0002 Have I done thee any harm, whenever thou hast appeared before me? Hebrew and Septuagint, \"O my enemy.\" (Haydock) --- \u0001To find,\u0002 often means to attack or take by surprise. Art thou come thus, to fall upon me on the road? (Calmet) --- \u0001Sold.\u0002 That is, so addicted to evil, as if thou hadst sold thyself to the devil, to be his slave to work all kind of evil. (Challoner) (Worthington) (St. Gregory, in Ezec. hom. 10.) --- The expression strongly marks the empire of the passions. Achab was sovereignly wicked, without any restraint. (Calmet) --- So Vitellius was: \u0001Luxui saginæque mancipatus, emptusque.\u0002 (Tacitus, Hist. ii.) --- \u0001Sold,\u0002 or \"abandoned,\" are used in the same sense, Psalm xliii. 13." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wall.\u0002 See 1 Kings xxv. 22. --- \u0001Israel,\u0002 chap. xiv. 10. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sin.\u0002 god frequently inculcates the enormity of the crime of public scandal. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Field.\u0002 Hebrew, \"wall,\" \u0001or\u0002 \"before the wall.\" This was exactly fulfilled, 4 Kings ix. 32. Jezabel was hurled from a window over the gate or wall of the city. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Eat him.\u0002 Yet God remitted something from the severity of this sentence; and Achab was buried in Samaria, chap. xxii. 37. But his son was deprived of burial. (Tirinus) (4 Kings ix. 26.) --- According to the Hebrew, the prediction related to Achab's posterity, as the Chaldean, Septuagint, Syriac, &c., have understood it. (Calmet) --- Protestants, \"him that dieth of Achab in the city,\" &c." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Now.\u0002 Septuagint, \"Moreover, Achab was foolishly sold, a man who was sold, &c., since Jezabel....changed him:\" \u0001metetheken.\u0002 His natural disposition was not perhaps so bad. But his unfortunate connexion with a most wicked wife involved him in ruin. Even when he began to relent, and was on the point of reforming his life, (ver. 27.) her influence spoiled all. (Haydock) --- He was sold to her, and she exercised a most severe tyranny over him, using his seal at pleasure, and treating him with indignity, ver. 7, 8. (Tirinus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Amorrhites.\u0002 The Sidonians still adored the idols Baal and Astaroth, with the utmost exertions of cruelty and lust. This was the religion which Achab wished to establish, more than any of his predecessors. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Down.\u0002 Hebrew, \"uncovered,\" (Malvenda; 2 Kings xv. 30.) or \"barefoot,\" (Chaldean; Syriac) or \"softly,\" (Vatable; Protestants) or \"he walked bent down.\" (Septuagint) This variety shows that the signification or \u0001at\u0002 (Haydock) is not well known. The repentance of Achab is not more certain. Some believe that it was insincere, and only external: yet God was pleased to reward it iin this life, (Lyranus; Theodoret, &c.) as it might have some influence on the people. (Haydock) --- Others suppose that Achab really repented for what he had done, but presently relapsed at the instigation of Jezabel; so that his reward was equally of a temporal nature; though St. Chrysostom (ad Theod. laps.) seems to be convinced that he \"obtained the remission of all his sins, and entirely changed his life.\" (ser. 68, et hom. 5. ad Antioc.) --- But here lies the difficulty. (Calmet) --- \"His groans would have found favour, if the lurking envy had not increased his offence.\" (St. Ambrose, in Psalm xxxvii., de Naboth. chap. iv.) See ver. 25. --- A relapse renders the sincerity of the former conversions doubtful; and the more so, when no radical change, but only external sorrow, has appeared." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sake.\u0002 Hebrew, \"before me,\" publicly. (Haydock) --- The threat of the prophet caused Achab to invest his son with the royal dignity, and Josaphat followed his example. (Salien, the year before Christ 916.) --- But some call this in question. (Haydock)" } ] }, { "chapter": 22, "slug": "id898.html", "header": "3 Kings xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel,\u0002 from the time when Benadad and Achab had made a league, chap. xx. 34." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Josaphat.\u0002 It is wonderful that a prince of so great piety, should be on terms of such strict friendship with a most wicked king. God did not approve of it; and the event was unfortunate, 2 Paralipomenon xx. 37. Achab received the king of Juda with extraordinary magnificence, 2 Paralipomenon xviii. 2. It is thought that (Calmet) the latter had married his daughter, (Grotius) or rather (Haydock) he had taken Athalia for his son Joram, 2 Paralipomenon xviii. 1. (Tirinus) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Syria.\u0002 Benadad had not restored it; either because he no longer regarded his treaty, or because the city had not been taken by his \u0001father.\u0002 (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001One,\u0002 in concord, (Haydock) and ready to march against the same enemy. --- \u0001Lord.\u0002 This was rather late, if (Menochius) the army was already receiving its pay under the walls of Samaria. (Josephus, [Antiquities?] viii. 15.) --- God ought to have been consulted at first. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Men,\u0002 probably the prophets of the groves, who had not gone to Carmel, chap. xviii. 19, 22. (Calmet) --- The recent slaughter had not deterred others from imitating the example of the false prophets. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lord.\u0002 Josaphat knew that these four hundred were addicted to idol worship, (Haydock) and suspected that they only flattered their king. (Josephus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001One man.\u0002 Perhaps Micheas alone resided at Samaria. Elias and his disciples were in the country. Josephus and some others think, (Calmet) that the son of Jemla had been cast into prison for what he had said to Achab, when he had dismissed the king of Syria, chap. xx. 43. (Haydock) --- \u0001Not so.\u0002 Good advice should be followed, though it be not pleasant. (Menochius) --- Josaphat justly suspected the schismatical false prophets. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eunuch.\u0002 Hebrew \u0001saris,\u0002 denotes also \"a servant;\" or Achab might have purchased this stranger." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Court,\u0002 or barn floor. They were in or near cities, that they might be so protected from the incursions of enemies, who strove to set the corn on fire, 1 Kings xxiii. 1., and Judges xv. 5." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Push,\u0002 \"with the horn,\" (\u0001keratiseis;\u0002 Septuagint) and throw into the air, (Menochius) like a bull. (Calmet) --- Nothing shall withstand thy power. The actions of Sedecias were of the same import as his words. (Haydock) --- See Jeremias xxvii. 2., and xxviii. 10. --- Such horns were shewn to Zacharias; (i. 18.) as false prophets often do, like the true ones. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Go up,\u0002 &c. This was spoken ironically, and by way of jesting at the flattering speeches of the false prophets: and so the king understood it, as appears by his adjuring Micheas, in the following verse, to tell him the truth in the name of the Lord. (Challoner) --- Micheas had only repeated their words, and by his accent and gestures (Du Hamel) might easily explain his meaning. (Haydock) --- Similar examples of irony may be seen, chap. xviii. 27., and Genesis iii. 22. (Calmet) --- The prophet might also pray for success. But the king begged for a positive answer. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001No shepherd....no master,\u0002 clearly intimated (Menochius) that the king should perish in the battle. Paralipomenon reads: \u0001These have no masters.\u0002 (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001He,\u0002 Micheas, \u0001added,\u0002 (Menochius) not fearing the king's displeasure, who seemed to regard his former denunciation as an effect of his ill-will. Hence he explains his vision more at large. God often conforms to our ideas, and even prejudices. The people were then accustomed to look upon him as a king, environed with his army of good and evil spirits; the one at his right-hand, to execute his designs of mercy, and the other at his left, to execute his judgments. Job (i. 6, 12.) speaks in the like manner. We know that God stands in need of no counsellors; (Romans xi. 34.) and that the angels of satan have no place in heaven, Isaias xiv. 12., Apocalypse xii. 9., and Jude 6." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The Lord said,\u0002 &c. God standeth not in need of any counsellor; nor are we suppose, that things pass in heaven in the manner here described: but this representation was made to the prophet, to be delivered by him in a manner adopted to the common ways and notions of men. (Challoner) (St. Gregory, Mor. ii. 21., &c.) (Worthington) --- God did not enable the king to discern the falsehood. (Bellarmine ii. 13. Grat. Amis.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Go forth, and do so.\u0002 This was not a command, but a permission; for God never ordaineth lies, though he often permitteth the lying spirit to deceive those who love not the truth, 2 Thessalonians ii. 10. And in this sense it is said in the following verse, \u0001the Lord hath given a lying spirit in the mouth of all thy prophets.\u0002 (Challoner) --- What is translated in the \u0001imperative,\u0002 denotes frequently what will come to pass, though it be displeasing to God. (Calmet) --- He permits it, therefore, only by not exerting his power to prevent the execution. (Haydock) --- The devils can do nothing without such a permission. Achab deserved to be deceived by the false prophets, as he would not hearken to a true one. (St. Augustine, contra Jul. v. 4., and q. 53. inter. 83.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Cheek.\u0002 Josephus says he had told the king, that if his hand did not wither, like that of Jeroboam, he might conclude that Micheas was a false prophet; particularly as his prediction was at variance with that of Elias; who had asserted that Achab should die at Jezrahel, while Micheas seemed to condemn him to death at Ramoth. But these circumstances are by no means certain, though they be adopted by the author of the Scholastic History, by Lyranus, &c. (Calmet) --- If Sedecias had the assurance to make such a declaration, God was not obliged to work a miracle to prevent the king's mistake; and Micheas had never said that Achab should die at Ramoth. (Haydock) --- \u0001Hath.\u0002 In 2 Paralipomenon xviii. 23, it is expressed, \u0001Which way went the spirit of the Lord from me to speak to thee?\u0002 If he could have proved that he had ever possessed the spirit, he might have spoken with some confidence; though sin may easily banish him. Thus Catholics may ask the pretended reformers, who boast of the spirit, how He came to abandon the Church with which all agree He once resided, to establish a contrary one? The spirit of God cannot be at variance with himself, nor reveal contradictory things. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Go into a chamber,\u0002 &c. This happened when he heard the king was slain, and justly apprehended that he should be punished for his false prophecy; (Challoner) though this be nowhere recorded, (Calmet) except in Josephus. (Worthington) --- He probably escaped death. (Salien)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Distress,\u0002 both \"in small quantity,\" (Paralipomenon) and very bad. (Grotius) (Tirinus) (Isaias xxx. 20.) --- \u0001Peace,\u0002 when I will punish thee, as an impostor. (Menochius) --- How grating must this have been to the good king Josaphat; and still he does not abandon the company of such infatuated \u0001people!\u0002 (Ver. 29.) (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thy own.\u0002 Septuagint, \"I will disguise myself, and go into the battle; and do thou put on my garment.\" Hence the Syrians mistook Josaphat for Achab, (ver. 32.; Calmet) as \"it had been agreed between them, that he should wear the robes of Achab, to elude more easily the prediction of Micheas.\" (Josephus, [Antiquities?] viii. 15.) --- Vain and impious attempt! Providence found him out, though unadorned. (Haydock) --- Achab might pretend thus to honour the king of Juda! (Menochius) and perhaps he had been apprized of the order given to the Syrians, to single him out, ver. 31. What could prompt such an order, cannot be easily ascertained. Benadad might wish to revenge himself, for being brought out as a prisoner to Achab; or he might be informed of the prediction of Micheas." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Captains of,\u0002 or mounted \"on chariots.\" There would hardly be so many general officers over the chariots alone. The same number of kings had been in a former engagement, and they had been replaced by these captains, chap. xx. 24. (Calmet) --- \u0001Only.\u0002 Not that the Syrians were to avoid hurting any body else, as they could not thus come at the king; (Salien) and we find one shot an arrow at the army of Israel; (ver. 34.; Haydock) but the main onset was to be directed against Achab, either to kill or to take him prisoner. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Cried out.\u0002 Paralipomenon add, \u0001to the Lord, and he helped him, and turned them away from him.\u0002 The Jews (in Seder. Olam xvii.) acknowledge the same thing; and thus it was known that Josaphat was not the king of Israel, who would rather have invoked Baal. (Menochius) --- Perhaps he also declared the truth, and who he was, when he saw the Syrians surround him, crying, \u0001This is the king of Israel!\u0002 (2 Paralipomenon xviii. 31.) (Tirinus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Stomach.\u0002 Paralipomenon\u0001, between the neck and the shoulders.\u0002 The arrow went in at the lungs, and came out at the shoulders, as it was shot from a lower ground. (Menochius) --- Some explain the Hebrew, \"between the joints and the coat of mail.\" Protestants, \"joints of the harness.\" Septuagint, \"between the lungs and the thorax.\" (Haydock) --- Syriac, \"between the juncture of the coat of mail,\" where it is connected with the armour of the thighs. (Grotius) --- God directed the random shot. (Salien) (Worthington) --- \u0001Hand.\u0002 It was deemed unbecoming for the king to touch the reins. (Diodorus, Sic. xvii.; Brisson iii. p. 383.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Evening.\u0002 Achab had only retired to the hinder ranks, while Josaphat, by his valour, maintained the day, till the death of the former put an end to the war." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Of Samaria.\u0002 Josephus says, of Jezara, (Jezrahel) conformably to the prediction. But God had relented in that particular, on Achab's repentance; (Calmet; Chap. xxi. 24, 29.) unless it regarded his son Joram. (Haydock) (Salien) --- \u0001Reins.\u0002 Hebrew \u0001zonoth,\u0002 may also signify \"arms,\" (Munster) and \"harlots.\" (Septuagint) Some suspect that such were painted on the chariot. Josephus intimates, with the Septuagint, that \"harlots bathed in the blood,\" (Antiquities viii. 15.) which would tend to the greater contempt of Achab. (Menochius) --- \u0001Spoken,\u0002 respecting dogs licking up Achab's blood. No mention had been made of the chariot. God was thus pleased to shew how easily he could have executed the sentence in all its rigour." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Of ivory.\u0002 The palace was greatly adorned with it, (see Amos iii. 15., and Psalm xliv. 9.; Calmet) like the throne of Solomon, chap. x. 18. Pliny (xvi. 43.) speaks of bedsteads and vehicles of ivory, in the same sense. (Tirinus)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001He took not away,\u0002 &c. He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Paralipomenon xvii. 6; (Challoner) and even those also, before the end of his reign; (Calmet) as they were contrary to the law. (Menochius) --- Others think that the passage in Paralipomenon is incorrect; \u0001ula\u0002 being substituted for \u0001vaud. He took away the high places,\u0002 (chap. xix. 3.) \u0001and the groves.\u0002 (Grotius) (Capell.) --- We know that such remained in the days of Joas; and Josaphat in not ranked among the irreproachable kings, Ecclesiasticus xlix. 5. (Calmet) --- He attempted perhaps to remove those places, but was prevented by the people. (Menochius) See chap. xv. 14." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Israel.\u0002 The five subsequent verses are omitted in the Roman Septuagint." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Effeminate.\u0002 Men addicted to unnatural lust, chap. xiv. 24., and xv. 12." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Edom.\u0002 Hebrew and Chaldean, \"but a deputy king,\" or viceroy; (Tirinus) so that the kings of Juda might equip fleets at Asiongaber, as the country of Idumea was subject to them ever since the time of David, 2 Paralipomenon viii. 17. Under Ochozias, the son of Josaphat, the kings of Edom became independent, 4 Kings viii. 20. (Calmet) --- Hitherto they had paid tribute. (Menochius)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Made.\u0002 Hebrew incorrectly reads \u0001hasar,\u0002 \"ten,\" instead of \u0001hasa,\u0002 \"made;\" (Calmet) which the Protestants follow, \"made ships of Tharshish, to go to Ophir.\" (Haydock) See chap. ix. 26., and 28." }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Would not.\u0002 He had been reprehended before for admitting such a partner: and therefore would have no more to do with him. (Challoner) --- They had formerly joined in equipping such a fleet, (2 Paralipomenon xx. 36., and 37.; Calmet) and it had been dashed to pieces in the very port. (Haydock)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Years,\u0002 not complete; as the first is comprized in the reign of Achab, and the last in that of Joram, 4 Kings iii. 1. (Usher, the year of the world 3108.) --- Yet, his very short reign was memorable for many disasters; the revolt of the dependant king of Moab, the ruin of his navy, &c., that he might thus be reclaimed from his evil ways. (Salien, the year before Christ 915.) --- Houbigant allows this king two full years; and rejects the notion of his being associated by his father, as he does on other similar occasions, where the Scripture is silent. He makes Ochozias commence in the 19th, and end in the 22d of Josaphat, and not in the second of Joram, 4 Kings i. 17. The Hebrew and Greek copies vary. (Haydock)" } ] } ] }, "1ma": { "book": "1ma", "intro": [ { "text": "THE FIRST BOOK OF MACHABEES.", "center": true }, { "text": "INTRODUCTION." }, { "text": "These Books are so called, because they contain the history of the people of God under the command of \u0001Judas Machabeus\u0002 and his brethren; and he, as some will have it, was surnamed \u0001Machabeus\u0002 from carrying on his ensigns, or standards, those words of Exodus xv. 11., \"Who is like to thee among the strong, O Lord;\" in which the initial letters, in the Hebrew, are M. C. B. E. I. It is not known who was the author of these books. But as to their authority, though they are not received by the Jews, saith St. Augustine, (liber[book] xviii., City of God, chap. xxxvi.) they are received by the Church; who, in settling her canon of the Scriptures, chose rather to be directed by the tradition she had received from the apostles of Christ, than by that of the Scribes and Pharisees. And as the Church has declared these two books canonical, even in two general councils, viz., Florence and Trent, there can be no doubt of their authenticity. (Challoner)" }, { "text": "The most ancient Fathers, Clement [of Alexandria], (Strom. i.) St. Cyprian, (1 ep. iii. ad. Cornel.) St. Ambrose, (Off. i. 41., &c.) quote them as divine; and the third Council of Carthage, Trent, &c., have inserted them in the canon. Though (Worthington) St. Jerome did not translate (Calmet) or urge them against the Jews, he had a great regard for them. (In Daniel i., and xi., &c.) The texts to which Protestants object, will be explained. They are not more difficult than many which occur in the Books of Kings and Paralipomenon. Other books have been formerly contested, which they now admit. The author of the second book seems to have designed at first only to insert two supplements. He then resolved to abridge the work of Jason, and hence added a preface, (chap. ii. 20.) which may be first perused. He then gives an account of some who had suffered death for the truth; and in the eighth and following chapters, the victories of the Machabees, which had been partly recorded in the first book, are specified, with some fresh circumstances. Judas was styled the Machabee for his strength and valour, (Worthington) being \"the scourge\" of God, (Haydock) or because he was an exterminator. (Menochius)" }, { "text": "Yet the etymology is not well ascertained. That given above, (Zacharias xii. 5.; Haydock) or M. C. B. I. (Buxtorf; Prideaux, &c.) seems to be overthrown, by the Syriac having always \u0001k\u0002 instead of \u0001c,\u0002 which is the case in two Chaldean manuscripts. These may not contain a truer history, but they rectify several mistakes in the printed copies. (Kennicott)" }, { "text": "St. Jerome found the first of these books in Hebrew, the second in Greek. (Ep. 106.) We have a third also in Greek, in the Complutensian Bible; as well as a fourth, mentioned by Sixtus, (Bib. i.; Worthington) \"on the administration of Hircan,\" (Calmet) to which reference seems to be made [in] 1 Machabees xv. 24., (Worthington) though what is extant be a work of no authority. \"The empire of reason,\" falsely attributed to Josephus, and printed among his works, is more probably the fourth book, known to the ancients. Neither of these latter were ever deemed canonical by any authentic decree. (Worthington)" }, { "text": "Many have indeed ranked the with the other contested works: but now it is generally agreed that they belong not to the sacred Scriptures, as the two former do. On these (Calmet) indeed, as almost on all the sacred books, (Haydock) authors have varied: but he most respectable and the most numerous declare in their favour. To arrange the four books in chronological order, we must make the first and third exchange places. This last can obtain its title only inasmuch as the Jews of Alexandria, who were persecuted by Philopator, and miraculously delivered, were animated with the same sentiments of piety and heroism as the rest of the Machabees. (Calmet) See Ecclesiasticus l. 1, 21, 23. (Haydock)" }, { "text": "The authors of the first and second books relate many of the same events; yet seem not to have seen each other's works. The latter follows the Greek chronology, dating from \u0001Tisri,\u0002 September and October, (Calmet) the year of the world 3828 to 3843, (Haydock) while the former dates from \u0001Nisan,\u0002 (Calmet) our March or April, the year 3829 to 3869. The third book gives an account of Philopator's persecution in Egypt, the year 3787. The fourth, from the year 3869 to 3698, (Haydock) is little known among the Latins. Calmet gives two copies, the one regarding Hircan and the other \"the government of reason,\" or the martyrdom of the Machabees, the year 3837; (Haydock) the author of which last seems to have been a Stoic. (Calmet)" }, { "text": "We shall pass them[3 Machabees and 4 Machabees] over, with Protestants, as they are not received by the Catholic Church. (Haydock)" } ], "intro_slug": "id1402.html", "chapters": [ { "chapter": 1, "slug": "id1403.html", "header": "1 Machabees i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now.\u0002 Literally, \"And.\" (Haydock) --- Thus many Hebrew books commence, as Exodus, Josue, Baruch, &c. (Calmet) --- \u0001Greece,\u0002 over the whole. He was chosen generalissimo. (Haydock) --- He conquered many of the Greeks, and overthrew Darius Condomanus, the year of the world 3674. (Calmet) --- His dominion in Syria may be meant. (Grotius) --- Alexander [the Great] was the first who reigned in that great monarchy, which he founded. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Holds.\u0002 He was never defeated. (Just. xii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Earth,\u0002 even to India, beyond which the ancients knew of nothing. --- \u0001Quiet,\u0002 or silent; depopulated, (Isaias xiv. 7.) and obedient, Habacuc ii. 20." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Up.\u0002 He was spoiled by prosperity, (Calmet) and would pass for a god, and be styled \"king of the world.\" (Just. xii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bed.\u0002 Some suppose through poison, (Diodorus xvii.; St. Jerome, ad Lætam.) or excess of wine. (Atheneus x. 11.) --- This was enough. (Haydock) --- So perished the man who would claim divine honours! (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Servants.\u0002 On the ninth day of sickness which preceded his death, he admitted all his soldiers to kiss his hand. Then he asked his friends, if they thought they should find such another king? As they were silent, he predicted what bloodshed would ensue, and told them to bury him in the temple of Ammon. When they asked to whom he left the throne, he said, \"to the most worthy.\" He gave his ring to Perdiccas; whence all inferred, that he should be regent till the proper heirs came of age. Perdiccas desired to know when he would have divine honours: to which Alexander [the Great] replied with these his last words, \"when you are happy:\" (Just. xii.; Diodorus xvii.) as much as to say, never. (Haydock) --- This seems contrary to the sacred historian. But his authority is far superior. (Calmet) --- \u0001Kingdom.\u0002 This is otherwise by Q. Curtius; though he acknowledges that divers were of that opinion, and that it had been delivered by some authors. (liber[book] x.) But here we find from the sacred text that he was in error. (Challoner) --- By delivering his ring to Perdiccas, Alexander gave him authority to make this division. (Worthington) --- Many assert, that he gave him directions in his last will. This was observed for some time, ver. 10." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Twelve.\u0002 Josephus, &c. Some add, a few months. He was about thirty-three years old." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Death,\u0002 twelve years being expired, when all the posterity of Alexander [the Great] were dead. His generals gradually destroyed each other, and four took the diadem at the same time: Ptolemy, in Egypt; Seleucus, in Syria; Cassander, in Macedonia; and Lysimachus, in Thrace. (Just. xiii., and xv.) (Calmet) --- Those who choose to read in order, may, after the preface [in] 2 Machabees ii. 20., read the above, then 2 Machabees iii. 1. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Antiochus the illustrious;\u0002 Epiphanes, the younger son of Antiochus the great, who usurped the kingdom, to the prejudice of his nephew Demetrius, son of his elder brother, Seleucus Philopater. (Challoner) --- Epiphanes means \"renowed.\" (Worthington) --- He took this title, particularly after the Samaritans had offered it to him. (Josephus, Antiquities xii.; Vaillant. A. 145.) --- His medals have always \u0001God\u0002 prefixed, \"the god appearing;\" as he came opportunely, like a god, to defend the kingdom against the Egyptians, after he had been fourteen years a hostage at Rome. (Calmet) --- Nothing could be more abject than his character. (St. Jerome, in Daniel viii., and ix.) (Atheneus v. 4., and x. 12.) --- \u0001Greeks,\u0002 counting not from the beginning of the reign of Alexander [the Great], but from the first year of Seleucus Nicator. (Challoner) --- The era of the Seleucides began in spring or autumn, the year of the world 3692, the year before Christ 312, though the Chaldeans and Ptolemy date from the following spring. (Calmet) --- The Grecian monarchy had then stood twenty years. (Eusebius) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Men.\u0002 Jason attempted to supplant Onias III and introduced pagan customs, when he was dead. Menelaus treated him in like manner. Being cited to pay what he had promised, he left Lysimachus in his place, who was slain in the temple, which he was robbing, 2 Machabees iv. --- \u0001Us.\u0002 Thus the Jews complained in the days of Jeremias, (xliv. 18.) and the Christian religion was blamed for all the miseries which fell upon the Roman empire. (Calmet) --- St. Augustine proves in his City of God, that this accusation was false. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Exercise,\u0002 to wrestle (Calmet) and teach. (Lyranus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Made.\u0002 St. Jerome thinks the attempt useless. But the Jews discovered the art. (St. Epiphanius; Pond. xvi.; Bartol.) (1 Corinthians vii. 18.) --- \u0001Sold\u0002 to the devil, becoming his instruments, 3 Kings xxi. 25., and Romans vii. 14. (Calmet) --- Go to 2 Machabees iv. 7." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Egypt.\u0002 He coveted this kingdom, having Syria already. (Worthington) --- He was not very fit for war: but Egypt was not under Philometor a child, and Ephphanes made an easy conquest. This was his second visit to that country. While he besieged Alexandria, a report of his death was spread; and as he was informed that the Jews rejoiced at it, he fell upon them, ver. 21. (Calmet) --- After ver. 20, read 2 Machabees iv. 21. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sanctuary.\u0002 Josephus (Antiquities xii. 6.) writes, that Antiochus slew such as opposed his entrance into the city, and afterwards those who opened the gates, but would have prevented his plundering the temple. (Worthington) --- Menelaus conducted the king, 2 Machabees v. 15. Profane authors condemn this conduct of the king towards a city subject to him. (Josephus, contra Apion 2.) --- Diodorus relates several fables on this occasion. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The chief collector,\u0002 &c. Apollonius. (Challoner) (2 Machabees v. 24.) (Worthington) --- He basely fell upon the unsuspecting citizens on a sabbath day. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Fire,\u0002 thus destroying a great part. (Josephus, Antiquities xii. 7.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The city of David.\u0002 That is, the castle of Sion. (Challoner) --- In it was placed a garrison of Macedonians. (Worthington) --- This castle had been occupied by Syrians before. It was now enlarged, 2 Machabees iv. 27., and v. 5." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Sanctuary,\u0002 to pillage all who came to the temple. (Calmet) --- \u0001An evil devil.\u0002 Literally, an adversary, watching constantly to do harm, as the evil spirit is always watching and seeking whom he could devour. (Challoner)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Fled\u0002 with Judas, &c. (2 Machabees v.) Josephus (Antiquities xii. 7.) assures us that the Samaritans flattered Epiphanes, and begged their temple might be consecrated to Jupiter, &c. They pretended that they were of Sidonian extraction." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Be one.\u0002 This reason herself teaches. But the king wished to establish a false religion, or rather he desired to root out all religion, and to shew his authority. (Haydock) --- \u0001Demere superstitionem & mores Græcorum dare adnixus.\u0002 (Tacitus v.) --- He was not content with plunder, unless he ruined souls. (Worthington)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Service,\u0002 or worship, (Calmet) introduced by Epiphanes. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001People.\u0002 He forced them to eat forbidden meat." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Fifteenth.\u0002 In all other places the 25th, whence this may be incorrect, (Calmet) or the altar was now set up, (Haydock) though sacrifices were not yet offered. (Calmet) --- \u0001Idol.\u0002 The statue of Jupiter Olympius, (Challoner) as Daniel (ix.) had foretold, as a figure of what antichrist would do, (Matthew xxiv.; Worthington) as well as the Romans, when they took Jerusalem." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Doors,\u0002 to Trivia, Isaias lvii. 8. (Calmet)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Law,\u0002 and all the sacred writings. (Josephus; Sulpitius ii.) --- The pious Jews secreted what they could, and Judas took care to collect them, 2 Machabees i. 14., and iii. 48. (Calmet)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001After month.\u0002 The officers took an account of the slain, (Grotius) or the dedication of the statue was renewed, or rather the king's nativity was kept, 2 Machabees vi. 7. (Calmet) --- But this would only occur once a-year. People were compelled to sacrifice on the same day of each month on which the statue had been dedicated, ver. 62." }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Over-against,\u0002 or (Haydock) \"upon,\" \u0001epi.\u0002 The Greek altars were of a smaller size." }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Many.\u0002 Eleazar, and the seven Machabees, &c. (Calmet)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Wrath.\u0002 God seemed displeased, as he was with too many. The pious were exposed to various trials, and to the fury of persecutors. (Haydock) --- Read 2 Machabees v. 11. (Worthington)" } ] }, { "chapter": 2, "slug": "id1404.html", "header": "1 Machabees ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Joarib.\u0002 This family was the most distinguished, as Josephus, who sprung from it, asserts, (Haydock) being the first of the twenty-four families of priests, 1 Paralipomenon xxiv. 7, 19. (Menochius) --- Mathathias was probably a descendant of \u0001Phinees,\u0002 (ver. 54.) and was officiating when the impious orders arrived. Whereupon he retired to Modin, (Calmet) near Diospolis. (St. Jerome) --- Many say he was chosen high priest; and therefore decided the question about fighting on the sabbath. But any other, in similar emergencies, might have given that decision. (Calmet) --- Judas was chosen, (Josephus) and Jonathas exercised the functions. (Antiquities xx. 8.) --- To verify the prediction of Jacob, some have concluded that the Machabees were allied to the tribe of Juda by the mother's side. (St. Jerome; St. Augustine, contra Faust. i. 72.) --- Yet this is not proved, nor requisite. They were called Asmoneans, either from the town of Asamon, (Josue xv. 27.) or from Assamoneus, great grandfather of Mathathias. (Josephus, Antiquities xii. 8.) --- This family ruled till Herod, 128 years. (Calmet) --- Here an account is given of their wars, and more fully in the eight last chapters of the second Book[2 Machabees]. (Worthington) --- Perhaps John, Mathathias, &c., were chosen high priests by the people, while the king sent others. (Selden)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gaddis,\u0002 \"a troop, fortunate, \u0001or\u0002 a heap of wheat.\" (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thasi,\u0002 Syriac, \"ardent,\" or feeble, (Calmet) or a destroyer. (Pagnin)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Machabeus.\u0002 The common etymology has been given [in the Introduction]. (Haydock) --- But Judas had then no banners, and there is no proof that the Jews used such abbreviations, (Calmet) though moderns write \u0001Rambam,\u0002 for \"R. Moses, son of Maimon,\" \u0001Moce-bie,\u0002 (Haydock) \"conquering in God,\" (equivalent to \u0001Nicator,\u0002 the title of Sedeucus) seems better, particularly as the word is written \u0001Machabee.\u0002 (Calmet) --- Yet this is liable to the objection of \u0001c\u0002 being placed instead of \u0001k,\u0002 which occurs invariably in the Chaldean and Syriac. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Abaron,\u0002 \"passing,\" \u0001undaunted,\u0002 (Calmet) or \"potent.\" --- \u0001Apphus,\u0002 \"the wrath \u0001or\u0002 flying of counsel,\" (Pagnin) \"fainting, abundant, \u0001or\u0002 dissipating.\" (Calmet) --- This small help, of great importance, was foretold by Daniel, xi. 34. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ruin.\u0002 St. Polycarp used a similar expression. (Eusebius, [History of the Church] v. 19.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lamentation.\u0002 By voluntary mortification, he sought to appease God's indignation. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They.\u0002 Josephus mentions Apelles. Persecutors have thus frequently attempted to delude the faithful; first by flattery, and then by torments." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Profitable.\u0002 But quite the reverse both for this world and for the next. It is a dreadful crime." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Way.\u0002 Greek, \"to the right or to the left.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Law.\u0002 Deuteronomy xi. 6., (Menochius) and xiii. 9. Those who attempted to introduce the worship of idols, were to be slain without farther trial. (Calmet) --- Mathathias was then judge and high priest. (Worthington) --- He acted not though private revenge. (St. Cyprian, exhort. 5.; St. Bernard, ep. 158.) (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And justice.\u0002 The ceremonial and moral law, (Calmet) or to live piously. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sabbath.\u0002 By sacrificing to idols, or by coming forth to fight. (Haydock) --- They were of opinion that the latter was unlawful, and their ignorance might be excused. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Innocency.\u0002 Literally, \"simplicity,\" has often this sense. Their piety was not, however, enlightened, as the ceremonial law gives way on such occasions. (Calmet) --- Their simplicity is commended by St. Ambrose, Of. i. 40. Yet they had not the prudence of serpents, which is also requisite. The Church remains. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Come up.\u0002 They say not that they will attack. (Calmet) --- Pompey perceived this, and made his advances and works on the sabbath, without opposition. (Josephus, Jewish Wars i. 5.) --- Pompey I had thus taken Jerusalem. (Josephus, Antiquities xii. 1.) --- The Samaritans will not move on that day. (Exodus xvi. 29.; ep. 2. ad Scaliger) --- The Jews now take care of the sick, but will not help a beast out of the ditch on the sabbath, though in our Saviour's time they did just the reverse, Luke xiv. 5. The law has thus been variously explained. The Machabees judged with prudence. Yet superstition had again gained ground, when Josephus (vita) would not fight or assemble his forces on the sabbath, as being contrary to the law. In a storm, a Jewish pilot abandoned the helm till the danger was evident. (Synes. ep. iv.)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001The Assideans.\u0002 A set of men that led a religious life; and were zealous for the law and worship of God. (Challoner) --- They fought like the knights of Malta. (Cornelius a Lapide) --- \u0001Esidim\u0002 (Haydock) means \"the pious,\" Ecclesiasticus xliv. 10. Many think they were the same with the Cinites, Rechabites, and Essenes. From them sprung the Pharisees. (Calmet) --- The society was intent on adorning the temple, (Scaliger) by which they swore, Matthew xxiii. 6. (Calmet) --- They were like monks in the old law. (Simon.) (Menochius) --- These Essenes followed piety, avoiding the hypocrisy and error of the Pharisees and Sadducees. (Worthington) (Josephus, Jewish Wars ii. 12.)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Sinners.\u0002 Apostate Jews. (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Horn.\u0002 That is, they suffered not the power of Antiochus, that man of sin, to abolish the law and religion of God." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Lord,\u0002 next to the king, Genesis xli. 40." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Everlasting,\u0002 as long as the old law should subsist. (Calmet)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Jesus;\u0002 i.e., Josue. (Challoner) --- He and Caleb alone gave a true relation. (Haydock)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Mercy.\u0002 This virtue was characteristic. (Calmet)" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001People.\u0002 Order is peculiarly requisite in all things, so here the proper persons are chosen, to whom each must submit in their sphere. (Worthington) --- Mathathias speaks as chief of the nation. (Calmet) --- Judas was his eldest son, and Simon the fourth. (Josephus; Seder., &c.)" }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Year.\u0002 Not of his age, but of the Greeks, (Menochius) after being at the head about twelve months. (The year of the world 3838.) (Calmet)" } ] }, { "chapter": 3, "slug": "id1405.html", "header": "1 Machabees iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Judas,\u0002 the eldest. (Josephus, Jewish Wars i. 1.) --- His skill and valour also entitled him to this post. (Calmet) --- He did not claim this honour, but received it from his father, and was obeyed by the virtuous people. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Kings.\u0002 Epiphanes, Eupator,and Demetrius, with their generals. (Calmet) --- Judas gained four great battles against Apollonius, Seron, Gorgias, and Lysias, chap. iv. 1, 28. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wrath.\u0002 Making the enemy retire, (Haydock) and purifying the temple, &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Perishing.\u0002 So the Jews style the miserable. (Calmet) --- Go to 2 Machabees viii. 1. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Apollonius,\u0002 who had pillaged Jerusalem, 2 Machabees v. 24." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wicked\u0002 apostates. (Calmet) --- They are the most virulent. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bethoron,\u0002 seven leagues north of Jerusalem." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fasting.\u0002 Judas thus laudably prepared for battle. (Calmet) --- Human frailty fears to engage a strong enemy. But true confidence in God gives courage and victory. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Them.\u0002 Philip wrote from Jerusalem to Ptolemy, to send aid. He immediately despatched Nicanor and Gorgias, who doubted not of success, so that they brought the merchants to buy the Jews, 2 Machabees viii." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Land.\u0002 He formerly received three hundred talents from Judea; now he was forced to send money thither. (Sulpitius ii.) (Calmet) --- \u0001Times.\u0002 He not only disturbed the Jews, but other nations, which rebelled. (Worthington) --- Though he had plundered the temple, he was still poor: the usual fate of wicked princes. (Menochius) --- Sacrilege seldom prospers. When Henry VIII took the revenues of monasteries, he was still needy. They had amply provided for the poor. Soon after, however, the poor rates commenced; and in the 39th Eliz.[Elizabeth?], no less than eleven bills were brought into Parliament for their relief. (Dugdale.) See Hist. of Prot. Ch.[Challoner?] (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Liberal.\u0002 Epiphanes left many vestiges of his magnificence. (Vaillant.) --- The very year when Apollonius was defeated, (Usher, the year of the world 3838.; Calmet) he exhibited most costly games at Daphne, near Antioch, to excel those of P. Emilius, at Amphipolis. Yet he disgusted the company with his apeish conduct. (Atheneus v. 4.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Persia.\u0002 The Arabic (2 Machabees vii.) says the king had revolted. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Countries,\u0002 and took Artaxias, king of Armenia. (St. Jerome)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Ptolomee.\u0002 He had been governor of Cyprus, under Philometor, and gave him the revenue only when he was capable of acting for himself. (Polybius) --- He afterwards betrayed the island to Epiphanes, 2 Machabees viii." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Emmaus,\u0002 two leagues west of Jerusalem, (Calmet) different from that mentioned in St. Luke. (Reland.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Servants.\u0002 Josephus (Antiquities xii. 11.) adds \"chains,\" which were all turned against them by Judas. Nicanor had promised ninety Jews for a talent, 2 Machabees viii. 10. (Calmet)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Pray.\u0002 This, with fasting and other penitential works, is the best armour in holy wars of religion." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Maspha.\u0002 Silo had been, and Jerusalem was afterwards, the place for public prayer. (Worthington) --- As the Jews could not go to Jerusalem, they performed their duty as well as they could at Maspha, where Israel had often met, Judges xx., and xxi., and 1 Kings vii. 5., and x. 17." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001In which.\u0002 The Greek text seems corrupt. By a small change we might render, \"while.\" (Calmet) --- From some passages abused, the pagans sought to establish their religion. (Salien) --- \u0001For.\u0002 Many Greek copies add, \"to inscribe,\" (Menochius) or \"draw upon them the likenesses of their idols.\" (Haydock) --- Thus they wished to defile the books, as they had done the temple, (Menochius) and render them useless to the Jews. (Haydock) --- Syriac, \"law, before the sanctuary on account of the Gentiles, who wished to make them imitate their idolatry.\" (Calmet) --- The sacred books would be a good preservative. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Ornaments,\u0002 which they had rescued from plunder. It seems they had also set up a sort of tabernacle, and had some ornament from the sanctuary. --- \u0001Days.\u0002 They ought then to offer victims, which was now impossible." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Trumpets.\u0002 Protection seemed to be promised, Numbers x. 9." }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Law.\u0002 Deuteronomy xx. 5. (Calmet) --- Yet his forces were already few. (Haydock)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001Done.\u0002 This godly resolution inspired them with courage, and procured the victory. (Worthington)" } ] }, { "chapter": 4, "slug": "id1406.html", "header": "1 Machabees iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Guides.\u0002 Several were apostates. Judas was at or near Maspha. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rose up.\u0002 The vigilance of rulers and pastors preserves from the devil's stratagems. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Camp,\u0002 foraging, as they despised the forces of Judas, and supposed he was in the camp, or engaged with Gorgias." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Three.\u0002 We find seven thousand elsewhere. He was at the head of three thousand, and set his three brothers over fifteen hundred each. --- \u0001Who.\u0002 Some copies read, \"because.\" He could arm no more completely. --- \u0001Swords.\u0002 This is added in Greek and in some Latin copies. Having already gained two victories, they must have had some \u0001swords,\u0002 with which they slew the fugitives, ver. 15. (Calmet) --- They were ill armed, through poverty (Josephus) chiefly, (Haydock) using slings, Zacharias ix. 15. (Calmet) --- Confidence in God procureth his assistance, ver. 8. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Trumpet.\u0002 There were many priests in the army." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Gezeron,\u0002 or Gazera, near Emmaus. --- \u0001Idumea.\u0002 Alexandrian manuscript reads \"Judea,\" which seems more probable. The enemy fled on all sides, some among the Philistines; (Calmet) others to the southern parts of Juda, occupied by Edom. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sea.\u0002 This sort of purple was most esteemed. The art of dying it is now lost. The merchants' goods fell into the hands of the Jews. The pursuit was interrupted by the sabbath. At various times Bacchides and Timothy lost above 20,000; Phylarchus and Callisthenes perished; and Nicanor saved himself by flight. The booty was laid up in places of security, 2 Machabees viii. 25, 30." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001For ever.\u0002 This was the chorus of Psalm cxxxv., which was sung; (Calmet) or the [Psalm] cxvii. might be used on this occasion. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Commanded.\u0002 See what followed, 2 Machabees viii. 8., to the end. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Destruction.\u0002 Let them perish, or fall upon each other." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Burnt\u0002 by Callisthenes, whom the Jews burnt in a house, 2 Machabees viii. (Calmet) --- \u0001Chambers;\u0002 (\u0001pastophoria.\u0002 Septuagint) places for beds, veils, &c. (Haydock) --- St. Jerome commonly prefers \"the treasury,\" with Aquila, or \"beds,\" as Symmachus translates. Chambers for the officers of the temple were common both among pagans and Christians. (Rufin, Hist. ii. 23.; Com. Apost.[Apostolic Constitutions?] ii. 57; Clement [of Alexandria,] pæd. iii. 2.) (Calmet) --- As it was the chief design of Judas to defend religion, so he presently purifies the temple. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Fight,\u0002 or to be ready, if the garrison should offer to molest them (Calmet) from the higher part of Sion, while they were performing what religion required of them. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Blemish.\u0002 Legal uncleanness or immorality. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Defiled.\u0002 Altars, temples, and statues of false gods made of stone, and set up in the temple, (chap. i. 50.; Worthington) and before the houses, (2 Machabees x. 1.) were now demolished and thrown into the vale of Cedron, 2 Paralipomenon xxix. 16." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Profaned\u0002 with impure victims, and with the altar of Jupiter erected above it, chap. i. 23." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Stones;\u0002 rough, and covered with brass: (Exodus xx. 25.) though this latter circumstances is not certain with respect to the altar built by the captives. --- \u0001Prophet.\u0002 None was recognized after Malachias, as God prepared his people to pay more attention to the Messias." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Law.\u0002 Nothing was specified. The altar in the desert was of wood. At Sinai and Hebal, turf or rough stones were used; whence unhewed stones were judged most proper." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Up,\u0002 or repaired the temple chambers, &c." }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Veils,\u0002 at the entrance of the holy of holies. (Calmet)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Year.\u0002 The temple was purified a little more than two years after it had been profaned. (The year [of the kingdom of the Greeks?] 145.) (Worthington) --- The sacrifices had been interrupted just three years. The Second Book [of Machabees] (x. 3.) specifies \u0001two years;\u0002 whence some infer, that the temple was twice dedicated. But these two years most probably refer to the administration of Judas. (St. Thomas Aquinas or some other com.[commentator]; Usher, the year of the world 3840.; Tirinus; Calmet; Salien; Menochius)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Escutcheons,\u0002 or bucklers of gold, taken from the soldiers of Antiochus, chap. vi. 39. Such ornaments were placed in temples, to testify the gratitude of the people. They wished to restore as much as possible what had been taken away, chap. i. 23. On this occasion the Jews carried branches in memory of what they had suffered in desert places for three years. Hence they style it the feast of tabernacles of Casleu, 2 Machabees i. 9., and x. 6. (Calmet)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Decreed.\u0002 Our Saviour observed this [Hanukkah] festival, which was appointed so long after Moses, John x. 22. (Worthington) --- It was styled \u0001Encœnia,\u0002 and kept in \u0001winter,\u0002 while Solomon's temple was dedicated in Tisri, and Zorobabel's in Adar. The Jews light lamps, (Calmet) to testify their joy. (Josephus, Antiquities xii. 11.) --- The Rabbins add, that a small bottle of oil had been preserved by the high priest, which multiplied so as to supply the lamps during the whole octave. Hence they still have lights at their windows on this festival. (Selden, Syn. iii. 13.)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Bethsura,\u0002 which might receive reinforcements from Sion; or rather, (Calmet) Greek, they \"fortified Bethsura to keep it, (\u0001Sion\u0002) that,\" &c. (Grotius) (Vatable) --- \u0001Idumea.\u0002 The people of that country had seized many cities of Juda. (Calmet) --- Read 2 Machabees x. 1. (Worthington)" } ] }, { "chapter": 5, "slug": "id1407.html", "header": "1 Machabees v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Nations.\u0002 They were always ready to oppress the Jews. Thus God punished or tried his people. (Calmet) --- Judas, or his brethren, here gains eight victories over them. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Idumea.\u0002 Alexandrian manuscript has, \"Judea.\" Both may be right. The country had been wrested from Juda by the Idumeans. --- \u0001Acrabathane\u0002 is \"the ascent of scorpions,\" (\u0001hakrabim\u0002) which were probably numerous, to the south of the Dead Sea, Numbers xxxiv. 4., and Deuteronomy viii. 15." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bean;\u0002 perhaps Beon, near the sea of Sodom, (Calmet) or Bathaner, beyond the Jordan [River]. (Serarius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Destruction.\u0002 Sometimes the people were spared. All depended on the wording of the vow, Leviticus xxvii. 28., and Numbers xxi. 1. See other particulars, 2 Machabees x. 16., to 23. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gazer,\u0002 in Ephraim. But Jazer, in the tribe of Gad, seems to be meant, as the Greek expresses it. (Menochius) --- \u0001Towns.\u0002 Literally, \"daughters,\" or dependant (Haydock) villages. (Worthington) --- Afterwards Judas returned and defeated Timotheus, 2 Machabees x. 24." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Galaad.\u0002 Most of the towns had been seized by the Ammonites, &c. After the return of the captives, they were probably driven out. They attempted to regain possession, when Epiphanes declared against the Jews. --- \u0001Datheman;\u0002 Petra, (Calmet) or perhaps Rathma, Numbers xxxiii. 18. (Drusius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Timotheus.\u0002 Another of this name had been slain the preceding year, [the year of the world] 3840, at Gazara, 2 Machabees x. 37." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tubin,\u0002 or Tob, to the south of Gad, Judges xi. 3. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Is filled. \u0002Greek Alexandrian, \"All Galilee of the Gentiles to destroy us.\" (Haydock) --- This part of Galilee was occupied by pagans, who were excited by Epiphanes to fall upon the Jews, 2 Machabees vi. 8." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Arbatis. Arboth\u0002 means \"deserts\" uncultivated, here probably denoting the valley of Jezrahel. Simon wisely concentrated the people, as Judas did in Galaad, ver. 45." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Desert;\u0002 probably from Bethsan to Bosor, marching with all secrecy." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Nabutheans;\u0002 descendants of Ismael's eldest son, whose capital was Petra. They continued friends to the Jews." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Barasa;\u0002 probably the Bozra of Moab. Greek, \"Bosorra.\" (Jos.[Josephus?]) --- \u0001Bosor\u0002 means a fortress. It is not wonderful that there should be many places of this name in Arabia, to defend the people from robbers. --- \u0001Alima;\u0002 Elim, or Almon, Isaias xv. 8. --- \u0001Casphor,\u0002 or rather \u0001Casbon,\u0002 (ver. 36.) the famous Hesebon, Numbers xxi. 26. (Calmet) --- \u0001Mageth,\u0002 or Machati; (Grotius) though it seems too far off, Deuteronomy iii. 14. --- \u0001Carnaim,\u0002 \"horns,\" being sacred to the moon, (Calmet) called Astaroth, Genesis xiv. 5. (Haydock) --- Strabo styles it Carna." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Fortress\u0002 of Datheman, ver. 9." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Bosor,\u0002 or Bosra, ver. 26. Bosor was taken before, ver. 28." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001After.\u0002 Judas had in the mean time defeated Lysias, 2 Machabees xi. 1., &c. (Calmet) --- \u0001Raphon,\u0002 or Raphana; (Grotius) or as that was too remote, probably Saphon, Numbers xxxii. 35. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Afraid.\u0002 He interpreted the delay in this sense, which was very precarious, (Haydock) as nothing could be more superstitious. Jonathan begged for a similar proof of God's favour. But Timotheus consulted only himself, 1 Kings xiv. 9. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Scribes;\u0002 tribunes, who kept a register of the soldiers. (Menochius) --- They were officers of great power." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Temple\u0002 of Atergata, or Astarte. Judas slew 55,000. Timotheus was spared, 2 Machabees xii. 20, 26." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Ephron,\u0002 beyond the Jordan [River]. The situation is unknown. With regard to the right which Judas had to treat it with such severity, see Numbers xx. 18., and Judges viii. 5. (Calmet) --- It probably belonged to God's people, and was unjustly detained. (Haydock)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Plain,\u0002 extending beyond Jezrahel." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Hindmost:\u0002 the place of danger. (Calmet) --- A good general takes care of the weakest, and exhorts all to behave valiantly. (Worthington)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Not one.\u0002 The 12,000 who defeated the Madianites, were preserved by God in like manner, Numbers xxxi. 49. (Haydock)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001And Azarias.\u0002 These two are known only for their disobedience and misconduct. In holy wars, God does not favour those who are actuated by base motives, ver. 18, 60. (Calmet) --- Men who depend on themselves, and who are not properly authorized, receive not assistance from above; so these failed, as they were not chosen like those who were to save Israel, (Worthington) of the family of the Machabees. (Menochius)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Jamnia,\u0002 a maritime city of the Philistines near Joppe. Gorgias, an experienced warrior, had retired thither, chap. iv. 5., and 2 Machabees viii. 9. (Calmet)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Israel.\u0002 The late Rev. Robert Bannister applied this to Protestant writers of sermons, to dissuade young divines from applying to such authors as Tillotson, &c. It may also shew the reason why heretics succeed so ill in their foreign missions. (Haydock) --- They know how to pervert Catholics, not how to convert infidels. (Tertullian)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Men.\u0002 Greek, \"man, Judas, and his brethren were,\" &c. (Haydock) --- See a similar expression [in] Exodus xiv. 3., respecting Moses." }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Chebron,\u0002 or Hebron, which the Idumeans had seized. Judas retook it after he had defeated Gorgias, 2 Machabees xii. 32." }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Aliens;\u0002 Philistines, ver. 68. --- \u0001Samaria.\u0002 This seems too remote. Some substitute Saraia; (Jos.[Josue?] xv. 35.) others Maresa, (2 Machabees xii. 35.) Marissa, (Jos.[Josephus?]) the same as Ressa, Numbers xxxiii. 21." }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Desiring.\u0002 They were only too brave. This quality was not incompatible with the priesthood. Greek Alexandrian has, \"while he (Judas) was desiring,\" &c. Others have, \"priests of the cities, while they,\" &c. The Roman edition agrees with us, (Calmet) and Grabe prints accordingly. (Haydock)" } ] }, { "chapter": 6, "slug": "id1408.html", "header": "1 Machabees vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Higher,\u0002 beyond the Euphrates [River], chap. iii. 30, 37. (Calmet) --- \u0001The city.\u0002 Greek Alexandrian, &c., \"a city in Elymais,\" &c. The Roman copy, Syriac, Josephus, style the place Elymais, where the temple was. (Calmet) --- Profane authors agree that this temple was very rich, and that Epiphanes attempted to plunder it. (St. Jerome, in Daniel xi.) --- \u0001Nanea.\u0002 Venus or Diana was the deity there adored, whom the king pretended he would marry, 2 Machabees i. 13., and ix. 2. (Calmet) --- The account of the death of Epiphanes is given to ver. 16., and 2 Machabees ix. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Battle.\u0002 It is not known whether Elymais belonged to the king. Strabo (16) observes it was very jealous of its liberty, which it maintained against the Persians and the successors of Alexander [the Great]. (Calmet) --- \u0001Babylonia.\u0002 At last he returned towards the country of Babylon. But before he arrived, the news of his generals' bad success in Judea filled him with vexation, and brought on desperate diseases, ver. 8., and 2 Machabees ix. 5. (Worthington) --- He intended to pass by the country or city of Babylon, but was prevented by illness on the mountains which divide it from Persia." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Persia,\u0002 at Ecbatana. He expired at Tabis, having fallen from his chariot, &c., 2 Machabees ix. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Evils.\u0002 All this repentance was fictitious, 2 Machabees ix. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Friends,\u0002 educated with him. He appointed him regent instead of Lysias. (Calmet) --- His son Eupator was only nine years old. (Appian.) --- He made him appear and be recognized by the army. Eupator means one \"born of a good father.\" (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Nine.\u0002 He began his persecution the year [of the kingdom of the Greeks?] 143, so that it lasted six years and almost four months, or 2300 days, (Daniel viii. 14.) during which time Judas purified the temple, some months before the death of Epiphanes. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fifty.\u0002 How then was peace made in [the year of the kingdom of the Greeks?] 148, as we read [in] 2 Machabees xi. 21.? Usher ([the year of the world] 3841) supposes the era was reckoned according to the Chaldean custom, which defers it six months. Basnage (ii. 1.) rather thins that the letter is placed out of its proper order, and should occur at the beginning of Eupator's reign. See 2 Machabees x. --- \u0001Slings,\u0002 or to thrown stones, &c., \u0001ballistas.\u0002 (Haydock) --- The Greek and Josephus rather indicate terraces, or towers where the machines were placed." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hundred.\u0002 The 2 Machabees xi. 2., specifies 80,000. But it speaks of a subsequent action." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Idumea.\u0002 The passes on the north were probably occupied. --- \u0001Bethsura\u0002 lay to the south of Jerusalem. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Bethzacharam,\u0002 a defile (Josephus) between the city and Bethsura. Judas abandoned the siege of the castle on Sion. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Blood of grapes,\u0002 or wine, (Deuteronomy xxxii. 14.) and the juice of mulberries incite elephants to fight, as the smell of some sorts of blood causes dogs to hunt. (Vales. Phil. lxxxii.) (Worthington) --- This might be done to accustom the elephants to the sight of blood. (Calmet) --- White colours irritate them most, as red do bulls. (Plutarch, de Fort. Alex.) --- Sometimes wine and spirits were given them to drink, when they were to trample on criminals: but it was only shewn them when going to battle, as by drinking they lose their strength. (Elian, Hist. ii. 40., and xiii. 8., and 3 Machabees v. 30.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Thirty-two.\u0002 Bochart looks upon this and other such accounts as fabulous. He does not determine how many might fight in these towers; but allows that there must have been above two or three, as some would correct the Greek text, \"two or three strong men fighting with darts upon them.\" An elephant has been known to carry above 5000 pounds, and thirty-two men would weigh no more than 4800. Pliny ([Natural History?] viii. 7.) observes that sixty people have been seen upon an elephant. Eupator probably had his from India, where they are larger than in Africa. A person of that country was deemed fittest to manage them." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Trumpets.\u0002 It would seem as if the infantry had none. Yet this does not appear probable. The Greek reads in a different manner. Some copies have \"to stir up and enclose them in the defiles,\" which seems useless; or \"to keep them together in the phalanxes,\" (Alexandrian manuscript; Calmet) as the Vulgate has read. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Gold.\u0002 The Argyraspides of Alexander [the Great] had \"shields of silver.\" His successors might surpass this magnificence; or the officers might have golden and the soldiers brazen bucklers." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Six,\u0002 &c., before the exploit of Eleazer. Others fell afterwards, 2 Machabees xi. 11., specifies 11,000 foot, and 600 horse. Josephus says 1000 of the vanguard." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Saura.\u0002 Greek, \"Avaron,\" (Calmet) Alexandrian, \"the Sauaran.\" (Haydock) --- He is styled Abaron, (chap. ii. 5.) the brother of Judas. (Calmet) (Josephus) (Sa) (Menochius) --- Arabic says \"his servant.\" This feat is attributed to Judas, (2 Machabees xiii. 15.) as he was general, and approved of, or \"commanded\" Eleazar to act thus, according to Ben. Gorion, (iii. 20.) and the Arabic. --- \u0001Harness,\u0002 for greater security. The skin is very hard, except under the belly. (Calmet) --- Elephants in the army of Antiochus the great, or rather \"the coward,\" were richly adorned. (Flor. ii. 8.) --- Porus, king of India, rode on one covered with gold. (Curtius viii.)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Name.\u0002 This motive has made some condemn the exploit. But surely a person may seek to acquire fame, even by exposing himself to danger. Eleazar might well hope that the beast would not fall so suddenly. The other motive specified is truly noble and virtuous, and we cannot condemn this hero without stronger proofs. St. Gregory (Mor. xix. 13.) represents him as a figure of the proud: but he might not therefore be one of the number, (Calmet) no more than Esau, who was a type of the reprobate, Malachias i. 3. (Haydock) --- St. Ambrose (Off. i. 40.) highly commends the fortitude of this soldier exposing himself to the danger of death for religion. (Worthington) --- This is the general sentiment. See Serarius; Menochius; Tirinus; and Grotius, jure. iii. 4. a. 18." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Under it.\u0002 The rhinoceros attacks the elephant in that most vulnerable part. (Pliny, [Natural History?] viii. 20.)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Them.\u0002 Judas thought proper to retire to the temple, which alone was fortified, and in his power. The citadel of Sion held for the king, and the city was defenceless. Only what lay to the north of Bethsura was then called Judea. The Idumeans occupied the rest. Eupator blockaded the temple, and besieged Bethsura, which he took, ver. 41. This siege is related more at length, 2 Machabees xii. 19. It cost the king a great deal. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Battering slings.\u0002 Literally, \u0001balistas.\u0002 (Haydock) See ver. 20. --- \u0001Fire,\u0002 or the long javelin, \u0001falarica,\u0002 mentioned by Livy xxi." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001King.\u0002 Lysias had thus been displaced, ver. 14. (Calmet) --- Providence permitted that he should seek his own interest, and thus deliver Judas from the most imminent danger." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Come.\u0002 Literally, \"give our right hands,\" (Haydock) the sign of the most inviolable engagements among the Persians. (Josephus, Antiquities xvii. ultra.[last chapter.])" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Before,\u0002 by leave of Cyrus, Alex.[Alexander the Great], &c. --- \u0001Despising.\u0002 Greek, \"abolished.\" They had made the attempt." }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Oath.\u0002 Eupator was not above ten years old, (ver. 14, 20.) so that Lysias must bear the greatest blame. He seems to have prepossessed the king against Philip, the regent. (Haydock)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001City,\u0002 and slew Philip. (Josephus, Antiquities xii. 15.) (Calmet) --- Read 2 Machabees xiii. 1. (Worthington)" } ] }, { "chapter": 7, "slug": "id1409.html", "header": "1 Machabees vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rome.\u0002 He had been a hostage instead of Epiphanes, who usurped his throne, chap. i. 11. After the death of the latter, the senate sent three legates to administer the kingdom, during the minority of Eupator. One of them was slain. The king and Lysias sent to exculpate themselves, but received no satisfactory answer. Demetrius thought this a proper opportunity for regaining the throne. He consulted the historian, Polybius, who advised him to depart privately. He, however, addressed the senate for leave, and being refused, fled with eight attendants to Tripoli, and thence to Apamea. His rivals durst not attack him, as he pretended to be sent by the Romans. The army of Eupator seized their king and Lysias, and put them to death. (Polybius cxiv., and cxxii.; Josephus; Calmet) --- Seleucus and Epiphanes were brothers; and of course Demetrius was cousin to Eupator, (Worthington) and the lawful heir of Seleucus. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Alcimus.\u0002 He occupied the place of Menalaus, and \u0001would be\u0002 high priest, but that office was held by the Machabees. (Worthington) --- Eupator had slain Menalaus, as being too turbulent. Onias IV ought to have been recognized; (Calmet) but he fled into Egypt, and there built a temple. Lysias advised the king to select one from a family of less power. Alcimus was such, though of the posterity of Aaron, ver. 14. (Josephus, Antiquities xii. 5., and xiii. 6., and xx. 8.) --- He had fallen under Epiphanes, and the Jews would not receive him." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thy friends,\u0002 and the apostates, who obeyed the decree of the king's uncle. This was true, and the glory of Judas. See 2 Machabees xiv. 3. (Calmet) --- They gained the king's favour by presents, and falsely accused Judas and the people. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001River,\u0002 as governor of Mesopotamia, (Josephus; Usher; Calmet) instead of Heraclides and Timarchus, who had abused their power. Hence Demetrius obtained the title of \u0001Soter,\u0002 or \"saviour.\" (Appian.) --- \u0001Faithful.\u0002 The chief man under the king. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Scribes.\u0002 They were both civil and military officers. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Assideans.\u0002 These were first consulted, as being most learned and pious, chap. ii. 42. (Worthington) --- They held no office. (Calmet) --- Alcimus deceived them, and cruelly murdered 60, (Worthington) some scribes." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Them.\u0002 The Psalm lxxviii. alludes to the Assideans, (ver. 2.) and is explained by many, as relating to this massacre." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Bethzecha. \u0002Greek, \"Beseth,\" or Bethsetta, near the great plain. Hence Bacchides intended to return." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Crimes.\u0002 He made the king some presents, of what he had probably stolen from the temple, and after waiting for some time in silence, began to accuse the people, 2 Machabees xiv. (Calmet) --- See what is there related to ver. 12." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Enemy.\u0002 He was one of the most terrible: yet Judas at last slew him, ver. 43., and 2 Machabees xv. 28. (Worthington) --- Nicanor was high in the king's favour, and had fled with him from Rome. (Josephus, Antiquities xii. 17.) --- He first sent three ambassadors to Judas, in answer to what Simon had proposed; and peace was concluded. Alcimus hereupon accused Nicanor, and the king sent him an order to seize Judas. While he was endeavouring to comply, Judas escaped. He was again much exposed; (ver. 29.) and therefore collected his army, and fought near Jerusalem, 2 Machabees xiv. 15. (Usher, year of the world 3842.) (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Capharsalama,\u0002 \"the field of peace,\" concluded perhaps with Eupator, (chap. vi. 62.; Haydock) near Jerusalem." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Thousand.\u0002 Some Greek copies have \"hundred.\" Others think that these were Jews: but the contrary seems to be the case, though Judas was again (chap. vi. 47.) forced to retreat to the temple, which he left shortly after, 2 Machabees xiv. 31." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001King.\u0002 The Jews observed the laudable custom of praying for their rulers, as Christians do, chap. xii. 11., and Baruch i. 10., and 1 Timothy ii. 1. (Calmet) --- \u0001Sacrificamus pro salute Imperatoris sed Deo nostro et ipsius.\u0002 (Tertullian, ad Scap. ii.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Abused.\u0002 Literally, \"polluted them,\" or grated their ears (Haydock) with his \"blasphemies.\" (Josephus) --- On such occasions, the Jews stopped their ears, Acts vii. 56. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Longer.\u0002 Read 2 Machabees xiv. 11. The last battle with Nicanor is described, chap. xv., and here, ver. 39. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Adarsa,\u0002 in Ephraim, four miles from the lower Bethoron." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Sennacherib.\u0002 Some copies omit this name." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Gazara,\u0002 distant a day's journey from Adarsa, ver. 40., and chap. v. 8. --- \u0001Signals,\u0002 to admonish all. Greek, \"with the trumpets for signals,\" used for that purpose by the priests." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Horns,\u0002 like bulls, (Calmet) or they surrounded them with the wings of the army. (Grotius) (Judith xv. 6.)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Jerusalem,\u0002 and the temple, without the walls. His tongue was given to the birds, 2 Machabees xv. 33. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Thirteenth.\u0002 The day before the feast of \u0001Purim,\u0002 (Haydock) or \"lots.\" It was observed in the time of Josephus. (Calmet)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Time.\u0002 While Judas settles religious matters, Demetrius prepares for war. Read 2 Machabees xv. 1. (Worthington)" } ] }, { "chapter": 8, "slug": "id1410.html", "header": "1 Machabees viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Romans.\u0002 Many historians, Livy, Plutarch, &c., record the same. (Worthington) --- \u0001Things.\u0002 Greek, \"people who join them.\" (Haydock) --- They comply with their just requests. (Menochius) --- The Scripture speaks of the fine times of the republic, and gives this temporal reward to the virtues of the Romans, which they so greatly sought, and to which alone they were entitled. (Calmet) --- \"Hitherto, says Florus, the Roman people was beautiful, noble, pious, holy, and magnificent.\" The Jews, first among the eastern nations, employed their friendship to secure their liberty. \u0001Facile tunc Romanis de alieno largientibus,\u0002 Just. xxxvi." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001They heard,\u0002 &c. What is here set down of the history and character of the ancient Romans, is not an assertion, or affirmation of the sacred writer; but only a relation of what Judas had heard of them. (Challoner) --- Fame generally magnifies. --- \u0001Galatia,\u0002 over which Volso triumphed. (Livy xxxviii.) (Calmet) --- The Gauls near Narbonne were then tributary to the Romans. (Harduin.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mines,\u0002 for which Spain was most famous. (Pliny iii. 3.) (Strabo iii.) --- \u0001The place,\u0002 or every place in the world. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Earth,\u0002 little known to the Jews, like Syphax, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ceteans.\u0002 That is, the Macedonians. (Challoner) --- Flaminius subdued the former, and P. Emilius the latter." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Twenty.\u0002 Livy mentions only fifty-four. Florus allows that elephants were on both sides of the army, consisting of 300,000 foot. Appian admits but 70,000 men. (Calmet) --- Polybius (5.) asserts that Antiochus had 102 elephants against Ptolemy. In this war he might well have 120. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Alive.\u0002 He was forced to submit to conditions, as hard as if he had been prisoner. (Calmet) --- He was present with the ambassabors at Lysimachia, to see the conditions put in execution. (Polyd. xvii.) --- \u0001Tribute.\u0002 He had to pay all the expenses of the war, 15,000 talents of Eubea, 350 to Eumenes, and 127 for wheat. Twenty hostages were required to be exchanged every three years. --- \u0001Upon.\u0002 Greek, \"the division,\" (Calmet) or all Europe, and from Halys as far as Mount Taurus. All his elephants at Apamea, and his ships of war, were also ceded. (Livy xxxviii.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Indians.\u0002 So the Ionians and Carians might be styled, from the Indus [River] or Kalbit, which flows through their country. The Midæi dwelt in those regions. (Harduin.) --- Some think the Ionians and Mysians should be put for the Indians and Medes, (Grotius) as they were given up to Eumenes. (Livy) --- Yet the name of Indian was very vague, and denoted the Ethiopians, Arabs, &c. (Calmet) --- \u0001Eumedes.\u0002 King of Pergamus. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Greece,\u0002 in league with Antiochus, (Grotius) or the Etolians, whom Glabrio conquered, may be meant. (Salien)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Reigned,\u0002 like Masinissa, Prusias, Eumenes, Eupator, and Phiolmetor." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Crown,\u0002 after the expulsion of the Tarquins." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Twenty.\u0002 These latter were people in office, the two consuls, pretors, and questors, the four ediles, and ten tribunes. After Sylla the number of senators was augmented from 300 to 1000. (Alex. Genial iv. 11.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001To one man.\u0002 There were two consuls; but one only ruled at one time, each in his day. (Challoner) --- Of this we have an example in the battle of Cannæ. The first of the consuls wore the ornaments. (Livy) --- It would have been more dreadful to have two than one ruler. (Worthington) --- One of them governed at home; the other in the armies, and this latter alone was known to the Jews. They might also be falsely informed that a dictator was chosen every year. This was only done on great emergencies. (Calmet) --- \u0001No envy,\u0002 &c. So Judas had heard; and it was so far true, with regard to the ancient Romans: that as yet no envy or jealousy had divided them into such open factions and civil wars, as they afterwards experienced in the time of Marius and Sylla, &c. (Challoner) --- Before they seemed all bent on promoting the public good. (Sallust, Catiline)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sight.\u0002 The Romans expected they should soon be at war with Demetrius, and had heard of the exploits of Judas." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Shall they.\u0002 The Jews and Romans shall pay their own forces. (Tirinus) (Menochius) --- Grotius explains it, as if the former were to give no aid to the enemies of Rome." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001To them.\u0002 Grotius adds, \"to the enemies and to them,\" &c., which is the sense of the Syriac and Arabic and the most natural." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Jews.\u0002 He and his predecessors had abused their power. Yet Rupert and Peter of Blois (ep. 146.) disapprove of the Jews having recourse to the Romans: they might flee away. It is not lawful to take arms against the sovereign. God had, however, sufficiently evinced by miracles that the conduct of the Machabees was pleasing to him, 2 Machabees xv. 12. (Calmet) --- The Jews were not properly subjects, though tributary to foreign kings, whose design was to exterminate them, chap. iii. 39. Self-preservation dictated that they should call in the aid of others. (Haydock) --- To die for religion was a great blessing. (Calmet) --- But God would not have his people thus entirely destroyed. The obligations of rulers and of the people are reciprocal. All nations have asserted their right to seek redress under oppression. Yet few have been treated so ill as the Jews. Few have acted with equal zeal and justice. (Haydock)" } ] }, { "chapter": 9, "slug": "id1411.html", "header": "1 Machabees ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Time.\u0002 About a year after Nicanor's death, (chap. vii. 50., and 2 Machabees xv. 38.; Worthington) or in the same year, the year [of the world] 3843; (Calmet) so that the Romans had not time to send Judas assistance. (Haydock) --- Josephus ([Antiquities?] xii. 17.) erroneously supposes that Alcimus was dead, and Judas his successor, while Simon was the civil ruler and general. He[Josephus] elsewhere (B.[Antiquities?] xx. 8.) asserts that Jonathas was next high priest to Alcimus, who certainly officiated after the death of Judas, ver. 54. --- \u0001Bacchides\u0002 had been already in Judea, chap. vii. 8. Now the \u0001right wing,\u0002 composed of the best troops, and usually commanded by the prince when he was present, is entrusted to him." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Galgal....in Arbella,\u0002 or to Galilee, in the flat country, \u0001Araboth,\u0002 chap. v. 23. --- \u0001Masaloth,\u0002 or Masal, was in the tribe of Aser, Josue xvi.[xxi.?] 30. --- St. Jerome speaks of Arbela, nine miles from Legion. See Osee x. 14." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Berea,\u0002 or Beroth, in Benjamin, not far from \u0001Laisa,\u0002 or Lesen, (Josue xviii. 25.) where Judas was encamped, (Calmet) with 3000 (Gorion) ; Josephus says 1000; Rufin translates 2000." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Down.\u0002 The strongest are not free from the first emotions of trouble; but trusting in God, they are assured either of a temporal or eternal victory. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stain.\u0002 Literally, \"bring a crime.\" (Haydock) --- He seems to have thought God required him now to fight, and he was convinced that he could save by means of a few, which excuses him from rashness. The Church adopts his words, (Dom. iii. Oct. Mat.) and St. Ambrose (Of. i. 41.) highly extols his bravery, in \"prefering death before slavery and shame.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Legion.\u0002 So the Vulgate commonly renders Greek \"phalanx,\" (Calmet) a compact body of 8000 men, used by the Macedonians. The Roman legion consisted of 6726, (Veget.) or 6666. The two phalanxes were in each wing supported by cavalry, which endeavoured to surround Judas." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Azotus.\u0002 Not belonging to the Philistines, but some place unknown, which Josephus styles Asa." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Slain.\u0002 Gorionides relates that the sight of Judas made Bacchides flee towards Azotus. He lost 15,000, when the rest of the army came upon Judas now fatigued; and as Bacchides returned to the charge, the hero fell upon heaps of the slain. Thus died this great man \u0001who saved Israel,\u0002 ver. 21. (Calmet) --- \u0001Gloriosiorem triumphis mortem invenit.\u0002 The most mighty in the sight of men may fall; but the fortitude of Judas, proved by former heroic actions and by success, was now rendered perfect by this most glorious death. (St. Ambrose, Of. i. 41.) (Worthington) --- Never was there a more accomplished and virtuous champion. He had all the qualities of a holy priest and a valiant soldier, as well as of a religious prince, always bent on promoting the glory of his people, chap. iii. 3. He was an admirable copy of Jesus Christ, the great original of all the saints. In the most dismal times he was chosen to save religion and the people. Almost alone, and wandering from place to place, he gains the most signal victories, forms a league with Gentiles, purifies the temple, acts both as high priest and as prince of the nation, and at last gives his life for his brethren. Thus Christ by his life and death unites all in one Church, and procures the remission of sin. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Modin.\u0002 Their remains were seen there long after. (Eusebius) --- It is wonderful that they should be shewn at Antioch. (St. Jerome, loc.) --- But these were the relics of the seven brothers, 2 Machabees vii. 1. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Many.\u0002 Thus only some of our Saviour's actions are recorded, for the same reason, John xxi. 25." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001All.\u0002 Josephus says, \"Many.\" We find some (Calmet) joining Jonathan, ver. 28. (Haydock) --- When the people are without a ruler, they fall, Proverbs xi. 14. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Abused them,\u0002 and \"afterwards slew them all.\" (Josephus, Antiquities xiii. 1.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001No prophet\u0002 since the days of Malachi, (Calmet) or the return from captivity. (Josephus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Jonathan,\u0002 or (Haydock) Jonathas, was the third general captain of this family, and succeeded Judas in the pontificate, though Alcimus still usurped the dignity (chap. ix. 9.) as in the lifetime of Judas. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Thecua,\u0002 seven miles south of Bethlehem. (St. Jerome, pref. in Amos.) --- \u0001Asphar,\u0002 or \"asphaltite lake\" (Gorion) of Sodom; so called on account of the bitumen, or asphalte. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sabbath,\u0002 out of contempt, like Nicanor; (2 Machabees xv.) or thinking that the Jews would not then fight. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Lend.\u0002 Some copies read, \"to entrust unto them.\" They wished not to be embarrassed with useless baggage. It all fell into the hands of Jambri, (Calmet) who slew John. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Madaba.\u0002 Greek, \"Nadabath.\" Josephus, \"Gabatha.\" It seems, as the sons of Jamri lived at Madaba, the spouse would not be conducted out of that place, (Calmet) unless they might reside sometimes in the country. (Haydock) --- \u0001Chanaan,\u0002 or \"Arabia.\" (Josephus) --- Chanaan denotes any infidel. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Revenge.\u0002 To punish faults with moderation and justice, is a virtue. Children and subjects are sometimes exposed to temporal chastisements, for the faults of their parents or leaders; yet this is for their own advancement in piety, or in punishment for the share they have had in the crime, or to prevent them from imitating it. (St. Thomas Aquinas, [Summa Theologiae] ii. 2. q. 108.) (Worthington)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Before,\u0002 when we were in the desert of Thecua, and could decline fighting; (Menochius) or, notwithstanding the sabbath, we must engage, chap. ii. 41." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001To them.\u0002 Jonathas swam to another place on the same side, otherwise there would have been no battle. (Worthington) --- But this had taken place, when a thousand were slain; though Bacchides fled from Jonathan, ver. 47, 49. (Haydock) --- The Greek and Josephus seem more full: (Calmet) \"Swam over, and they (the enemies) did not cross the Jordan after them.\" (Haydock) --- Bacchides did not pursue the Jews. (Menochius) --- Protestant marginal note quotes Josephus, ([Antiquities?] xiii. 1.) who says two thousand were slain. (Haydock)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Thopo,\u0002 or Taphua. The two last were in Ephraim." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Castle,\u0002 on the highest part of Sion, ver. 52., and chap. i. 35. --- \u0001Custody,\u0002 without doing them any farther injury. (Calmet)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Alcimus.\u0002 Josephus ([Antiquities?] xii. 17.) confesses that Judas was high priest. But he mistakes when he says he succeeded Alcimus, who it hence appears survived him a year, (ver. 3, 18.) and was only an usurper. He should therefore be corrected by this book, rather than it should be rejected because it differs from him, or any such authors.(Worthington; ver. 1, 28.) (Haydock) --- \u0001Walls,\u0002 before the most holy place, (Josephus; Lyranus) or between the priests and people, (Salien; Menochius) or which separated the Jews from the Gentiles, as if to remove all distinction. (Grotius) --- It is probable that he removed the wall which went round the inner temple and the altar of holocausts, (Calmet) which Alexander restored. (Josephus, Antiquities xiii. 21.) --- \u0001Prophets.\u0002 Aggeus and Zacharias had been as it were the architects and directors of the temple. (Calmet)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001House.\u0002 He could not make his will." }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001He.\u0002 Jonathas slew those who had given information." }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Bethbessen,\u0002 in the desert of Jericho, (Menochius) the same with Bethagla. Josephus, \"Bethalaga.\"" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Odares,\u0002 people of the country who adhered to Bacchides. --- \u0001Increase,\u0002 or shew himself in the field with a large army, (Calmet) or to penetrate the army of the enemy. (Syriac; Josephus; Grotius)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Slew.\u0002 Evil counsel is prejudicial to the giver. (Worthington)" }, { "marker": "Ver. 73.", "first": 73, "last": 73, "text": "\u0001Machmas.\u0002 The capital of Sion was still in the hands of the enemy. Jonathas made good use of the alliance with the Romans, and began to lay the foundations of the national independence, and to act like the ancient judges. (Calmet)" } ] }, { "chapter": 10, "slug": "id1412.html", "header": "1 Machabees x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Illustrious. He falsely asserted that he was the son of Epiphanes, being of very mean birth. (Just. xxxv.) (Worthington) --- Others say that he was illegitimate, and styled Ballas after his mother Bala, though the name in Syriac may denote \"a worthless person.\" In his medals he styles himself Deopator Eúergetes, as if \"God were his father,\" and himself \"beneficent.\" (Calmet) (Usher, the year [of the world] 3851.) --- At any rate the Romans and Egyptians acknowledged him, being glad to find a rival for Demetrius, who was become odious likewise to the Jews and Syrians. Heraclides had been deprived of his government (Calmet) by the king, (chap. vii. 8.) and in revenge (Haydock) took Alexander, and Laodicea, daughter of Epiphanes, to Rome, where he gained over many of the senators, who agreed to help them to recover the kingdom. Heraclides then levied forces at Ephesus, and Ptolemais was delivered up to Alexander, whence he wrote to Jonathan. Nothing contributed more than these divisions to secure the liberty of the Jews." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Magnify,\u0002 \"extol,\" or grant him fresh dignities. Soter wished to gain over Janathas, to prevent his rival from receiving supplies from Egypt. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fear.\u0002 The Syrians in the castle would fear, while the Jews would rejoice, and particularly the hostages, chap. ix. 53. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Did.\u0002 The wall built by Judas had been demolished, chap. iv. 60., and vi. 62." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Brother;\u0002 the style used between kings, (3 Kings ix. 13.) governors, (2 Machabees xi. 1.) and friends. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Make.\u0002 The king could not make him high priest, as he was that already: but he acknowledges the title. (Worthington) --- \u0001Crown:\u0002 both the badges of kings, or granted by them, ver. 62., and Daniel v. 29." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Vestment,\u0002 at the feast of \u0001tabernacles,\u0002 the year [of the world] 3852, seven years after the death of Alcimus, and nine since Judas fell. It is not clear from Josephus, ([Antiquities?] xiii. 5., and xx. 7.) whether the people chose him high priest, or they rather pressed him to accept the king's offer. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Prevented,\u0002 by sending presents. Demetrius had sent a letter and liberated the hostages, whom Jonathas might justly receive without declaring for the king. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Jews.\u0002 He perhaps wished to set them at variance with \u0001Jonathan,\u0002 to whom alone Alexander had addressed his letter. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Heard.\u0002 He scruples not to tell a lie, for he had been informed of the contrary, ver. 22. (Worthington) --- \"He prudently chose rather to appear to find them innocent, than to make them so,\" (Grotius) by granting them pardon." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Salt,\u0002 of which there were pits in the country, chap. xi. 35. --- \u0001Crowns.\u0002 Antiochus the great had before granted this exemption to the ministers of the temple. (Josephus, Antiquities xii. 3.) (Calmet) --- The Jews, after its ruin, used to present such to their patriarchs. But the Roman emperors claimed them. (Grotius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Cities,\u0002 or cantons. Greek, \"nomes,\" specified [in] chap. xi. 34." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Free;\u0002 \"an asylum\" (Josephus) without any foreign troops, like Delphi. (Grotius) --- Tyre was also \"a sacred asylum.\" (Vaillant, the year [of the kingdom of the Greeks] 174.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Castle.\u0002 Yet Jonathas was afterwards forced to besiege it. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Cattle,\u0002 so that they shall not be forced to work for the public. (Josephus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Appointed\u0002 \"of lots,\" Judith, the dedication, &c. These days were privileged, that the people might go to the temple without being molested, and carry what they would free of all taxes." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Let.\u0002 This is not required, but a proof of confidence. (Calmet) --- \u0001Great king.\u0002 He assumes the titles of the Persian monarchs. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Trust,\u0002 to guard the king, (Josephus) or be in the treasury. (Tirinus) --- \u0001Laws.\u0002 He revokes the impious edicts of Epiphanes." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Ptolemais.\u0002 This was not a great present, as it was in the hands of his rival. But he wished the Jews to retake it." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Above.\u0002 He was not in a condition to force the payment of these arrears, and is liberal of what he does not possess. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001They:\u0002 former kings. (Haydock) --- Bagoses exacted fifty drachmas for every lamb, before the daily sacrifice could be offered. (Josephus, Antiquities xi. 7.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Free.\u0002 Their persons and goods are protected in this asylum. Even the king's debtors are not excluded. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001No credit.\u0002 Thus would all prudent people judge. (Worthington) --- Alexander had moreover made the first offers, and was supported by the Romans. The Jews had not to examine his title, which was admitted by many in Syria." }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Day.\u0002 The year [of the world] 3853. (Calmet) --- The left wing proved stronger. But the right, where Demetrius fought in person, was forced to yield; and the king plunging with horse into a bog, was pierced with arrows, fighting bravely. He had reigned twelve years, and fell a victim to the surrounding kings, whom he had not conciliated. (Josephus, Antiquities xxxv., &c.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Ptolemee,\u0002 surnamed Philometor, (Challoner) by whose aid Alexander had obtained the victory. (Calmet) --- This Philometor decided in favour of the Jews against the Samaritans, because the succession of priests was preserved among the former. (Josephus, Antiquities xiii. 6.) --- Our Saviour also judged their cause preferable, John iv. 22. (Worthington)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Pestilent.\u0002 So the impious are styled, Psalm i. 1., &c. (Calmet)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Away.\u0002 When calumniators see the innocent honoured, they are afraid to persecute them. (Worthington)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Dominion.\u0002 General of his armies, (Vatable) or in Judea. (Sacy.) (Menochius)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Son.\u0002 The king had sent his two sons, this Nicator and Sidetes, to Cnidus, that they might be out of danger. The eldest being informed that Alexander had given himself up to debauchery, put himself at the head of an army which Lasthenes of Crete had raised." }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Apollonius,\u0002 who had deserted Alexander, the year [of the world] 3856, though appointed governor of Cœlosyria by him." }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Mountains.\u0002 I seem to be fighting with them. Come out, and shew your valour." }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Twice.\u0002 He alludes perhaps to the defeat of Azarias, and to that where Judas was slain. (Calmet) --- This captain had also twice thought proper to retreat, chap. vi. 47., and vii. 32. (Haydock)" }, { "marker": "Ver. 77.", "first": 77, "last": 77, "text": "\u0001Army.\u0002 Josephus says eight thousand foot, &c." }, { "marker": "Ver. 80.", "first": 80, "last": 80, "text": "\u0001Army.\u0002 Literally, \"camp,\" which the Vulgate puts for an army chiefly of foot. Josephus intimates that Jonathas drew up his forces in the shape \"of a tile,\" or phalanx, and ordered them to face about on every side. (Calmet) the enemy could only throw darts, but could not penetrate. (Worthington)" }, { "marker": "Ver. 81.", "first": 81, "last": 81, "text": "\u0001Fatigued.\u0002 In the evening, Simon seeing the enemy's cavalry tired, fell upon the infantry." }, { "marker": "Ver. 83.", "first": 83, "last": 83, "text": "\u0001And. Et qui\u0002 seems to be mistaken for \u0001equi,\u0002 \"the horsemen,\" as the Greek, Syriac, and Josephus read. --- \u0001Bethdagon,\u0002 \"the house of Dagon.\" --- \u0001Temple.\u0002 This is the sense of the Greek. (Calmet) --- Vulgate has literally, \"their idols.\" See Judges xvi. 23. (Haydock)" }, { "marker": "Ver. 89.", "first": 89, "last": 89, "text": "\u0001Buckle,\u0002 to be worn on the shoulder. (St. Isidore) --- This honour was very extraordinary, 2 Machabees xi. 35. (Alex. Genial. ii. 29.) --- \u0001Blood.\u0002 Literally, \"relations of kings.\" (Haydock) --- The highest officers of the court of Persia bore this title, chap. xi. 31., Esther xvi. 11. (Xenophon, Cyr. viii.)" } ] }, { "chapter": 11, "slug": "id1413.html", "header": "1 Machabees xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Shore.\u0002 By this hyperbole, used in Scripture, we are given to understand that the army was greater than could be easily numbered or conceived. (Worthington) --- Philometor had assisted Alexander, with a treacherous design of seizing the kingdom when it should be weakened. (Haydock) --- He had given him his daughter for the same purpose; and now, when Demetrius asserted his claims, he pretended that he would defend his son-in-law, and was thus admitted into all the towns. At Ptolemais he declared his real design, still pretending that Alexander had laid snares for him. While the latter was raising forces in Cilicia, he took Antioch, where he placed two diadems on his head; slew the cruel Ammonius, who had chiefly irritated the people against his master; gave the wife of Alexander to Demetrius; and, in conjunction with him, went to attack Alexander near the river Œnoparas. Here he received some mortal wounds; though Alexander was routed, and soon after slain in Arabia. (Livy lii.) (Usher, the year [of the world] 3858.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Way.\u0002 This was done to irritate him against Jonathas, but he had now something else to do." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eleutherus,\u0002 about eighty leagues. Some place this river between Tyre and Sidon, but it ran to the north of Libanus, chap. xii. 24. (Pliny, &c.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Seleucia.\u0002 Literally, of the cities to Seleucia, on the sea shore,\" (Haydock) at the mouth of the Orontes, (Calmet) or Belus. (Ptolemy)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hath.\u0002 To what meanness will not ambition stoop! These kings made light of adultery; and Cleopatra was still more dissolute, and married a third. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Kill me.\u0002 Josephus thinks this was true: but it seems only a pretext." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Antioch.\u0002 The whole province rebelled on account of the cruelties of Ammonius, who put on women's clothes, but could not escape. Philometor was proclaimed king, yet besought the people to forget the injuries of Soter, and receive his son, as for his part he was content with Egypt. (Just. xxxv.) (Josephus) (Calmet) --- Perhaps he saw that the time was not come for his annexing Syria to his dominions, though that was his real and primary intention. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Places\u0002 of Syria, (Calmet) and the parts adjoining to Cilicia, (Haydock) which always continued faithful. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Zabdiel,\u0002 \"God's dowry,\" or Diocles, \"the glory of God,\" (Haydock) prince of Arabia. (Diodorus xxxii.) --- Only five accompanied Alexander. His generals sought to make their peace with his rival, and slew him. (Usher) --- \u0001Exalted.\u0002 Alas! to become the victim of death in the space of a week! (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001After.\u0002 He had been mortally wounded in the battle, and remained insensible four days. When the head of Alexander was brought, he came to himself; but died three days after, while the physicians were trepanning him. --- \u0001Camp.\u0002 The Egyptians loudly complained of this ingratitude of Demetrius. (Josephus) (Calmet) --- Perhaps he saw through the perfidy of Philometor, who had designed to keep the kingdom. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Castle.\u0002 Soter's offers had not been accepted, chap. x. 22. Jonathan thought himself independent of his son. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Nations,\u0002 by their actions. They wished to be free from the restraint of the law. (Haydock) --- When pastors seek to extirpate sin, the wicked represent this to princes as dangerous to the state. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Priests.\u0002 These would testify that what he said in his defence was true. (Menochius) --- Zealous men will not cease to repress wickedness, as \u0001God's word is not tied,\u0002 2 Timothy ii. 9. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Friends.\u0002 Greek, \"he set him at the head of his first friends,\" (Haydock) treating him with the greatest distinction. (Calmet) --- Wise kings will always esteem zealous ministers, knowing that their fidelity to God is an assurance that they will also be faithful to their sovereign. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Governments,\u0002 (\u0001toparchias\u0002) or \"principalities.\" These had already been given, and are now enriched with immunities, like the rest of Judea and Samaria. (Worthington) --- The latter was not one of the governments, but they were taken from that country and from Galilee. Jonathas redeems all taxes." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Parent.\u0002 Lasthenes had procured him troops, and was made prime minister. But abusing his power, threw his master into many difficulties. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "Apherema. This city is specified in Greek. (Haydock) --- Syriac styles it Aphrem: probably a town of Ephraim; (John xi. 54.) perhaps Ephra, where Gedeon was born, Judges vi. 11. --- \u0001Lyda,\u0002 or Diospolis. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Of them.\u0002 He remits only the arrears, (Grotius) or all future claims, which are given up to the priests. (Haydock) --- \u0001Pans,\u0002 or \"lakes.\" Some would substitute (Calmet) \u0001timas,\u0002 \"dues,\" but without necessity. (Haydock) --- The lake of Sodom furnished salt of a sharper and more digestive nature than the other. (Galien iv. 19.) See chap. x. 29." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Nations,\u0002 particularly Crete. This most pernicious counsel was probably given by Lasthenes. (Calmet) --- All people dislike foreigners to be trusted more than natural born subjects. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Tryphon,\u0002 styled Diodotus before he mounted the throne. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Fight.\u0002 The king attempted to disarm the citizens of Antioch; but they revolted, and would have slain him in his palace, (Diodorus, Valesii.) had not the Jews in the country, and those sent by Jonathas, come to his aid. He did not, however, give them a suitable reward. (Calmet) --- Three thousand faithful slew 100,000 infidels; (Worthington) or they were joined by others who were already in the king's army, (Haydock) or in the neighbourhood, (Calmet) as well as by the rest of the foreign troops, though the Jews were the most active and numerous. (Haydock)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Diadem,\u0002 the year [of the world] 3860. (Calmet) --- He took the title of \u0001Theos Epiphanes,\u0002 \"God appearing;\" and that of \u0001Nicephorus,\u0002 \"the victorious,\" when he took Antioch. (Diodorus, Excerp. Vales, p. 346.; Vaillant)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Elephants.\u0002 Literally, \"beasts;\" \u0001theria.\u0002 (Haydock)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Four.\u0002 The three specified, (ver. 34.) and probably Ptolemais, chap. x. 39." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001In gold.\u0002 Kings alone had or granted this privilege, (Calmet) as well as to wear purple or a chain of gold, (Worthington) or buckle, chap. xi.[x.?] 89. (Haydock)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Tyre.\u0002 Eupator had given only as far as Ptolemais, 2 Machabees xiii. 24. This Antiochus gave the two brothers, the highest marks of esteem, making them governors of Phenicia and of Palestine." }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001River\u0002 Jordan. He was then joined by the Syrian forces, and established the power of Antiochus as far as Damascus. Then he proceeded by the sea shore, and took Gaza. (Calmet)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Hand,\u0002 or made peace by this usual ceremony. (Worthington)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Treacherously\u0002 is not specified in Greek. --- \u0001Cades,\u0002 a strong city in Galilee." }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Asor,\u0002 near lake Semechon, Josue xi. 1. Greek, \"Nasor,\" erroneously. (Calmet) --- The \u0001n\u0002 is superfluous. (Haydock)" }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Army.\u0002 Greek, \"captains of the army of the forces.\" (Haydock) --- Only these two \u0001captains\u0002 remained; but there were some soldiers. Josephus says about fifty. Three men would hardly have made a fresh attack, ver. 72. (Worthington) --- Yet feats equally incredible have been performed by Samson and by some of the Romans. (Haydock) --- The little band of fifty-three entirely defeated the enemy. (Calmet) --- The two captains and their men alone stood firm." }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Fought.\u0002 Greek, \"fled.\" (Menochius) --- Three thousand. Josephus says two thousand were slain. (Antiquities xiii. 9.) (Calmet)" } ] }, { "chapter": 12, "slug": "id1414.html", "header": "1 Machabees xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Served,\u0002 Syria being so much divided. Hence Jonathas sent to the two most famous republics of the world, and probably to the Jews beyond the Euphrates [River], to the Nabutheans, &c., ver. 2. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Spartans.\u0002 The city was also called Lacedemon and Theramne. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001People.\u0002 The Jewish state then greatly resembled those of Rome and of Sparta. The high priest and senate ruled, yet not without the participation of the people. --- \u0001Brethren,\u0002 proceeding from the same stock. This was the received opinion in both countries, though without foundation, that we can discover. (Calmet, Diss.) --- The proofs might be known to those who were more concerned. (Haydock) --- The Spartans, whom Josephus, &c., style Lacedemonians, sprung from Abraham, (ver. 21.) and were long ago in league with the Jews. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Onias\u0002 the third, between the years [of the world] 3805 and 3829. --- \u0001Arius.\u0002 Greek and Syriac erroneously write, Darius. See ver. 20. (Josephus, Antiquities xii. 5.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Things;\u0002 the letters of Arius, as the sacred books testified the same. (Greek; Josephus; Grotius) --- This sense appears to be the most natural; or we are not interested in making the present application." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Observances.\u0002 Greek, Syriac, \"supplications.\" The Vulgate had probably at first, \u0001obsecrationibus.\u0002 The Jews prayed for their allies, &c., to beg for their temporal prosperity, and for their conversion, chap. vii. 33." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Kings.\u0002 Ever since the time of Onias, wars had been waged against Epiphanes, Eupator, Soter, and Nicator. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Letter.\u0002 Arius wrote before Onias, though the letter be placed later. (Worthington) --- Josephus give it rather in different words. The answer to Jonathan was sent to Simon, the year [of the world] 3861., chap. xiv. 22. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Spartans.\u0002 They had probably some old genealogies. (Jos.[Josephus?, Antiquities?] xii. 5., and xiii. 9.) (Worthington) --- Yet they might not be true. Few nations can ascertain their origin; and most run into fabulous accounts, if we except the Jews. (Calmet) See ver. 6. (Haydock) (Salien, the year [of the world] 3821.) --- There is nothing certain. (Rep. Heb. i. 2.) (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Back.\u0002 It would hence appear that the Jews wrote first which does not seem to be the case from Josephus, &c. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Demetrius.\u0002 He resided at Laodicea, feasting, (Diodorus) while his generals attempted to detach Jonathas from Antiochus, but without success. They fled at his approach beyond the river Eleutherus, from which Laodicea was not remote. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Burning.\u0002 They had been left to conceal the flight. (Menochius) --- Grabe supplies, \"and they departed,\" at the end of ver. 28. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Zabadeans.\u0002 No nation of this name is known; whence most people read \"Nabatheans,\" after Josephus. They had been allies of the Jews, but perhaps took part with Demetrius. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Of it,\u0002 as it was designing to revolt. Jonathas had possession before, chap. x. 73. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Mount.\u0002 Literally, \"height,\" (Haydock) or wall, to prevent the garrison from receiving supplies. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001For.\u0002 Greek, \"he approached,\" which Grabe substitutes instead of \"was fallen \u0001down.\u0002\" (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Adiada,\u0002 or Addus, (chap. xiii. 13.) in the plain west of the mountains of Juda. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Tryphon.\u0002 In a moral sense, Tryphon represents the practice of the devil, who seeks first to deceive pastors. For, as St. Gregory (hom. xxxviii.) teaches, if the pastor's life be corrupt, his doctrine will be contemned. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Bethsan,\u0002 or Scythopolis, below the lake of Genesareth. Tryphon was not content with governing under the young Antiochus. He was afraid lest Jonathas should oppose his measures, (Calmet) knowing that he was a man of probity, to whom the king had shewn favour." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Plain\u0002 of Esdrelon, or Mageddo, (Menochius) styled also the vale of Jezrahel, and perhaps Arboth, chap. v. 23, and ix. 2." }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Slain.\u0002 So it was reported, though falsely. (Calmet)" } ] }, { "chapter": 13, "slug": "id1415.html", "header": "1 Machabees xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Simon,\u0002 the fourth high priest and prince of this family, who was judged by his father to be the most prudent, chap. ii. 65. He endeavoured to defend the nation. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jonathan,\u0002 his friend, (Josephus) brother of Mathathias, mentioned [in] chap. xi. 70." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Custody:\u0002 tied to a soldier, like St. Paul, Acts xviii. 16." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Plain;\u0002 Sephala, (chap. xii. 38.) above Eleutheropolis, by which road Jerusalem was most easily attacked, chap. vi. 31. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Talents.\u0002 If he had refused, he might have been suspected of avarice or of ambition. (Menochius) --- Jonathan would most probably have been slain, and the people would have revolted. (St. Thomas Aquinas) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ador,\u0002 called Adoraim, (2 Paralipomenon ii. 9.) near Marissa; or perhaps Eder, a southern city of Juda, may be meant. Tryphon attempted in vain to cross the mountains. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001But.\u0002 Greek, \"and that very night there was very much snow; and he came not on account of the snow; and he rose, and went into,\" &c. (Haydock) --- He gave this out, or intended to go, but went back along the Jordan [River]." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bascama;\u0002 perhaps Besech, 1 Kings xi. 8. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Pyramids.\u0002 In such the kings of Egypt were buried. (Lucan viii. 998.) --- Simon enclosed the pyramids with porticoes, supported by pillars all of one piece of marble. Josephus and St. Jerome saw the sepulchres. (Calmet) --- One was probably designed by Simon for himself. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Arms,\u0002 to denote their victories or solicitude for the people's welfare both by sea and land. The Machabees had repaired the port of Joppe, by which they traded with the Mediterranean, chap. x. 75., and xiv. 5. Trophies of arms, in reality or in sculpture, were commonly placed on the tombs of great generals, Ezechiel xxxii. 27. (Virgil) (Calmet) -- Simon promoted not vain but true glory, exciting others to imitate the virtuous. (Worthington) --- The humble desire honour in God; proud men will be honoured more than God. (St. Augustine, contra Secund. xvii.) --- How many epitaphs record the ambition and vices of men! Those which praise real virtues extend the glory of God, who is the author of them all. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Slew him.\u0002 He hired surgeons to cut him, pretending it was for the stone. (Epit. Liv. lv.; Just. xxxvi.) --- Antiochus was only ten years old, the year [of the world] 3861." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Crown.\u0002 The soldiers declared for him, in hopes of great rewards which he had promised. He assumed the name of \u0001Tryphon,\u0002 \"wearing a helmet,\" or \"addicted to pleasure.\" His medals have always a helmet; and the tyrant styles himself, (Calmet) \"king Tryphon, the autocrat,\" (Haydock) or generalissimo. He sent a golden statue of victory to Rome, but the senate inscribed the name of the young Antiochus upon it. The first conquest of Tryphon was Apamea, where he was born." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Demetrius,\u0002 who still possessed a great part of Syria. Jonathas adhered to his competitor. But Simon preferred him before Tryphon, on condition that he granted the immunities which Soter had promised, chap. x. 29." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Palm; bahem,\u0002 \"a precious chain.\" (Worthington) --- Greek \u0001bainen,\u0002 which Grotius thinks is derived from \u0001bais,\u0002 a palm branch. (Calmet) (John xii. 13.) --- It was probably of gold, (Menochius) like that offered by Alcimus, 2 Machabees xiv. 4. Some suppose that a collar or garment, adorned with gold and representations of palm branches, may be meant; such as that which was presented by the Romans to Masinissa. (Livy iii. B. x.) --- Syriac translates, \"a robe.\"" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Force.\u0002 He grants all Simon's requests, which he had offered to do at the beginning of his reign, chap. xi. 37." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Oversight.\u0002 All sins in some sense proceed from ignorance." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Israel,\u0002 the year [of the world] 3861, the year before Christ 143. (Calmet) --- Thus, after a hard struggle, the independence of the Jews was acknowledged. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Public.\u0002 Greek, \"contracts.\" (Menochius) --- This became a new era. (Haydock)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Gaza.\u0002 It had revolted, chap. xi. 61. --- \u0001Engines.\u0002 Greek, \u0001elepo leis,\u0002 denoting engines of a great size, invented by Demetrius at the siege of Rhodes, who was thence styled \"the city taker.\" (Calmet) --- Its top was covered with mortar, (Marcellin xxiii. 9.) and the sides with raw hides and iron bars, so that fire or stones made no impression upon it, while people within moved it to batter the walls by means of wheels. When a breach was made, they jumped \u0001into the city,\u0002 ver. 44. See Vitruvius x. 22." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Idols,\u0002 of a domestic kind. The city had been assigned to Juda, and must be purified, Josue xv. 47., and Deuteronomy vii. 25. (Calmet) --- Mercy is most pleasing to God and men, provided justice and religion be not injured. (Worthington)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Habitation\u0002 sometimes, to guard against Egypt." }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Castle.\u0002 It had been occupied by the Syrians, from the year [of the world] 3836 to 3861." }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Days;\u0002 the octave, or the 23rd of the second month, annually. (Haydock) --- This was like one of the days \u0001appointed,\u0002 chap. x. 34. The festival was observed perhaps only during his reign. Josephus takes no notice of it: but informs us (Calmet) that Simon reflecting on the miseries inflicted on the city by this castle, and fearing lest it should fall again into the hands of the enemy, advised the people to level it to the ground; which they did in the space of three years. (Antiquities xiii. 11.) They did not commence immediately, as Sidetes reclaimed it three years hence. (Calmet)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Fortified.\u0002 This work employed them six years. (Josephus)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001John.\u0002 Hyrcan, who defended the country, (chap. xvi.; Worthington) and succeeded Simon. --- \u0001Gazara;\u0002 perhaps Gadara, (Calmet) which the Jews seized, (Strabo xvi.) or Gaza. (Menochius)" } ] }, { "chapter": 14, "slug": "id1416.html", "header": "1 Machabees xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Two.\u0002 It is not easy to conceive why Josephus and Grotius place this expedition before the death of young Antiochus, chap. xiii. 31, 41. Demetrius was become contemptible, and had a mine to regain his reputation by attacking the Parthians, who had taken many provinces under the prudent conduct of Mithridates. The Greeks were impatient of this yoke. Many []ked[flocked?] to Demetrius, and he gained several victories; but after two years, was perfidiously taken by a general of the Parthians while treating of peace. Mithridates took him for a warning through the places which seemed favourable to him; but afterwards he sent him into Hyrcania, gave him his daughter in marriage, with the badges of royalty, and promises of restoring him to his kingdom. --- \u0001Tryphon.\u0002 After the misfortune of Demetrius, he abandoned himself to his pleasures; and his adherents put themselves under Cleopatra, the wife of his rival, who resided at Seleucia, upon the Orontes. (Usher, the year [of the world] 3863.) (Just. xxxvi., and xxxviii.) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Arsaces.\u0002 This was the common title of the Parthians kings, after the founder of that powerful monarchy. (Just. xli.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Days.\u0002 Few princes have obtained such a character: for how shall they give content to all? (Calmet) --- Simon had governed two years in troubles, but henceforward enjoyed peace, till Sidetes disturbed it. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sea,\u0002 or to all places to which they went by water. The port was however very indifferent." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Captives,\u0002 taken from the enemy; (Calmet) or he liberated many Jews. (Worthington) --- \u0001Gazara,\u0002 or Gadara. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Land.\u0002 The judges (Haydock) strove to promote peace. --- \u0001Robes.\u0002 Spoils which they had taken; (Calmet) or they were ever ready to defend the country, though peace now prevailed." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ammunition:\u0002 provisions and engines of war. (Calmet) --- \u0001Earth:\u0002 Judea and the environs. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fig-tree:\u0002 a picture of perfect peace, 3 Kings iv. 25." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Princes. Cleomenes, the last king, died in Egypt, the year [of the world] 3784, and the tyrant Nabis perished long before this time. (Grotius) --- \u0001Cities.\u0002 Many depended on Sparta, the metropolis. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Public.\u0002 Literally, \"in the distinct books of the people.\" Greek, \"open for inspection;\" \u0001apodedeigmenois.\u0002 (Haydock) --- \u0001Patentibus\u0002 seu \u0001publicis.\u0002 (Vatable) --- The substance of the letter is here given." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Of Rome\u0002 is not in Greek or Syriac, and it is allowed that the sequel seems rather to express the gratitude of the Jews to Simon. (Calmet) --- When peace was established, and friendship with the Romans and Lacedemonians renewed, the whole nation in gratitude to Simon, who now remained alone of all the sons of Mathathias, confirm him in the office of high priest \u0001for ever,\u0002 or during his life; and decree that his progeny shall enjoy the same, ver. 41, 49. (Worthington) --- They should not be deposed, like Onias III., &c." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001He.\u0002 Greek, \"He has established: (Syriac, \"acted valiantly.\" Calmet) He, his brethren, and his father's house, and they have routed the,\" &c., as [in] chap. xvi. 2. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Elul,\u0002 the last of the civil year, the year [of the world] 3863. --- \u0001At.\u0002 Literally, \"in Asaramel,\" (Haydock) \"the court of Mello,\" (Calmet) or \"the prince of God,\" (Serarius) as if it were another Hebrew title of Simon. Protestants, \"At Saramel.\" Marginal note, \"or Jerusalem, peradventure,...or the common hall,\" &c. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Gazara,\u0002 or Gadara, chap. xiii. 51. --- \u0001Reparation.\u0002 Literally, \"correction.\" (Haydock) --- But \u0001correctionem\u0002 would agree better with the Greek than \u0001correptionem.\u0002" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Purify,\u0002 (\u0001castitati.\u0002) Syriac, \"the sanctuary.\" Grotius, divine \"worship.\"" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Things.\u0002 Greek joins this with the preceding verse. Some copies have, \"all things.\" He confirmed him in all his rights." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Prophet.\u0002 This limitation was proper, as the people had chosen this family. The Jews expected the faithful prophet shortly, chap. iv. 46., and Malachias iii. 1., and Aggeus ii. 7. God was pleased that none should appear for some time before that event. (Calmet) --- The high priesthood continued in this family till Herod began to sell it,---soon after which Christ appeared. (Worthington) --- The sceptre seemed to belong to Juda. Yet they consent to be governed by Levites, till God signify his will by some prophet. (Menochius) --- This consent of the nation, in which Juda was most powerful, shewed that the sceptre was not departed from his thigh. (Haydock)" } ] }, { "chapter": 15, "slug": "id1417.html", "header": "1 Machabees xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Demetrius.\u0002 Soter, and brother of Nicator, (Calmet) now a captive. (Worthington) --- When the latter went beyond the Euphrates [River], he wandered for fear of Tryphon, till he found rest at Rhodes, where he heard of his brother's misfortune, and was invited by his wife to marry her. He therefore took the title of \u0001king,\u0002 when he wrote to Simon form the \u0001isle\u0002 of Rhodes. Soon after he landed (Calmet) at Seleucia, and married Cleopatra, who was indignant that her husband had taken to wife the daughter of Mithridates. (Just. xxxvi.) --- Tryphon's adherents flocked to him: \u0001exolescente favore recentis imperii.\u0002 (Trog. xxxix.; Eusebius) --- Demetrius was styled Sidetes, either because he came from Side, in Pamphylia, or because he was fond of \"hunting.\" Yet his medals have, \"Euergetes.\" (Vaillant; Usher, the year [of the world] 3864.) (Calmet) --- \u0001Prince.\u0002 Greek, \"Ethnarch.\" (Haydock) --- Josephus often uses this title for an independent prince, beneath the dignity of a king. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And to.\u0002 Greek properly adds, \"and Ethnarch, and to,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pestilent;\u0002 disturbers of the peace, (Haydock) like Alexander, Antiochus, and Tryphon." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Oblations,\u0002 such as were presented to the Lord, or remittances. He is very liberal of what he could not get back." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Money.\u0002 He supposed that Simon would have his own image on it. But we find no human figure on the coins which he sent out during the first four years, but only vessels, trees, inscriptions, &c. Afterwards he seems to had desisted, either (as some suppose) because it was not conformable to the law, or because he found it brought no profit to the state." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Dora,\u0002 to the south of Carmel. Tryphon had first tried the fortune of a battle. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Numenius.\u0002 He had been sent to Rome almost two years before, and now brought letters not only to the Jews, but to various kings and nations in their behalf. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Lucius, Calvus, or Philus, (Drusius; Grotius) or Piso, (Usher; Sal.[Salien?]; Menochius) whose colleague, Lenas, went against Numantia. (Calmet) --- \u0001Ptolemee,\u0002 surnamed Physcon, brother and successor of Philometor, (Challoner) in Egypt. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Attalus,\u0002 &c. Attalus was king of Pergamus, Ariarethes was king of Cappadocia, and Arsaces was king of the Parthians. (Challoner) --- Demetrius was prisoner of the latter." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Lampsacus,\u0002 in Mysia, a free city. --- \u0001Delus,\u0002 an island of great trade after the fall of Carthage. --- \u0001Myndus,\u0002 a port in Caria. --- \u0001Sicyon,\u0002 another in Achaia. --- \u0001Samus,\u0002 an independent and powerful island near Asia Minor. --- \u0001Pamphylia,\u0002 in Cilicia, beyond Taurus. --- \u0001Lycia\u0002 had been freed from the Rhodians, by the Romans. --- \u0001Alicarnassus,\u0002 an ancient town of Caria, opposite to the isle of \u0001Coo.\u0002 --- \u0001Side,\u0002 in Pamphylia, ver. 1. Grotius conjectures we should read, \"Sidon.\" --- \u0001Aradus,\u0002 near the coasts of Syria. --- \u0001Rhodes,\u0002 famous for its Colossus. --- \u0001Phaselis,\u0002 a maritime town near Lycia. --- \u0001Gortyna,\u0002 a city of Crete, which was then an independent island. --- \u0001Gnidus,\u0002 an island near Rhodes. --- \u0001Cyrene,\u0002 a province of Egypt. It must then have been partly free, and in alliance with Rome." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Simon,\u0002 that he might know what they had done for him, and to whom he might apply for aid." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Second.\u0002 He had interrupted the siege, or made a fresh wall or attack." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Not.\u0002 Josephus seems to assert the contrary; observing that the king applied for aid, which was readily granted. Yet he soon forgot the favour, and sent Cendebeus against the Jews. He passes over the embassy of Athenobius, ver. 28." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Gazara.\u0002 The edition of Basle properly read, \"Gadara.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Taken,\u0002 such as Joppe, the three governments, &c. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Talents.\u0002 Simon subdued these two towns, because they attacked his country; but as they did not otherwise belong to him, he paid (Worthington) or offered to pay something for them. (Haydock) --- Those of Joppe drowned two hundred Jews, 2 Machabees xii. What Gazara had done we know not. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Orthosias,\u0002 in Phœnicia, opposite to Aradus. Hence he fled to Apamea, (Calmet) strewing silver in the way to stop his pursuers. (Front. ii. 13.) --- The city was however besieged, and he slew himself, (Strabo xiv.) or was slain after a reign of five years. (Josephus) (Vaillant)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Coast.\u0002 This government was granted to Simon by young Antiochus, chap. xi. 59." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Gedor,\u0002 near Jamnia. Greek, \"Cedron,\" (Calmet) as also [in] ver. 40., formerly (Haydock) in the Vulgate. A city was here repaired on the river Cedron. (Worthington) --- Syriac, \"Hebron.\" --- \u0001Fortify.\u0002 Literally, \"to block up.\" (Haydock) --- But this is the import of the Greek. (Calmet) --- Alexandrian manuscript, \"to fortify cities.\" (Haydock) --- \u0001Gates,\u0002 or defiles. (Grotius)" } ] }, { "chapter": 16, "slug": "id1418.html", "header": "1 Machabees xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001John.\u0002 He was afterwards surnamed Hircanus, and succeeded his father in both his dignities of high priest and prince. He conquered the Edomites, and obliged them to a conformity with the Jews in religion; and destroyed the schismatical temple of the Samaritans. (Challoner) --- He was the eldest son and successor of Simon. (Worthington) --- \u0001Gazara,\u0002 the same with Gaza, (Menochius) or Gadara, where John resided. He came to announce the ravages of the enemy." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Be you.\u0002 Greek and Syriac, \"you, by mercy \u0001of God,\u0002 are of a proper age. Be you instead of me and my brother; (Jonathas, with whom Simon had governed. Calmet) and going out, fight valiantly for,\" &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Horsemen.\u0002 This is the first time we find them in the army. Judas had only infantry, as more conformable to the law; (Deuteronomy xvii.; Tournemine) or he had not been able to procure any. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He,\u0002 John. (Challoner) --- A leader must be ever ready to set his men a pattern, which they will be ashamed not to follow. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Holy.\u0002 Roman edition expresses this word, (Calmet) which Grabe supplies. (Haydock) --- The priests sounded, (Calmet) and God fulfilled his promise of victory, Numbers x. 9. (Menochius) --- \u0001Hold:\u0002 Gedor. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cedron,\u0002 otherwise called Gedor, the city that Cendebeus was fortifying. (Challoner) --- The same mistake, (Calmet) if it be one, (Haydock) is made in Greek, chap. xv. 39." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Towers\u0002 of wood, (Calmet) erected for sentinels. (Grotius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sabath,\u0002 now called \u0001Sebeth,\u0002 corresponding to January and February. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Doch\u0002 or \u0001duk,\u0002 (Haydock) in Syriac means \"a watch tower.\" (Grotius) --- Josephus styles it Dagon. It was not far from Jericho, over which Ptolemee governed. He wished to rule over all the country, by calling in the Syrians. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Plentifully.\u0002 Literally, \"were inebriated.\" But this expression often denotes no more than taking a moderate sufficiency, (Haydock) or making good cheer, (Genesis xliii. 34., and John ii. 10.; Lyranus; Tirinus; Calmet) without any excess, Psalm lxiv. 10. (St. Augustine, q. 144., Genesis) --- The first and last years of Simon were disturbed; the rest were spent in peace. He began [in] the year [of the kingdom of the Greeks] 170., chap. xiii. 41. (Worthington) --- Nothing can be added to the praise bestowed upon this great man, chap. xiv. 4., &c. Josephus (Calmet) and the author of 4 Machabees i. (or xx.; Arabic; Haydock) give a fabulous account of the siege of Doch. (Antiquities xiii. 14., and Jewish Wars i. 2.) See Salien, the year [of the world] 3919., and Usher, [the year of the world] 3869." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Treachery.\u0002 Syriac, \"crime.\" Greek also, \"revolt.\" It seems that king Antiochus participated in this murder, and had promised the government of the country for a reward." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Father.\u0002 Such annals were kept; and from these Josephus has collected his account of the latter times. (Calmet) --- Some think that the Fourth Book of Machabees contains an extract of the work here mentioned. (Six. Bib. i.) Read 2 Machabees i. 1. (Worthington) --- What is preserved in the seven middle chapters in the Arabic version is given by Calmet, who omits the 19 first and 32 last chapters. The whole has been published by Desprez. It differs in many points from Josephus, in the history of Hircan. The year [of the world] 3869, Sidetes besieges the new governor in Jerusalem, and after granting him a truce, during the octave of tabernacles, makes peace on very hard terms. Hircan takes money from the tomb of David, or rather from the secret treasures of the kings of Juda, and attends the king in his expedition into Persia, where Sidetes is slain, and the Macedonian yoke is entirely thrown off. (The year [of the world] 3874.) The pontiff obliges the Idumeans to receive circumcision the following year. In [the year of the world] 3877, he renews the alliance with the Romans. (4 Machabees iii.) Soon after, the Jews write to their brethren in Alexandria, 2 Machabees i. 10. In [the year of the world] 3894, Hircan undertakes the siege of Samaria, which his two sons continue. They defeat Antiochus of Cizicum, while Hircan puts Lathyrus to flight, and Samaria is razed to the ground. After a reign of twenty-nine years, Hircan dies. (The year [of the world] 3898.) (Eusebius, Dem. viii. 2.) (Calmet) --- Aristobulus, Alexander, and Hircan, his children, succeed in order. Alexander Janneus, the son of the last, reigns prosperously, and his widow is afterwards regent for nine years. Her eldest son, Hircan, being opposed by Aristobulus, the interference of Pompey is desired. He takes the latter prisoner to Rome, the year 3955, when Augustus came into the world. --- Cæsar being made dictator, liberated Aristobulus, who was now pontiff; but Pompey caused him, and Alexander, his son, to be slain. Antipater, who had adhered to Hircan, procures Phasael and Herod, his sons, to be made governors of Judea and Galilee. The latter married Mariamne, daughter of Hircan, and the last of the Asmonean family, whom he afterwards put to death. He wrests the kingdom from Aristobolus[Aristobulus?]; and having offended the people by some heathenish structures in compliment to Augustus, endeavours to please them by rebuilding the temple, the year [of the world] 3982. Not long after, Christ appeared; and thus we are brought to the more happy days of the gospel. (Haydock)" } ] } ] }, "1pe": { "book": "1pe", "intro": [ { "text": "THE", "center": true }, { "text": "FIRST EPISTLE OF ST. PETER,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "This first Epistle of St. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner)" }, { "text": "St. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. St. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he[Peter] was a rock, upon which he[Jesus Christ] would build his Church, against which the gates of hell should never prevail. (Matthew xvi. 18.) Although St. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. (Matthew xvi. 7.) He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: \"lovest thou me more than these?\" and St. Peter as often answering, Christ said to him: \"feed my lambs, feed my sheep.\" (John xxi. 15.)" }, { "text": "This epistle was always received in the Church as \u0001canonical,\u0002 and as written by St. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which St. Peter calls Babylon, (Chap. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c., (ver. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. (Chap. iv. 16.) Many think it was written before the year 49[A.D. 49]; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillemont, t. i. Art. 31. on S. Pet. and tom. ii. on S. Mark, p. 89. The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. (Witham)" }, { "text": "Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta." } ], "intro_slug": "id264.html", "chapters": [ { "chapter": 1, "slug": "id265.html", "header": "1 Peter i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Peter, an apostle of Jesus Christ, to the strangers dispersed.\u0002 Literally, \u0001of the dispersion;\u0002 i.e. to the Jews or Gentiles now converted, who lived dispersed in those countries, chosen or elected[1] according to the foreknowledge and eternal decrees of God unto \u0001the sanctification of the spirit.\u0002 (Witham) --- \u0001Asia\u0002 is taken for one of the four quarters of the globe, or for Asia Minor, or for that province of Asia Minor of which Ephesus is the capital. It is in this latter sense it appears here to be understood, since Pontus, Galatia, Cappadocia, and Bithynia are also contained in the provinces of Asia Minor. (Bible de Vence)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Unto the obedience and sprinkling of the blood of Jesus Christ;\u0002 i.e. to be saved by the merits of his death and passion. (Witham) --- All the three divine Persons conspire in the salvation of the elect. The Father as principle of their election, by his eternal prescience; the Son as victim for their sins, and the source of all merit; the Holy Ghost as the spirit of adoption and love, animating and sanctifying them, and leading them to glory." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Reserved in heaven for you.\u0002 Literally, \u0001in you;\u0002 that is, it is also in you by reason of that lively faith and hope, which is in you, of enjoying Christ. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001At the appearing of Jesus Christ.\u0002 Literally, \u0001in the revelation;\u0002 i.e. when he shall be revealed, manifested, and appear at the day of judgment. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Searching into what time, or manner of time.\u0002 The ancient prophets with longing and ardent desires, obtained to know of the Holy Ghost, the \u0001spirit of Christ,\u0002 the time and the glory that followed those sufferings, by Christ's resurrection and ascension. All these were revealed to them, and they saw that they ministered things to you, not to themselves; that is, that these things they were ministers of, in prophesying about them, were not to happen in their time, but are not come to pass, as they have been preached to you. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The Holy Ghost being sent down from heaven, on whom the Angels desire to look.\u0002[2] This place is differently expounded. Some refer these words, \u0001on whom the Angels desire to look,\u0002 to Jesus Christ, who was named in the foregoing verse; some to the Holy Ghost, who, being one God with the Father and the Son, the Angels are happy in seeing and loving him. See Estius and the Greek text. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The loins of your mind girded.\u0002 It is a metaphor, to signify they must live in such a manner as to be always prepared for heaven, as persons used to gird their garments about them, when about to walk or run, or to undertake any labour. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001As children of obedience;\u0002 i.e. as obedient children. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001From your vain conversation of the tradition of your fathers.\u0002 St. Peter teacheth what St. Paul repeats in many places, that it was in vain for them to hope to be saved by the ceremonies and precepts of the former law, to which their forefathers had added many unnecessary and groundless traditions. They could only hope for salvation by believing in Christ, by the price of whose precious blood they were redeemed from their sins, as they had heard by the word of the gospel preached to them. His doctrine is the same with that of St. Paul, of St. James, of St. John, and of the other apostles, that to be saved it is not enough to have faith or hope in Christ, but it must be a faith joined and working by charity, obeying the law of Christ in the spirit of charity with a sincere and brotherly love of every one, without setting our hearts upon the vanities and corruptible things of this world, remembering that all flesh is as grass, or the flowers of the field, which wither and pass away in a very short time. Thus presently vanish all riches, honours, pleasures, and all the glory of this life, but the word of God and his promises will bring us to happiness which will last for ever. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Thus this new birth, common to you all, should form between you an union much more stable and solid than that formed in you by the ties of blood. (Bible de Vence)" } ] }, { "chapter": 2, "slug": "id266.html", "header": "1 Peter ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wherefore laying aside all malice.\u0002 St. Peter having put them in mind of the great benefit of Christ's coming to redeem us from sin, exhorts them to avoid sin, to lead a life worthy of their vocation, to follow Christ's doctrine, and imitate his example. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Desire the rational\u0002[1] \u0001milk without guile,\u0002 or deceit. Without guile, in construction, does not agree with \u0001new-born children,\u0002 but with milk, as appears by the text. The sense is, follow the pure doctrine of the gospel, without mixture of errors. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Whoever has a relish for Jesus Christ, has also for his word; and such as have a relish for neither, are truly deplorable. Let us pray then that God would feed us with his word, and with the holy Eucharist, that contains his body and blood, his soul and his divinity, that we may thereby grow up to salvation." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The living stone, rejected,\u0002 &c. Christ is the chief foundation of his Church, the \u0001corner-stone\u0002 of the building, whom the Jews, and other obstinate unbelievers, reject to their own condemnation and destruction. See Isaias xxviii. 16.; Matthew xxi. 42.; Acts iv. 11.; Romans ix. 32. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001You also....a holy\u0002[2] \u0001priesthood;\u0002 and, as he saith again, (ver. 9.) \u0001a royal priesthood.\u0002 1. Because they had ministers of God, who were truly and properly priests, of whom Christ is the chief. 2. Every good Christian in a less proper sense may be called a priest, inasmuch as he offers to God what in a less proper and metaphorical sense may be called sacrifices and oblations; that is, the sacrifice of an humble and contrite heart, (Psalm l.) the sacrifice of self-denials and mortifications, of prayer, almsdeeds, &c. And it is called a \u0001royal priesthood,\u0002 as Christians may be called metaphorically kings, by governing their passions, or because they are invited to reign with Christ in his kingdom, to sit on his throne, &c. See Apocalypse iii. 21. &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whereunto also they are\u0002[3]\u0001 set,\u0002 or placed, i.e. by God's permission; not that God is the cause of their sins or damnation, (whose will is that every one be saved) but his justice has appointed and decreed punishments against those who, by their own wilful malice, refuse to believe and to follow his doctrine: their \u0001stumbling\u0002 against this \u0001stone\u0002 is wilful and obstinate. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001You are....a purchased people,\u0002 whom Christ purchased, bought and redeemed with the price of his precious blood. --- \u0001That you may declare his\u0002[4] \u0001virtues;\u0002 i.e. the excellencies and perfections of God, who hath called you, and now made you his people, which you were not, at least in this matter before, neither you that were Jews, nor especially you that were Gentiles. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I beseech you....to refrain,\u0002 &c. from all unlawful and disorderly passions, that the Gentiles not yet converted may have nothing to blame in your lives and conversation, but may be edified and induced to praise God. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001In the day of visitation.\u0002 God is said to visit his people, sometimes by afflictions and punishments, and sometimes by graces and favours. Some think St. Peter here, by the \u0001day of visitation,\u0002 means the approaching destruction of Jerusalem by the Romans, and that the sense is, that the heathen Romans seeing your peaceable dispositions and pious conversations, may have a favourable opinion of the Christian religion, and be converted. Others, that you and they to whom the gospel is preached, may glorify God when he visits them with graces and favours, whether exterior or interior. (Witham) --- Be careful not to give occasion to scandal. Detraction is the life of the world, and piety is most exposed to its shafts, because it most condemns the maxims of its followers." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001To every human creature,\u0002[5] to every one whom the order of Providence has placed over you, whether it be to emperors or kings, who have the supreme power in kingdoms, or to governors of provinces; obey your temporal princes, though heathens and idolaters, (as the Roman emperors were at that time enemies to the Christian religion) in all that is not sinful and against the law of God: for this is the will of God, and all power is from God. See Romans xiii. In like manner (ver. 18.) servants must be subject and obey their masters, though they be infidels. See 1 Corinthians vii. By this you will silence the ignorance and calumnies of foolish men, who pretended that the Christian religion taught them to be disobedient to princes, and to be subjects of Christ only, their supreme spiritual king. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001As free;\u0002 to wit, from the slavery of sin, but take care not to make this Christian freedom and liberty \u0001a cloak for malice,\u0002 as they do, who pretend that this makes subjects free from their obedience to temporal princes and magistrates; or servants free from the obedience due to their masters, even when they are \u0001froward,\u0002[6] ill-humoured, or cross to them. (Witham) --- There were some heretics in the days of St. Peter, as there are at present, who under pretext of evangelical liberty seek to be free from all even lawful subjection, and thus set themselves above the ordinances of both civil and ecclesiastical power." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Take notice that \u0001this is praiseworthy,\u0002 an effect of God's grace, a thing acceptable to God, when you suffer injuries patiently; whereas it is no glory, nothing that deserves commendation or reward, either before God or man, to suffer for doing ill, as a malefactor, who deserves punishments. But it is glorious and meritorious for you to suffer as Christians, and for the Christian faith: be not then ashamed to suffer in this manner. These sufferings are marks of God's favour towards you, and you have the example of Christ, which you must imitate. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Christ, who was incapable of sinning, did not \u0001revile\u0002[7] them that reviled him; he suffered all with patience; he willingly gave himself up to Pontius Pilate, that judged him, and condemned him \u0001unjustly\u0002[8] to the death of the cross: and remember that all he suffered was to satisfy for your sins, that he bore our sins in his own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in him, and to be eternally happy by following his doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by his grace and by his merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under his care, inspection, and protection. (Witham)" } ] }, { "chapter": 3, "slug": "id267.html", "header": "1 Peter iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Let wives,\u0002 &c. In the first six verses he gives instructions to married women. 1. By their modest and submissive dispositions to endeavour to gain and convert their husbands, shewing them such a respect as Sara did, (whose daughters they ought to esteem themselves) who called Abraham her lord, or master; (Genesis xviii. 12.) 2. To be modest in their dress, without vanity; 3. That women take the greatest care of the \u0001hidden man,\u0002 i.e. of the interior disposition of their heart, which he calls \u0001the incorruptibility of a quiet and a meek spirit;\u0002 4. \u0001Not fearing any trouble,\u0002 when God's service or the duty to their husbands require it. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Husbands,\u0002 &c. His advice to husbands: 1. To carry themselves towards their wives with knowledge, prudence, and discretion; 2. Not in any imperious manner, but treating their wives with respect and honour, though a wife be the weaker vessel both in body and mind; 3. Considering themselves and their wives to be joint heirs with them of God's graces and favours, both in this world and the next; 4. That their prayers and duty to God be not hindered, neither by too great a fondness and compliance, nor by disagreements and dissensions. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Be ye all of one mind.\u0002 These instructions are not only for man and wife, but for every one, to whom in general these virtues are recommended. And every one's duty is comprised in these few words of Psalm xxxiii., \"Turn away from evil, and do good....The eyes of the Lord are upon the just....But the countenance of the Lord is against them that do evil things,\" &c. Nothing can hurt you, and you need fear no menaces, no terrors, if with zeal you follow and adhere to what is good. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Always ready to satisfy,\u0002[1] &c. St. Peter would have every Christian, according to his circumstances and capacity, ready to give general reasons of his faith and hope of salvation, both to infidels and heretics that refuse to believe. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Christ....being put to death indeed in the flesh,\u0002 dying on the cross for our sins, \u0001but brought to life by the spirit.\u0002[2] By the \u0001spirit\u0002 here some understand Christ's divine spirit, and power of his divinity, by which he soon raised himself again from death to an immortal life by his glorious resurrection. But others by the \u0001spirit\u0002 rather understand Christ's soul, by which he never died, which always remained united to his divine person, and which the third day he again reunited to his body. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In which\u0002 (to wit, soul or spirit) \u0001also he came, and preached to those spirits who were in prison.\u0002 The true and common interpretation of this place seems to be, that the soul of Christ, after the separation from the body and before the resurrection, descended to a place in the interior parts of the earth, called \u0001hell\u0002 in that which we call the apostles' creed, (sometimes called Abraham's bosom, sometimes Limbus Patrum[Limbo of the Fathers], a place where were detained all the souls of the patriarchs, prophets, and just men, as it were in prison) and preached to these spirits in this prison; i.e. brought them this happy news, that he who was their Redeemer was now come to be their deliverer, and that at his glorious ascension they should enter with him into heaven, where none could enter before our Redeemer, who opened as it were heaven's gates. Among these were many who had been formerly at first incredulous in the time of Noe[Noah], who would not take warning from his preparing and building the ark, but it may be reasonably supposed that many of them repented of their sins when they saw the danger approaching, and before they perished by the waters of the deluge, so that they died at least not guilty of eternal damnation; because, though they were sinners, yet they worshipped the true God, for we do not find any proofs of idolatry before the deluge. These then, and all the souls of the just, Christ descended to free from their captivity, from their prison, and to lead them at his ascension triumphant with him into heaven. The Church of England cannot quarrel with this exposition, which seems altogether conformable to the third of their thirty-nine articles, which at present runs thus: \"As Christ died for us, and was buried, so also it is to be believed that he went down into hell.\" It is thus expressed in the articles under queen Elizabeth, in the year 1562; and in the articles put out ten years before, in the year 1552, in the fourth year of king Edward the sixth, the words were: \"that the body of Christ lay in the grave until his resurrection, but the spirit which he gave up was with the spirits which were detained in prison, or in hell, and preached to them, as the place in St. Peter testifieth.\" Dr. Pearson on the fifth article of the creed, writes thus: \"There is nothing which the Fathers agree in more, than as to a local and real descent of the soul of Christ into the infernal parts, unto the habitation of the souls departed....This was the general opinion of the Church, as may appear by the testimonies of those ancient writers, who lived successively and wrote in several ages, and delivered this exposition in such express terms as are not capable of any other interpretation.\" Thus Dr. Pearson. He cites the Fathers. See the edition, in the year 1683, p. 237. (Witham) --- \u0001Prison.\u0002 See here a proof of a third place, or middle state of souls: for these spirits in prison, to whom Christ went to preach after his death, were not in heaven, nor yet in the hell of the damned; because heaven is no prison, and Christ did not go to preach to the damned. (Challoner) --- St. Augustine, in his 99th epistle, confesses that this text is replete with difficulties. This he declares is clear, beyond all doubt, that Jesus Christ descended in soul after his death into the regions below, and concludes with these words: Quis ergo nisi infidelis negaverit fuisse apud inferos Christum? In this prison souls would not be detained unless they were indebted to divine justice, nor would salvation be preached to them unless they were in a state that was capable of receiving salvation." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Baptism,\u0002 &c. That is, the ark was a figure of baptism, which saveth you from the death of the soul; and as no one was saved from the waters of the deluge but those few eight persons who were in the ark, so no one can enter into heaven if he hath not been baptized, or hath had a desire of it when come to the use of reason. And such persons as are capable of knowing what they receive, must come with the dispositions of faith and a true repentance, which is here called \u0001the examination\u0002 (literally, \u0001the interrogation\u0002[3])\u0001 of a good conscience,\u0002 who therefore are examined whether they believe in one God and three Persons, &c. (Witham) --- Baptism is said to be the like form with the water by which Noe[Noah] was saved, because the one was a figure of the other. --- \u0001Not the putting away,\u0002 &c. As much as to say, that baptism has not its efficacy, in order to salvation, from its washing away any bodily filth or dirt; but from its purging the conscience from sin: when accompanied with suitable dispositions in the party, to answer the interrogations made at that time, with relation to faith, the renouncing of Satan with all his works, and the obedience to God's commands. (Challoner)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Jesus now as our Redeemer, and as man, \u0001sitteth on the right hand of God,\u0002 (see Mark xvi. 19.; Colossians i.; Hebrews i. 3. &c.) having swallowed up[4] (devoured or destroyed) death; having conquered and triumphed over the devil, sin, and death, that by his grace and his merits we might become heirs of eternal life; and is gone into heaven, Angels, &c. being made subject to him. (Witham)" } ] }, { "chapter": 4, "slug": "id268.html", "header": "1 Peter iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001He that hath suffered in the flesh, hath ceased from sins.\u0002 Some expound these words of Christ; but he never had committed the least sin. The true sense is, that every one who suffers by Christ's example, leaves off a sinful life, so as not to fall into great sins. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For the time past is sufficient,\u0002 &c. As if he said, you who were Gentiles, have already lived too long in vices before your conversion; so that they who are not yet converted, \u0001admire\u0002[1] at the change they see in you, make a jest of you, talk against you for your not running on with them in the same wicked and shameful disorders: but they shall render an exact account of all to the just Judge of the living and the dead. For as I told you before, in the last chapter, (ver. 19.) for this cause (i.e. because Christ is judge of all) he descended to the place where the souls of the dead were, and preached to them, shewing himself, their Redeemer, who judgeth and condemneth those who had lived according to the flesh, but gave life to those who had lived well, or done penance according to the spirit of God. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Charity covereth a multitude of sins.\u0002 It is a great means to atone for them; or it may signify, that a charitable mind excuses many sins in others. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001As good stewards of the manifold grace of God.\u0002 An admonition to the ministers of the gospel, to employ well their talents and the graces received to the honour and glory of God. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Think not strange,\u0002 &c. Be not surprised, nor discouraged that a hot and sharp persecution is come upon you at this time, as if it were a \u0001new\u0002 and an extraordinary thing. It is what you must expect and be ready to receive with patience, and even with joy, when you suffer as Christ did before you, and for his sake: this is the way to eternal happiness in heaven. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Which is of the honour, glory,\u0002 &c. He gives them the reason why they must rejoice and look upon themselves happy to suffer for the name of Christ, because to suffer for God's sake is glorious, is a mark that the glorious, the honourable, and the powerful spirit of God rests upon them: for as Paul said, (Hebrews xii. 6.) \"For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth.\" Nothing then is more honourable, nothing more advantageous, than to suffer for being a \u0001Christian.\u0002 This word is only found here, and in Acts xi. 26. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Or a railer.\u0002[2] The Greek here signifies one that does evil, or a malefactor. --- \u0001Or as coveting the goods of others.\u0002[3] The Greek rather signifies one curiously prying into the affairs of others, which Protestants translate \u0001a busy body.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The time is that judgment should begin at the house of God.\u0002 By \u0001judgment\u0002 seems to be here understood afflictions, persecutions, and trials in this world; and the sense is, that the time of this life is a time of suffering. --- \u0001And if first at us.\u0002 That is, if the justice of God deal in this manner with his friends whom he loves, much greater will be hereafter the punishments of sinners, and of those who have refused to believe in Christ. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Scarcely.\u0002 That is, not without much labour and difficulty. (Challoner)" } ] }, { "chapter": 5, "slug": "id269.html", "header": "1 Peter v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The ancients, therefore, that are among you, I beseech, who am myself also an ancient,\u0002[1] &c. According to the letter, \u0001the senior, I, a fellow senior;\u0002 or, \u0001the elder, I, a fellow elder.\u0002 Mr. Nary, and also the French translators, commonly put, \u0001the priest, I, your fellow priest.\u0002 Or even it might be, \u0001the bishops, I, your fellow bishop.\u0002 The Latin word, \u0001senior,\u0002 and the Greek word \u0001presbyteros,\u0002 which here are in the text, if we should follow their derivation only, signify \u0001elderly men,\u0002 or men advanced in years; but since by a received use, they signify and represent to us offices and dignities, either ecclesiastical or civil, either belonging to the Church or state, which in other languages are now generally known by other words, we may however be permitted to use, even in translating the holy Scriptures, those words and names by which now are represented to us those offices and dignities. It cannot be doubted but the Greek and Latin words, which we find in this verse, were applied, after the establishment of the new law of Christ, to signify such ministers of God and the Church which are now called priests and bishops: and it is for this reason that I judged it better to put the word \u0001priest,\u0002 and \u0001fellow priest,\u0002 (meaning priests of the higher order, commonly known by the name of bishops) than to use the words \u0001seniors, elders,\u0002 or \u0001presbyters.\u0002 I should not blame the Protestant translators for translating always the Greek word, \u0001presbyter,\u0002 by the English word \u0001elder,\u0002 nor the Rhemes translators for putting it here \u0001senior,\u0002 if these words were sufficiently authorised by an ecclesiastical use and custom to signify priests or bishops; which I think can scarce be said, to say nothing that the word \u0001elders\u0002 hath been used by fanatical men, who admit of no ordination of bishops or priests by divine institution, and who have affixed it to their \u0001lay elders,\u0002 who are appointed and degraded as it seemeth good to their congregations. Though the Protestants of the Church of England always translate \u0001elders \u0002for \u0001presbyters\u0002 in the New Testament, yet I do not find this word once used in their liturgy or common prayer book, when any directions are given to those that perform the church office, who are called priests, bishops, curates, or ministers. --- \u0001And a witness of the sufferings of Christ.\u0002 St. Peter being called and made the first or chief of the apostles soon after Christ began to preach, he was witness of what Christ suffered, both during the time of his preaching and of his passion. --- \u0001Glory.\u0002 Some think that St. Peter only means, that he was present at his transfiguration, where was shewn some resemblance of the glory which is to come in heaven. Others think, that he expresseth the firm hopes he had of enjoying the glory of heaven. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Feed the flock.\u0002 This shews he speaks of bishops and priests, and not of elders in years only." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Neither as domineering over the clergy.\u0002[2] This may not only signify over the inferior ministers, who were subject to the bishops or priests, but also over the particular flocks which fell to their share, or to their lot to take care of. See the Greek. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ye young men,\u0002 not only younger in age, but employed in offices inferior to those of the bishops and priests, \u0001be subject to the ancients.\u0002 But even all of you by your carriage insinuate, practise, and give examples of humility one to another: \u0001for God resisteth the proud, and giveth grace to the humble.\u0002 St. James (Chap. iv. 6.) repeats the same doctrine and the same words. See also James ii. 12. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I have written briefly,\u0002 considering the importance of such mysteries, and necessary instructions. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The church, which is in Babylon,\u0002 (at Rome, say Eusebius, St. Jerome, &c.) so called not only on account of the extent of its empire, but also for its idolatry and vices. --- \u0001Mark, my son:\u0002 generally thought to have been St. Mark, the evangelist. (Witham) --- See the unjust prepossession of certain seceders. In this text, where all the lights of antiquity understand Rome by Babylon, they deny it; and in the book of Revelation, where all evil spoken of Babylon, there they will have it signify nothing else but Rome: yes, and the Church of Rome, not (as the holy Fathers interpret it) the temporal state of the heathen empire." } ] } ] }, "1sa": { "book": "1sa", "intro": [ { "text": "THE FIRST BOOK OF SAMUEL;", "center": true }, { "text": "otherwise called,", "center": true }, { "text": "THE FIRST BOOK OF KINGS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner)" }, { "text": "The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington)" }, { "text": "Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, \"of kingdoms;\" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Elcana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.)" }, { "text": "The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)" } ], "intro_slug": "id610.html", "chapters": [ { "chapter": 1, "slug": "id611.html", "header": "1 Kings i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001There.\u0002 Hebrew, Septuagint, &c., \"And there,\" &c. The books of Scripture are thus frequently connected. The authors present us with a series of events, without prefixing any title, or their own names, that our attention may be wholly fixed on what we read. The birth of Samuel being so miraculous, deserves to be recorded, as he was the last judge of Israel, and had so much to do under the first of their kings, whose election and misconduct brought a great change into the state of the commonwealth. (Calmet) --- \u0001Ramathaimsophim.\u0002 Rama, or Ramatha, \"a height,\" and the environs were occupied by the family of Suph, a descendant of Core; (1 Paralipomenon vi. 29.) though the place did not properly belong to the Levites. It lay probably between Gabaa and Bethel, where Samuel spent much of his time, while he was judge, and obliged to be frequently absent from the tabernacle. (Calmet) --- Ragusinus and Prince Radzivil think it was afterwards called Arimathea, the birth-place of Joseph, and now Ramula. (Tirinus) (Chap. ii. 11.) --- \u0001Ephraimite.\u0002 He was of the tribe of Levi, (1 Paraliponmenon vi. 34.) but is called an Ephraimites from dwelling in Mount Ephraim. (Challoner) --- So we read of Cretan Jews, Acts ii. 11. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Phenenna.\u0002 She was only of inferior dignity. At that time polygamy was lawful, (Menochius) as Moses insinuates, if he do not expressly allow it." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Days,\u0002 the three great festivals. His family accompanied him, though the law only lays an express injunction upon the males to attend. We find, however, that females did not neglect to come. (Calmet) --- \u0001Hosts.\u0002 Hebrew (\u0001Tsebaoth\u0002) of \"armies,\" both of angels and of Israel. God is attended by myriads of angels, and decides the fate of armies. (Haydock) --- This title has not appeared in the former books. The pagans took occasion from it to form their \u0001Jupiter Sabazius.\u0002 (Calmet) --- Elcana might go up from the height of Ramatha to Silo, which was the highest mountain round Jerusalem of all in the holy land. (Adrichom.) (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sacrificed,\u0002 by the hand of the priests, (Menochius) who had the breast and right shoulder; the rest was given back to the person who had presented the fattened victim, that he might feast with his friends. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001With sorrow.\u0002 Hebrew \u0001apayim,\u0002 \"of faces, indignation, (Calmet) sorrow;\" (Menochius) or that was presented before him. Chaldean and many others translate, \"a chosen:\" (Calmet) Protestants, \"a worthy portion.\" (Haydock) --- The shew-bread is called, \"the bread of the face,\" because it stood before the Lord. Joseph sent to each of his brethren, \"a portion of his faces,\" as the Hebrew expresses it; (Genesis xliii. 33.) or of such meat as was placed upon his table. In the East, the master of a family has all set before him, and he sends to each his portion, to the place where he is sitting. (Chardin, Perse.) --- Thus Elcana sent some more excellent, or \"double,\" part to his beloved Anna, (Calmet) grieving inwardly that she had no children, to whom he might also send. (Haydock) --- By this distinction, he wished to alleviate the sorrow of his wife. (Menochius) --- \u0001Womb.\u0002 Sterility was deemed a curse, and a mark of God's displeasure, with which women were often reproached. Hence Anna prays so earnestly that God would be mindful of her, ver. 11-19. The power of the Almighty, in giving children to the barren, is frequently mentioned, Genesis xxviii. 13., and Psalm cxii. 9. (Calmet) --- Luke i. 25., &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Insomuch.\u0002 Hebrew, \"to make her fret, \u0001or\u0002 rage; because the Lord,\" &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lord.\u0002 Then they could hardly avoid being together on the road, and Anna was accustomed to pray earnestly (Menochius) to be delivered from her reproach. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Silo;\u0002 either in some private house, or in the porch before the tabernacle. She complied with the entreaty of her husband. (Menochius) --- \u0001Stool.\u0002 Hebrew, \"Heli was sitting upon a throne, near the steps, leading to the palace of the Lord.\" It is also called the temple, or the house of God, though it was only a tent, Matthew xii. 4., &c. Perhaps women were not allowed to go beyond the porch." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001A vow;\u0002 rightly trusting that her husband would give his consent, Numbers xxx. 7. --- \u0001Razor.\u0002 Hebrew \u0001mora,\u0002 \"scissors.\" Septuagint, \"iron.\" Some copies add, \"he shall not drink wine, nor any intoxicating drink.\" In quality of Levite, Samuel was bound to serve the tabernacle from 25 or 30 years of age till he was 50, Numbers iv. 2. Anna consecrates him to the Lord for life, and promises that he shall be a Nazarite, like Samson, and St. John the Baptist. The law prescribes no rules for these perpetual Nazarites, Numbers vi. 3. Many of the ancients believe that Samuel always observed the prescriptions of Moses, and abstained from intoxicating liquors; though the Hebrew and Vulgate are silent on this head. We find that during his administration as Judge, he was not able to continue always near the tabernacle. (Calmet) --- When he came to years of discretion, he might depart if he thought proper, like other Levites. Had he been of another tribe, he must have been redeemed. (Worthington) --- Esther, Elcana, or Samuel, might have annulled this vow. (Salien, the year of the world 2900.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Prayers,\u0002 out of fervour; not through vain superstition and ostentation, as the Pharisees and pagans did, Matthew xxiii. 14. Christ does not condemn many, or long prayers, since he prayed whole nights for our instruction, Luke xxi. 43., and vi. 12., and 1 Thessalonians v. 17. --- \u0001Mouth.\u0002 He tried, but could not hear what she said. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Much.\u0002 Heli's \"son or servant,\" (\u0001paidarion,\u0002 according to the Septuagint) addressed these words to Anna. Her going to pray immediately after a feast, instead of taking recreation, increased the suspicion. (St. Chrysostom, hom. 1.) --- Salien (the year before Christ 1153) observes the many instances of patience which Anna exhibits on this occasion. (Haydock) --- She teaches us not to answer the unjust reproaches of our superiors with haughtiness. (Du Hamel)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001My lord.\u0002 She gives him this title, though he had called her a drunken woman. (Haydock) --- \u0001Unhappy.\u0002 Hebrew, \"of a hard (or afflicted) spirit.\" See Canticle of Canticles viii. 6. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Belial;\u0002 \"without restraint;\" abandoned. (Haydock) --- Septuagint, \"pestiferous.\" --- \u0001Sorrow.\u0002 Hebrew, \"meditation;\" (Calmet) what preys upon my spirits. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Peace,\u0002 with all blessings. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eyes:\u0002 that thou wouldst lay aside thy suspicions against my character, and pray (Calmet) that I may obtain so great a happiness. --- \u0001Changed.\u0002 Hebrew, \"no more,\" as it had been sad, and defaced with tears. (Haydock) --- She was now full of hope and joy. (Menochius) --- Septuagint, \"her countenance fell not.\" She was not moved with anger or with jealousy, Genesis iv. 6. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001About,\u0002 at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity, Genesis xviii. 10. --- \u0001Samuel.\u0002 This name imports, \u0001asked of God.\u0002 (Challoner) --- Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (Calmet) or it may signify, \"God placed him,\" \u0001sum-hal.\u0002 (Tirinus) --- \u0001Shaal\u0002 means, \"to ask.\" But Vatable thinks that Anna retained only the first letter. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Vow,\u0002 in consequence of his son's nativity. The sacrifice might be of precept, such as the paschal lamb, or for his wife's purification and the redemption of his first-born, as they could not attend in person. (Calmet) --- Hebrew, \"the victim of days and his vow,\" which he had probably made in conjunction with Anna. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Weaned.\u0002 The mother of the Machabees weaned her children when they were three years old; (2 Machabees vii. 27.) which Gallien asserts as the proper time, though Avicenna fixes upon two years. See Genesis xxi. 8. Iremellius translates, \"till the child be grown up.\" But we must not allow any long term, since he was \u0001very young\u0002 when he was presented to the Lord, ver. 24." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Word,\u0002 by preserving the life of the child, (Calmet) and enabling him to serve according to our engagement. (Haydock) --- \u0001Word\u0002 is often put for \"a thing,\" in Hebrew. May God perfect his own work. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Three calves.\u0002 Septuagint, \"a calf three years old,\" such as Abraham sacrificed, Genesis xv. 9. We only find one offered up, ver. 25. --- \u0001Bushels.\u0002 Hebrew \u0001epha,\u0002 (Calmet) each of which contained three bushels or measures, Ruth ii. 17. (Haydock) --- \u0001Bottle.\u0002 Hebrew \u0001nebel,\u0002 a large measure containing above 87 pints. (Calmet) --- The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine, Numbers xv., and Ezechiel xlvi. 7." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Liveth:\u0002 a strong attestation. (Menochius) --- As sure as you live; or, may you enjoy a long and happy life. See chap. xvii. 55., and xx. 3., Daniel iii. 9., and 2 Esdras ii. 3." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Lent.\u0002 This is equivalent to giving entirely. Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper. He dispensed with his personal attendance, when he appointed him judge, chap. vii. 15. (Calmet) --- As much as depended on Samuel's mother, he was consecrated for ever. But he was at liberty to ratify the vow if he pleased. (Menochius) --- The expression, \u0001lent,\u0002 seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Hebrew, \"Therefore I have him \u0001simply\u0002 as one lent....he is a thing lent, which belongs to the Lord.\" (Calmet) --- \u0001They.\u0002 Hebrew, \"he worshipped the Lord there.\" Grabe found not these words in the Alexandrian copy, which by comparison of this chapter with the the Vatican edition, appears to be more accurate. Both omit this sentence: but it is found in the Aldine edition of the Septuagint Proleg., chap. iv. The Targum adds, \"and she prayed in the spirit of prophecy, and said.\" (Haydock)" } ] }, { "chapter": 2, "slug": "id612.html", "header": "1 Kings ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rejoiced.\u0002 Septuagint and Chaldean, \"been strengthened.\" Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. (St. Augustine, de C.[City of God?] xvii. 4.) --- \u0001Horn.\u0002 The \u0001horn\u0002 in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. (Challoner) --- So Horace (3 Ode, 21.) says,\u0001 addis cornua pauperi.\u0002 --- \u0001Enlarged.\u0002 Chaldean, \"I have opened my mouth, to speak great things against my enemies.\" She has Phenenna principally in view, and compares her present glory with her former distress. (Calmet) --- I may boast more on account of Samuel, than my rival can of her numerous offspring. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Holy.\u0002 This is frequently a title of God, the holy one of Israel, Isaias i. 4., and v. 19. He is essentially holy. --- \u0001Strong.\u0002 Hebrew, \"no rock like,\" &c. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (Calmet) as none can afford such protection. (Haydock) (Psalm xvii. 2., and Deuteronomy xxxii. 15.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Old.\u0002 Hebrew \u0001hathak\u0002 means also, \"hard things.\" (Du Hamel) --- \"Let arrogance come out of your mouth,\" to return no more. Yet most people supply the negation from the former member; \"Let \u0001not\u0002 arrogance \u0001or \u0002hard things.\" Chaldean, \"blasphemy,\" &c. (Calmet) --- Cease to praise idols, as you have done. (Worthington) --- Use not the malevolent language to which you have been accustomed. --- \u0001Knowledge.\u0002 The secrets of hearts are open to him. --- \u0001And to him.\u0002 Hebrew, \"and by him actions are weighed,\" as in scales; (Haydock) or, \"thoughts (and actions) are not established.\" (Symmachus) The Syriac and Arabic also read the negation, \"there are not pretexts before him;\" or, \"are not actions founded upon him?\" Will he not execute what he has wisely designed, in spite of opposition? (Haydock) --- Septuagint, \"and God prepares his thought;\" (Calmet) (\u0001epitedeumata autou\u0002) or, \"what is convenient for him.\" (Haydock) --- They have read \u0001lu,\u0002 \"of him,\" instead of \u0001la,\u0002 \"not,\" as they are authorized to do by the Keri, (or various readings in the margin) and by several Hebrew manuscripts. The Protestants think rightly, and suppose that \u0001la,\u0002 \"not,\" has been omitted, \"Let \u0001not\u0002 arrogancy;\" because we find it in Chaldean, Septuagint, Syriac and Arabic versions. \u0001Lu\u0002 is substituted for \u0001la,\u0002 ver. 16. When some have been pressed with the argument of variations, called Keri, they have said that they were rather explanations of obscure words in the text: but is there any obscurity in \u0001lu,\u0002 \"to him,\" and \u0001la,\u0002 \"not;\" or can they explain each other? Leusden answers in the affirmative, ver. 16! (Kennicott)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Overcome.\u0002 Hebrew, \"broken.\" Septuagint, \"he has weakened the bow,\" having deprived it of its elasticity." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Many.\u0002 Hebrew, \"seven,\" which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, chap. i. 8., and iii. 21. (Haydock) --- The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington) --- The blessed Virgin conveys the same idea in other words, Luke i. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hell,\u0002 (\u0001infernos,\u0002) \"the lower regions.\" God calls us out of this world, or restores the dead to life, as he thinks proper. (Haydock) --- He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, &c. So Seneca says, \u0001Mortis habet vices---Lentis cum trahitur vita gemitibus.\u0002 The prodigal son is said to have come to life again, when his father received him, contrary to his expectations, Luke xv. 24., and Psalm xxix. 4., &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Exalteth.\u0002 The same instances of God's power and providence are related, Psalm cxii. 7., and Luke i. 52. (Menochius) --- Hesiod (op.) says, \"Jupiter easily gives or takes away power,\" &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001World.\u0002 The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm ciii. 5., and Proverbs viii. 25., &c. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias i. 18., and Apocalypse iii. 12. (Calmet) --- The last sentence is omitted in the Septuagint." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Saints.\u0002 Hebrew, \"kind, merciful, pious ones;\" (Calmet) those to whom he shews mercy, and who comply with his will in assisting others. Septuagint, \"Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by \u0001his own\u0002 strength.\" (Haydock) --- \u0001Silent:\u0002 condemned to death. \u0001Mox etiam Lemures animas dixere silentes.\u0002 (Ovid, Fast. v.) \u0001Loca nocte silentia late.\u0002 (Virgil, [Æneid?] vi.) Unable to act as they had done, and ashamed of themselves, (Calmet) they seek for the most obscure retreat, where they may not behold the glory of those whom they have despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Him.\u0002 Septuagint, \"The Lord will render his adversary weak. The holy Lord. Let not the prudent boast of his prudence,\" &c. (Haydock; which seems to be added from Jeremias ix. 23., Calmet) \"The Lord has mounted the heavens, and thundered. He judges the ends of the earth, and gives power to those who rule, as kings, over us,\" &c. (Haydock) --- \u0001Heavens.\u0002 This prediction against the Philistines was exactly verified, chap. vii. 10. It denotes the protection which God grants to his servants, Psalm xvii. 8, 14. --- \u0001Christ.\u0002 Chaldean, and the best interpreters, understand this of the Messias: \"He will multiply the kingdom of his Messias.\" (Jonathan) --- Anna might also have David in view, who was one of his most express figures. (Calmet) --- But neither he, nor Solomon, ever ruled over all the earth, as Christ will, Psalm ii. 18. (Worthington) --- Zachary seems to allude to this text, Luke i. 69. (Calmet) --- The empire of Christ rose from the smallest beginnings. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ramatha.\u0002 Hebrew \u0001Rama.\u0002 Septuagint Alexandrian, \"and they left him there before the Lord, and went away to Armathaim.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The Lord,\u0002 whom they denied by their works, Titus i. 16." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Nor the office.\u0002 The Vulgate repeats the negation from the preceding sentence. Others translate, \"The priests' custom with the people \u0001was,\u0002\" &c., or, \"the \u0001pretended\u0002 right of the priests,\" &c. They neither performed their duty towards God, (Calmet) nor were they content with what the law authorized them to receive from the people. (Haydock) --- \u0001Servant,\u0002 or son; perhaps Ophni or Phinees. --- \u0001Boiling.\u0002 In the heroic times, the meat was never boiled, but roasted. (Athen. i. 10.; and Servius; though Hesiod asserts the contrary, ver. 748. (Calmet) --- Abulensis (q. 8.) observes that the person who offered the victim, boiled the parts which belonged to himself, as well as the priest's share. But, whereas in the peace-offerings, only the breast and the right shoulder fell to the priest, these rapacious men took whatever they pleased. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pan.\u0002 Hebrew has also four terms, but their precise meaning cannot be determined. The vessels were of different forms, or intended for various uses." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Raw.\u0002 Here are two other abuses. The fat ought first to have been burnt, in honour of the Lord; and the meat should have been boiled, in order that the priest might not be taken off from his sacred functions; as custom, it seems, had determined, though the law be silent on this head." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Desireth.\u0002 The Laic gives an example of moderation and zeal, to which the priest might well have paid some deference. The former is willing to abandon his goods, provided the honour of God be not neglected. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lord.\u0002 People, seeing that the law was not observed, refrained from presenting victims. (Menochius) --- They are but too apt to follow the bad example of their teachers. (Haydock) --- Hence God punishes the smallest faults of his ministers, with great severity, since they withdraw people from his service, by their scandalous behaviour, and are guilty of a more horrid sacrilege than those who laid violent hands on the Lord of majesty. (St. Bernard, ser. i.) Nothing brings a greater discredit on religion. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ephod.\u0002 It was not, therefore, peculiar to priests, 2 Kings vi. 14." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Coat.\u0002 Hebrew \u0001mehil,\u0002 the outer garment. Hence it appears that the parents of the people consecrated to the Lord, furnished them with clothes, till they were able to serve the tabernacle, otherwise they would have been a burden to it. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lent.\u0002 This was in reply to what Anna had said, chap. i. 28. (Haydock) --- God always gives back with interest. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lord.\u0002 He behaved well in the tabernacle, (Calmet) notwithstanding the ill example of Heli's own sons. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Waited,\u0002 like an army of guards, Exodus xxxviii. 8. The Rabbins pretend that these priests only sent away these women who came to be purified, and allowed them to return to their husbands before the appointed time, and thus caused the latter to offend. These authors are generally very fertile in discoveries. (Calmet) --- The virgins or widows gave themselves up to work for the tabernacle. (Menochius) --- The sons of Heli found an opportunity in the sacred practices of religion to gratify their passions. Perhaps some false pastors in the Church of Christ may have imitated their perversity. A man of the character of Mr. Crowley, a late deserter of the Catholic faith, judging of others by the corruption of his own heart, would hence insinuate that they all take these liberties, or at least that it is \"a miracle,\" if they can admit females to confession, without yielding to such base temptations. If this be a miracle, we may confidently hope that wonders have not ceased, otherwise among his other malicious remarks, he would surely have adduced some proofs of his assertion, from the records of past ages. But in reality he seems to be little acquainted (though he pretends to have been converted by it, &c., and falsely asserts it is kept from laymen) either with history or with the Bible, having read perhaps little more than what his Catechism set before him; and this he boldly contradicts, as if he supposed that his \"Thoughts\" would have more weight than the decisions of the Fathers and of the whole Church. If he can find a professor of Maynooth, and another or two Irish priests, disposed to follow his example, (which we need not believe on his assertion) what would this prove? Yet Mr. Slack lays great stress on this man's authority, in his late defence of Wesley. (Letters to R. Campion, Esq. Whitby, 1811.) So ready are the enemies of the Catholic faith to scrape together every idle remark that may tend to defame the mother Church! So eager are infidels to reject the faith, on account of the misconduct of some of its degenerate professors! (Haydock) --- The best of fathers have often very profligate children, as the latter take pride in the honours of their family, and expect to obtain the same without trouble. (Grotius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001People.\u0002 They could not refrain from complaining of the iniquity of his children, how much soever they might revere him. Though he was not a witness himself of their abominations, such an uproar must have convinced him that they were guilty. (Haydock) --- The Fathers in general blame the lenity of the high priest, who ought not only to have rebuked, but also to have put a stop to the crying sins of his sons, by the utmost severity. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Who shall pray for him.\u0002 By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the \u0001chief priests,\u0002 whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner) --- We need not, however, consider the words of Heli as an oracle of God. (Sanchez) --- In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of \u0001appeased,\u0002 have \"and they shall pray for him.\" (Menochius) --- Some may be found to plead his cause, but if he have offended the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock) --- By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet) --- \u0001Because the Lord would slay them.\u0002 In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner) --- They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate \u0001ci,\u0002 \"therefore,\" (Noldius; Osee ix. 15, &c.) or \"that.\" They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet) --- Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. v. 3. (Worthington) --- They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, 1 p. q. 23, n. 3.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And men.\u0002 Thus he is, in some degree, compared with our Saviour, Luke ii. 52. When one minister prevaricates, God presently raises up another, so that he never abandons his Church. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001A man.\u0002 His name is unknown. Some say it was Elcana, Samuel or an angel, &c. The Rabbins suppose that Phinees performed this office. But he was long ago dead, (Calmet) or he would still have enjoyed the high priesthood instead of Heli. --- \u0001Father's.\u0002 Aaron was the chief both of the house of Eleazar and of Ithamar, and was selected by God to be his ambassador and priest. (Haydock) --- His posterity held the high priesthood till after the reign of Herod. (Tirinus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Ephod, \u0002and all the pontifical attire. (Haydock) --- The high priest wore a different sort of ephod from that of other people. (Calmet) --- \u0001All the,\u0002 &c. Even of the holocausts, the priests received the skin. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Away,\u0002 by scandalizing the people, and causing them to neglect offering the appointed victims. (Haydock) --- \u0001To eat.\u0002 Heli seems to have refrained from divesting his sons of their high office, that the riches of his family might not be impaired. (Calmet) --- Avarice is the root of many evils, and those who seek to become rich fall into many snares. Poverty soon overtook the descendants of Heli, while the immediate perpetrators of the wickedness were punished with death. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Ever.\u0002 God had promised the priesthood to Aaron's seed (Calmet) as long as the Jewish religion should subsist. (Haydock) --- He had also selected the branch of Eleazar, to recompense the zeal of Phinees; (Numbers xxv. 13,) and yet we find that the house of Ithamar had possession for a time of the high priesthood. We know not when or by what means by obtained it. The promises of God to them were surely only conditional; and some think that they only meant, that as He had permitted them to acquire this high dignity, so it was an earnest that he would not deprive them of it, unless they proved unworthy. But it is generally supposed that God had expressed his determination of this head. Heli, Achitob, Achias, Achimelech, and Abiathar, (Calmet) were the only pontiffs of the family of Ithamar. The last was obliged to resign to (Haydock) Sadoc, under the reign of Solomon, 3 Kings ii. 27. Some suppose that Heli usurped this dignity, (Capel) when he entered upon the civil administration, as the people thought none more fit for the office, in a time of trouble. (Bertram.) --- Others think that the descendants of Eleazar forfeited this honour by their crimes or indolence, or because they were not of sufficient age. But this reason would not have excluded them for ever. The Scripture, therefore, insinuates that Heli was appointed by God, and that his descendants would have enjoyed his office, if they had not offended. (Calmet) --- These promises were of a conditional nature both to Phinees and to Heli, and Sadoc, ver. 35. See Numbers xxv., &c. (Haydock) --- God never changes. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Arm,\u0002 strength or children. I will slay some; others I will reduce to extreme want. Some explain it of the ark, which was the protection of Israel. (Calmet) --- \u0001Old man,\u0002 to govern. (Du Hamel) --- It is often a title of dignity. But the four succeeding pontiffs did not live long. In the course of little more than 100 years, the last was deposed. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Thy rival.\u0002 A priest of another race. This was partly filled when Abiathar, of the race of Heli, was removed from the priesthood, and \u0001Sadoc,\u0002 who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ. (Challoner) --- Some suppose that this rival was Samuel, in whom this prediction was partly fulfilled, though more completely in Christ. (Ven. Bede, q.) (Menochius) --- Heli saw not in person the exaltation of Eleazar's family. Hebrew and other version are very much embarrassed here. (Calmet) --- Protestants, \"and thou shalt see an enemy \u0001in my \u0002habitation, in all \u0001the wealth\u0002 which \u0001God\u0002 shall give Israel.\" (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Spent.\u0002 Hence we may learn to adore the depth of God's judgments, who knows how to punish both in life and death. --- \u0001Part.\u0002 Septuagint, \"the most exalted of thy house shall fall by the sword of men.\"" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Faithful\u0002 often denotes what shall continue a long time, Isaias xxxiii. 16., and lv. 3. (Calmet) --- But in the conduct of Sadoc, we find nothing reprehensible. (Menochius) --- This faithful priest pointed out the Christian priesthood, as the sequel shews. (Calmet) --- \u0001All days.\u0002 He shall perform his office. (Haydock) --- \u0001Anointed,\u0002 king Solomon. (Menochius) --- The priests of the new law ought always to have Christ in view. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Bread;\u0002 like the poorest sort of people. (Menochius) --- Being degraded, they shall ask the other priests to offer sacrifice for them. Hebrew, \"shall bend before him for a piece of silver, and for a morsel of bread.\" He shall humbly intreat to be employed as a priest, in order to get a livelihood. --- The \u0001piece of silver.\u0002 Hebrew \u0001agorath,\u0002 probably denotes the \u0001gerah,\u0002 the smallest coin, or what was given for a day's wages. \u0001Agor\u0002 means to hire, in Chaldean, Syriac, &c. Hence the Greek, \u0001agorazo,\u0002 \"I purchase.\" --- \u0001Office.\u0002 The priests served in their turns; (1 Paralipomenon xxiv.) so that the descendants of Heli must have been entitled to a subsistence. But whether God punished them, by requiring that they should ask the high priest for this, as for a favour, or this was required of all the inferior priests before they could be employed, or whether, in fine, the descendants of Abiathar were reduced to the condition of Levites, or wholly degraded, we know not. See 4 Kings xxiii. 9., and Ezechiel xliv. 10. (Calmet) --- They may petition for a part of the victims which fell to the share of the priests, (Menochius) and might be eaten by any that was not defiled. (Haydock)" } ] }, { "chapter": 3, "slug": "id613.html", "header": "1 Kings iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Before.\u0002 Chaldean, \"in the days of Heli.\" The young Levite slept in an adjoining chamber, to wait on the high priest, not far from the sanctuary. --- \u0001Precious;\u0002 that is, rare: (Challoner) as such things are generally more esteemed, (Haydock) which are granted to few. (Worthington) --- Some prophets had appeared under the former judges: but they were not so common as they were from the days of Samuel, till a little after the captivity. St. Peter ranks Samuel in the first place, Acts iii. 24. (Calmet) --- \u0001Vision.\u0002 No prophet was publicly recognized, to whom the people might have recourse. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Out,\u0002 towards morning, (Calmet; Exodus xxvii. 20.) when some of the lamps were to be extinguished. (Worthington) --- \u0001Samuel slept.\u0002 Some would transpose these words to the end of the verse, as they think it improbable that Samuel should be in the place where the high priest himself could enter only once a year. (Vatable, &c.) --- But this change seems harsh and unnecessary, as Heli and Samuel might be in apartments contiguous to the holy place. (Sanctius; Menochius; Calmet) --- During the night none of the priests would be in the sanctuary, so that Heli might form a judgment that none of them had called Samuel. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Him.\u0002 He had not before an experimental knowledge of the manner in which God revealed his will to men. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heareth;\u0002 ready to comply with whatever may be required. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Times, (secundò:) a second time, or repeatedly, or mentioning the name twice, (Menochius) as God does sometimes in urgent cases, Genesis xxii. 11. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tingle,\u0002 through astonishment and fright, Jeremias xix. 3., and 4 Kings xxi. 12." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001House,\u0002 by the prophet, chap. ii. 27." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wickedly.\u0002 Septuagint, \"were cursing God.\" This is one of the places which the Jews have corrected. (Du Hamel) --- \u0001Judge;\u0002 or condemn and punish, Proverbs xix. 29. (Calmet) --- \u0001Chastise them,\u0002 not in words only, or in a soft manner, as he had done. Hebrew, \"because his sons made themselves despicable, and he did not frown upon them.\" (Haydock) --- \u0001Ciha\u0002 denotes, to correct with a wrinkled face. (Menochius) --- Aquila, \"he did not look black at them,\" nor avert his eyes with horror. All this iniquity was done publicly, and in his presence; (Calmet) and he suffered his children to proceed without any restraint. It is not sufficient to reprove, when a father can correct. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sworn.\u0002 We read not of an express oath; (Calmet) but the denunciation of God was equivalent. (Haydock) --- \u0001Iniquity,\u0002 or punishment. Nothing could withhold the indignation of the Lord, in correcting the sinner, though he would shew mercy eternally to the penitent. But he saw the obstinacy of these priests, and their unhappy end. The sacrifices of the old law always presupposed suitable internal sentiments, to grant the remission of sin; and even for the avoiding of the legal punishments, they must have been offered in a true spirit of religion, which these abandoned wretches despised and neglected. (Calmet) --- God threatens that he will punish their crimes for ever, as he abominates the contempt of priests. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Slept.\u0002 Hebrew and Septuagint, \"laid himself down to sleep.\" For how could he take any rest after such terrible threats? (Calmet) particularly as light was beginning to appear, when he was called by God, ver. 3. --- \u0001Doors.\u0002 Some walls had probably been built, to enclose the curtains of the tabernacle. A priest would have been employed to open the sanctuary. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And so.\u0002 Literally, \"May God do these things to thee, and add these also.\" It is not certain that he mentioned the particular punishment, (Haydock) though it is most probable. The Scripture refrains from repeating them. (Grotius) --- Ruth i. 17. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sight.\u0002 Some of the Fathers think that these words proceeded from an habitual indifference, as he was not disposed to molest his sons any farther, let the consequences be what they might. (St. Gregory; St. Ephrem, &c.) --- But others believe, that Heli was actuated by the spirit of humanity and resignation, and saved his soul. (Calmet) See chap. iv. 18. --- \u0001Years.\u0002 The author of the Concord. between the Books of Kings and of Chronicles, thinks Samuel was then 39. (Du Hamel)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ground,\u0002 unfulfilled. This may be understood of the words of the Lord, (Calmet) which Samuel had announced. His other predictions were constantly verified, so that he was justly regarded as a true prophet. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Faithful.\u0002 Hebrew \u0001Neeman,\u0002 may be a title of dignity, or may signify that Samuel was confirmed and continued to be a prophet. (Calmet) --- \u0001According to,\u0002 or by. God revealed his will to him by \u0001word,\u0002 and not by visions. (Sanchez) --- \u0001Israel.\u0002 The whole people suffered along with their leaders. (Haydock) --- They were concerned in the prediction which was denounced against the house of Heli. (Menochius) --- Septuagint, \"and Samuel was entrusted to be the prophet of the Lord, to all Israel, from the ends of the earth to the ends: And Heli was very old, and his sons going went forward, and their way was wicked before the Lord.\" Thus they usher in the following catastrophe. (Haydock)" } ] }, { "chapter": 4, "slug": "id614.html", "header": "1 Kings iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 Hebrew inserts here the conclusion of the last verse, whence some would infer that Samuel told the Israelites to make war upon the Philistines. But as it turned out so ill, this would have tended to discredit him; and we find that the Philistines were the aggressors. --- \u0001Days.\u0002 This war took place immediately after the threats denounced to Heli; (Sararius) or according to Usher, and the best chronologists, about 27 years after that event. (Calmet) --- The addition of the Septuagint seems to insinuate, that the sons of Heli persevered for a long time in their wicked course, chap. iii. 20. (Haydock) --- Josephus says that Phinees was his father's coadjutor. --- Salien observes that this must be considered as a fresh blot in the character of the latter, since he ought to have delivered the delinquents up to execution, Deuteronomy xxi. 21. Tirin[Tirinus], on the contrary, adduces the power of his sons, and the debilitated state of Heli, to excuse his neglect. (Haydock) --- \u0001Help.\u0002 In Hebrew \u0001Eben-ezer;\u0002 so called, from the \u0001help\u0002 which the Lord was pleased afterwards to give to his people, Israel, in that place, by the prayers of Samuel, chap. vii. 12., (Challoner) about 21 years afterwards. --- \u0001Aphec,\u0002 in the tribe of Juda, not far from Maspha." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Here,\u0002 &c. Hebrew, \"in the field\" of battle. (Calmet) --- Septuagint, \"in the ranks, in the field.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ancients;\u0002 the commanders of the respective tribes. Heli was not able to lead on the people to battle, on account of his blindness and great age. --- \u0001Enemies.\u0002 All nations attribute much to the exterior marks of religion. The Israelites had witnessed the victories which had been obtained while the ark was present, Josue vi. 4. See Numbers xiv. 45. But they ought to have considered, that their infidelity rendered them unworthy of the divine protection; and that God was more displeased at their profanations, than at the indignity to which the sacred vessels would be exposed. He would know how to vindicate his own honour and glory. The symbols of religion were thus carried in the army, by the Persians, &c. (Herodotus vii.) --- The Romans regarded their standards as so many deities. (Halicar. vi.) See 2 Kings vi. 21., and 2 Paralipomenon xiii. 8. (Calmet) --- The confidence which the Israelites placed in the ark was commendable, but their sins deserved to be punished. (Worthington) (Numbers x. 35.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ark.\u0002 On this extraordinary emergency they thought it lawful. (Abulensis, q. 6.) --- They easily obtained the consent of Heli; and his sons went to take it down, and to attend it to the army, as he was incapable of doing duty. We know not what ceremonies were used, nor whether the brothers acted as high priests alternately. (Calmet) --- \u0001Cherubim.\u0002 The Scripture often represents God in this manner, Exodus xxv. 22., Psalm xvii. 10., and Ezechiel x. 1. The commonality of the Jews attributed bodies to the angels, but to denote that they were not like those with which we are acquainted, they called them cherubim, or complex and unusual figures. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001God:\u0002 \"Elohim.\" Septuagint, \"these gods.\" They speak of the true God according to their false ideas. (Calmet) --- \u0001Sighing.\u0002 Septuagint, \"deliver us, O Lord, this day.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Joy.\u0002 A few days ago the Hebrews were dismayed, now they shout for joy, as they did at the taking of Jericho. Hebrew and Septuagint, \"it was not so heretofore.\" (Haydock) --- \u0001Gods.\u0002 Hebrew may be rendered in the singular, with the Chaldean and Arabic. But the Septuagint and most commentators, explain it in the sense of the Vulgate. The title of high, (\u0001adirim\u0002) or magnificent, was given by the Philistines to Dagon, whom they styled Atergatis. (Calmet) --- Septuagint \u0001stereon,\u0002 means, \"stable, perfect,\" &c. (Haydock) --- \u0001Plagues,\u0002 till they were overwhelmed in the Red Sea, which is surrounded with deserts. Some supply, \"and (\u0001his people\u0002) in the desert.\" (Septuagint, Syriac, &c.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fight.\u0002 To serve those whom they had lately oppressed, would be doubly afflicting. (Salien) --- If these people had seriously attended to the instructions, which they might have derived from the fall of others, they would surely never have exposed themselves to fight against the high God. But they looked upon him in no other light than their own contemptible idols. Homer often represents them as wounded, and conquered by mortal men." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Footmen.\u0002 They had no cavalry, (Calmet) as God seemed to discourage any. (Haydock) --- Even after Solomon's time, they had not many horsemen. (Calmet) --- The Israelites had before lost 4,000: now when they were full of confidence, and fought with valour, they behold 30,000 fall. The ark proved thus fatal to them. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Slain.\u0002 Abulensis (q. 17,) thinks they were fighting in defence of the ark, when they might have saved themselves by flight; so that he does not despair of their salvation. God permitted them to lose their lives in the exercise of a holy ministry, which they had so scandalously profaned. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Man.\u0002 The Jews say that Saul carried these melancholy tidings, and that Goliah slew the sons of Heli. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Stool.\u0002 Hebrew \u0001cisse;\u0002 \"a throne or tribunal,\" where Heli sat to decide any controversies, and where he had blessed the mother of Samuel. (Calmet) --- \u0001God.\u0002 He had great reason to fear that this was the day when his sons would perish, and he apprehended that the ark would be in danger. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Taken.\u0002 Every sentence expresses something more distressing to the aged judge and father; the flight and slaughter of his people, the ruin of his children, and the loss of the ark, which must have filled all Israel with a mortal gloom and terror, lest God should have abandoned them. So many dismal circumstances oppressing the heart of Heli, he fainted away, and falling backwards, expired. (Haydock) --- The Scripture takes notice of his great age, that we might not think that he killed himself in despair. (Salien)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Named the ark,\u0002 &c. There is great reason, by all these circumstances, to hope that Heli died in the state of grace; and by his temporal punishments, escaped the eternal. (Challoner) --- But many of the Fathers condemn him, and the Scripture says nothing of his conversion, or of that of his children, so that the matter is doubtful. (Calmet) --- \u0001Years.\u0002 Hebrew, \"and heavy.\" --- \u0001Forty.\u0002 Septuagint, \"twenty,\" in which they are followed by many Fathers. (Eusebius; Sulpit., &c.) --- Some reconcile the two texts by saying, that Heli and Samson judged together for twenty years. But the Septuagint is probably corrupted, as the other versions agree with the original. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sudden,\u0002 through extreme affliction. (Menochius) --- Josephus says the child was only in his seventh month, but alive. Abulensis thinks he did not long survive his mother." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ichabod.\u0002 That is, \u0001Where is the glory?\u0002 or, \u0001there is no glory.\u0002 We see how much the Israelites lamented the loss of the ark, which was but the symbol of God's presence amongst them. How much more ought Christians lament the loss of God himself, when by sin they have drove him out of their souls? (Challoner) --- The ark is often called the glory of Israel, Isaias lxiv. 21., and Psalm xxv. 8. Ichabod might remind the people that the greatest loss had been sustained by them, as well as by his family. His mother had both in view the \u0001ark,\u0002 Heli, and Phinees, \u0001her husband,\u0002 (Haydock) when she exclaimed, \u0001icabod,\u0002 \"Woe! or, Alas! the glory.\" (Mendoza) --- The Scripture does not mention Ophni's posterity. But besides this posthumous son, Phinees had one elder, who now succeeded Heli in the pontificate, (Chap. xiv. 3.; Josephus; Salien, the year of the world 2940, the year before Christ 1113,) while Samuel took possession of the civil administration, and almost totally eclipsed the glory of Achitob. Many of the Fathers have even looked upon him as the high priest. But he was only a Levite, though, by dispensation, he acted sometimes as an extraordinary priest. (St. Jerome, contra Jov. i., and in 1 Cor.) He reduced the people to a sense of their duty, and taught them to trust in the true God alone, and they would be protected, though deprived of the ark. This was also presently restored to them. (Haydock)" } ] }, { "chapter": 5, "slug": "id615.html", "header": "1 Kings v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Azotus,\u0002 one of the five principal cities of the Philistines. It is astonishing that God permits these infidels to touch the ark, He who resented the conduct of Oza, and of the Bethsamites, with such severity. But the law regarded the Israelites, and the pagans were ignorant of it. (Calmet) --- The servant, who knows his master will, and does not obey, shall suffer many stripes; [Luke xii. 47.] and those who have the happiness of professing the true religion, and dishonour it by their immorality, must expect to feel the heavy hand of the judge, much more than ignorant unbelievers. (Haydock) --- The Philistines could not suppose that they had gained a victory over God, since they knew he might be displeased with the conduct of his people; and they soon began to perceive that they had brought the greatest misfortunes upon themselves." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Dagon\u0002 is the same as Derceto, Atergatis, Venus, and the moon, (Calmet) and was represented like a woman, (Tirinus) as far as the waist, and a fish below. (Haydock) (Judges xvi. 23.) --- The ark was placed near the idol, out of respect; (Calmet) or as a trophy of the victory, which they attributed to Dagon. (Menochius) --- Thus they hung up the arms of Saul in the temple of Asteroth; (chap. xxxi. 10,) and David placed the sword of Goliah in the tabernacle." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lord,\u0002 as if to acknowledge his superiority. (Calmet) --- No sooner was the gospel preached, than the power of the idols began to decrease. (Ven. Bede) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Threshold.\u0002 The idol is treated worse the second time. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The stump of,\u0002 seems to be wanting in Hebrew. (Haydock) --- Only the lower part, which resembled a fish, (\u0001Dag\u0002) was left on its pedestal. --- \u0001Day.\u0002 The Philistines themselves established this custom, which was a tacit confession of the imbecility of the idol, which they nevertheless continued to adore. The prophet Sophonias, (i. 9,) is supposed to accuse the Jews of imitating this superstition. The ancient Christians, out of respect, kissed the thresholds of the churches of the apostles and martyrs. (Prudentius in S. Romano.) --- The Persians still refrain from treading on those of certain mosques, which are covered with silver. (Tavernier i. 5.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Emerods.\u0002 The particular disorder which attacked them, (Psalm lxxvii. 66,) is very uncertain. Some say it was the dysentery, or the fistula, or the venereal disease, &c. Eusebius believes that it was in punishment of their incontinency. It was very painful, and sometimes proved mortal, ver. 12. Aristophanes assures us that the Athenians were punished with a shameful disorder, because they had not received the mysteries of Bacchus with due respect; and they were ordered, by the oracle, to make and carry aloft some obscene figures, before they could obtain a cure. (Acharn. ii. 6.) --- \u0001And in,\u0002 &c. The remainder of this verse is not found in Hebrew, Chaldean, Syriac, Arabic, &c., nor in many Greek and Latin copies. But it is conformable to the truth of history, since we read that figures of these animals were placed beside the ark, in memory of this event, chap. vi. 6. --- \u0001Mice,\u0002 or rats. Such vermin have often obliged people to abandon their country. (Pliny, [Natural History?] viii. 28.) --- Bellon. (ii. 78,) testifies that he saw, near Gaza, such multitudes, as to depopulate whole fields; and, if Providence had not caused the birds, called boudres, to destroy them, the people could have had no harvest." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001God.\u0002 the ark was terrible to this idol, as the relics of St. Babylas were to Apollo. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lords,\u0002 next in dignity to a king, like the Persian surena, Judges iii. 3., and xvi. 5. --- \u0001About.\u0002 Hebrew, \"and they answered, let the ark....be carried unto Geth,\" in which sense the Septuagint seem to have taken it. But the Vulgate is more natural. Theodoret (q. 10,) concludes, that the people imagined the mortality proceeded from some natural cause; (Calmet) otherwise it would have been very absurd to give such advice, as the ark would spread the contagion throughout the country, by being removed. From Geth it was sent to Accaron, when the magistrates of the city objected to its being admitted, ver. 10. Jospehus says, however, that it visited all the five principal cities, as if to punish them for their impiety. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Came upon,\u0002 to punish, as on other occasions, to protect, Ezechiel i. 3., and xiii. 9. (Menochius) --- \u0001Parts.\u0002 Literally, \"Their lower intestines coming out, rotted,\" as [in] ver. 6. (Haydock) --- Hebrew, \"their malady was concealed.\" (Grotius) --- The emerods attacked them inwardly, with the most excruciating pains, for which they could find no remedy. --- \u0001Skins.\u0002 The ancients knew no greater luxury. (Homer, Odyssey i., and iii.) The Hebrew, &., take no notice of this particular; and there are many other omissions in the Books of Kings, which have been supplied from the Septuagint. (Calmet) --- The skins were used instead of breeches, and to hold up the plaster and other medicines. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Die,\u0002 at the sight of the ark, as the Bethsamites did afterwards. (Menochius)" } ] }, { "chapter": 6, "slug": "id616.html", "header": "1 Kings vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Diviners.\u0002 The \u0001priests\u0002 generally pretended to a knowledge of magic, among the pagans. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If,\u0002 &c. The lords were already determined to send back the ark. But the priests knew that some still would not believe that it was the cause of their affliction. To convince all, they try an experiment, which would decide the matter; and in case the ark went back, some suitable presents must accompany it, as a propitiation (Haydock) for the sin which they would not (Menochius) then doubt had been incurred. (Haydock) --- Though God stands in need of nothing, all must acknowledge their dependence on him. The pagans always made some present, when they appeared before their idols or monarchs, and God requires the like testimony of submission, Exodus xxiii. 15." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Provinces.\u0002 Hebrew \u0001seranim,\u0002 \"lords.\" --- \u0001Emerods.\u0002 Theodoret observes, that the tombs of the martyrs were adorned with figures of eyes, &c., in gratitude for their having procured redress for the afflicted. --- \u0001Israel,\u0002 whose ark you have treated in an improper manner. (Calmet) --- You shall thus confess that He chastises, and grants health. (Menochius) --- \u0001Gods.\u0002 Not only Dagon, but the other idols, were humbled, (Haydock) though the Hebrew word denotes also one god, or princes, &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hearts.\u0002 Even these confess that obduracy proceeds from men; (Worthington) though Calvin would make God the author of it. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001New cart.\u0002 It would have been deemed irreverent to use one that had been employed for other profane purposes, 2 Kings vi. 3. --- \u0001Home.\u0002 All these circumstances tended to prevent the ark from being conveyed home, (Calmet) unless Providence interfered." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Box.\u0002 Hebrew \u0001argaz,\u0002 (which the Septuagint retain; Haydock) means also \"a purse or basket.\" (Calmet) --- Josephus ([Antiquities?] vi. 1,) says, \"the box was placed upon the ark.\" (Haydock) --- We do not read what became of these presents afterwards: but it is supposed that they were kept in the sanctuary till the time of the captivity. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Way.\u0002 Josephus observes, that they stationed the kine at three lane ends; (Haydock) and, as we may infer from the Hebrew (ver. 12,) rather with their heads turned from Bethsames. But, by this conduct, did they not tempt God? Some believe that He inspired them on this occasion, (Estius) that even his enemies might be convinced, (Haydock) the grace of prophecy being frequently granted to wicked men, like Balaam: others believe that He gave success to their plan, though it was dictated by superstition. Even the devil sometimes speaks the truth. (Mendoza) (Calmet) --- People frequently use to pitch upon signs, to which God often assented, Proverbs xvi. 33., (Menochius) and Genesis xxiv. 14. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wheat, \u0002about Pentecost, in May; so that the ark must have been taken in November. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bethsamite,\u0002 not the renowned general. (Calmet) --- \u0001Stone,\u0002 which served instead of an altar. (Menochius) --- \u0001Lord.\u0002 Some pretend that the lords of the Philistines followed so far, and offered this holocaust, as the cart belonged to them: but the Bethsamites might suppose that they had abandoned their property, as well as the golden figures; and, as the city belonged to the priests, it is most probable that they would perform this office. Males indeed were to be offered in the tabernacle. But this was an extraordinary case; so that, if there were no priests, the sacrifice might be lawful (Calmet) by dispensation, as we see Samuel and Elias did the like. (Haydock) --- The kine and cart being consecrated to God, it was thought that they could not be turned to a more suitable purpose. (Calmet) --- The ark was also present, on account of which, sacrifices were offered in the tabernacle. The arguments of Abulensis, (q. 19,) who accuses the Bethsamites of sin on this account, are not therefore satisfactory. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vessels.\u0002 Protestants less properly, \"jewels of gold.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Day.\u0002 It was distant about 18 miles. (Calmet) --- \u0001Provinces.\u0002 Hebrew, \"lords.\" Some think that only five images of each sort were inclosed in the box: others suppose that the people of each village presented a golden mouse, to satisfy their own devotion, and that they might not be infested with such vermin. Clarius thinks they also sent an equal number of the other images of the anus, chap. v. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Abel.\u0002 A stone or rock, on which the Jews say Abraham had offered sacrifice; (St. Jerome, Trad. T.[Tirinus?]) Hebrew, \"or mourning,\" was so called afterwards, on account of so many being slain; (Menochius) so the place, to which the Egyptians accompanied the remains of Jacob, was styled \"Abol,\" \u0001the mourning of Egypt,\u0002 Genesis l. 11. (Haydock) --- The Septuagint read \u0001Abon,\u0002 \"the stone.\" All the towns belonging to the Philistines, as far as this place, sent each their golden images, or contributed towards those which were presented by the five lords. --- \u0001Which,\u0002 ark, according to the Vulgate, though some would explain it of the stone. The ark might remain here for some time, and would probably have continued longer, if the people had not been so much afflicted. In the mean time, this record may have been written, as it was afterwards inserted in this book. (Calmet) --- \u0001Which,\u0002 though of the feminine gender, is referred to stone, because Abol is of that description, (Menochius) and we find several such allusions to the Hebrew in our version. Protestants, \"unto the great \u0001stone of\u0002 Abel, whereon they set down the ark of the Lord, \u0001which stone remaineth\u0002 unto this day,\" &c. (Haydock; Vatable, &c.) --- Others think that the ark remained there till it was removed to Cariathiarim, chap. vii. 1. Malvenda says, the \u0001memory\u0002 of the transaction was fresh till the author wrote; while others maintain, that the golden figures continued with the ark till that time. (Calmet) --- The Roman Septuagint omits the words \u0001till this day;\u0002 and reads, \"where they placed upon it (the stone) the ark....upon the stone in the field,\" &c. Then with the Alexandrian copy, and Procopius, &c., it subjoins 19. \"And the sons of Jechonias did not approve, among the men of Bethsames, that they saw the ark of the Lord, and he slew of them 70 men, and 50,000 of the people.\" Theodoret suspects that they were more impious than the rest. But we might as well say that they shewed more (Calmet) reverence, as we may explain \u0001slew of them,\u0002 to denote the two curious citizens, (Haydock) if any dependence could be had on this addition. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Seen;\u0002 and curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames. (Challoner) --- For we need not suppose that all these deaths took place in one day. The ark seems to have continued there for some time, ver. 18. Hebrew, \"because they had looked into, \u0001or\u0002 at the ark.\" (Haydock) --- It was unlawful, even for the Levites, to touch or to look \u0001at\u0002 the ark uncovered; (Tirinus; Numbers iv. 15, 20,) and the Hebrew expression \u0001into,\u0002 is often taken in this sense, Proverbs vii. 15., and xi. 4. --- \u0001Men\u0002 of rank. (St. Gregory, &c.) \"Ancients,\" Chaldean. Some would suppose that only these 70 perished, and were of as much value as 50,000 of the common people: for they will not allow that the latter number was slain. Out of that number, 70 were made victims of the divine justice. (Tirinus; Sa) --- Bochart translates, \"he slew 70 out of 50,000.\" The Syriac and Arabic read, \"5070 men.\" Josephus only admits 70 who were slain, \"because they dared to touch the ark with their profane hands, as they were not priests.\" Hebrew, \"and he slew of the people 70 men, 50,000 men. (Calmet) --- Kennicott seems to suspect that a cipher has been added in the Hebrew at the end. Protestants, \"50,000, and threescore and ten men.\" (Haydock) --- Some would insert \u0001aderant\u0002 in the Vulgate, and 50,000 \"were present.\" (Du Hamel) --- The Chaldean, Septuagint, &c., constantly retain these numbers, and we must not judge of God severity by our feeble reason. (Calmet) --- This decision is the most common. (Menochius) --- The people had indulged their curiosity, to see whether the Philistines had taken the tables of the law out of the ark, &c. (Serarius) --- As the ark was terrible to the infidels, so it was also to those true believers, who treated it with disrespect. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Us.\u0002 These words may denote that they thought God too severe, or else, that they judged themselves unworthy of his presence. There is no proportion between an offence of God, and what the creature can do to make him satisfaction. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Up.\u0002 This is the import of the Hebrew. The Vulgate \u0001reducite,\u0002 \"bring it back,\" insinuates, that the Bethsamites desired the people of Cariathiarim to convey the ark to their city, on the road to Silo, where they probably thought it ought to be placed, in the tabernacle. But it seems God ordered it otherwise, and the ark was never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (chap. xxi. 1.) and afterwards to Gabaon, 2 Paralipomenon i. 5. Salien (the year of the world 3030) doubts not but they were thence translated to Solomon's temple, during the octave of the dedication, along with those of David, from Mount Sion, 2 Paralipomenon v. 2., and viii. 3. Why the ark was not placed in this most magnificent abode, but removed from the stone of Abel to the houses of Abinadab, of Obededom, of David in Sion, till all the original ornaments, prescribed by God to Moses, with a still more splendid apparatus, met to adorn the temple of Solomon, we cannot easily explain. Perhaps it might be to render that event more glorious, and to represent the troubled state of the Jewish Synagogue, immediately preceding the appearance of the great Redeemer, who would establish a church without spot or wrinkle, shining brighter than the sun, and replenished with all heavenly graces. (Haydock) --- Cariathiarim is the same place as Cariathbaal, and Baala, (Josue xv. 9, 60.) Baalim Juda, (2 Kings vi. 2.) and Sedeiarim, about ten miles from Jerusalem. Gabaa was \"a hill,\" (Calmet) belonging to the same city, where the house of Abinadab stood; (Haydock) and Nobe was also in the vicinity, while Silo was much farther north. (Calmet) --- The priests still remained, and offered sacrifice in the tabernacle, though occasionally some of them might come to offer extraordinary victims before the ark, in those private houses which were thus converted, as it were, into the holy of holies. Salien, the year of the world 2941, where he observes from St. Jerome, that the tabernacle was removed to Nobe about the same time as the ark was deposited at Cariathiarim; and no doubt both the translations were in consequence of the divine command, signified by the mouth of his prophet Samuel. (Haydock)" } ] }, { "chapter": 7, "slug": "id617.html", "header": "1 Kings vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In Gabaa.\u0002 That is, on the hill, for Gabaa signifieth a hill. (Challoner) (1 Paralipomenon xiii. 6.) --- It was perhaps the citadel, (Haydock) or an elevated situation, such as were generally chosen for the temples both of the true and of false gods. (Calmet) --- \u0001Abinadab\u0002 was a Levite of renowned virtue. (Menochius) --- The people of this city knew that the ark was a source of blessings to those who received it with respect; and, that the Bethsamites had been punished only for their irreverence. (Worthington) --- Samuel was first consulted before the people, in a body, undertook to remove the ark; and here he was probably recognized for the judge of Israel, in which character he henceforward appears, exhorting all to obey the Lord with sincerity. He appoints a general assembly at Masphath, to enter into a solemn covenant with the Lord, and to adopt means for recovering their liberty. We have only a very concise account of these important transactions, owing to the modesty of the author, which the Holy Spirit would teach us to imitate. (Calmet) --- \u0001Sanctified.\u0002 Chaldean, \"set over,\" (Menochius) prepared by suitable purifications, &c. (Calmet) --- Some think, that Eleazar received the priestly or the Levitical consecration, Numbers viii. 7. We have no proof that he was of the family of Aaron, nor does his name occur in the genealogies of the Levites, as they are perhaps too short. Josephus ([Antiquities?] vi. 2.) asserts that he was a Levite. (Calmet) --- But even a laic, like Obededon of Geth, might have been the guardian of the ark, as he would not have to touch it. (Salien, the year before Christ 1112) --- Eleazar had two brothers, who acted in the same capacity when David intended to remove the ark to Sion. At that time he was perhaps dead, or decrepit, as his father might be on this occasion. (Haydock) --- It is not improbable but they were of the race of Aaron. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Year.\u0002 Some would date all the subsequent events from this period. But is it credible that Samuel should neglect for twenty years to make this exhortation to the people? and how will it be true, that God humbled the Philistines during the whole time (Calmet) of his administration, which perhaps (Haydock) only lasted so many years? (ver. 13.) (Calmet) --- It is more probable, therefore, that the power of the enemy was broken by the destruction caused by the presence of the ark, which kept them under due restraint for a long time; and when they attempted, once more, to molest the Israelites, they were entirely discomfited by a miraculous storm, at the prayer of Samuel, ver. 10. Salien (the year of the world 2960) allows, that this took place in the twentieth year since the ark came to Cariathiarim, in which year Samuel appointed his children judges at Bersabee, though he continued to act, and was judge for twenty-three years, (some say thirty-eight) and even under the reign of Saul had almost an absolute sway, as the prophet of the Lord. (Haydock) --- \u0001Rested:\u0002 continued steadfast, (Santius) \"cried unto,\" (Pagnin) \"Looked (Haydock) \u0001or\u0002 returned,\" Septuagint. \"Lamented after the Lord,\" Hebrew. (Menochius) --- They were not soon induced to break this solemn covenant, Isaias vii. 2. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Saying.\u0002 When the ark was translated, (Calmet) and on many other occasions, this was the theme of his discourse to the Israelites, pressing them to cease from doing evil, and to perform good works. (Haydock) --- Thus he preached every year in the different cities, ver. 16. (Lyranus) --- \u0001Astaroth.\u0002 These were the principal idols of the country, (Salien; Judges ii. 11.) under which all the others were included. (Menochius) --- \u0001Prepare.\u0002 God lays this injunction upon us, to remind us of our liberty, and we beg that he would convert us, acknowledging the necessity of his grace. (Calmet) --- \"God does not require impossibilities, but by his command, admonishes thee to do what thou canst, and to pray for what thou art not able to perform, and he assists thee, that thou mayst be able to perform it.\" (Council of Trent, session vi., chap. 11.; St. Augustine, &c.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Masphath\u0002 lay south of Jerusalem, (Calmet) and was a convenient place for all to meet at. (Menochius) They came armed, and the Philistines (Calmet) suspecting their designs, proceeded to attack them. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord,\u0002 having purified themselves with it, Exodus xix 24. Others think that it was a kind of a protestation, that they were willing to perish if they proved faithless; (Sa) or a symbol that they rejected every vestige of idolatry, and every sin, with true repentance. (Sanctius) (Tirinus) --- Water was also the most ancient species of libation, before honey, and afterwards wine were adopted. (Porphyrius) --- Though the law did not prescribe it, there was no prohibition. On the last day of the feast of tabernacles, the people went to the pool of Silo to fetch water, and to pour it out in the temple, as a libation to the Lord; and it is thought that Jesus Christ alludes to this custom, John vii. 24. (Lamy, Introd.) See 2 Kings xxiii. 16. (Calmet) --- \u0001Fasted.\u0002 They confess their sins and do penance, while Samuel sits as judge, (Salien) and had been endeavouring for twenty years to excite them to repentance, and to adhere to the one true religion. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Philistines.\u0002 Those who distrust their own strength, and join true repentance with prayer, striving to interest the friends of God in their cause, may confidently hope for victory. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sucking lamb.\u0002 Any might be used, when eight days old, except for the paschal lamb, which must be older; \u0001a yearling,\u0002 Exodus xxiii. 9., and Leviticus xxii. 27. --- \u0001Offered it,\u0002 either by the hands of the priests, or by dispensation, which authorized him to sacrifice out of the tabernacle. --- \u0001Whole,\u0002 without blemish; (Ecclesiasticus xlvi. 19.) or, not having time to divide it, according to the ritual, Leviticus i. 12. He consumed even the skin. (Salien) --- Septuagint, \"with all the people.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Israel.\u0002 The princes of the Tyrians had come to the assistance of the enemy; (Ecclesiasticus xlvi. 21.; Calmet) but all in vain. The greatness of the army only increases the greatness of the carnage, when the Lord enters the lists. (Haydock) --- The sacred penman speaks with great modesty of this victory, which is nevertheless one of the most important recorded in Scripture. The Philistines could not recover themselves for 20 years; they found it necessary to restore the cities which they had taken, (Calmet) to relinquish the tribute, and to come to such conditions as Samuel imposed upon them. He suffered them, however, to keep possession of some strong holds, such as Gabaa, from which they were expelled by Jonathan. Salien says in the 22d year of Samuel, and the last of Achitob, the high priest, in the year of the world 2961." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Bethchar,\u0002 \"the house of the penetrator.\" \u0001Cor\u0002 denotes the celestial fluid, which the Philistines probably supposed was discharged by the heavens, independently of the great Creator. Hence their punishment was very appropriate. (Parkhurst) --- The latter heathens always represented their Jupiter armed with thunder and lightning---" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sen,\u0002 \"the tooth,\" a craggy rock of that appearance. Syriac \u0001Bethjasan.\u0002 (Calmet) --- Some take it to be the same with Bethchar. (Malvenda) --- It was before ignoble, (Salien) and the situation not known, till this monument was erected, with the inscription, \u0001Thus far,\u0002 &c. --- \u0001Help;\u0002 \"Aben-ezer,\" mentioned before, chap. iv. 1. These religious monuments were not prohibited by the law, Leviticus xxvi. 1. Samuel would take every precaution that they should not become objects of idolatry, as he was under the immediate influence of the Holy Spirit. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Any more,\u0002 for a long time, (Menochius) during \u0001Samuel's\u0002 administration; for we find them again attacking Saul, chap. xiii. This expression is often used to denote a cessation of some continuance, Isaias xxiii. 12, 15., and 2 Kings vii. 10." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Geth,\u0002 which two cities still continued in their possession. Others, which had fallen to the share of Dan, they gave up, which explains Judges xviii. 1, 31. --- \u0001Philistines.\u0002 Here ended the forty years' servitude. (Calmet) --- Salien (the year of the world 2860) rather thinks that it terminated in the death of Samson, when it was judged expedient to entrust the reins of government into the hands of an old man, Heli, the high priest, as there was no need of an expert general, the heads of the Philistines being all destroyed, Judges xiii. 1. (Haydock) --- \u0001Amorrhites:\u0002 the dispersed nations of Chanaan were all kept under. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Life;\u0002 as sole judge for twenty years, (Gordon; Du Hamel) and conjointly with Saul till he died, almost 100 years old, a year or two before the unfortunate king. Saul put him on a level with himself; (chap. xi. 7.) and he continued to be regarded as the oracle of Israel ever since he was about forty years old; (Calmet) or he did not long survive the election of the new king, (Menochius) as Tirinus, Sanctius, &c., reduce his reign to two years, allowing thirty-eight to Samuel, so that both filled up the space of forty years, Acts xiii. 20. The life of Samuel, on this supposition, will not much exceed sixty, and he must have come into power in early life, chap. xii. 2. (Haydock) --- This verse is no proof that the present book was written long after Samuel's time. (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Places.\u0002 Septuagint, \"in all these holy places.\" Some take \u0001Bethel\u0002 to mean the city, where the ark was, (Calmet) or the holy of holies, in the tabernacle, at Silo, &c. (Haydock) --- The northern tribes might meet him at Bethel; those on the east of the Jordan, at \u0001Galgala,\u0002 of Benjamin; and the tribes of Juda, Simeon, and Dan, might have an opportunity of hearing the holy prophet, and decide their controversies, at \u0001Masphath.\u0002 (Calmet) --- Thus Samuel gave an excellent instruction to pastors and governors, to watch over their people. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ramatha;\u0002 his native place. His high office would not allow him to remain always near the tabernacle, chap. i. 11., and 28. (Calmet) --- \u0001Lord,\u0002 by his direction, (Menochius) both to satisfy his own devotion, and that he might consult the Lord when the people wanted advice. (Calmet)" } ] }, { "chapter": 8, "slug": "id618.html", "header": "1 Kings viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Old.\u0002 Houbigant would translate, \"when he was growing old,\" \u0001senesceret,\u0002 as he supposes he was now nearly sixty, having judged about twenty-five years, and living another twenty as partner with Saul. (Prol. lxii.) See chap. vii. 15. (Haydock) --- \u0001Judges,\u0002 as his delegates in the southern parts of the country. (Calmet) --- Josephus says one of them was stationed at Bethel. (Antiquities vi. 3.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In,\u0002 or \"as far as\" \u0001Bersabee,\u0002 from Dan, that is, throughout Palestine. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judgment.\u0002 Samuel was not to blame, and hence he was not punished like Heli. (Menochius) --- However, the misconduct of the children of these two judges, in succession, (Haydock) gave occasion to the people to demand a king, who might not be tempted by bribes. (Worthington) --- It is surprising that most of the great men who are mentioned in history, had degenerate children. (Calmet) --- Such were some of David's sons, as well as Cambyses, the son of Cyrus, &c. (Haydock) --- Was it because their fathers were too much taken up with the affairs of state, to watch over the education of their children? or rather, because these young men confided too much on the merits of their family, and took no pains to tread in the footsteps of their parents? (Calmet) --- \"We have here, says Josephus, a manifest proof that children do not always resemble their parents, but sometimes good men spring from the wicked; and on the contrary, the virtuous have an evil progeny.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judge us,\u0002 in a different manner from what had been hitherto done. (Haydock) --- By a crying ingratitude, they reject the government of a wise old man, who had rendered them the most signal services. Perhaps the power of Naas, king of the Ammonites, might afford them some pretext for acting as they did. (Calmet) --- \u0001As all,\u0002 &c. They seem to prefer the dominion of kings, who ruled over the surrounding barbarous nations as they thought proper, (Haydock) before one who should be tied down to observe the laws, prescribed by God, (Menochius) in case the Israelites should wish to have a king, Deuteronomy xvii. (Haydock) --- In the East, monarchy was the most ancient form of government. (Tacitus, Hist. iv.; Just. i.) \"Principio, imperium penes Reges erat.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Samuel.\u0002 Nothing could be more disrespectful to him, nor more ungrateful to God, who had distinguished them from all other nations, and had taken the government upon himself, and appointed the judges as his lieutenants. The foolish Israelites wished to throw off this sweet yoke, and to be ruled in an arbitrary manner, like the infidels, as if God could not otherwise protect them from their enemies. --- \u0001Lord.\u0002 Josephus says that he passed the night without food or sleep, and the Lord appeared to him. The will or petition \"of the people, filled Samuel with great uneasiness, who on account of his innate justice, did not like the regal power, as being too exorbitant. He rather approved of an aristocracy, as more conducive to the welfare of the people.\" (Antiquities vi. 4.) He means such an aristocracy as the Israelites had been accustomed to, under the guidance of men divinely commissioned, whence he elsewhere very properly styles it a \u0001theocracy,\u0002 or \"the government of God.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thee.\u0002 \"God, in anger, grants a person what he desires wrongfully.\" (St. Augustine) --- He permits the people to follow their own plans; and the Hebrews believe, that he gave them Saul to punish them, being well apprised of his proud and cruel nature. (Cuneus Rep.) (Calmet) --- \u0001Rejected,\u0002 &c. The government of Israel hitherto had been a theocracy: in which God himself immediately ruled, by laws which he had enacted, and by judges extraordinarily raised up by himself: and therefore he complains that his people rejected him, in desiring a change of government, (Challoner) and wishing to appoint their own magistrates. The priests and judges had been commissioned by God, Exodus xix., and Deuteronomy xvii. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thee.\u0002 He comforts Samuel, by observing that it was not so much any fault of his, as the people's habitual fickle temper, which made them seek for this change. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The right.\u0002 That is, the \u0001manner\u0002 (\u0001mishpat\u0002) after which he shall proceed, having no one to control him, when he has the power in his hands. (Challoner) --- He intimates that the kings will frequently act in a tyrannical manner, ver. 11. (Menochius) --- But the holy Fathers observe, that herein they do what is unjust, and contrary to God's law. St. Gregory remarks, that Achab is punished for taking the vineyard of Naboth, (3 Kings xxi.) while David will not take a piece of ground belonging to Ornan, even for an altar, without first paying a just price for it, 1 Paralipomenon xxi. 25. Some of these \u0001rights\u0002 or customs are prohibited to the \u0001king,\u0002 Deuteronomy xvii. 16. It is true, kings enjoy great prerogatives above judges, but never contrary to the law. They cannot take their subjects' goods: but the latter are bound to contribute to the maintenance of government; and, if they refuse, may be compelled. If kings should be guilty of excesses, \"yet them are not to be deposed by the people,....but must be tolerated with patience, peace, and meekness, till God, by his sovereign authority, left in his Church, dispose of them, which his divine wisdom and goodness often deferred to do, as here he expressly forewarneth, (ver. 18) because he will punish the sins of the people by suffering evil princes to reign,\" Job xxxiv. 30. (Conc. Later. c. iii. de hœret.[Fourth Lateran Council, constitution iii., On Heretics?]) (Worthington) See St. Thomas Aquinas, 2. 2. q. 12. a. 2. --- We may here also remark, that the people petitioned for a king, yet God made the choice; and, when he proved rebellious, selected another by the hand of Samuel, though he permitted the former to enjoy his dignity till death, chap. xiii., and xxxi. (Haydock) --- Grotius (Jur. i. 1., and 4.) maintains that Samuel here proposes the just rights of the king, and that the prince has a greater right to any one's personal property, for the public good, than he has himself. In effect, the eastern kings regarded their subjects as slaves. But those who governed the Hebrews were to follow a different conduct; and Samuel is so far from approving of what some of them would do, that he mentions their tyranny, in order to dissuade the people from what they so inconsiderately requested. (Calmet) --- The misconduct of rulers, is one of the most trying inconveniences to which a nation can be exposed. In such circumstances, \"bear, says a pagan historian, (Haydock) with the luxury and avarice of those who hold dominion, as with other natural evils. There will be vices as long as men subsist, but neither will these continue for ever, and they are compensated by the intervention of better things or men.\" \u0001Meliorum interventu pensantur.\u0002 (Tacitus) --- Grotius at last seems to conclude, (Sup. c. iv. p. 97) that the right of the king here specified is only apparent, in as much as it includes \"the obligation of making no resistance.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Chariots;\u0002 to be drivers, (Menochius) or will make them fight from them. --- \u0001Footmen,\u0002 or guards. Xenophon places 4000 armed with bucklers before, and 2000 with lances all round the chariot of Cyrus. See chap. xxii. 17." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Centurions,\u0002 or body-guards. (Menochius) --- These offices might be honourable, but at the same time disagreeable, when people were forced to accept of them, and to neglect their more pleasing agricultural employment. The multitude of officers increases the expenses of the prince, and falls heavy upon the people. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vineyards,\u0002 as Achab did, though he first proposed to buy it." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tenth.\u0002 God had already claimed one tithe, which he had abandoned to his sacred ministers. We do not read that the kings of the Hebrews ever claimed (Calmet) a second tithe precisely, (Haydock) though they might have done it by the example of other kings, Leviticus xxvii. 30. Joseph had asserted the fifth part of the revenues of Egypt for its monarchs, Genesis xlvii. 26. --- \u0001Eunuchs.\u0002 Hebrew \u0001saris,\u0002 denotes an officer of the court. It was not lawful for the Israelites to make any eunuchs, but they might employ foreigners." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Goodliest,\u0002 in strength (Calmet) and beauty. (Menochius) --- Solomon made his people work at his buildings, and David employed an officer in the fields, 1 Paralipomenon xxvii. 26. Septuagint have read in a different manner, \"He will tithe....your excellent droves of oxen.\" (Calmet) --- They also specify, \"the tithe of asses for his work.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Servants,\u0002 or slaves. The Hebrews enjoyed greater liberty than any of the nations in the East, yet they are styled slaves, chap. xvii. 8. They were nearly on the same footing as the ancient Germans. \"Each governed in his own place of abode. The Lord requires of them a quantity of corn, cattle, or clothing, and so far the slave obeys;\" \u0001servus hactenus paret.\u0002 (Tacitus, Germ.) The Hebrews were also bound to follow the king to battle. The Egyptians, Persians, &c., were under greater oppression. Herodotus (iii. 31,) informs us, that when Cambyses designed to marry his own sister, his counsellors replied, that they found no express law to this effect; but there was another, \"that the king of Persia may do whatever he please.\" The highest officers, and even his brothers, were styled, \"slaves, \u0001Douloi,\u0002 of the great king.\" (Aristotle, Mund.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The face,\u0002 privately; for even groans will not be free. (Menochius) --- The event justified this prediction, as most of the kings of the Hebrews ruled like tyrants, and what was worse, engaged their subjects in idolatry, and drew down the heaviest judgments upon them. (Calmet) --- \u0001Hear you,\u0002 so as to deliver you from oppression, though he is always willing to hear those who truly repent. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Over us.\u0002 The populace is generally inconstant, and fond of changes. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Nations.\u0002 We are neither better nor worse than the rest. What extravagance! for a people to abandon a state of happiness, and the dominion of God, and to prefer the service of a man! (Calmet) --- \u0001For us.\u0002 This was the pretext, as Naas threatened them with war, chap. xii. 12. (Menochius)" } ] }, { "chapter": 9, "slug": "id619.html", "header": "1 Kings ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Abiel,\u0002 who is also called Ner, 1 Paralipomenon viii. 33. (Cajetan) --- \u0001Strong.\u0002 Hebrew, \"a mighty man of power,\" either of body, or of riches." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Goodlier,\u0002 better proportioned, more handsome, (Haydock) as the daughters of men are styled good, or \u0001fair,\u0002 Genesis vi. 1. People seek for corporal advantages in those who command. The poets always represent their deities and heroes as taller than the rest of men. A king of Sparta was fined for marrying a little woman. (Aristotle, Polit. iv.) The Ethiopians give their highest offices to those who have the most engaging appearance. (Herodotus iii. 20.) (Calmet) --- Little people may be elegant, but never majestic or perfectly beautiful. (Aristotle, Ethic. iv. 3.) (Menochius) --- \u0001Choice,\u0002 is taken in the same sense as goodly, and does not intimate that Saul was one of the elect. (Denis the Carthusian)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Asses.\u0002 The greatest noblemen rode upon such, Judges v. 10. A prince of Esau fed asses, Genesis xxx. 24. Agriculture, and keeping sheep, were the employment of men of the first eminence in the heroic ages, as hunting and other equally laborious exercises are now in fashion. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Salisa,\u0002 the ancient Segor, (Menochius) or rather a place 15 miles from Diospolis. (Eusebius) --- \u0001Salim,\u0002 or Sual, not far from Galgal, chap. xiii. 17." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Suph,\u0002 where Ramatha, the birth-place of Samuel, was situated, chap. i. 1. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Famous.\u0002 Chaldean, \"honourable.\" Septuagint, \"covered with glory.\" The observations of a servant may often claim attention. Saul seemed to be less acquainted with this extraordinary personage than his servant. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001What.\u0002 Were they uninformed of the disinterestedness of Samuel? or did they think that he would sell his oracles? By no means. But the manners of the ancients were very different from ours, and people chose to shew their respect for God, the king, prophets, &c., by making them some present. People still never go to visit one another in Syria without something of the kind, as it would be deemed uncivil or cruel to act otherwise. See 3 Kings xiv. 1., and Micheas iii. 11. --- \u0001Bread.\u0002 They would have made a present of some. Saul received two loaves, chap. x. 4. See chap. xvi. 20. Hence we may form some idea of the beautiful simplicity of those ages. People were then forced to carry their own provisions, as there were no inns which supplied any. (Calmet) --- \u0001Present.\u0002 \u0001Sportula\u0002 means a little basket. (Haydock) --- But here it is taken for a present, as meat was commonly given. (Menochius) --- Cyrus sent his friends geese half eaten, from his own table, for greater distinction. (Xenophon) (Haydock) --- Hebrew, \"what have we?\" Syriac, \"we have none of our provisions left.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Silver.\u0002 About seven-pence English. --- \u0001Stater,\u0002 (Haydock) is put instead of Hebrew, \"sicle.\" (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A seer.\u0002 Because of his \u0001seeing,\u0002 by divine light, hidden things, and things to come, (Challoner) by inspiration. (Worthington) --- They had the things which they foretold so clearly in view. The Sybil cries out," }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Water,\u0002 perhaps for the sacrifice. Thus Fab. Victor says, \"Rhea, according to the established custom, by which young women went to draw water for the sacrifices, proceeded to the fountain in the grove of Mars.\" (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A sacrifice.\u0002 The law did not allow of sacrifices in any other place, but at the tabernacle, or temple, in which the ark of the covenant was kept; but Samuel, by divine dispensation, offered sacrifices in other places. For which dispensation this reason may be alleged, that the house of God in Silo, having lost the ark, was now cast off; as a figure of the reprobation of the Jews, Psalm lxxvii. 60, 67. And in Cariathiarim, where the ark was, there was neither tabernacle, nor altar. (Challoner) --- At least that of Moses was in the tabernacle. See chap. vi. 21. (Haydock) --- Samuel was just come up to the city, from a place called Naiot, where he instructed some of the prophets, chap. xix. 19. The maids point him out to Saul; and God, at the same time, reveals to his prophet, that the person who addressed him should be king. (Calmet) --- \u0001The high place. Excelsum.\u0002 The \u0001excelsa,\u0002 or \u0001high places,\u0002 so often mentioned in Scripture, were places of worship, in which were altars for sacrifice. These were sometimes employed in the service of the true God, as in the present case: but more frequently in the service of idols, and were called \u0001Excelsa,\u0002 which is commonly (though perhaps not so accurately) rendered \u0001high places;\u0002 not because they were always upon hills, for the very worst of all, which was that of \u0001Topheth,\u0002 or \u0001Geennom,\u0002 (Jeremias xix.) was in a valley; but because of the \u0001high altars,\u0002 and \u0001pillars,\u0002 or \u0001monuments\u0002 erected there, on which were set up the idols, or images of their deities; (Challoner) so that they might be called \"the high things.\" (Haydock) --- Before Solomon built the temple, from the time that the tabernacle was deprived of the honour of having the ark, people immolated on such heights, 3 Kings iii. 2. (Menochius) --- On one of these, at Ramatha, Samuel was going to offer a peace-offering, and to feast with the heads of the city, (Calmet) or perhaps of the nation, who were expecting the result of his consultation of the Lord, respecting their petition of a king. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The victim,\u0002 begging the blessing, which was the office of the most honourable person at table, as he also gave thanks for all. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Midst.\u0002 That is, simply in the city, or entering the gate, where Samuel met them, ver. 18." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ear,\u0002 privately. (Calmet) --- Thus Jonathan promised to give David private information, chap. xx. 13. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ruler.\u0002 Hebrew, \u0001Nagid,\u0002 \"Leader.\" Septuagint, \"Archon.\" Chaldean, \"King.\" The Israelites demanded a king, to lead them, and to fight for them; and Homer (Iliad iii.) gives this idea of the chief magistrate, \"a good king and stout warrior,\" which Alexander so much admired. --- \u0001Philistines.\u0002 They had been repressed by Samuel; but they had begun to gain the ascendancy, so as not to suffer the Israelites to have a blacksmith among them, &c. Saul gained some victories over them, and over the other enemies of his people, towards the beginning of his reign, chap. xiii., and xiv. (Calmet) --- \u0001To me.\u0002 God threatened that he would not hear them, when they should grow weary (Haydock) of their king, chap. viii. 18. But he protects his people against the efforts of their foreign enemies. (Menochius) --- Oppression of the innocent cries to heaven for vengeance. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gate.\u0002 Septuagint, \"city.\" Chaldean, \"within the gate,\" where business was transacted." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Place,\u0002 while Samuel retired, for a while, to his own house. He sends Saul to the assembly, (Calmet) where he would meet him to dine. (Haydock) --- \u0001Heart,\u0002 or desirest to know. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Best.\u0002 The regal power, which all desired. Hebrew, \"to \u0001or\u0002 on whom is all the desire of Israel?\" Any great felicity is called a desire, as the Messias, the spouse in the Canticle [of Canticles], v. 16. (Aggeus ii. 8.) Septuagint, \"to whom the beautiful things of Israel?\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Jemini,\u0002 or Benjamin, which was always one of the smallest tribes, and, since the unfortunate war, still more reduced; so that none of the other tribes could well take umbrage, or be filled with jealousy, when they saw a king selected from it. --- \u0001Last.\u0002 Though all were equally noble, yet some families were more numerous, possessed greater riches, or had filled the posts of honour more frequently than others. Nothing can be more charming than the modesty of Saul on this occasion. (Calmet) --- Happy would he have been, had he continued always to cherish the like sentiments. (Haydock) --- He and his posterity might then have long enjoyed the regal dignity, chap. xiii. 13. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001At the head.\u0002 Septuagint, \"among the first of those....seventy men,\" which number Josephus also has instead of 30. Saul's servant was probably an Israelite, who had hired himself for a time. The first place, at the head of the table, was the most honourable, Luke xiv. 8. The king of Persia placed his most trusty friend at his left hand, and those of the highest dignity, in order at his right. (Cyropæd. vii., &c.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Shoulder.\u0002 It was the left, (Menochius) as the right shoulder belonged to the priest, and laymen were not allowed to taste of it after it had been offered in sacrifice, Leviticus vii. 32. Some suppose that Samuel had this right shoulder for his portion. But he was not a priest. (Calmet) --- This part was assigned to the most eminent man at table; and Josephus calls it \"the royal portion.\" (Menochius) --- Hebrew, \"the shoulder, and what was upon it, (\u0001or\u0002 he held it up) and set it (the whole quarter) before Saul.\" Aquila, &c., translate \"the thigh,\" \u0001left\u0002 or reserved. Septuagint, \"laid by.\" It was then the fashion to place large pieces of meat before those who were to be most honoured, Genesis xviii. 6. (Homer, &c.) --- \u0001People.\u0002 Hebrew, \"till now it has been kept for thee, I said, I have invited the people.\" He insinuates that he knew of his coming, though it seemed so accidental, even when he invited the company. Septuagint, \"eat, for it is placed before thee, as a memorial, by the people, cut it in pieces.\" (Haydock) --- As the shoulder supports a burden, so the king was reminded to maintain the interests of the commonwealth. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001House,\u0002 probably giving him some instructions respecting his future dignity. --- \u0001As he,\u0002 &c. This seems to be a second translation of the former sentence, taken from the Septuagint. It is omitted in several Latin manuscripts. (Calmet) --- Septuagint, \"and he went down from the Bama (perhaps \"the steps\" or high place, where the sacrifice and feast had been celebrated) into the city; and they made a bed for Saul, on the house top; and he lay down, (26) and when the day dawned, Samuel,\" &c. The roofs are flat in those countries, and such an airy situation would be most agreeable in such hot climates. (Haydock) --- The common people, generally, only spread a mat on the ground, and covered themselves with a sheet; to take their rest, either under a gallery, or in the open air. Homer places his strangers, with their upon the ground under the gallery, which was erected before the house. Aristophanes (in Vespis) mentions the custom of sleeping on the house top. See 2 Kings xvi. 22. (Calmet) --- Saul had not been educated with the greatest delicacy. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Before us, and.\u0002 Hebrew, (\"and he passed on,\") agreeably to his master's order. (Haydock)" } ] }, { "chapter": 10, "slug": "id620.html", "header": "1 Kings x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Vial,\u0002 in the form of a \u0001lentil.\u0002 (Pliny, [Natural History?] xviii. 12.) --- \u0001Oil.\u0002 This anointing seems to have been peculiar to the kings, priests, and prophets of the Hebrews, who prefigured Jesus, the great anointed of God. (St. Augustine in Psalm xliv.) The custom was very ancient, Judges ix. 8. It is thought that those kings, who succeeded their fathers by their birth-right, and without opposition, did not receive any unction. (Calmet) --- But the silence of Scripture is no proof on this head; and the Fathers seem to be convinced that the custom subsisted till Christ appeared. (St. Justin Martyr, Dialogue with Trypho, etc.) (Haydock) --- The Rabbins pretend that the sacred ointment was used for the kings of Juda, but not for those of Israel. It is not probable that it was used for either, Exodus xxx. 32., and 3 Kings i. 39. We read that Jehu was anointed king of Israel; (4 Kings ix. 6,) and we may suppose that common oil was used, in his regard, as well as for the other kings. The perfume or balm of Judea, does not spot the garments on which it may fall. (Pliny, [Natural History?] xii. 25.) It was poured on the head; the Rabbins say in the form of a crown, (Calmet) or cross. (Haydock) --- But this is uncertain. The ceremony has been preserved, with respect to Christian kings, who, according to Innocent I, should be anointed on the shoulders and arms, while prelates receive the unction on the head. --- \u0001Kissed him,\u0002 out of respect, Psalm ii. 12. (Calmet) --- \u0001Behold.\u0002 Hebrew, \"Is it not because?\" &c. (Haydock) --- \u0001And thou....prince.\u0002 All this is wanting in the Hebrew, &c. But it is conformable to the Vatican Septuagint; (Calmet) the Alexandrian has \"to be prince over his people, over Israel? and thou shalt rule over the people of the Lord, and shalt save it from its enemies around;\" as we have explained, chap. ix. 16. (Haydock) --- Saul was anointed with \u0001a small vessel,\u0002 to signify that his kingdom should not subsist long; and with \u0001oil,\u0002 to remind him of mercy, light, and health to his people. (St. Gregory) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rachel,\u0002 near Bethlehem, Genesis xxxv. 16. --- \u0001South.\u0002 Septuagint or \"mid-day.\" Hebrew \u0001Tseltsach,\u0002 is very obscure. Some take it for a proper name. (Calmet) --- Protestants, \"at Zelzah.\" Others for some musical instrument, as if these travellers were \"dancing,\" as the Septuagint insinuate, and playing on musical instruments, like the prophets, ver. 5. It does not appear how Saul would come near Bethlehem, in his journey from Ramatha to Gabaa, unless Ramatha lay more to the south than it is represented, which it could not do, being in the tribe of Ephraim; so that we might translate the Hebrew, \"Thou wilt find two men of Zelzelach, a place near the tomb of Rachel, on the borders of Benjamin, and they,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thabor,\u0002 very distant from the famous mountain (Calmet) in Zabulon. (Menochius) --- \u0001Bethel.\u0002 Where there was at that time an altar of God; it being one of the places where Samuel judged Israel, (Challoner) and which had always been considered as a place of devotion, since Jacob had his vision, Genesis xxviii. 19. It lay to the east of Gabaa, so that Saul might easily meet these pilgrims. (Calmet) --- \u0001Wine,\u0002 for libations, as the other things were for a sacrifice and feast, as well as for presents to the officiating priests." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hand.\u0002 They would be very acceptable to Saul, who had none. The strangers might suppose that they could purchase more at Bethel. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The hill of God.\u0002 Gabaa, in which there was also at that time, a \u0001high place\u0002 or \u0001altar.\u0002 (Challoner) --- The prophets were not molested by the infidels, in performing their devotions, as people consecrated to the Lord, who do not meddle with war, are privileged by the consent of nations. (Grotius, Jur. iii. 11, 10) (Calmet) --- \u0001Prophets.\u0002 These were men whose office it was to sing hymns and praises to God; for such in holy writ are called \u0001prophets,\u0002 and their singing praises to God is called \u0001prophesying.\u0002 See 1 Paralipomenon, alias 1 Chronicles xv. 22., and xxv. 1. Now there were in those days colleges, or schools for training up these prophets; and it seems there was one of these schools at this \u0001hill of God;\u0002 and another at Naioth in Ramatha. See 1 Samuel [1 Kings] xix 20, 21, &c. (Challoner) --- The Jews say there were in every city of Judea congregations of this nature. They lived like monks, abstaining, for the most part, from marriage, though some had children, 4 Kings iv. 1. They had a superior at their head, to whom God frequently revealed future things. The rest were instructed how to explain the prophecies, to compose and sing canticles. Some of them were inspired, like Saul, only for a time. It is supposed that Samuel instituted these colleges, and this is the first time we find them mentioned. (Calmet) --- They were of infinite service in preserving the true religion. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Spirit of piety. (Menochius) --- Man. Thou shalt act, and entertain sentiments worthy of a great prince, (Calmet) and be no longer employed in rustic works. (Menochius) --- Cape regis animum et in istam fortunam, quâ dignus es, istam continentiam profer. \"Adopt the sentiments of a king, said the deputies of Alexander to Abdalonymus, but carry along with you this moderation, when you assume the dignity which you deserve to enjoy.\" (Curtius iv.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Find.\u0002 Undertake any enterprise, how difficult soever, which God may propose to thee. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Galgal.\u0002 Here also by dispensation was an altar of God. (Challoner) --- \u0001To do.\u0002 Saul went thither, after the victory which he had obtained over the Ammonites, when he was confirmed in his dignity, chap. xi. 14. But the mention of seven days, seems to indicate that Samuel is here speaking of that event, when the war against the Philistines was at hand, and Saul neglected to wait the appointed term, before he ventured to offer sacrifice, chap. xiii. 8. (Calmet) --- Some think that Samuel engages always to meet him at Galgal, on any important business, within the space of seven days. (Serarius) --- Others translate, \"I will be at Galgal with thee, and we will offer sacrifices, for seven days.\" (Calmet) --- Protestants, \"I will come down to thee to offer burnt-offerings,\" &c., which is conformable to the Septuagint. Indeed Saul was probably blamed for offering the victims himself. (Haydock) --- Obedience was enjoined him to try his humility. (St. Gregory) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Prophets.\u0002 This proverb received a fresh confirmation, when Saul was going to seize David, and was forced by the Spirit to join with the college of prophets, in singing God's praises, chap. xix. 24. (Haydock) --- It may be applied to those who are unexpectedly raised to a high dignity, or enabled to speak or to do extraordinary things, like the apostles, when they spoke various languages &c. (Delrio adag. 178.) (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Their father.\u0002 That is, their teacher or superior. As much as to say, Who could bring about such a wonderful change as to make Saul a prophet? (Challoner) but the Lord, whose \u0001Spirit breatheth where he will,\u0002 John iii. 8. (Haydock) --- Septuagint, \"Who is his father? is it not Cis?\" The Jews seem to have been in a like consternation, when they observed respecting Jesus, who wrought such miracles, Is not this the \u0001carpenter's son?\u0002 People are unwilling to reflect, that God can select his instruments and ministers from every profession, and make the tongues of infants eloquent. (Haydock) --- The spirit of prophecy is a gift of God, not of parents. (Menochius) --- But a \u0001prophet is not without honour, save in his own country,\u0002 Matthew xiii. 57. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Place.\u0002 Returning to his father's house, after the Spirit had ceased to inspire him, and the prophets had retired home. His relations, suspecting something more than common had been revealed to Saul by Samuel, began to ask him questions: but he had the prudence to keep (Calmet) his secret to himself, either in obedience to Samuel's injunction, when he sent the servant before, (Haydock) or out of humility, (Menochius) or to prevent the dangers of envy from his own kindred. (Josephus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lord,\u0002 who always presided over such assemblies. This was convened to elect a king, whom God pointed out by lots. Some assert that the ark, and the high priest, in his pontifical ornaments, were present. (Calmet) --- Adrichomius says Maspha was only three hours' walk from Cariathiarim. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Families.\u0002 Lots were first drawn to determine the tribe, then to find out which of the great families, and which house, was to give a king to Israel. (Haydock) --- See Josue vii. 14. (Menochius) --- God was pleased thus to convince them that the election proceeded from him. (St. Gregory) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Metri.\u0002 We find none of this name, 1 Paralipomenon viii. 1. It is probably a title which some of the great patriarchs of Benjamin had acquired by shooting, as Metri means \"an archer or bowman.\" (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Home.\u0002 Hebrew, \"he hath hidden himself among the stuff,\" (Haydock) instruments, or baggage, at Masphath. He acted thus out of modesty, judging himself unfit for the exalted dignity, (Calmet) and shewed that he did not seek for it. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Upwards.\u0002 God condescended to gratify the desires of the people, who chiefly regarded the stature and corporal qualifications of their king. \"Many nations are accustomed to look with veneration on a majestic person, and think none are capable of great exploits except those whom nature has made very handsome.\" (Curtius vi.) See chap. ix. 2. More civilized nations rather consider the qualities of the mind. Alexander, Agesilaus, &c., were not of a majestic stature." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001King.\u0002 Our favourite song, \"God save,\" &c., is an amplification of this sentiment. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Before the Lord.\u0002 It seems that the ark was therefore present. This record of Samuel is lost, so that we cannot determine what laws he prescribed on this occasion. (Calmet) --- Josephus ([Antiquities?] vi. 5.) says that he wrote and read in the hearing of all, and in the presence of the king, what evils would ensue under the regal government; and deposited the writing in the tabernacle, that the truth of the prediction might be ascertained. He probably alludes to the denunciation of tyranny, which had been made [in] chap. viii., and which he says Samuel repeated on this occasion. But the prophet would also take a copy of \u0001the law of the kingdom,\u0002 prescribed by Moses, (Deuteronomy xvii.) and deliver it to Saul, that he might make it the rule of his conduct, and not imitate the wicked customs of tyrants. (Haydock) --- The whole process of this memorable event he would also write down, (Menochius) as we read it at present in this chapter, placing it in the proper order, as a continuation of the sacred history which Moses and Josue had commenced; and like them, depositing the sacred volume beside the ark, or in the tabernacle. See Josue xxiv. 26. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Touched;\u0002 to consider the appointment of Saul, as his act. Afterwards they retired home, and the new king returned to his wonted occupations. The \u0001army\u0002 here denotes part of the assembly, as the young men came with their leaders ready, if called, to march to battle, Exodus vi. 26., and Deuteronomy xx. 9. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Belial;\u0002 seditious men, perhaps of the tribe of Ephraim, (Judges xii.) or of Juda, to whom the regal power seemed to belong, Genesis xlix. (Salien) --- \u0001Presents,\u0002 in testimony of their submission. See Judges iii. 15., and 3 Kings iv. 21. The eastern kings still expect that ambassadors should bring noble presents, otherwise they deem themselves insulted. (P. Martyr.) --- Subjects dare not appear before their king, in Thrace, without some such offering. (Xenophon, Anab. vii., &c.) (Calmet) --- \u0001Not.\u0002 He knew that the throne is established by mercy, Proverbs xx. 28. Hence he chose to pardon these discontented people after he had obtained the victory, and was even solicited to make an example of them. (Salien, the year of the world 2962) --- Severity might have alienated the minds of many, as he was hardly yet confirmed in his dignity, and the war against Ammon was threatening. (Menochius)" } ] }, { "chapter": 11, "slug": "id621.html", "header": "1 Kings xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After this.\u0002 So far is omitted in the Hebrew, &c., but we find it in most editions of the Septuagint and in Josephus. (Calmet) --- \u0001Fight.\u0002 He had threatened an invasion before, and had perhaps (Haydock) attacked some of the tribes on the east side of the Jordan, and treated them with the same cruelty as he intended for those of Jabes, which was a city of the first consequence. (Josephus, [Antiquities?] vi. 5.) --- \u0001Naas,\u0002 \"a serpent.\" There was a king of this country of the same name, in the days of David. The people had been quiet since Jephte had made such havoc among them, about ninety years before. (Judges xi.) (Calmet) --- \u0001Covenant.\u0002 They were willing to pay him tribute. But it seems they had offered him some insult, which made the king resolve to punish them more severely. They make no mention of Saul, as they did not wish to let the king know of his election; (Salien) and perhaps had no great confidence in him, (Haydock) as he was not yet fully confirmed in his dignity, (Calmet) and had let a whole month pass without taking any measures for the deliverance of his country, though it was on that pretext that he was elected. (Haydock) --- They considered what had passed as of no consequence, chap. xii. 12." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Eyes:\u0002 strange proposal! He would not render them quite blind, that he might not be deprived of their service. But he wished to render them unfit for war, (Calmet) as the buckler covers the left eye; (Josephus) and people who shoot with bow and arrow, keep it closed. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Days.\u0002 We have examples of similar requests in history. (Grotius, Jur. iii. 23.) See Judith vii. 23." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of Saul.\u0002 Septuagint, \"to Saul,\" which may remove the surprise of Abulensis, that the king is not mentioned. (Salien) --- Saul was absent at the time, so that they made known the threatening danger to the people." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Field.\u0002 So David fed sheep, even after he was anointed king. The ancients had very different sentiments of royalty from what we have. Their kings and great men did not esteem it beneath them to cultivate the earth. Several of them wrote on the subject." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Spirit\u0002 of fortitude, prudence, and zeal. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Oxen,\u0002 with which he had been ploughing. --- \u0001Pieces.\u0002 Hebrew does not say that he sent \u0001them;\u0002 and Josephus intimates, that he only \"hamstrung them, and sent messengers,\" &c. (Haydock) --- But such actions are far more impressive than words. See Judges xix. 29., and Acts xxi. 10., &c. (Calmet) --- \u0001Samuel.\u0002 Saul adds the name of the prophet, as the people had still great confidence in him, and he always acted as God's envoy. (Haydock) --- \u0001Oxen.\u0002 He does not threaten capital punishment, but insinuates that both duty and interest require the presence of all. (Salien) --- \u0001Of the Lord;\u0002 that is, a great fear: (Calmet) or, God moved the people to shew a ready obedience and reverence to their king's commands." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bezec,\u0002 where Adonibezec had reigned, (Judges i.; Menochius) near the place where they crossed the Jordan, a little below Scythopolis, to go to Jabes, which was about thirty miles distant. (Calmet) --- \u0001Thousand.\u0002 Josephus makes the army consist of 770,000, who were collected at Bala. Septuagint have 600,000 of Israel; and they agree with this author, in allowing also 70,000 to Juda alone. But this is a larger army than what came out of Egypt, and exceeds the limits of probability, unless \u0001all\u0002 assembled, as the preceding verse seems (Haydock) to insinuate; (Menochius) and we find far greater numbers, 2 Paralipomenon xiii. 3, 17., if no (Haydock) error have there crept in. (Kennicott)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hot.\u0002 Josephus says, Saul \"being seized with the divine spirit, ordered them to inform the citizens of Jabes, that he would come to their assistance on the third day, and rout the enemy before the sun arose.\" But the message of which the Scripture here speaks, (Haydock) was sent from Bezec. Saul, in effect, came upon the Ammonites unawares before it was light, gained a complete victory, (Calmet) and then pursued the fugitives till noon." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To you,\u0002 Naas, (Haydock) which they speak in irony, and that the enemy may be off his guard. (Calmet) --- We must thus deceive our passions, that we may not be blinded (Haydock) or slain by them. (St. Gregory, v. 1. in Reg.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Camp.\u0002 It was not then customary to throw up any fortifications, but only to place sentinels in all the avenues. --- \u0001Watch,\u0002 which ended at sunrise. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Them.\u0002 It seems there were but few discontented persons. (Salien) --- They address themselves to \u0001Samuel,\u0002 who they knew had not regarded their request of a king with approbation, as if to give him a little mortification. But he makes a proposal of confirming the election with still greater solemnity, if they persevered in their resolution, (Haydock) as he intimated they might still recede, (Calmet) and be content with the former mode of government, as being far better. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They made.\u0002 Septuagint, \"and there (again the prophet; Josephus) Samuel anointed Saul king.\" The same ceremonies as had been used before, except the casting lots, were here repeated, particularly the solemn anointing, (Salien) whence, in the following chapter, (ver. 3) Saul is styled \u0001the anointed.\u0002 (Menochius) --- \u0001The Lord.\u0002 His ark was probably present, and the priest to offer victims. (Salien, the year of the world 2963.)" } ] }, { "chapter": 12, "slug": "id622.html", "header": "1 Kings xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001You.\u0002 He speaks with the authority of a prophet, (Calmet) and takes this opportunity to draw from the whole people a confession of his integrity, that the kings might follow the pattern which he had set them. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Goeth,\u0002 as your leader, according to your request. I am like a private man, (Calmet) willing to submit to his and the people's judgment, (Haydock) though it could not be required. (Menochius) --- \u0001Grey-headed.\u0002 This he might be at the age of sixty, which most chronologers allow him, (Haydock) as he had been at the head of affairs from his early years, in most difficult times. (Tirinus) --- \u0001With you.\u0002 As soon as I heard of your complaints, I deprived them of their power, so that you cannot blame me for their misconduct. If they were guilty, they may stand their trial before the king. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Anointed, \"Christ,\" as the anointing of kings prefigured that of the Messias, which, in Hebrew, has the same import as the word christos has in Greek. (Calmet) --- Wronged. Literally, \"by calumny,\" or by any other mode of oppression. (Haydock) --- Despise. Hebrew, \"hide my eyes,\" through confusion. (Calmet) --- Protestants, \"to blind my eyes therewith.\" (Haydock) --- Septuagint have read nálim, \"shoes,\" instead of anlim. (Calmet) --- \"Have I taken from the hand of any one a present, to render me favourable, so much as a shoe? (upodéma, or latchet) answer against me,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Made,\u0002 and appointed them to rule the people, Jeremias xxxvii. 15. (Le Clerc) --- \u0001Egypt.\u0002 Septuagint add, \"is witness;\" and some Latin copies have, \"is present.\" (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Stand up,\u0002 like people cited to the bar. Having undergone his own trial with applause, Samuel shews that the people will not come off so well at the tribunal of God, whom they had treated with greater disrespect, injustice, and ingratitude than they had himself, as he convinced them by an astonishing and terrible storm. (Haydock) --- \u0001Kindness.\u0002 Septuagint, \"justice,\" as the same Hebrew word implies both. God had treated his people with mercy and with justice (Calmet) alternately. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hasor.\u0002 See Judges iv. 1. --- \u0001Moab.\u0002 Jephte delivered the people from the hands of the Ammonites, who claimed all that country, Judges xi. 15. Eglon had been slain by Aod, before the Chanaanites enslaved Israel. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jerobaal and Badan.\u0002 That is, Gedeon and Samson, called here Badan or Bedan, because he was of Dan. (Challoner) (Chaldean, &c.) (Worthington) --- Others think that Jair, (Judges x. 3.; Junius, Usher,) or, according to the Septuagint, \"Barac,\" are designated. Jair was a descendant of one Bedan, 1 Paralipomenon ii. 21. (Calmet) --- But we do not read that Jair performed any great exploit. (Haydock) --- \u0001Samuel.\u0002 He speaks of himself as of any other man: as the interests of God were not to be betrayed by an unseasonable modesty. (Calmet) --- Josephus only specifies Jephte and Gedeon. (Haydock) --- The Israelites thought that they could dispose things better than God had done under the judges; and hence their sin is so often repeated. (St. Gregory) (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Desired.\u0002 St. Augustine (in Psalm li.) considers this as a kind of sarcasm. (Calmet) --- You will see what advantages you will derive from your choice. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of the Lord,\u0002 causing him to look upon you and treat you with indignation. (Calmet) --- Septuagint, \"and do not contend with the mouth,\" or against the orders of the Lord, which cannot fail to excite his displeasure. (Menochius) --- If you prove faithful under this new form of government, though it be less agreeable to God, he will still protect you. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fathers.\u0002 Septuagint, \"king,\" ver. 25. Superiors (Worthington) are often styled fathers. Syriac, &c., \"as upon your fathers,\" (Calmet) which is adopted by the Protestants, \"as \u0001it was\u0002 against,\" &c. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wheat-harvest.\u0002 At which time of the year it never thunders or rains in those countries. (Challoner) --- The wheat-harvest is towards the end of June. The usual seasons for rain are only spring and autumn. (St. Jerome in Amos iv. 7, &c.) --- \u0001Thunder.\u0002 Literally, \"voices,\" Psalm xvii. 14. (Calmet) --- \u0001See.\u0002 Being fully convinced by the miracle, which declares the will of God in the clearest manner. Though God was pleased thus to manifest his displeasure, at the people's assuming to themselves the right of changing the established form of government, by insisting so much upon having a king at this time, we cannot hence infer, as Paine and some late seditious writers have done, that the regal power is in itself an evil. It might be contrary to a theocracy, and still might suit the manners of some nations better than any other form. To determine precisely what sort of government is the best, would be an arduous task. We admire our own constitution; yet our ally, the prince of the Brazils, has lately forbidden any panegyric of it to be printed in his dominions. All innovations are, generally, attended with the most serious inconveniences. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And Samuel,\u0002 at whose prayer the Lord had sent such a storm, lest he should punish them as they deserved. But the prophet alleviates their fears, and teaches them to refrain from idolatry, and he will still continue to perform his duty in praying for them, and giving them good advice. (Salien) --- The fear of God is increased by that which the people shew for his servants." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Following,\u0002 as that would imply despair. To come boldly before him would argue presumption. Therefore, St. Mary Magdalene keeps at the feet of Jesus Christ. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Vain\u0002 and wicked idols. Hebrew \u0001thohu,\u0002 full of \"confusion\" and disorder." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sake.\u0002 This motive often proved the salvation of Israel, Exodus xxxii. 12. The Scriptures wholly tend to impress upon our minds, a sense of our own weakness, and of God's infinite glory and perfection. (Calmet) --- We may all say, \"Our hope to rise is all from Thee---our ruin's all our own.\" (Austin.[St. Augustine?])" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The Lord.\u0002 For a pastor to neglect instruction, is not only detrimental to the people, but injurious to God. (Haydock) --- \u0001Way.\u0002 None contributed more than Samuel to keep the people within due bounds, during the reign of Saul. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Together.\u0002 Septuagint, \"shall be rejected.\" Saul soon experienced the effect of this prophetic menace; and the Jews were, at last, also cast away. (Haydock)" } ] }, { "chapter": 13, "slug": "id623.html", "header": "1 Kings xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of one year.\u0002 That is, he was good, and like an innocent child, and for two years continued in that innocency. (Challoner) (St. Gregory) (Worthington) --- \u0001Israel.\u0002 This verse is omitted in some copies of the Septuagint. It is extremely difficult to explain. Some translate Hebrew, \"Saul was a son of one year old,\" &c. (Symmachus) Others, \"Saul begot a son the first year of his reign, (Raban) Isboseth, who was 40 years old when his father died, after governing all that while. (Serarius) --- Syriac and Arabic, \"In the first or second year of the reign of Saul....he chose,\" &c. Hardouin supposes that the people dated their years by his reign only so long. Some think that the Hebrew is imperfect; and an ancient interpreter has, \"Saul was 30 years old, when he began,\" &c. (Calmet) --- The Rabbins and many commentators assert, that the reign of Saul lasted only two years. (Tirinus) --- But some of them explain this, as if he reigned alone only that term before he was rejected, when he could only be regarded as an usurper. Others, that he obtained the whole power for two years, after the death of Samuel. Usher concludes that, during the incursions of the Philistines, he could hardly be said to reign, and these commenced after he had been king two years. We might also translate, \"Saul was the son of the year of his reign, (when he was confirmed at Galgal) and in the second year....he chose,\" &c. (Calmet) --- Perhaps the first translation, though somewhat mystical, may be the most literal, shewing that for one year Saul continued to act with the most engaging affability and moderation. But in the second he threw off the yoke, and was, in his turn, rejected by the Lord, as we shall soon behold. (Haydock) --- Scaliger seems to prefer allowing that the numeral letters have been omitted by some transcriber, and that we should read, Saul was 30 years old. This, and similar variations, he attributes to the compendious method of using numeral letters; (Kennicott) an inconvenience very frequently attending all manuscripts, both sacred and profane. (Taylor)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Dwellings,\u0002 from Galgal (Salien) or from some other general assembly. (Calmet) --- These 3000 were to be the king's guards, supported at the expense of the nation, that the people might begin to feel one part of the royal prerogative. (Salien, the year before Christ 1089)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Land.\u0002 As soon as the next cities had heard the alarm, they sounded the trumpet, and so the news was conveyed to the most distant parts, in a short time, Judges iii. 27. --- \u0001Hebrews.\u0002 Probably those \"on the other side\" of the Jordan, who presently came to the assistance of their brethren, ver. 7. (Osiander) --- It might also be the usual beginning of a proclamation. See Daniel iii. 4. (Menochius) --- Septuagint and Aquila have \u0001a\u0002 instead of \u0001r\u0002, in \u0001hibrim.\u0002 \"Let the servants (subjects) attend.\" (Aquila) \"The slaves have rebelled,\" (Septuagint) meaning the Philistines, who ought to have been subject to Israel. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Courage.\u0002 Hebrew, \"and Israel was in abomination (stinking) with the Philistines.\" See Exodus v. 21. (Calmet) --- Septuagint, \"despised as nothing the strangers.\" --- \u0001Were\u0002 should be omitted, as the verb is active, \u0001clamavit,\u0002 in the Vulgate and Septuagint, though the Protestants have \"were called,\" &c. They shouted with alacrity, that Saul would lead them on to battle. (Haydock) --- Osiander thinks that they \"exclaimed against him,\" for engaging them in this new war." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Chariots. This number seems almost incredible, as the Philistines were but a contemptible nation, compared with various others which never brought so many chariots into the field. Zara, king of Ethiopia, in his army of a million men, had only 300, 2 Paralipomenon xiv. 9. Adarezer had 1000, and Sesac 1200 chariots, while Solomon could only boast of 1400. Hence the Syriac and Arabic read \"3000;\" and it is supposed that the Hebrew has im, at the end of shelosh, redundant. (Bochart, Capel, &c.) The number of horsemen would otherwise bear no proportion with the chariots. We must also observe, that under this name the Scripture denotes those who upon the chariots. They were drawn by two horses, and one man guided the horses, while another stood on the chariot; and in battle, eight other soldiers attended it. These remarks will tend to explain many difficult passages, in which we read of chariots being slain and hamstrung, which may be understood of the men and horses, 2 Kings viii. 4., and x. 18. In one place we read 700, and in another 7000 chariot were slain, (1 Paralipomenon xix. 18,) the latter number comprising the 10 attendants; so here, the Philistines might have 3000 chariots, which being each accompanied with ten men, might be counted as 30,000. (Calmet) --- Others think that there were 30,000 men fighting on chariots. (Lyranus; Salien) --- The Tyrians might have come to the assistance of their old friends, as chap. vii. 10. See 3 Kings iv. 26. (Menochius) --- Number. Josephus specifies \"300,000 infantry.\" (Haydock) --- Bethaven. Many copies of the Septuagint read, \"Bethoron,\" more probably, as Bethel must have been on the east of Machmas, which lay north of Gabaa, chap xiv. 5. (Calmet) \"over-against Bethoron on the south.\" (Grabe) (Haydock) --- Hebrew also, \"having Bethaven on the east.\" Bethel was called Bethaven after the schism of Jeroboam, so that this name seems to have been substituted by a later writer, (Calmet) unless it might have had both names long before, Josue xviii. 12. (Haydock) --- This is not contrary to chap. vii. 13, as the Philistines had been quiet for a long time. Hebrew álom, properly denotes the term of a jubilee or 50 years. (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Straitened,\u0002 the people form the northern provinces, and provisions being cut off, by the immense army of the Philistines. (Calmet) --- Providence was pleased to convince the people that, though they had been able to muster so large a force against the Ammonites, at so short a warning, they must not depend on the efforts of their new king. (Haydock) --- He suffered many of the army to retire, as he sent away most of Gedeon's soldiers, that the whole glory of the victory might be attributed to him. (Salien) --- \u0001Dens.\u0002 So the Chaldean. Some explain the Hebrew, \"high places (Haydock) or towers.\" (Calmet) --- Septuagint, \"ditches or holes.\" (Menochius) --- \u0001Bothrois.\u0002 In that country there are many spacious caverns, chap. xxiv., and Josue x. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hebrews.\u0002 Septuagint, \"the people, who came over, (the river) crossed the Jordan.\" (Haydock) --- The title of Hebrews, \"passengers,\" seems to be applied to those who lived on the east side of the river, (Calmet) though probably some others would seek for a retreat in that country, or even hide themselves in the regions of the Ammonites, out of which they had lately driven the inhabitants. (Haydock) --- Hebrew, \"the Hebrews passed over the Jordan, the land of,\" &c. (Calmet) --- \u0001Afraid.\u0002 Septuagint in a sort of \"ecstasy\" of fear." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Of Samuel.\u0002 Yet the prophet condemns his proceedings, either because he did not wait till the expiration of the seventh day, (Calmet; St. Ignatius, &c.; Salien) or because he ventured to offer sacrifice himself. (Lyra after Sulp. Severus, &c.) (Haydock) (Worthington) --- He had however the high priest with him; (chap. xiv. 3,) so that he might have performed this sacred function, at the request of Saul: and we do not find that the latter is accused of sacrilege. (Salien) --- The magnitude of the punishment is no proof of the nature of the transgression, as God often punishes, with great severity, sins which to us might appear venial. (Haydock) --- This is true, particularly with respect to those who first dare to transgress a positive command; (Numbers xv. 32.; Menochius) as Saul seems to have done the injunction of the prophet, chap. x. 8. The regal dignity was a gratuitous gift. (Salien) --- With a trembling heart, we must consider how he was rejected for neglecting to wait so short a time,\" (St. Gregory) when the circumstances seems to plead so strongly in his favour. How impenetrable are the judgments of God! and how punctually does he require his orders to be obeyed! (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lord,\u0002 by sacrifices. --- \u0001Holocaust.\u0002 Hebrew, \"I forced myself therefore,\" &c. It is asked whether Saul offered sacrifice, or caused it to be offered by the priests. The text seems to assert that he did it himself. Samuel and David did the like; and we read that Solomon ascended to the brazen altar, at Gabaon, for the same purpose, 2 Paralipomenon i. 5. If it was lawful to erect altars out of the tabernacle, notwithstanding the divine prohibition, why might not individuals also offer sacrifice on certain solemn occasions? The Hebrew kings seem to have exercised some of the sacerdotal functions, particularly before the building of the temple; for afterwards we find one of their kings severely punished for presuming to offer incense, 4 Kings xv. 5. (Calmet) --- Yet the proofs that they ever lawfully offered sacrifice, are not very satisfactory, as, in the Scripture language, a person is often said to do what he enjoins another to perform on his account; and if some prophets have acted in the character of priests, by divine dispensation, we need not extend the privilege to all who have dared to assume the like prerogative. The law is clear. It is the duty of all who do not regulate their conduct by it, to know that they have God's approbation. Their expressing no scruple on the occasion, proves nothing, no more than the sacred writer's omitting to stigmatize their proceedings. But here, if Saul really offered the holocaust, the words of Samuel, \u0001Thou hast done foolishly,\u0002 convey a sufficient reproach: but if he did not, we must suppose that he blames the neglect of waiting the full term of days. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ever.\u0002 He foresaw this want of obedience, and therefore promised the sceptre to Juda, Genesis xlix. (Menochius) --- God's foresight of sin, and preordination to punish it, does not take away free-will nor the possibility of a reward. (St. Augustine) (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Continue\u0002 long. This seems to have been a threat, which Saul might still have escaped, if he had not proved disobedient again. St. Gregory says, \"he might have been loosed from the bonds of his former disobedience;\" \u0001prioris inobedientiæ nexus enodaret.\u0002 The second rebellion caused him to be entirely rejected, and the prophet was ordered to go and anoint David, chap. xv. (Salien)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Samuel.\u0002 Piscator suspects that we ought to read \u0001Saul,\u0002 as no mention is made of the prophet in the sequel of this war, and he is never consulted. (Calmet) --- Josephus says he returned home. (Haydock) --- But all the versions are conformable to the text: and Samuel went with the king and his 600 soldiers, to Gabaa, (Calmet) that he might not appear to retain any ill-will towards Saul, and that his followers might not be quite dispirited, as they knew that he had the thunderbolts of heaven in his hand; and if he was with them, they had nothing to fear from the myriads of their opponents. His presence was very seasonable, for they had to cut their way through the enemy. (Salien) --- \u0001And the....Benjamin.\u0002 All this is omitted in Hebrew, Chaldean, and in many Greek and Latin copies. (Calmet) --- It is found in the Alexandrian and Vatican Septuagint. --- \u0001In the hill,\u0002 is a translation of \u0001Gabaa\u0002, which alone occurs in those editions. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Plunder,\u0002 seeing that the Israelites durst not come to an engagement. Jonathan took advantage of their absence, chap. xiv. --- \u0001Land of Sual,\u0002 \"foxes,\" not far from the birth-place of Gedeon, Judges vi. 11." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Bethoron,\u0002 the lower, to the north-west of Gabaa. --- \u0001Seboim\u0002 was one of the cities which perished along with Sodom. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Smith.\u0002 The Philistines had taken these precautions before Samuel gained the victory over them, and he consented that the people should employ the Philistines as before, when he made peace with them; (Salien) or they had again begun to get the upper hand at the beginning of Saul's reign, as the Israelites had been long in the enjoyment of peace, and negligent. (Tirinus) --- Josephus extends this species of servitude only to the neighbourhood of Gabaa, and says the major part of Saul's 600 men \"was destitute of arms, because that country had neither iron nor people to make arms.\" The immense army which had so lately discomfited the Ammonites, was surely not without weapons. But most of them had retired, (Haydock) and those who accompanied the king might rely chiefly on their expertness in using the sling, Judges xx. 16. (Menochius) --- The brave men who came to join David, are praised on this account, as well as for shooting with bow and arrow, 1 Paralipomenon xii. 2. Furious battles have been also fought with sharpened stakes, burnt at the end, (Virgil, Æneid vii.) and with various implements of husbandry, of which the Hebrews were not deprived. In the defeat of Sisara, they had not a buckler nor a lance among 40,000 (Judges v. 8.; Calmet) as the Philistines had already begun to deprive the Israelites of such weapons. (Haydock) -- Other nations have since imitated their policy, 4 Kings xxiv. 14. (Justin. i. 7.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001All Israel,\u0002 whom the Philistines had conquered, particularly the neighbouring tribes. (Calmet) --- They were obliged to go to the places where the enemy kept garrisons, (Menochius) as they did at Gabaa, Bethel, &c. --- \u0001Share.\u0002 Septuagint, Syriac, &c., \"scythe,\" or \"sickle for corn;\" \u0001theristerion.\u0002 (Haydock) --- The original term, \u0001macharesha,\u0002 may signify all sorts of implements. --- \u0001Spade.\u0002 Hebrew is supposed to mean, \"a coulter.\" Septuagint, \"instrument,\" which the prophets often say will be turned into a sword, in times of war, Joel iii. 15., and Micheas iv. 3. --- \u0001Rake.\u0002 The same generical term is used in Hebrew as was before translated \u0001a plough-share.\u0002 Septuagint have \"scythe;\" \u0001drepanon\u0002. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Mended,\u0002 by the Philistines. (Haydock) --- The Hebrew is variously translated. \"Their implements were like saws; \u0001or,\u0002 they had a file to sharpen the,\" &c. (Calmet) --- Septuagint, \"and the fruits were ready to be gathered. But the vessels (instruments for labour) were three sicles for a tooth, and the same price (or station, \u0001upostasis,\u0002 a word used [in] ver. 23, in the latter sense) for an axe or a scythe;\" as if the Philistines required three sicles for doing the smallest thing, when the harvest was at hand. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Further.\u0002 Hebrew, \"went out to the passage (Haydock) \u0001or\u0002 defile of Machmas,\" leading to Gabaa. (Calmet) --- Septuagint, \"and there came out of the station of the strangers, to the other side (or beyond) Machmas,\" where they have been fixed, chap. vi. 11, 16. (Haydock)" } ] }, { "chapter": 14, "slug": "id624.html", "header": "1 Kings xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day,\u0002 while it was yet dark. (Josephus) --- This action would seem rash, and contrary to military discipline, which requires that the general should be apprised of any hazardous enterprise. (Calmet) --- But it is thought that Jonathan was directed by God, who granted him success. (Cornelius a Lapide) --- The Rabbins say, \"every augury which is not like that of Eleazar and Jonathan, is null. If they had done ill,...God would not have heard them.\" (Kimchi)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Magron,\u0002 a village between Gabaa and Machmas, Isaias x. 28. Hebrew reads \"Remmon,\" which means \"a pomegranate tree,\" and denotes a famous impregnable rock, with extensive caverns, where an equal number of men had formerly saved themselves, Judges xx. 47. (Calmet) (Tirinus) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ephod;\u0002 or was high priest, ver. 18. Achias is called Achimelech, chap. xxii. 9. (Calmet) --- He had succeeded his father, Achitob, in the beginning of Saul's reign, after the former had held the dignity twenty-two years. (Salien, the year of the world 2962.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Uncircumcised.\u0002 The Hebrews looked upon the Gentiles as unclean and they, in their turn, spoke of the Jews in the most contemptuous manner. (Calmet) --- \u0001It may.\u0002 Literally, \"if perchance.\" (Haydock) --- This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham's servant had done, Genesis xxiv. 12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. (Calmet) --- \u0001Few.\u0002 These words are often repeated, (2 Paralipomenon xiv. 11., and 1 Machabees iii. 18,) and were verified, chap. xvii. 47., and Judges vii. 4. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001This shall be a sign.\u0002 It is likely Jonathan was instructed by divine inspiration, to make choice of this sign; otherwise, the observation of \u0001omens\u0002 is superstitious and sinful. (Challoner) (Menochius) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Philistines,\u0002 probably on the northern rock, as they afterwards climbed up that on the south, (Calmet) where they had not been discovered. (Salien)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A thing,\u0002 making you pay dear for this temerity. Herodotus (v.) mentions, that the Peonians were commanded by the oracle not to attack the Perinthians, unless they were challenged. They did so, and gained a complete victory." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Day. Varro, &c., allow 120 feet, Columella only 70, for a day's work, so that these twenty men were slain in the space of 60 or 35 feet. Louis de Dieu rejects all the other versions, and would translate the Hebrew \"in almost the half of the length of a furrow, and in the breadth which is between two furrows in a field,\" so that the enemy would be very close together. Literally, \"almost in the half of a furrow of a yoke of the field,\" which seems rather to be understood of the length, (Calmet) if indeed it have any meaning. Protestants are forced to help out the text: \"within as it were a half acre of land, which a yoke of oxen might plough.\" (Haydock) --- But a whole acre was the usual allowance. (Menochius) --- Hallet observes, \"the Septuagint read the Hebrew in a different manner, and have rendered the verse thus, 'That first slaughter was....of about twenty men, with darts, and stones, and flints of the field:' I suppose the read, Bétsim ubomáuth.\" Kennicott adds, and ubgomri, as the Arabs still use gomor, to denote \"a small flint.\" (Golius) (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Miracle.\u0002 Hebrew \u0001charada,\u0002 \"consternation\u0001 or\u0002 trembling,\" a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. \"In the terrors sent by demons, (\u0001or\u0002 superior beings) even the sons of the gods flee away.\" (Pindar. Nem.) The earth quaked (Calmet) to increase the enemies' apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceived that God was fighting against them, and trembled. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Gabaa,\u0002 where they were stationed to observe the enemies' motions, and to give notice of them to Saul, at Remmon, ver. 2. (Calmet) --- \u0001Overthrown.\u0002 Hebrew, \"melted down, (without courage) and they went crushing\" one another is the narrow passes, (Haydock) and turning their arms against all they met. (Josephus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Were not.\u0002 Hebrew, \"when they had numbered, behold Jonathan, &c., not\" in the number. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ark.\u0002 Septuagint, \"the ephod.\" (Kimchi, &c.) --- Spencer follows the sentiment of the Rabbins, and explains it of a little box, in which the ephod and pectoral were placed, when they were brought to the army. But what need of this explication? (Calmet) --- How the oracle was given is uncertain. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hand.\u0002 He prayed with his hands extended. Saul believed that God had sufficiently intimated his will, by affording such a favourable opportunity. \"The best of omens is to revenge our country's wrongs.\" (Hector. Iliad.) (Menochius) --- \u0001Optimis auspiciis ea geri, quæ pro Reip. salute fierent,\u0002 was the observation of Q. F. Maximus. Senect. (Calmet) --- Saul did not wait for God's answer, and therefore had nearly lost his son by a rash vow, and by too eager zeal. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Before;\u0002 that is, for some time, as slaves. (Menochius) --- Having retired to their \u0001camp,\u0002 to avoid the plunderers, (Calmet) they rose upon their oppressors, as Christian slaves have often done upon the Turks, when a galley has been engaged, and fallen into the hands of their friends. (Menochius) --- \u0001Camp.\u0002 Hebrew adds, \"round about,\" as if they guarded the baggage, (Piscator) or had retreated thither form the environs. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And there,\u0002 &c. This is not found in Hebrew, &c., nor in many Latin copies. The Septuagint specify the number, (ver. 24) where it is not in the original. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bethaven.\u0002 They pursued the stragglers thither, as well as to Aialon, ver. 31. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Together.\u0002 Which interpretation is more natural (Calmet) than the Protestants \"where distressed,...for Saul had adjured,\" &c. (Haydock) --- Septuagint, \"And all the people was with Saul, about 10,000, and the war was spread through all the city in Mount Ephraim, and Saul was guilty of great ignorance that day, and he adjures (Haydock; \u0001or\u0002 cursed) the people,\" &c. He saw not that he was acting against his own interest. The sequel does not evince that God approved of his conduct. But the people were to be taught not to make light of oaths, nor to neglect the curses which their rulers should denounce. (Calmet) --- \u0001Food.\u0002 Literally, \"bread,\" which comprises all sorts of food, honey, &c., (ver. 25.; Haydock) but not drink, which might lawfully have been taken, as thirst is more difficult to bear. (Menochius) --- Salien (the year of the world 2964) defends the conduct of Saul, and condemns Jonathan." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ground.\u0002 Even still travellers perceive the smell of honey very frequently in that country. (Maundrell) --- The people use honey almost in every sauce and in every repast. Virgin assures us, that \"bees dwell in holes under ground, in hollow stones, and trees.\" (Georg. iv.) The Scripture frequently mentions honey flowing, Exodus ii. 8., Psalm lxx. 17., and Job xx. 17." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Enlightened. Extreme hunger and fatigue hurt the eyes, Jeremias xiv. 6. Sanctius saw a man who through fasting lost his sight, and recovered it again as soon as he had eaten. This is conformable to the observations of Hippocrates, and to nature. (Calmet) --- Tenebræ oboriuntur, genua inediâ succedunt. Perii, prospicio parum. \"Through hunger....I see but little.\" (Plautus.) (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Land.\u0002 Chaldean, \"the people of the land.\" (Menochius) --- He speaks his sentiments freely. But we ought not to find fault, in public, with the conduct of the prince. (Calmet) --- The people might have eaten a little without stopping the pursuit, as they generally carried provisions with them, or might find some easily on the road, so as to run with fresh vigour, (See Josue x.) and make ample amends for the time that they had delayed. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Aialon,\u0002 in the tribe of Dan. It might be about ten miles from Machmas." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Blood,\u0002 contrary to a two-fold law, Genesis ix. 4., and Leviticus xvii. 14. The blood ought to have been carefully extracted and buried. (Calmet) --- This was another bad effect of Saul's rash oath. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001With the blood,\u0002 as you have done. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001First.\u0002 Saul begins to exercise himself in acts of religion, which only belonged to a prophet, &c. He thought he might do so in quality of king, thus consecrating a monument of his victory to the God of armies. It was perhaps the very stone on which the oxen had been just before killed for the people. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001God,\u0002 to consult him, whether the enterprise met with his approbation. Saul is too eager to follow his own prudence. (Haydock) --- He would not before wait for God's answer; (ver. 19) now he can get none. (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Corners,\u0002 to the very last; or all the princes, Judges xviii. 9." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Gainsayed him,\u0002 out of respect. Saul gives another proof of his precipitation, in swearing; and the people, by this silence, acquiesce, not suspecting that Jonathan could have offended in what he had done. (Calmet) --- One of them, at least, knew that he had transgressed the order of his father, ver. 28. But extreme necessity might plead his excuse. (Haydock) --- They might be silent through fear, or reverence, without giving their consent. (Salien)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001A sign,\u0002 (judicium;) \"pass sentence;\" declare why, &c. (Haydock) --- Hebrew, \"give purity.\" Shew who is innocent. (Calmet) --- Septuagint, \"give the proofs\" by the \u0001Thummim,\u0002 which they seem to have read. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Jonathan was taken.\u0002 Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew to all, the great obligation of obedience to princes and parents, (Challoner) the sacred nature of an oath, and at the same time to give Saul a warning not to swear rashly. (Calmet) --- How must he have been afflicted, when he saw that he had brought his beloved son into such danger! (Menochius)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Die.\u0002 We may here admire the respect which the ancients had for an oath, without seeking for any modification; and the blindness of Saul, who condemns his son with as much haste as he had pronounced the curse, thinking thus to honour God. The thing surely required some deliberation, and he ought to have consulted the Lord about it. The action of Jonathan was not criminal, and the former silence of God did not prove that he deserved death. (Calmet) --- If it had, the people would never have been able to have rescued him, no more than the unhappy Achan, Josue vii. (Haydock) --- If Saul had been more enlightened, and more humble, he would have concluded that God was displeased at him, and not at Jonathan. (Calmet) --- Yet Cajetan and Serarius find fault with the latter. (Menochius)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001The people,\u0002 directed probably by the high priest, who pronounced the oath null. (Salien) --- \u0001Ground.\u0002 He shall not be hurt. (Menochius) --- \u0001With God.\u0002 He has been visibly \"the minister of God's mercy.\" (Septuagint) --- \u0001Die.\u0002 They obtained his pardon. They ought not to have permitted the king's oath to be put in execution, as it was so horribly unjust. (Grotius, Jur. ii. 13, 6.) (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Soba,\u0002 in the north. (Menochius) --- Rohob was the capital of another part of Cœlosyria, 1 Paralipomenon xviii. 3., and 2 Kings x. 6. --- \u0001Overcame.\u0002 We are not to judge of the virtue of a man from his success in the world. (Calmet) --- Under the reign of Saul, the tribe of Ruben overcame the Agarites, 1 Paralipomenon v. 10, 18. (Salien, the year of the world 2965.)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Amalec.\u0002 The particulars of this war will be given [in] chap. xv., as it explains the cause of Saul's rejection, and David's advancement to the throne. (Salien)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Sons,\u0002 who accompanied Saul in his wars. Isboseth was too young. --- \u0001Jessui\u0002 is called Abinadab, 1 Paralipomenon viii. 33. (Calmet)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Achinoam.\u0002 After he came to the throne, he had Respha, 2 Kings iii. 7. (Menochius)" } ] }, { "chapter": 15, "slug": "id625.html", "header": "1 Kings xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lord,\u0002 in gratitude for so great an honour. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Reckoned up.\u0002 God speaks in a human manner, as if he had been reading the history of ancient times, Exodus xvii. 14. (Menochius) --- The Amalecites had treated Israel with inhumanity, above 400 years before. God's vengeance is often slow, but only so much the more terrible. (Calmet) --- Hebrew \u0001pakadti,\u0002 I have visited, or will punish and remember." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Destroy,\u0002 as a thing accursed. (Haydock) --- \u0001Child.\u0002 The great master of life and death (who cuts off one half of mankind whilst they are children) has been pleased sometimes to ordain that children should be put to the sword, in detestation of the crimes of their parents, and that they might not live to follow the same wicked ways. But without such ordinance of God, it is not allowable in any wars, how just soever, to kill children. (Challoner) --- The Israelites were now to execute God's orders with blind obedience, as he cannot be guilty of injustice. --- \u0001Nor covet....his,\u0002 is omitted in Hebrew, &c. (Calmet) --- Amalec is stricken when the flesh is chastised---He is destroyed when we repress evil thoughts. (St. Gregory) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001As lambs.\u0002 This comparison is very common, Isaias xl. 11., and Ezechiel xxxiv. 2. But many translate the Hebrew \"in Telaim.\" St. Jerome reads Hebrew c, \u0001as,\u0002 instead of b,\u0001 in,\u0002 with greater propriety. Septuagint and Josephus, \"in Galgal,\" which in effect would have been the most proper place for rendezvous. (Calmet) --- \u0001Footmen.\u0002 Vatican Septuagint, \"400,000 ranks\u0001 or\u0002 standards, (Josephus, men) and Juda 30,000.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Amelac.\u0002 The people dwelt in tents, and removed from one place to another. So in Ethiopia there are properly no cities, the place where the prince encamps is deemed the capital. (Calmet) --- \u0001Torrent.\u0002 Hebrew, or \"valley.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Egypt.\u0002 See Judges i. 16., Exodus xviii. 12., and Numbers x. 31., and xxiv. 21. Saul gave private instructions to the Cinite, who had been settled at Arad, and had mixed with Amalec, to depart. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sur.\u0002 See Genesis ii. 11., and xvi. 7., and xxv. 18., and Exodus xv. 22. (Menochius) --- These people had occupied a great part of the country, from the Persian Gulf to Egypt. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Garments.\u0002 Hebrew is commonly rendered, \"fatlings.\" Septuagint, \"eatables.\" (Calmet) --- Avarice seems to have actuated Saul, (Lyranus) or a false pity, (Josephus) or a desire to grace his triumph, ver. 12. (Glossa.) (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Repenteth.\u0002 God cannot change: but he often acts exteriorly as one who repents. He alters his conduct when men prove rebellious. (St. Justin Martyr, p. 22.) --- \u0001Grieved.\u0002 Hebrew, \"indignant.\" (Calmet) --- He was sorry to think that Saul would now lose his temporal, and perhaps his eternal crown. (Salien) --- \"The choice of Judas and of Saul, do not prove that God is ignorant of future events, but rather that he is a Judge of the present.\" (St. Jerome in Ezechiel ii.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Arch.\u0002 Here we behold what a change prosperity makes in the manners of those who before shewed the greatest humility. Saul erects a monument to his own vanity. Hebrew, \"he has set him up a hand,\" (as Absalom did, 2 Kings xviii. 18.) or \"a place\" to divide the booty, (Jonathan) or \"a garrison,\" to keep the country in subjection. (Calmet) --- Perhaps he erected the figure of \"a hand,\" as an emblem of strength, and in honour of Benjamin, \"the son of the right hand,\" of whose tribe he was. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hear,\u0002 and which manifestly prove, that God's order has not been put in execution. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thy God.\u0002 This was probably a falsehood, like the rest. (Salien)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Eyes.\u0002 God rejects the proud, and \u0001gives\u0002 his \u0001grace to the humble.\u0002 See Luke i. 52. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lord.\u0002 Septuagint, \"of the people.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001First-fruits,\u0002 or the best. --- \u0001Slain.\u0002 Hebrew, \"of the anathema.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Rams.\u0002 Can God be pleased with victims which he has cursed? (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Obey.\u0002 Hebrew, \"Rebellion is the sin of divination \u0001or \u0002witchcraft, and resistance is iniquity, and the Theraphim.\" Symmachus, \"the injustice of idols.\" Theraphim here designate idolatrous representations, Genesis xxxi. 19. They were probably of Chaldean origin, in honour of the sun and fire, (Calmet) and were venerated like the Penates, and supposed to be the sources of prosperity, from the Arabic \u0001Taraph,\u0002 \"to give abundance.\" Hence Laban was so solicitous to recover what Rachel had taken away. (Louis de Dieu) --- By sacrifices we give our goods, or another's flesh is immolated; (Mor. xxxiii. 10.; Du Hamel) by obedience, we give ourselves to God. (St. Gregory) (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Voice:\u0002 miserable excuse for a king, who ought to prevent the sins of his people! (Calmet) --- Saul's transgression seems less than David's; but the one repents, and the other proudly defends what he had done. (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Bear,\u0002 or take away. Pardon my fault. Do not expose me in public. --- \u0001The Lord,\u0002 by offering sacrifices, ver. 31. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Rent:\u0002 a dreadful prognostic that Saul was cast away. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Triumpher.\u0002 Some suppose that he speaks ironically of Saul. A prince, like you, will not repent. (Calmet) --- But it more probably refers to God, who would not fail to execute his threats against the king. (Haydock) --- Hebrew, \"the victor in Israel will not lie, he will not repent.\" Septuagint, \"and Israel shall be split in two, and the holy one of Israel shall not turn nor repent.\" Saul's rejection became now inevitable. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Israel.\u0002 He is wholly solicitous to shun disgrace in this world. (Haydock) --- His confession was not actuated by such contrition as that he might deserve to hear, \u0001the Lord has removed thy sin.\u0002 He begins by falsehood; continues making idle excuses, and throwing the blame on others, and concludes, by shewing that he is more concerned for what his subjects may think and do against him, than for the displeasure of God. He boldly ventures to offer victims. But Samuel joins not with him in prayer, looking upon him as a person excommunicated; and he only attends that he may see the word of the Lord fulfilled, and Agag treated as he deserved. (Salien, the year of the world 2965.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Trembling.\u0002 Hebrew, \"and Agag came to him delicately.\" Septuagint, \"trembling,\" (Haydock) or walking with a soft step, or \"with bands \u0001or\u0002 chains;\" \u0001mahadannoth.\u0002 See Pagnin. (Menochius) --- Some think that he presented himself boldly, like a king, fearing nothing. (Vatable) --- \u0001Manner.\u0002 Hebrew, \"Surely the bitterness of death is past.\" I have obtained pardon from Saul. But the sense of the Vulgate seems preferable, as he must have perceived, from the looks of the prophet, that death was hanging over him. Hence others translate, \"is pouring upon me,\" instead of, \u0001is past.\u0002 Septuagint, \"Is death thus bitter?\" Chaldean, \"I pray my Lord: the bitterness of death.\" (Haydock) --- \u0001O death! how bitter is the remembrance of thee to a man that hath peace in his possessions,\u0002 &c., Ecclesiasticus xli. 1. So Aristotle (Nicom. iii. 6.) says, \"Death is most terrible, (\u0001peras gar\u0002) for it is a passage,\" or separation, from all the things which could attach a man to this world. (Calmet) --- This catastrophe of Agag and Saul, had been long before predicted, Numbers xxiv. 7. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Pieces.\u0002 Josephus adds, by the hand of others. (Menochius) --- But zeal put the sword into his own hand; and he imitated the Levites and Phinees, (Exodus xxxii. 27.) to shew Saul how preposterous had been his pity, when the Lord had spoken plainly. (Calmet) --- \u0001Lord,\u0002 as a sort of victim, Isaias xxxiv. 6. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Saw Saul no more till the day of his death.\u0002 That is, he went no more to see him: he visited him no more. (Challoner) --- He looked upon him as one who had lost the right to the kingdom, though he was suffered for a time to hold the reins of government, as a lieutenant to David. He might afterwards see Saul passing, but never to visit him, (Salien) or to consult with him about the affairs of state; (Menochius) nor perhaps did he even see him, when Saul came to Najoth, chap. xix. 19, 24. His spirit came to announce destruction to Saul, the night preceding the death of that unfortunate king, chap. xxxviii. (Haydock) --- \u0001Repented.\u0002 God is said, improperly, to repent when he alters what he had appointed. (St. Ambrose de Noe, chap. iv.) (Worthington)" } ] }, { "chapter": 16, "slug": "id626.html", "header": "1 Kings xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001How long.\u0002 It seems his tears were not soon dried up, as he lamented the fall of one whom he had formerly so much admired, and perceived what evils would ensue. (Salien) --- He had hoped that the decree might have been revokable. But God now convinces him of the contrary, by ordering him to go and anoint a successor. --- \u0001Horn.\u0002 Such vessels were formerly very common, and were used to contain liquor, and instead of cups, 3 Kings i. 39. (Horace, ii. Sat. 2.) The ancient silver cups, at Athens, resembled horns. (Athen. xi. 7.) But the northern nations, particularly Denmark, &c., used horns to drink, as the Georgians still do. The rims are ornamented with silver, &c. (Pliny, [Natural History?] xi. 37.) (Chardin) (Calmet) --- A fragile vile was not used, but a horn, to denote the duration and abundance of David's reign. (Rupert) (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Of the herd.\u0002 Hebrew, \"a heifer in thy hand.\" (Haydock) --- Females might be employed as peace-offerings, Leviticus iii. 1. --- \u0001Lord.\u0002 This was one, though not the principal reason. No one doubted but that he might lawfully offer sacrifice, at a distance from the tabernacle, as he was guided by God. The Jews allow that prophets have this privilege, and may dispense with the ceremonial law, (Grotius) when they act by God's authority, as we ought to believe they do, as long as there is no proof to the contrary. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sacrifice,\u0002 to partake of the feast, (Menochius) which must be consumed in two days, or thrown into the fire, Leviticus vii. 16. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wondered.\u0002 Hebrew, \"trembled,\" being full of consternation, (Haydock) as the prophet did not now stir much from home; and fearing lest he had some bad news to impart, or had incurred the king's displeasure, (Calmet) unless he came to punish some of the people at Bethlehem. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Sanctified, prepared by aspersions, washing, and continence, Exodus xix 14. What sorts of uncleanness excluded from the feast, are specified, Leviticus xxii. (Menochius) --- Samuel arrived in the evening, and announced that sacrifice would be offered the ensuing morning. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Him.\u0002 Hebrew, \"surely the Lord's anointed is in his presence.\" This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet) --- But the beauty of Saul's body had concealed a deformed soul. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rejected,\u0002 or not chosen. (Menochius) --- God had positively rejected this eldest son, as his pride seems to have been the greatest, chap. xvii. 28. (Haydock) --- \u0001Heart.\u0002 This is one of God's perfections. Glorified saints see man's heart in his light, for their own and our advantage, (St. Gregory, Mor. xii. 11.; St. Augustine) as the prophets have sometimes done, 3 Kings xiv. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seven.\u0002 David was absent. Isai had eight sons, chap. xvii. 12. Yet only seven are mentioned, 1 Paralipomenon ii. 13. Perhaps one of those whom he produced on this occasion, might be a grandson, or one is omitted in Chronicles [Paralipomenon]. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Young son,\u0002 (\u0001parvulus,\u0002) \"a little one;\" (Haydock) or the youngest, who might be about 15, (Calmet) or 28. (Seder. olam. iii.) (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ruddy, \u0002like the spouse, Canticle of Canticles v. 10. Some explain it of his hair. So Alexander [the Great] is said to have had reddish or golden locks. --- \u0001Behold.\u0002 Hebrew, \"with the beauty of the eyes.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Brethren.\u0002 Some say, without informing him, (Calmet) or them, (Menochius) what the unction meant. If he told the brothers, he would no doubt take the necessary precautions to keep it secret, as the whole family would have been in imminent danger, if the transaction had come to the ears of Saul, ver. 2. Josephus says, that Samuel only informed Isai in private: and David's brothers treated him with no peculiar distinction. Whence it is inferred, that they had not been present when he was anointed. Some witnesses seem, however, to have been requisite, as the title of David to the regal dignity depended on this ceremony, and none were more interested than his own family to assert his pretensions. He now had a right to the kingdom, but not the possession; being like a son expecting his father's estate as his future right, of which, as yet, he cannot dispose. (Calmet) --- \u0001Came upon,\u0002 to make him prosper. (Menochius) --- Hebrew, \"came with prosperity; (Septuagint) impetuosity.\" God endued him with all those graces which might render him fit to command. (Calmet) --- So David prays himself, \"with a princely spirit confirm me;\" (Psalm l. 14.) or, \u0001strengthen me with a perfect spirit.\u0002 Salien observes, that he did not now receive the spirit of charity, as if he had hitherto been in enmity with God, (chap. xiii. 14.) but he began to advance in virtue with more rapid strides, while Saul became every day more criminal and abandoned to the devil. (Haydock) --- David received the spirit of fortitude and of prophecy, of which Saul had formerly had some experience, when he was first elevated to that high dignity, chap. x. He was changed into a new man, and adorned with all that could render a king most glorious. Though he returned to his wonted occupations, the spirit of the Lord enabled him to destroy wild beasts, as in play, (Ecclesiasticus xlvii. 3.) and to compose and sing many of those divine canticles [the Psalms] which we still admire. (Salien, the year of the world 2969.) --- Whether he composed all the Psalms, as St. Chrysostom endeavours to prove, (præf.) we shall examine hereafter. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001From the Lord.\u0002 An evil spirit, by divine permission, and for his punishment, either possessed or obsessed him. (Challoner) --- We no longer behold in Saul any generous sentiments. He falls a prey to melancholy, anger, suspicion, and cruelty. \"He was seized with an illness, inflicted by the devil, says Josephus, ([Antiquities?] vi. 9.) so that he seemed to be choking; nor could the physicians discover any other means of alleviating his distress, except by employing some person skilled in music.... David alone could bring the king to his right senses, by singing hymns with the sound of the harp. Wherefore Jesse consented that his son should remain with the king, since he was so much delighted with his company.\" (Haydock) --- The Jews, and many Christians, suppose that Saul's illness was melancholy, or \"madness,\" as St. Chrysostom calls it. It was inflicted by an evil, or even by a good angel, as the minister of God's vengeance, (Exodus xi. 4.; Calmet) who punished his former pride and rebellion, by reducing him to so mean a condition. (Haydock) --- St. Augustine and Ven. Bede suppose, that the evil spirit troubled him by God's permission. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Easily.\u0002 The effects which have been produced by music are truly surprising, if we may believe what the ancients have related. Our music may not at present be so striking, or we may keep a greater restraint upon our passions, and moderate the exterior demonstrations of our sentiments more than they did. (Calmet) --- But, in the present case, there was probably some miraculous interference. (Haydock) --- The disciples of Pythagoras lay a great stress on music, to calm the passions, (Quintil. ix. 4.; Menochius) or to rouse them. (p. 439.) (Haydock) --- It may also frequently contribute to restore health. (Gallien, &c.) See chap. x. 10., and 4 Kings iii. 15. (Calmet) --- But God made it so efficacious here, to shew the virtue of David, and the injustice of Saul. (Worthington) --- Thus, by the prayers of the Church, the devil is expelled. (Theodoret) (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Him.\u0002 Some think that this took place before David's victory over Goliath; others believe, that David was only made armour-bearer to Saul, after that event. We must not disturb the order of the sacred historian without some cogent reason: and the courtiers might already have heard of David's prowess and virtue, of which he gave such evident proofs, after he was confirmed by the Holy Spirit, ver. 13. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Laden.\u0002 So Chaldean. (Menochius) --- Literally, \u0001plenum,\u0002 \"full of.\" (Haydock) --- Septuagint, \"a gomor,\" which they seem to have read instead of the Hebrew \u0001chamor,\u0002 \"an ass of bread,\" as Sosibius says, \"he eats three asses' panniers of loaves.\" (Calmet) --- Protestants supply, \"\u0001laden.\u0002\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Bearer.\u0002 This was an honourable office. (Haydock) --- Cyrus had been employed by his grandfather Astyages in the same capacity, before he came to the empire. (Athen. xiv.) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sight.\u0002 He had sent him back, as people of a melancholy temper are often hard to please; (Menochius) and before David married Michol, he did not remain with the king, but only came when his presence was deemed necessary. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Departed from him.\u0002 Chased away by David's devotion. (Challoner) --- \"The melody of David's harp, as some of the Fathers remark, represents that sweet and engaging demeanour, which should distinguish the peaceful ministers of the gospel,...whether they strive to allay the rage, or dispel the fears of a troubled mind.\" (Reeves) --- Nothing can equal the divine harmony of those sublime truths which are contained in the Psalms of David, and nothing can so powerfully contribute to drive away the spirit of pride from our hearts, and awaken them to the voice of heaven. (St. Augustine) --- Some of these truths might make some passing impression even on the mind of Saul; and the devil could not bear to hear the praises of God. (Haydock)" } ] }, { "chapter": 17, "slug": "id627.html", "header": "1 Kings xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Battle.\u0002 They perhaps had heard of Saul's malady, (Salien) and bore a constant hatred to the Israelites during his reign, chap. xiv. 52. --- \u0001Azeca,\u0002 about 15 miles south of Jerusalem. --- \u0001Dommim,\u0002 or Phesdommim, 1 Paralipomenon xi. 13." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Terebinth.\u0002 Hebrew \u0001ela,\u0002 \"the oak.\" (Aquila)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Valley\u0002 of the Terebinth, which St. Jerome seems to call \u0001Magala,\u0002 ver. 20." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Base-born.\u0002 Hebrew, \"of two sons,\" or of obscure origin. (Cornelius a Lapide) --- His parents are no where specified, as Arapha is not, as some pretend, the name of his mother, but denotes that he was of the race of the Raphaim, 2 Kings xxi. 16. Some translate, a man who challenges to fight a duel, or one who comes into the midst as \"a champion,\" to decide the cause of all the rest. Thus the Gaul defied the most valiant of the Romans, but was slain by M. Torquatus, Livy vii. Septuagint, \"A strong man went out from the station,\" &c. Chaldean, \"There came out from among them, out of the camp of the Philistines, a man named Goliath.\" But many able interpreters adhere to the Vulgate. --- \u0001Span,\u0002 about 12½ feet, so that he was taller than two common men. Those who call in question the existence of giants, will surely have nothing to object to this formal proof from Scripture. (Calmet) --- The Vatican Septuagint and Josephus read, however, \"four cubits and a span,\" or near eight feet. (Kennicott) --- Some reduce his height to 11 feet 3 inches, or even to 9 feet 9 inches, English. (Haydock) --- His helmet weighed 15 pounds, avoirdupois; his collar, or buckler, about 30; the head of his spear (26 feet long) weighed about 38 pounds; his sword 4; his greaves on his legs 30; and his coat of mail 156: total, 273 pounds. (Button.) (Haydock) --- Goliath wa a figure of the devil, or of any arch-heretic, who provoketh the Church of God, but is slain by the humble with his own weapons. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Scales,\u0002 like those of fishes. Septuagint insinuate, that it was armed with things resembling fish-hooks; \u0001alisidoton,\u0002 \u0001hamata.\u0002 --- \u0001Brass,\u0002 which was used for the armour of the ancients. Plutarch (in Demetrio) speaks of a coat of mail weighing forty pounds: the usual weight was twenty pounds. (Lipsius) --- The strength of the giant must have borne proportion with his size. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Legs,\u0002 on the forepart, from the knee to the ankle. Vegetius observes, that the infantry wore such greaves of iron, only on one leg. (Calmet) --- \u0001Shoulders,\u0002 when he marched. (Menochius) -- Some understand a dart, &c., but without any proof. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Beam,\u0002 which was of a very different construction from ours. Hostius concludes, that all the armour of Goliath must have weighed 272 pounds and 13 ounces, including the buckler and spear which his armour-bearer carried before him. Plutarch allows a talent, or 60 pounds, for the usual weight of a soldier's armour. Alcimus was remarked in the army of Demetrius, for having double that weight. --- \u0001Bearer.\u0002 Hebrew, \"one bearing a shield,\" or whose office it was to carry it, or any other part of the armour, when required. It would appear singular that the giant should have two bucklers, though David seems to specify two sorts, Psalm xxxiv. 2. This attendant might carry a large one, which would cover most part of the body, and was of service when a person had not to remove far from his place in battle. The buckler of Ajax was like a tower, and consisted of seven hides, covered with a plate of brass. (Homer, Iliad \u0001Z\u0002) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Out;\u0002 exulting, Ecclesiasticus xlvii. 5. (Menochius) --- \u0001Servants;\u0002 I am free. (Haydock) --- \u0001Hand.\u0002 Such combats were very common in ancient times. Paris and Menelaus, Hector and Ajax. The Horatii and Curiatii fought to decide the fate of contending nations. (Homer, Iliad\u0001 g, \u0002and\u0001 H.\u0002) --- (Livy i. 23.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Us.\u0002 It does not appear that this proposal was accepted or ratified by either party. The Israelites had still to pursue the enemy. (Estius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Now,\u0002 &c., to ver. 32. \u0001And when,\u0002 is omitted in the Vatican Septuagint, which begins the latter verse thus, \"And David said,\" as the Alexandrian copy does now the 12th, which leads Kennicott to suspect that the intermediate verses are an interpolation, formerly unknown to the Greek version. Houbigant includes these verses between crotchets, \"that it may be understood that these are not of the same author as the rest, and that the sacred writer may not be accused of making useless repetitions.\" It has been observed in the last chapter, that David was the son of Isai, &c. \"If, says he, this be omitted, there will be no vacuum in the context,\" as there is none in the Roman edition: (11) \"they were greatly afraid. (32.) And David said to Saul,\" &c. As he had been appointed Saul's armour-bearer, it was very natural to suppose that he would be near the king's person on such an occasion, rather than feeding sheep. We find also, that he had a \u0001tent\u0002 of his own, (ver. 54) which he could not have had, if he had only come to bring provisions to his brethren. The unaccountable conduct of Eliab, the timidity of all Israel for forty days, &c., will thus be avoided. Josephus is supposed to have given occasion to this embellishment, though he takes no notice of many of those particulars which excite the surprise of Pilkington, Kennicott, Aquila, &c., and Origen received them from the Jews as genuine. A Hebrew Bible, (1661) with marginal criticisms, by a Jew, includes these verses within parentheses, as interpolated, as well as from ver. 55 to chap. xviii. 6, observing that, \"the history consists at present of different and inconsistent accounts.\" The Syriac manuscript of Masius generally confirms the Vatican Septuagint (Morin) so that we conclude, that these verses are there asterisked on the authority of Origen, as not being in the original Greek, nor consequently in Hebrew. (ibid. p. 575.) --- \u0001Mentioned.\u0002 Hebrew, \"Juda, whose name....and the man went among men, an old man in the days of Saul.\" We have already observed that the Alexandrian Septuagint seems to promise a \u0001speech,\u0002 but defers till ver. 32, thus, \"And David said, the son of an Ephrathite. He was from,\" &c. (Haydock) --- \u0001Men.\u0002 Chaldean, \"He was an old man, whom they ranked among the young,\" as still vigorous. \u0001Jam senior, sed cruda seni viridisque senectus.\u0002 (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Battle.\u0002 In these wars, all attended as much as possible, chap. xvi. 10." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bethlehem,\u0002 the king being relieved from his malady. \"The greatest men formerly kept sheep.\" \u0001Ex antiquis illustrissimus quisque pastor erat.\u0002 (Varro ii. 1.) In this profession, David found many opportunities of signalizing his courage against wild beasts. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Loaves.\u0002 The soldiers at that time, and perhaps always among the Hebrews, lived at their own expense, as the tribute which was paid to the king was not sufficient to support large armies, ver. 25. (Calmet) --- St. Paul insinuates, however, that soldiers were paid, 1 Corinthians ix. 7. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cheeses.\u0002 Hebrew, \"of milk.\" Septuagint, \"pieces of soft cheese:\" \u0001é\u0002\u0001rts\u0002 is no where else used to denote cheese. This was a present (Calmet) for (Hebrew) \"the Chiliarch.\" --- \u0001Placed,\u0002 who is their immediate officer. (Haydock) --- Hebrew, \"how they are mixed:\" their company. Septuagint, &c., \"what they stand in need of.\" Symmachus, \"Thou shalt receive their pay.\" Syriac and Arabic, \"what news.\" Others would translate, \"their pledge,\" or bill of divorce to their wives, that, in case they be made prisoners for three years, the latter may be allowed to marry. (Trad. Heb.[Hebrew tradition?]) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fighting,\u0002 or ready to engage. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Magala\u0002 signifies, \"the circle, \u0001or\u0002 chariots.\" The Arabs still place their waggons and baggage round the camp, or in a circle. (Calmet) --- It may also be a proper name. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Brethren.\u0002 This inquiry seems rather unseasonable, when all were shouting for battle. (Kennicott)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Up,\u0002 or proceeding into the vale. (Menochius) --- \u0001Camp.\u0002 Hebrew, \"ranks, \u0001or\u0002 armies.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Exceedingly,\u0002 though they had now heard him twice a-day for so long a time, (Kennicott) and came purposely to engage him and all the Philistine army. Perhaps he proceeded farther than usual. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Tribute,\u0002 and all public charges, which may be burdensome. (Calmet) --- It does not appear that these words are addressed to any one in particular, nor that the king had authorized such a declaration. (Haydock) --- Yet the people all persisted in the same declaration, so that a promise must have been made. (Menochius) --- It was never at least fulfilled. (Haydock) --- Christ having overcome the devil, receives the Church for his spouse. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Battle.\u0002 This speech is too insulting, even though David might seem to have given vent to the sentiments of his soul with too much ardour; particularly as Eliab knew that he had received the royal unction, (Calmet) if that were not kept a secret from him, chap. xvi. 13." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sepak.\u0002 Literally, \"is it not a word\" (Haydock) of no farther consequences? May I not speak my sentiments? (Calmet) as all others do. (Menochius) --- Is not the thing enough to excite the indignation even of the coldest person, to hear this monster insulting God's armies? The repeated inquiries of David, made people conclude that he was ready to fight the giant, (Haydock) though as yet he had made no such proposal, whence it seems more improbable that his words would be reported to the king. (Kennicott) --- Protestants, \"Is there not a cause?\" (Haydock) --- Have I not an order from my father to come? (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Saul.\u0002 Literally, \"to him.\" But Hebrew and Septuagint have, \"And David said to Saul,\" which makes the connection between this and ver. 11, more clear. (Haydock) --- \u0001In him,\u0002 or on account of Goliath. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Boy,\u0002 compared with the giant, (Haydock) or Saul, though David might be about 22 years old, (Salien) or near 30. (Tirinus) --- St. Augustine and Theodoret say only 14 or 16. (Menochius) --- He had not yet been in the wars. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Them.\u0002 He refers to two events, shewing his fortitude (Calmet) and generous disposition, which rendered him fit for command, as he was not afraid to expose his life to protect his charge. (Haydock) --- The pastoral care is an apprenticeship for the throne to him who is designed to be at the head of the mild flock of men, as hunting with dogs conducts to martial exploits. (Philo in Vita Mosis.) --- He who has overcome the spirit of pride and of carnal pleasures, signified by the lion and the bear, is able also to gain a victory over the devil. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001I will....Philistine.\u0002 This is not in Hebrew or the Septuagint, and it is marked as an addition in the ancient manuscripts. (Calmet) --- Single combats, to prevent the spilling of more blood, may sometimes be authorized by public authority. (Grotius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Armour.\u0002 Hebrew, \"he tried to go.\" Symmachus, \"he went lame.\" Septuagint, \"he laboured in walking once and twice.\" (Calmet) --- Salien supposes that the armour was not made for Saul, as he was much more bulky than young David. Yet we find that the latter could use the sword of the giant without difficulty. (St. Chrysostom, &c.) (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Smooth.\u0002 Louis de Dieu translates broken \"pieces of stones,\" as he pretends, contrary to the common opinion, that rough stones are more suitable for the sling. (Calmet) --- The learned Jew, whom we have cited above, (ver. 12,) and several others, have inferred from this verse, that David seems to have just come from the flock. But Kennicott justly observes, that slingers were of great service in the army; and the \"vessel of shepherds,\" the bag or scrip, might well be used to obtain the stones; as the staff, \u0001makel,\u0002 denotes a military weapon. (Taylor, Conc.) (Diss. ii. p. 555.) David was very expert in using these weapons, and the ordinary armour was encumbering to him. (Haydock) --- \"Valour depends more on its own efforts than on armour,\" \u0001tegumentis.\u0002 (St. Ambrose, Off. i.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Gods.\u0002 Dagon or Baalim. (Menochius) -- Septuagint Alexandrian has, \"idols.\" The beauty and accoutrements of David, made the rough warrior suppose that he was not coming to fight, but only to laugh at him and run away. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Earth.\u0002 The heroes of modern days refrain from such compliments. Homer frequently describes his champions making long speeches in praise of their former exploits. David displays his piety and confidence in God. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Battle,\u0002 whose armies thou hast defied, (ver. 45.; Haydock) or in general, He is the God of war, who grants victory to whom He pleases. (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Arose.\u0002 The Roman Triarii and the Gauls expected the hour of battle sitting. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Forehead.\u0002 \"The soul....more probably resides in the callous body of the brain,\" (Eyre, Thesis 1797,) between the eyes. (Haydock) --- \u0001Earth,\u0002 quite lifeless, (Salien) or unable to resist. (Menochius) --- The Balearic slingers scarcely ever missed their mark. (Livy, viii. 4.) The Chaldean supposes that David hit the eye, which was not covered with brass: but the stone might penetrate or kill Goliath through his helmet. Even a buckler is not capable of withstanding their violence. (Diodorus, v. 207.) See Judges xx. 16. (Calmet) --- Pride sits on the forehead, and manifests itself by impudent behaviour. We must destroy it by humility, and by the cross of Christ. (St. Augustine) (Worthington)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Tent,\u0002 or the tabernacle of the Lord, which David erected in his honour, at Jerusalem, many years afterwards. (Jun. Piscator, &c.) The lower part of Jerusalem was already in the hands of the Israelites. He might place the armour for the present in the tent of his brethren. We find that the sword was deposited in the tabernacle, at Nobe. (Calmet) See ver. 12. (Haydock) --- The head was carried about to various cities. It would serve to strike terror into the Jebusites, at Jerusalem, and others. (Menochius) --- The Vatican Septuagint, &c., immediately subjoin, chap. xviii. 6. \u0001Now,\u0002 &c. Literally, \"And the women dancing, came to meet David.\" (Haydock) --- These three last verses occur only in the Alexandrian manuscript, though Theodoret (q. 43,) seems to have read them. In some other Greek copies, there is a long addition respecting David's combat. See the New Hexapla. These verses are found, however, in Hebrew, Chaldean, &c. It is astonishing that Saul should not have known David. He was now more interested to be acquainted with his family, as he had engaged to give him his daughter in marriage. We must reflect that his malady might have impaired his memory, and David was still growing, so that a few months absence might produce a wonderful alteration, &c. (Calmet) --- \u0001Know not.\u0002 Literally, \"if I know.\" The different dress, in which David now appeared, gave rise to this ignorance. (Menochius) --- Abner was not surely affected with the same malady as the king, who was obliged to ask David who was his father. But courtiers easily forget those from whom they have no expectations. (Haydock) --- These strange proceedings make others conclude that this history is interpolated. (Kennicott) --- Huet maintains the contrary. (Du Hamel) --- Saul only enquires about David's parentage. (Mariana) (Tirinus)" } ] }, { "chapter": 18, "slug": "id628.html", "header": "1 Kings xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Soul.\u0002 Pythagoras said, \"that friendship is an equality, and one soul, and that the friend is another self.\" It would be difficult to find two souls more tender and generous than those of David and Jonathan. (Calmet) --- Josephus speaks of their friendship on another occasion, as these five verses are omitted in the Roman Septuagint, &c. (Kennicott)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For he,\u0002 Jonathan. (Haydock) --- \u0001Soul.\u0002 \"Friends have one soul.\" (Arist.[Aristotle?] Mor. ix. 8.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Girdle,\u0002 which perhaps was of great value, Job xii. 18. He wished that David should lay aside his shepherd's dress, and appear like himself at court, that all might know how much he loved him. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Prudently,\u0002 or with success. (Calmet) --- \u0001Especially.\u0002 Hebrew, \"also,\" which enhances his praise, as courtiers are but too apt to envy those who are taken from a low condition and set over them in the king's favour. David must have displayed great wisdom and moderation. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Philistine.\u0002 Some explain this of some fresh achievement against that nation, (Malvenda; Worthington) but without reason. --- \u0001Dancing.\u0002 Hebrew also playing on the flute, or on some such instrument of music. (Calmet) --- So Mary [Miriam] sung after the Israelites had crossed the Red Sea, Exodus xv. 20., 2 Kings i. 20., and Judges xi. 34." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sung.\u0002 The chorus of their song is given. (Calmet) --- \"The women sung, \u0001Saul slew his thousands;\u0002 and the virgins answered, \u0001And David,\u0002\" &c. (Josephus) --- The death of Goliath was equivalent to the slaughter of thousands, as he had filled the whole army of Israel with dismay. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001A thousand.\u0002 These women were guilty of an indiscretion, through excess of zeal, as it is always displeasing for the sovereign to hear any of his subjects preferred before him. (St. Chrysostom, hom. i. de Saul.) --- The jealousy of Saul was the more excited, as he had been threatened with the loss of his kingdom, and perceived in David all the qualifications of a king. \u0001A malo principe tanquam successor timetur quisquis est dignior.\u0002 (Pliny in Traj.) --- But was David responsible for what was spoken in his praise? (Calmet) --- The Vatican Septuagint omit what follows till ver. 12. \"And Saul feared David, (13) and he removed,\" &c. The Alexandrian copy agrees with the Vulgate. (Haydock) --- Those who are proud, cannot bear the praises of others. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eye.\u0002 Septuagint, \"and Saul suspected.\" (Haydock) --- Chaldean, \"laid snares for David.\" (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prophesied.\u0002 Acted the prophet in a mad manner, (Challoner) like an enthusiast, (Calmet; 2 Kings ix. 11.) or one possessed by the devil, as the Sybil was agitated by Apollo. \u0001Et rabie fera corda tument.\u0002 (Virgil, Æneid vi.) To alleviate his distress, David took up his harp. (Haydock) --- \u0001Spear.\u0002 With this weapon he was generally armed, chap. xix. 10., and xxvi. 7. \"It was used as a diadem formerly, and the ancients adored spears as gods.\" (Justin. xliii.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001People,\u0002 as their leader. Saul gave him an honourable, but dangerous office, to procure his destruction. This is frequently the manner in which men of superior talents have been treated, (Calmet) as Corbulo, Germanicus, and Agricola were by three Roman emperors. (Tacitus, Ann. ii., &c.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Began.\u0002 Septuagint, \"he was filled with awe in his presence.\" Hebrew, \"he was afraid of him,\" as he perceived that God protected him in all perils." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And Saul.\u0002 This and the two following verses are omitted in the Roman Septuagint, which subjoins, \"and Michol, the daughter of Saul, loved David,\" &c. (Haydock) --- \u0001Wife.\u0002 He had promised her already, (Menochius) if the verses in the preceding chapter be genuine. But why then had he delayed so long, and why does he require other conditions? The comparison made by the women, (ver. 7,) and the inconstant temper of Saul, might account for this. (Haydock) --- \u0001The Lord\u0002 defends his people. As long as the Israelites followed the orders of God, their wars might justly be attributed to him; but not when they were waged to satisfy the cravings of ambition. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Life.\u0002 What exploits have I performed deserving such an honour? or what offices have my relations yet enjoyed? (Calmet) --- David considers only his abject condition, and forgets his victories. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wife.\u0002 If this were the case, the character of Saul is rendered more despicable and perfidious. David never reclaims Merob, as he did Michol. (Haydock) --- All the children of the former were gibbeted, 2 Kings xxi. 9. The latter was given to David for his destruction, like Cleopatra (Daniel xi. 17,) to Ptolemy. (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Other,\u0002 is not found in the Hebrew, Septuagint, &c. (Haydock) --- Some Latin copies read, \"David loved Michol,\" (Calmet) as the Douay Bible translates; the authors living before the Popes had published their authentic editions. (Haydock) --- Both might be true. (Drusius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Day.\u0002 Hebrew, \"In two thou shalt,\" &c. (Calmet) --- Protestants, \"in \u0001the one of \u0002the twain,\" Merob or Michol. (Haydock) --- Saul had deceived him with respect to the first; but he promises that he shall have \"the second,\" (Calmet) or two motives induced the king to make him this offer, the victory over Goliath, and the slaughter of 100 Philistines. (Menochius; Tirinus) --- The Septuagint omit this sentence, and read, \"And the hand of the Philistines was upon Saul, and Saul commended,\" &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ability,\u0002 or riches. Septuagint, \"without glory.\" (Haydock) See ver. 18." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Dowry.\u0002 Among the Hebrews, the man had to purchase his wife. --- \u0001Philistines.\u0002 They were the nearest nation of those who were not circumcised; and thus Saul would prove that David had attacked them, which would greatly irritate them against him. (Calmet) --- Josephus specifies six hundred heads, (Haydock) falsely, (Horn) as he frequently disguises what might give his readers offence, as being either mean or incredible. (Calmet) --- \u0001Hundred\u0002 is not specified in the original Hebrew copies, (Capel, iii. 17,) and David gives 200, ver. 27. But Saul only stipulated for 100. See 2 Kings iii. 14. (Calmet) --- \u0001Wife,\u0002 \"thinking it mean to be guilty of an untruth,\" &c., says Josephus; \"yet his disposition was not altered. He resolved, therefore, to take away his life, and wished Jonathan and his most trusty servants to put his designs in execution.\" He then mentions the friendship of these two. But he takes no notice of the proffered marriage of Merob, and he seems not to have known that she was ever promised. See ver. 17., and 19., and chap. xvii. 12. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001David.\u0002 Of the subsequent verses, the Roman Septuagint has only the following words. \"And all Israel lived him; (29) and Saul still continued to be in awe of him.\" The Alexandrian manuscript agrees with the Hebrew, only, instead of \u0001Michol,\u0002 &c., it reads, \"all Israel.\" If the contested passages were omitted, the history would be less perplexed. But we must wait for the decision of the Church in matters of this nature, and never decide to peremptorily. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Forth,\u0002 probably to revenge the recent insult. (Calmet)" } ] }, { "chapter": 19, "slug": "id629.html", "header": "1 Kings xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jonathan.\u0002 He was most interested, as David might be feared as a competitor; (Menochius) and, under the cloak of friendship, he might more easily destroy him. Saul was a stranger to the generous sentiments of his son, or he would never have made the proposal. (Haydock) --- Grotius compares him with Germanicus. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Morning.\u0002 Septuagint add, \"to-morrow.\" (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Field.\u0002 Saul would come thither, or Jonathan would sound his father's disposition, and give David information in the place appointed. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hand,\u0002 in danger. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Slain.\u0002 His inconstant temper might cause him to be moved with the expostulation of his son; but he presently relapsed, if he were ever sincere. (Calmet) --- The Scripture seems to insinuate that he was. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Saul.\u0002 His jealousy was again enkindled by the success of David. (Calmet) --- \u0001Hand,\u0002 on music, to assuage the paroxysms of the king's fury. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Morning,\u0002 fearing lest they might miss him in the night, (Salien) and perhaps desiring to see his execution, after he had been tried. (Josephus) --- The Philistines would not attack Samson at night. See Judges xvi. 2., and Exodus xiv. 20. The Parthians and Mahometans will do nothing at that time; moved perhaps by some superstitious notion. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Image.\u0002 Hebrew \u0001Teraphim.\u0002 Aquila, \"figures.\" Symmachus, \"idols.\" Some believe that David had idols in his house, as ornaments, or to treat them with ignominy. (Mercer.) --- But others cannot persuade themselves that he would keep such dangerous things. What Michol took, might therefore be some sacred representation, or a statue of some great man. (Genebrad.) (Kimchi; Maimonides) Or it might be some piece of wood, or clothes folded up, so as to make the guards believe that David was in bed. (Bochart, Anim. i. 2. 51.) See Genesis xxxi. 19. (Calmet) --- They would not examine very narrowly. (Haydock) --- The Taraphim denote both idolatrous and sacred things, Osee iii. 4. (Menochius) --- \u0001Skin.\u0002 Vatican and Alexandrian Septuagint, \"liver,\" still warm and in motion. (Tirinus) --- But they have followed a false reading, as well as Josephus and Aquila. (Calmet) --- Some have inferred that the hair of goats in that country is reddish, because it was designed to resemble David's hair, of the same colour. (Tirinus) --- This is, however, uncertain. The skin might form his pillow or coverlet. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sick.\u0002 This is an officious lie. She tells another to excuse herself, ver. 17. The children of Saul strive to prevent their father's cruelty, by taking part with the innocent David. (Haydock) --- It is thought that David composed the 68th Psalm, \u0001Eripe,\u0002 &c., on this occasion. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Najoth.\u0002 It was probably a school or college of prophets, in or near Ramatha, under the direction of Samuel. (Challoner) --- Chaldean, \"in the house of doctrine.\" See chap. x. 5. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Prophesying.\u0002 That is, singing praises to God by a divine impulse. God was pleased on this occasion that both Saul's messengers and himself should experience the like impulse, that he might understand, by this instance of the divine power, how vain are the designs of man against him whom God protects. (Challoner) --- The messengers did not return. (Menochius) --- They were seized by the spirit only when they arrived at Najoth. But Saul felt the impression even at Socho, threw aside his garments, and began to act and to speak as one inspired. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Naked.\u0002 Divested of his regal ornaments, (Tirinus) though not in an indecent posture. People are said to be undressed, when they have not such clothes on as might be expected. Hesiod and Virgil say, \u0001Nudus ara, sere nudus; hiems ignava colono.\u0002 \"Plough and sow naked; choose a fine season for work, and rest in winter.\" (Haydock) See Micheas i. 8., and 2 Kings vi. 20. --- Yet some assert (Calmet) that Saul was entirely undressed, as some pretended prophets and slaves go in the hot countries, Isaias xx. 1. We are not to judge of the indecency of such behaviour from our own manners. Some copies read \u0001cecinit,\u0002 (Calmet) and the Douay Bible has \"and sang naked.\" (Haydock) --- Saul had not the gift of prophecy, like holy men, but only like Balaam's ass, for a time. (St. Augustine ad Simp. ii. 1.) (Worthington) --- \u0001Prophets.\u0002 This is something wonderful. (Menochius) --- The proverb was now confirmed, chap. x. 11. (Calmet)" } ] }, { "chapter": 20, "slug": "id630.html", "header": "1 Kings xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To Jonathan,\u0002 at Gabaa. He thought it no longer safe to remain at Najoth." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Be.\u0002 The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. (Calmet) --- Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. (Haydock) --- But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, (Calmet) and on the information he had lately communicated to him, when he desired David to be slain. (Menochius) --- Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, the year of the world 2973." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001As I may say,\u0002 is not in Hebrew. Septuagint, \"the space between me and thy father is filled up, unto death.\" We can never more have any union, nor dwell together in safety. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Soul,\u0002 is often put for desire, Psalm xxvi. 12. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To-morrow is the new moon.\u0002 The \u0001neomenia,\u0002 or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. (Challoner) (Numbers x. 10.) --- \u0001Moon.\u0002 Literally, \"calends,\" a Greek word, intimating that the people were informed, or \"called\" together, on that occasion; as many nations follow the lunar system in the regulation of the year. (Haydock) --- The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul's feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (ver. 19,) and partook of the loaves which had been changed on the sabbath day, chap. xxi. 6., and Leviticus xxiv. 8. ---\u0001 Sit.\u0002 The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them was placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. (Curtius v.) Both customs frequently prevailed at the same time, Ecclesiasticus ix. 12., and xxxi. 12. Women probably always sat, as the Chaldean says Esther did, Esther vii. 8. See Athen. i. 14. V. Max. ii. 1. --- \u0001Day.\u0002 The second of the month, after the sabbath was ended. (Calmet) --- Pezron thinks that both the last and first days of the month were festivals. (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tribe.\u0002 It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. (Fast. ii.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Height.\u0002 Hebrew, \"the evil is completed (or resolved upon) by him.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lord,\u0002 the most durable and sacred, confirmed by the name of God. (Calmet) --- \u0001Kill.\u0002 So Moses besought God to take away his life. A friend would put him to as little torture as possible. (Menochius) --- But David only means strongly to assert his own innocence. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thee.\u0002 Hebrew, \"then, should I not tell thee?\" (Calmet) --- Septuagint, \"and if it reach not thy cities, I will inform thee.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001After.\u0002 Septuagint, \"The Lord....has known that I will sift my father, as opportunity shall serve, thrice,\" or repeatedly. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Father,\u0002 at the beginning of his reign. Jonathan foresees that David will be his father's successor. (Calmet) --- Hence he commends himself and family to his protection. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Die.\u0002 Hebrew literally, \"If I live, thou shalt not shew me, &c....and if I die, (15) thou shalt not,\" &c. It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. (Calmet) --- Protestants, \"And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: (15) But \u0001also\u0002 thou shalt not cut off thy kindness from my house for ever, no not when the Lord hath cut off,\" &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001May he.\u0002 It is a curse upon himself, if he should not be faithful to his promise. --- \u0001It.\u0002 That is, revenge it upon David's enemies, and upon me, if I shall fail of my word given to him. (Challoner) --- The Hebrew and several Latin manuscripts stop at \u0001earth;\u0002 and what follows, is not found in some Greek and Latin editions. (Calmet) --- \u0001Enemies.\u0002 May God punish David's enemies, and me among the rest. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Enemies.\u0002 This seems to be a second translation of the former sentence, with a small variation. --- \u0001Required\u0002 may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David's reign. Septuagint omit this verse entirely, and translate the following, (17) \"and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him.\" He had such an affection for David, that he extended his love to all his friends. Protestants, \"so Jonathan made \u0001a covenant\u0002 with....David, \u0001saying:\u0002 Let the Lord even require \u0001it\u0002 at,\" &c. (Haydock) --- He did so in due time, and the covenant between these two had its effect. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Morrow.\u0002 Hebrew, \"and after three days (Haydock; or, on the third day) thou shalt,\" &c. Syriac and Arabic, \"Thou wilt be called for at table, at the third hour.\" (Calmet) --- Septuagint use the same word, \u0001trioseuseis,\u0002 as in the following verse: \"I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai,\" so here they may insinuate that David must \"wait three days,\" (Haydock) or come on each of these days, that he may not slip an opportunity. (Cajetan) --- \u0001Work.\u0002 Le Clerc translates, \"in the day of the business.\" Protestants, \"where thou didst hide thyself when the business was \u0001in hand,\u0002 and shalt remain by the stone Ezel.\" Alexandrian Septuagint, \"by this affair.\" Vatican [Septuagint], \"\u0001Ergab,\u0002\" a word which Grabe admits instead of \u0001ergon,\u0002 in his edition. (Haydock) --- Other copies, with the Syriac and Arabic, have simply, \"near this stone,\" which Junius styles \u0001speculam,\u0002 as if it were a butt or landmark, (Calmet) or a stone to shew the road, (Lyranus) or mile-stone, (Tirinus) which latter supposition is not probable, as David desired to be concealed. (Menochius) --- He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. (Haydock) --- this precaution was necessary for the safety of both. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ever.\u0002 Let us always inviolably adhere to our covenant. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Field,\u0002 on the third day, having gone in the mean time to Bethlehem, ver. 6." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Arose,\u0002 out of respect. Septuagint, \"he had the precedence over Jonathan\" alone, as the latter sat \"on the king's right hand, and Abner on the left,\" Arabic. (Calmet) --- David's place was after Abner. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Purified,\u0002 having perhaps touched some dead body, &c., Leviticus xi. 24." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001To-day,\u0002 which was the sabbath. (Calmet) --- On the new moons people did not travel far. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sacrifice.\u0002 Hebrew, \"my family hath a sacrifice,\" &c., ver. 5. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001A man.\u0002 Hebrew, \"of an unjust revolt.\" Thou hast taken part against thy father. (Calmet) --- Protestants, \"son of the perverse rebellious \u0001woman.\u0002\" Septuagint, \"of the fugitive, (Haydock) \u0001or\u0002 of those girls who go in quest of men.\" We must not suppose that Jonathan's mother was really of this description. Saul, in rage, wishes to affront his son, (Calmet) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves. --- \u0001Isai,\u0002 as he styles him out of contempt, ver. 27. --- \u0001Mother.\u0002 Hebrew, &c., \"of thy mother's nakedness \u0001or\u0002 shame.\" (Menochius) --- Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "The son of death. That is, one that deserveth death, and shall surely be put to death. (Challoner) --- So people are often styled sons of perdition, of hell, of light, &c., (Calmet) when they are worthy of such things. (Haydock) --- All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magnâ famâ, quam ex malâ. (Tacitus, Agricola.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Great.\u0002 Literally, in the anger of fury.\" (Haydock) --- \u0001Him,\u0002 either David or Jonathan. (Calmet) --- Indeed the crime of rebellion had been imputed to both. (Haydock) --- Jonathan was grieved on account of the affront and danger (Menochius) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness. --- \u0001Confusion.\u0002 Septuagint, \"because his father had completed \u0001his malice\u0002 against him;\" (Haydock) or, \"had resolved to make an end of him.\" (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Another.\u0002 The Hebrew, &c., do not express this distinctly; (Calmet) but we find, ver. 38, \"the lad gathered up the arrows.\"" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Arms.\u0002 Protestants, \"artillery:\" but the bow and arrow, &c., are meant. The boy was sent away under this pretext." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Place.\u0002 Protestants, \"out of a place towards,\" &c. (Haydock) --- Chaldean, \"from the side of the rock Asha;\" (or Ezel, ver. 19,) though the name is written rather differently in Hebrew. But this was the place appointed. (Calmet) --- Septuagint, \"from sleep,....and \u0001adored\u0002 him,....and each bewailed his neighbour, to great perfection.\" (Haydock) --- \u0001More.\u0002 Jonathan strove to comfort him, as he was leaving wife, friends, and all. (Menochius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Stand.\u0002 This is not expressed in the text, which is left imperfect, (Haydock) to denote the anguish of the parting friends, (Menochius) very beautifully. (Salien) --- David did not exactly comply with this covenant, and his grandson lost half the kingdom, 2 Kings xix. (Tirinus)" } ] }, { "chapter": 21, "slug": "id631.html", "header": "1 Kings xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Nobe.\u0002 A city in the tribe of Benjamin, to which the tabernacle of the Lord had been translated from Silo. (Challoner) --- It was about 12 miles south-west of Gabaa. (Tudelensis.) --- There was another Nobe on the east side of the Jordan, to which Serarius thinks David was three days in travelling. But when David made that assertion, he wished to conceal the real state of his affairs, as he had not seen Saul since he was at Najoth, ver. 5. Nobe was afterwards accounted a sacerdotal city, ver. 19., and 2 Esdras xi. 32. --- \u0001Achimelech,\u0002 who is perhaps the same with Achia (chap. xiv. 3,) and Abiathar, Mark ii. 32. --- \u0001With thee.\u0002 He would not expose his men to the resentment of Saul, (Calmet) though he afterwards gave the priest to understand that he had some attendants, (ver. 2) as the gospel relates, Matthew xii. 3. He dismissed them before he entered Geth. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The king,\u0002 &c. This was an untruth, which David, like many other great men, might think lawful in such an emergency. But it is essentially evil. (Calmet) --- \u0001And such,\u0002 which he deems it unnecessary to specify. Septuagint retain the Hebrew words, \"Phelanni almoni.\" See Ruth iv. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001If the young men be clean,\u0002 &c. If this cleanness was required of them that were to eat that bread, which was but a figure of the bread of life which we receive in the blessed sacrament [the Eucharist]; how clean ought Christians be when they approach to our tremendous mysteries? And what reason hath the Church of God to admit none to be her ministers, to consecrate and daily receive this most pure sacrament, but such as devote themselves to a life of perpetual purity. (Challoner) --- \u0001Women.\u0002 God required this on many occasions, Exodus xix. 15. Urgent necessity determined Achimelech to grant the loaves, as our Saviour intimates, though it is probable that he first consulted the Lord, chap. xxii. 16. (Calmet) --- David perhaps went to Nobe on purpose to ask advice. (Menochius) --- We have here an example of a dispensation, and of the distinction between \u0001lay,\u0002 or common, and holy bread. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vessels,\u0002 i.e., the bodies, have been \u0001holy;\u0002 that is, have been kept from impurity: (Challoner) in which sense St. Paul uses the word, 1 Thessalonians iv. 4. It also includes garments, arms, &c. All was to be clean. Septuagint, \"my men are all purified.\" (Calmet) --- \u0001Defiled.\u0002 Is liable to expose us to dangers of uncleanness, (Challoner) as we shall perhaps have to fight. (Haydock) --- \u0001Sanctified.\u0002 That is, we shall take care, notwithstanding these dangerous circumstances, to keep our \u0001vessels holy;\u0002 that is, keep our bodies from every thing that may defile us. (Challoner) --- The text is very obscure. Hebrew, \"the way is impure, because to-day it shall be purified in the vessel.\" (Calmet) --- Protestants, \"and \u0001the bread is\u0002 in a manner common, yea though it were sanctified this day in the vessel.\" We might eat of it in a case of such necessity. (Haydock) --- Though laics be commonly debarred from tasting of it, we will partake of it with all due respect. (Calmet) --- Septuagint, \"the journey is (of a disagreeable nature, or) impure, therefore it will be rendered holy by my vessels,\" or arms, in the king's cause. (Haydock) --- He seemed to be going towards the infidel nations. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Within.\u0002 Hebrew \u0001nehtsar,\u0002 \"detained, \u0001or\u0002 assembles before the Lord.\" Theodoret thinks he was possessed; others believe he had made a vow, &c. --- \u0001Edomite.\u0002 Some Greek copies read, a Syrian, as also chap. xxii. 9. (Calmet) --- He had embraced the Jewish religion. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "This. Chaldean observes, he gave this sword \"after he had consulted the Lord with the ephod.\" In a just war, the ornaments of the temples may be used. Pro republic î plerumque templa nudantur. (Seneca) (Grotius, Jur. iii. 5, 2.) (Calmet) --- Tostatus believes that David would restore this sword, as soon as he had procured other arms." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Achis.\u0002 He is elsewhere called Achimelech. This bold step was taken by God's order, (Salien) or secret impulse, as the high priest and Doeg knew not whither David had directed his course. (Haydock) --- Sanchez thinks David received no express declaration, as the event was not very prosperous. (Menochius) --- Many great men have taken refuge among their greatest enemies, as Themistocles, Alcibiades, and Coriolanus fled respectively to the Persians, Lacedæmonians, and Volscians, and were received with great respect. Indeed the acquisition of such men is equivalent to a victory. (Calmet) --- Though David might expect that his name would be hateful at Geth, as he had slain their great champion, &c., yet he had done it in an open manner, and had displayed the most heroic courage, so that the king and nobility might raise their thoughts above the vulgar sentiments of jealousy and revenge. (Salien) --- David only retired from the court of this king, to avoid the hatred of the courtiers; he returned again, and was kindly received, chap. xxvii. 1. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Land,\u0002 equal to a king in glory. (Menochius) --- Perhaps they had heard of the rejection of Saul, and reflected that their own country belonged to him, according to the terms proposed by Goliath. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Countenance.\u0002 Hebrew, \"sentiment, (Calmet) \u0001or,\u0002 behaviour.\" (Haydock) --- Chaldean, \"reason.\" He no longer acted as a prudent man, but like a fool. --- \u0001Down;\u0002 not fainting, (Calmet) but like one in an epileptic fit. (Haydock) --- Hebrew, \"he feigned himself mad.\" Chaldean, \"stupid.\" --- \u0001Stumbled.\u0002 Hebrew, \"wrote, or made figures upon.\" Septuagint, \"beat the drum upon the gates of the city, and he was carried about, or acted the fool, in his hands, (\u0001parephereto en tais chersin, autou:\u0002 Amama would have, \u0001auton, their\u0002) and he fell against the doors of the gate,\" &c. They seem to give a double translation. St. Augustine says, \"we cannot understand how David could be carried in his own hands. But we understand how it was verified in Christ. For Christ was carried in his own hands at his last supper, when he gave, \u0001or\u0002 commending, his own body, he said, This, &c., for he then carried his own body in his own hands.\" (In Psalm xxxiii. conc. i.) \u0001Ferebat enim illud corpus in manibus suis.\u0002 Amama may laugh at St. Augustine's ignorance of Hebrew, but the holy doctor was at least a sincere Catholic. (Haydock) --- \u0001Beard.\u0002 We find some wretched objects doing the same, Mark ix. 17. The spittle was deemed infectious. \u0001Et illic isti qui sputatur, morbus interdum venit.\u0002 (Plautus in Captivis.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001House.\u0002 David had not rushed into the palace of his own accord, but wished to remain concealed. Some of the people however knew him, and would have him to enlist as one of the soldiers of Achis; (Menochius) or even designed to get him put to death, which made him have recourse to this expedient. Some of the saints have imitated him, to avoid worldly honours and dignities of the Church. (Haydock) --- Thus the conduct of Jesus Christ himself, was accounted foolishness by worldlings, Mark iii. 21., Luke xxiii. 11., and 1 Corinthians i. 23. (Ven. Bede) (Worthington)" } ] }, { "chapter": 22, "slug": "id632.html", "header": "1 Kings xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Odollam,\u0002 about two days' journey from Geth, (Salien) nine miles east of Eleutheropolis, in the tribe of Juda. (Eusebius) (Calmet) --- Josue xii. 15., and 2 Machabees xii. 38. (Menochius) --- \u0001Thither,\u0002 to avoid the fury of Saul, which fell so heavy upon the priests, ver. 16. The most warlike sons of Gad came hither also, to join David, 1 Paralipomenon xii. 8. (Abulensis) (Salien, the year of the world 2973.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men.\u0002 His title to the crown was incontestable, so that he might justly make war, particularly in his own defence, and receive those who flocked to him to screen themselves from the persecution of Saul, and from their debtors, whom they would thus enable themselves to repay in time, by the plunder which they would take from the enemy. David maintained the strictest discipline, and withheld his men from making any disturbance, always manifesting the greatest respect for the person of the king. (Calmet) --- The soldiers of Jephte were of the same description as these of David, Judges xi. 3. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of Moab,\u0002 to distinguish it from the city of Benjamin, where Samuel had assembled the people; (Menochius) and perhaps also from the birth-place of Jephte, unless the Moabites had taken possession again of that part of Galaad. (Calmet) --- Saul had made war upon this king, so that he was more ready to protect David, who departing soon after, by the admonition of Gad, (ver. 5.; Calmet) left those who could not follow him under his care. In the mean time he lived on plunder, taken from the surrounding enemies, (Tostat) and was joined by 200 men from the tribes of Benjamin and of Juda, (1 Paralipomenon xii. 16,) with Amasai, his nephew, by his sister Abigail, at their head. (Salien, the year before Christ 1079.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The hold.\u0002 The strong hold, or fortress of Maspha. (Challoner) --- It signifies \"a watch-tower.\" (Haydock) --- In this place the parents of David probably finished their days, as we find no farther mention of them. (Salien)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Haret,\u0002 west of Jerusalem. Septuagint read \"the town of Haret,\" (Eusebius) or \"Sarec.\" (Menochius) --- \u0001Rama,\u0002 \"the height,\" in Gabaa. (Calmet) --- God would not suffer David and his followers to continue long among the infidels, for fear of danger. (Menochius) --- The hero shews his ready obedience to the word of the unknown prophet, and is willing again to expose himself in the midst of Saul's dominions. (Salien)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Jemini.\u0002 Benjamites, my countrymen. Saul approaches them with being too little concerned about his interests, and falsely accuses his own son, who, it seems, had retired from court, after his father had attempted to kill him. But he shewed no signs of disloyalty. (Calmet) --- The king mentions \u0001the league\u0002 between Jonathan and David, on suspicion, chap. xx. 23. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Servants,\u0002 or herdsmen, chap. xxi. 7. Septuagint, \"the Syrian, who was set over the mules of Saul.\" (Haydock) --- Informers are a set of men destructive to the public,\" says Tacitius, Hist. i. 4." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Consulted.\u0002 Some think this was a falsehood, as it is not mentioned before. (Hugo) --- but Achimelech does not deny the fact, ver. 15. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Achitob.\u0002 He gives him no honourable title, no more than David, (ver. 7, &c.) out of disrespect. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Faithful....and honourable,\u0002 are titles given to people of great distinction at court, chap. ix. 6., Numbers xii. 7., and Genesis xxxiv. 19." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For him?\u0002 We might read without an interrogation, \"I have to-day begun....\" (Chaldean) never suspecting that it would be disagreeable to the king. (Calmet) --- His character and his declarations, led me to conclude quite the contrary, so that I cannot lawfully be accused of any conspiracy. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Messengers.\u0002 Hebrew, \"runners.\" These officers remained at court and were people of great account, (Calmet) like the king's guards, 2 Kings xv. 1., and 3 Kings i. 5. (Haydock) --- \u0001Lord,\u0002 out of reverence, and being convinced of their innocence. (Menochius) --- The obedience which we owe to superiors is subordinate to that which we must always shew towards God and justice. (Calmet) --- Saul unjustly condemned them as the abettors of his competitor. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Five.\u0002 Josephus read \"385.\" Septuagint, \"305.\" --- \u0001Ephod.\u0002 They all appeared in this dress, as they were priests. (Calmet) --- It was different from the sacred ephod. (Abulensis) --- Thus the posterity of Heli was almost entirely cut off, as God had threatened, chap. ii. (Du Hamel; Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sword.\u0002 Saul, now abandoned God, acts against all law. He probably, on this occasion, destroyed the inhabitants of Gabaon, to make place for the tabernacle, which was removed hither. (Calmet) See chap. xxvii. 12. --- He might also appoint Achitob high priest, the father of Sadoc, who supplanted Abiathar, 1 Paralipomenon xii., and xvi. 29. (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Escaped.\u0002 He had perhaps remained at Nobe, to do duty. (Menochius) --- God was pleased to reserve him, (Calmet) to convey the sacred ornaments of the high priest to David. (Haydock) --- St. Bachiarius looks upon the slaughtered priests as martyrs. (Tirinus)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001House.\u0002 Literally, \"I am guilty,\" &c. (Haydock) --- \"Good people acknowledge a fault, where there is none.\" (St. Gregory) --- David was aware of the malicious temper of Doeg, but he could not prevent its evil effects, as he had applied to the high priest without perceiving that he was there. (Haydock) --- He received Abiathar at Ceila, which he had protected against the Philistines, chap. xxiii." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Saved.\u0002 We will be as one soul. On this occasion David composed the 51st Psalm, \u0001Quid gloriaris,\u0002 to reprobate the conduct of Doeg. (Salien) --- We may consider David as the fourth in order of the sacred writers, as he appears after Moses, Josue, and Samuel. (Haydock)" } ] }, { "chapter": 23, "slug": "id633.html", "header": "1 Kings xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Barns.\u0002 The floors were composed of earth and the dregs of oil, made into a sort of mortar, so that rain, mice, &c., could not hurt them. (Cato 91 and 129.) --- Hither the people of Ceila had gathered their corn, and the enemy came to plunder, or to spoil, according to custom, Judges v. 4., and xv. 5. (Calmet) --- Ceila was about seven miles from Hebron, and as many from Eleutheropolis. (St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord,\u0002 by the prophet Gad, (Salien; ver. 6.; Menochius) or by Abiathar, who brought the ephod along with him. David undertakes nothing without his advice." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judea,\u0002 in the midst of the country, remote from the Philistines; and in a forest, where Saul cannot so easily attack us, as in a city." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Again,\u0002 in the presence of his soldiers. (Calmet) --- Thus Gedeon requested a double miracle of the Lord, to encourage his men. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001An ephod,\u0002 or \u0001the ephod.\u0002 That is, the vestment of the high priest, with the \u0001Urim\u0002 and \u0001Thummim,\u0002 by which the Lord gave his oracles." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bars.\u0002 This was what David's men apprehended. Saul thinks this is a fit opportunity for taking them all prisoners; and he supposes that God was on his side, though, after his repeated crimes, he had little reason to flatter himself with hopes of this nature. The wicked, however, easily delude themselves. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001People,\u0002 in the neighbourhood. It is hardly probable that all Israel should be put in motion to take a few men. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Secretly.\u0002 He might have pretended that the armament was against the Philistines. (Menochius) --- \u0001Ephod.\u0002 Some say that David put it on. But this was the privilege of the high priest, who gave the answer to David's consultation, which he might perhaps repeat after him. (Calmet) --- He put on the rational to consult God, Exodus xxviii., and Leviticus viii. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Up.\u0002 God had only answered the first question before. He now informs David, that it is the intention of the men of Ceila to deliver him into the hands of Saul, who was preparing to attack their city, and that he would inevitably fall into his hands, (Calmet) if he did not retire. (Worthington) --- God sees contingent events with the same certainty as those which will really take place. (Haydock) --- The people of Ceila could not have justly delivered up the innocent David, but they might have insisted that he should quit their city, to save it from destruction; or they might have forced him. (Scholastic) (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ziph,\u0002 eight miles east of Hebron, (St. Jerome) towards the southern Carmel. (Eusebius) --- Abdias (ver. 3) takes notice of the \u0001clefts of the rocks\u0002 of Edom. St. Jerome says, this mountain was \"dark and cloudy.\" (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In God\u0002 exceedingly, reminding him of God's promises. (Calmet) --- He hoped to see David king, and himself next to him in power. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Next,\u0002 in dignity; thy helper and associate. See Ecclesiastes iv. 8, 11. --- \u0001This,\u0002 our league, (Calmet) or the decree appointing David to be king. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lord,\u0002 Gad or Abiathar being present. (St. Jerome) --- This is the third time they had confirmed their alliance, to satisfy their love. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hand,\u0002 to the south. (Du Hamel)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Him,\u0002 and therefore will be upon his guard. (Haydock) --- Syriac, \"because I am told he is crafty.\" (Calmet) --- Septuagint, \"because Saul said, lest this crafty man should exert all his art;\" or, \"lest he should be very cunning.\" (Haydock) --- Saul foreboded that he would again elude his pursuit. (Vatable)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And if.\u0002 Hebrew, \"if he be in the land, I will.\" --- \u0001Thousands;\u0002 the cities, or with all the troops. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Maon,\u0002 in Arabia Petrea, not far from Bersabee. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Other side,\u0002 to the south. --- \u0001Despaired,\u0002 without the divine assistance. (Salien) --- Hebrew \u0001nechpaz,\u0002 \"feared, or (Du Hamel) made haste to flee.\" Septuagint, \"David was screened to depart.\" He used all possible precautions not to fall into Saul's hands, though he knew he should succeed him. He might still experience some fear of ill treatment. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Division,\u0002 as it alone had been between the two rivals. Saul was obliged to leave the place, though he and his men were in suspense what to do. (Calmet)" } ] }, { "chapter": 24, "slug": "id634.html", "header": "1 Kings xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Engaddi,\u0002 below Jericho, on the west side of the Dead Sea. It was famous for rocks and caverns. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Goats;\u0002 an hyperbole. (Menochius) --- Hebrew, \"upon the rocks of the wild goats.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cotes.\u0002 These were probably no other than the caverns, in which shepherds there secure themselves and their flocks, in the night, and from storms. (Tirinus) --- Some of them, in Syria, are so capacious as to contain 4,000 men, (Strabo xvi.) so that David might well remain unperceived by Saul, who did not enter so far. Polyphemus and Cacus dwelt in caverns, with their flocks. (Virgil, Æneid viii.) --- \u0001Nature.\u0002 Hebrew, \"to cover his feet,\" which has the same import. Syriac and Arabic, \"to rest, \u0001or\u0002 sleep.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eyes.\u0002 This might have been spoken by Gad, or by Samuel; (Menochius) or they only mean that this is a most favourable opportunity. Some think that David ought to have embraced it, and put an end to these troubles, by the death of the usurper. But this was not the opinion of David; and God, who had promised him the throne, had not authorized him to lay violent hands on Saul. He might act on the defensive, but not be the aggressor. (Tirinus) --- \u0001Arose,\u0002 with an intention to kill his unjust persecutor, ver. 11. --- \u0001Robe,\u0002 to convince him how easily he might have taken away his life. (St. Augustine, de C. [City of God?] xii. 6.) --- The noise of Saul's attendants hindered him from being perceived. Perhaps Saul might have put off his robe. (Menochius) --- St. Chrysostom observes, the David obtained more glory by sparing Saul than by killing Goliath. (Tirinus) --- Clemency makes a man like God. (Cicero)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heart struck him;\u0002 viz., with remorse, as fearing he had done amiss. (Challoner) --- A tender conscience is uneasy about things which are not sinful, while some stick at nothing. (Worthington) --- The action of David seemed disrespectful. (Calmet) --- \"The subjects of kings adore the royal name as a divinity.\" (Curtius vii.) \u0001Regium nomen....pro deo colunt.\u0002" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Anointed.\u0002 He was chosen by God, and to be judge by him. (Calmet) --- \u0001Reges in ipsos imperium est Jovis.\u0002 (Horace) --- David was not to mount the throne, till Saul was removed, by God's ordinance. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001A thought to kill thee.\u0002 That is, a suggestion, to which I did not consent. (Challoner) --- Hebrew, \"and he spoke to kill thee, and he has pardoned thee; and he said, I will not,\" &c. (Calmet) --- Protestants, \"and \u0001some\u0002 bade \u0001me\u0002 kill thee, but \u0001mine eye\u0002 spared thee, and I said.\" Septuagint, \"and I would not kill thee, and I spared thee, and said,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Father.\u0002 He had married Saul's daughter; (Menochius) and the king ought to be the common father of his people. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Revenge me of thee;\u0002 or, as it is in the Hebrew, \u0001will revenge me.\u0002 The meaning is, that he refers his whole cause to God, to judge and punish according to his justice; yet so as to keep himself, in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find that, instead of rejoicing at his death, he mourned most bitterly for him. (Challoner) --- If it be lawful to seek redress from a magistrate, much more may we appeal to the Sovereign Judge! (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thee:\u0002 the tree is known by its fruit. If therefore I have behaved in this manner, no longer trust the reports of others against me. (Calmet) --- The wicked, if left to themselves, will be their own tormentors. He may thus indirectly threaten Saul, as iniquity is often put for punishment. (Menochius) --- The wicked shall at last open their eyes, and be reclaimed. (Rabbins ap. Munster.) --- David entertained hopes that even Saul would now be convinced of his innocence. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Dog.\u0002 This expression is still used to denote a contemptible person, 2 Kings xvi. 9. What honour can so great a king derive, from gaining the victory over a man unarmed? &c. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Voice.\u0002 He was at such a distance, as not to be able to distinguish his features. --- \u0001Wept.\u0002 The greatest reprobates may sometimes feel sentiments of compunction, so that we need not here doubt of Saul's sincerity. (Calmet) --- He might otherwise have turned upon David with his 3,000, and easily have seized his prey. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Father.\u0002 David complied with this request as far as he was able: but, as God was resolved to punish the posterity of Saul, for the injury done to the Gabaonites, he was forced to give them all up, except Miphiboseth, the son of Jonathan. (Calmet) --- He could not promise to defend them, if they proved guilty." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Places,\u0002 knowing that no dependence was to be had on Saul. (Menochius) --- How blind and ungrateful must this king have been, thus to fight against the known designs of Providence, instead of endeavouring to reward and to make a friend of so great a person! (Haydock)" } ] }, { "chapter": 25, "slug": "id635.html", "header": "1 Kings xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Samuel died.\u0002 The Rabbins say four months before Saul. (Seder, olam 13.) (Tirinus) --- Others believe about two years; and suppose that he was 98 years old, twenty of which he had been judge: (Calmet) Salien says 38, and that he lived seventy-seven years. (Menochius) --- On all these points the learned are divided, chap. vii. 15. They are more unanimous in praising (Haydock) the conduct of this most holy statesman. Grotius compares him with Aristides. (Calmet) --- But he Holy Ghost gives Samuel a far more glorious character, Ecclesiasticus xlvi. 16., &c. (Haydock) --- Both he and his mother are figures of the two testaments. Anna becomes fruitful --- Samuel is substituted in the place of Heli. The sterility of Anna represents the incapacity of the Synagogue, to produce living and virtuous children. She bears Samuel, the figure of Jesus Christ, who reunites in his person the royal and the sacerdotal dignity. But under another point of view, Samuel, how perfect soever, must give place to the more perfect David, the glorious type of Jesus Christ, and thus the Synagogue, notwithstanding all her prerogatives, must yield to the Church. See St. Augustine, de C.[City of God?] xvii. 1, 4. Many of the ancients have looked upon Samuel as the high priest: but the generality have acknowledged that he was only a Levite, (Calmet) or an extraordinary priest, like Moses. (Haydock) --- \u0001All Israel,\u0002 or many from every tribe, assembled to attend his funeral; (Tirinus) and all mourned for him, as they had done for Moses and Aaron. (Salien) --- \u0001House,\u0002 or among his kindred, (Tirinus) in a place which he had chosen for his tomb. This is called \u0001the house\u0002 of the wicked \u0001for ever;\u0002 but the just raise their hopes much higher, and await a more splendid palace above, and a glorious resurrection. (Haydock) --- They would not bury Samuel in his dwelling-house, as it could not then be entered without incurring an uncleanness. (Calmet) --- His bones were translated with great respect to Constantinople, and a noble mausoleum was built for them by the emperor Justinian. (Procop. v.; St. Jerome, contra Vigil.) (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Maon.\u0002 Vatican Septuagint has the same word in the preceding verse, instead of Pharan. (Haydock) --- \u0001Possessions.\u0002 Hebrew, \"work.\" Cattle then formed the chief source of riches. Carmel and Maon were not far from Pharan, in Arabia. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Caleb,\u0002 the famous companion of Josue. His name means, \"a dog;\" whence the Septuagint, \"he was a Cynic.\" Josephus, \"he followed the manners of the Cynics,\" who were remarkable for their impudence, like dogs. Caleb was of the same tribe as David, and ought to have been more favourable to him on that account, ver. 6. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Molested them.\u0002 This deserved some acknowledgment, as they might have done it with impunity. But David had also been of service to Nabal's men, as one of them told Abigail, ver. 16---21." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Good day,\u0002 set aside for rejoicing, when the sheep were shorn, 2 Kings xiii. 24." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Masters.\u0002 As if he had said, you and David are but fugitive slaves. (Calmet) --- He might also insinuate, that David encouraged such practices, chap. xxii. 2. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Water,\u0002 under which name all sorts of drink are included. Nabal had plenty of wine, and was much intoxicated, ver. 36. Septuagint translate, \"wine.\" Syriac and Arabic, \"drink.\" --- \u0001Cattle.\u0002 Hebrew, \"victim,\" which is a term used both for sacred and profane feasts." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rejected them.\u0002 Hebrew, \"flew against them.\" Chaldean, \"saw them with disgust.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Determined,\u0002 and as if it had already taken place, chap. xx. 7." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Raisins.\u0002 Hebrew \u0001tsimmukim,\u0002 \"dried raisins,\" or clusters of an extraordinary size. Roger speaks of some gathered in the vale of Sorec, which weighed 25½ pounds. (the year of the Lord 1634.) Septuagint, \"a gomer of dry raisins.\" Syriac and Arabic, \"a hundred cheeses.\" --- \u0001Cakes.\u0002 Chaldean, \"pounds.\" Hebrew is imperfect, two hundred....of figs. We must supply (Calmet) \u0001cakes,\u0002 with the Protestants, &c., or pounds, with the Chaldean, (Haydock) as each of the cakes perhaps weighed so much. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Nabal.\u0002 Knowing his churlish temper, and that he was drunk at this time, (ver. 36.; Haydock) she might be well excused from the ordinary laws which forbid a wife to dispose of her husband's property, without his consent. The emergency left no time for consultation. She gave a part to save the whole. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Foot.\u0002 Hebrew, \"in the obscurity,\" or road covered with trees. Septuagint, \"in the shade.\" Chaldean, \"on the side.\" David was descending from the mountains of Pharan, at the same time." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The enemies,\u0002 is left out in some editions of the Septuagint. But David wishes all evils to himself, though, to avoid the ominous expression, he specifies his enemies, if he do not punish Nabal. --- \u0001Leave.\u0002 David certainly sinned in his designs against Nabal and his family, as he himself was afterwards sensible, when he blessed God for hindering him from executing the revenge he had proposed. (Challoner) --- \u0001All.\u0002 Chaldean, \"any one who is come to the use of reason.\" Syriac and Arabic, \"the least thing hanging upon the wall.\" I will destroy the guilty, and plunder all the valuable effects. (Calmet) --- But the Hebrew, Septuagint, &c., agree with the Vulgate and the meaning is, either that every \u0001man,\u0002 or that every \u0001dog,\u0002 and even the meanest things, should be enveloped in the general ruin. (Haydock) --- The manners of men vary, but those of dogs are always the same. Hence, it is more generally supposed that this expression (Calmet) denotes that even dogs shall be exterminated, and consequently other things for which Nabal would have a greater affection. (Haydock) --- Aurelian being irritated against the inhabitants of Thiane, swore, \"I will not leave a dog in this town;\" which all people explained as if he meant to leave nothing alive in it. But being afterwards moved with compassion at the distress of the people, he executed his threat literally, and killed all the dogs. (Vopisc.) See 3 Kings xiv. 10., and xv. 29., and xxi. 21., and 4 Kings v. 6. (Bochart, Anim. ii. 55.; Delrio, adag. 184.) (Calmet) --- The unhappy Geddes translates, \"a dog,\" to avoid the indelicate allusion. It would have been well if he had allowed himself no greater liberties! (Haydock) --- The Hebrew \u0001mashtin,\u0002 may denote a shepherd's or a mastiff dog. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Iniquity,\u0002 or the punishment of this fault, ver. 28. (Calmet) --- She wishes to divest the mind of David from the consideration of her husband's incivility; and, after condemning it herself, insinuates that it would be unbecoming for a great king to mind so insignificant an enemy, ver. 28. (Haydock) --- Thus the emperor Adrian, and Louis XII, would not resent the affronts which they had received before they were raised to that high dignity. (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The king,\u0002 is not in Hebrew, Septuagint, &c. David's title was not yet publicly acknowledged. (Calmet) ---But Abigail plainly alludes to it, ver. 28. (Haydock) --- \u0001Name.\u0002 \u0001Nabal,\u0002 in Hebrew, signifies \u0001a fool.\u0002 (Calmet) --- Thus she extenuates his fault, by attributing it to a deficiency in understanding." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To thee.\u0002 She felicitates David on not having put his design in execution. (Calmet) --- Theodoret thinks he might lawfully have done it; but others believe that the fault bore no proportion with the intended punishment. (Tirinus) --- \u0001As Nabal,\u0002 devoid of sense. Abigail displays the eloquence of nature. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Blessing,\u0002 or present. (Menochius) See 2 Corinthians ix. 5. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001House.\u0002 Thy family shall long continue in the enjoyment of the royal power. Chaldean, \"an established kingdom.\" (Haydock) --- \u0001Lord,\u0002 as his general. --- \u0001Evil.\u0002 Do no manner of injustice. Hebrew, \"and evil hast not been found,\" &c. Hitherto thy life has been irreproachable. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Bundle. Such things are more secure than those which are loose. (Worthington) --- Of the living, or predestinate, over whom Providence watches in a particular manner. She seems to allude to the method of carrying pieces of silver in bundles, Proverbs vii. 20. Chaldean, \"the soul of my lord shall be in the treasury of the lives of the age, before the Lord God.\" (Calmet) --- It shall be preserved for length of days, like something most precious, (Haydock) while the wicked shall be in continual danger and anxiety, like a stone in a sling, Zacharias ix. 15. By substituting c for b in Hebrew, the sense may be still more striking: \"the soul of my lord shall be preserved like a living (precious, serviceable,) stone. But the soul of thy enemies shall be whirled in a sling.\" The Hebrews had a great esteem for slingers, so that this comparison would be sufficiently noble. A living stone is often mentioned both is sacred and in profane authors, 1 Peter ii. 4. (Virgil, Æneid i. 171.) Vivoque sedilia saxo." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Israel,\u0002 a thing which all expected, and even Saul himself, chap. xxiv. 21." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Scruple.\u0002 Hebrew, \"scandal,\" or sin, for David might defend himself, but ought not to attack or take revenge, like a king. (Grotius) --- \u0001Innocent.\u0002 Many of Nabal's family were such, and even his fault did not deserve death. Hebrew, \"shed blood without cause.\" (Calmet) --- \u0001Handmaid,\u0002 who has suggested this good advice. (Menochius) --- David was so much pleased with her prudence and beauty, that he afterwards married her." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Speech.\u0002 Hebrew, \"advice, \u0001or\u0002 wisdom.\" Septuagint, \"conduct.\" (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Face.\u0002 I have been pleased with thy coming, and granted thy request. (Haydock) --- David had sworn with too much haste. (Calmet) --- \"It is sometimes wrong to perform what has been promised, and to keep an oath.\" (St. Ambrose, Off. i. C. ult.[last chapter])" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Morning.\u0002 Admirable pattern of discretion, and how reprimands may be made with advantage. (Calmet) --- A medicine given at an improper time often does harm. (Pliny, [Natural History?] xvii. 27.) When a person said to Cleostratus, \"Are you not ashamed to get drunk?\" he replied, \"Are you not ashamed to rebuke a drunken man?\"" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Stone.\u0002 Stupified at the thought of the imminent danger to which he had foolishly exposed himself. So the poets represent Niobe as metamorphosed into a stone, at hearing of her children's death. (Tirinus) --- Josephus intimates that Nabal was killed by the malignant influence of the stars, \u0001sideratus.\u0002 (Antiquities, vi. 14.) Thus, says he, David \"learnt that no wicked person can escape the vengeance of God, and that Providence does not neglect human affairs, and abandon them to chance.\"" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Blessed be,\u0002 &c. David praises God on this occasion, not out of joy for the death of Nabal, (which would have argued a rancour of heart) but because he saw that God had so visibly taken his cause in hand, in punishing the injury done to him; whilst, by a merciful providence, he kept him from revenging himself. (Challoner) (Psalm lvii. 10.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Thy servant.\u0002 She speaks to David's representatives, as if he had been present. (Haydock) --- The marriage was proposed probably a month or two after the death of Nabal; and Abigail followed the messengers, in a short time. (Menochius)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Took,\u0002 or \"had taken before,\" according to Josephus. Hence she is placed first, (Calmet) as the mother of David's first-born, Amnon, 2 Kings iii. 2. (Menochius) --- Michol, whom he married first, had no children. (Haydock) --- \u0001Jezrahel,\u0002 a city of Juda. (Menochius) (Josue xv. 56.) --- There was another more famous place of this name is Issachar." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Phalti,\u0002 or Phaltiel, 2 Kings iii. 15. Saul violated all laws by so doing, and David took her back when he came to the throne, which he could not have done if he had given her a bill of divorce, Deuteronomy xxiv. 4. (Calmet) --- Michol was not blameless in living thus with another man. (Menochius) --- The Rabbins say that a sword hindered Phalti from approaching her. (Horn in Sulp.) --- \u0001Gallim,\u0002 a city of Benjamin, Isaias x. 30. (Calmet)" } ] }, { "chapter": 26, "slug": "id636.html", "header": "1 Kings xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ziph.\u0002 Having declared themselves so decidedly against David, they apprehended the utmost danger if he should ascend the throne. --- \u0001Hill.\u0002 Hebrew, \"Gabaa,\" as the Vulgate leaves it, ver. 3. It lay to the right hand of Ziph, (chap. xxiii. 19,) or \"of Jesimon.\" (Septuagint)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Certainly,\u0002 or in a place strongly secured by nature. Septuagint, \"well armed.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tent,\u0002 or covered chariot, such as the Scythians use in their marches, (Justin i.) or in a \"royal tent.\" Septuagint \u0001lampene,\u0002 (Pollux.; Menochius) \"richly ornamented,\" (Lucifer of Cagliari) \"in the midst\" (Aquila) of his troops. (Calmet) --- David might see all was quiet from an eminence, or he might be informed by his spies. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hethite.\u0002 He had probably embraced the Jewish religion. --- \u0001Abisai\u0002 was the son of Sarvia, David's sister, and made a great figure at court. (Calmet) --- David was directed by God to manifest his clemency (Menochius) and reverence for Saul in this perilous attempt. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001My.\u0002 Hebrew, \"the spear,\" which was fixed in the ground at Saul's pillow. Protestants, \"let me smite him, I pray thee, with the spear, even to the earth, at once, and I will not \u0001smite\u0002 him a second time.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Guiltless.\u0002 Saul was still his king, how wicked soever, and this title rendered his person inviolable. The eastern nations are very seldom guilty of rebellion, or of murdering their kings; a thing of which we find so many examples in the Roman, English, and French histories. (Calmet) --- A private man could not lay violent hands upon the king without a crime; and therefore David represses Abisai, and commits his cause to God, chap. xxiv. 13. (Menochius) --- He will not permit any one to destroy the life of the king, though he was already anointed to succeed him. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To die\u0002 a natural death. Thus those who are slain, are said to die before their day, Psalm liv. 28. Jesus was not taken, \u0001because his hour was not yet come,\u0002 John ii. 4., and vii. 30. (Calmet) --- David waits with patience, that God might take off his adversary by sickness, old age, or the sword. (Menochius) -- He will not ascend the throne before the time appointed, and he will not kill Saul, except it be in battle, in his own defence. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Water,\u0002 for refreshment, or for purifications. --- \u0001Lord.\u0002 It is not necessary to have recourse to a miracle, (Calmet) though it must have been by a special providence that all continued in such a deep sleep, (Haydock) to give David an opportunity of manifesting his innocence. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Israel.\u0002 This was a cutting irony. (Calmet) --- Salien attributes to it the enmity which Abner bore to David for above seven years. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Death;\u0002 i.e., you deserve to die. Such negligence was punishable with death, according to the Roman laws; \u0001& qui excubias.\u0002 (Grotius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sacrifice,\u0002 that he may be appeased; (Jonathan; Vatable) or rather, I am willing to fall a victim, (Menochius) and pray that thy sacrifice may be acceptable, and all thy designs against me succeed, Psalm xix. 4. --- \u0001They are.\u0002 The opposition of this sentence to the preceding seems to require \"let them be,\" &c. What in effect did not those deserve who wished to make David adore false gods? (Calmet) --- \u0001Lord\u0002 in the land of Israel. --- \u0001Gods.\u0002 They said so, at least by their actions. (Menochius) --- All other countries were in a manner abandoned to idol-worship, so that a person could not dwell in them, without the most imminent danger. See 2 Kings xiv. 16., and Psalm lxxxiii. 12. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Before,\u0002 and contrary to the decrees of \u0001the Lord,\u0002 (Haydock) who will be my avenger. --- \u0001Hunted, \u0002(\u0001persequitur\u0002) is here used in a passive sense; (Calmet) or it may be rendered, \"as a partridge pursues\" what it feeds upon. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Precious,\u0002 and treated as such, with care and respect. See 4 Kings i. 14., Psalm xlviii. 9., and Isaias xliii. 4. --- \u0001Ignorant.\u0002 Yet Saul was inexcusable, 2 Kings xxiv. 10, &c." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001It.\u0002 He would not keep the spear, lest it might seem disrespectful." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Set by.\u0002 Literally, \"magnified,\" or deemed very precious. (Haydock) --- \u0001Distress.\u0002 These were the last words which David addressed to Saul; and they seem to have made a deep impression upon him. But as no dependance could be placed on Saul's most solemn promises, David resolved, by God's advice, to retire to the country of Geth. (Salien, the year of the world 2978)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Prevail,\u0002 and mount the throne. --- \u0001Place,\u0002 Gabaa. (Menochius)" } ] }, { "chapter": 27, "slug": "id637.html", "header": "1 Kings xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hands.\u0002 God requires that we should act with prudence. (Du Hamel) --- David probably consulted the Lord, and sent ambassadors to Achis, before he went into his dominions, (Menochius) where he had been in such danger before. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Maoch,\u0002 or \u0001Maacha,\u0002 3 Kings ii. 29. This king had perhaps seen David, when he counterfeited madness. But now he was convinced that, by granting him protection, he would greatly annoy Saul, and draw many brave men out of his dominions." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Household.\u0002 They were aware of the cruelty of Saul. The names of these valiant men are specified, 1 Paralipomenon xii. 1., &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Country,\u0002 less peopled, and more remote from the sea. --- \u0001With thee.\u0002 David was attended like a king, so that he wished to avoid giving umbrage to Achis, and, at the same time, keep his own men at a greater distance from the contagious morals of the idolaters." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Day.\u0002 This was written some time after the death of Samuel. --- \u0001Siceleg\u0002 belonged at first to Juda, and was afterwards given to the tribe of Simeon, till it fell into the hands of the Philistines, and being restored by them to David, was considered afterwards as the property of the kings of Juda. It lay not far from Horma, Josue xix. 4." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Months.\u0002 Hebrew, \"days and four months.\" The former expression denotes a year; though some would have it, that David remained \"four months and a few days\" in the country. He probably continued so many months at Geth, (ver. 9, 11,) and about a year at Siceleg. (Calmet) --- Septuagint have \"days, four months;\" and Salien adopts that term. (Haydock) See chap. xxix. 3. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pillaged Gessuri,\u0002 &c. These probably were enemies of the people of God; and some, if not all of them, were of the number of those whom God had ordered to be destroyed; which justifies David's proceedings in their regard. Though it is to be observed here, that we are not under an obligation of justifying every thing that he did: for the Scripture, in relating what was done, doth not say that it was \u0001well\u0002 done. And even such as are true servants of God, are not to be imitated in all they do. (Challoner) --- The nations of Chanaan, who inhabited as far as Egypt, and the Amalecites, who had escaped the arms of Saul, were devoted to destruction, Exodus xvii., &c. In such cases, any man might fall upon them, without any other formal declaration of war. (Calmet) --- There was another \u0001Gessuri\u0002 of Syria, in the tribe of Manasses, across the Jordan. (Menochius) --- The country which these people inhabited, to the south of Palestine, was afterwards depopulated by the kings of Egypt and of Syria, in their continual wars, so that many of the cities which are mentioned in Scripture, were never known to profane geographers. (Calmet) --- St. Jerome, (Trad.) Sa, and others, think that David attacked some of the Philistines. But it is as probable at least that he would abstain from molesting them, who had so generously afforded him an asylum. Salien concludes, that he did not attack the other nations, (except the Amalecites, who were sufficiently marked out for destruction, Deuteronomy xxv. 19,) without consulting the Lord, by the high priest, as he was accustomed to do in every difficulty. (Salien, the year of the world 2979) (Menochius) --- They all dwelt in part of the land of Chanaan, (Worthington) which was sufficient. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Apparel.\u0002 Saul alone had been ordered to destroy all the property of Amalec. (Abulensis)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jerameel,\u0002 the son of Esron, inhabited the most southern parts of Juda. --- \u0001Ceni,\u0002 or the Cinites, descendants of Jethro, (Calmet) who dwelt at Arad and the environs. The words of David might signify that he attacked these people of Israel, as Achis understood him; or that he made inroads upon those who dwelt to the south of them, which was really the case. (Haydock) --- At his return, he passed by Siceleg, where he left the spoil, carrying some of the choicest things, as a present, to Achis. (Menochius) --- But he suffered none of the human race to be carried away captive, lest any of them might disclose the true state of affairs to the king, who might have apprehended that the injured nations would make an attack upon his dominions. (Salien)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Harm.\u0002 Hebrew, \"he hath made himself stinking (an object of horror) to his people.\" A strong expression used, Genesis xxxiv. 30., and Exodus v. 21. (Calmet) --- Septuagint, \"he is quite covered with confusion.\" Achis supposed that David had thus forfeited all his pretensions to dwell among, much less, to reign over Israel: so that he might keep him always in his service. (Haydock) --- In the mean time, Saul was exterminating the people of Gabaon, which brought a pestilence on Israel, 40 years after. (Theodoret) --- He perhaps supposed that the oath of Josue had not been yet put in execution, as it ought to be, herein indulging too much his cruel temper. (Salien)" } ] }, { "chapter": 28, "slug": "id638.html", "header": "1 Kings xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 God made use of the ill-will of the Philistines to punish Saul, and to make way for David to the throne. (Salien) --- Each of the five lords brought their armies into the field, where they were united. Achis, placing the greatest confidence in David, requires his attendance. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Do;\u0002 or \"can do.\" Thou wilt be convinced of my valour and fidelity. (Haydock) --- But could David lawfully fight against his brethren? or could he desert Achis in the heat of the engagement? His answer is ambiguous. (Calmet) --- He prudently committed his cause into the hands of Providence, resolved to do nothing contrary to his duty, and to abide by God's decision, in this critical juncture, so that Cajetan blames him unjustly. (Salien; Menochius; Tirinus) --- \u0001Guard.\u0002 Septuagint, \"captain of my body guard.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Samuel.\u0002 His death is here recorded, as well as the abolition of magic, to explain what follows, when Saul, not being able to obtain an answer from God, as his prophet had been withdrawn in anger, had recourse to the devil. (Haydock) --- \u0001Land,\u0002 while he reigned virtuously, (Menochius) according to the law, Leviticus xix 31., and Deuteronomy xviii. 11." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gelboe.\u0002 So that he occupied the parts south of the vale of Jezrahel, while the Philistines were encamped on the north, in the tribe of Issachar. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dismayed.\u0002 It was so numerous, while his own conscience upbraided him with being at enmity with God, who increased his fears. (Salien)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dreams.\u0002 During which God often revealed his will. See Deuteronomy xiii. 3. --- \u0001Priests.\u0002 Hebrew, \"nor by Urim.\" It seems Saul had appointed some priests, and had fabricated a fresh ephod, with the Urim, &c., after the departure of Abiathar. (Calmet) --- But Salien calls this in question, and there might neither be priests nor prophets for Saul to consult. (Haydock) --- God despised a man, who had slain so many of his sacred ministers. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Spirit.\u0002 Hebrew, \"an \u0001ob,\u0002\" or vessel distended, as such impostors seemed to swell at the presence of the spirit. Septuagint, \"a belly talker.\" They endeavour to speak from that part. We read of some who, without magic, have possessed the art in great perfection, so as to deceive the company, and make them think that some one was calling them from a great distance; as was the case with one Farming in England, 1645. (Dickenson, c. 9.) --- Brodeus mentions that the valet of Francis I could thus counterfeit the speech of people deceased, and by these means prevailed upon a rich young woman to marry him, and a banker of Lyons to give him a large sum of money. James Rodoginus, a possessed person in Italy, 1513, could make articulate sounds from the hollow of his belly, when his lips and nostrils were closed up. The oracles of idols were generally given in a low tone, as if they proceeded from the earth. \u0001Submissi petimus terram & vox fertur ad aures.\u0002 (Virgil) --- Those of Apollo were the most famous, and hence a divining spirit is called a \u0001Python.\u0002 Saul must have been stupidly blind, thus to depend on what he had formerly banished with such care. (Calmet) --- He flattered himself that some would still be left, especially among the women, who are most addicted to superstition, as well as to religion. (Menochius) --- \u0001Endor\u0002 was distant from Gelboe about four hours' walk. (Adrichomius) --- But Saul made a long circuit to avoid the enemy. (Salien, v. 20.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Clothes,\u0002 that he might not fill the woman or his army with dismay. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thing.\u0002 He adds this crime of swearing unjustly, to all the rest. (Saline[Salien?])" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Samuel.\u0002 Here we behold the antiquity of necromancy, which is a proof that people believed the soul's immortality; \u0001animas responsa daturas.\u0002 (Horace, i. sat. 8.) (Calmet) --- Protestants sometimes deny (Haydock) that souls appear again, contrary to this history and Matthew xvii. (St. Augustine) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Woman.\u0002 The Rabbins pretend that she was Abner's mother, (Calmet) which is extremely improbable, as he was of the tribe of Benjamin, and a man of such renown. (Salien) --- Theodoret follows their opinion, in supposing that the woman was startled, because Samuel appeared in a standing posture, and not with his feet upwards, or lying down on his back, as in a coffin, which they say (Calmet) is the usual manner of spirits appearing to people of her character. (Bellarmine, Purgat. ii. 6.) --- She \u0001cried out,\u0002 because he appeared before she had begun her incantations, and was arrayed like a priest, according to Josephus, (Haydock) in great majesty, or she pretended to see him, the better to impose upon the king; for some think that all was a delusion. (Calmet) --- \u0001Saul.\u0002 This she learnt either from Samuel, (Josephus) or from her familiar spirit. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gods,\u0002 or one venerable and divine personage. (Worthington) --- \u0001Elohim,\u0002 is applied to Samuel for greater honour. It is a title given to the true God, to idols, and people in dignity. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Understood that it was Samuel.\u0002 It is the more common opinion of the holy fathers, and interpreters, that the soul of Samuel appeared indeed; and not, as some have imagined, an evil spirit in his shape. Not that the power of her magic could bring him thither, but that God was pleased for the punishment of Saul, that Samuel himself should denounce unto him the evils that were falling upon him. See Ecclesiasticus xlvi. 23. (Challoner) --- The passage is decisive; (Tirinus) \u0001he slept and he made known to the king, and shewed him the end of his life, and he lifted up his voice from the earth, in prophecy,\u0002 &c. Those who have called in question the reality of Samuel's apparition, seem not to have remembered this passage. (Haydock) --- Yet his soul was not united to his body, (Salien) nor was he adduced by the power of the devil, but (Du Hamel) by a just judgment of God, to denounce destruction to the wicked king. (St. Augustine, &c.) (Tirinus) --- The woman, beholding Samuel, fled out of the place, to Saul's companions, and left him alone with the king, ver. 21. --- \u0001Adored\u0002 Samuel with an inferior honour, as the friend of God, exalted in glory. (Salien) --- That Samuel really appeared, is the more common opinion of the fathers. (St. Augustine, Cura. xv.) (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Up.\u0002 To inform a person of something very terrible, is distressing; and though the saints deceased cannot partake in the afflictions of mortals, yet we read that \"the angels of peace will weep, but they will approve of the just sentence of the judge\" against the reprobate. (Haydock) --- The Scripture language conforms itself to the opinions of the people, who thought that such avocations disturbed the soul's repose. Hence the fathers at [the Synod of] Elvira (Canon xxxi.) forbid \"the lighting of wax candles in church-yards during the day, for the spirits of the saints are not to be disquieted.\" Isaias (xiv. 9,) represents hell all in commotion, at the approach of the king of Babylon. These expressions are figurative. (Calmet) --- God does not encourage magical arts, on this occasion, but rather prevents their operation, as he did, when Balaam would have used some superstitious practices, Numbers xxiv. (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Rival.\u0002 How vain is it to expect that a prophet can give an answer, when the Lord is silent! Hebrew, \"is become thy enemy.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To thee.\u0002 Hebrew, \"to him.\" This was only a repetition of what Samuel had before denounced, chap. xv. 28. If the evil spirit spoke this, he was not guilty of falsehood, no more than [in] Matthew viii. 29. (Calmet) --- But would he dare so often to repeat the name of the \u0001Lord?\u0002 (Haydock) --- Could he know what would happen to Saul, &c., the next day? (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To-morrow.\u0002 Usher supposes some days afterwards. But all might take place the day after this was spoken. (Calmet) --- \u0001Sons,\u0002 except Isboseth, who enjoyed, for a time, part of his father's kingdom. (Haydock) --- \u0001With me.\u0002 That is, in the state of the dead, and in another world, though not in the same place. (Challoner)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Day,\u0002 through excessive anguish. (Haydock) --- He fainted away; upon which his attendants and the woman rushed in. (Salien)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hand,\u0002 in the most imminent danger. See Judges xii. 3." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Calf,\u0002 destined for a victim or feast, Luke xv. 23., and Proverbs xv. 17. (Calmet) --- The generosity of this woman deserves commendation. (Josephus, [Antiquities?] vi. 15.) (Haydock)" } ] }, { "chapter": 29, "slug": "id639.html", "header": "1 Kings xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Aphec.\u0002 Hence they proceeded to Sunam, and attacked Saul, near the \u0001fountain,\u0002 which were all places in the vale of \u0001Jezrahel.\u0002 The sacred writer thus leaves the two armies ready to engage, being intent on giving the particulars of David's history, and only relating the affairs of Saul, &c., in as much as they may refer to him. (Calmet) --- David had retired from the army of the Philistines before Saul went to Endor, and some of the tribe of Manasses went after him, and were present in the battle, in which the Amalecites were slain and plundered, 1 Paralipomenon xii. 19. (Salien)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thousands,\u0002 making the troops pass in review, as the Hebrew insinuates. Their army seems to have been divided, in the same manner as that of the Israelites, each company of 10, 50, &c., having its respective officer, under the five lords. --- \u0001Were.\u0002 Hebrew, \"passed.\" David's band was connected with the troops of Achis, yet so that they might be easily distinguished by their dress, &c. (Calmet) --- The Roman \u0001Triarii,\u0002 who were esteemed the bravest soldiers, occupied the rear. (Menochius) --- Josephus gives us to understand that Achis was the commander in chief. (Antiquities vi. 14.) (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Know David.\u0002 It seems they were not unacquainted with him, since they knew that Achis had given him a \u0001place,\u0002 (ver. 4,) or city. (Haydock) --- But they prudently judged that it would be very hazardous to employ him on this occasion. Providence thus brought him honourably out of the scrape, as he could not have remained even inactive, among the troops of the Philistines, without rendering himself suspected both to them and to his own people. (Calmet) --- \u0001Years.\u0002 Abulensis thinks that Achis told an untruth, to persuade the lords that he had been long witness of David's fidelity. He might also allude to the first time, when he came to his court, or the four months specified [in] chap. xxvii. 9, might fall into different years. Septuagint, \"he has been with us days, this is the second year.\" (Menochius) --- Syriac, \"two years (Arabic, \"one year,\" and some months.\" (Calmet) --- The true term was only four months. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Adversary.\u0002 Hebrew \u0001Satan,\u0002 \"a calumniator, enemy,\" &c. (Calmet) --- Tacitus (Hist. iv.) speaking of the Batavian corps, says, \"which, being bribed, pretended to be faithful, that it might flee, and become more acceptable after it had betrayed the Romans in the heat of the engagement.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord.\u0002 Hebrew \u0001Jehova.\u0002 (Haydock) --- Achis speaks of the true God, as David was accustomed to do. (Salien) --- Perhaps he adored him, like his other gods; as the Israelites are accused of swearing by the Lord and by Melchom, Sophonias i. 5. --- The pagans often appealed to the gods of those with whom they were treating. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001King.\u0002 He speaks thus that he might not increase the suspicions of the Philistines. (Menochius) --- In the mean time, God called him to fight against Amalec, and to defend his own property, which was actually, or the next day, taken from Siceleg; (Haydock) so that nothing could have been more desirable to him, than to be thus dismissed with applause. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Angel of God,\u0002 equally incapable of any meanness. The pagans admitted the existence of good and of evil spirits. (Sanctius) This exaggerated compliment occurs, Genesis xxxiii. 10., 2 Kings xiv. 17., and xix. 27." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thy Lord.\u0002 He may allude to Saul, (ver. 3,) or to himself, (chap. v. 8,) or to God, as David was under obligations to all three. (Haydock) --- \u0001Light,\u0002 that none might know or be dejected, in the rest of the army. (Menochius)" } ] }, { "chapter": 30, "slug": "id640.html", "header": "1 Kings xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day.\u0002 It was distant from Aphec about 90 miles. --- \u0001Smitten,\u0002 yet without killing any. (Calmet) --- We may adore a merciful Providence, which prevented these barbarians from treating David's men as he had treated theirs, chap. xxvii. 11. (Salien, the year before Christ 1074.) --- He would allow them to burn the city, &c., that David might be roused to execute the divine vengeance upon them. (Theodoret)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tears.\u0002 Hebrew, \"till they had no more power to weep.\" (Menochius) --- See Lamentations ii. 11. Cicero exclaims, \u0001Hei mihi! consumptis enim lachrymis, infixus tamen hæret in corde dolor.\u0002 (Phil. ii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Stone him,\u0002 as the author of all their losses, because he had not left a sufficient garrison at Siceleg, and had irritated the Amalecites. Inconstant people! they thought that he was indebted to them for all that he possessed! (Calmet) --- David, without being too much dejected, sought out for an immediate remedy, and led them on to battle. Their ancestors had once threatened to stone Moses, Exodus xvii., &c. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To David.\u0002 Some think that David put on the ephod; but this was the function of the high priest, who, according to Grotius, turned towards David, that he might see the brightness of the precious stones. See Exodus xxviii. 30. By means of the priest David was enlightened. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Besor\u0002 is formed by the water falling from the mountains of Idumea, and discharges itself into the Mediterranean, below Gaza. (Calmet) --- Some take it to be the torrent of the desert, or the river of Egypt. Adrichomius makes it run from the mountains of Juda, so as to form the southern boundary of the tribe of Simeon. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Weary.\u0002 Hebrew \u0001pigru,\u0002 denotes those who are \"lazy and dead.\" Septuagint, \"some sat down on the other side of the torrent.\" Syriac and Arabic insinuate, to defend the passage. But why then do the rest complain? (Calmet) --- They acted irrationally, as David shewed afterwards. Some of the 600 might well be more exhausted than others, and these were selected to guard the baggage, ver. 24. This was only the third day since they left Aphec, ver. 1. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Raisins.\u0002 Hebrew \u0001tsimmukim.\u0002 See chap. xxv. 18. (Calmet) --- The soldiers very prudently took some provisions with them, as they were going into a desert country. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ago.\u0002 His master's inhumanity was justly punished, and God provided for the safety of this poor slave, while he sent a guide for David. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cerethi,\u0002 denotes the Philistines, (R. David. See ver. 16.; Haydock) who came originally from Crete, 2 Kings xv. 18., and Ezechiel xxv. 16. (Calmet) --- They might be natives of some province of the Philistines, (Vatable) belonging to Gaza, (Menochius) or Geth. (Haydock) --- \u0001Caleb.\u0002 Hebron and Cariath-sepher fell to his share. The enemy had a good opportunity to ravage all those places, as most of the soldiers were absent (Calmet) at Jezrahel. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Him.\u0002 David did not require this slave to betray his master, for the latter had lost all his claim, and David had acquired it by relieving the distressed. \u0001Si herus negaverit servo suo alimenta, & alius suppeditet, sit occupantis.\u0002 See Martyr. and the Roman laws. The Amalecites dwelt in tents, and the slave knew where they commonly lodged. (Calmet) --- Perhaps his master had told him where to meet him, in case he recovered." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Drinking.\u0002 Hebrew adds, \"and dancing,\" (Salien) in honour of their gods. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Evening.\u0002 Hebrew, \"twilight,\" in the morning (Calmet) or evening. (Haydock) --- Some think that the pursuit lasted three days; others only from three till five in the evening. But David more probably slaughtered the intoxicated people, during the space of a whole day, from morning till evening. (Calmet) --- Septuagint, \"from the morning \u0001or\u0002 evening star rising, \u0001apo eosphorou,\u0002 till the afternoon, and on the following day,\" (Haydock) which commenced at sun-set. (Calmet) --- It was no battle, but flight and carnage. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001All,\u0002 excepting what had been eaten, or consumed with fire. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And made.\u0002 Hebrew, \"\u0001which\u0002 they drove before those things (\u0001or\u0002 cattle,\" taken from the Amalecites. Haydock) \"which were separated from those which David had recovered.\" Each one reclaimed what he had lost. Perhaps David's portion was placed by itself. (Calmet) --- Grotius thinks that, as the things taken in war cannot be reclaimed by the former proprietors, all was equally divided. See Selden, Jur. vi. 16." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Unjust.\u0002 Hebrew \u0001Belial.\u0002 See Deuteronomy xiii. 13. (Calmet) --- David saluted those who had remained at Besor, to shew that he approved of their conduct, unless we may attribute it to his great clemency. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Alike.\u0002 Nothing could be more just and prudent; as this decision prevents continual murmurs and inconveniences. Those who are left behind, are bound to defend the baggage at the hazard of their lives, and each man must obey the orders of the general. Hence all nations seem to have adopted similar regulations, though Achilles declaims against it. (Homer, Iliad i.) --- Coriolanus observes, that formerly the Romans brought all the spoil into the public treasury. (Halicar. vii.) --- The soldiers promised on oath to bring all they should take, and an equal division was made to the whole army. (Polyb. x.) --- The sick and absent also partook of the plunder. (Calmet) --- The same was observed by the Machabees, 2 Machabees viii. 28. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001A law.\u0002 Custom, (Calmet) and a particular injunction, had long before made way for it, Numbers xxxi. 27, (Haydock) and Josue xxii. 8. --- We might translate the Hebrew, \"And this law had been observed in Israel from that day and before.\" David restored to its full vigour this ancient regulation. The Hebrews have no compound verbs, such as re-establish, re-build, &c., instead of which, they say, to establish, (Calmet) and build again. Thus, by the addition of adverbs, they can explain the same things. Protestants, \"from that day forward he made it a statute,\" &c. (Haydock) --- It is not, therefore, unlawful to make new laws, provided they be conformable to those of God, Deuteronomy iv., and xii. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Neighbours.\u0002 Hebrew, \"friends;\" some were at a distance, ver. 28. (Haydock) --- The number of presents shews the quantity of the spoil, and the generosity of David towards those who had formerly assisted him. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Bethel,\u0002 \"the house of God,\" as the priests had afforded him protection. (Haydock) --- It is not certain whether he speaks of a town of Ephraim, or of the cities where the ark and the tabernacle were now fixed. --- \u0001Ramoth,\u0002 in the tribe of Simeon: (Calmet) there was another in the tribe of Gad. (Menochius) --- \u0001Jether,\u0002 or \"Jethira,\" (Eusebius) a priests' town, called \u0001Ether,\u0002 Josue xv. 42." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Aroer,\u0002 on the Arnon. David had sojourned among the Moabites. --- \u0001Sephamoth:\u0002 perhaps \u0001Sephama,\u0002 (Numbers xxxiv. 10,) though it was a great way beyond the Jordan. (Calmet) --- Abulensis assigns Sephamoth to Juda. (Menochius) --- \u0001Esthamo\u0002 was in the same tribe, belonging to the priests, Josue xxi. 14." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Rachal;\u0002 perhaps the same with Hachila, chap. xxiii. 19., and xxvi. 1. --- \u0001Jerameel.\u0002 See chap. xxvii. 10. --- \u0001Ceni,\u0002 a canton to the south of the Dead Sea." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Arama,\u0002 or \u0001Horma.\u0002 Numbers xxi. 3. --- \u0001Lake.\u0002 Hebrew, \"at Chor Aschan.\" It is called Asan, Josue xv. 42., and xix. 7. --- \u0001Athach,\u0002 or \u0001Athar,\u0002 Josue xix. 7." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Hebron,\u0002 twenty miles south of Jerusalem. --- \u0001Rest.\u0002 David remunerated all his old friends, which was the sure way to procure more. (Haydock) --- He was still uncertain what would be the event of the war between Saul and the Philistines; and desirous to make friends, who might smooth his way to the throne, according to God's appointment. (Salien)" } ] }, { "chapter": 31, "slug": "id641.html", "header": "1 Kings xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fled.\u0002 They make but a feeble resistance, as God was not with them. (Haydock) --- The first onset was made by the archers, and Saul's three sons fell, while the king himself was dangerously wounded. (Calmet) --- The death of his sons would increase his anguish. (Menochius) --- He seems not to have told them of the divine decree, as he might deem it irrevocable and unavoidable, so that flight would have been of no service to them. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jonathan.\u0002 Ven. Bede, &c., doubt not of his salvation. (Salien)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Overtook.\u0002 Hebrew, \"attacked, found, \u0001or\u0002 hit him.\" He was running away. (Haydock) --- \u0001Wounded.\u0002 Some translate Hebrew, \"terrified,\" as they believe the words of the Amalecite, \"my whole life is in me.\" But that wretch deserves no credit; and Saul would probably not take the desperate resolution of killing himself, till he saw there was no possibility of escaping. Septuagint, \"the archers find him, and they wounded him in the lower belly.\" Theodotion, \"in the part near the liver.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bearer.\u0002 The Rabbins say he was Doeg. They were not yet come to a close engagement. --- \u0001Mock at me,\u0002 as was then customary. See Josue viii. 29., and Judges i. 7. He might recollect the treatment of Samson. (Calmet) --- \u0001Fear.\u0002 \"To spill the royal blood's a direful thing.\" (Homer)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001With him.\u0002 Thus to avoid a little shame and temporal punishment, they rushed into those which are inconceivably geat and eternal. (Haydock) --- The Jews in vain attempt to excuse Saul, as they deem suicide in such cases lawful, though in others they deprive those of burial, who have been guilty of it. (Josephus, Antiquities vi. 14.) --- This author applauds the behaviour of Saul; and indeed, his courage called forth the praises of David. But even the pagans have deemed those no better than cowards, who have killed themselves to avoid misery." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001His men.\u0002 1 Paralipomenon x. 6., \u0001his house fell together.\u0002 The hopes of his family were at an end, (Haydock) though Isboseth, Abner, and some few survived him, (Menochius) who had fled, (Calmet) or had not been in the engagement. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Beyond,\u0002 or about \"the passage\" or fords of the Jordan, as the Hebrew means. (Menochius) --- The Philistines did not pursue after them, as God set bounds to their ambition. It might otherwise have proved very fatal to his people, who were now so much divided and terrified. In the parallel passage, in Chronicles, it is only said, \u0001When the men....that dwelt in the plains \u0002(of Jezrahel) \u0001saw this, they fled,\u0002 1 Paralipomenon x. 7. The Philistines seized the abandoned cities, particularly Bethsan, (ver. 10.; Haydock) which had been retained by the Chanaanites in the days of the judges, and which David took back, Judges i. 27., and 3 Kings iv. 12." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Head,\u0002 as David had treated that of Goliath, chap. xvii. 54." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Astaroth.\u0002 The like custom was observed by the Hebrew, (chap. xxi. 9,) and by the Greeks and Romans, (Calmet) to acknowledge that victory was granted by God. The Philistines insulted Saul's body, and blasphemed the true God, as much as if they had taken the king alive. He only avoided the mortification of hearing them while he was forced to attend to the furies below. --- \u0001Body,\u0002 with those of his three sons, ver. 12. (Haydock) --- Saul's head was hung up in the temple of Dagon, at Azotus; (1 Paralipomenon x. 10,) his body was suspended on the \u0001wall\u0002 or \u0001street of Bethsan;\u0002 (2 Kings xxi. 12,) or in the most public place, near the gate of the city." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jabes,\u0002 in gratitude for the deliverance which he had procured for them, chap. xi. 11. (Calmet) --- They are also deserving of praise for shewing mercy to the dead, as well as for their bravery. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Burnt them,\u0002 or the flesh, reserving the ashes and bones to be buried, as was customary among the Greeks (Homer, \u0001ps.\u0002) and Romans:" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wood.\u0002 1 Paralipomenon x. 12., \u0001under the oak.\u0002 --- \u0001Days,\u0002 at their own option. David fasted one day, (Calmet) as he did for Abner. (Salien) --- There was no obligation of mourning for the kings, though it is probable that those near the royal city, would shew this mark of attention to the deceased monarch. See Jeremias xxxiv. 5., and 2 Paralipomenon xxxv. 25. The usual term of mourning was seven days, Ecclesiasticus xxii. 13. (Calmet) --- It is very difficult to ascertain the length of Saul's reign. Sanctius and Tirinus allow him only 2 years; Petau 12; Calvisius 15; Salien 18; Bucholeer, and probably Josephus 20, though most copies of the latter have 38; St. Augustine, Serarius, Usher, &c., 40, which is the term mentioned [in] Acts xiii. 20. But most chronologers suppose that the time of Samuel's administration is there also included. (Haydock) --- Sulpitius thinks that Saul only \"reigned a very short time,\" as \"the ark was brought to Cariathiarim before he appeared on the throne, and was removed by David, after it had been there twenty years.\"" } ] } ] }, "1th": { "book": "1th", "intro": [ { "text": "THE FIRST", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE THESSALONIANS.", "center": true }, { "text": "PREFACE." }, { "text": "St. Paul having preached with success at Thessalonica, the chief city of Macedonia, wrote to them this letter, to confirm them in the Christian faith and in the practice of virtue. This, in order, is the first epistle of St. Paul. He wrote it about the year fifty-two[A.D. 52], as it is thought, from Corinth. (Witham)" }, { "text": "St. Paul having preached the gospel in this place, converted some Jews and a great number of Gentiles; but the unbelieving Jews, envying his success, raised such a commotion against him, that he and his companion Silvanus were obliged to quit the city. Afterwards he went to Athens, where he had heard that the converts in Thessalonica were under a severe persecution ever since his departure; and lest they should lose their fortitude, he sent Timothy to strengthen and comfort them in their sufferings. In the mean time St. Paul came to Corinth, where he wrote this first epistle and also the second to the Thessalonians, both in the same year, being the nineteenth after our Lord's ascension. (Challoner)" }, { "text": "St. Paul preached the faith in this city, assisted by Silas or Silvanus, whose name is joined with the apostle's in this letter. See Acts xvii. Being driven away from this city by the violence of the Jews, he left Timothy and Silas in Macedonia, to confirm the new converts in their faith. But having afterwards called them to him, and hearing of their constancy and perseverance, he writes this epistle to encourage them and praise them. It is the first in time of all St. Paul's epistles, and filled with the most affectionate expressions of love and tenderness for his spiritual children in Jesus Christ. In the latter part of the epistle, he gives some short instructions concerning the state of souls after death, and the coming of the last day; as his companions had informed him that strange reports concerning these two articles were in circulation at Thessalonica, to the disturbance of the faithful. (Calmet, Estius, and others.)" }, { "text": "The first three chapters are to confirm and comfort the Thessalonians against the temptations of persecution; the other two are to exhort them to live up to the precepts he delivers them." } ], "intro_slug": "id216.html", "chapters": [ { "chapter": 1, "slug": "id217.html", "header": "1 Thessalonians i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Paul.\u0002 It is observed that St. Paul never calls himself an \u0001apostle\u0002 in either of the epistles to the Thessalonians. The reason why he deviates from his ordinary custom on this occasion, probably is, that joining his name with the other two, he did not like to assume a title, though his due, which the others did not possess. (Estius) --- Such condescension to your neighbours' feelings, even in trifles, is highly delicate and praiseworthy. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The apostle praises the Thessalonians for the progress they had made in the theological virtues [of faith, hope, and charity], and enumerates the profit they had derived from each. Their \u0001faith\u0002 had produced \u0001works;\u0002 their \u0001charity\u0002 rendered their \u0001labour\u0002 light and easy, and their \u0001patience\u0002 was the fruit of their future hopes, in confidence of which they bore what they had to suffer from their unconverted countrymen. (Estius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In power.\u0002 The sense is, I have preached the gospel to you, not only in words of persuasion, but have proved it by the power of miracles, in much fulness, or in great abundance. I have also taught you the gospel not by my words only, but by my actions; for you know what kind of a life I led among you. I had no interest but in gaining your souls. And I rejoice to hear you have received it in much power, by the Holy Ghost working within you. (Haydock) --- \u0001And in much fulness.\u0002[1] Some would have the Greek word to signify in a full assurance; but in the style of the New Testament, it may as well signify a fulness, or plenitude. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001From you was spread abroad the word.\u0002[2] The Greek, \u0001was sounded about.\u0002 --- \u0001In every place.\u0002 In very many places. (Witham)" } ] }, { "chapter": 2, "slug": "id218.html", "header": "1 Thessalonians ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Vain.\u0002 Our entrance among you was not in \u0001vain\u0002 fables, or lies; our preaching was not in trifles: (Œcumenius) or rather was not without fruit. Others have spoken of it every where; but why refer you to others when yourselves know that it was every where followed by abundance of good works, faith, patience? &c. (Estius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Our exhortation was not\u0002 proceeding from \u0001error.\u0002[1] That is, was not by promoting errors, or uncleanness. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "As we were approved of and chosen by God to announce his gospel, we have tried to correspond with his designs; and we speak in a spirit of disinterestedness, not to please men, but God. Being chosen by God, it is to him we must render an account. Have we spoken to you in words of flattery? Have we disguised the gospel truth, or concealed its austerity? Have we made piety a cloak for avarice? &c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Nor taken an occasion of covetousness.\u0002 Not so as to make the gospel a cloak for gain-sake. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001But we became little,\u0002[2] by our carriage, and by our humility and kindness. In the Greek, made ourselves gentle, good natured, &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Because you were become most dear to us.\u0002 Literally, \u0001desiring you.\u0002[3] St. Chrysostom admires the tender expressions of love in St. Paul. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001You are witnesses.\u0002 We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The word\u0002[4] \u0001of the hearing of God,\u0002 which can only signify the word of God you heard from us. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001To full up\u0002 the measure of \u0001their sins,\u0002 after which God's justice would punish them. (Witham) --- The Jews filled up the measure of their iniquities by the opposition they every where manifested to the religion of Christ. The earliest Fathers of the Church testify that they dispersed people into every nation to blaspheme the name of Christ; and hence sprang the evil fame which Christians bore among the pagans. See the apologies of St. Justin Martyr, Tertullian, Origen, &c. --- \u0001For the wrath of God is come upon them to the end.\u0002 It seems a foretelling of their entire destruction, which happened not long after under Vespasian and Adrian. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Being taken away from\u0002[5] \u0001you.\u0002 Literally, \u0001become desolate,\u0002 because of our separation from you. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Satan hindered us.\u0002 That is, has raised such an aversion to me among the pagans and Jews of Thessalonica, that my friends do not think it safe I should come among you. I am now detained from you by violence; but when this life is past, you shall form my joy and my crown. I will present you at the tribunal of my Saviour, and say: Behold me and my children; behold the fruits of my labours, the proofs of my fidelity, and my claims for a recompense. (Calmet) --- If the apostle here calls his disciples his hope, joy, glory, why may we not call the blessed Virgin Mary, or other saints, their joy and hope, for the special confidence they have in their prayers?" } ] }, { "chapter": 3, "slug": "id219.html", "header": "1 Thessalonians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Forbearing no longer.\u0002 That is, not being able to be at rest, for not seeing you, nor hearing concerning you. (Witham) --- Not bearing to be any longer uncertain and uninformed of your constancy, amidst the tribulations you had to endure, I sent Timothy to strengthen you, that you might not be moved in the difficulties to which we are destined, and which it is appointed for us to undergo. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That we are appointed thereunto.\u0002 That is, meet with trials and troubles in this world, as our Saviour Christ foretold. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001We live.\u0002 That is, we live in joy and comfort, if you stand firm in the faith of Christ, as you ought. (Witham) --- The news that you stand steadfast in the Lord, reanimates me under all my sufferings, and as it were raises me to life again from the shadow of death, under which I am placed. O that I could see you, to complete the work of instructing you in the faith, which I have begun." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001That we may see you face.\u0002 Though epistles in absence give great comfort, and help to confirm the faith once delivered, it is by preaching that the faith of Jesus Christ and true religion are both begun and accomplished. --- \u0001And may accomplish those things that are wanting to your faith?\u0002 That is, give you fuller instructions. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And may the Lord multiply you.\u0002 That is, increase the number of Christians among you. (Witham)" } ] }, { "chapter": 4, "slug": "id220.html", "header": "1 Thessalonians iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "In this chapter the apostle begins to remind them of their obligation of always striving to increase in virtue. Though he praises them through the whole epistle, he still thinks it necessary to warn them not to be surprised in uncleanness. He repeats what he had taught them before; first, that there is vengeance awaiting the workers of evil; and secondly, that the favour of God is the reward of those who deal with the brethren in simplicity, and preserve themselves from the defilements of the Gentiles. (St. Ambrose, Comment., on this place)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His vessel.\u0002 That is, his own body. See 1 Kings xxi. 5. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That no man overreach, nor deceive his brother in business.\u0002[1] The Protestant and Mr. N. even in their translations, add, in \u0001any\u0002 matter, because some expound it of frauds and circumventions in any kind of business. But this addition of \u0001any,\u0002 should be left out, seeing the best interpreters expound it of a prohibition of adultery, and the injury thereby done to another, and of sins of that kind only, which is confirmed by what follows and what goes before. See St. Jerome in chap. iv. ad Ephes. tom. 4. p. 369.; St. Chrysostom serm. 3 on this place. Here, says he, he speaks of adultery, as before of fornication, &c. See Theodoret, Theophylactus, Estius, Menochius, Cornelius a Lapide, &c. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And that you want nothing of any man's.\u0002[2] This is the sense by the Greek, nor does the Latin here signify to \u0001desire,\u0002 but to \u0001want them that are without;\u0002 i.e. infidels out of the pale of the Church. (Witham) --- In regard of brotherly love, he advises them to remain quiet, at peace with every one, troubling nobody, nor interfering with the concerns of others, but each one minding his own work. It had been reported to the apostle that there were some at Thessalonica who made religion a pretest for idleness. It is to reprove such persons as these, that we are given to understand in this place that religion will never excuse the neglect of relative duties, either to our neighbours or to ourselves. It is the duty of all to labour, in order to prevent the evils of poverty; for involuntary poverty is a great snare, and a dangerous temptation against salvation. It exposes to ignorance, to meanness, and low actions; it conducts to fraud, to falsities, to impudence, and forgetfulness of God. Happy are the poor in spirit, but miserable they who are involuntarily so: miserable, not for the wants, the humiliations, or inconveniences of their state, but for the irregularities and disorders of conduct to which they are exposed. It is therefore wise of man to pray, Give me not riches nor poverty, but give me only what is sufficient, &c. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001With commandment.\u0002[3] God's command will in a moment raise and bring all to judgment. --- \u0001And the dead, who are in Christ,\u0002 in the grace of Christ, shall rise first, not as to time, but in dignity. (Witham) --- \u0001Shall rise first.\u0002 Not in order of \u0001time,\u0002 for all shall rise in the twinkling of an eye, but first in order of \u0001dignity.\u0002 St. Chrysostom, however, thinks that the elect rise before the reprobate, to go before the Lord; whereas the latter shall come behind him, only to appear before the tribunal of justice. (St. Chrysostom)" } ] }, { "chapter": 5, "slug": "id221.html", "header": "1 Thessalonians v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of the times and moments.\u0002 That is, of the day of judgment, of the end of the world, of the destruction of Jerusalem. It is enough to know the time is uncertain, and that death cometh as \u0001a thief in the night.\u0002 (Witham) --- When the judgment shall take place the Angels themselves do not know. Perhaps St. Paul, when wrapt up to the third heaven, may have learnt something on this subject; for he was told many things which he could not announce to man; therefore, he says, I need not write to you: it is unnecessary for us to know it. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Overtake you.\u0002 It is a subject of astonishment, that some people are so childishly afraid of the last day, that they cannot think of it without consternation, lest it should happen in their time. Weak souls! Do they not recollect that death will certainly overtake them, and that will be to them individually the end of the world, and the last day. The whole world then does perish as far as regards them. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001You are the children of light.\u0002 That is, there is little danger of thieves in the day time, when it is light. Also watch and have arms to defend you, the coat of mail of faith; the helmet of hope: you are under the protection of Christ, who died for you, and for your salvation. See St. Chrysostom, p. 293, &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The Christian's panoply is not faith alone, but faith, hope and charity, as we see here." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Whether we wake or sleep.\u0002 That is, whether we be of the number of those whom Jesus Christ shall find still upon earth, when he shall come to judgment, or among those who have slept and returned to dust, it is his will that we should be his. (Theodoret)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rebuke,\u0002 or correct \u0001the unquiet.\u0002[1] By the Greek, it signifies the \u0001disorderly,\u0002 or those that keep no order. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Always rejoice.\u0002 It is usual for St. Paul to recommend joy to the faithful. Cheerfulness is indeed the characteristic of true virtue, which by no means consists in, nor encourages, sourness or moroseness, as some mistaken people imagine. God loves a cheerful giver. Sorrow, which is of this world, killeth. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Do not oppose either the interior gifts of the holy Spirit, which are his graces, nor his exterior gifts of prophecy, &c. Take the regular precautions of prudence, that you be not deceived by those who pretend to be inspired; but when satisfied that the inspiration comes from heaven, do not despise it. Be like good bankers, take the good coin, and reject the counterfeit. (St. Cyril of Alexandria)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Prove all things.\u0002 That is, examine prophecies whether they be true, and the doctrine which you hear from new preachers, and refrain yourselves not only from evil, but from every thing that hath the appearance of evil, and which may disedify and scandalize others. (Witham) --- \u0001Hold that which is good.\u0002 This we can best learn from the doctrine of the apostles, and the spirit of the Catholic Church. Men can deceive and be deceived, but the Spirit of God, speaking to us by his Church, can neither deceive us nor be deceived." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Spirit, and soul.\u0002 The former marks the understanding, the latter the will: hence these two terms give the two principal faculties of the soul. (Bible de Vence)" } ] } ] }, "1ti": { "book": "1ti", "intro": [ { "text": "THE FIRST", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO TIMOTHY.", "center": true }, { "text": "PREFACE." }, { "text": "St. Paul passing through Lycaonia, about the year A.D. 51 , some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham)" }, { "text": "St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: \u0001Impose not hands lightly upon any man.\u0002 He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner)" }, { "text": "After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus." } ], "intro_slug": "id226.html", "chapters": [ { "chapter": 1, "slug": "id227.html", "header": "1 Timothy i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of God, our Saviour.\u0002 God the Father is here called our Saviour, as also to Titus, (iii. 4.) being author of our salvation, as are all the three divine persons. (Witham) --- As this letter was to be read to the faithful, it was proper that St. Paul should speak with dignity and authority; and, as in the course of it he reproves false apostles who taught from themselves, he reminds them at the beginning of his letter, that he himself had entered the sacred ministry, and was an apostle by the command of God. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To Timothy, beloved son\u0002[1]\u0001 in faith:\u0002 not that St. Paul first converted him, but that by his instructions he was settled in the principles of faith and of the Christian religion. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not to teach otherwise;\u0002[2] i.e. than what I taught them. (Witham) --- The distinctive mark of a heretic, is the teaching differently from that which they found generally taught and believed in the unity of the Catholic Church before their time. The Greek word admirably expresses this; \u0001eterodidaskalein.\u0002 Had Luther and the other original reformers attended to this, the peace of the Church would not have been so disturbed." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nor to give heed to fables and endless genealogies,\u0002[3] or disputes about pedigrees from Abraham and David, \u0001which furnish questions rather than the edification of God,\u0002 or godly edification.[4] In some Greek manuscripts is read, \u0001dispensation, or economy;\u0002 and so the sense may be, which contribute nothing to the explaining the dispensation of grace in the mystery of Christ's incarnation. The construction of this and the former verse is imperfect, when it is said, \u0001as I desired thee,\u0002 nothing being expressed corresponding to the word \u0001as.\u0002 Some understand it, \u0001As I desired\u0002 before, \u0001so now\u0002 in this epistle I desire it of thee again. The same difficulty occurs in the Greek as in the Latin text. (Witham) --- The Jews were accustomed to dispute and make endless questions concerning their origin from Abraham, Isaac, and other patriarchs, and concerning their different tribes, which their captivity had confounded together. Hence there was no end of their questions, how, when, why? which gave rise to many fables, to the great disturbance of the faithful. Whereas, they ought to have taken the shortest way to edification, which was to confine themselves to what was of faith. (St. Ambrose)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The end of the commandment.\u0002 By the precept many understand, as it were by way of a parenthesis, all that is here contained from the 3rd to the 18th verse, where \u0001precept\u0002 is again repeated. We may understand by \u0001the commandment,\u0002 the law of Moses in general, comprehending both the ceremonial part and the moral precepts, which are also the law of nature. The ceremonial part was designed to bring us to Christ by types and figures; and the moral precepts, which were also of the law of nature, or natural reason, were to bring men to observe them by punishments, and so were delivered against wicked criminals, \u0001ungodly,\u0002 who worshipped[5] not God; against \u0001the unjust,\u0002[6] (in the Greek, lawless men) Sodomites, &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The law is good.\u0002 Do not think I condemn the law of Moses, or those who observe it; it is good, if properly understood and rightly practised. I only blame those who make the law an occasion of disturbance; who, without understanding, pretend to be masters, and teach idle curiosities. (Theodoret)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The law is not,\u0002 &c. He means that the just man doth good, and avoideth evil, not as \u0001compelled\u0002 by the law, and merely for fear of the punishment appointed for transgressors, but voluntarily, and for the love of God and virtue; and would do so, though there were no law. (Challoner) --- If all men were just, the law would be unnecessary, as law are made against transgressors. (Calmet) --- It is not the just, but the unjust, that the law threatens, binds, and chastises. The just man obeys it without violence or constraint; he fulfils it with pleasure. (St. Augustine, lib. de Spiritu. &c.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Because I did it ignorantly in unbelief,\u0002 or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Christ Jesus,\u0002 the true son of God, \u0001came into the world to save sinners, of whom\u0002 (says St. Paul) \u0001I am the chief,\u0002 the first, the greatest. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001This precept I commend to thee.\u0002 Some understand it a precept of what follows, that he should wage a good warfare against the enemies of God and of his salvation. Others refer it to the precept mentioned before, ver. 5, to wit, that Timothy should charge all the new converts not to give ear to new teachers. --- \u0001Prophecies.\u0002 He seems to mean some particular predictions made by some who had the gift of prophecies, and who foretold that he should be a great minister of God. (Witham) --- The apostle reminds his disciple that he did receive him in the number of his disciples, and ordained him a ruler of the Church, in consequence of a prophecy; that is, a particular inspiration and revelation of the divine will. (St. Chrysostom)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "An evil life is not unfrequently the leading principle of defection from the faith. The heart, not the mind, is generally the first corrupted." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I have delivered to Satan;\u0002 whom I have excommunicated, that they may learn not to blaspheme, or speak against the truth of the faith. (Theophylactus) --- The devil frequently, at that time, took possession of, or afflicted the excommunicated with diseases and other temporal evils. (St. Chrysostom)" } ] }, { "chapter": 2, "slug": "id228.html", "header": "1 Timothy ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Intercessions,\u0002 as in the Protestant translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? (Witham) --- St. Augustine writes thus on this verse: By \u0001supplications\u0002 are meant what are said before the consecration. By \u0001prayers,\u0002 are what are said in and after the consecration and communion, at mass, including the Pater Noster[the Our Father]; which St. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. (lib. iii. contra Pelag. chap. 5) By \u0001intercessions,\u0002 what are said after the communion: and by \u0001thanksgivings,\u0002 what both the priest and people give to God for so great a mystery then offered and received. (ep. 50. ad Paulin.) See St. Chrysostom on this place." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001For kings,\u0002 who were then heathens, this being in Nero's time. (Witham) --- Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001All men to be saved.\u0002 They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. (Acts vii. 51.) If in this we meet with difficulties, which we cannot comprehend, the words of St. Paul, (Romans ix. 20.) \u0001O man, who art thou, who repliest against God?\u0002 may be sufficient to make us work our salvation with fear and trembling. (Witham)" }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all.\u0002 Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but \u0001one\u0002 God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. (Galatians iii. 19.) See also Deuteronomy v. 5. The words of our Saviour himself, (Matthew xxiii.) taken according to the letter, contain an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. (Witham) --- Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As St. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. (Challoner) --- If there be other mediators among the Angels and saints, they are only so in subordination to the first[Christ], who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him[Christ] who is our only essential mediator. (Estius, Menochius, &c.) Consult Judges iii. 9; 2 Esdras ix. 17; Acts vii. 35. --- \u0001A redemption for all.\u0002 Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (chap. iv. 10.) that Christ is \u0001the Saviour of all men, and especially of the faithful.\u0002 See St. Augustine[1] and St. Chrysostom.[2] (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "How beautifully does St. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In silence.\u0002 See 1 Corinthians xiv. 34. See St. Chrysostom.[3] (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "St. Paul only means in public. See note on ver. 11. of the next chapter. It would appear from this regulation of the apostle, as well as from the writings of the earliest fathers, that the practice and condemnation of women interfering at all in spiritual affairs, in not new. Tertullian says: We do not permit a woman to teach, to baptize, or to arrogate to herself any part of the duty which belongs to man. (De Veland. Virg. cap. 9.) --- The woman has tried once to teach, when she persuaded Adam to eat the forbidden fruit, and has wofully failed. Let her now be content to remain in silence, and subjection to man; (St. Chrysostom on this place) as appears also from the order of the creation. See ver. 13. Seduction began with Eve, a subject of profound humiliation for women; but this ought not to deprive them of confidence in God's mercy, nor take from them the hope of salvation. (Bible de Vence)" }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001Adam was first formed....and was not seduced.\u0002 That is, was not at least seduced first, as the woman. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001She shall be saved by bearing children,\u0002 &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. (Witham) --- This would perhaps be more properly rendered, from the Greek, by the \u0001bringing up\u0002 of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. (Bible de Vence)" } ] }, { "chapter": 3, "slug": "id229.html", "header": "1 Timothy iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001He desireth a good work.\u0002 No doubt but the work, or office, and charge of a bishop is good; but the motive of desiring to be a bishop not always good. However, in those days, the \u0001desire\u0002 could scarce be grounded on temporal advantages. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A bishop\u0002 (the same name then comprehended priest) \u0001to be blameless,\u0002 as to life and conversation, adorned, (says St. Chrysostom) with all virtues. See also St. Jerome in his letter to Oceanus. --- \u0001The\u0002[1] \u0001husband of one wife.\u0002 It does not signify, that to be a bishop or priest he must be a married man; nor that he must be a man who has but one wife at a time; but that he must be a man who has never been married but once, or to one wife: because to be married more than once, was looked upon as a mark of too great an inclination to sensual pleasures. It is true, at that time a man might be chosen to be a bishop or priest whose wife was living, but from that time he was to live with her as with a sister. This St. Jerome testifies as to the discipline of the Latin Church. (Witham) --- The meaning is not that every bishop should have a wife, (for St. Paul himself had none) but that no one should be admitted to the holy orders of bishop, priest, or deacon, who had been married more than once. (Challoner) --- \u0001Sober.\u0002[2] The Greek rather signifies \u0001watchful.\u0002 --- \u0001Chaste.\u0002[3] There is nothing for this in the Greek text at present, unless in some few manuscripts. Perhaps the ancient Latin interpreter added it, as being signified and comprehended in the other words. --- \u0001Teacher:\u0002 a doctor, as the Greek signifies. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not given to wine,\u0002 or a lover of wine. This, says St. Chrysostom, is less than to be a drunkard; for such are excluded from the kingdom of heaven, whoever they be. (1 Corinthians vi. 10.) --- \u0001No striker.\u0002 St. Chrysostom understands not striving, fighting or quarreling even with his tongue. --- \u0001Not covetous\u0002[4] of money, as appears by the Greek text. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ruleth well his own house,\u0002 &c. Before he is set over the Church, let him have given proofs of his talents for governing within his own house, by the regularity he has made all his dependants observe. In the infancy of the Church, it was frequently necessary to ordain the most regular fathers of families bishops, for want of others of a sufficient age who had observed perpetual continency. --- \u0001With all chastity.\u0002 The Greek implies, grave, sober, temperate; but as this seems to answer what is said in Titus i. 6., it seems to be properly understood of chastity. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Not a neophyte.\u0002 Not one newly as it were \u0001planted,\u0002 or newly instructed in the faith. (Witham) --- That is, one lately baptized, a young convert. (Challoner) --- \u0001He fall into the judgment\u0002 and condemnation \u0001of the devil,\u0002 by returning to his evil habits he has so lately quitted. (Witham) --- \u0001Devil;\u0002 i.e. into the same punishment to which the devil is condemned; (Theodoret) or into the power of the devil, who will accuse him at the judgment. (Calmet) --- Or again, seeing himself so soon after his conversion raised to the first dignities of the Church, might imitate in his pride the devil, who could not bear the weight of glory in which God had created him. (Bible de Vence)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Deacons,\u0002 &c. By the Greek, grave, sober, &c. But why does he pass from bishops to deacons, not naming priests? St. Chrysostom answers, that priests were comprehended under the name of bishops, their functions being much the same, except as to the ordination of the ministers of God. (Witham) --- After speaking of bishops he passes on to deacons, because priests are included in the former title; and every thing that he has said of the first, is applicable to them. (Estius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Women,\u0002 &c. By the Greek again, sober, grave, &c. By these women are commonly understood such as had made a vow of not marrying, and who assisted at the baptism of women; (Witham) i.e. deaconesses, who were women charged with the assistance, and sometimes with the instruction, of persons of their own sex. (Bible de Vence) --- \u0001Not given to detraction,\u0002[5] or calumnies, as in the Greek. A necessary admonition. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The pillar and ground of the truth.\u0002 By the promises of Christ to direct his Church by the infallible spirit of truth; (see John xvi. 7; Matthew xxviii. 20; &c. (Witham)) and therefore, \u0001the Church of the living God\u0002 can never uphold error, nor bring in corruptions, superstition, or idolatry. (Challoner) --- That the Church, the pillar and ground of truth, is to be conducted by the constant superintendence and guidance of the Holy Spirit into all truth to the consummation of days, every one whose mind is not strangely prejudiced may easily discover in various places of the inspired writings." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mystery of piety,\u0002 meaning the mystery of the incarnation of the Son of God: and so in most Greek copies, and in St. Chrysostom we read, \u0001God appeared in the flesh.\u0002[6] --- \u0001Taken up into glory,\u0002 by Christ's glorious ascension into heaven. (Witham) --- After having spoken of the grandeur and infallibility of the Church, the apostle takes occasion from it to extol the great mystery of love, the incarnation and redemption of man. By this mystery the Second Person of the blessed Trinity became manifested in the flesh, justifying or proving his divinity by the virtue of the Holy Spirit appearing in his miracles, made known to the Angels, who were his messengers to bear the tidings to man, or assisting spirits to wait upon him, as at the nativity, in the desert, the agony, &c. preached to the world, and at length consummated to the world by his ascension into glory. (Calmet and others)" } ] }, { "chapter": 4, "slug": "id230.html", "header": "1 Timothy iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In the last times.\u0002 Literally, \u0001last days;\u0002 i.e. hereafter, or in days to come. --- \u0001To spirits of error and doctrines of devils;\u0002 or, to seducing spirits and doctrines of devils, as in the Protestant translation. The sense must be, that men shall teach false doctrine by the suggestion of the devil. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Their conscience seared;\u0002 hardened: a metaphor from the custom of burning malefactors with a hot iron. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Forbidding to marry, to abstain from meats,\u0002 &c. Here says St. Chrysostom[1] are foretold and denoted the heretics called \u0001Encratites,\u0002 the \u0001Marcionites, Manicheans,\u0002 &c. who condemned all marriages as evil, as may be seen in St. Irenæus, Epiphanius, St. Augustine, Theodoret, &c. These heretics held a god who was the author of good things, and another god who was the author or cause of all evils; among the latter they reckoned, marriages, fleshmeats, wine, &c. The doctrine of Catholics is quite different, when they condemn the marriages of priests and of such as have made a vow to God to lead always a single life; or when the Church forbids persons to eat flesh in Lent, or on fasting-days, unless their health require it. We hold that marriage in itself is not only \u0001honourable,\u0002 but a sacrament of divine institution. We believe and profess that the same only true God is the author of all creatures which are good of themselves; that all eatables are to be eaten with thanksgiving, and none of them to be rejected, as coming from the author of evil. When we condemn priests for marrying, it is for breaking their vows and promises made to God of living unmarried, and of leading a more perfect life; we condemn them with the Scripture, which teaches us that vows made are to be kept; with St. Paul, who in the next chap. (ver. 12) teaches us, that they who break such vows incur their damnation. When the Church, which we are commanded to obey, enjoins abstinence from flesh, or puts a restraint as to the times of eating on days of humiliation and fasting, it is by way of self-denial and mortification: so that it is not the meats, but the transgression of the precept, that on such occasions defiles the consciences of the transgressors. \"You will object, (says St. Chrysostom) that we hinder persons from marrying; God forbid,\" &c. St. Augustine, (lib. 30. contra Faustum. chap. vi.) \"You see (says he) the great difference in abstaining from meats for mortification sake, and as if God was not the author of them.\" We may observe that God, in the law of Moses, prohibited swine's flesh and many other eatables; and that even the apostles, in the Council of Jerusalem, forbad the Christians, (at least about Antioch) to eat at that time \u0001blood and things strangled;\u0002 not that they were bad of themselves, as the Manicheans pretended. (Witham) --- St. Paul here speaks of the \u0001Gnostics\u0002 and other ancient heretics, who absolutely condemned marriage and the use of all kind of meat, because they pretended that all \u0001flesh\u0002 was from an evil principle: whereas the Church of God so far from condemning marriage, holds it to be a holy sacrament, and forbids it to none but such as by vow have chosen the better part: and prohibits not the use of any meats whatsoever, in proper times and seasons, though she does not judge all kinds of diet proper for days of fasting and penance. (Challoner) --- We may see in the earliest ages[centuries] of Christianity, that some of the most infamous and impure heretics that ever went out of the Church, condemned all marriage as unlawful, at the same time allowing the most unheard of abominations: men without religion, without faith, without modesty, without honour. See St. Clement of Alexandria, lib. 3. Strom." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001It is sanctified by the word of God, and prayer.\u0002 That is, praying that they may not, by the abuse we make of them, be an occasion to us of sinning and offending God. (Witham) --- The use of all kinds of meat is in itself good; but if it were not, it would become sanctified by the prayer which we usually pronounce over it, and by the word of Christ, who has declared that not that which enters the mouth defiles a man. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Old wives' fables.\u0002[2] Some understand the groundless traditions of the Jews; others the ridiculous fictions of Simon Magus and his followers. In the Greek they are called \u0001profane\u0002 fables. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Some think St. Paul alludes in this verse to the corporal exercises of wrestlers, which procured them but a little short renown, whereas the works of piety have a more lasting reward. (Menochius; Tirinus) --- Corporal exercises of temperance, mortification, &c. are good, but not to be compared with the spiritual virtues of charity, piety, &c. (St. Bernard)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Of all men,\u0002 and especially of the faithful, who have received the grace of faith. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Let no man despise thy youth.\u0002 That is, let thy behaviour be such that no one can have occasion to despise thee. He seems then about the age of forty. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Attend to reading,\u0002 &c. He recommends to him the reading of the Holy Scriptures; which, says St. Ambrose, (lib. 3. de fid. chap. vii.) is \u0001the book of priests.\u0002 (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Neglect not the grace. The Greek seems to imply the gifts of the Holy Ghost, given by the sacraments,[3] by prophecy; which may signify, when the gift of preaching or of expounding prophets was bestowed upon thee. --- With the imposition of the hands of the[4] priesthood. Some expound it, when thou didst receive the order of priesthood, or wast made bishop: but the sense rather seems to be, when the hands of priests of the first order (i.e. of bishops) were laid upon thee, according to St. Chrysostom. (Witham) --- St. Augustine sayeth that no man can doubt whether holy orders be a sacrament; and that no one may argue that he uses the term improperly, and without due precision, he joineth this sacrament in nature and name with baptism (Contra Ep. Parmen. lib. 2. chap. xiii.) St. Ambrose on this verse understands in the words imposition of hands, all the holy action and sacred words done and spoken over him when he was made a priest; whereby, says the saint, he was designed to the work, and received authority that he durst offer sacrifice in our Lord's stead unto God." } ] }, { "chapter": 5, "slug": "id231.html", "header": "1 Timothy v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001An ancient man.\u0002[1] Here the word presbyter is not taken as in other places, for a bishop or priest, but for an elderly man, who is otherwise to be dealt with than young men. (Witham) --- We cannot sufficiently admire the tenderness and prudence of all this saint's counsels. Reproof, under any circumstances, is always sufficiently painful, without being accompanied by harsh and unfeeling words and manners. Age, though not exempt from fault, should always be treated with tenderness and respect." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "A just medium must be observed in the guidance of the sex, avoiding equally an indiscreet severity or an affection too tender and bordering on sensuality. A just diffidence in self is the best security. --- \u0001All chastity\u0002 refers to the heart, eyes, ears, words, looks, with the precautions of times and places." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Honour widows.\u0002 To \u0001honour,\u0002 here means to relieve and maintain. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Let her\u0002[2] \u0001learn first,\u0002 &c. He gives this as a mark to know if widows deserve to be maintained out of the common stock; if they have been careful of their own family, and to assist their parents, if yet alive. In most Greek copies, and in the Syriac, is read, \u0001let them learn;\u0002 i.e. let the children and grandchildren learn to govern their family, and to assist their parents, when they are widows; that, as it is said in ver. 16., the Church may not be burthened with maintaining them. (Witham) --- Let her render to her children the same good services she has received from her parents, that she may also expect from them what is her due as mother. (Theodoret)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001She that is a widow indeed, and desolate,\u0002 (destitute of help, as the Greek word implieth) may be maintained; and then let her be constant in prayers and devotions night and day. (Witham) --- Every Christian soul is a widow of Jesus Christ, who has been forcibly torn from her: and in her communications with heaven she ought to offer up an afflicted and humbled heart---the heart of a widow. It is thus she will avoid the dangers of the world, and secure true life in unchangeable felicity. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001For she that liveth in pleasure,\u0002 (i.e. that seeks to live in ease and plenty) \u0001is dead\u0002[3] \u0001while she is living,\u0002 by the spiritual death of her soul in sin. See St. Chrysostom with no less eloquence than piety, expounding this riddle, as he terms it, to wit, what it is to be at the same time alive and dead. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He hath denied the faith,\u0002 (not in words, but in his actions) \u0001and is worse than an infidel;\u0002 nay, even than brutes, that take care of their young ones. (Witham) --- Faith may be renounced either by words or by actions, when our conduct shews that in our hearts we really do not believe what would otherwise influence our lives. (Calmet) --- We have a horror of the name of apostacy, and fear not its works. Is not this to be a Christian in appearance, and an infidel in heart?" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not under threescore years of age.\u0002 Some think he speaks only of such a widow as was placed over all the rest: but the common exposition is of all such widows as were maintained in that manner, who made a vow of chastity, who assisted the ministers of the Church in looking to the poor, and in the administering baptism to women. --- \u0001Who hath been the wife of one husband;\u0002 i.e. hath never been married but once. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "As for the \u0001younger widows,\u0002[4] admit them not into that number; \u0001for when they have grown wanton in Christ,\u0002 which may signify in the Church of Christ, or as others translate, \u0001against Christ;\u0002 when they have been nourished in plenty, indulging their appetite in eating and drinking, in company and conversation, in private familiarities, and even sometimes in sacrilegious fornications against Christ and their vows, they are for marrying again. See St. Jerome. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Having,\u0002 or incurring and making themselves liable to \u0001damnation,\u0002 by a breach of their \u0001first faith,\u0002 their vow or promise, (Witham) by which they had engaged themselves to Christ. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Idle,\u0002 &c. He shews by what steps they fall. Neglecting their prayers, they give themselves to idleness; they go about visiting from house to house; they are carried away with curiosity to hear what passes, and speak what they ought not of their neighbour's faults. (Witham) --- The young widow that bears a near resemblance with this portrait, is not less to be lamented on her own account than feared and shunned on account of others." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The younger\u0002[5] (widows) \u0001should marry.\u0002 They who understand this of a command or exhortation to all widows to marry, make St. Paul contradict himself, and the advice he gave to widows 1 Corinthians vii. where he says, (ver. 40.) \u0001She\u0002 (the widow) \u0001will be more happy if she so remain according to my counsel;\u0002 and when it is there said, \u0001I would have all to be as myself.\u0002 [See the notes on those places.] He can therefore only mean such young widows, of whom he is speaking, that are like to do worse. Thus it is expounded by St. Jerome to Sabina:[6] \"Let her rather take a husband than the devil.\" And in another epistle, to Ageruchia: \"It is better to take a second husband than many adulterers.\" St. Chrysostom[7] on this verse: I will, or would have such to marry, because they themselves will do it. See also St. Augustine,[8] de Bono viduitatis, chap. viii. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For some are already turned aside after Satan,\u0002 by breaking the vows they had made. \"Yet it does not follow, (says St. Augustine in the same place [de Bono viduitatis, chap. viii.]) that they who abstain not from such sins may marry after their vows. They might indeed marry before they vowed; but this being done, unless they keep them they justly incur damnation.\" \"Why is it, (says he again, on Psalm lxxv.) they made void their first faith? but that they made vows, and kept them not. But let not this (says he) make you abstain from such vows, for you are not to comply with them by your own strength; you will fall, if you presume on yourselves; but if you confide in him to whom you made these vows, you will securely comply with them.\" How different was the doctrine and practice of the first and chief of the late pretended reformers, who were many of them apostates after such vows? (Witham)" }, { "marker": "Ver. 17-18.", "first": 17, "last": 18, "text": "\u0001The priests,\u0002 or ancient ministers, (i.e. bishops, priests, &c.) deserve \u0001a double honour;\u0002 i.e. to be more liberally supplied and maintained by the flock, especially when they labour in preaching the word. --- \u0001Thou shalt not muzzle,\u0002 &c. See 1 Corinthians ix. 9. (Witham) --- It is the obligation of the faithful to provide a decent maintenance for their pastors, and the duty of pastors to be content with little. Happy the church where there is no further difference found than between the liberality of the former and the disinterestedness of the latter!" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Against a priest.\u0002 The word presbyter[9] is commonly here expounded of bishops and priests; though St. Chrysostom understands it of men advanced in age. --- \u0001Receive not an accusation;\u0002 i.e. do not sit as judge, nor hearken to such information. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Them that sin,\u0002 so as to be public criminals, &c. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Without prejudice\u0002[10] for or against any one, not \u0001declining to either side,\u0002 holding the scales of justice equally. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Impose not hands lightly upon any man,\u0002 in promoting him to be a minister of God by the sacrament of orders, unless he be duly qualified. --- \u0001Neither\u0002 in this \u0001be partaker of other men's sins,\u0002 as they make themselves who ordain others rashly. (Witham)" }, { "marker": "Ver. 24-25.", "first": 24, "last": 25, "text": "\u0001Some men's sins are manifest,\u0002 &c. These two verses seem connected with the admonition before given, as to ordaining ministers, some men's sins and evil life being so manifest, that they are certain to be rejected. --- \u0001And some men they follow after:\u0002 they appear not till after a trial and examination. --- \u0001In like manner also good deeds,\u0002 and good lives of some men, are so manifest, that they are easily admitted. And such as \u0001are otherwise,\u0002 (that is, when they are desirous to conceal their virtues) they \u0001cannot be hidden:\u0002 by an examination and trial they will appear. (Witham) --- This refers to what he had said before, that he ought not easily to ordain others, but pass his judgment with scrutiny and impartiality. But there are some whom the public voice already condemns; their crimes are manifest: and there are others, though bad, whose crimes cannot be proved without examination. (Calmet) --- St. Basil thinks it refers to the general judgment. Many both good and bad actions are at present manifest: others shall not be known till the day of judgment. Hypocrites are reserved to be judged by the Lord, as we cannot pronounce upon their actions. (St. Basil, lib. de Virgin.)" } ] }, { "chapter": 6, "slug": "id232.html", "header": "1 Timothy vi.", "notes": [ { "marker": "Ver. 1-2.", "first": 1, "last": 2, "text": "\u0001Lest the name and doctrine of the Lord be blasphemed,\u0002 or ill spoken of by infidels, when such as were converted refused to be servants. --- \u0001Let them not despise them,\u0002 &c. That is, they who were servants under Christian masters, ought to think themselves more happy on that account, being \u0001brethren,\u0002 and partakers of the same benefit of faith and grace. (Witham) --- If servants be insolent and disobedient, their infidel masters will blaspheme the Christian religion, as if that were the cause of their disrespectful behaviour. And let them not be arrogant, or aspire to an equality with their Christian masters, under pretence that the profession of the same religion makes them brothers; but rather serve them with greater submission and affection, as partakers of the benefit of the same faith, the same baptism, the same hope, &c. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001But sick about questions,\u0002[1] unprofitable disputes, \u0001blasphemies,\u0002 which may either signify against God, or railing one against another, \u0001conflicts,\u0002 &c.[2] and dissensions \u0001of men corrupted in \u0002their minds: such is the character and description he gives of those ancient heretics, which applies to heretics in general. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Supposing gain to be piety.\u0002[3] The sense is the same, that they make a shew of piety only for gain-sake. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But piety with sufficiency,\u0002 or when a man hath what is sufficient to support his necessities, is certainly \u0001great gain,\u0002 is accompanied with the most valuable advantages, the treasure of a good conscience, peace of mind, the grace of God, and hereafter a recompense of eternal glory. (Witham) --- That man is certainly rich, however small his possession, if he desire nothing more below, and aspires eagerly after that blessing above, which alone can fill his heart. Mediocrity is an enviable state; it frees us from the dangers of riches, and from the temptations of extreme poverty: with this lot let us be content. Why should we fix our hearts on the fleeting possessions of the day: we had not them yesterday, and to-morrow they will not be ours; for as we were born so we must die." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001For they who wish to become rich.\u0002[4] He does not say, as St. Chrysostom observes, they who are rich; as persons may be rich, and make good use of their riches to God's honour, and the good of others. But such as would be rich, who seek riches, and have their heart and affections upon riches, fall into various temptations of injustice, of pride, and vanity, into hurtful lusts, which drown and plunge[5] men into perdition, &c. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The root of all evils\u0002 is covetousness,[6] or the love of money, as it is in the Greek; a covetous man being ready to sacrifice his soul for money. (Witham) --- This truth is verified and illustrated by the example of Judas, in the gospel; of Ananias and Saphira, in the Acts; of Demas, mentioned by St. Paul in his second epistle to Timothy; and many others, who have made shipwreck of their faith through eagerness to gain riches. Whoever seeks visible and terrestrial goods with great avidity, cannot be supposed to retain much faith in things that are celestial and invisible. He quits a future real and substantial good to seek for a delusive happiness that presents itself, but which will prove a source of present and future evils." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001But thou, O man of God.\u0002[7] This, says St. Chrysostom, is one of the highest title and commendations that can be given to any man. So are called Samuel, Elias, Eliseus. (1 Kings ii and ix.; 3 Kings xxxiii.) (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fight the good fight.\u0002 Literally, \u0001strive\u0002[8] \u0001a good strife.\u0002 St. Paul oftentimes brings this comparison of men striving for a prize. --- \u0001And hast confessed a good confession before many witnesses,\u0002 not only when baptized, not only when thou wast ordained a bishop, but by thy constancy and sufferings and persecutions, says St. Chrysostom, though we know not the particulars. (Witham) --- Timothy had made profession of his faith at his baptism, at his ordination, and during the whole course of a life which, through many labours and persecutions, had been dedicated entirely to promote the faith. (St. Thomas Aquinas) --- Like him let us also combat, if we aspire after the same triumph and prize." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Under Pontius Pilate,\u0002 &c. Some expound it of the words and particular testimony Christ gave when he said he was king, but not of this world, who came to teach the truth. We may rather understand it with others, of all Christ taught and suffered under Pilate, or whilst he was governor of Judea. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That thou keep the commandment.\u0002 Some understand that of fighting manfully; others of loving God; others rather comprehend all that St. Paul had commanded him, and all the instructions given. --- \u0001Unto the coming of our Lord;\u0002[9] which coming, he in due time will shew. This is the construction by the Greek. (Witham) --- This coming will be desirable for Christians who have preserved or recovered their baptismal innocence, and for pastors who have faithfully fulfilled their ministry; but terrible, in the extreme, for all who have lived in the constant neglect and omission of their duties." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Who only hath immortality;\u0002 i.e. is immortal of himself, and by his own nature. --- \u0001Light inaccessible;\u0002 to human eyes or understandings. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Charge the rich of this world\u0002 not to confide in such uncertain goods; to strive \u0001to be rich in good works; to \u0002\u0001communicate\u0002[10] in lending, assisting, giving to others, by which they will lay up an everlasting treasure. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001O Timothy, keep that which is committed\u0002[11]\u0001 to thy trust.\u0002 He does not mean his charge of bishop, nor the graces of God, but the true and sound doctrine delivered to him either by writing or word of mouth, according to the common interpretation. See St. Chrysostom, Vincentius Lirinensis, Commonitorii, chap. xvii. This is confirmed by the following words, \u0001avoiding the profane novelties\u0002[12] \u0001of words:\u0002 (in the Greek empty, vain, babbling). The apostle here condemns new words, which change the doctrine; but sometimes to express the ancient doctrine, new words may be found necessary, as those of trinity, incarnation, consubstantiality, transubstantiation, &c. as St. Athanasius, St. Augustine, and others observed. See 2 Timothy i. 14. --- \u0001Oppositions of knowledge falsely so\u0002[13] \u0001called.\u0002 St. Chrysostom understands in particular the errors of the Gnostics, so called from the same Greek word, who were the successors of Simon Magus. But they perhaps not having the name when St. Paul wrote, we may rather understand heretics in general, who all pretend to an uncommon knowledge in Scriptures, when they follow their own private judgment, and so \u0001fall\u0002 from the faith. (Witham) --- Keep the deposit, viz. \u0001of faith,\u0002 which has been committed to thee. Throughout this whole epistle the apostle beseeches Timothy, in the most earnest manner, as a guardian of the faith, to preserve it without change. He every where condemns sects, heresies, and changes in faith. It would be well for the modern religionists, to inform us and themselves, why St. Paul is so particular in insisting upon union of faith, under pain of damnation, if it was the intention of Christ that men \u0001should\u0002 differ on questions of religion. Let them tell us what St. Paul means, or else say plainly that they differ from the apostle's religion, and have formed theirs upon a more liberal scale. (Haydock)" } ] } ] }, "2ch": { "book": "2ch", "intro": [ { "text": "THE SECOND BOOK OF PARALIPOMENON.", "center": true }, { "text": "INTRODUCTION." }, { "text": "As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)" } ], "intro_slug": "id955.html", "chapters": [ { "chapter": 1, "slug": "id956.html", "header": "2 Paralipomenon i.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sought it:\u0002 went (Menochius) to offer sacrifice, (Tirinus) in the second year of his reign, the year before Christ 1013." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Victims.\u0002 Hebrew, \"holocausts,\" either with his own hand, or by the ministry of the priests. See 1 Kings xiii. 12. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Night,\u0002 after the victims had been offered. On this occasion, Solomon made this prayer, and was heard, 3 Kings iii. 5. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001People,\u0002 as a king ought to do. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Before.\u0002 Hebrew and Septuagint, \"from before the tabernacle,\" which was at Gabaon. There was another at Jerusalem, where (Haydock) Solomon rendered homage to the Lord. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Chariots.\u0002 See 3 Kings iv. 26. No king of Israel kept such a multitude of horses. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sycamores\u0002 are trees of small value, and not good for building. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Coa\u0002 may signify either some city, (Mariana) or an \"emporium,\" where things are sold, as \u0001kuch\u0002 means \"a collection.\" (Tirinus) (3 Kings x. 28.) Neglecting the points of the Masorets, we may well understand Coa, a city of Egypt, or an island of the Mediterranean. The Masorets read \u0001Mikve,\u0002 instead of Micoa. (Du Hamel)" } ] }, { "chapter": 2, "slug": "id957.html", "header": "2 Paralipomenon ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself,\u0002 worthy of his great empire. He deemed that which David had built too mean, though that pious king had been ashamed to dwell in such a magnificent palace, while the ark of God was under skins, 2 Kings vii. 2. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Numbered,\u0002 of the proselytes, ver. 17. (Tirinus) --- \u0001Hew.\u0002 The stones were made ready for use, as well as the wood, before it was brought to the temple, 3 Kings vi. 7. --- \u0001Six.\u0002 Only \u0001three\u0002 are mentioned [in] 3 Kings v. 16. (Calmet) --- But three hundred overseers of higher order are here included. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Before him.\u0002 For this purpose do I design to build. (Menochius) --- Temples are more for our use than for God's, as none can be worthy of him. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Purple.\u0002 Hebrew \u0001argevan,\u0002 (Haydock) a Chaldean word, of the same import as \u0001argueman,\u0002 in Exodus. --- \u0001Scarlet\u0002 and \u0001blue\u0002 were also species of purple. The finest sort was found between Tyre and Carmel. See Vitruvius vii. 13." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pine.\u0002 Hebrew \u0001algum,\u0002 which rather denotes a species of fir, than the juniper-tree; though the domestic kind was tall, and used in edifices. (Calmet) --- \u0001Arceuthina,\u0002 \"juniper,\" is taken from the Septuagint. (Du Hamel)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Exceedingly.\u0002 Hebrew, \"wonderfully great.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wheat.\u0002 Hebrew adds, \"beaten.\" --- \u0001Barley\u0002 and \u0001wine\u0002 are not specified [in] 3 Kings v. 11. (Calmet) --- \u0001Measures,\u0002 like the Roman amphora, contained 960 ozs. (Cornelius a Lapide) --- Hebrew has, \"batim,\" in both places; but [in] 3 Kings we find, \"twenty cores of oil.\" The \u0001satum,\u0002 \"measure,\" was only one-third of the bath or epha. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Father.\u0002 Hebrew \u0001Abi,\u0002 is considered by some as the surname of Hiram. (Pagnin, &c.) --- But he might have that title in consideration of his great skill, as Solomon gives it him, chap. iv. 16. We use master in the same sense. Septuagint have, \"servant,\" (\u0001Greek: paida\u0002) except the Roman edition, which agrees with the Hebrew and reads, \u0001Greek: patera.\u0002 (Calmet) --- Protestants, \"of Huram, my father's;\" (Haydock) supply servant, or architect. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dan,\u0002 the city, as the widow as of the tribe of Nephthali. (Du Hamel) --- \u0001Whose.\u0002 Hebrew, \"and his father,\" (Haydock) or \"this Abi.\" (Calmet) See 3 Kings vii. 14. --- \u0001Silk.\u0002 Hebrew, \"byssus,\" which is the silk extracted from a fish, and not the fine linen of Egypt, or cotton which as sometimes this appellation, 1 Paralipomenon xv. 27. --- \u0001My lord,\u0002 a term of civility." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Floats.\u0002 So the Septuagint well express the Hebrew \u0001raphsodoth,\u0002 which seems to be borrowed from the Greek \u0001Rapsodia,\u0002 which denotes a collection of verses (Calmet) and was applied to Homer's poems, before they were collected. (Ælian xiii. 14.) \u0001Joppe\u0002 was a port much used, (Calmet) though dangerous. (Josephus, Jewish Wars iii. 15.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Had made,\u0002 at the commencement of Solomon's reign, when David put such immense treasures into his hands. The second list was taken when the temple was begun. The \u0001proselytes\u0002 were the remnants of the nations of the natives of Chanaan. The Jews foolishly pretend, (Calmet) that no strangers were allowed to embrace the law of Moses, under David and Solomon, for fear lest they might be influenced by self-interest rather than by the love of religion. (Seldon, Syn. iii. 2, 5.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Six.\u0002 We read \u0001three,\u0002 3 Kings v. 16.: people who where strangers, as the Israelites were not forced to work, chap. viii. 9. (Calmet)" } ] }, { "chapter": 3, "slug": "id958.html", "header": "2 Paralipomenon iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Moria,\u0002 which signifies vision; (Calmet) the place pointed out to Abraham, (Genesis xxii. 2.; St. Augustine, de C.[City of God?] xvi. 32.) and to David, 1 Paralipomenon xxi. 15., and xxii. 1." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Second.\u0002 Hebrew adds, (Du Hamel) \"in the second \u0001day\u0002 of the second month.\" (Protestants, &c.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001By the first,\u0002 or ancient \u0001measure,\u0002 used before the captivity. The Babylonian cubit was a hand smaller, as Ezechiel (xl. 3.) intimates. (Calmet) --- Solomon used the same cubit as Moses, but doubled the proportions. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A hundred.\u0002 The Arabic and some copies of the Septuagint read only twenty. Capellus and Toinard would substitute, ten cubits. A small change in the Hebrew might occasion these variations. (Calmet) --- In 3 Kings vi. 2., we find the height was thirty cubits: but that might be only to the first floor. Many think that the temple was 120 cubits high: but Salien (the year of the world 3024) explains it of the four-square tower, (Menochius) in the front. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001House,\u0002 between the most holy place and the porch, (Tirinus) or it may comprise all but the porch. Hebrew, \"he covered (or boarded) all this great house.\" (Calmet) --- \u0001Deal boards\u0002 interspersed with those of cedar, 3 Kings vi. 9. (Tirinus) --- \u0001Fine,\u0002 (\u0001obrizi.\u0002) Hebrew, \"of Parvaim, which is probably the same as Sepharvaim, Ophir, &c., not far from Media and Colchis. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Amounting to about,\u0002 is not in Hebrew. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sicles.\u0002 This weight seems enormous for each nail. Mariana supposes every nail weighed one sicle. But who will believe that only fifty were used? Hebrew, \"And the weight of the nails was fifty,\" &c. The Syriac and Arabic omit this verse entirely. --- \u0001Chambers,\u0002 or rather \"the ceiling.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Work.\u0002 Hebrew, \"of the work of young men,\" or resembling them. (Munster) --- Septuagint, \"the work of wood.\" Vulgate literally, \"of sculpture work,\" (Haydock) as Le Clerc renders the original. Some moderns translate, \"of a work like men in motion.\" (Mariana, Buxtorf) --- The cherubims were in an erect posture." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Cubits,\u0002 comprising the breadth of their body. Each occupied ten cubits." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Toward.\u0002 Hebrew, \"inward;\" looking at each other, (Exodus xxv. 20.) or towards the altar of holocausts." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001A veil.\u0002 Abulensis places it between the court and the holy: but Jansenius would have it before the holy of holies. It seems rather that there was a veil in both places, (Barad. t. ii. b. iii. 23.; Menochius) as Josephus ([Antiquities?] viii. 2., and xii. 10.) clearly intimates; and St. Paul speaks of the \u0001second veil,\u0002 Hebrews ix. 3. It is not certain which of them was torn at the death of Jesus Christ, Matthew xxvii. 51. \u0001Cherubims;\u0002 extraordinary figures. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Five.\u0002 3 Kings vii. 15., we read \u0001each was eighteen cubits.\u0002 It is probable that each was 17½ and the other half was for the crown, (Calmet) or cornice. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In,\u0002 or \"as in.\" (Sa) (Menochius) --- Protestants supply \u0001as.\u0002 (Haydock) --- \u0001Hundred,\u0002 for one row, or 200 for both, 3 Kings. (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Booz.\u0002 \"Stability and strength\" are derived from God alone. Thus Solomon designed to insinuate that God established the harmony of the universe. (Haydock) --- An orrery, or globe, was therefore placed on each of these pillars. (Parkhurst, in \u0001con.\u0002)" } ] }, { "chapter": 4, "slug": "id959.html", "header": "2 Paralipomenon iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Altar\u0002 of holocausts, much larger than that of Moses. The one which was built after the captivity, was a square of fifteen cubits. This of Solomon was only ten in height. A sloping ascent was made up to it, according to Josephus; (Jewish Wars vi. 5., or v. 14.) or the steps were closed in, if we believe others. See Exodus xxvii. 1., and xx. 26. It is thought (Calmet) that the inside of the altar was filled with earth, (Menochius) or with rough stones: (Exodus xx. 24.; Du Hamel) but that is not certain, with regard to the brazen altar. See 1 Machabees iv. 44, 47. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sea,\u0002 or great brazen vessel, and some other things that were not in the tabernacle of Moses, whose plan was followed, but with greater magnificence. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Oxen.\u0002 In 3 Kings vii. 24., we read Hebrew, \"knops,\" (Haydock) or \"apples.\" --- \u0001Of ten.\u0002 Hebrew, \"ten in a cubit.\" Hence there must have been 600 heads of oxen, as the sea was thirty cubits in circumference, and there were two rows. (Calmet) --- Others suppose that there were only five in each row, or only one in each cubit. See Vatable and 3 Kings. The Septuagint and Syriac omit this verse. (Calmet) --- Yet it is found in the best editions of the Septuagint. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cast.\u0002 Hebrew adds, \"when it (the sea) was cast.\" (Haydock) --- They were done at the same time, (Tirinus) and were perhaps intended to let out the water. The twelve oxen, which supported the sea, were not cast along with it. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Three.\u0002 3 Kings \u0001two,\u0002 may specify the usual quantity that was contained, though the vessel would absolutely hold a thousand measures, or baths, more. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Holocaust,\u0002 as well as all the necessary utensils. --- \u0001Priests.\u0002 They did not bathe in the sea, but drew water into other vessels. The Chaldean supposes that the work of Beseleel was for the high priest alone. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hall,\u0002 (\u0001basilicam.\u0002) Septuagint use the same term (\u0001aule\u0002) as just before is rendered \u0001court;\u0002 and the Protestants make no distinction, though the Hebrew terms be different. Septuagint render \u0001chatsar,\u0002 \"the court\" of the people. There, we know, that Solomon had his tribune, chap. vi. 13. Ezechiel (xliii. 14.) distinguishes two; the great, lower or outward, (Calmet \u0001chatsar\u0002) or court, and that of the priests, (Haydock) which he styles the less, &c. The principal door lay to the east." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Right,\u0002 though to the left of those who entered the temple." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pommels,\u0002 (\u0001epistylia.\u0002) Hebrew, \"cordons,\" or rows of pomegranates, (3 Kings vii. 18.) each consisting of one hundred; so that as the two pillars were adorned with a double row, both together would have four hundred. (Calmet) --- The precise number is fixed at ninety-six for each row, Jeremias lii. 23. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001His father.\u0002 Hebrew \u0001Abib,\u0002 which is considered by some as a surname, (Menochius) or the title may be given to Hiram, on account of his skill. (Calmet) --- He is so called by the king of Tyre, (chap. ii. 13.) for having instructed him in the true faith. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Saredatha,\u0002 or Sarthan, (3 Kings vii. 46.) not far from Bethsan, 3 Kings iv. 12. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Flowers.\u0002 They represented lilies or other flowers (Tirinus) full-blown, when the lamps were burning. All the branches were of pure gold. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Mortars, \u0002to hold the fine flour. (Menochius) --- \u0001And thus.\u0002 Here the fifth chapter commences, in Hebrew and Septuagint." } ] }, { "chapter": 5, "slug": "id960.html", "header": "2 Paralipomenon v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God,\u0002 under the care of Selemith. See 1 Paralipomenon xxvi. 26. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ark.\u0002 Another was not made, as that was most sacred and excellent. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Day,\u0002 the eighth, 3 Kings viii. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Levites,\u0002 with the \u0001priests\u0002 alternately; (3 Kings viii. 2.) or the latter were all Levites, (Calmet) though higher in dignity, in the same manner as our bishops are priests." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001With the.\u0002 \"And\" is omitted in Hebrew but supplied by Protestants, &c., from 3 Kings. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Oracle,\u0002 pushing out the veil, (Haydock) in the tabernacle of Moses, but not in the temple, which was of larger dimensions. (Calmet) --- \u0001But if.\u0002 Hebrew, \"but they were not seen without. And there it is till this day.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ark.\u0002 See 3 Kings viii. 9. (Haydock) --- The other things which had been placed in, or at least on the side of the ark, were now removed to the treasury rooms. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sanctified;\u0002 free from all legal impediments to offer sacrifice. (Haydock) --- \u0001Divided.\u0002 Hebrew, \"observed.\" (Tirinus) --- Protestants, \"and they did not \u0001then\u0002 wait by course,\" which was the case also with the singers, &c., on this solemn occasion; as the number regulated by David for each week, would not have been sufficient. (Haydock) --- The regulation had not yet been reduced to practice. (Menochius) (Calmet) --- \u0001As yet\u0002 (Du Hamel) \u0001at that time,\u0002 is omitted (Haydock) by the Septuagint (Du Hamel) and Hebrew." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Linen,\u0002 or \"robes of silk.\" Protestants, \"white linen.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cloud.\u0002 See 3 Kings viii. 10. (Menochius) --- It is called the \u0001glory of the Lord,\u0002 because its appearance was luminous and awful, being a symbol of the divine presence. (Haydock)" } ] }, { "chapter": 6, "slug": "id961.html", "header": "2 Paralipomenon vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cloud:\u0002 literally, \"darkness.\" (Haydock) --- The promise had been made to Moses, Exodus xvi. 10., and xl. 32. (Calmet) --- God thus manifested his presence. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hands.\u0002 Such external gestures promote attention in prayer; and hence were much used by holy people, at all times. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Scaffold,\u0002 (\u0001basim.\u0002) The Hebrew (\u0001kiyor\u0002) is used for \"a shell, (\u0001concha.;\u0002 Tirinus) or bowl,\" as the throne was probably of the same form, and was placed on a square pedestal, at the higher end of the court of the people, (Calmet) which is here styled the \u0001temple,\u0002 (basilicæ) or \"hall,\" chap. iv. 9. Septuagint \u0001aules.\u0002 Hebrew \u0001chatsar,\u0002 which denotes that great court where (Haydock) the body of the people stood bare-headed, before the Lord, (Grotius, &c.; chap. xx. 5.) in the open air. (Du Hamel) --- We are assured that the king himself never sat in his tribune. (Calmet) --- Others reserve that privilege to him alone. (Haydock) --- While he addressed the people, he turned towards them." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001End.\u0002 Temples are erected for the convenience of men. (Calmet) --- Solomon hopes that God will reward his good intentions." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Altar;\u0002 thus solemnly consenting to be punished by God, if he swear falsely. (Haydock) --- This practice was not prescribed by the law, but took place when witnesses could not be procured, or when it was necessary to rely on the word of the accused." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Blasting, or mildew,\u0002 (\u0001ærugo & aurugo.\u0002) The first has the colour of brass, the other of gold. Both have nearly the same import. (Menochius) --- One of the terms is rendered, corrupt air; (3 Kings viii. 37.; Calmet) as this is one of the great causes why both plants and animals do not thrive. Septuagint, \"corruption of the air and king's evil, \u0001or\u0002 yellow jaundice:\" \u0001ikteros.\u0002 (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Any.\u0002 Hebrew adds, \"man, or thy people.\" Septuagint, \"and (\u0001that is\u0002) to thy.\" See ver. 32. (Haydock) --- Both strangers and Israelites may there sue for mercy, and obtain it. (Calmet) --- From this chapter, as well as from many other passages, it is evident that places consecrated to God, are more acceptable to him than other places; (Worthington) and here the prayers of the faithful are sooner heard, as they testify their unity. (Du Hamel)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Fear thee,\u0002 being filled with awe at the sight of thy judgments. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001House,\u0002 that they may know that this is not only called, but is, in effect, the temple of the Lord, where he will display his power and goodness. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Name.\u0002 Hence arose the custom of turning towards Jerusalem and the temple, when the Jews poured forth their supplications, in any country, 3 Kings viii. 44." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Now, therefore.\u0002 This is taken from Psalm cxxxi. 8, 9, 10., (Menochius) almost word for word. We do not find that Solomon spoke this, 3 Kings. (Calmet) --- \u0001Place:\u0002 literally, \"rest.\" (Haydock) --- Come, O Lord, and dwell here. --- \u0001Strength,\u0002 by which thy wonders shine forth, and thy enemies are dismayed. The ark is styled \u0001the strength\u0002 of Israel, Psalm lxxvii. 61., and lxii. 3.; and in the parallel passage we read, \u0001Thou and the ark\u0002 of thy sanctification, or sanctuary, which is its highest ornament, and \u0001which thou hast sanctified,\u0002 or required to be treated with respect. --- \u0001Salvation,\u0002 or \u0001justice,\u0002 (Psalm cxxxi.) which is the surest method of obtaining happiness." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Anointed.\u0002 Cover not with shame the king, whom thou hast appointed, (Haydock) nor reject my prayer. (Tirinus) --- \u0001Mercies,\u0002 which thou hast shewn, or rather (Calmet) the acts of virtue which thy servant displayed. (Syriac, &c.) \u0001For thy servant David's sake, turn not away the face of thy anointed,\u0002 Psalm cxxxi. In consideration of his merits, grant my request. (Calmet) --- Even Solomon, though at this time the object of God's complacency, disdains not to screen himself under the merits of the departed saints. (Haydock)" } ] }, { "chapter": 7, "slug": "id962.html", "header": "2 Paralipomenon vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Majesty;\u0002 the cloud. For some time the priests were obliged to keep at a distance. They afterwards offered up many victims. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glory.\u0002 The same word was before rendered \u0001majesty.\u0002 (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Victims,\u0002 by the hands of the priests: or they slew them themselves, and presented the blood and fat to be placed on the altar by the priests." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rams,\u0002 including sheep and goats. --- \u0001People,\u0002 each in their proper sphere. The priests had the chief part, as the ministers of religion. The solemnity continued for a week, and many altars were erected in the court. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Which\u0002 music, or Psalms, (\u0001carminum\u0002) David had composed. (Haydock) --- \u0001Because.\u0002 This was the chorus of the 135th Psalm, which was sung on this occasion by some, while others played on their musical instruments. (Calmet) --- Literally, \"\u0001singing\u0002 by their hands.\" Protestants, \"when David praised by their ministry.\" (Haydock) --- As the temple was chosen by God for the place of prayer, so special forms of blessing, &c., are more agreeable to him. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Solemnity\u0002 of tabernacles, (Menochius) which ensued after the dedication was ended." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Day.\u0002 He had given them leave to depart, the day before, 3 Kings viii. 66." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Face,\u0002 to appease me, that I may look down upon them in mercy. (Calmet)" } ] }, { "chapter": 8, "slug": "id963.html", "header": "2 Paralipomenon viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After.\u0002 Septuagint, \"in which.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Given\u0002 back (Tirinus) as he refused to accept of the present. Some think that (Calmet) Hiram gave these cities in exchange for the others. (Salien) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Emath,\u0002 or Emesa, on the Orontes. This city had belonged to Thou, who cultivated the friendship of David, 2 Kings viii. 9. But after the death of these princes, it had given some offence to Solomon, who took it, as well as Palmira, or Thadmor, though not perhaps in person." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Strong.\u0002 Hebrew, \"the cities of tents,\" Exodus i. 11. (Calmet) --- Protestants, \"store-cities,\" (Haydock) for corn, &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Tributaries.\u0002 Hebrew also, \"to work,\" at cutting stones, &c., 1 Paralipomenon xxii. 2. Some of their descendants returned from captivity, 1 Paralipomenon ix. 2." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fifty.\u0002 These were different from the 550 overseers, 3 Kings ix. 23." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Into it.\u0002 It was deemed improper for a pagan woman to reside in the same place. (Calmet) --- She had perhaps pretended, at first, to be converted, but had lately given some signs of relapse. (Salien) --- Solomon was as yet far from communicating with infidels. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And gate,\u0002 at their respective posts. See 1 Paralipomenon xxvi. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Treasures.\u0002 The regulations of David were exactly observed. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Asiongaber,\u0002 which was called Bernice, (Josephus, [Antiquities?] viii. 2.) and now Suez. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ships;\u0002 not perhaps from Tyre, but from the Red Sea. (Calmet) --- Others think that he sent them by a canal, which opened a communication between the Mediterranean and Suez, (Huet) the distance of about ninety miles. (Pliny, [Natural History?] ii. 68.) --- But this canal seems to have been made after the age of Solomon. Hence others imagine that the ships were taken in pieces, or conveyed by land, as has been sometimes done. Mahomet II transported ships across the isthmus of Corinth. Alexander the Great conveyed on chariots the ships which had been used to cross the Indus, as far as the Hydaspes. (Arrian vii.) (Calmet) --- \u0001Skilful mariners.\u0002 They were the most expert, and the inventers of navigation. \u0001Prima ratem ventis tradere docta Tyrus.\u0002 (Tibul.) See Wisdom xiv. 6. --- \u0001Ophir,\u0002 the kingdom of Pegu, in the East Indies, (Tirinus) or some other distant land. (Haydock) --- \u0001Fifty.\u0002 Thirty are omitted, 3 Kings ix. 28., as they were expended in the voyage. (Calmet) --- Yet the Hebrew letters for twenty and fifty are extremely similar. (Du Hamel)" } ] }, { "chapter": 9, "slug": "id964.html", "header": "2 Paralipomenon ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Saba.\u0002 See 3 Kings x. 1. This queen resided in Arabia or Abyssinia. (Haydock) --- \u0001Questions.\u0002 They were not of a trifling nature, as she is commended by Christ. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House;\u0002 the royal palace, or rather the temple, which was much more magnificent than any thing in the East." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Virtues.\u0002 Hebrew, \"words,\" or of what regards thee (Calmet) and thy exploits. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fame.\u0002 Hebrew and Septuagint, \"the fame which I had heard.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001King of the Lord.\u0002 Hence the style, \"By the grace of God, king of England,\" &c., has been adopted. Those deserve the name, who rule according to God's will. (Worthington) --- The kings of the Jews were more properly lieutenants of God, as the government was a theocracy, chap. xiii. 8., &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thyine-trees,\u0002 very odoriferous. (Calmet) --- Hebrew \u0001algumim:\u0002 3 Kings \u0001almugim,\u0002 as the letters are frequently transposed in Hebrew. (Du Hamel) --- Huet thinks these were citron-trees, which did not produce fruit, but were used to make costly tables, and were a species of cedar." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Stairs.\u0002 Hebrew, \"hands,\" (Du Hamel) or banisters, from the palace to the temple. (Junius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And many.\u0002 Hebrew, \"besides \u0001that\u0002 which she had brought unto the king.\" (Protestants) It is however certain that Solomon made use of many of her presents, and therefore he returned her others in greater profusion, or, as it is expressed, 3 Kings, \u0001besides what he offered her of himself of his royal bounty.\u0002 (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gold,\u0002 each worth 5475\u0001l.\u0002 (Arbuthnot) so that this part of the revenue alone would amount to 3,646,350\u0001l.\u0002 sterling, annually. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Beside.\u0002 Hebrew, \"besides \u0001that which\u0002 chapmen and merchants brought.\" (Protestants) The \u0001deputies\u0002 appear to be the tax-gatherers, 3 Kings x. 15. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Pieces.\u0002 In 3 Kings, we read, \u0001three pounds.\u0002 --- \u0001Wood;\u0002 or, \"in the palace of the forest of Libanus,\" (3 Kings x. 17.; Calmet) as it is expressed in the Septuagint. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Arms.\u0002 Protestants, \"stays.\" (Haydock) --- Hebrew in 3 Kings seems clearer and more correct. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Days.\u0002 We sometimes find the figure, hyperbole, used in Scripture for things unusual, chap. i. 16. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tharsis.\u0002 Any distant place was so called. (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thousand.\u0002 In 3 Kings, we read, 1400 \u0001chariots;\u0002 and here Hebrew has, \"4000 stables, (Calmet) \u0001or\u0002 stalls for horses and chariots;\" (Protestants) and the Septuagint, \"4000 mares for the chariots, and 12,000 horsemen.\" (Haydock) --- There might be ten horses in each stable. (Du Hamel)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Seer.\u0002 The works of these three are not extant. (Menochius) --- The fall of Solomon is recorded, 3 Kings xi. (Worthington)" } ] }, { "chapter": 10, "slug": "id965.html", "header": "2 Paralipomenon x.", "notes": [ { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Please.\u0002 3 Kings xii., \"serve.\" By a little condescension, thou mayst establish thy throne. (Calmet) --- The people did not complain, till they saw the riches of the nation wasted on wicked women (Tirinus) and idols. (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Scorpions;\u0002 thorns, or scourges armed with hooks. (Columella iii. 10.) --- Roboam had not sense to despise the foolish advice of the young men. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Will of God:\u0002 not that the king should act foolishly, or the people rebel, but to effect what he had promised. (Haydock) --- Syriac has well expressed the sense: \"because this rebellion happened by the divine permission, that they might behold the truth of the prediction of Ahias;\" (Calmet) and that the fault of Solomon might be punished. (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001People.\u0002 Hebrew, \"and when all Israel \u0001saw\u0002 that the king would not hearken unto them, the people answered the king, saying: What portion have we in David?\" (Protestants) --- \u0001Dwellings.\u0002 Many ancient Latin manuscripts here insert 3 Kings xii. 20. (Lyranus, &c.) (Calmet)" } ] }, { "chapter": 11, "slug": "id966.html", "header": "2 Paralipomenon xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Chosen.\u0002 Septuagint, \"young,\" (Haydock) as the Hebrew term also signifies. (Tirinus) --- \u0001His.\u0002 Hebrew, \"the kingdom again to Roboam.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Will,\u0002 to punish the disorders of Solomon, &c. See 3 Kings xii. 24., and Genesis xlv. 8. God knows how to draw good out of evil, without approving the misconduct of men. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Juda.\u0002 This was now become a frontier country, and both kings were forced to erect fortifications, 3 Kings xii. 25." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Etam,\u0002 famous for fine waters and gardens, (Josephus, [Antiquities?] viii. 2.) about ten miles from Jerusalem, on the road to Hebron. It was fortified against the inroads of Simeon and Dan. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Governors,\u0002 of a military character. Hebrew, \"captains, (Tirinus) and store of provisions, (wheat) and of oil,\" &c., such as would be requisite in a siege." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Off.\u0002 This was done at different times; so that almost all the Levites took refuge in the dominions of Juda. Yet some prevaricated. Ezechiel (xliv. 12.) only exempts the family of Sadoc. (Calmet) --- The rest set before us a noble example to endure temporal loss, rather than to neglect the practice of religion, or to conform to a false one. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Devils.\u0002 Hebrew, \"goats.\" (Calmet) --- Septuagint express this by two names, \"for the idols, and for the fools.\" (Haydock) --- The Mendesians of Egypt, solemnly worshipped the goat; and Pan was represented nearly in the same form. Yet it is probable that the Hebrews style the idols by this name out of derision, 3 Kings xv. 2. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They,\u0002 the pious refugees. (Tirinus) (Chap. xv. 9.) --- \u0001Solomon,\u0002 while virtuous. --- \u0001Only\u0002 is not expressed in Hebrew or Septuagint, but it is sufficiently implied." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Daughter.\u0002 Hebrew \u0001ban,\u0002 \"the son.\" But \u0001bath,\u0002 \"daughter,\" (Haydock) occurs properly in some manuscripts, as in the ancient versions. Leusden has here this very odd note: \"perhaps by \u0001ban,\u0002 (with a pathah) here both sexes may be understood.\" \u0001Forte per \u0002ban\u0001 hic intelligitur uterque sexus.\u0002 (Kennicott) --- Protestants substitute, \"daughter.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Daughter,\u0002 or grand-daughter, by Thamar, 3 Kings xv. 2. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Head.\u0002 Septuagint, \"prince.\" (Haydock) --- Grotius maintains that Abia was the eldest. But all others are of a contrary opinion, and believe that Roboam derogated from the law, (Deuteronomy xxi. 16.; Calmet) as David had done, unless it was left to the option of the king to appoint whom he pleased for his successor. (Haydock) --- \u0001Meant.\u0002 Protestants supply, \"\u0001he thought\u0002\" which is found in the Septuagint." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Because.\u0002 Septuagint, \"And he was magnified above....and he gave them (cities, \u0001autais\u0002) abundance,\" &c. This may be all understood of Abia. But Hebrew rather speaks of his father: \"And he acted wisely, and dispersed all his \u0001other\u0002 children, throughout the countries of Juda;\" (Haydock) keeping them at a distance, to prevent any commotion, (Calmet) but making ample provision and procuring wives for them, perhaps at no small cost, as few might wish to be thus prisoners at large. (Tirinus) --- It was probably then the custom to educate the royal children in the noblest families. See 4 Kings x. 1. (Calmet) --- This would also tend to increase their father's influence, and to make them better acquainted with the country, that they might be able to communicate all necessary intelligence. (Haydock) --- Pagnin and Vatable insinuate, that Roboam \"caused to be educated and dispersed some of all his children, throughout all the lands of Juda.\" (Menochius)" } ] }, { "chapter": 12, "slug": "id967.html", "header": "2 Paralipomenon xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel,\u0002 in his dominions. The kingdom of Jeroboam had long before apostatized, though there were still many true servants of God, who would not bend the knee before Baal, ver. 12. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Troglodites,\u0002 who dwell in caverns, near the Red Sea. Pliny ([Natural History?] v. 8., and vi. 29.) speaks of the city Suca, which in Hebrew means a tent, as here we read \u0001succiyim,\u0002 (Haydock) \"dwelling in tents;\" which some explain of the Arabs, who are called \u0001Scenites,\u0002 on the same account. (Tirinus) --- People of this description, without any fixed abode, inhabited the Stony as well as the Desert Arabia, chap. xiv. 14." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A little help.\u0002 I will not suffer them to be quite destroyed. Hebrew also signifies, \"shortly.\" (Calmet) --- \u0001Fall,\u0002 (\u0001stillabit\u0002) like drops of water, even to the last. (Haydock) --- How soon is God appeased! (Tirinus) --- Even when he punishes, he does not let the whole flood of his indignation fall upon the guilty. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bearers.\u0002 Hebrew, \"runners,\" as the guards attended the king on foot." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001For even.\u0002 Protestants, \"and also in Judah things went well;\" (Haydock) or, \"he spoke good words even to Juda.\" (Calmet) --- Septuagint, \"for even in Juda there were good words, and in all pleasing.\" \u0001Words\u0002 are often put for \u0001works.\u0002 (Haydock) --- The Lord regarded the fidelity of some, and the humility of the princes. (Calmet) --- This advantage was derived from tribulation, that the king entered into himself, at least for a time: (Haydock) but he was not constant, ver. 14. After the scourge was withdrawn, he presently relapsed. He had betrayed great cowardice, as even his son confessed; and had probably been treated with great indignity, (Tirinus) as it was the custom with Sesac, or Sesostris, to chain the conquered princes to his triumphal car, and to leave obscene representations of women in the country. (Josephus, [Antiquities?] viii. 4.) (Herodotus ii.) --- Sesostris proceeded to the conquest of Asia. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lord,\u0002 with sincerity, being actuated only by a servile fear. He died impenitent. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And diligently.\u0002 Hebrew, \"in their genealogical accounts.\" (Haydock) See chap. xiii. 22." } ] }, { "chapter": 13, "slug": "id968.html", "header": "2 Paralipomenon xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Michaia,\u0002 alias Maacha. Her father had also two names; viz., Absalom or Abessalom, and Uriel. (Challoner) --- Many had two names. (Tirinus) --- \u0001Of Gabaa,\u0002 may refer to the women." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001War.\u0002 The author of the new edition of St. Jerome mentions two manuscripts and there are several printed editions, which reduce these numbers to one half. Castalio adopts this correction, asserting that the Greek and Josephus are on his side, which is not true. (Calmet) --- We must however observe, that there is some doubt with respect to Josephus, (Haydock) as some of the oldest Latin editions acknowledge the smaller numbers; and Vignoles (i. 29.) conjectures, that the Greek copies did the same formerly, since Aborbanel \"accuses Josephus of having made Jeroboam's loss no more than 50,000, contrary to the Hebrew text,\" ver. 17. This learned author is of opinion, that the Jews sometimes expressed their numbers by figures, (Kennicott) analogous to those which the later Arabs borrowed from the Indians; though, in more ancient times, the letters of the alphabet had been used. Both customs seem to have prevailed; (Erpenius) and this may account for many variations, as the omission of a single cypher, resembling our period (.), might easily occasion much confusion. Kennicott (Diss. i., and ii.) seems to suspect, that the ancient versions have been made to agree with the corrupted Hebrew, no less than Josephus; and that many of the large numbers, recorded in Scripture, (which might countenance what we here read) are incorrect. See chap. xvii. 13, 19., and xiv. 8., comp.[compare] with xvi. 1., and xxv. 6., comp.[compare] with 4 Kings xiii. 7. It is certain (Haydock) many Latin manuscripts confirm the edition of Sixtus V, which has the smaller numbers; and this is the case with most of the older manuscripts and editions. How St. Jerome expressed it, we cannot easily determine. The editor of his works has been guided chiefly by the Memmian canon. See 2 Kings xv. 7. Lyranus quotes St. Jerome, as reading 50,000; (ver. 7) and it is so expressed in the Paris editions of 1534 and (Haydock) 1546, of the Hebrew questions on Paralipomenon. But Erasmus doubts whether this be the genuine work of St. Jerome, (Kennicott) or in the state in which he left it. If we consult the more ancient manuscripts and editions, prior to that of Clement VIII, we shall allow that they are more favourable to the smaller numbers, on this occasion; and are more likely to exhibit the pure version of the holy doctor, (Haydock) as the later editions have had \"the Hebrew fountains\" also in view. (Kennicott) --- If however we adhere to the received numbers, (Haydock) we must remember that kings, at that time, led forth to battle all their subjects who were able to bear arms. Under Moses there were 600,000. David found 1,100,000 in Israel, and 470,000 in Juda, exclusive of Levi and Benjamin; (chap. xxi. 5.) or, at least, as it is expressed [in] 2 Kings xxiv. 9., in all, 1,300,000. Asa was at the head of 580,000, chap. xiv. 8., &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Semeron,\u0002 on which Samaria was afterwards built. Hebrew reads, \"Mount Tsemaraim.\" There was a city of this name in Benjamin. (Calmet) --- But this was a \u0001mount.\u0002 Hebrew, \"in Mount Ephraim.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A covenant of salt.\u0002 That is, a firm and perpetual covenant. See Numbers xviii. 19. (Challoner) (Worthington) --- It seemed this covenant was to be inviolable; and it had its effect, notwithstanding the crimes of many of the kings. The Arabs still regard the partaking of bread and salt as the most sacred covenant. (Calmet) --- \"The ancients prayed when they placed salt before their guests, that, as salt partook of two natures, so they might be cemented together in concord.\" (Tzetzez on Lycoph.) (Haydock) --- Abia speaks with much prudence, and with an air of piety, though his heart was corrupt, 3 Kings xv. 3. That of his adversary was still more so; and God granted victory to the former, to reward even the appearance of virtue in the king, and the sincere piety of some of his followers." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vain.\u0002 The same term is used as in Matthew v. 22. (Calmet) --- \u0001Rekim,\u0002 \"stupid men.\" (Haydock) --- Septuagint, \"pestiferous.\" Syriac, \"impious.\" --- \u0001Heart.\u0002 Protestants, \"young and tender-hearted.\" (Haydock) --- But Roboam was not very young; (3 Kings xiv. 21.) and we may adhere to the Vulgate. (Calmet) --- Septuagint, \"he was a youth, and timid.\" (Haydock) --- Abia speaks of his father with little respect, and seems to have forgotten that he had laid down his arms in obedience to God's order. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And golden.\u0002 These idols will enervate and render your great numbers useless. (Haydock) --- We have a just cause and religion is on our side. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rams.\u0002 These were sacrificed by the false priests, who acted in a very different manner from those of the Lord, Leviticus viii., and ix. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Table.\u0002 It is hence inferred, that Sesac had only left one: (Lyranus; Torniel.) but this does not follow. (Calmet) (Salien)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Trumpets,\u0002 to invoke God's aid, Numbers x. 9. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Terrified.\u0002 Septuagint, \"struck;\" God caused the victory to declare in favour of those who were only half the number. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Five.\u0002 Some Latin editions have 50,000, (Calmet) which number is found in some manuscripts of Epiphanius. (Hudson's Josephus) --- Hentenius has the same, and only remarks five manuscripts which had the greater number. See ver. 3. (Haydock) --- We do not read of such a slaughter in any one battle. But Israel made no resistance, and God assisted the four hundred thousand. (Menochius) --- \u0001Valiant.\u0002 Protestants, \"chosen.\" See chap xiv. 13. (Haydock) --- So many were either slain or wounded. (Du Hamel) --- Protestants intimate all were \"slain.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Bethel,\u0002 the head of the calf worship; though Abulensis thinks it was another city, otherwise it would not have been spared. The calf continued there till the reign of Jehu, 4 Kings x. 29. (Menochius) --- \u0001Jesana;\u0002 perhaps Senna, (Numbers xxxiv. 4.; Calmet) seven miles north of Jericho. (Eusebius) --- The versions read differently. --- \u0001Ephron.\u0002 The Masorets have Ephraim. (Calmet) --- Protestants, \"Ephraim, with the towns thereof.\" (Haydock) --- Josue (xv. 9.) places Mount Ephron between Juda and Ephraim; and we find a town of the name, (1 Machabees v. 46.) but on the other side of the Jordan." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Him.\u0002 Some think Abia, as Jeroboam survived him two years: but others, (Calmet) with greater probability, (Du Hamel) suppose that the latter is here specified, and that he fell a victim to the divine wrath, as the prophet Ahias had foretold. (Calmet) --- (Salien, the year of the world 3081.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Works.\u0002 Protestants, \"sayings \u0001are\u0002 written in the story of the prophets Iddo.\" (Haydock) --- \u0001Modross\u0002 properly means \"researches,\" and was the title of the genealogical work of this prophet, from which this account is probably taken, chap. xii. 15. (Calmet) --- The entire work is not extant. (Menochius)" } ] }, { "chapter": 14, "slug": "id969.html", "header": "2 Paralipomenon xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Years,\u0002 dating from the fifth; as in the fifteenth year of his reign, Asa offered many victims, which had been taken from the enemy, chap. xv. 10. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001God,\u0002 with respect to the external worship of the true God, (Haydock) though he had some faults, 3 Kings xv. 14. --- \u0001Places,\u0002 while he tolerated those which were intended for the service of the Lord, (Calmet) though illegally; and he even left the buildings erected by Solomon standing, (4 Kings xxiii. 13.; Tirinus) thinking they might be no longer dangerous. (Salien) --- Several other pious kings did the like, for which they deserved some reprehension; as they could not be ignorant, that this was considered as wrong by the more enlightened, Ecclesiasticus xlix. 5. (Tirinus) --- It was the king's duty to destroy the exterior practices of idolatry, while the priests and prophets were to instruct. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Altars.\u0002 Hebrew, \"high places, and the Chamanim,\" or temples of the sun, Leviticus xxvi. 30. (Calmet) --- Protestants, \"images.\" (Haydock) --- Asa was encouraged to perfect the work which he had begun, by the exhortation of Azarias, chap. xv. 8. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Time,\u0002 as yet. (Tirinus) --- Admirable lesson for all to prepare for war in time of \u0001quiet!\u0002 (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ethiopian.\u0002 Some think Zara was a successor of Sesac; and the Rabbins say, that he \"restored the spoils which the latter had taken.\" (Seder. xvi.) --- He at least, made the Jews some compensation for that loss. Perhaps he had been present in the expedition of Sesac, and was now animated with the same ambition. (Tirinus) --- It would be difficult for a foreign king to traverse Egypt with so large an army, (Calmet) unless he had conquered or intimidated the king of the country. (Haydock) --- Hence some believe that the Ethiopia here in question, was a part of Arabia. (Calmet) (Torniel.) --- But it is more probable that it lay south of Egypt, as the troops of Zara are joined with the Lybians, chap. xvi. 8. (Salien, the year of the world 3094.) (Tirinus) --- A king of Arabia would hardly have had so many subjects. (Calmet) --- \u0001Three.\u0002 Some would read thirteen, as Anani takes notice of the great number of chariots, chap. xvi. 8. (Junius) (Malvenda) (Calmet) --- But surely the number here specified is sufficient. The minds of men are very different. In the former chapter we find them complaining of the too great numbers! (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Meet him,\u0002 fearing lest he should lay waste his dominions, as Sesac had done. (Menochius) --- \u0001Sephata,\u0002 or Sephala, a great valley to the west of Maresa, (Calmet) which is a city of Juda. (Menochius) --- Septuagint have, \"in the vale north of Maresa.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Help.\u0002 Hebrew, \"to help; whether with many, or with those who have no power.\" The same sentiment was expressed by Jonathas, 1 Kings xiv. 6. Those who have God with them are secure of victory. (Calmet) --- \u0001If God be with us, who is against us?\u0002" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Terrified.\u0002 Hebrew and Septuagint, \"struck,\" as he had done Jeroboam, chap. xiii. 15. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gerara\u0002 was on the southern borders, twenty-three miles from Maresa. (Eusebius) (Calmet) --- The Ethiopians were pursued perhaps for many days. (Tirinus) --- \u0001Destruction.\u0002 Protestants, \"that they could not recover themselves.\" Hebrew, \"there was no quarter given;\" or, \"so that none were left alive.\" (Calmet) --- If this were the case, the number of the slain far exceeded that the Jeroboam's army, chap. xiii. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gerara.\u0002 The adjacent territory is now uncultivated, Josue xiii. 3. --- \u0001Great.\u0002 Hebrew, \"a fear of the Lord;\" (ver. 12) an extraordinary (Calmet) panic. (Haydock) --- The Philistines had assisted the enemy, and therefore their cities were invaded; (Menochius) or these belonged to Zara. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Destroyed.\u0002 Hebrew, \"smote also the tents of cattle.\" Septuagint, \"they cut in pieces the tents of cattle, the Amazons;\" or, according to the Vatican copy, (Haydock) \"the Alimazonians,\" as they seem to have read \u0001aeli manim,\u0002 which may be well rendered, \"the tents of the Mineans,\" a people of Arabia, chap. xx. 1., and xxvi. 7., and Judges x. 11. (Calmet) --- If these nations came to punish Asa, for banishing their \u0001foreign worship,\u0002 (ver. 12) as the Sieur de Folard thinks the sacred penman insinuates, (ver. 5) we need not wonder that they met with such ill success, and that not one of them was spared, as God avenged his own cause, ver. 12, 13. (Haydock) --- We read of no cavalry here, though it is mentioned, chap. xvi. 8. It seems not to have been considerable, as the people of Asia, the Greeks and Romans, trusted more to their infantry; and, in effect, no species of warfare is more costly to a state, nor less useful, than a multitude of horses, which were introduced in barbarous times. (De Folard)" } ] }, { "chapter": 15, "slug": "id970.html", "header": "2 Paralipomenon xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Azarias\u0002 is called Oded in Hebrew, ver. 8. (Calmet) --- But he was his \u0001son.\u0002 (Haydock) --- There was a high priest of the name of Azarias, about the same time. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With him.\u0002 He will continue thus to protect you, if you prove faithful. The Pelagians hence inferred, that man was to prepare his own heart for the reception of grace. But the text only speaks of external aid; and though it were understood of internal grace, (Calmet) we may merit an increase of grace, by a faithful co-operation (Worthington) with that with which God has presented us. (Estius) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shall pass,\u0002 is not found in Hebrew, &c., and many supply, \"had been.\" (Du Hamel) --- The Jews, and some interpreters, would explain all this of what had passed already; (Calmet) and this is the idea of the Protestants, \"Now, for a long season, Israel \u0001hath been\u0002 without,\" &c. (Haydock) --- But the conclusion convinces us that this is a prediction; (ver. 7) \u0001take courage.\u0002 You shall not be involved in these miseries. Some explain the whole of the kingdom of \u0001Israel,\u0002 which, from its commencement till after its final ruin, persevered in its rebellion against the true God. (Sanctius) --- Others think the kingdom of Juda was also concerned, and its state of captivity at Babylon foretold. (Lyranus) --- But its full completion includes the latter ages, particularly after the murder of the Messias, (Tirinus) and seems of the same nature as the prophecy of Osee, (iii. 4.) as our Saviour himself insinuates, Matthew xxiv. 6, 9, 13. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And when.\u0002 Septuagint, \"and he shall convert them to the Lord,...and shall be found by them.\" (Haydock) --- This will be verified in the last days, Romans xi. 26. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cometh in,\u0002 in public or private transactions. See Leviticus xxvi. 36." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nation,\u0002 both in the times of Baasa, who fought against Asa, and afterwards. For the same prophecy may be literally explained of more things than one. (Menochius) --- \u0001Distress.\u0002 Our Saviour says, \u0001Then shall they deliver you up to be afflicted,\u0002 &c. \u0001But he that shall persevere to the end, he shall be saved.\u0002 [Matthew xxiv. 9-13.]" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Azarias, the son,\u0002 is omitted in Hebrew and the Vatican Septuagint, which reads Adad, (Haydock) but it is supplied in the other editions, and in the Syriac, (Calmet) as [in] ver. 1. (Haydock) --- \u0001Taken:\u0002 we do not read on what occasion, chap. xvii. 2. His father had seized upon Bethel, &c., chap. xiii. 19. (Calmet) --- Yet Asa waged war himself with the king of Israel. --- \u0001Dedicated.\u0002 Septuagint, \"renewed,\" as the altar had been neglected, or injured by the continual fire; (Menochius) or this was the extraordinary (Haydock) altar, which Solomon had used at the dedication of the temple. The multitude of Asa's victims required more than one, ver. 11. It is not probable that God's worship had been neglected till the 15th year of this pious king, (ver. 9) since even his wicked father was punctual in this respect, chap. xiii. 11. \u0001Before,\u0002 at the higher end of the priests' court, to the east of the altar of holocausts. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Simeon.\u0002 This tribe was intimately connected with that of Juda, though many had revolted. Some afterwards returned, as they did from other parts, actuated either by motives of interest or of religion, chap. xxxiv. 6., and 3 Kings xi. 13. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Month,\u0002 Sivan, or May, when the feast of Pentecost occurs. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spoils,\u0002 which they had sold, and now testified their gratitude. (Tirinus) --- \u0001Rams.\u0002 Protestants, \"sheep.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001He went.\u0002 Hebrew and Septuagint, \"They proceeded, according to the covenant, to seek.\" (Haydock) --- They swore upon the altar, or passed between the divided victims, Genesis xv. 9, 17. (Calmet) --- This solemn act was \u0001usual,\u0002 and more necessary in times of trouble. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Said he,\u0002 is not in Hebrew, &c. (Haydock) --- \u0001Die,\u0002 according to Deuteronomy xvii. 7." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Curse.\u0002 Hebrew, \"oath.\" (Menochius) --- Septuagint, \"all Juda rejoiced on account of the oath.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mother,\u0002 or grandmother. (Calmet) --- There were perhaps two of the name, and Abia had married one as well as Roboam. (Menochius) --- \u0001Deposed,\u0002 &c. Hebrew, \"from \u0001being \u0002queen.\" Septuagint, \"he removed Maacha,...that she should not minister to Astarte; and he cut the idol in pieces, and burnt it,\" &c. (Haydock) --- Syriac, \"because she had celebrated a feast to idols.\" But it seems she had set up a statue, which Asa burnt. See 3 Kings xv. 13. (Calmet) --- \u0001Priapus\u0002 is added by the Vulgate to explain [the] Hebrew, \"the idol of, \u0001or\u0002 in, the grove,\" (Haydock) Asera or Astarte. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Israel,\u0002 to the honour only of the true God, chap. xiv. 2., and 3 Kings xv. 14. (Haydock) --- \u0001Perfect,\u0002 with respect to the external worship, (Tirinus) --- Other altars, besides that at Jerusalem, might be dispensed with, (Worthington) by God's authority. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Vowed,\u0002 in the wars against Jeroboam and Zara. See 1 Paralipomenon xxvi. 27." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Year.\u0002 Usher dates from the separation of the two kingdoms; and this year corresponds with the 15th of Asa, ver. 10. See 3 Kings xv. 16. (Calmet) (Torniel, the year of the world 3094.)" } ] }, { "chapter": 16, "slug": "id971.html", "header": "2 Paralipomenon xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Six and thirtieth year of his kingdom.\u0002 That is, of the kingdom of Juda, taking the date of it from the beginning of the reign of Roboam. (Challoner) --- It was the 16th of Asa. We read that Baasa died in the 26th year of Asa, 3 Kings xvi. 8. How then could he fight with him in the 36th? (Tirinus) --- \u0001Rama\u0002 was on an eminence, and commanded the pass below. Baasa wished to cut off all communication with the kingdom of Juda, as he knew many of his subjects had emigrated for the sake of the true religion, chap. xv. 9. (Calmet) --- He had taken the city from the tribe of Benjamin. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001There is,\u0002 Hebrew is indeterminate: \"a league,\" &c. Septuagint, \"Make a league....behold I have sent thee gold and silver. Come and drive away from me Baasa, king,\" &c. --- \u0001That.\u0002 Protestants, \"go, break thy league.\" (Haydock) --- Asa induces the king of Damascus to act perfidiously. (Calmet) --- Otherwise it is not unlawful to make use of the arms of infidels, unless where God has forbidden it. (Grotius, Jur. ii. 15, 9.) (Masius in Jos. ix. 15.) --- David had recourse to Achis, and the Machabees to the Romans. (Calmet) --- Some kings are blamed for making leagues with the princes of Israel, because they had been warned to the contrary; and Asa was severely reprehended, as he had already received such assurances of the divine protection, (chap. xiv. 12., and xv. 7.) that nothing but pusillanimity could have induced him (Haydock) to give away the sacred treasures, in order to obtain this aid of the Syrian king, ver. 7." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nephthali.\u0002 This seem preferable to the Hebrew reading, 3 Kings xv. 20. (Calmet) --- Protestants, \"all the store-cities.\" Septuagint, \"all the environs.\" (Haydock) --- Arabic, \"all the arsenals of the cities of Nephthali.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Syria.\u0002 It seems more natural to read Israel. (Calmet) --- But we must remember that Benadad was an ally of Israel; and if he had not been bribed, he would have come to the assistance of Baasa, (Haydock) and thus both might have fallen a prey to Asa, as the much greater forces of Zara had done. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Behold.\u0002 Protestants, \"run to and fro throughout the whole earth, to shew himself strong in the behalf of \u0001them\u0002 whose heart \u0001is\u0002 perfect towards him.\" Septuagint, \"to shew power in every heart full, \u0001or\u0002 perfect, in his regard.\" (Haydock) --- Asa fell on this occasion through human frailty, but rose again by repentance. --- \u0001Thee,\u0002 as they were till the death of Baasa, 3 Kings xv. 32." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prison.\u0002 Literally, \"in bonds,\" (\u0001nervum\u0002) made of leather thongs or nerves, (Haydock) or of iron, to confine either the neck or the feet. (Isidor. orig. 5. ultra) --- Hebrew, \"the house of disturbance.\" Septuagint, &c., \"prison.\" Some explain it (Calmet) of the stocks to enclose the neck. (Vatable) --- \u0001Time,\u0002 either because they expressed the same sentiments as the prophet, (Calmet) or because they disapproved of his imprisonment. (Tirinus) --- Septuagint, \"Asa made havoc among the people,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Most,\u0002 &c. Hebrew, \"till his disease got upwards,\" (Calmet) to the head (Tirinus) and heart, (Haydock) when the gout generally proves fatal. (Cornelius a Lapide) --- Septuagint, \"till he was very ill:\" (Haydock) a just punishment for his having confined the prophet in fetters; but of a temporal nature, as he sinned through passion, and died penitent, his heart being perfect (chap. xv. 17.) \u0001all\u0002 or the most part of \u0001his days,\u0002 particularly in the last. (Worthington) --- \u0001Rather.\u0002 Hebrew and Septuagint simply, \"physicians.\" (Haydock) --- Yet it was not the having recourse to them, with some degree of confidence, that is here reprehended, but the placing too much trust in men, (Calmet) and too little in God, the sovereign arbiter of life and death. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Sepulchre. Hebrew, \"sepulchres,\" as there were many separate apartments in the same cavern. (Calmet) --- Asa had prepared one cell, as David and Solomon had done. (Menochius) (Tirinus) --- Odoriferous (mertriciis.) Such as harlots delight in, (Proverbs vii. 16,) to entice the sensual. (Du Hamel) --- Hebrew zenim, may be derived from zana, fornicari. It denotes a mixture of perfumes. (Menochius) --- But here the Vulgate read zunim. (Du Hamel) --- Hebrew and Septuagint, \"they laid him on a bed, and filled it with aromatical spices, and with various sorts of perfumers' ointments, and they made him a very great funeral, or (Haydock) burning.\" (Protestants) --- It is not clear whether the body was placed on a bed of state, and these perfumes were used to remove every disagreeable smell, or the body itself was rather consumed along with them, a practice which seems to have become more common since the days of Asa, Jeremias xxxiv. 5., 1 Kings xxxi. 12., and Amos vi. 10. Joram was deprived of this honour, chap. xxi. 19. (Calmet) --- Sanctius adduces many examples, to prove that the spices were burnt only near the body; (Tirinus) and the Hebrews generally preferred to inter the corpse. Corpora condere quam cremare è more Ægyptio. (Tacitus, Hist. v.)" } ] }, { "chapter": 17, "slug": "id972.html", "header": "2 Paralipomenon xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 In consequence of the civil broils, which ensued after the death of Baasa. The two kingdoms had been nearly equal." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Numbers,\u0002 who were kept on foot; probably as in the days of David." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001First.\u0002 Before his fall: some copies add, \"and last,\" (La Haye) as the Gothic manuscript used by Mariana does, agreeably to the Scripture style. (Du Hamel) --- David began and ended well. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Presents,\u0002 as was customary, (1 Kings x. 27,) or tribute. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001When.\u0002 Hebrew, \"And his heart was elevated in the ways of the Lord.\" He was endued with courage to undertake the great work of banishing all abuses out of his dominions, seeing that the people were well affected, and the Lord urged him forward. (Haydock) --- He trusted no so much to his great army or riches, as to a good conscience, (Tirinus) which made him fear no difficulties; (1 John iii. 21,) doubting not but God would grant him success, as he endeavoured to keep his laws. (Calmet) --- \u0001Groves\u0002 of idols, (Menochius) though he tolerated the high places, which had been consecrated to God, chap. xx. 33., and 3 Kings xxii. 43. (Haydock) --- Good works, rewarded by God, encouraged people to proceed in virtue. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Princes.\u0002 Political, (Tirinus) to see that all paid attention to the proper teachers; (Malachias ii. 7.; Calmet) and thus to partake in that good work. (Menochius) --- The princes might also give instruction by word (Calmet) and example. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Book.\u0002 The Pentateuch, or its abridgment, the book of Deuteronomy, (Menochius) which they read and explained. (Calmet) --- \u0001People.\u0002 It was not sufficient to destroy idolatry, (Menochius) unless the people were taught how to serve the true God. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001War.\u0002 They had witnessed the fruitless attempt of Zara, chap. xiv. 15. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Philistines.\u0002 Though they had been reduced by David, they had sometimes proved remiss in the payment of tribute. --- \u0001Arabians,\u0002 who lived near the Ethiopians, and the Dead Sea, chap. xxi. 19. They had been subdued by Solomon, (3 Kings x. 15.) and were rich in cattle, Ezechiel xxvii. 21. The name is not so comprehensive as we generally make it. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Houses.\u0002 Protestants, \"castles.\" Hebrew \u0001biraniyoth. Birah\u0002 is properly a Chaldean word, and is added after \u0001susan,\u0002 to imply that it was a royal castle, (Calmet) or palace. (Haydock) (Esdras i. 1.) --- Septuagint often use \u0001baris\u0002 in the same sense. (Calmet) --- It became a provincial word in Palestine, for a place shut up on all sides and built like a tower. (St. Jerome ad Princep.) --- David calls the temple a palace (habbirah) for God, 1 Paralipomenon xxix. 1. (Calmet) --- Josaphat employed his immense riches in beautifying the country, and erecting storehouses, ver. 5. --- \u0001Walled.\u0002 Protestants, \"cities of store.\" (Haydock) See chap. xv. 4." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ednas\u0002 was the chief of the five generals, who had under their command 1,160,000, (Calmet) besides the garrison soldiers, ver. 19. (Haydock) --- So great power and riches had not been seen in Juda since the days of Solomon. (Calmet) --- They were not all on duty at the same time, but were able to bear arms (Menochius) when called out." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Consecrated.\u0002 Hebrew, \"a volunteer of the Lord,\" (Haydock) serving at his own expence, (Tirinus) or with remarkable zeal. (Calmet) --- Perhaps he was of the tribe of Levi, (Menochius) or had taken the vows of the Nazarites, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001After.\u0002 Hebrew and Septuagint, \"And of Benjamin, Eliada, a valiant man of the army.\" (Haydock) --- It seems all were not chosen from Juda. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001King,\u0002 at different times. Septuagint, \"waiting upon\" him, (Haydock) like the companies which David had appointed, (Calmet) but far more numerous. (Haydock) --- The dominions of Juda were now pretty extensive, and well cultivated. The population must have amounted to near six millions, for whose support recourse must have been had to commerce. Rome had once almost four million inhabitants, and Cairo is said to contain seven millions, while China has two hundred millions. (Calmet) --- We must reflect that many from the other tribes had taken refuge in the kingdom of Juda. (Tirinus) --- It would be too bold to suppose, with Kennicott, that so many numbers have been corrupted. (Haydock) (Chap. xiii. 3.)" } ] }, { "chapter": 18, "slug": "id973.html", "header": "2 Paralipomenon xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Affinity,\u0002 taking Achab's daughter for his son's wife. (Tirinus) (Chap. xxi. 6., and 3 Kings xxii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001War.\u0002 Josaphat was too complaisant. He was rebuked by the son of Hanani, as Asa had been by his father; (chap. xvi. 7.) and, not long after, Eliezer reproached him for joining in alliance with Ochozias, chap. xx. (Calmet) --- He acted without an ill intention, and was more easily pardoned. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hands.\u0002 He ironically (Calmet) alludes to the declarations of the false prophets. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ye.\u0002 In 3 Kings, he addresses his discourse chiefly to Achab. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Said.\u0002 See 3 Kings xxii. The Rabbins pretend that the \u0001spirit\u0002 of Naboth \u0001came forth.\u0002 But it was satan, or an evil spirit. (Tirinus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001So.\u0002 The Lord permits evil, but he does not approve of it. (Calmet) --- Homer makes Jupiter send a deluding dream to Agamemnon. (Iliad \u0001B\u0002.) --- The delusive predictions of impostors, are one great source of calamities. (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Amelech.\u0002 Septuagint and Syriac, \"to Joas, the commander, son of the father. (Haydock) --- He had perhaps the government of affairs at Samaria, during his king.\" Achab's absence. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001People.\u0002 Mark what I say. The event will quickly prove whether I am a prophet or an impostor. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dress.\u0002 Protestants, \"disguised himself, and they went.\" See 3 Kings xxii. 30." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Turned.\u0002 Hebrew, \"moved them from him.\" They felt that he was under God's protection; and discovered that he was not the king of Israel. (Haydock)" } ] }, { "chapter": 19, "slug": "id974.html", "header": "2 Paralipomenon xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thou.\u0002 Septuagint, \"O king Josaphat, if thou helpest the sinner; \u0001or,\u0002 wilt thou befriend one hated by the Lord?\" Protestants, \"shouldst thou....love them that hate the Lord?\" (Haydock) --- The Donatists hence inferred, that it was not lawful to converse with sinners. But St. Augustine (contra ep. Par. ii. 18.) replied, that Josaphat was blamed for aiding Achab in the contempt of the true prophet, and for going to battle conformably to the predictions of impostors. Both kings offended, but in a different degree. (Worthington) --- We must also keep at as great a distance as possible from the notorious enemies of God, as their conversation is dangerous. (Tirinus) --- Evil communications corrupt the best of manners. See Psalm cxxxviii., &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Works.\u0002 Septuagint, \"words.\" Protestants, \"things.\" (Haydock) --- The merit of Josaphat screened him from punishment. (Tirinus) --- \u0001Prepared.\u0002 Septuagint, \"directed.\" (Menochius) --- Syriac, \"disposed.\" Faith teaches that we can do no good of ourselves, but that we have free will to choose either good or evil." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ephraim.\u0002 This was the northern boundary, as Dan or Emath had been under David and Solomon. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And whatsoever.\u0002 Hebrew, \"who \u0001is\u0002 with you in the judgment.\" The Lord will confirm your just decisions, and punish your injustice. (Haydock) --- God stood in the synagogue of gods, \u0001or\u0002 judges, Psalm lxxxi. 1. Judges ought not so much to regard man as God, when they pass sentence. (Calmet) --- How then will the Anabaptists deny that a man may sit in judgment? (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gifts.\u0002 The contrary is the source of so much corruption. (Haydock) --- It would be proper to inscribe this sentence on the walls of all courts of judicature, or rather on the hearts of all in office. (Tirinus) --- None but the true religion can produce such maxims. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And the.\u0002 Hebrew, \"of the Lord, and for disputes \u0001among the people among themselves,\u0002 (Haydock) and they returned, (ver. 4) \u0001or\u0002 dwelt at Jerusalem.\" (Calmet) --- Septuagint, \"to judge the inhabitants of,\" &c. Josephus ([Antiquities?] ix. 1.) says, \"he returned.\" Syriac, \"And being returned....he exhorted.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cities.\u0002 He addressed the judges of the capital, to whom appeals might be made. (Calmet) (Menochius) --- \u0001Kindred,\u0002 with respect to inheritances and matrimonial cases. Hebrew, \"blood,\" or murder, whether casual or wilful." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Amarias,\u0002 (1 Paralipomenon vi. 11.) or rather Azarias, the father of Johanan, 1 Paralipomenon v. 9. --- \u0001Office,\u0002 in civil matters. (Calmet) --- Here is a plain distinction between the spiritual and temporal authority, instituted by God, Deuteronomy xvii., and Numbers xxvii. (Worthington) (Tirinus) --- \u0001Masters.\u0002 Hebrew \u0001shoterim,\u0002 to execute the sentence; (Du Hamel) or \"officers.\" --- \u0001You.\u0002 Protestants, \"with the good.\" (Haydock)" } ] }, { "chapter": 20, "slug": "id975.html", "header": "2 Paralipomenon xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Of the Ammonites; people sprung from them. Those who explain the Psalm lxxxii. of this war, find many nations mentioned. Some of these, not daring to appear openly, assumed the name of Ammonites. Perhaps we should read (Calmet) Mánnim. (Haydock) --- Septuagint, \"the Mineans,\" who dwelt in Arabia Felix, upon the Red Sea, (Pliny, [Natural History?] vi. 28.) or rather the Maonians, in the environs of Gaza. (Calmet) --- Some manuscripts and Latin editions have \"Idumeans,\" which is conformable to ver. 10, 23, and St. Jerome, Trad. (Lyranus, &c.) (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sea\u0002 of Sodom, (Haydock) or the Red Sea. (Du Hamel) --- \u0001Syria,\u0002 which comprised the country of Ammon. (Menochius) --- Perhaps Edom might rather have been in the text, as we find no Syrians in this war, but many of the Idumeans. (Calmet) --- \u0001Adom\u0002 and \u0001Arom,\u0002 (Syria. Haydock) have often been confounded, 4 Kings xvi. 6. (Calmet) --- \u0001Asasonthamar,\u0002 \"the palm-tree cottage,\" (Bochart) between Jericho and the Dead Sea." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Juda.\u0002 The whole kingdom was concerned. Sometimes a fast was proclaimed for one city, 3 Kings xxi. 9., and Jonas iii. 7. (Calmet) --- They were accustomed to fast, not only to subdue the flesh, but also for other necessities. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Protestants, \"to ask \u0001help\u0002 of.\" (Haydock) --- \u0001Cities.\u0002 Here we have an example of a pilgrimage to a holy place, as God is more willing to hear the virtuous in one place than in another, chap. vi. 7., &c. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001New court\u0002 of the priests. Why it is so called, does not appear. (Calmet) --- Some understand the court for the women; (Salien) others, that for Gentiles. (Le Clerc) --- Probably some of the courts had been found too spacious after the schism, and had been neglected; but now, as many had returned to serve the Lord in the dominions of Josaphat, he had made some repairs. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001All,\u0002 or the greatest part. Hebrew, \"drive out the inhabitants.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sword of.\u0002 Protestants, \"\u0001as\u0002 the sword, judgment, or,\" &c. Septuagint, \"the sword, judgment, death, famine.\" All these are sent in punishment of sin. (Haydock) --- The sword of the enemy is a judgment of God. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Judge\u0002 and punish \u0001them,\u0002 as they fight against thee? (Calmet) --- \u0001Enough.\u0002 Yet we read that Josaphat had above a million soldiers; and he knew that his father had discomfited a greater army of Zara with half the forces. He thus puts us in mind that no power can stand against God's will; and he endeavours, by humility, to obtain the protection of heaven. The invading army must, however, have been very numerous, to extort these expressions from a potent king, and to have thrown his whole people into such consternation. It could hardly be less than that of Zara; and thus, in the space of a century, above two millions and a half of idolaters perished by the hand of God, without Juda losing a single man, ver. 29., and chap. xiii. 17. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Children.\u0002 Even the little infants were deprived of the breasts, on such emergencies, that their cries might be more affecting. (Haydock) (Joel ii. 16., and Judith iv. 8.) --- The pagans of Ninive even made the cattle also fast, Jonas iii. 7. (Calmet) (St. Ambrose, ser. 40.) (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Spirit\u0002 of prophecy. (Menochius) --- Jahaziel is known only by this event. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Six.\u0002 Some translate \"flowry ascent.\" (Calmet) --- Protestants, \"the cliff of Ziz.\" (Haydock) --- If it had been Zin, we might understand the desert of stony Arabia, where Ptolemy places the town of Ziza. (Calmet) --- But we may recollect that the army was already advanced as far as Engaddi; (ver. 2,) so that it seems to have lain nearer Jerusalem. (Haydock) --- \u0001Jeruel,\u0002 \"the fear of God,\" which name was given to the place, in consequence of the panic with which God struck the enemy. (St. Jerome) (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001High.\u0002 Rejoicing at the promised deliverance. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thecua,\u0002 two mile east of Bethlehem, on the road to Jeruel. (Adrichomius) (Menochius) --- \u0001Believe.\u0002 Faith is the foundation of all good works; (Hebrews xi.) but not alone sufficient, as here the people fasted and prayed, and would have fought, if God had not dispensed with them. See Josue xxiii. (Worthington) --- We may also translate Hebrew \"trust.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ever.\u0002 This was usually sung in times of joy, chap. v. 13. The army seemed thus to be returning victorious. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Ambushments,\u0002 placed by the Moabites, (Menochius) and Ammonites, (Haydock) against Juda. Some detachments of Mount Seir, perhaps, coming suddenly on them, were taken for foes, and slaughtered. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Tower.\u0002 Maspha, in the tribe of Benjamin, (Calmet) or some other (Haydock) eminence. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Insomuch.\u0002 Hebrew and Septuagint, \"Three days passed, while they gathered the spoils, because it was great,\" (Haydock) \"without weight,\" or estimation. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Blessing.\u0002 Sts. Jerome and Epiphanius place Caphar-barucha, \"the field of blessing,\" near Hebron, on the east. Hither Abraham attended the Lord, when he was going to destroy Sodom. (Epist. Paulæ.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lands,\u0002 in the vicinity. (Menochius) --- \u0001Israel,\u0002 as he had lately treated Zara, chap. xiv. 13. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Places,\u0002 erected in honour of God, but displeasing to him, chap. xvii. 6. (Haydock) --- The good king perhaps attempted to take these also away, but was obliged to desist by the rebellious people. (Menochius) --- Hence we find that they are here blamed. (Haydock) --- They would not conform exactly to the law, (Leviticus xvii. 3.; Tirinus) and the king was not able to bring all to perfection. (Worthington) --- \"It is better to pass over....vices, than to shew which we cannot subdue.\" (Tacitus, An. iii.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Which.\u0002 Septuagint, \"who wrote a book of the kings of Israel.\" (Haydock) --- Jehu rebuked Josaphat, chap. xix. (Calmet) --- His book is not extant. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Things:\u0002 the victory over Ammon, &c. (Haydock) --- \u0001Wicked.\u0002 See chap. xvi. 3." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Tharsis;\u0002 probably Cilicia, (Calmet) or some part of the ocean. --- \u0001Asion-gaber\u0002 was on the Red Sea; and ships would not have been built there, to trade on the Mediterranean, chap. ix. 21. (Tirinus)" } ] }, { "chapter": 21, "slug": "id976.html", "header": "2 Paralipomenon xxi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Azarias.\u0002 The only difference between this and the former name is, that the younger brother's (Haydock) has \u0001u\u0002 at the end, (Calmet) \u0001Azrieu.\u0002 Protestants and Septuagint, make no difference, which we should nevertheless expect. (Haydock) --- \u0001Juda.\u0002 Hebrew, \"Israel.\" Septuagint, Syriac, &c., agree with the Vulgate editions, though most of the ancient Latin manuscripts have Israel. Josephat ruled over the principal tribes. Yet it seems probable, from the versions, that the Hebrew formerly read Juda." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pensions.\u0002 Hebrew, \"precious things.\" Septuagint, \"arms.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sword.\u0002 This cruel policy (Haydock) has been very common in the East. (Calmet) --- \u0001Israel.\u0002 They had perhaps opposed his impious plans, animated by his brethren. God presently chastised him with the rebellion of Idumea; and though Joram gained a victory over Seir, (4 Kings viii. 21.) he was not able to reduce the nation, being called off by other wars, ver. 16. His own subjects at Lobna, a Levitical city in Juda, also abandoned him. Dreadful evils were denounced in a letter from the prophet Elias, who had been translated to paradise nine years before, and at last the honours of sepulture were denied to the wicked king. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Achab.\u0002 It is supposed by Jezabel. She might be grand-daughter of Amri, chap. xxii. 2. The infamous Athalia is blamed for most of the evils which her husband committed." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lamp;\u0002 heir and successor. (Calmet) (Psalm cxxxi. 17.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Day,\u0002 when the author lived. See 4 Kings viii. 20." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fornication;\u0002 idolatry. (Menochius) --- Hebrew, \"and compelled Juda.\" Septuagint, \"seduced.\" Syriac, \"dissipated Juda.\" (Calmet) --- He used every art of seduction and violence to introduce idolatry, to the ruin of his kingdom. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Elias.\u0002 Le Clerc would read Eliseus. Grotius supposes that all passed in a dream. Others think that Elias had written \u0001the letter\u0002 before his removal from the conversation of men, some years before, foreseeing the impiety of Joram, and leaving the letter with Eliseus, to be delivered unto him. (Menochius) (Junius) --- But the most common opinion is, that the prophet wrote it in paradise, (Calmet) and sent it to the king by an angel, &c. (Seder. xvii.) (Bellarmine) (Tirinus) --- Elias had been taken away in the 18th year of Josaphat, who reigned 25; so he shewed this special care of Joram and his kingdom, so many years after his assumption. (Worthington) --- Thus the saints in heaven interest themselves in our defence, 2 Machabees xv. 11. (Haydock) --- \u0001Prophet.\u0002 Hebrew, \"And there came in him a writing of,\" &c. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thee\u0002 is not expressed in Hebrew, but it is in the Septuagint and the king was not only afflicted with illness, but with the losses of his people and family. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001By little.\u0002 Hebrew, \"by reason of the sickness, (Haydock) day by day,\" or in two years time, ver. 19. (Calmet) --- He was probably ill so long. (Haydock) --- Agrippa and Antiochus were treated in the same manner, (Calmet) with a diarrhœa, (Menochius) or dysentery, (Calmet) the vitals being corrupted. (Valesius 40.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Philistines;\u0002 who, it seems, had been obedient since the days of David. --- \u0001Ethiopians,\u0002 who lay west of the Arabians, from the Red Sea to the lower Egypt and the Nile, (Calmet) bordering on Madian. There was another Ethiopia to the south of Egypt. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Joachaz,\u0002 alias Ochozias, (Challoner) or Azarias, in Hebrew, chap. xxii. 1., and 6. (Calmet) --- The variation of names seems to originate in the mistakes of transcribers, very frequently. If we found in some profane author, that Philip had only one son, \u0001Ander-alex,\u0002 left, and that this son, \u0001Alex-ander,\u0002 succeeded him, we should readily allow that the first syllables had been erroneously placed last, (Kennicott) as on this occasion \u0001aez-ieu\u0002 stands for \u0001ieu-aez.\u0002 Septuagint has here \u0001Ochozias;\u0002 as the other versions have also \u0001Ochozias,\u0002 (chap. xxii. 6.) instead of Azrieu, (Haydock) a name given to Ozias, king of Juda, when it belonged to the priests, as it here belongs to one of the captains, chap. xxiii. 1. Sometimes we find \u0001Aezie,\u0002 4 Kings ix. 16. Strange inconsistency! (Kennicott) See 4 Kings xiv. 21." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And.\u0002 Protestants, \"And it came to pass that, in process of time, after the end of two years, his bowels fell out, by reason of his sickness: so he died of sore diseases: And his people made no burning for him,\" &c., (Haydock) not that the body was usually consumed, but no aromatical spices were burned near it, (Sanctius; Tirinus) as in the funeral of Asa, chap. xvi. 14. (Calmet) --- The point is controverted. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rightly.\u0002 Septuagint, \"unpraised.\" Hebrew, \"without any satisfaction;\" or, \"he departed unregretted,\" oppressed with illness, and odious to all. --- \u0001Kings.\u0002 Joas, Achaz, Achab, and Manasses, were disgraced in like manner, after their death. The Hebrews then shewed their resentment, without fear. The like custom prevailed in Egypt, and kept many within bounds. No person could receive the usual honours of burial, if his accusers could maintain their charge against his character before a court of above forty people, assembled for the purpose. Calumny was severely punished. But the kings themselves were to stand their trial, while their corpse was placed in the porch of the monument, and the priest spoke their funeral oration. The people testified their approbation or discontent, \"and many of the kings have been deprived of a glorious and legal burial, on account of the opposition of the multitude.\" (Diodorus i. and ii.) (Calmet)" } ] }, { "chapter": 22, "slug": "id977.html", "header": "2 Paralipomenon xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Arabians\u0002 and Philistines, chap. xxi. 17. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Forty-two,\u0002 &c. Diverse Greek Bibles read \u0001twenty-two,\u0002 agreeably to 4 Kings viii. 18., (Challoner) with the Syriac and Arabic. The Roman (Calmet) and Alexandrian Septuagint have \"twenty.\" (Haydock) --- Ochozias was the youngest son, and his father died at forty years of age, chap. xxi. 20. (Calmet) --- Others would date from the birth of Amri, (Broughton) or of Athalia. But it is most probable that we should read 22, as [in] 4 Kings. (Calmet) --- The contradiction has so much perplexed the commentators, that Walton (prol. 36) puts it among the \u0001quædam apora;\u0002 and De Dieu says, \"I would rather plainly confess that this difficulty is to us inexplicable.\" The error here, \"is plainly owing to a mistake of one of the Hebrew numeral letters,\" \u0001c,\u0002 being put instead of \u0001m,\u0002 which was formerly more similar than it is now. \"In Origen's Hexapla, one of the Greek copies (probably that found in Caracalla's time) reads here \u0001cb,\u0002 by rendering the number 22, \u0001eikosi kai duo,\u0002 all which proofs make the mistake indubitable, and strongly recommend this method of correcting it.\" (Kennicott) --- Mariana, Tirinus, &c., had already suggested this plan, (Haydock) which is very plausible. (Du Hamel) --- Ochozias might reign twenty years with his father, and only one alone, 4 Kings viii. 26. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pushed.\u0002 Hebrew and Septuagint, \"was his counsellor to,\" &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ochozias.\u0002 So all the versions read. Hebrew, \"Azarias,\" is probably incorrect, unless this man had three names. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For.\u0002 Protestants, \"and the destruction of Ahaziah was of God, by coming to Joram.\" God had decreed to punish him by the hand of Jehu, 4 Kings ix." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Out.\u0002 Hebrew, \"exercising judgment with.\" --- \u0001Brethren,\u0002 who had been themselves slain by the rovers. Ochozias employed his nephews at court, and they expected that he would make some stay at Jezrahel." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hid in\u0002 the kingdom of \u0001Samaria,\u0002 (Malvenda) at Mageddo, where he was wounded; though he was perhaps put to death at Jezrahel, 4 Kings ix. 27. --- \u0001Buried him,\u0002 at Jerusalem. --- \u0001Reign.\u0002 Hebrew, \"the house of Ochozias had no one to bear the weight of the kingdom.\" The children of the deceased were too young, particularly as most of the princes were slain. (Calmet) --- Human \u0001hope\u0002 failed, but God's providence kept David's issue on the throne, till Christ appeared. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001All,\u0002 except Joas, (ver. 11., and 4 Kings xi. 1.; Calmet) ninety-five years after Solomon's death. (Mariana) (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001High\u0002 is not expressed in Hebrew or Septuagint, but he is supposed to have been the pontiff. (Haydock)" } ] }, { "chapter": 23, "slug": "id978.html", "header": "2 Paralipomenon xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Seventh.\u0002 Vatican Septuagint, by mistake, has \"the eighth.\" --- \u0001Encouraged,\u0002 or \"strengthened.\" (Septuagint, &c.) (Haydock) --- \u0001Captains,\u0002 whether Levites, or ancient officers of the crown, who were dissatisfied with the usurper, 4 Kings xi." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Israel,\u0002 of which Juda formed a part. (Menochius) --- At the time when the author lived, Israel was destroyed, so that there was no danger of a mistake. --- \u0001Jerusalem,\u0002 on a sabbath-day, and most likely on one of the three great festivals: (Calmet) Salien (the year of the world 3157) thinks at the Passover, to avoid suspicion. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Do.\u0002 Though God's promise was absolute, human means were to be used. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To the sabbath.\u0002 That is, to perform in your weeks the functions of your office, or the weekly watches. (Challoner) --- \u0001Porters.\u0002 Septuagint, \"even to the entrance gates.\" --- \u0001House,\u0002 where Athalia resided, or in the apartments of Joas in the temple. --- \u0001Foundation.\u0002 Septuagint, \"middle.\" Syriac, \"of the cooks, \u0001or\u0002 guards.\" (Haydock) --- It led from the palace up the steps, ver. 21. (Menochius) --- Perhaps it was also called \u0001Sur,\u0002 4 Kings. --- \u0001But let.\u0002 This seems to be transposed out of its place from ver. 6." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Slain.\u0002 Athalia ventured to enter; but she was alone, and not much feared. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001High.\u0002 Hebrew, \"the priest dismissed not the courses.\" (Haydock) --- In case of right and necessity, we see here what the high priest could do, though otherwise he would not interfere. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Altar\u0002 of holocausts, in the court of the priests, while the people stood in their own court. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Crown.\u0002 Literally, \"diadem.\" --- \u0001Testimony.\u0002 This is explained in the following sentence, (Haydock) which is not in Hebrew nor in many Latin manuscripts. The Jews understand the phylacteries, Deuteronomy xvii. 18." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Step.\u0002 Hebrew \u0001hamudo,\u0002 \"his pillar,\" to which he ascended by steps. (Du Hamel) --- \u0001Entrance\u0002 into the court of the priests; but the tribune stood in that of the people, where Joas was in his royal attire." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Himself,\u0002 as God's vicegerent. (Calmet) --- A double covenant was made between God and the people, and between the king and his subjects. (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Idols.\u0002 Protestants, \"images.\" (Haydock) --- Those are wilfully blind who will not distinguish these from the images of Christ and his saints. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001David,\u0002 which had been long neglected, 1 Paralipomenon xxiv. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Upper gate\u0002 of the guards, at the back or western end of the temple, chap. v. 5." } ] }, { "chapter": 24, "slug": "id979.html", "header": "2 Paralipomenon xxiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Him.\u0002 Joas, as Protestants (Haydock) and most interpreters understand it, with the Syriac, &c. Joiada was too old to think of marrying again, as the Rabbins would explain the Hebrew, conformably to the Septuagint and Arabic, \"himself.\" (Calmet) --- Joas did not probably marry two at once. (Salien, the year of the world 3766.) --- Amasias was born of Joadan, chap, xxv. 1. (Menochius) --- The high priest considered Joas as his son, being married to his aunt. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Money.\u0002 The half sicle, (Exodus xxx. 13., and 4 Kings xii. 4.; Calmet) which at first was required for the tabernacle, and afterwards for the repairs of the temple. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chief\u0002 \"priest,\" (ver. 11,) where he is called \u0001the first.\u0002 Hebrew, \"the head priest.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Children.\u0002 All but Ochozias had been slain by the Arabs. The plural is often put for the singular. St. Jerome (Trad.) explains it of the priests of the idols, whom Athalia cherished as her own offspring." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001That,\u0002 &c. Hebrew, \"till it was done,\" according to the law. (Pagnin)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001From day.\u0002 Literally, \"every day,\" (Haydock) when the chest was replenished. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And for.\u0002 Hebrew, \"and to offer,\" such as (Haydock) \"mortars,\" Proverbs xxvii. 22. \u0001Eali\u0002 is thus translated. (Calmet) --- Protestants, \"and spoons and vessels.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Israel,\u0002 particularly to those of the kingdom of Juda. (Haydock) --- \u0001His,\u0002 David's, \u0001house,\u0002 (Menochius) as he had restored the crown to his offspring." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Worshipped.\u0002 Hebrew, \"bowed down to the king, and he hearkened to them.\" (Haydock) --- The Jews say that the princes flattered him with the title of god, as he had been educated in the temple. (Estius) --- But this is improbable. (Calmet) --- They petitioned for leave to re-establish the worship of Baal, (Menochius) and paid greater honours to the king than were becoming. (Du Hamel)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Idols.\u0002 Hebrew, \"sorrows.\" Septuagint, \"the Astartes and idols.\" (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Them.\u0002 Calling heaven and earth to witness (Calmet) the unity of God. (Haydock) --- These prophets might have been performing their sacred commission ever since the reign of Josaphat; during which time Eliseus, Micheas, Jehu, and others, lived, chap. xx. 14., and xviii. 27. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Priest,\u0002 refers to Zacharias. Septuagint, \"Azarias.\" (Haydock) --- It is not certain whether this was the person whom Jesus Christ speaks, (Matthew xxiii. 35.; Calmet) as St. Jerome believes; (Matthew xxiii. 35.) or our Saviour alludes to one of the minor prophets, (Tirinus) or to the father of John the Baptist. [Luke i.] (Baronius) (Haydock) --- \u0001Sight.\u0002 Hebrew, \"above,\" perhaps on the steps between the two courts. (Calmet) --- \u0001To make.\u0002 Hebrew, \"therefore hath he forsaken you.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Require it..\u0002 I commit my cause into his hands. (Menochius) --- The vengeance of the Lord was not slack. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Damascus.\u0002 Hazael had before invaded Jerusalem, 4 Kings xii. 17. The Syrian army, which routed Juda, was comparatively small. (Calmet) --- The idolatrous \u0001princes\u0002 now received the due punishment of their crimes, ver. 17." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Shameful,\u0002 is not expressed in Hebrew. But the putting a king to the torture, (ver. 25.) and upbraiding him with his ingratitude and perfidy, was a great indignity. (Haydock) --- He had probably entered into engagements with Hazael, when he prevailed on him to depart, the year before. (Calmet) --- Nabuchodonosor treated Sedecias in like manner, 4 Kings xxv. 6. The author of the Hebrew Trad. among the works of St. Jerome, (Haydock) asserts that the children of Joas were slain before his eyes, while the Syrians reproached him for the unjust murder of Zacharias. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Servants.\u0002 By whom the man is slain, who had murdered his spiritual father. (Worthington) --- \u0001Son.\u0002 Hebrew, \"sons.\" See ver. 7. Some think that the brothers of Zacharias were slain, that they might not attempt to revenge his death. --- \u0001Kings.\u0002 These sepulchres are amazingly beautiful and spacious. The doors are six feet high, and formed, like the rest, of solid stone, cut in the most elegant manner. (Doubdan 26.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Moabitess.\u0002 Septuagint read, \"the Ammonite....and Moabite.\" See 4 Kings xii. 21. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And.\u0002 Septuagint, \"And all his sons: for five came upon him,\" with the rest of the conspirators. (Haydock) --- They have read differently. (Calmet) --- \u0001Sum.\u0002 Hebrew, \"the greatness of the burden on him,\" (Haydock) imposed by the Syrians, (ver. 24) or denounced by the prophets. \u0001Mossa\u0002 is often taken for a prophetic menace. (Calmet) --- \u0001More.\u0002 Hebrew, \"in the researches.\" Protestants, \"story of the book.\" Addo entitled his book \u0001Modross,\u0002 chap. xxii. 22. (Haydock) --- Only some extracts from these works have come down to us. Esdras had them before him. The abridgments have occasioned their loss, as has been the case with many other excellent works. This was the more easy, as writing was not then so common. (Calmet)" } ] }, { "chapter": 25, "slug": "id980.html", "header": "2 Paralipomenon xxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heart,\u0002 and with perseverance." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Families.\u0002 The officers were well acquainted with their soldiers; (Calmet) and all were more interested for each other's welfare, (Du Hamel) than they are in the present system. (Calmet) --- \u0001Young.\u0002 Protestants, \"choice \u0001men, able\u0002 to go.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thousand.\u0002 Yet \"they were so greatly reduced, but a few years before, that there were left....only fifty horsemen,\" &c., 4 Kings xiii. 7. (Kennicott) --- That might be true, at one time, when the people fled from the king's banners, through fear. But they were still in the country, and God \u0001gave Israel a saviour,\u0002 4 Kings xiii. 5. See chap. xiii. 3., and xvii. 19. (Haydock) --- \u0001Silver.\u0002 This sum was very small, for so great a multitude. Salien suspects talents of gold are meant, though the soldiers were paid in silver. But the sum was only the hire for a short time; (Menochius) and was not distributed among the soldiers, who were to live on plunder, but went into the king's coffers, (Calmet) or belonged to the officers alone. (Mariana) (Du Hamel) --- The talent of silver was worth 342\u0001l.\u0002 3\u0001s.\u0002 9\u0001d.\u0002 (Arbuthnot)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And.\u0002 Hebrew, \"But if thou wilt go, do; be strong; (\u0001he speaks ironically\u0002) God,\" &c. Septuagint, \"if thou thinkest that thou art strong with these, the Lord,\" &c. Amasias ought to have known that no dependance was to be placed on Israel, while they despised God, chap. xv. 2." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001What will.\u0002 Syriac, &c., \"What then is my crime in having given the,\" &c. --- \u0001To the.\u0002 Hebrew or, \"for the army.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Rock,\u0002 afterwards called Jecteel. Some take it to be Petra, 4 Kings xiv. 7." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Samaria,\u0002 the capital, where they had made their complaints to king Joas; and receiving no redress, began to plunder, as far as \u0001Bethhoron\u0002 the lower, which Solomon had repaired, and his successors had retained, though it belonged to the territory of Ephraim, chap. xiii. 5., and Josue xviii. 13. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Art thou.\u0002 Hebrew adds, \"appointed.\" (Haydock) --- The very character of prophet, authorized him to give counsel even to kings. Amasias had perhaps obeyed this prophet, (ver. 7) but now his heart was puffed up with victory. --- \u0001Kill thee,\u0002 sixteen years hence." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Another,\u0002 and fight. He supposed Joas had connived at his subjects' invasion, (ver. 13.; Haydock. See 4 Kings xiv. 8.; Calmet) and he now required all Israel to submit to him. (Josephus) (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thistle.\u0002 This fable insinuated how much Joas despised the insolence of his antagonist, (Haydock) and Amasias had soon reason to repent. (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001It.\u0002 Protestants, \"it \u0001came\u0002 of God, that he might deliver them into the hand \u0001of their enemies,\u0002 because they sought after the gods of Edom.\" (Haydock) --- The king was permitted to give ear to evil counsellors. (Calmet) --- \"Jupiter deprives those of understanding, whom he means to destroy.\" (Homer) --- The heart is hardened on account of former sins. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Obededom,\u0002 whose descendants guarded these treasures, 1 Paralipomenon xxvi. 15. (Calmet) --- \u0001Hostages.\u0002 Protestants, \"the hostages also, and returned to Samaria.\" (Haydock) --- Some think that the kings of Juda had before detained these men. (Estius) --- Others suppose that Joas had taken many nobles, whom he exchanged for their sons. But this is all conjecture. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001David.\u0002 Hebrew, \"of Juda,\" contrary to the Septuagint, Syriac, &c. (Calmet)" } ] }, { "chapter": 26, "slug": "id982.html", "header": "2 Paralipomenon xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ozias,\u0002 called Azarias (4 Kings xiv. 21.; Calmet) improperly. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Juda,\u0002 till the reign of Achaz, 4 Kings xvi. 6. It had revolted under Joram. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Done.\u0002 And was successful, as long as he attended to the high priest, Numbers xxvii. 21. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God,\u0002 or who had the gift of intelligence and prophecy from God. Hebrew, \"who was intelligent in the visions of God.\" Others have read \u0001birath,\u0002 with the Septuagint, \"in the fear;\" or Chaldean, &c., \"instructing in the fear of the Lord.\" The Jews childishly understand Zacharias to mean the king himself, in the early part of his reign. Others suppose the priest, who was slain by Joas, is designated. (Lyranus) --- But this was rather his son (Tirinus; Cajetan; Calmet) and successor, as well as a prophet, who had therefore a more perfect knowledge of God; though none can comprehend his being. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In.\u0002 Protestants, \"about Ashdod.\" Septuagint, \"he built (or repaired) the cities of Azotus,\" to keep under the Philistines, who had revolted under Joram, chap. xxi. 16." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gurbaal.\u0002 Gerara, (St. Jerome, Trad.) or Gebal, Psalm lxxxii. 8. Septuagint, \"the rock,\" or \u0001Petra,\u0002 in Arabia, where Stephanus places the Gabalenes. --- \u0001Ammonites.\u0002 Hebrew \u0001mehunim.\u0002 Septuagint, \"Mineans,\" (chap. xx. 1.; Haydock) upon the Red Sea, (Stephanus) or Mediterranean, (Pliny, [Natural History?] vi. 28,) or in Arabia Felix. (Strabo) (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gifts.\u0002 Tribute, chap. xxvii. 5. (Calmet) --- \u0001Victories.\u0002 Protestants, \"he strengthened \u0001himself\u0002 exceedingly.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Corner.\u0002 Repairing what Joas had demolished, 4 Kings xiv. 13. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wilderness,\u0002 for the protection of shepherds, 4 Kings xvii. 9. --- \u0001Plains.\u0002 Hebrew, \"valleys, and in the plains husbandmen, and vinedressers in the mountains, and in Carmel; for he loved the earth, \u0001or\u0002 husbandry,\" like David, 1 Paralipomenon xvii. 25., &c. --- \u0001Carmel,\u0002 means, \"the vine of God;\" as both the mount in Juda, where Nabal resided, and that on the Mediterranean Sea, were famous for wine. Ozias probably cultivated the former mountain. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Doctor.\u0002 Hebrew \u0001shoter.\u0002 Septuagint, \"judge.\" Protestants, \"ruler.\" (Haydock) --- The term is commonly understood of one who executes the sentence of the judge. But this employment does not suit a general, (Calmet) though such a one might well command. It many denote any \"officer.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Engines.\u0002 They are here mentioned for the first time. (Calmet) --- \u0001For the.\u0002 Hebrew, \"for he was wonderfully helped till he was established.\" (Haydock) --- He invented many things for the defence of his kingdom. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Azarias.\u0002 The prophet, who had hitherto kept the king (Haydock) within bounds, was now no more, ver. 5. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To thee.\u0002 For usurping spiritual authority, the king was opposed by the high priest; and God confirmed the sentence of the latter, by striking Ozias with the leprosy; on which account, he was not only cast out of the temple, but also lost his kingdom, being obliged to live apart; (Leviticus xiii. 46,) and after death, he could not be buried with his ancestors. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Forehead.\u0002 So that it could not be concealed. According to the rigour of the law, such an offender was to be slain, Numbers iii. 10., and xviii. 7. The leprosy was considered as equivalent, and is styled \u0001destruction,\u0002 (ver. 16,) and death, Isaias vi. 1. (Menochius) See 4 Kings xv. 6." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Prophet.\u0002 Yet we find little concerning him in the prophecy of Isaias; so that the work has been lost, except what Esdras hath preserved. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Leper.\u0002 So much was the disease abhorred, (Calmet) as well as the king's late conduct. (Haydock)" } ] }, { "chapter": 27, "slug": "id983.html", "header": "2 Paralipomenon xxvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord.\u0002 Like Ozias, to offer incense. He was content with the royal dignity, without arrogating to himself that of the priests. (Calmet) --- \u0001Transgressed.\u0002 Hebrew, \"acted corruptly,\" on the heights, 4 Kings xv. 35. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gate,\u0002 on the east, repairing (Tirinus) and beautifying it so, (Haydock) that Jeremias (xxvi. 10,) calls it \u0001New.\u0002 (Tirinus) --- \u0001Ophel,\u0002 on the walls of the city, (Calmet) towards the eastern porch of the temple. (Josephus) (St. Jerome in Isaias xxxii. 14.) --- Here the Nathineans dwelt, 2 Esdras iii. 26. (Calmet) --- Kimchi, &c., translate, \"a citadel.\" (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Measures,\u0002 (\u0001coros.\u0002) Hebrew \u0001corim,\u0002 also, (Haydock) means an \"ass;\" as this burden was sufficient for one, being equivalent to 30 Roman bushels. (Cornelius a Lapide) (Menochius) --- \u0001Give him.\u0002 Septuagint adds, \"These things did the king of Ammon bring to him every year, in the first year, and in the second, and the third.\" (Haydock) --- After paying tribute three years, the Ammonites revolted, and were subdued by Joatham, as they had been by his father, chap. xxvi. 7." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wars,\u0002 with Rasin and Phacee, 4 Kings xv. 37. --- \u0001Juda.\u0002 What concerned both kingdoms was carefully preserved; and Esdras informs us from what records he composed this work. (Calmet)" } ] }, { "chapter": 28, "slug": "id984.html", "header": "2 Paralipomenon xxviii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Benennom,\u0002 \"the son of Ennom,\" 4 Kings xvi. --- \u0001Consecrated.\u0002 Hebrew, \"burnt.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tree.\u0002 Remarkable for its size and beauty; as the heathens supposed that some deity lay there concealed. (Mariana) (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Booty.\u0002 Hebrew, \"number of captives.\" (Haydock) --- The two kings had besieged Jerusalem without success: (4 Kings) but now their forces were divided. (Menochius) --- The motives of this war were unjust, (Micheas ii. 8.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001At the same time,\u0002 is not in Hebrew (Calmet) or Septuagint. (Haydock) --- \u0001Zechri,\u0002 one of the generals of Phacee, slew the king's son, &c., after the engagement. --- \u0001Next.\u0002 Joseph and Aman enjoyed the like dignity, Genesis xli. 42., and Esther xiii. 3. The high priests had also \u0001seconds,\u0002 4 Kings xxv. 18. Septuagint, \"vicar of the king.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heaven,\u0002 and cries for vengeance against you. Though God designed to punish his people, your cruelty will not be excused. (Haydock) --- The effect of this remonstrance, shews that all the kingdom of Israel was not devoid (Calmet) of feeling and religion. (Haydock) --- They set a noble example for Christian princes to follow after a victory. (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001God,\u0002 who forbids this, Leviticus xxv. 43., and Micheas ii. 8, 9. Hebrew, \"are there not with you, yea, with you, sins against?\" &c. If Juda have deserved punishment, reflect if you also be not guilty, ver. 13. Septuagint, \"Behold, am I not here with you to bear witness to the Lord?\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Our,\u0002 is expressed in Hebrew and Septuagint. These people justly confess that they stand in need of pardon, without adding fresh crimes. (Haydock) --- The cruel treatment of the people of Juda, and the design to make them slaves, were grievous sins. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Above.\u0002 Hebrew, \"by name.\" They deserved to be immortalized. (Haydock) --- \u0001Anointed.\u0002 This was very common, (Menochius) and refreshing. (Celsus i. 3.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Kings.\u0002 Hebrew, \"kings.\" But Septuagint have the singular, 4 Kings xvi. 7." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And.\u0002 Septuagint, \"Because the Edomites had come,...and taken many prisoners.\" Protestants, \"for again,\" &c. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gamzo.\u0002 Syriac, \"Garam,\" perhaps Gaza, (Calmet) or a city south of Juda. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Of Juda.\u0002 Hebrew, \"Israel.\" But the Septuagint have \"Juda.\" (Haydock) --- The names are often used promiscuously. (Calmet) --- \u0001For he.\u0002 Septuagint, \"because he \u0001or\u0002 it had apostatised from the Lord.\" --- \u0001Stript.\u0002 Protestants, \"he made Judah naked, and transgressed sore,\" &c. Thus were the idolatrous Israelites exposed to shame and misery, after they had adored the golden calf, Exodus xxxii. 25. (Haydock) --- In the Bacchanalian riots, the pagans threw off their garments, to shew that they trusted entirely in their false gods. (Tirinus) --- Achaz had plunged his country in distress, (Calmet) both of soul and body, (Haydock) by his scandalous deportment. (Calmet) --- \u0001Of all help,\u0002 is added by way of explanation; (Tirinus) as God would no longer rescue his rebellious people from the hands of the enemy. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And.\u0002 Hebrew and Septuagint, \"And....the king....came against him, and smote him.\" Hebrew continues, \"but strengthened him not\" in the end; though he had been invited, (ver. 16.; Haydock) and had actually made a diversion in favour of Achaz. But not being satisfied, he afterwards returned, and made cruel havoc in the country, imposing tribute upon the king, ver. 21., 4 Kings xvi. 7., and xviii. 7. It is therefore unnecessary to correct the Hebrew, with Grotius, to make it agree with 4 Kings xvi. 7. Thus---he \"came to his aid, and relieved him from his distress, (ver. 21,) and granted him assistance.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Gifts.\u0002 Tribute. (Calmet) --- Hebrew, \"and gave it to, &c.: but he did not help him.\" (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Moreover.\u0002 Septuagint, \"but to distress him.\" --- Wicked policy availeth nothing, but entails much evil. (Worthington) --- \u0001King.\u0002 Hebrew, \"that king Achaz.\" The sacred writer thus stigmatizes the impious king, who grew worse the more he was scourged. (Haydock) --- This was the monster, which could not be tamed. (Amama) --- \u0001Eva.\u0002 \"ille,\" is five times used as a reproach, and often to signify applause. (Kimchi) --- \u0001By himself,\u0002 is an addition. (Amama) --- It gives us to understand (Haydock) that Achaz acted thus of his own accord. (Calmet) --- Septuagint, \"And king Achaz said, (23) I will studiously seek the gods of Damascus, who have buffetted me,\" &c. (Haydock) --- This resolution he took while the arms of Rasin were formidable to him: but he put it in execution after the king of Assyria had delivered him, when he went to Damascus to return him thanks, 4 Kings xvi. 10. This stupid blindness and impiety irritated God so much, that he abandoned Juda to the arms of the king, who had been called in as a protector. How could he expect aid from gods who had suffered their own country and people of Damascus to fall a prey to the invader! (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001God:\u0002 first through fear of the Assyrian, (4 Kings) but afterwards he permitted it to continue in the same state of irreligion. (Calmet) --- So easily do people fall into this abyss, who begin to neglect instruction! (Haydock) --- Ezechias took care to open the temple again, chap. xxix. 3. (Calmet) --- None of the former kings had dared (Haydock) to prohibit the worship of the true God. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Israel\u0002 is put as comprising Juda. (Haydock) (Chap. xx. 34., and xxiv. 16., &c.) (Calmet)" } ] }, { "chapter": 29, "slug": "id985.html", "header": "2 Paralipomenon xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Abia.\u0002 The last syllable is neglected, 4 Kings xviii. 2. (Haydock) --- Some assert that she was a descendant of the high priest, who had been stoned. (St. Jerome, Trad.) (Chap. xxiv. 20.) (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reign,\u0002 in the assembly, which met to recognize his authority. (Lyranus) --- \u0001Them,\u0002 adorning them with plates of gold, 4 Kings xviii. 16." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Street,\u0002 or court, before the eastern gate. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sanctuary,\u0002 or temple, ver. 7. The Jews suppose that idols had been placed in the very sanctuary: (Lyranus) but why then were the doors shut? (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sanctuary,\u0002 or court of the priests, where the victims were slain. The blood of some was taken into the most holy place, on the day of expiation. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Trouble.\u0002 Hebrew \u0001zuae,\u0002 (Haydock) is rendered vexation, Isaias xxviii. 19. Septuagint, \"ecstasy.\" The Jews were frequently driven from their homes. (Menochius) --- There were at a loss what to do, confounded and despised. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wives.\u0002 Chap. xxviii. 8. (Calmet) --- So had the wives and family of king Joram been treated, chap. xxi. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Covenant,\u0002 swearing to observe the law given by Moses. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Negligent.\u0002 Hebrew adds, \"now,\" when every thing tends to open your eyes. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Cedron,\u0002 as Josias did with the idolatrous altars, 4 Kings xxiii. 12. The priests brought what was unclean from the inner temple into the porch. (Haydock) --- This labour lasted eight days, as the cleansing of the porches had done. (Calmet) (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Month,\u0002 Nisan, corresponding with our March, (Menochius) when Ezechias began his reign. (Salien, the year of the world 3309.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Defiled.\u0002 Hebrew, \"cast out (Calmet) in his.\" --- \u0001Forth.\u0002 Hebrew and Septuagint, \"We have prepared and purified, behold they are,\" &c. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Seven.\u0002 Only one was prescribed for sins of ignorance, Leviticus iv. 13, 22. (St. Jerome, Trad.) --- But the late transgressions were of a different nature; and the king consults his zeal, rather than what he was absolutely obliged to do. --- \u0001Juda,\u0002 to expiate the sins of the royal family, of priests, and people." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001They laid.\u0002 The king and princes of the people confessed their sins, Leviticus iv. 15." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Prophet.\u0002 Moses had not required music, except on some occasions, Numbers x. 10. But David acted by God's authority. The institution was designed to promote piety, and a love for religious meetings. Such sacred ceremonies are not to be considered as human inventions,\u0001 for it was,\u0002 &c. They command our utmost respect. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Prepared,\u0002 or ordained. (Menochius) --- Hebrew, \"with the instruments, by David.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Princes\u0002 of the priests. (Haydock) --- \u0001Words;\u0002 psalms. (Tirinus) --- \u0001Asaph,\u0002 so famous for music. He had composed some psalms, (Calmet) and twelve bear his name. (Tirinus) --- But he might only have set them to music, (Haydock) or his band sung them. (Du Hamel) --- \u0001Knee.\u0002 Protestants, \"head.\" Septuagint, \"they prostrated themselves.\"" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Added.\u0002 Hebrew and Septuagint, \"answered,\" a term used in Scripture, though no question had been proposed. (Haydock) --- \u0001Filled.\u0002 You are, in some sense, priests. Protestants, \"you have consecrated yourselves.\" The \u0001people\u0002 brought victims but the priests poured the blood round the altar, ver. 34. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Sheep,\u0002 for peace-offerings. (Junius) (Calmet) --- They destined these victims for the use of the temple, (Tirinus) that none might be wanting afterwards. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Holocausts,\u0002 as the law required, Leviticus i. 6. See chap. xxxv. 11. The skin might be taken off other victims, by laics. --- \u0001Priests.\u0002 Syriac, \"The Levites were more timid, \u0001or\u0002 reserved than the priests, to purify themselves.\" (Calmet) --- Both are indirectly accused of negligence, chap. xxx. 15. The Hebrew seems to give the preference to the latter, \"for the Levites were more upright of heart, (Septuagint, willing) to purify themselves than the priests.\" But the Alexandrian Septuagint may well agree with the Vulgate. The ceremonies attending the purification of both, may be seen [in] Exodus xxix. 1., and Numbers viii. 6. (Haydock) --- The priests had not sufficient time to collect themselves with the purity required, on such a short warning; and the paucity induced the king to put off the Passover till the next month, chap. xxx. 3, 15." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Because.\u0002 Hebrew and Septuagint, \"that the Lord had disposed his people, for the thing was done suddenly,\" (Haydock) to place no obstacle to this sudden change from one extreme to the other, at a time when the king was scarcely established on the throne. (Calmet) --- Thus the people of England rejoiced, when the Catholic religion was re-established by the means of queen Mary and cardinal Pole. (Philips. 9.) --- But the minds of the people are very fickle. \u0001Regis ad exemplum totus componitur orbis.\u0002 Still the joy may show, that all love for truth is \"not extinct,\" as the Cardinal argued from the people's conduct. (Poli. ep.) (Haydock)" } ] }, { "chapter": 30, "slug": "id986.html", "header": "2 Paralipomenon xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Manasses.\u0002 The pious king thought he might give a general invitation, without umbrage. King Osee was not so impious as his predecessors, 4 Kings xvii. 2. Afflictions had made his people more docile. The Jews say (Calmet) that the golden calves had been taken away by the Assyrians, and that the king removed the guards, which had been placed to hinder his subjects from repairing to Jerusalem. (Menochius) (Salien, the year of the world 3305.) --- Ezechias writes privately to the house of Joseph, as the people were prouder on account of the royal dignity. (St. Jerome, Trad.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Month.\u0002 The Rabbins pretend that the king intercalated the second Adar, contrary to the rule and advice of the wise, and the that he ought to have allowed those who were pure to celebrate the feast in due time. (Selden, Syn. ii. 1.) --- But the Caraite Jews deny this pretended leap-year; and we see that Ezechias acted according to the advice of the princes, and that the Scripture praises his conduct. (Calmet) --- Those who had a lawful impediment, were authorized to put off the feast till the second month, Numbers ix. 10. The nation was under this predicament, as they had not priests at hand, (Tirinus) nor were they assembled. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Many.\u0002 None had kept the \u0001Phase\u0002 this year. (Haydock) --- But those of Israel had not done it for a long time. (Grotius) --- Hebrew, \"for they had not long \u0001before\u0002 done according to the Scripture.\" Septuagint, \"the multitude had not done,\" &c. (Calmet) --- Yet, even in the worst times, Tobias, (i. 6.) and other zealous souls, contrived to comply with their duty. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Posts.\u0002 Literally, \"runners or couriers.\" (Haydock) --- \u0001King.\u0002 Hebrew, \"kings.\" Phul and Thelgathphalnasar. The latter had taken away some tribes, 4 Kings xv. 20, 29. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Destruction.\u0002 Septuagint, \"solitude.\" Protestants, \"desolation.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Yield.\u0002 Literally, \"give your hands,\" (Haydock) in sign of submission (Calmet) and fidelity. Septuagint, \"give glory.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Brethren.\u0002 God sometimes spares one for the sake of another. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Zabulon.\u0002 Aser and Nephthali lay more to the north. But they were also invited, as well as the few who might remain on the other side [of] the Jordan, 1 Paralipomenon v. 26. At least, we find that some of \u0001Aser came,\u0002 ver. 11. Thus those, who had been invited last, came first, while Ephraim continued more stubborn; (ver. 18) and the greatest part derided the messengers, as we still see too frequently verified in the days of the gospel. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Yielding.\u0002 Septuagint, \"were converted.\" Protestants, \"humbled themselves, and came.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hand;\u0002 grace (Menochius) and power, to endure such unanimity." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Burnt,\u0002 both vessels and altars. (Calmet) --- \u0001To idols,\u0002 corresponds with the Septuagint, \"the false ones,\" and is added by way of explanation, unless it be lost in Hebrew. The illegal (Haydock) \u0001altars\u0002 had been set up by Achaz, chap. xxviii. 24. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001At length.\u0002 Septuagint, \"were converted.\" Hebrew, \"ashamed, and sanctified themselves.\" (Haydock) --- The ceremonies of purification for priests were longer, (chap. xxix. 34.) and the sacred ministers were ashamed to be outdone by the people. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Levites,\u0002 who received the paschal lambs from the unsanctified. (Menochius) --- The law does not require the ministry of the tribe of Levi for this purpose, as each one might kill the paschal victim at home. But the people were not sufficiently purified on this occasion. (Lyranus) --- At other times, laics killed the victims, if they were clean, Exodus xii. 6. After the tabernacle was set up, the priests poured out the blood on the altar; and, in latter ages, they slew the victim according to Grotius. But the texts of Josephus ([Antiquities?] x. 5., and Jewish Wars vi. 45. Lat. vii. 17.; Haydock) are inconclusive; and Philo repeatedly asserts that, on one day, the law authorizes all the people to sacrifice: and, though he lived at Alexandria, his testimony respecting a fact of public notoriety, is not to be rejected. Only the unclean applied to the Levites on this occasion, and the latter had no more right to sacrifice than the rest. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For.\u0002 Protestants, \"for every one \u0001that was\u0002 not clean, to sanctify \u0001them\u0002 unto the Lord.\" Septuagint, \"not able to be purified to the Lord.\" (Haydock) --- The priests alone continued to pour the blood on the altar, till the destruction of the temple. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ephraim and....Issachar\u0002 had not been mentioned before, ver. 18. (Haydock) --- Some indulgence was shewn to the tribes of Israel, which had been so long rebellious, for fear lest they should return no more; and because they had shewn a good will in procuring the Levites to slay the victims for them, as that was rightly judged a more sacred action than to partake of the feast. The law forbade, nevertheless, the unclean to approach to any thing sacred, Leviticus xv. 31., and xxii. 4., and Numbers ix. 6. (Calmet) --- But a dispensation was granted, (Menochius) as the Passover could not be celebrated in any but the first or the second month. The people had come with such eagerness, that they had not time to acquire the purity required. (Calmet) --- They were however truly penitent, and God dispensed with them. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Merciful;\u0002 literally, \"appeased.\" Hebrew and Septuagint, \"healed.\" St. Jerome (Trad.) says, \"It was asserted that no unclean person could taste the Phase, but death presently ensued; and they understood that the Lord was appeased, because those who eat did not die.\" (Haydock) --- Hebrew \u0001girpa\u0002 may, however, denote that God \"pardoned,\" or did not impute the uncleanness to the people. (Schindler, and chap. xxxvi. 16., and Isaias vi. 10.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Days.\u0002 It seems all the observances had been omitted in the first month. The Jews teach, that those who have complied with those prescriptions, which require no particular purity, are not bound to keep the festival for seven days, nor to abstain from leavened bread the second month. --- \u0001That agreed.\u0002 Hebrew and Septuagint, \"of strength,\" sonorous, (Menochius) which they played on with all their force, or which sounded forth the divine power. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Heart;\u0002 encouraged them to bear the fatigue for other seven days. --- \u0001Lord;\u0002 being of good dispositions, (Calmet) and able musicians. (Sa) (Menochius) --- \u0001Praising.\u0002 Protestants, \"making confession to.\" But the sense is the same. (Haydock) --- During the seven days, unleavened bread and peace-offerings were used, ver. 24. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Joy,\u0002 though not prescribed by the law. (Menochius) --- This we should call a work of supererogation, (Worthington) which gives Protestants so much offence. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Proselytes,\u0002 who had embraced the Jewish law: the rest were not allowed to partake of the paschal victims, Exodus xii. 48." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Israel:\u0002 as many of the tribes came to join with their brethren of Juda." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Levites.\u0002 These only applauded the solemn blessings, which were given by the priests, Numbers vi. 24. (Calmet) --- God is said to reside in heaven, because he there displays his glory to the blessed. (Du Hamel)" } ] }, { "chapter": 31, "slug": "id987.html", "header": "2 Paralipomenon xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Manasses,\u0002 whether king Osee consented, or the people of Juda followed the dictates of their zeal, neglecting the regular order of things, which forbids the subjects of one kingdom to interfere thus with those of another. (Grotius) (St. Augustine, q. in Deut. vii., and 12.) --- If Ezechias gave orders, we may suppose that he was assured of his neighbour's consent. Josias (chap. xxxiv. 6.) followed his example after most part of Israel was led away captive, and the country obeyed the king of Assyria. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise:\u0002 literally, \"confess.\" (Haydock) --- There is a confession of God's perfections, as well as of sin. (Worthington) --- \u0001Gates,\u0002 within their respective courts. (Calmet) --- The Turks style the palace of their emperor, \"the sublime porte.\" (Haydock) --- \u0001Camp,\u0002 or temple. Septuagint, \"in the gates, in the courts of the house of the Lord.\" (Menochius) --- Grabe has not \u0001in the gates.\u0002 (Haydock) --- We know that they did not sing there, but in the courts, (Calmet) or halls. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Substance.\u0002 Since David had place the ark in the palace of Sion, it seems the kings had furnished the solemn victims for morning and evening, on all the festivals. Solomon also engaged to do it every day; and his magnificence herein astonished the queen of Saba, chap. viii. 13., and ix. 4., and 3 Kings ix. 25. Ezechiel (xlv.) assigns revenues to the \u0001prince\u0002 for this purpose; but, as the people were often without any, they paid each the third part of a sicle, to furnish the victims, 2 Esdras x. 32. (Calmet) --- The king did not wish to exempt himself from contributing, while he required that the people should support the priests. The troublesome times had greatly impaired the revenues of the temple, &c. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Portion.\u0002 Literally, \"parts,\" (Haydock) first-fruits and tithes. (Menochius) --- \u0001Lord,\u0002 without being taken off by worldly cares. It would be well if Christian princes would make an adequate provision for the ministers of religion: (ver. 16.; Tirinus) as the law of nature dictates, that those who serve the public should be supported by it. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Honey\u0002 for the priests, not for sacrifice, Leviticus ii. 11. It may include dates, or palm wine. See Pliny, [Natural History?] xiii. 4.) (Calmet) --- \u0001Forth;\u0002 only wheat, barley, the fruits of vine, olive, pomegranate, fig, and palm-trees. (R. Solomon) (Leviticus xxvii. 30.) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Things,\u0002 out of which the Levites had to give tithes to the priests. (Lyranus) (Numbers xviii. 26.) (Menochius) --- \u0001Vowed.\u0002 Hebrew, \"consecrated to....God, and laid them in heaps.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Them,\u0002 bringing from Pentecost till the harvest was ended." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sadoc,\u0002 being his grandson, (1 Paralipomenon vi. 12.; Calmet) or the father of Sellum. (Junius) --- \u0001People,\u0002 with abundance; so that more would belong to the priests. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Storehouses.\u0002 Septuagint \u0001pastophoria.\u0002 Solomon had prepared such. (Tirinus) --- But they had gone to ruin, and others might be requisite. (Calmet) --- The old granaries were to be repaired. (Menochius) --- People brought their first-fruits to the temple: but the Levites gathered the tithes, and gave a share to the priests, and to those who were on duty, 2 Esdras x. 36." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Second;\u0002 his vicar or coadjutor. (Calmet) (Chap. xxvi. 11., and xxviii. 7.) (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001High:\u0002 literally, \"pontiff.\" (Haydock) --- Hebrew, \"captain.\" He is styled first priest, ver. 10. (Calmet) --- \u0001To whom,\u0002 &c., is neither in Hebrew nor in the Septuagint. (Menochius) (Calmet) (Du Hamel)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And of.\u0002 Protestants, \"To distribute the oblations of the Lord, and the most holy things,\" (Haydock) to the priests." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Besides,\u0002 (\u0001exceptis.\u0002; Calmet) not to mention. (Haydock) See Leviticus xxiii. 38. Girls are included, ver. 18. It is supposed (Calmet) that children were at the breast till they were three years old, and therefore no portion is assigned them before. (Mariana)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Upward.\u0002 Ezechias followed the regulation of David, rather than that of Moses, who deferred the service till the 25th or 30th year, Numbers iv. 3., and viii. 24., and 1 Paralipomenon xxiii. 24." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To all.\u0002 Protestants, \"the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation: for in their set office they sanctified themselves in holiness.\" (Haydock) --- All complied with their respective duties; the people, the distributors, and the priests. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Aaron.\u0002 Hebrew and Septuagint add, \"the priests,\" (Menochius) which is sufficiently understood. --- \u0001And in.\u0002 Hebrew, \"of.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001God.\u0002 This is the highest praise that can be given to a prince; and, in effect, we read there was none like him, 4 Kings xviii. 5. (Calmet) --- Septuagint omit \u0001and truth.\u0002 Ezechias loved it, and sincerely desired to serve the Lord. (Haydock)" } ] }, { "chapter": 32, "slug": "id988.html", "header": "2 Paralipomenon xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Truth,\u0002 and sincere piety of the king, God was pleased to put him to trial; (Tirinus; Menochius; Du Hamel) or, \"after these things were established.\" (Junius) --- Sennacherib attacked Juda when Ezechias had been fifteen years on the throne, and till that time had paid the stipulated tribute, 4 Kings xviii. 13. (Calmet) --- He now probably refused to pay it any longer. (Salien, the year of the world 3319.) (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jerusalem;\u0002 as many cities had fallen. The king entered into an agreement with the Assyrian, who soon broke it." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001City.\u0002 The torrent Cedron afforded the only good supply of water. It was often dry, and was only three steps across, when full of melted snow or rain. The waters of Siloe and Gihon were collected in it. Yet it was no very difficult enterprise for the king to turn the stream, and introduce the waters through the rock into a large reservoir, in the city, by the canal, which is mentioned [in] 2 Esdras ii. 14., and Ecclesiasticus xlviii. 19. The besieged were more frequently deprived of water, Judith vii. 6. Babylon was taken by Semiramis, Cyrus, and Alexander, after they had turned aside the waters of the Euphrates; and Cæsar obliged the town of Cahors to surrender, by intercepting the springs. (Frontin. iii. 7.) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Land,\u0002 Cedron, on the east; (Calmet; Menochius) or it may be the Gihon, which supplies Siloe, ver. 30. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Without,\u0002 of less strength. --- \u0001Mello,\u0002 the palace, which was strongly situated, and Ezechias added fresh fortifications, 2 Kings v. 9. --- \u0001Arms.\u0002 Hebrew, \"darts.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gate,\u0002 where there was a room for assemblies, 2 Kings xviii. 24. (Calmet) --- \u0001Heart,\u0002 in the most affectionate and pathetic manner. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001More:\u0002 God and his angels, from whom he expected relief, and was not disappointed, 4 Kings vi. 16., and xix. 35. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lachis,\u0002 whence he sent Rabsaces. Other blasphemous letters were dispatched from Lobna, (ver. 17) when Sennacherib was forced to go to meet Tharaca, 4 Kings xix. 9." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001His altars.\u0002 Rabsaces was ignorant of the law, and upbraids the king for a commendable action. (Calmet) --- Thus our adversaries foolishly blame us for keeping holy days and abstinence. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001He\u0002 (Sennacherib) \u0001wrote,\u0002 when he was going towards Egypt. Both master and servant employed the same fallacious argument; as if the true God and idols were all upon a level, and as if past success were a sure proof of future victories, ver. 19. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Army.\u0002 Hebrew, \"camp.\" --- \u0001Disgrace.\u0002 The Jews pretend that he was deprived of his beard and hair, (St. Jerome, Trad.) misapplying the text of Isaias vii. 20. (Calmet) --- \u0001Sword,\u0002 to prevent their being offered as victims, to appease the idol and the people. (R. Solomon) (Lyranus) --- This happened some months after the king's return to Ninive, when he had cruelly oppressed the captive Jews and Tobias, i. 24. (Tirinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Many;\u0002 probably strangers, 3 Kings viii. 41." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sign.\u0002 See 4 Kings xx." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Up,\u0002 by riches, and the splendid embassy from Babylon. (Calmet) --- Prosperity is more dangerous than adversity. (Worthington) --- Few are able to bear good fortune with moderation. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Arms.\u0002 Hebrew, \"shields.\" Septuagint, \"arsenals.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Underneath\u0002 the walls of the city, making them run westward, chap. xxxiii. 14." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Wonder,\u0002 at the defeat of Sennacherib; (Grotius; Du Hamel) or rather the retrogradation of the sun, as the Chaldeans studied astronomy with diligence. (Menochius) (Tirinus) (Calmet) --- \u0001Left him,\u0002 in punishment of his vanity. (Haydock) --- \u0001Heart.\u0002 How feeble is man when destitute of the divine assistance! (Menochius) --- God permitted, therefore, the king to be tempted, (Calmet) that he might know himself, and that others might have a true idea of him. (Du Hamel)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Above,\u0002 for distinction's sake: (Calmet) \u0001meriti prærogativa.\u0002 (St. Jerome, Trad.) (Menochius) --- The cell was either higher than the rest, or a sort of pyramid was erected over the tomb of Ezechias. (Calmet)" } ] }, { "chapter": 33, "slug": "id989.html", "header": "2 Paralipomenon xxxiii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The host of heaven.\u0002 The sun, moon, and stars, (Challoner) in imitation of the Phœnicians and ancient Chanaanites." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Courts\u0002 of the Gentiles and of Israel, (Menochius) though afterwards he also placed idols even in the court of the priests, ver. 7. (Salien, the year of the world 3340.) --- But we find no express mention of the court of the Gentiles, till after the captivity; (Calmet) so that the two courts mean those of the priests and of Israel. (Villalpand; Sa, &c.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Valley.\u0002 Hebrew \u0001Ge-ben-hinnom,\u0002 \"the vale of the son of Ennom,\" (Haydock) a Jebusite, who had formerly possessed that part of the valley of Cedron. (Menochius) Syriac write \u0001Gena,\u0002 whence comes \u0001geenna\u0002 a place at the foot of Moria, and the sink of the city. A constant fire was kept up to burn dead bodies. (Kimchi) (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Graven.\u0002 Protestants, \"a carved image (the idol which he had made) in,\" &c. It seems to have been sacred to the grove, (Haydock) or a representation of Astarte, 4 Kings xxi. 7. The ark was taken away, (chap. xxv. 3.) to make place for this impure deity, which had four (St. Basil) or five faces, (Eusebius; Salien) that people might adore it on all sides." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Seduced.\u0002 Using the arts of seduction, as well as open force. Hebrew, \"Manasses made Juda....err,\" 4 Kings xxi. 16. There is a fund of malice in the human heart, which easily prevails on people to yield, on such occasions, if the grace of God do not support them. Yet, as they are not still without a sense of duty and religion, many will readily comply with the invitations of a pious king, when he earnestly endeavours to reform his people. But these conversions too frequently prove false and unstable, chap. xxix. 36. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spoke,\u0002 by his prophets, 4 Kings." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Captains;\u0002 probably Tharthan. ([Salien?], the year of the world 3328.) About five years before, Asarhaddon had made himself master of Babylon, to which place the captive king was brought, in the 22d year of his reign, 4 Kings xx. 10., &c., and Isaias xxii.) --- \u0001And carried.\u0002 Hebrew, \"among the thorns, and bound him with fetters (Protestants) of brass; (Junius; &c.) or, \"they took Manasses with a hook,\" insidiously. He might have retired to some desert place, as the Israelites did, to avoid the fury of the Philistines, 1 Kings xiii. 6. (Calmet) --- \u0001Chains.\u0002 Vatable says, \"two.\" (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Distress.\u0002 \"When he had been conducted to Babylon, and cast into a brazen vessel full of holes, over a fire, he called upon all the names of the idols, which he was accustomed to adore; and, as he was not heard, nor set free by them, he recollected what he had often heard repeated by his father: When thou shalt call upon me in tribulation, and shalt be converted, I will hear thee graciously; as it is written in Deuteronomy, (see chap. iv. 29.; Haydock) and his prayer was thus heard by the Lord, and he was delivered and brought back to his kingdom, like Habacuc.\" (St. Jerome, Trad.) --- The author of the imperfect work on St. Matthew, (among the works of St. Chrysostom, hom. 1.; Haydock) says, that Manasses was barely allowed as much barley bread, and water mixed with vinegar, as would keep him alive. Whereupon, remembering the Lord, he had recourse to his clemency, and a miraculous flame surrounded him, and dissolving his chains, set him at liberty. Saos-duchin, the successor of Azarhaddon, probably restored him to his throne, some years after his captivity, or perhaps that very year, so that his repentance continued thirty-three years. (Calmet) --- \u0001Prayed,\u0002 a proof of the efficacy of sincere repentance. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Without,\u0002 including what is styled the \u0001second\u0002 city; (4 Kings xxii. 14,) or he perfected the works begun by his father, or repaired the wall which the Assyrians had thrown down, though we read not of their taking the city. (Calmet) --- \u0001Fish-gate....to Ophel,\u0002 from the north-eastern corner, to the place opposite to the eastern gate of the temple, chap. xxvii. 3. (Menochius) --- The fish-gate led towards Joppe, whence the city was supplied with fish. (St. Jerome, Trad.) --- It was also called David's gate, because it stood near his city. By it, the Chaldeans afterwards rushed in, Sophonias i. 10. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And praise.\u0002 Protestants, \"thanks-offerings.\" Septuagint, \"a victim of salvation and praise.\" (Haydock) --- The sacrifice might be accompanied with canticles, Psalm xxvi. 6., &c. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001God.\u0002 Hebrew adds, \"only,\" and not to idols. (Haydock) --- This worship was not superstitious, but it was illegal; and it is a misfortune, that Manasses had not as much influence to guide the people in virtue, as he had formerly, to induce them to follow his example in idolatry. (Calmet) --- He could not prevail upon them to destroy the high places. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Prayer,\u0002 which is not extant in Hebrew, but in Greek and Latin. As yet it is neither received for canonical, nor rejected by the Church. (Worthington) --- \u0001Israel.\u0002 That kingdom had been overturned in the sixth year of Ezechias. There was now no need of distinguishing the kings of Juda from those of Israel. The former seemed to have claimed authority over the whole country, 4 Kings xxiii. 19. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Contempt.\u0002 Hebrew, \"prevarication.\" Septuagint, \"apostacy.\" (Menochius) --- \u0001Chozai\u0002 means \"seers.\" (Septuagint) (Protestants) (Haydock) --- But it more probably signifies some particular prophet, (Calmet) Isaias, (St. Jerome, Trad.) \"Hanan,\" (Syriac) or \"Saphan.\" (Arabic version) (Calmet) --- This work, less than the book of the kings of Israel, is now lost. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001House,\u0002 in his own gardens, and not with the other kings. (Grotius) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Made,\u0002 though he had afterwards destroyed them. Amon endeavoured to restore their worship, (Calmet) adoring the same idols, and making other statues in their honour. (Du Hamel)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sins,\u0002 inasmuch as he died in his guilt. Protestants, \"but Amon trespassed more and more,\" (Haydock) following the former bad example of Manasses, Jeremias xv. (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Them.\u0002 Hebrew, \"all that had conspired against king Amon.\" (Haydock)" } ] }, { "chapter": 34, "slug": "id990.html", "header": "2 Paralipomenon xxxiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Boy;\u0002 16 years old. (Du Hamel) --- The kings of Juda were in their minority, till they had completed their 13th year. (Grotius) --- \u0001Cleansed.\u0002 Hebrew and Septuagint, \"in the twelfth year he began to purify,\" &c. (Haydock) --- The work was not brought to perfection till six years afterwards, ver. 8. (Calmet) (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Idols.\u0002 Hebrew \u0001chammanim,\u0002 (Haydock) \"statues of the sun.\" The term often denotes those open enclosures, where sacred fire was kept in honour of the sun. (Calmet) --- Septuagint, \"the heights above them.\" Syriac, \"he destroyed the altars, idols, tigers, and temples, (5) the bracelets, little bells, and all the trees which had been consecrated to idols.\" Arabic, \"the altars, idols, and leopards.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Priests,\u0002 whom he slew \u0001upon the altars,\u0002 4 Kings xxiii." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He.\u0002 Hebrew, \"with their swords, (Calmet; Protestants, mattocks) round about;\" (Haydock) or, \"and in their deserts,\" the inhabitants being removed. Septuagint, \"in their places around.\" Syriac and Arabic, \"in their public places.\" All the interpreters have read differently from what we find in Hebrew at present. Some may wonder that Josias should act thus, out of his own dominions. But the few Israelites who were left, had placed themselves under his protection; and as he made no ravages, and the Cuthites did not adopt the former superstitious practices of the country, they were not concerned to see the altars destroyed; nor were the kings of Assyria informed of, or interested to stop, these proceedings. (Calmet) --- Josias followed the directions of the priests and prophets; (Menochius) and many believe that the Assyrian monarch had given these territories to him, to hold, as his vassal; (Tirinus) or God restored them to the lawful king, (ver. 9) having promised all those countries to the family of David, for the express purpose of keeping up his own worship among his chosen people, and for exterminating idolatry. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eselias,\u0002 or Assia. This man is alone mentioned, 4 Kings xxii. 3. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Houses,\u0002 or apartments of the temple, which were gone to decay. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Of music\u0002 is expressed in Hebrew and Septuagint. (Haydock) --- These Levites were chosen, because they were not so constantly employed in the temple, (Calmet) and they were not hired barely to inspect the works, and hence the expense was diminished." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Masters:\u0002 literally, \"master porters.\" Protestants, \"officers and porters;\" all Levites. (Haydock) --- Jahath, &c., directed them that carried burdens, (Calmet) as the Hebrew intimates; and in general, all the officers were chosen from the same tribe. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Together:\u0002 literally, \"melted down,\" as the Hebrew and Septuagint signify. Coin was not yet used. (Calmet) --- But the pieces of money, of whatever description, were collected. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hasra.\u0002 Olda's husband's grandfather is styled \u0001Araas,\u0002 4 Kings xxii. (Haydock) --- \u0001Second\u0002 part of the city, near the temple, or near the second gate, or between the two walls. (Du Hamel)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Peace.\u0002 The country enjoyed peace, as Pharao was gone; (Menochius) and Josias did not witness the evils here denounced. (Tirinus) --- This was a blessing. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001In Israel,\u0002 who had fled into his dominions. See ver. 6. (Calmet) --- \u0001They.\u0002 Septuagint, \"he,\" &c. Josias worshipped God with all his heart: but all Israel paid him, at least, an external adoration. (Haydock)" } ] }, { "chapter": 35, "slug": "id981.html", "header": "2 Paralipomenon xxxv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001By whose.\u0002 Septuagint, \"the powerful in Israel, that they might be sanctified to the Lord; and they put,\" &c. Hebrew, \"who instructed all Israel, the holy \u0001people\u0002 of the Lord: Put,\" &c. (Haydock) --- \u0001No more.\u0002 Hebrew adds, \"upon your shoulders;\" (Haydock) whence it is inferred, that it had been carried about the cities of Juda, under the impious kings, who would not suffer it in the temple. (Calmet) --- Some believe that it was kept in the house of Sellum, the uncle of Jeremias, and husband of Olda. (St. Jerome, Trad.) (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Families.\u0002 Hebrew adds, \"according to the divisions of the families of the fathers of your brethren, the people, (Haydock; or laics. Calmet) and the division of the families of the Levites.\" All were placed, with great order, in the temple." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Which.\u0002 Hebrew, \"of the Lord, by the hand of Moses,\" which ordinances he has written down. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In.\u0002 Hebrew, \"for the Passover-offerings, from the flock, lambs and kids, in number 30,000.\" \u0001Et reliqui pecoris,\u0002 is not expressed. (Haydock) --- The small cattle might be intended for other sacrifices. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Offered.\u0002 Hebrew, \"gave to the people.\" (Haydock) --- \u0001Rulers:\u0002 the first alone was high priest. (Calmet) --- \u0001Small cattle:\u0002 literally, cattle of different sorts;\" \u0001commixtim.\u0002 Protestants supply, \"small cattle,\" which is not now in Hebrew. (Haydock) --- Syriac and Arabic have, \"sheep;\" but we had best follow (Calmet) the Septuagint, \"sheep, both lambs and kids.\" Either would suffice, Exodus xii. 5." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cattle.\u0002 Protestants again supply these words. Septuagint have, \"sheep.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Blood\u0002 is expressed in the Septuagint and understood in Hebrew. (Haydock) --- \u0001With.\u0002 Hebrew and Septuagint, \"from their hands;\" (Haydock) receiving it from the officers, who might slay their own victims, (Calmet) unless they were unclean, chap. xxx. 17. (Haydock) --- \u0001Holocausts.\u0002 Hebrew and Septuagint speak of the paschal lambs. (Haydock) --- Holocausts were regularly to be flayed by priests, Leviticus i. 6. The hurry of the solemnity, (Calmet) and necessity, here excused the Levites, (Menochius) if we understand proper holocausts. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Separated.\u0002 Septuagint, \"prepared the holocaust to give; having taken notice to whom the victims belonged, before they took off the skin, (Menochius) or rather, separating these from the other peace-offerings. (Tournemine)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Victims.\u0002 Hebrew and Septuagint, \"but the holy \u0001offerings\u0002 they boiled.\" See Exodus xii. 9. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Prophets.\u0002 Hebrew, \"seer.\" But Septuagint, &c., read in the plural. These were \"prophets of the king,\" (Haydock) or masters of music. (Calmet) --- Vulgate might insinuate that these three gave orders, as well as David. But they were in office under him, as people of the same name were, probably, under Josias. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001As Josias kept.\u0002 He displayed greater liberality (Estius. See 4 Kings xxiii. 20.) and devotion; and the festival had also been neglected for some time. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Charcamis\u0002 belonged to the Assyrian monarch, (Isaias x. 9.) who subdued the empire of Babylon, chap. xxxiii. 11." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001With me.\u0002 Grotius thinks that Jeremias had given the order; and the author of Hebrew Traditions, supposes that he forbade Josias to oppose Pharao, who, it seems, was assured of victory. (Calmet) --- But this is uncertain; and Josias might justly suspect that the king of Egypt spoke without authority. (Haydock) --- The augurs of the latter might declare the truth, (Menochius) though they could not dive into futurity. (Haydock) --- Herodotus (i.) informs us, that Nechos fought against the Syrians, (or Israelites) in Magdelum, and took Cadythis, a city as large as Sardis, of Lydia; probably Jerusalem, (Du Hamel) or Cades. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Prepared.\u0002 Hebrew, \"disguised himself,\" like Achab; (Calmet) or set his army in array. Septuagint, \"he was bent on fighting him.\" (Haydock) --- He supposed that Pharao intended to invade his dominions, and God would withdraw him from the world. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001After the manner of kings,\u0002 is not in Hebrew, &c. (Haydock) --- Curtius (iv.) informs us, that the Persian monarch had always a horse behind his chariot, to be ready in case of any accident." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Lamentations.\u0002 Some think that we have them in the Bible. (Josephus, &c.) --- Others believe that they are lost. (Salien, the year of the world 3425.) --- \u0001Law,\u0002 on the anniversary; (Menochius) or when any calamity occurs, the lamentations of Jeremias are used. (Tirinus) --- There were collections of such poems, as well as of canticles, for victory and marriages. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Israel\u0002 is placed first in Hebrew and Septuagint. (Haydock) --- The kings of Juda assumed the title, as the kingdom had been subverted above a century; and the wretched remains of Israel had retreated into the territories, (Calmet) or acknowledged their dominion. (Haydock)" } ] }, { "chapter": 36, "slug": "id991.html", "header": "2 Paralipomenon xxxvi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Him.\u0002 Joachaz had attempted to defend himself, and had been conducted prisoner to Reblatha, 4 Kings xxiii. 33., and Ezechiel xix. 4. He was now deposed in form, and a tribute laid upon the people. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brother.\u0002 From the time of David, the son had always succeeded his father. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Babylon,\u0002 but sent him back soon after; (Tirinus) unless he altered his first design, (Du Hamel) and slew him disgracefully at Jerusalem. (Lyranus) (Estius) (Calmet) (4 Kings xxiii. 5.) --- He allowed him to reign as a vassal other three years, but took Daniel, &c., captives. The seventy years of Jeremias, (xxv. 11.) are to be dated from this event. (The year of the world 3402.) (Usher)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The vessels.\u0002 Hebrew and Septuagint, \"a part of the vessels;\" probably the \u0001most precious,\u0002 (ver. 10) breaking the rest in pieces, as he left none behind, ver. 18. --- \u0001Temple\u0002 of his God, Daniel i. 2." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In him.\u0002 The Jews explain this of the diabolical characters forbidden, Leviticus xix. 28. (Denis the Carthusian; R. Sal., &c.) --- But it may simply denote the hidden sins of the king, which God will bring to light, or his rebellious conduct. (Amama) (Genesis xliv. 16.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eight years old.\u0002 He was associated by his father to the kingdom, when he was but eight years old; but after his father's death, when he reigned alone, he was eighteen years old, 4 Kings xxiv. 8. (Challoner) --- He only enjoyed the throne three months and ten days. (Tirinus) --- We must however observe, (Haydock) that the Alexandrian Septuagint, the Syriac, and Arabic read here, eighteen. (Calmet) --- \"It is, in my opinion, a pity that the translators have not mended such apparent errata of the scribe of the present Hebrew out of 2 Kings xxiv. 8., or out of Septuagint, or out of common sense.\" (Wall) (Kennicott) --- These eight years may be dated from the captivity, and not from the king's birth. (Usher) (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Year,\u0002 in spring, when kings go out to war. (Calmet) --- \u0001Uncle.\u0002 Septuagint, \"brother of his father,\" which comes to the same sense, and was certainly the case. Hebrew, \"his brother.\" Abraham indeed gives the title to his nephew, Genesis xiii. 8. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001By God,\u0002 to be faithful. (Tirinus) --- This enhances his crime. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Early.\u0002 Protestants, \"betimes, and sending: because,\" &c. (Haydock) --- Like a good master, God (Tirinus) sent his servants to work at day-break, (Haydock) omitting nothing to induce them to return to him, that he might not be forced to punish them with severity. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Remedy.\u0002 All attempts to convert them proved in vain; (Tirinus) and God, perceiving that they even despised his calls, became inexorable. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Vessels.\u0002 Only a few remained, to be restored by Cyrus, ver. 19. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sons;\u0002 Evilmerodac and Baltassar. --- \u0001Persia;\u0002 Cyrus, who subdued the country." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sabbaths,\u0002 every seventh year, Leviticus xxv. 2., and xxvi. 43., and Jeremias xxv. 11., and xxix. 10. --- \u0001Expired:\u0002 not that the earth was quite neglected, all that time, from the third year of Joakim, the year of the world 3398 till 3468. (Calmet) --- But it was almost: particularly after the murder of Godolias, (Menochius) the public worship was at a stand, &c. (Haydock) --- During this fifth age, the true religion subsisted invariable, not only in the kingdom of Juda, but also in that of Israel. See Worthington. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001First.\u0002 Cyrus had ruled over Persia from the year of the world 3444. He was now emperor of the East. (The year of the world 3468.) (Calmet) --- These two verses are repeated by Esdras, which evinces that he was the author of this work also, (Tirinus) adding them when he restored (Worthington) or revised (Haydock) the holy scriptures. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The Lord,\u0002 (\u0001Jehova.\u0002) In Esdras we find \u0001yehi,\u0002 \"Let,\" \u0001his God.\u0002 (Haydock) --- \u0001Up.\u0002 The sentence is completed in the following book, which makes it probable that these verses are here inserted improperly, by some transcriber. The book of Chronicles, though for many ages the last in the Hebrew manuscripts, was, perhaps, once followed by Ezra, as in Camb. Manuscript 1., (Kennicott) and as it is now in the Protestant version, taken from the Hebrew. (Haydock)" } ] } ] }, "2co": { "book": "2co", "intro": [ { "text": "THE SECOND", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE CORINTHIANS.", "center": true }, { "text": "PREFACE." }, { "text": "The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57.[in the year A.D. 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham)" }, { "text": "In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner)" }, { "text": "St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius)" }, { "text": "This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)" } ], "intro_slug": "id178.html", "chapters": [ { "chapter": 1, "slug": "id179.html", "header": "2 Corinthians i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "St. Timothy, it appears, had been sent to Corinth to confirm the faithful in the doctrine which they had received from St. Paul. After he had fulfilled this commission, he returned to St. Paul, and gave him an account how they had behaved, and what good effects his first letter had produced. He styles him brother, to conciliate to him the esteem and respect of the Corinthians. This epistle is not merely addressed to the Corinthians, but to all Achaia, of which Corinth was the capital. (Estius) --- Others think that Timothy had left Corinth before St. Paul's first epistle had arrived thither; and that this determined St. Paul to send Titus with another disciple thither. See 2 Corinthians xii. 18. From him St. Paul had the consolation to learn the happy effects produced by his first letter. See 2 Corinthians vi. 7. 11." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wherewith we also are exhorted by God.\u0002 The Latin interpreter sometimes translates the same Greek word by \u0001exhorted,\u0002 sometimes by \u0001comforted:\u0002 so the sense may be, \u0001with which we are comforted by God.\u0002 (Witham) --- St. Paul knew that his former letter had afflicted them exceedingly; here he comforts them by telling them that God had filled him with consolation in order to comfort them. The Greek rather signifies, by the consolation with which we are comforted. Either explanation is sufficiently clear, though the latter is stronger. We may here remark the great tenderness St. Paul had for the Corinthians, since he here insinuates that he had received comfort from God merely to communicate it to them. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "St. Paul here styles his own sufferings, the suffering of Christ, to shew that Christ takes part, and suffers in all his members. (St. Chrysostom) --- Though it is generally understood to signify the sufferings undergone for Christ. (Estius) --- If we consider the very intimate union that exists between Jesus Christ, who is the head, and every one of the living members of his body, that is, the Church, that whatever any one suffers, for the cause of truth, Christ is said to suffer, as the Lord said to Saul, why persecutest thou me? and that whatever is given to any indigent brother in the name of a disciple, Christ receives as given to himself, can we want any further proof of the excellence and power of good works, which begin and terminate in charity? (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Or whether we be exhorted,\u0002[1] \u0001for your exhortation and salvation.\u0002 These words are not in the present Greek copies; the omission is not of moment, being in a manner a repetition of what is in the same verse: the sense is, that this happens to us for your instruction, and that you may be \u0001exhorted,\u0002 or \u0001comforted\u0002 by our example. This is also signified by the following words, \u0001which makes\u0002 you \u0001bear\u0002 (literally, \u0001which worketh the\u0002 enduring)\u0001 the like tribulations, as we suffer.\u0002 (Witham) --- Whatever happens to us, it will always be to your advantage. And certainly it is the greatest comfort when the faithful are in affliction, to see their pastors preaching and planting the faith of Christ, in the midst of afflictions and persecutions. This gives them the greatest courage to bear patiently all adversity, being convinced after the example of their divine master, that \u0001by many tribulations we are to enter into the kingdom of heaven.\u0002 (Cajetan)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001That we were weary even of life.\u0002[2] The Greek seems to imply the condition of one, who knows not what way to turn himself, seeing no prospect to avoid the dangers. (Witham) --- The sufferings which we underwent in Asia were so great, that we despaired of escaping even with our life. We were in daily expectation of death; like the criminal, who has been condemned to death, we had no hopes of escaping, but we trusted in God, who has delivered us from all danger, by your intercession, ver. 11. He alludes to the tumult raised at Ephesus, and other afflictions which befell him on that account, which, though not mentioned in the Acts, (Acts xix. 24[29?], &c.) were of such a nature as to make him weary of life. (St. Chrysostom)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The sentence.\u0002 Literally, \u0001the answer of death,\u0002 by which death seemed unavoidable; and this God permitted to teach us not to \u0001trust,\u0002 or confide, \u0001in ourselves,\u0002 but in him only, &c. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001That for this gift,\u0002[3] or favour, \u0001obtained for us by many persons,\u0002 &c. The words and construction are obscure, both in the Latin and Greek. It would seem a tautology if translated, \u0001that by many persons thanks may be rendered by many.\u0002 Therefore the sense must be, that God must now be thanked by many persons for the benefit in preserving my life, and hearing the prayers of many persons, who before had prayed for my life. (Witham) --- St. Paul in soliciting the prayers of the Corinthians, did not suppose that this was derogatory to Christ's mediation, nor to the hope he had in God. And can it be more dishonourable to God to solicit the aid of saints in heaven than of sinners on earth? Or is it to be supposed, asks St. Jerome, that the intercession of our fellow-men beneath, is more available with God, than the prayers of those, who enjoy the beatific vision above. (Cont. Vigil.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And sincerity of God,\u0002[4] which, according to the style of the Scriptures, seems the same as \u0001in great sincerity.\u0002 --- \u0001In the grace of God. and more abundantly towards you:\u0002 the sense seems to be, that God had wrought more wonders and miracles by him for their conversion, than in other places. (Witham) --- The apostle here indirectly attacks the false teachers, by saying that his doctrine was always the same, in one continued path of sincerity, and that he made no use of the wisdom of this world, like those false doctors, whose whole design was to insinuate themselves into the affections of the Corinthians by speaking what they knew would be agreeable to them. (Estius) --- He declares that the subject of his glory was, the testimony his own conscience afforded him of having uniformly acted in their regard with sincerity and truth." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001What you have read,\u0002 in my former letter, or letters, \u0001and known\u0002 by my preaching: this he says, to clear himself from the accusation of his adversaries, that his words, preaching, and promises were not to be regarded, saying different things at different times, and promising to come to them, which he had not done. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001When, therefore, I had a mind,\u0002 and purposed to come to you,\u0001 did I use levity?\u0002 was it an effect of levity, of a fickle mind, and of a want of sincerity? or do I purpose and promise things \u0001according to the flesh,\u0002 to human motives and interest, which make me say, and unsay again, so that in me is \u0001yes and no?\u0002 (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001But God is faithful:\u0002 The sense seems to be, as God is faithful, or I appeal to God, who is faithful, that in what I have preached to you, there is not \u0001yes\u0002 and \u0001no;\u0002 my doctrine concerning the faith in Jesus Christ, is and was always the same. Whether I, or Silvanus, or Timothy preached the \u0001Son of God,\u0002 that is, what we taught concerning the Son of God, was not \u0001yes\u0002 and \u0001no,\u0002 was not first one thing, and then another; \u0001but in him was yes\u0002 only, that is, in him, and his doctrine, which we have taught, all is \u0001yes,\u0002 firm, and unchangeable. --- And \u0001all the promises of God,\u0002 of sanctification and salvation, made to us \u0001in him,\u0002 by his merits and grace, are equally yes, certain, and infallible; and \u0001therefore by him,\u0002 and his promises are \u0001Amen to God,\u0002 must needs be true, \u0001unto our glory,\u0002 will turn to the salvation and glory of his elect in heaven. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001It is,\u0002 was in him. There was no inconstancy in the doctrine of the apostles, sometimes, like modern sectaries, saying, \u0001It is, \u0002and at other times saying, \u0001It is not.\u0002 But their doctrine was ever the same, one uniform \u0001yea,\u0002 in Jesus Christ, one \u0001Amen,\u0002 that is, one \u0001truth\u0002 in him. (Challoner)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "The doctrine which the apostle delivered to them was not ambiguous, doubtful, or contradictory, first one thing, then another; on the contrary, it was such, that the apostle could say, (ver. 14.) we are your glory. --- \u0001Amen.\u0002 All the promises made by God, with regard to Christ, are fulfilled in him; therefore we may say Amen, and give glory to God, through Jesus Christ, who hath fulfilled all his promises. (Calmet) --- One of the distinctive marks, as the holy fathers affirm, between separatists and Catholics is; the former are fond of innovation, changes, and reform, the latter are scrupulously tenacious of what has been delivered from the beginning. See St. Irenæus, lib. i. chap. 18.; Tertullian, de præscript.; St. Basil, ep. 12. Vine: Lyr. See also Les Variations, by Bossuet." }, { "marker": "Ver. 21-22.", "first": 21, "last": 22, "text": "This must needs be true, because he is God, \u0001who\u0002 hath \u0001confirmed us with you,\u0002 both us and you \u0001in Christ,\u0002 in the faith, and grace of Christ crucified, \u0001who hath\u0002 anointed us with divine graces, who hath \u0001sealed us,\u0002 as it were, by an indelible character, in the sacraments of baptism, and confirmation, and ordination, when we were made ministers of Christ, who in this manner \u0001hath given the pledge\u0002 [5]\u0001 of his\u0002 holy \u0001Spirit in our hearts,\u0002 a sufficient pledge and earnest of his graces in this life, and of the glory he has prepared for us in the next. (Witham) --- By these texts, and Ephesians iv., the Catholic Church teaches, that we are anointed and consecrated to the service of God, and sealed with a spiritual and distinctive mark, called by divines, a \u0001character,\u0002 (see St. Jerome in Ephesians iv.; St. Cyril, cateches. 17.) which, as it is indelible, can never be iterated. The same is true of confirmation, and holy orders. See St. Augustine, cont. Parm. chap. xiii. & Conc. Tarrac. chap. vi." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Now as to my not coming to you, \u0001I call God to witness,\u0002 that I only deferred my coming out of kindness to you, and \u0001that I came not\u0002 hitherto to Corinth, \u0001to spare you,\u0002 when by reason of the disorders among you, I must have been forced to use severities against those who were not yet reformed. --- \u0001Not that we lord it over your faith,\u0002 nor desire to treat God's faithful with severity, or by shewing the power that God hath given us: but we rather desire to be \u0001helpers\u0002 and promoters \u0001of your joy,\u0002 that we may rejoice together with you in God. And now I have this greatest comfort to hear that \u0001you stand steadfast\u0002 and firm in the \u0001faith\u0002 of Christ. (Witham)" } ] }, { "chapter": 2, "slug": "id180.html", "header": "2 Corinthians ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "St. Paul continues to justify his not coming to them as he promised. He told them that he did not wish to domineer over their faith, but that his whole design was to contribute to their joy, and that he did not wish to visit them as long as any thing remained worthy of correction, lest his presence should only increase their sorrow. And if in his former epistle he made use of strong expressions, it was not through any design to make them sad, but merely to correct them, by which he manifested his great charity for them. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Who is he that should make me glad?\u0002 &c. The sense is to be gathered from the circumstances. He speaks of the Corinthian guilty of incest, whom he brought to sorrow and repentance, by excommunicating him in his former epistle, and now St. Paul rejoiceth at his conversion. (Witham) --- The meaning of the apostle is, that if I had come to you in order to make you sorrowful, what pleasure could I have derived from your grief, since you are the only persons who can afford me any, the least comfort? What motives could have influenced me to undertake so disagreeable a mission? This is more fully explained in the following verse, which shows this to be the reason why he had written to them. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And if any one\u0002 (he means the same incestuous man) \u0001hath caused grief,\u0002 or caused me to grieve, \u0001he hath not grieved me,\u0002 that is, not me only, but all the virtuous Christians at Corinth: \u0001but in part, that I may not charge you all\u0002 with this fault. The sense seems to be, \u0001but in part,\u0002 that is, it was only one man, and some that joined with him, by showing themselves unconcerned for his scandalous crime, so that I do not blame the rest: or as it was \u0001but in part,\u0002 that is, it was only a passing trouble for a little time, since by admonitions and severities, he soon repented. (Witham) --- When last I wrote to you, I was in great anguish on account of the crime of the incestuous man; but my grief was moderated by the consideration of the behaviour of the rest of the Church of Corinth, which had remained steadfast in faith and virtue. (St. Gregory and St. Augustine) --- It is not the whole Church of Corinth that has caused me this grief, but only one of you: I say this, that you may not believe that I wished to charge you all with this crime. (Grotius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001This rebuke\u0002 already \u0001given him,\u0002 may suffice, and I would have you \u0001pardon\u0002 and \u0001comfort him,\u0002 lest he \u0001be overwhelmed,\u0002 and as it were \u0001swallowed up\u0002[1] and \u0001devoured by\u0002 and excess of \u0001grief,\u0002 so that by the \u0001artifices of Satan,\u0002 which we are acquainted with, it turn to his greater prejudice. I wrote, and proceeded in that manner, \u0001to know\u0002 by \u0001experience,\u0002 how far you are \u0001obedient\u0002 to me, and to the ministers of Christ. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "This was another reason why I wrote my former letter to you, viz. to try your obedience, and your attachment to the faith, and that I might know whether the difference of opinion which prevailed among you had prevented you from being obedient. (Calmet) --- Others explain it thus: I have written this second letter to you to try your obedience, and to know if you will pay the same obedience to my orders, when I tell you to receive the incestuous man into your communion, as you did when I told you to separate him from your communion. (Estius and Theodoret)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I also.\u0002 The apostle here granted an indulgence, or pardon, \u0001in the person,\u0002 and by the authority of Christ, to the incestuous Corinthian, whom before he had put under penance: which pardon consisted in a releasing of part of the temporal punishment due to his sin. (Challoner) --- \u0001Now\u0002 as you have \u0001pardoned him\u0002 by my instructions, and have received him again into your communion, I also \u0001pardon\u0002[2] \u0001him,\u0002 and confirm what you have done, \u0001for your sake,\u0002 as well as for his, and dispense with any further severities of a longer penance, which he deserved. (St. Chrysostom) And I do this \u0001in the person of Christ,\u0002 by that power and authority derived from Christ, which he left to his apostles, when he said, (Matthew xviii. 18.) \u0001whatsoever you shall loose upon earth, shall be loosed in heaven,\u0002 &c. not only in the sight of men, says St. Chrysostom, but in the sight of God, who hath given us this power. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In the name and in the person of Christ, I ordered him to be excommunicated; in the same, I order him now to be re-admitted into your communion, and this for your sake. We ought to take care that the remedies we employ, do not give occasion to the triumphs of Satan, by throwing the patient into despair, on account of our too great severity. (St. Ambrose) --- The Greek may be translated: that we may not fall into the power of Satan, on account of our too great severity. (Calmet)" }, { "marker": "Ver. 12, &c.", "first": 12, "last": 12, "text": "\u0001When I was come to Troas....and a door was opened to me,\u0002 towards promoting the gospel, which I never neglect, yet I \u0001had no rest in my spirit;\u0002 I remained still in a great concern for you, not meeting with \u0001Titus,\u0002 from whom I expected with impatience to hear how all things went with you at Corinth: I went on, therefore, bidding them farewell at that time, and deferred the good I might do by a longer stay with them till another time. (Witham) --- Troas is the same town as the ancient Troy or Ilium, famous for its ten years' siege, when it was destroyed by the Greeks in the year 1184, B. Christ [1184 B.C.]. (Estius) --- Here, though there was a great promise of abundant fruit, St. Paul's solicitude to meet Titus, that he might learn from him the effect of his letter, made him depart from Macedonia, where he had much to suffer. (Bible de Vence)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thanks be to God, who always causeth us to triumph\u0002 by his grace, so that we every where \u0001make manifest the odour of his knowledge,\u0002 making God known and worshipped, and instructing the people in the faith of Christ, to the advantage and eternal good of those who hearken to us, and \u0001are saved;\u0002 but to the greater condemnation of those, who after they have heard of the truth, by their own fault remain obstinate: so that the preaching of the gospel is to some \u0001the odour of death unto death,\u0002 when they remain dead in their sins, they incur an eternal death: and to them who are converted, \u0001the odour of life unto life;\u0002 they receive the spiritual life of grace in their souls in this world, and an eternal life in the next. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The odour of death,\u0002 &c. The preaching of the apostle, which by its fragrant odour brought many to life, was to others, through their own fault, the occasion of death; by their wilfully opposing and resisting that divine call. (Challoner) --- \u0001And for these things who is so sufficient,\u0002[3] as we whom Christ hath chosen to be the ministers of his gospel? In the Greek copies and in St. Chrysostom, we only read, \u0001who is fit?\u0002 as if he said, who is fit to discharge this great duty, without the continual assistance of God's grace? The reading of the Latin Vulgate seems to agree better with the following verse of the next chapter, when he answers their objection, \u0001Do we then begin again to commend ourselves?\u0002 (Witham) --- Who are so fit as we who are chosen by God to fulfil his ministry? If God had not chosen us, how should we have been able to acquit ourselves of so arduous an undertaking? for we did not intrude or thrust ourselves into this ministry. (Calmet) ---Though it is not so difficult for those to preach the gospel who corrupt its doctrines, who weaken its truths, who disguise its obligations, and who mix the word of God with human inventions in order to be more esteemed, or for the sake of filthy lucre, like those who mix and adulterate their wines, in order to be the greater gainers. (St. Chrysostom) --- But we preach the word in all sincerity, as on the part of God, in the presence of God, and in the Spirit and person of Jesus Christ. (Bible de Vence) --- In this grand work all may justly tremble, for who is fit? as we read in the Greek." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001We are not as many\u0002 false doctors and preachers, \u0001who adulterate\u0002[4] \u0001the word of God,\u0002 by mixing human doctrine, to be more esteemed, or for gain-sake. The expression is metaphorical, from the custom of those who mix and adulterate wines, says St. Chrysostom, for their greater gain and advantage. (Witham)" } ] }, { "chapter": 3, "slug": "id181.html", "header": "2 Corinthians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The apostle had been obliged, in different parts of his first epistle, to say some things to his own advantage, in order to maintain the dignity of his ministry against false teachers, who had endeavoured to lessen his authority. He is again obliged to shew the excellency of his ministry, and the superiority of the gospel over the law of Moses. (Theodoret) --- We have not need, he says, of commendatory letters, like those false teachers: we have only to say that we founded the Church of Corinth, and we shall be sufficiently known. Your religion, your piety, and your virtues are renowned in the whole world. (ver. 2.) This is our letter: we have no need to speak: the effects speak for themselves. But still this is not our doing; for we are not sufficient to think any thing of ourselves. (ver. 5.) This letter is not of our writing; we could only do the same as Moses in the old law, prepare the tables, (ministered by us) it was God himself that wrote the ten commandments, and it is God himself that has written this our letter, by implanting his faith in your hearts. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You are our epistle,\u0002 better, and of greater force, than any commendatory epistle, \u0001written\u0002 and engraven in my heart, by the love and affection I bear you. You may also be looked upon as the \u0001epistle of Christ,\u0002 because of your zeal for the Christian religion, written upon the soft and \u0001fleshy tables\u0002 of your tender affections, with which you have received, and kept his precepts; and not like the precepts of the law, which were engraven \u0001on tables of stone,\u0002 which the hard-hearted Jews did not keep. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Though the Scriptures be of the Holy Ghost, the proper book of Christ's doctrine is in the hearts of the faithful, the true mansions of the holy Spirit. Hence St. Irenæus says: \"If the apostles had left no writings, ought we not to follow the order of tradition they delivered to the persons to whom they committed the Churches? How many barbarous nations have received and practised the faith without any thing written in ink and paper? (lib. iii. chap. 4.)" }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001To think any thing of ourselves,\u0002 that may deserve a reward in heaven. --- But Christ hath \u0001made us fit ministers\u0002 of his \u0001New Testament by the Spirit: for the letter\u0002 of the Old Testament \u0001killeth,\u0002 but \u0001the Spirit\u0002 of the New Testament \u0001giveth life.\u0002 (Witham) --- \u0001The letter.\u0002 Not rightly understood, and taken without the spirit. (Challoner) --- This verse, (6th) refers to that in the last chapter, where he says: \u0001And for these things who is so fit?\u0002 Who is so capable of such a ministry? It is God alone who gives us strength, light and grace. I am far from giving a part only to God, and a part to myself. It all exclusively belongs to him. (St. Chrysostom)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Now if the ministration of death:\u0002 he meaneth the former[1] law, which by giving them a greater knowledge, and not giving graces of itself to fulfil those precepts, occasioned \u0001death, was \u0002notwithstanding \u0001glorious,\u0002 accompanied with miracles on Mount Sinai, and so that the Israelites, when Moses came down from the mountain, could not bear \u0001the glory of his countenance,\u0002 which he was forced to cover with a veil, when he spoke to them. Shall not the \u0001ministration of the Spirit\u0002 in the new law, which worketh our sanctification and salvation, \u0001abound\u0002 with much greater \u0001glory?\u0002 especially since the old law was to be \u0001made void,\u0002 and pass away. --- \u0001Neither was that glorified,\u0002 or to be esteemed glorious, in comparison of the new law, the blessings of the new so far surpassing those of the old law. (Witham) --- If the law of Moses, written on tables of stone, which was only able to cause death, inasmuch as it gave us light sufficient to know what was right, though it did not give us strength or graces to comply with the obligations imposed by it; if this law, nevertheless, was accompanied with so much glory, that Moses was obliged to put a veil over his face, what must we think of the \u0001ministry of the Spirit,\u0002 and of the glorious duties of the apostleship? How ought our glory to be manifest, and who is fit for such an undertaking. If I thus extol the excellency of my ministry, do not imagine that I attribute any thing to myself. I am unworthy of this office, which so far surpasseth that of Moses, that his glory (ver. 10.) could not be truly called glory, when compared with this of ours, which so far excelleth his. (Calmet) --- The letter of the New Testament also, not truly taken or expounded by the Spirit of God, which is in his Church, must in the same manner be said to kill. See St. Augustine, serm. 70. & 100. de tempore. & l. de spirt. & lit. chap. 5. 6. & dein." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Having therefore such hope, we use much confidence\u0002 and assurance, and need not conceal God's promises, nor put a \u0001veil over our face,\u0002 as Moses did, the children of Israel not being able to \u0001look\u0002 on the face[2] \u0001of that which is made void,\u0002 meaning on that passing glory of Moses, to whom the law was given, and of that law, and all that belonged to it, which was only to last till the coming of Christ, and which is now made void. The reading of the ordinary Greek is now different, viz. that they \u0001looked\u0002 not on the \u0001end\u0002 of that which is now made void, meaning by the \u0001end,\u0002 on Christ, who was the end of the law, which now by his coming is abolished and made void, as it was always designed to be. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "The apostle here informs the Corinthians that the apostles speak with confidence, without any veil, discovering to men mysteries hidden from the foundation of the world; not like Moses, who put a veil on his face that the Israelites \u0001might not look steadfastly,\u0002 or might not discover the weakness and short duration of the law, which was represented by the light that surrounded his face, and which quickly passed away. St. Paul here gives the allegorical explanation of the light and veil on the face of Moses. (Estius)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001But\u0002 the senses and \u0001minds\u0002 of the Jews have been \u0001dulled,\u0002 hardened, and blinded, so that \u0001to this day\u0002 we may say the veil remains over their eyes and minds, and \u0001hearts;\u0002 that is, the greatest part of them understand not Moses' books, prophecies, and those things that were figures of Christ. But they shall understand them, and the veil shall be \u0001taken off,\u0002 when they shall be converted before the end of the world. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Now the Lord is a Spirit.\u0002 Many expound it, \u0001the Spirit is the Lord.\u0002 And where this Lord and this Spirit is, \u0001there is liberty;\u0002 i.e. by this Spirit, they who are sanctified are freed from the slavery of sin and the devil. (Witham) --- We must recollect what he had said before, that the letter killeth and that the Spirit giveth life; that by the Spirit was meant the gospel, and by the letter was meant the law of Moses. Here he says that God is the Spirit, in opposition to the law of Moses; that he is the Author of the liberty of the children of God, in the new law; that in the new law are found the true adorers in spirit and truth, in opposition to the spirit of servitude which animated the Jews. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001We all, beholding,\u0002[3] &c. i.e. we who have been called to the faith of Christ, have received a greater knowledge; and we hope and believe to be hereafter \u0001transformed into the same image,\u0002 and to be in some measure like unto God, whom we shall see and enjoy, when we pass from the less glory of grace and sanctification in this life, which is the seed of glory, to the state of a more perfect glory and happiness in heaven, says St. Augustine. (Witham)" } ] }, { "chapter": 4, "slug": "id182.html", "header": "2 Corinthians iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The apostle, having in the last chapter shewn the excellence of his ministry above that of the law, proceeds to inform them of his own labours, &c. in order to destroy the credit which the false teachers had acquired amongst the Corinthians, and to caution them against any attempts that these teachers might make to destroy what had caused St. Paul so much trouble to effect. But he still refers all to God. As for these false teachers, what Churches had they founded? what persecutions have they endured? (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The apostle here brings another proof of the sincerity of his preaching, viz. the success with which it is attended: And he says, if there be any who have not yet received it, that is their own fault. For had they been as eager to receive it, as we have been to announce it to them, the whole world had[would have?] long since been converted. (Theodoret)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In whom the God of this world hath blinded the minds of unbelievers.\u0002[1] Thus the words are placed, both in the Latin and Greek text, so that the true God seems to be called the \u0001God of this world,\u0002 as he is elsewhere called \u0001the God of heaven, the God of Abraham.\u0002 God, says St. Chrysostom, \u0001blinded,\u0002 that is, permitted them to be blinded. Others translate, \u0001in whom God hat blinded the minds of the infidels of this world;\u0002 so that \u0001this world\u0002 may be joined with \u0001unbelievers,\u0002 and not with \u0001God:\u0002 and by the \u0001God of this world,\u0002 some understand the devil, called sometimes \u0001the prince\u0002 of this world, that is, of the wicked. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The light to shine out of darkness.\u0002 He alludes to what is related at the first creation, when God divided \u0001the light from darkness.\u0002 (Genesis i. 4.) --- \u0001In the face of Christ Jesus,\u0002 which may signify in the \u0001person \u0002of Christ, who was the \u0001true light enlightening every man, that comes into this world.\u0002 (John i. 9.) (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001We are straitened.\u0002[2] This, by the Greek, seems the sense of the Latin word, which is taken to signify, one perplexed, and in a doubt. See John xiii. 22.; Acts xxv. 20.; Galatians iv. 20. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001That the life also of Jesus may be made manifest in our bodies,\u0002 when we suffer, and undertake voluntary sufferings for his sake. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Death worketh in us,\u0002 when we are under persecutions, and dangers of death, \u0001and life in you,\u0002 who live in ease and plenty. (Witham) --- The preaching of the gospel, which we undertake in such a disinterested manner, and which exposes us to so many dangers, is the cause of death to us, but of life to you. It draws down upon us a thousand dangers and disgraces; but procures you all kinds of advantages. You tranquilly enjoy the fruit of our labour, though we do not envy you this happiness, because we hope one day to enjoy the reward of our labours. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001We also believe,\u0002 &c. That is, we have the like faith as David, when he spoke in that manner; we hope and believe, God will deliver us, or at least raise us up from the dead with Jesus. (Witham)" }, { "marker": "Ver. 15. &c.", "first": 15, "last": 15, "text": "\u0001For all things,\u0002 that we suffer, \u0001are for your sakes,\u0002 that many may be brought to give thanks, and to praise God for eternity. This encourages us not \u0001to fail,\u0002 nor faint in the cause of God, under these \u0001momentary\u0002 and \u0001light tribulations, which mark\u0002 in us above measure, an exceeding and eternal weight of glory. See the Greek text. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Worketh.\u0002 In the Greek, \u0001katergazetai,\u0002 which the English Bible of the year 1577 falsely renders by \u0001prepareth,\u0002 unwilling to allow, with the apostle, that tribulation worketh eternal glory. The ardour with which the apostle speaks is sufficient to inspire the most timid with courage. A life full of crosses, labours, persecutions, injuries, &c. he calls momentary and light, if compared with the eternal, immense, and incomprehensible glory prepared for us. (St. Augustine) --- All earthly substance, compared with the happiness of heaven, is rather a loss than a gain. This life, when put in comparison with that to come, is rather a death than life. (St. Gregory in Evangel.)" } ] }, { "chapter": 5, "slug": "id183.html", "header": "2 Corinthians v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of this habitation.\u0002[1] In the Greek, of this \u0001tabernacle;\u0002 i.e. of the body. St. Chrysostom takes notice that a \u0001tabernacle,\u0002 or \u0001tent,\u0002 is not to dwell in for a long time, but only to lodge in for a while, as this life is short; but the \u0001building\u0002 God has prepared for his elect in heaven, is for eternity. (Witham) --- But, although the hopes of possessing this eternal mansion consoles us interiorly, and supports us under the pressure of evil, the obligation we have of purchasing it, even at the expense of our lives, does not fail to afflict us. (Bible de Vence)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To be clothed over,\u0002 signifying the natural desire men have not to die, but to be changed without dying to a happy state in heaven. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That we may be found clothed, not naked,\u0002[2] not divested of the body, as before; i.e. we desire immortal happiness without dying: though some expound it, \u0001not naked;\u0002 i.e. not deprived of the glory we hope for. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He that maketh us for this very thing,\u0002 (literally, \u0001to this same thing \u0002)\u0001 is God,\u0002 who created us to be eternally happy, who hath \u0001given us the earnest of the Spirit.\u0002 See Chap. i. ver. 22. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001We are absent from the Lord,\u0002 and as it were pilgrims. He compares the condition of men in this mortal life with that of pilgrims far from their own beloved country, yet with hopes to arrive there, which makes them willing to undergo dangers, and makes Christians even resigned to death, to a separation of the body from the soul, that they may \u0001be present with the Lord,\u0002 and enjoy him. But let every one reflect that he must be judged, and receive a reward or punishment \u0001according\u0002 to his works. (ver. 10.) (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "It is only by faith we now walk in this foreign land towards God; we do not as yet feast on Him by any clear view. (Bible de Vence)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Knowing, therefore, the fear of the Lord,\u0002 and how dreadful a thing it is to appear at his tribunal, we endeavour to exhort men to fear and to worship him: and this intention is made \u0001known to God,\u0002 who sees our heart: and I hope our sincere manner of asking and preaching is also \u0001known\u0002 to your consciences. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001We commend not,\u0002 nor desire to commend \u0001ourselves,\u0002 but they who may do harm to others, and to the progress of the gospel, make it necessary to speak what may give you an occasion to answer their objections, and even \u0001to glory in my behalf\u0002 against those who \u0001glory in face,\u0002 in outward appearances of learning and talents, but \u0001not in heart,\u0002 being sensible themselves that they have no solid grounds of boasting in this manner. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For whether we be transported in mind,\u0002 and out of zeal for the good of others seem to \u0001exceed\u0002 in speaking of ourselves, it is \u0001to God,\u0002 for God's honour and that of his ministers: or \u0001whether we be\u0002 more \u0001moderate,\u0002[3] (literally, \u0001sober\u0002 ) that is, if I speak not, even what with truth I might, of my own actions, it is \u0001to you,\u0002 to give you an example of modesty and humility." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For the charity of Christ,\u0002 the love of God, the love that Christ has shewn to me and all mankind, and a return of love due to him, \u0001presseth\u0002 me on, is the motive of all that I do; because I consider that \u0001if one,\u0002 our Redeemer Christ Jesus,\u0001 died for all, then all were dead,\u0002 and had been lost in their sins, had not Christ come to redeem us. Thus St. Augustine in many places, proving original sin against the Pelagians. Divers interpreters add this exposition, \u0001therefore all are dead;\u0002 that is, ought to die, and by a new life look upon themselves as dead to sin, which is connected with what follows in the next verse. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And Christ died for all,\u0002 (not only for the predestinate or the elect) \u0001that they also, who live, may not now live to themselves;\u0002 that they may not follow their own inclinations of their nature, corrupted by sin, but may seek in all things the will of Christ, their Redeemer, their Lord, to whom they belong, who died and rose again for them. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wherefore, henceforth we know no man according to the flesh;\u0002 i.e. having our thoughts and hearts fixed upon Christ, as he is risen, and has prepared for us an immortal life, \u0001we know not,\u0002 i.e. we do not esteem any thing in this mortal life, nor any man according to any human considerations of this life; we regard not whether they are Jews, and the sons of Abraham, or Gentiles; nay, \u0001if we have known\u0002 and esteemed Christ, as descending from Abraham and David, \u0001now we know him so no longer,\u0002 nor consider him as born a mortal man, but as he is risen immortal, and will bless us with an immortal and eternal glory. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001If then any be in Christ,\u0002 &c. The sense seems to be, if by believing in Christ we are become as it were new creatures, rescued by his grace and his Spirit, the \u0001old things are passed away,\u0002 we must renounce all former carnal affections, all sin and all errors in which either Jews or Gentiles lived. --- \u0001Behold all things are made new:\u0002 the New Testament succeeds to the Old, the law and doctrine of Christ to the law of Moses, the Christian Church to the Jewish Synagogue, truth and grace to types and figures, &c. (Witham) --- With the renovated Christian all his thoughts, sentiments, inclinations, and actions, are new." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001But all things\u0002 (all these blessings of grace and glory) \u0001are of God,\u0002 who hath sent his only divine Son, by whom \u0001he hath reconciled us to himself,\u0002 by his incarnation and death for our redemption. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Not imputing,\u0002 i.e. truly taking away our sins, \u0001blotting out the handwriting of the decree which was against us,...fastening it to the cross,\u0002 as it is said, Colossians ii. 14. And to us, who are his apostles and the ministers of his gospel, he \u0001hath imparted\u0002 and \u0001committed\u0002 this \u0001word of reconciliation,\u0002 by the preaching of his doctrine, and the administration of his sacraments, &c. In these functions we act and we speak to you as the \u0001ambassadors of Christ;\u0002 we speak to you in his name, we represent his person, when we exhort you to \u0001be reconciled to God.\u0002 \"He that heareth you, heareth me.\" (Luke x. 16.) (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Be not deaf to this voice, harden not your hearts, suffer yourselves to be moved to the charity of God: it is immense, it is infinite. (Bible de Vence)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Him\u0002 (Christ) \u0001who knew no sin,\u0002 (who had never sinned, nor was capable of sinning) \u0001he\u0002 (God) \u0001hath made\u0002 [4] \u0001sin for us.\u0002 I had translated, with some French translators,\u0001 he hath made a sacrifice for sin,\u0002 as it is expounded by St. Augustine and many others, and grounded upon the authority of the Scriptures, in which the sacrifices for sins are divers times called sins, as Osee iv. 8. and in several places in Leviticus, by the Hebrew word \u0001Chattat,\u0002 which signifies a sin, and is translated a victim for sin. But as this is not the only interpretation, and that my design is always a literal translation of the text, not a paraphrase, upon second thoughts I judged it better to follow the very words of the Greek, as well as of the Latin text. For besides the exposition already mentioned, others expound these words, \u0001him he hath made sin for us,\u0002 to signify that he made Christ like unto sinners, a mortal man, with the similitude of sin. Others that he made he reputed a sinner; \u0001with the wicked was he reputed;\u0002 (Mark xv. 28.) God having \u0001laid upon him all our iniquities.\u0002 (Isaias liii. 6.) --- \u0001That we might be made the justice of God in him;\u0002 that is, that we might be justified and sanctified by God's sanctifying grace, and the justice we receive from him. (Witham) --- \u0001Sin for us.\u0002 That is, to be a \u0001sin-offering,\u0002 a victim for \u0001sin.\u0002 (Challoner)" } ] }, { "chapter": 6, "slug": "id184.html", "header": "2 Corinthians vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001We helping,\u0002 or in the Greek, \u0001working together,\u0002 that is, with God, as employed by him, or as his ministers, and ambassadors, we \u0001exhort\u0002 you not to \u0001receive\u0002 the grace \u0001of God in vain,\u0002 by resisting his interior graces, by an idle, or a wicked life. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Now is the day of salvation,\u0002 by the coming of your Redeemer. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "In this, and in the following verses, St. Paul shews his anxious solicitude not to give any, the least occasion of scandal, lest some reproach might fall upon the ministry of the gospel: for nothing is more likely to cast a blemish on the sanctity of religion, than the want of conduct in any of its ministers. If what they say be true, why do their own lives correspond so little with what they say. This will be the cry of all libertines. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The apostles maintained the character, and fulfilled the duties of the ministers of Christ, equally in prosperity and adversity; they continued to speak the truth, though regarded by the Jews as seducers; exposed to all kinds of dangers, they relied on God, who preserved them, though in the midst of dangers, and of death itself. Though they possessed nothing in this world, yet God never permitted them to remain in want: his providence procured for them all things necessary. Though they had nothing in their possession, yet they procured relief for others, by the alms, of which they were made the disposers, though this latter part is generally understood of the spiritual riches, which they bestowed upon their auditors. (Estius)" }, { "marker": "Ver. 11. &c.", "first": 11, "last": 11, "text": "Our \u0001mouth is open\u0002 to speak with freedom and confidence. --- \u0001Our heart is enlarged,\u0002 dilated, as it were, with the warmth of love and charity. --- \u0001But you are straitened in your own bowels;\u0002 you have not the like charity and love for me, nor for all your brethren, and for all mankind, &c. (Witham) --- The apostle here complains, that the Corinthians have not the same affection for him, which he has for them: as if he should say, however enlarged your heart may be, through the love you have for me, it can never equal the ardour of my love for you. He alludes to those who followed some false teachers, of whom he says a little after: Though I love you more, I am less loved. --- \u0001But having the same recompense,\u0002 by a just return have the same affection for me, as I have for you. (St. Chrysostom) --- Let your heart be dilated for me, and receive the advice I give you as coming from a father, who most tenderly loves his children. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bear not the yoke together with unbelievers.\u0002 He does not mean, that they must wholly avoid their company, which could not be done, but not to have too intimate a friendship with them, not to marry with them, to avoid their vices. \u0001Be ye separate....touch not the unclean thing.\u0002 He does not speak of meats, clean and unclean, according to the law of Moses, nor of legal uncleannesses, but what is sinful under the new law of Christ, and would defile the soul, as idolatry, fornication, &c. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Such as have cast off the yoke of God are called children of Belial. (John viii. 44.) \u0001Belial,\u0002 in its radical signification, means without yoke. (Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "The apostle here blames the too great affection the Corinthians had for the Gentiles, who sometimes invited them to their religious feasts, at which were eaten meats which had been offered to idols, and which gave scandal both to the Christians and Gentiles. To draw them from these feasts he tells them, that they are the temples of the Holy Ghost, and that consequently they ought not to make themselves the temples of devils, by eating of the sacrifices of devils. (Calmet) --- St. Paul, in this and the foregoing verses, clearly shews that the faithful ought not to frequent, on any account, the tabernacles of those who have left the Church. In the old law, Moses was ordered to command the ancients of Israel, on the part of God, to \u0001depart from the tents of those wicked men, lest they be involved in their sins.\u0002 (Numbers xvi. 27.)" } ] }, { "chapter": 7, "slug": "id185.html", "header": "2 Corinthians vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Having, therefore, these promises,\u0002 mentioned just before, that God would be a \u0001father\u0002 to us, &c. let us \u0001cleanse ourselves\u0002 from \u0001all\u0002 filth or \u0001defilement of the flesh, and of the spirit,\u0002 that is, from all kind of sins. It is not without good grounds, that St. Thomas Aquinas, and the divines in the schools, tell us, that some sins, as those of impurity, gluttony, and drunkenness, may be called \u0001carnal sins,\u0002 bring disorders that in a particular manner affect and defile the body: and that (though all sins whatsoever defile the soul, and when they are such as are called mortal, bring a spiritual death to the soul, by depriving her of the grace of God) other kinds of sins may be called \u0001spiritual sins,\u0002 their malice and disorder affecting, and residing, as it were, in the mind or \u0001spirit\u0002 of man; such are all the sins of pride, envy, idolatry, &c. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Receive us.\u0002[1] This, according to St. Chrysostom and others, is the same as what he said before, \u0001be enlarged or dilated in heart,\u0002 that is, have a love, and true charity, and a zeal for us, and for the ministers of the gospel. --- \u0001We have injured no one,\u0002 &c. He perhaps hints at the ways and proceedings of the false teachers among them. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I speak not this to your condemnation;\u0002 he means not to condemn them in general, though some had been blameable. --- \u0001Great is my glorying.\u0002 I have great \u0001joy\u0002 in the greatest part of you. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Our flesh,\u0002 that is, I myself, \u0001had no rest,\u0002 because of the concern I was in about you, after I had written my last letter. (Witham) --- \u0001Combats without, fears within.\u0002 Openly persecuted by the pagans, by the Jews, and by false brethren, I was tormented in my interior, by the apprehensions and fears I have just related to you. I was under continual apprehension, that my letter had been written in too severe a tone. I was in doubt whether the incestuous man would submit to the sentence of excommunication, and censure pronounced against him. And I said with myself, will not false teachers undo, and render fruitless all my endeavours to benefit the Church? Will not my letter alienate their minds from me? (Calmet) --- Our body had no ease, assailed with a deluge of evils from without, by the enemies of the gospel from within, by fears of new persecutions. (Menochius)" }, { "marker": "Ver. 6-7, &c.", "first": 6, "last": 7, "text": "\u0001God....comforted us by the coming of Titus,\u0002 and with the joyful news he brought me, of the submission and repentance of the incestuous man, and of the good state you are in, of \u0001your\u0002 earnest \u0001desire\u0002 to see me. Now I have no reason to repent, that I wrote to you pretty sharply; though my letter \u0001troubled\u0002 you, through the concern you were in on account of the incestuous man, yet both \u0001his sorrow,\u0002 and yours for his sake, will turn to his, and your greater advantage, with a lasting repentance, such as a true sorrow produces, when it is from God. I see the good effects, by the apology or defence you make for yourselves, by your zealous \u0001indignation,\u0002[2] and, as it were, \u0001revenge\u0002 against sin, &c. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Now I rejoice,\u0002 &c. I should have been inconsolable, had my letter made you sad, without producing the salutary effect intended by it; but I now rejoice that it caused a sorrow and sadness productive of the great advantages you have reaped from it. Thus in every sentence St. Paul shews the solicitude of a father, seeking nothing but the advancement of his spiritual children. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For the sorrow,\u0002 &c. Sorrow for the loss of temporal goods, such as friends, riches, honours, &c. is productive of no good effects; but on the contrary, it ruins the constitution, exciting in the soul emotions of anger, murmuring, revenge, and brooding melancholy. It moreover betrays an inordinate attachment to creatures. But sorrow for our own sins, and for those of others, sufferings which we endure for the glory of God, work penance unto salvation, which is lasting; or, as the Greek has it, worketh penance unto salvation, of which we shall never repent. For tears shed in prayer unto God are sweeter, says St. Augustine, (Psalm cxxvii.) than any pleasure that can be procured from the stage, &c. The tears of the saints are like sweet wine, which inebriate those who love God. (St. Augustine, Psalm lxxxiii.) --- Contrition, or a hearty sorrow for sin, and not faith alone, as some pretend, is essential to salvation." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I wrote to you not on the account,\u0002 &c. That is, not only on his account, or the account of his father, who suffered the injury, (by which his father seems to have been then alive) but also to demonstrate the care and solicitude I have for you. I was also overjoyed to find that Titus was so well received by you, with \u0001fear\u0002 and trembling, that is, with so great respect, and submission to him. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "After these proofs of your charity, and the uprightness of your heart, I can reprehend and correct you, exhort and praise you, without fear of my reprehensions separating you from me, without apprehension that my recommendations will prove false, or my confidence vain; I now reckon you as persons entirely devoted to me, and whose affection towards me will never cease. (Calmet) See Grotius, Estius, &c. &c. --- I therefore rejoice, as we read in the Greek, after this trial, that you will refuse me nothing I ask of you: and this my confidence I shall shew, by asking you to contribute to the wants of the distressed brethren in Jerusalem, who have suffered so much for their religion." } ] }, { "chapter": 8, "slug": "id186.html", "header": "2 Corinthians viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Grace of God,\u0002[1] \u0001that hath been given in the Churches of Macedonia.\u0002 It was certainly the grace of God, that moved the Macedonians to make those charitable contributions for the relief of their poor Christian brethren in Judea, which St. Paul now speaks of: and therefore with those who seem the most exact translators, (even with the most approved Protestant translation) I have, according to the letter, put the \u0001grace of God,\u0002 rather than the godly charity, as others would have it, whom I had once followed, and which I think probable, taking the \u0001grace of God,\u0002 for a great grace, a great charity, or a great benevolence. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Poverty hath abounded,\u0002 &c. The sense seems to be, that in their great poverty, they shewed the riches of \u0001their simplicity,\u0002 that is, of a sincere, willing, and charitable heart. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Begging of us the grace,\u0002 &c. We may translate, \u0001benevolence,\u0002 or \u0001charity,\u0002 meaning their charitable alms or contributions. It also may be called a grace, a favour, or a charity, which they did for the poor. He exhorts them to these charitable contributions by the example of Christ, who being the God of glory, made himself the lowest and poorest of men to enrich us with grace and glory. (Witham) --- \u0001Towards the saints.\u0002 The saints whom St. Paul is here speaking of, are the faithful of Jerusalem, who had been deprived of all their property at the beginning of their conversion, by their countrymen, for their steady adherence to the Christian faith, and were now reduced to the greatest want. It is for the support of their brethren in Palestine that the charitable contributions here mentioned by St. Paul, were raised in the Churches of Macedon. (Calmet) --- In the Greek we read, entreating us to receive the alms which they offered as a contribution to the charitable fund destined for the saints, or faithful, at Jerusalem. See Romans xv. 25 and 26, and 1 Corinthians xvi. 1 and 3." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001They gave their ownselves.\u0002 That is, they resigned themselves and families to the care of Providence for the necessaries of life, begging that the apostle would receive their alms, which exceeded even their means. (Calmet) --- And by the will of God they also gave themselves to us, that we might dispose of them, and of all that belonged to them, as we should judge proper. (Bible de Vence)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001We desired Titus.\u0002 Having experienced the benevolence and generosity of the faithful of Macedon, St. Paul dismisses his faithful disciple, Titus, to exhort the Corinthians to imitate the example of their brethren in Macedon, laying before their eyes, in the following verses, the charity of Christ, who reduced himself to the greatest poverty and indigence, to shew us an example of humility and charity." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Begun not only to do, but also to be willing.\u0002 The sense seems to be, that they not only began the last year to do it, to contribute, but that they were the first that had this will, and began it of their own accord, by a motion of their own will. And therefore in the next chapter (ver. 2.) he \u0001boasted\u0002 of their \u0001ready mind\u0002 to \u0001the Macedonians,\u0002 and that their zeal or emulation had incited a great many. (Witham)" }, { "marker": "Ver. 12-13.", "first": 12, "last": 13, "text": "He tells them that it is the \u0001will\u0002 that chiefly makes their charity \u0001acceptable\u0002 to God, who sees the heart. And that the design is not to make others live at \u0001their ease,\u0002 in a richer condition than those who give, but to make a kind of \u0001equality,\u0002 their brethren in Judea being now in great poverty and want. (Witham) --- God regards two things in our alms: first, the zeal and good-will with which we give our alms; secondly, the greatness of our charities, that is, if they be proportionate to our means. If you have little, give a little, but with good-will; if you have much, give also much, but with equal benevolence and zeal. God measures the extent of our charity by the greatness of our zeal, not requiring of us what we have not, but what we have to spare, relieving others, without overcharging ourselves. (Bible de Vence) --- Yielding our superfluities, that the poor may not want necessaries. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This present time, let your abundance,\u0002 &c. The sense, according to some interpreters is, that the time may perhaps come, when they in Judea may supply the wants of those in Achaia in the same kind. Others rather understand it of a communication of spiritual for temporal goods, that your alms, by the assistance of those who will pray for you, and your charities, may obtain for you the spiritual riches of grace, which every one stands chiefly in need of. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001He that had much,\u0002 &c. The words were spoken of those who gathered the manna. (Exodus xvi. 18.) Every one was there ordered to gather such a particular measure, called a gomer, and they who for fear of wanting, gathered more, found they had no more than the measure they were ordered to take, and they, who as it happened, took less, still found they had their measure of a gomer. By this example, St. Paul exhorts them to contribute to the relief of their brethren, with confidence in God's providence, and without fear of wanting themselves. (Witham)" }, { "marker": "Ver. 16. &c.", "first": 16, "last": 16, "text": "The apostle then tells them, that he has \u0001sent Titus,\u0002 and two other brethren of known probity and honesty, lest any one should suspect, that he, or they should turn these charitable contributions to their own profit and advantage by enriching themselves, \u0001that no one,\u0002 saith he, \u0001might find fault with us in this abundance, which is managed by us.\u0002 (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Brother, whose praise is in the gospel, through all the Churches.\u0002[2] It may either signify in writing or in preaching the gospel, so that though St. Jerome expound this of St. Luke, who wrote his gospel, (but probably not till after this time) yet St. Chrysostom rather understands it of Barnabas, by the words that follow, \u0001who was ordained by the Churches companion of our travels.\u0002 Others also guess it might be Silas or Silvanus. Who the third brother was, is also uncertain. (Witham) --- Commentators very in their opinions upon the person here mentioned. St. Chrysostom and Theo. are of opinion, that this person is St. Luke or Barnabas; St. Jerome also thinks that it must be St. Luke the evangelist." }, { "marker": "Ver. 22-23.", "first": 22, "last": 23, "text": "\u0001With much confidence in you, either for Titus,\u0002 &c. Some expound it of \u0001the confidence\u0002 which this the third \u0001brother\u0002 had in the Corinthians, but it seems rather to be understood of the confidence which St. Paul himself had in them, that they would shew great respect both to Titus, and to the other brethren whom he sent. He concludes, (ver. 24.) by exhorting them to these charitable contributions, which he calls the \u0001manifestation\u0002 of their charity, in the \u0001sight of the Churches.\u0002 Literally, in \u0001the face of the Churches,\u0002 in your public meetings. (Witham) --- Most commentators understand here Apollo, but without any certainty. (Bible de Vence)" } ] }, { "chapter": 9, "slug": "id187.html", "header": "2 Corinthians ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The ministry,\u0002 that is, the contributions for the brethren, so it is also called again, (ver. 12.) the \u0001ministry of this office,\u0002 or, as the Greek signifies, \u0001of this sacrifice,\u0002 inasmuch as alms, and such charitable works, are spiritual sacrifices to God. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001That Achaia also was ready.\u0002 Corinth was the capital of Achaia. St. Paul had formerly exhorted the Macedonians to contribute to the utmost of their power, informing them, that Corinth and all Achaia were prepared a year ago to collect alms, and now the apostle, speaking to the Corinthians, encourages them by the example of the faithful of Macedon, and informs them of the greatness of their charitable contributions, and the greatness of their zeal. (Theo.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Titus, and two others." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Not\u0002 forced from \u0001covetousness.\u0002 Literally, not as avarice, as it were extorted from covetous people, who give unwillingly. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "God is generous to the liberally disposed Christian; filling such as relieve the poor with every species of good, and returning their charities a hundred-fold. (Menochius)" }, { "marker": "Ver. 11-13.", "first": 11, "last": 13, "text": "\u0001All bountifulness,\u0002[1] by which is signified, a sincere and free liberality, by giving with a sincere heart, and good intention. St. Paul encourages them to contribute willingly for God's sake, and out of a true charity for their indigent brethren, who will praise, and thank God, and pray for them, &c. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For his unspeakable gift.\u0002 Such is the conclusion, which the apostle puts to the subject upon alms-deeds. In the following chapter he proceeds to a new subject; but first thanks the Almighty, that he has enriched the Corinthians with so charitable a disposition. St. Chrysostom, Theo., and some other commentators think, that by the expression, \u0001his unspeakable gift,\u0002 is meant the incarnation of Christ. The fruit of alms-deeds is the increase of grace in all justice and good works to life everlasting; God granting these blessings for a reward and recompense of charitable works, which therefore are called the seed, (ver. 10, above) or meritorious cause of these spiritual fruits." } ] }, { "chapter": 10, "slug": "id188.html", "header": "2 Corinthians x.", "notes": [ { "marker": "Ver. 1-11.", "first": 1, "last": 11, "text": "\u0001Who in presence indeed am lowly.\u0002[1] Literally, \u0001humble,\u0002 (see Luke i. ver. 48.) that is, of a mean aspect, as to exterior appearances, and \u0001my speech contemptible,\u0002 without the ornaments of human eloquence, but am said to \u0001be bold\u0002 when \u0001absent,\u0002 reprehending and threatening by my \u0001letters,\u0002 which are owned to be \u0001weighty\u0002 and strong, let such persons \u0001think\u0002, and be convinced, that \u0001such as I am\u0002 by my letters, they shall find me by \u0001deeds,\u0002 when I come, and shall be \u0001present\u0002 with them. I desire and \u0001beseech you,\u0002 that \u0001I may not be bold\u0002 when I come, to make use of my authority, nor of those spiritual arms and weapons, of censures and excommunications, nor perhaps of exemplary punishments, which God sometimes in a miraculous manner shewed by his apostles. See the examples of Ananias and Saphira struck dead at St. Peter's words, (Acts v.) of Elymas struck with blindness for opposing St. Paul's preaching. (Acts xiii.) He puts them in mind, that the power, which God has given to his apostles, is so great and prevalent, that no force upon earth has been able to resist or hinder the designs of God, as to the spreading of the gospel, and the faith of Christ, and as he expresseth it, to the \u0001destruction of fortifications, we subverting counsels,\u0002 and every thing that opposed the \u0001knowledge of God,\u0002 who reduceth whom he pleaseth to the \u0001obedience of Christ.\u0002 He admonishes them all to return to the obedience due to him, and the true ministers of the gospel, lest he be obliged to revenge, that is, punish such as remain disobedient. He acknowledges that his apostolical power was given him for the good and \u0001edification\u0002 of the faithful, not for their \u0001destruction,\u0002 which he will take care not to abuse. In fine, he tells them here in short, and more at large in the following chapter, that they may, if they please, consider outward appearances, his apostolical functions, the miracles God has wrought in his favour, what he has done, and suffered, by which will appear the advantages he has above his adversaries, who spoke with contempt of him. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "I beg of you now to hear my apology, that I may not be obliged to make us of my authority, when present among you, which they say I have abused, and usurped over you. There is in this discourse a little irony against the facility with which the Corinthians heard the enemies of St. Paul. He alludes to those false teachers who decried his doctrine, by preaching up the observance of the ceremonial parts of the law, for they were Jews, and had introduced many new practices into the Church. We may here take notice, that these observations are applicable to the epistles of St. Paul to the Galatians, and Philippians, for they are the same false teachers whom he there attacks, and who accused St. Paul of being a hypocrite, a seducer, in a word, one who walked according to the flesh. (Estius and St. Chrysostom)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For the weapons,\u0002 &c. The powers with which we are endowed will easily overturn all obstacles, or fortifications which devils may raise against us. They will easily refute the pride, the learning, and the eloquent sophisms of philosophers, and reduce every height, or high-minded philosopher, to the obedience of Christ. (Calmet) --- Hence doth our Saviour pray, \"I praise thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so hath it seemed good in thy sight.\" (Matthew xi. 25.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Having in readiness.\u0002 God gave power, not only to persuade, and to convince the incredulous, but also to punish them, as we see in the examples of Simon Magus and Elymas. What then should hinder him from using the same against these false apostles? But he says, your obedience must first be fulfilled. God forbid that I should first use the sword, before I have tried the ways of sweetness and conciliation. But if any remain obstinate, then I will employ the arms that God has given me. (Grotius) --- This sweet and forcible example of the apostle is worthy the imitation of all superiors, temporal and ecclesiastical, how ever high their dignity or command. (Haydock)" }, { "marker": "Ver. 12. &c.", "first": 12, "last": 12, "text": "The following verses to the end of the chapter, are equally obscure, both in the Greek and Latin text. --- \u0001We dare not rank or compare ourselves,\u0002 &c. He seems to write this ironically, by way of mocking at those, who commended and preferred themselves before others. But I will not compare myself with others, but will only \u0001compare\u0002 [2] myself with myself, to shew that my actions agree with my words and my letters. --- \u0001We will not glory beyond our measure, but according to the measure of the rule which God hath measured to us, a measure to reach even to you.\u0002 Here he speaks of a measure, and a rule. By the measure, with which God measured \u0001to him,\u0002 he means the places and countries, in which he, and the other apostles were appointed to preach, and plant the gospel: and by the \u0001rule\u0002 also prescribed him, he means that it was given him as a rule not to preach, where other ministers of Christ had preached. When he says, therefore, \u0001we will not glory beyond our measure,\u0002[3] or (as it is implied in the Greek) of things \u0001out of the measure,\u0002 the sense is, I will not, like false preachers, pretend to have preached in places out of my province, or which were not measured out to me, nor have we \u0001extended\u0002 ourselves farther than we ought to have done, when we came to you, for you were within our measure. Nor have I transgressed the \u0001rule,\u0002 because others had not preached to you before me, so that I have not \u0001boasted in other men's labours.\u0002 But as your faith is growing, and increasing, when I have sufficiently settled the gospel among you, I hope my measure may \u0001be enlarged,\u0002 and that without breaking the settled rule, I may preach also to people and \u0001places beyond you.\u0002 This is what seems to be understood by these words, to be \u0001enlarged\u0002 or \u0001magnified,\u0002 even \u0001to an abundance,\u0002 and yet not to glory in other men's labours, but to glory in the Lord only, and in what we do, as we have been directed, and assisted by him. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "The apostle here reprehends the vain boasting of false teachers. I will not, like them, say, that I have carried the light of the gospel to the utmost limits of the globe, that I have converted millions of men, avoided an infinity of dangers, performed many miracles, &c. No: I confine myself to the part assigned me by God. I will only glory in having come even to you. This I can do with justice, and without arrogance. Each one has his share, his measure, or his part to cultivate in the vineyard of Christ. (Calmet and Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "The words, measure, rule, &c. signify through the whole of this chapter a share, or an allotment of any place to cultivate. St. Paul never gloried like the persons whom he is here blaming, that he entered into other men's labours. But still neither those persons who have come to you, nor we who first preached the gospel to you, have any right to glory, except in God alone. (Calmet) --- We still hope, that your faith every day increasing, we shall be able to extend our measure much further, and carry the gospel to nations far beyond you, without interfering with any other, by glorying of having built on what they had already prepared. (Bible de Vence)" } ] }, { "chapter": 11, "slug": "id189.html", "header": "2 Corinthians xi. Notes & Commentary: Ver. 1. \u0001My folly.\u0002 So he calls his reciting his own praises, which commonly speaking, is looked upon as a piece of folly and vanity; though the apostle was constrained to do it, for the good of the souls committed to his charge. (Challoner)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With the jealousy of God,\u0002 or that came from God: it may also signify a great, or godly jealousy. --- \u0001To present you,\u0002 that is, the Church of Corinth, \u0001a chaste virgin to Christ,\u0002 as the whole Catholic Church is called the chaste spouse of Christ. See Matthew ix. 13.; Apocalypse xxi. 2. (Witham) --- I cannot suffer these false prophets thus to destroy what has been prepared with so much labour, but I am not jealous for my own sake; it is for the honour of God; for I do not wish to prepare this spouse for myself, but for God. (Tirinus) --- It is a duty incumbent on me to preserve you in the purity of the faith you have received, to present you to him as a virgin, holy, and free from every spot or blemish, and hence arise my fear and solicitude, lest by insinuating and designing men, you suffer yourselves to be drawn away from the simplicity of your faith in Christ Jesus, the Lord." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001So your minds shall be corrupted\u0002 by those false teachers, \u0001from the simplicity in Christ,\u0002 from the sincerity and purity of the gospel doctrine. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001You might well bear\u0002 with him. These new teachers pretended at least to preach only the doctrine of Christ. St. Paul tells them, they might in some measure be excused, if they preached a new doctrine, or \u0001another gospel\u0002 that brought them greater blessings, or another Spirit accompanied with greater spiritual gifts, than they had already received by his preaching. But \u0001I think,\u0002 and may say, I \u0001have nothing less\u0002 than the greatest apostles, and you have received the same blessings from me, as others from them. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For I suppose.\u0002 Many understand this as spoken ironically, and alluding to the false apostles, who called themselves great. But it ought rather to be understood in a literal sense, that God had performed as many and great miracles by his hands, as by any of the apostles. St. Paul here wishes to refute those who called themselves the disciples of Peter, and other apostles. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Though I be rude in speech,\u0002 (as St. Jerome also thought) in my expressions in the Greek tongue, \u0001yet not in knowledge,\u0002 the chief or only thing to be regarded. Nay, St. Paul's adversaries acknowledged that his letters were weighty and strong. (chap. x. ver. 11.) St. Chrysostom in many places, and St. Augustine, lib. iv. de Doct. Christiana, chap. vi. and vii tom. 3. p. 68. and seq., shews at large the solid rhetoric and eloquence of St. Paul, even in this and the next chapter. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Did I commit a fault?\u0002 &c. It is a kind of reproach to them, and by the figure, called irony, with a reflection on the false preachers, who some way or other, got themselves handsomely maintained, while St. Paul neither took, nor would take any thing of them, that his adversaries might not have an occasion to say, he did as they did, or that they only did as he did. And lest they should suspect that he would receive nothing form them, because \u0001he did not love\u0002 them (as men sometimes refuse presents from those whom they do not love) he appeals to God, how much he loves them. But he will have this to \u0001boast\u0002 of against his adversaries, those false apostles and crafty labourers, who cunningly endeavoured \u0001to transform themselves,\u0002 that they might be thought \u0001the apostles of Christ,\u0002 insinuating themselves into their favour, and receiving at least presents from them, which St. Paul would not do, though it was but reasonable that he should live by the gospel. See 1 Corinthians chap. ix. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The truth of Christ is in me.\u0002 This is a kind of asseveration; I assure you by the truth of Christ, which is in me, that what I say is true, and that no one can deny it in Achaia. (Theodoret)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "St. Paul declares that he will continue to receive nothing for his preaching and his labours, that the false apostles may not glory in their disinterestedness; or rather, that he will not, by receiving any thing, authorize by his example, these new teachers, who only seek their own ease, to live on the Church, and to receive their support from it. (St. Augustine and Estius)" }, { "marker": "Ver. 16. &c.", "first": 16, "last": 16, "text": "\u0001Otherwise take me as one foolish.\u0002 St. Paul divers times excuses himself for mentioning things in his own commendation: he owns that this in itself, and unless it were necessary, might be blamed as \u0001folly,\u0002 that it would not be \u0001according to God,\u0002 but he declares himself forced by them to it, and that he will speak nothing but the truth. See chap. xii. ver. 6. 11. He tells them that they bear with others that are foolish, even with those false preachers that endeavour to bring them into slavery by their domineering carriage, by making them perhaps subject to the yoke of the Mosaical law. Who \u0001devour\u0002 them, that is, their goods and substance, who take from them, who in a \u0001manner strike them on the face,\u0002 (ver. 20.) he means a metaphorical striking them, that is, by imperious ways, and insolent language. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "I trust that you will permit me to speak in my own praise, since as wise as you are, you have permitted others, who have not greater wisdom than myself. And if it be folly to praise one's self, as you have pardoned them, I trust you will also pardon me. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "St. Paul still continues to speak ironically, that they will permit him to praise himself in his own justification, since they have permitted these false teachers to reduce them to bondage under the law, to devour their substance, and to behave haughtily to them, striking them on the face, &c. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I speak according to dishonour, as if we had been weak in this part.\u0002 The interpreters are divided on this verse; the sense seems to be, I speak what others took upon \u0001as dishonourable in us,\u0002 that we had not the like authority over you as these false teachers, and therefore could not keep you in such subjection as they have done. But yet I must tell you, that \u0001wherein if any man is bold, I am bold also;\u0002 that is, I have no less motives to domineer and boast, than they have. And then he proceeds to particulars. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001They are ministers of Christ: I am more.\u0002 To wit, an apostle chosen and sent by Jesus Christ, appointed in a special manner to be the apostle of the Gentiles, your apostle. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "The Jews had power under the Romans to inflict punishments, not indeed capital, but corporal, such as flogging, &c. See Mark xiii. 9. The law, in Deuteronomy xxv. 3. permitted, but did not command, forty stripes to be inflicted; it strictly forbad that number to be exceeded." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thrice I suffered shipwreck.\u0002 This was before the shipwreck in his voyage to Rome, by which we make take notice, that St. Luke, in the Acts, omits a great many things relating to St. Paul; as also when he adds,[1] \u0001a night and a day I was in the depth of the sea.\u0002 We do not read expressed in the Greek, \u0001of the sea;\u0002 but the Greek word is observed to imply the same: and so it is understood by St. Chrysostom who gives these two expositions; first, that he was truly and literally in the middle of the sea. Secondly, that he was floating or swimming in the sea after shipwreck, which seems the more common interpretation. (Witham) --- St. Paul could have avoided that disgrace, as a Roman. See Acts xxiii.; but in Acts xvi. he refused to claim his privilege, that he might have an opportunity of converting the guard of the prison. (Pastorini)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001My daily instance.\u0002 The labours that come in, and press upon me every day. (Challoner)" } ] }, { "chapter": 12, "slug": "id190.html", "header": "2 Corinthians xii. Notes & Commentary: Ver. 1. \u0001If I must glory.\u0002 St. Paul in the whole of this discourse shews the repugnance he had of speaking in his own praise, and that if he did it, it was only through constraint, and for the advantage of the Corinthians; as also to defend himself from his calumniators. (Calmet)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I know a man,\u0002 &c. He speaks of himself, as it were of a third person. --- \u0001Whether in the body, I know not.\u0002 If St. Paul himself knew not, how can we pretend to decide, whether his soul was for some moments separated from his body, or in what manner he saw God. (Witham) --- It appears that this took place about the period when the Holy Ghost commanded that he should be separated for the work whereunto he was called. (Acts xiii. 2.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Caught up into paradise.\u0002 St. Augustine and St. Thomas Aquinas are of opinion that this third heaven and paradise are the same place, and designate the abode of the blessed. In order to understand the language of the apostle, we must observe that the Hebrews distinguished three different heavens. The first comprised the air, the clouds, &c. as far as the fixed stars. The second included all the fixed stars; and the third was the abode of Angels, in which God himself discovered his infinite glory, &c. The first is called in Scripture simply the heavens, the second the firmament, and the third the heaven of heavens. (Calmet)" }, { "marker": "Ver. 7-10.", "first": 7, "last": 10, "text": "\u0001A sting of my flesh,\u0002[1] \u0001an angel,\u0002 or a messenger \u0001of Satan,\u0002 to \u0001buffet me.\u0002 The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says \u0001to buffet me;\u0002 that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. St. Augustine mentions this opinion, and does not reject it, in Psalm xcviii. tom. 4. p. 1069.; in Psalm cxxx. p. 1465. St. Jerome also speaks of it in chap. iv. ad Galatas, tom. 4. p. 274, Ed. Ben. But St. Chrysostom, by the sting, and the angel of Satan, understands that opposition which St. Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good. --- \u0001Thrice I besought the Lord.\u0002 That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that \u0001power\u0002 and strength in virtue should increase, and be \u0001perfected\u0002 in \u0001weakness,\u0002 and by temptations, when they are resisted. St. Augustine seems to favour this exposition, in Psalm lviii. Conc. 2. p. 573. St. Jerome, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of St. Gregory, lib. 23. moral. tom. 1. p. 747. and of many others. (Witham) --- If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and make him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks. --- \u0001Power is made perfect.\u0002 The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner) --- \u0001When I am weak.\u0002 The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. (Seneca) --- Optimos nos esse dum infirmi sumus. (Pliny vii. ep. 26.)" }, { "marker": "Ver. 11-13.", "first": 11, "last": 13, "text": "\u0001Although I am nothing.\u0002 These words are a demonstration of the humility of St. Paul, when forced to speak his own praises. --- \u0001The signs\u0002 and marks \u0001of my apostleship....on you,\u0002 by your conversion, especially being accompanied by wonders and miracles. --- \u0001Pardon me this injury.\u0002 A reproach by irony, against such as seemed to value him less, because he lived in poverty, and took nothing of them. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Now the third time I am ready to come.\u0002 So he says again in the next chapter. That is, he was once with them, he had purposed to come a second time, and now a third time. --- \u0001I seek not the things that are yours, but you.\u0002 That is, says St. Chrysostom, your \u0001souls,\u0002 not your \u0001goods;\u0002 your \u0001salvation,\u0002 not your \u0001gold.\u0002 --- \u0001For the children.\u0002 A modest pretty turn in their favour, by saying that fathers and parents are commonly supposed to leave their goods and riches to their children, not children for their parents. (Witham) --- St. Paul came to Corinth for the first time in the year 52[A.D. 52], remaining with them 18 months. (Acts chap. xviii.) He came the second time in 55, but did not remain long with them; on which account it is omitted by St. Luke in the Acts. The date of this letter is in 57, when St. Paul again came to them towards the end of the year. (Calmet) --- Other interpreters, with no less authority question this sentiment, see ver. 1. of the following chapter, and say he only went twice; the first time as mentioned in Acts xviii. 1.; the second time, as we may draw from Acts xx. 2 and 3, after this epistle, as it is evident from comparing 2 Corinthians i. 15." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001I most gladly will spend\u0002 [2] all, and even my life, for your sake, and so as to be \u0001spent,\u0002 and even \u0001sacrificed,\u0002 for your souls; though the more I love you, the less you or some of you love me, a kind and modest reproach. (Witham)" }, { "marker": "Ver. 16-18.", "first": 16, "last": 18, "text": "\u0001I caught you by guile.\u0002 He answers an objection or suspicion of his adversaries, as if he took no presents himself, but employed others to do it for him: he appeals to them, if Titus did not serve them in all things as he had done, in the same spirit, treading the same steps. \u0001Think you,\u0002 as some pretended of old, formerly, or of a long time, that we make vain and false excuses to you, and at the bottom aim to be gainers by you? He appeals with an oath to God, that he does \u0001all things\u0002 for their good, for their advantage, and \u0001edification.\u0002 (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "After having answered one of their objections with regard to his disinterestedness, he thus proceeds: I perceive that of old, or for a long time, you have regarded this lengthened discourse merely as an apology to justify myself from the suspicion of avarice. But \u0001we speak before God in Christ;\u0002 or, God is my witness that I have acted thus only for your edification. (Theodoret) --- Seeking not the things that are yours, but yourselves, most willingly to spend our strength and life, and to be spent or completely exhausted for the sake of your souls." }, { "marker": "Ver. 20-21.", "first": 20, "last": 21, "text": "He puts them in mind to be all of them reformed, to lay aside \u0001animosities, dissensions, swellings,\u0002[3] proceeding from pride, uncleanness, fornication, &c. which indeed will be a humiliation and trouble to him, to be forced to use his power by severities; for if he \u0001find\u0002 them \u0001such\u0002 as he \u0001would not,\u0002 they will also \u0001find him such as they would not.\u0002 (Witham) --- \u0001Ton me metanoesanton.\u0002 This, according to St. Augustine, is spoken here of doing great penance for heinous sins, and not merely of repentance, as some moderns would fain interpret it. (ep. 198.)" } ] }, { "chapter": 13, "slug": "id191.html", "header": "2 Corinthians xiii. Notes & Commentary: Ver. 1. The third time he had made preparations to visit the Corinthians, (see chap. xii. 14.) when every delinquent shall be tried as the law directs. (Deuteronomy xix. 15.; Matthew xviii. 16.; Hebrews x. 28.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I will not spare.\u0002 Estius, Menochius, and others explain this of the censures, excommunications, &c. of the Church; whilst some are of opinion that he means temporal punishments. But we must observe, that not unfrequently God punished, even in a sensible manner, those who by their crimes had compelled their pastors to make use of the spiritual sword. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Do you seek a proof?\u0002 By the Greek it signifies for you, or in your regard. The sense is, that he has left me power enough to chastise those among you who shall deserve it, when I come. (Witham) --- I do not know why you delay your conversion. Can you doubt whether it is God who speaks to you by my mouth, who has great power among you, and who is very capable of punishing you. (Bible de Vence)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He was crucified through weakness.\u0002 That is, he took upon him our weak and infirm nature, in which he was made capable of suffering, and of laying down willingly his life for us on the cross. But he liveth again by the \u0001power of God,\u0002 of his divine power. --- \u0001We also are weak in him,\u0002 like him liable to sufferings, undergoing sufferings by his example; \u0001but we shall live with him\u0002 by \u0001the power\u0002 of God, of which you have also a share. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Try your ownselves if you be in the faith.\u0002[1] He does not mean if they have a right Christian faith or belief, but either whether they had a saving Christian faith working in them by charity, or as St. Chrysostom says, a faith that shewed itself by the gift of miracles, at that time commonly given to the first Christians. --- \u0001Unless perhaps you are disapproved,\u0002[2] rejected, and justly deprived of this gift, which was a proof that they were Christians, and had received the Spirit of Christ. I judged it better to translate here \u0001disapproved,\u0002 that \u0001reprobates,\u0002 which in other places is often taken as opposed to the predestinate and the elect, whereas there it signifies those who were rejected, and deprived of the gifts of the spirit, particularly of that of miracles, and of those spiritual gifts granted to the first Christians, and which were a proof that they had received the grace: and the 7th verse, \u0001not that we may appear approved, but that....we may be as reprobates.\u0002 That is, we wish that we may have no occasion to shew the power and the gifts of the spirit, and that of miracles, but as if we were rejected, disapproved, reproved, and deprived of such proofs. (Witham)" }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "I trust that we have not fallen from the state in which we were, but that we continue to exercise our ministry and to use the power which he has given us. Though I do not wish to find you guilty of any sins which may oblige me to use this power over you. I rather wish in this respect to have no authority whatever over you, to be as it were an outcast or reprobate, that you may never feel the power that God hath given me for the punishment of the wicked. (St. Chrysostom) --- \u0001Reprobates.\u0002 That is, without proof, by having no occasion of shewing our power in punishing you. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001We rejoice\u0002 that we have not made our power appear in punishing the wicked, and afflicting our enemies; we are glad that we appear to them to be weak; but we are particularly glad, when you live in such a manner as to give us no occasion of reprimanding you, or of exercising our power over you. (St. Chrysostom)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "We write this for the edification of Christ's mystical body, and to cause all men to enter; not for its destruction, and to compel many to abandon it." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rejoice. Chairete,\u0002 bene valete. In this sense the Greeks used this term at the conclusion of their writings; and \u0001Loipon,\u0002 to denote that the writer or speaker was hastening to a conclusion. (Pastorini) --- \u0001Be perfect.\u0002[3] Literally, in the Latin \u0001be exhorted.\u0002 (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "This was customary with both Jews and Persians, as we learn from Xenophon and Herodotus, and with other oriental nations. And in process of time, from the custom of common life, it was introduced into ecclesiastial assemblies. The ancients were in the habit before they began their meal to embrace each other, to manifest by that sign their mutual cordiality and friendship; then they contributed their alms, that they might give a substantial proof of what was represented by their kiss of charity. (Pastorini)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "For my part, I wish you, with all my heart, that the grace of our Lord Jesus Christ, the charity of God, and the communication of his holy Spirit, may dwell with you all. Amen is wanted in the Greek, but was added by the Church of Corinth, which was accustomed to make this reply as often as this epistle was read. When we recall to our mind the excess of corruption that had reigned in the city of Corinth under paganism, excess attested by profane authors, and which St. Paul brings to their recollection, (1 Corinthians vi. 9.) we are all astonishment that in the short space of four years the gospel had operated amongst the faithful of this church, such a prodigious change in their manners, and that they were become capable of receiving lessons of morality so very pure as is this of the apostle. (Bergier.)" } ] } ] }, "2jn": { "book": "2jn", "intro": [ { "text": "THE", "center": true }, { "text": "SECOND EPISTLE OF ST. JOHN,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "The Second and Third Epistles of St. John were not at first received as canonical by all Churches. See Eusebuis and St. Jerome, in Catalogo, and Tillemont, art. 9, on St. John, p. 349. The style sufficiently shews they were written by St. John the evangelist. The time and place whence they were written is uncertain. The design in both is to exhort those he writes to, to stand firm in the faith of Christ against all seducing heretics, to love one another, &c. (Witham)" }, { "text": "But though these last two Epistles of the beloved apostle were frequently contested till the fourth or fifth century, from that period they have been regularly received; and even during the first ages[centuries], they were frequently cited by many of the holy Fathers as Catholic Scripture. This short Epistle may still be divided into two parts. The first, a congratulation to the lady he styles \u0001Elect,\u0002 in which he felicitates her on account of the faith and virtue he had discovered in some of her children. He exhorts both them and their mother to be more and more confirmed in charity, as the essential and fundamental precept of Christianity, and of which the unequivocal mark is the observance of the other commandments. This part is from the beginning to ver. 6, inclusive. The second, which begins with ver. 7, and continues to the end, is to put them on their guard against the errors of Simon, of Cerinthus, of the Gnostics, and of Basilides, and prescribes the manner how they are to behave themselves towards these seducers. Though the time and place be uncertain, there is some appearance that it was written from Ephesus, when the apostle governed this Church and all the others of Asia[Asia Minor]." } ], "intro_slug": "id280.html", "chapters": [ { "chapter": 1, "slug": "id281.html", "header": "2 John i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The ancient\u0002 priest, or bishop. See 1 Peter v. 1. --- \u0001To the lady Elect.\u0002 Some conjecture that \u0001elect\u0002 might be the name of a family, or of a particular church; but the common opinion is, that it was the proper name of a virtuous lady. --- \u0001Whom I love in truth,\u0002 with a sincere Christian charity as well as \u0001her children.\u0002 By reason of the truth, or the true faith, that abideth in us. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "This is the rule of a Christian and Catholic to walk in that faith and worship which he hath received from the beginning, and which we now call according to the Scriptures, the \u0001tradition of the apostles.\u0002 Thus shall the faithful avoid seducers that start up in every age, teaching new doctrines. (Bristow)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Many seducers are gone out into the world;\u0002 antichrists, who confess not Christ to have \u0001come in the flesh.\u0002 These were the disciples of Simon the magician, the Cerinthians, Ebionites, &c. See 1 John ii. 18. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "We here see the reward for adhering to the Catholic faith, and the condemnation for revolting from the received truth. The apostles, and their lawful successors in the ministry, determine the true doctrine in points which innovators call into controversy, which being once done and declared to the faithful, they need no other mark to know a false teacher, but that he cometh with another doctrine than that which has been delivered." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Nor say to him, Hail;\u0002 or peace be to you, God speed you, all hail; or use any form of saluting him, as you would a friend, much less \u0001receive\u0002 or entertain him in your house: this admonition is in general to forewarn persons of the dangers which may arise from a familiarity with heretics, and such as teach evil doctrine. But by this is not forbidden civility, kindness, and a sincere charity for all men, by which we ought to wish and pray for the eternal salvation of every one. I translate \u0001Ave\u0002 by peace be to you, because this was the usual salutation among the Jews, and in those times, as we see in Luke xxiv. and John xx." } ] } ] }, "2ki": { "book": "2ki", "intro": [ { "text": "THE FOURTH BOOK OF KINGS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington)" }, { "text": "Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington)" }, { "text": "But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington)" }, { "text": "We have enquired in the preface of the former Book, who composed this. (Haydock)" }, { "text": "The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet)" }, { "text": "But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and of Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 \u0001days;\u0002 Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 \u0001month;\u0002 Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock)" }, { "text": "3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)" } ], "intro_slug": "id899.html", "chapters": [ { "chapter": 1, "slug": "id900.html", "header": "4 Kings i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rebelled:\u0002 literally, \"prevaricated.\" (Haydock) --- The kings of Israel kept some of the nations, which David had conquered, in subjection, while the kings of Juda ruled over the others. In consequence of the late disaster, these people began to throw off the yoke. (Tirinus) --- Joram made war upon Moab, chap. iii. 5. God began to punish the house of Achab, by these means. (Calmet) --- The Moabites refused to pay tribute, (Menochius) as the Israelites would not acknowledge the divine authority. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Lattices, by a skylight, (Haydock) or trap-door, designed to give light to the room below, into which the king fell. The roofs are generally flat in the East, and covered with earth mixed with straw, with the light at the top, to prevent the excessive heats. --- Of. Hebrew, &c., \"into.\" (Calmet) --- If the lattices be understood to mean the rails, which were ordered to be placed round the roof, (Deuteronomy xxii. 8.) Ochozias might fall into the street. (Menochius) --- Josephus thinks he fell from the staircase. At any rate, he was much hurt, (Haydock) and thus was made to feel the indignation of God. (Tirinus) --- God. Septuagint, \"Baal, the god-fly;\" (Calmet) the Jupiter of the Greeks, or their chief god; and the prince of devils, Matthew xii. --- Accaron. Hence Pliny ([Natural History?] viii. 29.) styles the god Achor, (Tirinus) and Myiodis, (B. xxxvi.) which is the name given to him by Josephus, ix. 2. (Haydock) --- He was supposed to free the people of the country from being infested with flies; or the many victims offered up to him, drew those insects together. (Vatable) --- Grotius supposes that the Phœnicians styled their god, Beelsemen, (Bálssomin) \"God of heaven;\" and that the Hebrews called him, Bálzobub, \"god of flies,\" out of contempt. But perhaps he is too favourable to the idolaters. (Du Hamel) --- Selden is convinced that Ochozias gives the idol its real name. Scaliger rather thinks that Balzobéim, \"the lord of victims,\" was the original title. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Away;\u0002 probably to his usual abode, at Carmel, where the king sent to seize him." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Messengers.\u0002 They were perhaps citizens of Accaron, who had extolled the sagacity of their god, but were totally unacquainted with Elias. Yet as he shewed his knowledge of secret things, by telling them what they were going about, (Salien) and spoke with such assurance, (Haydock) they thought proper to return, lest they should incur a similar punishment. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Man.\u0002 Hebrew \u0001ish bahal sehar,\u0002 \"a man lord of hair,\" or all covered with it, having a long beard, like the ancient sages, (St. Jerome, in Ezechiel xxxv.) and clothed with a skin, (Bochart) as the first inhabitants of the earth, the heroes, prophets and St. John the Baptist, are described, Hebrews xi. 37., and Matthew iii. 4. So Statius (ii., and iv.) says:" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Under him;\u0002 his own guards. The captain was to request him to pray for the king's recovery; (Calmet) or rather, (Haydock) to punish him for what he had said to the messengers. (Calmet) --- \u0001Of God.\u0002 Procopius and others think that he spoke contemptuously, and was therefore punished. (Menochius) --- \u0001Down.\u0002 The prophets are not bound to obey kings, in the exercise of their ministry. (Grotius) --- Elias complies as soon as he had orders from God. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Let fire,\u0002 &c. Elias was inspired to call down fire from heaven upon these captains, who came to apprehend him; not out of a desire to gratify any private passion, but to punish the insult offered to religion, to confirm his mission, and to shew how vain are the efforts of men against God and his servants, whom he has a mind to protect. (Challoner) --- The Roman laws authorize a person, in authority, to punish those who refuse to obey. (Ulpin 1 D.) \u0001Si quis jus dicenti non obtemperaverit, omnibus concessum est suam jurisdictionem defendere pœnali judicio.\u0002 Elias acted as God's envoy, and the insult reverted upon him. (St. Thomas Aquinas, 2. 2. q. 108, a. 2.) --- The Manichees have blamed the conduct of the prophet: but the miracle justifies him, as God would never countenance the private revenge of any one; and the Holy Ghost places this transaction on a level with that when Elias shut up the heavens, Ecclesiasticus xlviii. 3. St. Peter was moved with the like zeal, Acts v. 5. The sons of Zebedee gave way to some private indignation, when they wished our Saviour to call down fire from heaven upon a city of Samaria, Luke ix. 54. But he reprimanded them for it; as the citizens might not be so well acquainted with him, as these soldiers must have been with Elias: and he came to display the spirit of mildness, (Calmet) to attract all to his holy religion; while Elias had manifested the severity of the divine judgments, conformably to the law of terror, under which he lived. (Haydock) --- In zeal of justice, Elias procured fire to burn these wicked men, as he had done for the holocaust. (St. Augustine) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Another,\u0002 not knowing what was become of the first, or why he did not return; as Ochozias was eager to have the prophet in his power. (Menochius) --- If he were acquainted with his fate, (Haydock) this second captain was guilty of greater insolence. But there are such generally to be found at courts; men who are ready to execute the king's orders, without considering whether they be contrary to God's law or not." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Again.\u0002 This third captain is commonly supposed to be Abdias, (3 Kings xviii. 3.) though without much reason. (Calmet) --- John of Jerus, (c. 15) says he left the court, and became a disciple of Elias, and a prophet. (Menochius) --- But he is very different from the prophet, whose writings are still extant. (Calmet) --- The report of the two miracles had come to his ears, and filled him with fear. (Menochius) --- \u0001Despise not.\u0002 Hebrew, \"let my life....be precious in thy sight,\" 1 Kings xxvi. 21., and Psalm cxv. 15." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The second year of Joram,\u0002 &c., counted from the time that he was associated to the throne of his father Josaphat; (Challoner) so that it is said that he reigned also \u0001in the 18th year of Josaphat,\u0002 chap. iii. 1. See also chap. viii. 16. To obviate these apparent contradictions, chronologists suppose that Joram reigned over Israel in the 18th of Josaphat, king of Juda, and in the second year after the latter had appointed his son Joram viceroy. He was associated with his father on the throne two years before his death, and in the 5th of Joram, king of Israel. Examples of this kind are frequent among the Hebrews, and particularly among the Persians, whose chronology is thus rendered very difficult. Why should we allow that the numbers are erroneous, when this explanation will suffice? (Calmet) --- Grotius leaves the matter undecided. (Du Hamel) --- Capel (Crit. p. 414.) maintains that the numbers have been ill transcribed; and so does Houbigant, who asserts that such a mode of writing would not be tolerated in a profane author; thus to mention different dates, without intimating how they are to be reconciled. If we should read, that Heraclius began to reign \"in the 18th year of Chosroes,\" and a little after, that he ascended the throne \"in the second year of the son of Chosroes,\" without ever specifying how Heraclius began his reign at two different periods, who would not suspect a mistake? Is it not more rational to throw the blame on the transcriber, than on the author? The modern chronologists seem to have invented the idea of viceroys and simultaneous kings, among the Hebrews, merely to get over difficulties; though the Scripture be entirely silent on this head. Houbigant would therefore read, \"in the 22d year of Josaphat,\" as the mention of Joram seems here improper, (\u0001absurda\u0002) his father reigning 25 years. Ochozias began to reign when Josaphat had almost completed his 17th year. See 3 Kings xxii. 52. (Haydock) --- \u0001His brother\u0002 is not specified in Hebrew, Chaldean, Arabic, and in some copies of the Septuagint, but it is in most others, as well as in the Syriac, (Calmet) Josephus, &c., (Haydock) and this is the common opinion. The Roman edition here inserts (Calmet) after \u0001Elias spoke,\u0002 (18) \"And the, &c....and Joram,\" &c., nearly as chap. iii. 1, 2, 3; only for \u0001father,\u0002 it substitutes, \"not like his brothers;\" and adds, \"the wrath of the Lord was enkindled against the house of Achab.\" No mention is made of the second year of Joram, &c., (Haydock) in any edition of the Septuagint. (Capel) --- In the mean time Josaphat, being returned from the unfortunate expedition with Achab, set his kingdom in order, purifying it from all the vestiges of idolatry, as much as he was able, and appointing proper judges, 2 Paralipomenon xix." } ] }, { "chapter": 2, "slug": "id901.html", "header": "4 Kings ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Heaven.\u0002 By \u0001heaven\u0002 here is meant, the air, the lowest of the heavenly regions, (Challoner) through which he was carried by the ministry of angels, who directed the storm, (Haydock ) to the place designed for him. --- It is generally supposed to be Paradise, (Calmet) whither Henoch had been translated. (Haydock) --- They are still living, (Calmet) and must come again, to invite all to repent. After which they will die martyrs, in the persecution of Antichrist. (Haydock) --- See St. Augustine, de Gen. ad lit. ix. 6., and Apocalypse xi. (Worthington) --- Ecclesiasticus xlviii. 10. (Menochius) --- They are a proof of a future resurrection. (Calmet) --- To decide where the paradise which they inhabit, (Haydock) is situated, would be rash. (St. Chrysostom, hom. 21. in Gen. &c.) Some suppose it is still in some unknown region of the earth: others place it above the sky, (Menochius) or in the bosom of Abraham. (Calmet) --- The Jews (following Munster) assert that Elias penetrated the sphere of fire, where his body was consumed. (Vatable) --- The earthly paradise is very probably no longer existing, in its ancient luxuriant state. (Haydock) --- It may now be covered with the waters of the Persian Gulf. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The sons of the prophets.\u0002 That is, the disciples of the prophets; who seem to have had their schools, like colleges or communities, in Bethel, Jericho, and other places, in the days of Elias and Eliseus. (Challoner) --- Many of these disciples might be also their children. Elias collected some fervent souls together even at Bethel, to preserve the true religion, as much as possible. He visited them before his departure. (Calmet) --- \u0001Peace:\u0002 let not Elias hear us." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001From thee.\u0002 Hebrew, \"from thy head,\" thy superior, and raise him into the air, ver. 3. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thee.\u0002 Elias had tried the constancy of his disciple three times, as Christ required of St. Peter a triple confession of love, John xxi. 17. (Haydock) --- Humility might also prompt the prophet to desire to be alone. (Salien)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mantle.\u0002 Septuagint \u0001meloten,\u0002 \"sheep skin,\" (Menochius) such as the prophets wore. The Syriac explains it of an ornament or bandage of the head; others, of a leathren mantle to keep off rain. \u0001Ad subitas nunquam scortea desit aquas.\u0002 (Martial xiv.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Double spirit.\u0002 A \u0001double\u0002 portion of thy \u0001spirit,\u0002 as thy eldest son and heir: or thy \u0001spirit,\u0002 which is \u0001double,\u0002 in comparison of that which God usually imparteth to his prophets; (Challoner) or the power of working miracles, as well as of prophesying. (Worthington) --- He wishes to excel his fellow disciples, rather than his master. (Tirinus) (Cajetan) (Amama) --- \u0001Double\u0002 often means, great and perfect, Jeremias xvii. 18. If Eliseus even begged that he might perform more and greater wonders than his master, (as Christ enabled his disciples to surpass himself, in this particular, John xiv. 12.; Haydock) he might do it without pride, purely for the glory of God. He certainly shone forth with peculiar splendour; and some have enumerated sixteen or twenty-four of his miracles, while they can only find eight (Lyranus) or twelve recorded of Elias. See Cornelius a Lapide, in Ecclesiasticus xlviii. 13. (Calmet) --- We read a similar expression in Pindar, (Olym. vi.) where Neptune gave his son Jamus (\u0001Thesauron didumon mantosunas\u0002) \"the double treasure of divination,\" p. 50. Ed. Step. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hard thing.\u0002 Hebrew literally, \"thou art hardened to ask\" a thing so difficult, and which I have not the power to grant. But I will pray that thou mayst receive it; (Calmet) and I feel confident that thou wilt, if God shall grant thee the power to see me, at my departure. (Haydock) --- This he did, ver. 12. (Menochius) --- Elias had perhaps imagined that his disciple would have desired some of his clothes, or some advice. (Calmet) --- He left him his mantle, (ver. 13.; Haydock) and by prayer was enabled to communicate his spirit to him; as Moses and the apostles did to their assistants in the ministry. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Horses.\u0002 Angels assumed these forms, (Grotius) or a cloud, resembling a fiery chariot and horses, was impelled by a strong wind, under their guidance. (Tostat) (Menochius) (Salien, the year before Christ 914.) --- As the name of Elias is very like Helios, \"the sun,\" some have supposed that they have the same meaning: (Sedulius, pasc. 1.) but the Hebrew term signifies, \"He is my God.\" The pagans have taken occasion from this history to represent the sun drawn in a fiery chariot, by horses composed of the same element." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thereof.\u0002 Thou alone wast equal to an army, in our defence. Chariots were then very common. (Calmet) --- Chaldean and Vatable, \"Thou wast, by thy prayer, better to Israel than chariots and horses.\" So we should call a person, a pillar of the state, &c. (Tirinus) --- In giving the character of Elias, the Holy Ghost dwells in a particular manner on his burning zeal. (Calmet) --- \u0001Elias stood up as a fire, and his word burnt like a torch...he brought down fire from heaven thrice,\u0002 on the holocaust, and on the captains. (Haydock) --- \u0001Who can glory like to thee?\u0002 Ecclesiasticus xlviii. 1, 4. See Sts. Ambrose and Chrysostom on Elias. His resemblance with Christ is very striking. His name puts us in mind of Christ's divinity; who burnt with zeal for God's house, (John ii. 17.) was persecuted, (Calmet) raised the dead to life, rose again and ascended triumphant into heaven, having imparted his blessing (Haydock) and his sacraments to his disciples. (Calmet) --- \u0001No more,\u0002 as he was taken from the company of men. (Haydock) --- \u0001Pieces,\u0002 to express his grief, at being deprived of so excellent a master. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mantle,\u0002 as an earnest of his affection. By the imposition of this mantle, he had been called to be a prophet, 3 Kings xix. 19." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Not divided.\u0002 God thus prevented him from giving way to vanity, (Abulensis, q. 28.) or thinking that he could do any thing of himself. (Haydock) --- \u0001Elias.\u0002 Hebrew, \"where is he?\" (Calmet) --- The original and Septuagint (Alexandrian and Vatican) do not specify that he struck the waters twice, or that they did not divide at first. (Haydock) --- This is taken from other copies of the Septuagint. (Amama) --- The exclamation contains a most fervent prayer. Hebrew, \"he smote the waters, and said: Where is the Lord God of Elias? and when he had stricken the,\" &c., which removes the idea of presumption, which (Haydock) some discover in the words of Eliseus. (Tirinus) (Sanctius) --- \u0001Now.\u0002 Hebrew \u0001aph hu.\u0002 Septuagint \u0001aphpho,\u0002 retaining the words which Theodotion renders \"the hidden\" god. (Haydock) --- \"Even he himself.\" (Aquila) (Calmet) --- When I stand so much in need of his assistance, (Menochius) having to perform his important functions, which cannot be done without his spirit, nor without the confirmation of miracles, before an unbelieving people. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They worshipped him;\u0002 viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington) --- They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock) --- Jericho itself is two hours' journey from the Jordan. (Adrichomius) --- The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Valley.\u0002 It seems such translations were not uncommon, 3 Kings xviii. 12. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Send.\u0002 He acquiesces, lest they might think that he was afraid of losing his superiority. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Barren,\u0002 owing to the salt or bituminous waters. Some think that they were muddy and of a loathsome smell. The fountain is still to be seen very abundant and excellent, watering the plain on the west of the city. Its source is about two miles distant on the road to Jerusalem. (Maundrell, p. 134.) (Calmet) --- Other parts of the environs were very fertile. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Put salt.\u0002 He removes every suspicion of imposture: if the waters were already saline, the remedy would seem contrary to his design, but it would display the miracle in a stronger light; and if they were only fetid and muddy, (Calmet) though (Haydock) salt might rectify a small quantity, (Palladius tit. 9. Vales, &c.) it could never correct the bad qualities of such a fountain for a length of time, by the mere force of nature. (Haydock) --- Josephus (Jewish Wars iv. 8.) represents Eliseus acting like a magician, being desirous to please the pagan readers with various embellishments. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Barrenness.\u0002 By the divine power they are become salubrious. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bald-head.\u0002 It is not known whether Eliseus was really bald, or only wore his hair short, like the priests of the Lord, and the monks at present. It may also be a term of reproach, of which the emperors Julius Cæsar, Domitian, and Otho, were very sensible. Cæsar wore a crown of laurel, and Otho a sort of false hair, to hide this deformity. (Suetonius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Cursed them.\u0002 This curse, which was followed by so visible a judgment of God, was not the effect of passion, or of a desire of revenging himself; but of zeal for religion, which was insulted by these boys, in the person of the prophet, and of a divine inspiration; God being determined to punish in this manner the inhabitants of Bethel, (the chief seat of the calf-worship) who had trained up their children in a prejudice against the true religion and its ministers. (Challoner) --- The boys themselves were not so little as not to be aware of the insult they were offering to a minister of the God of Juda; and probably they acted thus out of hatred to him, at the instigation of their idolatrous parents. (Sanctius) (Calmet) --- \u0001Lord.\u0002 He called on him (Menochius) to revenge his own cause, (Haydock) \"that the people might learn to take care of their souls, by the fear of death.\" (St. Augustine) (Du Hamel)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Carmel.\u0002 To avoid the indignation of the populace, and to instruct his disciples. --- \u0001Samaria.\u0002 That he might be ready to give advice to the two kings, who were meditating an expedition against Moab. (Menochius)" } ] }, { "chapter": 3, "slug": "id902.html", "header": "4 Kings iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Achab.\u0002 Joram succeeded his brother, chap. i. 17." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Baal.\u0002 This happened after his victory over Moab, ver. 13. (Calmet) --- Salien thinks rather that Josaphat refused to assist him, except he would destroy what had been lately introduced by his parents, as the league with Achab had been blamed. See 2 Paralipomenon xix. 2. The golden calves were of an older standing, and could not be so easily taken from the people. (Menochius) --- Joram was not so wicked as might have been expected. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nourished.\u0002 Hebrew \u0001noked,\u0002 a term which the Septuagint leave untranslated, means literally, \"marked\" with some colour by the master." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "He entered cordially into this war, as he perceived that if Moab succeeded, Edom would follow the same plan. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Edom\u0002 though more circuitous (Calmet) than to cross over the Jordan at Galgal, as the enemy might thus be taken unawares, (Menochius) and fresh recruits might be procured from the tributary king of Edom, ver. 9. (Haydock) Yet the want of water made this road more dangerous." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Elias,\u0002 a proverbial expression to denote that he waited upon him, though the prophet's rough manner of living would require but little attendance. So John the Baptist speaks of untying our Saviour's shoes, Matthew iii. (Calmet) --- Providence had sent Eliseus to attend the army (Haydock) contrary to his custom. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With him.\u0002 I am content. (Haydock) --- Others read with an interrogation, as if the reputation of Eliseus was not yet established. (Menochius) --- \u0001Him:\u0002 they go to his tent. No one ever supported the character of God's envoy, or shewed his authority over the most haughty, better than Eliseus. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mother,\u0002 whom thou supportest. This is not an order, but a sarcasm (Haydock) which the king deserved. (Calmet) --- Christ said to Judas, \u0001what thou dost, do quickly,\u0002 John xiii. 27. (Haydock) --- With what liberty does the prophet speak to an impious king! shewing himself worthy to succeed Elias, and actuated by the like zeal for God." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Reverence,\u0002 (\u0001erubescerem\u0002) \"blush at,\" may imply a degree of censure at Josaphat's being again found in such bad company, ver. 2. (Haydock) --- Hebrew, \"If I did not receive (Calmet) or regard the face.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Minstrel.\u0002 The priests and Levites, who officiated in the temple, accompanied the army. Eliseus wants no profane music, (Calmet) but, by this request, shews his respect for the true religion, (Haydock) and by sounding forth the divine praises, in some of David's psalms, wishes to obtain of God the favour which was desired. (Theodoret) (Menochius) --- He had felt some emotion at the sight of Joram, and was sensible that God required a calm. (Calmet) --- He dwells not in a violent wind, &c., 3 Kings xix. 11. (Haydock) --- The surprising effects of ancient music to calm the passions are well attested, 1 Kings xvi. 17. By this means St. Francis was raised to the contemplation of heavenly things; and St. Augustine says of himself: \"How I wept when I heard thy hymns and canticles, being greatly moved at the delightful harmony of thy church:\" \u0001suavesonantis Ecclesiæ tuæ vocibus commotus acriter.\u0002 (Conf. ix. 6. de C. xiv. 24.) --- \u0001Upon him,\u0002 so that he experienced that enthusiasm which shewed that he was actuated by the divine spirit, to speak with all the authority requisite. The pagans strove to imitate the true prophets, but the difference was very evident; no less than the spirit with which they were filled; the former were agitated in a furious manner; the latter were composed and majestic. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ditches.\u0002 It was then quite dry; the water which should come in the night, would both refresh the army, and bring on the ruin of the Moabites." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Tree. \u0002This was an exception from the general law; (Deuteronomy xx. 19.; Calmet) or it might only regard the land of Chanaan, which the Hebrews should occupy. (Menochius) (Worthington) --- \u0001Stones,\u0002 which had been gathered off into heaps, Isaias v. 1. Persius calls a field thus cleared, \u0001Exossatus ager;\u0002 (Calmet) as if the bones were taken out. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Offered,\u0002 at sun-rise, Exodus xxix. 38. --- \u0001Water,\u0002 produced miraculously, without any rain being seen; (ver. 17.; Calmet) though it might fall at a distance in Idumea. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Upon them.\u0002 Hebrew, \"and upward,\" both soldiers and those who were usually exempt from service." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Blood.\u0002 The clouds have frequently a reddish colour at sun-rise, which would be reflected in the waters: the sand might also be red. As the Moabites knew that no water could be expected there at that season of the year, and as some examples had occurred of people turning their arms one against another in the night, (Judges vii. 11., and 1 Kings xiv. 20.) they concluded that what they saw was blood. (Calmet) --- God had also destined them for slaughter, (Abulensis, q. 21.) and suffered their imagination and judgment to be deluded. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Moab.\u0002 Hebrew adds, \"even in the country.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Brick walls.\u0002 It was the proper name of the city of the Moabites. In Hebrew, \u0001Kir-Charaseth.\u0002 (Challoner) --- Isaias xv., and xvi. 7. It was also called Ar, or Arcopolis. --- \u0001Remained.\u0002 Hebrew adds, \"with the stones unmolested.\" They laid siege to it. (Haydock) --- \u0001Slingers.\u0002 Grotius would understand those who attended the machines designed to throw stones, &c. But the slingers kept off the enemy, while others undermined the walls. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Edom,\u0002 hoping that he would favour their escape, or because that part seemed the weakest." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wall,\u0002 to Chamos, the idol of Moab; (Menochius) or to Moloc, to appease the wrath of the gods. Horrible blindness! The pagans believed, that the most precious thing ought to be sacrificed in very imminent dangers. (Philo Biblius, following Eusebius, præp. iv. 16.) --- The Phœnicians offered such victims to Saturn. Many devoted themselves to death for the safety of the Roman republic; and some were ready to do so, to preserve the lives of Caligula and Nero, before they had given proof of their evil dispositions. (Seutonius xiv.) --- It is thought that Sennacherib intended to treat his two sons in this manner, if they had not prevented him. (Abulensis, in 4 Kings xix. 37.) --- Some imagine that Mesa sacrificed his son to the God of Israel, in imitation of Abraham; (Josephus; Grotius) others, that he slew the son of the king of Edom, out of revenge. (Kimchi, in Amos ii. 1.) --- The Hebrew is ambiguous. (Amama) --- But interpreters generally believe, that the heir of Mesa fell a victim (Calmet) to his father's mistaken zeal, or to his desire to make the enemy retire, when they saw him reduced to such a state of desperation. It had, at least, this effect. (Haydock) --- \u0001Indignation,\u0002 at such a cruel action. (Menochius) --- Septuagint, \"there was great repentance\" and sorrow. The text may also imply, that God was displeased at Israel for pushing the king to such an extremity; or, they became an object of horror to the surrounding nations. (Calmet) --- The first explanation seems the best; as the Israelites thought the king had been sufficiently punished, and therefore retired. They had no reason to suspect that he would have given way to such madness, nor were they to blame for it. (Haydock)" } ] }, { "chapter": 4, "slug": "id903.html", "header": "4 Kings iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prophets.\u0002 Josephus ([Antiquities?] ix. 4.) intimates that this man was Abdias; (3 Kings xviii. 13.) and the Rabbins pretend that Joram was the creditor. But these traditions are destitute of proof; and we know not that Abdias was a prophet. (Calmet) --- \u0001Serve him,\u0002 not as slaves, for the Hebrews were not thus to be sold, except they had commited some crime. (Salien, the year before Christ 913.) See Leviticus xxv. 39. --- But the condition of mercenaries was perhaps little different; (Haydock) and we find that people were sold for debt, Exodus xxi. 7., and Isaias l. 1. The same practice seems to have continued till our Saviour's time, Matthew xviii. 25. Children were regarded as part of a person's property. The Romans, Athenians, and other nations, claimed the same right over them. (Halicar. ii. p. 96.; Plutarch, in Solon et Lucullus.) The custom of selling children continued for a long time in our [British] islands." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Anoint me,\u0002 for delicacy or health, Matthew vi. 17. (Menochius) --- To abstain from this unction, in the East, was a great mortification, 2 Kings xiv. 2., and Deuteronomy xxviii. 40. Sanctius supposes, that the woman intended the oil to anoint her body for interment, Matthew xxvi. 12. Hebrew \u0001asuc,\u0002 occurs no where else, and my signify \u0001a pot,\u0002 or \"skin of oil.\" The woman had nothing else. The original does not say what she intended to do with it. (Calmet) --- She might use it for food: (3 Kings xvii. 12.) but the Septuagint agree with the Vulgate. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Stood.\u0002 The grace of God ceases to flow, when the soul is full of vanity. (St. Bernard) --- Charity does not increase, when it bestows nothing. (St. Augustine, ser. 206. de Temp.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sunam,\u0002 the birth-place of the beautiful virgin Abisag, (3 Kings i. 3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus) --- \u0001Great woman,\u0002 \"renowned for piety\" (Arabic) and riches, ver. 13. (Tirinus) (Menochius) --- \"Fearing sins.\" (Chaldean) This was true greatness! (Haydock) --- Eliseus often passed by her house, when he went to visit the colleges [of prophets] at Bethel, Jericho, &c. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Chamber.\u0002 Hebrew adds, \"on the wall,\" (Haydock) or surrounded \"with walls,\" at the top of the house, where strangers usually lodged. (Calmet) --- After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. vi. 10.) --- The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable) --- \u0001Candlestick,\u0002 on which many lamps, or even wood, might burn, Exodus xxv. 27. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001He said,\u0002 or \"he had said;\" (Junius and Piscator) so that we may include this and the following verse within a parenthesis, as alluding to what had passed before; (Calmet) unless the woman, out of modesty, did not come into the chamber of the prophet, who addressed her by an interpreter, (Menochius) or servant. (Haydock) --- \u0001Army.\u0002 Eliseus had acquired great influence with Joram, in the war with Moab. (Calmet) --- The ancient canons exhort bishops to present the petitions of the poor to the prince. (Grotius) --- \u0001People.\u0002 I have nothing to fear, (Haydock) and am not in want. (Tirinus) --- I have no quarrel with any person. (Calmet) --- I am of too mean a condition to have any thing to do at court. (Abulensis)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001No son.\u0002 The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Womb.\u0002 Hebrew, \"At this season, according to the time of life, (Haydock;\u0001 or\u0002 of a woman with child, Menochius) thou shalt embrace a son\" in thy arms. (Haydock) See Genesis xviii. 10. (Calmet) --- \u0001If\u0002 is added by St. Jerome, agreeably to an usual form of speaking. (Menochius) --- The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. --- \u0001Lie,\u0002 deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius) --- Through joy, she could hardly believe. See Luke xxiv. 41. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Carry.\u0002 This interpretation suits with the occasion, and is conformable to the Septuagint and Chaldean. (Menochius) --- Literally, \"conduct him,\" but he was sick and little. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Bed,\u0002 esteeming it as a relic, (Haydock) or wishing to excite the man of God to pray for her child, and to conceal its death from her husband. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Moon,\u0002 a day of devotion, (Numbers x. 10.; Calmet) or probably of obligation, like the \u0001sabbath,\u0002 on which no long journey could be undertaken, (Tirinus; ver. 8.) unless for the sake of piety, (Exodus xxvi. 8.) as Sunam is a place six or seven leagues, (Calmet) or eight hours' walk from Carmel. (Adrichomius) (Menochius) --- Piety was not so far decayed in Israel but many fervent souls still went to hear the prophets. (Calmet) It seems this woman had often made such journeys. (Menochius) --- \u0001Go.\u0002 Hebrew, \"peace.\" Protestants, \"\u0001it shall be\u0002 well:\" let me depart. She is unwilling to reveal the reason of her journey; but her husband was so well convinced of her virtue, that he placed no obstacle in her way. Perhaps he might partly guess what was the matter, as he had sent the child home sick, and saw his wife so desirous to visit the prophet. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And do.\u0002 Hebrew, \"unless I bid thee.\" Some translate, \"urge me not to get up, unless,\" &c. (Chaldean; Arabic, &c.) They suppose that she went on foot, and that the ass was designed for Eliseus. (Vatable)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Well.\u0002 She declines mentioning what she wanted to the servant, in order that she might speak to the prophet in person. (Menochius) --- She might also rationally hope that the child was \u0001well\u0002 in another world. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Her.\u0002 Being aware of the extreme circumspection and modesty of his master. --- \u0001Told me.\u0002 Hence it appears that the prophets were not inspired at all times, 2 Kings vii. 3, \"that they might be sensible that what they had was a gift of God.\" (St. Gregory, hom. in 11 Ezech.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001A son.\u0002 Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Salute him not.\u0002 He that is sent to raise to life the sinner spiritually dead, must not suffer himself to be called off, or diverted from his enterprise, by the salutations or ceremonies of the world. (Challoner) --- So must the preachers of the gospel diligently fulfil their important office, Luke x. 4. (St. Gregory, hom. 17.) Urbanity is not reprehended; but no human transaction ought to impede what is divine. (St. Ambrose, ibid.[Luke x. 4.?]) In ancient comedies, slaves are always represented in a hurry. The Jews will not salute any person when they are going to their synagogues, for fear of being distracted in their devotions. (Calmet) --- Eliseus requires the utmost expedition, that the favour might be the greater, \u0001Qui cito dat, bis dat.\u0002 (Menochius) --- He would also prevent his servant from telling any one what he was about, that he might not be touched with vanity, and thus hinder the miracle, which some think was nevertheless the case. (R. Salomon) (Theodoret, q. 17.) (Tirinus)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The child is not risen.\u0002 By the staff of Eliseus is represented the rod of Moses, or the old law, which was incapable of restoring life to mankind, then dead by sin. It was necessary that Christ himself should come in our flesh, to restore us to life again. In this, Eliseus, as a figure of Christ, behoved to go in person to restore the dead child to life. (Challoner) --- St. Augustine (contra Faust. xii. 35.) shews that many like things recorded in the Old Testament are figures of the New. (Worthington) --- Many of the fathers observe, that this miracle was intended to shew the necessity of the Incarnation to redeem lost man. The staff did not therefore restore life. Some lay the blame on Giezi; others on the woman, who required the prophet to come in person; and others suppose that Eliseus followed herein his own spirit. But all this is destitute of proof. (Calmet) --- He might alter his mind (Tirinus) at the request of the woman, and to imitate Elias; (3 Kings xvii. 21.) all by God's direction. (Haydock) --- He had before trusted that God would perform the miracle by means of the staff, as he did formerly by the rod of Moses, or by the mantle of Elias. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Warm.\u0002 Arabic adds, \"by his breath,\" as when God breathed a soul into Adam. (Theodoret, q. 18.) --- Some Greek interpreters have, \"he breathed upon him,\" &c." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Upon him.\u0002 Septuagint, \"he breathed,\" &c. (Calmet) --- Other copies, (Alexandrian and Vatican) \"he bent down upon the child seven times, and the child opened his eyes.\" --- \u0001Gaped.\u0002 Protestants, \"sneezed;\" (Haydock) in which interpretation, Junius, Montanus, &c., agree. Arabic, \"he turned his eyes about seven times.\" Others, \"he trembled,\" (Calmet) or sighed; (ver. 19.) and sneezing is accounted good for alleviating the pain. \u0001Sternutamenta capitis gravedinem emendant.\u0002 (Pliny, [Natural History?] xxviii. 6.) (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Ground.\u0002 To honour the saint, who had done her such a kindness. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Galgal,\u0002 where he had been often before. --- \u0001Dwelt.\u0002 Hebrew, \"sat,\" like disciples attending to the instructions of their master, Acts xxii. 3. (Calmet) --- \u0001To one,\u0002 &c. Hebrew and Septuagint, \"to his servant,\" Giezi. (Menochius) --- Eliseus provided for the temporal as well as for the spiritual wants of his followers. (Haydock) --- The famine had been sent by God, to punish the idolatry of the people, chap. viii. 1. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Wild herbs.\u0002 Hebrew \u0001oroth.\u0002 Septuagint \u0001arioth,\u0002 may denote any thing that could be \"gathered.\" --- \u0001Gourds: colocynthides.\u0002 They resembled cucumbers; but were so bitter, that they were styled, \"the gall of the earth.\" Vallesius, (Phil. c. 36.) who observes, that a small quantity may cause death, (c. 37.) and that the remedy used by the prophet was supernatural; though Lemnius (c. 7.) asserts, that the mixture of barley-flour would take away the bitterness. (Tirinus) --- It has, in effect, that tendency; but the hand of God must still be acknowledged. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Death,\u0002 poison, &c. Matthiole accounts this fruit poisonous." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Baalsalisa,\u0002 15 miles south of Diospolis, and to the north of Jerusalem. (Calmet) --- \u0001His scrip.\u0002 Hebrew \u0001bctsiklono.\u0002 Protestants, \"in the husk thereof.\" \u0001Carmel,\u0002 means a greenish ear of corn, (Haydock) which might be rubbed in the hand, and so eaten. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Men.\u0002 The disciples of Christ found the like difficulty, John vi. 9. (Menochius) --- God multiplied the provisions for these 100 men, (Calmet) living in the community at Galgal. (Haydock)" } ] }, { "chapter": 5, "slug": "id904.html", "header": "4 Kings v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001King,\u0002 Benadad, who had defeated Achab, and was slain by Hazael; (chap. viii.; Tirinus) or, according to Salien, Hazael was already king. (Menochius) --- Josephus passes over this history. It is not known for what reason, (Calmet) unless he was staggered at the petition of Naaman, ver. 18, 19. (Haydock) --- \u0001Syria.\u0002 The Rabbins say, by killing Achab, 3 Kings xxii. 34. But their authority is very small; (Haydock) and he might signalize himself on many other occasions. --- \u0001Leper.\u0002 This malady did not exclude him from court. The Hebrews allowed such to appear in public, till the priests had declared them unclean; and other nations viewed the leprosy with less horror." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Robbers;\u0002 soldiers. (Tirinus) (2 Kings iv. 2.) --- Such invaded the dominions of Joachin, chap. xxiv. 2. Irruptions of this nature were then very common, (see Judges xi. 3., and Job i. 15.) and regarded as noble military exploits. When the Greeks first became acquainted with navigation, they exercised themselves in this manner; (Thucydides l.) and the Germans allowed their citizens to take from other people. \u0001Juventutis exercendæ ac desidiæ minuendæ causa.\u0002 (Cæsar, Bel. Gal. vi.) Those who had been plundered, were allowed to redeem their goods. (Strabo xi.) --- The Arabs still maintain their right to live upon their neighbours. (Calmet) --- The Christian religion has introduced more gentle manners. --- \u0001Maid.\u0002 It seems, however, she was well informed of the miraculous powers and goodness of Eliseus. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Raiment;\u0002 the tunic and the cloak, (Calmet) of a finer sort. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Leprosy.\u0002 The cure was deemed very difficult; as it generally kept gaining ground, and destroyed the constitution. See Numbers xii. 12., and Isaias liii 4. (Calmet) --- \u0001Me.\u0002 The letter was, in effect, written in a haughty style, (Menochius) and the king might naturally infer that war would be the consequence. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel;\u0002 able to perform much greater wonders, by God's assistance. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Messenger.\u0002 Eliseus supports the dignity of God's envoy, and shews the general that his cure was to be attributed, not to the presence of the prophet, but to the will and goodness of God." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pharphar.\u0002 Benjamin (p. 53) informs us that the former river serves to water the city, and the second the surrounding gardens. Maundrell could discover no vestiges of these names in Syria, but he describes the Barrady, which supplies Damascus with abundance of water. Stephanus calls it \u0001Bardine;\u0002 and others, the Chrysorroas. The Orontes, which is supposed to be one of these rivers, flows by Antioch into the Mediterranean sea. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Father;\u0002 a title given to masters, kings, &c. The Romans senators were styled, \"conscript fathers;\" and Homer calls kings \"the fathers and shepherds of the people.\" See Genesis xlv. 8. (Calmet) --- Masters may often derive benefit from the observations of their servants, as Naaman did repeatedly, ver. 2. This may serve to correct their pride. (Haydock) --- \u0001Clean.\u0002 The patient ought not to prescribe rules to his physician. (Menochius) --- How justly might these words be addressed to delicate penitents! (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Clean.\u0002 If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) --- The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001A blessing.\u0002 A present, (Challoner) accompanied with wishes of happiness, on both sides. We have seen that the prophets generally received such presents. But Eliseus acts with more reserve in regard of this stranger, as St. Paul did towards the new converts; though he received some sustenance from those, who would be less in danger of suspecting that he was actuated by selfish views in preaching the gospel, 2 Corinthians x. 7., and xii. 14., and Matthew x. 8. (Calmet) --- They abstained from every appearance of evil, (Haydock) though they might lawfully have accepted such presents. Eliseus wished to convince Naaman that God's grace was not to be purchased, and to leave a lesson of moderation to future teachers. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mule;\u0002 (\u0001burdonum,\u0002) the offspring of a horse and of an ass. (Menochius) --- \u0001Earth,\u0002 to make brick for an altar, or to inclose within a box of brass, as was done in the altar of holocausts in the desert; or, in fine, to sprinkle on some clean place, where an altar might be erected, in honour of the true God. He does not inquire what ceremonies were used in the land of Israel, (Calmet) as he was not enrolled by circumcision, among the Hebrews, as an observer of their law; but intended to serve God, like Job, and many other righteous Gentiles, who kept themselves clear of idolatry, and observed the ancient patriarchal religion with a clean heart. (Haydock) --- As God had sanctified the land by the observance of his true religion, Naaman rightly judged that it was fitter for an altar than the earth of his own country. (Worthington) --- The Jews had a particular veneration for it, Psalm ci. 15. They built a synagogue in Persia, with earth and stones taken from Jerusalem. (Benjamin) --- Christians sometimes carry away the same earth. (St. Augustine, de C.[City of God?] xxii. 8.) (Turon. i. 7.) --- The Donatists had a sovereign respect for it; (St. Augustine, ep. 52.) and it is said that St. Helena brought a great quantity to the church of the Holy Cross of Jerusalem, at Rome. (Mabillon, Itin. p. 187.) (Calmet) --- \u0001Lord.\u0002 Out of Palestine, the Gentiles were not prohibited to offer sacrifice to the true God any where; nor were they under any obligation of following the law of Moses. (Abulensis) (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Remmon,\u0002 denotes \"a pomegranate,\" or something \"elevated,\" and is probably an epithet of the sun, the chief idol of the Syrians, which was also styled Adad, \"one,\" as both are united, Zacharias xii. 11. --- \u0001Rempham\u0002 is probably the same divinity, Acts vii. 43. Septuagint here read, Remman. Hesychius explains Ramas, \"the highest god.\" Selden thinks the \u0001Elion\u0002 of the Phœnicians is understood; Grotius, that Saturn, the highest of the planets, is meant. Serarius declares for Venus, to whom pomegranates were sacred; and P. Martyr for Juno, who held one of these apples in her hand. (Pausan. in Corinth) --- Remmon occurs no where else. --- \u0001Hand.\u0002 This was an honour of the chief favourite, chap. vii. 2. (Calmet) --- \u0001Thing.\u0002 He does not ask leave to commit sin, which would be absurd; though Protestants are not ashamed to accuse the Catholic Church, as if her \"indulgences\" were pardons for sins to come; though they be in reality no pardon for sin at all, but only a remission of temporal punishment, after the sin has been remitted by penance. Why do they not manfully attack what we really profess to believe? --- \u0001When he.\u0002 Hebrew, \"when I bow,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Go in peace.\u0002 What the prophet here allowed, was not an outward conformity to an idolatrous worship, but only a service which by his office he owed to his master; who, on all public occasions, leaned on him: so that his bowing down when his master bowed himself down, was not in effect adoring the idols; nor was it so understood by the standers by, (since he publicly professed himself a worshipper of the only true and living God) but it was no more than doing a civil office to the king, his master, whose leaning upon him obliged him to bow at the same time that he bowed. (Challoner) --- Some assert that the prophet does not even authorize this civil assistance in the temple of idols, but simply tells Naaman to go in peace, and to think no more of his former religion; that he will beseech the Lord not to suffer him to be exposed to the danger. (Junius and Piscator) (Calmet) --- Some formerly pleaded this example, to excuse their occasional conformity in going to the Protestant churches, as the law required. But the case was very different. Greater perfection is required in the new law. They had not to act in the capacity of Naaman; and their attendance was considered as a profession of a false religion. Their directors loudly condemned the practice. They ought rather to have imitated Eleazar, &c., who refused to eat swine's flesh, 2 Machabees vi., and vii. (Worthington) --- Though the king intended to adore the idol, Naaman referred his worship to God alone. (Bristow, Mot. 23.; Theodoret, q. 19.; and a Greek interpreter.) --- The Hebrew term signifies, either to adore mentally, or to bend down; which latter is the sense applicable to Naaman. (Cajetan) (Amama) --- His \"request must certainly refer to the time past, and not to that to come; as if he begged an indulgence in idolatry, or of countenancing his master's idol-worship, by his presence.\" (Button, Dict.) --- The Jews foolishly pretend (Calmet) that \"the proselyte of dwelling,\" like Naaman, might return to the service of idols, in his own country, without its being imputed to him. (Selden, Jur. ii. 11.) (Maimonides) --- The conduct of the Syrian convert, whether past or future, undoubtedly filled him with alarm. If he considered the danger of a merely civil attendance upon the king, in an idolatrous temple, we cannot condemn him of idle scrupulosity; (Haycock) since many have found a difficulty in admitting the lawfulness of such a practice, and have even blamed both Naaman and the prophet. (Greg. de Valentia, &c., ep. Cornelius a Lapide) (Calmet) --- But if the practice was irreprehensible, as most interpreters assert, the answer of Eliseus might give this assurance to Naaman, and inform him that he need be under no farther apprehension on that account. \u0001Go in peace.\u0002 These words do not expressly solve the difficulty; but the mode in which they were uttered might intimate, either that the general would be no longer under that embarrassment, (as we do not read that he ever attended the king of Syria into the temple afterwards) or that God had forgiven his former offences, and particularly the scandalous idolatry which now gave him so much pain. The original, ver. 18, which is generally translated in the present or future, (Haydock) may be better rendered in the past tense, as the Chaldean has it. \"In this thing the Lord pardon thy servant. My master going into the temple of Remmon to worship there, and leaning upon my hand, and I worshipped in the temple of Remmon, when \u0001I\u0002 did worship in the temple of Remmon, that the Lord pardon,\" &c. St. Jerome and the Septuagint seem to have read more correctly, \u0001when he,\u0002 &c. We may also render it in the present tense, \"and I worship,\" or, \"am wont to adore;\" not that he meant to prevaricate any longer. The Syriac and Arabic read with an interrogation. \"When I shall adore....(Calmet; or bow down, Haydock) will the Lord pardon me?\" But this rather increases the difficulty. (Calmet) --- We may therefore conclude either that Naaman had no decision, or that he had leave to serve his master, (Haydock) in a civil capacity even in the temple; (Menochius; Tirinus; Alex. 2. dis. 7.; Santius, &c.) or, that he obtained pardon for his past transgressions. (Bochart; Calmet, &c.) --- \u0001Earth,\u0002 as the expression is rendered [in] Genesis xxxv. 16., thoug here it is literally, \"at the chosen season;\" \u0001electo,\u0002 not \u0001verno.\u0002 The sense is the same. \u0001Cibrath,\u0002 untranslated by the Septuagint, may denote a certain space, or village; (Haydock) \"a furrow,\" of 240 feet long, and half that breadth; (Calmet) \"a mile;\" (Chaldean; Pagnin) or a portion of time allowed by the law, about a quarter of an hour, during which a mile, or sabbath-day's journey, might be performed. (Tirinus) --- Protestants, \"a little way.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Liveth.\u0002 How unnecessary was this oath! But the Simoniac has no regard for any thing but money. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Him.\u0002 The weight must have been considerable, (6000 sicles, ver. 26., and Exodus xxxviii. 25.; Haydock) otherwise Giezi would have preferred carrying them himself, that his master might not know. (Calmet) --- He had pretended a reluctance to take more than one talent, not to swerve from his master's injunctions. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Evening.\u0002 Septuagint, Syriac, &c., seems to have read \u0001aupol,\u0002 instead of the present Hebrew \u0001hopel,\u0002 eminence,\" (Calmet) Protestants, \"tower,\" (Haydock) at or near Samaria; when Giezi thought proper to take the burden himself to prevent detection. Eliseus would hardly dismiss the Syrians, when the night was so near at hand. (Calmet) --- It might however be found more eligible to travel in the evening, (Haydock) as it was now the spring or summer season, (Tirinus) or at least warm, ver. 10. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Present\u0002 is not expressed in Hebrew but must be understood. Protestants, \"Went not mine heart \u0001with thee.\u0002\" (Haydock) --- God has revealed the whole transaction to me. (Menochius) --- \u0001Heart\u0002 in Scripture, often denotes the spirit or soul. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001For ever.\u0002 Not perhaps to those who might be already born, unless they were accomplices in the crime. The leprosy is hereditary. Giezi was punished for simony, in selling the miracle, as well as for lying and disobedience. (Calmet) --- He might also have given occasion to Naaman to judge ill of his master; as the false prophets were noted for such avarice, Micheas iii. 11. But Eliseus would probably take care to give him better information. (Tirinus) --- He did not require his servant to give up what he had unjustly received, as the general had made over the property to him; and he thought proper to leave it in the hands of Giezi, to indemnify him for past services, and that he might have wherewith to support himself, as he now dismissed him from his company. (Salien, the year before Christ 903.) --- \u0001Snow,\u0002 and therefore more incurable. (Tirinus) --- See Leviticus xiii. (Calmet) --- \"All the covetous and misers, together with their riches, possess the leprosy of Giezi:\" \u0001thesaurum criminum congregarunt.\u0002 (St. Ambrose) Giezi prefigured Judas, the false apostle of Christ, and all those who buy or sell spiritual things. By their avarice, they procure infamy in this world, and damnation in the next. (St. Augustine, ep. 208, de Temp.) (Worthington)" } ] }, { "chapter": 6, "slug": "id905.html", "header": "4 Kings vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Timber.\u0002 Hebrew and Septuagint, \"a beam.\" Salien supposes that these prophets resided at Galgal. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Borrowed.\u0002 He was grieved because he could not repair the loss. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Swam.\u0002 So; \u0001Demersam fluvio relevavit virga securim.\u0002 (Tertullian, contra Marc.) The Fathers here remark a figure of the cross of Jesus Christ; the virtue of which, in baptism, reclaims the hardened sinner from the ways of vanity. (Tertullian, contra Judæos xiii.) (Calmet) --- Those who would explain the reason of every miracle, may here inform the infidel why recourse was had to a supernatural interference, in a matter apparently of such a trifling nature. They ask why God should cause the eyes of various pictures in Italy to \u0001move\u0002 on a late occasion; and because they cannot assign a satisfactory reason, they boldly assert that all was an imposture. But this mode of argumentation is very delusive, if not impious. \"\u0001Who hath been his\u0002 (\u0001God's\u0002)\u0001 counsellor?\u0002\" (Romans xi. 34.) All that we have to do is to believe, when the proofs are of such a nature as to require our rational assent." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And such,\u0002 which the king would mention. (Menochius) --- The causes of this war are not known; but an ambitious prince always finds pretexts to cover his injustice. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Twice,\u0002 but very frequently: so that the Syrian feared some treachery. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Chamber.\u0002 Is it difficult therefore for the saints in heaven to hear our prayers? though they have not such long ears as Calvin ridicules. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Take him.\u0002 Foolish attempt! as if the prophet could not foresee his own danger. (Salien) --- \u0001Dothan\u0002 or \u0001Dothain,\u0002 (Genesis xxxvii. 17.) twelve miles north of Samaria. (Eusebius; Calmet) Adrichomius says, in the tribe of Zabulon. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of an,\u0002 or, \"of \u0001the\u0002 army.\" To take one man was judged of such consequence; and Benadad feared lest the Israelites should rise up in his defence. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Servant,\u0002 Giezi; as his leprosy is placed too soon. (Salien) (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of fire.\u0002 The angels assumed such a glorious and terrible appearance. One of them would have sufficed to destroy all the army of Syria; and thus the servant might be convinced how vain were all attempts against God's servants, Psalm cxliv. 19. (Salien, the year before Christ 907.) Jacob beheld such camps of angels, (Genesis xxxii. 1, 2.) and our Saviour speaks of the legions which he could have brought forward, Matthew xxvi. 53. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Blindness.\u0002 The blindness here spoken of was of a particular kind, which hindered them from seeing the objects that were really before them; and represented other different objects to their imagination; so that they no longer perceived the city of Dothan, nor were able to know the person of Eliseus; but were easily led by him, whom they took to be another man, to Samaria. So that he truly told them; \u0001this is not the way, neither is this the city,\u0002 &c., because he spoke with relation to \u0001the way,\u0002 and to \u0001the city\u0002 which was represented to them. (Challoner) --- Stratagems in war are lawful. (St. Chrysostom, &c.) (Grotius, Jur. iii. 1, 17.) The words of the prophet might be merely ironical. --- \u0001Blindness,\u0002 Septuagint \u0001aorasia,\u0002 \"not seeing\" certain objects, while they could perceive others; as was the case of the men who sought Lot's door at Sodom; (Genesis xix. 11.; Calmet) and the eyes of the disciples were held, that they might not know our Saviour. Eliseus had left his house, going towards Samaria to meet the soldiers; and when they asked him where the prophet dwelt, he answered truly, \u0001This,\u0002 &c. For he was then near the royal city, and his abode was at Dothan. (Salien) (Haydock) --- The reprobate will thus acknowledge their error, when it is too late, at the last day." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001For thou.\u0002 Hebrew, \"Dost thou kill, &c.?\" If those who have surrendered themselves in battle be often spared, though they might be slain by the strict laws of war, how much less ought these men to be treated with such severity? (Calmet) --- \u0001Sicut bellanti & resistenti violentia redditur: ita victo vel capto misericorida jam debetur.\u0002 (St. Augustine, ep. 1. ad Bonif.) (Grotius) --- \u0001And water,\u0002 all necessary provisions. (Worthington) --- These men were suffered to live that they might relate the wonders of God. (Theodoret, q. 20.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Meats.\u0002 So the apostle orders us to treat our enemies, Romans xii. 20. --- \u0001The robbers,\u0002 these soldiers, who were dismissed. (Haydock) --- \u0001No more,\u0002 (\u0001ultra\u0002) or, \"no farther,\" (Haydock) during this war, or in small troops; but, a little later, Benadad came with all his forces to besiege Samaria. (Tirinus) --- He was enraged at Eliseus and Joram, as if they despised his power. (Salien)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001In Samaria.\u0002 It had raged in all the country above three years, (Salien) and continued other four, chap. viii. 1. The continuance of the siege added fresh horrors. --- \u0001Pieces\u0002 is not expressed in Hebrew: a sicle is understood. (Haydock) --- Lyranus supposes that the whole ass was sold for about 38 crowns, (Haydock) or 130 livres; as we say commonly, \"so much a head.\" But interpreters generally assert that the price of the head alone is given; which shews more forcibly the greatness of the famine. On other occasions the animal could not be eaten by the Jews. Artaxerxes was forced to kill his beasts of burden; and an ass's head was then sold for 60 drachms, or 25 livres. When Hannibal besieged Casilinum, a mouse (or rat) was sold for above 70, or for 200 denarii. (Pliny, [Natural History?] viii. 57.) (V. Max. vii. 6, 3.) --- \u0001Cabe.\u0002 Sufficient measure of corn for a man's daily sustenance. (Menochius) --- The fourth part would be about a gill. (Haydock) --- \u0001Dung.\u0002 Bochart maintains that \"chick-peas\" are designated. The Arabic \u0001usnen\u0002 and \u0001kali,\u0002 \"pigeon \u0001or\u0002 sparrows' dung,\" are real eatables. Those who suppose that the Samaritans bought the dung of pigeons to use as salt or for food, or to burn, or to manure the earth, &c., produce not satisfactory reasons; no more than the Rabbins, who pretend that the corn which they had picked up was taken from their crop. (Tr. Megil. 3., and the Scholastic History.) Junius and Fuller would translate \"belly,\" which is refuted by Bochart. (Anim. T. ii. B. i. 7.) Very disgusting things have often been used through extreme hunger, (Grotius) and some sort of birds' dung is said to fatten oxen and swine. (Varro 38.; Pliny xvii. 9.) --- But what nutriment can there be in that of pigeons, that people should go to buy it? (Calmet) --- Houbigant understands a sort of peas to be meant. (Haydock) --- The Hebrews called them \u0001kali\u0002 when they were parched; and such food was very common, 2 Kings xvii. 28. (Bellon. ii. 53, and 99.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Save\u0002 (\u0001salvat.\u0002) Many ancient manuscripts read \u0001salvet,\u0002 conformably to the Hebrew and Septuagint, as if the king cursed the woman: \"Let not the Lord save thee,\" Josephus [Antiquities?] ix. 4. Others place the stops differently: \"He said, no: the Lord save thee.\" (Calmet) --- He is the author of life. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Eat him.\u0002 Strange cruelty! foretold [in] Deuteronomy xxviii. 53, and again verified at Jerusalem, Ezechiel v. 10." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Passed by,\u0002 without punishing such a horrid crime, as he esteemed his own sins the occasion of it. (Menochius) --- \u0001Flesh.\u0002 Behold the advantage to be derived from afflictions! They make the most hardened enter into sentiments of humility and penance. (Calmet) --- Abulensis thinks that God was pleased to cause the siege to be raised, to reward this act; as a similar one of Joram's father had merited a delay and mitigation of punishment, (Haydock) 3 Kings xxi. 27. (Salien)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Day.\u0002 This was said in a fit of sudden passion, which may give us reason to conclude that the repentance was insincere, or of short duration. (Haydock) --- The king supposed that Eliseus could remedy the evil: but God was not moved by his prayers to grant such a favour, till all were convinced that human aid was fruitless. (Calmet) --- The prophet might have answered Joram in the words of Elias, 3 Kings xviii. 18. (Menochius) --- Probably he had dissuaded the king from making peace. (Tirinus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Murderer.\u0002 Achab had slain Naboth, and Jezabel had destroyed the prophets. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And he,\u0002 Joram, (Menochius, &c.) after (Haydock) his messenger. (Estius) (Piscator) --- \u0001What,\u0002 &c. All is desperate; (Calmet) our miseries cannot increase. (Menochius) --- I have nothing now to fear or to hope for. (Salien)" } ] }, { "chapter": 7, "slug": "id906.html", "header": "4 Kings vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A stater.\u0002 It is the same as a sicle or shekel. (Challoner) --- As it is in Hebrew and Septuagint. --- \u0001Bushel,\u0002 or \"measure,\" (Haydock) above 9 pints. --- \u0001Gate,\u0002 where the market place commonly was. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lords.\u0002 Hebrew \u0001shalish,\u0002 \"an officer\" of the first rank, Exodus xiv. 7. Septuagint \u0001tristates,\u0002 which Josephus explains of one who \"commanded a third part of the army.\" (Calmet) --- \u0001Flood-gates.\u0002 If corn should fall with the same abundance as water does from the cataracts of the Nile; or, Hebrew, \"if the Lord should make windows,\" &c., to pour it down, (Calmet) could it possibly be so cheap? (Menochius) --- \u0001Thereof.\u0002 Thus his incredulity was punished, ver. 17. (Salien) --- Reason must not pretend to reach the power of God, but ought to believe what he says. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lepers.\u0002 They were excluded from society, though the laws of religion were ill observed in Israel. The Rabbins say, these four were Giezi and his three sons. (Calmet) --- But this is without foundation, (Haydock) as Giezi was not yet a leper, chap. viii. 5. --- Salien places that judgment two years later. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Evening.\u0002 Hebrew, \"twilight.\" --- \u0001First part,\u0002 where the advanced guard should be, or the nearest tents." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hethites.\u0002 Septuagint, \"Chetteans.\" Josephus, \"the islands\" of Cyprus, &c. He seems to have read \u0001Cethim\u0002 in the text, as they peopled Cyprus. (Calmet) --- See Jeremias ii. 10. (Menochius) --- These Hethites seem to have dwelt in the stony Arabia, (Judges i. 26.) or in Syria. (Haydock) --- Solomon had connexions with them, 3 Kings x. 29. (Calmet) --- Angels made \u0001the noise\u0002 of a mighty army, and probably appeared, as they had done to Giezi, chap. vi. 17. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Crime,\u0002 and punished. Hebrew, \"iniquity shall find us.\" Citizens are bound to give notice of what may tend to the common good. (Calmet) --- \u0001Court.\u0002 Not in person, but by means of others. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tied\u0002 to the mangers, or rather by the hind-legs, as it is still the custom in the East. (Xenophon. Anab. iii. Martyr legat. Babyl.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Consumed,\u0002 for food. (Menochius) --- Septuagint, \"Let them take five of the horses left. Those which are left here, behold they are to all the remaining multitude of Israel, and let us send them.\" They have read in a different manner from the present Hebrew, which has, \"Let them take five of the horses there remaining; behold they are like all the multitude of Israel which is left; they are like all the multitude of Israel who are lost; let us send them.\" Arabic, \"Let us send thither five horsemen who remain; if they escape, we shall look upon them as those Israelites who continue alive; if they perish, they well be numbered with the other Israelites who are dead.\" Both horses and horsemen were dreadfully lean, and they could not expect a better fate than those already consumed by famine. (Calmet) --- The truth of the report ought at least to be fully ascertained. By following the timid advice of the king no prospect of redress appeared. At last the king consented to send two horsemen. (Haydock) (Septuagint, ver. 14.) (Junius, &c.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Horses.\u0002 Hebrew, \"chariot horses,\" or two chariots with (each) two horses, as it was customary to go to war, and to travel on chariots. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Gate,\u0002 to prevent confusion and accidents, (Josephus) or to guard against any return of the enemy. (Menochius)" } ] }, { "chapter": 8, "slug": "id907.html", "header": "4 Kings viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Famine.\u0002 God disposes of all things. (Calmet) --- Famine, &c., are his executioners. (Du Hamel) --- This dreadful visitation took place before the siege of Samaria, (Salien) and had even commenced when Eliseus raise the child to life; (chap. iv. 38.) so that we might translate, \"Eliseus had spoken,\" &c. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lands,\u0002 which others had seized. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Giezi\u0002 was not yet infected; (Salien; Menochius) or if he was, (Haydock) the king spoke to him at a distance, overcoming his natural repugnance, in order to know some particulars of the life of Eliseus. (Calmet) --- This he would more readily do, if Giezi had brought the glad tidings of plenty. (Tirinus) --- Providence ordered that he should be present at this time, that he might bear witness to the woman. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Restore.\u0002 \"\u0001Restituere est possessorem facere fructusque reddere.\u0002\" (Caius.) --- Some think that the lands had been confiscated to the king, as being abandoned; or his authority was requisite, at least, to make the present occupiers give them up." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Damascus,\u0002 the territory, (ver. 8.) to announce the king's death, and to anoint Hazael, as God had ordered Elias, 3 Kings xix. 15. (Calmet) --- \u0001Sick,\u0002 at the ill success of his late expedition. (Josephus) (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Camels.\u0002 It does not appear that Eliseus rejected these presents. (Menochius) --- \u0001Thy son.\u0002 The kings of Israel and Juda styled the prophet father, and this title was given by Christians of antiquity to bishops and priests." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tell him: Thou shalt recover.\u0002 By these words the prophet signified that the king's disease was not mortal: and that he would recover, if no violence were used. Or he might only express himself in this manner, by way of giving Hazael to understand that he knew both what he would say and do; that he would indeed tell the king he should recover, but would be himself the instrument of his death. (Challoner) -- The imperative is often used for the future tense. (Gloss iii. 3.) (John ii. 19.) The present Hebrew reads, \"Thou shalt not live: for,\" &c., which removes the difficulty. But the Chaldean, Septuagint, Syriac, &c., agree with the Vulgate, (Calmet) as the Protestant version also does. \"Thou mayst certainly recover, howbeit the Lord,\" &c. (Haydock) --- \u0001Lo,\u0002 \"not,\" in the Hebrew text, seems however preferable to the marginal reading, \u0001lu,\u0002 \"to him.\" This mistake has been sometimes made elsewhere, and ought to be carefully examined. (Kennicott, 1 Paralipomenon xi. 20.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Blush.\u0002 This may be referred either to Hazael, who was astonished at the words and looks of the prophet, (Haydock) or to Eliseus. (Menochius) --- Septuagint Complutensian, \"and Hazael stood before his face, and he displayed the presents before him, till he blushed, and the,\" &c. Though this has the appearance of a gloss, it is perhaps most conformable to the Hebrew and to an ancient Greek version. (Calmet) --- Protestants, \"he settled his countenance steadfastly, until he was ashamed.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A dog.\u0002 He speaks with indignation, as if he could not be so brutal; (Tirinus) or he could not yet think that he should be king. (Calmet) --- He afterwards proved as cruel as the prophet had signified, chap. x. 32., and Amos i. 3. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Blanket.\u0002 Hebrew \u0001macber,\u0002 a word which the Septuagint retain. (Haydock) --- It denotes a hairy coverlet, pillow, &c. Tiberius and Frederic II met with the like fate. (Calmet) --- some think that Hazael was only guilty of imprudence; (Menochius) or that Benadad killed himself; as the Hebrew might be rendered, if the sequel did not evince that his death was caused by Hazael's malice. (Calmet) --- He might pretend that the wet cloth would give Benadad refreshment. (Haydock) --- But it would bring on present death, with most exquisite torture. (Tirinus) --- The names of both these kings were in great veneration among the Syrians, who paid them divine honours. (Josephus, [Antiquities?] ix. 4.) --- Perhaps they might not know that the latter had been guilty of such a base murder. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Fifth.\u0002 Houbigant would read \"third,\" p. 100. See chap. i. 17. (Haydock) --- \u0001Josaphat.\u0002 That is, Josaphat being yet alive, who some time before his death made his son Joram king; as David had done before by his son Solomon. (Challoner) --- The words are omitted in some copies of the Septuagint (Du Hamel) and are perhaps inserted from the end of the verse. (Haydock) --- Protestants, \"Jehosaphat \u0001being\u0002 then king,\" in his 22d year. (Haydock) --- Joram had been appointed viceroy in the sixteenth year of his father's reign, and was now raised to sit on the throne with him. Thus the Scripture may be reconciled. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Achab,\u0002 Athalia. She led her husband into all wickedness. (Tirinus) (2 Paralipomenon xxi.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Light,\u0002 or lamp, posterity and regal power, 3 Kings xi. 36. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001King.\u0002 The one under Josaphat was dependant, chap. iii. 9., and 3 Kings xxii. 48. Thus the prediction of Jacob was verified, (Genesis xxvii. 40.; Calmet) and Joram punished. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Seira,\u0002 or Idumea, Genesis xiv. 6. --- \u0001Defeated.\u0002 The Syriac and Arabic explain it in a contrary sense, as the Hebrew may well signify, and the sequel seems to prove, as the Edomites became independent. Hebrew, \"He rose....and attacked Edom that surrounded him, (with superior numbers) and the princes... and the people (of Israel) fled.\" But the text will also bear the sense of the Vulgate, which is conformable to 2 Paralipomenon xxi. 9., which does not say \u0001the people,\u0002 &c., though these words may be understood of the Edomites. Joram could not derive such advantage from his victory, as to reduce the nation under his obedience. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Day,\u0002 when Jeremias, the author, lived. (Tostat) --- \u0001Lobna,\u0002 a frontier town bordering on Idumea. It was a strong place assigned to the priests; but strangers had probably again taken possession of it, and caused it now to revolt. The kings of Juda had retaken it when Sennacherib laid siege to the place. See chap. xix. 8., and Josue x. 30., and xxi. 13." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Slept,\u0002 after a lingering and painful illness of two years' continuance. Joram was not buried in the tomb of the other kings, nor were perfumes burnt over his corpse; (Calmet) as his memory was abhorred, 2 Paralipomenon xxi." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Twelfth,\u0002 more correctly than \"the eleventh,\" chap. ix. 29. (Houbigant)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Twenty.\u0002 In 2 Paralipomenon xxii. 2., we read \u0001forty,\u0002 by mistake of the transcribers, as Ochozias, (Joachaz, or Azarias, 2 Paralipomenon xxi. 17.) would thus be older than his father, who died at the age of forty, 2 Paralipomenon xxi. 20. All the original versions, and many copies of the Septuagint read \"twenty-two\" in both passages; and those who would admit no mistake, are forced to have recourse to explanations which can give no satisfaction. De Dieu would include in the reign of Ochozias the six years of Athalia's usurpation, and the thirteen of Joas, during his minority. Others would date from the separation of the two kingdoms, &c. But would the Holy Ghost cause the same fact to be recorded in two places in such a different manner? The best chronologists acknowledge a mistake in the Hebrew text of Paralipomenon. (Cajetan; Salien; Petau; Tirinus, &c.; Calmet) as the letters which denote these numbers are not unlike (Mariana:) \u0001c\u0002 (20) might easily be exchanged for \u0001m\u0002 (40.) (Haydock) --- \u0001Daughter.\u0002 That is, grand-daughter; for she was daughter of Achab, son of Amri, ver. 18., (Challoner) unless she was only adopted by Achab. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Galaad.\u0002 The same city had proved fatal to Achab, 3 Kings xxii. Joram took it, but received (Calmet) many wounds; so that he left Jehu to attack the citadel. The latter was anointed king, and acknowledged by the army. He immediately proceeded to Jezrahel, and put his master to death. (Haydock)" } ] }, { "chapter": 9, "slug": "id908.html", "header": "4 Kings ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001One.\u0002 The Rabbins say Jonas; who at this rate, must have been very young, as he prophesied 50 years afterwards, under Jeroboam II. (Calmet) --- Eliseus did not go himself, to avoid giving umbrage, and in obedience to God's order. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Brethren.\u0002 The captains, ver. 5." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Bottle.\u0002 See 1 Kings x. 1. Elias had received orders to anoint Jehu, 3 Kings xix 16. (Calmet) --- \u0001There.\u0002 The utmost expedition was necessary, that Joram might be surprised, as well as Ochozias, and their devoted families. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Jezabel,\u0002 who had persecuted the prophets unto death, 3 Kings xviii. 4." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel.\u0002 See Deuteronomy xxxii. 36., and 3 Kings xiv. 10., for an explanation of these expressions. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Field,\u0002 between the inner and the outer wall. Her body shall be left exposed to be eaten by the dogs." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Madman.\u0002 The extravagant motions of the false prophets caused even the true ones to be treated with contempt. Warriors are but too apt to give way to sentiments of irreligion, (Menochius) and to despise men who lead a retired and penitential life. (Haydock) --- How often were Ezechiel and Jeremias treated as fools, (Ezechiel xxxiii. 30., and Jeremias xxix. 26.; Calmet) as well as our divine Saviour? The pagans looked upon those who were inspired by Apollo in the same light. (Haydock) --- \u0001Ut primum cessit furor & rabida ora quierunt,\u0002 Virgil, Æneid vi. \"What authority has this fury, which you call divine, that the insane should behold what escapes the observation of the wise, and that he who has lost common (human) sense should possess divine?\" \u0001ea videat insanus, & is qui humanos sensus amiserit, divinos assecutus sit?\u0002 (Cicero, Divin. ii.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001False.\u0002 We know not who he was, or what he said; though, from his conduct, we judge that he was one of the prophets. Hence they so readily acquiesced in saluting Jehu king. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Garment,\u0002 out of respect, as the multitude honoured Jesus Christ, Matthew xxi. 7. The pagans sometimes did the like when they carried their idols in procession. (Plutarch, in Alcib.) The king of Persia walked on carpets in the court of the guards, who were styled immortal. (Atheneus 12.) --- \u0001Trumpet,\u0002 according to custom, 3 Kings i. 40. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Conspired,\u0002 with the captains. (Menochius) -- Besieged, as it is observed above, chap. xxviii. 29. Hebrew, \"had kept (Haydock) or observed;\" watching the motions of Hazael, lest he should return, or succour the citadel." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Watchman.\u0002 Such were very common, (2 Kings xviii. 24., and 1 Machabees xii. 26.) and as the army was at Ramoth, the attention of the people would be drawn that way. (Calmet) --- \u0001Troop.\u0002 Septuagint, \"the dust of the,\" &c. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Peace?\u0002 As this expression sufficiently vindicated the designs of Jehu, he would not suffer the messenger to return before him. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Furiously.\u0002 The Chaldean and Arabic say, \"he marcheth slowly.\" But the whole conduct of Jehu was marked with eagerness and severity, like that of Cato of Utica, (Grotius) and the utmost expedition was requisite." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Jehu?\u0002 The king supposed that he had meet with some defeat, (Calmet) or that he wished to announce the good tidings in person. (Menochius) (Salien, the year before Christ 902.) --- \u0001Vigour?\u0002 How can Israel prosper? (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hand.\u0002 Or ordered his charioteer to flee with all speed. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sitting.\u0002 Hebrew, \"rode together after,\" as if they were two abreast. (Calmet) --- \u0001Burden,\u0002 or dreadful misfortune. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Children.\u0002 We do not read these words before, or that the children of Naboth were slain; but it is very usual to supply in one place what has been omitted in another, and Achab was not required to make restitution, (Calmet) as there were no heirs probably left. (Menochius) (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001House.\u0002 Septuagint retain \"Baithgan,\" the original term, as if it were the name of that road. (Menochius) --- Ochozias wanted to reach the palace by that garden, which was the source of the miseries of Achab's family. --- \u0001There.\u0002 Being brought back from \u0001Samaria,\u0002 2 Paralipomenon xxii. 9., (Calmet) or lurking in that \u0001kingdom,\u0002 (Menochius) and slain by Jehu, as being the grandson of Jezabel. Great troubles took place in Juda, in consequence of his death. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Eleventh,\u0002 or rather the \u0001twelfth,\u0002 (chap. viii. 25.; Houbigant) unless he had been associated with his father on the throne a year before his death. (Calmet) (Du Hamel)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Stone,\u0002 or antimony, to make the eyes look black and large. If (Calmet) Jezabel thought that she would thus command respect or love, (Abulensis) she was extremely imprudent and rash, in her present condition. Pride might suggest that she ought not to appear unadorned. (Calmet) (Tirinus) --- The women of the Eastern countries delight much in painting, (Pliny, [Natural History?] xi. 37., and xxxiii. 6.) and some men have not been ashamed to follow their example. (St. Cyprian) --- Sardanapalus had his eyes and his eye-lids painted. (Atheneus xii.) The Arabs, &c., think that this black colour protects the eyes against the sun-beams. (Valle ii. Ep. 17.) To express the affection of Jezabel, Hebrew has, \"she placed her eyes in antimony,\" (\u0001fuc,\u0002 or \u0001puc,\u0002 whence the Latin \u0001fucus\u0002 is visibly derived) as if she plunged them in it. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Master.\u0002 Being convinced that she could not gain the affections of Jehu, (Haydock) and thinking that he would not lay hands on a woman, (Menochius) she insolently, or in despair, (Haydock) upbraids him as a new Zambri, who might expect a similar fate, 3 Kings xvi. (Calmet) --- The name of \u0001Zambri\u0002 was used proverbially to denote an ungrateful rebel; as with us Judas is used for a traitor. (Tirinus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001This.\u0002 \"Who dares address me with such provoking language?\" Hebrew, \"Who with me, who?\" will punish the wretch? The \u0001eunuchs,\u0002 who had hitherto waited upon Jezabel, immediately shewed their readiness to take part with her enemy: so little dependence can be placed on servants in the hour of adversity, when they have long been witnesses of their masters' crimes. --- \u0001Hoofs.\u0002 Hebrew, \"and the horses, and he trod her under foot.\" (Haydock) --- Jehu shewed the example. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Bury.\u0002 He had forgotten the prediction of Elias, ver. 36. (Salien) --- \u0001Daughter\u0002 of Ethbaal, wife of Achab, mother of Joram king of Israel, and mother-in-law of Joram king of Juda, and grandmother of his son Ochozias. (Calmet) --- Her great connexions seemed to entitle her to the rights of sepulture. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Hands.\u0002 All the rest had been presently devoured, or carried off by dogs. (Haydock) --- Her precious jewels had been plundered by the soldiers. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Field,\u0002 or space between the walls, 3 Kings xxi. 23. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Jezabel?\u0002 So fallen (Menochius) and degraded, though once possessed of so much power and beauty! \u0001sic transit gloria mundi.\u0002 Hebrew and Septuagint, \"that they shall not say, This \u0001is\u0002 Jezabel!\" (Haydock) --- No monument shall recall her to the remembrance of men. (Calmet) --- Her body cannot be recognized. This will be the fate of the greatest mortal beauties, a few days after their departure. St. Francis Borgia durst not take an oath that the corpse which he had to attend, was that of the late beautiful empress Isabella: so much was it already disfigured. This sight was the beginning of his conversion, and of that eminent sanctity to which he attained, by despising all that the world can give or take away. (Haydock) --- The Spanish interpreters call Achab's widow, Isabella: and she seems to have been the sister, or relation, of Dido, who founded Carthage about this time; (Tirinus) Salien says in the 16th year of Jehu, the year before Christ 887. (Haydock)" } ] }, { "chapter": 10, "slug": "id909.html", "header": "4 Kings x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Seventy sons,\u0002 as he had many wives. Gedeon had 70. (Calmet) --- Grand-children might also be included. (Du Hamel) --- But this is not necessary. (Calmet) --- \u0001City,\u0002 Hebrew, \"of Jezrahel,\" a word which has probably been substituted instead of \"Israel,\" which is more conformable to the Septuagint and Vulgate. Those who adhere to the Hebrew pretend that the princes had all fled from Jezrahel. --- \u0001Children.\u0002 This is the sense generally given to \u0001Nutritios Achab,\u0002 which literally signifies, \"nursing-fathers (preceptors, counsellors, &c.) of Achab,\" ver. 5. The king's children were perhaps educated in the most noble families, (ver. 6.) and in the best cities, 2 Paralipomenon xi. 23. Isaias (xlix. 23.) foretelling the happiness of the Israelites after the captivity, says, that kings and queens will nurse them." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Master.\u0002 Jehu would lead them into a snare, and insultingly challenges them to battle, shewing how little he feared their power. (Calmet) --- He speaks ironically. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Morning,\u0002 that all the people might see them. (Calmet) --- Jehu did not choose to admit the Samaritans into the city during the night. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Just\u0002 executioners of the divine wrath. (Du Hamel) --- You know what is right. (Menochius) --- You are now in the same predicament with myself. (Haydock) --- All the chief men had thus rendered themselves odious to the people, who could not choose them for leaders. He captiously infers, from his astonishing success, (Calmet) that his conduct is pleasing to God. (Menochius) --- All the people seeing that so many had armed (Tirinus) against the house of Achab, might conclude that what they did was just. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Chief men,\u0002 probably including those perfidious wretches, who had so basely betrayed their trust, and slain the 70 sons of Achab, \"the nobles of the kingdom, his kinsmen, and friends.\" (Chaldean; Arabic) --- \u0001Friends.\u0002 Some copies of the Septuagint have \u0001connoisseurs,\u0002 or magicians, Leviticus xix. 31. --- \u0001Priests,\u0002 princes of the court (2 Kings viii. 18.) and those who offered sacrifice to idols, (Calmet) being of Achab's descendants. (Menochius) --- He afterwards inveigled all the priests of Baal, to their entire ruin, ver. 19. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cabin.\u0002 Hebrew \u0001Beth-heked,\u0002 (Haydock) a term which the Septuagint do not translate. It means, \"house of tying,\" as the sheep were tied to be shorn. (Menochius) --- Eusebius places it in the great plain, 15 miles from Legion. (Calmet) --- It was not a despicable hut, (Haydock) but like the houses where Nabal and Absalom shore their sheep, 1 Kings xxv., &c. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Brethren.\u0002 The Arabs had destroyed all his brothers by the same mother; (2 Paralipomenon xxii. 1.) but these were near relations, and they durst not deny the fact. (Menochius) --- In 2 Paralipomenon xxii. 8., they are styled \u0001princes of Juda, and sons of the brethren of Ochozias.\u0002 Jehu must have used surprising diligence (Calmet) and secrecy (Haydock) to prevent the many important transactions and changes which had lately taken place from being known at Jerusalem, or even at Beth-heked, ver. 12., which was so little distant from Samaria. (Calmet) --- \u0001Queen.\u0002 The wife of Joram, or the children of Jezabel, (Menochius) with whom they were connected by affinity and friendship, to their great detriment. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Alive.\u0002 That they might not attempt to defend themselves, (Menochius) as they might hope that Jehu would, at least, spare their lives. (Haydock) --- \u0001Of them,\u0002 as they were in some degree related to Achab, (Menochius) or might endeavour to obstruct his dominion. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Jonadab,\u0002 a holy personage, Jeremias xxxv. 6. The Rechabites were a sort of religious, descended from Jethro and the Cinites. (Calmet) --- They dwelt in the country, and fed sheep, &c., Numbers x. 29. (Tirinus) --- John of Jerus.[Jerusalem?] (c. 25.) says that Jonadab was a disciple of Eliseus, and followed his institute in all things, except continency. (Menochius) --- \u0001Blessed him,\u0002 wishing his peace and prosperity. (Menochius) --- It is not clear whether Jehu or Jonadab pronounced this blessing. (Haydock) --- \u0001Heart.\u0002 Art thou friendly to my cause? --- \u0001Thy hand,\u0002 in sign of concord, and to help him up into his chariot. (Calmet) --- It was of great consequence to obtain the approbation of a man (Haydock) who must have been so revered by the people. (Menochius) --- Jehu acted with the utmost policy. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I will worship him more.\u0002 Jehu sinned in thus pretending to worship Baal, and causing sacrifices to be offered to him: because evil in not to be done, that good may come of it, Romans iii. 8. (Challoner) (Worthington) --- St. Jerome, &c., excuse him from mortal sin, as his intention was good. (Tirinus) --- If he had not thus dissembled, he could not have so effectually destroyed the adorers of Baal, who would have concealed themselves. But God rewarded his zeal, and not his falsehood. (Calmet) --- He might speak ironically; though Theodoret, &c., admit a lie. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Servants.\u0002 The number had greatly decreased under Joram. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Proclaim.\u0002 Literally, \"sanctify (Hebrew) a prohibition\" to work, or to be absent, (Calmet) \"and they proclaimed \u0001it.\u0002\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Other.\u0002 Literally, \"from top to top.\" Hebrew, \"from mouth to mouth,\" (Haydock) like a vessel brimfull. (Calmet) --- Every corner was filled. All the priests and prophets made their appearance, through zeal to re-establish the honour of their idol, and for fear of death. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wardrobe,\u0002 of vestments used in the service of Baal. The worship chiefly consisted in such outward pomp. The priests were probably adorned like those at the pillars of Hercules, who were from the same country. Sil. Ital. iii., \u0001velantur corpora lino, &c.\u0002" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Life.\u0002 These 80 were stationed at the doors, while the rest slaughtered the unhappy idolaters, (Menochius) who were all by themselves, like the reprobate separated from the elect, at the last day. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Soldiers.\u0002 Hebrew, \"runners, (or foot-guards, 3 Kings i. 5,) and chief officers,\" Exodus xiv. 7. --- \u0001Out.\u0002 Hebrew, \"cast out\" their carcasses, or \"rushed out (themselves) into the city,\" which was styled \"the temple of Baal;\" or \"penetrated into the fortress\" and inmost recesses of that structure. (Osiander.) --- We read of such a fortress, Judges ix. 46. (Haydock) --- In every city where there was a temple of Baal, the fabric and idols were demolished. (Salien)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001A jakes,\u0002 or necessary [latrine]. (Haydock) --- See 1 Esdras vi. 11., and Daniel ii. 5." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dan.\u0002 This wicked policy, which was designed to prevent his subjects from submitting again to the kings of Juda, proved his ruin." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Generation.\u0002 So Joachaz, Joas, Jeroboam II, and Zacharias, succeeded to the throne. This small temporal reward he obtained for the little good which he had done; while, on the other hand, he was punished for his manifold transgressions. Osee (i. 4,) reproaches him even for the blood which he had spilt in Jezrahel; for, though Achab and Joram were guilty, was Jehu innocent? Can this murder of Ochozias be justified? (Calmet) --- \"What advantage was it to him that he received some little transitory reward of a temporal kingdom, for his obedience in exterminating the house of Achab; which he indeed exhibited to gratify his own lust of dominion?\" (St Augustine, contra mend. ii. c. 2.) This holy doctor observes, that \u0001moral good works\u0002 are thus rewarded. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Weary.\u0002 Hebrew, \"to retrench or destroy.\" Hazael took occasion, from the absence of Jehu (Calmet) from Galaad, and the disturbances on the west of the Jordan, to dismember the provinces on the east, and to commit the horrid ravages foretold by Eliseus, chap. viii. 12. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Aroer.\u0002 See Josue xiii. 25. This was a most severe scourge, (Menochius) as all the eastern tribes were lost to Israel. (Haydock)" } ] }, { "chapter": 11, "slug": "id910.html", "header": "4 Kings xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Seed.\u0002 What cruelties are occasioned by ambition! (Worthington) --- This is one of the most extraordinary proofs recorded in history. Agrippina was but a faint copy of the unnatural Athalia, (Calmet) who knew that she was destined for slaughter, if she should fall into the hands of Jehu. (Menochius) --- Her impiety might also prompt her to destroy all the posterity of David, that she might introduce the worship of idols more easily. (Theodoret)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sister.\u0002 She had probably a different mother, as she consented to the death of Athalia. (Calmet) --- But the crimes of the latter required such a punishment; and even a daughter would have done wrong to screen her. (Haydock) --- Josabeth, as she is called in 2 Paralipomenon xxii. 11., was married to Joiada the high priest, \u0001ibid.\u0002[2 Paralipomenon xxii. 11.] --- \u0001Out of.\u0002 Hebrew and Paralipomenon, \"hid him, even him and his nurse, in the bed-chamber\" of the priest, in the temple; (Salien) different from that bed-chamber in which he had hitherto been nursed. Thus the passage may be reconciled. (Menochius) (Calmet) --- Some maintain that Joas was not the son of Ochozias, in whom the line of Solomon ended, but a descendant of David by Nathan. But he is always styled the king's son, and the authority of the false Philo of Annius is of no weight. (Calmet) --- Joiada is called \u0001Barachias,\u0002 \"blessed of the Lord,\" on account of his justice, (St. Jerome) in Matthew xxiii." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lord.\u0002 The case was so extraordinary, that he high priest dispensed with a woman lodging in those apartments. --- \u0001Land,\u0002 for six years, by usurpation. Women were commonly excluded, and she was not of the race of David, 4 Kings viii. 26. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Year,\u0002 of the age of Joas, ver. 21. (Menochius) --- \u0001Centurions.\u0002 Five in number of the tribe of Levi, (Menochius) commanding each 100 men. Hebrew adds \"the rams,\" (Calmet) to denote \"the captains (Protestants) and the runners,\" or guards. (Haydock) --- Joiada was a man of great authority, virtue, and discretion; so that he was able to manage this delicate affair, and no one gave information to Athalia, as she was detested. The Levites and principal men of Juda were admonished, underhand, to be present on the day appointed. The quality of high priest, and the known probity and zeal for the public good, which were conspicuous in Joiada, as well as his being so nearly related to the lawful heir to the crown, made the people readily come forward. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Sabbath. On this day the Levites replaced each other; so that many might assemble without suspicion. They guarded the king's apartments in the temple. --- The gate of Sur, or of the foundation, (2 Paralipomenon xxiii. 5.) and the western gate leading to the palace. (Calmet) --- Sur, or \"the gate of the lords,\" (Chaldean) is generally supposed to be on the opposite side. (Menochius) --- But this is uncertain, as well as the situation of Messa, which is perhaps the Musach, chap. xvi. 18. This was probably some building or covert adjoining the temple, (Calmet) either belonging to some private person, (Menochius) or designed to contain the ashes, &c., taken from the temple; (Villalpand ii. 32.) or a tribune for the king in the temple. (Haydock) -- The Chaldean seems to have explained it as an adverb, sollicitè, \"with diligence,\" (Menochius) as well as the Septuagint, (Du Hamel) which is consonant to Vatable; you shall guard the house \"from desertion.\" Let no one quit his post. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of you.\u0002 Levites, who waited on the king's person alternately. (Calmet) --- They were divided into three parts, being in actual service, ver. 6. Those who went out of office were twice the number, and are here told what to do. Sa thinks that those who entered upon duty, and those who went out, formed two thirds of the Levites, ver. 9., and 2 Paralipomenon xxiii. 8. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Temple,\u0002 to cause confusion, Syriac, &c. The court of the priests, (Ezechiel xli. 9.) and that of Israel, (Josephus, [Antiquities?] viii. 4.) were separated by walls, beyond which strangers were not allowed to pass. (Calmet) --- \u0001Slain,\u0002 being first cast out, ver. 15. (Menochius) --- Great respect is due to holy places, and hence comes the privilege of sanctuaries. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001David.\u0002 There was a sort of arsenal in the temple, containing arms consecrated to the Lord by David and his valiant men, in memory of their victories, 2 Kings viii. 11., and 1 Paralipomenon xviii. 11. The usual band of Levites had proper arms, but more were employed on this occasion. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Right,\u0002 or south, leading to the palace, (Menochius) whence the greatest danger was feared. (Calmet) --- \u0001Altar\u0002 of holocausts, that it might not impede the sight of the king. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The testimony.\u0002 The book of the law. (Challoner) --- So Job (xxxi. 35, 36.) wished to have the sentence pronounced by God as a crown upon his head. The Orientals still lift to their heads the letters which they have received from people whom they wish to honour. (Thevenot, 46.) --- Some think that the diadem was adorned with phylacteries, or scrolls, containing parts of the law, (Grotius) particularly what related to the king; (Haydock) or that Joas held in his hand a roll of vellum, containing those instructions, (Deuteronomy xvii. 18., and 2 Paralipomenon xxiii. 11.) instead of a sceptre. --- \u0001Anointed him,\u0002 by the hands of Joiada; as this ceremony was requisite on account of the usurpation of Athalia. In peaceable times the unction was not given, (Calmet) according to the Jews, (Haydock) whose sentiment is elsewhere shewn to be unsatisfactory. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Going in.\u0002 She must have been attended by a strong guard, to force the passage through the Levites at the door. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001A tribunal.\u0002 A tribune, or place elevated above the rest. (Challoner) --- Hebrew, \"on a pillar.\" Solomon had stood upon one of brass, three cubits high and five broad. See chap. xxiii. 3., and 2 Paralipomenon vi. 13." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Precinct.\u0002 Hebrew \u0001sederoth,\u0002 (untranslated by the Septuagint and (Haydock) improperly supposed by Josephus to be the torrent Cedron) means, \"the ranks\" of the guards, (Calmet) or, \"ranges\" of the sacred buildings, which her impure blood must not defile. (Haydock) --- \u0001Follow her,\u0002 as an accomplice. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Thrust.\u0002 Hebrew, \"and she went by the way by which the horses enter the king's house. When she was come within the horse-gate of the palace, they killed her there,\" 2 Paralipomenon xxiii. 15. Such was the ignominious end of this true daughter of Jezabel! (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001People.\u0002 Joiada, as mediator (Calmet) between God, the king, and the people, engaged the two latter to be faithful to their common Lord, and to each other. They promised mutually to observe the laws, and, on that condition, the high priest gave them an assurance that God would protect them. (Haydock) --- The covenant entered into by their fathers (Exodus xix. 5.) was renewed. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Altar.\u0002 Many of the sacred ornaments belonging to the temple had been transported to the house of Baal, probably on Mount Olivet, where Solomon had formerly erected such buildings, 3 Kings xi. 5., and 2 Paralipomenon xxiv. 7. The reform of the state justly, therefore, began with the destruction of this profane and sacrilegious place. --- \u0001Lord,\u0002 according to the former regulations, which had been lately ill observed, to prevent any thing unclean from coming in, 2 Paralipomenon xxiii. 19. (Calmet) --- Septuagint, \"the priest placed overseers (\u0001episkopons\u0002) in the house of the Lord. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Phelethi.\u0002 In the Hebrew of the books of Kings we read nothing of these bands after the reign of David. The same expressions occur here as [in] ver. 4., \"the centurions, the rams, (or captains) and the runners,\" (Calmet) or guards. (Protestants) (Haydock) --- \u0001Gate,\u0002 on the west. Athalia had probably entered by the south. --- \u0001Kings.\u0002 It was made of ivory, &c., 3 Kings x. 18. (Calmet)" } ] }, { "chapter": 12, "slug": "id911.html", "header": "4 Kings xii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Taught him.\u0002 Joiada lived, at least, till the 23d year of the reign of Joas, (ver. 6.) and the king seems to have persevered some time longer in virtue." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Places,\u0002 to the true God, but contrary to his law. The king was deterred from overturning these altars, through human policy; which did not meet with the divine approbation. (Calmet) See 3 Kings xxii. 24., and Deuteronomy xii. 8." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sanctified.\u0002 That is, dedicated to God's service. (Challoner) --- Literally, \"of the holy\" \u0001sanctorum.\u0002 (Haydock) --- For the use of the sanctuary. --- \u0001Pass,\u0002 as strangers, (3 Kings viii. 41.) desiring sacrifice to be offered, (Grotius) or who pass in the roll of those who have attained their 20th year, and are obliged to pay half a sicle, Exodus xx. 13, 14. This was the first fund which had been turned to a different purpose by the priests, (Calmet) under the wicked kings. (Haydock) --- \u0001Soul.\u0002 that is, the ordinary oblation, which every soul was to offer by the law, Exodus xxx. (Challoner) --- Or, this was a second \u0001fund\u0002 arising from the redemption of vows, Leviticus xxvii. 2. --- \u0001Lord.\u0002 Voluntary contributions, like that of the widow, (Luke xxi. 2.) were also recommended; and Joas sent Levites throughout the land, every year, to collect what they could, for the reparation of the temple, 2 Paralipomenon xxiv. 5." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Order.\u0002 Hebrew, \"acquaintance.\" Let them receive the contributions on the spot where they reside; or, let those who are on duty in the temple take them. (Calmet) --- \u0001Thing.\u0002 Hebrew, \"breach,\" \u0001badek,\u0002 a term which the Septuagint retain. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Temple.\u0002 It is not known when the king gave his orders; but they were executed with negligence, as they seemed to interfere (Calmet) with the emoluments assigned by the law to the Levites, 2 Paralipomenon xxiv. 5. (Haydock) --- The latter Jews were obliged to pay half a sicle towards the repairs of the temple. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Forbidden.\u0002 Hebrew, Septuagint, &c., \"And the priests consented to take no,\" &c. They were also obliged to restore what they had already received. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001By the altar,\u0002 yet \u0001without\u0002 the enclosure, that any person might freely put in what he thought proper, 2 Paralipomenon xxiv. 8. Priests were still appointed to watch, that no fraud was committed: and they counted the money which the law ordained to be paid. Josephus (Jewish Wars vi. 5.) speaks of many coffers; one might be near the \u0001altar,\u0002 and another \u0001out\u0002 of the \u0001door.\u0002 (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Priest,\u0002 or his deputy. (Paralipomenon) (Calmet) --- \u0001Out.\u0002 Protestants, \"put it up in bags,\" (Haydock) or tied and afterwards weighed it." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And they.\u0002 The king and the high priest conjointly. (Paralipomenon)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bowls.\u0002 Chaldean, \"silver chalices.\" The precise import of the Hebrew term is not well known. (Menochius) --- \u0001Lord.\u0002 After the repairs were finished, the remaining money, which was very considerable, was however employed for these purposes, 2 Paralipomenon xxiv. 14. (Calmet) (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Faithfully,\u0002 and corresponded with the trust reposed in them. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sins.\u0002 These terms seem to be synonymous, though they may be distinguished, Leviticus iv. 2., and v. 15. If any one forgot to pay tithes, he was bound to make full reparation to the priests; (Tostat) and the money which was given to them by strangers, to offer sacrifice, was not taken from them. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Then.\u0002 After the death of Joiada, the king gave way to the greatest excesses of idolatry, and even murdered the son of his greatest benefactor. Hereupon the justice of God fell heavy upon him; \u0001Geth\u0002 was taken, Jerusalem only saved by giving up all the sacred treasures, &c.: yea, the very next year, Hazael returned, routed the forces of Juda, and wounded the king, who on his return to the palace was murdered by conspirators, (Calmet) to revenge the death of Zacharias, 2 Paralipomenon xxiv. 25. (Josephus, [Antiquities?] ix. 8.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Joram,\u0002 &c. These are accused of plundering the temple, 2 Paralipomenon xxiv. 7. But they might make some presents, through ostentation. How many rob the poor, while they erect magnificent altars to the God of the poor! (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sella.\u0002 A flight of steps leading to the temple. (Haydock) --- The palace was at the bottom of it, and had been built by Solomon. Here Joas was slain in his \u0001bed.\u0002 (Paralipomenon)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Josachar,\u0002 or \u0001Zabad, the son of Semmaath, an Ammonitess, and Jozabad, the son of Semarith, a Moabitess.\u0002 (Paralipomenon) Both their mothers were of foreign extraction. (Calmet) --- People have frequently two names. --- \u0001Somer\u0002 is the father of Jozabad. (Menochius) --- \u0001David.\u0002 Achaz was treated in like manner. The fear of this infamy might tend to keep the kings in awe. After death, the kings of Egypt might be accused, and deprived of sepulture, if their crimes deserved it: as many of them were. (Diodorus i. p. 46.) (Calmet) --- Thus Joas was covered with eternal infamy, after he had begun so well. \u0001Finis coronat opus.\u0002 (Haydock)" } ] }, { "chapter": 13, "slug": "id912.html", "header": "4 Kings xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Years.\u0002 Two with his son Joas, (Usher) or three. (Capell) (Du Hamel) See ver. 10." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Days,\u0002 while Joachaz lived, ver. 22. (Menochius) --- Yet Benadad only molested his son. (Calmet) --- Hazael proved a dreadful scourge in the hand of God, to punish his people, chap. viii. 12. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Saviour,\u0002 in the person of Joas, (ver. 23.; Tostat) after the death of Joachaz, whose repentance preserved him, at least, in this world. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A grove,\u0002 dedicated to the worship of idols. (Challoner) --- Hebrew, \"and the Ascera (grove of Astarte) was standing even in Samaria.\" That impure worship had gained ground again, after Jehu was dead." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Floor.\u0002 Amos (i. 3.) informs us, that Hazael had crushed the inhabitants of Galaad to death with iron chariots." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Valour,\u0002 or personal courage, (Calmet) though he gained no complete victory. The most valiant are not always successful. (Tirinus) --- \u0001Fortiter ille facit qui miser esse potest.\u0002 (Martial) (Haydock) --- Joachaz did not quite sink under his troubles. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seven.\u0002 To complete the number seventeen, (ver. 1.) it ought to be \"nine\" ending. (Houbigant, p. 109.) See chap. xiv. 23. --- \u0001Years.\u0002 If Jeroboam reigned in the 15th year of Amasias, and his father in the 37th of Joas, and not in the 39th almost complete, this king would have held dominion eighteen years. (Ibid.[Houbigant, p. 109.?])" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Juda,\u0002 who was the aggressor. See 2 Paralipomenon xxv. 23." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Throne,\u0002 for ten years, along with his father. From this period the reign of Azarias must be dated, chap. xv. 1. (Usher) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The illness.\u0002 Hebrew, Septuagint, and Chaldean, \"of his sickness whereof he also died;\" insinuating that he had been before afflicted with this infirmity. --- \u0001To him,\u0002 probably in the same city of Samaria. --- \u0001Wept. See how he loved him!\u0002 He was concerned for the welfare of his kingdom. (Menochius) --- \u0001Thereof.\u0002 Eliseus had addressed Elias in the same terms, chap. ii. 12. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001East,\u0002 looking towards Galaad, (Hadock) which the Syrians occupied. (Menochius) --- These actions were all significative and prophetical. The throwing of a dart was formerly the mode of declaring war. (Virgil, Æneid ix.) Justin (ii.) says, \"Alexander first threw a javelin, as against a hostile country.\" Thus also the ancients took possession. (Varro) (V. Max. iii., &c.) The people of Andros and Chalcis, sent each a deputy to seize Acanthos, when it had been abandoned by its inhabitants. The man from Andros, perceiving the other before him, threw his dart at the gate, and it was decided that he had thus lawfully obtained possession. (Plutarch, q. Græc.; Selden, Mare. Claus. iv.) --- The action of Joas may be considered in both lights. --- \u0001Them.\u0002 We do not read the particulars of this battle: but it must have been very bloody. One of the three victories (ver. 25.) of Joas was probably obtained at \u0001Aphec,\u0002 (Calmet) a place memorable for the victory of Achab, over the same Syrians, 3 Kings xx. 26. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Still.\u0002 This shewed a degree of remissness. (Haydock) --- It was natural for the king to conclude, that the more he struck the earth, the greater would be his success; (Calmet) and the prophet had, perhaps, insinuated as much. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Angry.\u0002 Septuagint, \"grieved.\" (Haydock) --- \u0001Or seven\u0002 is omitted in Hebrew and Septuagint. This text proves that God knows what would take place conditionally. (Tirinus) --- \u0001If,\u0002 &c. By this it appears, that God had revealed to the prophet that the king should overcome the Syrians, as many times as he should then strike on the ground; but, as he had not, at the same time, revealed to him how often the king would strike, the prophet was concerned to see that he struck but thrice. (Challoner) --- Joas was assured that he should \u0001consume\u0002 the Syrians. But this was to be understood, provided he performed his part, (Menochius; Tirinus) and that destruction was not said to be entire. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Buried him,\u0002 near Samaria. (Menochius) --- He had been chosen by Elias sixty-eight years before, and had lived eleven with him. His perfect character is given, Ecclesiasticus xlviii. 13. His double spirit represents the plentitude of grace in Jesus Christ; as his raising of the child to life, in such a wonderful manner, denotes his incarnation. The waters of Jericho made sweet, and the healing of Naaman, set before us the virtue of baptism: as the widow's oil shews the great graces which are bestowed by Christ upon his Church. The children devoured, and the Syrians struck blind, remind us of the perversity and blindness of infidels, who will not acknowledge the truth, Matthew xiii. 14. We must now see how the bones of Eliseus \u0001prophesied:\u0002 1. By raising the dead to life, as a confirmation of all his former predictions; 2. as proof of a future resurrection, of the virtue of relics, and of the influence of the saints in heaven, whose souls were formerly united to their bodies, and were filled with the Holy Spirit; (St. Cyril of Jerusalem, cat. xviii. Illum.) 3. in as much as this miracle was a figure of Christ's resurrection, who raised himself to life, and those who believe in him: (Calmet) while Eliseus, in the like state of death, had only raised another. (Haydock) (St. Max., hom. i. de pasc.) --- \u0001Same.\u0002 Septuagint, Hebrew, and Syriac, \"at the coming in of the year;\" (Haydock) or, \"the next year.\" (Pagnin)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Eliseus.\u0002 His tomb was not in the city, but in a spacious cave, the entrance of which was secured with a stone, according to custom. This was removed in the hurry, and the corpse thrown into the same recess, which had been prepared for the remains of the prophet. Josephus ([Antiquities?] ix. 8.) relates the history in a different manner, and pretends that robbers having slain a person, threw his corpse accidentally into the tomb of Eliseus. The Rabbins tell us his name was Sellum, and that he died again immediately, because he was a wicked man, which would render the miracle, in a manner, useless. (Calmet) --- By it God honoured his servant, and convinced the Israelites that what he had so lately foretold, respecting the Syrians, would undoubtedly take place. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Time.\u0002 Long before the captivity of Babylon, the Israelites had been led captives, to return no more in a body. Some stragglers mixed with the Jews, and inhabited the country under that appellation. It would seem that this was written before the overturning of the kingdom of Israel. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Israel,\u0002 on the east side of the Jordan; (chap. x. 33.; Calmet) at least (Haydock) those which had been taken from his \u0001father.\u0002 Jeroboam retook what had been lost by Jehu. (Menochius) --- Hence both these kings are styled saviours, ver. 5., and chap. xiv. 27. (Salien)" } ] }, { "chapter": 14, "slug": "id913.html", "header": "4 Kings xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Second,\u0002 from his being associated in the empire. It was the first of his reigning alone." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001David. Yet not with a perfect heart,\u0002 2 Paralipomenon xxv. 2. --- \u0001Father.\u0002 He imitated his early piety, as well as his miserable end. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001But,\u0002 &c. All that Amasias did, at first, \u0001was right,\u0002 (ver. 3.) \u0001but this only.\u0002 See 3 Kings xxii. 24. (Haydock) --- Joas had also left such high places, chap. xii. 3." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sin.\u0002 This is the rule for human tribunals, to which God is not restrained. (Salien) (Ezechiel xviii. 20.) (Menochius) --- The action of Amasias is commended as something unusual (Calmet) among princes, who are but too apt to exceed the bounds of moderation (Haydock) to revenge their murdered parents. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Edom,\u0002 who had rebelled under Joram, chap. viii. 20. The particulars of this war are given, 2 Paralipomenon xxv. 5. Josephus ([Antiquities?] ix. 9.) says, Amasias designed also to attack Amalec and Gebal in the same country. --- \u0001Pits.\u0002 Called the \u0001woody vale,\u0002 Genesis xiv. 8., (Menochius) south-west of the Dead Sea, (Adrichomius) or rather to the south of Palmyra, towards Bosra, 3 Kings ix. 18. --- \u0001Rock.\u0002 Petra, the capital of the country, formerly called Rekem Arke, or Hagor. Most of the houses are hewn out of the rock. Hebrew \u0001Sel\u0002\u0001á\u0002 signifies \"a rock;\" and many think that this was some other place, whence the Idumeans were hurled down, after the victory. Amasias gave it the name of Jectehel, \"obedience of God,\" in memory of his having obtained this success, in consequence of his having obeyed the prophet, and sent away 100,000, for whom he had paid 100 talents to the king of Israel." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Let us see one another.\u0002 This was a challenge to fight. (Challoner) (Worthington) --- The interviews of ambitious kings are often baneful. (Haydock) --- Abner said in the same sense, \"Let the young men rise and play,\" 2 Kings ii. 14; and Virgil, (Æneid xii.) \u0001Inter se coiisse viros & cernere ferro.\u0002 Amasias had many reasons to be displeased with the king of Israel. He might justly redemand part of the money, (Calmet) as he had not employed the soldiers. (Haydock) --- They had also committed depredations in Juda. (Paralipomenon) Jehu had slain Ochozias, and many of his relations. (Calmet) --- Josephus also observes that he now required Israel to return to his obedience, and acknowledge the power of the lawful descendants of David. (Sanctius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thistle.\u0002 Hebrew \u0001choach,\u0002 something prickly; (Haydock) \"a thorn.\" Syriac and Arabic, \"a plum-tree.\" Nothing could be more cutting (Calmet) than this answer of Joas, to shew the king of Juda how much he despised his power. (Haydock) --- The ancients were much pleased with such ingenious similes. See Judges ix. 7." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Home,\u0002 to boast of thy victory, (Haydock) but do not offer to molest others. (Calmet) --- God permitted that Amasias should pay no attention to this advice, nor to the prophet who reproached him for adoring the idols which he had brought from \u0001Edom,\u0002 2 Paralipomenon xxv. 14." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Saw, or fought, ver. 8., and chap. xxiii. 29. Bethsames was in the tribe of Dan, (Calmet) but belonging to the king of Juda." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cubits.\u0002 Josephus says 300, and that he led Amasias in triumph through the ruins, (Antiquities ix. 10.) on the west side, (Calmet) or on the north. (Villalpand) (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hostages,\u0002 as he left Amasias, on condition he should pay tribute, (Menochius) and took \"the children of the nobles\" (Chaldean) to secure his fidelity. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Valour.\u0002 Hence it appears that Juda made a stout resistance, though Josephus would insinuate the contrary." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lachis,\u0002 in the tribe of Dan. Some say that the king resided there twelve years, in a kind of exile. (Malvenda) --- But the conspiracy only took place in the last year of his reign. (Usher, the year of the world 3194.) --- Some powerful men rose up against him, and the people were displeased with his conduct. (Menochius) --- But the majority did not approve of his death, so that they granted him the funeral honours, and appointed his son to succeed. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Azarias.\u0002 Hebrew \u0001Hazarya.\u0002 Sometimes printed more correctly \u0001Azieu,\u0002 at others \u0001Azrien,\u0002 (Haydock) by the blundering of transcribers, who have confounded the name of the king Ozihu (Azieu or Ozias) with that of the priest Ozrichu. (Azrien.) Carpzovius maintains that Azarias and Usias are two names of the same person. (Crit. p. 789.) But if he should find Carpzovius, Carpzorvius, and Carpzoviu, in the same book, would he not think them the same name erroneously printed? Kennicott, (Dis. i. p. 478.) who observes that the Syriac and Arabic versions have here, as in the sequel, Uzia, and St. Matthew (i. 8.) calls the king Ozias, conformably to 2 Paralipomenon xxvi. 1., &c. The manuscripts also vary. (Kennicott)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Built,\u0002 or rebuilt \u0001Elath;\u0002 which gives its name to the eastern branch of the Red Sea. David had possession of all Idumea. Amasias had reconquered a great part, and his son pushed his conquests still further." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Wilderness,\u0002 or the Dead Sea, to which place the dominion of Israel originally extended, under Jeroboam I. (Calmet) --- \u0001Opher,\u0002 in the tribe of Zabulon. (Challoner) --- Protestants, \"which \u0001was\u0002 of Gath-hepher.\" (Haydock) --- We have not all the works of the prophets, nor did they write all their predictions. (Calmet) --- Here we learn at what time Jonas lived. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001In prison\u0002 is not expressed in the original, (Calmet) which has, \"not any shut up, nor last.\" Neither those who had strong castles, nor the poorest people, were exempt from suffering. (Haydock) --- None durst appear, 3 Kings xiv. 10. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Israel,\u0002 like Amalec, 1 Kings xv. 3. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001To Juda,\u0002 or \"of Juda;\" \u0001Judæ;\u0002 (Haydock) as those strong cities had been conquered by David. The Syriac and Arabic omit this word entirely, and suppose, with many others, that Jeroboam kept possession of these cities. (Calmet) (Tirinus) --- \u0001In Israel,\u0002 or \"to Israel,\" over which he reigned. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Slept,\u0002 dying a natural death; though the idolatrous priests of Bethel falsely asserted, that Amos had foretold he should fall by the sword, Amos vii. 11." } ] }, { "chapter": 15, "slug": "id914.html", "header": "4 Kings xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Twentieth.\u0002 Houbigant endeavours to shew it should be, \"the 14th;\" Capellus says, the 17th; (Haydock) and others have suspected that the number is incorrectly printed. (Grotius, &c.) --- But this expedient ought only to be adopted when no other can give satisfaction; and this difficulty may be obviated by saying, that Jeroboam's reign with his father continued six years, and that after he had held the septre nineteen years alone, Azarias commenced; (Calmet; Usher) or, that there was an interregnum of eleven years, which is not probable. (Capel) --- \u0001Azarias;\u0002 otherwise called Ozias; (Challoner) and this was his real name. (Grotius) See chap. xiv. 21. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lord.\u0002 Many laudable actions are specified, 2 Paralipomenon xxvi. 4. But at last, forgetting the instructions of the prophet Zacharias, he opened his heart to pride, the bane of great souls, and would arrogate to himself the rights of the priesthood, which brought on his leprosy. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001But.\u0002 In this he was not different from his father, chap. xiv. 4." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A leper.\u0002 In punishment of his usurping the priestly functions, 2 Paralipomenon xxvi. 19. (Challoner) (Worthington) --- The priests boldly remonstrated with him, but to no effect; till the king perceived himself stricken with the leprosy. Josephus ([Antiquities?] ix. 10.) says, a dreadful earthquake was felt at the same time, which is supposed to be that mentioned [in] Amos i. 1., and Zacharias xiv. 5; (St. Jerome, &c.) though Usher produces some chronological difficulties against this opinion: but they are founded on error. (Calmet) --- \u0001Free.\u0002 Paralipomenon \u0001apart;\u0002 at a distance from all. (Haydock) --- The like rules were observed in cities, as in the camp, Leviticus xiii. 46. (Menochius) --- Ozias was in a manner \u0001dead\u0002 to all civil transactions; and Isaias (vi. 1.) probably refers to this event. Syriac and Arabic, \"he remained hidden.\" Josephus (ibid.[ix. 10.]) says, \"leading a private life.\" Thus aiming at too much, he lost all! (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001David:\u0002 or, \u0001Ozias slept....and they buried him in the field of the royal sepulchre, because he was a leper, and Joatham,\u0002 &c., 2 Paralipomenon xxvi. 23. (Haydock) --- Such an aversion had people for lepers, that they would not even bury them with others. (Calmet) --- Yet he was treated with some honour. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thirtieth.\u0002 Usher would place an interregnum of eleven years and a half, after the death of Jeroboam, to make the first year of Zacharias correspond with the 38th of Azarias, during which, he supposes, the troubles mentioned [in] Amos vii., and viii., happened. But this interregnum has no foundation, ver. 5. (Calmet) --- Capellus says it would have lasted above 22 years. He and Houbigant would read, 28th: the latter adds ten years to the reign of Zacharias. The transcriber might easily omit the years, as they end in the same manner as months. Arabic has \"six years;\" whence we may infer, that the copies formerly varied. The exploits of Zacharias require a longer space than \u0001six months.\u0002 (Chron. sac. p. 107, 110.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Place,\u0002 having before taken his measures with the conspirators; (ver. 15.) so that he had not to fear the resentment of the people. He cut off the last king of the family of Jehu; (Haydock) probably at Jezrahel, Osee i. 5. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Manahem,\u0002 general of Zacharias, revenged his death, and then returning to Tharsa[Thersa?], treated it and the neighbouring city, \u0001Thapsa,\u0002 with the utmost fury. So Josephus, [Antiquities?] ix. 11. But his conjectures are to be received with caution." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ten years.\u0002 Dating from the time that he was enabled to enjoy the throne in peace, after a struggle of eleven months. (Usher, the year of the world 3233.) --- Phul rendered him this service, having received presents, and one of the golden calves, (Osee x. 6., and xiii.) besides 1000 talents, ver. 19." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Days.\u0002 During which Jeroboam or Manahem swayed the sceptre. (Calmet) --- The Septuagint refer \u0001all his days\u0002 to the following verse, (Haydock) which seems to intimate that the tribute was required annually, as may be gathered from the Vulgate \u0001veniebat.\u0002 (Menochius) --- But Phul probably received the talents only once, to indemnify him for his trouble. He was perhaps the father of Sardanapalus, Anacindaraxes, &c. Phul was the first of the Assyrian monarchs who came into the land of Israel, where we shall find them too often in the sequel. He probably repented on the preaching of Jonas, and averted the scourge (Calmet) which fell upon the city during the reign of his son. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rich.\u0002 The lower classes were not perhaps entirely exempted." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Near.\u0002 Hebrew, \"may be along with Argob, &c.\" who were in the conspiracy. (Chaldean, Septaugint, &c.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Israel.\u0002 This book is lost. (Haydock) --- The Paralipomenon takes no notice of these kings; but relates only the transactions of the kings of Juda after Joas gained the victory; which greatly abridged their power, chap. xiv. 14." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Romelia.\u0002 St. Jerome (ep. 142.) places the birth of Romulus in this year, which preceded the famous Olympiads. But Salien differs that event 14 years. (The year before Christ 769.) (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Assyria,\u0002 at the invitation of Achaz, chap. xvi. 7. --- \u0001Theglathphalasar\u0002 is probably the same who is called Ninus the younger, or Thilgam, (Ælian. animal. xii. 21.) by profane writers. He re-established the kingdom of Nineve in part, after the city had been taken, under his father Sardanapalus, by Arbaces, founder of the empire of the Medes, and by Belesus, Narbonassar, or Baladan, who reigned at Babylon. Such was the state of the eastern empires at this time. (Calmet) --- \u0001Aion,\u0002 or Ahion, (3 Kings xv. 20.) perhaps the Enan of Ezechiel xlviii. 1. (Haydock) --- \u0001Maacha,\u0002 whither Seba had retreatd, 2 Kings xx. 14. Hebrew \u0001Abel-beth-maacha.\u0002 --- \u0001Galaad,\u0002 comprising all the east of the Jordan. (Calmet) --- \u0001Nephthali,\u0002 to the north-west. (Haydock) --- Thus the Galileans and Nephthali were transported into Assyria, to repeople it after the late ravages. The tribe in Galaad were fixed on the river Gozan, 1 Paralipomenon v. 26." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001In the twentieth year of Joatham.\u0002 That is, in the twentieth year from the beginning of Joatham's reign. The sacred writer chooses rather to follow here this date, than to speak of the years of Achaz, who had not yet been mentioned. (Challoner) --- But Joatham reigned only 16 years, (ver. 33.) so that this was the fourth year of Achaz. (Haydock) --- Usher says that Osee did not ascend the throne till nine years after the death of Phacee, as he is asserted to have commenced his reign in the twelfth year of Achaz, chap. xvii. 1. But another difficulty arises from the mention of this 20th year, as Phacee would have reigned 22, instead of 20; (ver. 27.) for Joatham only commenced in the second year of Phacee. To reconcile these passages, we may conclude that Osee conspired against the king of Israel in the 18th year of Joatham, gained possession of part of the kingdom in the 20th of the same prince, and of the whole in the 12th of Achaz. (Calmet) --- The pretended interregnum ought to be rejected, as the murderer of the late king would not delay to ascend the throne. Houbigant adds 10 years to the reign of Phacee, as well as to that of Zacharias: the dates assigned to the kings of Israel being otherwise so much deficient, p. 113." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Did he.\u0002 Yet he did not imitate his presumption. God gave great success to his enterprises, 2 Paralipomenon xxvii. 2." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Gate,\u0002 repairing that on the east. Jeremias (xxvi. 10.) mentions the \u0001new gate.\u0002 Joatham also made great additions to the walls of Jerusalem. (Paralipomenon)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Began.\u0002 Achaz was much more infested by these princes." } ] }, { "chapter": 16, "slug": "id915.html", "header": "4 Kings xvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001When he,\u0002 Joatham, \"had begun,\" \u0001cœpisset.\u0002 (Haydock) --- Thus Junius evades the following difficulty. (Du Hamel) --- \u0001Sixteen,\u0002 consequently he died when he was 36 years old. As Ezechias was 25 when he came to the throne, Achab must have been a father at 11 (Calmet) or 12 years of age. (Bochart, Dissert. xxiii.) --- St. Jerome asserts the same of Solomon, and observes, that \"many things which seem incredible in Scripture, are nevertheless true.\" (ep. ad Vital.) He, with some others, has recourse to a miracle. Others suppose that Ezechias was an adopted son, or kinsman, or that the numbers are incorrect, &c. But we are assured by respectable authors, (Haydock) that people have children very soon in the hotter climates. Busbeque (Ep. 3.) says, in Colchis many are mothers at ten years of age; and to convince the incredulous, produce their infants \"not much bigger than a large frog.\" Albert the Great says he knew one who had a child at 10, and Navarre (following Sanchez, Matthew vii. 2, 5. disp. 104.) was credibly informed that a similar fact was seen at Naples. Mandesle observes that this is common in India. He says one had lately a child at six years of age, which was there thought remarkable. St. Jerome mentions a boy who became a father at 10, and Sanchez relates that the same happened in Spain. A boy under 12 had a child by a girl of 10, in Provence. (Scaliger Elenc.) The Romans laws fix upon the age of 14 for males, and 12 for females' lawfully marrying; (Haydock) though many examples of people having children before that age are produced by Tiraqueau, 6. conn. 36. Yet physicians require 13 in males, and 14 years complete in females before they are capable of this effect. (Genebrard) St. Augustine (City of God xv. 11., and xvi. c. ult. and in psalm civ.) maintains that a person of 10 years of age is unfit for generation. (Calmet) --- \u0001Malitia supplet ætatem.\u0002 Achaz was a monster of wickedness. (Haydock) --- In the first year of his reign, and in the fifth Olympiad, the Ephori were appointed at Sparta under Theopompus, nephew of Lycurgus. (Salien, the year before Christ 59.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fire,\u0002 to purify him (or them, Paralipomenon \u0001filios, \u0002all were treated thus. Haydock) according to the superstitions of the pagans: \u0001omnia purgat edax ignis.\u0002 (Ovid, Fast.) (Theodoret, q. 16.) (Menochius) --- Others believe that the child was burnt to death in honour of Moloch, and in imitation of the Chanaanites, Psalm cv. 37., and Deuteronomy xviii. 10. The Carthaginians were required by Gelon, king of Syracuse, to lay aside this most barbarous custom. (Phil. apoph.) Yet, \"infants were publicly immolated to Saturn, in Africa, till the proconsulate of Tiberius, who ordered the priests to be exposed on those same trees which shaded their crimes, as on votive crosses. This the soldiers, my countrymen, who executed the proconsul's orders, can testify; and still the sacred crime is perpetrated in secret.\" (Tertullian, Apol. viii.) --- How tenacious are people of old errors! (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Then.\u0002 In punishment of such enormous crimes, God first delivered Achaz into the hands of Rasin, (2 Paralipomenon xxviii.; St. Jerome, in Isaias vii.) and afterwards Phacee destroyed 120,000 in one battle, and took 200,000 prisoners, whom the prophet Oded persuaded him to release, 2 Paralipomenon xxviii. 8, 11. Salien (the year before Christ 759.) observes that the two kings then joined their forces, and besieged Jerusalem the following year, but to no purpose. (Haydock) --- Isaias was sent before the siege to encourage Achaz, and to promise the miraculous birth of the Messias, as a sign that he should be delivered: and to convince him of it the more, he foretold that the two kings should be destroyed before his own son should be able to say \u0001father,\u0002 Isaias vii. 8., &c. Yet as Achaz did not still amend his life, God sent the same kings the following year (the year of the world 3263.) to lay waste the country. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Juda.\u0002 Literally, \"Jews,\" Judæos, (Haydock) which is the first time we find this appellation. (Du Hamel) --- \u0001Aila,\u0002 or Elath, which had been taken by Ozias, chap. xiv. 22. (Menochius) --- It seems never to have belonged to \u0001Syria,\u0002 as it was too far from Damascus. Instead of \u0001Aram,\u0002 we should therefore probably read \u0001Edom,\u0002 which words in Hebrew are extremely similar, and have been often mistaken, (Judges xi. 17.; Calmet) particularly as we find that the \u0001Edomites\u0002 took possession of the city. This latter word is indeed \u0001Syrians\u0002 in Hebrew, &c. (Haydock) --- Josephus and others maintain that the Syrians seized and kept the place. But they were most likely only invited by the Idumeans to come to their assistance. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Son,\u0002 vassal, or under thy protection. (Calmet) --- \u0001Save me.\u0002 Achaz sinned by this placing his confidence in man, after the prophet had given him such assurance from the Lord. (Menochius) --- He has soon reason to repent of having brought this proud ally into his dominions, as he proved a great scourge; (2 Paralipomenon xxviii. 20.) no less than the Saxons did to the ancient Britons." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cyrene,\u0002 not in Egypt, where he had no power, but near the river Cyrus, (Calmet) in higher Media. (Josephus) --- Hebrew, \"and took it and carried \u0001the inhabitants\u0002 captives to Kir,\" (Haydock) whence the Syrians had come originally, Amos ix. 7. Arbaces, who had dismembered Media from the Assyrians empire, was now dead, and the king of Nineve had retaken several cities, occupying Rages, &c., (Tobias i. 16., &c.) before Dejoces mounted the throne, and extended the empire of the Medes. (Usher) --- The people of Sepharvaim lived also on the borders of Media, chap. xviii. 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To meet,\u0002 and congratulate the king on his victory, and perhaps to divert him from proceeding any father. (Calmet) --- But it was too late, ver. 7. (Haydock) --- The same year Phacee hastened to defend his dominions, but was slain by Osee. (Salien, the year before Christ 757.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Priest,\u0002 or pontiff, as no other would have dared to make this innovation. (Salien) --- He was guilty of a great weakness; as the altar of Solomon had been so solemnly consecrated by God's presence. All changes in religion are dangerous. The Machabees behaved with far greater respect, with regard to the altar which had been profaned, 1 Machabees iv. 45. (Calmet) --- Isaias (viii. 2.) calls this priest a \u0001faithful,\u0002 or competent, \u0001witness,\u0002 (Haydock) on account of his dignity, not approving his conduct. (Salien) --- But he had not erected this altar when the prophet spoke thus to him. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And worshipped.\u0002 Hebrew simply, \"and the king approached to the altar, and offered on it (13) his holocaust and his meat (or flour) offering, and poured his drink-offering, and the blood of his peace-offerings, upon the altar.\" (Haydock) --- He dedicated it with all sorts of sacrifices, forbidding any other to be used in the temple. But shortly after he shut up the temple entirely, 2 Paralipomenon xxviii. 24., and xxix. 3. He offered sacrifice to the true God, (ver. 15.; Menochius) unlawfully." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And from.\u0002 Hebrew, \"from between the \u0001new\u0002 altar and the house of,\" &c. (Haydock) --- Achaz had placed his altar before that of Solomon: but he afterwards removed the latter from the right-hand of the sanctuary, to a corner of the court, on the \u0001north\u0002 side. (Calmet) --- In the midst of his distress, he despised God; sacrificed to the gods of the Syrians, as more powerful and victorious than the Lord; pillaged the temple, which he shut up during the remainder of his reign, (Haydock) and erected altars for himself in all the corners of Jerusalem, 2 Paralipomenon xxviii. 24." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Morning,\u0002 as prescribed in the law, Exodus xxix. 38. --- \u0001King's\u0002 ordained for sin: (Leviticus iv. 22.) or instituted by Solomon, who left a fund. (Haydock) (2 Paralipomenon viii. 12.) (Menochius) --- The law says nothing about the king's daily holocaust and \u0001sacrifice\u0002 of flour. (Haydock) --- But it probably was offered after the morning and evening sacrifices. This Achaz calls \u0001his own,\u0002 (ver. 12.; Calmet) as he had not yet laid aside the practice. --- \u0001Pleasure.\u0002 Hebrew, \"to inquire about.\" (Haydock) --- I shall do what I think proper with it. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Stone,\u0002 all out of avarice, (Haydock) and contempt of the Lord, who chastized him. (Menochius) --- He took away the plates of brass, c., from the doors, (Calmet) which Ezechias was forced to replace, (Haydock) afterwards to take down for the Assyrian, chap. xviii. 16. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Musach.\u0002 The covert, or pavilion, or tribune for the king. (Challoner) --- Achaz would not have his ally to be in the court, but placed his throne in the temple. (Du Hamel) --- Septuagint, \"and the foundation of the chair he built in the house of the Lord.\" (Haydock) --- Hebrew, \"and the (\u0001musac\u0002) covert, \u0001or\u0002 tribune of the sabbath, which they had built in the temple, and the king's entry without, the turned (Haydock) round (Menochius) from the temple, for the king of Assur.\" He despoiled these rich ornaments, to gratify the Assyrian. (Haydock) --- Solomon had built a most magnificent tribune, 2 Paralipomenon vi. 13. See chap. xi. 6. The \u0001musach of Juda,\u0002 was the pulpit; from which the law was read, Isaias xxii. 8. The king's tribune was near the eastern gate, which was only opened on the sabbath, Ezechiel xlvi. 1. Some believe that the \u0001musach\u0002 was a large curtain, suspended over the court, to keep off the sun's beams. Eupolemus speaks of some very magnificent ones, (Eusebius, præp. ix. 34.) as does also Josephus; such as those which covered the Roman theatres. Others think it was a tent for the priests to take a little rest, or for the door-keepers, or a chest designed to receive the contributions for the repairs of the temple, or for the king to distribute his alms, or a covered throne for him to sit down on. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Book.\u0002 Hebrew, \"in the chronicles;\" or, \"in the book of the annals.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001With them;\u0002 but not in the same sepulchre, on account of his impiety, 2 Paralipomenon xxviii. 27. (Calmet) --- In the 5th year of his reign, the Idumeans harassed the country, and in the 6th, the Philistines took several towns; (Salien) so that he fell a prey to enemies on all sides, and was memorable for nothing but impiety and disasters. (Haydock) --- Rome was built, and Numa born, on the 21st of April, in the 9th year of Achaz, and the first of the 7th Olympiad. (Salien, the year before Christ 751.)" } ] }, { "chapter": 17, "slug": "id916.html", "header": "4 Kings xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Twelfth.\u0002 Houbigant would substitute 14th, to make the dates agree, p. 113. See chap. xv. 30. (Haydock) --- Till this time, Osee had been tributary to the Assyrian monarch. (Grotius) --- Hebrew may be, \"in the 12th year....Osee....had reigned....nine years; which is true. (Calmet) --- He reigned so long afterwards, ver. 6. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Him.\u0002 The Jews say, that he did not hinder his subjects from going to Jerusalem to adore. One of the golden calves had been sent away by Manahem, Osee x. 5. (Calmet) --- Yet under this less wicked king the nation is destroyed, as their crimes were come to the height; and Osee had not sufficient virtue to suspend the stroke of divine justice any longer. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Salmanasar,\u0002 who is called Salman, or Salomo; (Osee x. 14.) and Enemassar, in the Greek of Toby[Tobias]. The Tyrians relate that he took many of their towns, but that Tyre sustained a siege of five years. (Josephus, [Antiquities?] ix. 14.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sua;\u0002 probably Sabachon, king of Ethiopia, who made himself master of Egypt, and burnt king Bocchoris alive. Herodotus (ii. 137.) calls him Abacus. Jocquelot thinks that Sethon is meant, and that he was invaded by Sennacherib on account of this league with Osee. (Calmet) --- \u0001Prison,\u0002 after he had taken the city, (Haydock) which held out three years. This great city was then reduced to a heap of ruins, and so continued till after the captivity of the Jews, (1 Esdras iv. 17.) when it began to be peopled again. The inhabitants revolted against Alexander the Great, who placed Macedonians in their city, and gave the territory to the Jews. It was afterwards seized by the kings of Egypt and of Syria. But Hyrcan retook it, and levelled it with the ground. Gabinius built another town here, which bore his name till Herod greatly enlarged it, and called it Sebaste. (Calmet) --- The prophets describe the distress of Samaria, Osee x. 4., and xiv. 1., Micheas i. 6., and Jeremias xxxi. 5.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Medes.\u0002 See chap. xvi. 9. The great maxim and policy of these nations, was to transport the conquered nations to a distant country, in order to prevent any revolts. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Offended.\u0002 Hebrew, \"They concealed (or spoke secretly; Haydock) words, which were not right before the Lord:\" (Calmet) being guilty of hypocrisy or of blasphemy. (Haydock) --- \u0001Watchmen:\u0002 the meanest huts. (Tirinus) --- All was contaminated. (Calmet) --- Towers were erected to guard the flocks from thieves, 2 Paralipomenon xxvi. 10. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Groves.\u0002 Hebrew \u0001Asherim,\u0002 Astarte or Venus, to whom \"the groves\" were consecrated, chap. xxi. 7., and xxiii. 4. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Removed\u0002 by the sword, (Menochius) or by flight. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Abominations.\u0002 Hebrew \u0001gillulim,\u0002 \"idols of dung.\" --- \u0001Thing.\u0002 Literally, \"word.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Seers.\u0002 See 1 Kings ix. 9. (Menochius) --- God never ceased to admonish the rebels. (Haydock) --- Jeremias xxv. 5. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Testimonies.\u0002 The ceremonial law was in memory of some great transactions, as the sabbath was of the creation; and the whole law was given with great solemnity, in presence of witnesses. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Heaven:\u0002 sun and moon; and the stars, which were like the soldiers of the two former. This expression is very common in Scripture." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fire.\u0002 See chap. xvi. 3. --- \u0001Delivered.\u0002 Hebrew, \"sold,\" 3 Kings xxi. 20., and 1 Machabees i. 16. (Calmet) --- \u0001To provoke.\u0002 This was the consequence of their wickedness. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sight,\u0002 as objects of horror, cast away from the temple, and from the promised land. --- \u0001Tribe,\u0002 or kingdom. See 3 Kings xii. 20. Israel began to be rejected by God, when the schism took place. (Haydock) --- It was entirely lost, when Salmanasar took the people into captivity. Some few were left; and these formed a part of the kingdom of Josias, on their returning to the service of the true God, (2 Paralipomenon xxxiv. 6.) while others fled into Egypt, Osee viii. 13., and ix. 3. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Day.\u0002 If Esdras was the author of this book, as it is very probable, this observation would tend to show how much more favourably the Jews were treated than the kingdom of Israel, which was still, for the most part, in captivity. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001King,\u0002 Assaraddon, who led away the remnants of Israel, and fulfilled the prediction, Isaias vii. 8. (Du Hamel) --- \u0001Babylon,\u0002 or the territory. These people had been lately conquered from the Babylonian empire, from Syria, &c. --- \u0001Cutha:\u0002 the greatest part were from this city; so that the Samaritans were afterwards called Cutheans. --- \u0001Emath,\u0002 on the Orontes. --- \u0001Sepharvaim;\u0002 or the Saspires, near Media. (Calmet) --- We find several other places mentioned, 1 Esdras iv. 9. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Lions.\u0002 The Samaritan Chronicle says the fruits, though beautiful to the eye, were of a poisonous quality; and Josephus, as usual, ([Antiquities?] ix. 14.) alters the text, saying that the people were afflicted with pestilence, and the oracle being consulted, told them to worship the High God; on which account, they desired the king to send them a priest. (Calmet) --- These nations had not been accustomed \u0001to fear the Lord\u0002 in their own country; but God was more offended when they exercised their idolatrous worship in that land, which he had chosen in a particular manner for himself. (Menochius) --- He suffers wickedness and infidelity to prevail to a certain point; but when his patience is exhausted, (Calmet) all nature fights for him against the wicked. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001King;\u0002 Assar-adon, 1 Esdras iv. 2. They did not send as soon as they came into the country. --- \u0001Land.\u0002 They reason according to their false notions, as if a plurality of gods were not incompatible: and all would go on well, if each were served according to his will. On the same principle, they united the worship of the true God with that of idols, (Calmet) as had been done before by the Israelites. (Menochius) --- Yet God having shewn that he could have forced them to comply, (Tostat) was pleased to remove the scourge; as if he preferred that imperfect worship rather than to suffer pure idolatry to reign. (Genebrard)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Let him.\u0002 Hebrew, Chaldean, Septuagint, \"them go.\" Probably more went; but \u0001one\u0002 was of superior dignity. He might have been priest of the golden calves, as none of the priests of Jerusalem had yet been taken. Hence he taught the Cutheans to join the worship of God with that of idols. Some think that no part of the Scripture was used among them, till the building of the temple by Sanballat, on Mount Garizim: (Le Quien, Antiquitè. v. 13.) but this is extremely improbable. How should he pretend to teach the law without the books of Moses? (Haydock) --- The Samaritans have retained the Pentateuch in the Phœnician character, while the Jews have insensibly adopted the Chaldee, during their captivity. On some occasions, these people have boasted of their descent from the patriarchs, John iv. 12., and 20. But in times of danger, they have confessed their true origin. (Josephus, [Antiquities?] ix. fin., and xii. 5." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Bethel.\u0002 Garizim was not then honoured with the temple, as the Samaritans would pretend. (Chronicles) They wished to join in building that at Jerusalem, under Esdras. (Calmet) --- \u0001Lord.\u0002 Collins would make us believe, that the Samaritans continued \"for a long time\" without the Pentateuch, and all \"heathens for many ages.\" But the first supposition \"is to me incredible,\" says Kennicott; and Hottinger himself allows, that the priests did bring back a copy of the law \"exactly corresponding with the autograph of Moses.\" (Exert. p. 8.) And as for the Samaritans being heathens, Prideaux, whom this infidel writer quotes, (Haydock) says, \"consistently with his Bible, that they continued in that gross idolatry of worshipping other gods \u0001in conjunction with the True;\u0002 which last words are very unfairly omitted.\" (Kennicott, Diss. ii. p. 115.) --- This was the true origin and state of this mixture of nations, who were sent to cultivate the lands of Samaria. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dwelt.\u0002 This impure service did not deserve a mitigation of the late chastisement. But God often punishes in this world (Haydock) to manifest his glory, (John ix. 3.) and spares to display his power (Calmet) and goodness. (Haydock) --- He had sufficiently convinced these nations of his dominion over all." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Socoth-benoth,\u0002 \"the tents of young women,\" who prostituted themselves once in their lives at Babylon, in honour of Mylitta. (Herodotus ii. 199.) --- \u0001Nergel,\u0002 \"light.\" (Calmet) --- The Pyreia (Haydock) of the Persians are famous in history. (Strabo xv.) (Selden, Synt. ii. 8.) --- \u0001Asima,\u0002 like an ape, goat, &c. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Hevites,\u0002 who came from Ava. --- \u0001Nebahaz.\u0002 \"Nebo the seeing, \u0001or\u0002 living and possessing.\" Nebo was a famous idol of Babylon. --- \u0001Tharthac;\u0002 perhaps Sar, (prince) Sak, or Sesac, (Jeremias xxv. 26., and li. 41.) the sun, &c. --- \u0001Adramelech,\u0002 \"the magnificent king,\" and \u0001Anamelech,\u0002 \"the king of clemency,\" may denote the sun and moon; as these were the divinities commonly adored in the East, under various names. The same victims were offered to these as to Moloc and Saturn; whence we may infer, that they were the same idols. St. Jerome translates the work of Eusebius on the Hebrews, (Calmet) and places without any disapprobation of his opinion, that Socoth-benoth, &c., were the names of towns, which the people built in Samaria. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Worshipped,\u0002 or appeared to worship: for true religion admits of no false god. (Worthington) --- \u0001Lowest.\u0002 This expression sometimes means the most noble. (Haydock) --- But the priests were chosen from the midst of the people, without examination. They employed the priest, whom the king had sent for the worship of the true God, whilst others were appointed to serve the idols. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001His ceremonies.\u0002 Hebrew, \"they fear not the Lord, neither do they after their statutes.\" (Protestants) (Haydock) --- This involves a sort of contradiction, unless we explain it of the Israelites; though they had not been mentioned before. There is a confusion in the original text; and ver. 41 seems to require that we should understand it iin this manner, as the Cutheans could hardly be blamed for neglecting a thing of which they had before no knowledge. The Israelites are justly blamed for obstinately continuing in their prevarication, even in the midst of their captivity. The Syriac and Arabic translate, \"The Israelites have been forced to leave their country, because they have abandoned the Lord; and they have not obeyed his laws, his precepts, and his ordinances, which he gave to,\" &c. Many adopt this explanation. (Junius; Vatable, &c.) (Calmet) --- Septuagint make these people unite the true and the false worship, as ver. 41. \"They did according to their judgment. These fear, and do according to their justifications (\u0001dikaiomata\u0002) and decision; and according to the law,\" &c. (Haydock)" } ] }, { "chapter": 18, "slug": "id917.html", "header": "4 Kings xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Third,\u0002 far advanced, as he was associated by his father in the last year of his reign, (Calmet) or three years before its termination. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Good;\u0002 opening the temple, celebrating the Passover with extraordinary magnificence, &c. He had invited people from all Israel, and at their return they broke many statues. Ezechias provided for the subsistence of the Levitical tribe, by ordering the laws to be put in execution in their favour, 2 Paralipomenon xxix., and xxx." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Groves.\u0002 The people were now more obedient, being terrified at the chastisement of Israel, (Calmet) though Samaria was not taken till the sixth year of this good king; who carried his reform rather than most of his predecessors, (Haydock) in destroying the high places which had been unlawfully (Calmet) retained, as consecrated to the true God. See ver. 22. (Haydock) --- Yet Josias had still some to remove. (Menochius) --- \u0001Nohestan;\u0002 that is, \u0001their brass,\u0002 or \u0001a little brass.\u0002 So he called it in comtempt, because they had made a god of it. (Challoner) --- Before, this image had been treated with due respect. When any relic or image becomes the occasion of abuse in the Catholic Church, it is thus taken away, or the error is otherwise corrected. See St. Augustine, City of God x. 8., Ser. 14., de Verb. Ap., &c. (Worthington) --- Some of the ancients assert, that Ezechias suppressed many books of Solomon, on account of similar abuses. But this seems not to be well attested. We know that he made a collection of some of some of his sentences, Proverbs xxv. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Like him.\u0002 Ezechias was remarkable for many excellent qualities. Yet we must not push these comparisons too far, contrary to the intention of the sacred writers. The same eulogium is given to Josias, (chap. xxiii. 25.) and David seems to be preferred, chap. xix. 34. These three are particularly commended, Ecclesiasticus xlix. 5. (Calmet) --- Their virtues were certainly different in some respects. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wisely.\u0002 Hebrew, \"with success.\" Syriac, &c., \"he was victorious wherever he went.\" --- \u0001Rebelled.\u0002 The Assyrian assumed an undue authority in consequence of the words of Achaz, (chap. xvi. 7.) and arrogated to himself the authority of doing what he pleased with the people, ver. 32. Ezechias having formed various alliances, judged it necessary to make some resistance. Yet the prophet Isaias (xxx. 1.) complains of his applying to the Egyptians. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001City.\u0002 Thus he punished them for their late invasion, 2 Paralipomenon xxviii. 18." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Samaria.\u0002 The same history is given, chap. xvii. 3. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001By the rivers.\u0002 Gozan was the name of the river, as above; (Haydock) so that Salien suspects it should be \u0001fluvii,\u0002 \"of the river.\" (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sennacherib's\u0002 expedition in Egypt and Asia are mentioned by Herodotus (ii. 141.) and Berosus, (Josephus, [Antiquities?] x. 1.) but they do not say that he passed farther then Pelusium, (Calmet) the frontier on the Egyptian side of Palestine. (Haydock) --- These expeditions might have been performed in less than eight months, during the 14th year of Ezechias, who fell sick, perhaps soon after the ruin of Sennacherib's army, chap. xx. 1. Isaias (x. 28.) represents the Assyrian proceeding from Gabaa towards Egypt, and thence he \u0001ascended\u0002 to attack the cities of Juda, (ver. 25.) Manresa, (Micheas i. 15.) &c. While he was before Lachis, Ezechias, dreading the horrors of war, purchased a peace: but the tyrant soon after sent to require him to surrender at discretion; and in the mean time he went to besiege Lebna, where his envoys found him, having received no answer from the king of Juda. The haughty Assyrian being obliged to go to meet the king of Chus, sent insolent letters to Ezechias; but the latter was assured that all his menaces were to be despised, and on the same night that Sennacherib left Lebna, the angel destroyed 185,000 of his men. It is thought that the siege of Lachis did not take place till three years after Sennacherib had come into Palestine, and after he had spent that time in attacking Egypt, chap. xix. 24. (Josephus, [Antiquities?] x. 2., and 3.) --- He attempted afterwards to take the southern cities of Juda, in order to cut off all communication with Egypt; as Nabuchodonosor, Holofernes, and Eupator probably intended to do, Jeremias xxiv. 7., Judith vi., and vii., and 1 Machabees vi. 31. (Calmet) --- \u0001Offended,\u0002 and been imprudent. (Menochius) --- \u0001Gold,\u0002 so that the value of each was equal. (Du Hamel) --- Josephus reads, \"or thirty,\" as if that quantity of gold would suffice. (Haydock) --- The \u0001talent\u0002 contains 3000 sicles. (Menochius) --- The heart of Ezechias fainted at the approach of so great an army, though he had before made the greatest preparations, chap. xx. 2., 2 Paralipomenon xxxii. 5., and Ecclesiasticus xlviii. 19. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001On them.\u0002 All must go to meet the exigencies of the state. (Grotius, Jur. ii. 5.) --- The doors of temples and palaces were frequently adorned with the most precious metals, as Homer describes the palace of Alcinous; (Odyssey; \u0001H\u0002) and Tavernier (vii. 12.) speaks of some mosques in Persia, the doors of which are covered with plates of silver. See Josephus, Jewish Wars vi. 6." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Tharthan,\u0002 or \u0001Thathania,\u0002 (1 Esdras v. 3.) and in the Greek of Isaias xx. 1., means \"the president of tributes,\" or presents. The two other names denote \"the chief eunuch,\" and \"the chief butler,\" and are not proper names. These officers were sent at the head of a \u0001strong army\u0002 to Jerusalem. --- \u0001Field,\u0002 by the torrent Cedron, to the east. There they defied the king, or perhaps endeavoured to persuade him to come out, that they might seize his person. (Calmet) They came in a military capacity, rather than as ambassadors." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001House.\u0002 Josephus says, \"procurator of the palace \u0001or\u0002 kingdom.\" (Haydock) --- The house often refers to the temple, when placed without any explanation, Isaias xxii. 15. (Calmet) --- Eliacim was prefect of the prætorium, (Salien) or grand master of the palace. He was richly dressed, and possessed a great authority over the people. --- \u0001Scribe.\u0002 See Judges viii. 14. This Sobna, according to St. Jerome, is different from the one who was over the house in the days of Manasses, before Eliacim was restored to his office, (Calmet) unless he also was a different person. (Tirinus) --- The Jews say Sobna was deprived of his dignity, on account of his having betrayed the lower city to Sennacherib. See Isaias xxii. 21. --- \u0001Recorder,\u0002 or chancellor, &c., 2 Kings viii. 16. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Counsel.\u0002 Hebrew, \"Thou sayest (\u0001but they are but \u0002vain words) I have counsel and strength for the war.\" (Protestants) (Haydock) --- You have vainly boasted. (Calmet) --- Isaias xxvi. 5. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Pierce it.\u0002 He alludes to the reeds which grow on the Nile. See Delrio, adag. 210. Egypt had been already greatly harassed in the expedition of Sennacherib, so that no succour could be expected thence. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Jerusalem.\u0002 Many were perhaps displeased at this injunction, and Rabsaces endeavoured to excite them to revolt, and insinuates (Calmet) that the king had made God his enemy, (Haydock) and must expect punishment from him. (Theodoret, in Isaias xxxvi. 5.) He perhaps was ignorant that these altars were contrary to his law. (Menochius) --- Yet the Jews say that Rabsaces was son of Isaias, (ap. St. Jerome, bib.) or a Samaritan." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Over.\u0002 Josephus insinuates that it is a challenge to fight, and that Rabsaces was so confident of victory, that he made this contemptuous proposal, (Haydock) knowing that the subjects of Ezechias were not good horsemen, (Calmet) or that they were comparatively (Haydock) so few in number. (Menochius) --- Hebrew, \"agree, \u0001or\u0002 give pledges to my master.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Destroy.\u0002 Prosperity renders a man insolent, and the passions blind him. Rabsaces interprets success to be a sure proof of the divine approbation, and thus attempts to justify all the excesses of his master. (Calmet) --- God only used Sennacherib as a rod to chastise his people. (Menochius) --- The most wicked often represent themselves as the executioners of God's will, and attribute their ambition to his decrees. (Haydock) --- God did not order the Assyrians to destroy the land: he rather threatened to destroy them, Isaias xxxvii., and 2 Paralipomenon xxxii. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Syriac,\u0002 or Chaldean language, which was spoken at the Assyrian court, 1 Esdras iv. 7., and Daniel ii. 4. Rabsaces was acquainted with both the languages; as the Jews say he was an apostate, which they infer from this passage, and from the legates tearing their clothes when they heard him blaspheme; as they pretend this was only done when blasphemy came from the mouth of an Israelite. (Grotius) --- But these reasons are very weak. (Calmet) --- The like was practised when any thing terrifying was heard, ver. 37. (Haydock) --- The reasons why the legates desire Rabsaces not to speak in a language which the common soldiers understood, was to prevent them from shewing their indignation by shooting at him, or out of fear, lest they should be induced to cause some sedition. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001With you.\u0002 Insolent bravado! whence some have inferred the probability of pigeons' dung being really eaten, chap. vi. 25. (Calmet) --- Rabsaces threatens them with all the horrors of famine, so that they shall eat such things, if they refuse to give up the city. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001My.\u0002 Hebrew and Vatican Septuagint, \"his (Sennacherib's) hand.\" But the other reading of the Syriac, &c., is more natural. These words do not occur [in] Isaias xxxvi. 14." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Advantage.\u0002 Hebrew, \"make a blessing,\" or present. (Calmet) --- Chaldean and Syriac, \"peace.\"" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Till.\u0002 Sennacherib will remove you to another country, but it will be as good as this. He requires you to surrender at discretion. (Calmet) --- \u0001Deliver us.\u0002 This will not be in his power, no more than it was in that of the other tutelary gods. (Menochius) --- Infidels and heretics are very foolish thus to compare their delusions with God, and his holy religion. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Emath,\u0002 Emesa. --- \u0001Arphad,\u0002 or Arad, an island and city on the continent, (Calmet) near Tyre. --- \u0001Of Ana,\u0002 &c., \"of,\" is not expressed in the Vulgate, (Haydock) and it may be explained as if Ana and Ava were idols of Sepharvaim. (Menochius) --- But they are commonly supposed to be cities. (Haydock) --- \u0001Ana\u0002 is probably a city (Du Hamel) built on both sides of the Euphrates, four days' journey from Bagdat. Isaias does not specify these cities in the parallel passage, but they are found in the letter addressed to Ezechias, Isaias xxxvii. 13. --- \u0001Samaria,\u0002 or the inhabitants who had come from distant parts, and had perhaps revolted. We do not however find that Sennacherib had conquered them, nor does the pretend that all these conquests were made by himself. (Calmet) --- He gives part of the honour to his ancestors, chap. xix. 12., and 2 Paralipomenon xxxii. 13. But he asserts that all the gods of the respective countries of Samaria, &c., had yielded to his superior force. (Haydock) --- Strange infatuation in a man who looked upon the idols as gods! They are in effect nothing, 1 Corinthians viii. 4. But as their votaries were of a different persuasion, ought they not to have acted and spoken consistently? Yet Suetonius (Caius, c. 5.) informs us, that \"on the day when Germanicus died, the temples were stoned, the altars of the gods overturned, the domestic lares thrown out by some into the open air;\" all to express their grief and indignation at the gods, for not preserving his life. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001The people.\u0002 The three legates, (Calmet) Isaias xxxvi. 21. \u0001And they held their peace.\u0002 (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Rent,\u0002 as was customary on such dismal occasions. Joakim is reprehended for not shewing this mark of consternation, when he heard the dreadful predictions of Jeremias, xxxvi. 24. (Calmet)" } ] }, { "chapter": 19, "slug": "id918.html", "header": "4 Kings xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Blasphemy.\u0002 The enemy insults over us (Calmet) and over God. (Haydock) --- \u0001Birth.\u0002 Hebrew, \"the mouth of the womb.\" (Vatable) --- This comparison shews the utmost distress to which the people of Jerusalem were reduced. Any great anguish is denoted by a \u0001woman in travail,\u0002 Deuteronomy ii. 25., and Psalm xlvii. 7. Homer (Iliad \u0001A\u0002) thus describes the uneasiness of Agamemnon. (Calmet) --- Ezechias found himself unable to contend with the Assyrian, though he wished to do it. (Menochius) --- Without courage, all hope of escaping is lost. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001It may.\u0002 Literally, \"if perhaps the Lord hear.\" (Haydock) --- \u0001Found.\u0002 After such devastation has been made in the country, particularly by carrying away the ten tribes, (Calmet) Ezechias recommends the kingdom to the prayers of the prophet; as we are exhorted to have recourse to the intercession of the saints. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Upon him,\u0002 so that he shall be eager enough to return, (Calmet) being filled with consternation at the approach of Tharaca, (Menochius) and at the destruction of his men by an angel, ver. 35. (Haydock) --- Lachis and Lobna were both in the mountains of Juda, to the south of Jerusalem, Josue x. 31. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001When he,\u0002 Sennacherib, though it would seem to refer to Rabsaces. (Haydock) --- \u0001Tharaca,\u0002 called Thearchon by Strabo, (i., and xv. p. 653.) extended his conquests as far as the pillars of Hercules. (Megasthenes) --- The Egyptians seem to have called him Sethon, and assert that the god (Vulcan) appeared to him on the approach of Sennacherib, assuring him of his protection. He encamped near Pelusium, where the enemy's army on its arrival was infested with rats, which destroyed their armour, and made them an easy prey. (Herodotus ii. 141.) It is probable that Taphnes, near Pelusium, was the capital city of Tharaca, Isaias xviii., and xxx. 4. He does not appear to have joined battle with Sennacherib, whose army was destroyed on its march (Isaias x. 24.) the very night that the prophet promised Ezechias a deliverance." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gozan,\u0002 in Less Armenia; \u0001Haran\u0002 and \u0001Reseph\u0002 in Palmerene Syria. \u0001Thelassar,\u0002 or Syria. They were nations not very remote. See chap. xviii. 34. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Before the Lord,\u0002 to move him to revenge his own cause, (Haydock) and to shew that he looked upon the Lord, as a father, with the utmost confidence (Menochius) and resignation. He spreads the blasphemous letter (Haydock) before the ark, which was the special place for prayer. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Earth.\u0002 He attempts to make some reparation for the blasphemies which had been uttered (Calmet) and written. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Unto us\u0002 is not in Hebrew or Septuagint. (Du Hamel) --- \u0001God,\u0002 as if he were not able to deliver us. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Virgin.\u0002 The few who adhere to the Lord despise all idols and their votaries. (Worthington) --- \u0001Of Sion\u0002 and \u0001of Jerusalem\u0002 may denote those places. Towns and provinces are often represented as women: the daughter of Babylon, the daughter of the sea, mean Babylon and a maritime town. Perhaps this comparison is used through tenderness and affection for a place. (Calmet) --- Even the most timid female would shortly despise the fallen tyrant. (Haydock) --- \u0001Wagged,\u0002 out of contempt, or in a threatening manner, Psalm xxi. 8., and Matthew xxvii. 39. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of Israel.\u0002 This title is often found in Isaias; xlv. 11., and xlvii. 4., &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Carmel.\u0002 A pleasant fruitful hill in the forest. These expressions are figurative, signifying, under the names of mountains and forests, the kings and provinces whom the Assyrians had triumphed over. (Challoner) --- He must have passed by Libanus, and might boast of this exploit. Other proud words to the same purpose are mentioned [in] Isaias x. 9., and xxxiii. 9. He had made himself master of Mount Carmel, as well as of Libanus. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Strange waters,\u0002 which did not run in my original dominions, (Haydock) or which were found by opening springs before unknown. --- \u0001Shut-up,\u0002 with mounds of earth, or in the banks of rivers. The army of Xerxes is said to have drunk whole rivers dry. We might also translate, \"I have dried up the waters, which served as ramparts for cities.\" Thus Cyrus diverted the streams of the Gnidus, and of the Euphrates. Hebrew also, perhaps most literally, \"I will dry up the rivulets of Egypt.\" See Isaias xix. 6., and xxxvii. 25. (Calmet) --- Protestants, \"all the rivers of besieged places.\" (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I have formed it,\u0002 &c. All thy exploits, in which thou takest pride, are no more than what I have decreed; and are not to be ascribed to thy wisdom or strength, but to my will and ordinance: who have give to thee to take and destroy so many fenced cities, and to carry terror wherever thou comest. --- \u0001Ruins.\u0002 Literally, \"ruin of hills.\" (Challoner) --- Protestants, \"Now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Of hand.\u0002 Hebrew, \"short, (Calmet) \u0001or\u0002 contracted in hand,\" or power. This does not add to the glory of Sennacherib; and if the enemy had been less valiant, the victory was still to be attributed to God. (Haydock) --- The Assyrian found but little resistance, chap. xviii. 13." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001In.\u0002 All thy actions. (Menochius) --- \u0001I knew,\u0002 or disposed of, for wise purposes. Nothing shews more forcibly the dominion of God, even over the most impious. They cannot frustrate the divine decrees." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Ring,\u0002 or hook, like that with which fishes are taken. (Calmet) --- \u0001Bit.\u0002 Protestants, \"bridle,\" (Haydock) or a sort of muzzle. (Menochius) --- I will treat thee like a furious beast. --- \u0001Camest,\u0002 without having effected what thou hadst designed. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001O Ezechias\u0002 is not in Hebrew or Septuagint; but they shew the sense. (Haydock) --- \u0001Second, \u0002which was a sabbatical year. (Usher) (Tirinus) --- We elsewhere find signs given as a proof of past events, and that they were from God, who enabled his prophet to foretell both, Exodus iii. 12., and Isaias viii. 4. Thus three things are proved. 1. That the prophet is truly animated with the divine spirit. 2. That God is the author of the miracle. 3. As also of the sign which follows it, particularly if the sign be likewise miraculous. It was of the utmost importance that the people should be convinced that all proceeded from the hand of Providence, in the overthrow of Sennacherib. (Calmet) --- \u0001Such things.\u0002 Isaias (xxxvii. 30.) specifies \u0001apples,\u0002 as they also supplied the people with food. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Upward,\u0002 like a fruitful tree. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Sion.\u0002 These shall repeople the land. In a higher sense, the Christian Church was propagated by the few Jews who believed. (Calmet) --- \u0001Zeal,\u0002 or ardent love. (Menochius) --- \u0001Of hosts,\u0002 is added in the Protestant version, as being deficient in the Hebrew. (Haydock) --- It is found in several manuscripts. (Kennicott)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001About it,\u0002 as was then the custom in besieging cities. Josephus and others suppose that Sennacherib's army was destroyed before Jerusalem. But it seems more probable it fell on the road to Egypt, ver. 7. The camp, which is still shewn, might be that of Rabsaces, chap. xviii. 17. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Return.\u0002 Sennacherib's life was spared for a time, that he might be covered with ignominy the longer, and suffer a more disgraceful death. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Own sake,\u0002 who have chosen this city for my sanctuary. (Menochius) --- \u0001David.\u0002 Here again we behold the influence of the saints with God. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Night\u0002 following the prediction of Isaias, (Calmet) or that memorable night which would be so terrible to the Assyrians after three years, ver. 29. Thus we read, \u0001in that day,\u0002 &c., Isaias xxvii. (Menochius) --- \u0001The\u0002 exterminating \u0001angel,\u0002 (Exodus xi. 4.; Calmet) an evil spirit, (Psalm lxxvii. 49.) or the guardian of the synagogue. (Abulensis) --- \u0001When he,\u0002 Sennacherib. Hebrew, &c., \"when they,\" his few attendants who were spared to announce this judgment; (Isaias xxxvii. 36.; Calmet) or when the inhabitants of Jerusalem \u0001arose.\u0002 (Haydock) It seems the carnage was effected without much noise, (Calmet) by fire (Rabbins) or by pestilence. (Josephus) (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Nesroch.\u0002 Jospehus calls both the idol and the temple Araskes. Sennacherib persecuted the Israelites for 45 (Greek 55) days. (Tobias i. 21.) --- \u0001Sons,\u0002 as the Jews suppose they were destined for victims by their father, and got beforehand with him. (St. Jerome, in Isaias x.) (Calmet) --- \u0001Armenia.\u0002 So the Protestants translate \u0001Ararath,\u0002 (Haydock) where Noe's[Noah’s] ark rested. This nation has been esteemed very warlike, and has always asserted its liberty. --- \u0001Asarhaddon.\u0002 His two elder brothers were excluded, on account of their parricide. (Josephus) --- This prince is called \u0001Sargon\u0002 in Isaias xx. 1., and \u0001Achirdon\u0002 in Tobias i. 24." } ] }, { "chapter": 20, "slug": "id919.html", "header": "4 Kings xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Days,\u0002 before the destruction of Sennacherib's army; (ver. 6.; Menochius) though some suppose that Ezechias was afflicted with sickness, because he had not shewn sufficient gratitude for his deliverance, 2 Paralipomenon xxxii. 24. (Eusebius and St. Jerome, in Isaias xxxix. (Calmet) --- But it might be sent only to purify him the more, &c. (Menochius) --- He fell ill the same year that the Assyrian invaded his dominions, ver. 6., and chap. xviii. 13. The nature of his disorder in not fully known. (It was probably an abscess, (Calmet) brought on by a fever; or an ulcer, for which the things which promote suppuration, are always proper. Thus God teaches us to make use of natural remedies, yet so as to place our whole confidence in him. (Haydock) --- Others think it was a pleurisy, (John xxi. Thesaur. 26.) or a quinsey, (Barthol.) or the pestilence, &c. (Calmet) --- \u0001Unto death,\u0002 of an illness, which would naturally have proved mortal; as that of Benadad was the reverse, chap. viii. 10. --- \u0001Not live,\u0002 very shortly; though he does not express the time. We should always bear in mind this awful warning. (Haydock) --- The prediction was conditional, like that of Jonas; (iii. 4.; Calmet) otherwise it would have been sinful to strive to render it ineffectual. (Estius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wall,\u0002 towards the temple; (Chaldean, &c.) or that he might be less distracted, and indulge his grief without restraint." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Before thee.\u0002 The saints of the old law frequently mention their good works, (Psalm vii. 9., &c., and 2 Esdras xiii. 14.) which is less common in those of the new. When God rewards our good works, he only crowns his own gifts. (Calmet) --- Ezechias had sincerely desired to please God, though he might have given way to some imperfections, ver. 1. (Haydock) --- \u0001Weeping;\u0002 because he thought that the Messias would not be one of his posterity, as he had yet no children, chap. xxi. 1. (St. Jerome) --- The saints of the Old Testament could only be received into Abraham's bosom. We may \u0001be with Christ\u0002 immediately after death; so that it is far less terrible, Philippians i. 23. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Court.\u0002 Hebrew \u0001her,\u0002 \"city:\" but in the margin, (Calmet) \u0001etsor.\u0002 Septuagint \u0001aule,\u0002 \"hall,\" or \u0001court,\u0002 is retained, and followed by the Chaldean. (Calmet) --- Protestants, \"the middle court.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Day,\u0002 dating from the time when Isaias spoke. (Tostat) --- This shewed that the cure was miraculous, and not effected by natural remedies only. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Assyrians.\u0002 It is commonly supposed that this alludes to Sennacherib. But it might refer to his son, who was sending an army, Isaias xx. 1. We ought not to alter the scriptural order of the transactions, without cogent reasons." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Figs;\u0002 dried. They are very serviceable in various disorders of the throat, to mollify, &c. (Pliny, [Natural History?] xxiii. 3.) (Aldrov. ii.) --- St. Jerome (in Isaias xxxviii.) acknowledges that they might help to removed the disorder. Grotius is of a contrary opinion; (Calmet) and this would enhance the miracle. See Vales. xxxix. (Menochius) --- At any rate, the discovery of this remedy to the prophet, and its sudden efficacy, were miraculous. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sign.\u0002 He is not incredulous, but gives the prophet an occasion of declaring by what authority he spoke thus. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lines,\u0002 according to the usual course of the sun. An instantaneous motion of this kind would, in reality, be as difficult, as the retrogradation. But it might not strike the people so much. (Haydock) --- Some take the lines to designate hours. But the sun is never up twenty hours in that country; and it must have been at such a height, as that it might appear visibly to recede, or to go forward, ten lines. We may therefore suppose, that they consisted only of half hours, (Tirinus) or less. (Calmet) --- If the retrograde motion were instantaneous, as Cajetan believes, the day would only be five hours longer than usual; (Menochius) but if otherwise, it would be ten; as the sun would occupy five hours in going back, and as many to regain its former station. (Tirinus) --- Usher supposes that the night was as much shortened, that so astronomical observations may still be verified without any confusion. But that would introduce a fresh miracle. Some assert that only the shadow went back, without any derangement in the heavenly bodies. Spinosa laughs at the ignorance of those people, who mistook the effects of a parhelion for a miracle. This author may boast of his superior knowledge. But how came the sages of Babylon (ver. 12.) to be unacquainted with such a natural cause? How came it so opportunely (Calmet) at the time appointed by the prophet? What improbable explanations are not those forced to admit, who deny to the Almighty the power of changing his own works! (Haydock) --- The silence of profane historians respecting this miracle, is of little consequence. Herodotus (ii. 142.) seems to hint at it, as well as at that under Josue; (x.) being informed \"by the Egyptians, that during 10340 years, the sun had risen four times in an extraordinary manner. It had risen twice where it ought naturally to set, and had set as often where it should rise.\" He might have said more simply, that the sun had twice gone back. See Solin, 45. (Calmet) --- St. Dion. Areop. ep. 7. ad Polycarp. --- This last author thinks that this day was twenty hours longer than usual, supposing that the lines designate so many hours, and that the sun kept going back for ten hours. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Dial.\u0002 Hebrew also, \"steps.\" St. Jerome confesses that he followed Symmachus in Isaias xxxviii. 7. Whether this dial resembled one of ours, (Grotius) or was made in the form of steps, (St. Cyril, hom. 3, in Isaias, &c.) or rather of a half globe, (Calmet) after the Babylonian fashion, (Vitruvius ix. 9.) is not clear. Some have asserted that hours were not known to the Hebrews, before the captivity. (Usher, the year of the world 3291.) --- But Toby[Tobias], (xii. 22.) who wrote at Nineve, under the reign of Manasses, clearly speaks of them. The Egyptians pretend that they invented water hour-glasses. But the invention of dials is attributed to the Chaldeans, from whom Anaximander introduced them among the Greeks, under the reign of Cyrus. He died in the year of the world 3457. --- \u0001Achaz\u0002 had much to do with Theglathphalasar; (chap. xvii. 8.) and probably obtained this curiosity from the same country. In more ancient times, people measured time by the length of their shadow, and were invited to a feast at such a foot, in the same manner as we should invite for such an hour. (Palladius, Rustic. xii.) (Calmet) --- Till the year of Rome 595, when Nasica dedicated the first water hour-glass, the Romans knew not how the time passed on cloudy days. (Pliny, [Natural History?] vii. 60.) (Vitruvius ix. 9.) --- Grotius supposes that the dial of Achaz was a concave semicircular gnomon, in which a globe was placed, the shadow of which fell on twenty-eight lines. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Berodach,\u0002 or \u0001Merodac Baladan,\u0002 Isaias xxxix. 1. (Calmet) --- The latter was his father; the famous Nabonassar. (Du Hamel) --- \u0001Letters,\u0002 or \u0001books,\u0002 Isaias. --- \u0001Sick.\u0002 They came to congratulate him on his recovery, and also (Menochius) \u0001to inquire of the wonder that had happened upon the earth. God left him that he might be tempted, and all things might be made known that were in his heart,\u0002 2 Paralipomenon xxxii. 31. (Haydock) --- If this embassage took place after the fall of Sennacherib, the king of Babylon might thank Ezechias for having stopped the career of that ambitious monarch, from whom the former had every thing to fear. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Rejoiced,\u0002 at being honoured by so great a prince, (Menochius) who afterwards defeated Asarhaddon. (Tirinus) --- Hebrew, \"hearkened unto them.\" But the sense of the Vulgate is preferable, and the construction of the original seems to require it, as it is also understood by the Septuagint and Syriac, and by Isaias xxxix. 2. --- \u0001Spices.\u0002 Hebrew, \"precious things,\" (Montanus) \"treasures,\" (Chaldean; Syriac) \"cabinet\" of jewels, &c. (Vatable) --- \u0001Vessels,\u0002 or armour, and all this fine furniture. St. Jerome says, that Ezechias also displayed before them the treasures of the temple, which chiefly drew upon him God's displeasure. (Calmet) --- He might be guilty only of a venial sin of vanity and of ingratitude: (Menochius) and God took occasion, from this offence to admonish the king of the impending ruin. (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Babylon,\u0002 under the last kings of Juda. It cannot be explained of Sennacherib, chap. xviii. 15." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eunuchs;\u0002 servants, Daniel i. 3. We only read of Manasses, who was taken to \u0001Babylon.\u0002 (Calmet) --- But he might have many brothers, who might be reduced to a menial condition; (Salien) as the text seems to refer to the immediate sons of Ezechias. (Haydock) --- It may, however, be explained of his descendants. (Menochius) (Chap. xxiv. 12.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Let.\u0002 Hebrew, \"and he added, let,\" &c. (Calmet) --- Protestants, \"he said, \u0001is it\u0002 not \u0001good,\u0002 if peace and truth (or a solid and desirable peace) be in my days?\" He is not indifferent about his family, as the Jews would insinuate (Eusebiuis and St. Jerome, in Isaias xxxix. 7, 8.) from the prophet's adding, \u0001Be comforted....my people;\u0002 (Isaias xl. 1.; Haydock) but he submits with resignation to God's decrees, (St. Ambrose) and begs that God would be pleased to suffer him to die in peace, as the sentence did not seem to affect his person. (Haydock) --- Josephus insinuates that he was exceedingly grieved at the distress which hung over his posterity, (Antiquities x. 3.) and we are assured the Ezechias and the people entered into sentiments of humility and penance, which for a time averted the wrath of God, 2 Paralipomenon xxxii. 26." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001City.\u0002 Probably before it was besieged by Sennacherib, 2 Paralipomenon xxxii. 4. --- \u0001Juda,\u0002 and in the works of Isaias, 2 Paralipomenon xxxii. 32., and Isaias xxxvii., xxxviii., and xxxix. The prophet gives us the canticle of this pious king, who shone with so great splendour, and did so much for the good of his people, chap. xviii. 4, 5., and Ecclesiasticus xlviii. 19. (Calmet) --- He generously opposed the reign of vice, and though threatened with the most imminent dangers, came off with victory. Thus Jesus Christ declared war against idolatry and all vice, and established his Church in the midst of persecution. (Haydock) --- Ezechias was conducted to the gates of death, and brought back; Christ rose victorious from the grave, as the holy king seems to have foreseen, Isaias xxxviii. 19. (Calmet)" } ] }, { "chapter": 21, "slug": "id920.html", "header": "4 Kings xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Twelve.\u0002 Being born three years after his father's recovery. --- \u0001Fifty.\u0002 Including the years of captivity." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Idols.\u0002 Hebrew, \"abominations,\" (Calmet) as their worship was attended with the greatest infamy and dissolution, and was in itself the source of God's chastisements. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Groves.\u0002 Hebrew \u0001Ashera,\u0002 \"the grove,\" or the idol of Astarte, (Calmet) as both were worshipped. (Haydock) --- \u0001Achab,\u0002 whom he imitated also in spilling the blood of the saints. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Altars,\u0002 in honour of the sun, moon, and stars, (Haydock) in the \u0001courts\u0002 of the priests and of the people, 2 Paralipomenon xxxiii. 4." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fire,\u0002 for purification, or as a holocaust to Moloch. See chap. xvi. 3. --- \u0001Divination,\u0002 or, \"he observed times,\" Arabic. (Montanus) --- \u0001Omens.\u0002 Protestants, \"used enchantments,\" (Haydock) by means of brass or of serpents, &c. (Calmet) --- Septuagint agrees with the Vulgate, \"he took notice of birds.\" (Haydock) --- \u0001Pythons.\u0002 That is, diviners by spirits (Challoner) particularly by Apollo. He authorized and encouraged such ventriloquists, &c., Leviticus xix. 31. --- \u0001Soothsayers,\u0002 who inspected the entrails of victims, to foretell future things. (Calmet) --- Protestants, \"He dealt with familiar spirits and wizards.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of the grove.\u0002 Hebrew, \"a graven thing of Ashera,\" the grove or Astarte, (Haydock) ver. 3. This was an engraving in sculpture of a sacred grove. (Sa) (Chap. xxiii. 6.) (Tirinus) --- \u0001My name.\u0002 I alone will be adored, and there allow an altar to be erected. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001More,\u0002 because they had received more favours and instructions from above. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prophets,\u0002 Joel, Osee, Amos, Nahum, Jonas, Abdias, Micheas, and particularly by Isaias, who was related to the king. (Tirinus) --- Tradition informs us, that Manasses was so irritated, that he ordered Isaias to be slain with a wooden saw, (St. Augustine, City of God xviii. 24.) for greater torment; (Calmet) and his companions were daily executed, Josephus, [Antiquities?] x. 3. --- Isaias (xxii. 13.) seems to pronounce his sin irremissible, (Calmet) or that he should not, at least, escape the punishment of it, as long as he lived. But we are assured that the eyes of Manasses were at last opened by adversity, and that he performed many laudable things after his return from captivity; (2 Paralipomenon xxxiii.) so that the latter part of his reign resembled that of his father; though the beginning had been like that of the impious Achab. His coming to the throne so soon, before his pious father could have time to impress upon his mind the truths of salvation, had nearly proved his ruin. \u0001The sins of my youth, and my ignorances, remember not, O Lord,\u0002 Psalm xxiv. 7. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Doings.\u0002 Hebrew, \"idols,\" ver. 2. See chap. xvii. 12. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Tingle,\u0002 through astonishment, as if he had been stunned with too loud a noise, 1 Kings iii. 11. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The line,\u0002 or rope, to pull down the walls, Lamentations ii. 8., (Calmet) and 2 Kings xvii. 13. Jerusalem, which has imitated Samaria in sinning, shall experience the same fate; the same \u0001weight\u0002 of punishment shall fall upon the royal family, as upon the \u0001house of Achab.\u0002 (Haydock) --- The prophets frequently entitle their menaces a weight, or burden, Isaias xiii. 1. (Menochius) --- Septuagint have, \"the balance of the house,\" &c., as if God had weighed all the good and evil, and would now reward the people accordingly, (Haydock) with judgment. (Du Hamel) --- \u0001Table,\u0002 or board, covered with wax. The ancients were accustomed to write in this manner with a style which was sharp at one end and blunt at the other. \u0001Altera pars revocat quicquid pars altera fecit.\u0002 (Ænig. Symponii.) When the wax was rendered smooth, no \u0001vestige\u0002 of the former writing could appear, and God threatens to destroy Jerusalem, in like manner. Hebrew is variously translated. (Calmet) --- Septuagint, \"I will wipe out Jerusalem as an alabaster vase is wiped, and turned downwards.\" Protestants, \"as \u0001a man\u0002 wipeth a dish, wiping \u0001it\u0002 and turning \u0001it\u0002 upside down.\" (Haydock) --- \u0001Often.\u0002 1. Under Manasses; 2. under Josias and Joachaz; 3. under the last kings of Juda, 2 Paralipomenon xxiii., &c. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Leave.\u0002 Septuagint, \"with horror,\" \u0001apeasomai\u0002 (Haydock) \"I will cast off.\" So Chaldean, Syriac, &c. --- \u0001Remnants.\u0002 Juda, &c., who shall be treated like the ten tribes. (Calmet) --- All shared in the punishment, though some preserved the true religion, Psalm lxxxviii. 35. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mouth.\u0002 Chaldean, \"extremity.\" All was full of blood, and impure idols, ver. 11. --- \u0001Besides,\u0002 (\u0001absque\u0002) \"without\" mentioning his other scandalous sins of idolatry." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sinned.\u0002 It is rather wonderful that his repentance is not here noticed; but we find it mentioned [in] 2 Paralipomenon xxxiii. 12. (Haydock) --- He was probably taken prisoner by Thartan, general of Sargon, or Asarhaddon, who had reunited the two kingdoms of Assyria and Babylon, Isaias xx. 1. In prison Manasses composed a penitential prayer, which is not absolutely rejected by the Church, but left in the rank of Apocryphal writings; (Calmet) the authority of which is not clearly ascertained. (Haydock) --- The Greek church admits this prayer into her Euchologium, (Calmet) or Office-book. (Haydock) --- Being liberated, probably by Saosduchin, Manasses did all things well, only he left the high places, where the people had been accustomed to sacrifice to the Lord. Hozai wrote his history, 2 Paralipomenon xxxiii. 19." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Oza,\u0002 a private man, to whom it had belonged; (Menochius) or the place where the Levite had been punished for touching the ark; (1 Kings vi. 8.) or, in fine, the garden to which king Ozias had retired after he became a leper. (Calmet) --- It is said, that Manasses chose this place for his tomb out of humility. (Grotius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Done,\u0002 in his youth, flattering himself that he should also repent, when he had gratified his passions, (Glycas) but God presently chastised this presumption, after suffering him to reign only two years. (Tirinus)" } ] }, { "chapter": 22, "slug": "id921.html", "header": "4 Kings xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eight years.\u0002 After he had reigned other eight, being still but a boy, he began more seriously to seek the Lord, and purified his dominions, and the neighbouring country, from all the vestiges of idolatry, 2 Paralipomenon xxxiii. 3. He was one of the three most excellent kings of Juda, (Haydock) and might be said to be the last; as those who followed were displaced at pleasure by Egypt, &c. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Scribe of.\u0002 Hebrew, \"to the temple.\" (Chaldean; Syriac, &c.) It is not certain that there was such an officer as scribe of the temple; but the king's secretary was ordered by Joas to take an account of the money contributed, chap. xii. 10. (Calmet) --- Josias followed the same plan. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Together,\u0002 so as to be reduced into a mass, and refined by fire. (Pagnin) --- Septuagint, \"seal up the money.\" Protestants, \"that he may sum the silver which,\" &c. (Haydock) --- Let him make all be paid up that is due, (Piscator) and cease to demand any more. --- \u0001Door-keepers.\u0002 Their office was of some consequence, 1 Paralipomenon ix. 26, 29. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Overseers,\u0002 or undertakers. (Grotius) --- People of the great respectability were selected, so that no reckoning with them was requisite, ver. 7. (Haydock) --- They were thus encouraged to do the work with greater perfection. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The book of the law,\u0002 (that is, Deuteronomy.; Challoner.; St. Chrysostom, hom. 9. in Matthew) or the Pentateuch. (Josephus) --- Achaz, Manasses, and Amon, had burnt (R. Solomon) as many copies as they could, (Haydock) but some zealous priests had concealed this copy, in a box, in the wall of the temple, (Lyranus) or in the treasury adjoining it. The very hand writing of Moses, containing the record of the covenant, (or the 28, 29, 30, and 31st chapters of Deuteronomy) which was placed in (Calmet) or beside the ark, was now happily discovered. (Haydock) --- It seems it had been misplaced, as the ark itself had been removed, 2 Paralipomenon xxiv. 14., and xxxv. 3. This venerable monument, and the dreadful menaces which it denounced, made the deepest impression upon all, as we should read the autographs of St. Matthew, &c., with far greater respect and emotion than we do the printed copies. It is not at all probably that all the books of Scripture had been destroyed, as there were always some religious souls in both kingdoms; and if some kings had already made the impious attempt, (Haydock) of which, however, they are never accused in Scripture, they would not have been able to carry their malicious designs into effect. Josias had, before his 18th year, made many excellent regulations, conformably to the law, which was well understood, and carefully preserved by the priests and prophets, (Calmet) 2 Paralipomenon xvii. 9. --- \u0001Read it.\u0002 Scribes were generally chosen from among the Levites. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Garments,\u0002 through zeal for God's honour, and fear of his indignation. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Holda.\u0002 She is known only by this honourable embassy. It is rather wonderful that Jeremias was not consulted, as he had began to prophesy five years before. But he probably resided at Anathoth. Sophonias appeared, perhaps, only towards the end of the reign of Josias. (Calmet) --- \u0001The Second,\u0002 a street, or part of the city so called; in Hebrew, \u0001Massem.\u0002 (Challoner) --- The Septuagint retain this word, (Menochius) or rather, \"in Masena;\" Hebrew \u0001mishne.\u0002 (Haydock) --- Manasses inclosed Jerusalem with a second wall, (2 Paralipomenon xxxiii. 14.; Calmet) unless this was done by his father, 2 Paralipomenon xxxii. 5. (Tirinus) --- Here Holda is said to have kept a school. (Calmet) --- Chaldean, \"the house of doctrine,\" a place next in importance to the temple. (Vatable) --- St. Jerome speaks of this \u0001Second,\u0002 as of a gate, or part of Jerusalem, between the inner and the outer wall. (Contra Pelag, 2 Irad. in 2 Par. and in Sophon. i. 10.) (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Peace,\u0002 before these horrors overtake the city. Josias was interred with all the usual honours, have[having?] fallen in battle, chap. xxiii. 29. (Calmet) --- Instead of peace, the Alexandrian Septuagint reads, \"in Jerusalem,\" to which city Josias was brought from Mageddo, where he had perhaps rashly attacked the king of Egypt, with whom he had not been engaged in war. (Haydock) --- This last good king was given to Juda, that he people might not pretend that they were forced to embrace idolatry by the royal power. (St. Jerome) (Du Hamel)" } ] }, { "chapter": 23, "slug": "id922.html", "header": "4 Kings xxiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prophets.\u0002 Chaldean, \"scribes.\" But there were many prophets at this time, who were ordered to come and renew the covenant with God. --- \u0001He read,\u0002 in person, acting as a mediator, in imitation of Moses, Josue, Samuel, Joiada, and Ezechias. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The step.\u0002 His tribune or tribunal, a more eminent place, from whence he might be seen and heard by the people. (Challoner) --- This brazen tribune is described [in] chap. xi. 14., and 2 Paralipomenon vi. 12. --- \u0001To the covenant,\u0002 but with much less exactitude than the king. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Order,\u0002 who presided over the 24 classes of inferior priests. (Menochius) --- Jonathas understands it of those who supplied the place of the high priest when he could not attend. (Grotius) --- \u0001Baal,\u0002 the sun: (Calmet) in Hebrew, \"for.\" --- \u0001The grove,\u0002 Astarte, or the moon. (Haydock) --- \u0001Cedron,\u0002 to the east and south of Jerusalem, where Topheth and the sepulchres of the poor, and all unclean things, were placed. Here the pagans burnt their children in honour of Moloch. See 3 Kings xv. 13., and 2 Paralipomenon xxix. 16., and xxx. 14. --- \u0001Bethel,\u0002 out of contempt for the golden calf, (Haydock) and to remove those impurities to a greater distance. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Soothsayers.\u0002 Protestants, \"the idolatrous priests.\" Grotius thinks that camilli, or \"ministers of the gods,\" (Serv.[Servius?] and Varro. vi.) may be derived from the Hebrew \u0001hacemarim,\u0002 \"the black-vested,\" or cryers. The Rabbins give this title in derision to the religious of the Christian Church. There were some \u0001melanophori,\u0002 or people \"in black,\" who honoured Isis, or the moon, by this dress; as if to condole with her on the absence of the sun. Plutarch Apuleius describes a shining black veil, which was carried in the procession of her statue. --- \u0001Baal.\u0002 Hebrew, \"to Baal the son;\" (Calmet) or rather, \"to Baal, to the son.\" (Haydock) --- People are divided whether they were one and the same idol. The Hebrew \u0001mazatoth,\u0002 (Calmet) Septuagint \u0001Mazour\u0002\u0001ó\u0002\u0001th\u0002 (Haydock) is not better understood. St. Jerome translates \u0001signs\u0002 of the zodiac; others have, influences, planets, Lucifer, Venus, &c. Job (xxxviii. 32.) designates some stars by the name of Mozruth, and Mozrim. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Grove.\u0002 The idol of Astarte, or the representation of a grove in sculpture. (Haydock) --- \u0001People,\u0002 who were not rich enough to have a sepulchre. Jeremias (xix. 11.) threatens the people of Jerusalem with such a burial. (Calmet) --- The \u0001common people\u0002 here means the idolaters, 2 Paralipomenon xxxiv. 4. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Effeminate.\u0002 Hebrew, \"consecrated\" (Calmet) or \"initiated\" (Montanus) in the obscene mysteries of idols. See Deuteronomy xxiii. 18., and 3 Kings xv. 12., and 2 Machabees vi. 4. These men prostituted themselves (Menochius) even in that sacred place. (Calmet) --- Protestants, \"he broke down the houses of the Sodomites, that were by the house of the Lord, where the women wove hangings for the grove.\" These hangings, tents, or dwellings, (Haydock) were destined for the idol; (Syriac, &c.) or they were intended to hide the abominations which were committed. They were called \"tents of the daughters,\" chap. xvii. 30. (Calmet) --- \u0001For.\u0002 Literally, \"of the grove:\" \u0001luci.\u0002 But the other translation is conformable to the Septuagint. (Vatable, &c.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bersabee;\u0002 to which the Israelites went in pilgrimages, Amos v. 5. This place was situated at the southern extremity of the dominions of Juda, as Gabaa was at the northern. The \u0001priests\u0002 being unable to offer sacrifice in the temple, and desirous to gain a livelihood, had been so weak as to conform to the illegal practices of the country; though they seem to have intended to worship \u0001God,\u0002 Deuteronomy xii. 11. --- \u0001Altars.\u0002 These might also be consecrated to the true God, but they were forbidden. There were others, placed in similar situations, in honour of Trivia, or the moon, Isaias lvii. 8., and lxv. 11. (Calmet) --- \u0001City,\u0002 to a person entering. (Chaldean) Josue was the chief lay-judge, or magistrate. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Brethren.\u0002 Thus people are degraded in the Christian Church, that they may suffer some confusion (Calmet) in this world, and repent. (Haydock) --- The priests, who had offered sacrifice unlawfully, where only permitted to perform the minor offices; but provision was made for their support, that they might not be tempted to relapse, Leviticus xxi. 17, 22., and Ezechiel xliv. 10. (Calmet) --- They were reduced to the rank of Levites. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Defiled,\u0002 or declared it unlawful. (Menochius) --- \u0001Topheth\u0002 may signify \"a drum;\" which the Jews say the idolaters beat, to prevent their childrens' cries from being heard, when they were burning in the arms of Moloch. St. Jerome interprets it \"latitude,\" as the vale was very wide, and beautifully adorned with gardens and springs. It formed a part of the vale of Josaphat and of Cedron; (Calmet) or the same valley went by these different names, as well as (Haydock) by that of \u0001Geh-hinnon,\u0002 \"the vale of Ennom,\" whence Gehenna is formed, and applied to hell, Matthew v. 22., and Mark ix. 44., &c. (Calmet) --- Yet some think that the term denotes a place of torment on earth, which those deserve who say, \u0001thou fool.\u0002 (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nathan-melech.\u0002 Septuagint, \"to the treasury (room.; Pagnin) of Nathan, the king's eunuch,\" or chamberlain. (Haydock) --- \u0001Pharurim,\u0002 \"the suburbs.\" (Vatable) (Menochius) (Chaldean) --- It perhaps denotes the guard-house. See 1 Paralipomenon xxvi. 18. --- \u0001Chariots.\u0002 The aforesaid horses were designed to draw them in honour of the sun. Some nations used to ride in this manner with all expedition, at its rising; and the Rabbins pretend that the king, or some other by his order, had been accustomed to ride from the eastern gate of the temple to the house of the governor, Nathan-melech. The horse was consecrated to the sun, on account of its agility." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Upper chamber,\u0002 to be nearer the \u0001host of heaven,\u0002 which they adored. (Haydock) --- We are assured that the Arabs also adored the sun, and offered incense to it on the tops of their houses. The prophets often upbraid the people with this practice, Jeremias xix. 13., and Sophonias i. 5. (Calmet) --- It is wonderful that Ezechias had not before removed these remnants of his father's infidelity; and still more that \u0001Manasses,\u0002 after his repentance, had not destroyed what he had unlawfully erected in the \u0001courts\u0002 of the priests and of the people. But Amon might have restored them. --- \u0001Ran.\u0002 This shews the zeal of the king. Hebrew and Septuagint, \"and thence he broke \u0001or\u0002 tore them.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Offence;\u0002 Olivet. (Haydock) --- In the original, the terms are very much alike; and the Jews take a pleasure in deforming names, for which they had a horror. Solomon had erected temples here to various idols, (3 Kings xi. 7.) which had probably been demolished by Ezechias, but had been rebuilt under Amon, &c., and subsisted during the minority of Josias; (Calmet) or they had been neglected by the pious kings of Juda, as no longer dangerous. But Josias, in the fervour of his zeal, thought proper to remove every thing that had been the occasion of \u0001offence:\u0002 Hebrew, \"of corruption.\" --- \u0001Idol,\u0002 and \u0001scandal,\u0002 and \u0001abomination,\u0002 are the same in Hebrew." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Statues\u0002 is more proper than the Protestant \"images,\" which would rather be torn. --- \u0001Dead\u0002 is not expressed in the Hebrew or Septuagint, but must be understood. (Haydock) --- The pagans had the same idea of their impurity: \u0001incestat funere classem.\u0002 (Virgil, Æneid vi.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bethel\u0002 had perhaps fallen into the hands of Juda, after the Israelites had been led away. (Calmet) --- Josias exercised the like authority throughout all Samaria, (ver. 19.) as the country properly belonged to the house of David, and was God's peculiar inheritance. (Haydock) --- We may, therefore conclude that He authorized Josias to act in this manner; and the new inhabitants had no interest in maintaining the superstition of those who had lived there before them. The priest sent by Asarhaddon, had taken up his residence at Bethel; whence it is inferred that the town, at that time, was in the hands of the Samaritans, (Calmet) as it might be still, though Josias might exercise dominion in it as lord paramount. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Spoke.\u0002 Septuagint subjoin some words, which seem to be lost in the original: [\"when Jeroboam was standing, on the festival day, upon the altar. And turning, he lifted up his eyes towards the tomb of the man of God,} who spoke these words.\" (Haydock) --- \"The copies, from which this version was made, read differently from the modern copies,\" and often better. (Kennicott, diss. ii. p. 335.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Monument.\u0002 Hebrew \u0001tsiun,\u0002 \"an eminence\" of \"dry\" earth, (Ezechiel xxxix. 15.) heaped upon a corpse; whence the Latin \u0001tumulus.\u0002 (Servius) (Calmet) --- It seems some inscription was still to be seen on the tomb. (Menochius) --- \u0001Thou,\u0002 &c. Septuagint, \"which he proclaimed against the altar.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Samaria.\u0002 It seems this word has been inserted instead of Juda, as it is certain the prophet came thence, ver. 17., and 3 Kings xiii. 32. (Calmet) --- But thus both prophets would be identified. It would rather appear that the seducing \u0001prophet,\u0002 who resided at Bethel, is here said to have \u0001come out of Samaria,\u0002 though that place was not raised to the dignity of a royal city (Haydock) till 50 years afterwards. (Calmet) --- There might be a town there long before; and, at any rate, he belonged to the kingdom of Jeroboam, or of Samaria. (Haydock) --- His faith in the prophet's prediction was, perhaps, thus rewarded, (Menochius) as his bones were left unmolested, on account of their being buried in the same sepulchre with the man of God. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Slew.\u0002 Most of the Israelites who had been left, (Haydock) embraced the true religion, after the captivity of their brethren, (Calmet) and adhered to the kings of Juda, (ver. 15.; Haydock) who had taken possession of the whole country (Du Hamel) after the fall of the Assyrian empire; (Tirinus) unless the emperors of Chaldea had given it to them as to their vassels. See ver. 29. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Covenant,\u0002 in Deuteronomy, chap. xxii. 8. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001No such,\u0002 in all respects. (Haydock) --- The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon xxxv. 7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John xviii. 28. (Tirinus) --- Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and chap. xviii. 5. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Spirits.\u0002 Literally, \"the pythons,\" Deuteronomy xviii. 11., and Numbers xxii. 5. --- \u0001Idols.\u0002 Hebrew \u0001Teraphim;\u0002 Protestants, \"images,\" Genesis xxi. 19. --- \u0001Uncleannesses.\u0002 Hebrew, &c., \"idols.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Like him.\u0002 Every person has some peculiarity, which distinguishes him from every other. (Haydock) --- Thus we say of many saints: \u0001There was none found like unto him,\u0002 Ecclesiasticus xliv. 20. (Tirinus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Had provoked him.\u0002 The impiety of this king must have been extreme, since his repentance did not avert the scourge. (Haydock) --- Besides, many of the people were corrupt at heart, though they were afraid of shewing it, as we learn from the prophets Jeremias and Sophonias. God therefore withdrew the good Josias, who was their bulwark, that they might feel the effects of his just indignation." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Nechao,\u0002 six years (Usher, the year of the world 3394.) after he had succeeded his father Psammetichus, with whose ambitious views he was animated to attempt the conquest of Asia. (Marsham sæc. 18.) Pharao pretends that God had sent him to attack the Assyrians, 2 Paralipomenon xxxv. 21. But Josias thought he was only imposing on him, or speaking through fear. The Jews assert that Jeremias also opposed the king's design, 3 Esdras i. 28. (St. Jerome, ad Ctesip.) But this does not appear from the canonical Scripture. (Calmet) --- \u0001Meet him,\u0002 in order to hinder him from passing through his dominions without leave; as this might prove dangerous. (Haydock) --- \u0001Seen him,\u0002 and fought. (Menochius) --- He received a \u0001mortal\u0002 wound at Mageddo, but died at Jerusalem, 2 Paralipomenon xxxv. 23. (Josephus, [Antiquities?] x. 6.) --- Mageddo lay to the south of Cison, where Barak had fought before, Judges v. 19. Herodotus (ii. 159.) says, that Nechos gained a victory over the Syrians at Magdolum, and took Cadytis, which is probably Cades, a strong city of Galilee, though some take it to be Jerusalem, as it may be interpreted \"the holy city.\" (Calmet) --- Mageddo is called Magdala in the Greek, and Magedan in other copies, and in the Vulgate, Matthew xv. 39." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Sepulchre.\u0002 Paralipomenon xxxv., \u0001in the monument\u0002 (or mausoleum) \u0001of his fathers.\u0002 Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, chap. xxii. 20. (Haydock) --- He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus xlix. 1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon xxxv. 24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias xii. 11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Old.\u0002 Eliacim his brother was 25. (Haydock) --- Perhaps Joachaz was esteemed more by the people, as fitter to defend them against the king of Egypt, who had proceeded on his journey to attack Charchamis on the Euphrates. (Calmet) --- Having placed a garrison in it, he was met by Joachaz, and gained a victory over him at Rebla, (Haydock) as Sanctius gathers from Ezechiel xix. 4. Hence he treated the captive king with such severity, and sent him into Egypt to die in chains, Jeremias xxii. 11. Joachaz is called Sellum (in Jeremias) and Jechonias, 3 Esdras i. 34. (Calemt) --- He was a lion only against his own subjects. (Tirinus)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Rebla.\u0002 Syriac and Arabic, \"Deblat;\" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers xxxiv. 11.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Joakim.\u0002 Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, chap. xxiv. 17., and Daniel i. 6. (Calmet) --- Eliacim means nearly the same as Joakim, \"the Lord's strength,\" or \"appointment.\" (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Old,\u0002 of course Josias had him at 15. Some suspect we ought to read 15 here. (Du Hamel)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Fathers,\u0002 or ancestors, not his immediate father Josias, ver. 32. (Haydock) --- Joakim chose to imitate the wicked, and was not deterred by the chastisement of his brother. (Calmet) --- His character was marked with avarice and cruelty. He slew the prophet Urias, Jeremias xxii. 13., and xxvi 23. (Haydock) --- St. Matthew (i. 11.) calls him Jechonias, (Menochius) 1 Paralipomenon iii. 15." } ] }, { "chapter": 24, "slug": "id923.html", "header": "4 Kings xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Days.\u0002 At the end of the third year, Daniel i. 1., and Jeremias xxv. 1. \u0001Nabuchadonosor,\u0002 in the first year of his reign, (Jeremias xxv. 1.) being associated in the empire by his aged father Nabopolassar, \u0001came up\u0002 to attack Carchemis, (Jeremias xlvi. 1.) and the other dominions of Egypt, (ver. 7.) and their ally or vassal \u0001Joakim.\u0002 He took the city of Jerusalem, and carried off many of the sacred vessels and captives, (Daniel i.; Calmet) conducting the king himself to prison, for a short time, when he set him at liberty, on condition that he should pay tribute, 2 Paralipomenon xxxvi. 6. (Tirinus) --- Joakim obeyed for 3 \u0001years.\u0002 --- \u0001Then again.\u0002 Hebrew, \"he turned and rebelled.\" This was the first time, as he had before been subject to Egypt, and was attacked on that account. He probably took advantage of the absence of Nabuchodonosor, who was gone with haste to secure all the dominions of his deceased father. In the 7th year of his reign, he sent \u0001rovers\u0002 to punish Joakim. When the latter had reigned near 11 years, they reduced the kingdom, and treated the king's corpse with the utmost indignity, Jeremias xxii. 19. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The rovers. Latrunculos.\u0002 Bands or parties of men, who pillaged and plundered wherever they came. (Challoner) See chap. v. 2., and Judges xi. 3. --- Nabuchodonosor could not come in person. --- \u0001Prophets.\u0002 Holda, supra chap. xxii. 16., and Isaias xx. 17., and Jeremias xiv., xv., xvi., &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Did.\u0002 Paralipomenon, \u0001and his abominations which he wrought, and the things which were found in him.\u0002 This St. Jerome, (Trad.) explains of certain diabolical marks on his body, shewing him to be devoted to the fiend Codonasar. Such are often found on magicians. (Menochius) --- Thus the priests of Baal cut themselves, 3 Kings xviii. 28. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Joachin,\u0002 who is styled Jechonias, Matthew i., and Conias [in] Jeremias xxii. 24. The prophet counts his reign as nothing, because it was so limited by the Chaldeans, and continued only three months, Jeremias xxxvi. 30." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Egypt,\u0002 at least from the eastern mouth of the Nile, at Damietta, to the Euphrates. Nechao had conquered all those countries: but now he was driven into his ancient territories. After \u0001some time\u0002 he attempted to relieve Sedecias, but war repulsed by Nabuchodonosor, who soon after took Jerusalem, Jeremias xxxvii. 6. (Calmet) --- \u0001Again,\u0002 during the reign of Joachin. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eighteen.\u0002 One Hebrew manuscript reads \"thirteen,\" (Haydock) or 3 instead of 8. (Kennicott) --- The number seems also (Haydock) to be incorrect in Paralipomenon, where we find that Joachin was only \u0001eight\u0002 years old, as the Syriac and Arabic have 18 in both places, and it could not well be said, that he \u0001did evil,\u0002 &c., (ver. 9.) at the age of 8, much less that he had \u0001wives\u0002 so soon, ver. 15. (Calmet) --- Some attempt to reconcile both places, by saying that the eight years refer to the commencement of his father's reign; (Junius) which is very unusual: (Calmet) or to the servitude of Babylon, when Jerusalem was taken under Joakim. (Hardouin.) --- Sanctius conjectures that Joachin was associated with his father when he was 10 years old, and after 8 years became sole king. (Kimchi, &c.) (Du Hamel)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Done.\u0002 Ezechiel xix. 5., and Jeremias xxii. 24., speak of this king under the name of (Haydock) Jechonias. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Came.\u0002 Hebrew, \"servants....he came.\" But several manuscripts are more accurate and grammatical, \"they came.\" (Kennicott) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Went out.\u0002 Josephus (Jewish Wars vi. 8.) insinuates, to save the vessels of the temple. --- Jeremias had persuaded him to desist from making resistance. (Tirinus) --- Nabuchodonosor did not comply with his promise, (Menochius) but took the king and all the artificers (ver. 14.) to Babylon, that the former might not attempt to revenge the injuries done to his father, nor the latter contribute to fortify the towns. The Philistines had deprived the Israelites of blacksmiths, with the same design, 1 Kings vii., and xiii. (Angelomus.) (Tirinus) --- \u0001Eighth;\u0002 commencing, or at the end of the \u0001seventh,\u0002 Jeremias lii. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001All,\u0002 or a great part; for some were still left, 1 Esdras i. --- \u0001Which:\u0002 or like unto those which \u0001Solomon had made.\u0002 The identical vessels had been perhaps (Du Hamel) plundered. (Menochius) --- Nabuchodonosor took away the sacred vessels at three different times: 1. under Joakim. These he placed in the temple of his god; and they were afterwards profaned by Baltassar, and restored by Cyrus, Daniel i. 2., and v. 5., and 1 Esdras i. 7. 2. Many he now broke in pieces. 3. Under Sedecias, he took probably what that prince had made, chap. xxv. 13., and Baruch i. 7 --- \u0001Lord,\u0002 by Isaias (xxxix. 6.; supra chap. xx. 17.) and Jeremias, xv. 13." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001All;\u0002 the chief men, chap. xxv. 18. Ezechiel and Mardocheus were in the number. --- \u0001Engraver.\u0002 The first term means a workman in wood, stone, &c.; the latter seems to designate a mason, smith, or garrison-soldier; (Calmet) or one expert in making camps; (Sa) an engineer. (Tirinus) --- St. Jerome explains it of one who enchases jewels in gold. (Menochius) --- Hecateus and Demetrius (ap. Jos.[Josephus?] and Clement of Alexandria) mention this transportation. (Du Hamel)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Judges.\u0002 Hebrew, \"the rams.\" Chaldean, \"the grandees.\" These are not included in the 10,000, (ver. 14.) nor more than (Calmet) the 8,000 who were taken from the country (ver. 16.; Calmet) or 3,000 were taken from Jerusalem, and 7,000 from other places. (Du Hamel)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Uncle,\u0002 the third son of Josias, who was placed on the throne. (Haydock) --- The eldest, (Menochius) called Johanan, seems to have died in his youth. (Calmet) --- \u0001Sedecias\u0002 means, \"the justice of God,\" (Tirinus) as Nabuchodonosor had adjured him, or \u0001made him swear by God;\u0002 (2 Paralipomenon xxxvi. 15.; Haydock) and thus insinuated, that, if he proved faithless, he should feel the effects of God's justice, as it happened. (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Done.\u0002 He was not deterred by his punishment, nor by the admonition of Jeremias, xxxvii. 2., and 2 Paralipomenon xxxvi. 12. The prophet informs us, that the priests and people defiled the temple of God. See Ezechiel viii., &c. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Revolted.\u0002 Literally, \"departed;\" (Haydock) \"broke his covenant;\" (Septuagint) acting contrary to his oath, (Paralipomenon) and to the dictates of prudence. God permitted this to take place, in the 8th year of Sedecias. (Calmet)" } ] }, { "chapter": 25, "slug": "id924.html", "header": "4 Kings xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day,\u0002 the 30th of January, the year of the world 3414. (Usher) --- Some time after Nabuchodonosor left the siege, to attack the Egyptians; (Jeremias xxxvii. 3.) and the people of Jerusalem, (Haydock) supposing that he would return no more, took back their slaves, whom Jeremias had prevailed on them to liberate, according to the law, during the sabbatical year, Jeremias xxxiv. 8. (Usher) --- The prophet reproached them for it; and announced the destruction of the city so plainly, that he was thrown into prison, Jeremias xxi., and xxxiv., and xxxviii. --- \u0001It.\u0002 The Babylonians had already taken all the towns of Juda, except Azeca and Lachis, Jeremias xxxiv. 7. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of the.\u0002 Protestants supply, \"\u0001fourth\u0002 month,\" as it is in the parallel passage, Jeremias lii. 6., \u0001And in the fourth month, the ninth day of the month.\u0002 In Jeremias xxxix. 2., we read, \u0001in the fourth month, the fifth day of the month, the city was broken up,\u0002 or a breach was made in the outer wall. In the course of a few days, the \u0001princes\u0002 of Babylon seized \u0001the middle gate;\u0002 and the famine became so intolerable, that, on the 9th, it was judged expedient to abandon the city. (Haydock) --- During this siege it is thought, (Calmet) that mothers eat their children, (Lamentations iv. 10., and Baruch ii. 3.) and children their parents, Ezechiel v. 10. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Walls, \u0002by a subterraneous passage, to the plains of Jericho; (Rabbins) or by the horse gate, which was the most private, and, it seems, had been walled up, Ezechiel xii. 12. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rablatha,\u0002 the Antioch of Syria, (St. Jerome) which was styled also Epiphania, (Tirinus) or more probably Apamea, where Nabuchodonosor was, when Jerusalem was taken. --- \u0001Upon him,\u0002 by the advice of his council, Jeremias xxxix. 3, 13. Syriac, \"they made him answer the charges brought against him,\" (Calmet) of ingratitude and rebellion, as he had been appointed by the king of Babylon, and had sworn to be faithful to him. (Menochius) --- This repeated infidelity made Nabuchodonosor resolve to remove the people from their own country. (Calmet) --- He sentenced the last of the kings of Juda to see his children slain, (Haydock) to have his eyes put out, and to remain in prison till his death, Jeremias lii. 11., &c. (Calmet) --- Hebrew, he \"spake judgments with him.\" Thus was accomplished the prediction of Jeremias, (xxxiv. 3.) \"thine eyes shall behold the eyes of the king of Babylon, and he shall speak to thee.\" (Watson) --- The same prophet had said the same (Jeremias xxxii. 4.) before he was thrown into prison. The sight of an angry judge is no small punishment. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eyes;\u0002 after they had been excruciated by the sight of his slaughtered children. He thus might be convinced, that there was no reason to despise the predictions of Jeremias and of Ezechiel, (xii. 13.) as contradictory, because the latter informed him that he should not \u0001see\u0002 Babylon; though the other said that he should \u0001die\u0002 there. --- \u0001Babylon,\u0002 where he was honourably buried, by order of Nabuchodonosor. (Josephus, [Antiquities?] x. 11.) --- Seder (Olam xxviii.) records that his attendants sung, at his funeral, \"Alas! king Sedecias is dead, having drunk the dregs of all ages;\" as he suffered also for the crimes of his predecessors. (Genebrard) (Tirinus) --- This is not indeed specified in Scripture: (Haydock) but it is highly probable that Nabuchodonosor would thus \"revere royalty, even in its ruins,\" if Daniel and the other Jews in power, had not been careful to shew this mark of respect to their deceased monarch, conformably to the prediction of Jeremias; (xxxiv. 3.) who foretold that he should die, not by a violent death, the usual fate of captive kings, but \u0001in peace,\u0002 or on his bed, though in a prison. (Watson, let. 6.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Seventh.\u0002 Jeremias (lii. 12.) mentions the \u0001tenth;\u0002 on which day Nabuzardan probably arrived, or begun to put his orders in execution. Yet the Jews keep the ninth as an annual fast, Zacharias vii. 3., and viii. 19. The temple was destroyed on Saturday, 27th August, the year of the world 3416, (Usher) after it had stood 424 years, 3 months, and 8 days. (Calmet) --- \u0001Army.\u0002 Hebrew, \"of those who slay;\" which may be fitly understood \"of soldiers,\" as well as \"of cooks,\" (Septuagint) \"butchers.\" (Pagnin, &c.) (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Great.\u0002 This word is supplied from Jeremias lii. 13., and Hebrew, \"great \u0001man's\u0002 house.\" (Protestants) But Jeremias xxxix. 8., we read, they \u0001burnt the houses of the people,\u0002 (Haydock) even the meanest, destroyed the walls, and took the people to Babylon, only leaving some countrymen to cultivate the land. Jeremias was set at liberty by Nabuzardan, (ibid. xi.[Jeremias xxxix. 9.?]) and chose to continue with this \u0001remnant of the people,\u0002 for their comfort and direction. (Haydock) --- They applied to him to know whether they should retire into Egypt; and after ten days, he gave them God's injunction to the contrary: but they despised it, Jeremias xlii. 7., and xliii. 1. The prophet, and his secretary, Baruch, followed them into Egypt. Thus was the country abandoned, and the monarchy at an end, after it had subsisted 468 years from the commencement of David's reign. (Calmet) --- Yet some little power remained in the family of David, even at Babylon; (ver. 27.) and the Jewish affairs were re-established, after the captivity, though not in such splendour as formerly, nor always under princes of the same royal family. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mazers.\u0002 Hebrew \u0001yahim,\u0002 \"shovels.\" (Protestants) Septuagint retain the original word, which St. Jerome translates differently. See 3 Kings vii. 50., (Menochius) and Exodus." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saraias,\u0002 father of Esdras, and of Josedeck, who succeeded in the Pontificate, 1 Esdras vii. 1., and 1 Paralipomenon vi. 14. (Tirinus) --- \u0001Sophonias.\u0002 He was perhaps chief of the fourth band of door-keepers, mentioned [in] 1 Paralipomenon ix. 17, 24., and vice-gerent of the High-priest, to supply his place, in case of any accident. We find no mention of such a priest in the law, but Eleazar possessed a similar power, Numbers iii. 32. (Calmet) --- \u0001Keepers.\u0002 These seem to have concealed themselves in the temple. (Menochius) --- They were punished, as the counsellors of Sedecias, by being beheaded or crucified, Lamentations v. 12. (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Eunuch.\u0002 Protestants, \"officer.\" (Haydock) --- \u0001Five.\u0002 Arabic and Jeremias lii. 25., read \u0001seven,\u0002 as two were probably discovered afterwards, (Calmet) or had fled. (Du Hamel) --- These were chief officers. --- \u0001Sopher.\u0002 Septuagint, \"and the secretary of the general.\" Syriac, \"the secretary and chiefs of the armies.\" (Calmet) --- Protestants, \"the principal scribe.\" (Haydock) --- It is not clear whether the general have this title of \u0001sopher,\u0002 \"scribe,\" himself; or it rather designates his secretary, or scribe, Judges viii. 14. (Calmet) --- Many date the 70 years captivity from the last year of Joachin. (Du Hamel)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Godolias.\u0002 The Rabbins say that he had gone over to the Chaldeans: Jeremias (xxxviii. 2, 17.) had advised all to do so, and Godolias was of an easy complying disposition. (Grotius) --- But God did not suffer him to collect the remnants of his unhappy people, (Calmet) at least for any long time, as he was slain by Ismael, (Jeremias xl. 12., and xli. 1.; Haydock) who probably envied his dignity. (Josephus) (Salien)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Chaldees.\u0002 They went under the conduct of Johanan, in opposition to the declaration of Jeremias, xliii. 7., and xliv. 1. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Twentieth.\u0002 Jeremias (lii. 31.) says \u0001the \u000225\u0001th,\u0002 when Nabuchodonosor was buried, and (Du Hamel) the decree was made, though it was not put in execution till two days later. (Calmet) --- \u0001Evilmerodach,\u0002 whose proper name was Baltassar, (Daniel v. 1.; Tirinus) or the latter was his son. The Jews say that he had been confined in prison, with Joachin, because he had not administered the kingdom well, during the seven years' illness of his father Nabuchodonosor. Berosus (apud Josephus, contra Apion 1., and Eusebius, præp. ix. 40., who cites also Megasthenes) informs us that he reigned with insolence during two years, when he was treacherously murdered by his father-in-law, Neriglissor." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Kings,\u0002 who had been made captives. Adonibezec had 70, Judges i. 7. Alexander kept Porus and Taxilus at his court, as Cyrus had done [to] Crœsus, whom he treated with great distinction. The prosperity of Joachin does not seem to have been of long continuance, as his benefactor did not reign above two (ver. 27.) or three years, Daniel. viii. 1." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001His life,\u0002 may be referred to Evilmerodach, unless Joachin was involved in his disgrace, and perished at the same time. Perhaps the king of Juda did not always eat at the table of Evilmerodach, but received his meat from it, as was customary. (Syriac, &c.) (Calmet) --- He received all that was necessary to support his household, daily. (Grotius) --- In Jeremias lii. 34., \u0001until the day of his death,\u0002 seems to be an useless \"tautology,\" which is omitted here, and in \"our oldest manuscript,\" says Kennicott; who observes that whoever will compare these passages, \"will find many variations, and some corruptions.\" But most of them may be easily explained, ver. 3, 8, 27, &c. (Haydock)" } ] } ] }, "2ma": { "book": "2ma", "intro": [ { "text": "THE SECOND BOOK OF MACHABEES.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Second Book of Machabees is not a continuation of the history contained in the First; nor does it come down so low as the First does, but relates many of the same facts more at large, and adds other remarkable particulars, omitted in the First Book, relating to the state of the Jews as well before as under the persecution of Antiochus. The author, who is not the same with that of the First Book, has given (as we learn from chap. ii. 20., &c.) a short abstract of what Jason, of Cyrene, had written in the five volumes, concerning Judas and his brethren. He wrote in Greek, and begins with two letters, sent by the Jews of Jerusalem to their brethren in Egypt. (Challoner)" }, { "text": "Hence the whole book has been considered by some as an epistle. (Cotelier, Can. Ap. p. 338.)" }, { "text": "But it is easy to distinguish the letter from the history, (Calmet) to which a preface is prefixed, chap. ii. 20. Yet the Alexandrian copy has at the end, \"A letter concerning the acts of Judas Mach.[Machabeus.]\" (Haydock)" }, { "text": "The appendix of two epistles was added to the First Book by him who wrote the second, (Worthington) abridging the work of Jason. (Haydock)" } ], "intro_slug": "id1419.html", "chapters": [ { "chapter": 1, "slug": "id1420.html", "header": "2 Machabees i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Egypt.\u0002 They are invited to worship at Jerusalem. (Menochius) --- It seems these were most considered; perhaps being more numerous. (Calmet) --- They had also a schismatical temple. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Demetrius\u0002 Nicator. The date refer to what goes before. --- \u0001Nine.\u0002 This author dates from autumn, whereas the preceding begins the era of Seleucides, in spring, which accounts for the apparent contradictions. (Calmet) --- \u0001Trouble.\u0002 As they had written when in distress, so they now testify their joy and gratitude to God, begging their brethren to keep the dedication of the new altar. (Worthington) --- This first letter, sent during the heat of the persecution raised by Epiphanes, is lost. --- \u0001Kingdom.\u0002 Judea was then tributary to Egypt; yet Jason applied to the Syrian monarch, and instead of waiting for the death of Onias III, wished to purchase his dignity, and to change the manners of the people. Josephus gives contradictory accounts of these affairs, (Calmet) if he be really the author of 4 Machabees. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Flour,\u0002 (\u0001mincha\u0002) including corn, &c. After Judas had purified the temple, the usual sacrifices were offered. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Scenopegia;\u0002 viz., the \u0001encenia,\u0002 or feast of the dedication of the altar, called here \u0001scenopegia,\u0002 or feast of the tabernacles, from being celebrated with the like solemnity. (Challoner) (Chap. x. 6.) --- The real feast occurs in the month of Tisri. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Eight.\u0002 Thus the preceding letter is dated, according to many, (Menochius) as there was no Judas or Aristobolus known at this time. But Judas, the Essene prophet, (chap. ii. 14.; Worthington) must have flourished about that period; (Josephus, Antiquities xiii. 19.; Calmet) and one Aristobolus wrote something in the Scripture for Philometor. (Clement [of Alexander], Strom. v.; Eusebius, Hist. ii. 17.) --- After Philadelphus, the kings of Egypt had commonly Jews among their preceptors. (Rupert, Vict. x. 15.) --- This person is supposed to have instructed Physcon. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001King.\u0002 Antiochus Sidetes, who began to make war upon the Jews, while Simon was yet alive; (1 Machabees xv. 39.) and afterwards besieged Jerusalem, under John Hircanus. So that the Judas here mentioned (ver. 10.) is not Judas Machabeus, who was dead long before the year 188 of the kingdom of the Greeks, for he died in the year 146 of that epoch; (see above, 1 Machabees ii. 70., also the note on chap. i. 2.) but either Judas, the eldest son of John Hircanus, or Judas the Essene, renowned for the gift of prophecy, who flourished about that time. (Challoner) --- Epiphanes may as well be meant. The ancestors of those who wrote resisted him." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Persia.\u0002 This country is not specified in the Roman and Alexandrian Septuagint. Other copies have, \"He \u0001God\u0002 made them who attacked the holy city flee in swarms to Persia.\" (Syriac; Vatable) --- The name of Persia now comprised all the dominions of Antiochus; Rupert understands Sidetes. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Nanea.\u0002 A Persian goddess, which some have taken for Diana, others for Venus. (Challoner) --- Her temple at Ecbatana was renowned, 1 Machabees vi. 1." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dowry.\u0002 Thus the pagans played with religion. (Menochius) --- Anthony having espoused the Minerva of Athens, required the city to give him 1000 talents for her portion. (Dion. Seneca, suasov. 1.) --- Heliogabalus and Caligula pretended to marry the celestial Venus or the moon. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Slew.\u0002 Literally, \"struck.\" Greek, \"stoned.\" Yet Epiphanes escaped, (chap. x. 9., and 1 Machabees vi.) having received some wounds. But a fall from his chariot, and vexation, hastened his death. (Haydock) --- Some of his followers, who had advanced farther into the temple, perished. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Scenopegia.\u0002 The dedication was observed by the people bearing branches, in memory of their late forlorn condition on the mountains. (Haydock) --- See ver. 2. --- \u0001Fire.\u0002 This feast occurred in Tisri, 2 Esdras viii. 1, 14. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Persia.\u0002 Babylonia, called here Persia, from being afterwards a part of the Persian empire. (Challoner) --- Thus St. Chrysostom (H. 6. in Mat.) says, the Jews were delivered from \"the Persian captivity.\" (Worthington) --- All beyond the Euphrates [River] was now called Persia. --- \u0001Valley\u0002 of Topheth, where (Calmet) it is still shewn. (Doubdan.) --- The miraculous pit was enclosed by Artaxerxes, chap. v. 33. (Haydock) --- Four miracles occurred respecting this fire, ver. 20, 22, 32. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The priest.\u0002 Greek, \"Nehemias ordered the priests to sprinkle with the water both,\" &c. (Haydock) --- Modern Jews say the sacred fire was not in the second temple. But Gorionides and 4 Machabees admit this fact. (Calmet) --- Elias obtained fire upon his sacrifice nearly in the same manner. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Jonathan,\u0002 one of the chief priests; perhaps Joiada, Eliasib's son. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Spoken,\u0002 promising these favours, Deuteronomy xxx. 3. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Altar.\u0002 This second flame came immediately from heaven, and overpowered that proceeding from the mud. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001A temple.\u0002 That is, an enclosure or a wall round about the place where the fire was hid, to separate it from profane uses, to the end that it might be respected as a holy place. (Challoner) --- Such open enclosures are often styled temples. (Calmet) --- Greek, \"But the king enclosing it, made it sacred, (\u0001ieron\u0002) having examined the fact.\" (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Hand.\u0002 The copies vary much. (La Haye.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Nephthar,\u0002 or rather Necphar. (Grotius) --- \u0001Nephi.\u0002 Greek has the former word. Roman copy and Syriac, Naphtai; may be derived from Chaldean \u0001phetir,\u0002 \"pure, unmixed.\" (Calmet) --- Nephthar may signify \"deliverance,\" as sacred things are rescued from common use. (Worthington)" } ] }, { "chapter": 2, "slug": "id1421.html", "header": "2 Machabees ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The descriptions.\u0002 That is, the records or memoirs of Jeremias, a work that is now lost. (Challoner) --- It was extant, the year before Christ 142. (Calmet) --- St. Ambrose (Of. iii. 14.) writes at large concerning this miracle. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Of them.\u0002 He alludes to his epistle, (Calmet) Baruch vi. 11. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And the ark.\u0002 These were not taken by the Chaldeans, Jeremias lii. (Menochius) --- Whether they were removed before or after the capture of the city, is disputed. (Salien, the year [of the world] 3446.) --- Besides the authority of this book, it is most probabe that Jeremias should have preserved them, as he was high in favour, Jeremias xxxix. 11. (Worthington) --- Hence most believe that Nabuzardan granted him leave. (Calmet) --- Eupolemus says Nabuchodonosor did this after he took the city. (Eusebius, præp. ix. 39.) --- Others think the prophet removed them under Joakim, having informed only a few of the priests. (N. Alex.) --- \u0001Mountain;\u0002 Nebo, Deuteronomy xxxii. 49." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mercy.\u0002 Whether the ark, &c., were in the second temple, as this seems to insinuate, has been much debated. The negative seems best established and these promises refer to the Messias, prefigured by the ark. God wished to withdraw the Jews by degrees from their attachment to these sensible things, and to raise their minds to those of a more spiritual nature. (St. Ambrose) (Rupert, &c.) (Calmet, Diss.) --- Salien (the year [of the world] 3609) proves at large, that the ark was discovered at the same time as the sacred fire. (Menochius) --- Yet Josephus (Jewish Wars vi. 6.) testifies, that nothing was found in the holy of holies when the Romans took it. Hence others think that the ark will be produced to the Jews by Enoch and Elias. (Ribera, in Aggeus i.) (Tournemine) --- The first opinion gives most satisfaction. When Christ collected his disciples, he received testimony from the Father and from the Holy Ghost in a bright \u0001cloud.\u0002 The figures of the law are at an end, and there will be no need of restoring them at the consummation of all things. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Treated.\u0002 Greek, \"He was manifested, and like one possessing wisdom, he,\" &c. (Haydock) --- On this occasion, Solomon chiefly displayed his wisdom, praying aloud." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001As.\u0002 Both dedications lasted eight days, and fire descended, Leviticus ix. 23., and 2 Paralipomenon vii. 1." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Consumed.\u0002 He alludes to what Moses said after the death of Nadab, Leviticus x. 16. (Calmet) --- Fire consumed the sin-offering as well as the rest." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Set down.\u0002 Greek, \"explained.\" --- \u0001Books.\u0002 The Scriptures were not lost. (Menochius) --- Perhaps before this time no complete collection of them had been made. Esdras would point out and help to discover what had been written. (Calmet) --- The senate of the nation was also present. (Simon Crit. i. 1.) --- \u0001David:\u0002 the psalms. All the other books may be designated under the name of \u0001prophets.\u0002 (Haydock) --- \u0001Kings;\u0002 Cyrus, &c., 1 Esdras vi. 3., &c. Josephus has inserted many such letters in his work. They were like the title-deeds of the nation. (Calmet) --- \u0001And.\u0002 Greek, \"regarding the presents;\" \u0001anathematon.\u0002 (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Judas.\u0002 This seems to be the Essene, who with others wrote this epistle; (chap. i. 10.; Worthington) or rather (Haydock) the Machabee, who was as solicitous to preserve the sacred books as Antiochus was to destroy them, 1 Machabees i. 59., and ii. 48. It is said that another assembly met to admit such books into the canon as had been written since the days of Nehemias." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Things,\u0002 collected by Judas. The Bible had been translated into Greek before. But some records might still be wanted by the Jews in Egypt. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The purification.\u0002 This is the feast of the purifying or cleansing of the temple, (Challoner) the 25th of Casleu, chap. i. 9, 18." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Place.\u0002 They had now liberty to return. What, therefore, can they mean but the coming of the Messias, who was shortly expected? (Calmet) --- Many Jews at this time were scattered in other countries, and did not chose to return, like those of Egypt. The people of Judea wish all would live together, as they had done under Solomon. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Place.\u0002 Read chap. xv. 38. After the author had written this appendix to the former book, he resolved to add an epitome of the history. Hence in this preface he informs us of the subject, method, reason, and diligence of his short work, ver. 20, 24, 5[25], 6[26], 9[29]. (Worthington) --- This piece is very elegant, and contains several rules for writing history. The author was a Jew as well as Jason, ver. 24." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Manifestations:\u0002 heavenly apparitions, chap. iii. 25., and v. 2. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Multitude.\u0002 Greek also, \"confusion of numbers, and the difficulty attending those who wish to dive into \u0001eiskukleisthan,\u0002 (Haydock) or to include \u0001much\u0002 (Calmet) historical relations on account of the quantity of matter.\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001No easy task,\u0002 &c. The spirit of God, that assists the sacred penman, does not exempt them from labour in seeking out the matter which they are to treat of, and the order and manner in which they are to deliver it. So St. Luke wrote the gospel, \u0001having diligently attained to all things,\u0002 Luke i. 3. (Challoner) --- This evangelist had to inquire of others. (Worthington) --- Inspiration preserves from all danger of mistake. When something future is \u0001revealed,\u0002 there is less difficulty, as God must then dictate the very words. Hence Jeremias wrote with the utmost ease, as Baruch testified, Jeremias xxxvi. 18, 32. (Haydock) --- The prophets had, therefore, only to write or speak from the mouth of God. Others were excited by him to treat of history, &c., and were preserved from error, but not from labour. (Bellarmine, Verb. i. 15.) --- In vain then do our adversaries attempt to prove that this book is not inspired. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Others.\u0002 Greek, \"have no easy task, so,\" &c. (Haydock) --- He alludes to the custom of choosing a master of the feast, who had to strive to give general satisfaction, Ecclesiasticus xxxii. 1., and Esther i. 8. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Authors.\u0002 Greek, \"the writer.\" (Haydock) --- Jason resembles an excellent painter, of whose work we desire to give a copy (Calmet) in miniature, (Haydock) relying entirely on his veracity. (Sa) --- Yet as the Church esteems this work to be canonical, what is extracted must be true, and inspired, though the writer seems not to have known that he had such a privilege. God might still guide his pen. (Menochius) --- The original might also be the work of a sacred writer, as many such appear to have been lost. If it were not, what is here selected cannot be questioned. St. Paul quotes some passages even from heathen poets, which in those cases were true, and thus became part of the word of God. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Master.\u0002 Such is Jason. I only paint some parts. (Calmet) --- \u0001Paint.\u0002 Greek, \"to burn in and represent to the life, must,\" &c. (Haydock) --- The ancients painted the walls, preparing them by fire, &c. (Vitruvius vii. 5.; Josephus, Antiquities xvii. 12.) (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Nice.\u0002 Greek \u0001exergastikon,\u0002 \"elaborate disquisitions.\" Both must equally seek the truth: but long details are not expected in abridgments as they are in a full history. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Itself.\u0002 The account of Alexander [the Great] should be read next, 1 Machabees i. (Worthington)" } ] }, { "chapter": 3, "slug": "id1422.html", "header": "2 Machabees iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001City.\u0002 Three things contribute to the well ordering of a state: first, the agreement of the principal men; secondly, the observance of the laws; and thirdly, the eminent virtue of the ruler. While three other things disturb it: first, the obstinacy of transgressors who refuse correction; secondly, their malice, seeking revenge against superiors; and thirdly, the avarice of princes, endeavouring to rob the public treasury, ver. 4. (Worthington) --- \u0001Onias\u0002 III, son of Simon II, chap. xv. 12. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Place;\u0002 city. (Haydock) --- See the letter of Antiochus the great. (Josephus, Antiquities xii. 3.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Seleucus,\u0002 son of Antiochus the great, and elder brother of Antiochus Epiphanes. (Challoner) --- His sending Heliodorus has tarnished his memory." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Overseer\u0002 for repairs, which laics might be; (2 Paralipomenon xxxiv. 8.; Calmet) or Simon was advocate, (Grotius) like the Church defenders, so often mentioned in the councils. (Calmet) --- \u0001To bring.\u0002 Greek, \"about disorder in the city.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Apollonius,\u0002 whom Jonathas defeated, 1 Machabees x. 69." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Store.\u0002 He knew that the king provided victims. As Philopator was then in want of money, to pay the tribute imposed by the Romans on his father, he easily persuaded himself that he might seize such a common stock, the state requiring (Calmet) that individuals or cities (Haydock) should not be too rich." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Affairs.\u0002 Roman Greek. Some copies read \"effects,\" or money. All this is related of Apollonius. (4 Machabees i.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And provisions\u0002 is not in Greek or Syriac. (Calmet) --- Something was to be given for such feasts; (Deuteronomy xiv. 23.; Lyranus; Menochius) or people deposited in the temple their treasures; as all nations have judged that they would be there most secure. (Grotius; Tirinus; Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tobias,\u0002 or rather \"son of Joseph and grandson of Tobias.\" (Josephus, Antiquities xii. 4.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Done.\u0002 It was contrary to justice." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Shut up.\u0002 Hence they were styled \u0001alamoth,\u0002 \"hidden,\" till they were married. Nothing could give a better idea of the distress of the city. (Calmet) --- These virgins remained in places near the temple, spending their time in prayer, fasting, and works of piety, till they were espoused, 1 Kings ii. 22. (St. Ambrose, virg. 1.; St. Nys.[St. Gregory of Nyssa?] or Nativ.; St. Damas[St. John Damascene?] iv. 13.) (Worthington) --- There also pious widows dwelt. --- \u0001Walls\u0002 of the temple, which they were not allowed to pass. (Menochius) --- The city seemed to be taken by an enemy. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Expectation.\u0002 Greek, \"prostration.\" (Haydock) It was not unusual to see the Jews fall prostrate on such occasions, to move God or the enemy to pity, ver. 15., and Judith iv. 9. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Obey.\u0002 Greek, \"attend.\" They designed to plunder, but in vain. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Horse.\u0002 Fiery horses took Elias from the earth, (4 Kings ii. 11.) and the mountain where Eliseus was seemed full of such, (Ibid.[4 Kings] vi. 17.) which is not less wonderful than what we read here. See St. Ambrose (Of. i. 29.) treating of this history. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Visiter.\u0002 Greek, \"epopt,\" (Haydock) or inspector. (Calmet) --- So those who had the care of a thing were styled. (Menochius)" } ] }, { "chapter": 4, "slug": "id1423.html", "header": "2 Machabees iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Evils.\u0002 Thus traitors generally calumniate good governors. The best remedy on such occasions is to apply to those in higher power, rather than to the people, who are but too often prone to favour the factious. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To the.\u0002 Greek, \"of the affairs, who was the benefactor of the city.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Friends.\u0002 He had gone to Apollonius." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001King.\u0002 Philopator, (Menochius) who knew the real state of the matter." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Antiochus\u0002 Epiphanes, who usurped the crown, chap. i. 11." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sixty.\u0002 We find 3660 in 4 Machabees, which sum is quite exorbitant." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Youth,\u0002 under fourteen, to exercise. (Vitruvius v. 11.) --- Men did the like naked in the gymnasium, as women did apart at Lacedemon. Jason wished to make his countrymen adopt the pagan customs, which tended to corrupt their morals, ver. 12. (Calmet) --- \u0001Antiochians,\u0002 to please the vanity of Antiochus, (Serarius) or that they might enjoy the like privileges. (Salien) (Mennochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rule,\u0002 as high priest, ver. 21., and 50." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Alliance,\u0002 afterwards under Judas, 1 Machabees viii. 17. (Calmet) --- John had procured real advantages for the city. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Houses.\u0002 Greek, \"he led them under the cap;\" \u0001petasus,\u0002 sacred to Mercury, or rather to Bacchus, and the emblem of liberty. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Now.\u0002 Greek, \"Thus it was the height of hellenism, and the increase of foreign customs through,\" &c. --- \u0001No priest.\u0002 He did not deserve the title, though he was really a descendant of Aaron. Greek, \"not high priest.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Temple.\u0002 Where true religion is abolished, most people follow none; but rather apply themselves to vanity and worse sins. (Worthington) --- \u0001Allowance.\u0002 They contributed money, (Grotius) or rather strove to obtain the prize. (Calmet) --- \u0001Discus:\u0002 \"a round stone, with a hole in the middle.\" (Protestant marginal note) (Haydock) --- People threw it as high or as far as they could, having one foot up and the other upon something resembling a pine-apple. This game was very ancient. (Homer, Odyssey \u0001th.\u0002; Ovid, Metam. x.) --- Greek, \"after the invitation of the discus:\" the prize was placed in the midst to excite emulation." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Glories;\u0002 the honour of being gymnasiarch, or agonothete. (Calmet) --- They sought after \u0001corruptible crowns,\u0002 while many pay no regard to heaven, 1 Corinthians ix. 25. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dangerous.\u0002 Greek, \"misery, and those whose institutes they zealously adopted, and whom in all they wished to resemble, the same they found their enemies and chastisers.\" (Haydock) --- God thus punished (Calmet) their perfidy. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fifth;\u0002 perhaps in imitation of the Olympic games, (Menochius) first instituted at Elea, and afterwards at Alexandria, Athens, &c. (Grotius) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sinful.\u0002 Greek, \"spectators, being Antiochians, to carry 300 drachmas. (Haydock) --- \u0001Didrachmas,\u0002 or double drachmas of Alexandria, which amount only to one Roman. Hence Greek interpreters generally express thus the half sicle. --- \u0001Silver,\u0002 or money; (Calmet) gold. (Menochius) --- Thus the value would be fourteen times greater. (Calmet) --- In a manuscript of Arundel, 3300 occurs, (Usher) as well as in the Syriac. (Calmet) --- \u0001Necessary.\u0002 Literally and Greek, \"proper.\" Grabe supplies this as far as \u0001but,\u0002 ver. 20. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Galleys,\u0002 or adorning them for the sports. The deputies were ashamed to comply with Jason's order; or they judged this use of the money more agreeable to the king. (Calmet) --- Go to 1 Machabees i. 17. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Treat.\u0002 Greek, \"when king Ptolemy Philometor ascended the throne;\" \u0001protoklisia.\u0002 (Haydock) --- Grotius would substitute \u0001protokouria,\u0002 \"the first hair cutting,\" which was a great festival, the hair being presented to some deity. Apollonius was sent under the pretence of honouring Philometor, but in reality to sound the dispositions of the nobility respecting the claims of Epiphanes to be the king's tutor. Cleopatra died this year, the year [of the world] 3831. The regents of Egypt demanded Celosyria, her portion, and war commenced. (Calmet) --- Epiphanes pretended to defend Philometor against his younger brother, (Livy xliv.) but he wished to seize the kingdom, 1 Machabees i. 17. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lights,\u0002 usual in testimony of joy. (Calmet) --- The roofs at Athens were all illuminated when Anthony entered; (Plutarch) and Cæsar ascended the capitol, while forty elephants on each side bore torches. (Suetonius xxxvii.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Brother,\u0002 and of course a Benjamite, so that the usurpation was doubly criminal. (Tirinus) --- But St. Thomas Aquinas, Petau, &c., suppose that he resembled Simon in guilt, or was his brother-in-law. Josephus informs us that Menelaus was brother of Onias and of Jason; though his authority is not great, as he contradicts himself, (Antiquities xii. 6., and xv.; see chap. i. 7.; Calmet) though not in this point. (Haydock) --- By the law, those of the tribe of Benjamin could not be priests. Thus the succession was broken and restored in Mathathias, 1 Machabees ii. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Succeeding\u0002 to the high priesthood, (Greek; Haydock) after the death of Menalaus[Menelaus?]. (Josephus) --- Yet some think he was only his \"vicar,\" \u0001diadochon,\u0002 (Grotius; Usher) and he seems never to have been recognised. (Calmet) --- \u0001Was.\u0002 Greek, \"\u0001left\u0002 Crates, who was over the Cyprians,\" to act for him, while he sent to arraign Menelaus, or to testify that he had demanded the money in vain. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Mallos,\u0002 in Cilicia. The Greek cities were more delicate in this respect than those of Persia, which were frequently given to the king's wives or friends." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Temple.\u0002 He was no longer there, but Lysimachus complied with his orders, (Calmet) ver. 39., or Menelaus had taken the vessels with him. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Daphne.\u0002 This was a famous asylum, to which Onias retreated without worshipping Apollo. He had gone to Antioch to answer the calumnies of Simon; and though Jason got his place, (Calmet) the king could not help respecting him, (Haydock) and wept at his death. This it the highest praise of Onias, as even such a monster acknowledged his merit. (Calmet) --- Cæsar wept when the head of Pompey was shewn to him. (V. Max. i. 5.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Man.\u0002 The people, (Worthington) and even the king, admired his solid piety. Thus (Haydock) the Tyrians buried the innocent, ver. 49. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Tyrannus.\u0002 One of this name occurs [in] Acts xix. 9. Greek, \"Auranus,\" (Haydock) or one from Auran, near Damascus." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Ashes.\u0002 Greek adds, \"lying there,\" (Haydock) in the temple, near the altar, or in the place assigned for them, Leviticus i. 16. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Ptolemee,\u0002 the son of Dorymenus, a favourite of the king, (Challoner) whose perfidy had procured him the government of Celosyria, chap. x. 3., and 1 Machabees iii. 38." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Court.\u0002 Greek, \"peristyle,\" or gallery supported by pillars. (Calmet)" } ] }, { "chapter": 5, "slug": "id1424.html", "header": "2 Machabees v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Second.\u0002 After he had sent Apollonius, he proceeded no farther then Joppe and Jerusalem; being perhaps afraid of the Romans, chap. iv. 21. Three years after, as the regents of Egypt demanded Celosyria, he went to meet them in their own country. (The year [of the world] 3834.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Days.\u0002 These things were not seen only by people inclined to superstition, or for a short time. There must be true prodigies, as so many false ones have been published. Josephus records what happened before the last siege of Jerusalem, in Jewish Wars vii. 12. (Calmet) --- Miraculous visions foreshew the wrath of God against sinners, and admonish all to repent, as the emperor Charlemagne interpreted the appearance of a great comet. (Fascic. rerum.) (Worthington) --- Yet such things are sometimes only natural effects, which the ignorant misapply. This was not here the case. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dead.\u0002 This rumour caused much evil to the Jews. Antiochus was informed that they had rejoiced at the news, and therefore fell upon the city." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Evil,\u0002 as the numbers are thus lessened. Thus Tacitus, speaking of the civil wars between Otho and Vitellius, says, \u0001detestanda vota, inter duos quorum bello solum id scires deteriorem fore qui vicisset.\u0002" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Shut up\u0002 in prison, out of which he escaped to Egypt; (Menochius) or he was hard pressed, (Calmet) or accused. (Grotius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lacedemon.\u0002 Literally, \"the Lacedemonians,\" (Haydock) who served in the army of Philometor. (Grotius) --- It is certain that this nation was then part of the Achean league, in alliance with Egypt. (Polybius) (Calmet) --- \u0001Kindred.\u0002 The Spartans sprung from Abraham, 1 Machabees xii. 2, (Worthington) 21. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Burial.\u0002 Such as was not refused to strangers. The thirty pieces of silver purchased ground for that purpose, Matthew xxvii. 7. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Alliance\u0002 with him, or refuse to submit. (Haydock) --- The enterprise of Jason, and the account of their rejoicing, made him form this judgment. --- \u0001Arms.\u0002 Josephus (B.[Jewish Wars?] i. 1., and vi. p. 929) says the Jews came to meet him, and that he besieged and took the city. But (Antiquities xii. 7.) he asserts that his partisans opened the gates without fighting. How shall we reconcile these things!" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Slain,\u0002 or sold, the latter amounting to one-half of the 80,000." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Place.\u0002 Temples and victims are for our own advantage, Isaias i. 11., Jeremias vi. 20., and 3 Kings viii. 27. God has often suffered sacred places to be profaned, when piety had been disregarded. (Calmet) --- All religious rites are designed for God's glory and men's welfare; and hence, when they cease to serve God, the holy things are destroyed or taken away. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Foot.\u0002 These are hyperbolical expressions, denoting the extravagance of Epiphanes after victory. Thus Xerxes made a bridge to join Asia and Europe together; and Caligula made one on the Lucrine lake, that he might have the pleasure of riding upon it. (Just. 2.; Suetonius) --- Epiphanes had met with little resistance, so that he had no reason to boast." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Garizim,\u0002 or the country of Samaria, over which Andronicus alone was governor. --- \u0001Who bore.\u0002 Greek and Syriac read in the singular, as this regards Menelaus." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001He.\u0002 Syriac, \"Epiphanes.\" --- \u0001Hateful.\u0002 Greek \u0001musarchen,\u0002 (Haydock) \"prince of Mysia,\" (Grotius) or of sinners. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To see,\u0002 or celebrate the festival, 1 Machabees i. 30., &c. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Was the tenth.\u0002 That is, he had nine others in his company. (Challoner) --- He was the tenth lawful pontiff, under the Greeks. (Worthington) --- Judas is specified, because he was the most renowned. His father and five sons, joined by four others retired into desert places, and eat what they could find. (Calmet) --- These ten dwelt in the mountains. (Salien) --- They were conducted to battle by Judas, (Haydock) the Decurio. (Menochius)" } ] }, { "chapter": 6, "slug": "id1425.html", "header": "2 Machabees vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After,\u0002 the year [of the world] 3837. --- \u0001Old,\u0002 or senator. Greek, \"Atheneus,\" or \"an Athenian senator.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Olympius.\u0002 They thought this idol agreed best with the idea of the God of heaven, changing the names of the deities, where they had dominion. Other nations made no resistance: but the Jews knew better. (Calmet) --- \u0001Garizim;\u0002 viz., the temple of the Samaritans. And as they were originally strangers, the name of \u0001Hospitalis\u0002 (which signifies \u0001of\u0002 or \u0001belonging to strangers\u0002) was applicable to the idol set up in their temple. (Challoner) --- The Samaritans in time of danger, denied that they had any thing to do with the Jews, pretending to be of Sidonian extraction. They even requested that their temple might be dedicated to the Greek Jupiter. (Josephus, Antiquities xii. 7.) --- Yet Epiphanes chose \"the Hospitaller.\" (Calmet) --- Sannaballat procured this temple to be erected in the days of Alexander; and Ananias built another in Egypt, under Philometor. Both were schismatical. (Josephus, Antiquities xi. 8., and xv. 6. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lewd.\u0002 Priests on duty were not even allowed to approach to their wives, and the most pure women had no right to go into the interior of the temple. (Calmet) \u0001And.\u0002 Greek, \"in the courts, and also bringing in improper things.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jew.\u0002 None did this except he were legally questioned. It would have unnecessarily brought on a persecution. (Haydock) --- The very name was become criminal, as that of Christian was afterwards. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sacrifices.\u0002 Greek, \"each month, to the sacrifice (and feast) of entrails,\" (Haydock) which were given back to him who presented the victim. (Grotius) --- The eastern kings celebrated their birth-days; Epiphanes did it every month, 1 Machabees i. 61., and Matthew xiv. 6. --- \u0001About.\u0002 Greek, \"to follow the march;\" \u0001pompeuein.\u0002 (Calmet) --- Protestants, \"to go in procession to Bacchus, carrying ivy.\" Ward (Err. p. 114) reads \u0001pompaduein,\u0002 and refers the reader to the lexicon to see if there be any thing in it like the Catholic processions, or whether it signify so much as \"to go about,\" as other Protestant Bibles translate it. These interpreters frequently use Catholic terms, where they might render them odious. (Id.[Ward, Err. p. 114.?]) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ptolemeans,\u0002 who resided at Ptolemais. (Calmet) --- Most Greek copies have Ptolemee, chap. iv. 45. (Haydock) --- We find that many of the neighbouring nations invaded the Jews, but were repressed by Judas, 1 Machabees v. 15." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Women.\u0002 See 1 Machabees i. 64., &c. (Calmet) --- Besides the former massacres, (chap. v.) four great martyrdoms are here recorded: first, of two women, with their children; second, of others keeping the sabbath; third, of Eleazar, ninety years old; and fourthly, of the seven brethren, with their mother, chap. vii. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Philip,\u0002 the governor of Jerusalem. (Challoner) --- Chap. v. 22. (Haydock) --- See 1 Machabees ii. 31. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Now.\u0002 A necessary caution for the weak in times of persecution. (Worthington) --- See chap. vii. 32., and Judith viii. 22., and 1 Machabees ii. 52." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Punished,\u0002 lest they should become incorrigible. When God neglects to do this, his anger is most terrible, Ezechiel xvi. 42. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sins.\u0002 God seems at present to take no notice of the crimes of the Gentiles, or he exterminates them at once, as he did the Chanaanites, Sodom, &c. But the Jews he corrects for their amendment and trial. The sages of paganism never inculcated such excellent maxims." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Scribes;\u0002 a priest. (St. Ambrose) --- He suffered at Antioch, before the king, chap. vii. 1. (Josephus, [Antiquities?] l. 2.) --- The Fathers highly extol his fortitude and virtue, styling him the \u0001father\u0002 of the seven brothers, and the protomartyr of the old law. (Calmet) --- Yet we find others unnamed suffering before him, ver. 10. (Haydock) --- Eleazar was learned in the Scriptures, and in all divine and human knowledge. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hateful.\u0002 Greek, \"criminal life, and went first of his own accord to be bastinaded;\" \u0001tumpanizesthai.\u0002 (Haydock) --- St. Paul probably alluded to this torment, Hebrews xi. 35. It was used among the Jews. (Calmet, Diss.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Life.\u0002 He would not eat swine's flesh to save it. Greek, \"But spitting it out, (as those ought to come forward who expect to be tortured; or avenged. \u0001amunesthai\u0002) of which things it is not lawful to taste through love of life.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wicked pity.\u0002 Their pity was \u0001wicked,\u0002 in as much as it suggested that wicked proposal of saving his life by dissimulation. (Challoner) --- To feign or make outward shew of consenting to a false religion, is never lawful. (Worthington) --- Greek, \"They were set over that wicked feast \u0001or\u0002 sacrifice,\" \u0001splagchnismo,\u0002 (Haydock) in which the entrails were eaten. (Calmet) --- In this sense the term is used [in] ver. 7 and 8 by the Vulgate. Here \u0001Pity\u0002 is preferred, as the man seemed to be actuated by it. (Haydock) --- This generous martyr would not scandalize the weak, by doing a thing in itself lawful, which would have been deemed a prevarication. He was guided by those excellent maxims which Christ, St. Paul, and St. Saba (Mart. Ap. xii.) have inculcated and practised, Matthew xviii. 7., and Romans xiv. 14., and 1 Corinthians viii. 4, 10. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The other.\u0002 Literally, \"hell,\" or the grave. (Haydock) --- Under the old law the saints could not enter heaven, but at their departure were detained in limbo. (Worthington) --- Some holy doctors have declared that they would rather go to hell than commit a sin. (St. Anselm) --- They understand by hell the torments of that place, but not the opposition to God's will, which is found in the damned, and constitutes one of the greatest of their pains. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Age.\u0002 \"Old age ought to be the haven, not the shipwreck, of a former life.\" (St. Ambrose, de Jacob.) (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Dead.\u0002 Nothing could be more express for the torments after death. As the time of the Messias drew near, these truths were more developed, chap. vii. 9., and Wisdom v. 16., and Psalm i. 6. (Calmet) (Grotius) (Matthew xii. 32.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Pains.\u0002 Some of the martyrs seem not to have felt their torments. God made them suffer no more than they could bear. (Haydock)" } ] }, { "chapter": 7, "slug": "id1426.html", "header": "2 Machabees vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Scourges,\u0002 made of leather thongs; \u0001taureis.\u0002 (Haydock) --- These brethren are styled Machabees; as Judas rendered this name so famous, that all who suffered or fought valiantly for religion in those times, went by this appellation. Josephus has much embellished this history, and Erasmus still more. The tombs of these martyrs were shewn at Antioch. (Calmet) --- Their names are not known. (Haydock) --- Those who wish to see more, may consult the large discourse of Josephus on the Machabees, (Worthington) though this work be contested, and St. Cyprian iv. ep. 6; St. Ambrose i. of. 40.; St. Chrysostom; St. Augustine; St. Leo, &c. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pleasure.\u0002 Literally, \"be comforted,\" as the Septuagint translate, (Haydock) Deuteronomy xxxii. 36. It may imply that God will avenge or chastise his servants, and then restore them to favour. This latter sense is here adopted, ver. 35." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Language.\u0002 The Jews have always been very attentive to their own language, though they be forced to learn others for the sake of commerce, and to hold conversation with those among whom they live. This young man, no doubt, understood Greek, in which language his brother had probably spoken. The mother addressed her children in the Hebrew or Syriac tongue, ver. 21, 27. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Most wicked.\u0002 The martyrs have sometimes been inspired by God to speak in harsh language to magistrates; though their office generally commands respect. (Haydock) --- \u0001Life.\u0002 The resurrection is clearly specified in all these answers. The Redeemer was near at hand. (Calmet) --- \u0001Christiani fuerunt....factis.\u0002 (St. Augustine, ser. i. 2.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Power.\u0002 Nothing could be more free than this answer, which greatly resembles that of Christ, John xix. 11. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Seven.\u0002 The last was not yet dead: but he was before this was written, so that the mother's praise was perfect. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Womb.\u0002 This has always astonished the learned, the infant being formed often against the woman's desire, Job x. 10., and Wisdom vii. 2. (St. Augustine, anima i. 15.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Despising.\u0002 Literally, \"despising the voice of the insulter.\" Greek, \"fearing or perceiving that the speech was reproachful.\" (Haydock) --- Syriac, \"turned aside not to hear the reproaches,\" &c. He did not understand Hebrew; but perceiving the constancy of the young men, he thought that their mother exhorted them to refuse compliance. (Calmet) --- \u0001Happy.\u0002 This is beyond the power of riches or of any king. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Promised.\u0002 A promise regards something good; so that if a person should even bind himself by an oath to do evil, he must refrain, as to comply would he another sin. (Worthington) --- This woman \u0001promised\u0002 to \u0001counsel,\u0002 but not as the king wished, (Haydock) to gain a prolongation of life and worldly honours for her son. (Menochius) --- Such an equivocation was lawful. (Worthington) --- The king might blame himself if he was deceived. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Three years.\u0002 So long physicians judged it best for children to suck, till they could take solid meat. (Vales. lxxxiii.) (Genesis xxi. 8.) (Calmet) --- \"Chrysippus assigns three years for the nurse.\" (Quint. i. 1.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Nothing,\u0002 not out of pre-existent and eternal matter. (St. Augustine, Nat. boni xxvi.) (Romans iv. 17.) --- So God can reduce all to nothing, chap. viii. 18." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Mercy,\u0002 in eternity of bliss, ver. 23. (Syriac) (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Life.\u0002 Greek, \"short labour of eternal life, are fallen under the covenant of God.\" (Haydock) --- They enjoy that life which God promised." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001God.\u0002 This was accomplished, ver. 17., and chap. ix. 15." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Cease.\u0002 The persecution was severe, but short. Judas the next year (the year [of the world] 3838.; Calmet) began to liberate the nation, (Haydock) by God's mercy, chap. viii. 5, 27." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Undefiled,\u0002 by idolatry. We read [in] 4 Machabees that he threw himself into a boiling cauldron; (Calmet) and Josephus says his mother \"jumped into the fire that she might not be touched by any.\" But this is uncertain. The Church honours St. Apollonia, who acted thus; (Feb.[February?] ix.) it is supposed by divine inspiration. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Consumed.\u0002 Greek, \"died\" (Haydock) of joy: (Sixth. Bib. v. Victoria) she placed herself amid the dead bodies, and begged of God to release her soul; which was granted. (Arabic) (Grotius) --- But most believe that she suffered martyrdom immediately after her children. (Josephus, &c.) --- The Church honoured these martyrs from the earliest ages, and before any other of the Old Testament. We may justly style them the martyrs of the resurrection, as none at that time had spoken of it so distinctly. Sts. Naz.[Gregory of Nazianzus?], Max. of Turin, Gaudentius, &c., have pronounced panegyrics upon them." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Sacrifices.\u0002 Greek \u0001splagchnismous,\u0002 chap. vi. 21. (Haydock) --- Read 1 Machabees ii. 1., where the wars begun by Mathathias, and persecuted by Judas, are recorded. (Worthington)" } ] }, { "chapter": 8, "slug": "id1427.html", "header": "2 Machabees viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Towns.\u0002 Literally, \"castles.\" Greek, \"villages.\" It also means a town or village; and at this time, Judas chiefly dwelt in the deserts. (Haydock) --- Many particulars of this war are found [in] 1 Machabees iii. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord.\u0002 Prayer is particularly requisite before battle. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Blood\u0002 of the Jews unjustly slain. (Menochius) --- The voice of Abel's and of Christ's blood is very different, Genesis iv. 10., and Hebrews xii. 24." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Philip seeing,\u0002 &c. The governor of Jerusalem found himself unable to contend with Judas, especially after the victories he had obtained over Apollonius and Seron, 1 Machabees iii. (Challoner) --- He was left two years before (Calmet) to afflict the Jews. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Twenty thousand.\u0002 The whole number of the forces sent at that time into Judea, was 40,000 footmen and 7,000 horsemen; (1 Machabees iii. 30.) but only 20,000 are here taken notice of, because there were no more with Nicanor at that time of the battle. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Talents.\u0002 So much the king was in arrear, owing to his prodigality. For which reason he was gone beyond the Euphrates [River] to raise money. His father had to pay the Romans 15,000 talents in twelve years." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ninety.\u0002 Often (Calmet) a talent was paid for one slave. (Josephus, Antiquities xii. 4.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Justice.\u0002 Greek \u0001diken,\u0002 \"vengeance\" (Haydock) against the enemies. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Covenant.\u0002 A just and religious cause is the best help in war. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Seven thousand.\u0002 In the Greek it is \u0001six thousand.\u0002 But then three thousand of them had no arms, 1 Machabees iv. 6. (Challoner) --- If the army was divided into four companies of 1,500, there would be only 6,000. But if Judas had with him 3,000, it would consist of 7,500. (Calmet) --- \u0001Reconciled.\u0002 Greek, \"consternated at,\" &c. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Galatians.\u0002 That is, the Gauls, who having ravaged Italy and Greece, poured themselves in upon Asia in immense multitudes, where also they founded the kingdom of Galatia, or Gallo-Græcia. (Challoner) --- This battle is nowhere else recorded in Scripture. But it seems to allude to the aid given to Soter by the Jews, (Worthington) when he repulsed the Galatians. (Appian.) --- Antiochus the great rewarded them for their valour shewn in behalf of his father. (Josephus, [Antiquities?] xii. 3.) (Worthington) --- \u0001Six.\u0002 Greek, 8,000. --- \u0001When.\u0002 Greek, \"with 4,000 Macedonians; when the Macedonians being at a stand, the 6,000 (Grabe substitutes 8,000) slew twelve myriads,\" &c. (Haydock) --- Historians have not specified this irruption, as it had no farther consequences. The Galatians were very powerful under Antiochus the great, and sided with him. The consul, Manlius, made them promise to keep within their own territories. But they did not observe this agreement, since they attacked Eumenes while Epiphanes persecuted the Jews. It is not agreed when they made the invasion of Babylonia, then defended by Jewish and Macedonian troops under the king of Syria." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Joseph;\u0002 perhaps the same with John Gaddis, or simply a relation." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Esdras.\u0002 Greek and Syriac, \"Eleazar;\" probably the brother of Judas. Grotius thinks that the latter read the account of the death of Eleazar, which must be understood of the martyr, (chap. v.) as the brother of Judas was slain under Eupator. Perhaps the law regarding people going to fight was read; (Deuteronomy xx. 6., and 1 Machabees iii. 56.) or as Judas prepared for battle by prayer and fasting, some portions of Scripture might be selected while they were at Maspha. --- \u0001Help.\u0002 So he specifies \u0001the victory of God,\u0002 chap. xiii. 15. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Above nine thousand,\u0002 viz., including the three thousand slain in the pursuit. (Challoner) --- Three thousand fell on the field of battle, 1 Machabees iv. 15." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Time.\u0002 They wished to be in the camp before the sabbath, having designed to collect the \u0001spoils.\u0002" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Widows.\u0002 Judas follows the spirit rather than the letter of the law, Numbers xxxi. 27., and Deuteronomy xiv. 29." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Timotheus.\u0002 Chap. x. 24. The particulars of this war are not given. It seems to have taken place after the temple was purified, ver. 31. We must distinguish this first war from another mentioned, chap. x. 24., and 1 Machabees v. 5. Judas defeated another Timotheus beyond the Jordan [River], chap. xii. 10., and 1 Machabees v. 11, 34, 37." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Jerusalem.\u0002 They had taken all but the citadel, chap. x. 1." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Apparel,\u0002 as a general. (Calmet) --- \u0001Fleeing.\u0002 Greek, \"like a fugitive, having rendered himself destitute, he came through the midland country to Antioch above all being fortunate himself in,\" &c. (Haydock) --- He was too happy in having escaped. The Roman edition and Syriac agree with us, \"being very unhappy,\" &c., (Calmet) which is substituted by Grabe. (Haydock)" } ] }, { "chapter": 9, "slug": "id1428.html", "header": "2 Machabees ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At.\u0002 Read 1 Machabees iv. 28. (Worthington) --- \u0001Time.\u0002 The year [of the world] 3840. The motives and ill success of this journey are given [in] 1 Machabees iii. 31., and vi. 1. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Persepolis;\u0002 otherwise called Elymais, (Challoner) a chief (Worthington) \"city of Persia.\" Hence Elymais may be called \u0001Persepolis.\u0002 (Haydock) --- The famous city of this name, where Cyrus had built a palace to the astonishment of the world, had been (Calmet) burnt by Alexander when intoxicated, and urged on by a harlot. (Curtius v. 15.) --- Noble ruins still remain on the Araxes." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ecbatana,\u0002 capital of Media. (Calmet) --- See chap. i. 16. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Forward.\u0002 He felt a violent fit of the cholic." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Man.\u0002 He seems to have claimed divine honours, ver. 12., and chap. v. 21., and ix. 8., and Daniel xi. 36. (Arabic) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Not like.\u0002 Because his repentance was not for the offence committed against God, but barely on account of his present sufferings. (Challoner) --- For these he really grieved, 1 Machabees vi. 11. Yet was not sorry for the offence against God and men. So the damned acknowledge that their punishments are inflicted on account of their sins, yet have not true repentance. (Worthington) --- In like manner Esau repented for the loss of his birthright, Hebrews xii. 17. (Menochius) --- Epiphanes had abandoned God, who now laughs at him, (Proverbs i. 26.) as some of the Machabees had threatened, chap. vii. 14, 7, 9, 31, 2, 5, 6.[14, 17, 19, 31, 32, 35, 36.?] He is the model of false penitents, who are actuated by servile fear." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Free\u0002 and independent, (Calmet) like Antioch. (Pliny, [Natural History?] v. 21.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Athenians.\u0002 This seems to have been put for Antiochians, chap. iv. 9., in Greek; which name would suit better here, as Epiphanes had no power over Athens. (Grotius; Calmet) --- Yet it was highly privileged (Haydock) above all the cities of Greece. (Menochius) --- Jason had obtained for the citizens of Jerusalem to be called Antiochians, chap. vi. 1. But this grant had been revoked, or not carried into effect since the late troubles. (Calmet) --- Here the privilege is to be extended to all the \u0001Jews.\u0002 (Haydock) --- Ptolemais and Calliroe enjoyed the same. (Harduin.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sacrifices,\u0002 as Darius, Philometor, and afterwards (1 Machabees x. 39.) Nicator did, 1 Esdras vi. 9. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Subjects. Literally, \"citizens.\" (Haydock) --- Similar addresses (ver. 20.) were sent by the emperors to the Romans; and by Cæsar and Anthony to their allies. (Josephus, Antiquities xiv. 17., and 22.; Tull. Epist.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Father:\u0002 Antiochus the great. The Persian monarchs generally took this precaution. --- \u0001Countries.\u0002 So profane authors style the provinces beyond the Euphrates [River]. Diodorus, St. Jerome (in Daniel xi.) and others, inform us that Antiochus attempted to plunder the temple of Belus, at Elymais, and took off a vast sum of money under pretext of paying the tribute to the Romans. But the neighbouring nations fell upon him, and cut him with his army to pieces. Philopator succeeded to the throne." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Antiochus\u0002 Eupator, nine years old. --- \u0001Below.\u0002 This is lost." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Favours.\u0002 He must have been deranged. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Mountains,\u0002 at Tabes, (Polybius) in Patacene. (Curtius v.) --- Historians relate that he lost his senses, (\u0001daimonesas\u0002) being terrified by a demon, on account of his criminal attempt against the temple of Diana. (Polybius, excerp. Vales.) (St. Jerome) --- This was a real crime in him, as he took the idol for a deity. But his conduct towards the temple and nation of the Jews would probably weigh heavier upon his conscience. (Calmet) --- St. Cyprian (exhort.) styles him \"an inveterate enemy to all good; nay, in Antiochus antichrist is expressed.\" (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001That was.\u0002 Syriac, \"son of his nurse,\" appointed regent. --- \u0001Philometor\u0002 Lysias asserted his title to the regency, and had the young king, so that Philip applied to the Egyptians to help in the execution of the last will of the deceased. (Calmet) --- Read 1 Machabees vi. 17. (Worthington)" } ] }, { "chapter": 10, "slug": "id1429.html", "header": "2 Machabees x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001City.\u0002 He had done both before the death of Epiphanes, (Calmet) after the fourth battle against Lysias, 1 Machabees iv. (Worthington) --- The author has given the journey and death of Antiochus together, and now returns to his subject." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Altars.\u0002 Such were erected before the houses, 1 Machabees i. 50., and Jeremias xi. 13." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stones;\u0002 \"heated,\" (Greek; Syriac; Serarius) or by miracle, (Arabic; Gorionides; Tirinus) or striking fire with a flint upon tinder. In this manner the Church still renews fire on Holy Saturday. The Jews could not use profane fire in the temple, Leviticus x. 1. God restored the sacred fire by miracle, chap. i. 18., &c. Pagans have had many superstitious customs with regard to fire. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Manner,\u0002 with the like ceremonies and solemnity. (Calmet) --- \u0001Green branches\u0002 might be procured in November and December, as those months in Palestine are as fine as our spring. (Roger.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Green.\u0002 Greek, \"beautiful;\" probably the orange tree, Leviticus xxiii. 40. See diss.[dissertation?] on mandrakes. (Calmet) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Days.\u0002 Beza allows that Christ complied, John x. It is wonderful then that Protestants should reject this book." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Illustrious.\u0002 Go to 1 Machabees v. 1. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Appointed.\u0002 So Lysias gave out, chap. ix. 29. He had been governor before the journey of Epiphanes, 1 Machabees iii. 32." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Macer,\u0002 \"lean.\" Greek \u0001makros,\u0002 \"tall.\" See chap. iv. 45., and viii. 8. Polybius styles him \"a prudent and active man.\" (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Revolted.\u0002 So they interpreted (Haydock) his disapprobation of the cruelties exercised upon the Jews. (Calmet) --- Greek, \"had not yet any honourable place o[][of?] power entrusted to him, being dispirited, he,\" &c. (Haydock) --- It is never a proof of fortitude, but of pusillanimity, to kill oneself to get rid of temporal misery. But it is very heroical to die willingly for God's glory." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gorgias,\u0002 who had been defeated, 1 Machabees iv. (Worthington) --- He was an experienced captain in Idumea, and the country south of Carmel. (Calmet) --- \u0001Fought.\u0002 Greek, \"prolonged the war.\" (Grotius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The Jews,\u0002 &c. He speaks of them that had fallen from their religion, and were enemies of their country, who joining with the Idumeans or Edomites, kept possession of the strong holds, and from thence annoyed their countrymen. (Challoner) --- Greek and Syriac, \"Idumeans,\" who appear in the sequel." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Some;\u0002 probably the sons of Bean, 1 Machabees v. 4." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Holds;\u0002 strong places, defended with towers. Some Judas burnt. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Timotheus,\u0002 who had been defeated (1 Machabees viii. 30.; Worthington) soon after Nicanor." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Altar,\u0002 between it and the porch, Joel ii. 17. --- \u0001Law.\u0002 Exodus xxiii. 22., Leviticus xxvi. 7., and Deuteronomy vii. 15. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Gazara,\u0002 different from Gaza, which is so called elsewhere. (Menochius) --- This Gazara was a fortress against the inroads of the Idumeans. --- \u0001Chereas,\u0002 brother of Timotheus. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Men.\u0002 Gorionides (iii. 13.) says they were Assideans, mentioned before [in] 1 Machabees ii. 42., and vii. 13. (Worthington) --- \u0001Got.\u0002 Greek, \"slew every one they met.\" (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001After.\u0002 Greek, \"by a back way (Haydock; undefended, \u0001perispasmo.\u0002 Grotius) to those within, burnt the towers, and kindling fires burnt the blasphemers alive. But these cut down the gates; and giving entrance to the rest of the army, took the city and killed Timotheus, who had hidden in a hole,\" (Haydock) or cistern; \u0001lakko.\u0002 (Calmet) --- Vulgate had perhaps \u0001lacu.\u0002 (Sa) (Menochius)" } ] }, { "chapter": 11, "slug": "id1430.html", "header": "2 Machabees xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cousin.\u0002 He was of the blood royal and governor, (ver. 22., and 1 Machabees xi. 18.) having supplanted Philip. (Calmet) --- Lysias had been vanquished already, 1 Machabees iv. 28. (Worthington) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Temple,\u0002 as of a farm, by selling offices and requiring money of those who offered victims, 1 Machabees x. 42. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Narrow.\u0002 Greek, \"secure.\" Protestants, \"strong town.\" --- \u0001Furlongs.\u0002 Greek, \"schœnus,\" (Haydock) 625 paces. Yet Eusebius and St. Jerome say it was twenty miles distant, towards Hebron, (Josue xv. 58.) which seems more accurate. (Calmet) --- Some figure may easily have been changed. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Angel.\u0002 Knowing that the patriarchs and Moses had often received such aid, the Machabees prayed that their good cause might be espoused by the angels; and their request was granted, though they were forced to co-operate. Sometimes God gave victory without the interference of men, Exodus xiv., and 4 Kings xix. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Horseman,\u0002 in appearance, but really (Haydock) an angel, as five came before, chap. x. 29." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Delivering;\u0002 (Syriac) but Greek has, \"seeing the oracle subscribed, (or underwritten) made a petition concerning the things declared in it.\" (Haydock) --- Kings' decrees were often styled oracles; and this might contain leave for Lysias to treat with the Jews, (Grotius) or the last injunction of Epiphanes, (chap. ix. 19.) or the resolution of Judas. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001In the year one hundred and forty-eight;\u0002 viz., according to the computation of the Greeks, which was different from that of the Hebrews, followed by the writer of the first book of Machabees. However by this date, as well as by other circumstances, it appears that the expedition of Lysias, mentioned in this chapter, is different from that recorded [in] 1 Machabees vi. 16. (Challoner) --- \u0001Dioscorus.\u0002 Syriac, \"the last of Tisri.\" Greek, \"Jupiter of Corinth,\" which is more unintelligible. There was no month called Dioscorus among the Greeks. (Calmet) --- It might be put for Dius, (Grotius) or Distrus, (Serarius; Tirinus) or it was an intercalary month, between March and April, (Salien) or the Macedonians had two names for some months. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Brother.\u0002 So he is styled for honour, ver. 35. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Gods.\u0002 This impious custom began in the East, and was abolished by Christianity. (Calmet) --- Epiphanes had affected to be a god, but at last saw his folly, chap. ix. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Restored.\u0002 It was already occupied by the Jews, but they were much disturbed by the garrison. Now their rights are admitted." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Senate.\u0002 The constitution was aristocratical." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Menelaus.\u0002 He was at Antioch, and was reputed high priest, being established by the king. But the Jews would not receive him, having chosen Judas. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Day,\u0002 or for fifteen days, ver. 33. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Ignorance.\u0002 He excuses them, and grants an amnesty, 1 Machabees xiii. 39. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Romans.\u0002 Others were sent soon after to burn the ships and maim the elephants, which Eupator had more than had been agreed upon. (Usher, the year [of the world] 3841.) --- They undertake to promote the welfare of their allies. Yet the peace was of short duration, and perhaps never ratified." } ] }, { "chapter": 12, "slug": "id1431.html", "header": "2 Machabees xii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Timotheus and Apolloinus.\u0002 Others of the same name were slain before, chap. x. 37., and 1 Machabees iii. 11. (Worthington) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Designed.\u0002 The heart is the source of sin, and God thus punished the intentions of the Jamnites. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Off,\u0002 or ten leagues. Jerusalem was on elevated ground. (Calmet) --- A furlong is about the eighth part of a mile, (others say the fifth, or a thousand feet) so that the fire was seen at the distance of thirty or forty-eight miles. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rest.\u0002 Greek, \"the Nomades,\" (Haydock) who dwelt in tents, and lived on plunder, (Strabo xvi.) like Ismael, Genesis xvi. 12." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Casphin;\u0002 Chasbon, or Hesebon, 1 Machabees v. 26., and Numbers xxi. 25. It was famous for its waters." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Spoken.\u0002 The enemy generally reviled the Jews." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001World.\u0002 Thus setting a pattern to virtuous generals." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Characa,\u0002 or Carcar, Judges viii. 10., and xi. 3. (Calmet) --- \u0001Tubianites,\u0002 \"religiously good;\" probably the Assideans, (1 Machabees ii. 42.; Worthington) or inhabitants of Tob. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Things.\u0002 The Jews had retired to Characa or Dathema, so that he ravaged the country and left garrisons, which were cut in pieces. Judas soon after with 6000 routed Timotheus, though he had 122,500 men, 1 Machabees v. 8, 27, 43." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Carnion,\u0002 or Asteroth Carnaim." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Deceived.\u0002 Greek, \"if they slew him, would not be regarded,\" (Haydock) but slain without mercy. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Carnion.\u0002 Greek adds, \"and the temple of Astergata,\" (Haydock) the idol Astarte, or Derceto of the Philistines." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Scythopolis.\u0002 Formerly called \u0001Bethsan,\u0002 (Challoner) near the lake of Tiberias." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Weeks\u0002 of Pentecost, celebrated seven weeks after the Passover, Leviticus xxiii. 15. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Gorgias,\u0002 who had been twice defeated, chap. x. 14., and 1 Machabees iv. 1. (Worthington) --- \u0001Idumea.\u0002 Grotius would read Jamnia. But he might govern the southern parts of Juda, (Calmet) then occupied by the Idumeans. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Maresa.\u0002 Syriac, \"Samaria,\" as the Vulgate has, 1 Machabees v. 66." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Place.\u0002 Probably without the walls, Numbers xix. 2, 17., and xxxi. 19." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Following,\u0002 on Saturday evening, or on Sunday. --- \u0001Fathers,\u0002 with those of the same nation." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Of the donaries,\u0002 &c. That is, of the votive offerings, which had been hung up in the temples of the idols, which they had taken away when they burnt the port of Jamnia, (ver. 9.) contrary to the prohibition of the law, Deuteronomy vii. 25. (Challoner) --- All such things should have been destroyed, (Josue vii., and 1 Kings xv.; Worthington) or melted down. Perhaps the soldiers intended to bring them to Judas. He excused them charitably, and hoped that their temporal chastisement might have served to expiate their fault." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Forgotten.\u0002 Syriac, \"imperfect.\" Greek, \"effaced.\" (Calmet) --- Some copies, \"that they might not, on account of the sin committed, be entirely blotted out.\" (Aldus; Usher) --- They were convinced that some sins might be forgiven in the other world, particularly when the living interceded. (Calmet) --- The Jews began to pray for the dead after the captivity, (Grotius) when the prophets had more clearly explained what took place after death. (Calmet) --- Yet the doctrine and practice might still be as ancient as the world. (Haydock) --- If it had not prevailed before, Judas would never have entertained such sentiments. (Worthington) --- The Jews admit a sort of purgatory for \"the prevaricators of Israel,\" which differs from hell only in duration. They assert that the damned of their nation are exempt from suffering on the sabbath. (Bartolocci; Leo v. 10.; Tirinus; Estius) --- Some Christians have supposed that the sin here specified was mortal, and the deceased in hell, yet prayer might be of service to them. Origen (Prin. iii. 6.) thought that even the devils would one day be liberated. St. Augustine (Ench. cx. 29.) says prayers \"are of service, either that the remission may be entire, or surely that damnation itself may be more tolerable.\" Most understand this of purgatory: but several explain it of the damned. (Rrot. Bened.) --- A mass was formerly composed for this purpose, \u0001tolerabilia fiant ipsa tormenta:\u0002 and some monks prayed for certain robbers slain, \"that their pains might be diminished by the severe judge.\" (Aldrev. xxi) Excommunication might be taken off from the deceased. (St. Gregory, Dial. ii. 29.) --- Purgatory is for venial sins. (Ibid.[St. Gregory, Dial.] iv. 39.) This doctrine is proved beyond reply by various controvertists. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Twelve.\u0002 Greek, \"two.\" Syriac, \"three.\" St. Prosper. reads \"12,000 talents.\" Sacrifices for the dead were not enjoined, but the practice was then established, and this author takes every opportunity of proving the resurrection against the Sadducees, who then began to appear. The Church of Christ has adopted the same practice. See Bellarmine, Serarius, &c. Our adversaries confess that such was the opinion of the Jews, and of the ancient doctors of the Church. But they declare it superstitious, and deny the authority of these books, which has been sufficiently established. Could such holy personages authorize superstition? Would Christ and his apostles have tolerated it? St. Paul prayed for Onesiphorus after his decease, 2 Timothy i. 16. See Matthew xii. 33., and Luke xvi. 9., and 1 Corinthians iii. 13., and xv. 29.; Eusebius, Life of Constantine iv.; St. Epiphanius, hær. lxxv.; St. Cyprian i. ep. 9.; Tertullian, &c. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001With godliness.\u0002 Judas hoped that these men who died fighting for the cause of God and religion, might find mercy; either because they might be excused from mortal sin by ignorance, or might have repented of their sin at least at their death. (Challoner) --- Charity requires us to judge thus, when there are no positive proofs to the contrary. (Calmet) --- Pope John VIII answered the bishops of France, that those who died fighting against infidels were saved. (Mabil. T. iii. An. Ben.) --- Judas might entertain the like hopes, though they are not always well grounded. (Haydock)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Holy.\u0002 This text is so clear, that our adversaries judge it best to deny the book to be canonical. As that has been authentically proved, (Preface) we shall only add that the Greek version, though differing in many points, is here as express as the Vulgate, (Worthington) 45. \"considering that the best grace is laid up for those who sleep in piety. Holy and pious \u0001is\u0002 the thought. (Haydock) Wherefore he made reconciliation (\u0001or\u0002 expiation) for the dead, that they might be delivered from sin,\" or punishment due to it. (Worthington) --- Sin is often taken for the punishment; and this effect of mortal sin may be remitted in purgatory, when the person has sincerely repented in this life. (Haydock) --- To pass over other proofs, we will only mention St. Augustine (hær. liii.) and St. Bernard, (Cant. lxvi.) who plainly account those \"heretics,\" who deny purgatory. It is also worthy of notice that Judas, who acted thus charitably, was the high priest and defender of the true faith; and that the Jews still pray for the dead, as the book \u0001Mahzor,\u0002 published by Genebrard, 1569, evinces. There they say, \"Let him rest in peace,\" and \"ye angels of peace come forth to meet him.\" But this is acknowledged by Munster and Fagius, (in Deuteronomy xiv.) and by Whitaker. --- \u0001Sins.\u0002 Go to 1 Machabees vi. 18. (Worthington)" } ] }, { "chapter": 13, "slug": "id1432.html", "header": "2 Machabees xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eupator.\u0002 Several of his generals had been already defeated. He therefore comes in person, 1 Machabees vi. 28. (Calmet) --- He was not above ten years old. But Lysias thought that his presence would animate the soldiers. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A hundred and ten thousand,\u0002 &c. The difference between the numbers here set down and those recorded [in] 1 Machabees iv., is easily accounted for, if we consider that such armies as these are liable to be at one time more numerous than at another, either by sending away large detachments, or being diminished by sickness, or increased by receiving fresh supplies of troops, according to different exigencies or occurrences. (Challoner) --- There are many such difficulties in the Books of Kings, &c. Only some of the troops were permanent. (Worthington) --- Most were auxiliaries, so that the number might often vary. Nothing is said of the chariots, 1 Machabees vi. 30." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Country.\u0002 He had continued at Antioch, as the Jews would not receive him, chap. iv. 24. (Calmet) --- Yet now he pretended to be solicitous for their welfare, (Haydock) only that he might obtain power." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Evils.\u0002 The ambition of Jason and of Menelaus had brought on all these disturbances, chap. iv. 7., &c., and 1 Machabees i. 12. --- \u0001Place.\u0002 It would seem on the journey to Judea: but Josephus says he was slain after the king's return, at Antioch. The sacred historian relates what concerns him together. (Calmet) --- \u0001In the.\u0002 Greek, \"conducting him to Berea.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Down.\u0002 A beam was laid across the walls, on which the criminal, having been well regaled with wine, was placed till he fell among the ashes. (V. Max. ix. 2.) --- Hystaspes invented this punishment. (Calmet) --- \u0001Prospect.\u0002 Greek, \"organ, (or round instrument)\" (Protestants) like a wheel, (Calmet) \"hanging (or whirling a person) on all sides headlong over the ashes. Thence all pushed him who was guilty of sacrilege, or of other crimes, forward to ruin.\" (Haydock) --- Syriac passes over ver. 5 and 6. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With.\u0002 Greek, \"rendered barbarous by his designs,\" (Haydock) intending to punish the Jews worse than his father." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ancients.\u0002 The people were not convoked. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Watchword\u0002 that night. (Worthington) --- He usually gave some pious sentence, chap vii. 23. --- \u0001Quarter.\u0002 Literally, \"hall,\" (Haydock) a prætorium, or tent. --- \u0001Four.\u0002 Some Greek and Latin copies have \"two.\" Syriac, \"three,\" though the old edition of the Vulgate read, 14,000. --- \u0001Greatest,\u0002 carrying thirty-two men, 1 Machabees vi. 37. Greek also, \"the chief over the elephants, with all his troop in the house,\" (Haydock) or the servants. (Calmet) --- Protestants, \"will all that were upon him.\" (Haydock) --- This office was very considerable, chap. xiv. 12. (Grotius) (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Prison.\u0002 This traitor was either in the camp or at Bethsura. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Away.\u0002 Cæsar said in the same laconic style, \u0001Veni, vidi, vici.\u0002 (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Overcome.\u0002 Hence Eleazar signalized himself, 1 Machabees vi. 43. --- \u0001Rebelled.\u0002 Lysias persuaded him to treat the just exertions of Philip in this light. He was himself the usurper of the regency. He easily persuaded the young prince that peace was now most expedient; and conditions were granted to the Jews, which would have been very advantageous if they had been observed. But the king having offered sacrifice by the hands of the priests, and seeing the strength of the wall round Sion, ordered them to be demolished. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Gerrenians.\u0002 Gerrus was on the frontiers of Egypt. (Ptol.) --- It was formerly called Gerara, Genesis xx. 1. The successors of Judas afterwards possessed this government. (Calmet) --- Greek, \"He made Hegemonides governor from,\" &c. (Usher, the year [of the world] 3841.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Of the.\u0002 They disliked a Jewish governor, being always bitter against that nation, chap. vi. 8., and 1 Machabees v. 15., and xii. 48. (Calmet) --- Greek, \"they \u0001or\u0002 he raged, because they would break the agreements\" (Haydock) with the Jews, (Calmet) or would revolt. (Syriac) (Grotius)" } ] }, { "chapter": 14, "slug": "id1433.html", "header": "2 Machabees xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001But.\u0002 Read 1 Machabees vii. 1. (Worthington) --- \u0001Years\u0002 of Eupator's reign, or dating from the purification of the temple. --- \u0001Demetrius,\u0002 to whom the crown belonged, 1 Machabees vii. 1." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Priest,\u0002 after Menelaus, (1 Machabees vii. 5.) but never recognized, as Judas was then pontiff. He had, moreover, voluntarily defiled himself during the times of persecution; or, according to most Greek copies, (Calmet) when there was \"no mixture\" of Gentiles in the land to instigate him. (Haydock) --- Though he was of Aaron's stock, this apostacy rendered him ineligible; Mathathias was chosen, being also descended from Aaron, and more sincere in religion. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fifty,\u0002 according to the Chaldean reckoning, chap. ii. 21. (Menochius) --- \u0001Boughs;\u0002 probably (Haydock) of gold, (Worthington) or adorned with leaves of that metal. People presented what they thought proper to the temple. The apostles admired these \u0001gifts,\u0002 as well as the \u0001stones\u0002 of that fabric, Luke xxi. 5." }, { "marker": "Ver. 6-11.", "first": 6, "last": 11, "text": "\u0001Assideans:\u0002 the most zealous defenders of the faith. Alcimus had slain sixty of them, 1 Machabees vii. 12, 19. (Calmet) --- This description, given by enemies through malice, serves to shew the zeal and sincerity of these people in promoting God's law and virtue. --- \u0001Him.\u0002 See 1 Machabees vii. 26. (Worthington) --- Alcimus was guilty of much falsehood. He was not of the family to which the high priesthood belonged, and he had rendered himself unworthy of it, ver. 3, 7." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Nicanor;\u0002 perhaps the same who had been defeated, chap. viii. 21., and 1 Machabees iv. 8." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Great temple.\u0002 Such was the pagan's idea of it, ver. 31." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gentiles\u0002 and apostate Jews. (Calmet) --- Such people and politicians advanced themselves by pillaging the faithful. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Coming.\u0002 Greek, \"silence,\" (Bodwell) fearing some stratagem." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Captain.\u0002 Judas laid the proposals before all the people." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001From the heart;\u0002 sincerely. (Calmet) --- Greek, \"he had Judas always in sight.\" (Haydock) --- His love was only apparent. (Tirinus) --- Yet this is contrary to the text, (Haydock) and to the common opinion." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001His successor,\u0002 so as to keep Alcimus out of his office. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001The king.\u0002 Nicanor was a worldly politician, like Pilate and other judges who have no zeal for religion, (Worthington) or for justice, being disposed to sacrifice all to their own interest. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001A few.\u0002 Greek and Syriac, \"not a few.\" (Haydock) --- Nicanor attacked him, and lost 5000 men, 1 Machabees xii. 27. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Knew not.\u0002 This was true, and they would not seek for him (Worthington) if it had been required." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Bacchus:\u0002 a very suitable temple, when beaten to \u0001the ground!\u0002 (Haydock) --- He is styled Liber, and accounted the inventor of wine: hence drunkards dedicate temples to him. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Jews.\u0002 No crime could be laid to his charge, but his love for religion and his country." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Had held.\u0002 Greek, \"when they were unmixed, had been judged for Judaism; (Haydock) or been brought to judgment for keeping others from idolatry. (Syriac) (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001He struck himself,\u0002 &c. St. Augustine (Epist. lxi. ad Dulcitium et lib. 2. cap. 23. ad Epist. 2. Gaud.) discussing this fact of Razias, says that the holy Scripture relates it, but doth not praise it, as to be admired or imitated, and that it was not well done by him, or at least not proper in this time of grace. (Challoner) --- Whether he was thus inspired or not, we dare not decide. The Jews infer form the conduct of Samson, Saul, and Razias, that suicide is lawful when a person fears being overcome by torments, or giving occasion to other's blasphemy. But Christianity lays down better maxims; (Romans iii. 8.) and St. Augustine, (contra Gaud. i. 31., and ep. 61 or 204) St. Thomas Aquinas, ([Summa Theologiae] ii. 2. q. 64. a. 5.) and others, disapprove of this action, observing that it is recorded and not praised, though other virtues of Razias be commended. (Calmet) --- It was either not well done, or not to be imitated in this time of grace. (St. Augustine, ii. 23. contra ep. 2. Gaud.) (Worthington) --- Yet this holy doctor excuses Samson and some Christian virgins, by saying that they acted by the direction of the Holy Spirit. (Sup. and City of God i. 21.) (Haydock) (Lyranus) Tirinius) --- This seems to be here the case, as the fact appears to be commended. (Menochius)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Neck. Venit per medium cervicem.\u0002 --- In the Greek it is \u0001keneona,\u0002 which signifies a void place, where there is no building; (Challoner; Grotius) and also \"the belly,\" which accounts for his not being killed on the spot. (G.[Calmet?])" } ] }, { "chapter": 15, "slug": "id1434.html", "header": "2 Machabees xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001But.\u0002 Read here 1 Machabees vii. 39. (Worthington) --- \u0001Samaria.\u0002 Arabic, \"Sebaste,\" which is the same. Yet Judas was at \u0001Adarsa,\u0002 in the tribe of Ephraim. (Calmet) --- \u0001Sabbath.\u0002 The profane take advantage of people's tender consciences. But Judas being well-informed, fought on the sabbath, 1 Machabees iii. 40." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Earth.\u0002 O Luciferian blasphemy! (Worthington) --- He seems to place himself above the Lord of heaven. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Public.\u0002 Greek, \"common trophy over all the men of Judas.\" (Haydock) --- Syriac, \"he fortified himself exceedingly.\" A trophy consisted of the trunk of a tree hung round with arms." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Oaths,\u0002 of which Eupator had lately given an instance. Apollonius and the people of Joppe had acted perfidiously. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not with,\u0002 not only, or so much \u0001with,\u0002 &c. (Haydock) --- \u0001Dream.\u0002 He knew it was supernatural (Calmet) by God's light, as St. Joseph did, Matthew i. 20. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Onias\u0002 III, who had been slain (Calmet) at Daphne, chap. iv. 34. (Haydock) --- The Jewish and Christian Churches never doubted that the saints interceded in the other world for the living, in whose concerns they take part. (Calmet) --- Protestants evade this text by denying the canonicity of the book. Yet the same is proved [in] Genesis xlviii., Exodus xxxii., Jeremias xv., Luke xvi., Apocalypse v. 6, 8., and 2 Peter i., and we have a right to produce the authority of this book, as Origen, (18 in Jo.) St. Bernard, (76 in Cant. & ser. 3. Nat., &c.) have done. Onias and \u0001Jeremias,\u0002 in limbo, interested themselves for the faithful on earth, and no doubt the saints in glory will do as much. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Gold,\u0002 such as kings and chief officers of Persia used. (Calmet) --- Jeremias (xxxviii. 17.) had formerly dissuaded war: now he encourages it; as it also has a \u0001time,\u0002 Ecclesiastes iii. 8. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fight.\u0002 Greek, \"not to fortify the camp,\" (Calmet) or \"remain there:\" (Haydock) \u0001me stratopedeuesthai.\u0002 (Calmet) --- Grabe reads \u0001strateuesthai,\u0002 \"to act as soldiers.\" (Haydock) --- Syriac, \"not to trust in troops set in array, but to take courage, and to expose their lives, in this extremity, for their country and for the temple.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Songs.\u0002 Greek, \"pean,\" sung in honour of Apollo. (Calmet) --- Before battle his aid was thus invoked, and he was thanked with songs after a victory. (Grotius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Five.\u0002 Josephus has only 30,000. (Antiquities xii. 17.) (Calmet) --- \u0001Presence.\u0002 He had granted them victory. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Armour,\u0002 at the beginning of the battle, 1 Machabees vii. 44." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Language,\u0002 composing a canticle in Hebrew or using such as had been written (Calmet) by David, &c. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Shoulder.\u0002 Thus his bust was set up. But the right arm was hung over-against the temple, ver. 33., and 1 Machabees vii. 47. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Blessed.\u0002 Greek, \"\u0001raising their voices,\u0002 (Menochius) or \u0001looking\u0002 towards heaven, praised the Lord, who had made himself manifest:\" \u0001epiphane kurion.\u0002 (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Adar;\u0002 our February and March. The 13th was the feast, \"of lots,\" Esther ix. 23. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001So.\u0002 Read 1 Machabees viii. 1., where more on this subject is written. After other persecutors were overcome, the land was at rest, and the author adds this general conclusion. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001So.\u0002 Greek, \"If in a frugal and middling style, this is as well as I was able.\" (Haydock) --- \u0001Perfectly.\u0002 This is not said with regard to the truth of the narration, but with regard to the style and manner of writing, which in the sacred penmen is not always the most accurate. See St. Paul, 2 Corinthians xi. 6. (Challoner) --- The style was frequently left to their choice. (Haydock) --- Inspiration did not exclude natural acquirements. (Calmet) --- The author is not afraid of having said any thing erroneous, though he might be less polished, like St. Paul: \u0001imperitus sermone sed non scientia.\u0002 But we, having now come to the end of the Old Testament, must crave pardon for any mistakes into which we may have fallen, in the execution of this work, which is dedicated to the English (Worthington) and to all his majesty's Catholic subjects, for whose benefit chiefly and for the sake of religion it has been undertaken. The \u0001many things hard to be understood,\u0002 [2 Peter iii. 16.] which we did not wish to pass over, have swelled this work to a larger volume than was at first intended; larger, perhaps, than the purses of the poor and middle ranks, in the late hard times, could bear. But now the prospect is more cheering; and it is hoped that this profusion on a subject of such vast importance will be pardoned, particularly as we had also to comply with the desires of the more affluent, who repeatedly requested that the notes might be rather \"more ample.\" \u0001As they that prepare a feast, and seek to satisfy the will of others,\u0002 so we, \u0001for the sake of many, willingly undergo the labour,\u0002 chap. ii. 28. The variety of matter and of style may well be compared to a mixture of \u0001wine\u0002 and \u0001water,\u0002 ver. 40. Yet our aim has not been merely to please, but rather to counteract the baneful influences of heresy and infidelity. Thomas Paine (Age of Reason, part 2nd) having touched upon a few difficulties in some of the books of Scripture, says exultingly: \"I have gone through the Bible as a man would go through a wood, with an axe on his shoulders, and fell trees; here they lie, and the priests, if they can, may replant them. They may perhaps stick them in the ground, but they will never grow.\" Yes, they will grow, and brave the fury of tempests, because they have been planted not by priest, but by the hand of God. The Scriptures and the Church will stand and support each other till time shall be no more. The true faith has been preserved from Adam through all succeeding generations, and antichrist himself will not be able to destroy it. \u0001My WORD shall not pass away,\u0002 [Mark xiii. 31.] says our divine Master. As we have repeatedly proved this assertion in the foregoing notes, which are already perhaps too copious, we shall refer the more inquisitive reader to the remarks of Dr. Worthington on the six ages, in the Douay Bible." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Always.\u0002 Greek, \"only.\" (Haydock) --- Readers delight in variety. A middle style is adopted. (Calmet) --- \u0001But.\u0002 Greek, \"But as wine mixed with water is pleasant, and affords delight, so the preparation (or style) of a discourse pleases the ears of those who read what is collected. But here shall be an end.\" (Haydock)" } ] } ] }, "2pe": { "book": "2pe", "intro": [ { "text": "THE", "center": true }, { "text": "SECOND EPISTLE OF ST. PETER,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "This Epistle, though not at first received [by some Churches] as canonical, was acknowledged as such [by all Churches] about the end of the fourth age[century]. See Eusebuis, lib. iii. History of the Church, chap. iii.; St. Jerome, de Vir. Illust. Tillem. art. 33. The design, as it appears, Chap. i. 13. and Chap. iii. 1., was to give them admonitions and instructions against teachers of false doctrine, particularly against the \u0001Simonites.\u0002 It seems to have been written a little before his martyrdom, about the year 66.[A.D. 66.] (Witham)" }, { "text": "In this epistle St. Peter says, (Chap. iii.) \"Behold this is the second epistle I write unto you:\" and before, (Chap. i. 14.) \"Being assured that the putting off of this my tabernacle is at hand.\" This shews that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's ascension. In this epistle he admonishes the faithful to be mindful of the great gifts they received from God, and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire, and the day of judgment. (Challoner)" }, { "text": "This epistle may be considered as the spiritual testament or last will of the apostle, as it contains his last admonitions to the faithful. He first calls their attention to the care they should have of their sanctification and perfection, next to the perils that concern the Church on the part of heretics, those that menaced her in her infant state, and those that will assail her in the latter days, which includes an invincible proof of her perpetuity; for it is the same infallible and indefectible Church that is to encounter the latter as the former trials, but always with promised success. Hence the great St. John Chrysostom says: the same day that shall see the Church of God ended, shall see the end of the world; and to these continued struggles shall succeed perfect peace, to be enjoyed through a blissful eternity. If some are still found to object, that the present epistle was not written by St. Peter, on account of the marked difference of the style, St. Jerome removes this objection thus: St. Peter employed different interpreters, sometimes Glaucias, and sometimes St. Mark; hence the difference of the style, from the diversity of his scribes. St. Mark was with him when he penned the first, but was not with him when he dictated the present. The present epistle contains, as we said above, an account of the last dreadful trials that are to assail the faithful before the end of time; but all that faith teaches us on that subject is: first, That the world will have an end; secondly, that it will end by fire; and thirdly, that the world will not be destroyed, but changed and perfected. Hence all that is said with regard to the duration of the world; on the nature and quality of the fire that is to burn and purify the world; if it be to precede or follow the last judgment, all is problematical, all is doubtful. Hence the Christian knows a good deal, who knows how to entertain proper doubts." } ], "intro_slug": "id270.html", "chapters": [ { "chapter": 1, "slug": "id271.html", "header": "2 Peter i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In the justice\u0002 (or by the justice) \u0001of our God and Saviour, Jesus Christ.\u0002 As justice and sanctification are equally attributed to God and to Jesus Christ, it shews that the Son was equally and the same God with the Father. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glory and virtue.\u0002[1] By the Greek text, \u0001virtue\u0002 is not here the same as power, as commonly in other places, but signifies God's goodness, mercy, and clemency. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Partakers of the divine nature.\u0002 Divine grace infused into our souls, is said to be a partaking in the divine nature by an union with the spirit of God, whereby men are made his adoptive children, heirs of heaven, &c. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Join with your faith, virtue:\u0002 think not that faith alone will save you without the practice of virtues and good works. By \u0001abstinence\u0002 or temperance, is understood that virtue which helps to moderate the inordinate love of sensual pleasures, and to govern all disorderly passions and affections. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Groping,\u0002[2] like one that is blind. The Greek may signify one who hath his eyes shut, or that is like a blind mole. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001By good works you may make sure,\u0002 &c. without diving into the hidden mysteries of predestination, &c. --- \u0001You shall not sin at any time.\u0002 These words evidently suppose, that the graces and assistances of God will not be wanting; for it would be in vain to command, unless a man had both free will and capacity to perform. But, as it follows, these helps shall be \u0001abundantly ministered to you.\u0002 (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I will begin.\u0002[3] That is, by the Greek, I will take care. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001As long as I am in this tabernacle:\u0002 to wit, of the body, in this mortal life. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The laying aside,\u0002[4] or dissolution; i.e. my death is at hand. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001That you frequently have after my decease,\u0002[5] &c. Some expounded these words to signify: I will have you frequently in my thoughts, and remember you, praying for you after my death. But this does not seem the true and literal sense, nor do we need such arguments to prove that the saints pray for us. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001We have not by following artificial fables.\u0002 Literally, learned \u0001fables,\u0002[6] invented to promote our doctrine. \u0001We,\u0002 I with others, \u0001were eye-witnesses\u0002 of his glory on Mount Thabor. [Matthew xvii. 2.] (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And we have the surer word of prophecy,\u0002 or to make our testimonies and preaching of Christ more firm. The revelations of God made to the prophets, and contained in the holy Scriptures, give us of all others the greatest assurance. Though the mysteries in themselves remain obscure and incomprehensible, the motive of our belief is divine authority. (Witham) --- If our testimony be suspicious, we have what you will certainly allow, the testimony of the prophets: attend then to the prophets as to a lamp that illumines a dark place, till the bright day of a more lively faith begins to illumine you, and the day-star arises in your heart: till this faith, which is like the day-star, give you a perfect knowledge of Jesus Christ. It is by the divine oracles you will acquire this knowledge, provided you peruse them with proper dispositions." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001No prophecy of the scripture is made by private interpretation;\u0002 or, as the Protestants translate it from the Greek, \u0001is of any private interpretation,\u0002 i.e. is not to be expounded by any one's private judgment or private spirit. (Witham) --- The Scriptures cannot be properly expounded by private spirit or fancy, but by the same spirit wherewith they were written, which is resident in the Church." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For prophecy came not by the will of man at any time.\u0002 This is to shew that they are not to be expounded by any one's private judgment, because every part of the holy Scriptures is delivered to us by the divine spirit of God, wherewith the men were inspired who wrote them; therefore they are not to be interpreted but by the spirit of God, which he left, and promised to his Church to guide her in all truth to the end of the world. Our adversaries may perhaps tell us, that we also interpret prophecies and Scriptures; we do so; but we do it always with a submission to the judgment of the Church, they without it. (Witham)" } ] }, { "chapter": 2, "slug": "id272.html", "header": "2 Peter ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lying teachers among you,\u0002 some of which were already come, and many more were to follow, \u0001who shall bring in sects,\u0002[1] (heresies) leading to \u0001perdition, and deny the Lord who bought them,\u0002 denying the divinity of Jesus Christ, our Redeemer; such were the disciples of Simon, and many after them. (Witham) --- \u0001Sects of perdition;\u0002 that is, heresies destructive of salvation. (Challoner)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Many shall follow their luxuries,\u0002 or lasciviousness, such as are related of the Nicolaites and Gnostics, \u0001by\u0002 reason of \u0001whom the way of truth shall be blasphemed,\u0002 or ill spoken of, by those who made no distinction betwixt true and false Christians. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001They shall make merchandise of you,\u0002 preaching such lying doctrine as might please the people, but through a motive of covetousness, and for their own gain. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001If God spared not the Angels,\u0002 &c. St. Peter here brings these examples of God's justice. 1. Towards the rebellious angels that fell from heaven; 2. that of the general flood, or deluge; 3. when he destroyed Sodom and those other cities. First, \u0001angels that sinned, God by his justice delivered them, drawn down with infernal ropes into hell to be tormented,\u0002 and to be \u0001reserved\u0002 even for greater torments after the day of \u0001judgment.\u0002 This seems to be the liberal sense of this fourth verse, which is obscure, and has divers reading in the Greek. In the examples of the deluge and of Sodom, St. Peter shews not only the severity of God's judgments upon the wicked, but also his merciful providence towards the small number of the just, as towards Noe[Noah], a preacher of justice, the eighth and chief of those who were preserved in the ark, when he spared not the world that was of old, (literally, the original world) or wicked of those ancient times. When he delivered that just man, Lot, at the time he reduced Sodom and those other cities to ashes: for Lot was just both in sight and hearing, without being corrupted by what he saw and heard; chaste as to his eyes and ears, or as to all that could be seen or heard of him, when the wicked among whom he lived vexed and grieved his just soul by their impious deeds. God, therefore, who knows and approves the ways of the godly, preserves them by his providence amidst temptations. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001To reserve the unjust unto the day of judgment,\u0002 &c. That is, God many times does not punish the wicked in this life, he suffers them to run on in the ways of iniquity, with prosperity as to the enjoyment of a short and vain happiness in this world, but his judgments are most of all to be dreaded, when the punishments are \u0001reserved\u0002 till the next life, as it will appear at the day of general judgment: and from the time of their death they shall be tormented in hell. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Especially those who walk after the flesh,\u0002 &c. Such were the Gnostics, and divers of the first heretics, as well as many of them in after ages, who \u0001despise authority,\u0002 contemn the laws, both of church and state; \u0001self-willed,\u0002 full of self-love, lovers of their own infamous pleasures; \u0001blaspheming\u0002 against God, his ministers, and against those who serve God. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Whereas angels,\u0002 &c. By comparing this place with what we read in St. Jude, (ver. 9) he speaks of the good angels whom God employed to banish the rebellious angels out of heaven, and on other occasions, who, though they had greater strength and power given them by the Almighty, yet did not bear execrable judgment against themselves; i.e. one against another, or against those who at first had been happy spirits with them in heaven; did not exult over them with injuries and reviling reflections, but executed their commands in the name of God, saying, \u0001let the Lord command you.\u0002 See Jude, ver. 9. (Witham) --- \u0001Bring not an execrable judgment,\u0002 &c. That is, they use no railing, nor cursing sentence; not even in their conflicts with the evil angels. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001But these men,\u0002 &c. These infamous heretics of whom he speaks, like brutes, void of reason, naturally following the disorderly inclinations of their nature corrupted by sin, tend, or run headlong into the snares of the devil, to their own destruction and perdition, blaspheming against the mysteries of religion, and against what they do not understand. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Counting the delights of the day to be pleasure;\u0002 such is their impiety and their folly, that they have no regard to all the punishments they make themselves liable to, if they can but pass their days in this short life, or even one day, in shameful pleasures and delights. They may be called the \u0001stains and blemishes,\u0002 the shame and disgrace of mankind, on account of the abominations they practise in their rioting and banquetings.[3] See what St. Epiphanius relates of Gnostics. (Witham) --- \u0001Delights;\u0002 that is, the short delights of this world, in which they place all their happiness. (Challoner)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "And what is still an aggravation to the weight of their sins, they entice and allure others, \u0001unstable souls,\u0002 not sufficiently grounded in faith and virtue, by promising them liberty and happiness, though they themselves be miserable slaves to their passions. At the same time they make dupes of them out of covetousness, to get a share of their money and riches. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "In this they are like \u0001Balaam, of Bosor,\u0002 (a town of the Madianites) who coveting the reward promised him, (Judges xi.) was willing, if God had permitted him, to have cursed the people of Israel: but God put a check to his madness, by making the ass which he rode upon speak with a human voice. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001These are fountains without water.\u0002 The like lively description is given of the manners of these heretics by St. Jude, so that the text of one of these apostles helps to expound the other. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001For if flying,\u0002 and been happily freed from the pollutions, the abominations, and corruptions of a wicked world, be upon your guard, and take great care not to be entangled again in these dangerous snares and nets, lest your latter condition (as Christ said, Matthew xii. 45.) be worse than the former, lest you be like a dog that returns to his vomit, or like a sow that is washed and wallows again in the mire. (Witham)" } ] }, { "chapter": 3, "slug": "id273.html", "header": "2 Peter iii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Scoffers\u0002[1] \u0001with deceit,\u0002 (such as make a jest of all revealed religion) \u0001walking according to their own lusts,\u0002 as if they might indulge themselves in every thing which their inclinations prompt them to, \u0001saying: where is his promise, or his coming?\u0002 They have no belief nor regard for what has been revealed concerning the coming of Christ to judge every one, to reward the good, and punish the wicked. Such were the Sadducees, who believe not the immortality of the soul, nor the resurrection; such were at all times those atheistical men, who endeavoured to persuade themselves that all religion is no more than a human and politic invention; of this number are they who some in our days call free-thinkers. St. Peter here gives us the words of these unbelieving libertines, whom he calls scoffers: \u0001where,\u0002 they say, \u0001is his promise? \u0002those pretended promises of God, those predictions and menaces in the Scriptures? what appearance of Christ's \u0001coming\u0002 to judge the world? \u0001for, since the Fathers slept,\u0002 ever since the death of the patriarchs and prophets,\u0001 all things continue.\u0002 (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For this they are wilfully ignorant of.\u0002 The ignorance of these unbelievers is wilful and inexcusable, when they question the existence of a Supreme Being, of a future state, wherein God will reward the good and punish the wicked; when they laugh at all the miracles, and all the extraordinary effects of God's power and justice, such as was the general flood or deluge, by which God destroyed the wicked by an inundation of waters. And as our blessed Saviour said of those, who would not believe in the days of Noe[Noah], \"They were eating and drinking, marrying, and giving in marriage,...and they knew not till the flood came, and took them all away: so shall also the coming of the Son of man be.\" (Mattew xxiv. 38. 39.) (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The heavens,\u0002 &c. He puts the faithful in mind not to regard these profane scoffers, but to be convinced of the truths revealed, and that the world shall be destroyed a second time by fire. Reflect that the time of this life, and all the time that this world shall last, is nothing to eternity, which has no parts, no beginning, nor end; so that in the sight of God, who is eternal, a thousand years are no more to be regarded than one day, or one moment. The long time that hath hitherto passed, must not make you think that God is slack as to his promises, or that they shall not infallibly come to pass at the time and moment appointed by his divine providence. God's infinite mercy, and his love for mankind, bears patiently with the provocations of blind and unthinking sinners, not willing that any of them should perish, but that they should return to him by a sincere repentance and true penance, and be saved. But watch always, according to the repeated admonition of our blessed Redeemer. (Mark xiii. 37. &c.) For both the day of your death, and the \u0001day of the Lord\u0002 to judge the world, will \u0001come like a thief,\u0002 &c. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Seeing then that all these things are to be dissolved,\u0002 that the world, and all things in the world, shall pass in a short time, set not your affections upon them: let your life and conversation be holy. According to the divine promises, \u0001look for new heavens, and a new earth,\u0002 where justice is to dwell, whither sinners shall not enter, but the just only, in a new state of never-ending happiness. Make it then your endeavour to be found in the sight of God \u0001spotless and blameless;\u0002 and look upon the long forbearance of God, who defers to punish sinners as they deserve, to be an effect of his mercy, and for your salvation. (Witham)" }, { "marker": "Ver. 15-16.", "first": 15, "last": 16, "text": "\u0001As also our most dear brother, Paul,...hath written to you.\u0002 He seems to mean in his epistle to the Hebrews or converted Jews, (Chap. x. 37.) where he says: \u0001yet a little while,...and he that is to come, will come, and will not delay.\u0002 --- \u0001In which are some things hard to understand,\u0002 especially by unlearned, ignorant people, \u0001unstable,\u0002 inconstant, not well grounded in faith, and which they \u0001wrest,\u0002[2] \u0001as\u0002 they do \u0001also the other scriptures,\u0002 by their private interpretations, \u0001to their own perdition.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Being forewarned, therefore, and \u0001knowing these things before,\u0002 take heed not to be \u0001led away by the errors\u0002 of such false and \u0001unwise\u0002 teachers, whatever knowledge they boast of, as did the Gnostics. But make it your serious endeavour to increase in grace by God's assistance, in the true knowledge of our Lord God and Saviour, Jesus Christ, to whom, as being one God with his eternal Father and the Holy Ghost, be glory now, and for all eternity. Amen. (Witham)" } ] } ] }, "2sa": { "book": "2sa", "intro": [ { "text": "THE SECOND BOOK OF SAMUEL;", "center": true }, { "text": "otherwise called,", "center": true }, { "text": "THE SECOND BOOK OF KINGS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien)" }, { "text": "David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock)" }, { "text": "The partisans of Isboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien)" }, { "text": "We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)" } ], "intro_slug": "id642.html", "chapters": [ { "chapter": 1, "slug": "id643.html", "header": "2 Kings i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Siceleg,\u0002 though it had been burnt down. (Salien, the year of the world 2949.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chance.\u0002 He feigned this to obtain the favour of David; but the king punished him as he deserved. (Worthington) --- \u0001Spear,\u0002 or sword, as it is before expressed. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Amalecite.\u0002 The Rabbins say he was the son of Doeg; and has this appellation because Amalec sprung from Esau, Genesis xxxvi. 12. But this is all very uncertain. The man seems to have gotten possession of the marks of the royal dignity in the night, as the Philistines deferred till the next day stripping the bodies of the deceased. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Anguish.\u0002 Hebrew, \"the coat of mail withholds me.\" Septuagint, \"horrid darkness encompasses me.\" \u0001Shabah,\u0002 signifies a coat of mail, made of cloth, very thick, and boiled in vinegar, to render it more impenetrable. The Greeks emperors and the French formerly wore them much, instead of iron. (Calmet) --- Protestants however agrees with us. --- \u0001In me.\u0002 I have yet received no mortal wound. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I killed him.\u0002 This story of the young Amalecite was not true, as may easily be proved by comparing it with the last chapter of the foregoing book. (Challoner) --- \u0001Fall.\u0002 This he says, apprehending that David would perhaps disapprove of what he had done. --- \u0001Diadem,\u0002 or ribband, which was tied round his head, as a badge of his dignity. Hebrew, \"the crown.\" But it was not of metal, though such were already common, Exodus xxviii. 36., and 1 Paralipomenon xx. 2. Some pretend that Doeg gave these insignia to this son, that he might ingratiate himself with the future king. But they were upon Saul, so that the enemy could easily distinguish him. --- \u0001Bracelet.\u0002 The Hebrews took a great many from the Madianites, Numbers xxxi. 50. Such presents were made by the Romans to soldiers who had performed some feats of valour. (Pliny, [Natural History?] xxxiii. 2.) (Livy i. 10.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rent them,\u0002 in sign of grief, as many other nations did." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Of the Lord,\u0002 the priests; (Abulensis) though it seems to be explained by the following words, of all the Israelites. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Stranger,\u0002 residing among the Hebrews." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Head. None but thyself can be answerable for thy death. See Matthew xxvii. 25. David was already supreme magistrate, and he wished that all should be convinced that he rejoiced not at the death of the king, and that none might imitate the example of this wretch. (Calmet) --- Thus Vitellius punished the murderers of Galba, \"not out of respect to Galba; but, according to the custom of princes, as a protection for the present, and a threat of vengeance for the future,\" in case any should dare to treat him in like manner. (Tacitus i.) Tradito principibus more, munimentum in præsens, in posterum ultionem." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Bow.\u0002 So this canticle was entitled, because it spoke in praise of the bow and arrows of Saul and Jonathan, ver. 22. So one of the works of Hesiod is called \"a buckler;\" of Theocritus \"a flute;\" of Simmias \"a wing;\" &c. Septuagint have neglected this word entirely (Calmet) in the Roman edition. But it is found in the Alexandrian copy, which reads \"Israel,\" instead of \u0001Juda,\u0002 perhaps properly. (Grabe, prol. iv. 2.) (Haydock) --- Chaldean, \"to shoot with the bow.\" Many suppose that David cautioned his men to exert themselves in that art, (Menochius) as they might soon expect to have to encounter the Philistines, (Tirinus) who were very expert bowmen. (Worthington) --- But the former interpretation seems preferable. (Calmet) --- The bow might be also the beginning of some favourite song, to the tune of which (Du Hamel) David would have his men to sing this canticle, (Haydock) particularly when they went to battle. (Grotius) --- \u0001Just.\u0002 See Josue x. 3. (Menochius) --- It seems this was a more ancient record, to which the author of this book refers. (Calmet) --- He might have in view the canticle of Anna, (1 Kings ii. 4,) or some other. (Haydock) --- The custom of composing canticles, on such solemn occasions, is very ancient and frequent. See 3 Kings iii. 33., and xiii. 29., and Jeremias xlviii. 31. (Homer, Iliad \u0001ps\u0002 & \u0001ch\u0002) The style of this piece can hardly be equalled by the most polite writers. (Calmet) --- David is chiefly occupied with the praises of Jonathan. (Haydock) --- \u0001Consider....places.\u0002 This sentence is omitted in Hebrew, Chaldean, Septuagint, and in some copies of St. Jerome's version. (T. i. p. 365, Nov. edit. op.) It is a farther explication of the subsequent verse. (Calmet) --- Yet the Septuagint read, \"Erect a pillar, O Israel, [upon thy heights; the Vatican Septuagint places this after \u0001slain.\u0002 (Haydock)] in honour of the slain, thy wounded \u0001soldiers.\u0002 How are the mighty fallen?\" The Hebrew seems to be different from what the Septuagint, Chaldean, &c., read, as the Masora now adopts \u0001etsbi,\u0002 instead of \u0001etsib,\u0002 which has greatly puzzled interpreters. Hence Aquila translates \u0001akriboson,\u0002 with the Septuagint of Ximenes, i.e., \"Execute \u0001or\u0002 consider with attention,\" this sepulchral monument on which you shall inscribe, \"For the dead \u0001and\u0002 for thy wounded.\" It was to be placed on some \"eminence,\" according to custom. The present Hebrew is very indeterminate, denoting \"glory, a honey-comb,\" &c., Ezechiel xx. 6., and Daniel xi. 16, 41. See Grabe, Prol. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Illustrious.\u0002 Hebrew, \"the glory (beauty, hart, &c.) of Israel hath been pierced,\" &c. The comparison of Saul with a hart, is noble enough in the ideas of the ancients, Psalm xvii. 34., Canticle of Canticles ii. 9., and viii. 14. Syriac and Arabic, \"O hart of Israel, they have been slain,\" &c. (Calmet) --- \u0001Slain.\u0002 Hebrew \u0001chalal,\u0002 signifies also \"a soldier;\" and this word agrees perfectly well with \u0001giborim,\u0002 \"valiant,\" both here and ver. 22 and 25. Kennicott would apply it to Jonathan, upon whom David's attention is mostly fixed. \"O ornament of Israel! O warrior, upon thy high places! \u0001How,\u0002\" &c. (Haydock) --- In this manner many such pieces commence, Lamentations i. (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Triumph.\u0002 He was aware of the exultation of the infidels. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fruits,\u0002 which may be offered to the Lord. Inanimate things could not offend, nor does David curse them in earnest. But (Tirinus) nothing could more strikingly express his distress and grief, than this imprecation. It is false that those mountains have since been barren. This canton is one of the most fruitful of the country. (Brochard.) (Calmet) --- Job (iii.) speaks with the same animation, and curses his day. (Menochius) --- \u0001Of Saul,\u0002 or \"Saul, the shield of his people, was cast away, as,\" &c. Protestants, \"\u0001as though he had \u0002not \u0001been\u0002 anointed with oil.\" (Haydock) --- He is not reproached for throwing away his buckler, for nothing was deemed more shameful. The ancient Germans would not allow such a one to enter their temples or places of assembly. (Tacitus, mor. Germ) --- A woman of Sparta told her son, when she delivered one to him, \"Bring this back, or be brought upon it\" dead. \u0001Impositu scuto referunt Pallanta frequentes.\u0002 (Virgil, Æneid x.) (Sanctius) (Calmet) --- \u0001As though.\u0002 Hebrew seems to have \u0001sh,\u0002 instead of \u0001s,\u0002 (as it is in several manuscripts correctly, in \u0001noshug\u0002) and \u0001bli,\u0002 instead of \u0001cli,\u0002 (Delany) as the former word seems no where else to signify \u0001quasi non;\u0002 and the Syriac, Arabic, and Chaldean omit the negation. It might therefore be \u0001the shield of Saul,\u0002 \"the arms of him who has been anointed with oil.\" (Kennicott) --- Some would refer this unction to the shield, (Vatable) as this was some times done: (Menochius) but the reflection would be here too trifling. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001From.\u0002 Hebrew, \"without the blood of soldiers, without the fat of the valiant, the bow of Jonathan had never returned.\" (Kennicott) --- \u0001Fat.\u0002 The entrails. It might also denote the most valiant of the soldiers, as we read of \"the fat or marrow of corn\" for the best, Psalm lxxx. 17. (Calmet) --- Jonathan attacked the most courageous, and laid them dead at his feet. (Haydock) --- \u0001Empty.\u0002 Saul carried destruction wherever he went." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Lovely,\u0002 or united. Jonathan always behaved with due respect towards his father, though he could not enter into his unjust animosity against David. (Calmet) --- The latter passes over in silence all that Saul had done against himself, and seems wholly occupied with the thought of the valour and great achievements of the deceased. (Haydock) --- Sanchez believes that these epithets were introduced of course into funeral canticles, like \u0001Alas! my noble one,\u0002 (Jeremias xxii. 18.; Menochius) as Saul could have no pretensions to be styled lovely, or friendly, towards the latter part of his reign; since he treated the priests, David, and even his son Jonathan, with contumely, and even with unrelenting fury. But all this David would willingly bury in oblivion. He will not even notice how different was the end of the two heroes. Jonathan died like a virtuous soldier in his country's cause; Saul was wounded, but impiously accelerated his own death, through dread of torments and of insult. Though they died, therefore, on the same field of battle, their end was as different as that of the saint and of the impenitent sinner. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Battle.\u0002 Hebrew, \"in the midst of battle! O Jonathan, thou warrior upon thy high places!\" (Kennicott, Diss. i. p. 123.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Brother.\u0002 So they lamented, \u0001Alas! my brother,\u0002 Jeremias xxii. 18. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Perished,\u0002 falling into the hands of the enemy; though Saul and Jonathan may be styled the arms, as well as the shield, of Israel. (Menochius) --- No character could be more worthy of praise than the latter. His breast was never agitated by envy, though he seemed to be the most interested to destroy David. Even Saul had many excellent qualities; which makes Ven. Bede compare him in those respects with Jesus Christ; as most of the memorable persons and events of the Old Testament had a view to Christ on the one hand, and to the Synagogue on the other. Saul is one of the most striking figures of the reprobation and conduct of the Jewish church. As he was adorned with many glorious prerogatives, and chosen by God, yet he no sooner beheld the rising merit of David, than he began to persecute him: so the Jews had been instructed by the prophets, and had been selected as God's peculiar inheritance; and nevertheless took occasion from the virtues and miracles of the Son of God, to conspire his ruin. The Romans were sent to punish the Jews, who are now become the most abject of all mankind, and are filled with rage, seeing the exaltation of the Christian Church, as Saul was reduced by the Philistines to the greatest distress, and his children were forced to implore the protection of the man whom he had so cruelly persecuted, &c. (Calmet) --- Saul and Judas may be a warning to us, that no person ought to live without fear, since they perished so miserably, though they had been elevated by the hand of God. (St. Ambrose, &c.) (Haydock)" } ] }, { "chapter": 2, "slug": "id644.html", "header": "2 Kings ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Juda.\u0002 David thought it was his duty to co-operate with the designs of Providence. He consults the Lord (Calmet) by means of Abiathar, (Abulensis) or by a prophet. (Josephus) --- \u0001Hebron,\u0002 ennobled by the patriarchs. (Menochius) --- It was also in the centre of Juda, and the strongest place belonging to that tribe. (Calmet) --- Part of Jerusalem was still in the hands of the Jebusites. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Towns, villages, and dependencies of Hebron." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Juda,\u0002 without the concurrence of the other tribes, (Calmet) which would be an evil precedent in a commonwealth, unless God had authorized them by the declaration of his will. (Grotius) --- Samuel had before anointed David, and given him a right to the crown, (Worthington) \u0001jus ad regnum.\u0002 But this anointing gives him a right to govern, \u0001jus in regno;\u0002 (Calmet) or rather it proves, that the tribe submitted voluntarily to his dominion, which he had already (Haydock) lawfully begun to exercise, when he put the Amalecite to death. (Abulensis) (Tirinus) --- \u0001Told,\u0002 perhaps by some ill-designing men, who wished to irritate David against those who had shewn an attachment to Saul, unless the king had made enquiry, thinking it his duty to bury the deceased. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And truth,\u0002 or a real kindness. God will reward you for the sincere piety which you have shewn towards the dead. (Calmet) --- \u0001Will.\u0002 I do, by these messengers, thank you. (Louis de Dieu)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001King.\u0002 He invites them to concur with the men of Juda, hoping that all Israel would be influenced by their example. But his hopes proved abortive, as Abner caused Isboseth to be proclaimed king in the vicinity at Mahanaim." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Camp.\u0002 Hebrew \u0001Machanayim,\u0002 which many take for a proper name (Calmet) of the town, on the river Jabok, where Jacob had encamped, Genesis xxxii. 2. (Haydock) --- Abner was aware that he should not retain his authority under David, and therefore conducted Isboseth to the camps in various places, (Menochius) but chiefly on the east side of the Jordan, (Haydock; ver. 29.) where the people were particularly attached to Saul's family. Isboseth seems to have been a fit tool for his purpose." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gessuri.\u0002 There was one south of Juda: but this country was probably near Hermon, and might be tributary to Israel. David perhaps married this king's daughter, in order to detach him from the party of Isboseth, chap. iii. 3. Hebrew reads, \"Assuri;\" and St. Jerome observes, that many explained it of the tribe of Aser, (Trad. Heb.[Hebrew tradition?]) with the Chaldee, (Du Hamel; Menochius) or of the Assurians, Genesis xxv. 3. --- \u0001Israel,\u0002 by degrees. In the mean time the Philistines occupied many cities, which might prevent Isboseth from attempting to fix his residence on the west side of the Jordan, ver. 19." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He reigned two years,\u0002 viz., before he began visibly to decline: but in all he reigned seven years and six months: for so long David reigned in Hebron. (Challoner) (Worthington) --- The Jews admit of an interregnum in Israel of above five years, which is by no means probable. Two years elapsed before the two houses came to an open war; (Salien) soon after which, the power of Isboseth was greatly weakened by the defeat, and afterwards by the defection, of Abner. (Haydock) --- Hence the sacred historian refers to the commencement of hostilities, and not to the end of Isboseth's dominion. (Estius; Tirinus; Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Servants;\u0002 guards, army. (Menochius) --- \u0001Camp;\u0002 or from Machanayim to \u0001Gabaon,\u0002 in the tribe of Benjamin, about six miles from Jerusalem. (Calmet) --- Septuagint leave the former word untranslated, \"Manaeim.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Play,\u0002 like the gladiators with drawn swords, which formed one of the principal diversions at Rome, (Calmet) while it was pagan. This might be considered as a prelude to the ensuing engagement; or like a detachment of twelve on each side, fighting to shew the prowess of their respective armies; as the three Horatii and Curiatii did afterwards, to spare the effusion of blood. But there is no mention that Abner and Joab had authority to agree that these champions should decide the fate of the two kingdoms, (Haydock) whence they are generally accused of ostentation; though the soldiers, not being acquainted with their motives, were obliged to obey. (Tirinus; Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Together.\u0002 Some understand this only of Abner's soldiers, as the original may be explained: \"And they (David's men) caught every on one his,\" &c. But it is more generally believed that all fell. (Calmet) --- Rufin has erroneously translated Josephus in the former sense, and has lead Comestor, Lyranus, &c., into this opinion. (Tirinus) --- \u0001Valiant.\u0002 Hebrew, \"the portion of the smooth stones, (\u0001hatsurim,\u0002 1 Kings xvii. 40. \u0001or\u0002) of the brave.\" (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Woods.\u0002 Swiftness was one great qualification of a warrior, chap. i. 23. Homer generally styles Achilles, \"the swift-footed.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Spoils.\u0002 Attack one who may be a more equal match for thee. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Brother.\u0002 It seems they were great friends, though they had espoused different parties. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Stroke,\u0002 (\u0001aversa.\u0002) Hebrew, \"with the hinder end of the spear, under the fifth \u0001rib.\u0002\" Septuagint, \"in the loin.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Wilderness,\u0002 or land which was not ploughed, though fruitful." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Destruction.\u0002 Septuagint, \"till \u0001thou hast gained\u0002 a \u0001complete\u0002 victory?\" Chaldean, \"to separation?\" Must we come to an eternal rupture? --- \u0001Despair?\u0002 Hebrew, \"that it will be bitterness in the end?\" Abner insinuates that they had commenced in a sort of play, but the consequences had already proved too serious; and if Joab continued to pursue, his men would be rendered desperate. (Calmet) --- Despair makes people perform wonders, to revenge themselves. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Sooner.\u0002 Hebrew, \"If thou hadst not spoken,\" (Du Hamel) by challenging, ver. 14. (Josephus, &c.) (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Trumpet.\u0002 It was not dishonourable for a general to do this himself, chap. xviii. 16. But among the Hebrews, the priests generally performed this office. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Beth-horon.\u0002 Septuagint, \"the extended plain.\" Hebrew \u0001Bithrun,\u0002 (Haydock) or the country towards the Jordan. (Calmet) --- Thus the battle ended in his disgrace; (Haydock) and many from all Israel began to flock to the standard of David, 1 Paralipomenon xii. 22. (Tirinus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Day,\u0002 after a march of ten hours. (Adrichomius) (Menochius)" } ] }, { "chapter": 3, "slug": "id645.html", "header": "2 Kings iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001War,\u0002 the particulars of which are not given. (Calmet) --- But David's power continually increased, and he was blessed with many children. (Haydock) --- \"Legions and fleets are not such strong bulwarks of the throne, as a numerous family.\" (Tacitus, Hist. v.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Amnon,\u0002 who was murdered by Absalom, for his incest, chap. xiii. 32. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cheleab,\u0002 or Daniel, 1 Paralipomenon iii. 1. Septuagint, \"Dalnia.\" (Calmet) --- Alexandrian, \"Dalouja.\" (Haydock) --- Others, \"Abia.\" --- \u0001Gessur,\u0002 not far from Damascus. The lady probably first embraced the true religion, though the Scripture seldom enters into these details. (Calmet) --- David is never blamed for marrying strange women. Salien supposes that he entered into this alliance before the civil war broke out, that Isboseth, who had fixed his court at Mahanaim, might have an opponent near at hand. The fruits of this marriage were very unfortunate, and brought great distress upon David: so little do men know what will be the event of the most splendid connections! (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Adonias\u0002 was slain by Solomon, (3 Kings ii. 24.; Menochius) for arrogating to himself the right of the first-born, and pretending that the crown belonged to him. (Haydock) --- The names of his mother, and of those who follow, are barely known. (Salien)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wife.\u0002 She was otherwise of no nobility, but perhaps loved by David more than the rest, as Rachel was by Jacob. The Rabbins would infer that Egla and Michol are the same person. But the latter had no children, (chap. vi. 23.; Salien) and is mentioned [in] ver. 13." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Concubine.\u0002 To marry the king's widow was deemed an attempt upon the throne, 3 Kings ii. 22. Hence Solomon was so displeased at Adonias, ver. 24. Some think that Isboseth formed the accusation on mere conjecture; but Abner does not deny the fact. (Calmet) --- \u0001Dog's head:\u0002 of no account, like a dead dog; (Haydock) or no better than a servant, who leads a dog. The Jews considered the dog as one of the vilest of animals, chap. ix. 8., and Job xxx. 1. --- \u0001Juda.\u0002 This word is neglected by the Septuagint. Some would substitute \u0001Liduth,\u0002 \"to be cast away.\" (Calmet) --- God permits the defenders of a wrong cause to fall out, that the right one may be advanced. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sworn.\u0002 It seems therefore that he knew of God's appointment, and had hitherto resisted it for his own temporal convenience. (Haydock) --- If both he and Isboseth were ignorant of this decree, Abner had no right to deprive the latter of the crown. (Abulensis, q. 7.) (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 And no wonder; since even David could not repress the insolence of his chief commander, ver. 39. So Otho \"had not yet sufficient authority to hinder the perpetration of crimes.\" (Tacitus, Hist. i.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Himself.\u0002 Hebrew may be also \"immediately,\" (Piscator) or \"in secret,\" (Kimchi) as the matter seems not to have transpired. (Calmet) --- Alexandrian Septuagint, \"to Thelam, where he was, without delay, saying, Make,\" &c. (Haydock) --- \u0001Land?\u0002 Is it not thine? or have not I the disposal of a great part of it? (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 Could David thus authorize treachery? It is answered, that Abner knew that the throne belonged to him, and he was already responsible for all the evils of the civil war. David does not approve of his conduct, but only makes use of him to obtain his right. --- \u0001Michol.\u0002 He might justly think that the people would have less repugnance to acknowledge him for their sovereign, when they saw that he had married the daughter of Saul. She had never been repudiated by him. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Isboseth.\u0002 Thus he would screen the perfidy of Abner, (Menochius) and hinder him from using any violence. (Calmet) --- The pacific king accedes immediately to the request, as he had no personal aversion to David, and saw that he was in a far more elevated condition than Phaltiel. (Haydock) --- Moreover, this was no time to irritate him more, as Abner was discontented. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bahurim,\u0002 in the tribe of Benjamin. (Adrichomius 28.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Enemies.\u0002 We read not of this promise elsewhere. But how many other things are omitted in the sacred books? (Calmet) --- Abner alleges God's decree, that he may not be deemed a traitor. (Cajetan)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Benjamin,\u0002 which tribe was naturally most attached to Saul's family. They followed, however, the example of the ten tribes, and 20 of them accompanied their general to Hebron. (Salien)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Feast,\u0002 through joy at the reception of his wife, and of such good news. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "And may. Some Latin copies read with the Hebrew, \"and it (Israel) may enter,\" ineat." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Robbers.\u0002 Amalecites, (Salien) or Philistines, who had made some incursions into David's territories. (Abulensis)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Dost.\u0002 This explains \u0001going out,\u0002 &c. (Haydock) --- Joab pretends to be wholly solicitous for the king's welfare. But he was afraid lest Abner should take his place, and he also desired to revenge Asael's death. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Messengers,\u0002 in the king's name. --- \u0001Sira.\u0002 See Judges iii. 26. Josephus says the place was 20 stadia from Hebron. (Antiquities vii. 1.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Middle.\u0002 Septuagint, \"sides.\" --- \u0001Brother;\u0002 (who had been wounded in the same place) a just punishment of Abner's licentiousness. (Salien) --- This was given out as the pretext of the murder; but envy seems to have been the chief promoter. (Menochius) --- Joab treated Amasa in the same manner, chap. xx. 10. Ambition was his god. (Calmet) --- Abisai was ready to assist him to murder Abner, ver. 30. Thus the fairest prospects of union seemed to vanish, and David was sincerely grieved, as he manifested in the most decided manner, confessing it was only the want of power which prevented him from bringing these merciless and potent brothers, his own nephews, to immediate punishment, ver. 39. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Innocent.\u0002 I would not purchase a kingdom at such a price. (Calmet) --- I beg that the crime may not be imputed to us, who are innocent. (Haydock) --- God sometimes punishes a whole kingdom for the sins of the rulers. (Menochius) --- Yet not without some fault of the subjects. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Issue.\u0002 Such were looked upon as unclean, (Leviticus xv. 3,) and incapable of having children. Aquila translates \u0001zab,\u0002 \"blind.\" Septuagint, \"afflicted with the gonorrhœa.\" --- \u0001Distaff,\u0002 like eunuchs. (Delrio, adag. 190.) (Claud in Eutrop.) \u0001Tu telas non tela pati, \u0002&c. Some translate a stick, with which the blind, lame and aged endeavour to walk. (Calmet) --- Any of these conditions would be very mortifying to great warriors. (Haydock) --- \u0001Bread.\u0002 Hunger and famine were considered as a scourge of God, Psalm lviii. 7, 15., and cviii. 10. David is not moved with hatred, but foretells what will befall the posterity of these men, whose crime he abhors. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Joab.\u0002 Requiring him to make some reparation, at least, for the offence, and to render the funeral pomp more solemn. All were obliged to rend their garments, and to put on sackcloth, on such occasions. It was very rough, and consisted chiefly of goat and camel's hair. --- \u0001Bier,\u0002 contrary to the custom of kings. Some copies of the Septuagint say, he \"went before the bier,\" (Calmet) where women commonly were placed. (Grotius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Died.\u0002 Hebrew, \"Is Abner dead, like \u0001Nabal,\u0002\" \"a fool,\" (Chaldean) \"like the wicked?\" \"Ought so brave a man to have died in this treacherous manner?\"" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Iniquity.\u0002 David does not spare Joab, in this canticle, which was sung by all the people. (Calmet) --- He intimates, that if he had not used deceit, Abner would not have been so easily overcome. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001David.\u0002 Hebrew, \"to cause David to eat meat\" (Haydock) at the feast, which usually accompanied funerals, Genesis l, 3. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Israel.\u0002 And that all this pomp is not unseasonable. (Menochius) --- The chief, if not the only virtue of Abner, was military skill, or a blunt valour." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001King.\u0002 Septuagint, \"and that I am to-day a relation, (by my wife) and appointed king by the king?\" (Haydock) --- He seemed as yet to have little more than the title. His throne was not well established; (Calmet; Worthington) and to undertake to punish the offenders now, might have had so pernicious consequences as the attempt of Isboseth to correct his general. (Haydock) --- It is better to temporize than to increase the distemper, (Calmet) by a fruitless zeal for justice. (Haydock) --- The punishment was only deferred, 3 Kings ii. 5. (Menochius) -- \u0001Hard.\u0002 Powerful or insupportable. (Calmet) --- This year was memorable for the death of Codrus, king of Athens. (Salien, the year of the world 2985.)" } ] }, { "chapter": 4, "slug": "id646.html", "header": "2 Kings iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Isboseth\u0002 is omitted in Hebrew but understood. He is expressed in the Septuagint. The Alexandrian copy generally substitutes \u0001Memphibosthai,\u0002 by mistake; as he (Miphiboseth) was the son of Jonathan, ver. 4. (Haydock) --- \u0001Weakened.\u0002 Hitherto Abner had been the chief support of Saul's family. His traitorous practices had been kept secret from Isboseth, (Calmet) who hoped that his former declaration had been dictated by a sudden passion, and would not be carried into effect, chap. iii. 10. (Haydock) --- \u0001Troubled,\u0002 not knowing what turn things would now take, and fearing the resentment of the sons of Sarvia, though they were convinced of David's good dispositions. (Salien, the year before Christ 1067.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bands,\u0002 (\u0001Latronum.\u0002) Literally, \"robbers,\" or people who live on plunder, like the posterity of Ismael, and of Esau, Genesis xxvii. 40. The life-guards of princes are often styled \u0001latrones,\u0002 (Calmet) from their being stationed at their \"sides,\" as if \u0001Laterones.\u0002 (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That.\u0002 Hebrew, &c., \"this day,\" when the historian wrote. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Miphiboseth.\u0002 All from \u0001Beroth,\u0002 (ver. 2,) may be included within a parenthesis, being only mentioned here to let us know the state of affairs, (Haydock) and how the son of Jonathan could have no pretensions of the crown. (Grotius) (Calmet) --- He would be almost 12 years old at the death of his uncle. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "At noon, \"to divide the day,\" as Varro (iii. 2,) writes. This custom is very prevalent in hot countries. --- And the, &c., is all omitted in Hebrew and in most ancient manuscripts of St. Jerome's version. It is taken from the Septuagint, (Calmet) who do not notice any farther the taking ears of corn, ver. 6. (Haydock) --- Probably the Hebrew had this sentence formerly. (Du Hamel) --- It was customary to have women to keep the doors; (Matthew xxvi. 69,) and they were often employed in cleansing wheat. Petronius says, in lance argenteâ pisum purgabat. (Calmet) --- The ears of corn, hardly ripe, were cleansed, and used as a delicious food. (Tirinus) (1 Kings xvii. 17.) (Sanctius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Corn.\u0002 Soldiers were paid with corn, instead of money. They came, therefore, under this pretext; or they brought some as a present to the king, (Liranus) or pretended that they were come to purchase, (Menochius) or bringing a sample to sell; (Tirinus) \u0001ut emptores tritici.\u0002 (Chaldean) Protestants, \"\u0001as though\u0002 they would have fetched wheat, and they smote him under the fifth \u0001rib.\u0002\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Parlour.\u0002 Hebrew, \"bed-chamber.\" --- \u0001Wilderness.\u0002 Avoiding places frequented. (Haydock) --- The distance was about 40 leagues, which they could not travel in one night. (Calmet) --- Adrichomius says it was 30 hours' walk. Septuagint, \"west-ward.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Life.\u0002 They wish to recall to David's remembrance what Saul had done against him, that he may approve the more of what they had perpetrated. (Menochius) --- They supposed that, as Abner had been well received, they should obtain still greater favour. (Salien)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Innocent.\u0002 Isboseth was such, at least, in their regard. He might also have mounted his father's throne, \u0001bona fide;\u0002 and, at any rate, it was not their business to decide the matter (Calmet) in this treacherous manner. Thus Alexander punished Bessus, who had murdered his master, Darius, with whom the former was at war. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Feet,\u0002 while they were alive, (Theodoret; Menochius) almost as Adonibezec had treated many; (Judges i. 6,) or they were first put to death, and the parts cut off were fastened to a cross; as the head and right hand of Cyrus were by his brother Artaxerxes. (Xenophon, Anab. iii.) (Calmet) --- Josephus seems to be of the former opinion, saying, \"he ordered them to be executed in the most excruciating torments,\" \"while the head of Jebosthe (Isboseth) was buried with all honour.\" (Antiquities vii. 2.) --- Thus David convinced the people that he would punish crimes, when it was in his power, and that he would give no encouragement to the treason or perfidy of any one. (Haydock)" } ] }, { "chapter": 5, "slug": "id647.html", "header": "2 Kings v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tribes.\u0002 Thus were God's promises sweetly fulfilled, and David obtained the quiet dominion over all Israel, excepting perhaps a few of the tribe of Benjamin, according to the Vulgate, 1 Paralipomenon xii. 29. an army of 340,822 was collected on this occasion; and David signalized the commencement of his reign, by the taking of Jerusalem. (Calmet) --- The tribe is Issachar is not specified in the text; but Josephus asserts, that 20,000 of them assembled; so that the army would amount to 359 (Salien) or 60[360?] thousand, besides the 822. (Calmet) --- These might be considered as deputies of all the rest of their brethren, 1 Paralipomenon xii. 38. They were abundantly supplied with all necessities. (Salien) --- \u0001Flesh,\u0002 of the same nation, as Moses had specified, Deuteronomy xvii. 15. (Calmet) --- They now relinquish all the seeds of division, which had before hindered them from joining with their brethren of Juda. Kennicott discovers several important alterations, by comparing this history with 1 Chronicles xi. (Dissert. i.) (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lead out\u0002 to battle. His experience in war was a great recommendation. (Haydock) --- \u0001Feed,\u0002 as a shepherd, under which character he is \u0001first\u0002 represented. (Haydock) --- Other rulers were afterwards honoured with the same title, (Calmet) particularly the governors of the Church, Acts xx., &c. David's name is written without \u0001i,\u0002 in the books before the captivity; whence Kennicott would infer, that the canticles were perhaps not the work of Solomon, as the \u0001i\u0002 occurs there; Duid for Dud. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ancients;\u0002 princes of the tribes, and officers, (Calmet) with all the chief magistrates. (Haydock) --- The high priest, Abiathar, received the oaths of allegiance from the people, and of the king, who promised to govern according to the laws of God. The ark was probably present, and innumerable sacrifices offered on this solemn occasion, as was usual, 1 Paralipomenon xii. 26. Hebron continued to be a place for sacrifices, chap xv. 7. (Calmet) --- David had erected here a temporary altar and tabernacle, where Abiathar officiated in his pontifical robes, as it was not safe for the people to go into the dominions of Isboseth, either to Gabaon or to Cariathiarim. (Tostat) --- \u0001Israel,\u0002 acknowledging the right which David had to the throne, by God's appointment. (Haydock; Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Forty,\u0002 a round number, as another half year is specified below; (Calmet) or Solomon might be crowned at the expiration of the 40th year. (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Land.\u0002 This was the only canton which the infidels still retained, as they had still possession of the citadel of Jebus, (Calmet) though the Israelites had been in the country above 400 years. (Kennicott) --- Nothing could reflect greater glory on the beginning of David's reign, than the seizing of this place, (Calmet) which was deemed so impregnable, that the Jebusites thought \u0001the blind and the lame\u0002 were sufficient to defend it. (Haydock) --- They placed some upon the walls, (Menochius) \"despising him, on account of the strength of their walls.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Castle:\u0002 \"the lower city,\" (Josephus) spread over Mount Sion." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gutters.\u0002 Hebrew \u0001Tsinnor,\u0002 \"through (Nodius) the subterraneous passage,\" (leading to the tops of the houses.) (Hugo of Vienna) --- Thus Babylon was taken by Cyrus, who passed through the channel of the Euphrates, the waters of which he had let out; though the inhabitants had derided his attempt to take the city by siege, as the men of Jebus do here. Polybius says, \"Rabatamana, a city of Arabia, could not be taken, till one of the prisoners shewed the besiegers a subterraneous passage, (\u0001uponomon\u0002) through which the besieged came down for water.\" Of the same nature were the gutters here spoken of. (Kennicott) --- \"The king promised to give the command of the army to the man who would pass through the cavities (\u0001pharaggon\u0002) below, and take the citadel.\" (Josephus) --- This reward is expressly mentioned in 1 Paralipomenon xi. 6, with the person who obtained it; (St. Jerome, Trad.) and it seems, after \u0001David,\u0002 this ought to be inserted, \"shall be the head and captain. And Joab, the son of Sarvia, went up first, and was made the general.\" (Haydock) ---\u0001Hatred.\u0002 Hebrew, \"that are hated by David's soul.\" Cajetan supposes that the Jebusites in the citadel, are thus distinguished from those who dwelt peaceably in the lower town, with the Israelites. (Calmet) --- \u0001Proverb.\u0002 Protestants insert, \"\u0001He shall be head and captain.\u0002 Wherefore they said, the blind....into the house.\" What is translated \u0001temple,\u0002 may denote also, \"the house\" of David, or \"the place\" where this provocation had been given. (Haydock) --- Idols shall never be adored in the true Church. (Worthington) --- Some think that the blind and the lame were excluded from the temple, or from David's palace. But we find that they had free access to the temple; (Matthew xxi. 14., and Acts iii. 2.) and Miphiboseth ate at David's table, though he was lame. If the Jebusites be designated, they were already excluded from the temple, like other infidels of Chanaan. (Calmet) --- Josephus ([Antiquities?] vii. 3.) insinuates, that \"David drove them from Jerusalem,\" though we read of Areuna residing there, chap. xxiv.16. But he might be a proselyte before, and not dwell in the fort. The expression seems however to be proverbial, to signify any very difficult enterprize, which proves successful, and contrary to expectation. (Haydock) --- The Jebusites were thus derided (Sanctius) in their turn. (Tirinus) --- Whether Joab took this strong place by a subterraneous passage, (Haydock) or scaled the walls, and so got to the top, whence the water falls, as from a gutter; (Calmet) it is certain that he displayed the utmost valour, and thus obtained the confirmation of his authority, which David would perhaps have willingly taken from him, (Salien) if another had offered himself, and performed this hazardous enterprize. (Haydock) --- He made a fair offer to all Israel, as they probably expected. (Kennicott)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Inwards.\u0002 He built or repaired the higher \"city of David,\" beginning at \u0001Mello,\u0002 to \"fill up\" the valley, which Solomon finished, and adorned with a palace, 3 Kings ix. 15., and 4 Kings xii. 20. The place is probably called Asaramel, 1 Machabees xiv. 27. (Calmet) --- Septuagint and Josephus generally understand Mello to designate the citadel of Sion, or \"a complete fortification,\" to defend the city. Instead of \u0001inwards,\u0002 the Septuagint have, \"and his house.\" But \u0001ubithe\u0002 means, \"and to the house,\" temple, or fort, whence he began the enclosure, so as to make a complete communication. (Kennicott) --- This city became \"the most famous in all the East.\" (Pliny, [Natural History?] v. 14.) --- \"Walls, built in a crooked manner, according to the rules of art, enclosed two hills, immensely high.\" (Tacitus, Hist. v.) --- These hills were multiplied, on account of their different summits, so that Josephus speaks of five hills. The palace of David stood on Sion, and the temple on Moria, which was a part of it still more elevated, towards the east. The other hill is often called Acra, by Josephus, and lay southward of Sion. Here the ancient town of Jebus was built. The Machabees took in an adjoining eminence. (Josephus, Jewish Wars vi. 6.) --- Bethsetta, or the new city, was afterwards enclosed. Herod adorned the city with many superb monuments, both of a public and of a private nature. (Calmet) --- We read of ten gates, and of four towers, belonging to this city. It was not well supplied with water, and what it had was brackish. The walls seem never to have exceeded four and a half miles; now they are only three, and include Mount Calvary, which was formerly no part of the city. Button says a valley run from west to east, between the two hills of Zion on the south, and Acra on the north; which contradicts the former statement. (Haydock) --- Villalpand supposes that the citadel was nine and a half stadia, and all the city thirty-five stadia in circumference, eight of which make an Italian mile. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hiram\u0002 was a magnificent prince, who kept up a correspondence with Solomon. He greatly adorned the city of Tyre. See Jospehus, contra Apion 1.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Over.\u0002 Hebrew, \"for.\" The king is bound to promote the welfare of his people. (Calmet) --- But the same word means \"over,\" as the Protestants allow. (Haydock) --- Success constantly attending David, was an earnest that the Lord had not rejected him. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001David took more concubines and wives of Jerusalem.\u0002 Not harlots, but wives of an inferior condition: for such in Scripture are styled \u0001concubines.\u0002 (Challoner) --- He had in all eight wives, and ten whom he married with less solemnity. He might desire to attach the principal families of the nation, as well as some foreign princes, to his interests. Moses forbids a king to have too many wives, Deuteronomy xvii. 17. (Calmet) --- But David is never blamed for the transgression of this precept. See chap. iii. 1. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eliphaleth.\u0002 Septuagint reckon twenty instead of eleven. (Calmet) --- The Vatican copy has twenty-four, as some of the names have been read differently, so as to make two persons, and thus frequently a double translation occurs in the Septuagint; the one being taken either from Aquila, &c., or from some more early version, of which we know not the author. (Grabe) (Kennicott, Diss. ii. p. 404.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Seek,\u0002 or attack \u0001David.\u0002 He went out to meet them. (Par.[1 Paralipomenon xiv. 8.?]) But receiving an order not to join battle as yet, retired to Odollam, (chap. xxiii. 13., and 1 Paralipomenon xi. 15.; Calmet) a \u0001strong hold,\u0002 with which he was perfectly acquainted. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Raphaim.\u0002 Septuagint, \"of Titans,\" (Calmet) or giants who had dwelt there. (Menochius) --- It lay to the west (Menochius) or south of Jerusalem, and extended as far as Bethlehem. David was still more to the south, (Calmet) so that he seemed to be cut off from his capital. But it was secure enough. (Haydock) --- On this occasion, three of his brave men went through the midst of the enemies' ranks, to fetch water from the spring of Bethlehem, chap. xxiii. 16." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Baal-Pharisim,\u0002 \"the master of the divisions, \u0001or\u0002 god of the scattered;\" as the place was afterwards called, in memory that David became \u0001master,\u0002 and put the enemy to flight, taking their \u0001idols,\u0002 (Calmet) which were unable to save themselves. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Away,\u0002 and burnt. (Par.[1 Paralipomenon xiv. 12.?) The ark had on the contrary proved fatal to the gods, and to the people of the Philistines; who might hence perceive the difference there was between the true God and their false gods." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shall,\u0002 &c. This consultation is omitted in Hebrew. (Calmet) --- Protestants, \"and when David inquired of the Lord, he said, \"Thou shalt not,\" &c. Septuagint, \"and David,\" &c. (Haydock) --- \u0001Trees.\u0002 Hebrew \u0001Becaim.\u0002 Septuagint, \"of lamentation,\" Judges ii. 1." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Trees.\u0002 Many translate the Hebrew, \"mulberry trees,\" or leave the original word, \u0001becaim,\u0002 \"the heights of Bochim.\" Septuagint seem to give a double version: \"the sound of the agitation (or Alexandrian, \"shutting up,\" (Haydock) as with an army on all sides) of the \u0001woods,\u0002 of the \u0001lamentation.\u0002\" (Menochius) --- Theodoret supposes, \"the woods put in motion, without any wind.\" It is thought that an army of spirits went before David, and threw the enemy into a panic. Storms of hail, &c., seem to have also cut them down, Isaias xxviii. 21., and Psalm xvii. 9." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Gabaa,\u0002 which some would understand of \"the hills\" of Bochim. (Calmet) --- But in Septuagint (Alexandrian) and in Paralipomenon, we read \u0001Gabaon,\u0002 a city near the birth-place of Saul. (Haydock) --- David pursued the enemy by Gabaa, and took from them all the cities of which they had taken possession, after their victory. (Calmet) --- \u0001Gezer\u0002 was in the tribe of Ephraim, (Menochius) on the confines of the Philistines. (Calmet)" } ] }, { "chapter": 6, "slug": "id648.html", "header": "2 Kings vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Again,\u0002 after he had been anointed. David consulted his officers, &c., (1 Paralipomenon xiii. 1.) and called a numerous assembly of the priests and people to meet him at Cariathiarim. --- \u0001Thousand,\u0002 in arms, to protect the rest, (Calmet) who might probably amount to 300,000. (Haydock) --- This number Capel and Grotius would substitute for the one here mentioned. Some copies of the Septuagint read 70,000. In the former assembly, there were 340, or 359, (Calmet) or 60 thousand, chap. v. 1. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Juda.\u0002 But why are not the other tribes mentioned? and whither did they go? We should probably translate, \"from the city of Baalim, in Juda;\" which is another name of Cariathiarim, as the Paralipomenon intimate, [1 Paralipomenon xiii.?] ver. 6. See Josue xv. 9, 60. --- \u0001Invoked;\u0002 or which is called \"the ark of the Lord.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cart,\u0002 out of respect, as the Philistines had done, 1 Kings vi. 7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Paralipomenon xv. 12. --- \u0001Gabaa\u0002 means \"the hill of Cariathiarim,\" where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines. (Challoner) --- Hunnius would multiply the places where the ark was fixed, to show, against Catholics, that the Church is not confined to one place; (Amama) as if Catholic did not maintain the universality of the Church! (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wood.\u0002 Hebrew specifies \"fir wood,\" of which the instruments were, perhaps, usually made." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nachon.\u0002 1 Paralipomenon \u0001Chidon.\u0002 Hebrew may be rendered, \"prepared;\" (Chaldean) as they were almost arrived at the end (Calmet) of the procession. --- \u0001His hand,\u0002 is wanting in Hebrew. (Kennicott) --- \u0001Kicked.\u0002 Protestants, \"shook it.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rashness.\u0002 Hebrew \u0001shal,\u0002 means also \"error, ignorance,\" &c. Syriac and Arabic better, \"because he put forth his hand.\" (Kennicott) --- Oza had touched the ark uncovered, (Serarius) shewing too little confidence in God, as if he could not have hindered it from falling; (Rabbins) or perhaps he was the advisor of the ark's being placed upon a cart, instead of the Levites' shoulders. (Tirinus) --- It is not certain that he was a Levite; and the privilege belonged to the sons of Caath, who could claim this honour only after the ark had been folded up with three covers. Moreover, the priests seem to have been always selected to carry the ark, after they came into the promised land, ver. 3., and 1 Kings iv. 4., &c. It is hoped that the fault of Oza would be expiated by his sudden death, (Calmet) as his intention was laudable. (Tirinus) --- But God would teach his ministers with what caution they were to treat sacred things, (Calmet) and how exactly all his injunctions were to be observed. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gethite,\u0002 a native of Geth-remmon, a Levitical city; (Josue xxi. 24,) or he might have been born at Geth; (Calmet) or his father might have resided there a long time, (Serarius; Tirinus) unless he was there with David. (Salien) --- He was a Levite, 1 Paralipomenon xv. 18., and xvi. 5., and xxvi. 4. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Choirs.\u0002 Or companies of musicians. (Challoner) --- This sentence is not found in Hebrew nor in St. Jerome's version. (Calmet) --- The Vatican and Alexandrian Septuagint have, \"David brought the ark of the Lord from the house of Obeddara, into the city of David, with joy; (13) and there were seven choirs with him, taking up the ark, and the sacrifice, a calf and lamb; (14) and David played on tuneful organs before the Lord; and David had on a beautiful stole.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Paces.\u0002 So altars of turf (Grotius) were erected at this distance from each other, on each side of the road. The pagans have sometimes treated their emperors and deities with the like respect. (Suetonius in Otho and Calig.) --- Paris thus addresses Helena in Ovid's Heroic Epistles." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ephod\u0002 which ordinarily was the habit of priests. But no law restrained others from using it, (Calmet) particularly on sacred occasions; as we often see laics in a surplice, when they have to sing Church music, &c. (Menochius) --- David had also on a cloak of byssus; (Paralipomenon) and still Michol speaks as if he had been uncovered; because in this solemn ceremony, he was inspired to divest himself of his royal robes, and to act with a degree of enthusiasm; (Haydock) which would not have been otherwise becoming in a king. David is considered by some of the fathers as a figure of the priests of the new law; as he ate the loaves of proposition, was dressed like priests, &c. \u0001Sacerdos scitus erat David.\u0002 (1 Iræn. iv.; St. Ambrose v. in Luc. vi.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Leaping.\u0002 Septuagint, \"beating\" musical instruments....she counted him as nothing, &c. (Haydock) --- She rather partook of her father's disposition and pride. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Blessed.\u0002 Wishing all sorts of happiness. Only priests and kings perform this function publicly, 3 Kings viii. 55. Afterwards David went to his palace, to impart the same blessing to his family, and particularly to the women, who had not been present. This is a vestige of the sacerdotal power, which masters of families formerly enjoyed." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Cake,\u0002 made very thin, with a mixture of oil. --- \u0001Beef,\u0002 sufficient for a meal. --- \u0001Oil.\u0002 This was much esteemed in those days. Many would translate the Hebrew, \"a bottle of wine.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fellows.\u0002 Septuagint, \"dancers.\" Michol exaggerates, as David had been guilty of no indiscretion, ver. 14. (Calmet) --- St. Gregory (Mor. xxvii. 27,) styles her \"insane.\" Yet Abulensis does not sufficiently approve of David's conduct. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Eyes.\u0002 Humility in a king is truly noble. --- \u0001Glorious.\u0002 He accepts the compliment of Michol, though she had spoken ironically. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Death.\u0002 Thus was she punished. The five sons who are attributed to her (chap. xxi. 8.) were only adopted; or perhaps we ought to read Merob, instead of \u0001Michol;\u0002 (Calmet) as the latter had been connected with Phaltiel, and not with Adriel, who was the former's husband. (Haydock)" } ] }, { "chapter": 7, "slug": "id649.html", "header": "2 Kings vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Enemies,\u0002 before he had made war upon the surrounding nations, 1 Paralipomenon xviii. 1." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nathan.\u0002 An admirable courtier, (Grotius) and a great saint, Ecclesiasticus xlvii. He was neither too rough, nor too complaisant. --- \u0001Cedar.\u0002 This was the most esteemed species of wood. The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood. (Polyb. x.) --- Houses were not there built in such a solid manner, as they are in colder climates. They consisted mostly of wood. --- \u0001Skins.\u0002 The outer veils of the tabernacle were made of skins, as others generally were. (Calmet) --- Hebrew and Chaldean, \"of curtains.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thee.\u0002 David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis xlviii. 19. Samuel supposed that Eliab should have been king; (1 Kings xvi. 6,) and Eliseus confesses, that God had concealed from him the affliction of the woman with whom he lodged, 4 Kings iv. 24. (Calmet) --- God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tribes.\u0002 1 Paralipomenon xvii. 6, by the substitution of \u0001p\u0002 for \u0001b,\u0002 reads \u0001Shophete,\u0002 \"judges,\" which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Before,\u0002 provided they be faithful. These promises are conditional." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001House,\u0002 or give thee children, who shall hold the sceptre. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I will establish his kingdom.\u0002 This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner) --- God passes over all the children whom David had already, 3 Kings ii. 15. The temporal kingdom was enjoyed by David's posterity for a long time, sufficient to verify the expression \u0001for ever,\u0002 as it is often used in Scripture. (Calmet) --- But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock) --- In these predictions we must always distinguish the type from the reality. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Men,\u0002 who are not to be entirely destroyed, like the Chanaanites. (Calmet) --- This is not unlike the \u0001human temptation\u0002 of which St. Paul speaks, 1 Corinthians x. 13. See Psalm lxxii. 5., and lxxxviii. 33. (Haydock) --- The \u0001rod of men\u0002 denotes war, and \u0001stripes\u0002 signify those punishments which God inflicts. (St. Jerome, Trad.) --- Some parts of this declaration regard Christ; others Solomon, Hebrews i. 5. (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Faithful;\u0002 or continue a long time. (Menochius) (3 Kings xi. 38.) --- Where is not the house of David? or how is this accomplished, except in the Church? --- \u0001Thy face.\u0002 Septuagint, \"before me,\" which is conformable to Psalm lxxxviii. 38. David saw Solomon on the throne, and beheld the Messias in spirit. (Calmet) --- Souls departed still see what regards them, (Sa) if they be happy. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lord.\u0002 \"More in soul, than by this posture of the body, remaining quiet in meditation and prayer.\" (Cajetan) --- Vatable says only kings were allowed to pray sitting, (Sa; Menochius) and they must be of the house of Juda. (Maimonides) --- They say the priests always stood in the temple. But Josephus mentions seats of lead for them. (Jewish Wars vii. 11.) The Hebrew expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark. It is not so much the posture of the body as the fervour of the soul, which God regards. See St. Augustine, ad Simp. ii. q. 4.) Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude. (Calmet) --- \u0001Far,\u0002 in power and glory. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001God.\u0002 Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children's happiness; a favour which thou hast graciously promised unto me. (Calmet) --- Thus immortality, and all happiness, were proposed unto the first man. (Menochius) --- Some use an interrogation; \"Is this the law of Adam?\" (Calmet) --- Protestants, \"manner of man.\" Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock) --- In 1 Paralipomenon xvii. 17, it is thus expressed, \u0001and hast made me remarkable above all men, O Lord God.\u0002 Osiander translates, \"Behold the law of man, of the Lord God.\" I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet) --- Luther attributes this version, \u0001Hæc est ratio hominis, qui Daomius Deus est,\u0002 to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock) --- David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Unto thee.\u0002 To express his sentiments of gratitude. (Menochius) --- What more can he desire?" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Word's sake.\u0002 Some copies (Haydock) of the Septuagint read \"servant's sake,\" as 1 Paralipomenon xvii. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001A name.\u0002 So that all might praise God, for the favours which he had bestowed upon his people, (Haydock) and admire his power and glory. --- \u0001Gods,\u0002 whom thou didst \u0001cast out\u0002 of Chanaan. (Paralipomenon) (Calmet) --- \u0001From,\u0002 is not expressed in the Vulgate or Hebrew, though Protestants also supply it. (Haydock) --- Some explain \u0001Elohim,\u0002 \"gods,\" of the \u0001chief\u0002 men of the Hebrew \u0001nation.\u0002 The power of the idols was overthrown; (Numbers xxxiii. 4,) and the Israelites were rescued both from oppression, and from the service of false gods, Ezechiel xvi. (Calmet) --- Adonai is often substituted for Jehova; as appears from 1 Paralipomenon xvii. 21, 22. (Kennicott)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Raise up.\u0002 As long as the promises were not fulfilled, they seemed to be dormant. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001In his heart.\u0002 Literally, \"has found his heart,\" (Haydock) following the inspirations of divine grace, to pray with attention and love, (Calmet) and confidence. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Begin.\u0002 Hebrew, \"please, \u0001or\u0002 deign to bless.\" Septuagint and Jonathan, \"begin.\" (Calmet)" } ] }, { "chapter": 8, "slug": "id650.html", "header": "2 Kings viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tribute.\u0002 Aquila, and probably St. Jerome, translated, \"cubit.\" Others suppose that \u0001Amma,\u0002 or \u0001Meteg-ama,\u0002 is some unknown place, which David wrested from the hands of the Philistines. It is hardly probable that the Israelites would have paid the latter tribute till the 20th year of his reign, (Calmet) or even till the 12th. (Salien) --- He might now force them to pay tribute. (St. Jerome, &c.) (Haydock) --- Perhaps a letter may have been transposed, and instead of Meteg, we should read, \"\u0001Geth,\u0002 the mother,\" or metropolis, and its dependencies; (1 Paralipomenon xviii. 1.) or \"he took Metec, (Numbers xxxiii. 28.) and its mother,\" Geth, which reconciles the two passages. Chaldean, &c., \"he deprived them of the advantage of the rivulet.\" Septuagint, \"David took the separated\" place, (Serarius) or the city of Geth. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Earth,\u0002 like criminals condemned to die. (Theodoret) --- Some of them he chose to spare, and made tributary, having levelled the strong places with the ground. (Denis the Carthusian) --- Septuagint intimate that half were destroyed. (Calmet) --- But the Hebrew rather implies that the greatest part was saved, \"a full cord to save alive;\" (Menochius) unless there were three lots, and only one of them, larger indeed than the rest, spared. (Haydock) --- Death, or slavery, were the portion of all who were taken in war. (Grotius, Jur. iii. 4, 20.) --- \u0001Lex nulla capto parcit aut pœnam impendit.\u0002 (Seneca) --- \u0001Tribute.\u0002 Hebrew, \"brought gifts,\" which is a softer term. The Moabites were thus punished for former and, probably, for some recent offences. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Adarezer.\u0002 He is styled Adadezer in Hebrew and this seems to have been his true name, though it is written Adarezer in Paralipomenon. Adad, or \"the sun,\" was the chief idol of Syria, and the kings inserted the name with their own; as Benadad did. Josephus produces a fragment from Nicolaus of Damascus, in which he says that \"Adad was king of Damascus, and of all Syria, except Phœnicia, and was defeated by David....His successors took his name, as the kings of Egypt did that of Ptolemy; and that the third in descent from this king, made an attack upon Samaria,\" and upon Achab. (Antiquities vii. 6.) --- \u0001Euphrates,\u0002 which had been promised by God, Genesis xv. 18., and Numbers xxiv. 17. (Calmet) --- Adadezer was probably the aggressor. (Salien) (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A thousand.\u0002 Protestants supply \u0001chariots,\u0002 (Haydock) after the Septuagint and 1 Paralipomenon (xviii. 4.) which have 7000 \u0001horsemen.\u0002 See how we have attempted to reconcile these texts, 1 Kings xiii. 5. Perhaps the numbers were expressed by single letters; and the Hebrew final \u0001n,\u0002 (700) has been mistaken for \u0001z,\u0002 (7000) both here and [in] chap. x. 18. \u0001Literis numeralibus non verbis antiquitus numeri concipiebantur.\u0002 (Scaliger, apud Walton prol.) --- \"Will any other hypothesis so naturally solve this repeated difficulty?\" (Kennicott, Diss. on 1 Chronicles xi. p. 96 and 463.) --- Kimchi thinks that the king's horse-guards are only specified here; and Salien supposes, that those who fought on chariots are also included in Chronicles, as they are often styled horsemen, Isaias xxi. 7, 9. (Menochius) --- \u0001Houghed.\u0002 Aquila, \"destroyed.\" He rendered them unfit for war, as Josue had done, (Josue xi. 6.) supposing that this was the import of the decree, forbidding many horses to be kept, Deuteronomy xvii. 16. --- \u0001Horses\u0002 is not expressed in Hebrew, though the Protestants supply the word; as also, \u0001for.\u0002 We should translate literally, \"He left out of them 100 chariots;\" (Haydock) as we read elsewhere, that Adarezer had 1000. (Menochius) --- But this expression being unintelligible, no less than, \"he houghed all the chariots,\" as the text stands at present in the original, may lead us to suspect that this verse has been inaccurately printed. Septuagint, \"David paralyzed, (or rendered useless) all the chariots; and 100 chariots were reserved for himself out of them.\" Josephus says the rest of the 1000 chariots were burnt, 5000 horse slain, and 20,000 foot. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Men.\u0002 As Adarezer had brought upon himself the arms of David, perhaps by attempting to succour the Moabites, as he afterwards did the children of Ammon; (chap. x.) so the king of Damascus was ruined by coming too late to his assistance. This king may be the Adad mentioned by Nicolaus. (B. 4.) (Salien, the year of the world 2993, the 14th year of David.) See ver. 1 and 3." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Arms.\u0002 \"\u0001Quivers,\u0002\" Paralipomenon and Syriac. \"Bucklers,\" Hebrew and Chaldean. \"Bracelets,\" Septuagint. (Calmet) --- These bucklers might be for ornament, like those of Solomon, 3 Kings x. 16. (Salien) --- They were taken afterwards by Sesac, king of Egypt. (Josephus, [Antiquities?] vii. 6.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beroth,\u0002 or Boroe. (Calmet) --- \u0001Brass.\u0002 All for the use of the temple, 1 Paralipomenon xviii. 8. The battle seems to have been fought near Beroth. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Emath,\u0002 or Emesa. Its king, Thou, being alarmed at the ambition of his neighbour Adarezer, (Calmet) was pleased with the victories of a prince from whom he thought he had less to fear, as he lived at a greater distance. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Joram,\u0002 called Adoram in Chronicles. (Calmet) --- \u0001His,\u0002 Joram's \u0001hand.\u0002 (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Subdued.\u0002 This was the custom of most conquerors. But no prince was ever more religious in this respect than David. He had an officer appointed over the sacred treasure, which contained the presents of Samuel, Saul, &c., 1 Paralipomenon xxvi. 26, 28." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Name,\u0002 or triumphal arch. (Rabbins) --- He acquired great fame, chap. vii. 9., and Machabees v. 57. (Menochius) --- \u0001Syria, \u0002which is styled \u0001Aram\u0002 in Hebrew. The Septuagint have read \u0001Edom,\u0002 or Idumea, as the two names have often been confounded, on account of the similarity of the letters. The following verse seems favourable to this reading, as well as the title of the Psalm lix; and 1 Paralipomenon xviii. 12, says, \u0001Abisai....slew of the Edomites, in the valley of the salt-pits, \u000218,000. It is probable that David was present. This Idumea was on the east of the Dead Sea, and had Bosra for its capital. The salt-pits might be a great plain, about three miles south of Palmyra or Thadmor, which supplies almost all Syria with salt. (Brun.) (Calmet) --- Othes think that the borders of the most salt lake of Sodom are denoted. (Menochius) See Genesis xiv. 10." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Guards,\u0002 or officers to administer justice in his name, after Joab had killed all the males, during six months, 3 Kings xi. 15. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001All Israel,\u0002 not only over Juda. (Menochius) --- All the people who dwelt within the promised land, as far as the Euphrates, were forced to acknowledge his dominion. (Haydock) --- \u0001People,\u0002 settling their differences, &c. Kings formerly performed in person, the most important office of rendering justice; whence three kings of Crete are mentioned as judges in the realms below. (Calmet) --- David acted with wisdom and justice. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sarvia,\u0002 sister of David, 1 Paralipomenon ii. 16. --- \u0001Army.\u0002 Joab had acquired such influence over it, that his power was formidable even to David. He was a great warrior, and had contributed more than any other person to establish the throne of his uncle; but he was devoid of justice, and not much unlike Achilles." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Achimelech\u0002 is also called the father of \u0001Abiathar,\u0002 as these two had both names indiscriminately, 1 Kings xxi. 2. During the contest between the families of Saul and of David, two high priests were acknowledged, in their respective dominions. Sadoc was also permitted to officiate at Gabaon, during the reign of David; and, as Abiathar took part against Solomon, he was invested with the whole authority, and thus were accomplished the predictions made to Phinees and to Heli, Numbers xxv. 12., and 1 Kings ii. 35. (Calmet) --- Yet Salien considers Abiathar as the sole pontiff, from the time that his father was murdered by Saul. Sadoc, in the mean while, was his arch-priest or delegate, at Gabaon; (Haydock) though Abulensis and Josephus acknowledge both as high priests, (1 Paralipomenon xxiv. 3,) officiating by turns. (Menochius) --- \u0001Scribe,\u0002 or secretary. (Challoner) See Judges v. 14. --- Septuagint, \"counsellor.\" He is called Susa, in Chronicles. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The Cerethi and Phelithi.\u0002 The king's guards. (Challoner) --- They were Philistines, and had attached themselves to David while he was at Geth, continuing always faithful to him. We read of them in the Vulgate, under the reign of Joas, 4 Kings xi. 19. David selected some out of all Israel, towards the end of his reign, 1 Paralipomenon xxvii. --- \u0001Princes:\u0002 literally, \u0001priests;\u0002 (Cohen) so called, by a title of honour, and not for exercising the priestly functions. (Challoner) --- Sanctius translates, they \"were like priests.\" The book of 1 Paralipomenon (xviii. 17,) explains, \u0001were chief about the king.\u0002 Septuagint, \"masters of the palace.\" David kept them near his person, and employed them as he thought proper: Bertram thinks, in embassies, till after the revolt of Absalom, when Ira took their place, chap. xx. 26. (Calmet) --- Protestants, \"David's sons were chief rulers.\" Chaldean, \"grandees;\" (Haydock) \"ministers.\" (Grotius) (Du Hamel)" } ] }, { "chapter": 9, "slug": "id651.html", "header": "2 Kings ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Saul.\u0002 David was solicitous only about the descendants of Jonathan, who was the eldest son. The rest he afterwards gave up to be crucified, while he ordered the patrimony of Saul to be given to Miphiboseth, who was now about twenty years old. (Salien, the year before Christ 1058.) --- It is rather wonderful that David had not thought of his old friend sooner. But we are not obliged to suppose that he had reigned fifteen years, without being mindful of his repeated promises to Jonathan, 1 Kings xx. 42. (Haydock) --- This event took place towards the beginning of his reign. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Servant,\u0002 of free man of Saul, and a convert. (Josephus) (Menochius) --- Yet he might very well be a Hebrew, who refused to accept his liberty, and continued as superintendent over the rest of his master's house, (ver. 10,) like Eleazar, Joseph, (Genesis xxiv., and xxxix.) or the servant of whom our Saviour speaks, Luke xii. 42. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lodabar,\u0002 probably on the east side of the Jordan. (Calmet) --- \u0001Machir\u0002 was a powerful man of the tribe of Manasses. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Father,\u0002 or grandfather. (Haydock) --- It is thought that all his goods had been confiscated, in consequence of Isboseth's assuming the regal dignity. (Calmet) --- David might give the property to whom he pleased. (Menochius) --- \u0001Always.\u0002 This was a mark of the greatest distinction, Luke xxii. 30. The Romans sometimes made their slaves free, in this manner, \u0001per mensam.\u0002 (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Son,\u0002 Miphiboseth. Some understand less correctly, (Calmet) \"I have given to Micha, the son of Miphiboseth, all that belonged to Saul; and, as for Miphiboseth, I give him my table.\" (Munster; Vatable; Salien) (Menochius) --- Saul's patrimony might be administered by Siba, to support Micha. (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Servants\u0002 under him, though all belonged to Miphiboseth. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001My table,\u0002 if the king shall please so to order. (Sanchez) --- It would seem that Siba did not properly understand the king. (Calmet) --- The Septuagint, Syriac, and Arabic, read, perhaps more correctly \u0001u,\u0002 \"his,\" instead of \u0001i,\u0002 \"my table,\" in \u0001shulchani.\u0002 \"And Memphibosthai ate at David's table, as one,\" &c. (Haydock) --- He did not merely eat \u0001of the king's table,\u0002 (ver. 13,) but at it, \u0001super mensam,\u0002 as the Hebrew, Chaldean, and Septuagint express. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Feet,\u0002 from five years of age, chap. iv. 4. If we add the seven years and a half of his uncle's reign, and suppose that David would take this notice of him, as soon as he had it in his power, after the taking of \u0001Jerusalem,\u0002 we may conclude that he was about thirteen years old when he was presented to the king, and behaved with the most engaging modesty and respect. If he had already a son, (ver. 12,) we may allow a few years more. (Haydock)" } ] }, { "chapter": 10, "slug": "id652.html", "header": "2 Kings x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Naas,\u0002 whom Saul had defeated, and who on that account is supposed to have received his rival more willingly, (Calmet) when he had retreated into the country of Moab, 1 Kings xxii. 3. After receiving many presents from Naas, he retired to Odollam. (St. Jerome, Tradit.) (Menochius) --- Though the Israelites were not to seek the friendship of these nations, (Deuteronomy xxiii. 6,) they were not forbidden to make a return of gratitude. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001It.\u0002 Thus, by their insinuations, they pervert the good dispositions of their prince, and by too much policy bring ruin on the nation. (Haydock) --- History affords many examples of similar effects of worldly wisdom. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Away,\u0002 having forced them as it were to go into mourning for the deceased king. These nations adopted the same customs as the Hebrews: they cut their hair, and rent their garments, to express their deep affliction, Isaias xv. 2. The Arabs would deem it a great insult, and a piece of irreligion, to shave their beard. (Darvieux vii. p. 175.) Plutarch (Agesil) observes, that the Lacedemonians obliged those who acted in a cowardly manner in war, to wear only one whisker: and Herodotus (ii. 121,) takes notice of a person who, in contempt, cut off the beard on the right cheeks of some soldiers, who were placed to guard the body of his brother, who had been gibbeted, having first made them drunk, that he might take away the body. The \u0001garments\u0002 (Aquila says, \"the tunic,\" Septuagint, \"the cloak,\u0001 or\u0002 mandua,\" which is a military garment used in Persia) were cut (Calmet) for the same purpose, like our spencers, (Haydock) that the ambassadors might be exposed to derision, as breeches were not usually worn, (Calmet) except by priests officiating. (Du Hamel) --- This was in contempt of circumcision. (Menochius) --- Yet we cannot suppose, but that the ambassadors would procure something to cover themselves before they arrived at Jericho, where they remained till their beard and the hair of their head (1 Paralipomenon xix.) were grown. The city was not rebuilt, but there were some houses in the territory of that devoted place, Josue vi. 26. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rohob,\u0002 the capital, between Libanus and Antilibanus. --- \u0001Soba\u0002 was subject to Adarezer, chap. viii. 3. --- \u0001Maacha,\u0002 at the foot of Hermon. --- \u0001Istob\u0002 (Hebrew \u0001ish tob\u0002) signifies, the man, or prince, or \"the master of Tob,\" (Calmet) where Jephte lived, Judges xi. 5. (Du Hamel) (Salien) --- Josephus thinks that Istob is the name of a fourth king, who, together with the king of Micha, brought 22,000 into the field. The first he styles king \"of the Mesopotamians,\" (1 Paralipomenon xix. 6.) which Salien explains of the country between Abana and Pharphar, the two great rivers of Syria, (4 Kings v. 12,) though, on this occasion, he allows that Adarezer hired forces from the utmost parts beyond the Euphrates. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Warriors.\u0002 The outrage offered to the ambassadors was a sufficient reason. The king of Ammon might have refused to receive them; but he could not, with any propriety, treat them with scorn. \"The right of ambassadors has both a divine and human sanction.\" (Cicero, contra Verrem 3.) --- The Romans have frequently waged war to revenge such wrongs. (Grotius, Jur. ii. 18.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ammon.\u0002 David was disposed to have lived in peace with this nation: but they voluntarily provoked his arms, after he had made such havoc upon all the neighbouring idolaters, and thus draw down the scourge of Providence; who suffers those to be blinded whom he has resolved to punish. The preparations for this war seem to have been greater than usual, and it continued for a longer period, and in the end proved destructive to all. (Haydock) --- \u0001Gate\u0002 of Medaba. (Paralipomenon) Besides the 33,000 auxiliaries (ver. 6) and the natives, 32,000 chariots of war were hired from beyond the Euphrates, 1 Paralipomenon xix. 7." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001City,\u0002 Jerusalem, the metropolis; or, all \u0001the cities\u0002 of Israel. (Paralipomenon)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Together,\u0002 expecting that David would punish them farther. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Helam.\u0002 Ptolemy mentions \u0001Alamata,\u0002 on the Euphrates. But perhaps we ought to read the Hebrew \u0001Lehem,\u0002 \"he came upon them.\" See 1 Paralipomenon xix. 17. Some translate, \"he came to their army.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hundred.\u0002 Paralipomenon, \u0001thousand,\u0002 allowing ten men for each chariot. (Du Hamel; Menochius) --- \u0001The men\u0002 is omitted in both texts. See chap. viii. 4. (Haydock) --- \u0001Horsemen.\u0002 Paralipomenon reads, \u0001footmen,\u0002 supplying what is here omitted, (Salien) so that 87,000 Syrians perished, unless there be a mistake of the transcribers. (Calmet) --- \u0001Smote,\u0002 though not perhaps with his own hand, as he slew so many thousands by means of his army. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Before Israel.\u0002 Hebrew and Septuagint only read, \"And when all the kings, servants of Adarezer, saw that they were smitten before Israel, they made peace with Israel, and served them,\" &c. (Haydock) --- The addition is not found in the ancient version of St. Jerome. These tributary kings lived in Syria, and some perhaps beyond the Euphrates. See Psalm lix. (Calmet) --- The army had consisted of 145,000 men. After the loss of 87,000, the \u0001servants of Adarezer went over to David, and served him,\u0002 Paralipomenon. (Menochius)" } ] }, { "chapter": 11, "slug": "id653.html", "header": "2 Kings xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year.\u0002 Hebrew, \"at the end of the year,\" (Chaldean; Syriac) which may be explained either of the year after the preceding engagement, or at the end of the civil year, in the autumnal equinox, (Calmet) or of the sacred year, which begins in the spring, (Haydock) when kings more commonly go to battle, about the month of March. (Menochius) --- In hot countries they make a campaign also in autumn. --- \u0001Ammon.\u0002 They had not been sufficiently chastised, as they had saved themselves within their strong cities. They had added to their other crimes, that of stirring up the Syrians against David. (Calmet) --- \u0001Rabba,\u0002 the capital of Ammon, which Polybius calls \"Rabatamana.\" See chap. v. 8. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Noon.\u0002 He had been reposing, according to custom, chap. iv. 7. (Calmet) --- But the devil was not idle. He was meditating a temptation and crime, which involved a great part of the remainder of David's life in misery. (Haydock) --- He had reigned 18 years, and lived 48, almost without blame. (Salien, the year of the world 2998.) --- \u0001His house,\u0002 as the Hebrew explains it. The Vulgate \u0001might\u0002 insinuate that the woman was upon \"the roof of her house.\" But she was probably in her garden, as the Jews have their baths in the open air. They are frequently obliged to purify themselves. (Calmet) --- The house must have been very near David's palace. (Salien)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Eliam.\u0002 By a transposition of letters, he is called Ammiel, in 1 Paralipomenon iii. 5. Both words signify \"my people is God's.\" This son of Achitophel (chap. xxiii. 34,) was one of David's valiant men, as well as Urias, who is styled \u0001the Hethite,\u0002 being born at Eth; (St. Jerome; Salien) or on account of his extraction, or because he or his ancestors (Haydock) had performed some great exploit against that nation; as Germanicus, Africanus, &c., received those titles among the Romans, for conquering the Germans, &c. (Calmet) --- Eth was a place near Hebron. (Adrichomius 128.) (Menochius) --- The name of Bethsabee is also different in Paralipomenon; the last \u0001b\u0002 in Hebrew being changed into \u0001v.\u0002 \u0001Both-shua, \u0002\u0001both-al-i-\u0002\u0001á\u0002\u0001m;\u0002 instead of \u0001Both-shob\u0002\u0001á, both-ám-i-al.\u0002 (Haydock) (Kennicott) --- The grandfather of Bethsabee is supposed to have revolted against David, to revenge the wrong done to her. (Tirinus; Cornelius a Lapide) \"Let the weak tremble at the fall of the strong.\" (St. Augustine, in Psalm l.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Purified.\u0002 Literally, \"sanctified.\" Hebrew and Septuagint, \"for she was, \" &c. (Haydock) --- \u0001Hoc ideo additum ne miraremur illico eam concepisse.\u0002 (Grotius; Aristotle, Anim. vii. 20. --- Women were obliged to bathe after such actions, Leviticus xv. 18." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Feet.\u0002 As they did not wear stockings, this practice was very common after a journey. David thus insinuated that Urias might take his rest, and go to his wife, that so he might suppose that the child was his own, and the crime of Bethsabee might be concealed. (Calmet) --- \u0001King,\u0002 as a mark of honour, but in reality that he might be more excited to indulge his pleasures. (Abulensis) (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001House,\u0002 in the court, for the guards. See Athen. v. 2., &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Journey,\u0002 of thirty hours' length. (Adrichomius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ark.\u0002 Most people suppose that the ark and the priests were before Rabba, as they seem to have been present in all expeditions of consequence. (Menochius) (Calmet) --- But, at any rate, the ark was covered with skins or veils, even in the tabernacle at Gabaon, or at Sion. (Haydock) --- \u0001Thing.\u0002 He binds himself by an oath not to gratify his natural inclinations, that the king might desist from pressing him any farther. (Salien) --- But David resolves to endeavour to make him forget his oath, during the moments of intoxication. The valour and temperance of Urias, and divine Providence, render all his craft useless; and a concatenation of crimes cannot hide the original offence. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Couch.\u0002 It seems he was one of the guards. Josephus says he was Joab's armour-bearer, (Antiquities vii. 7.) and one of David's heroes, chap. xxiii. 39." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Morning\u0002 of the fourth day, as Urias staid three nights at Jerusalem. It is not clear that he was intoxicated the last of them. On that night David permitted him to act as he should think proper; and finding that he obstinately persisted in the resolution of not going to sleep with his wife, he had recourse to the last and most barbarous expedient of making way for his own marriage with the woman, as he saw this was the only method left for him to save her honour. The utmost expedition was requisition, as many days must have elapsed before she perceived her situation; (Haydock) and if many more should pass over, it would be manifest to the world that she had been guilty of adultery, and must either be stoned, or, if David spared her, he must bear the blame. (Salien) --- \u0001Urias.\u0002 The fable of Bellerophon being sent by Prœtus to Jobates, king of Syria, with a letter, desiring the king to put the bearer to death, seems to have been copied from this history. Their letters have become proverbial. (St. Chrysostom)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Die.\u0002 We no longer behold the genius of that David who would not hurt his persecutor. What a change does a shameful passion introduce in the whole conduct of a man! and how does one false step conduct from one abyss to another! \u0001Proprium humani ingenii est odisse quem læseris.\u0002 (Tacitus) --- David could no longer bear the sight of a man whom he had injured so grievously. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Also.\u0002 Hence David prays with reason; Deliver me from blood (\u0001sanguinibus\u0002) of many slain. He was answerable for all (Cajetan)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Jerobaal?\u0002 Hebrews write Jeroboseth, to avoid the mention of Baal, as they also do with respect to the name of Isboseth, who was probably called Isbaal. (Calmet) See Judges, ix. 57. --- Joab supposed that David might probably adduce this instance, to shew the danger of approaching too near the wall, as it had proved destructive to part of his army, and had been fatal to Abimelech. But it seems the messenger did not allow him time to express any resentment, before he told him the agreeable news, which he desired so much to hear [in] ver. 24. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001For him.\u0002 We may apply to her tears those words of Lucan:" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Lord;\u0002 not that David had married the woman, but on account of his former conduct towards her and her husband. (Menochius) --- The canon law forbids the marriages of those who have been accomplices in the death of their former partner; and some have thought that this marriage of David was null. But this is inaccurate; and the fruits of it were (Calmet) all deeded legitimate. See 1 Paralipomenon iii. 5. (Haydock) --- The Rabbins even pretend that David was guilty of no sin in marrying Bethsabee during the life-time of Urias; as the latter, they say, must have given her a bill of divorce when he went to war. (Grotius) --- But why should we excuse an action which was so severely condemned and punished by God? (Chap. xii. 1., &c., and Psalm l.) (Calmet) --- In David's conduct, we here behold a complication of the basest passions of lust and cruelty; which make David neglect the sanctity of an oath, (ver. 11) and attempt to ruin, by drunkenness, the soul of one to whom he was much indebted; and, afterwards, to expose him to an untimely death, perhaps without repentance; if indeed Urias exceeded the bounds of moderation. This however is not certain; as the word \u0001drunk\u0002 is often used to denote a degree of blameless conviviality, Genesis xliii. 34. Yet the design of David was equally criminal. How soon may the man \u0001according to God's own heart,\u0002 fall from his elevated station into the depth of the abyss! \u0001Wherefore let him that thinketh himself to stand, take heed lest he fall,\u0002 1 Corinthians x. 12. (Haydock)" } ] }, { "chapter": 12, "slug": "id654.html", "header": "2 Kings xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Unto him,\u0002 after the birth of the child. A whole year had nearly elapsed, and David continued blind and impenitent. The spirit of prophecy had left him; and, though he was clear-sighted, and equitable enough to punish the faults of others, he could not discern his own picture, till Nathan had removed the veil. The prophet acted with the utmost prudence, and did not condemn the king till he had pronounced sentence on himself. It is commonly supposed that the interview was private. St. Chrysostom believes that the chief lords of the court were present; which would enhance the discretion of Nathan, as well as David's humility. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Daughter.\u0002 All these expressions tended to shew the affection of the owner for this pet lamb. (Haydock) --- In Arabia, one of the finest is commonly fed in the house along with the children. (Bochart, Anim. T. i. B. ii. 46.) --- It is not necessary that every word of this parable should have been verified in Bethsabee. (Calmet) --- Many things are usually added for ornament. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To him.\u0002 This wanton cruelty caused David to pronounce him deserving of death; as simple theft was punished with only a four-fold restitution, Exodus xxii. 1. Judges sometimes diminish, and at other times increase, the severity of the law, according to the dispositions of the offenders, which lawgivers could not exactly foresee. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fold.\u0002 Septuagint, \"seven-fold,\" which Grabe corrects by the Hebrew. (Haydock) --- David lost four of his sons; the first born of Bethsabee, Amnon, Absalon, and Adonias: and saw his daughter Thamar, (Calmet) and his ten inferior wives, dishonoured, in punishment of his crime. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The man,\u0002 against whom thou hast pronounced sentence, and who has treated thy neighbour with still less pity. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wives.\u0002 We know of none that David married. But, as king, he enjoyed alone that privilege. (Grotius) (Chap. iii. 7., and xvi. 21.) --- \u0001Unto thee.\u0002 Hebrew, \"I would have given thee such and such.\" (Calmet) --- Septuagint, \"I will moreover give thee like unto these;\" a continuation of prosperity. (Haydock) --- This singular love, which God was still disposed to manifest unto David, touched his heart with peculiar force. (Salien)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001House.\u0002 What a dismal scene opens itself to our view during the remaining part of David's reign! (Haydock) --- Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, &c., and many of David's family and descendants came to an untimely end, ver. 6. (Calmet) --- Six sons of Josaphat, all Joram's, except one, Josias, the children of Sedecias, &c., 4 Kings xxv., &c. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I will raise,\u0002 &c. All these evils, inasmuch as they were \u0001punishments,\u0002 came upon Daivd by a just judgment of God, for his sin; and therefore God says, \u0001I will raise,\u0002 &c. But inasmuch as they were \u0001sins,\u0002 on the part of Absalom and his associates, God was not the author of them, but only permitted them. (Challoner) --- God permitted the wicked prince to succeed for some time, that he might punish David. (Calmet) --- \u0001Neighbour,\u0002 most dearly beloved. To be treated ill by such a one, is doubly severe, Psalm liv. 15. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sun,\u0002 publicly, chap. xvi. 22. How abominable soever this conduct of an unnatural son must have been to God, he says, \u0001I will do this;\u0002 because, when he might have prevented it by a more powerful grace, or by the death of the delinquent, he suffered him to carry his infernal project into execution. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sinned.\u0002 His confession was sincere, and very different from that of Saul, 1 Kings xv. 24. \"The expression was the same; but God saw the difference of the heart.\" (St. Augustine, contra Faust. xxii. 27.) --- \u0001Sin.\u0002 He has remitted the fault and the eternal punishment, and he has greatly diminished the temporal chastisement, and will not inflict instant death, as he seemed to have threatened, ver. 10. (Calmet) --- \"The speedy remission shewed the greatness of the king's repentance.\" (St. Ambrose, Apol. 2.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Occasion.\u0002 Literally, \"made\" almost, in the same sense, as God threatened to do, what was effected by Absalom, ver. 12. David did not co-operate with the malice of infidels; but he was responsible for it: in as much as he had committed an unlawful action, which gave them occasion to blaspheme God, as if he had not been able to foresee this scandalous transaction. Thus God and religion are often vilified, on account of the misconduct of those who have the happiness to be well informed, but do not live up to their profession: but this mode of argumentation is very fallacious and uncandid. It ought, however, to be a caution to the servants of the true God, never to do any thing which may have such fatal consequences; and alienate the minds of weak men from the truth. --- \u0001Die.\u0002 Thus infidels would see, that God did not suffer David to pass quite unpunished. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Of.\u0002 Hebrew, \"it was sick\" (Calmet) of a fever." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A fast,\u0002 (\u0001jejunavit jejunio\u0002) denotes, with more than ordinary rigour. (Salien) --- \u0001By himself.\u0002 Hebrew, \"he went in, and lay all night upon the ground.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Day.\u0002 After his birth, when he had received circumcision; (Salien) or on the 7th day since the commencement of his malady. (Calmet; Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001To me.\u0002 No instance of any one being raised from the dead had yet occurred; though David did not disbelieve its possibility. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Wife.\u0002 She had partaken in his affliction and repentance. The Jews say that David told her the divine oracle, which is mentioned [in] 3 Kings i. 13, 17., that her next son should succeed to the throne. Salien (the year of the world 3000) supposes that he was conceived in May, two months after the death of Bethsabee's first-born, and came into the world about the time of the Passover. --- \u0001Solomon,\u0002 \"the pacific.\" See 1 Paralipomenon xxii. 9. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Amiable to the Lord.\u0002 Or beloved of the Lord. In Hebrew, \u0001Yedideya.\u0002 (Challoner) --- \u0001Loved him,\u0002 is not expressed in Hebrew, \"because of the Lord.\" (Haydock) --- Theodotion, \"in the word, or agreeably to, the order of the Lord.\" Solomon never went by the name which God here gives him, (Calmet) except in this place. (Menochius) --- It shews the gratuitous predilection which God had for him; but affords no proof of his predestination to glory, of which there is too much reason to doubt. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001The city of waters.\u0002 Rabbath, the royal city of the Ammonites, was called \u0001the city of waters,\u0002 from being encompassed with waters. (Challoner) See chap. v. 8. --- The Hebrew in the preceding verse seems to insinuate, (Haydock) that \"he had taken the royal city.\" But he was only on the point of doing it, or had, perhaps, made himself master of some part of it. Here the Hebrew, \"I have taken,\" may be explained in the same sense, unless \u0001the city of waters\u0002 were the lower part of Rabbath, lying on the Jaboc. Junius translates, \"He cut off the waters, which entered the city;\" and Josephus favours this explanation. It seems the siege lasted about two years. (Calmet) --- Antiochus took this city, by depriving the inhabitants of water. (Polybius v.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Take it.\u0002 The higher, and more impregnable part; which honour Joab reserved for David." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001King.\u0002 Hebrew, \u0001Malcam,\u0002 \"their king.\" Moloc, \"king,\" or the chief idol of the Ammonites. It was forbidden to use the ornaments of the idols on Chanaan, but not of other nations. This crown might be worth a talent, on account of the gold and precious stones; (1 Paralipomenon xx. 2.; Sanchez; Bochart,) or it might weigh so much as almost 87 pounds, (Calmet) or above 113 pounds English. (Haydock) --- Such immence crowns were sometimes suspended for ornament, over the throne; as Benjamin of Tudela says was done by the emperor Commenes. Pliny describes one of nine pounds; and Athenæus (v. 8,) another of 80 cubits, or 40 yards (Haydock) in circumference. (Calmet) --- The idol, or the king of Ammon, (Menochius) might have one of the like nature, suspended. The Rabbins say David caused it to hand in the air by means of a load-stone; as if it would attract gold! (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Sawed.\u0002 Hebrew, \"he put \u0001them\u0002 under saws, and under rollers of iron, and under knives,\" &c. (Haydock) --- The Jews say that Isaias was killed by being sawed asunder; to which punishment St. Paul alludes, Hebrews xi. 37. (Menochius) --- \u0001Brick-kilns,\u0002 or furnaces, Psalm xx. 10. (Muis) --- Daniel and his companions were thrown into the fiery furnace, Daniel iii. 6, 11., and Esther xiii. 7. (Calmet) --- Some condemn David of excessive cruelty on this occasion. (Tirinus; Sanctius) --- But the Scripture represents his conduct as irreproachable, except in the affair of Urias; (3 Kings xv. 5,) and at this distance of time, we know not the motives which might have actuated him to treat his enemy with such severity. The Ammonites had probably exercised similar cruelties on his subjects. See 1 Kings xi. 2., and Amos i. 13. (Calmet) --- They had shamefully violated the law of nations, and had stirred up various kings against David. (Menochius) --- Salien blames Joab for what may seem too cruel. But, though he was barbarous and vindictive, we need not condemn him on this occasion, no more than his master; as we are not to judge of former times by our own manners. (Haydock) --- War was then carried on with great cruelty. (Calmet)" } ] }, { "chapter": 13, "slug": "id655.html", "header": "2 Kings xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thamar\u0002 was born of Maacha, as well as Absalom." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Her.\u0002 He had seen her on some solemn occasions, when virgins were allowed to go out, well attended. At other times they were so strictly guarded, that Amnon thought it almost impossible to gratify his passion, (Calmet) which made him grow pale. He afterwards feigned himself to be more sickly than he really was, ver. 6. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A very wise man.\u0002 That is, a crafty and subtle man: for the counsel he gave on this occasion shews that his wisdom was but carnal and worldly. (Challoner) --- Jonadab seems to be styled Jonathan, chap. xxi. 21. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001King?\u0002 to whom every indulgence must be allowed. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To me.\u0002 Hebrew, \"and give me meat, and dress the meat in my sight, that I may see \u0001it,\u0002 and eat \u0001it,\u0002\" &c. (Haydock) --- He pretends to be disgusted with food, (Calmet) unless he see his sister make it ready. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Messes.\u0002 Hebrew, \"cakes, \u0001or\u0002 cordials;\" what might refresh the heart, and give an appetite. The queen of Perdiccas, of Macedon, baked bread for her servants. (Herodotus viii. 137.) (Genesis xviii. 6.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Out.\u0002 This conveys the idea of something liquid. (Calmet) --- It was a thin wafer, (Haydock) or cake, of which there were different sorts." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Chamber.\u0002 Hebrew \u0001Chadera,\u0002 \"bed-place,\" (Canticle of Canticles i. 4.) where Amnon was lying. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Folly,\u0002 or impiety, so directly contrary to the law, Leviticus xviii. 6. and 9. and 11. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 Was she ignorant that such marriages could not be allowed? (Calmet) --- Some think she was. (Grotius) (Menochius) --- Others believe that, in her present situation, she said what first came into her head, to get out of the hands of her brother. The Rabbins pretend that she was conceived before David married her mother, and that the latter was a pagan; so that they suppose there was no relationship between Thamar and Amnon. But this is all asserted without proof. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Before.\u0002 Such changes are not unfrequent in those who give way to disorderly passions, as Aristotle (prob. iv.) proves. Semiramis slew her lovers, and among the rest her own son. (Tirinus) --- God caused Amnon to be stung with remorse, and the evil spirit pushed him on to extremities, which filled the palace with scandal and bloodshed. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Greater,\u0002 as being more public; (Tirinus) and all would think her guilty of some horrible misdemeanor. (Haydock) --- It made the divulging of the crime in some degree necessary. (Menochius) --- Unhappy woman! why did she not cry out, at least, before the perpetration of the act, as the law directed? (Deuteronomy xxii. 24.) (Salien, the year of the world 3000.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Robe.\u0002 Hebrew \u0001passim;\u0002 long and variegated, like Joseph's, Genesis xxxvii. 3. The Septuagint call it, \u0001karpotos,\u0002 to insinuate that it was \"adorned with fruits,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Head,\u0002 as if to hide her face, Ezechiel xxvii. 30., and Jeremias ii. 37. So Mezentius:" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Brother.\u0002 His disgrace will fall upon the whole royal family, and the king will not bring him to punishment, like another. (Calmet) --- \u0001Away.\u0002 Hebrew and Chaldean, \"desolate.\" (Menochius) --- Septuagint, \"like a widow.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And he,\u0002 &c. This is not in Hebrew, &c., nor in St. Jerome's version. Josephus and some copies of the Septuagint read it. But the reason here alleged would not suffice to excuse David. (Calmet) --- He might think that, as he had shewn such a bad example himself, he could not with a good grace punish others. (Sanctius) --- This however was requisite, as long as he was king. Whatever faults he might have fallen into, he was not on that account to suffer crimes to remain unpunished; (Haydock) and it is supposed that he testified his resentment to Amnon; (Salien, &c.) though the Scripture be silent thereon. (Haydock) --- Abulensis condemns him for too great remissness. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Two.\u0002 Hebrew, \"full years.\" He waited so long, that he might put his murderous designs in execution with less suspicion. (Haydock) --- \u0001Sheep.\u0002 It was esteemed the best husbandry, \"to have fine flocks;\" \u0001bene pascere:\u0002 (Cato) even for the nobility. --- \u0001Ephraim,\u0002 or Ephrem; (John xi. 54.) probably near Bethel. (Josephus, Jewish Wars v. 33.) (Calmet) --- Nabal had made a feast on a similar occasion, 1 Kings xxv. Absalom invites his father to avoid suspicion; (Menochius) though he would be glad at his refusing to come, unless perhaps he would not have hesitated to order his brother to be murdered in his very presence, in order to punish both. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Blessed him,\u0002 wishing him joy. Absalom kept a separate establishment, and had many children, chap. xiv. 27. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Amnon.\u0002 He mentions him as the eldest, and that David might suppose that they were perfectly reconciled. (Calmet) --- The unhappy father seems for a long time to have expressed a reluctance and foreboding. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001It is I:\u0002 the blame will fall on me; I will rescue all from danger. These servants were probably infidels, of Gessur, and fled with their master. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Mule.\u0002 This is the first time we find these animals used to ride on. The judges had fair asses. These mules were not the offspring of horses and asses. They bear young in Syria, (Aristotle, anim. vi. 24.) and are little inferior to horses in size, though they are shaped like our mules. (Aristotle, anim. xxxvi.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Left.\u0002 Fame often magnifies. (Menochius) --- \u0001Crescit eundo.\u0002 (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Mouth.\u0002 Chaldean [and] Syriac, \"heart.\" Aquila, \"because Absalom was in wrath against him.\" He had resolved upon his destruction. (Calmet) --- Perhaps he had expressed his intention to some of the court; and this Jonadab (by whose means the crime had been committed, ver. 5) had heard of it. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Mountain.\u0002 Olivet. (Calmet) --- They had not kept the high road through fear of Absalom; (Abulensis) who, on his part, fled out of the country, as no city of refuge was able to protect wilful murderers. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Tholomai,\u0002 or Tholmai, (Haydock; chap. iii. 3.) his maternal grandfather. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Ceased.\u0002 We do not read that he had pursued Absalom before. (Calmet) --- Now he laid aside all thoughts of punishing him, as he began even to desire to see him again, when he reflected that Amnon had deserved death. (Haydock) --- Hebrew also, \"he burnt with a secret desire to receive Absalom,\" chap. xiv. 1. (Jonathan; Vatable, &c.) (Calmet) --- Protestants, \"\u0001the soul of \u0002king David longed to go forth unto,\" &c. (Haydock)" } ] }, { "chapter": 14, "slug": "id656.html", "header": "2 Kings xiv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thecua,\u0002 twelve miles south of Jerusalem. (St. Jerome) --- Joab causes this unknown woman to come from the country to conceal his design, (Calmet) hoping that Absalom would be his father's successor. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Save me.\u0002 So the Jews frequently repeated Hosanna; and David addressed God, \u0001save us,\u0002 1 Paralipomenon xvi. 35. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dead.\u0002 Some conclude from ver. 16, that this is a true history; but it appears rather, that it was only a parable, (ver. 19.; Calmet) invented by Joab. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Heir.\u0002 She expresses their sentiments more than their words. (Calmet) --- Some of the relations might desire to obtain the inheritance. (Menochius) See Numbers xxxv. 18. --- \u0001Spark.\u0002 Posterity is often denoted by a lamp, chap. xxi. 17. Hebrew and Septuagint, \"my coal,\" reserved to enkindle my fire, (Calmet) or to perpetuate our \u0001name\u0002 in Israel, (Haydock) or that of his father, to whose title the son succeeded. The mother could claim no inheritance. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Guiltless,\u0002 if the murderer be not brought to execution. I am willing to bear all the blame and punishment. (Calmet) --- Abigail and Rebecca speak in the same manner, 1 Kings xxv. 24., and Genesis xxvii. 13. (Tirinus) --- Though kings may not pardon as they please, yet in this instance David might protect the widow's son, as there was no witness to prove that he had committed the murder. (Menochius) --- The woman was not satisfied with the former promise. She wished to extort something more decisive. She intimates that the danger is pressing, and if any misfortune should arrive, she cannot impute it to the king, (Calmet) which gives him occasion to encourage her the more. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Multiplied,\u0002 or overwhelm me with their numbers. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Exile,\u0002 the banished Absalom, (Haydock) who, in similar circumstances, has only committed a crime like that which the king is willing to pardon at the entreaty of a poor widow; though all the people of God seem interested for the welfare of Absalom, whom they look upon as the heir apparent. This was the drift of the whole parable. (Calmet) --- \u0001To sin,\u0002 may be referred to Absalom, who might be driven by despair to worship idols. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Earth;\u0002 so great was the distress of the people at the absence of their darling prince. (Haydock) --- His death would not bring Amnon to life again. We must not cherish sentiments of eternal enmity. --- \u0001Perish.\u0002 Chaldean, \"a just judge cannot take the money of iniquity.\" Le Clerc, \"And cannot the prince (or judge) pardon a man, and devise means to leave his son no longer in exile?\" (Calmet) --- Protestants, \"neither doth God respect \u0001any\u0002 person; yet doth he devise means, that his banished son be not expelled from him.\" Let the king imitate this example. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Before the people.\u0002 Hebrew also, \"through fear, \u0001or\u0002 respect for the people,\" who generally wished that Absalom might return. (Haydock) --- Joab was present, (ver. 21) and no doubt many others; who, if requisite, might join their prayers with hers. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Me.\u0002 She identifies her cause with that of her son, as if she could not survive his death; or, at least, could not retain the \u0001inheritance,\u0002 if he should perish. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sacrifice;\u0002 perfect and inviolable. (Tirinus) --- \u0001Cursing,\u0002 provided he be in the right. (Menochius) --- Hebrew, \"the king to discern (hear) good and bad;\" of consummate wisdom; (ver. 20.; Haydock) so that no one can impose upon him." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Right,\u0002 but he hath ordered me to say all these things. Joab had given her leave to make this declaration, as he perceived that the king's heart was already inclined towards Absalom, ver. 1. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Boy.\u0002 This expression might tend to excuse what he had done amiss; as it shewed also the tenderness of David for Absalom. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Blessed.\u0002 That is, praised, and gave thanks to the king." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Face,\u0002 though he lived in Jerusalem. (Calmet) --- This was done, in order that he might enter seriously into himself, and avoid similar excesses. (Menochius) --- He felt this privation more than exile. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001A year.\u0002 Hebrew and Septuagint, \"from the end of the days to days.\" --- Chaldean, \"as it was convenient.\" But the Vulgate seems the best, (Calmet) and is followed by the Protestant version. (Haydock) --- \u0001Sicles,\u0002 including all his hair. The Hebrews wore their hair very long. It does not commonly grow above four inches in a year; so that the hair which was cut off could not weigh 200 sicles. (Calmet) --- \u0001Weight.\u0002 Hebrew, \"after the king's stone,\" \u0001Beeben;\u0002 but one manuscript has \u0001Boshkol,\u0002 with the Septuagint, \"after the king's sicle (Kennicott) weight,\" at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom's hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that \u0001r\u0002 (200) has been substituted instead of \u0001d\u0002 (4) or \u0001c,\u0002 (20) &c. But all are not convinced that the Hebrews formerly marked the numbers by letters. Septuagint have, \"100 sicles,\" (Calmet) which some attempt to reconcile with the common reading, by saying, that they speak of the sicles of the sanctuary, which were double the weight of the king's sicle. Yet the Alexandrian and Vatican copies agree with the Vulgate: (Haydock) and of this distinction of weights there is no proof. The Rabbins assert that the value, and not the weight, of Absalom's hair is given; (Calmet) and that he made a present of his hair to some of his friends, who sold it to the ladies of Jerusalem, to adorn their heads. (Sanctius) --- Tirinus adopts this sentiment, and ridicules those who say that the weight is meant; as he says, 200 sicles would be equivalent to 8¾ Roman pounds, which comes near to Arbuthnot's calculation in English. (Haydock) --- Bochart reduces the weight to four such pounds, each consisting of twelve ounces; and he supposes that the hair was so heavy, on account of the gold dust with which it was covered, according to the fashion of those times. (Josephus, [Antiquities?] viii. 1.) --- But this weight would be only accidental. (Calmet) --- Josephus ([Antiquities?] vii. 8.) intimates, that Absalom's hair was \"cut every eight days,\" or \"for the space of eight days.\" It is quite incredible that it should weigh 200 sicles, or five minæ of Alexandria, each consisting of twelve ounces. The Latin interpreter reads, \"every eight months.\" (Calmet) --- St. Epiphanius and Hero have 125 sicles, or about 31 ounces. (Haydock) --- The Babylonian sicle, here mentioned, was only the third part of that used by the Hebrews. (Du Hamel)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Sons,\u0002 who all died before their father, chap. xviii. 18. --- \u0001Thamar,\u0002 in memory of his sister; (Abulensis) or this Thamar received the name from her aunt, who resided with Absalom. (Menochius) --- Some Greek and Latin copies add, that she was married to Roboam, the son of Solomon, by whom he had Abias. But this addition is of no authority, and can hardly be reconciled with chronology. We read that Roboam espoused Maaca, the daughter of Absalom; (2 Paralipomenon xi. 20.) but she might be only his grand-daughter, by Thamar. (Calmet) --- Josephus had adopted this addition. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001To him.\u0002 Joab, like a crafty courtier, would neither disoblige the king nor the prince, and therefore wished not to meddle in this affair; as he might either excite the suspicions of the one, or the resentment of the other. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Kissed Absalom,\u0002 and thus was reconciled to his prodigal son, Luke xv. 20. The ungrateful wretch only took occasion, from his father's goodness, to alienate the minds of the people from him, by insinuating that he neglected the welfare of the people. (Haydock)" } ] }, { "chapter": 15, "slug": "id657.html", "header": "2 Kings xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Before him.\u0002 Romulus instituted the 300 guards, whom he called \u0001Celeres,\u0002 for the like purpose. (Calmet) --- Absalom's ambition could not wait patiently for the death of his father, who was not yet sixty years old, and had been first anointed forty years before, ver. 7. He looked upon himself as the heir apparent, Amnon being now slain, and Cheliab (or Daniel) either dead, as it is thought, or unfit for government, while Solomon was only eight years old. (Salien) --- The quality of his mother, and his own personal qualifications, made him despise his brethren, and he began to assume the equipage of a king. (Calmet) --- David considered this as only the effect of juvenile vanity, and he had not a mind to irritate him, without the utmost necessity. (Salien) --- Hebrew, \"Absalom prepared for himself a chariot, (Protestants, chariots) and horses,\" &c. (Haydock) --- It is not certain whether he had any other horsemen but those who mounted the chariots. Horses were then very scarce in Israel. (Calmet) --- Adonias afterwards imitated his brother's ambition, during his father's life; (3 Kings i. 5.) so that \u0001evil\u0002 was continually raised up against David, out of his \u0001own house,\u0002 chap. xii. 11." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Israel.\u0002 Absalom rises early for wickedness. He assumes the character of a most zealous and disinterested judge, as if to contrast his conduct with the remissness of some appointed by the king; though the Holy Ghost bears witness to the integrity of David, chap. viii. 15. Who would not be deceived by such appearances, if the arts of hypocrites had not taught us to examine things to the bottom, and to be upon our guard? \u0001If thy eye be evil, thy whole body will be darksome.\u0002 [Matthew vi. 23.] The intention decides all. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Kissed him.\u0002 Engaging affability! How often abused by the ambitious, for similar purposes! (Haydock) --- Thus acted Otho. \u0001Protendens manum, adorare vulgus, jacere oscula et omnia serviliter pro dominatione.\u0002 (Tacitus, Hist. i.) --- \"Stretching out his hand, he bowed to the common people, dispensed his kisses at random, and performed all the acts of servility to obtain the throne.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Enticed.\u0002 Hebrew, \"stole.\" The people were not aware of his designs. (Calmet) --- Absalom rendered them dissatisfied with the present government, and led them to expect better days, under his administration. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Forty, which Vatable dates from the time when the people petitioned for a king; Salien, from the first anointing of David. (Menochius) --- It is probable enough that this number has been substituted instead of four, which Josephus, Theodoret, Syriac, Arabic, and many Latin manuscripts read; and Absalom would employ this term in securing the interest of Israel, before he declared himself openly their king. (Calmet) --- He had been so long at Jerusalem, since his return. (Salien) --- The canon of Hebrew verity, supposed to be made about the ninth century, is said (by Martinnay; Haydock) to be altered by some correcting hand, from four to forty. (Kennicott) --- This is the famous Memmian canon, which Theodulph, bishop of Orleans, is believed to have ordered, as the standard of truth, according to the Hebrew copies of that day: (Haydock) and this seems to have guided the Ben. editor of St. Jerome's works, and of his translation; so that it is no wonder if \"the printed copies agree in so many places with the corrupted Hebrew.\" Canon Memmianus purè leget juxta Hebræum, quod nos edidimus. (Note on 2 Paralipomenon xiii. 3, 17.) The Vulgate of Sixtus V, in that passage, as well as in the present, reads the smaller numbers, as he was guided by the best Latin copies, whereas Clement VIII has also consulted \"the Hebrew fountains.\" The former, says Kennicott, (Diss. ii. p. 205) \"seems to have been printed on a juster plan....and the old Latin version is likely to be found more pure in the edition of Sixtus than in that of Clement, since the latter seems to have corrected his Latin by the modern (i.e., the corrupted) Hebrew copies.\" Dr. James observes, that \"almost all the Latin editions received in the Church, for many years, (preceding 1590) agree with Sixtus,\" who here reads quatuor, with many others; so that Grotius is well supported in having pronounced so decisively, \"without doubt there is a mistake, two letters having been added at the end of arbá. The thing itself declares that four years had elapsed.\" (Kennicott) --- It appears to be indubitable, that some mistakes have taken place with regard to numbers. But that this place is incorrect may not be so certain, as the chronology of Salien, Usher, &c., explains it well enough. The Hebrew text was esteemed more correct when the last editions of St. Jerome, and of the Vulgate, were given, than it is at present. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lord.\u0002 The pretext seemed very bad, since he ought not to have delayed so long to perform his vow. Moreover, the usual places for sacrifice were Gabaon or Sion. But Absalom might plead a respect for the patriarchs, who were buried at Hebron. (St. Jerome, Trad.) (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spies,\u0002 or men to give a plausible appearance to his ambition, and to insinuate that all was done according to order, and with David's approbation. \"The first word (or step) is the most difficult,\" on such occasions; (Tacitus, Hist. ii.; Grotius) and those who find themselves incautiously entangled, find a repugnance to recede. (Haydock) --- \u0001Reigneth.\u0002 He was solemnly anointed, chap. xix. 10. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Design.\u0002 Their hearts had been stolen, ver. 6. They only meant to do honour to the prince, but by no means to join in his rebellion, like the rest. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Achitophel,\u0002 the grandfather of Bethsabee; to revenge whose dishonour, he had instigated the young prince to revolt, and had planned his rebellion; (Salien) so that he was every ready to lend his assistance. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Absalom.\u0002 How came they to abandon a king, appointed by heaven, and adorned with so many virtues? God was resolved to punish him. Many are always desirous of novelty. David had lately been guilty of two scandalous crimes. Joab remained unpunished, and arrogant; the judges neglected their duty, &c., ver. 3. Some had still a partiality for the family of Saul. (Calmet) (Grotius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ruin,\u0002 of a house falling. Hebrew, \"evil.\" David gives way to the fury of the rebels, hoping that they will enter into themselves, without bloodshed. He departs on foot, like a penitent, acknowledging the justice of God. Fear does not prompt him to leave Jerusalem, which was a place of such strength, (chap. v. 6.) nor are his attendants abandoned on a sudden by that courage, which made some of them a match for a whole army. David disposes of all things with great coolness and prudence. (Calmet) --- He wishes to appease God. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Concubines.\u0002 That is, wives of an inferior degree, (Challoner; Genesis xxv.; Worthington) who might perhaps have some influence to pacify the rioters." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001House,\u0002 or palace, (Haydock) at the foot of the walls, (Calmet) that all who were well disposed, might join the king's standard. Hebrew, \"in a place that was far off;\" (Haydock) or, \"this house of flight (this family of David, in flight) stopped.\" (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Phelethi,\u0002 the king's foreign guards, of Philistine extraction, chap. viii. 18. --- \u0001Gethites,\u0002 who had been probably induced to enter his service by Ethai, ver. 19. (Calmet) --- \u0001Men.\u0002 This number David kept up, in honour of those valiant companions who had defended him at Odollam, &c. (Salien) --- It is observable, that David is attended only by his own family, and by strangers; representing Jesus Christ, who rejects the Synagogue and its sacrifices, while he makes choice of the Gentiles. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ethai.\u0002 Many assert that he was the son of Achis, and had embraced the true religion. (Menochius) --- \u0001King;\u0002 Absalom, who will not molest you. (Haydock) --- Some translate the Hebrew, \"Return from the king.\" (Syriac [and] Arabic)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The Lord.\u0002 Hebrew, \"mercy and truth with thee.\" As thou hast acted towards me, so mayest thou be rewarded. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Cedron.\u0002 Hebrew \u0001nachal Kidron,\u0002 may signify, \"the shady torrent,\" or \"vale,\" as it is styled by Josephus. It does not take its name from cedars. It is dry in summer, and when filled with water, in only three steps across. (Doubdan xxvii.) --- \u0001Desert,\u0002 of Bethel, (Calmet) or of Jericho, where St. John the Baptist and our Saviour dwelt for some time. David passed over Kedron, only after he had dismissed the priests. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Went up\u0002 to the ark, or along with the rest. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001City.\u0002 Abiathar had consulted the Lord for David, and received no answer; whence the king concluded that he had not suffered enough. (Menochius) --- David displays a faith which could hardly have been expected of the carnal Jews. He confesses that God will reward the virtuous, and punish the wicked, independently of the ark, the symbol of his presence, and of which he deemed himself unworthy. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Seer,\u0002 supposing he was high priest, along with Abiathar, he might be thus addressed as one who consulted God by the ephod, as he might also, if he presided over the prophets, like Chonenias, 1 Paralipomenon xv. 22. (Dionysius) (Menochius) --- Hebrew, \"\u0001Art not \u0002thou a seer?\" a prudent man, who may be of greater service to me in the city; (Haydock; \u0001or\u0002) seest thou not \"the state of my affairs?\" Septuagint, \"See and return.\" Follow my advice, or then act as your own wisdom dictates. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Weeping,\u0002 &c. David on this occasion wept for his sins, which he knew were the cause of all his sufferings. (Challoner) --- \u0001Barefoot,\u0002 like a criminal, or one in mourning, Isaias xx. 4., and Ezechiel xxiv. 17. (Calmet) --- \u0001Covered,\u0002 that the people might not see him. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Infatuate:\u0002 \"render useless;\" (Theodotion) \"dissipate,\" Septuagint. (Calmet) --- God hindered the wise counsel of Achitophel from being regarded. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001The Lord,\u0002 before he lost sight of the holy city, where the ark was kept. (Calmet) --- \u0001Arachite,\u0002 a convert, (Menochius) from Arach, or Edessa. (St. Jerome, Trad. in Genesis x.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001To me,\u0002 as he was perhaps advanced in years, though very prudent. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Defeat;\u0002 (\u0001dissipabis\u0002) \"render of no effect.\" (Haydock) --- Thus princes keep spies in an enemy's country. (Calmet)" } ] }, { "chapter": 16, "slug": "id658.html", "header": "2 Kings xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Siba\u0002 was a mean character, but of sufficient discernment to judge that David would gain the day. He came to calumniate his master; and David paid too much attention to him, though his testimony would not have been received in a court of judicature. (Calmet) --- We must reflect that the mind of David was full of trouble, and devoid of suspicion. (Haydock) --- But he did wrong (Worthington) in condemning Miphiboseth unheard. --- \u0001Raisins.\u0002 See 1 Kings xxv. 18. (Calmet) --- \u0001Figs;\u0002 (\u0001palatharum\u0002) which are often called \u0001caricarum.\u0002 (Menochius) --- Hebrew \u0001mea kayits,\u0002 \"a hundred of summer\" fruits, like fresh grapes, (Numbers xiii. 21.) and other fruits, gathered after harvest time, Micheas vii. 1." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Loaves.\u0002 Hebrew, \"and to fight.\" But the Septuagint and the Masorets reject the letter \u0001l,\u0002 which causes the difference. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Father:\u0002 a very improbable story, as the son of Jonathan was lame, and all Israel had declared for Absalom. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001All.\u0002 In the East, crimes are generally punished with the loss of goods. (Calmet) --- \u0001Kings.\u0002 He intimates that he had not spoken against his master, with a design to obtain his effects. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bahurim,\u0002 a fortress of Benjamin, about an hour's walk east of Bethania. (Adrichomius xxviii.) --- It signifies, \"chosen youths;\" and it is called Almut, or Almon, \"youth,\" 1 Paralipomenon vi. 60, &c. Hither Phaltiel conducted Michol, chap. iii. 16. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Belial;\u0002 contemner of the laws, and murderer. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dog.\u0002 David's nephew was moved with indignation. He could easily have punished the insolence of Semei. (Haydock)" }, { "marker": "Ver. 10.---11.", "first": 10, "last": 11, "text": "\u0001Hath bid him curse.\u0002 Not that the Lord was the author of Semei's sin, which proceeded purely from his own malice, and the abuse of his free-will; but that knowing and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins. (Challoner) --- He adored the justice of God; who is often said to do what he does not hinder, or what he only permits. (Estius) --- David is here a noble figure of Jesus Christ, excusing his executioners, (Haydock) and receiving the insults of the Jews, without complaining. (Calmet) --- If Semei had not been guilty of sin, but acted according to God's will, he could not have been justly punished, 3 Kings ii. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Affliction,\u0002 of which he makes a sort of sacrifice, being convinced that God will not reject the contrite and humble heart, Psalm l. 19. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Earth,\u0002 like a man in fury, Acts xxii. 23." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001There,\u0002 on the hill side, (Haydock) at Bahurim, ver. 5. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Arachite;\u0002 perhaps descended from the ancient Arachites, who dwelt near Arad and Tripoli, where the pretended Sabbatic river is said to flow; (Josephus, Jewish Wars xii. 13.) or rather, as the names are written in a different manner, this person might be a native of Arachi, in Benjamin, west of Bethel, Josue xvi. 2. (Calmet) See chap. xv. 32. --- \u0001Friend.\u0002 This was his peculiar title of office, 1 Paralipomenon xxvii. 33. (Calmet) --- \u0001King.\u0002 (\u0001Salve.\u0002) Literally, \"Hail, O King,\" in both places. The salutation is repeated for greater emphasis. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Friend.\u0002 He rather accuses him of treachery. (Haydock) --- But he does not mention the name of \u0001king,\u0002 or of \u0001father,\u0002 lest it should too plainly speak his own condemnation, as an ungrateful rebel. (Salien)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chosen.\u0002 (\u0001Vox populi, vox Dei\u0002) Private people are not commonly able, or allowed, to judge of the right, which the prince has to the throne. But here Absalom was manifestly an usurper; and many still adhered to David. (Calmet) --- Chusai assumes the character of a courtier, and flatters the prince; (Salien) who ought to have been on his guard. See chap. xv. 34. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Their hands may be strengthened,\u0002 &c. The people might apprehend lest Absalom should be reconciled to his father; and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed, as seemed to make a reconciliation impossible. (Challoner) --- This was the most heinous outrage that a son could offer to his father. Jacob resented it to the last, Genesis xlix. 4. Amyntor devoted his son Phœnix to all the furies, for a similar offence. (Homer, Iliad ix.) Armais treated the wives of his brother Sesostris in this manner, when he had resolved to rebel. (Josephus, contra Apion i.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Israel,\u0002 who saw him enter the tents, (Calmet) on the flat roof, chap. xi. 2., and xii. 11. (Haydock) --- The wives of the conquered king were reserved for the victor. Smerdis married all the wives of his predecessor, Cambyses. (Herodotus iii. 68, 83.) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Absalom.\u0002 It tended to promote the end which was desired, (Haydock) whether good or bad. His prudence is hyperbolically compared with the divine oracles; (Menochius) and his authority must have had great weight, since David began to take precautions, only after he had heard that Achitophel had joined the rebels; and Absalom was persuaded (Calmet) to perpetrate so foul and unnatural a crime publicly, no one daring to make any opposition. Chusai was silent; as he was aware that, if he began to contradict this counsellor at first, he would only incur suspicion. (Haydock) --- The unjust commonly endeavour by all means to attach people to themselves: but God, in the end, turns their counsels against themselves. (Worthington)" } ] }, { "chapter": 17, "slug": "id659.html", "header": "2 Kings xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This night.\u0002 Achitophel has a mind to shew that he is not only an able statesman, but a good general. (Haydock) --- On such occasions, expedition is of the utmost consequence, that the people may not have time to enter into themselves, or to concentrate about their lawful king. \"Nothing is more delightful than haste in civil discord, where action is more requisite than consultation.\" By delays, \"he would give the wicked an opportunity to repent, and the good would unite together. Crimes are confirmed by rushing on; good counsels by deliberation.\" \u0001Scelera impetu; bona consilia mora valescere.\u0002 (Tacitus, Hist. i.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Handed.\u0002 He has not had time to collect forces. --- \u0001Alone.\u0002 Hebrew also, \"the king also;\" so that the people will be saved by flight. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001One man.\u0002 They will return with such unanimity, when their leader is cut off. (Menochius) --- David was the \u0001one man\u0002 whom his son desired to kill, as the latter was the only one whom David ordered to be spared, chap. xviii. 5. (Haydock) --- Hebrew seems rather transposed: \"I will bring back all the people to thee, as all the people, whom thou seekest, are returned; and all the people shall be in peace:\" or, ... \"when all those, whom thou desirest, shall be returned, &c. (Calmet) --- Septuagint, \"as a bride returns to her husband; only the soul of one thou seekest, and peace shall be to all the people.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001This time,\u0002 though he displays such prudence on all other occasions; or, \"at this time\" the situation of affairs is such, that it may prove dangerous to push people, who are already desperate, to extremities. Here we behold, how different sentiments may appear equally plausible. (Haydock) --- \u0001Mind,\u0002 reduced to despair. The maxim is beautiful, as well as the comparison. See Osee xiii. 7., Proverbs xvii. 12., and Lamentations iii. 10. --- \u0001People.\u0002 Hebrew adds, \"in the night;\" or, \"he will not suffer the people to pass the night\" in repose. (Calmet) --- He will not entrust his person to a faithless multitude, but will be surrounded with a chosen band, with whom he may escape, even though the rest should flee. (Haydock) --- Achitophel had represented David abandoned by his men. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001First.\u0002 Hebrew, \"If they attack them at first.\" (Calmet) --- Report will easily represent the engagement as unfavourable to Absalom; and this will be readily believed, as all are convinced of David's valour. (Haydock) --- Nothing ought to be risked in such beginnings. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Man.\u0002 Hebrew, \"the son of valour himself.\" Achitophel, or any other. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of them,\u0002 their general. Hebrew, \"and thy face shall go to battle,\" Exodus xxiii. 14." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dew,\u0002 which there falleth every night, in summer, like rain, Deuteronomy xxxiii. 28. Some of the light armed troops of the Romans were called \u0001Rorarii,\u0002 because they fell upon the enemy, and began the battle." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ropes,\u0002 armed with hooks, to pull down the walls, and to move the battering engines. All the discourse of Chusai tends to fill the mind of the young prince with vanity; as if he could overcome all opposition when surrounded with the armies of Israel, (Calmet) at the head of which he would appear, instead of Achitophel, ver. 1. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Profitable,\u0002 to the cause of Absalom, more than that of Chusai, which was also very plausible. (Haydock) --- \u0001Lord.\u0002 The Scripture always directs us to fix our thoughts on God, as the arbiter of all human affairs. (Calmet) --- Hebrew, \"for the Lord had ordained to dissipate the good counsel,\" &c. (Haydock) --- \"Plerumque qui fortunam mutaturus est consilia corrumpit, efficitque, quod miserrimum est, ut quod accidit, etiam meritò accidisse videatur, et casus in culpam transeat,\" Peterc. ii." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thus.\u0002 He discloses the secrets of the person who had consulted him, (Calmet) as his engagements to David and to his country were prior, and more to be observed, to prevent the effects of civil war. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Over\u0002 the Jordan, that it might be some sort of barrier, in case Absalom changed his mind, to follow the advice of Achitophel." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rogel,\u0002 near Jerusalem, on the east. (Menochius) --- \u0001Maid,\u0002 under the pretence of washing linen. (St. Jerome, Trad.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001It,\u0002 as it was level with the ground; so that a cloth being spread over it, prevented all suspicion. It had no water." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Barley,\u0002 which was afterwards fried with oil, and eaten. \u0001Ptisanas\u0002 may also denote wheat, &c. \u0001Grana contusa.\u0002 (Theodotion) --- \"Figs.\" (Calmet) --- Septuagint have the original (hariphoth) untranslated. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Water.\u0002 Hebrew, \"they have crossed the brook of water.\" (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001River.\u0002 Hebrew, \"Jordan.\" (Haydock) --- They had travelled twenty leagues in the day and night after their departure from Jerusalem. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Order,\u0002 making his will. (Menochius) --- \u0001Hanged himself.\u0002 Some Rabbins pretend that he died of quinsey, or suffocated with grief. But it is almost universally believed that he set a pattern to Judas, the traitor, in this mode of dying, as well as in perfidy. He was aware that Absalom was undone, and vexed that his counsel had been disregarded. The most prudent of this world are often blind to their own welfare. The Jews had not yet begun to refuse the rites of sepulture to suicides. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001To the camp.\u0002 The city of Mahanaim, the name of which in Hebrew, signifies \u0001The Camp.\u0002 It was a city of note at that time; as appears from its having been chosen by Isboseth for the place of his residence. (Challoner) --- The Vulgate often translates Mahanaim, or Manaim. See chap. ii. 8, 12. (Haydock) --- \u0001Him.\u0002 It is not known how soon. But he probably waited till he had collected his forces. David had done the like, and was joined by the king of Ammon, ver. 27." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Jazrael,\u0002 or Israel. (Du Hamel) --- Gortius would read Ismael, as 1 Paralipomenon ii. 17, \u0001Jether, the Ismaelite.\u0002 (Haydock) --- \u0001Went in.\u0002 This expressing makes Sanchez believe that Amasa was illegitimate. (Menochius) --- \u0001Naas\u0002 is either the name of Isai's wife, or rather the latter had both names, 1 Paralipomenon ii. 13, 16. Septuagint read Jesse, in the edition of Complut.; in others, Naas. (Calmet) --- Joab; so that these two were own cousins, and both nephews of David." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Camp,\u0002 ver. 24. (Haydock) --- \u0001Sobi,\u0002 whom David had set upon the throne, instead of Hanon, chap. x. --- \u0001Machir,\u0002 who had the care of Miphiboseth, chap. ix. 4. --- \u0001Berzellai.\u0002 See chap. xix. 31." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Beds,\u0002 with all the necessary furniture, coverlets, &c. Roman Septuagint, \"ten beds, with fur on both sides.\" --- \u0001Tapestry.\u0002 Some would translate, \"bottles,\" (Chaldean) or \"cauldrons;\" (Roman Septuagint) but other editions agree with the Vulgate. --- \u0001Vessels.\u0002 These are necessary, as much as things of greater magnificence. Precious metals were then rarely used in the kitchen. --- \u0001Pulse,\u0002 (\u0001cicer\u0002) or \"parched peas.\" Hebrew \u0001kali,\u0002 is thus twice translated, as it had been rendered \u0001parched corn.\u0002 It signifies any thing \"parched.\" The ancients made great use of such food in journeys, as the Ethiopians and Turks do still. (Athen. ii. 13.; Busbec. iii.; Bellon. ii. 53.) (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Calves.\u0002 Many translate the Hebrew, \"cheese of kine.\" (Theodotion) --- \"Calves fed with milk.\" (Haydock) --- \u0001Wilderness,\u0002 where they had been; unless this be placed out of its natural order. (Calmet) --- The value of a present depends greatly on the time when it is made. (Haydock) --- \"How much dost thou esteem a hospitable reception in a wilderness?\" &c. (Seneca, Ben. vi. 15.)" } ] }, { "chapter": 18, "slug": "id660.html", "header": "2 Kings xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hundreds.\u0002 Josephus only allows David 4000 men. But his army seems to have been pretty numerous, since he divides it into three parts, and appoints three head commanders, with officers of a thousand, &c., under them. See ver. 4. (Calmet) --- He designed to lead them to battle himself, if the people had not dissuaded him. (Salien)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ten thousand,\u0002 \"like us.\" (Hebrew) (Calmet) --- \u0001Succour us,\u0002 \"by praying for us.\" (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius) --- David was persuaded \"to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle.\" (Tacitus, An. ii.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Save me:\u0002 do not hurt, ver. 12. St. Augustine (Doct. iii. 23.) concludes, that David wished to allow his son time for repentance. (Menochius) --- He seems to have been sure of victory. (Abulensis)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ephraim,\u0002 where the men of that tribe had formerly signalized themselves, Judges vii., and viii., and xii. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Country;\u0002 people fighting in great numbers. But the army of Absalom was soon dispersed. (Haydock) --- \u0001Consumed,\u0002 viz., by pits and precipices: (Challoner) \"wild beasts.\" (Syriac, &c.) Many also died of their wounds, and were slain in the wood; (Calmet) so that not less, probably, than 50,000 perished on this fatal day. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Oak,\u0002 between the branches, which hindered him from escaping. (Calmet) --- His beautiful curls got also entangled. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Silver,\u0002 somewhat above a guinea: sicles are not expressed in Hebrew. (Haydock) --- \u0001Belt,\u0002 the richest part of armour. Jonathan and Ajax made presents of their belts to David and Hector, 1 Kings xviii. 4. (Homer, Iliad H.) See Job xiii. 18. The Romans wore very splendid belts. \u0001Balteus et notis fulserunt cingula bullis.\u0002 (Claud., Proserp. ii.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Save.\u0002 Protestants, \"beware that none \u0001touch\u0002 the young man.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My own.\u0002 Some copies of the Hebrew and Septuagint read, \"\u0001his;\u0002\" others, \u0001my,\u0002 &c. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king's order. (Haydock) --- \u0001By me?\u0002 or, omitting the mark of interrogation, \"Thou wouldst have declared thyself against me.\" (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sight.\u0002 Hebrew, \"I will not tarry thus with thee.\" I will not stand to refute these reasons, nor imitate thy example. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ten.\u0002 Naharai alone is specified, chap. xxiii. 37. Why he had ten does not appear. (Calmet) --- \u0001Slew him,\u0002 inflicting many wounds on him; though Joab had already done sufficient. (Haydock) --- These men abused his corpse, as if to revenge the insult offered to David's ten wives. (Salien) --- It is asked whether Joab did wrong? He consulted the public welfare, rather than the parental affection of the king for a son, whom the law condemned to die for rebellion, incest, and murder, Leviticus xviii. 29., and chap. xiii. 28. But still he was not a proper judge to inflict this death in cold blood; and thus to render the salvation of Absalom's soul more desperate. David would, however, have done well to have punished this son, as incorrigible and dangerous to the state. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Him.\u0002 Thus was the law executed upon Absalom, Deuteronomy xxi. 18. (St. Jerome) (Menochius) -- History scarcely affords a more detestable character; and his punishment was no less terrible than instructive. He was a figure of the Jews persecuting Jesus Christ, while he gave his blood for the redemption of these his enemies, and prayed for them. As they continued obdurate, they were held up as objects of horror both to heaven and to all nations, like Absalom suspended on the tree, and rejected by heaven and earth. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001No son.\u0002 The sons mentioned above, chap. xiv. 27, were dead when this pillar was erected; unless we suppose he raised this pillar before they were born: (Challoner) or meant this pillar to perpetuate his memory, when they should be no more. (Josephus, [Antiquities?] vii. 9.) --- This author says that it was a pillar of marble; so that it is different from that which Doubdan (15) mentions, observing , that all who pass throw a stone at it. Thus was his vanity chastised! --- \u0001Hand,\u0002 work. So Martial (viii. 51.) says of a vial! \u0001Mentoris hæc manus est an, Polyclete, tua?\u0002 (Menochius) --- The same word is translated, triumphal arch, 1 Kings xv. 12. (G.[Calmet?])" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Chusi:\u0002 perhaps, of Ethiopian extraction. (Grotius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Tidings.\u0002 People of reputation did not wish to perform this office, 3 Kings ii. 42. Hebrew, \"these tidings will bring thee nothing;\" or, \"do not suit thee.\" (Calmet) --- Protestants, \"seeing thou hast no tidings ready?\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Two gates,\u0002 one leading into the town, the other into the country. In the middle was a chamber for public meetings, and another above, Job xxix. 7. On the roof a guard was stationed on this occasion." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Mouth.\u0002 If the army had been routed, all would have been in confusion. (Calmet) --- Now they are employed in plundering the vanquished. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Shut up;\u0002 frustrated the attempts of the enemy, and consigned many to the grave. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Else.\u0002 This was false, ver. 20. (Calmet) --- But he wished not to communicate the bad news; for which reason he had got first to the king. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Is.\u0002 This was as much as to tell plainly that he was dead, (Menochius) or at least, a prisoner. But David understood him right. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Wept,\u0002 in private. (Menochius) --- \u0001Would.\u0002 David lamented the death of Absalom, because of the wretched state in which he died; and therefore would have been glad to have saved his life, even by dying for him. In this he was a figure of Christ weeping, praying, and dying for his rebellious children, and even for them that crucified him. (Challoner; St. Ambrose (de Ob. Valent.); Theodoret, q. 35.) --- David had presently ceased to weep for the son of Bethsabee, because he had reason to hope that he was saved. (Calmet)" } ] }, { "chapter": 19, "slug": "id661.html", "header": "2 Kings xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mourning,\u0002 as is commonly the case in civil wars. The king being oppressed with grief, a triumph was out of season. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shunned.\u0002 Hebrew, \"stole away,\" fearing to enter; though they did at last, in a clandestine manner, (Calmet) by another gate. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Head,\u0002 continuing to mourn. See chap. xv. 30. --- \u0001Absalom.\u0002 The name is often repeated, as is usual on such occasions. (Virgil, Ec. v.) --- Thus Bion says, \"I bewail Adonis. The beautiful Adonis is no more,\" &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Shamed; deceived the expectations. See Joel ii. 12. Joab was one of those who spoil all their services by ostentation and rudeness. Like the first Anthony, Immodicus linguâ, obsequii insolens, nimius commemorandis quæ meruisset. (Tacitus, Hist. iv.) --- He speaks to David, his king, as one friend would not do to another. \"That sort of men is truly odious, who upbraid with their kindness; which those who have experienced, rather than the authors, ought to remember.\" (Cicero, Amicit.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thee.\u0002 What insolence! Kings are often forced to brook the affronts of their higher servants, as well as other masters. There is a gradation in human affairs, which makes the next in dignity and power think himself equal to the highest. \u0001Similis ero altissimo,\u0002 Isaias xiv. 14. (Haydock) --- David sincerely desired the welfare of all his people, as well as of Absalom. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To.\u0002 (\u0001satisfac\u0002). Hebrew, \"speak to the heart,\" &c., with a cheerful countenance, to testify that their services will be rewarded. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel,\u0002 the rebels, as distinguished form Juda, or those who adhered to David; though many of all the tribes had sided with Absalom, ver. 11. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Silent;\u0002 inactive and indifferent, as this word often denotes, Josue x. 12. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Priests,\u0002 whose influence was very great. (Haydock) --- \u0001Last.\u0002 David, like an able politician, shews the men of his own tribe, how dishonourable it will be for them to be outdone by the rest. (Calmet) --- \u0001Talk:\u0002 reported by a solemn embassy. (St. Jerome, Trad.) (Menochius) --- Septuagint \u0001logos,\u0002 \"the word, (Haydock) council,\" &c. (Salien)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Flesh?\u0002 Amasa was his nephew, and as he had been appointed general by Absalom, his influence would be the greatest to bring back those who had given into the delusion. A sense of his misconduct would also render him more humble, and easier to manage than Joab, whose insolence caused him to be insupportable to the king. David designed to transfer the authority of the latter, (Calmet) which he had now enjoyed 23 years, since the taking of Sion. David's promise did not oblige him to keep Joab in that office for life, if his conduct should prove unsatisfactory. Hence he appointed Amasa to pursue the rebels, and afterwards Abisai, setting Joab aside. But the haughty warrior supplanted both, and retained the command, as it were in spite of his sovereign, chap. xx. 4, 15., &c. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And he;\u0002 God, David, or rather Amasa. (Calmet) --- All contributed, in different degrees, to bring about this happy union. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Galgal,\u0002 and thence proceeded across the Jordan, (Calmet) an hour and a half's walk. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Semei,\u0002 who had cursed David in his adversity, is now ready to fawn upon him, when he sees him restored to his throne. He was chief of a thousand, in Benjamin." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Over,\u0002 or \"into:\" (\u0001irrumpentes.;\u0002 Haydock) probably on horseback. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fords.\u0002 Hebrew also, \"they took over the ferry-boat;\" (Calmet) or, \"there went across a ferry-boat to carry over the,\" &c." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Joseph.\u0002 Semei was a Benjamite: but Joseph designates all the Israelites, except those of Juda, (Worthington) as these two possessed the birth-right of Ruben, 1 Paralipomenon v. 1. (Menochius) See Psalm lxxix. 1., and Zacharias x. 6. --- But we may translate with the Septuagint, \"before all the house of Joseph.\" (Chaldean, Syriac, &c.) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sons.\u0002 He refers to the preceding opposition of Joab, whom Abisai was beginning to imitate. (Haydock) --- \u0001Satan;\u0002 adversary, Matthew xvi. 23. --- \u0001This day.\u0002 Formerly, no one was to be put to death on days of rejoicing, and the prisoners were liberated when the king ascended the throne. A malefactor continued for a long time to be set free on the day of the passover, Matthew xxvii. 15. (Calmet) --- The Romans would never punish any one with death, on the days \"whenever (Augustus) entered the city.\" (Suetonius lvii.) --- David considers this memorable day as a new epoch of his sovereignty, and will not suffer it to be rendered sorrowful. See 1 Kings xi. 13. (Haydock) --- The punishment of Semei might have had the most pernicious consequences, as the rest of Israel would have feared a similar treatment. (Menochius) --- (Salien, the year of the world 3010.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Die,\u0002 during my life, (Menochius) or by my hand, without some farther transgression. Hence the oath is worded, \u0001I will not kill thee with the sword,\u0002 3 Kings ii. 8. (Haydock) --- Solomon was charged not to let his crime pass unpunished. But he did not kill him till he had shewed his disobedience. (Calmet) --- The oaths of parents do not always (Haydock) pertain to their heirs. (Grotius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Feet,\u0002 which was very requisite in those countries, to prevent a disagreeable smell, for which the Jews were noted. (Martial iv. 4.) --- Ammianus (2) speaking of the emperor Marcus says, \u0001Cum Palestinam transiret, fœtentium Juædorum et tumultuantium sæpe tædio percitur.\u0002 Some have thought that this odour was removed by baptism. (Basnage, T. iii. p. 194.) Roman Septuagint adds, \"neither had he cut his nails, nor (made or) dressed his mustaches,\" or upper lip. The chin, as far as the ears, was not shaved by the Jews. To cut all the hair was a mark of sorrow, no less than to neglect dressing it. See Leviticus xxi. 5. (Calmet) --- By the external appearance of Miphiboseth, David might be convinced that he had indulged his grief for a long time; (Menochius) which might serve to remove the ill impressions which he had received against the helpless son of his friend Jonathan." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Met.\u0002 Protestants, \"was come to Jerusalem, to meet the king.\" (Haydock) --- But his usual residence was in the city, where Siba had left him, chap. xvi. 3. We should therefore translate, \"And coming to meet the king at his arrival in Jerusalem.\" (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Despised.\u0002 Hebrew and Chaldean, \"acted treacherously with me.\" (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001God.\u0002 It is not necessary for me to say any more in my defence. Thou art convinced of my innocence; and the accusation was in itself improbable, as I could never expect to be better treated by another king. I am resigned to abide by thy decision. (Haydock) --- I cannot complain. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Death,\u0002 on account of Saul's persecution, and his sons assuming the purple; so that all his adherents might have been justly slain. (Calmet) --- \u0001Cry,\u0002 as if I had been wronged. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001More.\u0002 Hebrew adds, \"concerning thy affairs. I have said, Thou and Siba divide the inheritance.\" (Haydock) --- Thou as the owner, Siba as the administrator, or steward, as he was before. (Jun. Malv.[Junius?; Malvenda?]) --- Sanchez thinks that David made a compensation to Miphiboseth, for what he left in the hands of his servant, as he did not wish to disturb the harmony of the day, nor to inflict any punishment on offenders. (Menochius) --- But most interpreters accuse David of injustice, in suffering Siba to reap the fruits of his perfidy, &c. (Salien) (Calmet, &c.) --- It is not probable, however, that he would deviate from his wonted generosity, nor suffer Miphiboseth to be injured, if he were convinced of his innocence. Perhaps he might judge it expedient that Siba should have a separate establishment, as he was now unfit to act in his former capacity, and had shewn some sort of affection towards his sovereign, when his own son, and most of his subjects, had revolted against him. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001House.\u0002 He is all to me. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Camp;\u0002 Mahanaim, chap. xvii. 28." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Secure.\u0002 Septuagint, \"I will continually nourish thy old age.\" (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Burden,\u0002 as I am unfit for any service. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001With thee.\u0002 He did not proceed as far as Galgal; (Haydock) but took his leave of the king, intimating, what we never witness at the present day, that he was too old to enjoy the pleasures of a court! (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Chamaam,\u0002 is supposed to have been the son of the good old man. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001There;\u0002 coming up, for the most part, after the king had crossed the river. They had intended to have escorted him from Mahanaim. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Stolen;\u0002 as if the king were not the common father of all. (Salien)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Nearer\u0002 related. (Haydock) --- \u0001Us.\u0002 What advantage have we gained? or, what have you lost? (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Ten parts.\u0002 They might have said they were twelve tribes for one; and though the tribe of Juda was more numerous than many others, it was not equal to them all. (Calmet) --- But the disproportion was by no means so great as ten to one; so that the Israelites unjustly pretended, that they had so much greater pretensions to the honour of bringing the king to his capital, in a sort of triumph. David might perhaps have waited a little longer, (Haydock) and shewed less predilection for his own tribe. (Calmet) (Salien) --- But what obligation was there for either? He had been long enough from Jerusalem, and eager to return, as soon as Amasa brought to him the tribe of Juda, and several of Benjamin, ver. 16. What hindered the rest from coming in time? They seem to have pretended more loyalty than they really possessed; otherwise they would not have joined in every rebellion. (Haydock) --- \u0001First.\u0002 Hebrew may be, \"did not I first propose the bringing back the king?\" ver. 11. (Calmet) --- \u0001Israel.\u0002 Tostat says, it is probable Juda asserted that the king did not, at all, belong to Israel; and hence Seba repeated the words with indignation, chap. xx. 1. It is wonderful that David did not repress this altercation. Abulensis supposes that he leaned too much towards his own tribe; for which, if true, we behold he was soon chastised; as God is always ready to reward or punish his servants. (Salien) --- But all that David said is not recorded. He could hardly have continued silent. All his endeavours to appease the sedition were, however, rendered abortive, by the evil dispositions of his subjects. (Haydock)" } ] }, { "chapter": 20, "slug": "id662.html", "header": "2 Kings xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Belial.\u0002 Septuagint, \"lawless.\" --- \u0001Jemini.\u0002 The tribe of Benjamin continued to be rather disaffected. (Haydock) --- \u0001Part.\u0002 This was an usual mode of expressing a disunion, 3 Kings xii. 16., and Acts viii. 21. (Calmet) --- See chap. xix. 43. (Haydock) Seba was perhaps a kinsman of Saul, (Menochius) in some command. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jordan,\u0002 near which the contest had happened. Some chosen troops attended Seba to the north, while the rest went home. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Widowhood,\u0002 or celibacy, (Menochius) like nuns. (Grotius; Salien) --- David could not with propriety approach to them, (Estius) as they resembled his daughters-in-law; (Leviticus xviii. 15.; Menochius) and no other person could marry them, while he was still their husband. (Haydock) --- The punishment of seclusion was very small in the East, where women seldom go out. The Jews assert, that the widows of the Hebrew kings could not marry again. (Selden, Uxor. i. 10.) --- The like custom formerly prevailed in Spain. (Council of Toledo, xiii. 3., A.D. 383.; [Council] of Saragossa, canon 5., A.D. 692.) So great was the respect for the king, or the apprehension, lest those who married their widows, should aspire to the throne." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Here,\u0002 to be invested with the command over the army, and to pursue Seba. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Him,\u0002 owing to some insuperable difficulties. He was not long behind, since he joined the forces at Gabaon, where he was treacherously slain by the envious Joab. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord,\u0002 the king; or perhaps Joab. (Menochius) --- A select company always attended the king; and some of these he sent, for greater expedition, to attack Seba, before he had become too strong. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Men.\u0002 It seems Joab accompanied them, though in a manner divested of his command, by the king's appointing Amasa, and then Abisai, to his exclusion. After the slaughter of the former, he resumed his authority; (ver. 10) and David was forced to acquiesce, for fear of another civil war, reserving his punishment for more peaceable times. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Stone,\u0002 where Abner and Joab had formerly joined battle, chap. ii. (Menochius) --- \u0001Habit,\u0002 or body. --- \u0001Flank;\u0002 they usually hung at the thigh, Psalm xliv. 4. --- \u0001Strike:\u0002 the scabbard was very wide; so that, when it was hanging very high, it would easily fall out, when he stooped; and thus afford Joab an opportunity of stabbing Amasa, without suspicion. (Calmet) --- Protestants, \"Joab's garment, that he had put on, was girded unto him, and upon it a girdle \u0001with\u0002 a sword, fastened upon his loins, in the sheath thereof, and as he went forth, it fell out.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God,\u0002 &c. Literally, \"Hail, my brother.\" (Haydock) --- \u0001Kiss him.\u0002 \"In former times it was the custom, in Greece, for supplicants to touch the chin, (Pliny, [Natural History?] xi. 45.) having the left hand upon the person's knees. (Homer, Iliad A.) The touched a woman's cheeks; (Euripides, Hecuba.) or, among the Hebrews, her chin, Canticle of Canticles ii. 6. The Turks and Arabs still kiss the beard, with the utmost reverence. (Thevenot xxii.; Darvieux, chap. vii.) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Struck him\u0002 with his left hand. (Haydock) --- \u0001Side.\u0002 The same word is, elsewhere, translated \u0001groin;\u0002 Septuagint, \"loin.\" Moderns commonly render \"in the fifth \u0001rib,\u0002\" chap. ii. 23., and iii. 27., and iv. 6. (Calmet) --- Josephus, \"the belly.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Some men.\u0002 The same author [Josephus?] and the Hebrew only mention \"one of,\" &c. (Haydock) --- \u0001Behold.\u0002 Thus they insult over him, being attached to Joab. Hebrew, \"Who loves Joab? and who is David? Let him follow Joab;\" or, \"Who is this who wished \u0001to supplant\u0002 Joab? and who desired to be in David's favour, after Joab? (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A certain.\u0002 Hebrew, \"the man\" stationed by Joab, near the body, to inform those who passed, that he had been justly slain. Josephus, ([Antiquities?] vii. 10,) who observes, that this crime of Joab proceeded from envy, and was less deserving of excuse than the murder of Abner. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Tribes, north-west of the Jordan. (Calmet) --- Abela and Bathmaacha. Cities of the tribe of Nephtali. (Challoner) --- The former is called simply Abel (4 Kings xv. 29.; Calmet) as it is here by the Protestant version. (Haydock) --- It is also called Abyla, (Luke iii. 1,) and Hoba, (Genesis xiv. 15.; Calmet) between Damascus and Paneas, (Eusebius) situated on the borders of Syria, as well as Beth Maaca, or \"the canton of Maacha,\" or Machati, Josue xii. 5. --- Chosen. Hebrew Berim, (which is translated \"Berites,\" by the Protestants.; Haydock) is derived from Bara, \"to choose,\" by St. Jerome. Septuagint have read áirim, \"cities.\" Some suppose that the inhabitants of Bahurim (near Mount Ephraim, ver. 21, where Semei, a relation of Saul, and many disaffected people resided) shut themselves up with him in Abela." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Works.\u0002 Hebrew, a bank, \u0001or\u0002 terrace against the city, and it stood in the trench; (Haydock) so that the town ditch was filled up, (Grotius) or terraces were raised, from which archers assailed the besieged. Joab made a ditch to defend his men from foreign assailants; and he had already taken the outward wall, so that the town could not hold out for any length of time. --- \u0001The walls.\u0002 St. Jerome thinks with battering rams: but they were not yet invented. (Calmet) --- They undermined the walls, while some attempted to pull them down with hooks and ropes, chap. xvii. 13. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Say to Joab.\u0002 This woman was noted for her prudence, and it was hoped that her words would have more influence to disarm Joab. She addresses those who were nearest the wall, that she may have an interview with the general, at the request of her fellow-citizens." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001End\u0002 of their disputes, (Haydock) as Abela was remarkable for its wise counsellors, (Menochius) and equitable decisions; (Haydock) so that many came, from a distance, to consult the learned of this city. (Calmet) --- Others suppose that she refers to the law, which ordains that peace shall first be proposed, and, if this had been done, the affair would long ago have been decided, Deuteronomy xx. 10. (Jonathan; Estius; &c.) --- Hebrew, \"They spoke a word at first: Let them ask at Abela, and so they shall make an end.\" Much must be supplied to make the text conformable to the former explication. We may translate, \"They said, in ancient times: Let those who require more, go seek at Abela: so they finished their discourse.\" (Calmet) --- Protestants, \"They shall surely ask \u0001counsel\u0002 at Abel: and so they ended \u0001the matter.\u0002\"" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Truth.\u0002 Hebrew, \"I \u0001am\u0002 peaceable, faithful in Israel.\" (Haydock) --- I am one of the cities most inclined to peace, and to the king's service, noted for lessons of loyalty. (Calmet) --- Probably there was an academy here. (Menochius) --- \u0001Mother,\u0002 city, or metropolis. The Hebrews styled the inferior towns, \u0001daughters.\u0002 (Calmet) --- \u0001Lord,\u0002 a city belonging to Israel. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001God,\u0002 (\u0001Absit.\u0002) Literally, \"Far be it, far be it from me;\" as we need not put the name of God in the mouth of this profane man, without reason. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Jairite,\u0002 a descendant of Jair, (Calmet) son of Manasses. (Haydock) --- \u0001Priest.\u0002 Hebrew \u0001cohen,\u0002 respected like a priest, (Haydock) chief favourite, (Worthington) the Rab., (Chaldean) chief counsellor of David, (Vatable) almoner, &c. It is not certain that he was of the family of Aaron, or qualified to be the domestic chaplain of the king. See chap. viii. 16, &c. No other king of Israel had an officer to whom this title was given. (Calmet)" } ] }, { "chapter": 21, "slug": "id663.html", "header": "2 Kings xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of David,\u0002 after the revolt of Seba. (Calmet) --- \u0001House.\u0002 It seems the family and chief officers of Saul, had concurred in his cruelty and unjust zeal. Hence many of them might be still living, to undergo this chastisement; and the rest of the people were guilty of some faults. (Haydock) --- If they had been perfectly innocent, still God is the dispenser of his own gifts. He is under no obligation of sending health and peace to his creatures. The just often derive greater advantage from crosses than from prosperity. The exemplary punishment of Saul's family was a lesson to kings, and to all mankind, to teach them how they ought to observe justice and the sanctity of oaths. --- \u0001Gabaonites;\u0002 probably after the slaughter of the priests, at Nobe, 1 Kings xxii. 19. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Amorrhites,\u0002 by which name all the nations of Chanaan were frequently designated, Genesis xv. 16. (Menochius) --- They were properly Hevites. --- \u0001Juda.\u0002 As if Josue, and all succeeding governors, had acted wrong, Exodus xxiii. 33., and Josue vi. 19. Saul ought, at least, to have consulted God. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Atonement,\u0002 to expiate the injury done to you by Saul; (Menochius) and that you may turn your curses into blessings. The ancients were convinced, that God attends to the imprecations of the innocent. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gold.\u0002 It is supposed that David made them an offer of some. (Salien, the year before Christ 1040.) --- \u0001Israel\u0002 besides. At first they required all the progeny of Saul, nine in number, to be crucified: but, at David's request, and intimation that he had sworn to protect the sons of Jonathan, Miphiboseth and Micha, (Haydock) they were content with the death of seven. (Menochius) --- They insist upon the law of retaliation. (Salien) --- The custom of delivering up criminals to be executed by the relations of the injured dead, still subsists in the East. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Chosen. Some think it improbable that they should give Saul this title; and Castalion would substitute ber, \"in the mountain,\" (ver. 9) instead of béchir, \"anointed,\" a title which Junius, however, refers to David: \"O thou anointed,\" &c. (Calmet) --- But why might not these people recognize this character in Saul, which would make the punishment more disgraceful, as they chose the city of Saul, in preference, for the execution of his unhappy offspring? (Haydock) --- Them, having received an order from God, lest the people might suspect that he was gratifying his private revenge. (Estius) (Josephus, [Antiquities?] vii. 10, 12.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Of Michol.\u0002 They were the sons of Merob, who was married to Hadriel; but they are here called the sons of Michol, because she adopted them, and brought them up as her own: (Challoner; Chaldean; St. Jerome, Trad.) or Merob was called Michol; (Sa) or, what seems most probable, from the word \u0001she bore\u0002 being used, (Cajetan) and as two sisters would hardly have the same name, (Haydock) Michol has crept into the text instead of Merob. (Capel.; Salien; Calmet) (1 Kings xxv. 44.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lord.\u0002 The prophets had frequented this hill, 1 Kings viii. 4, 13. So the Gabaonites crucified these seven, before an ancient altar, as victims to appease God's anger, (Calmet) for the treaty with them having been violated, (Haydock) particularly after they had embraced the true religion. (Salien) (Deuteronomy x. 19.) --- \u0001Barley,\u0002 about Easter. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hair-cloth,\u0002 to sleep on, occasionally. --- \u0001Heaven.\u0002 The famine had been caused by drought. As soon therefore as rain fell, David was assured that God was appeased. He had suffered the bodies to hang so long, for that purpose, though commonly they were to be taken down before night. (Menochius) --- Respha is supposed, by some, to have guarded the bodies from spring till the rain fell in autumn. But the former opinion seems more plausible. We here behold the custom of watching by the bodies of the dead. See Homer, Iliad xxiii. --- \u0001Beasts.\u0002 The gibbets were formerly very low. (Calmet) --- Thus Blandina was exposed to wild beasts. (Eusebius, Hist. v. 1.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Done.\u0002 Her piety and affliction were extraordinary. She had been brought up in delicacies, and was a person of uncommon beauty, so as to captivate Abner, chap. iii. 8. She must now have been advanced in years. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Side of the mountain, or in distinct cavities. (Calmet) --- Many suppose that Tselá, or Sela, is the name of a place (Menochius) not far from Gabaa, Josue xviii. 28. (Calmet) --- Many proper names are thus translated. (Du Hamel)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Again:\u0002 it is not certain at what time. Some think it was towards the beginning of David's reign, since he leads his men to battle; or the Philistines might have made an irruption into his dominions, about three years after the death of Absalom. (Calmet) --- David had offered to put himself at the head of the army, against his son, chap. xviii. 2. (Haydock) --- \u0001Faint.\u0002 He was now sixty-four years old. (Salien)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jesbibenob\u0002 may signify, \"Jesbi, the son of Ob.\" Septuagint, \"Jesbe, of Nob, who was of the race of the giants.\" Arapha seems to have been one of great fame, (ver. 18, 21, 22) who had several children; unless other giants assumed his name. (Calmet) --- \u0001Ounces.\u0002 Hebrew, \"\u0001sicles\u0002 of brass, in weight.\" Sicles is only understood, as on similar occasions. Neither is \u0001sword\u0002 expressed; (Haydock) so that some think he had on a new suit of armour. Symmachus, \"a sword.\" Roman Septuagint, \"a club.\" The weight of the whole spear is specified in Hebrew, Septuagint, &c., (Calmet) as weighing \"300---of brass,\" (Haydock) of which metal it seems to have been formed, as the Jews had no such money till after the captivity. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lamp;\u0002 glory and protection. Achilles reproaches himself for not having been \"a light to\" his friend. (Homer, Iliad \u0001S.\u0002)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gob,\u0002 as \u0001Gazer\u0002 was called by the Philistines; (1 Paralipomenon xx. 4.; Salien) unless (Haydock) the former word be a mistake of the transcriber. (Calmet) --- Septuagint (Alexandrian) reads, Geth. (Haydock) --- \u0001Sobochai,\u0002 one of David's valiant men, 1 Paralipomenon xi. 29. --- \u0001Saphai\u0002 is added in 1 Chron. xx." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Adeodatus, the son of Forrest. So it is rendered in the Latin Vulgate, by giving the interpretation of the Hebrew names, which are Elhanan, the son of Jaare. (Challoner) --- We should translate all the proper names, or none; as the present mode is extremely perplexing. Adeodatus might therefore be rendered, \"God given;\" (Dieudonné, as the French have it, though they will not translate Saltus, but leave Jaare) or, if Adeodatus must remain, as it is sometimes a proper name, why may not Saltus? A mere English reader might suppose that Forrest was a Hebrew name, and, with Swift in jest, maintain the high antiquity of our language. (Haydock) --- Regularly proper names should be retained. (Calmet) --- But the learned have often chosen to give the import of foreign names, in the language in which they have been writing. See Du Thou's History. Thus Dubois is styled Sylvius; Newman, Neander; &c. --- An embroiderer. Protestants make this a part of the man's name, \"Jaare-oregim.\" Septuagint, \"the son of Ariorgeim.\" In 1 Paralipomenon xx, no notice is taken of his profession. (Haydock) --- That passage will evince that Elhanan is not the same with David, as some would infer from the mention of Goliath's death, but the son of Jair, uncle of Joab, (chap. xxxiii. 24.) who was born at Bethlehem, though the verse in Paralipomenon would insinuate less correctly, that the giant's name was Lechem, thus, \"Elehanan....slew Lechem, the brother,\" &c., as the copyist had written ath instead of bith. (Calmet) --- Our version has not this mistake: \"Adeodatus, the son of Saltus, a Bethlehemite, slew the brother of Goliath, the Gethite,\" &c., 1 Paralipomenon xx. 5. (Haydock) --- \"It would be difficult to find a passage more disfigured than the present; and, without the help of the Paralipomenon, it would be impossible to make it out.\" (Calmet) --- Kennicott makes a similar remark. (Diss. i. and ii.) But he believes that the Book of Chronicles, though the latest, and usually the most corrupt, of the Old Testament, is here perfectly correct; and that the passage before us is strangely corrupted, \"Jaare Oregim, a Bethlehemite,\" being placed instead of , ...\"Jaor slew Lahmi,\" as he thinks that oregim, \"weavers,\" has been inserted from the line below, p. 79. Josephus ([Antiquities?] vii. 10.) relates this transaction as follows, \"When the king had sent a fresh army against them, Nephan, his relation, displayed the greatest valour. For engaging in a single combat with the bravest man of the Philistines, and killing his antagonist, he caused the rest to turn their backs, and many of the enemy fell in that battle.\" Thus he evades all the difficulty, adding much out of his own head; and by Nephan, designating Elehanan, the son of his (Joab's) uncle, (chap. xxiii. 24.) or Dodo, a word which the Vulgate renders patrui ejus, \"his paternal uncle,\" though it hath a wider signification, and denotes other relations. Hence, as Joab was the nephew of David, this brave man might be in the same degree, and born of one of the children of Isai; or, perhaps, Josephus infers that he was a kinsman of David, because he was of the same city. (Haydock) --- Goliath. He might have the same name as his brother, who had been slain by David forty-three years before; (Salien) or the title of brother may only signify, that this giant resembled the former in size and strength, Proverbs xviii. 9. --- Beam. See 1 Kings xvii. 7. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fourth.\u0002 Josephus says this was the last war with the Philistines; and Tostat supposes, that they wished to retake the city of Geth. (Salien) --- \u0001Stature,\u0002 or \"of contradiction.\" (Aquila) --- Hebrew \u0001Madon.\u0002 Septuagint leave it as the proper name of a place, \"Madon,\" specified [in] Josue xi. 1., and xii. 19. Capel would read, \"a man of Madian.\" --- \u0001Six.\u0002 Such people were styled \u0001Sedigiti,\u0002 among the Romans. The daughters of Horatius were thus distinguished, as well as the poet Volcatius. (Pliny, [Natural History?] xi. 43.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of David,\u0002 who was present, though it does not appear that he slew any of the four. (Calmet)" } ] }, { "chapter": 22, "slug": "id664.html", "header": "2 Kings xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Spoke,\u0002 &c. By comparing this with the 17th Psalm, we may be convinced how much the Hebrew varies, particularly if we examine also the manuscripts. Kennicott specifies no less than 600 variations in this one canticle, and refutes the opinion of those who say that the 17th Psalm is a second edition, corrected by David's own hand, as the manuscripts frequently shew the inaccuracies of the printed copies. He has collated them with Walton's Polyglott. The variations are not however all distinct from each other, sometimes twenty manuscripts having the same various readings, and many of them relate to the letter \u0001v.\u0002 See Diss. ii., p. 565. We shall give the explication in the order of the Psalms. The collation of parallel passages is of infinite advantage. Frequently (Haydock) the words differ so as to explain one another. --- \u0001Saul.\u0002 He is specified as the most dangerous. David, by divine inspiration, thanks God for his deliverance from all his enemies, both corporal and spiritual, enjoying peace of mind on account of his sins being forgiven, and all his opponents repressed. (Worthington) --- This year, the thirty-seventh of David's reign, was free from any commotion. Yet the king seems to have given way to a little vanity, on account of the many valiant men whom God had collected in his service; (chap. xxiii.) and hence he consented to the unfortunate resolution of numbering his subjects. (Salien, the year of the world 3016.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Temple.\u0002 David was now busy in making preparations for it." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Upon.\u0002 Cordell (Menochius) would translate the Hebrew, \"as in contest.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Kindled.\u0002 The words \u0001abju abru\u0002 seem to be wanting here, as they are found in Syriac, Arabic and the Psalm. Kennicott would render this most striking image, \"at the brightness of his presence his clouds removed; They kindled into coals of fire,\" &c. (Diss. i.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Shall.\u0002 Hebrew as well in the past tense. \"The Lord thundered,\" &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Overflowings.\u0002 Hebrew, \"channels,\" the waters receding as at the Red Sea, [Exodus xiv. 21,] and at the passage of the Jordan. [Josue iii. 13.]" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001God.\u0002 Perhaps David might have written this before his fall; or, if afterwards, his sincere repentance had restored him to his former state." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Holy;\u0002 treating all according to their deserts. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lamp.\u0002 Hebrew \u0001Thair,\u0002 \"thou wilt light\" \u0001my lamp,\u0002 seems deficient; as it is found in some manuscripts, Syriac, Arabic, Psalm xvii., &c. (Kennicott)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Me.\u0002 Though David conquered some Gentiles, and some were converted to the true faith under the Old Testament, yet the fulness of the Gentiles belongs to the Church of Christ, the perpetual stability of which is here foretold, ver. 51. (Worthington)" } ] }, { "chapter": 23, "slug": "id665.html", "header": "2 Kings xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Last words,\u0002 which he spoke by inspiration, (Menochius) or which may be considered as the conclusion of his Psalms, and inserted after the 71st, (Calmet) or as a preface or summary of those divine canticles; (Du Hamel) or they relate to the last ages, and to the Messias, (Chaldean) \u0001the end of the law.\u0002 (Haydock) --- Some think it has not been inserted among the Psalms, as not being written in verse: (Sanctius) but it is composed in the true spirit of the Hebrew poetry, though very obscure. --- \u0001Christ,\u0002 who should be born of him; or David himself was appointed to be \"the king\" of God's people. Septuagint, \"he whom God raised up, the Christ of,\" &c. Hebrew, \"sovereign anointed of,\" &c. --- \u0001Psalmist.\u0002 The Holy Spirit directs David to speak in his own praise. His Psalms were always most highly esteemed in Israel. (Calmet) --- \u0001Said.\u0002 This preamble may remind us of a similar one of Balaam, Numbers xxiv. 3. The prophets generally declare who they are. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tongue.\u0002 Nothing could more decisively prove the inspiration of the sacred books." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Strong one.\u0002 This is one of the most common titles of God, 1 Kings ii. 2. Hebrew, \"the rock.\" --- \u0001In the fear.\u0002 Hebrew, \"of the fear;\" that is, of the just, who live in the fear of God. Such abstract expressions are frequent; so \"the son of the captivity, of riches,\" &c., means a captive or a rich man. (Calmet) --- God spoke such words to David as tended to promote solid virtue and piety. (Haydock) --- We may explain \u0001the ruler,\u0002 &c., of the Messias, who shall diffuse grace and glory throughout the earth. Protestants, \"He that ruleth over men, \u0001must be\u0002 just, ruling in the fear of God.\" An excellent lesson for all in power. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001As the light,\u0002 &c. So shall be the kingdom of Christ. (Challoner) --- Hebrew, \"Like the morning light, shall the sun arise.\" But is this sense? Is not the sun the light of the morning? The oldest Hebrew manuscript in England has the word \u0001Jehova\u0002 before \u0001Sun,\u0002 which seems to have been acknowledged by the Septuagint, though now unintelligible; and thus we are freed from this difficulty, and the passage is proved to be prophetical of the great sun of justice, Malachias iv. 2., and Isaias lx. 2. (Kennicott, Dis. i., p. 471.) --- The Hebrew is extremely obscure. (Calmet) --- Protestants, And \u0001he shall be\u0002 as the light of the morning, \u0001when\u0002 the sun riseth, even a morning without clouds; \u0001as\u0002 the tender grass \u0001springeth\u0002 out of the earth by clear shining after rain. (Haydock) --- These comparisons may be applied to the Psalms and other inspired writings, which enlighten the eyes; (Psalm xviii. 9,) or to Christ, whose glory surpasses that of the sun, (Psalm lxxi. 5,) and whose graces produce the just, Isaias xlv. 8. (Menochius) --- We might expect that David was going to compare the glory of his reign and of his family, with that of the rising sun, Judges v. 31. But he does not finish the comparison, being filled with a sense of his own misery. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Neither is my house,\u0002 &c. As if he should say: This everlasting covenant was not due to my house: but purely owing to his bounty, who is all my salvation, and my will; that is, who hath always saved me, and granted me what I desired of him; so that I and my house, through his blessing, have sprung up, and succeeded in all things. (Challoner) --- He clearly distinguishes between the covenant made with him as to his earthy kingdom, and that which regards Christ. (Worthington) --- Even the former should be of long duration, Psalm cxxxi. 11. (Haydock) --- \u0001Up.\u0002 Hebrew seems to contradict all that had gone before; \"for it shall not flourish.\" (Calmet) --- Protestants, \"although he make \u0001it\u0002 not to grow;\" (Haydock) unless we read with an interrogation, \"And shall not my family flourish?\" which was a natural reverence to ver. 4. (Calmet) --- God had blessed David with the dew of heaven, and with the fatness of the earth. (Menochius) --- His glory and happiness should not be of short duration, like the brightest summer-day, or a transient flower. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But.\u0002 This word is neglected by the Septuagint, who enjoin this to the preceding verse. \"Because the lawless man shall not flourish. They are all like thorns thrust out, for they shall not be handled,\" lest they prick. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Jesbaham, the son of Hachamoni. For this was the name of this hero, as appears from 1 Chronicles xi. 11. (Challoner) --- But then sitting, &c., should not be retained. (Haydock) --- Most tender, &c. He appeared like one tender and weak, but was indeed most valiant and strong. It seems the Latin has here given the interpretation of the Hebrew name of the hero, to whom Jesbaham was like, instead of the name itself, which was Adino the Eznite, one much renowned of old for his valour. (Challoner) --- The Vulgate has, contrary to custom, translated many of the proper names. (Calmet) --- The French version would suppose that Adino, the Heznite, was the hero's name; and queen Elizabeth's version (1599) is, \"He that sat in the seat of wisdom, being chief of the princes, was Adino, the Eznite.\" (Haydock) --- But no such person is mentioned any where else, in the Bible; and these words have been corrupted, like many others in this chapter, as may be gathered from collating it with Chronicles, &c. Kennicott was encouraged to continue, if not to begin his labours, to shew the imperfection of the printed Hebrew, by comparing these passages, though he had formerly imagined that the text had been preserved in its original purity. See Diss. ii. p. 496. He shews the inaccuracy of queen Elizabeth's version, and observes that some have very abruptly inferred, that David was the first of his own mighty men, from the Vulgate, which is literally, \"These are the names of the valiant men of David. Sitting in the chair, the most wise prince among the three. The same is like the most tender,\" &c. No name is here specified, (Haydock) though the catalogue be given expressly to honour their names. --- In the chair. Hebrew Bashebeth, \"seems to be carelessly transcribed in here from the line above,\" as Oregim was taken from the subsequent line, chap. xxi. 19. --- Wisest. Hebrew, \"the Hachmonite.\" --- Three; it is in Hebrew, \"the third;\" and in Chronicles thirty, improperly. Protestants, \"the Tachmonite, that sat in the seat, chief among the captains, (the same was Adino, the Eznite) against 800 whom he slew at one time,\" is therefore inaccurate. --- Tachmonite has the th corrupted, from e, which stands for ben, \"the son of Hachmoni;\" though, as the father of Jashobeam was Zadiel, it would be better rendered the Hachmonite, being his family or local name. It is not always possible to know which is meant. The ellipsis in the Protestant version, and the confounding of Jashobeam with Adino, cannot be excused. Adinu seems to be (Haydock) corrupted from áuror, (as ver. 18, and 1 Paralipomenon) \"lifted up;\" eatsnu, a word retained in the Arabic language, for \"his spear;\" (Vulgate) wood. Le Clerc reads eatsni, which he deems inexplicable, no less than Adinu: but the best copies have eatsnu; so that we need not reject it. --- Killed, or \"wounded,\" is the general interpretation of elol; but it signifies also, \"a soldier.\" --- Eight is three, in Paralipomenon. Similar mistakes have probably arisen from the use of numeral letters. See 4 Kings viii. 26. We read, that Abisai lifted up his spear against 300. This was, perhaps, an usual number for a regiment of three companies, 1 Kings xxix. 2. Both Jesbahan and Abisai ventured to contend, singly, with so superior a force; but the latter displayed rather less valour, so that he did not attain unto the glory of the former; which he ought to have done, if both had killed the same number. Kennicott would therefore translate, \"These are the names of the mighty men, whom David had: Jashobeam, the Hachmonite, chief of the Three: He lifted up his spear against 300 soldiers, at one time.\" He observes that thirty-seven heroes are particularly specified: (ver. 39) Joab, (the captain-general) Jashobeam, Eleazar, Shammah, (the first ternary) Abishai, Benaiah, and Asael; (the second ternary) after whom follow thirty, whose exploits are not recorded. If any should still maintain that this verse is correct, we must say (Haydock) that Adino is a different person from Jesbaham, (as the Vulgate reads it, 1 Paralipomenon) and that he killed 800; whereas the latter was only like him, in as much as he slew 300. (Menochius) --- The marvellous is greatly diminished by substituting 300 instead of 800, and by allowing that the heroes contended with, though they might not kill, the whole company of 300 soldiers. See Kennicott. It seems most rational to admit some corrections, to which we are led by the Septuagint, \"Jesbaath, (Vatican, Jesbosthe, the Chanaanite) the son of Thakemoni. He was the chief of the three. Adino, the Asonean, is useless, (Calmet) as a proper name: when corrected, it is rendered, (Haydock) \"he drew,\" &c. Whence have they taken this, as it is not in Hebrew at present, unless they read, (Calmet) áuror, elevavit, \"he lifted up his spear.\" (Kennicott) --- The number of 300 slain by one man, in one engagement, is also more credible than 800. (Calmet) --- Josephus increases the number to 900; but then he supposes they were slain in various battles. \"The king had thirty-eight, chiefly renowned for their achievements....The first, Issaimos, the son of Achamani, who rushing, not once, but frequently, into the midst of the enemy, did not cease from slaughtering till he had killed 900.\" We may observe that he increases the number of the mighty men. (Haydock) --- Delany reduces it to thirty-six, though he afterwards reckons thirty-seven, erroneously making thirty-one commanders of the third order, when he ought to have allowed the odd one to be the captain-general, and placed him before the two ternaries. Lightfoot also reckons thirty-six, and mentions them in this remarkably false order: 1, Joab; 2, Adino, of Ezni, called Jashobeam, by office; 3, Eleazar. And in the second rank: 1, Abishai; 2, Shammah; 3, Benaiah. (Kennicott) --- All these officers were styled, Shalischim. See Exodus xiv. 7. (Calmet) --- A body of \"Thirty\" was, perhaps, originally formed by David; and, though he afterwards admitted a greater number, they all went by the first name. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dodo.\u0002 In Latin, \u0001Patrui ejus,\u0002 which is the interpretation of the Hebrew name \u0001Dodo.\u0002 The same occurs in ver. 24, (Challoner) and signifies, \"of his paternal uncle.\" (Haydock) --- Septuagint read \u0001Dudia,\u0002 (Calmet) \"of his father's brother.\" He, or his father, is styled Dudai, 1 Paralipomenon xxvii. 4. (Calmet) --- Septuagint (Alexandrian) translates both Dodo and Dodi, \"the son of his father's brother,\" the son of Sousei, or (Vatican) Doudei. Dodi seems to be the more accurate here, as he is thus more distinguished from Dodo, ver. 24., and Chronicles v. 26.[1 Paralipomenon xi. 26.?] --- \u0001Defied.\u0002 Hebrew is incorrect, and ought to be a proper name as is evident from the word \u0001there.\u0002 Josephus calls it, \u0001arasamo,\u0002 (perhaps originally, \u0001aphasdamo\u0002) Chronicles, Pasdammim, or Ephesdammim, 1 Kings xvii. 1. It is hardly probable that the Hebrews should defy or upbraid the Philistines, and immediately run away. We should therefore translate with 1 Paralipomenon \u0001men.\u0002 \"He was with David at Pasdammim. And when the Philistines were there gathered together to battle, and the men of Israel were gone away, he arose,\" &c. (Kennicott)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sword;\u0002 holding it, and exerting himself so long; (Sanctius) or on account of the blood, which glued, as it were, his hand to the sword. (Josephus) (Menochius) --- This verse, and as far as \u0001troop\u0002 in the following, is omitted in 1 Paralipomenon; so that Semma is not so much as mentioned, (Haydock) and of course the number thirty seven cannot be found. (Kennicott) --- Perhaps Samaoth may be the same hero, 1 Paralipomenon ii. 17., and xxvii. 8. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Troop.\u0002 Hebrew \u0001Lachaya,\u0002 has been much controverted: but it appears to be the name of Lechi, or Lehi, \"the jaw-bone,\" (Josephus and Septuagint Complut.) so memorable for the exploit of Samson. (Bochart, Anim. p. 1. B. ii. 15.) --- Vulgate literally, \u0001in statione,\u0002 \"in a station.\" Some copies of the Septuagint, \"against wild beasts;\" \"To hunt wild beasts,\" Syriac and Arabic. But it is most probably the name of a place. (Calmet) --- \u0001Lentils.\u0002 (1 Paralipomenon) \u0001Barley\u0002 seems more correct, as the field could not be full of both at the same time; (Haydock) and barley is of more general utility. (Kennicott) --- Yet some would assert, that there was barley in one part and lentils in the other. (Buxtorf, &c.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Before this. The exploits performed before the death of Goliath have been recorded. The following took place soon after the taking of Jerusalem. Hebrew simply, \"And three of the Schalischim came to David at harvest-time, (Paralipomenon more correctly, to the rocks,) and into the cave,\" &c. (Calmet) --- Three is undoubtedly the proper word, though the printed Hebrew copies have thirty in the text; except the most ancient edition of Ximenes, 1515, which retains three, with all the versions, and some Hebrew manuscripts and as the ver. 17. itself reads among would be better above; (ver. 23,) as the three officers aforesaid were not of the body of thirty, but of a still higher order. --- Harvest. Hebrew el Katsir, is never used elsewhere in this sense; and the Septuagint have left the latter word as a proper name, \"at Kasoar;\" etsur seems to have been the original word, as in Paralipomenon, \"to the rock.\" Such places had frequently caverns or strong holds, 1 Kings xxiv. 1, 4. --- Camp. The Septuagint also seem to have read méne, as in Paralipomenon, instead of eith, which never occurs, for \"a troop.\" (Kennicott) --- This camp was distant from the station at Bethlehem, (Menochius) which was distant from Jerusalem \"two hours travel.\" (Maundrell) --- Giants, or Raphaim, 2 Kings xxi. 18. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Garrison.\u0002 Literally, \"station,\" (Haydock) or advanced guard. --- \u0001In.\u0002 The \u0001b\u0002 is omitted in Hebrew, as on many other occasions; (4 Kings xiv. 14.; Kennicott) owing perhaps to the following words beginning with the same letter. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Gate.\u0002 David had been educated in that town. (Menochius) --- He expresses his wish to see his native place delivered from the hands of the enemy, more than for water; (Sanctius; Kennicott) or being very thirsty, he speaks his sentiments without designing that any should attempt to procure him the water. (Calmet) --- The three valiant men considered his desire as a law. (Menochius) --- They were not to be condemned of rashness, though it would have been such in ordinary men. (Salien) --- David only intended to try the valour of his soldiers. When they brought the water he would not drink, judging that precious things should be offered to God. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Camp,\u0002 or station of soldiers, ver. 13, 14. --- \u0001Offered it,\u0002 as \"a libation,\" according to the Hebrew and Septuagint. \u0001Vayasec\u0002 is commonly used; but \u0001vinsoc,\u0002 in Paralipomenon is the truer reading, as \"it contains the three radical letters; and it were greatly to be wished that the verbs in every other place had also those radical letters restored, which have been omitted by the Masorets, and supplied by their punctuations.\" (Kennicott, Dis. i. p. 154.) --- \u0001Lord,\u0002 as a sacrifice, worthy of him, and to teach his followers to be temperate, (Menochius) and not to expose their lives unnecessarily. (Haydock) -- \"He had formerly indulged himself in forbidden pleasures.\" (St. Gregory) --- David thus asked pardon for having, undesignedly, hazarded the lives of his men, (Kennicott) and gave thanks for their safe return. (Josephus) --- A libation of water was solemnly made, 1 Kings vii. 6. The pagans used water when they had no wine, as they never sat down to meat, or offered sacrifice, without making a libation. (Calmet) See Homer, Iliad \u0001H\u0002.; Virgil, Æneid viii. 279." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Drink.\u0002 This word is acknowledged in 1 Paralipomenon and in all the ancient versions. (Kennicott) --- Protestants supply, \"\u0001Is not this\u0002 the blood of the men that went in jeopardy of their lives?\" Instead of \u0001Jehova,\u0002 (Haydock) which ought to have \u0001m\u0002 prefixed, we find \u0001maleim;\u0002 (1 Paralipomenon) a word never used in such solemn appeals to the Lord. This seems owing to the superstition of the Jews, who would not pronounce the former name, perhaps in imitation of the heathens, who kept the names of their tutelar gods secret, lest the enemy might call them out, and thus obtain possession of the country. See Macrob. iii. 9. No mention is made of the Romans making use of this mode of evocation at the last siege of Jerusalem, as they were unacquainted with the true name of God. Virgil (ii. 351,) writes,---" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Three.\u0002 Septuagint (Alexandrian) and Josephus read \"six hundred,\" (Haydock) against all the rest." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Three.\u0002 Hebrew \u0001haci,\u0002 seems to be mistaken for \u0001bossnim,\u0002 \"above two;\" as one of the Greek versions in the Hexapla renders it, with the Septuagint. \"Of the three he was more honourable than two; therefore he was their captain, and yet to,\" &c. Thus we see a double ternary fully established, ver. 8. (Kennicott)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Banaias.\u0002 The \u0001v\u0002 at the end of this man's name, is wanting in Paralipomenon. It serves to distinguish him more from one of the Thirty, who was the 11th captain in waiting on the king; (1 Paralipomenon xxvii. 14,) whereas this was the third, (1 Paralipomenon v.) and one of great renown, 3 Kings i. 32. --- \u0001Lions.\u0002 Hebrew \u0001ari,\u0002 \"a lion;\" and \u0001el,\u0002 \"god,\" designate people \"of extraordinary valour.\" (Kennicott) --- Hence the Arabians give the title to Ali, the son-in-law of Mahammed. (Bochart, Anim. iii. 1. --- These two were noblemen, (Chaldean) giants, (Josephus) or fortresses; (Vatable) namely, Areopolis, which is divided into two parts by the Arnon. (Calmet) --- Some suppose that he slew three real lions. The last, being in such a confined situation, enhanced his merit. (Cajetan) (Menochius) --- The Alexandrian copy of the Septuagint has a great omission of the words between \u0001slew,\u0002 occasioned by the word recurring twice; as also ver. 21. Dr. Milles attributes the omission of the famous text 1 John v. 7, to a similar case; \u0001marturountis,\u0002 being found in the subsequent verse. \"\u0001Proclivi admodum errore, quod norunt, quibus cum veteribus membranis res est.\u0002\" 2nd edition. --- \"A source of frequent mistakes, as all know who have consulted old manuscripts.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sight,\u0002 for size. (Josephus) --- Hebrew, \"a man of great aspect,\" which 1 Paralipomenon properly explains \"five cubits high.\" --- \u0001Hand.\u0002 Septuagint supply what seems to be omitted, \"like a weaver's beam,\" (Kennicott) as it is found in Paralipomenon. --- \u0001Rod,\u0002 or rather \"a staff,\" like David's, 1 Kings xvii. 43., and xl. 43. (Haydock) --- Some men, with a stick or codgel, will not fear to encounter a man armed; (Calmet) as we see exemplified in Q. Curtius, (ix. 7,) where Dioxippus, the Athenian wrestler, overcame Horratas of Macedon, who had challenged him out in a fit of drunkenness. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Who were. Hebrew, \"he was honourable above the thirty.\" Septuagint erroneously read three; as he was only the second in this series, though superior to the body of thirty. See ver. 13. The versions seem here perplexed, for want of observing this distinction of ranks. --- Council. Hebrew, \"over his obedience,\" or \"guard.\" (Josephus) (Chap. xx. 23.) --- Septuagint, \"over his own country,\" mosspéthu, instead of the present el mishmahto, super auscultationem suam: or rather mossmorthu, custodiam suam. (Grotius; Kennicott) --- Banaias held a very distinguished rank among the officers at court. He was like the king's eye and ear. (Haydock) --- These titles were given to some by the eastern kings. (Apuleius, Mundo.; Brisson. Pers. i.) --- Midas was said to have such great ears, only on account of his spies. (Conon. narrat, i.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Was one.\u0002 Hebrew the preposition \u0001b\u0002 is here used, which signifies \"above;\" as ver. 13. and 23. and as Junius renders it. (Haydock) --- \"Asael....was head of the thirty.\" (Arabic) --- He could not be one of that body, as the number is complete without him, and he is necessary to fill up the second ternary. The Book of Chronicles does not point this out with so much precision as it had been already done. (Kennicott) --- Asael was slain by Abner, chap. ii. 23. He was captain of the fourth band, 1 Paralipomenon xxvii. 7. --- \u0001Elehanan,\u0002 the first of the thirty. --- \u0001Dodo.\u0002 Literally, \u0001patrui ejus,\u0002 \"of his (Asael's) uncle,\" which might, perhaps, be as well translated as 1 Paralipomenon xi. 26. See chap. xxi. 19. The Septuagint give both, \"Dodei, the son of his father's brother,\" as ver. 9; (Haydock) or \"rather those two translations are by some transcriber, or editor, injudiciously thrown together.\" (Kennicott)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Semma.\u0002 The same with the third hero, though his country is differently written, ver. 11. (Calmet) --- But this is very improbable, as the number of 37 would be thus destroyed. The former was an Hararite. The Septuagint style the present captain, \u0001Samoth,\u0002 in 1 Paralipomenon; Vulgate \u0001Sammoth;\u0002 and the Ald. copy has \u0001Semoth\u0002 here. He was the fifth captain; (1 Paralipomenon xxvii. 8,) and the four subsequent ones relieved each other in waiting on the king. --- \u0001Harodi,\u0002 more correct than \u0001Arorite,\u0002 1 Paralipomenon, (Haydock) as the Septuagint also there terminate with \u0001di.\u0002 --- \u0001Elica\u0002 is omitted, 1 Paralipomenon xi., (Kennicott) as he perhaps died soon; and \u0001Zabad\u0002 succeeding to his honours, comes at the end of these 30 heroes, Ibid. ver. 30.[1 Paralipomenon xi. 41.?] (Junius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Phalti.\u0002 Paralipomenon, Phalonite. (Haydock) --- \u0001Nu\u0002 has been mistaken for \u0001t.\u0002 This is the seventh captain in waiting. Hebrew, \"Heletz, the Pelonite.\" It will suffice here to express how Kennicott would write the names of the following mighty men; referring for more particulars to his learned Diss. on 1 Chronicles xi., and to the notes on that chapter, ver. 28, &c. In the body of 30, he places, 1. Elehanan, the son of Dodo, of Bethlehem; 2. Shamhoth, the Harodite; 3. Elika, the Harodite; (supplied by Zabad) 4. Heletz, the Pelonite; 5. Ira, the son of Ikkesh, the Tekoite; 6. Abiezer, the Anathothite; 7. Sibbecai, the Hushathite; (as chap. xxi 18., 1 Paralipomenon xx. 4., and xxvii. 11,) 8. Ilai, the Ahohite; 9. Maharai, the Netophathite; 10. Heled, the son of Baanah, the Netophathite; 11. Ithai, the son of Ribai, of Gibea, of the sons of Benjamin; 12. Benaiah, the Pirathonite; 13. Hurai, of the brooks of Gaash; 14. Abialbon, the Arbathite; 15. Azmaveth, the Bahurimite; 16. Elihaba, the Shaalbonite; 17. Gouni, (a word lost in Hebrew) of the sons of Hassum; 18. Jonathan, the son of Shamha, the Hararite; (see chap. xxi. 21,) 19. Ahiham, the son of Shacar, the Hararite; 20. Eliphelet, the son of Abasbai, the Maacathite; 21. Eliam, the son of Ahithophel, the Gilonite; 22. Hetzrai, the Carmelite; 23. Naarai, the son of Azbai; 24. Joal, the brother of Nathan, of Tzobah; (see 1 Paralipomenon) 25. Bani, the Gadite; 26. Tzelek, the Ammonite; 27. Naharai, the Barothite, armour-bearer of Joab, the son of Zeruiah; 28. Ira, the Ithrite; 29. Gareb, the Ithrite; 30. Uriah, the Hethite. After these follow Zabad and 15 other brave men, though less renowned than the preceding, 1 Paralipomenon xi. 42. It is a pity that the Masorets have introduced a new mode of pronunciation, and that it has been adopted by the Protestants, so that it is almost impossible to recognize in their work the scriptural names of the most ancient versions of the Septuagint and Vulgate. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Mobonnai.\u0002 Septuagint have translated the Hebrew, \"of the sons,\" \u0001mobni,\u0002 (Kennicott) which is corrupted from \u0001sobci,\u0002 or (Haydock) \u0001Sobbochai,\u0002 who was \u0001a Husathite,\u0002 1 Paralipomenon xi. 29. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Selmon,\u0002 or Ilai." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Heled. Hebrew ends improperly in b." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "Heddai: d is exchanged for r in Paralipomenon Hurai." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Abialbon, or Abiel. --- Beromi, or Azmoth, a Bauramite." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Jonathan.\u0002 David's nephew, (1 Paralipomenon) of the sons of Assem, a Gezonite. This ought, perhaps, to be \"Gouni, of the sons,\" &c., otherwise the name will be lost, contrary to the design of the sacred writer. The verse is not terminated at Jonathan. But he was \u0001the son of Sage,\u0002 (or rather of Semma, as here, ver. 33) \u0001an Ararite,\u0002 1 Paralipomenon. (Haydock) --- Sage was also the son of Samma, (ver. 11,) as Sage and Age are visibly the same; (Calmet) though of this we may doubt. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Aliam,\u0002 &c. Paralipomenon, \u0001Ahiam, the son of Sachar.\u0002 The change is easy." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Eliphelet,\u0002 &c., or \u0001Eliphal, the son of Ur; Hepher, a Macherathite; Ahia, a Phelonite; Hesro, a Carmelite.\u0002 See 1 Paralipomenon xi. 35." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Arbi.\u0002 Paralipomenon, \"Naari, the son of Azbai.\" (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Igaal,\u0002 or Joel, the brother of Nathan. To reconcile these texts, we may say the person was adopted by his brother, or had married his daughter, which was not prohibited by the law. --- \u0001Bonni,\u0002 or Mibahar, the son of Agarai." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Bearer,\u0002 or \"squire.\" (Worthington) --- He is the only one specified, though there were others. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Urias,\u0002 the husband of Bethsabee. We have observed (ver. 25,) that in Paralipomenon the number of 37 is completed by Zabad, instead of Elica. (Haydock) --- Only 36 are specified in these catalogues, as the name of the sixth hero (ver. 18,) is omitted, whom some take to be Sobati, Jonathan, (chap. xxi. 22,) Joiada, (ver. 20,) or Joab. (Calmet) --- But the truth is, Joab is not mentioned here at all, as he was sufficiently known for the \u0001chief;\u0002 (1 Paralipomenon xi. 6,) and he makes up the number of 37. The sixth, therefore, was Asael; (ver. 24,) and after him there are exactly 30. For though \u0001Gouni\u0002 be lost, (ver. 32,) Semma is substituted in the following verse. (Haydock)" } ] }, { "chapter": 24, "slug": "id666.html", "header": "2 Kings xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Stirred up,\u0002 &c. This \u0001stirring up,\u0002 was not the doing of God, but of satan; as it is expressly declared, 1 Chronicles xxi. 1. (Challoner) --- David was moved by vanity, &c., thus to displease God. --- \u0001Among.\u0002 Hebrew, \"against;\" as the king could have done nothing more prejudicial to his people, 70,000 of whom perished on this occasion, ver. 15. (Haydock) --- We might also translate, \"The anger of the Lord continued against Israel: for David, for their misfortune, was moved to say, Go,\" &c., as this would obviate the harshness of the expression. (Calmet) --- However, as it is the same in the Septuagint, &c., and as similar words do not prove that God is the author of sin, we may explain this in the same sense, allowing that he suffered the evil to take place, knowing how to draw good out of it. (St. Augustine, &c.) (Haydock) --- Some take this \u0001Satan\u0002 to be an evil counsellor. (Calmet) --- The devil may be styled \"the fury of God?\" as he is his creature, though rebellious. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Them.\u0002 He was led by curiosity. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thing.\u0002 He speaks in stronger terms, and adds, (1 Paralipomenon xxi. 3,) \u0001which may be imputed as a sin to Israel.\u0002 Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other \u0001captains,\u0002 expressed his sentiments with more respect than on former occasions. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gad,\u0002 at the eastern extremity, on the banks of the Arnon." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hodsi.\u0002 Alexandrian Septuagint, (5) \"of Gad and Eliazer, (6) and they came into Galaad, and into the land of Ethaon Adasai, and they went into Dan Jaran.\" The other editions vary. Hebrew means, \"to the land of new subjects,\" or \"lately conquered\" (Junius) from the Agarites, (1 Paralipomenon v. 10,) which agrees with this situation. (Calmet; Lyranus) --- The commissioners first took an account of the tribe of Ruben, (Menochius) and then proceeded northward, till they returned from Dan towards the south. (Haydock) --- \u0001Woodlands.\u0002 St. Jerome reads \u0001j\u0002\u0001á\u0002\u0001r,\u0002 instead of \u0001j\u0002\u0001á\u0002\u0001n.\u0002 By transposing a letter, \u0001á\u0002\u0001in\u0002 would signify \u0001Dan,\u0002 \"the spring,\" which feeds the Jordan." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tyre,\u0002 the ancient; about 4000 paces from the new city, which stands in an island. (Strabo xvi.) See Josue xix. 29." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Land.\u0002 Yet they did not number the Levites or Benjamin, nor even the rest exactly, as Joab acted with reluctance, 1 Paralipomenon xxi. 6., and xxvii. 24. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eight....and five.\u0002 Theodotion says nine and four, which comes to the same sum. (Haydock) --- But 1 Paralipomenon xxi. 5, reads, \u0001eleven hundred thousand, and four hundred and seventy thousand fighting men:\u0002 though even there the Arabic version has the number here specified, which is less incredible. The fighting men are not above a fifth part of the population; and we may allow that David might have about seven million subjects. It seems, therefore, best to abandon the latter number as incorrect, since all commentators confess that similar mistakes have been made by the transcribers; and to maintain the contrary, would be indirectly to throw the blame upon the sacred writers. (Calmet) --- Yet some account for the variation, by saying, that Joab gave not in the full number here, (Menochius; Abulensis; &c.) which seems contrary to the text, \u0001there were found,\u0002 &c. (Haydock) --- Cornelius a Lapide supposes, that the excess of number was occasioned by the subsequent list of the Levites, &c. But could they amount to so many? (Calmet) --- And what proof is there that they were numbered, after the anger of God had manifested itself so severely? (Haydock) --- Others affirm, that Joab did not take an account of the 288,000 chosen out of the twelve tribes, that 24,000 of them might guard the palace by turns, in each of the twelve months, 1 Paralipomenon xxvii. 1. (Bochart, Anim. p. 1. B. ii. 37.; Grotius; &c.) --- But thus there will be 18,000 more than even in Paralipomenon, where we find in all 1,570,000, though the tribe of Juda have fewer, by 30,000, than in this book. To account for this, some say, (Haydock) the proselytes are here taken in, or the inhabitants of all the territory, which was at first assigned to Juda, Josue xix. 29. (Menochius) --- All this is conjecture, (Haydock) and must remain among the systems of history. (Calmet) --- If Joab chose to diminish the numbers of Israel, why has he increased those of Juda? Did he wish to flatter the king's vanity, or partiality for his own tribe? It is difficult to say what interest Joab could have in withholding the truth; and for the sacred historian to countenance his delusion, would expose us to the same danger of mistake, and overthrow the authority of Scripture, no less than if the author had been liable to error, and uninspired. It seems, therefore, most rational to suppose that we have here the true list of the warriors, and that the book of Paralipomenon has been injured by the negligence of transcribers, as it has on many other occasions. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001David's heart struck him, after the people were numbered.\u0002 That is, he was touched with a great remorse for the vanity and pride which had put him upon numbering the people. (Challoner) --- His sin must have been internal, and probably involved a secret confidence in his riches and power, without referring all to God, (Haydock) or trusting entirely in him. (St. Ambrose, pœn. c. 9.; St. Augustine, contra Faust. xxii. 66., &c.) --- There was otherwise no prohibition for David's taking this account, (Calmet) which is so natural for a prince, and may frequently prove of great service. (Haydock) --- Josephus ([Antiquities?] vii. 13.) and others assert, that he neglected to require the payment of half a sicle. (Tirinus; Estius) --- But where does God complain of this neglect? and how do they know that the injunction which was once given to Moses, when the tabernacle was to be furnished, (Exodus xxx. 12.) was to remain in force afterwards? Oleaster (on Exodus) says David acted against God's intention, who had promised that the Israelites should be innumerable. But this reason seems childish; and did not the king abstain, on that very account, from numbering any but those who were fit for war? (1 Paralipomenon xxvii. 23.) (Calmet) --- \u0001Struck him.\u0002 Contrition and confession are specified here, as satisfaction is, ver. 12. Temporal sufferings are inflicted, even after the sin has been remitted, ver. 16. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And seer.\u0002 This was a peculiar distinction of the \u0001prophet,\u0002 (Haydock) who was appointed to direct David, (Menochius) to whom he had been long attached, 1 Kings xxii. 5. (Calmet0" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Seven.\u0002 Paralipomenon, \u0001three;\u0002 which makes the contrast more striking. (Haydock) --- The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet) --- Gad might first propose seven, and then reduce it to three. (Menochius) --- But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, \"It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books.\" (Synt. p. 219.) Boxtorf also declares, \"it is better piously to believe that both is right.\" Why? \"because both is written.\" (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasioned by the mistake of a numeral letter, \u0001g\u0002 (3) for \u0001z\u0002 (7). (Kennicott) --- Usher, Malvenda, &c., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in \u0001punishment\u0002 of David's criminal curiosity. But as that famine would have immediately followed the three years' scarcity, already endured, (chap. xxi.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lord,\u0002 and be exposed to the violence of pestilence, which attacks both rich and poor; whereas the rich can frequently escape the dangers of war, or of famine. (Calmet) --- David knew that he had sinned, and he did not wish to screen himself from suffering the temporal punishment due to sin. (Haydock) --- God punishes us equally by the hand of men, as by other means; but the king thus intimates, that he looks upon Him as an indulgent father, who is less severe than the ministers of justice. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And.\u0002 Septuagint insert, \"And David chose death, (the pestilence, as they usually render it; Salien). And it was the time of the wheat-harvest. And the Lord gave death in Israel, from morning till dinner-time.\" (Haydock) --- \u0001Appointed\u0002, for three days; though before the end of the last, God took pity on the people, ver 16. (Calmet) --- Bochart thinks the pestilence ceased to rage at some hour of the first day. Syriac and Arabic, \"till the sixth hour.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Areuna.\u0002 Hebrew styles him, Araniah, (ver. 18.; Calmet) \u0001i\u0002 being substituted for \u0001u,\u0002 and placed after \u0001n.\u0002 He is called \u0001Ornan,\u0002 1 Paralipomenon xxi. 18, (Haydock) and has the title of Jebusite, as he was originally of that nation, and had been permitted to retain his effects, on his embracing the true religion. Moria was his property, and seems not to have been much inhabited. It was not yet enclosed within the city walls. Here David saw the angel, in the air, ready to strike the inhabitants, and heard the voice from heaven. (Calmet) --- He had already witnessed the death of many in the city, 1 Paralipomenon xxi. 14. The angel waited for God's orders how many to destroy. (Haydock) --- He did not sheath his sword till David had offered sacrifice to appease the Lord; (ver. 21) though others think that the sacrifice was to thank God for the deliverance. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Are,\u0002 like sheep. (Menochius) --- They were not accountable for the fault of their shepherd, or king; nor were they punished for it, (Haydock) but for joining in the revolts of Absalom, Seba, &c., (Salien) as well as for other secret offences. (Haydock) --- Some groundlessly condemn the people, for entertaining sentiments of pride, along with David. Both king and people suffer, when either draws down the vengeance of heaven." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Altar.\u0002 This was done by a positive order. People still had the liberty of sacrificing on the heights of Gabaon. (Calmet) --- This place was honoured with the tabernacle; and David would have gone thither, if he had not been so much terrified, 1 Paralipomenon xxi. 30. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wain.\u0002 So Josephus reads. Septuagint, \"wheels.\" Hebrew, \"rollers,\" to beat out the corn. (Calmet) --- Protestants, \"threshing instruments, and \u0001other\u0002 instruments of the oxen for wood.\" Paralipomenon adds, that Areuna offered wheat, and saw the angel, as his four sons, and probably most of the inhabitants of Jerusalem, did." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001As a king.\u0002 Literally, king Areuna:\" \u0001e\u0002 may have been substituted for \u0001c,\u0002 \"like,\" though the latter word is often understood. (Haydock) --- Some suppose that he was formerly king of the Jebusites, (Vatable) or one of their descendants, (Grotius) or possessed of great riches, &c. But why is the title never given to him elsewhere? (Bochart) --- The Septuagint, Syriac, and many Latin copies, do not recognize it; nor was it found in the Chaldean, in the 12th age [12th century]. Yet without making any changes, we may translate, \"O king, Areuna has given all these things to the king.\" The Jews often speak of themselves in the third person, out of respect. (Le Clerc.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Free-cost,\u0002 or given gratis. This shews that subjects have property, otherwise they could only yield what was due to the king, as his own. (Worthington) --- \u0001Silver.\u0002 Septuagint, \"for the silver of fifty sicles.\" (Haydock) --- Bochart explains for the money of 50 sicles \u0001of gold,\u0002 which make 600 sicles \u0001of silver.\u0002 Gold was formerly as twelve to one, compared with silver. (Plato in Hipparcho.) --- But the best method of reconciling this passage with 1 Paralipomenon is to say, that David gave the 50 sicles for the oxen and floor, and afterwards purchased the whole piece of ground for 600 (Calmet) sicles of gold, (or 902\u0001l.\u0002 5\u0001s.\u0002 sterling.; Haydock) being informed that the temple was to be erected there, (Calmet) where Isaac had formerly been brought to be sacrificed. (Menochius) --- We might also make a colon, or pause, at \u0001floor,\u0002 as if its price were specified elsewhere, and the fifty sicles were given for the oxen. (Du Hamel; Menochius) --- The sum amounts to only about 1\u0001l.\u0002 14\u0001s.\u0002 (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Holocausts;\u0002 a second time. The former victims had been consumed by \u0001fire\u0002 from heaven, 1 Paralipomenon xxvi. 28. (Calmet)" } ] } ] }, "2th": { "book": "2th", "intro": [ { "text": "THE SECOND", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE THESSALONIANS.", "center": true }, { "text": "PREFACE." }, { "text": "In this epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ, and not to be terrified by the insinuations of false teachers, telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, \u0001whether by word or by epistle;\u0002 and shews them how they may be certain of his letters by the manner he writes. This epistle was written soon after the former, and also from Corinth, about A.D. 52. (Challoner; Witham)" }, { "text": "From the context we learn that the present is a continuation of the former epistle. He not only rectifies wrong impressions caused by his former letter, but finding that those indolent characters whom he had reprimanded were no ways corrected, he determines to reprimand them still more severely in this letter, which he tells us he writes because he has it not in his power to visit, as he could wish, the Thessalonians." } ], "intro_slug": "id222.html", "chapters": [ { "chapter": 1, "slug": "id223.html", "header": "2 Thessalonians i.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For an example of the just judgment of God.\u0002 That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham) --- The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God's justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet) --- Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, \u0001Kataxiothenai umas;\u0002 and ver. 11, ibid. \u0001axiose.\u0002 The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Seeing\u0002[1]\u0001 it is a just thing.\u0002 Literally, \u0001If yet it be just.\u0002 St. Chrysostom takes notice, that we must not expound the text as if St. Paul made a doubt whether it was just or not for God \u0001to repay retribution\u0002 to such as troubled, afflicted, and persecuted his faithful servants, and to punish them when \u0001he shall be revealed\u0002 (i.e. at the day of judgment) with \u0001flaming fire,\u0002 or with the flames of hell: nothing certainly is more just; as on the contrary, it is just to reward the pious and those who are found worthy of the glorious kingdom of God. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Being confounded with the face of the Lord, whom they have rejected, and with the glory of his power and greatness, which will appear in irresistible splendour and majesty." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "This shall be at the last day, when Christ \u0001shall come to be glorified in his saints, and to be made\u0002[2] \u0001wonderful\u0002 (to be admired and praised) \u0001in\u0002 or by \u0001all them who have believed in that day:\u0002 (i.e. the things foretold of that day) \u0001because our testimony\u0002[3] \u0001was believed upon you\u0002 concerning \u0001that day,\u0002 i.e. as to the punishments and rewards that shall be given on that day. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wherefore, also we pray,\u0002 &c. By the Greek, the sense and construction cannot be \u0001in,\u0002 or on \u0001which day;\u0002 and therefore it must be referred to what was said before, that God should \u0001be glorified in his saints,\u0002 and so may be translated, \u0001on which\u0002[4] \u0001account we pray,\u0002 &c. that \u0001Christ may be glorified in you,\u0002 being made saints by his grace, &c. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001That the name of our Lord,\u0002 &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. (Calmet) --- \u0001And you in him,\u0002 &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, form whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious for Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. (Estius, Grotius, Theophylactus, &c.)" } ] }, { "chapter": 2, "slug": "id224.html", "header": "2 Thessalonians ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And we,\u0002 &c. Some impostors had taken occasion from St. Paul's first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately. --- \u0001By the coming,\u0002 &c. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly the same. But the context of the whole epistle demonstrates that he is here speaking of the last day. (Calmet) --- \u0001And of our gathering\u0002\u0001 \u0002\u0001together\u0002[1] \u0001unto him.\u0002 Literally, \u0001of our congregation unto him.\u0002 That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. Augustine, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age[century] when the second coming shall be. (ep. lxxx.) Let us attend to what St. Augustine declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. (De Civ. Dei. lib. xx. cap. ultra) That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch[Enoch] and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect." }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001First,\u0002 &c.[2] What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, \u0001now you know\u0002[3] \u0001what withholdeth,\u0002 &c. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, \u0001only that he who now holdeth, do hold, until he be taken out of the way;\u0002 the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. Cornelius a Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist's coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though Cornelius a Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, &c. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. Chrysostom[4], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero's reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[5] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, &c. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[6], lib. xx. de Civ. Dei. chap. 19. t. 7. p. 597. Nov. edit., where he says: \u0001For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard.\u0002 Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said \u0001you know what\u0002 hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) \u0001that he who now holdeth, do hold;\u0002 some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, \u0001only let him that now holdeth the faith, keep it until he be taken out of the way.\u0002 --- \u0001And the man of sin\u0002[7] \u0001revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God.\u0002 He is called again, (ver. 8.) \u0001that wicked one....whom the Lord Jesus Christ shall kill with the spirit of his mouth.\u0002 By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, &c. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, the man of sin, the son of perdition, the wicked one, according to all the ancients, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. That he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, &c. (Witham) --- St. Augustine (de Civ. Dei. book xx. chap. 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet) — The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus hæreticis. (St. Augustine, de util. cred. chap. xvii.) --- \u0001In the temple.\u0002 Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The mystery of iniquity already worketh,\u0002[8] or \u0001is now wrought,\u0002 by the precursors of antichrist; i.e. by infidels and heretics. For, as St. John says, there \u0001are many antichrists,\u0002 precursors to the great antichrist, and enemies of Christ. (1 John chap. ii.) (Witham) --- \u0001That he who now holdeth, do hold.\u0002 That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then be in the world keep their faith, remaining firm in their belief and attachment to the Church of Christ, until antichrist, that man of iniquity, shall be taken away. (Calmet) --- According to others, it is an admonition to the faithful not to be beguiled during this day of trial by such, as under the garb of religion, and with an ostentatious parade of zeal for the holy Scriptures, seek to deceive them. When the mystery of sin shall be revealed, then shall we plainly discover that apostacy from the Catholic Church is the obvious and certain road to a dereliction of all religious principle; yes, to antichristianism and to atheism. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spirit of his mouth,\u0002 &c. St. Paul makes use of this expression, to shew the ease with which God can put down the most powerful from his seat. He does it likewise to give the Thessalonians a right notion of the man of sin. For as he before told them, he would cause himself to be adored, they might have imagined him more upon an equality with the Almighty. These words, however, quite take away that meaning. \u0001He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.\u0002 (Isaias xi. 4. &c.) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001God shall send them the operation of error.\u0002[9] That is, says St. Chrysostom and St. Cyril, he will permit them to be \u0001led away\u0002 with \u0001illusions,\u0002 by \u0001signs,\u0002 and \u0001lying prodigies,\u0002 which the devil shall work by antichrist, &c. (Witham) --- God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. (Challoner) --- The end God proposes is the judgment and condemnation of such as reject the proffered light. This is the march of sin, according to St. Thomas Aquinas on this place. In the first place a man, in consequence of his first sin, is deprived of grace, he then falls into further sins, and ends with being eternally punished. Hence it happens that his new sins are a punishment of his former transgressions; because God will permit the devil to do these things. Deus mittet, quia Deus Diabolum facere ista permittet. (St. Augustine, lib. xx. de Civ. Dei. chap. 19.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001That God hath chosen you first-fruits.\u0002 Called you the first, or before many others, by his eternal decree, to the faith, whilst he hath left others in darkness and infidelity. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Traditions,...whether by word,\u0002[10]\u0001 or by our epistle.\u0002 Therefore, says St. Chrysostom, the apostle did not deliver all things that were to be believed, by writing; (Witham) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. \u0001Omoios de kakeina, kai tauta estin axiopista.\u0002 (St. Chrysostom, on this place)" } ] }, { "chapter": 3, "slug": "id225.html", "header": "2 Thessalonians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001May run.\u0002 That is, may spread itself, and have free course. (Challoner)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001From troublesome,\u0002 or importunate men. In the Greek, is signified men who act unreasonably, absurdly, &c. (Witham) --- \u0001For all men have not faith.\u0002 Faith is a gift of God, which he is not obliged to give but to whom he will. St. Paul here assures us that he finds nothing but obstacles in his great work, nothing but enemies of the truth, and nothing but men who resist the inspirations and calls of God, opposing the preaching of the gospel. He exhorts them not to be scandalized at what they see him suffer, but to return thanks to God, who has vouchsafed to call them, giving them an understanding and docile heart. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001From evil.\u0002 It may either signify evil things, or the evil one, the devil. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Or, according to the Greek, may the Lord direct and carry your hearts to the love of God, and to the expectation of Jesus Christ." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Charge,\u0002 or declare; or by the Greek, we command. --- \u0001In the name of our Lord.\u0002 This may signify a separation by excommunication. (Witham) --- \u0001That you withdraw,\u0002 &c. St. Chrysostom upon this place, St. Augustine, Theophylactus, and others understand St. Paul as speaking of a kind of excommunication. But St. Chrysostom on ver. 13. and 14. seems to restrain its meaning to a prohibition for the guilty to speak to any body, unless they spoke to him, if their conversation tended to exhort him to repentance. Theophylactus likewise remarks that this punishment was formerly much dreaded, though now not in use." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Burthensome.\u0002 By the Greek, he understands those who being idle, and not keeping themselves employed, lead a disorderly life. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "If I, to whom you are indebted for the preaching of the gospel, have yielded my claims, unwilling to receive any thing from you, and even labouring with my own hands for the necessaries of life, how are those to be borne with who do nothing, and yet will be supported at another's expense? for St. Paul had witnessed amongst them some of this idle disposition. (Estius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Not work.\u0002 By prying with curiosity into other men's actions. He that is idle, saith St. Chrysostom, will be given to curiosity. (Witham) --- The apostles, like our Lord, were fond of introducing popular saying or axioms. Another, and not unlike the former, is found in one of the Jewish rabbies, Zeror:" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Eat their own bread,\u0002 which they work for, and deserve, not that of others. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Here the apostle teaches that our pastors must be obeyed, and not only secular princes; and with respect to such as will not be obedient to their spiritual governors, the apostle, (as St. Augustine affirmeth) ordains that they be corrected by admonition, by degradation, or excommunication. (Cont. Donat. post Callat. chap. iv. 20. & lib. de correp. & grat. chap. iii.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Do not regard him as an enemy.\u0002 A necessary introduction for those whom Providence has placed over others, to admonish and correct them, but with charity and peace; so that we neither be, nor give them occasion to think we are their enemies. (Witham) --- He is your brother; compassionate his weakness; he is a sick member of the same body of which you are one of the members; the greater his infirmity, the greater should be your charity and anxiety for his cure; the greater excommunication separated the delinquent from the communion of the Church, making him in our regard as a heathen or a publican. But he is not here speaking of this kind, for he allows the faithful to speak to him for his spiritual advantage. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The salvation of,\u0002 &c. The apostle gives them this caution, for fear the faithful might be deceived by fictitious letters. For they had already received one of this kind, which had terrified them, by foretelling that the day of judgment was at hand. This deception he is here anxious to remove, signing the present communication with his own hand, and sealing it with his own seal. For although the rest of the epistle had been written by another, these words to the end were written by himself. (Estius) --- All the civilities of this great doctor of grace terminate in wishing it to his friends. This is his genuine character, because it is the love and continual effusion of his heart. (Bible de Vence) --- \u0001Amen.\u0002 This the congregation added after the epistle had been read, and from this circumstance alone has it found a place here. (Polus synopsis Criticorum, p. 1003, vol. 4.)" } ] } ] }, "2ti": { "book": "2ti", "intro": [ { "text": "THE SECOND", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO TIMOTHY.", "center": true }, { "text": "PREFACE." }, { "text": "The main subject and design of this epistle is much the same as the former; in it the apostle again instructs and admonishes Timothy in what belonged to his office, and also warns him to shun the conversation of those who had erred from the truth, describing at the same time their character. He tells him of his approaching death, and desires him to come speedily to him. It appears from this circumstance, that he wrote this second epistle in the time of his last imprisonment at Rome, and not long before his martyrdom. See Eusebius, St. Jerome, and others cited by Tillemont, and by P. Mauduit, (Diss. xi.) where this historical fact is discussed at large. (Challoner; Witham)" } ], "intro_slug": "id233.html", "chapters": [ { "chapter": 1, "slug": "id234.html", "header": "2 Timothy i.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Whom I serve from my forefathers with a pure conscience.\u0002 That is, have always served and worshipped the one true God, as my forefathers had done, which was true, even when he persecuted the Christians; though this he did not with a pure conscience, but with a false mistaken zeal; and his ignorance could not excuse him, after he might have known Christ. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thy grandmother, Lois.\u0002 The principal intention St. Paul seems to have had in writing this second epistle to Timothy, was, to comfort him under the many hardships under which he laboured for the faith of Christ. To this end he endeavours first to strengthen his faith, by calling to his mind the example given him in his grandmother, as also in his mother, Eunice. Some likewise think St. Paul is here exhorting Timothy to a desire of martyrdom, in the perfect discharge of his ministry, by his own example; as the same writers think it most probable that he was confined in prison at Rome, or at Laodicea, at the time he wrote this epistle. (Denis the Carthusian) --- \u0001Certain\u0002[1] \u0001that in thee also.\u0002 (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That thou stir up\u0002[2] \u0001the grace of God.\u0002 In the Greek is a metaphor for fire that is blown up again. --- \u0001Which is in thee by the imposition of my hands,\u0002 when thou wast ordained bishop. (Witham) --- The grace, which St. Paul here exhorts Timothy to stir up in him, was the grace he had received by imposition of hands, either in his confirmation, or at receiving the sacrament of orders, being a bishop. This verse seems to shew that the imposition of hands is used in these two sacraments, as the essential matter of the sacraments, being the instrumental cause of the grace therein conferred. (Denis the Carthusian)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of fear.\u0002[3] Of a cowardly fear, and want of courage. --- \u0001Of sobriety.\u0002[4] Though the Protestants here translate of \u0001a sound mind,\u0002 yet they translate the same Greek word by \u0001sobriety\u0002 in divers other places, as in Acts xxvi. 25; 1 Timothy ii. 9 and 15. and chap. iii. 2; Titus i. 8. &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Labour with\u0002[5] \u0001the gospel.\u0002 That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001By the illumination of our Saviour.\u0002 That is, by the bright coming and appearing of our Saviour. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I am certain that he \u0002(God) \u0001is able to keep that which I have committed to him\u0002[6] \u0001against that day.\u0002 That is, to the day of judgment. St. Paul here means that which he had committed, or as it were deposited in the hands of God; to wit, the treasure of an eternal reward, due in some measure to St. Paul for his apostolical labours. This treasure, promised to those that live well, the apostle hopes he has placed and deposited in the hands of God, who will reward him, and repay him at the last day. This is the common interpretation. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Keep the good\u0002 (doctrine) \u0001deposited\u0002 or committed[7] \u0001in trust to thee.\u0002 This is different, though the word be the same, from what he spoke of, ver. 12. There he mentioned what he had committed and deposited in the hands of God; here he speaks of what God hath committed, and deposited in the hands of Timothy, after it was delivered to him by St. Paul and the other preachers of the gospel: that is, he speaks of the care Timothy must take to preserve the same sound doctrine, and to teach it to others. See 1 Timothy vi. 20. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001All they who are in Asia, are turned away from me.\u0002 That is, all who are of Asia, or all the Asiatics now at Rome, where I am prisoner, have withdrawn themselves from me, now when I am in danger; but he excepts Onesiphorus, who sought him out, assisted and relieved him in his wants. (Witham) --- \u0001Phigellus,\u0002 &c. These two, whom St. Paul says were the chief of those in Asia Minor, who had departed from the faith, had become his followers by deceit, in order to become acquainted with the mysteries of religion, taught by him, intending to make use of them, as affording them matter for calumniating him. (Denis the Carthusian)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Onesiphorus.\u0002 This person, also an inhabitant of Asia, seems to have supplied St. Paul with necessaries, as well at Rome during his confinement, as at Ephesus. Timothy being with St. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. (Denis the Carthusian)" } ] }, { "chapter": 2, "slug": "id235.html", "header": "2 Timothy ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The grace which is in Christ Jesus;\u0002 i.e. which is in thee by Christ Jesus. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Before many witnesses.\u0002 Some expound it, in the presence of many witnesses; others, of the witnesses and testimonies which St. Paul had brought out of the Scriptures, when he instructed Timothy. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Labour.\u0002[1] The Greek word implies, take pains in suffering; as Chap. i. 8. --- \u0001As a good soldier,\u0002 &c. The apostle bringeth three comparisons: 1. of a soldier; 2. of one that strives and runs for a prize; 3. of a husbandman. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001No man....entangleth himself with worldly concerns:\u0002 with other affairs of the world: much less must the soldier of Christ, who \u0001striveth,\u0002[2] (better than \u0001fighteth \u0002) which belongs to the first comparison. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The husbandman who laboureth\u0002[3]\u0001 must first partake.\u0002 Both the Latin and Greek texts admit of two interpretations: the sense may either be, that it is fitting the husbandman partake first and before others of the fruits of his labours, or that he must first labour and then partake. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The Lord will give thee understanding.\u0002[4] In some Greek copies, \u0001may he give thee.\u0002 (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001According to my gospel.\u0002 He seems to understand his preaching. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In which I labour,\u0002 or suffer, by the Greek. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The elect.\u0002 By the elect, we need not always understand those predestinated to eternal glory, but chosen or called to the true faith; and this must rather be the meaning of St. Paul in this place, who could not distinguish between those predestinated to glory and others. (Witham) --- Therefore I announce it with full liberty, suffering willingly all I have to endure for the sake of the elect." }, { "marker": "Ver. 11, &c.", "first": 11, "last": 11, "text": "\u0001If we be dead with him,\u0002 to sin, or as others expound it, by martyrdom, \u0001we shall live also,\u0002 and reign with him in heaven. But \u0001if we deny him,\u0002 by renouncing our faith, or by a wicked life, \u0001he also will deny us,\u0002 and disown us hereafter. See Matthew x. 33. He continues always faithful and true to his promises. He is truth, and cannot deny himself. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001If we believe not;\u0002 i.e. if we refuse to believe in God, or if after having believed, we depart from our faith, the Almighty still continues faithful; he is still what he was. Our believing in him cannot increase his glory, nor can our disbelief in him cause any diminution thereof, since it is already infinite. (Estius) --- The sense may be: when we renounce God, and refuse to believe in him, will he be less powerful to punish us? or, will his menaces be less true or less efficacious? He will effect his work without us, for he will infallibly bring about the salvation of his elect. (Bible de Vence)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Give this admonition to all, especially to the ministers of the gospel, that they may expose themselves willingly to suffer every thing for the establishment of the faith in Jesus Christ. --- \u0001Testifying.\u0002 Call God to witness the truths which you announce to the faithful; and for your part, do not amuse yourself with disputes about words. In the Greek it is thus translated by many: Warn them of these things, by conjuring them in the name of the Lord not to amuse themselves with disputes about words. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thyself approved,\u0002[5] or acceptable to God. --- \u0001Rightly handling.\u0002[6] In the Greek, cutting or dividing the word of truth, according to the capacities of the hearers, and for the good of all. (Witham) --- The Protestant version has, dividing \u0001the word of truth.\u0002 All Christians challenge the Scriptures, but the whole is in the \u0001rightly handling\u0002 them. Heretics change and adulterate them, as the same apostle affirms, 2 Corinthians xi. and 4. These he admonishes us (as he did before, 1 Timothy vi. 20.) to avoid, for they have a popular way of expression, by which the unlearned are easily beguiled. \"Nothing is so easy,\" says St. Jerome, \"as with a facility and volubility of speech to deceive the illiterate, who are apt to admire what they cannot comprehend.\" (Ep. ii. ad Nepot. chap. 10)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Vain speeches,\u0002 or vain babbling.[7] He seems to hint at disciples of Simon the magician, and their fables. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Like a cancer;\u0002[8] others say a canker or gangrene, a distempter that eats the flesh and parts affected. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saying: That the resurrection is past already.\u0002 It is uncertain what these heretics meant. Some say they held no resurrection, but that by which some died and some were born. Others that they admitted no resurrection but that by baptism from sin. Others that they called what is related in the gospel, that \u0001many bodies of the saints rose,\u0002 at Christ's death, the only resurrection. (Witham) --- The fall of Hymenæus and Philetus, who seduced by the false reasonings of Simon Magus had abandoned the faith of the Church, convinced St. Paul of the great importance of opposing the profane novelties of heretics. It is for this that he insists so much on this subject, as well in this as in his first epistle to Timothy. The ancients expressly tell us, that Simon the magician did not believe in the resurrection of the body, but only that of the soul; meaning its resurrection from sin to grace. (Epiphanius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001But the sure foundation of God\u0002 and of the Christian faith standeth firm, though some fall from it, and will stand to the end of the world, the Church being built on a rock, and upon the promises of Christ, which cannot fail. \u0001Having this seal: the Lord knoweth who are his.\u0002 The words are applied from Numbers xvi. 5. The sense is, that the faith and Church of Christ cannot fail, because God has decreed and promised to remain with his Church, and especially to protect his elect, to the end of the world. \u0001To know his,\u0002 here is not only to have a knowledge, but is accompanied with a love and singular protection over them, with such graces as shall make them persevere to the end. --- \u0001And let every one that nameth\u0002 (or invoketh) \u0001the name of the Lord, depart from iniquity.\u0002 Several understand these words, which are similar to those of Numbers xvi. 26., \u0001depart from the tents of these wicked men,\u0002 to be as it were a second seal, or part of the seal of God's firm decree, inasmuch as the elect by his grace, or when they are prevented and assisted by his grace, will always depart from iniquity; will remain firm in faith, and in the practice of good works: so that this may rather be an effect of the former seal, i.e. of God's decree to protect his elect, than a different seal. (Witham) --- Whatever efforts hell may make by its agents, the eternal edifice, of which the elect are the living stones, is immoveable, being founded on the immutable decree of divine election, and upon the efficacious and infallible means, which separate the children of the wicked Adam, to bring them and to unite them to Jesus Christ." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In a great house there are,\u0002 &c. Though St. Chrysostom by a great house, understands this world, and seems to think that in the Church there are none but precious \u0001vessels of gold and of silver,\u0002 yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the \u0001great house,\u0002 understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one's endeavour must be to \u0001cleanse himself from these,\u0002 to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be \u0001a vessel unto honour,\u0002 not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of St. Peter, 2 Peter i. 10. \"Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time.\" (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Man, we see here, hath free-will to make himself a vessel of salvation or reprobation; though salvation be attributed to God's mercy, the other to his justice, neither repugnant to our free-will, but working with and by the same, all such effects in us, as to his providence and our deserts are agreeable. (Bristow)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Youthful desires\u0002 of any kind, not only of luxury and intemperance. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fit to teach\u0002[9] and instruct others. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001If at any time\u0002[10] God may touch the hearts of those who believe not, or who lead a wicked life. (Witham) --- In the Greek it is \u0001mepote, lest;\u0002 that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, \u0001en praoteti;\u0002 i.e. with modesty and meekness. Si fortè det Deus illis meliorem mentem; i.e. ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001By whom they are held captives\u0002[11] \u0001at his will:\u0002 for sinners wilfully put themselves under the slavery of the devil, and wilfully remain in it. The Greek signifies, that they are taken alive in the devil's nets. (Witham)" } ] }, { "chapter": 3, "slug": "id236.html", "header": "2 Timothy iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Know.\u0002 Do not be troubled at the many evils, persecutions, and heresies, which rise up against the Church. There have ever existed such since the Church was first established, and such ever will exist. Did not Jannes and Mambres rise up against Moses? (Calmet) See 1 Timothy iv. 1.; 2 Peter iii. 3.; Jude 18. --- \u0001That in the last days.\u0002 It only signifies hereafter. And the advice St. Paul gives to Timothy, (ver. 5.) \u0001now these avoid;\u0002 shews that some of those false teachers should come in St. Timothy's days. We may observe that few agree exactly in translating or expounding the sense of so many Greek or Latin words, which express the vices of such heretics; but the difference is so small, that it need not be taken notice of. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. Cyprian, expounding these words, says: \"Let no faithful man, who keepeth in mind our Lord's and apostle's admonition, marvel, if he see in latter times proud and stubborn men, enemies of God's priests, go out of the Church to attack the same, since both our Lord and his apostle have predicted that such things would be.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Having an appearance indeed of piety,\u0002 in some things, as we may see heretics affect to be thought more exact than the Catholics in some things, by which the devil more easily deceives souls, but denying by their lives the power, virtue, and force of piety. (Witham) --- \u0001These avoid.\u0002 St. Paul having in the preceding verses described the vices and enormities which were to reign in the world in the latter days, here warns Timothy, that already people given to such extravagancies were in the world, and that consequently in regard to Timothy, those days were already come. (St. Chrysostom; Theophylactus, &c.) --- How many crimes are covered with the cloak of knowledge, and the exterior of piety, and what mischief arises to religion from such base and hypocritical conduct: it cannot be too severely attacked, as we see in Christ's comportment towards the Pharisees." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Of this sort,\u0002 &c. Here St. Paul gives a true description of heretics, and evil men; such as they have existed in every age. For there never existed a time, either under the Old or New Testaments, in which such have not appeared. Even in the apostle's time, we behold heresies and disorders in the Church. We see them increase rapidly after their decease. Simon, the magician, seems to have been dead when St. Paul wrote this epistle, which was but a short time before his martyrdom. But he had left a great number of disciples behind him, known by the numerous sects, the Gnostics, the Simonians, the Encratians, &c. &c. into which, after the death of their master, they were split. (Calmet) --- \u0001Who creep\u0002[1] \u0001into houses and lead captive silly\u0002[2] \u0001women,\u0002 &c. That is the custom of almost all heretics. See St. Jerome to Ctesiphon, tom. iv. part 2. p. 477. Nov. edit., where he brings a number of instances, from Simon Magus to his time. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Never attaining to the knowledge of the truth.\u0002 These words, in construction, agree with the aforesaid women. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Jannes and Mambres.\u0002 The names of the magicians, who in Egypt, resisted Moses, says St. Chrysostom, and though not mentioned in the Scriptures, their names might be known by tradition. (Witham) --- Since the Old Testament does not mention these magicians of Pharao, who opposed Moses, it seems probable that St. Paul either learnt their names by a particular revelation, as St. Chrysostom, Theophylactus, and Tirinus think, or by some tradition of the Jews, agreeably to the opinions of Theodoret, Grotius, Estius, &c. Others think he might have found their names in some ancient histories, which have not reached our time; or perhaps from the apocryaphal book of Jannes and Mambres, mentioned by Origen and Ambrosiaster. Certain it is, that in St. Paul's time the names of these two famous magicians were very well known; thus it is by no means necessary in this instance to have recourse to a particular inspiration. The Orientals say there were many magicians who opposed Moses. Among others, they mention Sabous and Gadous, who came from Thebias; Graath and Mospha, from some other country. They wished, as they inform us, to imitate the miracle by which Moses turned his rod into a serpent, by throwing their canes on the ground, and ropes filled with quicksilver. These ropes began to move a little, one twisting with another, on account of the heat of the earth warmed by the sun. But the rod of Moses in a moment broke them to pieces. (Calmet) --- These magicians are called by different names. The Greek has Jannes and Jambres. Some ancient writers, Jannes and Mambres; as St. Cyprian, Optatus, (chap. 7.) Born. &c. The Jews call that Joanne, or Johanna, whom the Greeks name Jannes; and that called by the Jews Jambres, the Greeks name Mambres. The Hebrews would have them to be the sons of Balaam, the soothsayer, and the masters of Moses in the sciences of the Egyptians. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001But they shall proceed no farther.\u0002 How doth this agree with ver. 13., where it is said, that \u0001seducers shall grow worse and worse?\u0002 or with what he said in the last chapter, (ver. 17.) that \u0001their talk spreadeth like a cancer?\u0002 We may answer, that the heretics became worse, and seduced very many in all ages, but the providence of God always put a stop to their progress, so that they could never prevail against the Church, as they hoped and proposed to do. (Witham) --- St. Paul shews what will be the fate of all heresies; and the annals of the Church prove good his words, that they will appear to flourish for a time, and then will die away and be forgotten." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001But continue thou in the things which thou hast learned,\u0002 &c. St. Paul here gives particular advice to his disciple, St. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that \u0001the holy Scriptures\u0002 are able, and may conduce or can \u0001instruct\u0002 him \u0001unto salvation,\u0002 (ver. 15.) unto his own salvation and that of others. (Witham) --- The apostle here entreats his disciple, and in him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001All scripture divinely inspired is profitable to teach, to reprove, to correct,\u0002 or admonish, \u0001to instruct\u0002 others \u0001in justice,\u0002 and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of St. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not St. Paul say elsewhere, (2 Corinthians ii. 17.) that \u0001many adulterate\u0002 and corrupt \u0001the word of God?\u0002 does not St. Peter tell us also, (2 Peter iii. 16.) that in St. Paul's epistles \u0001are some things....which the unlearned and unstable wrest, as also the other scriptures, to their own perdition?\u0002 See the preface to the Gospel of St. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is \u0001profitable\u0002 for St. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of St. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. (Witham) --- Every part of divine Scripture is certainly \u0001profitable\u0002 for all these ends. But if we would have the \u0001whole\u0002 rule of Christian faith and practice, we must not be content with those Scriptures which Timothy \u0001knew from his infancy,\u0002 (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. (Challoner)" } ] }, { "chapter": 4, "slug": "id237.html", "header": "2 Timothy iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I charge thee\u0002 (literally, \u0001testify\u0002 to thee) \u0001before God and Jesus Christ, who shall judge the living and the dead;\u0002 i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. --- \u0001By his coming.\u0002[1] The sense by the Greek seems to be, who shall judge them \u0001at\u0002 or \u0001by\u0002 his coming, rather than \u0001I charge thee by his coming,\u0002 as others translate. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In season,\u0002[2] \u0001out of season;\u0002 i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for thee to signify that the ministers of God must not desist from preaching, whatever troubles they are under. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Having itching ears;\u0002[3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Be thou vigilant,\u0002 &c. It may either be expounded, \u0001watch in all things;\u0002 or, \u0001take pains in all things.\u0002 The latter seems the true construction. (Witham) --- \u0001An evangelist;\u0002 a diligent preacher of the gospel. (Challoner) --- \u0001Fulfil thy ministry.\u0002[4] So even Dr. Wells, in his amendments to the Protestant translation, which hath, \u0001make full proof of thy ministry.\u0002 See Luke i. 1. See also St. Chrysostom on this place. --- \u0001Be sober.\u0002 There is nothing for this in the Greek, nor in St. Chrysostom. The Latin interpreter seems to have added it, as being contained in the other Greek words in this verse. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001I am even now ready to be sacrificed.\u0002[5] Literally, to be immolated. See Philippians ii. 17. --- \u0001The time of my dissolution\u0002 (literally, resolution) \u0001is at hand.\u0002 This makes many judge that this letter was written during his last imprisonment; but the sense perhaps may be, that being old and worn out with labours, he could not live long. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I have fought a good fight,\u0002 or \u0001strived a good strife.\u0002[6] The Latin and Greek may signify any kind of striving for a prize. --- \u0001I have kept the faith,\u0002 not only the Christian faith, but been faithful in my office. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001A crown of justice, which the Lord, the just judge, will render to me.\u0002 These words confirm the Catholic doctrine, that good works performed with the assistance of God's grace, deserve and are meritorious of a reward in heaven: it is what is signified, 1. by \u0001a crown of justice,\u0002 2. from \u0001a just judge,\u0002 3. which he will \u0001render\u0002 or give as a \u0001reward.\u0002 Yet we own with St. Augustine that we have no merit, but what is also a gift of God from his grace and mercy, and grounded on his promises. (Witham) --- \"A crown of \u0001justice\u0002,\" which the Protestants translate, of righteousness; but let us see how the learned St. Augustine, 1400 years ago, expounds the apostle's meaning: \"How should he repay as a just judge, unless he had first given as a merciful Father?\" (De grat. et lib. arb. chap. vi.) See Hebrews vi. 10. \u0001God is not unjust, that he should forget your works;\u0002 this the Protestants change into, God is not unrighteous." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Demas hath,\u0002 &c. The Demas here mentioned, is the same that was at Rome with St. Paul in his first voyage, in A.D. 61 or 62, and of whom he makes mention in his epistle to the Colossians, (iv. 14.) also in that to Philemon, ver. 24. He was perverted in this last voyage, in 65, and abandoned his master in the time of danger. It is not ascertained whether he entirely renounced his faith, or whether God gave his grace to rise from his fall; or whether the love of the world, with which St. Paul here reproaches him, was only a passing fault, and an effect of pure human infirmity. St. Epiphanius (hæres. 51.) presumes that he renounced the faith, and was engaged in the heresies of Cerintus, Ebion, and others, who held Jesus Christ to be no more than a mere man. Many moderns, Grotius, Menochius, Cornel.[Cornelius a Lapide?], &c. believed that he returned with St. Paul: and Estius himself seems to think that he was the same Demas of which St. Ignatius speaks, writing to the Magnesians, calling him \u0001a worthy bishop of God.\u0002 But this is founded on a false supposition, that this letter was written during his first confinement at Rome, or at least before St. Paul wrote his epistles to the Colossians and to Philemon. (Calmet) --- \u0001Loving this world;\u0002 i.e. his safety, and to avoid persecutions. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Crescens into Galatia, Titus,\u0002 &c. These two did not abandon the faith, but only left St. Paul to preach the gospel, with his consent. Crescens went from Rome into Galatia, or into Gaul, as it is found written in the Greek. Theodoret, Eusebius, St. Epiphanius, &c. say that Galatia, in the Greek, is often put for Gaul, in profane authors. On this account it is said by some, that Crescens preached in Gaul. Adon makes him founder of the Church of Vienne, in Dauphinè; an opinion still prevalent in that city. The feast of St. Crescens is kept by the Latin Church, on the 27th of June. (Calmet) --- As to Titus, it cannot be doubted but he went into Dalmatia for the purpose of the ministry, and by the order of St. Paul. Thence it seems most probable that he went into Crete, where he governed the Church as bishop, and there died. (Theodoret; St. Chrysostom; Theophylactus; Estius, &c.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Luke.\u0002 St. Luke was always much attached to St. Paul. It is thought he accompanied him to the time of his martyrdom. When St. Paul says Luke \u0001alone\u0002 was with him, we must understand that no other disciple was at that time with him; not that the faithful of Rome, whose faith was so lively and charity so ardent, had abandoned him in this time of danger. (St. Chrysostom, hom. x. p. 610.) --- \u0001Mark.\u0002 This is John Mark, cousin of Barnabas, of whom mention was made, Acts xiii. 12. &c. also Colossians iv. 10. He rather wavered in faith at the beginning, but was afterwards much attached to the apostle. (Calmet)\\" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Tychicus.\u0002 Theodoret and some others have inferred from this verse, that Timothy was not at Ephesus at this time; otherwise St. Paul would have here said, \u0001I have sent Tychicus to thee.\u0002 Timothy, in quality of bishop of Ephesus, had the inspection of the whole province of Asia; hence St. Paul might have presumed, that Tychicus would not be able to find him in that city. But these reasons do not appear sufficiently convincing. Tychicus might have been the bearer of this epistle; then St. Paul might say, I have sent him to carry it. Or St. Paul might have sent him before, and here tells Timothy of it; because, on account of the distance of Rome from Ephesus, he might not have yet heard of his arrival. Mention has been made of Tychicus before, Acts. xx. 4.; Ephesians vi. 71.; Colossians iv. 70. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The cloak\u0002[7] \u0001which I left at Troas.\u0002 It is expounded a cloak by St. Chrysostom, St. Jerome, &c. Others think he may mean some coffer, or trunk, in which were his books and some things that he valued. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The Lord will render\u0002[8] \u0001to him.\u0002 We read \u0001shall render,\u0002 not only in the Latin and Syriac, but also in divers Greek manuscripts which Dr. Wells again prefers before the ordinary Greek copies, in which we read, \u0001The Lord render or reward him,\u0002 as in the Protestant translation. If that was the true reading, we must take the words by way of a prophecy, and not as an imprecation or curse. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001At my first defence,\u0002 or trial, when I appeared before Nero and my judges, \u0001no man stood with me;\u0002 all, or almost all, abandoned me in that danger: \u0001may it not be laid to their charge.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The Lord stood,\u0002 &c. All agree that Nero is here meant by the lion. St. Chrysostom thinks that St. Paul was set at liberty after this first justification of his conduct, but that having afterwards converted the cupbearer of Nero, he was by him beheaded. (St. Chrysostom, hom. x. p. 611.) --- But the Lord assisted and fortified me on this occasion by a vision, in which he assured me that he would prolong my life for the more perfect preaching of the gospel. (Bible de Vence) --- The times predicted by the apostle in this epistle, (ver. 3. and 4.) are now arrived; and the warnings he gives to Timothy and to all preachers of the word, should be sedulously attended to: \u0001preach the word: be instant in season and out of season; reprove, entreat, rebuke with all patience and doctrine.\u0002 There will arrive a time when men will not bear sound doctrine; eager in the extreme to hear what flatters, they will have recourse to a variety of teachers not lawfully sent or ordained, calculated to \u0001tickle their ears\u0002: Assentatores populi, multitudinis levitatem voluptate quasi titillantes. (Cicero) In the same sense Plutarch says: \u0001ta ota apoknaiousin.\u0002 It is yours, adds St. Paul, \u0001os kalos stratiotes Christou Iesou,\u0002 [2 Timothy ii. 3.] as a valiant soldier of Jesus Christ, to oppose yourself as a wall to all these evils, to attend to every branch of your ministerial duty, not to yield to either opponents or dangers, and to see that the gospel is both preached and practised in all its purity. Thus may the Church find in you, and in her other ministers, what she is soon to lose in me, knowing as I do that my course is nearly run. --- \u0001That by me the preaching may be accomplished,\u0002 (or fulfilled) \u0001and that all the Gentiles may hear it.\u0002 This is an argument that he wrote this letter in his first imprisonment. --- \u0001And I was delivered from the mouth of the lion;\u0002 that is, according to the common exposition, from Nero. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The Lord Jesus Christ be with thy spirit. Grace be with you.\u0002 These words are a fervent prayer, with which St. Paul divers times concludes his epistles; such is the prayer of the priest, when he turns about at mass, with \u0001Dominus vobiscum,\u0002 the people answering, \u0001et cum Spiritu tuo.\u0002 (Witham)" } ] } ] }, "3jn": { "book": "3jn", "intro": [ { "text": "THE", "center": true }, { "text": "THIRD EPISTLE OF ST. JOHN,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "St. John commends Gaius for his faith, charity, and hospitality towards strangers and the ministers of the gospel, to whom he would have every one to give a kind reception, and such charitable assistance as they can afford, and which others want. (Witham)" }, { "text": "Gaius, to whom this epistle is addressed, is apparently one of the two disciples of St. Paul, who bore this name. The best known is that of Corinth, with whom St. Paul lodged, and who had been converted and baptized by St. Paul. Others, with greater probability, suppose it was Gaius, of Derbe, mentioned in Acts xx. 4. All that we know for certain of this Gaius is, that he was a great friend of St. John, that he exercised hospitality with great zeal and generosity, notwithstanding the harshness and severity of Diotrephes, who appears to have been his bishop, and who was not willing that hospitality should be shewn to the brethren converted from Judaism. St. John promises to visit Gaius, and to reprimand Diotrephes. There is great probability that this letter was carried by the converted Jews, who travelled to diffuse the gospel, and who made a religious point not to enter among the Gentiles, and not to receive any thing from them. It may then be considered as a recommendatory letter in favour of these apostolic men. It appears that great pains were taken to remove the antipathy that existed between these two parties, even after their conversion. The same seeds of division are discernible in St. Paul's epistles between the Jews and the converted Gentiles: and one of the earliest concerns of this apostle was, to suppress in the Jews all sentiments of vanity and self-sufficiency, which made them prefer themselves to the Gentiles; and in Gentiles a different kind of pride, which caused them to despise the Jews. In the first part of this letter St. John congratulates Gaius on his good works, and recommends to him certain evangelical preachers, who were to deliver him this letter as they called upon him. (ver. 1, 8.) In the second part he complains of Diotrephes, who affected independence, and proposes to Gaius the example of Demetrius, the faithful servant of Jesus Christ, ver. 9. ad finem[to the end]." } ], "intro_slug": "id282.html", "chapters": [ { "chapter": 1, "slug": "id283.html", "header": "3 John i.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001No greater grace.\u0002 That is, nothing that gives me greater joy and satisfaction. (Challoner)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Taking nothing of the Gentiles.\u0002 These ministers and preachers of the gospel, whom St. John recommends, took care, as St. Paul did, not to take any thing of the Gentiles, to whom they preached, lest they should be thought to preach to get money by it. But he puts Gaius in mind, that by assisting such men, he would become a fellow labourer in the gospel, and have a share in their reward. (Witham)" }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001Diotrephes....doth not receive us,\u0002 nor those we recommend, but prattles and talks against me. We know no more of this man, nor of Demetrius, of whom St. John gives so favourable a character. (Witham) --- It seemeth, saith Ven. Bede, that he was an arch heretic, or proud sect master---\u0001upomneso.\u0002 I will rebuke them, and make them known to be wicked. (Ven. Bede)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "This was a very usual salutation among the Jews, by which they wished every possible blessing might come upon their friends they thus saluted. (Menochius)" } ] } ] }, "act": { "book": "act", "intro": [ { "text": "THE ACTS OF THE APOSTLES.", "center": true }, { "text": "PREFACE." }, { "text": "St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called \u0001the Acts of the Apostles.\u0002 Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham)" }, { "text": "St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God, promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.)" }, { "text": "St. Luke has entitled this work, \u0001the Acts of the Apostles,\u0002 that we may seek therein, says St. Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.)" }, { "text": "It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.)" }, { "text": "It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writing of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45." }, { "text": "The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit." }, { "text": "The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. Chrysostom (hom. i. in Acta) gives an excellent solution: \"the apostles, and other apostolic men, wrote little, but did a great deal.\" The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena." }, { "text": "It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he made head against the violent surges of persecution, and his astonishing equanimity under every possible calamity." }, { "text": "This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years." }, { "text": "The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, \"that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles.\"" } ], "intro_slug": "id115.html", "chapters": [ { "chapter": 1, "slug": "id116.html", "header": "Acts i. Notes & Commentary: Ver. 1. St. Luke, who was the author of this history, alludes, in this verse, to his gospel, which he calls his first discourse. In that he informs us, not only of the actions, but also the doctrines of our Saviour. These words, to do and to teach, are the abridgment of the whole gospel: here he gives us the Acts of the Apostles, that is, an history of their travels and preaching. In the beginning of this work he speaks of all the apostles, and what they did before their dispersion. As soon as he comes to the mention of St. Paul, he takes notice of no one else, but is entirely taken up with the narrative of his actions. He addresses his book to Theophilus, which signifies a friend of God, or one who loves God, as if he intended to dedicate it to all the faithful, who believed in, and loved God. But it is more probable that this was some distinct person, well known to St. Luke, and illustrious for his birth, because he gave him the title of \u0001kratiste,\u0002 \u0001most excellent.\u0002 [Luke i. 3.] (Calmet) Ver. 2. \u0001Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up.\u0002 As the Scripture was written without distinction of verses, and without any stops, or \u0001commas,\u0002 which were added afterwards) the construction, and joining of the words in this verse, is ambiguous. The question is, with what part of the verse these words, \u0001by the Holy Ghost,\u0002 are to be joined. The sense might be, 1. that he \u0001was taken up by the Holy Ghost:\u0002 but this is generally rejected. 2. That he \u0001gave his commandments by the Holy Ghost to his apostles;\u0002 that is, says St. Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, \u0001that he gave his \u0002special \u0001commandments to his apostles, or to those whom he chose\u0002 to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham) --- The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. (Bristow)", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Appearing,\u0002 &c. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. (St. Chrysostom, hom. i. chap. 1. on Acts.) --- \"And speaking of things pertaining to the kingdom of God,\" as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, \u0001ta peri tes basileias tou theou,\u0002 which plainly makes for unwritten tradition. (Estius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And eating with them.\u0002[1] This is a literal translation from the vulgar Latin. But the Protestant translation from some Greek copies, would have it, \u0001And being assembled together, he commanded them,\u0002 &c. Mr. Bois defends the Latin Vulgate and even by the authority of St. Chrysostom who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify \u0001eating:\u0002 for he observes that the apostles elsewhere prove Christ's resurrection by his \u0001eating and drinking with them.\u0002 (Acts x. 4.[41.?]) St. Jerome also says, the derivation of the Greek word, is from eating salt together. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Baptized with the Holy Ghost,\u0002 that is, cleansed, and sanctified by the plentiful graces he shall pour upon you. (Witham)" }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "\u0001Wilt thou at this time restore again the kingdom of Israel?\u0002 Some of them, as St. Chrysostom observes, had still their thoughts upon a temporal kingdom of the Messias. Christ, to divert them from such imaginations, tells them, their business is to be witnesses of his doctrine and miracles, particularly of his resurrection, \u0001even unto the utmost bounds of the earth,\u0002 to all the nations of the world. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001He was raised up.\u0002 Raised himself up, and ascended, &c. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Behold two men,\u0002 that is, two angels, stood by them in white apparel. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001So shall he come, as you have seen him going.\u0002 This word \u0001going,\u0002 says St. Chrysostom, sufficiently intimates, that he ascended by his own power: for so \u0001will he come\u0002 by his own power to judge the world. (Witham) --- Jesus Christ shall come on the last day, in the same body, in the same majesty, to judge the living and the dead. This he had likewise promised, in more than one place of the gospel, speaking of the vengeance, which he will exercise on the city of Jerusalem. St. Jerome, St. Hilary, and many other ancients, have believed that the Son of God will appear again on Mount Olivet, and that all people shall be assembled to judgment. (St. Jerome, super Joel iii. 2.; St. Hilary, super Matthew xxiv. 32.) --- And that same body, which thus ascended to heaven, and which will thus descend, is given us in the blessed Sacrament. \"O miracle! exclaims St. Chrysostom, He that sitteth with his Father above, is at the same time handled by men below. Jesus Christ ascending to heaven, both hath his flesh with him above, and hath left it with us below. Elias being taken up, left his disciple, Eliseus, his mantle and double spirit, but the Son of Man ascending, left his own flesh for us.\" (Lib. iii. de Sacerd. hom. 2. ad pop. Ant. hom. de divit. et paup.) --- Sulpicius Severus, and St. Paulinus, assure us, that the marks of the feet of our Saviour were imprinted in the place off which he rose to heaven; and St. Augustine informs us, that many in his time went to Judea, to venerate these sacred marks. Ven. Bede testifies the same in the eighth age [i.e. in the 8th century]. In the time of Constantine the great, the empress Helen built a church on the place. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sabbath-day's journey.\u0002 It cannot now be precisely determined what this distance was, but it is most probable, that it was about a mile. On particular occasions, it perhaps was allowed to exceed a little. (Calmet)" }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001Into an upper room,\u0002 to be more retired in prayer. There they were \u0001persevering with one mind in prayer.\u0002 These few words denote to us three dispositions to receive the Holy Ghost. 1. \u0001Prayer.\u0002 2. \u0001Perseverance\u0002 in it. 3. \u0001To be of one mind,\u0002 perfectly united in charity, and the love of one another. (Witham) --- This is the last mention that is made in Scripture of the blessed Virgin Mary. She lived the rest of her time with the Christians (as here she is particularly named and noted amongst them) and especially with St. John, the apostle, to whom our Lord recommended her. (St. John xix 26. 27.) She undoubtedly communicated to the evangelists many circumstances relative to the actions, words, and mysteries of her divine Son." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Peter, rising up,\u0002 &c. Peter, says St. Chrysostom[2] on this place, who was prince, or chief of the apostolical college, who had authority over them all, who by his place and dignity, might, without them, have chosen, and appointed a new apostle to succeed Judas, (Christ having said to him, \u0001confirm thy brethren,)\u0002 &c. yet he consults them. (Witham) --- Here Peter acts and ordains in virtue of his supremacy, and the other apostles agree to his appointment." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Possessed a field.\u0002 Judas is here said to have done, what was done by others, with the thirty pieces of money, the \u0001reward of his iniquity. And being hanged,\u0002 that is, as St. Matthew says, (chap. xxvii. 5.) having \u0001hanged himself, he burst asunder.\u0002 The Greek has it, \u0001falling headlong,\u0002[3] as perhaps he did, by the judgment of God, from the place or tree where he hanged himself. (Witham) --- Judas did not possess the potter's field, but he furnished the price to buy it, giving back the thirty pieces of silver. (Menochius) --- We often say in common, that we have done what happens in consequence of any action of ours, though it was not in our first intention. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001His bishoprick.\u0002 The words were prophetically spoken in the Psalms, of the traitor Judas. (Witham) --- \u0001Let their habitation.\u0002 In some manuscript copies, in both Greek and Syriac, we read \u0001his.\u0002 In the Psalms, the text was written against the Jews, the persecutors of Christ in general; but in this place, Peter applies it to Judas in particular. (Estius, in a different place.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Came in, and went out among us.\u0002 That is, \u0001conversed with us.\u0002 (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001To his own place\u0002 of perdition, which he brought himself to. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And he gave them lots,\u0002 which they might lawfully do, when they knew that both of them were fit, and every way qualified for the office. (Witham) --- \u0001Lots.\u0002 This method of deciding the election of ministers by lots, is one of those extraordinary methods which was inspired by God; but can seldom or ever be imitated. Where both candidates appeared equally worthy, as in the present case, and human judgment cannot determine which is to be preferred, it cannot be said that it was wrong to decide it by lots. Thus were avoided any of the evil consequences which might have happened by one party being preferred before the other. St. Augustine observes, that in a doubtful case, where neither part is bad, to decide by lots is not in itself wrong. Sors enim non aliquid mali est, sed res est in dubitatione humana divinam indicans voluntatem. (In Psalm xxx.) (Haydock)" } ] }, { "chapter": 2, "slug": "id117.html", "header": "Acts ii. Notes & Commentary: Ver. 1. \u0001Altogether in one\u0002[1] \u0001place.\u0002 The Greek signifies, were all of one mind. (Witham)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A sound,\u0002 &c. Perhaps this was a kind of thunder, accompanied with a great wind, which filled with terror and awe the whole company, and disposed them to receive the gift of heaven with humility and fervour. This noise appears to have been heard over a great part of the city, and to have gathered together a great crowd, who came to learn the cause. This noise and wind were symbols of the divinity. It was thus also that formerly on Mount Sinai, thunder and lightning, the dark cloud, the smoking mountain, &c. marked the majesty of God. (Calmet) --- Jesus Christ, our Pasch, to answer perfectly the figure, was offered on the day of the great Jewish passover; so fifty days after, for accomplishing the like figure of the law given on Mount Sinai, He sent down the Holy Ghost on the day of their \u0001Pentecost,\u0002 which meaneth fifty. But our feasts, as St. Augustine remarks, besides the remembrance of benefits past, contain great mysteries also of the life to come. (Ep. cxix. chap. 16.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tongues ... of fire.\u0002 The Hebrews use the name tongue, for almost any thing pointed. Thus they say, a \u0001tongue\u0002 of the \u0001earth,\u0002 for a \u0001promontory.\u0002 (Josue xv. 5.[2.?]) A fiery tongue for a flame in shape of a tongue. (Isaias v. 24.) The expression, therefore, in this place, may mean noting more than sparks, or rather flames, which appeared above all who were in the house. --- Sed et Latinis quod extremum et acutum est \u0001lingua\u0002 dicitur, quare scopulos summos & invios \u0001linguas\u0002 dixit Cæsar. (Pastorini) --- By the fiery tongues is signified the efficacy of the apostles' preaching, and the gift of tongues bestowed upon them. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Began to speak divers tongues.\u0002 Perhaps the apostles spoke only their own tongue, and the miracle consisted in each one's understanding it as if they spoke it in his language. (St. Gregory of Nazianzus, orat. xliv.) --- But St. Augustine and most others, understand the text literally; though the apostles had not this gift on all occasions, nor on all subjects, and therefore sometimes stood in need of interpreters. See St. Augustine, in Psalm xvii.; Expos. 2.; and Serm. 188. --- The same Father observes, that the conversion of all nations to the Church, and their being united in one faith, all having one language or confession, is a perpetuation of the same miracle in the Church." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001But Peter standing up,\u0002 &c. A wonderful change which the Holy Ghost, at his coming, in a moment wrought in the apostles, as we see in the person of St. Peter, who before, when questioned by a silly girl, denied his master, now he values not all the Sanhedrim of the Scribes, Pharisees, and magistrates; he boldly and publicly charges them with the murder of Jesus, \u0001their Lord,\u0002 and \u0001their Christ.\u0002 (ver. 36) (Witham) --- As the prince of the apostolic college, and head of the Church, under Jesus Christ, hence Peter speaks in the name of the other apostles also, gives an account of the miracle, and promulgates the evangelical law. (Menochius) --- Newly replenished with all knowledge and fortitude, and full of the holy Spirit, he here maketh his first sermon. (Bristow)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "About nine in the morning. On festival days, the Jews did not eat till the morning devotions were finished, about mid-day. (Bible de Vence)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001In the last days,\u0002 or the latter days, meaning the time of the Messias, \u0001I will pour out my Spirit upon all flesh,\u0002 that is, all persons. See Joel ii. 28. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I will shew wonders,\u0002 &c. These prodigies are commonly expounded of those that shall forerun the last day; or of the prognostics of the destruction of Jerusalem, which was a figure of the destruction of the world. (Witham) --- \u0001Blood, fire,\u0002 &c. These prodigies were accomplished at our Saviour's death, or before the destruction of Jerusalem. We must not expect in these prophecies, where the descriptions are so grand, pathetic, and hyperbolical, to find that the accomplishment of them is literal, and precisely according to terms. The sun shall suffer an eclipse, the moon turn red, like blood, &c. (Calmet)" }, { "marker": "Ver. 22-23.", "first": 22, "last": 23, "text": "\u0001Jesus, ... a man,\u0002 who suffered as man, though he was both God and man. --- \u0001Delivered by the determinate decree, or counsel;\u0002 to wit, by that eternal decree, that the Son of God should become man. He mentions this \u0001decree,\u0002 and \u0001foreknowledge\u0002 of God, to signify that Christ suffered not by chance, nor unwillingly, but what God, and he as God, had decreed. (Witham) --- \u0001By the determinate,\u0002 &c. God delivered up his Son; and his Son delivered up himself, for the love of us, and for the sake of our salvation: and so Christ's being delivered up was holy, and was God's own determination. But they who betrayed and crucified him, did wickedly, following therein their own malice, and the instigation of the devil; not the will and determination of God, who was by no means the author of their wickedness; though he permitted it; because he could, and did draw out of it so great a good, viz. the salvation of man. (Challoner)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Having loosed the sorrows\u0002[2]\u0001 of hell,\u0002 &c. In the ordinary Greek copies, \u0001of death.\u0002 As to the sense of this place, 1. It is certain Christ suffered the pains and pangs of a violent death. 2. That his soul suffered no pains after death, nor in any place called hell. 3. We believe, as in the Apostles' Creed, that his blessed soul descended \u0001into hell,\u0002 that is, to that place in the \u0001inferior parts of the earth, \u0002(Ephesians iv. 9.) which we commonly call \u0001Limbus Patrum\u0002 [Limbo of the Fathers], not to suffer, but to free the souls of the just from thence. --- \u0001As it was impossible he should be held \u0002there, either by death, or hell, his soul being always united to the divine person: and his rising again being foretold in the Psalms, in the words here cited. (Witham) --- Having overcome the grievous pains of death, and all the power of hell. (Challoner) --- Not that Jesus suffered any thing after his death; that was impossible. But these pains were loosed in his regard, because he was preserved from them, as the bird is preserved from the nets of the fowlers, which are broken before it is taken in them. (St. Augustine, ep. ad. Olimp. xcv.) --- Moreover he loosed others of those pains. (St. Augustine, lib. xii, chap. 13. de Gen. ad lit.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Thou wilt not leave\u0002[3] \u0001my soul in hell.\u0002 This is also the Protestant translation; and the manner in which Beza translates it, is both very false and ridiculous, \u0001thou shalt not leave my carcass in the grave.\u0002 For allowing that the Latin and Greek word, which is here translated \u0001hell,\u0002 may signify sometimes, \u0001the grave;\u0002 yet no excuse can be made for putting \u0001carcass,\u0002 where the Greek, as well as Latin, signifies the \u0001soul.\u0002 And for the doctrine of Christ's \u0001descending into hell,\u0002 even the learned Dr. Pearson on the Creed, observes with Catholics, that the article of the creed, wherein we say, \u0001he descended into hell,\u0002 cannot be the same as to say, his body \u0001descended into the grave,\u0002 because in the foregoing words we profess that he was \u0001dead and buried.\u0002 (Witham) --- Beza plainly confesseth that he translateth the text thus: \u0001Thou shalt not leave my carcass in the grave, \u0002against the doctrine of purgatory, and Christ's descending into hell, although he alloweth, that most of the ancient Fathers were in that error. Thus opposing himself to plain Scripture and to the ancient Fathers, perverting the former, and contemning the latter, to overthrow an article of the apostles' creed. (\u0001He descended into hell. \u0002New Test. in 1556.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Foreseeing he \u0002(David)\u0001 spoke of the resurrection of Christ.\u0002 St. Peter shews them that the prophetical words of the Psalm, agree not to David in person, he being dead, and his body having remained in the grave, without rising from the dead. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001He hath poured forth this, which we see, and hear,\u0002 by the effects, by the noise, as it were of thunder, by our speaking languages, &c. (Witham) --- It does not appear that the holy Spirit was visible to the multitude, whom St. Peter addressed. But they perceived sensible marks of his presence, in the great noise, which had called them together, and the divers tongues spoken by illiterate men, who had never studied. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001They had compunction in their heart,\u0002 with sorrow for their sins, especially against their Messias. (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Be baptized:\u0002 believing and making profession to believe, and hope for salvation, by the merits of Jesus Christ. Thus \u0001you shall receive the gift of the Holy Ghost,\u0002 the grace of God, and perhaps those other gifts of speaking with tongues, working miracles, &c. (Witham) --- \u0001The gift of the Holy Ghost.\u0002 That is, justifying grace, which is infused in our hearts by the laver of regeneration. The exterior gifts of the Holy Ghost, the gift of tongues, of miracles, prophecy, &c. were, in the beginning of the Church, more regularly the consequences of confirmation or imposition of hands. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001The promise is to you.\u0002 The good tidings of salvation were first announced to the Jew, then to the Gentile; first to the domestics, then to the strangers, who are far off. It is rather singular, that St. Peter, after here so clearly shewing that the Gentiles are called to the faith, should afterwards have made such objections to go to baptize Cornelius, because he was a Gentile. This can only be reconciled, by supposing, he did not know distinctly the time nor the manner of their vocation. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001And with a great many other words did he testify and exhort them.\u0002 St. Luke only gives an abridgment of those exhortations, which St. Peter, and the apostles frequently gave \u0001to all the people.\u0002 St. Peter, as St. Chrysostom observes, and as we see in these Acts, was \u0001the mouth of all the rest.\u0002 And on this first day of Pentecost, \u0001about three thousand were converted.\u0002 (Witham)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001In the communication of the breaking of bread,\u0002 by which some understand their ordinary meals, and eating together; others, of the celestial bread of the holy Sacrament, \u0001tou artou, panis illius,\u0002 scilicet Eucharistiæ. The Eucharist is called both by St. Luke and St. Paul, the breaking of bread. (Menochius, in ver. 42. and 46.) --- In the Syriac, for \u0001artou,\u0002 is a term that means Eucharist, both here and in Acts xx. as the learned Joannes Harlemius remarks in Indice Bibliorum. --- St. Luke also gives here some account of the manner of living of these first Christians. 1. They \u0001were together,\u0002 united in perfect charity. 2. They were frequently in the temple, and praying together. 3. They had all \u0001possessions in common.\u0002 4. They went from \u0001house to house\u0002 to convert souls, taking \u0001the food\u0002 they found \u0001with joy,\u0002 and \u0001simplicity of heart,\u0002 their number daily increasing. 5. St. Luke says they were in \u0001favour,\u0002 and esteemed \u0001by all the people.\u0002 6. The apostles did \u0001many prodigies and miracles,\u0002 to confirm their doctrine, which struck others with \u0001great terror\u0002 and \u0001horror\u0002 for their past lives. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "This living in common is not a precept for all Christians, but a life of perfection and counsel, for such as are called to it by heaven. See St. Augustine in Psalm cxii. and ep. cix. the practice of which is a striking proof of the one true Church, which has come down from the apostles." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001In the temple.\u0002 Although by the death of our Saviour, the ceremonies and sacrifices were abrogated, and the new alliance had succeeded to the old, still it was not in the design of God, that the faithful should separated themselves from the rest of the Jews, or entirely give up the observances of the law. They continued to observe them, as long as the utility of the Church required it, but they observed them not as Jews. Thus they avoided giving scandal to the weak, and driving them from submitting to the doctrines of the Church. They disposed them insensibly to a more pure and spiritual worship. (St. Chrysostom, in Act. hom. vii.) --- This was burying the synagogue with honour." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "More and more he added daily to the Church, as it is clearly expressed in the Greek, prosetithei te ekklesia, that we may see the visible propagation and increase of the same. We may here, and throughout the whole book, observe a visible society of men joined in Christ, which visible society may be traced through ecclesiastical history, down to our days, and which will continue, in virtue of Christ's promise, to the end of time, as the point of union, by which the true disciples of Jesus Christ are to be connected together in one body, and one spirit; \"one Lord, one faith, one baptism.\" (Ephesians iv. 5.) This book can shew the true Church ever visible, and ever speaking with authority to all that do not willingly shut their eyes, as plainly as the gospel doth shew the true Christ. \"Every where the Church proclaims the truth; she is the candlestick, with the seven lamps (Exodus xxv.); bearing the light of Christ, eptamukos,\" says St. Irenæus; which light nothing can obscure. Hence St. Chrysostom says, \"sooner shall the sun be extinguished, than the Church be obscured;\" eukolioteron ton elion sbesthenai, e ten ekklesian aphanisthenai." } ] }, { "chapter": 3, "slug": "id118.html", "header": "Acts iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To the temple.\u0002 Though the Jewish ceremonies were shortly to cease, yet it was not unlawful to follow them; and they went to the temple as a proper place for prayer. (Witham) --- \u0001The ninth hour,\u0002 that is, about three in the afternoon. But we must here observe, that the Hebrews divided the light into twelve hours, and the dark into twelve hours; so that their hours would be of unequal length: longer in summer, shorter in winter. (Menochius) --- The custom of praying three times in the day, is ancient among the Jews. Daniel at Babylon opened his window on the side which looked towards the temple of Jerusalem, and three times a day bent his knees before the Lord. The ancient Fathers of the Church have strongly recommended this established custom of praying three times in the day, morning, noon, and evening. It is indeed not a precept, but a religious observation, to which she invites all her children. See St. Clement of Alexandria, Constit. lib. vii. chap. 24.; Tertullian, de Jejuniis, &c. --- In Catholic countries, the toll of a bell at morning, noon, and evening, announces the time for the recital of the \u0001Angelus Domini,\u0002 a short prayer, in honour of the incarnation. At these moments, all, however employed, whether at labour in the field, or at home, all cease from their employment, till they have recited the prayer. The repetition of this, and similar practices, cannot be too strongly recommended to Catholics of the present day. They are of singular advantage in recalling the soul, which is too easily dissipated and distracted, to God, her first beginning, and her last end. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Look upon us.\u0002 St. Peter said this to raise his attention and expectation, but the poor man thought of nothing but an alms. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But what I have, I give thee.\u0002 Though St. Luke told us, (chap. ii. 43.) that the apostles did \u0001many miracles and prodigies,\u0002 yet this is the first specified. \u0001In the name of Jesus of Nazareth,\u0002 (known by that name, though of Bethlehem) \u0001arise, and walk.\u0002 In the name of Jesus, lately nailed to a cross. (Witham) --- This is not the shadow of a great name, \u0001magni nominis umbra,\u0002 but the truth of what it signifies, \u0001a Saviour.\u0002 Not without reason is this name in the Canticles compared to oil, in its three-fold properties, of affording light, food, and medicine. When preached, it enlightens; thought on, it feeds us; and called on, it assuages our grief. Whence has such a sudden light of faith spread over the world, but in preaching the name of Jesus? How did this light shine, and attract the eyes of all, when proceeding like lightning from the mouth of Peter, it strengthened the weakness of the lame man's feet, and enlightened the minds of many spiritually blind? Did he not then scatter fire, when he exclaimed, in the name of our Lord Jesus Christ, arise and walk? This name is food too. Are you not refreshed, as often as you recall it to your mind? What is as powerful in consoling the mind? What so soon repairs our wearied senses, and gives new vigour to our strength; encourages virtues, cherishes chaste affections? All food is dry to me, if not seasoned with this oil; insipid, unless sprinkled with this salt. If you write, I relish it not, unless I read the name of Jesus. If your read, or speak, I take no pleasure in it, unless I hear the name of Jesus. Jesus is honey in the mouth, music to the ear, but ecstasy to the heart. This is also my medicine. Are you sad? let Jesus enter your heart, and thence ascend upon your tongue. And behold, at the rising of this star, every cloud will retire, and serenity return. Do you fall into a crime, or run on the brink of despair: call on this name of life, and you shall be restored to life, &c. (St. Bernard, Serm. xv. super Cant. propè medium.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001As he held Peter and John.\u0002 That is, kept close by them, and with them, out of joy and gratitude. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Peter seeing, made answer to the people.\u0002 This is the second sermon, that is related, which, as St. Chrysostom, observes, was spoken publicly in the temple. --- \u0001Why look you upon us?\u0002 St. Peter, at the beginning takes care to give the glory to God. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Who does not admire, in this second discourse of St. Peter, as well as in his first, the prudence and discretion, with which he blames the Jews? He reproaches them, but with such mildness, as not to offend them, and dispenses to them truths in proportion to their capacity to bear them; after the example of his master and Saviour, he sweetens the bitterness of the truth, by furnishing them with an excuse. They sinned through ignorance. (Calmet)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001The just one,\u0002 and \u0001the holy one,\u0002 even \u0001the author of life you killed:\u0002 he that is the just one promised, the Messias, the Son of God, and true God. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001You did it through ignorance,\u0002 but such as could not excuse the chief of you. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The times of refreshment.\u0002 The time of eternal rest and happiness, &c. --- These words, \u0001you may be saved,\u0002 must be understood, to make the sense complete. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Whom heaven indeed must receive,\u0002 as also in the Protestant translation not \u0001contain:\u0002 nor can any argument be drawn from hence, that Christ's body cannot be truly at the same time in the holy Sacrament, especially after a different manner. The true sense of these words is, that heaven is the place of Christ's abode, till the day of judgment, and that it was in vain for them to think that he would come to take possession of any temporal kingdom. (Witham) --- \u0001The restitution of all things.\u0002 Jesus remains in heaven, till his second coming to judge the living and the dead. That is the great day, when every thing shall be finally settled, and restored to its proper order. He shall avenge the injuries done to God; restore peace to the afflicted just men of the earth, and justice to their persecutors. He shall exalt his Church, and himself receive the homage of adoration, from every tribe of men. (Calmet) --- See 2 Peter iii. 13. which text, together with what we read in this place, joins inseparably the last coming of Jesus Christ, with the universal re-establishment promised in both these passages, and completely excludes the \u0001Millennium,\u0002 which some erroneously expect to take place between the accomplishment of the first and second of these events. See Bossuet's reflexions on the 20th chapter of the Apocalypse, where the errors of many Protestant writers, especially of Dodwell, are refuted. To shew that the error of the Millennium cannot be assigned as a general cause which impelled the primitive Christians to martyrdom, it will suffice to produce this decisive passage of St. Justin, who after Papias, was the first supporter of that system: speaking to Tryphon concerning this temporal kingdom, which Christ was to enjoy here below, in the re-established Jerusalem with the saints risen from the dead, for a thousand years, he says: \"I have already confessed that many others, with myself, were of this opinion; ... but there are many others, and persons of sound faith, and exemplary conduct, who reject this opinion.\" (In dialog. cum Tryph. n. 84.) --- Clement of Alexandria, St. Cyprian, and Origen, lay down principles diametrically opposite to this system. It has also been expressly combated by Caius, and St. Denis of Alexandria, one of the greatest luminaries of the third century, as we learn from Eusebius, and St. Jerome." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Moses said.\u0002 He brings them this testimony of Moses concerning the Messias, to shew the punishment they deserve for not receiving him. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Which will not hear that prophet.\u0002 St. Peter's argument is this. If disobedience to the ordinances of God by the voice of Moses, was punishable with death, how much more severe will be the punishment of those, who refuse obedience to the doctrines of Jesus, to whom all the prophets bore testimony, and whom the apostles then preached. How different is this system of submission to the teaching of the prophets, and apostles, from that libertinism, which undermines the whole fabric of religion, by taking away from the Church the power of commanding, and from the disciple the necessity of obeying. By what wonderful and progressive shades of light was the prediction of this great prophet made to man! From the fall of Adam, it was predicted, that the seed of the woman would crush the serpent's head. Many ages after, God manifested that from Abraham's loins the Redeemer should spring, \"in whom all nations should be blessed.\" The promise is renewed to Isaac, and that he is to spring from his son, but not from Esau, but from Jacob; and of the twelve sons of Jacob, the posterity of Juda is to have the privilege of bestowing a Messias to the world, and the token of its accomplishment is, \"the failure of the sceptre in the posterity of Juda.\" After a long series of events, and of ages, an humble shepherd is chosen in the tribe of Juda: he is led to the throne; and to this man, David, it is repeated, that from him the Messias shall spring, and that his kingdom shall have no end. The oracle is so explicit in the psalms of that king, and in the writings of successive prophets, that it not only expresses the race, the tribe, the family, but also the character of the mother, the place of his birth, the precise period of the event, the ministry, the power, the dignity, the circumstances of his death, the change of the covenant, and conversion of the world. The particular prophecies, in their accomplishment, were a visible earnest to the Jews of the accomplishment of the prophecies relative to the Messias. Hence Pascal very justly remarks: \"The prophets mingle particular prophecies with those of the Messias; that the prophecies regarding the Messias may not be without proof, and that the particular prophecies may not be without effect.\" (Pensées. xv.) --- These oracles, which during a period of four thousand years, have been delivered to the world, and which have been completely and visibly fulfilled, still exist in books, scrupulously preserved by the greatest enemies of Christ, and of his holy religion, and satisfactorily demonstrate Jesus Christ to be the great prophet, and the Christian religion to be the new covenant, which had been announced so many ages before, in so many different manners." }, { "marker": "Ver. 25-26.", "first": 25, "last": 26, "text": "\u0001You are the children ... to you first God raising up his Son.\u0002 He gives them encouragement, that not only the promise of sending the Messias was made to them, but that he came, and is to be preached to them: and that the blessings of his coming are first offered to them. (Witham)" } ] }, { "chapter": 4, "slug": "id119.html", "header": "Acts iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The officer\u0002[1] (of the guard) \u0001of the temple:\u0002 literally, \u0001the magistrate of the temple.\u0002 But this magistrate, by the Greek, was an officer over soldiers; we may presume, over those who were to guard the temple. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The resurrection.\u0002 This vexed particularly the \u0001Sadducees,\u0002 who denied the resurrection: and they had great power among the Jews. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Five thousand.\u0002 Not that hereby is meant the whole number of the believers, but five thousand, by this miracle and preaching, were added to those that believed before. (Witham) --- Here again we remark the visible increase of the Catholic Church, by the preaching of the word." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Their rulers,\u0002 &c. The chief of them, \u0001and Annas, the high priest;\u0002 perhaps he had lately succeeded Caiphas, high priest of the year before. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "By what authority? Is it by your own authority, or that of some other, you have healed this lame man? They wished to know if it was a true miracle, or the effects of some secret magic or enchantment. The knowledge of this kind of affairs belonged to them. It was their duty to repress the attempts of false prophets, seducers, and magicians. But they might easily discover that the apostles were far removed from any thing of this kind. The simple narration of the fact was enough to acquit them. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Name of our Lord Jesus.\u0002 From this, St. Chrysostom takes occasion to make several pathetic exhortations against swearing and profaning this adorable name. What profit do you propose to yourselves by abusing this name? Is it to gain credit to your discourse? So you will tell me; but, believe me, you are mistaken: if people saw you respected oaths, and were afraid to make free with them, then they would believe you. Not when you give them to understand that you undervalue them, by your frequent abuse of them. Break then so profane a custom. It will cost you neither money nor labour to do so: you are not required to part with any gratification for this purpose. Use only at the beginning a little diligence, and you will easily overcome so idle a practice. Wish, and it is done. (St. Chrysostom, super Act. sparsim.) (Haydock) --- \u0001Whom you crucified.\u0002 St. Peter, without fear or apprehension, openly and boldly tells them of their heinous crime: \u0001that Christ is the head corner \u0002stone, which they \u0001had rejected,\u0002 as Christ himself had told them, (Matthew xii. 10.) and that there \u0001is no other name under heaven given to men to be saved by.\u0002 (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The constancy of Peter and John,\u0002 surprised the council very much. They admired their knowledge of the Scriptures, seeing them men without learning or letters,[2] and (as they are called \u0001idiots\u0002) they could not find how to contradict the fact, \u0001the man that was healed,\u0002 being there present. (Witham) --- Here, with the Jewish people, you may admire the constancy, wisdom, and learning of the apostles, after the coming of the Holy Ghost, who, before that event, were simple, unlettered, and timorous men. See ver. 19; and again, Chap. v. 29." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001What shall we do to these men?\u0002 They were perplexed, says St. Chrysostom, and in greater fear than the apostles. They saw they could do nothing but threaten and charge them to speak no more of Jesus. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001But Peter and John\u0002 stopped their mouths, by asking them, \u0001if\u0002 it was reasonable for them to \u0001hearken to men rather than to God. For we,\u0002 say they, (ver. 20.) \u0001cannot but speak the things which we have seen and heard.\u0002 (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001We have seen and heard.\u0002 From these words, St. Chrysostom makes some important remarks on the conduct of Christians. On returning from the theatre, or any public meeting, each can relate what he has seen and heard. This is the fruit they reap from attending at public places of amusement; and would to God it were merely pleasure unmixed with poison. But on returning from Church, where they have been for instruction, they remember nothing, speak of nothing they have seen or heard. All is silence. Not even a thought is turned on what has been performed. (Hom. x. in Act.) --- It is a curious fact, which the apologists for the innocence of modern plays would do well to attend to, that the theatre has always been avoided by the good and the virtuous of every age. When one of the ancient Fathers was exorcising a female demoniac, who had been possessed at the theatre, and bade the devil to depart; No, replied he, I had a right to take possession of her, for I found her in my own house. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Threatening them.\u0002 Here commences the history of the first persecution of religious opinion, which the passions of men have continued, and swelled to such a frightful length. But on this, as on all other occasions, it has defeated its own purpose, by adding firmness and constancy to the persecuted. Truth is not to be overpowered by violence. In vain have the kings and princes of the earth risen up against the Lord, and against his Christ. --- When will men learn, that charity is the principle of conversion! --- \u0001That\u0002 is an unheard-of kind of preaching, said the great Pope, St. Gregory, which exacts belief by stripes. He was on this occasion reprehending the false zeal of certain indiscreet Christians at Rome, who were for compelling the Jews to become converts. (Haydock) --- The amiable Fenelon, in a letter to Prince Charles, the son of our James the Second, says: \"No human power can force the impenetrable intrenchments of the human mind. Compulsion never persuades---it only makes hypocrites. When kings interfere in matters of religion, they do not protect it; they enslave it. Give civil liberty to all; not by approving all religions, as indifferent, but, by permitting in others, what God permits.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Being let go, they came to their own\u0002[3]\u0001 company,\u0002 relating with simplicity all that had happened." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001With one accord.\u0002 With one mind, as in the Greek, and with one voice, being inspired by the Holy Ghost, they fell to prayer. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001That thou stretch forth thy hand.\u0002[4] Literally, \u0001in this that thou stretch forth thy hand to cures,\u0002 &c. They pray to God, that he would continue to confirm their preaching by miracles. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The place was shaken.\u0002 Much in the same manner, as at the first coming of the Holy Ghost. --- \u0001They were all filled with the Holy Ghost.\u0002 Their hearts were inflamed and excited by a new motion of grace. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001All things were common.\u0002 Happy would it be for society, if the rich of the present day were to imitate, in some degree, this charity of the first disciples, by distributing to those that want. Both would hereby become more happy; nor would the rich derive less pleasure from such actions, than the poor. (St. Chrysostom, hom. xi. in Acts.) --- That cold and fatal word, \u0001mine,\u0002 and \u0001thine,\u0002 which has caused so many misfortunes and wars, was banished from among them. (Id. hom. de St. Philogon.) --- Some take this to be the origin of a monastic life: but according to the Fathers, it is rather its progress and increase; for it began in the family of Jesus Christ. The apostles, indeed, may be said to institute here that common life, which they led under Christ, our Lord, and of which Peter speaks: \u0001behold, we have left all.\u0002 This life, by St. Augustine and others, is called \u0001apostolic,\u0002 and there among \u0001all,\u0002 wives are particularly specified. Cajetan thinks no vow was required: St. Augustine is of a different sentiment. (Serm. x. de diversis & alibi.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And great grace was in them all.\u0002 All of them were present, were replenished with extraordinary graces of charity, zeal, &c. (Witham)" }, { "marker": "Ver. 36-37.", "first": 36, "last": 37, "text": "\u0001Joseph ... surnamed Barnabas, the son of consolation,\u0002 &c. He seems to be mentioned as the first that \u0001sold\u0002 all he had, and brought the price, and \u0001laid it at the feet of the apostles.\u0002 (Witham) --- There was at that time a great number of Jews established in this city. (Bible de Vence)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Sold it,\u0002 &c. It is probable, that the faithful of Palestine disposed of all their property, because they knew that presently Judea would be delivered up to its enemies, and they would be obliged to fly, to avoid the persecution of their countrymen, as well as of strangers. (St. Thomas Aquinas, ad Galatas. xi.) --- \u0001At the feet of the apostles,\u0002 out of respect. Thus, the Sunamitess fell down and embraced Eliseus's feet. Many that asked favours of Christ, fell down at his feet, and Mary kissed his feet. Such are signs of reverence paid both to Christ, and to other sacred persons, prophets, apostles, popes. See in St. Jerome, how the people of Jerusalem flocked together to the venerable bishop Epiphanius, in Cyprus, presenting their children for his blessing, kissing his feet, plucking the hem of his garment, so that he could not move for the throng. (St. Jerome, Ep. lxi. chap. 4. contr. error. Jovin.)" } ] }, { "chapter": 5, "slug": "id120.html", "header": "Acts v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "It is believed by many of the Fathers, that the resolution which the faithful made of selling their property, and laying the price at the feet of the apostles, implied a vow of reserving nothing for themselves, but giving all to the community; and that the crime of Ananias and Saphira consisted in the violation of this vow; on which account they regarded them as sacrilegious, and plunderers of sacred things. See St. Basil, Serm. i. de instit. Monac.; St. Cyprian, lib. i. ad Quir. &c. --- For, without this supposition, we cannot, as Menochius justly remarks, account for the sudden and severe punishment inflicted on the offending parties." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By fraud kept part.\u0002[1] Ananias, and his wife Saphira, had made a promise or vow, to put into the common stock the price of what they had to sell. When they had sold the field, they resolved by mutual consent to keep for their private use part of the money, and to bring in the rest, as if they had received no more. The whole price being promised, and by that means consecrated to God, St. Augustine calls it a \u0001sacrilegious fraud,\u0002 and St. Chrysostom, \u0001a theft\u0002 of what was already made sacred to God. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Why hath Satan tempted thy heart?\u0002[2] The present Greek copies, \u0001filled thy heart.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Did it not remain to thee?\u0002 That is, no one forced thee to make such a promise. --- \u0001And being sold,\u0002 was it not in thy power, and at thy free disposal, before such a promise? but promises and vows must be kept. \u0001Thou hast not lied to men, but to God,\u0002 by lying to the Holy Ghost. (Witham) --- \u0001Thou hast not lied to men,\u0002 only and principally, but to God also; for he had also lied to Peter, and the other apostles. (Menochius) --- \"If it displeased God,\" says St. Augustine, \"to withdraw part of the money they had vowed to God, how is he angry, when chastity is vowed and not performed! ... let not such persons think to be condemned to corporal death, but to everlasting fire.\" (Serm. x. de diversis.) --- St. Gregory, on this same subject, says: \"Ananias had vowed money to God, which afterwards, overcome by diabolical persuasion, he withdrew; but with what death he was punished, thou knowest. See, then, what judgment thou art to expect, for withdrawing, not money, but thyself, from Almighty God.\" (lib. i. ep. 33.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ananias ... fell down and gave up the ghost.\u0002 St. Augustine says,[3] this severe judgment was to strike a terror of such dissembling fraudulent dealings into the new Church. It was also to shew that St. Peter, and the apostles, had the gift of prophecy. (Witham) --- Origen thinks his death was occasioned by the sudden fright and shame, with which he was seized. Pliny relates a similar accident in the sudden death of Diodorus Dialecticus, lib. vii. cap. 53. --- Menochius and Cornelius a Lapide think, that God struck him interiorly, as Peter spoke. ... There are likewise different opinions among the Fathers, respecting the salvation of Ananias and Saphira. Some are of opinion, that as their fault was great, they died, and perished in their sin. but the ideas we are fond to cherish of the infinite mercy of God, would rather incline us to say, with St. Augustine, \"I can believe that God spared them after this life, for his mercy is great. ... They were stricken with the scourge of death, that they might not be subject to eternal punishment.\" (St. Augustine, Serm. cxlviii. olim. 10. et in Parmen.) --- St. Benedict also, in the 57th chapter of his rule, insinuates, that their death was only corporal. (Haydock) --- It is not unreasonable, that the first violators of laws, should be punished with severity. It was thus that the Almighty treated Adam, the adorers of the golden calf, the first who broke the sabbath-day, &c. to prevent the effects of bad example. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Not knowing.\u0002 Because no one durst tell her; so much did they honour, fear, and obey St. Peter. (St. Chrysostom, hom. xii.) --- She came in; Peter did not call her, but waited, to afford her an opportunity of repenting. (Œcumenius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Yea, for so much.\u0002 That is, for the same sum as Ananias mentioned. This the wife said, not knowing what had before happened to her husband. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Solomon's porch.\u0002 This was outside of the temple, open to all, Jews and Gentiles, pure and impure. They assembled here, because it was a large place, where they could speak to many assembled. Had it been within the temple, the priests would have interrupted them, and not have wanted pretexts to silence them. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Of the rest, no one durst join himself to them.\u0002 That is, none of those that did not believe: yet the people praised them, and the number of the faithful increased. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001On ... couches,\u0002 meaner beds for the poorer sort. --- \u0001That Peter's shadow,\u0002 &c. Thus was partly fulfilled what Christ had foretold, (John xiv. 12.) that his disciples should do even greater miracles than he had done. (Witham) --- St. Ambrose compares with these miracles wrought by St. Peter's shadow, those which the linen cloths, that had touched the relics of the holy martyrs, also wrought. (Epis. liv.) Si inanis quædam species vacuæ imaginis habere potuit in se vim salutis, quanto plus de corpore meruerunt attrahere salubritatis sacris impressa membris vincula passionis? If the empty appearance of an unsubstantial shadow possessed the power of giving health, how much more efficacy must the chains of the martyrs have drawn from the holy members, which they bound? --- In appendice operum. (St. Augustine, serm. cciii.) --- St Augustine, speaking of the miracle performed by the saints now reigning in heaven, says: \"If the shadow of Peter's body could afford help, how much more now the fulness of his power? And if then a certain little wind of him, passing by, did profit them that humbly asked, how much more the grace of him, now being permanent and remaining?\" (Serm. xxxix. de sanctis.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Then went the magistrate;\u0002[4] which by the Greek was a military officer. But he did not bind them like prisoners, for fear of a tumult, but desired them to go along with them to the sanhedrim. (Witham) --- \u0001Without violence.\u0002 They persuaded them to appear willingly before the sanhedrim, thinking, perhaps, moreover, that they could not bind them, whom the walls of the prison could not confine. The apostles here, and on all other occasions, shew the most astonishing examples of patience, constancy, and obedience to the laws of the country. (Menochius) --- O Jews! who do you shut your eyes against the light? why so blindly mad? You say the apostles took Christ from the tomb. Tell me, then, who stole the apostles from under your locks and bolts? Who conveyed them from your prison through the midst of your guards, without alarming them? Shall the evidence of the miracle serve only to make you the less open to conviction? (Ven. Bede; Denis the Carthusian)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Commanding, we commanded you.\u0002 That is, charged you severely. --- \u0001You have a mind to bring the blood of this man upon us.\u0002 You will make us pass for guilty of the murder of the Messias. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Peter answered boldly, \u0001We ought to obey God, rather than men.\u0002 And withal adds, that God had raised from death Jesus, the \u0001Prince\u0002 and \u0001Saviour of mankind,\u0002 by whose merits all might find \u0001repentance,\u0002 and \u0001forgiveness of their sins;\u0002 that they were witnesses of his resurrection, &c. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001They were cut to the heart;\u0002[5] exasperated to fury and madness, and were for killing them. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Gamaliel.\u0002 He that had been St. Paul's master, according to St. Chrysostom, advised them to forbear, and do nothing rashly. [Ver. 38.] \u0001Meddle not with these men;\u0002 literally, \u0001go from them.\u0002[6] For, saith he, if this be the \u0001work of men\u0002 only, it will soon fall to nothing; but if it be from God, you cannot hinder it, and you will only make yourselves guilty, by resisting the designs of God. They \u0001consented to him,\u0002 so far as not to put them to death; but they made them be \u0001scourged,\u0002 which they \u0001rejoiced at;\u0002 and they dismissed them with reiterated \u0001threats.\u0002 (Witham) --- Gamaliel was the master of St. Paul, Barnabas, Stephen, and others, and favoured the Christians. St. Clement and Ven. Bede think he was then a Christian, but concealed his conversion at the instigation of the apostles, that he might have an opportunity of defending Christ in the council. He afterwards professed his faith publicly, and was canonized with is son Abibas. See Baronius, 3d of Aug. (Tirinus)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "Time, and the evident success of Christ's Church, prove it to be of God. No violence of the Jews, no persecution of heathen princes, no attempts of domestic adversaries, heretics, schismatics, or evil livers, have been able to prevail against it. Men of superior abilities have made violent attacks against it; their memory, and that of their disciples, has either been buried and forgotten, or liveth only in malediction and infamy. Let, then, no Catholic be dispirited, because modern heresies continue; Arian and other heresies have continued much longer, have been more powerfully supported by temporal power, and yet have come to nothing. The Catholic religion was the first, and it will be the last religion." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Rejoicing.\u0002 The joy of the apostles on the present occasion, is one of the greatest of miracles. Only the yoke of Jesus could make this sweet. But so the faithful servants of God have always found it. In tribulation, they abounded in inward peace and joy, which made them insensible of their exterior sufferings. (Haydock)" } ] }, { "chapter": 6, "slug": "id121.html", "header": "Acts vi.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Of the Grecians against the Hebrews.\u0002[1] By the Grecians are many times understood the heathens or pagans, as Acts xiv. 1, xviii. 4., &c., but here by Grecians (which some translate \u0001Hellenists\u0002 or \u0001Grecists\u0002) we may understand those new converted Christians, who had been Jews before, but who had been born in places where the Greek tongue was spoken; as by the Hebrews, we may understand those converted to the Christian faith, who were of the Jewish race, born, and bred in those places, where they spoke not Greek, but Syriac, which was then the language of the Jews. This difference is grounded on the Greek text. --- \u0001Their widows were neglected;\u0002 that is, they seemed less regarded, or less favoured in the daily distributions, than such as were of the Jewish race, and spoke the language of the Jews, as it was then spoken in Palestine. (Witham) --- They were most probably both of Jewish origin, and received their different appellations according to the language they spoke. The former were also frequently called Hellenists. (Calmet) --- It is not certain in what the Greek widows were despised. Some imagine, that a preference was given to their rivals, in the distribution of offices, that they were appointed to the meaner charges, and oppressed with too much labour. But it is most natural to suppose, that the complaints regarded the alms that were distributed, and that the necessities of both parties were not supplied, without the appearance of partiality. (Menochius) --- For chap. iv. we read \u0001neither was there any one among them that wanted; and distribution was made to every man, according as he had need; and the multitude of believers had but one heart and one soul.\u0002 But nothing in human institutions is so good, as not to require occasional reform, owing either to the wickedness or negligence of man. (Estius, in different location)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And serve tables.\u0002 The apostles did not judge it proper for them to be so much employed in managing that common stock, out of which every one, as they stood in need, were supplied, as to meat, and all other necessities: this took up too much of their time, which might be better employed in preaching, &c. (Witham) --- \u0001Word of God.\u0002 The most essential duty of an apostle and bishop, is to announce the word of God. St. Paul would not even baptize, lest it should be a prejudice to the performance of this great duty, for which he had been sent. Many think, that this ministry of the tables, here signifies, not only the distribution of corporal nourishment, but the dispensing of the holy Eucharist. As sacred and divine as was this latter duty, the apostles preferred before it, their obligation of preaching. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Look ye out among you seven men,\u0002 and men of a good repute and character, \u0001full of the Holy Ghost.\u0002 (Witham) --- Diverse circumstances prove, that they were chosen to be about the altar also. They were to be full of the Holy Ghost and wisdom: they received the imposition of the apostles' hands, and in them St. Paul requireth, in a manner, the same conditions as in bishops; all which would not have been necessary for any secular stewardship. See Acts xiii. 3. Immediately after their ordination, they preached, baptized, disputed, as we see in St. Stephen, &c. &c. Hence St. Ignatius: \"it is ours to please by all means the deacons, who are for the ministry of Jesus Christ; for they are not servitors of meat and drink, but ministers of the Church of God. For what are deacons but imitators or followers of Christ, ministering to bishops, as Christ to his Father, and working unto him a clean and immaculate work, even as St. Stephen to St. James? (Ep. ad Tral.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "By the names of these seven, it would appear, that they were all Greeks. The reason of this, most probably, is to silence more effectually all future murmurs, by giving to the aggrieved party protectors of their own nation. (Tirinus) --- The history of Stephen occurs hereafter. Philip, in the 8th chapter, is called an evangelist, that is, a preacher of the gospel. By Eusebius, Tertullian, and others, he is called an apostle, that is, an apostolic man. See Lives of the Saints, and Roman Martyrology, June 6. --- St. Jerome says, his [Philip's] tomb, and that of his four daughters, the prophetesses, were to be seen at Cæsarea, in Palestine. (Ep. ad Eustoch.) --- Of the rest, except Nicolas, nothing certain is known: their acts have perished. Nicolas, as appears from the text, was a proselyte, first to Judaism, then to Christianity. St. Epiphanius, and many others, accuse him of being, by his incontinency, the author, or at least the occasion of the impure sects of Nicoalites and Gnostics. Clement of Alexandria, and St. Augustine, acquit him of this, and attribute the above heresies to an abuse of some expressions, which he uttered in his simplicity, and which were susceptible of a good and bad sense. See Baronius and Tillemont." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And they,\u0002 that is, the apostles, \u0001laid,\u0002 or \u0001imposed hands upon them.\u0002 These deacons, therefore, were designed and ordained for a sacred ministry, and not only to manage the common stock, and temporals of the faithful. This is proved, 1. By the qualifications required in such men, who were to be \u0001full of the Holy Ghost.\u0002 2. This is evident from their ecclesiastical functions mentioned in this book of the Acts, and in the epistles of St. Paul, and by the ancient Fathers. St. Stephen and St. Philip immediately preached the gospel, as we find in this, and the 8th chapter; they baptized those that were converted. In the first ages they assisted the bishops and priests at their divine office, and distributed the sacred chalice, or cup of the holy Eucharist. They succeeded as it were, the Levites of the old law. And in the chief Churches, the deacons, or the archdeacons in the first ages, had the chief administration of the ecclesiastical revenues, as we read of St. Laurence, at Rome. (Witham) --- \u0001Imposed hands upon them.\u0002 Notwithstanding the opinions of some, that these deacons were only the dispensers of corporal food, and therefore very different from the ministers of the altar, who now bear that name, it must nevertheless be observed, that the most ancient Fathers, Sts. Justin, Irenæus, &c., have acknowledged in them the two-fold character, and always style them the ministers of the mysteries of God. At the commencement of Christianity, the faithful generally received the holy Eucharist after a repast, which they took together, in imitation of our Saviour, who instituted the Sacrament after supper. Now the deacons, who presided over the first tables, after having distributed the corporeal food to the assembly, ministered also the food of life, which they received from the hand of the bishop. Thus were they ministers of both the common and sacred tables. Afterwards, they had assistants called sub-deacons, and as among the Gentile converts, there did not exist that community of goods, as at Jerusalem, their chief employment became to serve the bishop in the oblation of the holy sacrifice. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Called of the Libertines.\u0002[2] That is, of the synagogue of those, whose fathers had been made slaves under Pompey, and the Romans, but who had again been restored to their \u0001liberty,\u0002 and had been made \u0001free.\u0002 There were other synagogues for the Jews of Cyrene, of Alexandria, &c. No doubt but St. Stephen had converted many of them; and the chiefs of the synagogues, not being able to dispute with him, or to answer the \u0001spirit of wisdom,\u0002 which directed him, they suborned witnesses. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Who should say, that \u0001they heard him speaking words of blasphemy against Moses, and against God,\u0002 against the law and the temple: that \u0001Jesus would destroy the temple.\u0002 These accusations were forged; for the apostles themselves still frequented the temple, and Jesus came to fulfil the law, as to its moral precepts. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "It was true that Jesus would destroy the place, and change their traditions, yet they were false witnesses, because they deposed, that Stephen had made these assertions, which he had not, purposely to excite the Jews to rise up against him, and put him to death. Besides, had Stephen spoken what was advanced against him, they still would have been false witnesses, for the words were in fact words of truth, which these suborned men called, \u0001words of blasphemy.\u0002 See ver. 11." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Saw his face, as it were the face of an angel.\u0002 All in the council, or sanhedrim, saw an extraordinary and charming brightness in the countenance of Stephen, which struck them with admiration and fear. (Witham) --- \u0001Angel.\u0002 His face shone with a wonderful brightness, an emblem of his interior perfection. In this he was like Moses, whose countenance was so bright, that the Jews could not steadfastly behold it. By this the beholders had an opportunity of being converted, had they so wished, or were rendered inexcusable for their neglect. It is also a testimony of the great sanctity of the deacon. This same miracle is not recorded to have happened to any other but Moses, and our Lord at his transfiguration. (Denis the Carthusian) --- Although this appearance, in an inferior degree, has been not unfrequently observed in the constant and cheerful countenance of the martyrs before their persecutors, and of privileged saints, whilst they were happily employed in their intimate communications with heaven." } ] }, { "chapter": 7, "slug": "id122.html", "header": "Acts vii. Notes & Commentary: Ver. 1. \u0001Are these things so?\u0002 The high priest speaks after this mild manner, being either terrified, or charmed with his angelical countenance. St. Stephen's design in this discourse, was to shew them, first, that he was falsely accused of speaking either against Moses, or the law, for which he shews so great a veneration. 2. He puts them in mind, that the true worship of God may subsist without a temple, as it did in the time of Abraham, and the patriarchs, before the law was given, or the temple built. 3. That as their forefathers had been rebellious to Moses, and disobedient to the prophets, whom they many times persecuted even to death, so they had lately resisted, persecuted, and crucified their Messias. (Witham)", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Not the pace of a foot;\u0002 not so much as a foot of land, that is, to dwell in, though he bought there a place to bury in. (Genesis xxiii. 9.) (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001For four hundred years,\u0002 counting from the birth of Isaac, which was twenty-five years after the call and promises made to Abraham. It is certain the Israelites were not four hundred years in Egypt. (Witham) --- \u0001Four hundred.\u0002 These words are taken from the fifteenth chapter of Genesis, in which Moses mentions the same number of years. This calculation is made from the entry of Abraham into Chanaan, to the departure of the Israelites out of Egypt. Strictly, the Israelites did not remain in Egypt more than two hundred and fifteen years." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The nation which they shall serve, I will judge.\u0002 The meaning is, that God would afflict the Egyptians with divers plagues, or visible punishments, before they dismissed the Israelites. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The covenant,\u0002 or the \u0001testament,\u0002[1] and alliance of circumcision, by which the Israelites should be known to be the elect people of God. (Witham) --- Literally, he gave them the alliance of circumcision; \u0001he made with him an alliance, of which circumcision was the seal.\u0002 (Bible de Vence)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gave him favour and wisdom in the sight of Pharao.\u0002 Some understand divine graces, and gifts of prophecy, and the like: others, that he made him find favour in the sight of king Pharao, who appointed him to be governor of Egypt. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Which Abraham bought ... of the sons of Hemor, the son of Sichem.\u0002 This purchase made by Abraham must be different from the purchase of a field made afterwards by Jacob. (Genesis xxxiii. 19.) See a Lapide, the author of the Analysis, dissert. 23. P. Alleman, &c. (Witham) --- \u0001Abraham bought.\u0002 There must be an error of the copyist in this verse. Either the word \u0001Abraham\u0002 ought to be omitted, or changed into \u0001Jacob.\u0002 For it is plain, from Genesis xxxiii. 19. that the latter bought the land from the sons of Hemor. The Hebrew says, he bought it for one hundred \u0001kesitha,\u0002 which some translate \u0001pieces of silver;\u0002 others, \u0001lambs.\u0002 As for Abraham, and Jacob, they were buried in the cavern of Mambre, which Abraham had purchased from the children of Heth. (Genesis xxiii.) (Calmet) --- It is supposed that originally the name of Jacob was given, abridged JAB, and that the first letter having disappeared, the two remaining letters were taken by misprision, for the abridgment of the name of Abraham. Hemor was the father of Sichem, and here the Greek text simply calls him Hemor of Sichem. (Bible de Vence)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Dealing craftily,\u0002 circumventing craftily, afflicting, and endeavouring to extirpate the race of the Israelites. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Moses ... was acceptable to God.\u0002[2] Greatly favoured both with gifts of nature and grace. Some expound it, was extremely fair or beautiful. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Philo believes that the princess feigned him to be her own child; Moses denied that he was, and would not take advantage of this adoption. (Hebrews xi. 24.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001In words and in deeds.\u0002 Moses was persuasive and powerful in reasoning; but had an impediment in his speech, as we know from Exodus iv. 10. and vi. 12. He possessed, moreover, strength, energy, and grandeur, in his discourse. Of this we have abundant proofs in his books. He is inimitable in narrating, as often as he writes laws, composes canticles, or makes harangues. He is simple, clear, sublime, vehement, concise, prolix, and rapid, in turns, as the nature of his subject requires. He was likewise powerful in work. All his conduct was wise, virtuous, enlightened, as well in affairs of policy, as in war. He was an able captain, before he put himself at the head of the Israelites. (Calmet) --- Josephus assures us that he became a great conqueror." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Moses fled upon this word;\u0002 because he perceived the murder he had committed was become public, though he thought it to be secret. (Menochius) He fled, to avoid the anger of the king, into Madian, where during his sojourning, he had two sons of Sephora, whom he married there. (Bible de Vence) --- Moses of Moyses, in the Egyptian dialect, means, saved from water. He slew the Egyptian by particular inspiration of God, as a prelude to his delivering the people from oppression and bondage. (ver. 25. above) --- But such particular and extraordinary examples are not to be imitated. (Challoner) --- He was inspired to stand up, as the Egyptian law required, in defence of the innocent. (St. Thomas Aquinas, ii. 2. q. 60.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001In a flame of fire, in a bush.\u0002[3] Literally, \u0001in the fire of a flame of the bush.\u0002 The sense must be, that the bush seemed on fire, and in a flame, and yet was not consumed. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Loose the shoes.\u0002 This was a method of testifying respect among the eastern nations. The Mahometans do not wear their shoes in their mosques. The Jewish priests served in the temple with their shoes off. The angel who appeared to Josue ordered him also to take off his shoes. (Josue v. 16.) If the apparition of an angel, or of God himself, could make the place and ground holy so as to deserve external signs of respect, and veneration from Moses; how much more the corporal birth, abode, and miracles of the Son of God in Jewry, and the blessed Sacrament, must make that country, and all Catholic chapels and altars, holy? Is it not then the height of blindness to tax with superstition, the reverence Christians pay to things or places, rendered holy by the presence, or wonderful operations of God." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Moses, whom they refused.\u0002 Literally, \u0001denied.\u0002 So have you rejected, and denied Jesus, of whom Moses prophesied, when he said that God would raise up to them a prophet \u0001like to himself,\u0002 and commanded them to \u0001hear him.\u0002 (Witham) --- \u0001Redeemer.\u0002 In the Greek \u0001Lutroten;\u0002 Protestant version, \u0001Deliverer;\u0002 though the learned Polus, in his Synopsis Criticorum, on this place, says, \"that no greater injury is done to God, by calling Moses a \u0001Redeemer,\u0002 in this place, than by calling him a \u0001Mediator,\u0002 in Galatians iii. 19. He is called a Redeemer, says this learned Protestant commentator, in as much as he led forth, and preserved the people of God safe by the blood of a lamb, and thus exhibited a figure of the true redemption, through the blood of Christ.\" We all own that Jesus Christ, as having paid the ransom of our delivery with his own blood, is, strictly speaking, our only true Redeemer, and Advocate with his Father, who asks and obtains all things immediately by his own merit; but this does not exclude the prayers of the saints, both alive and dead. Did not the apostles pray for the people, and desire the people to pray for them? \"Our Lord Jesus Christ still intercedes for us, and all the martyrs that are with him, pray for us: nor will their intercession cease, till we cease our groanings,\" says St. Augustine, in Ps. lxxxv. in fine." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001This is he who was in the Church\u0002[4]\u0001 in the wilderness,\u0002 after God had by him delivered their Fathers out of their slavery in Egypt. --- An \u0001angel spoke\u0002 to him on \u0001Mount Sinai.\u0002 By this St. Stephen owns that the law was given by an angel to Moses: and also shews how falsely he was accused to have spoken against Moses, or against the law." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Whom our Fathers would not obey,\u0002 murmuring, and rebelling from time to time. And \u0001in their hearts turned back into Egypt,\u0002 as they shewed, by wishing themselves there again. (Witham)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Saying to Aaron, make us gods:\u0002 forcing him, in a manner, to make them the golden calf, while Moses was receiving the law from God. (Witham)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001And God turned.\u0002 Turned as it were from them, punishing them, by permitting them to serve the \u0001host of heaven,\u0002 the sun, moon, and stars. (Witham)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001And you,\u0002 that is, your forefathers, \u0001took unto you the tabernacle of Moloch.\u0002 He reproaches the Jews with their idolatry and worship of different false gods, from time to time, notwithstanding God's comminations by the prophets, of which he puts them in mind by these words, \u0001and I will translate you beyond Babylon.\u0002 The prophet Amos, chap. v, ver. 27. out of whom St. Stephen takes this citation, says, \u0001beyond Damascus,\u0002 but the sense is the same, being a prediction, that the ten tribes of Israel should be carried away captives beyond Damascus by the Assyrians, and even beyond Babylon into Media, Persia, &c. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001The tabernacle of the testimony,\u0002 in which was the ark of the covenant, as they were made by Moses, which were moved from place to place with the Israelites in the wilderness; and which Jesus, or Josue, brought with the people, into the possessions of the Gentiles, that is, into the land of Chanaan, which had been before possessed by the Gentiles. --- This tabernacle, in which was kept the ark, remained with the Israelites \u0001till\u0002 the time of \u0001David,\u0002 or rather \u0001of Solomon,\u0002 who built the temple. (Witham)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001But the most High dwelleth not in houses made by hands.\u0002 God is every where, nor is his presence confined to the temple, which was already once destroyed; and what if it be destroyed again, as Christ foretold? God must still be adored, worshipped and served, as he was before the temple was first built, which was only by Solomon. (Witham) --- \u0001Dwelleth not in houses.\u0002 That is, so as to stand in need of earthly dwellings, or to be contained or circumscribed by them. Though otherwise, by his immense divinity, he is in our houses, and every where else; and Christ in his humanity dwelt in houses: and is now on our altars. (Challoner) ---It is not so much for God, as for ourselves, that we build temples, and it is a pure effect of his goodness and mercy, that he permits us to build them to him. Places consecrated in a particular manner to his service, where he gives the most sensible marks of his presence, are of assistance to us, when we render our homage, address our vows, and offer our prayers to the Deity. St. Stephen's design in this part of his discourse, is to prove that the true religion may subsist without the temple; therefore, that he could not be guilty of blasphemy, supposing he had even used the words which the malice of the Jews put into his mouth, \u0001that Jesus of Nazareth would destroy this place.\u0002 (Chap. vi. 14.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Ye stiff-necked, and uncircumcised in heart.\u0002 St. Stephen, inspired by the Holy Ghost, knowing he should die a martyr, boldly reproaches them for persecuting the prophets, for putting to death \u0001the just one,\u0002 that is, the Messias, foretold by the prophets. (Witham) --- Observe the holy indignation of St. Stephen at the obduracy of the incredulous Jews!" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001They were cut to the heart:\u0002 exasperated even to rage and madness. See chap. v, ver. 33. \u0001gnashing\u0002 their teeth with indignation. (Witham)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "This is the comfort of all martyrs. (Bristow) --- This the support of every Christian under the severest trials of either mind or body: this the sweetener of every burthen and cross." }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Stopped their ears,\u0002 crying out, blasphemy: and they \u0001stoned him\u0002 to death. He praying for them, and saying, \u0001Lord Jesus, receive my spirit,\u0002 in imitation of his Lord and Master, our Saviour Christ. And[5] \u0001reposed in the Lord.\u0002 Literally, \u0001slept.\u0002 In most Greek copies, are now wanting, \u0001in the Lord;\u0002 but it is no doubt the sense. (Witham) --- \u0001Rushed in violently upon him.\u0002 This proceeding, without any sentence, or form of law, was altogether irregular; and never used in the better times of the Jewish government. This was called, \u0001judgment of zeal,\u0002 and only allowed in one instance, viz. when any one came to draw the people to idolatry. Afterwards, this kind of proceeding was extended to other crimes. See Deuteronomy xiii. 6; Numbers xxiv.[xxv.?]; 1 Machabees xi. 24.[ii. 24.?]; &c." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Invoking.\u0002 See with what arms St. Stephen defended himself against the fury of his enemies. He puts on charity for a breast-plate, and by that came off victorious. By his love of God, he resisted the enraged Jews; by the love he bore his neighbour, he prayed for those that stoned him. Through charity, he admonished them of their errors, in order to their amendment; through charity, he besought the divine goodness not to punish their crimes against him. Leaning on charity, he overcame the cruelty of Saul, and merited to have him a companion in heaven, who had been his chief persecutor on earth. (St. Fulgentius, Serm. de S. Steph.) --- We here again see the powerful intercession of the saints; \"for,\" says St. Augustine, \"if Stephen had not thus prayed, the Church would not have to glory in a St. Paul. Si Stephanus non sic orasset, Ecclesia Paulum non haberet.\" (Serm. i. de S. Steph.)" } ] }, { "chapter": 8, "slug": "id123.html", "header": "Acts viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Were dispersed.\u0002 During this great persecution of the Church, those who could not conceal themselves, were dispersed into different countries. Thus did the Almighty make use of the malice of his enemies, to the greater exaltation and glory of his own name. For those who fled, carried with them the light of the gospel, wherever they went. (Tirinus) --- They were burning torches, which communicated of their holy fire to every place, in which they were scattered. (St. Augustine, Serm. cxvi.) --- Thus was the gospel disseminated from Jerusalem into all Judea and Samaria. --- \u0001And Samaria.\u0002 Though our Saviour in his life time had forbid them to preach to the Samaritans, (Matthew x. 5.) they now knew that the time of that precept was past. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Took care.\u0002 In an ancient work, which gives the history of the finding of St. Stephen's body, generally considered authentic, and printed at the end of the 7th volume of St. Augustine's works, we find the following account. \"Stephen having been stoned without the northern gate, lay there without burial one day and a night, according to the order of the Jewish rulers, that his body might become a prey to birds and beasts, but God did not suffer either to touch it.\" --- \"Then I, Gamaliel, compassionating these servants of Jesus Christ, and desiring to have some share in the faith and religion of this holy man, sent among the Jews some Christians who feared God, dwelling at Jerusalem, to take away privately the body, and bring it in my chariot to my country house, where it was deposited in my tomb towards the east, and we mourned over it for forty days,\" &c. It is an injury to pray for a martyr, who ought to assist us by his prayers. (St. Augustine, Serm. xvii.) --- We see great devotion used in burying his body, and four centuries afterwards, at the finding and translating thereof. Very many miracles were performed on that occasion, as St. Augustine witnesses in his work de Civitate Dei, lib. xxii. chap. 8., and Serm. de S. Steph. T. viii." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001This man is the power of God, which is called \u0002(that is, which is truly) \u0001great.\u0002 Simon pretended to be God, and the great God. See St. Irenæus, lib. i. chap. 20." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He had bewitched them with his sorceries,\u0002[1] or magic: he had put them out of their wits, turned their heads, charmed them, stupefied them. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Simon himself believed.\u0002 That is, pretended to believe, that he might obtain the power of speaking tongues, and working miracles, which was frequently imparted to the faithful at baptism. (Menochius) --- He was filled with pride and presumption, says St. Augustine. He wished to imitate the prodigies of the apostles, but loved not their justice, nor the truth they preached. He entered into the Church, and desired baptism, not to obtain the grace of justification, but to have an occasion of extolling himself. He wished to walk in wonders above himself. (In Psalm cxxx.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The Holy Ghost,\u0002 which the apostles came to give the Samaritan Neophytes, was not the spirit of grace, of justice, and of sanctity, for that they had received at baptism; but the spirit of strength, to confess with confidence and freedom the name of Jesus, and the supernatural and miraculous graces, usually at that time granted to the faithful, by the imposition of hands. Philip did not administer the sacrament, because he could not; he was not a bishop. Hence now in the Church, we see only the chief pastors do it, præcipuos et non alios videmus hoc facere. See St. Chrysostom, hom. xviii. in Acta. --- There is no mention here, it is true, of unction, but the most venerable antiquity clearly specifies it. St. Cyprian, in the third age [third century], says: \"it is moreover necessary, that he who has been baptized, should be anointed, that having received the chrism, that is, the unction, he may be the anointed of God.\" (Ep. lxx.) --- In the next age [fourth century], St. Pacianus writes: \"Do you say that this (the power of remitting sins) was granted only to the apostles? Then I say, that they alone could baptize, and give the Holy Spirit, for to them alone was the command of doing it given. If, therefore, the right of conferring baptism, and of anointing, descended to their successors, to them also has come the power of binding and loosing.\" (Ep. i. ad Sym. Bibl. Max. T. iv. p. 307)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They received the Holy Ghost.\u0002 Not but that they had received the grace of the Holy Ghost at their baptism; but not that plentitude of grace, and those gifts, which they received from bishops in the sacrament of confirmation. This sacrament, as St. Chrysostom observes,[2] St. Philip, the deacon, had not power to give. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Simon ... offered them money.\u0002 From hence it is called the sin of simony, to buy, sell, or give money for benefices, and spiritual things. It was vanity that made Simon desire this power. (Witham) --- Hence to give or receive money in exchange, or as a price for any spiritual good whatever, is justly esteemed sinful. It is called simony, from the name of the person, who was first engaged in this sin. (Haydock) --- Simon acts the part of a tempter to the apostles, and wishes to draw them into prevarication, by offering money for what was above all price, and of what they were not the proprietors, but the dispensers. (St. Clement of Rome)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001May thy money perish with thee;\u0002 or go with thee to perdition. This was a prophecy, says St. Chrysostom, of St. Peter who saw him incorrigible, and that he would not repent. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Nor lot in this matter.\u0002 Literally, in this saying. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001That perhaps this thought of thy heart may be forgiven thee.\u0002 The word \u0001perhaps,\u0002 as the interpreters commonly observe on this and other places, many times does not imply any doubt or uncertainty. There could be no doubt, says St. Chrysostom, only as to his repenting: if he repented, it is certain he would find remission of his sins. (Witham) --- St. Augustine (ep. cviii.) understands the text, \u0001metanoeson apo,\u0002 &c. of penance done for heinous offences in the primitive Church, and teaches us to translate it thus, as it is in the Vulgate, both here and 2 Corinthians xii. 21, and Apocalypse ix. 21, and adds, that very good men do daily penance for venial sins, by fasting, prayer, and alms." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001In the gall of bitterness.\u0002 In the bitter gall of hypocrisy, in the bonds, fetters, and chains of sin and iniquity. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Pray ... for me.\u0002 Instead of following the advice of St. Peter, he begs them to pray, not that God would touch his heart, and give him repentance; but that the evils might not fall upon him. In this he is a true model of false penitents, who hate not the sin, but fear the punishment, which is the consequence of it. He afterwards left the East, and went to Rome, under the reign of Claudius. Sts. Justin, Irenæus, and others say, the senate adored him as a divinity. Having undertaken to fly in the air, in the presence of the emperor and senate, when he had raised himself to a certain height, he was brought down by the prayers of Sts. Peter and Paul, and died a few days after, of the wounds he received by the fall. (Calmet) --- See also Eusebius, Theod., St. Augustine, &c." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001This is desert.\u0002 In construction, whether we regard the Latin or Greek, to be \u0001desert,\u0002 may either agree to the way leading to Gaza, or the city itself, which formerly had been almost destroyed. (Witham) --- To the site of old Gaza, which was then a desert; above which was built the new Gaza, nearer the sea. (Bible de Vence) --- Beza frequently makes very free with St. Luke, and in his annotations, an. 1556, says the text is wrong; it cannot be so." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001An eunuch.\u0002 It is likely a proselyte converted to the Jewish religion. He shews his zeal and devotion, says St. Chrysostom, not only by coming to Jerusalem, but by reading the prophets in his chariot. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001How can I, unless some one shew me,\u0002[3] or be a guide to me, as in the Greek. Let every one, and especially the unlearned, take good notice of these words, not to wrest the Scriptures to his own perdition. To follow his own private judgment, or his private spirit, is to make choice of a blind and incompetent guide, as to the sense of the Scriptures, and the mysteries of faith. See the preface to the gospel of St. John. (Witham) --- It appears this eunuch was not one of those, who are now so commonly seen, who think the Scripture is every where plain, and the sense open to every body. Such would do much better to acknowledge, that they stand in need of a guide. (Grotius, hic.) --- St. Jerome, in his letter to Paulinus, printed at the head of the Latin Bibles, shews the necessity of an interpreter. The apostles themselves could not understand the Scriptures till Christ gave them the knowledge; tunc aperuit illis sensum ut intelligerent scripturas. (Luke xxiv. 45.)" }, { "marker": "Ver. 32-33.", "first": 32, "last": 33, "text": "\u0001As a sheep,\u0002 or a lamb, &c. The eunuch, by divine Providence, was now reading the 53d chap. of Isaias, which is of Christ, and his sufferings. --- \u0001In humility his judgment was taken away.\u0002 The sense seems to be, that Christ having humbled himself, so as to undergo an unjust judgment, or condemnation to die on the cross, hath been again raised from the dead, and delivered from that judgment by his glorious resurrection, and ascension. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Here is water.\u0002 This shews, that baptism is to be given with water. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001If thou believest,\u0002 &c. The Scripture many times mentions one disposition, when others no less necessary are supposed, as here a sorrow for sins, a firm hope, love of God, &c. (Witham) --- Faith is thus seen to be a necessary predisposition in the adult, for the reception of baptism. They must answer for themselves; but infants are baptized in the faith of the Church. Their sponsors, who receive them from the font, answer for them. (Denis the Carthusian) --- And as the defilement was not personal, but that of others, so are they purified by the faith of others." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "We are not to suppose that in the administration of the sacraments in the primitive Church, nothing more was done than what we read, totidem litteris, in the Scripture. St. Augustine answers this, when he says: \"insomuch that he saith, Philip baptized him, he would have it understood, that all things were done, which though in the Scripture, for brevity sake, they are not mentioned, yet by order of tradition we know were to be done.\"" } ] }, { "chapter": 9, "slug": "id124.html", "header": "Acts ix. Notes & Commentary: Ver. 4. \u0001Why dost thou persecute me?\u0002 My disciples, my brothers, and my friends. The head speaks for the members, and by a figure of speech, calls them itself. (St. Augustine, in Ps. xxx.) --- Here Jesus Christ identifies himself with his Church, as on a former occasion, when he said: \u0001he that heareth you, heareth me; and he that despiseth you, despiseth me.\u0002 (Luke x. 16.)", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To kick against the goad.\u0002 Others translate against the \u0001pricks;\u0002 others, against the \u0001sting.\u0002 The metaphor is taken from oxen kicking, when pricked to go forward. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001There it shall be told thee,\u0002 &c. The Almighty having established a Church, and ministry, the depositories of his doctrines, does not, even on this extraordinary occasion, transgress his own laws; but sends him to the ministers of religion, that instruction may be imparted through them, as through its proper channel. This observation is worthy the notice of the self-inspired of the present day, who pretend to receive their light direct from heaven. Nothing can be more opposite to the spirit of the gospel than such delusion. (Haydock) --- Hear the great St. Augustine: \"Paul, though with the divine and heavenly voice prostrated and instructed, yet was sent to a man to receive the sacraments, and to be joined to the Church.\" (De Doct. Chris. lib. i. in prœm.) --- \u0001Hearing,\u0002 &c. This may be reconciled with what is said in the 22nd chapter by supposing they heard only St. Paul speak, or heard only a confused noise, which they could not understand. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And his eyes being open,\u0002 either by himself, or by others, \u0001he saw nothing.\u0002 See the circumstances related again, chap. xxii. and xxvi. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Three days.\u0002 During the time, he neither eat nor drank, to testify his sorrow for his past conduct. He likewise spent the time in prayer, to prepare himself for the reception of grace. (St. Chrysostom, hom. xix.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And he saw a man,\u0002 &c. This verse, which is by way of a parenthesis, contains the words of the historian, St. Luke, telling us what St. Paul saw in a vision, and what the Spirit at the same time revealed to Ananias. (Witham) --- This verse is a parenthesis. It contains not the words of Christ to Ananias, but St. Luke here relates what was shewn to Paul, at the time Ananias entered. This vision was shewn to him, that he might know Ananias was sent by God. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001A vessel of election.\u0002 A chosen elect vessel, and minister of the gospel. (Witham) --- \u0001Skeous ekloges,\u0002 an organ, or instrument. Thus Polybius uses the word, speaking of Damocles, \u0001ode en uperetikon skeuos,\u0002 he was an excellent and choice character." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Laying his hands on him.\u0002 This imposition of hands, made use of on different occasions, was to pray that he might receive his sight, as well as the grace of the Holy Ghost, which God sometimes gave to persons not yet baptized, as to Cornelius. (Acts x. 44.) (Witham) --- This imposition of hands, was not the same as that, by which the faithful were confirmed, or ordained ministers, but a ceremony commonly used by the apostles to restore health to the sick. If Saul, in consequence, receives the Holy Ghost, it was an extraordinary miraculous event, which was not an unfrequent circumstance in the infancy of Christianity. The Almighty, who establishes the laws of grace, can dispense with them himself whenever he pleases. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001When many days were passed.\u0002 By the account St. Paul gives of himself, (Galatians chap. i.) soon after his conversion he went into Arabia, and about three years after he might come to Damascus. Then it seems to have happened that they were for killing him, for becoming a Christian; and the brethren saved his life, by conveying him down the walls of the town in a basket. After this, he went to Jerusalem, where the disciples knew little of him, and were afraid of him, till St. Barnabas introduced him to the apostles, and gave an account of his conversion. (Witham) --- \u0001Many days.\u0002 That is, three years. For Saul went for a time from Damascus to Arabia. (Galatians i. 17. and 18.) It was on his return from thence, that the Jews conspired against his life, as is here related. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Brought him to the apostles Peter and James. See Galatians i. 18. and 19." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001He spoke also to the Gentiles,\u0002[1] \u0001and disputed with the Grecians,\u0002 or Hellenists. See chap. vi. ver. 1. By the Gentiles, many understand those who had been Gentiles, and were become proselytes or converts to the Jewish religion, and not those who still remained Gentiles. And by the Greeks, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, or Hellenists, they understand Jews, who had lived in places where they spoke Greek, not Syriac, whom St. Paul endeavoured to convert to the Christian faith. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "The Church visibly proceedeth still with much comfort and patience; she is perfected by persecution, and by means of the promised infallible protection, she has ever proved herself invulnerable to all the envenomed shafts of her adversaries." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "Saron, or Assaron, is a mountain and city mentioned by Josue, xii. 18. From it all the plain from Cæsarea of Palestine to Joppe, is called Saron. It is a rich fertile country. (Tirinus)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "Tabitha, in Syriac, means the same as Dorcas in Greek, that is, a wild goat. (Bible de Vence) --- See here the powerful effects of good works, and alms-deeds; they reach even to the next life. (Bristow) --- Hence that of the wise man, alms free from death." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Washed.\u0002 This custom of washing the dead was observed among the Greeks, Romans, Hebrews, and most other nations. It is still practised in monasteries, and formerly was observed with much ceremony. St. Chrysostom observes, that our Saviour's body was washed and embalmed. The same custom is mentioned in Homer and Virgil:" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Chiton\u0002 was the under garment, \u0001Imation\u0002 the upper." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001And having put them all out,\u0002 not to disturb him while he prayed. --- \u0001Sat up,\u0002 raised herself a little: and Peter taking her by the hand, lifted her quite up, and calling in the company, presented her to them alive and well. (Witham)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "Raising the dead to life can only be the work of God. This woman was raised to life for the comfort of the faithful, and the conversion of others. She herself might likewise have an opportunity of acquiring greater merit, otherwise the repose of another life is preferable to a return to the miseries of this world. (Denis the Carthusian)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "In the Greek is added: instructing the new converts, and fortifying them in the faith they had just embraced." } ] }, { "chapter": 10, "slug": "id125.html", "header": "Acts x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "A cohort, with the Romans, was a body of infantry 500 strong. There were ten cohorts in each legion. There were, generally speaking, two centurions appointed to the command of each cohort. (Bible de Vence)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A religious man, and one that feared God.\u0002 He was not a Jew, yet believed in one God. --- \u0001Always,\u0002 that is, frequently \u0001praying,\u0002 and \u0001giving alms.\u0002 In the Rheims Testament we find this note: \"Hereby it appeareth, that such works as are done before justification, though they suffice not to salvation, yet are acceptable preparatives for the grace of justification, and such as move God to mercy. ... though all such preparative works come also of grace.\" These Douay divines did not hold with the Quenellists that a true faith, or the habit of faith, must needs be the first grace. (Witham) --- Cornelius religiously observed the law of nature, and the principal points of the Jewish moral law, though he did not profess Judaism. (Calmet) --- He was an admirable example of virtue before his knowledge of Christianity. He feared God, and brought up his family in the same holy fear. He was leader of the first band, and consequently had the eagle, the Roman ensign, carried before him. Four hundred men were under his command. (Tirinus) --- \"His former goodness could no longer avail him, unless he were, by the bond of Christian society and peace, incorporated with the Church; he is therefore ordered to send unto Peter, that by him he may learn Christ, by him he may be baptized.\" (St. Augustine, lib. i. de bap. chap. 8.) --- \u0001Alms.\u0002 Nothing is more efficacious than the alms of a man, whose hands have not been defiled by injustice. It is a clear stream, refreshing in the heat of day, and imparting verdure to every plant that is near it. It is a fountain springing to eternal life. It is a tree, whose branches reach even to heaven, and which produces its eternal fruit in abundance, when death has removed from you all that is temporal. Waste not, then, your treasures in selfish gratifications, the fruit of which is sorrow; but feed the poor, and the hungry. Plant and sow in their hands, and your produce will be great; no soil is more fertile. (St. Chrysostom, hic. hom. xxii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He saw in a vision manifestly.\u0002 An angel appearing visibly to him. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Stated hours for prayer were appointed both in the old and new law. Of this St. Cyprian writes: \"In celebrating their prayers, we find that the three children of Daniel observed the third, sixth, and ninth hour. Thus afterwards, at the third hour, the Holy Ghost descended upon the apostles, fulfilling the grace of our Lord's promise: at the sixth hour, Peter going up to the higher room of the house, was both by voice and sign from God instructed, that all nations should be admitted to the grace of salvation, of which he before doubted; and our Lord being crucified at the sixth hour, at the ninth washed away our sins by his blood. But to us, besides the seasons observed of old, the set times of praying are increased; for we must pray in the morning early, that the resurrection of our Lord may be celebrated by morning prayer; \u0001in the morning early will I stand before Thee, early in the morning wilt thou hear my voice.\u0002 (Psalm v.) Towards the evening also, when the sun departeth, we must of necessity pray again.\" (De Orat. Dom. No. 15) St. Jerome, writing to Eustochia, a virgin, and a religious, (ep. 22.) says, \"though the apostle bid us to pray always, and, to holy persons, their very sleep is prayer; yet we must have distinct hours for prayer, that if perhaps we be otherwise occupied, the very time may admonish us of our duty. The third, sixth, ninth hour, morning early, and evening, no man can be ignorant of.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001There came upon him an ecstasy\u0002[1]\u0001 of mind.\u0002 This is the true sense by the Greek. \u0001I have never\u0002 yet \u0001eaten any unclean thing.\u0002 This seems to have happened, an. 35 [A.D. 35]. Till then the apostles followed the ceremonies of the law of Moses. It may seem strange that even St. Peter should not know that the ceremonial precepts of the law were to be abolished. It may be answered, that St. Peter and they, were only ignorant of the time, when they were to be laid aside; and so St. Chrysostom says, that the conversion of Cornelius, with all its circumstances, was to convince the Jews, rather than the apostles, that those ceremonies were no longer obligatory. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001God hath purified.\u0002 Not that the Almighty had already sanctified the Gentiles; but he had called them, that they might become so. He had thrown down the wall of separation, which had stood between Jew and Gentile; he had made one fold to contain all the sheep under one shepherd. Jesus Christ, by his blood, had generally reconciled all mankind to his Father. In this sense all were pure; that is, all had a right, as all were called, to partake of the merits of the Son of God. All had a right to communicate in the truths of the gospel, and in the sacraments, which were the appointed channels, through which the graces and merits of Jesus Christ were applied. (Calmet) --- Here, then, God first announced to Peter, that the time was come to preach to the Gentiles unto salvation, no less than to the Jews; with full freedom to eat all meats, without respect to the prohibition of some made in the old law. (Bristow)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Cornelius ... worshipped.\u0002[2] Some think Cornelius might look upon St. Peter as more than a man, and offer to him divine worship: but by prostrating, he might only intend to pay such honour to him, as is paid to persons eminent in dignity, especially according to the custom of the eastern people. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "St. Chrysostom (hom. xxi in Act.) thinketh Peter refused this homage through humility, because this falling down, \u0001proskunein,\u0002 is frequently used in Scripture towards men. St. Jerome (adv. Vigil. chap. ii.) holds the contrary sentiment." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Abominable a thing.\u0002 The Jews extended their aversion to the Gentiles to an unnatural length; hence the frequent accusations of the latter, that they were a nation the enemies of mankind. Josephus defends his nation against the imputation. He allows that Moses forbids them to admit strangers into their solemnities, and exercises of religion, but not to refuse any thing which common humanity demands of all. (Josephus, lib. ii. con. App.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001In every nation,\u0002 &c. That is to say, not only Jews, but Gentiles also, of what nation soever, are acceptable to God, if they fear him, and work justice. But then true faith is always to be presupposed, \u0001without which,\u0002 (saith St. Paul, Hebrews xi. 6.) \u0001it is impossible to please God.\u0002 Beware then of the error of those, who would infer from this passage, that men of all religions may be pleasing to God. For since none but the true religion can be from God, all other religions must be from the father of lies; and therefore highly displeasing to the God of truth. (Challoner) --- \u0001He that feareth him, and worketh justice.\u0002 So he calls the prayers, alms-deeds, and charitable works of this Gentile Cornelius. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001God sent the word.\u0002[3] By this \u0001word,\u0002 some understand the eternal Word, the Son of God; but by the next verse, we may rather expound it of the word of the gospel preached. Jesus Christ ... \u0001he is Lord of all things.\u0002 A proof of Christ's divinity. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001For it began,\u0002 or its beginning was, &c." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Whom they killed.\u0002 At the very first, says[4] St. Chrysostom, the apostles preached Christ crucified, and tell them they had put to death on a cross the Lord of all things, the \u0001judge of the living and the dead.\u0002 (Witham) --- We may here admire how wonderfully Peter adapts his discourse to the capacity of his hearers. When speaking to the Jews, he proves Jesus to be their Messias, from the testimony of their prophets. On the present occasion, he only just alludes to the prophets, but confirms his discourse by the testimony of the miracles which Jesus had wrought in public, and were known to all the world. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "Jesus Christ did not announce his resurrection, and other mysteries, to all at once, but to a chosen few, who were to be governors of the rest; teaching us thereby, that we have to learn our religion, and every thing necessary to salvation, from the Church of God, speaking to us by her ministers." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001The living and of the dead.\u0002 This may be understood of the elect, who live by grace, and the reprobate, who are spiritually dead; or perhaps more literally, of those who shall be found living upon earth at the second coming of Christ, and of all who have died from the commencement of the world to the end of time. (St. Augustine, Enchirid[].)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001The Holy Ghost fell upon all them,\u0002 and made his coming known in some visible manner and exterior signs, as on the day of Pentecost. The Christians who had come with St. Peter, who before had been Jews, were \u0001astonished\u0002 to see that such extraordinary gifts of the Holy Ghost were given to uncircumcised Gentiles. (Witham)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Can any man forbid water?\u0002 &c. Or doubt that these, on whom the Holy Ghost hath descended, may be made members of the Christian Church, by baptism, as Christ ordained? (Witham) --- Such may be the grace of God occasionally towards men, and such their great charity and contrition, that they may have remission, justification, and sanctification, before the external sacraments of baptism, confirmation, and penance be received; as we see in this example: where, at Peter's preaching, they all received the Holy Ghost before any sacrament. But here we also learn one necessary lesson, that such, notwithstanding, must needs receive the sacraments appointed by Christ, which whosoever contemneth, can never be justified. (St. Augustine, sup. Levit. q. 84. T. 4.)" } ] }, { "chapter": 11, "slug": "id126.html", "header": "Acts xi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Disputed against him.\u0002 St. Epiphanius makes Cerinthus, who was the next heresiarch to Simon Magus, the author of this dispute. He likewise says it was he, who excited the Jews against St. Paul, (Acts xxi.) and that the first Council of Jerusalem was convened to condemn him. (St. Epiphanius, hæres. 28. chap. ii)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And didst eat with them.\u0002 The Jews looked upon it as a thing altogether abominable, for them to eat with uncircumcised Gentiles; but St. Peter satisfied them, or silenced them by a plain and sincere recital of his vision, and of what happened at the house of Cornelius. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They held their peace, and glorified God,\u0002 that the gate of salvation was also opened to the Gentiles. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Some of them,\u0002 at Antioch, \u0001spoke also to the Grecians:\u0002[1] by which many understand, \u0001to the Gentiles,\u0002 though in most Greek copies we read, \u0001to the Hellenists.\u0002 (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Multitude was added,\u0002 as before, (chap. x.) a few were added to the visible Church. Ever since Christ's ascension, this Church has been notoriously seen. Of her ministers, their preaching has been open, their sacraments visible, their discipline visible, their persecutions visible, their wonderful increase visible, and their manifestly divine protection visible, and known to all the world. Whilst all that have separated themselves by schism from this venerable body, have fallen into discredit, and most into complete oblivion. The Catholic Church was the first, and it will be the last." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001To seek Saul,\u0002 who had retired for a while, to his native city, Tarsus. These two remained at Antioch about a year, during which time they reaped a plentiful harvest." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001At Antioch the disciples were first named Christians,\u0002 when St. Paul and St. Barnabas were preaching there. Before that, they were called the \u0001disciples\u0002 of Jesus, and sometimes \u0001Nazarenes,\u0002 (see Acts xxiv. 5.) or perhaps \u0001Galileans.\u0002 This honourable name of \u0001Christians,\u0002 distinguished them from Gentiles and Jews, and from all heretical sects, who generally had some name from the authors of such sects, as \u0001Simonites, Cerinthians, Nicolaits,\u0002 &c. Of which see St. Epiphanius. The faithful had also after some time the name of \u0001Catholics,\u0002 being taught in the apostles' creed to \u0001believe in the Catholic Church.\u0002 And St. Augustine, in several places, takes notice, that no heretics could ever get themselves called by this name; nor can they to this present. See St. Augustine, de util. credendi. chap. viii.; de vera relig. chap. vii.; cont. epis. fundam. chap. iv. Whosoever is of the true faith of Christ, may justly say, \u0001Christian\u0002 is my name, \u0001Catholic\u0002 my surname: a greater honour, and a greater advantage, than to be of any royal family. (Witham) --- The faithful disciples, believers, &c. as before they were called, now received the name of Christians. It is not certain whether they took the name themselves, or it was given them out of disrespect, by the pagans. Galileans was a term of reproach likewise given to the Christians. St. Peter, in his first epistle, uses the appellation of Christians; but it does not appear that St. Paul ever did in any of his writings. (Calmet, Tirinus, &c.) --- The name of Christian should be common to all the faithful, and all other new names of sectaries abhorred. \"If you hear,\" says St. Jerome, any where such as are said to be of Christ, \"not to have their name from Christ, but from some other, as Marcionites, Valentinians, (as now also Lutherans, Calvinists, &c. &c. &c. &c.) know that they belong not to the Church of Christ, but to the synagogue of Antichrist.\" St. Pacianus, in his letter to Sympronian, says, when heresies had arisen, and endeavoured by diverse names to tear the dove of the Lord and Queen in pieces, the faithful required their surname: hence they who before were called \u0001Christians,\u0002 are now surnamed also \u0001Catholics.\u0002 Christian is my name and Catholic my surname. By this term \u0001Catholic,\u0002 the apostles, in their creed, have distinguished the one true visible Church from all and every other congregation, sect, or party. This mark is so self-evident, that St. Augustine hesitates not to say: \"In the lap of the Church the very name \u0001Catholic\u0002 keepeth me.\" (Cont. ep. fund. chap. iv.) --- Again, in his book on the utility of believing, he says: \"if after these troubles of mind you still are tossed and vexed, and wish for peace, follow the way of Catholic discipline, which from Christ himself, by the apostles, hath proceeded even unto us, and shall proceed form hence to the latest posterity.\" (1 Timothy iii. 15.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Who dwell in Judea.\u0002 Most of the faithful in Jerusalem, who wished to live perfect lives, had sold their possessions, and placed the price in the hands of the apostles; and many others, who had not voluntarily relinquished their property, had probably lost most of it in the persecutions. Hence arose the particular distress of the brethren in Jerusalem, to relieve which the Gentiles made collections. It was meet, that they who had been made partakers of their spiritual goods, should now in time of need administer to them of their temporal substance. (Denis the Carthusian) --- Imitate the alms of these primitive Christians, and make to yourselves provision against another life. Oh how many are now clothed in silks, and abound in pleasures, but are naked and void of every thing, that will bear examination on the day of judgment! (St. Chrysostom, hom. xxvi. in Act.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Sending it to the ancients;\u0002[2] elders, &c. In this and diverse other places, are not to be understood such as were elder in age, but such as had offices and dignities, and by divine authority, and who with a due subordination were to govern the Church: so that by this word, were signified apostles, bishops, and priests. But of this more hereafter. (Witham) --- The ancients or priests, seniors, \u0001presbuterous.\u0002 This is the first place in the New Testament, where \u0001priests\u0002 are mentioned. Some interpreters think, that by this word, \u0001ancients,\u0002 are meant the apostles; but this is not likely. The apostles must at that time have been dispersed over all the world. Others think it was some of the older deacons, who had charge of the alms. We like the opinion of those who think it means \u0001priests,\u0002 subordinate to the apostles, who had the charge of governing the faithful, in their absence. Thus the Christian Church will appear modelled after the form of the synagogue. First, the bishop, who presides, corresponding to the head of the synagogue; the priests, to the ancients, who sat on the right and left of the chief; and the deacons, to the disciples of the Scribes, who studied the law. It must be allowed that many passages occur in Scripture, which it seems necessary to explain of priests of the second rank. St. Paul, (1 Timothy v. 1. 17. 19.) St. James (v. 14) orders the priests to be called to anoint the sick man, which cannot be explained of bishops, as there was only one in each town. It must nevertheless be observed, that this same word \u0001ancient,\u0002 or \u0001priest,\u0002 is often used in Scripture, and primitive writings, to designate a bishop. (Calmet)" } ] }, { "chapter": 12, "slug": "id127.html", "header": "Acts xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Herod.\u0002 Agrippa, made king by the emperor Caius. See Josephus vi. 18. Jewish Antiquities, chap. viii. and lib. xix. chap. 5. \u0001put to death James\u0002 the great, brother to John. (Witham) --- This man was the same as Agrippa, by which name he is most commonly known. He was brother to the famous Herodias, who was the cause of St. John the Baptist's decollation, (Calmet) and son-in-law of Herod the Great, by his father Aristobulus. (Bible de Vence)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. James the elder, brother of St. John the evangelist." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The days of the azymes.\u0002 By this we may know about the time when St. James was executed. Peter was to be reserved till after the Pasch, because it was not usual for the Jews to put any one to a violent death on a festival day. They would not damp the joy of the solemnity by such actions. (Menochius) --- Nothing can be more illiberal, nothing more unfounded, and unjust, than the accusation advanced by the translators of the Bible dedicated to King James. In their preface they say, that the Catholics keep the words, \u0001azymes, holocaust, pasch,\u0002 &c. in their version, purposely \"to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kept from being understood.\" See the splendid Oxford edit. an. 1770. --- So far from this, we open the window, to let in the light; we break the shell, that the kernel may be eaten: we put aside the curtain, that a sight may be had into the holy place; we remove the cover of the well, that the good and humble may get to the water of life. If we retain certain words in the original tongue, it is for the same reason as our adversaries retain others, such as Amen, Sabaoth, Alleluia, Jehova, &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To four files of soldiers.\u0002[1] To four times four soldiers, or to sixteen soldiers, each band or file consisting of four." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "With these two chains, according to the Roman custom, St. Peter must have been fastened to the two soldiers, that guarded him. Yet Peter slept secure, trusting in that Providence which sleepeth not." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001An Angel.\u0002 This was probably his Angel guardian. It has always been the constant belief of the Church, that each individual is put under the protection of a tutelar Angel. (Haydock) --- St. Bernard, on these words of the psalm, \u0001he has given his Angels charge over thee,\u0002 thus expresses himself: Wonderful condescension! and truly great love! He has given his Angels charge over thee, to guard thee in all thy ways. What is man, O God, that thou shouldst thus be mindful of him, or the son of man, that thou shouldst look upon him! What reverence, devotion, and confidence, should this word inspire in us! Reverence their presence, be grateful for their good will; have confidence in their protection; walk with circumspection; your Angel is present. In every abode, in every place, respect his presence. Let us love them too, destined to be in future our co-heirs; in the mean time, our guardians and patrons. What have we to fear under such guides? They cannot be overcome nor seduced; much less can they lead us astray. They are faithful, they are prudent, they are powerful. Why do we fear? Let us follow them; let us stick close to them; and we shall dwell under the protection of the God of heaven. If a grievous temptation urges; if great tribulation hangs over you; call upon your leader your helper in opportunities, in tribulations; call upon him, and say, save us, or we perish, &c. (St. Bernard, Serm. in Psalm. Qui. habitat.) --- \u0001A light shined in the room.\u0002 To Peter only; not to the rest. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Peter coming to himself.\u0002 Being now sensible that all was true. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And considering \u0002or \u0001reflecting,\u0002 what was best to be done. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thou art mad,\u0002 or talkest idly. --- \u0001Then said they, it is his Angel.\u0002 It seems ridiculous to translate here a \u0001messenger.\u0002 Does a messenger speak with the very voice of him that sends him? St. Chrysostom[2] and others on this place observe, that they believed that every one, at least of the faithful, hath a good Angel. (Witham) --- \"If proper Angels,\" saith St. Chrysostom, (T. iii. hom. 7. in laud. Paul.) \"be deputed by our Lord to such as have only charge of their own existence, (as Israel said, Genesis xlviii. 16. \u0001the Angel that delivereth me from all evils, bless these boys\u0002) much more are super-human spirits at hand to help those unto whom the charge and burden of the world is committed.\" Such persons as can believe that God permits evil spirits to tempt us, can find no difficulty surely in believing that the same good, just, and merciful Creator will permit good spirits to guide, protect, and assist us. Repeated proofs of both are found in holy writ. The learned Protestant commentator, Polus, on this text, says: Hujusmodi visis assueverat eo tempore Ecclesia, quæ etiam novit fideles præsidio angelorum esse circumseptos. The Church at that period had been accustomed to similar apparitions, nor is she ignorant that the faithful are secured by the protection of Angels. (T. iv. p. 1494.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001He went into another place.\u0002 Did not think fit to stay in the city of Jerusalem. St. Chrysostom takes notice, that upon another occasion, when he was delivered by an Angel out of prison, he went boldly the next day, and preached in the temple. (chap. v. 19.) but there he was ordered by an Angel so to do; now to stay without such orders, would have been rashly to expose himself, and in a manner tempting God. (Witham) --- Peter retired to another place, that he might not rashly expose himself to future danger. It is not just to depend on supernatural assistance, when human means are adequate to the effect. (St. Chrysostom, hom. xxvi.) --- St. Peter desires they will announce his miraculous deliverance to James, the then bishop of Jerusalem, and to the Christians, that they might see the effect of their prayers for him. St. James had, beyond a doubt, ordered general supplications to be made by all the brethren for St. Peter. (Bristow)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Should be led\u0002[3] away to punishment or death, according to the sense both of the Latin and Greek text. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "In the Greek, he was preparing to make war against them. These applied not to agriculture, but drew their support from Judea, Samaria, and Galilee. (Bible de Vence)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Struck him.\u0002 Josephus relates, that when Herod saw he must die, he replied to the flatteries of the people, \"See, he whom you call a god, is snatched out of life, in spite of himself. The necessity of suffering death proves the falsity of your words; but we must submit to the will of God.\" (Jewish Antiquities, lib. xvii. chap. 9. and The Jewish War, lib. i. chap. 21.) --- Princes may take warning from this example, not to take delight in the praises and flatteries of their subjects, so as to forget themselves to be men, and the God of heaven to be the supreme Lord of all, to whose just tribunal princes and subjects are equally amenable. (Haydock) --- \u0001Eaten up by worms.\u0002 A visible judgment of God, for his pride and vanity. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Returned from Jerusalem,\u0002 to Antioch, the capital of Syria. (Witham) --- This John Mark, the companion of Sts. Paul and Barnabas, was not the evangelist who bore that name; but a cousin of Barnabas, son of Mary, in whose house the apostles generally assembled at Jerusalem. (Calmet)" } ] }, { "chapter": 13, "slug": "id128.html", "header": "Acts xiii. Notes & Commentary: Ver. 1. \u0001Manahen ... foster-brother to Herod,\u0002 or nursed with the same milk. (Witham) --- It would appear from his having been brought up with Herod, that he was of noble parentage. He is likewise believed to have been one of the seventy-two disciples. The Latins keep his feast on the 24th of May. (Calmet)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001As they were ministering to the Lord.\u0002[1] Mr. N. and some others translate,\u0001 offering up sacrifice.\u0002 There are indeed good grounds to take this to be the true sense, as the Rhemish translators observed, who notwithstanding only put \u0001ministering,\u0002 lest, (said they) we should seem to turn it in favour of our own cause, since neither the Latin nor Greek word signifies of itself to \u0001sacrifice,\u0002 but any public ministry in the service of God; so the St. Chrysostom says, \u0001when they were preaching.\u0002 (Witham) --- \u0001Separate me.\u0002 Though Paul and Barnabas are here chosen by the Holy Ghost for the ministry, yet they were to be ordained, consecrated, and admitted by men; which loudly condemns all those modish and disordered spirits, that challenge and usurp the office of preaching, and other sacred and ecclesiastical functions, without any appointment from the Church. (Bristow) --- Consider, says St. Chrysostom, by whom they are ordained: by Lucius, of Cyrene, and Manahen, rather than by the Spirit. The less honourable these persons are, the more signal is the grace of God.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fasting and prayer, imposing their hands upon them.\u0002 By which is clearly expressed, the manner in which the ministers of God were, and are still ordained bishops, priests, deacons in the Church. (Witham) --- Interpreters are much divided in opinion, whether this imposition of hands be a mere deputation to a certain employment, or the sacramental ceremony, by which orders are conferred. Sts. Chrysostom, Leo, &c. are of the latter opinion; nor does it any where appear that St. Paul was bishop before this. Arator, sub-deacon of the Church of Rome, who dedicated in the year 544 his version of \u0001the Acts of the Apostles\u0002 into heroic verse to Pope Virgilius, attributes this imposition of hands to St. Peter:" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In the synagogues of the Jews,\u0002 preaching first the gospel to them. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A magician ... whose name was Bar-jesu,\u0002 son of Jesus, or Josue. In Arabic, \u0001Elymas\u0002 is the same as magician. This man did all he could to dissuade the proconsul, Sergius Paulus, from embracing the Christian faith. (Witham) --- Salamina was the capital of the island of Cyprus, and at the eastern extremity, as Paphos was at the western. A. D. 45." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Then Saul, who also is Paul.\u0002 This is the first time we find the apostle called Paul. Some, therefore, think it was given him when he converted this proconsul, Sergius Paulus. Others, that Saul being a Hebrew word, the Greeks, or rather the Romans, turned it into Paul. (Witham) --- This is the first place in which this apostle is called Paul. He took this name out of respect to the illustrious convert he had made in the person of the proconsul, the governor of the island. (Menochius) --- Or, more probably, his former name, by a small change, was modelled into \u0001Paulus,\u0002 which was a sound more adapted to a Roman ear. He begins to bear this name only, when he enters on his mission to the Gentiles. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Son of the devil.\u0002 Sharp language, when grounded on truth, may be used against those who hinder the conversion of others. St. Chrysostom says, he was struck with this blindness only for a time, to make him enter into himself, and be converted. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Antioch.\u0002 Many cities in Asia Minor bore this name. It is related that Seleucus Nicanor built many, and called them by this name, in honour of his father Antiochus. (Tirinus) --- Pamphylia and Pisidia were two provinces in Asia Minor. --- \u0001The sabbath-day.\u0002 Some not only understand, but even translate, the \u0001first day of the week:\u0002 but here is rather meant the Jewish sabbath, as St. Paul went into their synagogues. And in this his first sermon to them, which St. Luke has set down, he speaks nothing that could offend or exasperate the Jews, but honourably of them, to gain them to the Christian faith; he commends in particular David, whose Son they knew the Messias was to be: and of whom he tells them, that God had given them their \u0001Saviour, Jesus\u0002. He mentions this high eulogium, which God gave of David, Psalm lxxxviii. 21. that he was a man \u0001according \u0002to God's \u0001heart,\u0002 who \u0001in all things should fulfil his will,\u0002 that is, as to the true worship of God; though he fell into some sins, of which he repented, and did penance. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "These seven nations are the Chanaanites, the Hethites, the Hevites, the Pherezites, the Gergesites, the Jebusites, and the Amorrhites. (Josue iii. 10. and \u0001alibi.\u0002)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Chronology only gives about 350 years from the entrance into the land of promise to the end of Samuel's judicial government, who was the last of the judges. (Bible de Vence)" }, { "marker": "Ver. 24, &c.", "first": 24, "last": 24, "text": "He then brings the testimony, which John the Baptist gave of Jesus, as it is likely many of them had heard of John, and of the great esteem that all the people had of his virtue and sanctity. He tells them that salvation was offered and sent them by Jesus, against whom the chief of the Jews at Jerusalem obtained of Pilate a sentence, that he should be crucified; but that God \u0001raised him up from the dead the third day. And we,\u0002 says he, \u0001publish to you this promise,\u0002 the Messias, promised to our forefathers." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "He then shews them that Jesus was their Messias, and the Son of God, begotten of his Father from eternity, who rose from the dead, and he applies these words, (Psalm ii. 7.) to prove Christ's resurrection, \u0001thou art my son, this day have I begotten thee.\u0002 It is true, these words regard chiefly the eternal generation of Christ, as they are applied by St. Paul, (Hebrews v. 5.) but the resurrection was a necessary consequence of his divinity, since death could have no power over him. St. Paul here also proves Christ's resurrection by the following predictions. (Witham) --- \u0001Second psalm.\u0002 The oldest copy reads, first psalm. The difference is merely in words; for the division of the psalter at present is very different from what it formerly was: sometimes a single psalm of ours being divided into many, and many of our divisions making only one, according to the Hebrews. The latter are not even now agreed among themselves on the same division of the psalms. (Calmet) --- Some suppose, that what we call the first psalm was originally looked upon as a preface to the psalter; others, that our first and second psalms united in one. (Mat. Polus.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001I will give you the holy things of David sure.\u0002 These are the words of the prophet Isaias, lv. ver. 3. According to the Septuagint the sense is, I will faithfully fulfil the promises I made to David. (Challoner)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001In another place also he saith, \u0002(Psalm xv. 10.) \u0001thou wilt not suffer thy holy one to see corruption.\u0002 That is, Christ's body to be corrupted in the grave. See the words of St. Peter, Acts chap. ii. 27. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001After he had served in his generation.\u0002 That is, in his life-time, \u0001saw corruption,\u0002 or was corrupted in the grave. (Witham)" }, { "marker": "Ver. 37-38.", "first": 37, "last": 38, "text": "\u0001Justified.\u0002 That your sins being forgiven by the merits of Christ, you may be truly just in the sight of God. (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "The law of Moses was then imperfect. I shew you its completion, by preaching to you Christ, whom it foretold. You would violate the law of Moses by opposing the new law, to which he leads you. (Tirinus)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "See then that you reject not this divine Saviour, lest what has been denounced by the prophets fall upon your incredulous heads: \u0001I will abandon the holy place which I entrusted to you; I will cease to look upon you as my people; I will transfer my kingdom to the Gentiles.\u0002 (Bible de Vence)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Ye despisers\u0002[2] of the favours offered you, \u0001behold, wonder,\u0002 &c. This citation is out of Habacuc, (chap. i. ver. 5.) according to the Septuagint. The prophet, by these words, foretold to the Jews in his time the evils that would come upon them in their captivity in Chaldea, but St. Paul here applies them at least to the miseries that the incredulous Jews would incur, if they obstinately refused to believe in Christ. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001The whole city.\u0002 Not only Jews, but a great many Gentiles, which exasperated the envious Jews. (Witham)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001As many as were pre-ordained to eternal life,\u0002[3] by the free election, and special mercies, and providence of God. (Witham) --- Some understand this as if it meant, predisposed by their docility, to receive the word of life. But the Fathers unanimously understand it literally of predestination, which is defined by St. Thomas Aquinas, serm. i. qu. 23. a. 1. \"The disposition of God, by which he prepares, what he will himself perform, according to his infallible foreknowledge.\" In other words, it is the manner in which God conducts a reasonable creature to its proper destiny, which is eternal life. In this mystery of the Catholic faith, which cannot be clearly explained to human understanding, because it is a mystery, there are nevertheless several points, which we know for certain. 1st. Though it is certain, that this decree of the Almighty is infallible, and must have its effect, yet it is far removed from the blasphemy of Calvinists, who pretend that it destroys free-will, and therefore removes all motives of exertion to good works. 2nd. For it is a point of Catholic faith, that this foreknowledge of the Almighty no ways interferes with man's liberty, but leaves him still a perfectly free agent, and therefore responsible for his actions. 3rd. It is likewise decreed by the Council of Trent, that no one can certainly know that he is of the number of the predestined, without a special revelation to that effect. These are the most essential points, which it concerns us to know of this doctrine. As to the consequences which may be drawn from these positions, it were better for us to submit our understandings to the obedience of faith, than entangle ourselves in a maze of abstruse errors, far removed from our comprehension. Would that this sober line of conduct were pursued by many moderns, who at present talk and write so much on this subject, and to such little purpose. How excellently well does the great genius of the Latin Church, St. Augustine, say: Melius est dubitare de occultis, quam litigare de occultis! How much wiser and better is it to confess our ignorance on mysteries, than idly to dispute on mysteries! (lib. viii. de Gen. ad litt. chap. 5.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Shaking off the dust,\u0002 &c. See the Annotations, Matthew x. 14." } ] }, { "chapter": 14, "slug": "id129.html", "header": "Acts xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And of the Greeks.\u0002 Which is here put for the Gentiles. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The unbelieving Jews stirred up,\u0002 &c. It would hence appear, that the former were not very scrupulous in the means they took to oppose the gospel. They, who would have been dreadfully scandalized to have spoken to a Gentile for any good purpose, are not very nice in having intercourse with them to irritate them against the apostles. Such is the general conduct of men whose religion is vain. That sacred name is used for a pretext to authorize the most unwarrantable actions. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001To the word of his grace.\u0002 That is, of the gospel, and the law of grace. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Perceiving that he had.\u0002 It does not appear that St. Paul had any previous conversation with the man he healed on this occasion, or demanded from him any testimony of his faith. But he saw that he had faith, perhaps by inspiration, or by the confidence and eagerness the lame man may have shewn in his countenance and actions. (Calmet, &c.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And they called Barnabas, Jupiter.\u0002 Perhaps because he was of taller and finer stature; for, according to Nicephorus (hist. ii. 37.) St. Paul was very low in size, and much bent; hence St. Chrysostom says of him, tricubitalis est, & cœlos transcendit, though not more than three cubits high, he yet transcends the heavens, and hence for his eloquence, he was called Mercury. Jupiter was said to take Mercury with him, as may be seen in Amphitryone Plauti." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Garlands.\u0002 These might be for the victims, as they generally were crowned, or had gilded horns." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001We also are mortals.\u0002 The enraptured people wished to pay divine homage, \u0001thoein,\u0002 to the apostles, and therefore they indignantly reject the proffered honours. The Catholic Church has but one external sacrifice, and this she offereth to God only, and \"neither to Peter nor to Paul, saith St. Augustine, though the priest that sacrificeth, standeth over their bodies, and offereth in their memories.\" (lib. viii. de Civit. Dei. chap. 27.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Suffered all nations to walk in their own way.\u0002 Literally, \u0001dismissed\u0002 all nations, suffering them to run on in their idolatry, and other sins, not favouring them with a written law, as he did the Jews, &c. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He left not himself without testimony.\u0002 Inasmuch as the Gentiles had always the light of reason, and such lights, that by the created things of this world, and from the visible effects of God's providence, they might have come to the knowledge of the true God, the creator of all things. See Romans chap. i. (Witham) --- God did not leave himself without testimony among the Gentiles. He did not leave them without the means of discovering the way which led to him. They had the law of nature engraved in their hearts, the knowledge of good and evil, &c. (Menochius) --- Therefore they were inexcusable, if they did not know him. The invisible things of God, his eternal divinity might have been known to them from the consideration of the visible creation. (Romans i. 20.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Through many tribulations.\u0002 Our daily offences require the paternal chastisement of the Almighty. The concupiscence of the flesh too, which wills against the spirit, must be subdued by punishment. Woe then to you, lovers of this world, who wish to pass your lives without tribulation, enemies of the cross. Senseless creatures, is the disciple above his master? Did it not become Christ first to suffer, and thus to enter into his glory? and shall we pretend to enter by any other means? &c. (Denis the Carthusian)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001When they had ordained for them priests.\u0002[1] The Protestant translation, following the grammatical etymology of the Greek word \u0001presbyter,\u0002 always puts \u0001elders.\u0002 Yet they of the Church of England allow, and maintain, that by this Greek word in this, and many other places, are signified the ministers of God, known by the name of \u0001bishops\u0002 or priests, according to the ecclesiastical use of the same word. It is evident that here are not meant elders, as to age and years. Nay, though we adhere to the grammatical signification, we should rather translate priests, since the English word \u0001priest,\u0002 as well as the French word \u0001prêtre,\u0002 come from \u0001presbyter.\u0002 But of this word more hereafter. We may also take notice, that the Calvinists here translate, \u0001ordained by election,\u0002 pretending by the derivation of the Greek word, that church ministers were only chosen, and deputed by the votes and suffrages of people; and not by any ordination, or consecration by a bishop; nor by any character or sacrament of order. But their argument from this Greek word is frivolous, and groundless, as hath been shewn by Mr. Bois on this verse, by Mr. Legh in his Critica Sacra, &c. (Witham) --- We see from this text, 1st, that Sts. Paul and Barnabas were bishops, having authority to confer holy orders: 2nd. that there was even then a difference betwixt bishops and priests, though the name in the primitive Church was often used indifferently; 3rd. that fasting and praying were constant preparatives for holy orders. (Bristow)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "This Antioch was a sea-port in Pamphylia. (Bible de Vence)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001From whence they had been delivered,\u0002 up to their ministry, and their apostolical \u0001mission by the grace of God;\u0002 that is, where they had been first chosen by the direction of the Spirit of God, ordained priests and bishops, and had received power, and graces to discharge their offices of apostles. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001No little time.\u0002 It is not precisely known how long he remained there, nor what he did. St. Luke relates nothing of what happened from the 46th year of Christ to the 51st [from A.D. 46 to A.D. 51], in which the Council of Jerusalem was held. It is probable St. Paul spent that time carrying the gospel among the neighbouring provinces. (Calmet)" } ] }, { "chapter": 15, "slug": "id130.html", "header": "Acts xv. Notes & Commentary: Ver. 1. \u0001Unless you be circumcised.\u0002 Many who had been converted from Judaism, held that none, not even converted from paganism, could be saved, unless they were circumcised, and observed the other ceremonies of the law of Moses. (Witham) --- See Galatians v. 2.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To the apostles and priests,\u0002[1] where we find again \u0001presbyters\u0002 in Greek, meaning bishops and priests. (Witham) --- \u0001Paul...should go to...Jerusalem.\u0002 We learn from Galatians ii. 2. 4. that St. Paul undertook this journey in consequence of a divine revelation, and was accompanied by Barnabas and Titus, the latter of whom he would not suffer to be circumcised. Such confidence had he in the rectitude of the opinion he defended. From the example of St. Paul and St. Barnabas, apostles, and men full of the Spirit of God, we learn, that as often as any contest arises about faith, recourse should be had to the supreme visible authority established by Jesus Christ, to have all differences adjusted. This is the order of divine Providence with regard to the Church; without it truth and unity could not be preserved; without it, the Church of God would be more defective and inefficient than any human government. \u0001Tell the Church: and if he will not hear the Church, let him be to thee as the heathen and the publican.\u0002 (Matthew xviii. 17.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Former days.\u0002 Literally, \u0001in the days of old;\u0002 that is, at the conversion of Cornelius, many years ago, about the year 35; and it was now 51. (Witham) --- St. Peter at the head of the Council, spoke first; St. James as Bishop of Jerusalem, spoke next, and all, as St. Jerome says, came into the sentence of Peter. (Ep. lxxxix. ad S. Aug. chap. 2.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Why tempt you God,\u0002 by calling in question what he hath sufficiently attested, and approved, and by being incredulous to his promises of giving salvation to the Gentiles, and to all nations. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In the historical sense he is speaking of the prosperity of the house of Juda, in the reign of Ezechias, or their return from captivity. But in this respect, it is certain that the prophecy never had its entire accomplishment. The passage in the text is cited from the Septuagint. The Hebrew is, \"I will raise up the house of David...that it may possess all the nations,\" &c. Now it is true that the nations never were subject to the house of David, or known by the name of the people of God; but by their vocation to the gospel, as St. James explains it. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To the Lord was known his own work.\u0002 He bringeth it to pass, as he hath decreed, though his decrees are to us unknown. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wherefore I judge,\u0002 and join my judgment with Peter. St. Chrysostom thinks that James had a special authority in the Council, as bishop of Jerusalem, and because of the great veneration, which those zealous for the Jewish law had for him: but his power was certainly inferior to that of St. Peter, who was head of all, as St. Chrysostom teacheth, hom. iii. on the Acts." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Things strangled and from blood.\u0002 In these prohibitions, the Church indulged the particular feelings of the Jews, that the bond of union between them and the Gentiles might be more closely united; the latter in these two instances giving way to the prejudices of the former, who in their turn gave up much, by submitting to the abolition of the ceremonial law of Moses. This prohibition was of course only temporary, and to cease with the reasons, which gave rise to it. (Menochius) --- The Jews had such a horror of blood, that they considered those who eat it as defiled, and violators of the law of nature. The Lord had in effect from the beginning forbidden the use of blood to Noe [Noah], (Genesis ix. 4.) which he likewise reported in the strongest terms in Leviticus viii. 26.[vii. 26.?] By this we see the great authority of God's Church, and Councils which may make permanent or temporary decrees, such as are fitting for the state of the times or peoples, without any express Scripture at all, and by this authoritative exaction, things become of strict obligation, which previous to it, were in themselves indifferent. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For Moses...hath in every city.\u0002 Not only the Jews, but the Christians converted from Judaism, still followed the ceremonies of the law of Moses. (Witham) --- Let not the Jews complain, that we abandon Moses, and destroy the law by this regulation. No: it shall subsist for ever in a more perfect state, read in the synagogue, and revered by the Church. (Calmet) --- Others give a different explanation of this verse. Let the Jews, say they, follow Moses, and hear him in their assemblies; we have other laws, and enjoy other privileges. (Tirinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The brethren of the Gentiles.\u0002 Hence we see, that the letter, with the decree of the Council, only regarded those converts, who had been Gentiles; neither are they forbidden to use the Jewish ceremonies, but a declaration is made, that they have no obligation to follow the said ceremonies and precepts, as it will appear by other places. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Some who went out from us,\u0002 from Jerusalem, and pretended to speak our mind, and in our name, but we gave them no such commission. (Witham) --- A proper description of heretics, schismatics, and seditious preachers, who go out from their own superiors, and pretend to teach and preach without any mission, et quomodo prædicabunt nisi mittantur; how can they preach, unless they are sent? (Romans x. 15.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001It hath seemed good to the Holy Ghost, and to us.\u0002 To us in these matters, wherein by the promises of Christ, we are directed by the Holy Ghost, the spirit of truth, &c. --- \u0001Than these necessary things.\u0002 Necessary at this juncture, and always, if we except that order of \u0001abstaining from blood, and things strangled,\u0002 which was not a perpetual, unchangeable precept, but to last only for a time, as St. Chrysostom observes. (Witham) --- This is the first general council held in the Church, and the model of all succeeding ones. In it the apostles, in a commanding and authoritative manner, laid down the law, which was to be the guide of the faithful, knowing they had a right to impose any regulations in the Church, and that they could not employ this authority but to good purposes, directed as they were by the unerring spirit of truth, which Christ had promised (Matthew xxviii. 20.) should remain with his Church for ever. Hence it would appear that we have no more ground refusing obedience to the voice of the Church at present, than at her first establishment: and that those who will not hear the Church now, speaking in her Councils, would with as little ceremony have opposed the apostles on this occasion, had they lived at the time. By what spirit of seduction has been introduced, and spread, to such an alarming extent, the opinion, that Christianity (the very leading feature of which is to hear and to obey) authorizes unrestricted liberty? Is then authority an unmeaning word? (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001From blood, and from things strangled.\u0002 The use of these things, though of their own nature indifferent, were here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches. (Challoner) --- See note on ver. 20, above." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2ndly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Judas and Silas, being prophets,\u0002 that is, preachers, as the word \u0001prophet,\u0002 is divers times taken. (Witham) --- Not only such were called prophets, as had the gift of predicting future events, but such moreover as had the gift of interpreting Scripture, and of speaking of the things of God. (Bible de Vence)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001There was a dissension,\u0002[2] or dispute, with reasoning, and arguing upon the matter. St. Paul represented to St. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but St. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon it St. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See St. Chrysostom, hom. xxxiii. --- The fault in this contention lay with St. Barnabas; \u0001o Paulos to dikaion, o Barnabas to philanthropon:\u0002 Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover, remark, that this severity of Paul was of service in strengthening the too pliant character of Mark, and as such he is saluted by Paul. (Colossians iv. 10.) They separated, as formerly Abraham and Lot, without prejudice to their friendship. (Genesis xiii. 9.) (Mat. Polus, synop. criticorum, fol. 4. p. 1528.)" } ] }, { "chapter": 16, "slug": "id131.html", "header": "Acts xvi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Circumcised him.\u0002 Not to obstruct the conversion of the Jews; and because it was still lawful to observe the Jewish ceremonies, though the obligation of keeping the old law had ceased. (Witham) --- This St. Paul did in order to gain the Jews, and make Timothy acceptable to them. (Tirinus) --- To the Jew, says he, (1 Corinthians ix. 20.) I became a Jew, that I might gain the Jews. If he refused to circumcise Titus, in order to vindicate the Christian's independence of the Mosaic ceremonies; he now submits to the observance of them, to shew there is nothing of itself bad in them, and that they might without crime be practised, till time by degrees had abolished them. (St. Augustine, ep. lxxxii. ad S. Hieronymum)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Here, as well as in the last verse of the former chapter, we see St. Paul ordering the new converts, wherever he went, to receive, as their rule of conduct, the ordinances of the apostles and priests assembled in Jerusalem." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They were forbidden by the Holy Ghost,\u0002 to go, and preach at that time in the Lesser Asia [Asia Minor], perhaps because their preaching in Macedonia was more necessary; or because St. John was to be sent into Asia [Asia Minor]. (Witham) --- \u0001Forbidden.\u0002 Why? Because they were not yet prepared to receive the gospel; or, perhaps, these provinces were reserved for St. John, as Bithynia was for St. Luke. (Menochius) --- St. Leo compares this question to many others respecting the inscrutable judgments of God. Why did not the Son of God come into the world many ages before? Why did he suffer so many to die in ignorance? Why are there yet so many in infidelity? Why, in one family, does one believe and is converted, while another remains in darkness, and crime? Who shall account for the exercise he pleases to make of his rigour, or his mercy, when all were justly victims of the former? (St. Leo, de vocat. Gentium. lib. ii. chap. 2)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The spirit of Jesus permitted them not.\u0002 It is the same spirit, which just before was called the Holy Ghost: for the Holy Ghost is the spirit of Jesus, as proceeding from the Son as well as from the Father. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A vision,\u0002 &c. The tutelar angel of the province, according to most interpreters, under the form of a Macedonian, who implored St. Paul in behalf of the province he guarded." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001We.\u0002 This change in the narration from the third, to the first person, \u0001we sought,\u0002 &c. is remarkable. It is hence inferred, that St. Luke, the author of this book, joined St. Paul at Troas, and became his inseparable companion. (Calmet) --- It is, however, probable, that as the narrative in the first person changes again at the end of this chapter, and is not resumed, till the fifth verse of the 20th chapter, that St. Luke was absent on some mission during the time that elapsed between this and their sailing from Philippi, as mentioned hereafter. (Chap. xx. ver. 6) (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001There was prayer.\u0002[1] The Greek word signifies either prayer itself, or an oratory, or place to pray in. (Witham) --- Not every prayer is here understood, but that which was joined in the celebration of the sacred mysteries. (Estius, in different location.) See 1 Corinthians vii. and Acts vi." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A pythonical spirit.\u0002 A spirit pretending to divination, to tell secrets, and things to come. See 2 Kings xxviii; Isaias viii. 19. (Witham) --- A divining spirit, which pretended to foretell things to come. It is strictly forbidden every where throughout the old law to have any dealings with persons of this description. (Deuteronomy xviii. 10; Leviticus xx. 27; &c.) Hence it would appear that these superstitions were of early practice among mankind. It is lamentable that the present age is still credulous enough to believe in such impostures. The ignorance of mankind, it appears, has always been made a source of emolument to the designing. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001These men are the servants of the most high God.\u0002 Evil spirits in possessed people, are sometimes forced to tell the truth. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "Observe here that the servants of God have a power granted them of controlling wicked spirits, according to the promise of our Lord, Luke ix. and x. Hence the seventy disciples, returning, said: \u0001Lord, even the devils are subject to us in thy name.\u0002 (Estius, in different location)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Jews.\u0002 This was the name the first Christians went by among the pagans. Indeed our Saviour's being born of that nation, and his disciples adoring the same God, and following the same morality and Scriptures as the Jews, were sufficient reasons to make them confounded. When Suetonius relates that Claudius banished the Jews from Rome, he means the Christians. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "There was a standing decree of the senate, which forbade the introduction of any new divinity, without the formal consent of the senate. (Bible de Vence)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Made their feet fast in the stocks.\u0002 By the Latin and Greek text, they made them fast with \u0001wood.\u0002 (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001All the doors were opened.\u0002 This made the jailer conclude the prisoners had made their escape. And he being answerable for them, and expecting to be put to death, was for stabbing himself. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Was baptized,\u0002 being first told what he was to believe, and do. (Witham) --- Hence Catholics draw a very plausible argument for the baptism of infants, as it is very probable there were some infants in the family. See Estius, in different location." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Sent the serjeants,\u0002[2] vergers, or such like officers. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Romans.\u0002 St. Paul inherited his right of citizenship from his father; it does not appear how Silas obtained it, perhaps by purchase. There is no proof that Silas was a freeman of Rome. (Denis the Carthusian) --- It was forbidden by the Porcian and Sempronian laws, for a Roman citizen to be scourged, unless he was likewise convicted of a capital crime. Cicero pro Rabirio. Facinus est vinciri civem Romanum: scelus verberari. Id. cont. Verrem. The Romans were always very jealous of the dignity of their city. We cannot but admire St. Paul's astonishing desire of suffering for the name of Jesus, in concealing a circumstance, the very naming of which would have saved him the cruel scourging he suffered. If he now refuses to go out of the prison privately, it is to vindicate his honour, and to avert the scandal, which the new converts would naturally feel, in seeing their master treated as a criminal. He exemplified in this instance St. Augustine's principal; \"Our lives are necessary for ourselves, but our reputation for others.\" (Haydock) --- Estius declares, that Silas was also a Roman citizen, and that from this circumstance he probably received a Roman name, as Paul did. For in other parts of Scripture we find him styled Silvanus. (2 Corinthians i. 19.) and at the commencement of both the epistles to the Thessalonians. --- \u0001Not so; but let them come,\u0002 &c. St. Paul patiently submitted himself to be whipped in a most disgraceful and cruel manner, which he could easily have prevented or put a stop to, by saying, I am a Roman citizen. Afterwards, when they were for setting him at liberty, he claims his privilege, he puts all the magistrates in a fright; they run to ask him pardon, and entreat him with all civility to leave the town, which he does not think fit to do, till he visited his brethren and friends. (Witham)" } ] }, { "chapter": 17, "slug": "id132.html", "header": "Acts xvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "It was customary with St. Paul to open the Scriptures first to the Jews, (Acts xiii. 46.) and to argue with them from the law and the prophets. (Acts xxviii. 23.) St. Paul made use of the same passages of Scripture to convince the Jews, as Jesus Christ did on a similar occasion. (Mat. Polus.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That the Christ was to suffer.\u0002 The suffering of Christ was the great stumbling-block to the Jews, which St. Paul now attempted to remove, by shewing them from the Scripture, that this was one of the necessary characters of the Messias, contained in the prophets. All the other marks were likewise accomplished in Christ. (Denis the Carthusian) --- \u0001And that this is Jesus Christ, whom I preach to you.\u0002 the transition form an oblique to a direct mode of speech is very common, especially in the holy Scriptures." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And some of them,\u0002 that is, of the Jews, in whose synagogue he preached, \u0001believed,\u0002 and \u0001of those that\u0002[1]\u0001 worshipped\u0002 God, that is, of those who adored the only true God, though they had not submitted themselves to circumcision, and to the ceremonies of the Jewish law, and \u0001of the Gentiles,\u0002 that is, of such as till that time had been heathens, and idolaters; so that here three sorts of persons were converted by St. Paul: 1. \u0001Jews;\u0002 2. \u0001worshippers\u0002 of the true God that were not Jews; and 3. \u0001Gentiles.\u0002 In this book of the Acts, mention is several times made of \u0001worshippers,\u0002 to wit, of God, by which many understand Jewish \u0001proselytes:\u0002 but as they neither were Jews already, nor perhaps ever designed to become Jews, we may distinguish two sorts of the Jewish proselytes. Some were \u0001proselytes to the Jewish religion,\u0002 by a submission to circumcision, and to all the precepts and ceremonies of the Mosaic laws. These are also by some called \u0001proselytes of the covenant,\u0002 being as much Jews as they who had been always so. Others are called \u0001proselytes of the gate,\u0002 or proselytes to the \u0001God of the Jews,\u0002 but not to the religion of the Jews. Of such seems to have been Cornelius, the centurion, (Acts x.) Lydia, (Acts xvi. 14.) and Titus Justus (Acts xviii. 7.) Such also seems to have been the eunuch of Candace, the queen of the Ethiopians, (Acts viii.) Naaman, the Syrian, after he was cured of his leprosy, (4 Kings v. 17.) and many others, that lived in Judea, and in other countries. These, therefore, are called \u0001worshippers,\u0002 meaning of the true God, though they embraced not the legal precepts and ceremonies of the Jews. See Monsr. Heure's Dictionary. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Who disturb the city,\u0002[2] put it in an uproar. In the ordinary Greek copies, for the \u0001city,\u0002 we read the whole \u0001world.\u0002 (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Another king.\u0002 These Jews suppress, with great artifice, their true cause of vexation against the apostles, and change a mere question of religion into one of temporal policy. The accusation of raising up a new power in opposition to Cæsar's, had been sufficiently refuted and disavowed before Pilate by the author of our religion, and was therefore too gross to be repeated now. My kingdom, says our blessed Saviour, is not of this world. There is no necessary connection between spiritual and temporal power. It is thus that the abettors of persecution are never at a loss for pretexts, when necessary. Mad zeal is not scrupulously nice in the choice of arguments. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Synagogue.\u0002 In flying from the face of persecution in due season, St. Paul imitated the instruction and example of his master. When his labours are unsuccessful in one place, he renews them in another, and wherever he is, his object is always the same, to announce the truth to the Jews first, then to the Gentiles. (Denis the Carthusian)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001These were more noble than those of Thessalonica.\u0002 According to the common exposition, the sense is, that these of Berœa, were of a more noble and generous disposition of mind, not carried away with envy and malice, like those of Thessalonica. --- \u0001Searching the Scriptures,\u0002 or those places of the prophets by which St. Paul proved that Jesus was the Messias, who was to suffer death, &c. (Witham) --- \u0001Daily searching the Scriptures,\u0002 &c. The sheep are not hereby made judges of their pastors, the people of the priests, and lay men and women of St. Paul's doctrine. The Berœans did not read the Old Testament (and the New was not then published) to dispute with the apostles, or to sanction his doctrines: but it was a great comfort and confirmation to the Jews that had the Scriptures, to find, even as St. Paul said, that Christ was God, crucified, risen, and ascended to heaven; which by his expounding they understood, and never before, though they read them, and heard them read every sabbath. So it is a great comfort to a Catholic to see in the Scriptures the clear passages that prove the truth of his tenets, and shew the grounds for his hopes. But this by no means authorizes him to be judge of the true pastors of the Church, whom he is commanded by Jesus Christ to hear and obey, and from whom they are to learn the genuine sense of the Scriptures." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Lactanius ridicules the folly of idolatry in a neat strain of irony, which he introduces by the following verses from Lucilius:" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Epicurean and Stoic philosophers.\u0002 The former of these philosophers held as their doctrine, that the Almighty did not interfere by his providence in the government of the world; that the soul did not subsist after the body; and consequently, that there was no future state of retribution. The latter denied that man had liberty of action, and maintained, that all things happened by destiny and fatal necessity. These were the two opposite sects St. Paul had to contend with. (Calmet) --- The Stoics believed in the immortality of the soul, and came the nearest to the Christian religion: but both Stoics and Epicureans, with all pagan philosophers, denied the resurrection of bodies; hence St. Augustine says, the faith of a resurrection is peculiar to Christians. (Estius) --- \u0001What is it that this babbler\u0002[3]\u0001 would say?\u0002 A word of contempt, which some translate, \u0001this prattler.\u0002 It is thought to be a metaphor from birds picking up little seeds, or the like, for their food; and to signify, that St. Paul had picked up words and sentences without any solid meaning. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To the Areopagus.\u0002 In this place sat the Athenian judges: but some think that by this word may be here signified, some large hall or court, joining to the Areopagus, where all sorts of people met. (Witham) --- The Areopagus was the supreme and most famous tribunal of all Greece, before which all great causes were tried. The persons who composed it were much renowned for their wisdom. Cicero, and many other Romans, were ambitious of the honour of being an Areopagite; but the power of Athens being now much diminished, this court had sunk in importance, and was now not much more than the shadow of a great name. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Over-religious.\u0002[4] Or very superstitious. To be \u0001superstitious,\u0002 or given to \u0001superstition,\u0002 is commonly taken for a vain and groundless religious worship, but it is also sometimes used in a good sense. And perhaps St. Paul, in the beginning of his speech to so many men of learning, does not so openly blame them for being vainly and foolishly superstitious, but by their inscription, \u0001to the unknown\u0002[5] \u0001God,\u0002 he takes notice how nice and exact they pretended to be, in not omitting to pay some kind of homage to any god, or gods of all other nations, whom they might not know. For some interpreters think, that by this altar they designed to worship every god of any nation, who was not come to their knowledge: or to worship that great God hinted at in the writings of Plato: or as others conjecture, that God of the Jews, of whom they might have heard such wonders, and whose name the Jews themselves said to be unknown and ineffable. However, from this inscription St. Paul takes an occasion, with wonderful dexterity, with sublime reflections, and with that solid eloquence, of which he was master, and which he employed, as often as it was necessary, to inform them, and instruct them, concerning the works of the one true God, of whom they had little knowledge, by their own fault: that this one true God \u0001made the world, and all things in it:\u0002 that from \u0001one\u0002 man he raised all mankind: that his presence is not confined to temples made \u0001by the hands of men,\u0002 being every where, and in all creatures, preserving them every moment: that in him \u0001we live, move, and have our being,\u0002 or subsist: that it is he, who hath \u0001determined\u0002 the \u0001time, limits,\u0002 or bounds of every empire, and kingdom, and of every man's life: that this true God, who made, preserves, and governs all things in \u0001heaven and on earth,\u0002 cannot be like to gold, silver, or any thing made by the art, or fancy of men. He puts them in mind that according even to one of their own heathen poets, Aratus, men themselves are the \u0001offspring of God,\u0002 being blessed with a being and knowledge above all other creatures in this world: who by the light of reason ought to \u0001seek God,\u0002 and by considering the visible effects of Providence over the world, and the creatures in it, might come to the knowledge of this one God, the author of all, at least to an imperfect knowledge of him, as men \u0001find\u0002 out things \u0001by feeling,\u0002 or as it were, groping in the dark. He then adds, (ver. 30.) that having, as it were, \u0001overlooked,\u0002 and permitted men for many ages to run on in this ignorance and blindness, in punishment of their sins, (this their ignorance of one true God, the author of all things, being wilful and inexcusable) now the same true God hath been pleased to \u0001announce to all men,\u0002 that henceforward they acknowledge, and worship him, that they repent, and \u0001do penance\u0002 for their sins. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "It may be asked, why they had not implicit faith, worshipping the true, though unknown, God?[5] 1st. because the worship of the true God can never exist with the worship of idols; 2nd. because an \u0001explicit\u0002 faith in God is required of all; 3rd. because it is repugnant to \u0001implicit\u0002 faith, to admit any thing contrary to it, as comparing this unknown God with the pagan idols; for God to be at all, must be one. Lucan towards the end of his 2nd book, hath these words:" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001God...dwelleth not in temples.\u0002 He who is infinite cannot be confined to space; nor stand in need of what human hands can furnish. Temples are not for God, but for man. It is the latter who derives assistance from them. The same may be observed of all exterior acts of worship. They are serviceable, inasmuch as they proceed from, or powerfully assist, interior devotion, by the impressions which exterior objects leave upon the soul. The reciprocal action of one upon the other, in our present state of existence, is great and inevitable. (Haydock) See chap. vii. above, ver. 48. --- God, indeed, dwelleth in the temple, yes, and in the soul of the just man, but he is not confined there, as the idols were to their temples. Hence the prayer of Solomon at the consecration of the temple: if heaven, and the heaven of heavens cannot contain thy immensity, how much less this house, which I have erected? God dwelleth there, then, to receive the prayers and sacrifices of the faithful, but not as \u0001though he needed any thing.\u0002 See ver. 25. --- God is not contained in temples; so as to need them for his dwelling, or any other uses, as the heathens imagined. Yet by his omnipresence, he is both there and every where. (Challoner)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Feel after him. Si forte attrectent eum, ei arage pselapheseian.\u0002 It signifies \u0001palpare quasi in tenebris.\u0002 (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "St. Paul here cites Aratus, a Greek poet, and his own countryman, a native of Cilicia." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Cherubim, with extended wings, were ordered by God to be made, and placed over the propitiatory; (Exodus xxxvii. 7.) the brazen serpent is declared by Jesus Christ himself to have been a figure of him; therefore to blame the universally received practice of the Catholic Church, with regard to pictures and images, betrays either great prevention, or great ignorance. St. Gregory says: \"What writing does for readers, that a picture does for the ignorant; for in it they see what they ought to follow, and in it they read, who know no letters.\" And he sharply rebukes Serenus's indiscreet zeal for removing pictures, instead of teaching the people what use may be made of them. (lib. ix. ep. 9.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Overlooked.\u0002 Despiciens, \u0001uperidon.\u0002 It may either signify looking down on the ignorant world, and so taking pity of it; or rather that God having overlooked, and permitted mankind to go on so long in their sins, now invites them to repentance, by sending Jesus, their Saviour and Redeemer. See the Analysis, dissert. xxxiv. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Because he hath appointed\u0002 a day for judging all men with equity, by \u0001the man,\u0002 to wit, Christ Jesus, a man, and also his true Son, whom he has appointed to be their judge; and by raising him (Jesus) from the dead, he hath \u0001made it credible,\u0002 and given sufficient proofs of this truth, that every one shall rise from death. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001When they heard of the resurrection of the dead.\u0002 This seemed so impossible, even to the philosophers among them, that \u0001some of them\u0002 presently laughed, and made a jest of it. Others said, we will hear thee on this another time, and some believed. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Dionysius the Areopagite.\u0002 This illustrious convert was made the first bishop of Athens. The martyrologies say, St. Paul raised him to that dignity. It is the same person, who, observing the convulsions of nature, which paid homage, as it were, to its God, expiring upon the cross, and not knowing the cause, is said to have exclaimed: Either the universe is falling to ruin, or the God of nature must be suffering. It appears from his writings, that he was, previous to his conversion, of the Platonic school. Ven. Bede was mistaken in supposing that he was afterwards the bishop of Corinth, of that name, who so successfully employed his pen for the good of the Church. This Dionysius lived a whole century after the Areopagite. (Estius)" } ] }, { "chapter": 18, "slug": "id133.html", "header": "Acts xviii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Critics are divided in their opinions about the nature of St. Paul's employment: but it is generally supposed to be making tents of skins, such as were formerly used by travellers and soldiers. (Tirinus) --- Hence the expression, esse sub pellibus. The apostle submitted to this labour, that he might be no burden to those to whom he preached the gospel. (St. Augustine, tract. in Joan.) --- The Jews, with their characteristic good sense, in matters of this kind, made it the first duty of parents, to teach their children some trade, by which they might gain their livelihood. To neglect this was supposed to be equivalent to teaching them to steal. Hence their learned men were likewise practitioners in some laborious trade. They were ignorant of the distinction between low, and honourable professions, which refinement and vanity have introduced among us. Every employment was honourable, which was conducive to the good of their neighbour, and compatible with virtue and modesty; and the more so, in proportion as the wants of mankind made it more necessary. See Fleury's Manners of the Israelites. (Passim.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Introducing the name of the Lord Jesus.\u0002 These words are found in few Greek copies, and so are omitted in the Protestant translation. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "No further mention is made of Silas in these Acts. Some martyrologists think he died in Macedonia by martyrdom. He is honoured in the Church as a saint, and sometimes, as well as St. Barnabas, obtains the title of apostle. (Calmet) See annotations, chap. xvi. ver. 37." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shaking his garments.\u0002 See Matthew x. 14. \u0001Your blood be upon your own heads:\u0002 that is, you are guilty of your own perdition: we have discharged our duty by preaching to you. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "This Gallio was brother to the great Seneca, Nero's preceptor, as that author himself assures us. (Præf. lib. v. Quæs. Natur.) He was called Annæus Novatus, but took the name of Gallio by adoption, and was made proconsul by his brother's interest, whose honours and disgraces he equally participated. Being condemned to death by Nero, he laid violent hands upon himself. It is probable St. Paul became acquainted with Seneca. St. Jerome and St. Augustine say, many letters passed between them, which are not now extant. (Tirinus) See also Eusebius. An. Christi 66. [The year A.D. 66.]" }, { "marker": "Ver 17.", "first": 17, "last": 17, "text": "\u0001Beat him.\u0002 It is uncertain whether the Jews themselves beat Sosthenes, being vexed at him, for not managing well the cause; or whether he was struck by the attendants of the proconsul, to force him away, when he would not desist, nor retire. See the Analysis, dissert. xxxv. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Shorn,\u0002 &c. It was customary among the Jews to make vows of abstaining from all inebriating liquor, not to cut their hair for a limited time, &c. This was the vow of the Nazarites, mentioned in Numbers vi. 18; Acts xxii. 24.[xxi. 24.?] St. Paul had probably taken upon himself some obligation of this kind; perhaps in condescension to the Jews, who were yet weak in faith. The time being now expired, he cut his hair as before. It was lawful for converts to observe these legal ceremonies, till the gospel was perfectly established, provided they did not place their hopes of salvation in them, or believe that the faith and grace of Christ were ineffectual without them. (Denis the Carthusian) --- \u0001For he had a vow,\u0002 that is, Paul, not Aquila. This seems to have been such a vow, as those called Nazarenes, used to make, of abstaining from wine for a time, of not cutting their hair, and of making some offerings in the temple at Jerusalem. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001He went up.\u0002 To Jerusalem is most probably understood, that being the chief object of St. Paul's journey. It seems rather extraordinary that St. Luke should have omitted the express mention of the city. But having told us his object was to be at Jerusalem, he perhaps thought it was enough to say, \u0001he went up.\u0002 (Calmet) --- In Palestine, the expression, \u0001to go up,\u0002 was sometimes taken for going up to Jerusalem. (John vii. 8. 10; John xii. 20; Acts xxiv. 11) And reciprocally in Acts chap. xxiv. 1. \u0001to go down,\u0002 is taken for going down from Jerusalem to Cæsarea. (Bible de Vence) --- \u0001He went up.\u0002 In the Scripture, when Antioch and Cæsarea are simply mentioned, Antioch, in Syria, and Cæsarea, in Palestine, are uniformly designated. --- \u0001To Cæsarea,\u0002 not in Cappadocia, but in Palestine, from whence he went up to Jerusalem, and then down to Antioch, in Syria. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Apollo...one mighty in the Scriptures.\u0002 Literally, powerful in the Scriptures, yet knew no baptism, but that of John. (Witham) --- When we consider the great harvest, and few labourers, and the small time that the apostles could give to any one place for instructions, we shall not be so much surprised, that this zealous convert should not yet be perfectly instructed in every doctrine of Christianity. This happened about twenty years after our Lord's ascension. He is the same person as is mentioned 1 Corinthians iii. 7.[4.?] (Haydock)" } ] }, { "chapter": 19, "slug": "id134.html", "header": "Acts xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Disciples.\u0002 These were apparently disciples of St. John the Baptist, who believed in Christ from his testimony, and had received no farther instruction, nor any baptism but John's. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. Paul first inquires of them, if they have received the Holy Ghost by confirmation. Their answer is probably not to be interpreted with rigour; since they must have heard something of the holy Spirit, so often mentioned in the Old Testament, by whom the prophets are said to speak, &c. They meant, they did not know there was in the Church, any means of communicating this Spirit to the faithful. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Baptized in the name of the Lord Jesus,\u0002 so called to distinguish it from the baptism of John; and that of Christ was given in the name of the Father, and of the Son, and of the Holy Ghost, according to the command of Christ himself. [Matthew xxviii. 19.] (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Imposed his hands on them,\u0002 by which imposition of hands, was given the Holy Ghost in the sacrament of confirmation. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Aprons.\u0002 It is likely such as he used in working, \u0001cured diseases,\u0002 and \u0001cast out devils.\u0002 What wonder, then, if God work miracles by the relics of martyrs and saints, to testify the sanctity of his servants, and to encourage others both to give them a reasonable honour, and to imitate their lives? (Witham) --- Thus was fulfilled the promise which Christ had made his disciples, viz. that they should perform greater miracles than he himself had done. St. Chrysostom repeats more than once, that these clothes raised the dead, and that the apostles' shadow chased away all maladies, and triumphed over death. Perhaps the unprejudiced reader may observe in this verse some reason for paying due regard to the relics, or whatever has belonged to the saints." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The Jewish exorcists.\u0002 Among the Jews were some, who by calling upon the name of the true God, sometimes cast out evil spirits. But these sons of Sceva seeing St. Paul cast out devils, by calling upon the name of Jesus, thought fit to do the same, though they did not believe in Jesus Christ. And God punished them in this manner, as it is here related, at least two of them. (Witham) --- It is uncertain whether the Jews really possessed the power of exorcising demoniacs. From the 12th chapter of St. Matthew, one would be inclined to the affirmative opinion, as our Saviour seems to mention it as a thing well attested. The Jews pretended they received their exorcisms from Solomon. On the other hand, neither the Old nor New Testament ever approve of this power in them nor is it any where mentioned in Scripture that Solomon was the author of any such things. The old law was particularly severe in condemning every kind of enchantment. It is certain, that they, in the time here spoken of, added much superstition and magic to these rites. (Tirinus and others.) --- Josephus mentions remarkable instances of their power in exorcisms performed in his own presence, and in that of the emperor Vespasian, and his whole army. (Lib. ii. chap. 25. The Jewish War) --- Extraordinary things might possibly be performed by magic and collusion between these impostors and the demons. That this power of expelling devils, resides in the Church, every page of primitive ecclesiastical history, testifies. Scripture is also equally explicit on this subject. The exorcisms, says St. Cyprian, are the spiritual torments and scourges of the demons. (Ep. ad Demetrium.) --- It was for this reason the Jews, on this occasion, used the name of Jesus; a name terrible to the infernal spirits, to add power to their imprecations. Tertullian urges facts of this power in the Christians, with much energy and eloquence, in his Apology. Prudentius has recorded the same, with equal elegance, in his verse ---" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Confessing and declaring their deeds,\u0002 as penitents do in the sacrament of penance, and not only in general declaring or confessing themselves sinners. See Matthew iii. 6. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Curious arts.\u0002 By which are here meant books of divination and magic art, to which study the Ephesians were much addicted. The price of the books burnt, amounting to a great sum, even computing the 50,000 denarii, each of them at sevenpence half-penny English money. (Witham) --- The value of the books here destroyed might have amounted to £1000 sterling. The Christian emperors, Constantine the Great, Valentinian, Theodosius, Marcian, and Justinian, have made laws not less strict for destroying, than those of the Church for proscribing, the use of wicked books, where danger is likely to ensue. The danger of reading them is set forth by Eusebius, lib. vii. chap. 6; by St. Augustine, lib. iii. de bap. chap. 14; by St. Gregory, lib. v. ep. 64. --- Such baneful productions should be destroyed; for although they may possibly produce no bad effect during the life of the present possessors, no one can pretend to say into what hands they will afterwards fall, nor what evil they may hereafter occasion." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I must also see Rome.\u0002 It is what St. Paul earnestly desired, and what the Spirit now revealed to him. See Romans i. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001About the way of the Lord;\u0002 that is, about Christian faith, and religion. (Witham) --- A great source of these troubles that ensued, was the preaching of the gospel." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Who made silver temples for Diana.\u0002[1] Perhaps figures of Diana's temple in silver; or boxes and shrines, in which was the statue or figure of Diana. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001In danger of being vilified,\u0002 and Diana of losing her reputation. They ought to have reflected, says St. Chrysostom, (hom. xlii.) that if such a poor man, as Paul, could destroy the worship, and the majesty of this great goddess, whom, as they say, all the \u0001world adored,\u0002 how much greater and worthy of adoration must the God be, by whose power Paul could do this? (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Great\u0002 is \u0001Diana of the Ephesians.\u0002 This they shouted out without intermission for about two hours, though the greatest part knew not why they had met together. A true representation of an unthinking rash mob. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Some also of the rulers of Asia.\u0002 They are called \u0001friends\u0002 to St. Paul, but it is uncertain whether they were Christians, or others, who favoured him, and wished him well. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The town-clerk,\u0002 &c. Literally, the scribe, or the recorder of the city. --- \u0001Jupiter's offspring.\u0002[2] His daughter, according to the poets. The Greek text seems to signify a statue, or figure of Diana, which was pretended to have fallen from heaven, and from Jupiter. (Witham) --- \u0001Is a worshipper.\u0002 \u0001Neokoron ousan;\u0002 the word \u0001Neokoros\u0002 is found in this sense in the Arundelian marbles, and more frequently on ancient coins and inscriptions. Its derivation is from \u0001neos,\u0002 a temple, and \u0001kore,\u0002 a virgin, or rather \u0001korein,\u0002 to cleanse and decorate; as if this city were especially destined to ornament the Diana of Ephesus, which the people supposed came to them not by the work of man, but a present from heaven." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Nor of blasphemy against your goddess.\u0002 St. Chrysostom takes notice, that to calm the people, he says more than was true. (Witham)" } ] }, { "chapter": 20, "slug": "id135.html", "header": "Acts xx.", "notes": [ { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001We.\u0002 From the change of the narration to the first person again, it would appear St. Luke had rejoined the apostle. This writer modestly omits the reason of his accompanying St. Paul, who tells us it was at his own request, (2 Corinthians viii. 19.) that no suspicion might be entertained that he applied improperly the money, which he was commissioned to carry to the distressed brethren in Jerusalem. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001On the first day of the week.\u0002[1] The interpreters generally take notice with St. Chrysostom, that the Christians, even at this time, must have changed the sabbath into the first day of the week, as all Christians now keep it. Which change (even as to the manner of keeping one of God's ten commandments) was made by the Church. --- \u0001To break bread,\u0002 meaning the blessed sacrament, as it is commonly expounded. (Witham) --- St. Paul did here break bread on a Sunday, as it is broken in the sacrament of the body of Christ, and delivered a discourse to the people, both before and after the celebration of the divine mysteries. (St. Augustine, ep. lxxxvi. ad Casulanum.; Ven. Bede, in xx. Act.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001His soul is in him.\u0002 He was \u0001taken up dead. \u0002(ver. 9.) These words then of St. Paul, may either signify that now he is again alive, or will be in a very short time, as when Christ said, (Matthew ix. 24.) \u0001The girl is not dead, but asleep.\u0002 (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Alive.\u0002 This accident, which gave occasion to a great miracle, was ordained by the particular providence of God, in order to confirm the preaching of St. Paul, and to fix more deeply in the hearts of his disciples the words of their dear Master, who was just going to leave them. Admire likewise the apostle's solicitude for his neighbour's salvation, in prolonging his instructions through the whole night, which preceded his departure. (Denis the Carthusian)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001He called the ancients of the Church.\u0002 We might translate \u0001the bishops,\u0002 as the very same persons in the 28th verse are called \u0001bishops.\u0002 (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001With all humility; \u0002that is, of heart, or mind, as the Greek word signifies. He knew, says St. Chrysostom, how necessary this virtue of humility was for the ministers of the gospel. --- \u0001With tears\u0002 of charity and compassion, \u0001under temptations,\u0002 trials, and persecutions. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I have kept back,\u0002 &c. I have discovered to you every thing which can be useful to your salvation. Neither fear, nor any human considerations, have prevailed over me to disguise or suppress the truths, which might be serviceable to you. This is the model of a good pastor. Full of doctrine, and of zeal, he communicates what God puts into his heart, and charity inspires him to speak, with abundance, with discretion, without jealousy, without fear. A good shepherd, St. Bernard used to say, has always bread in his scrip, and his dog in his keeping. The dog is his zeal, which must be chained, governed and moderated. His scrip, full of bread, is his mind, filled with all knowledge, which he is always in the state of dispensing as food to his flock." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Bound in the spirit,\u0002 led by inspiration of the Holy Ghost. (Witham) --- Chained, and forced, as it were, by the Holy Spirit, who offers me a sweet violence; or I am so strongly persuaded of the chains, which await me at Jerusalem, that I already feel myself bound in idea. (Calmet) --- I now go to Jerusalem for the fourth time, attracted by the Holy Ghost, who is the author and governor of all my actions, that where I have shown myself the greatest enemy of the Church, there I may suffer tribulations in defence of the same Church, and for Christ, her divine spouse. (Tirinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001In every city.\u0002 There were in every city Christian prophets, who foretold to Paul the tribulations which awaited him. It appears, then, that the apostle did not know these things by immediate revelation made to himself, but by that made to the prophets. Of this we have a proof in the next chapter." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Neither do I count my life\u0002 (literally, \u0001my soul \u0002) \u0001more precious than myself,\u0002 having consecrated all my endeavours, my thoughts, my life, my whole self, body and soul, to God's service. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I know,\u0002 &c. It appears sufficiently evident, from many parts of St. Paul's epistles, that he not only designed, but likewise, according to the opinion of most able critics, actually did revisit the churches of Asia. Of this occasion, then, he only expresses his belief, his conviction, that he should see them no more, judging it impossible for him to escape all the dangers that were prepared for him. (Calmet) --- \u0001All you.\u0002 Although St. Paul might return again to the same place, he might truly say of so great an assembly, that all of them should not see him again. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Take heed to yourselves, and to all the flock.\u0002 The ministers of the gospel must in the first place take care of the salvation of their own souls: and in the next place of the salvation of their flock, of the souls committed to their care, and \u0001to the Church;\u0002 especially such ministers of God as are \u0001bishops,\u0002[2] \u0001placed,\u0002 by divine institution, to \u0001govern the Church,\u0002 or the churches under them. The word \u0001bishops,\u0002 by its derivation, signifies \u0001overseers,\u0002 or \u0001superintendants;\u0002 but the signification is to be taken and expressed by the custom and ecclesiastical use of words. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001To the word of his grace,\u0002 to the protection of God's grace, given to those that preach the gospel, and administer the sacraments instituted by Christ. --- \u0001Who is able to build up,\u0002 to finish that building, of which the foundation is laid by my preaching. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001These hands have furnished,\u0002 by labouring to maintain myself, &c. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001It is more blessed to give than to receive.\u0002 We find not these words of Christ in the gospels. St. Paul might have them from the apostles. (Witham) --- Among the many excellent good things our dear Lord said, and which are not mentioned in the gospel, this is one: \"it is a more blessed thing to give, than to receive;\" which did men justly weigh, they would be more ready to give alms, were it only for their own account. Thrice happy then are they who assist their indigent neighbour to the utmost of their power, and for the pure love of God! (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001They kissed him.\u0002 These marks of tenderness are dictated by nature, and have always been used between friends, who were separating from each other, or who meet after a long absence. The Scripture furnishes us with numberless examples of it. (Calmet) --- He likewise \u0001prayed,\u0002 as he usually did, when he bade his last farewell. See his last adieus with the Tyrians, (chap. xxi. 5. 6.) where they all kneeled down to pray on the shore. This is also reasonable, and becoming a Christian. It is a sign of communion and mutual charity, and implores a prosperous voyage for those who were departing, whilst those who remained, cherish in their mind the remembrance of the virtues of their absent friend. (Menochius) --- The mind of man cannot conceive a finer subject for the painter than this melting separation. After the discourse, we see St. Paul falling on his knees, and praying with them all for the last time; an general burst of tears takes place, when they are told that they are to see their father's face no more; they fall upon his neck and kiss him; and with hearts full of grief and gratitude, they accompany him on his way to the very ship which is to transport their father, friend, and benefactor, to other souls, who wanted the charitable assistance of the man of God." } ] }, { "chapter": 21, "slug": "id136.html", "header": "Acts xxi. Notes & Commentary: Ver. 1. Coos and Rhodes are islands in the Archipelago.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cyprus,\u0002 an island in the Mediterranean, to the east of Patara and Rhodes." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Not go up to Jerusalem.\u0002 St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian) --- Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Cęsarea, and their final acquiescence: \"the will of the Lord be done.\" (below, ver. 14)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Philip, the evangelist,\u0002 so called from his preaching the gospel, though he was one \u0001of the seven,\u0002 that is, of the seven deacons. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prophecy.\u0002 It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state out of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. i. chap. 24. cont. Jov.) --- Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To James,\u0002 the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001How many thousands.\u0002 In the Greek, how many ten thousands. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To forsake Moses.\u0002 In the Greek, to depart or apostatize from Moses and the law. This is more than was true. For St. Paul circumcised Timothy, (chap. xvi.) and did not absolutely hinder converts who had been Jews, from practising the Jewish ceremonies. (Witham) --- There is a manifest falsity in this accusation against St. Paul. He had never commanded or advised the Jews, to whom he had preached, to renounce the law, abandon the ceremonies of Moses, or reject the ancient customs of the nation. He had never hindered any one from following in this respect the bias of his inclinations. He had indeed defended the liberty of the converts from these ceremonies; he had taught that Christ had taken away the \u0001necessity\u0002 of this yoke; but he left them at liberty still to carry it if they pleased. (Calmet) --- For these things were not then to be sought after as necessary, nor yet to be condemned as sacrilegious. The law of Moses at that time was dead, but not deadly. (St. Augustine, ep. lxxxii.) --- These considerations will sufficiently explain the apostle's motive for submitting on this occasion to one of their ceremonies. He became all to all, that he might gain all to Christ. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Who have a vow upon them.\u0002 On which account they will have sacrifices offered for them in the temple. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Bestow on them.\u0002 It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The doors were shut,\u0002 lest the temple should be profaned by Gentiles entering into it. (Witham) --- The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Two chains,\u0002 for his hands and feet; or perhaps one chain was put on each hand, which was likewise tied to a soldier on each side of him, who led him. This was the Roman custom of binding prisoners. See Seneca, ep. v. et lib. de tranquil. animi. x. See Acts xii. 6, 7." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Into the castle.\u0002[1] Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Canst thou speak Greek?\u0002 We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul's apprehension. (Menochius) --- These rebels are called murderers, \u0001Sikarioi,\u0002 Sicarii, from \u0001Sica,\u0002 a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilęus; other Hessęans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Cęsar for lord and master. Some again suppose that the word \u0001sikarioi\u0002 is only a corruption of the words, \u0001oi karioi\u0002,\u0001 \u0002Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities xx. 7." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001I am indeed a Jew,\u0002 by birth and education. (Witham)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and from the steps, \u0001epi tous anastathmous,\u0002 which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: \u0001Gradus templorum ab infimā plebe completi erant;\u0002 and again, pro Cluentio: \u0001gradus concitatis hominibus \u0002narrat." } ] }, { "chapter": 22, "slug": "id137.html", "header": "Acts xxii. Notes & Commentary: Ver. 1. \u0001Hear ye the account.\u0002[1] In the Greek, to the apology, or defence. (Witham) --- St. Paul, in this exordium, as also in Acts vii. 2. shews himself not ignorant of the art of pleading. He adds the name of \u0001Fathers,\u0002 supposing there may be some of his hearers of senatorial dignity, and others deserving the title for their rank and age. (Mat. Pol.)", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. (Philo, de Essenis)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001This way.\u0002 That is, the Christian faith, which now I profess. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001As the high priest doth bear me witness.\u0002 That is, as the letters which he gave me, bear witness. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heard not the voice.\u0002 To reconcile this with chap. ix. ver. 7. where it is said that they \u0001heard the voice;\u0002 it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. (Witham) --- They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts ix. 7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Shouldst...see the Just One.\u0002 Our Saviour appeared to St. Paul, as it is said; (chap. ix. 7.) and he is divers times, both in the Prophets and in the Testament, called the \u0001Just One.\u0002 (Witham) --- To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wash,\u0002 &c. The contrition and charity of St. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. (Tirinus) --- \u0001Calling upon his name.\u0002 In such manner, says St. Chrysostom, (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they would pray for us. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To Jerusalem...that I was in a trance.\u0002 This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third \u0001heaven,\u0002 as he tells the Corinthians, 1 Corinthians xv. 9.[2 Corinthians xii. 2.?] (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Of Stephen, thy witness.\u0002 Or thy \u0001martyr,\u0002 as the Greek word signifies. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this St. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. (Bristow)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001This word.\u0002 That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet) --- Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Threw off their garments.\u0002 Or pulling them open to shew themselves ready to stone him. (Witham) --- This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, &c. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001A Roman.\u0002 That is, a Roman citizen, a freeman of Rome. (Witham) --- The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. (Calmet) --- See also Gretser de cruce, lib. i. chap. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "Civilitatem; that is, Civitatem, Græcè, \u0001politeian,\u0002 the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. (Appianus, civilium 5.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. i. de Serm. Dni. chap. 29.) --- It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Salvian. De Gubern. Dei, lib. v.) --- If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)" } ] }, { "chapter": 23, "slug": "id138.html", "header": "Acts xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001With an entire good conscience.\u0002 With an upright sincerity. But St. Paul is far from excusing himself from all sin. He laments elsewhere his blind zeal in persecuting the Christians. See 1 Corinthians xv. 9. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001God shall strike thee, thou whited wall.\u0002[1] These words are rather by way of a prophecy. (Witham) --- \u0001Whited wall.\u0002 That is, hypocrite, for pretending to judge me according to law; whereas, against all sense of justice, thou strikest me before my condemnation; nay, even without giving me a hearing. The Fathers admire, on this occasion, the greatness of mind and freedom St. Paul exhibited, in reproving the great. (Tirinus) --- This expression was not the angry words of an irritated man, nor the effect of personal resentment, but the just freedom which insulted innocence may lawfully use in its own defence. (Haydock) --- It was likewise a prophecy of what was going to happen. To those who do not consider it, it may seem a curse; but to others a prophecy, as it really was. (St. Augustine, lib. i. cap. 19. de Verb. Dni.) --- For St. Chrysostom relates that the high priest, being thunderstruck by this answer, became speechless and half deaf; so that not being able to reply a single word, the bystanders did it for him. (Tirinus) --- It was also, as Ven. Bede says, to shew that the Jewish priesthood was to be destroyed, as now the true priesthood of Christ was come and established. (Beda in hunc locum. [Ven. Bede on this place.])" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001I knew not,\u0002 &c. Some think St. Paul here speaks ironically, or to signify that now he could be no longer high priest, since the Mosaic law, with its rites and ceremonies, was abolished. But St. Chrysostom rather judges that St. Paul, having been long absent from Jerusalem, might not know the person of the high priest, who was not now in the sanhedrim but in the place whither the tribune had called the council, and who did not appear with that habit, and those marks which distinguished him from others. (Witham) --- It seems rather surprising that St. Paul did not know that he was the high priest. The place which he held in the council, one would suppose, would have been sufficient to have pointed him out. The apostle's absence from Jerusalem is perhaps a sufficient reason to account for his not knowing this circumstance; especially, as the order of succession to the priesthood was at that time much confused and irregular, determined by favour of the Roman emperor, or by purchase. (Calmet) --- At all events, any difficulties we may now find in assigning a probable or true reason, are merely negative arguments; and therefore too futile to be an impeachment of the apostle's veracity. (Haydock) --- St. Cyprian supposes that St. Paul, considering the mere shadow of the name of priest, which Ananias then held, said: I knew not, brethren, that he is high priest. (Ep. lxv. 69. nu. 2.) St. Chrysostom says, that the apostle here shews the wisdom of the serpent; but that in his preaching, teaching, and patience, he used the simplicity of the dove." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001I am a Pharisee, the son of Pharisees.\u0002[2] It may signify only a disciple of the Pharisees, though the common Greek copies have \u0001of a Pharisee.\u0002 (Witham) --- The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour's counsels, to use the prudence of the serpent. St. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and St. Thomas Aquinas in his Sum. Theol. (2. 2. quæst. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. (Calmet) --- St. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001There arose a dissension.\u0002 By the Greek, a division, or schism among them, occasioned by St. Paul's declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Be constant...so must thou bear witness also at Rome;\u0002 and so needest not fear to be killed by them. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bound themselves.\u0002 The Greek is, \u0001anathematized,\u0002 that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. Chrysostom, in Act. hom. xlix.) --- To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew iv. 9.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Forty men that had made this conspiracy,\u0002[3] and bound themselves with an impious \u0001curse,\u0002 or imprecation upon themselves, if they did not kill him. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Taking him by the hand,\u0002 with marks of affection and tenderness. It is probable that the tribune expected this young man was come to offer some ransom for Paul's liberty. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001From the third hour of the night.\u0002 If the tribune spoke with a regard to the twelve hours of the night, the third hour was three hours after sunset, and was about our nine o'clock at night; but if he meant the third watch of the night, that began at midnight. See Matthew xiv. 35. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Felix.\u0002 This man had been a slave of the emperor Claudius. The high priest, Jonathan, had procured him to be made governor of Judea. He governed the country with great cruelty and outrage; exercising the power of a king, says Tacitus, with all the insolence and meanness of a slave, who is neither restrained by fear nor shame. (Tacitus, Hist. lib. v.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "This verse is omitted in the Greek. Antipatris was a pleasant city on the Mediterranean sea, situated at equal distance, about 24 miles, between Joppe and Cæsarea, on the way from Jerusalem to this latter city. (Matt. Polus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001I rescued...having understood that he is a Roman.\u0002 This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "This was a palace erected by Herod the Great; in which the governors had taken up their habitation. (Bible de Vence)" } ] }, { "chapter": 24, "slug": "id139.html", "header": "Acts xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Ananias went down to Cæsarea, where Paul was then confined. This is the sense of the Greek." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By thy provision.\u0002[1] Literally, thy providence, by thy prudence. (Witham) --- Though Felix governed Judea in the arbitrary manner mentioned in the note on the last chapter, he had nevertheless done some good, which is recorded to his honour. See Josephus, Jewish Antiquities, xx. 6. 11. and The Jew War, xii. But had this not been the case, a public orator seldom scruples to gain over the man by praises, whose judgment he seeks. St. Paul was not ignorant of this rule of rhetoric, though he refuses to imitate Tertullus by pressing flattery into his service, as we observe below, ver. 10. and Acts xxii. 1. and 3. See also the exordiums of Cicero pro Roscio, pro Milone, &c. &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A pestilent,\u0002[2] or pernicious, and pestiferous man; Greek, one that is a plague. --- \u0001Author,\u0002 or ringleader of the seditious sect, &c. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001From him thou...mayest know.\u0002 By the construction it is doubtful whether from Lysias, or from St. Paul. (Witham) --- Behold them here ready to support the heads of accusation I have brought forward, and which are moreover so self-evident, that the party accused will not dare to deny them. (Bible de Vence)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "In the apostle's speech we observe nothing of the flattery, which characterized the opposite party. It would have been unworthy of his just cause. (Calmet) --- He observes he had been governor of the province many (eight or nine) years, to insinuate, that had he been a seditious man, as he was accused, Felix would not have failed to have heard of his misdeeds before. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Since I went up from Cæsarea to Jerusalem, not to profane the temple, or excite sedition, but to adore the one true God." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "In Jerusalem there was only one temple, nor could there, by an express command of the Almighty, be any more throughout the whole kingdom. (Perhaps the Almighty may have wished by this singular circumstance to have impressed more forcibly on their minds the absolute necessity of \u0001unity\u0002 in religion. (Haydock)) But there were many synagogues, which were a kind of schools, in which the law was publicly taught, and the people assembled to read the Scriptures, and to pray. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The Father,\u0002[3] \u0001and my God.\u0002 In the Greek, the Lord of our fathers. (Witham) --- \u0001According to the way.\u0002 The Protestant version has \u0001sect\u0002 for way; but in this, as well as in many other points, the original is not attended to, in which we read \u0001kata ten odon,\u0002 as in our translation." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Felix...knowing most certainly of this way.\u0002 That is, knew even by Lysias's letter, that Paul and the Christians were not guilty of any thing against Cæsar, but only accused of disputes relating to the Jewish law. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Felix being terrified,\u0002 &c. When St. Paul spoke of God's judgments, and hinted at such sins as his conscience reproached him with. (Witham) --- Whoever knows the infamous character of Felix and Drusilla, will not fail to admire the apostle's fortitude, that he durst speak (as formerly John the Baptist did to Herod,) to them on the subject of justice and chastity. Suetonius says of the former, that he married three queens. Drusilla, one of the three, was Herod's daughter, and wife of Aziz, king of Emesa, whom he had seduced by the enchantments of a Jew of Cyprus. Hence it is not surprising he was terrified at the thoughts of a future judgment, when expounded by a St. Paul, whose zeal to make these wicked people enter into themselves, hurried him beyond the bounds of worldly prudence, but made such impression on his hearers, as to disarm the indignation his discourse was calculated to produce. See Josephus, ut supra; Tirinus; Calmet; and others. Next to the worship of God, the Christian religion requires of its followers, in the first instance, justice and chastity. Felix was unjust, avaricious, cruel; and both Felix and Drusilla were guilty of adultery. Such was the wickedness of the Gentiles in those degenerate days, that fornication was not looked upon as a crime. How much had they deviated from the excellent maxim we read and admire, inter Socraticas disputationes! omnem virtutem niti continentia, et incontinentem nihil a bellua brutissima differre; that all virtue was built upon continency, and that the incontinent man differed in nothing from the most brute beast. --- \u0001At a convenient time I will send for thee.\u0002 Such is the expedient Felix has recourse to, to silence the voice of conscience: and in this how often is he not imitated by the sinner, who dreads nothing so much as to enter into himself. Why put that off to another time, which will never arrive? Or why delay till death a repentance, which like the remorse of the damned, will then be as unavailing, as it will be eternal?" } ] }, { "chapter": 25, "slug": "id140.html", "header": "Acts xxv. Notes & Commentary: Ver. 1. Festus having arrived at his province, goes to Jerusalem to be inaugurated. The Jews took this opportunity of requesting St. Paul might be sent to Jerusalem, that they might accomplish the iniquitous purport of their vow. Such consequence did they attribute to the death of this one man, that they had no greater favour to ask of their new governor at his auspicious entry among them. (Tirinus) Ver. 4. It would appear, from their first request being peremptorily denied them, how little solicitous their governors were to please them. The successors of Felix and Festus were not better disposed than their predecessors. Their extortions and oppressions were pushed so far, that the Jews attempted at last to deliver themselves by rebellion, which proved their utter ruin and extirpation. Indeed it was in vain to resist, for they already began to feel the truth of our Saviour's prediction, in their subjugation to the Gentiles. Josephus bears ample testimony to the fulfilment of the prophecy. (The Jewish War, lib. ii. chap 16. &c.) (Haydock)", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Among you that are able.\u0002[1] It may signify, such as are powerful among you, or such as are able by health, and willing. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Paul making answer,[2] or his apology, by the Greek. In the Latin, giving an account. In like manner, (ver. 16.) have liberty given to defend himself; in the Greek, to make his apology. In the Latin, till he take a place of defending himself." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "St. Paul, seeing Festus only sought a plea to get rid of his cause, by putting it into the hands of the Sanhedrim, appeals to Cæsar. According to the ordinary rules of jurisprudence, appeals are only made after sentence is pronounced; but Roman citizens had a privilege of anticipating the sentence, when the judge did any thing contrary to justice; as Festus evidently did in this case, by wishing to deliver Paul, a Roman citizen, to the tribunal of his declared enemies, the Jews. The apostle knew he was secured by making this appeal: as the Roman law declared provincial governors violators of the public peace, who should either strike, or imprison, or put to death a Roman citizen, that appealed to the emperor. (Calmet) --- Hence Pliny sent some Christians to Rome for this same reason, as he writes himself in his epistles. (Lib. x. ep. 97.) Fuerunt alii similis amentiæ, quos, quia cives Romani erant, annotavi in urbem remittendos." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Agrippa.\u0002 This was son of the king of the same name, who imprisoned St. Peter, and put St. James to death. Bernice was his sister, and one of the most infamous of women. Her character has merited her a place in one of Juvenal's satires, 5th." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Their own superstition.\u0002[3] Their particular religion, and manner of worshipping their God. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Augustus Nero, who was then the Roman emperor." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Agrippa has the same curiosity of hearing Paul, as Herod formerly had of seeing Jesus. The apostle's name had, no doubt, become famous enough to reach the ears, and arrest the attention of Agrippa. Curiosity is certainly not the best motive a person can bring with him to the investigation of religious truth: still it may occasionally become productive of good. The king was half persuaded to embrace the Christian faith. A better motive, or more serious attention, may induce some to embrace the truth, which accident may first have discovered to them. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To my lord.\u0002 This was a title the emperors afterwards took, but which Augustus and Tiberius are said by Pliny, in his epistle to Trajan, and by Tertullian, to have refused, as too assuming and too high, ut nimis sublimem atque gloriosum. This was perhaps done, that none might bear the title at a time when the Lord of lords was to appear on the earth. (Tirinus) --- Whilst we can approve and admire the motives which actuated the emperors in refusing this title, we cannot go the lengths which some modern enthusiasts do, (mostly Americans, Quakers, &c.) who pretend it is \u0001blasphemy\u0002 to call a mortal man a \u0001lord,\u0002 as if that name were incommunicable to any but the Creator of the universe. Whence they derive this article of faith it will not be easy for us to guess; certainly not from Scripture, in which the word Dominus or Lord, applied to man, occurs almost as frequently as King. Certainly not from our Saviour's words, who give both himself and others this title, (Mark xiv. 14. and other places.) nor from St. Paul's doctrine, who also uses this word indiscriminately through his epistles, Galatians iv. 1; Ephesians vi. v.; &c. Hence we are justified in retaining this practice, in opposition to their cavils; and in treating that opinion as superstitious and void of foundation, which makes it a necessary part of religion to use no titles. (Haydock)" } ] }, { "chapter": 26, "slug": "id141.html", "header": "Acts xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "St. Paul having obtained liberty of speaking, stretches out his right hand, disengaged from his cloak. We must recollect that St. Paul still bore his chains about him, those chains in which he gloried; (ver. 26.) it is therefore necessary to suppose that his left hand only was tied; or, what is less likely, that these chains were not so tight nor heavy as to hinder the easy motion of the right. It is observed by Apuleius, that orators in this action closed the two shorter fingers, and had the others extended. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001According to the most sure sect.\u0002[1] In the Greek, the most exact or approved: for such was esteemed that of the Pharisees. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001For the hope of the promise.\u0002 That is, of the promised Messias, and of salvation by him. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "He speaks now to the Sadducees, who denied the resurrection. Can you say it is impossible for Him, whom you all allow to be omnipotent, to raise any of the dead to life? Is it not easier to reanimate a body, whose parts are dissolved by death, than create what had no existence? \"And why should He, who daily form the corrupted seed brings forth plants, leaves, wood, not be able to call back into their primitive state the flesh and bones from the dust into which they have been dissolved.\" (St. Gregory, hom. xxvi. in Evang.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I brought the sentence.\u0002[2] That is, from those who in the great council were judges of life and death, to those officers who were to put the sentence in execution. This seems to be the sense of these words, rather than, I voted, or gave my voice in condemning them; for we have no grounds to think St. Paul was one of the council, or of the judges. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "It is generally supposed that St. Paul addresses king Agrippa in the Greek language, which was the common tongue of a great part of the East. (Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wherein I will appear to thee.\u0002 From whence interpreters take notice, that Christ divers times appeared to St. Paul to reveal things to him. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Delivering thee,\u0002 &c. That is, from many attempts, both of the Jews and Gentiles, against thee. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "That they may be converted from the darkness of error to the light of the gospel, and from the power of Satan to the liberty of the children of God." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001That Christ should suffer,\u0002 &c. Literally, \u0001if Christ be passible. If,\u0002 here is expounded not as implying a condition, but as an affirmation; so that the sense is, that Christ, according to the predictions of the prophets, was \u0001to suffer,\u0002 was to be the first that should rise from the dead, &c. (Witham) --- \u0001First,\u0002 &c. Many had been raised from the dead before Jesus; the child of the widow of Sarepta, Lazarus, and others. How, then, is Jesus \u0001first?\u0002 He is the first who rises not to die again; and as such the Messias is always represented by the prophets. Others were raised from the dead, but returned again to their graves. Jesus dies no more. He is the first too who raises himself. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "It is not surprising that Festus should have taken St. Paul for a madman. The resurrection of the dead, remission of sins, receiving baptism, and faith, announcing light to the nations, &c. were subjects completely unintelligible to a Roman. To a Jew the terms were customary and common. The eloquence and manner in which he spoke on these subjects, might shew him to be a man of great learning." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001In a little thou persuadest me to become a Christian.\u0002 According to the common exposition, Agrippa speaks in a jest, and ironically; and as for the words, they are the same as, thou almost persuadest me, &c. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Except these chains.\u0002 That is, I heartily wish all men in the same condition as myself, not only to be prisoners as I am, but to be Christians, as I am. (Witham)" } ] }, { "chapter": 27, "slug": "id142.html", "header": "Acts xxvii. Notes & Commentary: Ver. 2. \u0001Adrumetum.\u0002 In the Greek, Adrametum, which seems to be the best reading: the former was in Africa, the latter in Asia; and the ship was to make for the coasts of Asia and not those of Africa. --- \u0001Being about to sail\u0002[1]\u0001 by the coast of Asia.\u0002 Literally, beginning to sail; the sense can only be designing to sail that way, as appears also by the Greek. (Witham)", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001We sailed under Cyprus.\u0002 That is, north of Cyprus, betwixt the coasts of Cilicia and Cyprus, leaving it on our left, instead of leaving it on our right hand. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "We sailed hard by Crete, now Candia, \u0001near by Salmone,\u0002 sailing betwixt them. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Called Good-havens,\u0002 a port on the east part of Crete, near the city of \u0001Thalassa,\u0002 in the Greek text \u0001Lasea.\u0002 (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The fast was now past.\u0002[2] An annual fast. Some take it for the fast of the Ember-days, which Christians keep in December: but St. Chrysostom and others expound it of the Jewish fast of expiation, in their seventh month, Tisri, answering to our September or October. (Witham) --- Most interpreters understand this of the solemn fast of expiation, mentioned in Leviticus (xvi. 29. and xxiii. 27.) which fell about the end of September and beginning of October. At this time sailing on the Mediterranean is dangerous. Though this phrase is at present obscure to us, we must recollect that St. Luke was writing for Christians, who being for the most part converted Jews, easily understood the expression. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ye men, I see,\u0002 &c. This St. Paul foretells as a prophet. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Phœnice,\u0002 on the south part of Crete, a convenient haven to ride safe in, lying by south-west and north-west. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Called Euroaquilo.\u0002[3] In the Protestant translation, \u0001Euroclydon,\u0002 as in many Greek copies. In others \u0001Euraculon,\u0002 which Dr. Wells prefers. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001An island that is called Cauda.\u0002 In some Greek copies \u0001Clauda,\u0002 which the Protestants have followed; in others \u0001Caudos.\u0002 --- \u0001We had much work to come by the boat,\u0002 or to hoist up the skiff belonging to the ship; which we did, lest it should be broken to pieces by the wind against the ship, or separated from it. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The used helps, under-girding the ship.\u0002[4] Perhaps bracing or binding about the vessel with ropes or chains, lest she should be torn asunder. --- \u0001Into the quick-sands.\u0002 Literally, into \u0001a syritis,\u0002 such as are on the coasts of Africa, whither now they were almost driven. --- \u0001The let down the sail-yard.\u0002[5] This seems to be the sense of these words \u0001letting down the vessel.\u0002 Some translate striking the sail; but others think they were in apprehension for the mainmast. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They lightened the ship\u0002 by throwing overboard part of their loading and goods. Some call it, they made the jetsam. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The tacking,\u0002 or furniture of the ship that they could spare; others express it, they threw out the lagam. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Not...have saved this harm and loss,\u0002 which you have brought upon you by not following my advice. (Witham) --- All the company being in consternation and hourly expectation of death, did not think of taking meat. For it appears they did not want provisions, and nothing else forced them to fast. (Calmet) --- The mildness of St. Paul's address to them on this occasion is admirable. He mixes no severe rebuke for their past want of confidence in his words, but seems only solicitous for their future belief. In telling them that none of them should perish, he does not utter a mere conjecture, but speaks with prophetic knowledge; and, if he says they were all given to him, it was not to enhance his own merit, but to engage their faith and confidence in his veracity. (St. Chrysostom, Act. hom. lii.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001An Angel of God.\u0002 Literally, \u0001of the God whose I am;\u0002 that is, whose servant I am. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001God hath given thee all them;\u0002 that is, the true God, maker and master of all things. It is sometimes a great happiness to be in the company of the saints, who by their prayers to God, help us. (Witham) --- St. Paul prayed that all in the vessel with him might be saved; and an angel was sent to assure him his prayer was heard. If such was the merit of the apostle whilst yet in this mortal body, that the Almighty, in consideration of it, granted the lives of 276 persons, what do you think, will be his interest before God, now that he is glorious in heaven? (St. Jerome, contra Vigilant.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001In the Adria.\u0002 Not in what we call the Adriatic gulf, or sea of Venice, but that which lies betwixt Peloponnesus, Sicily, and Italy. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The ship-men...having let down the boat into the sea;\u0002 that is, had begun to let it down with ropes, &c. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Paul said...unless these stay.\u0002 Providence had ordered that all should escape, but by helping one another. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Taking nothing. That is, without taking a full meal, but only a morsel now and then, and nothing to speak of. (Witham) --- Though St. Chrysostom understands these words in their full rigour, and therefore supposes them to have been supported by a miracle; yet is is not requisite to adhere to the severity of these words in the interpretation of them. Not having had time to prepare any regular meal during that time, they may justly be said to have taken nothing, though they had occasionally eaten a little now and then to support nature. Such exaggerations in discourse are common. Interpretes passim." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Loosing also the rudderbands.\u0002 Some ships are said heretofore to have had two rudders: and this ship perhaps had two, unless here the plural number be put for the singular, which is not uncommon in the style of the Scriptures. --- \u0001And hoisting up the main-sail.\u0002 The word in the text may signify any sail, either the main, or mizen-sail, which latter by the event was more than sufficient. (Witham)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Into a place where two seas met.\u0002[6] It happened that there was a neck or tongue of land, which being covered with the waves, they who were strangers to the coast did not discover: this stranded the ship, the prow sticking fast, and the poop being torn from it, so that the vessel split by the violence of the winds and sea. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001The rest...they carried on planks.\u0002 That is, let them be carried on planks; and \u0001all got safe to land,\u0002 in the number \u0001two hundred and seventy-six souls,\u0002 or persons. (Witham)" } ] }, { "chapter": 28, "slug": "id143.html", "header": "Acts xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Melita,\u0002 now called Malta, famous for being the residence of, and giving the title to, the military order of Knights, who strenuously resisted the Turks, when they threatened to overrun Christendom. The inhabitants are called \u0001Barbarians,\u0002 not as a term of reproach, for the manner he speaks of their humanity testifies the contrary; but in the classical sense of the word, it was applied by the Greeks and Romans to all who did not speak either of those languages. Their hospitality was rewarded by the light of faith, which they still maintain, although infidels have sometimes for a century had dominion over this island. (Tirinus, &c.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Murderer.\u0002 In this instance we see how unfounded are the judgments of men. As if the misfortune itself were not sufficient to endure, the man upon whom any temporal calamity falls, must be also judged to be an object of divine vengeance. How cruel and preposterous, yet how common are such proceedings! Whence can it happen that man is so forward to think evil, so slow to suspect good in his neighbour? (Haydock) --- \u0001Not to live.\u0002 The inhabitants of the island, called \u0001Barbarians,\u0002 had a notion of a Deity, and also that murder was against the law of God and nature. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That he would suddenly fall down and die.\u0002 It is not then by the natural situation and temper of the air, that this island has no venomous creatures. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001To dwell by himself, with a soldier that guarded him.\u0002 St. Paul was \u0001chained,\u0002 as it appears by the 20th verse: and it was the custom to fasten one end of the chain by a lock to the prisoner's wrist, and the other end of the chain to the wrist of the soldier who was to guard him. In most Greek copies we read: \u0001the centurion delivered the prisoners to the captain of the guards:\u0002 as it is in the Protestant translation, and very probable; but these words are not found in divers Greek manuscripts nor were read by the ancient interpreter of the Latin Vulgate. (Witham) --- St. Chrysostom attributes this liberty St. Paul enjoyed at Rome of going whither he liked, to their admiration of him. (Hom. liv. in Acts.) --- Others to the moderation of Afranius Burrus, who was prefect of the Prætorium in the year 61, and who used his authority, as long as he possessed any over Nero's mind, to repress that emperor's bad inclinations, and direct his councils with wisdom. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Chief of the Jews.\u0002 We have seen before, that the emperor Claudius banished all Jews from Rome. It would appear from this verse, that many of the principal Jews returned at his death, which happened five years before St. Paul's arrival. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Because that for the hope of Israel.\u0002 That is, of the Messias, so long expected and hoped for by the Israelites. (Witham) --- According to the Roman custom, St. Paul must have been fastened by the right hand to one end of a chain, the other end of which chain held to the left hand of the soldier who guarded him. (Bible de Vence)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001It is every where gainsayed.\u0002 Here we observe one of the characters of the true religion. It is contradicted and spoken against. As singular as this may appear, it is however true. Jesus, the author of that religion, had foretold it should be so. If the world hateth me, it will hate you also. The situation of the Catholic religion in this country [the United Kingdom], at present, is something similar to what is related here of Christianity: and those who have the candour to inquire seriously into its merits, have generally the reward of being convinced and of believing in it. Christianity, like some plants, grows the better for being trodden upon. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Two whole years in his own hired lodging.\u0002 That is, in the lodgings which St. Paul was permitted to hire for himself, and to live there, with a soldier chained to him for his guard. Happy soldier, if he knew how to make use of such a favourable opportunity! We may take notice by all this narration of St. Luke, (as when he says here, ver. 16, \u0001when we arrived at Rome,\u0002 &c.) that he was all the way in the ship with St. Paul. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Here terminates the history of St. Paul, as contained in the Acts of the Apostles. The other actions of this great apostle, for want of being recorded, are involved in much obscurity. That he obtained his liberty again, and made many voyages to carry the light of the gospel into many countries, is certain: but nothing is known as to the manner or time. He finished his labours by martyrdom, being beheaded at Rome in the 66th of the Christian æra [the year A.D. 66], and the 13th of Nero. What a degree of virtue might we not attain, were we animated by the spirit and courage of a St. Paul. Let us at least try to imitate his example; and, if in dangers and difficulties we cannot clothe our souls in adamant, as he did, we may certainly avoid yielding ingloriously to every light impression. Let us at an humble distance tread in his footsteps and live so that we may navigate in safety the boisterous ocean of life, and by the grace of Jesus Christ arrive at the port, where danger is no more to be apprehended. (St. Chrysostom, hom. lv. in Act. ad finem.[at the end.])" } ] } ] }, "amo": { "book": "amo", "intro": [ { "text": "THE PROPHECY OF AMOS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Amos prophesied in Israel about the same time as Osee, and was called from following the cattle to denounce God's judgments to the people of Israel and the neighbouring nations, for their repeated crimes, in which they continued with repentance. (Challoner)" }, { "text": "The kingdom was then almost free from idolatry, except that of the calves, yet dissolute and flourishing under Jeroboam II. The prophet spoke at Bethel, (chap. vii.) till the idolatrous priest, Amasias, forced him to flee to Thecua, four leagues south of Jerusalem, where he continued to prophesy against the various nations of Damascus, Juda, &c., but particularly against Israel, chap. i., &c. How long he continued is uncertain. St. Jerome and others account his style rustic; but St. Augustine (Doct. iv. 7.) as good a judge, pronounces that it was eloquent, and like that of the other inspired writers, suited to the speakers. (Calmet)" }, { "text": "Amos means \"one carrying,\" or \"a people torn away.\" (St. Jerome in Joel.) (Haydock)" }, { "text": "He deals in metaphors agreeably to his pastoral education, but is profound in sense. (St. Jerome, ep. ad Paulin.)" }, { "text": "After denouncing judgments on different nations, he foretells the coming of Christ and abundance of grace. (Worthington)" } ], "intro_slug": "id686.html", "chapters": [ { "chapter": 1, "slug": "id687.html", "header": "Amos i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Herdsmen.\u0002 St. Jerome's manuscripts after Aquila, have \"pastorals,\" (Haydock) \u0001pastoralibus.\u0002 (Calmet) --- Theodotion retains \u0001Nokedim.\u0002 Septuagint read \u0001Accarim,\u0002 (Haydock) substituting \u0001r\u0002 for \u0001d,\u0002 (St. Jerome) and perhaps \u0001á\u0002 for \u0001n.\u0002 (Haydock) --- They have also \"Jerusalem,\" for \u0001Israel,\u0002 though the prophecy regard the latter. The country south of \u0001Thecua\u0002 has no towns, and is solely for pasture. (St. Jerome) --- Amos might have many flocks, like Mesa and king Dejotarus, 4 Kings iii. 4. (Calmet) --- David was taken from the flocks to be king, and Amos to be a prophet. (Worthington) --- \u0001King.\u0002 These two lived long in prosperity. (Calmet) --- \u0001Earthquake.\u0002 Many understand this of a great \u0001earthquake,\u0002 which, they say, was felt at the time that king Ozias attempted to offer incense in the temple. But the best chronologists prove that the earthquake here spoken of must have been before that time: because Jeroboam the second, under whom Amos prophesied, was dead long before that attempt of Ozias. (Challoner) --- This is asserted by Usher. Yet his arguments are not conclusive. If the attempt and earthquake happened in the 23d year of Ozias, Amos might commence the year of the world 3215, six years before the death of Jeroboam, 4 Kings xv. 5., and Zacharias xi. 15. (Calmet) --- Josephus ([Antiquities?] ix. 1.) fixes upon the former period. Jeroboam, however, died inthe 38th of Ozias, who was deposed 14 years later. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Carmel.\u0002 \"God's vineyard,\" may denote any fruitful mountain. Amos refers to pastoral affairs. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Three---four.\u0002 That is, for their many unrepented of crimes. (Challoner) --- Three is the first number of which we can say \"many or all.\" Four denotes excess. Thus God forgives many sins, yet punishes when they become excessive. (Worthington) --- Thus profane authors say, (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Plain.\u0002 The city \"Bikhath-Aven,\" or the latter word, probably denotes Baal, as the Syrians style Baal-Bek, the city which the Greeks call Heliopolis. The valley between the two mountains extending northward, is still called Bucca. --- \u0001Pleasure.\u0002 Hebrew, \"Beth Heden.\" We find Eden in a delightful part of Libanus. --- \u0001Cyrene,\u0002 not in Africa, but on the river Cyrus, in Albania, 4 Kings xv. 29." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Edom.\u0002 The Philistines and Tyrians (ver. 9.) exercised this inhumanity on the Idomeans, probably before they had thrown off the yoke of Juda, under Joram, (4 Kings viii. 21.) as the Lord seems concerned for them; (Calmet) or they sold the captive Israelites to Edom, to increase their misery. (St. Jerome) --- Septuagint, \"the captivity of Solomon,\" or the subjects of that monarch. But the Hebrew word means also \u0001perfect,\u0002 (Haydock) or absolute, (Jeremias xiii. 19.; Calmet) or \"pacific,\" seizing the citizens in times of peace. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gaza.\u0002 Ozias, Ezechias, and Psammetichus, ravaged the country, 2 Paralipomenon xxvi. 6., 4 Kings xviii. 8., and Isaias xiv. 29. The Philistines recovered strength; but Nabuchodonosor, Alexander, and the Machabees conquered them again." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Brethren;\u0002 for Edom and the Jews sprung from the same stock. Some think that he alludes to the alliance between the king of Tyre and David. But that had long ceased, and was not agreeable to the law; (Exodus xxii. 32., and 3 Kings ix. 13.; Calmet) at least when it was attended with much danger. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thereof.\u0002 Salmanasar besieged it five years (Menander) and Nabuchodonosor thirteen, when he destroyed Tyre, Ezechiel xxvi." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sword.\u0002 Edom was subdued by David, and remained tributary till Joram. It attempted to recover its liberty under Josaphat, though the Hebrew text have improperly \u0001Aram,\u0002 2 Paralipomenon xx. 2, 23. The two nations were often at variance. (Calmet) --- \u0001Cast off.\u0002 Septuagint, \"violated the womb, \u0001or\u0002 the mother on the earth.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Houses,\u0002 &c. Septuagint, \"its foundations,\" (Haydock) or the fortified country. (St. Jerome) --- Bosor lay towards Philadelphia, in the ancient territory of Edom. Their strong places were seized by Ozias, by the Chaldeans, and by the Machabees." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Border.\u0002 They pretended that Galaad belonged to them, Judges xi. 12. David subdued Ammon; but after the division of the kingdom, they recovered their independence, and took occasion to commit these cruelties, while Israel had to contend with Syria. Jeremias (xlix. 1.) speaks of a later period." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rabba,\u0002 the capital, called also Philadelphia. Ozias and Joatham attacked the people with advantage. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Melchom,\u0002 the god or idol of the Ammonites, otherwise called Moloch, and Melech; which, in Hebrew, signifies a \u0001king,\u0002 or Melchom \u0001their king.\u0002 (Challoner) --- He assumed the title of \"their king,\" Judges xi. 14., and Jeremias xlix. 3. (Haydock) --- Blind people, who could not see the vanity of such impotent gods! (Calmet) --- \u0001Both he.\u0002 Septuagint, \"and their priests.\" (Haydock)" } ] }, { "chapter": 2, "slug": "id688.html", "header": "Amos ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ashes.\u0002 Some think that he alludes to 4 Kings iii. 27., or rather to some war, the ashes of the dead were disturbed. (Calmet) --- Both these acts of inhumanity deserved severe punishment. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fire:\u0002 war under Ozias. (Calmet) --- \u0001Carioth.\u0002 Septuagint, \"the cities.\" Carioth has this meaning, but is was also the name of a great city, Jeremias xlviii. 24. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judge,\u0002 ruler, or head, shall be no more." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Walked.\u0002 After Solomon, scarcely a good prince appeared, till the days of Amos. Juda imitated the idolatry of Israel, hoping thus to find assistance. (Calmet) --- His crime was the more grievous, as they had the law. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fire.\u0002 Under Joathan, Rasin, &c., invaded the country. Achaz increased the misery, by applying to the Assyrians. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Just man.\u0002 Joseph, (Rupert) or our Saviour, (Sanctius) or any other. The expression is proverbial, Ezechiel xiii. 19. (Calmet) --- Israel contemned the law, and adopted the abominations of all. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Humble,\u0002 provoking him to anger. --- \u0001Name.\u0002 Such incests caused infidels to blaspheme, Leviticus xviii. 8. (Calmet) --- They must be punished with severity. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Altar.\u0002 Herein they offended doubly, (Exodus xxii. 26.) as they used the garments of others to hide their shameful actions, 4 Kings xxiii. 7. (Calmet) --- Septuagint, \"and tying up their garments with cords, they made veils touching the altar, and drank wine \u0001procured\u0002 by calumnies,\" (Haydock) or \"rapine,\" &c. (Chaldean) --- \u0001Condemned\u0002 by them unjustly, though some think that a very delicious and intoxicating wine is meant, such as was given to people in grief, Proverbs xxxi. 6., and Mark xv. 23. Helena learnt in Egypt how to compose such wine. (Homer, Odyssey iv.) --- Feasting in temples on carpets was an ancient custom." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Beneath.\u0002 The Israelites seemed like locusts in comparison, Numbers xiii. 34." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nazarites.\u0002 Some went secretly to Jerusalem for this purpose; or perhaps they performed these rites illegally at Bethel: for many parts of the law were observed, though not perfectly, chap iv. 4. The Nazarites were in high estimation, Lamentations iv. 7. But the dissolute Israelites (Calmet) derided them as well as the prophets, (Haydock) and attempted to make them transgress. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I will screek.\u0002 Unable to bear any longer the enormous load of your sins, &c. The Spirit of God, as St. Jerome takes notice, accommodates itself to the education of the prophet, and inspires him with encouragements taken from country affairs. (Challoner) --- Septuagint, \"I am overturned.\" Hebrew, \"pressed.\" (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Swift.\u0002 Jeroboam I. Other kings are described afterwards. (St. Jerome) --- In the latter times all was in confusion. (Calmet)" } ] }, { "chapter": 3, "slug": "id689.html", "header": "Amos iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Family,\u0002 including all the posterity of Jacob. (Worthington) --- He afterwards addresses the ten tribes in particular. (St. Jerome) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Known,\u0002 with love, (Haydock) and favoured with the law, &c. Above all, styling you my people, Exodus xix. 6., and Ezechiel xx. 5. (Calmet) --- \u0001Visit.\u0002 That is, punish. (Challoner) --- I will treat you like my children, that I may spare you in eternity. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Agreed?\u0002 As they cannot do this well, so neither can man be acceptable to God, unless he keep his laws. (Worthington) --- The prophet here proves his mission, intimating that if he were not inspired, he would soon be open to detection. He had been banished from Bethel, chap. vii. By many similes, he shows that the event will prove the sincerity of his character, and that he cannot resist the holy spirit which is in him." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nothing?\u0002 Thus, should I inveigh against your crimes, if there were no need?" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Somewhat?\u0002 When the prophet speaks, has he no reason? God shews that he has sent him, by inflicting the punishments which he denounces." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Afraid.\u0002 Yet you can hear these terrible truths without consternation! Will you therefore escape? (Calmet) --- \u0001Evil.\u0002 He speaks of the \u0001evil\u0002 of punishments of war, famine, pestilence, desolution, &c., but not of the \u0001evil\u0002 of sin, of which God is not the author. (Challoner) --- All evil of punishment is sent by God, either to reclaim sinners or to be the beginning of sorrows, if they die impenitent. (Worthington) --- You know that He rewards or punishes. If, therefore, what I foretell come to pass, do not blame me." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prophets.\u0002 In vain then would you silence them, chap. ii. 12, and vii. 12. He always tends to the conclusion, ver. 8. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Azotus.\u0002 Septuagint, \"Assyrians.\" --- \u0001Follies.\u0002 Septuagint, \"wonders.\" Let your greatest enemies know what crimes you commit against yourselves (Haydock) and others." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001About,\u0002 As oxen tread out corn, going round a tree. (Calmet) --- Septuagint, \"Tyre even all around, thy land shall be a desert.\" \u0001Tsar\u0002 means \"Tyre and tribulation,\" according to St. Jerome's master. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ear:\u0002 things of small value. Thus few even of the poor will escape the Assyrians. (Menochius) --- \u0001Damascus.\u0002 Some render \"couch side.\" But there is no proof of this being accurate. Jeroboam II subdued Damascus, and reigned in prosperity. Who would then have thought that Israel should so soon be removed into Media? (Calmet) --- Septuagint, \"over-against the tribe \u0001of Juda,\u0002 and in Damascus, priests hear,\" &c. They probably left \u0001hares,\u0002 (Haydock) \"couches,\" (Aquila) untranslated, and some person has substituted \"priests.\" (St. Jerome) --- Only the miserable (Menochius) or fugitives escape the enemy. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bethel.\u0002 Manahem seems to have sent one of the calves to engage Phul to come to his assistance, Osee x. 5., and 4 Kings xv. 19. Salmanasar had both, Osee viii. 5. Josias afterwards defiled the profane altars, 4 Kings xxiii. 15. --- \u0001Horns,\u0002 made of brass, which the Assyrians carried off. (Calmet) --- The fairest possessions of sinners will at last perish. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Winter.\u0002 Septuagint, \"winged house,\" to keep off cold, (St. Jerome) or to give air. (Calmet) --- \u0001Summer-house.\u0002 The noblemen had such is cooler regions. (Menochius) --- The kings of Persia passed the summer at Ecbatana. (Xenophon, Cyrop. viii.) --- Palladius (i. 12.) orders that the summer apartments must look to the north. --- \u0001Ivory.\u0002 Many ornaments of this nature appeared in them, (Calmet) whence Achab's palace was so called, 3 Kings xxii. 39. (Haydock)" } ] }, { "chapter": 4, "slug": "id690.html", "header": "Amos iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fat kine.\u0002 He means the great ones that lived in plenty and wealth, (Challoner) and without restraint, (Isaias xv. 5., and Jeremias xlvi. 20.; Calmet) having no compassion for the poor. (Worthington) --- The women who had too great an ascendency over their husbands, like Jezabel, may also be meant. (Theodoret; Grotius) --- In many parts of the East the women affect being fat." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Holiness.\u0002 He has none but himself to swear by, Hebrews vi. 13. His word is infallible; but he condescends to use an oath to make a deeper impression on man. --- \u0001Pikes;\u0002 spits, or large shields. Hebrew also, \"They will lead you away with hooks, (in the nose, Isaias xxxvii. 29.) and your children with fish-hooks,\" or pots. You shall be treated like victims, being either roasted or boiled. No part shall be left." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Breaches\u0002 of the city. (Calmet) --- Septuagint, \"naked.\" Hebrew, \"apart.\" (Haydock) --- The victors shall divide you among them. (Calmet) --- \u0001Armon,\u0002 a foreign country; some understand it of Armenia, (Challoner) and this is the general opinion. (Menochius) --- Septuagint, \"on Mount Remmon.\" Theodotion, \"Mona.\" Israel was removed into \u0001Armenia,\u0002 \"the mountain of Menni,\" Jeremias li. 27." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Galgal.\u0002 Thither the people went of their own accord, as to a place of devotion, Osee iv. 15. Amos ironically tells them to proceed, as Christ addressed the Jews, Matthew xxiii. 32. (Calmet) --- After many admonitions have proved fruitless, God suffers infidels to act as they please. (Worthington) --- This is the most dreadful of his judgments. (Haydock) --- \u0001Morning,\u0002 with haste. --- \u0001Three days.\u0002 This also may denote the false exactitude of the Israelites to perform what God did not require, while they neglected the most essential duties, like the Pharisees. It may also imply the giving tithes every third year, (Deuteronomy xiv. 28.) or presenting themselves at the three great festivals, Exodus xxiii. 14. The schismatics observed parts of the law, and had a devotion of their own \u0001choice.\u0002 (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001With.\u0002 Hebrew \u0001mechamets,\u0002 (Haydock) also \"without leaven.\" It was expressly forbidden, (Leviticus ii. 11.) though not in the first fruits, Leviticus xxiii. 17. --- \u0001It,\u0002 to beg that God would remember you, Numbers x. 10. Hence the Pharisees did so when they gave alms, (Matthew vi. 2.; Calmet) but out of ostentation. (Haydock) --- Septuagint, \"And they read the law \u0001of their own invention,\u0002 (Theodoret) or \u0001of God,\u0002 out of \u0001the land,\u0002 (which the Jews were not to do; St. Chrysostom, or. 3. c. Jud. Const. Apost. vi. 24.) and proclaimed praise \u0001or\u0002 confession.\" (Haydock) --- These interpreters read inaccurately, (Calmet) \u0001krau méuts thure,\u0002 &c., yet S. Jerome explains their words of heretics reading the Scriptures out of the true Church, and misapplying them." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dulness,\u0002 (\u0001stuporem\u0002) as when the teeth have bitten at a stone (Haydock) and are edged, Jeremias xxxi. 29. Septuagint, \"gnashing.\" Hebrew, \"cleanness,\" through want of food. Eliseus foretold a famine under Achab, 4 Kings viii. 1. That of Joel (i.) seems to have happened later than this. (Calmet) --- God sent these afflictions for their amendment. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Months.\u0002 The latter rain falls in April. See Deuteronomy xi. 14. (Calmet) --- \u0001Harvest.\u0002 Septuagint have as usual, \"vintage.\" But this is less accurate, as it never rains in the preceding summer months. (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wind.\u0002 Protestants, \"blasting.\" (Haydock) --- \"Pestilential air,\" (Septuagint, Symmachus, &c.) which destroys the corn (Calmet) and men. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Egypt,\u0002 as I published the Egyptians, (Calmet) or the Hebrews, when they came thence, and wished to return. (Chaldean; St. Cyril) --- \u0001Horses.\u0002 I have deprived you of them, (Haydock) under Achab and Joachaz, 4 Kings vi. and xiii. --- \u0001Nostrils.\u0002 Hazael slew many subjects of Jehu, 4 Kings x. 32. (Calmet) --- The stench of their carcasses and of the locusts caused \u0001death\u0002 or the plague. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Burning.\u0002 This comparison shews the condition of Israel. Hardly any escaped, Zacharias iii. 2., and 1 Corinthians iii. 15. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001These.\u0002 He mentions not what, to keep them in greater suspense and dread; (St. Jerome) or he will put in execution what he had threatened before, ver. 2. --- \u0001Meet.\u0002 Septuagint, \"beseech.\" Aquila, \"oppose,\" or to receive the Messias. (St. Jerome) --- Prepare by repentance to find mercy. (Calmet) --- After long captivity, Christ will save some. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wind.\u0002 Septuagint, \"the Spirit, and announcing to man his Christ,\" (Haydock) or Cyrus. (Theodotion) --- But this version has read improperly. (Calmet) --- Some hence brought an argument against the divinity of the Holy Spirit. (St. Jerome) --- \u0001Mist.\u0002 Septuagint, \"the morning and the cloud,\" spreading light or darkness over man. --- \u0001Earth, on the wings of the wind,\u0002 Psalm xvii. 11. (Calmet)" } ] }, { "chapter": 5, "slug": "id691.html", "header": "Amos v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lamentation.\u0002 Such canticles were usual, Isaias xiv. --- \u0001Israel.\u0002 It no longer formed a separate kingdom. (Calmet) --- When the people fear no evil, God laments for them. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001City,\u0002 before (Calmet) or after the captivity. It required a long time to fill the cities as they had been. (Haydock) --- When the Assyrians invaded the country, it was greatly reduced. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bethel,...Galgal,...Bersabee.\u0002 The places where they worshipped their idols. (Challoner) --- They had all been honoured by the patriarchs. Bersabee had belonged to Juda under Achab, 3 Kings xix. 3. But it was originally in the tribe of Simeon, and Jeroboam II recovered all that had been lost, 4 Kings xiv. 25. (Calmet) --- \u0001Unprofitable.\u0002 Hebrew \u0001leaven,\u0002 \"for vanity,\" (Haydock) Bethaven." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Joseph.\u0002 His two grandchildren gave name to the principal tribes of the kingdom. --- \u0001Bethel.\u0002 Septuagint, \"Israel,\" which seems preferable. (Calmet) --- Yet Bethel may stand, as it denotes the apostate Israelites." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001You.\u0002 Septuagint, \"the Lord, [God] who does judgment on high, and has placed justice on the earth; (8) who maketh and transformeth all things, and turneth,\" &c. (Haydock) --- Hebrew agrees with the Vulgate. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Arcturus and Orion.\u0002 Arcturus is a bright star in the north, Orion a beautiful constellation in the south. (Challoner) --- Shepherds in Arabia and Spain are well acquainted with the stars. (Calmet) --- We have examined the meaning of \u0001cima\u0002 and \u0001cesil,\u0002 Job ix. 9., and xxxviii. 31. St. Jerome's master asserts that the latter means \"efflugence.\" \u0001Cima\u0002 is rendered the Pleiades by Aquila and Theodotion; \"the seven stars,\" by Protestants. (Haydock) --- When such allusions to the heathen mythology occur, they give no sanction to it, but serve to explain what is meant. (St. Jerome) --- \u0001Morning,\u0002 affording comfort, chap. iv. 13. --- \u0001Earth,\u0002 by floods (Calmet) or rain. (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With a smile.\u0002 That is, with all ease, and without making any effort. (Challoner) --- Aquila has \"grinning,\" to shew displeasure. (St. Jerome) --- Hebrew, \"he strengthens the oppressor against the strong,\" so that those whom he pleases to chastise cannot escape." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001They,\u0002 the wicked, could not endure Amos, (chap. vii. 12.) nor those who rebuked them." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Grievous.\u0002 Hebrew also, \"numerous.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Time.\u0002 It is to no purpose speaking to the deaf, (Ecclesiasticus xxxii. 9.) or throwing pearls before swine, Matthew vii. 6. Amos was silent for a while, till God opened his mouth again, chap. iii. 8., and vii. 12." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Said.\u0002 Probably Amaias took occasion, from the flourishing state of the kingdom, to assert that the Lord approved of their conduct. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001May be.\u0002 God will not be wanting on his side. But this implies that man may find a difficulty in seeking good, and neglect to do it, though he may if he please, with God's assistance. (Worthington) --- \u0001Remnant.\u0002 Posterity. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lament.\u0002 Such hired mourners often seemed more grieved than those who were really affected. (Horace, art.) All were invited to join in the common sorrow, Jeremias ix. 17., and xlviii. 31." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The day.\u0002 Some imprudently laughed at the prophets, Isaias v. 19., and Jeremias xvii. 15. Others wished for the coming of the Lord, not reflecting that he would punish their guilt. (Calmet) --- Thus many, through impatience, desire to die. We must rather repent, and leave our lives at God's disposal. (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Serpent.\u0002 All his attempts would thus proved abortive. The Israelites were not ruined by Phul, or by Theglathphalassar. But the \u0001serpent,\u0002 (Haydock) Salmanasar, came and took them in their own houses, 4 Kings xvii. 7. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Festivities.\u0002 Some were still observed, chap. iv. 4." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Vows.\u0002 Hebrew, \"peace-offerings of your meries;\" a sort of oxen, 2 Kings vi. 13., and 3 Kings i. 9. Septuagint, \"the salvation of your appearance,\" or what you offer for your welfare." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Harp.\u0002 Praise ill becomes the sinner, Ecclesiasticus xv. 9., and Psalm xlix. 17." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Mighty.\u0002 Hebrew, \"Ethan.\" Let your virtue appear, or the greatest miseries will shortly overwhelm you. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Did you offer,\u0002 &c. Except the sacrifices that were offered at the first, in the dedication of the tabernacle, the Israelites offered no sacrifices in the desert. (Challoner) --- They ceased after the beginning of the second year. (St. Augustine, q. 47 in Exodus, Leviticus vii., &c.) (Worthington) --- God did not require sacrifices when the people came out of Egypt, Jeremias vii. 22., and Deuteronomy xii. 8. They were not performed so regularly in the desert, (Calmet) and the people still bore a secret affection for idols, (ver. 26.) which rendered all their victims useless. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001A tabernacle,\u0002 &c. All this alludes to the idolatry which they committed, when they were drawn away by the daughters of Moab to the worship of their gods, Numbers xxv. (Challoner) --- They imitated the superstitions of Egypt, and bore the image of Osiris, adorned with a star and crescent, on a sort of base, under a canopy. Hebrew, \"You carried the tents of your king and the base of your statues, the star of your gods, which you have made for yourselves.\" Septuagint by changing (Calmet) \u0001ciun\u0002 into \u0001Rephan,\u0002 or \u0001raiphan,\u0002 (Haydock) have caused great confusion among commentators. If any change were requisite, (Calmet) \u0001cima\u0002 (Haydock) would be preferable, ver. 8., and Job ix. 9. Yet the Hebrew seems to be correct, and \u0001chiun\u0002 denotes a pedestal rather than an idol. Some read \u0001Kevan,\u0002 the Saturn of the Arabs, &c., and think that \u0001Rephan\u0002 has been mistaken for it. The only difficulty is the authority of St. Stephen, who follows the Septuagint, Acts vii. 43. Yet he probably spoke in Syriac, and might pronounce \u0001Chevan;\u0002 though St. Luke might adopt the Septuagint in a matter of so little consequence. (Calmet, Diss.) --- This decision may not probably give satisfaction to those who reflect that both these authors were under the immediate influence of the Holy Ghost, and that if an error had crept into the copy of the Septuagint, he would have corrected it. Truth is always of sufficient consequence. See Kennicott, Diss. ii. p. 344. (Haydock) --- \u0001Chiun\u0002 and \u0001Rephan\u0002 are \"expressive of the same\" god or idol, representing the \u0001machine\u0002 of the heavens. The people of Peru worshipped Choun. (Parkhurst, p. 137.) --- \u0001Remvan\u0002 may be Remmon, (4 Kings v. 18.) or Saturn. (Grotius) --- In a Coptic alphabet of the planets it is thus explained: (De Dieu. Collier. Dict. Sept. and Acts) \"You have taken the tabernacle of Moloch, and the star of your Rempham, figures,\" &c. Protestants marginal note, \"the \u0001Siccuth,\u0002 your king, and \u0001Chiun,\u0002 your images, the star,\" &c. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Damascus,\u0002 or \u0001Babylon,\u0002 (Acts vii.) into Mesopotamia, &c. The sense is the same. (Calmet) --- When the apostles quote passages, \"they do not consider the words but the sense.\" (St. Jerome) --- One Greek copy, however, has \u0001Damascus\u0002 in the Acts. (Haydock)" } ] }, { "chapter": 6, "slug": "id692.html", "header": "Amos vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wealthy.\u0002 Septuagint, Syriac, and Arabic, \"despisers of Sion.\" Hebrew also, \"who hate Sion.\" The prophecy wholly regards Israel. (Calmet) --- It is a great crime for the rich to neglect the poor; but still more so, when wealthy clergymen shew no compassion for the spiritual or corporal wants of their neighbours. (Worthington) --- \u0001State.\u0002 Hebrew, \"to whom the house of Israel comes\" for judgment." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Chalane.\u0002 Ctesiphon (Calmet) was built on its ruins, Genesis x. 10. (Haydock) --- Why do you imitate these cities? or, has their greatness protected them? Phul probably took Chalane, and Jeroboam II the other cities, ver. 15., and 4 Kings xiv. 25. At that time there was no appearance of the kingdom being destroyed; yet Amos composes a funeral canticle, to shew the certainty of the event." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Separated.\u0002 Hebrew, \"remove the evil day,\" as if it would not overtake you, Ezechiel xii. 22. Septuagint, \"who are praying (Calmet) \u0001or\u0002 coming (Grabe) to the evil day, approaching and touching false sabbaths.\" (Haydock) --- They pray to be delivered, while they continue (Calmet) their false worship. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ivory,\u0002 with which the beds for eating were adorned, ver. 7. (Calmet) --- \u0001Wanton.\u0002 Hebrew, \"stretch themselves out upon their,\" &c. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001David.\u0002 They think they excel him in music; but he consecrated his talent to a better purpose. (Calmet) --- Septuagint, \"they deemed them stable, and not fugitive things.\" (Haydock) --- They have placed their chief good in such pleasures. (Theodoret) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In bowels.\u0002 Septuagint, \"refined,\" (Haydock) or cleared of the dregs. --- \u0001Joseph,\u0002 of their brethren, or they seem to have no share in the sufferings of mankind, Psalm lxxii. 5." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Luxurious.\u0002 Hebrew, \"the feast of those who stretch themselves out, shall,\" &c. Septuagint, \"the neighing shall be removed from Ephraim.\" His lusts shall be punished, Jeremias v. 8. --- Some translate [the] Hebrew, \"the mourning of those who stretch themselves on their beds is at hand.\" Others, \"their funeral feast is distant.\" None shall bewail their death. So ambiguous is the original. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Jacob.\u0002 God loved the humility of the patriarch, and hated the pride of his posterity. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Die.\u0002 Their numbers will not protect them from the plague." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Burn.\u0002 After the captivity, it was more common to bury or to embalm the dead. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lord.\u0002 He has done it. Do not repine. (Theodoret; St. Cyril) --- Hebrew, \"Be silent, and not to remember the,\" &c. He will offer comfort. (Calmet) --- Still, none will return to the Lord. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Clefts.\u0002 All shall perish, (Calmet) both Israel and Juda. (Chaldean) (Grotius) --- But he speaks only of the former." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Buffles,\u0002 which cannot be tamed. Hebrew, \"with oxen.\" We must understand, \u0001on rocks.\u0002 (Calmet) --- Septuagint, \"Shall they be silent when they are with females?\" (Haydock) --- To turn the works of justice into sins, is no less unnatural than to plough with wild buffles. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Naught:\u0002 in your idols, which are nothing, (1 Corinthians viii. 4.) or in your own strength, fortifications, or allies. --- \u0001Horns:\u0002 glory and power. (Calmet) --- \u0001Parata tollo cornua.\u0002 (Horace, epod. 6.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nation;\u0002 the Assyrians. --- \u0001Desert,\u0002 commonly called Bezor, (Calmet) between Damietta and Rhinocorura. (St. Jerome) --- The whole territory of Israel, reaching so far, (ver. 2.) shall be laid waste. (Calmet)" } ] }, { "chapter": 7, "slug": "id693.html", "header": "Amos vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The locust,\u0002 &c. These judgments by locusts and fire, which by the prophet's intercession were moderated, signify the former invasions of the Assyrians under Phul and Theglathphalassar, before the utter desolation of Israel by Salmanasar. (Challoner) --- Locusts denoted the Assyrian invaders, 4 Kings xviii. (Worthington) --- \u0001Formed.\u0002 Literally, \"the maker of the locust, in the beginning of the \u0001herbs\u0002 shooting,\" &c., (Haydock) in spring. (St. Jerome) --- They pasture in our January: yet the grass of autumn may be meant. The king took the best which grows in summer. (Calmet) --- Septuagint, \"and lo, a swarm of locusts coming in the morning; and lo, one bruchus, Gog, the king,\" (Haydock) or \"against king Gog.\" (Calmet) --- Aquila has, \"of the king of Gaza.\" He probably left the original term, (St. Jerome) \u0001gizze.\u0002 (Haydock) --- The invasion of the Assyrians, Chaldeans, and Scythians is insinuated. (Theodoret) --- The latter came the year after the earthquake, chap. i. (Pezron.) --- This was the first vision of Amos. (Calmet) --- He saw the first and last inroads of the Assyrians, as well as the prosperity of Jeroboam. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001When.\u0002 Septuagint, \"If it shall eat up,\" &c. (Haydock) --- \u0001Little.\u0002 After Jeroboam II, the kingdom fell to decay, when Manahem called in the Assyrians. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The.\u0002 Septuagint, \"Repent, O Lord, on this head, and this shall,\" &c. --- \u0001Not be:\u0002 the grass shall not be totally devoured. (Haydock) --- The king of the Assyrians invaded Juda in vain, 4 Kings xix. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Part\u0002 of the land, if the prophet had not interposed; (ver. 6.; Calmet) or rather civil wars desolated a great part of the kingdom, before the Lord was appeased. (Haydock) --- The fire foreshewed the captivity of the two tribes, 4 Kings xxiv. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The.\u0002 Septuagint, as ver. 3. (Haydock) --- We read not of locusts being sent, ver. 1. But fire of war certainly raged before the final catastrophe of Jehu's family, when Sellum slew Zacharias, 4 Kings xv. 8. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Plastered.\u0002 Hebrew, \"wall, made by a plumb-line, with a plumb-line in his hand.\" (Protestants) (Haydock) --- But Septuagint, Syriac, &c., seem more literal, (Calmet) \"on a wall of adamant, and a diamond in his hand.\" Hebrew \u0001anac,\u0002 (Haydock) whence a diamond was called \u0001anactites,\u0002 (Orpheus) or \u0001anachites.\u0002 (Pliny, [Natural History?] xxxvii. 4.) --- Saturn had a scythe of adamant, and walls of this kind were deemed impervious even to the inhabitants of heaven. Thus Virgil describes the gates of hell:" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Plaster.\u0002 Septuagint, \"I will no more pass over it,\" the adamantine wall. I will hide their faults no longer. (Haydock) --- This third vision alluded to the distress of the ten tribes, 4 Kings xv. 20. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Idol.\u0002 Hebrew, \"Isaac.\" (Calmet) --- Septuagint, \"laughter.\" (Haydock) --- Isaac had resided for some time at Bersabee, which was a place frequented by idolaters, chap. v. 5., and viii. 14. Josias overthrew (4 Kings xxiii. 8.; Calmet) the profane \"altars.\" (Haydock) --- \u0001Sword.\u0002 His son Zacharias was slain after six months reign, ver. 6, 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Words.\u0002 Nothing could be more unfounded. Amos had indeed denounced many judgments; but he was not wanting in respect to the king. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sword.\u0002 The prophet did not say this, but that the Lord would \u0001rise up against the house of Jeroboam with the sword;\u0002 which was verified when Zacharias, the son and successor of Jeroboam, was slain by the sword, 4 Kings xv. 10. (Challoner) --- The false prophet was therefore guilty of a lie. They accuse the preachers of truth as traitors. (Worthington) --- Thus many missionary priests have been traduced in England. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Seer.\u0002 This was the ancient title of prophets; (1 Kings ix. 9.; Calmet) but it is here used contumeliously. (Haydock) --- We know not whether Amasias acted by the king's order or not. He was less afraid of the predictions than of losing his employment. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sanctuary,\u0002 or \"palace.\" (Kimchi) --- The kings resided commonly in Samaria; but they came hither to practise their religion, and had a palace. (Calmet) --- The \u0001king's choice\u0002 was all that Amasias regarded, as many seem still to do, without examining whether the religion be true or false! Will the king screen them from the indignation of the just Judge at the hour of death? (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I am not a prophet.\u0002 That is, I am not a prophet by education: nor is prophesying my calling or profession: but I am a herdsman, whom God was pleased to send hither to prophesy to Israel. (Challoner) --- He speaks with the like humility as [John] the baptist, John i. 21., and Luke vii. 26. It seems the prophets usually left their trade, and applied to meditation, Zacharias viii. 5. Septuagint, \"I was not a prophet, nor,\" &c. --- \u0001Plucking.\u0002 Septuagint (Theodotion), \"pricking.\" (Calmet) --- This was requisite to make the fruit ripen in four days' time. (Pliny, [Natural History?] xiii. 7., and xvi. 27. --- Wild fig-trees have three sorts of fruits. The flies which proceed from some of them, prick the sweet figs, and make them ripen. (Tournefort i. let. 8.) --- Amos probably conveyed such wild figs to be near those of the garden, while at other times he fed his cattle." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Drop;\u0002 menaces, Ezechiel xx. 46. Septuagint, \"thou shalt not disturb (Calmet) \u0001or\u0002 threaten the house of Jacob.\" (St. Jerome) --- \u0001Idol;\u0002 the calf, worshipped in Bethel. (Challoner) --- Hebrew, \"Isaac,\" as [in] ver. 9. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Play.\u0002 Symmachus has better, \"shall be treated as a harlot.\" A \"husband would rather hear that his wife had been slain than defiled.\" (St. Jerome) --- \u0001Line,\u0002 and divided among strangers. --- \u0001Land,\u0002 out of Palestine. All other countries were deemed unclean. Amasias was probably exiled, or led captive by Theglathphalassar, as Salmanasar did not come till sixty-two years after the death of Jeroboam. We know no more of the history of Amasias. The martyrologies say he slew Amos. (Calmet) --- His name means \"rigid,\" and he was a true image of a heretic. \"All that he possesses shall fall to the share of devils.\" (St. Jerome)" } ] }, { "chapter": 8, "slug": "id694.html", "header": "Amos viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hook.\u0002 Hebrew, \"basket of summer fruit.\" Septuagint, \"bird-cage \u0001or\u0002 net.\" (Haydock) --- Israel was ripe for destruction, ver. 2., and chap. vii. 8. (Calmet) --- Not only those who were near, (4 Kings xv. 29.) but the rest also were taken, (4 Kings xvii. 6.) as we pull with a hook the fruit which we cannot reach otherwise. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Temple,\u0002 when God comes like a mighty warrior; or when the profane temples shall be pillaged, chap. ix. 1. Hebrew also, \"the canticles of the temple \u0001or\u0002 palace shall be changed into lamentations.\" --- \u0001Place.\u0002 Hebrew, \"a multitude of dead bodies shall be cast in every place. Keep silence.\" (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Month:\u0002 the first day was observed as a festival, Numbers x. 10. (Haydock) --- At the expiration of the month usurers demanded their money. (Horace, i. sat. 3.; Aristophanes, Nub. ii. 1.) --- \u0001Corn,\u0002 to sell after the sabbatical year, when it was dearest. Sabbath also denotes all \"festivals.\" These misers think that there are too many. --- \u0001Sicle.\u0002 Having a large measure to buy, and a small one to sell again, Deuteronomy xxv. 13., and Proverbs xx. 10." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shoes,\u0002 for almost nothing. Thus they forced the poor to serve, or to sell their effects." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Jacob,\u0002 because the rich despise the poor. It may also mean, that he swore by heaven, or the temple, (Leviticus xxvi. 19.) or that he would destroy the high places. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Altogether.\u0002 Septuagint, \"its total ruin shall rise as a river.\" --- \u0001Egypt.\u0002 The whole land shall be visited with misery, as Egypt is by the Nile. (Haydock) --- The enemy shall retire with the booty. The Nile overflows in summer, and covers Egypt for six weeks, carrying much earth with its impetuous waves, Isaias xviii. 2." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Light.\u0002 Usher (the year of the world 3213.) explains this of an eclipse, at Pentecost. The Fathers generally understand that which accompanied the death of Christ; but it only implies great desolation and terror, Jeremias xv. 9., and Joel iii. 11. (St. Jerome, &c.) (Calmet) --- In their greatest prosperity, calamities shall unexpectedly fall upon them. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Baldness,\u0002 the hair being cut in mourning, Job i. 20. --- \u0001Son,\u0002 most afflicted, Zacharias xii. 10., and Jeremias vi. 26. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lord.\u0002 During the siege provisions were wanting, but instruction still more so. (Worthington) --- Israel had banished Amos. They would be left destitute. We find no prophet among them during the captivity, except Tobias, Tobias xiii. 3. We may apply this to the state of the Jews since the death of Christ. They have no guides. (Calmet) --- They read incessantly, and do not understand (St. Jerome; Mercer.) the Bible, which none will ever penetrate who refuse to receive the key from the Church. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sea to sea:\u0002 from west to south, or to the ocean; in whatever part of the world they may be. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sin.\u0002 Septuagint, \"propitiation,\" which the pagans deemed requisite; (Horace, i. ode 2.) or worship (Haydock) of Baal, (4 Kings xvii. 16.; Calmet) and all the other superstitions. (Haydock) --- \u0001Way.\u0002 Septuagint, \"thy God,\" or religion, (Acts ix. 2.) or pilgrimage to Bersabee, chap. v. 5. Perhaps the true God was here adored; but it was in a manner which he condemned. (Calmet) --- In vain do those pretend to honour Him, who follow the traditions of unbelieving men. (Haydock)" } ] }, { "chapter": 9, "slug": "id695.html", "header": "Amos ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Altar,\u0002 in Jerusalem, chap. viii. 3., and i. 2. God is going to punish Israel, (Calmet) or the two tribes. (Chaldean) (St. Jerome) --- The ruin of the altar and temple, imply the abolishing of sacrifices during the captivity, at Babylon. (Worthington) --- But Amos speaks rather of Israel. (Calmet) --- \u0001Sword.\u0002 The princes and people are all guilty. Septuagint, \"strike or cut on the heads of all.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hell;\u0002 to the deepest caves, where they used to flee, Psalm cxxxviii. 8." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Top,\u0002 in woods, or caverns. --- \u0001Serpent.\u0002 Fishes and sea monsters are so called." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A river.\u0002 Septuagint, \"the river of Egypt,\" chap. viii. 8., and v. 24. (Calmet) --- Grabe's edition has \"its consummation (\u0001or\u0002 utter ruin) shall rise up as a river.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ascension,\u0002 or his high throne. (Challoner) --- Septuagint, \"the ascent, and hath founded the declaration (Haydock) \u0001or\u0002 promise upon,\" &c., which must be explained in a moral sense. (Calmet) --- \u0001Bundle.\u0002 That is, his Church, bound up together by the bands of one faith and communion, (Challoner) which God will protect, and punish sinners. (Worthington) --- Hebrew, \"his apartments in heaven, and his assembly (\u0001or\u0002 footstool) on earth.\" --- \u0001Sea,\u0002 by floods, or rather by rain, chap. v. 8. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ethiopians.\u0002 That is, as black as they, by your iniquities. (Challoner) Chus was father of the Scythians, Arabs, &c. Yet none of these nations were under the peculiar protection of God. The Israelites depended too much on this prerogative, (Calmet) which they deserved to lose by their sins. (Haydock) --- God brought them out of Egypt. But he also took the Philistines from Caphtor, (Calmet) and enabled them to settle in the country. (Haydock) --- \u0001Cappadocia.\u0002 Cyprus, (Genesis x. 14.) or rather Crete, 1 Kings. (Calmet) --- \u0001Cyrene,\u0002 (Symmachus) \"wall,\" (Theodotion) or \"pit.\" (Septuagint) Theglathphalassar took Aram or the people of Damascus into captivity. (Calmet) --- Their future return is represented as already past. (Vatable; Mercer.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ground,\u0002 to be mixed with the good corn. --- Israel shall be purified in captivity. (Calmet) --- Though many perished, God still preserved his Church. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Us.\u0002 Such infidels delayed repentance, (Haydock) or laughed at the menaces of impending ruin, chap. v. 18. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001David.\u0002 St. James, after St. Peter, explains this of the vocation of the Gentiles, Acts xv. 15. (Worthington) --- After the fall of Israel, Juda still flourished: but this cannot be meant. The prosperity after the return from Babylon, or rather under Jesus Christ, must fulfil the prediction. Zorobalel had a very precarious authority, and the Machabees were not of the tribe of Juda, nor was their kingdom so flourishing or durable. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Edom,\u0002 subdued by Hircan, with the surrounding nations. The same letters may be read \u0001Adam,\u0002 \"man,\" as the Septuagint have, agreeably to Acts xv. 17. (Calmet) --- \"That the rest of men might seek the Lord, (Grabe substitutes me) and all the nations upon whom my,\" &c. Edom and all mankind shall receive the glad tidings of salvation. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Shall overtake,\u0002 &c. By this is meant the great abundance of spiritual blessings; which, as it were, by a constant succession, shall enrich the Church of Christ. (Challoner) --- Munster, and his imitator, Clarius, see nothing but an allegory in this abundance and \u0001return,\u0002 ver. 14. Yet the literal sense ought to be adopted, when it involves no contradiction. (Houbigant, pref. p. 297.) --- God promised a succession of crops to the faithful Israelites, (Leviticus xxvi. 5.) and the return of the ten tribes is frequently specified. (Calmet)" } ] } ] }, "bar": { "book": "bar", "intro": [ { "text": "THE PROPHECY OF BARUCH.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Baruch was a man of noble extraction, and learned in the law, secretary and disciple to the prophet Jeremias, and a sharer in his labours and persecutions; which is the reason why the ancient Fathers have considered this book as a part of the prophecy of Jeremias, and have usually quoted it under his name. (Challoner)" }, { "text": "The frequent Hebrew idioms shew it to have been originally in that language. Baruch wrote by inspiration of the Holy Ghost the letter comprising the five first chapters, which he carried to the Jews from their brethren at Babylon. The martyrologies place his death, December 28. The sixth chapter contains a letter of Jeremias, to which allusion is clearly made [in] 2 Machabees ii. 2. The Church still recites the works of Baruch under the name of Jeremias. (Sab. Pent. proph. 6.) (Calmet)" }, { "text": "Many Fathers did so formerly, though they doubted not but Baruch was the author. See St. Irenæus, [Against Heresies] v. 35.; St. Augustine, City of God xviii. 33., &c. Others, with Origen (Prin. ii. 3.) specify the writer; and the Councils of Laodicea, Florence, and Trent, decide that it is canonical. St. Jerome alleged it not against the Jews, as they denied its authority. (Worthington)" }, { "text": "See Jeremias xxxii. 44. (Haydock)" }, { "text": "In his preface on Jeremias he testifies that \"it contains many things relating to Christ and the latter times.\" (Worthington)" }, { "text": "Grotius in vain attempts to represent some parts as interpolated (chap. iii. 38., &c.; Calmet) and L. Cappellus has left some posthumous notes, which would represent the author as a stupid impostor, though he acknowledges his great learning. (Houbigant)" } ], "intro_slug": "id1346.html", "chapters": [ { "chapter": 1, "slug": "id1347.html", "header": "Baruch i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Babylonia.\u0002 Septuagint, \"Babylon,\" where Jechonias was in prison, (Haydock) now the 5th year, ver. 2. Baruch accompanied his brother Saraias, Jeremias li. 59. (Calmet) --- Cappellus supposes that the author confounded them together, which is not probable. (Houbigant)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Month,\u0002 in which the king was taken. (Calmet) --- This was the fifth anniversary. (Haydock) --- \u0001Fire:\u0002 but soon extinguished. (Usher) --- The taking of the city was effected at intervals, (Haydock) during eleven years, in the fifth of which this book was written. Jerusalem was at last reduced to ashes. As yet there were priests, a temple, &c., ver. 7, 14. (Worthington) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Jechonias.\u0002 He was in prison, where the Jews met to hear the words of Jeremias; (li. 59., &c.; Calmet) or the king might hear the letter in private. (Houbigant)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sodi.\u0002 Hebrew \u0001zud,\u0002 (Haydock) means \"pride,\" and probably denotes the great river Euphrates. (Calmet) --- Bochart reads Sur, (Houbigant) or Sori. The city Sura was there. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Joakim,\u0002 or Eliacim, high priest under Manasses, &c., Isaias xxii. 20. (Calmet) --- The text only says that he was priest, and Cappellus asserts there was no pontiff then. (Houbigant)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Siven;\u0002 a Syriac month, corresponding with our May. (Menochius) --- \u0001Vessels;\u0002 or, \"the vessels \u0001were\u0002 of silver.\" (Haydock) --- By retrenching \u0001a, which,\u0002 it would seem that they asked for the golden vessels. Sedecias had made silver ones to supply their place. These also might have been taken away. (Calmet) --- Baltassar had still those of gold, (Daniel v. 2.; Menochius) or at least some of them. (Haydock) --- Sedecias, now in favour, only asked for what he had made while a private man. (Houbigant)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001All. Cunctos\u0002 should be \u0001vinclos,\u0002 according to the Greek, \"prisoners.\" (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Meat.\u0002 Literally, \"manna,\" as Septuagint express Hebrew \u0001monee;\u0002 (Haydock) or as it is pointed, \u0001mincha;\u0002 which properly means an \"oblation\" (Jeremias xvii. 26.; Menochius) of bread, wine, &c. (Calmet) --- \u0001And offerings.\u0002 Literally, \"offer.\" --- Greek has \u0001for sin\u0002 before \u0001frankincense.\u0002 (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001King.\u0002 Gratitude and duty prompted them, Jeremias xxix. 7., and 1 Timothy ii. 2. --- \u0001Baltassar.\u0002 Evilmerodac, his elder brother, was in disgrace. (Lyranus) (Jeremias lii. 31.) (Calmet) --- \u0001Heaven,\u0002 as long and prosperous as possible. (Haydock) --- It was a customary salutation to say, \u0001O king, live for ever,\u0002 Daniel ii. 4., and Psalm lxxxviii. 30. (Calmet) --- Cappellus says Baltassar was not yet born. But how does he know this? It might be the title of the heir apparent, (Haydock) or of the king's sons. We need not decide in a point of such antiquity. (Houbigant)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Eyes,\u0002 putting an end to our captivity, (Badwell) or causing us to detest our sins. (Calmet) --- \u0001Days.\u0002 This they knew was God's decree, and they submit. (Haydock) --- They prefer serving the Chaldeans before other foreign nations. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Proper\u0002 festival \u0001days.\u0002 (Calmet) --- Hebrew \u0001mohed,\u0002 or \u0001muad.\u0002 They were still observed (Haydock) in the temple." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Curses\u0002 against transgressors, Leviticus xxvi., and Daniel ix. 11. (Calmet) --- \u0001Day.\u0002 We feel the effects of sin. The land of Juda was not flourishing, though not yet laid waste. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Serve,\u0002 or sacrifice unto: (Sanctius) \u0001operata Deo:\u0002 (Tibul.) or to worship, chap. ii. 21. (Calmet)" } ] }, { "chapter": 2, "slug": "id1348.html", "header": "Baruch ii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heaven.\u0002 After the death of Josias, the nation was exposed to the greatest misery. Its kings were imprisoned by the Egyptians, and then by the Chaldeans; and surprising changes took place, all during the space of eight or nine years." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Daughter.\u0002 This is not mentioned in sacred history to have happened when this was written, (Calmet) except in the siege of Samaria. Some of the captives of Israel might be now at Babylon, as the places to which they had been sent were under the same king; and they confess their common transgressions and chastisements. All distinction of the kingdoms was now at an end. Some might also have been reduced to this extremity, when Joakim or Jechonias were besieged and taken. (Haydock) --- We should not know that a similar distress prevailed under Sedecias, if it had not been specified [in] Lamentations ii. 20., and iv. 10. This prayer greatly resembles that of Daniel ix. 4." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Kings\u0002 of Egypt and Babylon, while the Ammonites, &c., derided us." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Under;\u0002 a proverbial expression, Deuteronomy xxviii. 13." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Watched,\u0002 to punish. When he spares, he seems to slumber, Jeremias xliv. 27. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Justices.\u0002 So God's law is frequently called, (Psalm cxviii.) because its observance makes us just. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001House:\u0002 the temple, or from heaven. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Justice,\u0002 &c. They that are in hell shall not give justice to God: that is, they shall not acknowledge and glorify his justice, as penitent sinners do upon earth. (Challoner) --- And all in the grave are incapable of making known God's perfections. An appeal to his glory is thus often made, Isaias xxxviii. 18., Psalm cxiii. 17., and Ecclesiasticus vii. 24." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of evil\u0002 is not in Greek. A soul which bears grandeur with pain, like Esther, and humbles itself before God, is most graciously received. (Haydock) --- \u0001Fail,\u0002 by fasting. Such are the dispositions required for prayer, Psalm lxviii. 3." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fathers.\u0002 Greek adds, \"and kings.\" --- \u0001Prayers.\u0002 Greek, \"mercy.\" We boast not of our good works. (Haydock) --- Mercy may denote prayer or humiliation. Theodoret gives a better sense: (Calmet) \"We trust not in the just works of our fathers, or of ourselves, to receive any pity.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Serve,\u0002 as Jeremias (xxv. 9., and xxvii. 7., and xxviii. 14.) repeatedly admonished." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Footstep.\u0002 It shall become a desert, Isaias xxxiii. 8., and Lamentations i. 4." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Place.\u0002 The soldiers ransacked the tombs in hopes of plunder. Joakim was left unburied. This would be very afflicting to the Jews, Jeremias viii. 1., and xxii. 19., and xxxvi. 30. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Banishment.\u0002 Syriac, \"captivity;\" (Theodoret) or \"by pestilence inflicted by God:\" \u0001apostole.\u0002 (Grotius) (Jeremias xxxii. 36.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Day.\u0002 Its vessels were taken away, (chap. i. 8.) and few were left to attend. (Calmet) --- Grotius answers this difficulty. (Houbigant) --- The prophet foresees the event. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Heart,\u0002 and be seriously converted, (Haydock) as the prophets had foretold, Osee ii. 7., &c." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Neck.\u0002 Literally, \"back,\" insensible of stripes. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Thereof.\u0002 Literally, \"of them;\" \u0001eis.\u0002 But \u0001ei\u0002 is more (Haydock) conformable to the Greek. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Another.\u0002 Greek, \"an everlasting covenant,\" (Haydock) by Christ, (Maldonat) prefigured by that which Nehemias renewed, 2 Esdras ix. 38. (Calmet) --- The law of Moses was in force till Christ came. His law continues unto the end. (Worthington)" } ] }, { "chapter": 3, "slug": "id1349.html", "header": "Baruch iii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Everlastingly.\u0002 Is such a short-lived creature an object worthy of thy eternal wrath? (Job xiii. 25., and xiv. 1., and Psalm cii. 13.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dead;\u0002 banished, (ver. 11., and Ezechiel xxxvii. 5.) or of the ancient patriarchs. This motive is frequently urged, Exodus xxxii. 13., Leviticus xxvi. 41., Deuteronomy ix. 27., Daniel iii. 35., and Jeremias xv. 1. (Calmet) --- People in sin and misery seem dead, (ver. 11.) yet may revive by grace. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hand.\u0002 Save us by thy power, and for thy own name's sake, Josue vii. 9." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Offence.\u0002 Greek, \"debt.\" Parents might sell their children, Matthew xviii. 25. God threatens his rebellious people, that they shall be forced to borrow, Deuteronomy xxviii. 44. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hear.\u0002 God replies. (Haydock) --- The Church has long read this has holy scripture, on the eves of Easter and Pentecost. (Worthington) --- This second part contains an instruction respecting true wisdom; which is to be found in God alone, (Calmet) and in the people to whom he is pleased to communicate it. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Grown.\u0002 Houbigant, \"growing.\" Five years had not elapsed: (Cappellus) yet they knew their captivity would be long. --- \u0001Dead.\u0002 Some might yield to idolatry, Daniel iii. 7, 12. (Haydock) --- They were in a manner buried, (Psalm lxxxvii. 5.) and forced to dwell among people where they were exposed to many defilements, as if they had been near a dead body, Leviticus xi. 25." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Peace.\u0002 There is none for the wicked; but only for the observers of the law. --- \u0001For ever.\u0002 Many read, \"upon the land,\" conformably to the Greek." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Treasures?\u0002 How few are truly wise and virtuous! The great men of the world have missed their aim. Israel has received the law. Yet where is the fruit of it? This is developed in the sequel." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Nations\u0002 of Assyria? &c. They esteemed themselves as lords of nature, and delighted in hunting. The beasts and birds are subject to them, Genesis i. 26., Jeremias xxvii. 6., and Daniel ii. 38. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Unsearchable?\u0002 Shall they not find the fruit of their works? (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Men;\u0002 heirs of those conquerors, and equally in the dark. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Theman,\u0002 the capital city of Edom. (Challoner) --- Eliphaz was king, Jeremias xlix. 7. --- The Phœnicians, so famous for industry, had no idea of true wisdom, no more than the Ismaelites, &c. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Agar,\u0002 the mother of the Ismaelites. (Challoner) --- \u0001Merrha,\u0002 probably in Arabia. --- \u0001Fables.\u0002 This may be a reproach, or a commendation. Those nations delighted in enigmatical and sententious discourses, 3 Kings x. 1. (Calmet) --- Instructors of mankind deserve praise, not those who devise false gods for lucre. (St. Augustine, City of God vi. 5., &c.) (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Possession.\u0002 All the world belongs to him: yet how few partake of his wisdom!" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Giants,\u0002 before and after the deluge, Genesis vi. Noe[Noah] and Israel were preferred before them." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Clouds?\u0002 No human industry can procure this blessing. God alone is the dispenser of it, Deuteronomy xxx. 12. (Calmet) --- His grace makes the discovery easy, Matthew xi. 30. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Evermore.\u0002 Literally, \"in the eternal time,\" or so long ago; (Haydock) designed to continue, while kingdoms shall change, Ecclesiastes i. 4." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Trembling.\u0002 The sun stops, goes back, or withdraws its light, at his command, Josue x. 12., and 4 Kings xx. 9., Matthew xxvii. 45., and Job xxxvi. 30." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Watches.\u0002 They are like his soldiers, Judges v. 20., and Ecclesiasticus xliii. 12. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Earth,\u0002 &c., by the mystery of the incarnation, by means of which the son of God came visibly amongst us, and conversed with men. The prophets often speak of things to come as if they were past, to express the certainty of the event of the things foretold. (Challoner) (Calmet) --- Most of the Fathers prove Christ's divinity from this text. (Worthington) See Tertullian, contra Prax. 6.; St. Cyprian, contra Jud. ii. 5.; Eusebius, Dem. vi. 19. --- If we explain it of wisdom, it comes to the same purpose, as Christ is the \u0001wisdom of God,\u0002 1 Corinthians i. 30. Compare Proverbs viii. 30., Ecclesiasticus xxiv. 12., and Wisdom ix. 10., which no one ever suspected to be interpolated. (Calmet) (Preface)" } ] }, { "chapter": 4, "slug": "id1350.html", "header": "Baruch iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ever.\u0002 True wisdom may be found in the law. It constitutes the happiness of Israel, Deuteronomy iv. 7. Christ perfected and fulfilled it, Matthew v. 7. --- \u0001Life.\u0002 Moses promised temporal blessings; (chap. iii. 14., and Deuteronomy xxx. 15.) yet the faithful would be rewarded eternally. (Calmet) --- Wisdom is the law of God, chap. iii. 12. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Nation.\u0002 Be faithful, lest another take thy place. This Christians have done, Deuteronomy xxxii. 21. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Memorial.\u0002 Greek literally, \"O memorable Israel.\" (Haydock) --- Ye are left to support and restore the nation. This part of the letter is for their comfort." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sold,\u0002 like slaves, or people taken in war. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001God.\u0002 Literally, \"Him.\" Greek, \"the Eternal.\" (Haydock) --- This is taken from Deuteronomy xxxii. 15. (Calmet) --- \u0001Nursed you.\u0002 The city is beautifully personified as a widow, ver. 12. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Near.\u0002 Hebrew would be \"daughters of Sion,\" ver. 14." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tongue.\u0002 So the Chaldeans are described, Deuteronomy xxviii. 49., and Isaias xxxiii. 19. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Children.\u0002 Greek, \"daughters.\" (Haydock) --- Many of both sexes were taken with Jechonias. (Calmet) --- Jerusalem comforts her children, and assures them of God's mercy. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Peace:\u0002 the ornaments worn in my prosperity. --- \u0001Sackcloth,\u0002 or a rough garment, used by penitents and in times of public distress." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Neck.\u0002 Mardochai, Daniel, &c., were governors, Isaias xl. 14. These predictions were more fully verified when the Gentiles embraced the gospel. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001When.\u0002 Greek, \"now ten times as much, being converted, seek him.\" (Haydock) --- The Jews became much more docile and attached to the law." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Named\u0002 thee as his servant, spouse, (Calmet) and intimate friend." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The.\u0002 Greek \u0001Deilaioi.\u0002 \"Wretched those who have injured thee, and rejoiced in thy fall! Wretched the cities,\" &c. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001She;\u0002 Babylon. (Challoner) --- Greek, \"Wretched she,\" &c. (Haydock) --- Babylon shall fall a prey to Cyrus." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Fire\u0002 of war. --- \u0001Devils.\u0002 Whether they really dwell in ruins, or the people were of that opinion, (as the common sort are still) is not clear, Jeremias l. 39., and Isaias xxxiv. 14." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001East\u0002 and \u0001west.\u0002 From Babylon and from the islands, Isaias xi. 11., and Zacharias viii. 7." } ] }, { "chapter": 5, "slug": "id1351.html", "header": "Baruch v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Garment.\u0002 Hebrew, \"cloak,\" (Sanctius) such as were worn by people under no disgrace, chap. iv. 20. Thamar had one very costly, 2 Kings xiii. 18. (Calmet) --- \u0001Justice,\u0002 or mercy. God is bound to fulfill his gracious promises. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001His.\u0002 Greek, \"thy.\" Christ, the sun of justice, would effect this, Isaias lx. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Piety.\u0002 Thus shall Jerusalem be distinguished after the captivity; but still more so when Christ shall appear, and give peace to his Church, after the ages of persecution." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Arise.\u0002 Chap. iv. 36., and Isaias lii. 2. --- \u0001God.\u0002 They remember his law with pleasure." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Children.\u0002 Greek, \"the throne.\" The return of the captives was a triumph, Isaias xlvi. 20., and xlix. 22. They had abundance of horses, &c., 1 Esdras ii. 66. Darius gave them a convoy of 1000 horsemen. (3 Esdras v. 2.) (Josephus, Antiquities xi. 4.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Diligently,\u0002 without stumbling under the pillar of God's protection, Isaias xl. 3. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Woods.\u0002 This is a poetical description. They shall pass through the sands of Arabia, as if they were under a delightful shade." } ] }, { "chapter": 6, "slug": "id1352.html", "header": "Baruch vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Seven generations;\u0002 that is, seventy years. (Challoner) --- A generation sometimes consisted of seven, ten, fifteen, thirty, thirty-five, fifty, or a hundred years. (Cornelius a Lapide; Menage.) --- Eighteen years of the seventy had already elapsed. (Calmet) --- \u0001Seven\u0002 is often put for many, (Haydock) or a general number, (Worthington) because so many days form a week. (Haydock) --- Grotius substitutes \u0001dekadon\u0002 for \u0001geneon,\u0002 \"seven decads,\" very properly. (Houbigant)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shoulders.\u0002 This custom was very ancient, suggested by the avarice of the priests, who begged on such occasions. (Menander, ap. Clem. protrep.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fear.\u0002 Worship not such things. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Angel\u0002 Michael, the conductor of Israel in the desert, &c., Daniel x. 13., and Exodus xxxiii. 2. (Calmet) --- He protected them also in Babylon. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gay.\u0002 Nothing could be more despicable. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The harlots.\u0002 Their hire was rejected by the Lord. But idols suffered themselves to be despoiled or adorned at pleasure. Greek, \"But they will give of them even to harlots under the \u0001same\u0002 roof, while they adorn them (idols) like men with garments, gods of gold, silver, and wood.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Them,\u0002 on account of the many votaries, ver. 16. Arnobius (6) ridicules such gods. (Calmet) --- Protestants adopt similar arguments against the real presence as if we believed that Christ was hurt when the sacramental species were broken or devoured by vermin. A little more boldness will prompt them to reject the divinity of Christ, who was pleased to give up his body to those who treated him shamefully. Almost every argument which is levelled against Christ's real presence in the blessed Eucharist, may be turned against the incarnation; and hence so many now become Socinians, being unwilling to submit their understanding to the mysteries of religion. To apply these texts to holy pictures, would be nugatory. See Isaias xl 18. (Haydock) --- The absurdities here specified, shew how foolish are those who serve idols or take any images to be gods. (Worthington) --- Calvin represents the pagans as adoring God under the images, as if they used them in the same light as Catholics do; which is contrary to this epistle, &c. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Judge,\u0002 or ruler. (Calmet) --- The sceptre and spear were badges of power. (Eustath.) --- Mars had a sword, Hercules a club. We know little of the idols of Babylon." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vessel;\u0002 armour, or any utensil. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Candles.\u0002 Literally, \"lamps.\" (Haydock) --- Some temples in Egypt were famous for their numbers. (Herodotus ii. 62.) --- The Lord prescribed them to be used. But who ever imagined that he stood in need of them to see, as the idolaters supposed their idols did?" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hearts:\u0002 the wood is worm-eaten. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Price,\u0002 foolishly believing that they have divine power. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Gifts.\u0002 The Chaldeans supposed that Bel could eat, Daniel xiv. --- \u0001Dead.\u0002 Food was placed on the tombs. St. Augustine abolished this custom in Africa." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Take.\u0002 Greek, \"salt.\" They give none to the poor, for fear of their imposture being detected, though they allow even the unclean to eat, ver. 28., Leviticus xii. 2., and Deuteronomy xiv. 29." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Women.\u0002 They make gods. (Calmet) --- \u0001Qui rogat, ille facit.\u0002 (Martial viii. 24.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Shaven,\u0002 as in mourning, contrary to the custom of Israel, Leviticus xxi. 10. (Calmet) --- \u0001Heads.\u0002 The Jewish priests wore mitres or caps." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Dead,\u0002 even of Adonis, (Haydock) whose worship is here ridiculed. (Calmet) --- At Biblos people bewailed his death, and the next day proclaimed that he was alive. All cut off their hair, as the Egyptians do for Apis, except such as submitted to prostitute themselves to strangers. The hire they consecrated to Venus. (Lucian, Dea Syra.) --- At funerals a feast was usually made, as is still the custom in Syria, (Roger, ii. 14.) and near Bagdad. (Chardin. ii. 7.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Requite.\u0002 Greek, \"brass,\" much less gold. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Chaldeans.\u0002 The priests themselves despise the idols most, (Calmet) and expose them to contempt, by pretending that they work miracles. (Haydock) --- \"Those who first set up representations of the gods, deprived cities of reverential awe, and increased the error,\" said Varro; \"prudently supposing that gods might easily be contemned, when like stupid images.\" \u0001In simulacrorum stoliditate.\u0002 (St. Augustine, City of God iv. 26.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001They.\u0002 Greek, \"he could perceive. And they reflecting on this, cannot \u0001still\u0002 abandon them; for they have no sense.\" (Haydock) --- They are so stupid, that they will not quit such impotent idols. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Women.\u0002 Aristophanes calls harlots, \"corded bodies.\" (Eccles. Act. i.) The women of Babylon \"prostituted themselves once, in honour of Venus, (Haydock. Mylitta. Calmet) sitting with crowns on their heads in the temple, till some stranger selected them, and took them from their partition, made with cords,\" (Haydock) to some more secret place, where they broke their bands. (Herodotus i. 199.) (Calmet) --- That some deluded women, led by various \u0001desires,\u0002 should think thus to honour that impure deity, by an action which some modern casuists have not scrupled to rank among simple \u0001venial\u0002 sins, cannot excite our astonishment so much, when we reflect on the tenets of the ancient Gnostics, and of Antinomians at the present day, whom J. Wesley, the late founder of the Methodists, applauded and followed even in the meridian of the gospel light! See Deuteronomy xvi. 22., and xxiii. 17. Yet these men read and perhaps distributed the Bible! --- \u0001Stones.\u0002 Literally, \"bones;\" (Haydock) or the refuse of what had been crushed, (\u0001pitura.\u0002 Atheneus ii. 14.) to excite impure love. (Menochius) (Tirinus) --- Theocritus (Phar.) represents a witch doing the like; and Sanchez tells us, that some were taken in the fact in Spain. (Calmet) --- Fumigation, used by the Babylonians after marriage, (Herodotus i. 198.) may be insinuated. (Grotius)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001To be.\u0002 Isaias xliv. 14. Horace (i. Sat. 8) introduces Priapus thus ridiculously explaining his origin; \"I was formerly an useless piece of a fig-tree; when the workman, not knowing whether to make a bench or a Priapus, chose rather that I should be a god. Hence I am a god, the greatest terror of thieves and birds.\" Septuagint, \"they are nothing but what the workmen wish to form.\" (Haydock)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Them.\u0002 Greek has simply, (Calmet) \"Who then knows not that they are no gods?\" (Haydock)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Daws.\u0002 They have no greater influence (Calmet) than jackdaws." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Gods.\u0002 Septuagint repeat this after \u0001satisfied,\u0002 or \"will use;\" and here add, \"or a pillar of wood in palaces, than,\" &c. (Haydock)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Obedient\u0002 to God. They were appointed to mark out the seasons, &c., (Genesis i. 14.) and if any creature were worthy of adoration, they would. (Calmet) --- The Babylonians adored them as well as statues, and therefore their proper destination is specified here and by Moses." }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Scarecrow.\u0002 Priapus answered this glorious purpose, ver. 45. (Haydock) --- When birds become accustomed to such things, they mind them not. (Calmet)" }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "\u0001Scarlet.\u0002 Greek, \"marble\" coloured wood. Grotius would substitute \u0001margarou,\u0002 \"a pearl,\" which decays through age. (Calmet) --- Greek also, \"From the purple, which also shines upon them rotting, you shall,\" &c. \u0001Marmarou\u0002 means, \"of marble or shining.\"" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Reproach,\u0002 provided he also avoid the idols of the mind and of the heart. (Haydock)" } ] } ] }, "col": { "book": "col", "intro": [ { "text": "THE", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE COLOSSIANS.", "center": true }, { "text": "PREFACE." }, { "text": "Colosse was a city of Phrygia, near Laodicea. It does not appear that St. Paul had preached there himself, (see Chap. ii. 1.) but that the Colossians were converted by Epaphras, a disciple of the apostles. However, as St. Paul was the great apostle of the Gentiles, he wrote this epistle to the Colossians when he was in prison, and about the same time that he wrote to the Ephesians and Philippians. The exhortations and doctrine it contains, are similar to those which are set forth in his epistle to the Ephesians. St. Chrysostom takes notice, that the epistles he wrote in prison seem even more spiritual than the rest: the chief design of which was to hinder them from being seduced by false teachers. (Challoner; Witham)" }, { "text": "The Colossians were first instructed in the faith by Epaphras, who is considered their first bishop. He was a prisoner, at Rome, with St. Paul, when this epistle was written. The intent of it was to disabuse the Colossians of worshipping the Angels; for Cerinthus and others, had taught them to look upon Angels as superior to Christ, whom they looked upon as a mere man; to observe the law of Moses, with all its legal rites and ceremonies. He begins his epistle by insisting chiefly on the exalted state of Christ, saying that he is the image of the invisible God, the first-born of every creature, by whom all things visible and invisible were created, whether thrones, principalities, or powers, and that in him the divinity essentially exists. From this he proves the inutility of the ceremonies of the law, &c. (Fleury and Calmet) and takes great pains to prevent their relapsing either into paganism or Judaism. (Bible de Vence)" } ], "intro_slug": "id211.html", "chapters": [ { "chapter": 1, "slug": "id212.html", "header": "Colossians i.", "notes": [ { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In the whole world;\u0002 i.e. a great part of it. (Witham) --- This epistle was written in the year 62[A.D. 62], at which time the gospel had spread itself through the whole world by the preaching not only of the apostles, but of their disciples, and by the noise which this new religion made. (Calmet) --- St. Augustine sheweth with St. Paul, that the Church and Christ's gospel was to grow daily, and to spread all over the world; which cannot stand with what heretics allude of the failure of the Church, nor with their own obscure conventicles. (ep. lxxx. ad finem.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of Epaphras,\u0002 who seems to have been their first apostle, and their bishop. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Your love.\u0002 Your charity for all men, founded on the love of God. Others understand it of the affection which they had for St. Paul. (St. Chrysostom)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In all wisdom.\u0002 He begins by an admonition against false teachers, who it is likely, says St. Chrysostom, with their philosophical notions mixed errors and fables. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Worthy of God: axios tou kuriou.\u0002 So St. Ambrose and the Greek doctors; or thus, worthily, pleasing God, and this not by faith only, but \u0001fruitful in every good work.\u0002 (Ibid.) --- \u0001God, in\u0002[1] \u0001all things pleasing\u0002 him. This is the construction of the Latin by the Greek. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "It is through the blood of Christ, and not by the law of Moses, that we are freed from the power of death. If the law could have saved us, the coming of Christ would have been useless. See then, he says, if it be proper to engage under a law which is so inefficacious. (Calmet) --- From this verse and from ver. 12, et alibi passim, we are taught that we are not only by imputation made partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly, \u0001ex condigno.\u0002 (Bristow)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The first\u0002[2] \u0001born of every creature.\u0002 St. Chrysostom takes notice against the Arians, that the apostle calls Christ the \u0001first-begotten,\u0002 or \u0001first-born,\u0002 not the first created, because he was not created at all. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. See Romans viii. 29. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Thrones,\u0002 &c. are commonly understood to refer to the celestial hierarchy of Angels, though as to their particular rank, &c. nothing certain is known. We may here observe, that the Holy Spirit proportions itself and speaks according to our ideas of a temporal kingdom, in which one authority is subject to another. In the same manner the Angels seem subordinate to one another. (St. Dionysius in Calmet) --- \u0001All things were created by him, and in him,\u0002 and[3] \u0001consist\u0002 in him. If all things that are were made by him, he himself was not made. And his divine power is also signified, when it is said all things consist or are preserved by him. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He is the head of the body, the church.\u0002 He now speaks of what applies to Christ as man. --- \u0001The first-born from the dead;\u0002 i.e. the first that rose to an immortal life. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In him it was pleasing, that all fulness should dwell.\u0002[4] The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Protestant translation, followed by Mr. N. by way of explanation adds, \u0001it hath pleased the Father;\u0002 but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to \u0001the Father,\u0002 seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To reconcile all things unto himself,...through the blood of his cross,\u0002 (i.e. which Christ shed on the cross) \u0001both as to the things on earth, and....in heaven:\u0002 not that Christ died for the Angels, but, says St. Chrysostom, the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. (Witham) --- \u0001In heaven.\u0002 Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. (St. Augustine)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And fill up those things....in my flesh for his body, which is the church.\u0002[5] Nothing was wanting in the sufferings or merits of Christ, for a sufficient and superabundant redemption of mankind, and therefore he adds, \u0001for his body, which is the church,\u0002 that his sufferings were \u0001wanting,\u0002 and are to be endured by the example of Christ by the faithful, who are members of a crucified head. See St. Chrysostom and St. Augustine. (Witham) --- \u0001Wanting.\u0002 There is no \u0001want\u0002 in the sufferings of Christ himself as \u0001head;\u0002 but many sufferings are still \u0001wanting,\u0002 or are still to come in his body, the Church, and his members, the faithful. (Challoner) --- St. Chrysostom here observes that Jesus Christ loves us so much, that he is not content merely to suffer in his own person, but he wishes also to suffer in his members; and thus we fill up what is wanting of the sufferings of Christ. (St. Chrysostom) --- The wisdom, the will, the justice of Jesus Christ, requireth and ordaineth that his body and members should be companions of his sufferings, as they expect to be companions of his glory; that so suffering with him, and after his example, they may apply to their own wants and to the necessities of others the merits and satisfaction of Jesus Christ, which \u0001application\u0002 is what is wanting, and what we are permitted to supply by the sacraments and sacrifice of the new law." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001According to the dispensation of God;\u0002 i.e. to the appointment of his divine providence. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The mystery\u0002 of Christ's incarnation, \u0001which hath been hidden,\u0002 &c. See Ephesians i. 12. and v. 4, &c. (Witham)" } ] }, { "chapter": 2, "slug": "id213.html", "header": "Colossians ii.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001That no man may deceive you.\u0002[1] He means those false teachers and vain philosophers, who deceived them by a sophistical way of reasoning, advancing in this manner their fabulous inventions; it is likely some disciples of Simon the magician. (Witham) --- The false teachers whom St. Paul wished to refute, despising the doctrine of the gospel, which appeared too simple and common, affected mysterious discourses, and examined the doctrine of the apostles, according to the maxims and axioms of philosophers. They also denied that Christ was God. (Tirinus) --- May not this advice be at present applicable to many of our Christian brethren, who are but too often led away by trusting too much to the vain reasonings of man. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rooted and built up in him,\u0002 who is the head of all, your Redeemer, and author of your salvation, not upon Angels. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lest any man impose upon you.\u0002[2] In the Greek, \u0001make a prey of you,\u0002 as thieves that steal things. --- There were two sorts of false teachers among them; they who mixed vain errors from heathen philosophy with the principles of the Christian religion, and they who had been Jews, and were for making them retain those rites and customs which the Jews had among them, and were only from their private human traditions. (Witham) This alludes to the traditions and observances which the Pharisees had added to the law of Moses, and which Christ had blamed; but which these false apostles wished to introduce amongst the Colossians. The ceremonial laws were the elementary instructions given by God to the world, but we are to attach ourselves to the doctrines of Jesus Christ, from whom alone we expect light and justice, and sanctity. (Bible de Vence) --- \u0001According to the rudiments of the world:\u0002 by which some expound vain fallacies and false maxims of the first kind of teachers; others the Jewish ceremonies, which are called \u0001weak\u0002 and \u0001poor elements,\u0002 or rudiments. (Galatians iv. 9.) This is neither to condemn in general the use of philosophy, which St. Augustine commends, and made use of, nor all traditions delivered by the apostles. See 1 Corinthians xi. and 2. Thessalonians ii. 14. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001For in him\u0002 (in Christ)\u0001 dwelleth all the fulness of the Godhead\u0002 (of the divinity) \u0001corporally.\u0002[3] That is, in the person of Christ, the Son of God, \u0001really and substantially\u0002 united to our human nature. Not \u0001inhabiting,\u0002 as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Buried with him in baptism,\u0002 signified by the ceremony of immersion in baptism. See Romans vi. 3. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Blotting out,\u0002 &c.[4] This is commonly expounded of the sentence of eternal death pronounced against sinful Adam, and all his posterity, for having sinned in him. Others would have it to signify only the yoke and obligations of the Mosaical law, which could not of itself remit sins, and occasionally made persons greater sinners. This sentence of death (whether we understand the one or the other) Christ took away, fastening it as it were, to the cross, taking it away by his death on the cross. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And despoiling the principalities and powers;\u0002 the devil and his infernal spirits. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Let no man, therefore, judge you in meat or in drink.\u0002 That is, for not abstaining from meats, called unclean, for drinking out of a cup without a cover, (see Numbers xix.) or for not keeping the Jewish festivals. For these were but \u0001shadows,\u0002 types and figures of future things to be fulfilled in the new law of Christ: \u0001but the body is of Christ,\u0002 (ver. 17.) i.e. was the body, the truth, the substance signified by these shadows and types. (Witham) --- He means with regard to the Jewish observations of the distinction of clean and unclean meats; and of their festivals, new moons, and sabbaths; as being no longer obligatory. (Challoner) --- Modern dogmatizers wilfully or ignorantly misapply this text of the apostle, to disprove the fasts and festivals observed in the Catholic Church; but it is evident, as St. Augustine observes, that the apostle is here condemning the legal distinction of clean and unclean meats, and the feasts of the new moon, to which false brethren wanted to subject the Colossians. (St. Augustine, ep. 59. ad Paulin. in solut. quæs. 7.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Let no man seduce you.\u0002[5] In the Greek, hinder you from getting the prize. --- \u0001Willing\u0002 [6] (by their own will) \u0001in humility, and religion of Angels,\u0002 practising a wrong and mistaken humility in regard of the Angels, when you pay them a worship not due to them, pretending them to be the mediators and saviours of mankind, as if they were equal, or greater than Christ, our only Redeemer; walking in things you understand not, these men being deceived by their vain philosophy, and pride of their own imaginations. By this means \u0001not holding,\u0002 (ver. 19.) but having shaken off their only true invisible head, Christ Jesus, who is the head of his Church. It is admitted that these false doctors, among the Colossians, had introduced an undue and superstitious worship of Angels, and gave to them even a greater honour than to Christ. They worshipped them as the creators of the world, as mediators with God, even above Jesus Christ, which St. Paul here expresseth by these words, \u0001not holding the head.\u0002 These seem to have been some disciples of Simon [the magician], and their heresies continued in some churches of Asia even to the fourth age [fourth century A.D.], as we may find by a canon of the council of Laodicea. But there is nothing here nor in that council against a due, i.e. an inferior honour and veneration, nothing like a divine honour, nor injurious to Christ, our chief mediator and only Redeemer, which the Church, from the first ages [first centuries A.D.], paid to saints and Angels. We do not ask grace, we do not offer up sacrifice, we hope not for salvation, but from God only, from Christ, God and man. (Witham) --- \u0001Willing,\u0002 &c. That is, by a self-willed, self-invented, superstitious worship, falsely pretending humility, but really proceeding from pride. Such was the worship that many of the philosophers (against whom St. Paul speaks, ver. 8.) paid to Angels or demons, by sacrificing to them, as carriers of intelligence betwixt God and man; pretending humility in so doing, as if God was too great to be addressed by men, and setting aside the mediatorship of Jesus Christ; who is the head both of Angels and men. Such also was the worship paid by the ancient heretics, disciples of Simon and Menander, to the Angels, whom they believed to be the makers and lords of this lower world. This is certain, that they whom the apostle here condemns, did not \u0001hold the head,\u0002 (ver. 19.) that is, Jesus Christ, and his mediatorship; and therefore what he writes here no ways touches the Catholic doctrine and practice, of desiring our good Angels to pray to God for us, through Jesus Christ. St. Jerome, (Epist. ad Algas) understands by the \u0001religion\u0002 or service of \u0001Angels,\u0002 the Jewish religion given by Angels; and shews all that is here said to be directed against the Jewish teachers, who sought to subject the new Christians to the observances of the Mosaic law. (Challoner) --- \u0001Walking in the things which he hath not seen.\u0002 These false teachers pretended to know the number and names of the Angels, and how to distribute them into different orders and classes, with as much precision as if they had walked through heaven. Instead of following the revelation of the holy Spirit in the gospel, they followed their own spirit, boasting of what it was impossible for them to know. (Calmet) --- But let no one snatch from you the glory of heaven, which should be the reward of your career, and the recompense of your fidelity, deceiving you by an outward show of false piety and affected humility. (Bible de Vence)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001If then you be dead with Christ,\u0002 or if you be not of this world, why do you act as if you were in it? practising the ceremonies of the law, as if you still expected Christ; all which are hurtful to you. (St. Jerome) --- In your baptism you died with Jesus Christ to all legal observances, and should not therefore suffer any carnal laws to be imposed upon you, as if you were still living in this first state of the world. (Bible de Vence) --- These things have an appearance of humility, if you abstain from them through mortification, and not through any necessity, as if they were unclean. But if we look upon them, and reject them as impure, and despise those who do not follow our example, then these things, so far from being useful, become prejudicial. (Grotius) --- \u0001Why do you yet decree\u0002[7] in this manner? (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Touch not,\u0002 &c. That is, why do you permit yourselves to be taught in this manner by those Jewish doctors: why do you touch or eat this, lest you be unclean? such superstitious observations, now at least, when there is no necessity nor obligation for you to observe them, tend to destruction, &c. (Witham) --- The meaning is, that Christians should not subject themselves, either to the ordinances of the old law, forbidding touching or tasting things unclean: or to the superstitious invention of heretics, imposing such restraints, under pretence of wisdom, humility, or mortification. (Challoner)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Which things have indeed,\u0002 (as such masters teach you) \u0001a shew of wisdom,\u0002 in their nice superstitious ways, joined by some of them with extraordinary abstinences, and severities practised on the body in fasting, which they observe, without any honour or regard, even not to the satiating of the flesh; i.e. according to the common expression, with such an excess, as not to allow the body[8] what is sufficient or necessary to support nature, that a man may be able to labour and comply with his duties; but here is nothing against discreet fasting, and self-denials, so much recommended in the holy Scriptures. (Witham)" } ] }, { "chapter": 3, "slug": "id214.html", "header": "Colossians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Here begins the second or the moral part of this epistle. --- \u0001If you be risen,\u0002 &c. The remaining part of this epistle has no great difficulties, but excellent instructions, as that to the Ephesians. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Your members,...fornication, uncleanness,\u0002 &c. He considers man's body as made up of sins and sinful inclinations. (Witham) --- It is not to bring back Judaism we practise abstinences and fasts, nor with the same motive as the Jews, but to accomplish the precepts of mortifying the irregular desires of the flesh among which gluttony must find a place. In a mortified body sensuality is more easily subdued. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The children of unbelief\u0002 are either those who perished in Noe's[Noah's] flood, for St. Peter in his epistle give them this title, or they are the inhabitants of Chanaan[Canaan], whom Josue[Joshua] exterminated; for these also are called children of unbelief, in the epistle to the Hebrews, and their crimes were the same as those mentioned here. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Blasphemy.\u0002[1] It may here signify either the sin of blasphemy against God, or speaking ill of our neighbour by detraction, calumnies, affronts, &c. See St. Chrysostom. (Witham) --- Now that you live in God, with Jesus Christ, quit not only the above shameful crimes, but also these sins, which, although they excite less horror, will separate you no less from the Author of all sanctity." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001According to the image of him who created him.\u0002 We are created to the image of God, inasmuch as our souls are spiritual and immortal, but here we are put in mind to imitate God by sanctity and justice, as God is holy and the fountain of justice. (Witham) --- The image or resemblance of our Creator was effaced by sin, but is retraced by Jesus Christ, who forms in us this new man. (Bible de Vence)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Where,\u0002 or in which state, when we put on the new man by sanctity and grace, God makes no distinction betwixt \u0001Jew\u0002 and \u0001Gentile,\u0002 &c. (Witham) --- In the Church of Christ God makes no exception of persons; all are called to the marriage feast, whether Jews (formerly the most favoured people of God) or Greeks, (who were reckoned the most polite, or learned) or Barbarians, or Scythians: (who are esteemed the most cruel and ferocious of men) still these are called; Christ died for all. (Calmet) --- In St. Paul's epistles, by the Greeks are usually designated the Gentiles. (Bible de Vence)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Above all these things have charity,\u0002 the love of God, and of your neighbour, \u0001which is the bond of perfection,\u0002 the end of all virtues, which unites the hearts of all to God. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The peace of Christ rejoice:\u0002[2] reign, conquer, bear away the prize. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Employ yourselves in studying and reading the Scriptures; meditate on what our Saviour has done and suffered for you. It is a calumny of our enemies, that we forbid the reading of the Testament. But the Church, fearing lest the faithful should read to their own destruction what was ordained for their salvation, wisely ordains that they should have recourse to their pastors, and receive from them those versions which she approves as most conformable to the Latin Vulgate, which has received the sanction of the holy Catholic Church, and at the same time forbids them those which might corrupt their faith. In this she acts the part of a good and provident mother, conducting her children to the rich and salutary pastures of peace and plenty, and carefully guarding then from others where tempting but noxious weeds luxuriantly grow up, watered with the baneful streams of polluted and poisoned sources." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Do all in the name of the Lord Jesus Christ.\u0002 Let all be done for his honour and glory. See 1 Corinthians x. 31. (Witham)" } ] }, { "chapter": 4, "slug": "id215.html", "header": "Colossians iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Masters should remember that they also have a Master to whom they must reckon, and from whom they must expect the same justice they measure out to others." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A door of speech;\u0002 i.e. of free speech to preach the gospel. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Redeeming the time.\u0002 This expression occurs also in the epistle to the Ephesians, and seems to insinuate to the faithful to be on their guard not to irritate the Gentiles, nor to provoke them to persecution. Remember, says he, the times are bad; conduct yourselves with prudence; gain time, procure peace, and remain in silence. This was written towards the end of the reign of Nero, as cruel a prince as ever lived. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The same as John and Mark mentioned in the Acts, xv. 37, 39." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Epaphras.\u0002 He was apostle and bishop of the Colossians, as has been observed. It was he who engaged St. Paul to write to them, fearing lest they should give themselves up to the novelties of the false apostles, after having received the gospel from him in all its purity. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Read you that which is of the Laodiceans.\u0002[1] Some expound these words of an epistle which St. Paul wrote to the Laodiceans, which is lost, for that now extant is no more than a collection of sentences out of St. Paul. By the Greek text is rather signified a letter writ from Laodicea, and might be a letter sent from the Laodiceans to St. Paul, which he had a mind the Colossians should read. (Witham) --- This opinion does not, however, seem well founded. Hence it is more probable, that St. Paul wrote an epistle from Rome to the Laodiceans about the same time that he wrote to the Colossians, as he had them both equally at heart, and that he ordered that epistle to be read by the Colossians for their instruction; and, being neighbouring cities, they might communicate to each other what they had received from him: as one epistle might contain some matters not related in the other, and would be equally useful for their concern; and more particularly as they were equally disturbed by intruders and false teachers, against whom the apostle was anxious to warn them, lest they should be infected by their pernicious doctrine. (Challoner) --- It is the most common opinion, both amongst the ancients and moderns, that the epistle here alluded to was one written by the Laodiceans to St. Paul, which he sent to Colossus with this, and not one which he himself had written to the Laodiceans. It is however now lost. This exposition agrees best with the Greek. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "What St. Paul here addresses to Archippus, gives us reason to presume that he was then bishop of the Colossians, having succeeded Epaphras, who was then prisoner at Rome with St. Paul. (Bible de Vence)" } ] } ] }, "dan": { "book": "dan", "intro": [ { "text": "THE PROPHECY OF DANIEL. INTRODUCTION. Daniel, whose name signifies \"the judgment of God,\" was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, \"as wise as Daniel;\" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity, Ezechiel xiv. He is not commonly numbered by the Hebrews among \u0001the prophets\u0002, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of \u0001a prophet;\u0002 which also has been given him by the Son of God himself, Matthew xxiv.; Mark xiii.; Luke xxi. (Challoner)" }, { "text": "The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12.; 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome)" }, { "text": "But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldean, else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint, as that copy was become very incorrect, and is now lost? (Calmet) Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott)" }, { "text": "In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet)" }, { "text": "This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, than that of St. Matthew's Hebrew original, and of the Chaldean of Judith, &c., will evince that their works are spurious. (Haydock)" }, { "text": "Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44." }, { "text": "But now as the Church (\u0001the pillar of truth\u0002) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, \u0001Remove not the landmarks which thy fathers have placed\u0002, Deuteronomy xix. 14. See N. Alex.[Noel Alexander,?] t. ii. St. Jerome, who sometimes calls these pieces \"fables,\" explains himself, by observing, that he had delivered \"not his own sentiments,\" but those of the Jews: \u0001quid illi contra nos dicere soleant\u0002. (Calmet)" }, { "text": "If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c. also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock)" }, { "text": "[Thomas?] Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson)" }, { "text": "Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the fall of the Roman empire) and is \"the most distinct in order of time, and easiest to be understood; and therefore, in things that relate to the last times, he must be made a key to the rest.\" (Bp. Newton)" }, { "text": "Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, \u0001He that readeth, let him understand,\u0002 Matthew xxiv. 15. Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington)" }, { "text": "His name is not prefixed to his book, yet, as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)" } ], "intro_slug": "id309.html", "chapters": [ { "chapter": 1, "slug": "id310.html", "header": "Daniel i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Third,\u0002 at the conclusion, so that it is called the \u0001fourth,\u0002 Jeremias xxv. 1. (Cornelius a Lapide; Menochius) --- Nabuchodonosor began his expedition into Syria a year before he was king; (Salien, the year of the world 3428.; Josephus, &c.) or he had the title before his father Nabopolassar's death. (Usher, the year of the world 3397.) --- The following year he took Joakim, with a design to convey him to Babylon; but he left him on hard terms, and seized many of the sacred vessels, Daniel, &c. (Calmet) --- Joakim reigned other eight years, 2 Paralipomenon xxxvi. 5. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001His god; Bel,\u0002 or \u0001Belas,\u0002 the principal idol of the Chaldeans. (Challoner) --- The king pretended to derive his pedigree from Belus, (Abyd. Eus. præp. 1.) and greatly enriched his temple, (Calmet) which Xerxes demolished. (Arrian.) --- \u0001God.\u0002 Some part might be kept in the \u0001palace,\u0002 chap. v. 10., and 2 Paralipomenon xxxvi. 7." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Eunuchs,\u0002 or chief officers. The Jews assert that Daniel was made an eunuch, Isaias xxxix. 7. But he might be so styled on account of his dignity. (Calmet) --- \u0001Princes.\u0002 Literally, \"tyrants.\" (Haydock) --- This name was afterwards only rendered odious by the misconduct of several kings. (Calmet) --- Hebrew \u0001parthemim,\u0002 (Haydock) seems to be of Greek derivation, alluding to \u0001protimoi,\u0002 or \u0001protoi,\u0002 \"the first or most honoured.\" (Drusius) --- We find here other Greek words. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Blemish.\u0002 Deformed people were excluded the throne, or the king's presence. (Procop. 1.) --- \u0001Science;\u0002 well educated, or apt to learn. They were first to be taught the Chaldean letters, which then differed from the Hebrew. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Meat:\u0002 more exquisite. (De Dieu.) --- All was first served on the king's table. (Athen. vi. 14.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Juda.\u0002 It is thought all four were of royal blood. (Calmet) --- Others were also kept at court. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Baltassar,\u0002 or as Chaldeans (Calmet) or Masorets (Haydock) pronounce, \u0001Beltesasar,\u0002 \"the treasurer of Baal.\" The names were changed to testify their subjection, (Calmet) and that they might embrace the manners of the Chaldeans. (Menochius) --- The new names alluded to the sun. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Daniel,\u0002 as head and nearer the throne, gave good example to the rest. (Worthington) --- \u0001Defiled,\u0002 either by eating meat forbidden by the law, or which had before been offered to idols. (Challoner) --- It was customary among the pagans to make an offering of some parts to their gods, or throw it into the fire. (Theod.; Calmet) --- These reasons determined the pious youths, (Haydock) who desired also to keep free from gluttony and other vices. (Theod.; Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Malassar,\u0002 another inferior officer. It means also one appointed over the mouth or provisions, (Calmet) and might be Asphenez, ver. 3, 9. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pulse.\u0002 That is, pease, beans, and such like. (Challoner) --- St. Basil hence shews the advantages of fasting; and Catholics, who imitate Daniel, may expect the like reward in heaven: and hope that such a pattern would not displease their dissenting brethren, but rather screen them from their profane sarcasms. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dreams.\u0002 He was learned in all the sciences of the country, like Moses, Acts vii. 22. (Calmet) --- They studied these things, in order to refute what was erroneous: \u0001discunt....ut judicent.\u0002 (St. Jerome) --- The Chaldeans paid great attention to dreams. Daniel acquired the knowledge of such as were sent from heaven by the gift of God, as Joseph had done. To pay any regard to common dreams would be childish (Calmet) and sinful, if the person depend on them for the knowledge of futurity. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Diviners,\u0002 or fortune-tellers. --- \u0001Wise men.\u0002 Septuagint, \"philosophers.\" (Calmet) --- Hebrew \u0001Ashaphim,\u0002 may come from the Greek \u0001sophoi.\u0002 (Grotius) --- They had been educated three years, ver. 5. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Cyrus;\u0002 and also to the third, (Chap. x) and of course during the whole of the captivity. (Worthington) --- He was maintained in power by the conqueror of Babylon, chap. vi. 18., and xiv. 1. He first displayed his sagacity in the cause of Susanna, (Chap. xiii.; Calmet) whose history was placed at the head of the book, in Theodotion, (St. Jerome in Isaias iii. 1.) as in its natural order. (Calmet)" } ] }, { "chapter": 2, "slug": "id311.html", "header": "Daniel ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year,\u0002 from the death of his father, Nabopolassar; for he had reigned before as partner with his father, in the empire. (Challoner) --- In that quality he conquered Syria, (in the year of the world 3397) took Daniel, &c. in the year 3399. He succeeded his father. (Usher) (Calmet) --- After he had enlarged his empire by the conquest of Egypt, &c. he had this dream. (A. R. 25.[in the 25th year of his reign?]) (Worthington) --- \u0001Mind.\u0002 Septuagint, \"his sleep departed from him.\" (Haydock) --- He was restless, recollecting enough to fill him with trouble. When the dream was repeated over, he knew that it was the same. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Chaldeans.\u0002 That is, the astrologers, that pretended to divine by stars. (Challoner) --- They dwelt on the banks of the Euphrates, and were highly esteemed. (Diod. Sic. i.) --- They were the most ancient philosophers. (Civ. Div. i.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I know.\u0002 Hebrew also, \"to know or understand what,\" &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Syriac.\u0002 It was originally the same as the Chaldean. Daniel understood this language, as well as Hebrew and writes in it what concerned the Chaldeans, to Chap. viii. This shews his accuracy, as he makes his speakers use their own tongue. Spinosa ignorantly asserts, that all the seven first chapters are in Chaldean and taken from the records of that nation by Judas Maccabeus. How then did Matthathias become acquainted with the contents?" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Put.\u0002 Chaldean, \"torn to pieces, and your house become infamous places;\" (Calmet) Protestant, \"a dunghill\" (Haydock) --- Such cruel punishments were not uncommon. (1 Esdras vi. 11.) (Calmet) --- Bessus was torn in pieces by the relations of Darius; (Diod. xvii.) and the Persians generally cut off some member of criminals. (Brisson ii.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gain.\u0002 Literally, \"redeem\" (Haydock) --- St. Paul uses a similar expression, exhorting us to save our souls even at the expense of our temporal interest. (Calmet) --- The diviners wished to give the king's fury time to abate, (Haydock) and to save their lives; (Calmet) or delay punishment, at least, as much as possible. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thereof.\u0002 It is indeed more easy to discover what dream a person has had, than to explain it; since the devil might disclose the former, but he can only guess at what will happen, and herein his agents are often deceived. (See Genesis xl.) (Worthington) --- It is not even certain that the devil can know the dreams which we have not divulged, as it is the privilege of God to discern the secrets of the heart. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Men.\u0002 They acknowledged greater and less gods. (Stanley, p. 13. Chap. i.) --- They pretend not to have any communication with the superior ones, (Calmet) and by their answer unguardedly bear testimony to the excellence of the God whom Daniel served. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Slain.\u0002 Literally, \"were slaughtering;\" \u0001interficiebantur.\u0002 (Haydock) --- Many think that some had already suffered. (Geier.; Menochius) --- They had been perhaps jealous of Daniel, and had not informed him of the matter. (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001General.\u0002 He occupied the same office as Putiphar, in Egypt. (Genesis xxxix. 1.) It was no disgrace for such a one to execute himself the king's order, as Banaias slew the brother of Solomon. (3 Kings ii.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cruel.\u0002 Chaldean also, \"precipitate.\" (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Declare\u0002 the dream. (Haydock) --- The Chaldeans had promised only to explain it, and the king knew the superior merit of Daniel. (Chap. i. 19.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Secret.\u0002 Literally, \"sacrament.\" Greek, \"mystery,\" which seems to be derived from (Calmet) \u0001mosthor,\u0002 \"a secret.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Night, \u0002while he was probably asleep, (Calmet) or praying with his companions. (Villet.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001His.\u0002 He grants them to whom he pleases, and disposes of kingdoms (Calmet) without control. (ver. 21.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Soothsayers.\u0002 Chaldean \u0001Gazerin,\u0002 (Haydock) who inspect entrails, (Ezechiel xxi. 21. St. Jerome) or tell fortunes by sticks. (Chap. iii. 3.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Times.\u0002 In the Old Testament, this commonly signifies when Christ shall appear; but in the New, it refers to the end of the world. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Begin.\u0002 By thus telling what thoughts the king had entertained before his dream, he would be heard with greater confidence. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Terrible,\u0002 or unusual. (Calmet) --- The statue denoted the four great empires of the Chaldeans, Persians, Greeks and Romans. The metals did not mean that the empire of \u0001gold\u0002 was greater than the rest, as that signified by the \u0001iron\u0002 was far more powerful; but only that the empire of the Chaldeans was then the greatest, and that the Persians would acquire still more power and be surpassed by the Greeks, as they were by the Romans, till the kingdom of Christ should be spread over all the earth. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Of kings.\u0002 This title was used by the Persians. Nabuchodonosor was at that time the most potent monarch on earth. He conquered many nations, and greatly embellished the city of Babylon, surrounding it with three walls in fifteen days, and building hanging gardens, which were the wonder of the world. See Eusebius, præp. ix. 41. and x. 42. &c. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Another kingdom;\u0002 viz. that of the Medes and Persians. (Challoner) --- \u0001Inferior;\u0002 later, of less duration and extent. (Calmet) --- \u0001Third,\u0002 &c. That of Alexander the Great. (Challoner) --- \u0001World.\u0002 Alexander received ambassadors at Babylon, from the most distant nations, testifying their submission. He conquered beyond the river Indus, &c. (Diod. A. 1. Olym. 14.[year 1 of the 14th Olympiad.?]) (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001The fourth kingdom,\u0002 &c. Some understand this of the successors of Alexander, the kings of Syria and Egypt: others, of the Roman empire and its civil wars. (Challoner) --- The former supposition seems best, though the latter is almost universally received, and will be explained hereafter. (Calmet) --- The Roman empire did not immediately rise out of Alexander's, and had no relation to the Jews, &c. (Grotius, L'Empereus.) --- But it surely swallowed up all that he had left to his generals, and proved the greatest scourge to the Jewish nation; which has been ever since scattered, while the kingdom of Christ gains ground, and will flourish till that of Rome shall be no more. Antichrist will then appear to cast a cloud over, but not destroy it for three years and a half. It is the opinion of many Fathers, &c. that the Roman empire will subsist till that event take place; (see 2 Thessalonians ii. 3, 7.) and thus it may be said, that the fourth empire shall not be given \u0001to another people.\u0002 For antichrist will not strive to exalt a particular nation, but to rule over all. Yet his dominion will be short, and will end in the general dissolution of nature; so that the Roman empire may be deemed to last for a long time, or even \u0001for ever.\u0002 (ver. 44.) Those who adopt the former system, allow (Haydock) that the \u0001stone\u0002 designates both the Roman empire and that of Christ; so that some parts of the prediction may refer to one and some to the other. The origin and progress of the Roman empire, might be a figure of the spiritual power of the Church. It is certain that the successors of Alexander owed their dominion to their valour, and established it by the slaughter of many great generals. The kings who followed Seleucus and Ptolemy were remarkable for a mixture of good and bad qualities. Their efforts to preserve their power by intermarriages, proved abortive. The prophet seems also to have had them in view, chap. vii. 7., and viii. 22. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Clay.\u0002 The iron was in a rude state, mixed with earth. The Roman power was at last partly exercised by consuls and partly by emperors. (Menochius) --- Florus (1.) compares it to the four states of a man, infancy, childhood, youth, and old age. Its youth may be dated from the conquest of all Italy to Tiberius; afterwards it fell to decay, while the eternal kingdom of Christ was forming, ver. 44." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Man.\u0002 Pompey and Cæsar, Anthony and Augustus, married each other's relations; but they soon quarrelled, and the race of the Cæsars was extinct in Nero. But this is better understood of the kings of Syria and of Egypt. (Calmet)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Kingdom\u0002 of Christ, in the Catholic Church, which cannot be destroyed. (Challoner) --- This alone cannot be destroyed. (Worthington) --- All other empires change. The Catholic Church has stood for seventeen centuries in the midst of persecutions, which gives us an assurance that she will continue for ever. (Calmet) --- \"Then,\" says Munster, \"was the kingdom of Christ set up, not by arms,...but by the divine power.\" This interpretation arises from the improper version, \u0001without hands;\u0002 whereas the sequel shews that the empire here spoken of, is attended with the like violence as the four others, which it destroys. The Roman empire was in no degree connected with others by marriage. In the following verse, Munster improperly turns to the second coming of our Saviour. Grotius here asserts that the stone alludes to the Roman armies, prefiguring the Son of man, whose gospel is indicated by the progress of the Roman empire, as both sprung from small beginnings. But who informed him that there were such figures in that empire as in the Old Testament? All empires begin in that manner, and types should have some greater resemblance with the reality. The Church meddles not with the temporal powers. It is therefore plain that the prophet speaks of empires which shall succeed each other. (Houbigant. perf. Prop. 340.) --- \u0001Kingdoms.\u0002 That of Rome comprised all the former. The persecuting emperors are forced to yield, and the colossal power of infidelity and vice falls before the gospel. Christ's dominion is spiritual, exercised against wickedness; (Calmet) is heavenly and eternal. (Haydock) --- The blood of martyrs was more efficacious in the establishing of Christianity, than fire and sword had been in forming other empires. (Menochius)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Hands.\u0002 Protestant marg.: \"mountain, which was not in hand.\" (Haydock) --- Christ was born of a virgin; and his kingdom was not established by ambition, like others. Yet it presently became a mountain, and filled the earth. (St. Justin, dial.; St. Augustine, tr. 9. in Jo.) --- \u0001God\u0002 himself sets up this \u0001kingdom.\u0002 (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Daniel,\u0002 taking him for a little god, under the great one, ver. 17. (Worthington) --- \u0001Victims.\u0002 Chaldean \u0001mincha,\u0002 (Haydock) of flour, &c. But the prophet had already declared his sentiments on this head, (ver. 28.) and abhorred such honours, like St. Paul, (Acts xiv. 10.; Calmet) though this is not here recorded. (Menochius)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Of gods,\u0002 above all those of the country for explaining hidden things: yet he did not acknowledge him to be the only true God. (Calmet) --- He afterwards erected an idol to represent his own greatness. (Worthington)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Provinces,\u0002 or that of Babylonia, which was the first. --- \u0001Wise men.\u0002 This would not engage him in any idolatrous practices." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Works\u0002 of agriculture, (Calmet) which the ancient kings of Persia encouraged with great attention, appointing officers to reward or punish according as their land was cultivated. (Xenophon, Cyr. 8. & Œcon.) --- St. Jerome thinks they were appointed judges, (Calmet) or assistants of Daniel. (Grotius) --- \u0001Palace.\u0002 Literally, \"gates,\" (Haydock) as receiver of the taxes, particularly at Susa. (Chap. viii. 2.) (Marsham Egypt. sæc. 18.)" } ] }, { "chapter": 3, "slug": "id312.html", "header": "Daniel iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Statue.\u0002 It was not the figure of a man, (Calmet) the dimensions 90 feet high and 9 broad (Worthington) being disproportionate; though a man might be represented on the pillar. Some take it for Nabolpolassar, (Calmet) or for the king himself. (St. Jerome) (Worthington) --- But he never complains of the injury shewn to his own person, and therefore it probably was meant for Bel, the chief god, chap. iv. 5., and xiv. 1. This nation adored statues, Baruch vi. 3. The Persians worshipped only the elements. (Calmet) --- Ochus first set up the statue of the goddess Tanais or Anais. (Clem. Protr.) --- \u0001Dura.\u0002 Septuagint, \"enclosed.\" (St. Jerome) --- This happened towards the end of the king's reign, (ver. 98, &c.) of course the three young men might be about fifty years old. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nobles.\u0002 Literally, \"satraps,\" or, \"the king's domestics.\" (Septuagint in 1 Esdras viii. 36.) --- \u0001Judges,\u0002 or \"governors of provinces.\" (ibid.; Theodot. &c.) --- \u0001Captains\u0002 of the soothsayers. --- \u0001Rulers;\u0002 \"tyrants,\" here denoting treasurers. (Calmet) --- \u0001Governors.\u0002 Literally, \"the grandees who were in power;\" (Haydock) counsellors. The original adds, (Calmet) \u0001Thopthia,\u0002 (Haydock) \"lawyers\" and orators. The head of the Turkish religion is called \u0001muphti,\u0002 from the same root, (Calmet) \u0001peti,\u0002 \"to teach.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Symphony.\u0002 This and several other terms seem taken from the Greek, though the \u0001scythara\u0002 and \u0001sambuca\u0002 came originally from Chaldea. (Calmet) --- \u0001Down.\u0002 This and offering incense were sometimes considered as marks of idolatry; so being present at the sermons and churches of Protestants was a sign of joining in their communion, being required for that purpose. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Jews:\u0002 the three children whom they viewed with a jealous eye. Daniel was too much exalted, or was absent with other Jews." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hand?\u0002 Proof of this king's inconstancy, as he had witnessed the power of God!" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He.\u0002 Chaldean, \"not\" (Calmet) --- By this modest yet resolute answer, they testified their faith in God's power, and their determination rather to suffer death (Worthington) than to go against their conscience. (Haydock) --- They were ignorant whether God would preserve them from the flames or not, (Worthington) as he is said to have rescued Abraham from a similar danger, 2 Esdras ix. 7." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Strongest.\u0002 Chaldean, \"mighty in strength;\" (Haydock) his own guards, the usual executioners." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Coats,\u0002 or various coloured bandages for the thighs, used by men and women. Aquila and Th. retain the original term, \u0001Sarabarois.\u0002 Chaldean, saraballa. (Calmet) --- \u0001Caps:\u0002 \"tiaras.\" (Haydock) --- The king alone wore them upright." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Slew.\u0002 They were working still at the furnace, when it burst out and destroyed them, (Calmet) while the three Jews were praising God below. (Haydock) (ver. 46, 48.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And,\u0002 &c. \"What follows I have not found in the Hebrew volumes.\" (St. Jerome) (Haydock) --- Here St. Jerome takes notice, that from this verse to ver. 91 was not in the Hebrew in his time. But as it was in all the Greek Bibles, (which were originally translated from the Hebrew) it is more than probable that it had been formerly in the Hebrew; or rather in the Chaldaic, in which the Book of Daniel was written. But this is certain: that it is and has been of old, received by the Church, and read as canonical Scripture in her liturgy and divine offices. (Challoner) --- See the preface. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001True;\u0002 not fickle, and liable to change. (Calmet) --- \u0001Opera mutas non mutas consilium.\u0002 (St. Augustine, Conf. i. 4.) --- Cappel. argues from this confession, that the piece is not divine, as they would rather have burst out into expressions of admiration, as they do in the canticle below. But they had done so already, (ver. 26) and make this confession, (Haydock) as Daniel does, chap. ix.; reflecting, that if the nation had not transgressed, they would not thus have been exposed to the fury of the king. (Houbigant. v. 40.) (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Thee.\u0002 Pagans take occasion to vilify our religion." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sake.\u0002 This disinterested motive is often urged, Joshua vii. 9., and 2 Machabees viii. 15. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001One.\u0002 Moses used the like terms, and pacified God, Exodus xxxii. (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Thee,\u0002 in Jerusalem, (Haydock) or Judea. There were chiefs and judges, (Chap. xiii.) as well as prophets, (Ezechiel, &c.) among the captives. Yet the republic was in disorder. (Calmet) --- Sedecias was dead, Joakim in prison, so that no Jewish king ruled over the people; nor was there any prophet in the promised land, Jeremias being either dead or in Egypt. (Worthington) --- Prophets were at least very rare. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Sacrifice\u0002 of ourselves. (Haydock) --- They knew not yet whether they would escape. When they beheld the angel they had greater confidence, and broke forth into a hymn of praise. (Houbigant.) --- They now offer all they can, a humble heart!" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Name,\u0002 by rescuing us, that all may confess thy power. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Brimstone.\u0002 Literally, naphtha, (Haydock) or bitumen, which was very inflammable. --- \u0001Tow,\u0002 besmeared with pitch. (Calmet) --- \u0001Dry\u0002 \u0001(malleolis) \u0002\"bundles\" of sticks, or ropes, covered with pitch. (Haydock) --- \u0001Manipuli spartœi pice contecti.\u0002 (Nonius.)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Furnace.\u0002 These might be other victims, (Haydock) or he recapitulates what had been said ver. 22, (Calmet) which is by no means unusual, though Cappel. would hence reject the piece. (Houbigant.)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Furnace:\u0002 so that it destroyed the Chaldeans, while it had no power to hurt God's servants. The operation of the laws nature was thus only restrained. (Haydock)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Temple;\u0002 heaven, styled the throne, ver. 54. The temple was now in ruins." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Depths,\u0002 from whom nothing is hidden. --- \u0001Cherubims,\u0002 as on thy chariot." }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Spirits:\u0002 winds. Angels and men are mentioned elsewhere. (Calmet) --- They rejoice that the angels always praise God, and wish that all would strive to imitate them. (Worthington)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Heat.\u0002 Winter and summer. Some copies have, \u0001æstas.\u0002 (Calmet)" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Darkness.\u0002 The privation of light has its use, and invites men to praise. (St. Augustine, de Nat. Boni. 16.) (Worthington)" }, { "marker": "Ver. 86.", "first": 86, "last": 86, "text": "\u0001Souls,\u0002 in a separate state. Angels are invited before. (Calmet)" }, { "marker": "Ver. 88.", "first": 88, "last": 88, "text": "\u0001Ananias,\u0002 &c. They retain their Hebrew names, despising those imposed by the Chaldeans, with their impious manners, chap. i. 7. The inanimate creation is invited to praise God in its way, (Psalm cxlviii.) as well as those endued with reason. The former never refuse obedience. (Haydock) --- \u0001Hell:\u0002 the grave. (Calmet)" }, { "marker": "Ver. 90.", "first": 90, "last": 90, "text": "\u0001And ever.\u0002 \"Hitherto does not occur in Hebrew; and what we have written, is translated from the edition of Theodotion.\" (St. Jerome, ver. 24.)" }, { "marker": "Ver. 91.", "first": 91, "last": 91, "text": "\u0001Then\u0002 hearing these praises, and seeing people walking in the fire. Grabe's edition after ver. 24, has only, \"And Nabuchodonosor heard them singing hymns, and was, \" &c." }, { "marker": "Ver. 92.", "first": 92, "last": 92, "text": "\u0001The son,\u0002 or rather (Haydock) \"a son;\" \u0001nio.\u0002 (Lowth's Gram.) --- He supposed this was some angel or petty god, like Hercules. (Carthus.) --- It was the same angel who descended (Worthington) with them ver. 49. Some have taken him for Jesus Christ. But St. Augustine observes, that most of these apparitions were made by angels, (Trin. iii. 11.) who are often styled \"sons of God,\" Job i. 6. (Tirinus; Calmet)" }, { "marker": "Ver. 94.", "first": 94, "last": 94, "text": "\u0001Smell,\u0002 such as is felt when people, (Haydock) or their garments, come too near the fire. Pagans have sometimes walked through fire; but they first anointed their feet with certain preservatives, as Servius (in Æn. xi.) remarks from Varro. (Calmet) --- Here the fire burnt only the bands, (ver. 23, 92.; Haydock) God making his creatures afford comfort to his servants, as was the case when the Goths attempted to burn St. Benedict. (St. Gregory, Dial. iii. 18.) (Worthington)" }, { "marker": "Ver. 95.", "first": 95, "last": 95, "text": "\u0001Changed,\u0002 refusing to comply against their better knowledge. The force of reason extorts this concession from the wicked king. (Haydock)" }, { "marker": "Ver. 96.", "first": 96, "last": 96, "text": "\u0001Destroyed.\u0002 Chaldean, \"torn limb from limb, (Calmet) and their houses be made a dunghill,\" chap. ii. 5. (Haydock) --- \u0001Manner.\u0002 One would suppose that he was really converted; but his heart was not changed, chap. iv. (Calmet)" }, { "marker": "Ver. 97.", "first": 97, "last": 97, "text": "\u0001Promoted.\u0002 He granted them greater power: (Worthington) or Chaldean, \"re-established\" them in their former dignities. Roman Septuagint, \"He elevated them in honour, and judged them worthy to rule over all the Jews in his kingdom.\" (Theod.)" }, { "marker": "Ver. 98.", "first": 98, "last": 98, "text": "\u0001Nabuchodonosor,\u0002 &c. These three last verses are a kind of preface to the following chapter, which is written in the style of an epistle from the king. (Challoner) --- It was probably published in consequence of this miracle. Here the chapter might properly commence, (Calmet) as it does in Hebrew and Protestant Bibles. (Haydock)" } ] }, { "chapter": 4, "slug": "id313.html", "header": "Daniel iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Palace.\u0002 He continues the edict, having subdued all his enemies. (Calmet) --- Daniel recites his words. The king had the \u0001dream\u0002 in the 34th year of his reign, which continued in all forty-three, including the seven of absence. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Colleague.\u0002 Chaldean also, \"another, \u0001or\u0002 afterwards, (Haydock) or at last.\" (Calmet) --- \u0001My god.\u0002 He says this, because the name of \u0001Baltassar,\u0002 or \u0001Belteshazzar,\u0002 is derived from the name of \u0001Bel,\u0002 the chief god of the Babylonians. (Challoner) --- \u0001Gods.\u0002 He speaks conformably to his false opinion; (St. Jerome) or, being instructed by Daniel, he testifies that the Holy Spirit enlightens the prophet. (Theod.) Greek has \"god,\" which St. Jerome disapproves; though the plural is often used for the true God. Reason evinces that only the Deity can disclose the secrets of futurity, Genesis xli. 38. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And the.\u0002 He is convinced that Daniel could do both, but condescends now to relate his dream. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tree\u0002 often denotes princes; (Ezechiel xxxi. 3.) and according to the false principles (Calmet) of those who pretend to explain dreams, always (Haydock) implies some great personage. (Achmet. C. 200.) (Grotius) --- But nothing is more vain than these pretensions. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A watcher.\u0002 A vigilant angel, perhaps the guardian of Israel. (Challoner) --- Chaldean \u0001hir;\u0002 (Haydock) whence Iris the messenger of the gods, is derived. (St. Jerome) --- Theodotion retains \u0001eir.\u0002 See St. Jerome in Psalm lxxvi. 4. The scholiast (Rom. ed.) says: \"the Septuagint render it an \u0001angel,\u0002 the rest a \u0001watcher.\u0002\" These supernatural agents (Haydock) and \u0001saints\u0002 are represented as judges, ver. 14. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Branches,\u0002 to shew that all (Haydock) the king's subjects should abandon him." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Let it,\u0002 the tree, representing the king who was confined when he began to shew signs of madness: but he broke loose, and fled away. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Changed,\u0002 &c. It does not appear, by Scripture, that Nabuchodonosor was changed from human shape, much less that he was changed into an ox, but only that he lost his reason, and became mad; and in this condition remained abroad in the company of beasts, eating grass like an ox, till his hair grew in such a manner as to resemble the feathers of eagles, and his nails to be like birds' claws. (Challoner) --- Origen represents the whole as an allegorical description of the fall of Lucifer. See St. Jerome. But his arguments have made little impression: and it is universally believed that Nabuchodonosor was thus punished for his pride, after a whole year had been allowed him to see if he would repent. The manner of this strange metamorphose has been variously explained. But it seems that he was seized with the species of madness styled Lycanthropy, (Calmet) as Virgil (Ec. vi. 48.) relates of the daughters of Prœtus, who \"with mimick'd mooings fill'd the fields.\" (Haydock) --- Thus many fancy they are kings, or horses, (Calmet) and that they are continually mounting above the clouds, of which we have an instance in a woman still living at Whitby, who in other respects appears to be sufficiently sensible, (Haydock) as Tertullian and others think Nabuchodonosor was, that he might suffer more. Yet it is commonly supposed he lost his senses for a while, till God was pleased to restore them at the time appointed; when his former humiliating state might make a deep impression upon his mind, as well as upon his subjects, and caution all future generations to guard against the fatal consequences of pride. His son, Evilmerodac, probably ruled during his absence. Most of the Chaldean writings have perished; so that we need not be surprised if they take no notice of this event, which was so disgraceful to the nation. Yet Megasthenes, (in Eusebius præp. ix. ult.) seems to hint at it, when he represents the king seized with a divine fury, and crying out: (Calmet Diss.) \"I, the same Nabuchodonosor, foretell unto you, Babylonians, a fatal calamity, which neither my ancestor Belus, nor even the kingdom of Bel, (Haydock, \u0001the gods\u0002) have power to avert. For a Persian mule (\u0001Cyrus\u0002; Calmet) shall come, assisted by your demons, and bring on slavery....Having uttered this oracle, he suddenly disappeared.\" (Haydock) --- \u0001Beast's heart.\u0002 In his hypochondriac temper he imagined himself (Calmet) to be an ox, (Haydock) avoided the society of men, going naked and feeding on grass, upon his hands and feet, till (after seven years) God restored him to his senses and kingdom. (Worthington) --- The food which he used would tend to purge him, and naturally abate the disorder. (Barthol.) --- Yet none but God could tell precisely when the madness would seize or leave him. --- \u0001Times.\u0002 This usually denotes years, in Daniel; (vii. 25. and xii. 7.) and of course (Calmet) we must understand it here in this sense; (Worthington) though some have explained it of an indeterminate length of time, or of weeks, months, or seasons. Only winter and summer were admitted, so that half this period would thus suffice. See Theod. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Over it.\u0002 Kings are not always of the most noble dispositions. (Haydock) --- \"All honour comes from Jove.\" (Homer, Iliad 17.) --- Let the greatest monarchs be humble, (Haydock) and cast their crowns at the feet of God. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hour.\u0002 Chaldean \u0001shaha,\u0002 (Haydock) implies \"a little while;\" (Grotius) yet of some duration, not precisely like one of the modern hours. The prophet was silent, being troubled by the divine spirit, (Chap. x. 8.) at the view of impending misery; or unwilling to hurt the king's feelings, till he should urge him to speak. (Calmet) --- He was sorry to denounce such calamities, yet must speak the truth. (Worthington) --- \u0001Trouble.\u0002 Theodotion, \"make thee hurry.\" He perceived the prophet's anxiety, and encouraged him." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Remain.\u0002 His son and the nobles should act in his name, ver. 13." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Alms.\u0002 Chaldean, \"justice,\" is often taken in this sense. (Syr. &c.; 2 Corinthians ix. 9.; Calmet) --- The prediction was conditional, and therefore Daniel exhorts the king to strive to obtain pardon by the powerful remedy of alms-deeds; as he did, after enduring some punishment. (Worthington) --- Yet this is very doubtful, ver. 31." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Came.\u0002 Daniel informs us of this event, unless the king speak of himself in the third person, from ver. 16 to 31, giving an account of what he had heard and experienced. (Haydock) --- A year of trial was allowed him at first; (Theod.) or he obtained this reprieve by his alms, and lost his former merit by relapsing into pride. (St. Jerome)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Answered\u0002 his own vain thoughts. (Haydock) --- He was admiring the city, (Calmet) which he had greatly enlarged and beautified. (Beros. &c.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Heaven:\u0002 God having looked on me with pity. (St. Augustine, ep. 111. (Calmet) or 122.; Worthington) seems to think that he was saved; and the author [St. Augustine?] of the Book on Pred. & grace, (chap. 15) attributes to him, remarks that his repentance was different from that of Pharao. Hence none must despair. (St. Jerome, ep. vii. to Læta.) --- See Theod.; Cornelius a Lapide, &c., who maintain that same opinion: but St. Thomas Aquinas expresses his doubts. Isaias (xiv. 9.) seems to consign him to \u0001hell;\u0002 and the king here manifests his adhesion to \u0001Bel,\u0002 (ver. 5.) and great inconstancy, chap. ii. 47., and iii. 15. His conviction seems therefore to have been only in speculation, (Calmet) or momentary, like that of the philosophers, (Romans i.) which would render them only more criminal; and we must confess, (Haydock) that this conversion is very equivocal. (Sanctius, ver. 24 and 34.) (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001With,\u0002 or \"by the powers (\u0001angels.\u0002 ver. 10.)....as by men.\" (Grotius) --- The stars are also frequently thus described, Matthew xxiv. 29. The king probably believed that the God of the Jews was above his gods, the sun, fire, &c. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Shape.\u0002 He had not assumed that of an ox, (Haydock) but had greatly neglected his person, (Calmet) so that he was covered with hair, &c., ver. 30. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001I,\u0002 &c. From this place some commentators infer, that this king became a true convert, and dying not long after, was probably saved. (Challoner) (Josephus, Jewish Antiquities 10.) --- This is the last act of his which is recorded. If he had lived much longer, he would probably have restored the Jews. (Worthington) --- But the time decreed by heaven for their liberation was not yet arrived. (Haydock)" } ] }, { "chapter": 5, "slug": "id314.html", "header": "Daniel v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Baltassar.\u0002 He is believed to be the same as Nabonides, the last of the Chaldean kings, grandson to Nabuchodonosor. He is called his son (ver. 2, 11, &c.) according to the style of the Scriptures, because he was a descendant from him. (Challoner; St. Jerome in Isaiah xiii.; Usher, &c.) --- Some think that he was brother of Evilmerodac, ver. 11., and Baruch i. 11. But he seems rather to have been his son, Jeremias xxvii. 7. Profane authors place Neriglissor and Laborosoarchod between them. They were not of the royal family, and might be looked upon as usurpers, or reigned in some other place; or they did not meddle with the Jews. (Calmet) --- It is wonderful that Josephus should prefer these authors; (Tirinus) yet he abandons the dates given by them. (Jewish Antiquities x. 12. & contra Apion 1.) They represent Nabonides as a simple Babylonian raised to the throne, defeated by Cyrus, and suffered to retire into Carmania; whereas, Baltassar was slain, ver. 29. (Calmet) --- The others were of a different lineage, and are mentioned by Eusebius, &c. Evilmerodac certainly preceded him on the throne, and honoured Joachin in the 37th year of his captivity. (Worthington) --- \u0001Thousand;\u0002 or, \"for his officers over a thousand men.\" (Theodotion) --- \u0001Every.\u0002 Chaldean, \"and drank wine before the thousand,\" more than any, for this was deemed a great perfection; or he drank in their presence, but apart. (Calmet) --- The Persian monarchs used to sit in a separate apartment, with a veil before the door, so that they could see the guests without being seen. A great chandelier was before them; (Athen. iv. 10.) probably on the outside, otherwise it would have defeated their purpose. Light sufficient would appear for Baltassar to see the hand-writing on his chamber wall, ver. 5. (Haydock) --- According to the order of time, this chapter should be placed after the vii. and viii. (Calmet) --- But those contain visions. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Loosed,\u0002 so that he quaked for fear, Ezechiel xxix. 7. (Calmet) --- He was not so drunk as to be deprived of sense. (Haydock) --- This happened in the 17th and last year of his reign, when Daniel was about a hundred years old, (Worthington) though we have no certain account of his age. (Haydock) --- He might be eighty-two when he died. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Purple.\u0002 This and the \u0001chain\u0002 were reserved for the highest nobility. --- \u0001Third,\u0002 or one of the three great officers, chap. vi. 1., and 2 Kings xxiii. 8, 19." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Read.\u0002 It was written in Samaritan characters; or, for want of vowels, could not be read or understood. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The queen.\u0002 Not the wife, but the mother of the king; (Challoner) Amyit, widow of Nabuchodonosor, and sister of Darius, the Mede; or (Calmet) Nitocris, the mother of Labynithus, (Herod. i.) whom many confound with Baltassar. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Father.\u0002 So a grandfather might be styled, Jeremias xxvii. 7.(Worthington) ---Daniel was not perhaps at the head of the wise men. (Calmet) --- They were too jealous to mention him; and the intoxicated king and courtiers remembered not his merit, till an aged matron suggested that he should be consulted. He was probably (Haydock) in some office, at Susa, yet happened to be then in Babylon, (Calmet) which was besieged; and thither he might have retired at the approached of Cyrus." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Difficult.\u0002 Literally, \"things which are tied,\" or perplexing. (Haydock) --- The Persians still use the like expressions, to imply an intelligent governor. (Chardin.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Another.\u0002 He does not refuse the offers, but civilly replies that he will give satisfaction without regard to any recompense." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Slew.\u0002 He was an absolute monarch, and considered his subjects as so many slaves. (Calmet) --- Xerxes having called together his nobles, that he might not seem to have resolved on the war with Greece alone, said: \"Nevertheless, remember that you have to obey rather than to advise.\" (V. Max. 9. 5. 2.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Beasts.\u0002 His disordered imagination made him dwell with them. (Worthington) --- It is strange that such an example should have been so soon forgotten, that Daniel is forced to repeat it so explicitly, chap. iv. 13." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Vessels.\u0002 Only part had been returned to Sedecias: (Chap. i. 2.) but they were taken again, and kept in the palace, or in the temple of Bel. (Haydock) --- \u0001Breath,\u0002 or soul, Genesis ii. 7. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Phares.\u0002 These words consist of three letters, \u0001mona, thokol, pros,\u0002 as we add \u0001o\u0002 merely for pronunciation. Being unconnected and almost destitute of vowels, (Haydock) it is not easy even for the learned to read these words, or to ascertain their meaning. Thus \u0001d b r\u0002 being placed in a similar situation, it would be impossible to determine the sense; as it may have ten different meanings, according as it is pronounced, ver. 8. (Calmet) --- \u0001Mane\u0002 is twice repeated, to shew the certainty and exactitude of the numbering. (Menochius) --- Yet in the sequel each word occurs once and unconnected, as it is here in the Vulgate; not \u0001Mene, Mene, Tekel, Upharsin,\u0002 (Protestants; Haydock) \"He hath numbered, numbered, weighed, and the dividers \u0001or\u0002 the Persians\" are upon thee, (T.[Tirinus?]) as Dalila said to Samson. Only three words (Haydock) were written. (St. Jerome) --- The rest contain the prophet's explanation. The Chaldean empire had now attained its utmost height. Its king brought ruin upon himself by his wicked life. (Haydock) --- He would soon be divided with the sword, and his kingdom shared between the Medes and Persians. (St. Jerome)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Persians.\u0002 Those who confound Baltassar with Nabonides, say that Cyrus made himself master of all the empire. How then was it divided? Darius rather took possession of the greatest part while Cyrus had Persia, (Calmet) till his uncle's death. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Third,\u0002 or over a third part. (St. Jerome; ver. 7.; Haydock) The honours were conferred without delay, and they would have been made public in the morning. But death prevented the king; and Daniel did not enjoy them till they were ratified by Darius, to whom he adhered. (Calmet) --- The Medes then besieged the city, which they took that night, when most part were drunk. (Worthington) --- It was a solemn festival, Isaiah xxi. (St. Jerome) --- Cyrus rushed in by the channel of the Euphrates, and two of the king's guards slew him to revenge themselves. (Xenoph. 7.; Beros.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Darius.\u0002 He is called \u0001Cyaxares\u0002 by the historians, and was the son of Astyages, and uncle to Cyrus (Challoner) as well as to Baltassar, by the mother's side. He is styled Astyages, (Chap. xiii. 65.) or Artaxerxes. (Septuagint, chap. vi. 1.) He takes the title of king both of the Medes and Persians, chap. vi. 8., &c. (Calmet)" } ] }, { "chapter": 6, "slug": "id315.html", "header": "Daniel vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Kingdom.\u0002 Josephus, &c., say Darius had returned into Media, where he made these regulations. But if this did not take place at Babylon, it would be rather at Susa, chap. viii. Josephus counts 300 or 360 governments, though when the monarchy was increased there were only 127, Esther i. (Calmet) --- He may therefore speak here of large towns, which had each a magistrate. Such regulations easily vary. (Haydock) --- Darius acts as master of the whole empire." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Princes.\u0002 Th.[Theodotion?], \"regulators.\" Chaldean \u0001sarecin,\u0002 (Haydock) may be put for (Calmet) \u0001seranim,\u0002 (Haydock) the usual title (Calmet) of the highest officers, the \u0001surenas\u0002 of Persia. (Amminan 30.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Kingdom,\u0002 as prime minister, to whom the three princes should be accountable, as the inferior governors were to them. (Haydock) ---The king was now advanced in years, and wished to ease himself of part of the burden, (Calmet) as he could entirely confide in Daniel. (Haydock) --- He reigned only one year, chap. xiii. 65. (Worthington) --- \u0001King.\u0002 Chaldean, \"kingdom,\" (Haydock) to accuse him of treason, (Grotius) or to get him removed. (Calmet) --- This is an old and malignant trick, to call religion treason, and to get laws made for that purpose. (Worthington) --- \u0001In him\u0002 a great proof of integrity! (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Craftily.\u0002 Chaldean, \"came tumultuously to,\" &c. (Calmet) --- They hoped thus to convince the king, as they were so unanimous. He would not perceive the drift of their petition, adn was flattered with the idea of being like a god. Daniel was not consulted, though on other occasions the king reposed such confidence in him, as the deputies so impudently asserted that the wish was universal! So easily are princes deceived! (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001It,\u0002 when it is confirmed both by the king and his nobility, Esther viii. 8." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001It.\u0002 Nabuchodonosor of Babylon, and of Ninive, had both pretended to be gods; (Chap. iii. 15; Judith v. 29.) (Calmet) and Curtius (8.) remarks, \"that the Persians follow the dictates of prudence as well as of piety, in worshipping their kings among the gods, the majesty of empire being its best protection.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Before.\u0002 He did not open the windows that he might be seen, as that would have been rashness; nor did many perceive what he was doing, (ver. 11.; Worthington) as it was in an \u0001upper room,\u0002 but only those who rushed in. (Haydock) --- It was the usual practice of the Jews, (Calmet) to pray turning towards the temple, as Solomon had directed, (3 Kings viii. 48; St. Jerome in Ezechiel viii. 16.) though it was now in ashes. (Haydock) --- Daniel observed the third, sixth, and ninth hours, as the Church still does, Acts ii. 15., and x. 9. (St. Jerome)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Carefully.\u0002 Chaldean, \"came in a tumultuous manner,\" as [in] verses 6 & 15. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Perceiving.\u0002 Chaldean, \"assembled,\" (Protestants; Haydock) or \"came quickly in a body.\" (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Own ring,\u0002 that none of his enemies might injure Daniel. The nobles also affixed their seal, (Haydock) that the king might not liberate him. (Menochius) --- All this shews that aristocracy was mixed with the monarchical form of government. Nothing of importance is done without the nobles." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Meat.\u0002 Chaldean, \"music,\" (Calmet) or \"incense.\" (De Dieu.) --- He was tired of his godship, to which he had unguardedly opened his heart, ver. 6. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Offence,\u0002 as I neglected thy decree to obey a higher Master. (Calmet) --- The king had sense enough to approve of this distinction. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Believed,\u0002 or trusted. (Calmet) --- St. Paul alludes to this miracle, Hebrews xi. 33. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Accused.\u0002 They were punished as false witnesses; (Calmet) and the king justly made them suffer what they would have inflicted on the innocent, being convinced that Daniel had only acted according to his devotion. (Worthington) --- These wretches deserved to perish, though they had spoken nothing but the truth. (Haydock) --- \u0001Wives.\u0002 Many examples of such punishments occur, (Calmet) as it was presumed the children and wives were infected by the bad example, and would imitiate it, (Junius) if they had not concurred already. (Menochius) --- This must have been the case, to make it just. (Haydock) See Joshua vii. --- \u0001Abominandœ leges,\u0002 says Ammianus, (23) speaking of the customs of Persia, \u0001per quas ob noxam unius omnis propinquitas perit.\u0002 (Calmet)" } ] }, { "chapter": 7, "slug": "id316.html", "header": "Daniel vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Baltassar.\u0002 Chaldean, a letter is wanting. (Haydock) --- This Baltassar was slain, chap. v. (Calmet) --- The two visions happened before that event. (Worthington) --- \u0001The.\u0002 Protestants, \"visions of his head, upon his bed. Then he wrote the dream, and told the sum of the matters.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Winds,\u0002 to imply the tumults occasioned by fresh kingdoms (Worthington) in the world. (Theod.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Four great beasts;\u0002 viz. the Chaldeans, Persian, Grecian, and Roman empires. But some rather choose to understand the fourth beast of the successors of Alexander the great, more especially of them that reigned in Asia and Syria, (Challoner) or in Egypt, chap. ii. 40.(Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Man.\u0002 The emperors of Babylon were forced to confess that they were nothing more. (Calmet) --- Their cruel and rapid conquests (Worthington) are denoted by this monstrous animal. Its wings shew how the lands were divided between the Medes and Persians. Perhaps Neriglissor, &c., shared a part, chap. v. 1. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bear,\u0002 which is cruel, and eats what is set before it greedily. (Worthington) --- \u0001Side.\u0002 Cyrus did not attack the Jews. (St. Jerome) --- He stood ready to attack the Chaldeans. --- \u0001Three.\u0002 He ruled over the Medes and Chaldeans, as well as over the Persians. (Calmet) --- \u0001Rows.\u0002 Greek, \"wings or sides\" of an animal, (Haydock) or \"bones.\" (Grotius) --- Cyrus was always at war; and Justin (1.) says, that Tomyris II of Scythia, ordered his head to be cut off, and thrown into a vessel full of blood. His troops are styled robbers, Jeremias li. 48. The ambition of Cambyses, Hystaspes, &c. are insatiable." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Leopard,\u0002 a small spotted beast, may denote the size and disposition of Alexander, as well as his rapid conquests. When he was asked how he had subdued so many, he answered, \"by never putting off.\" (Calmet) --- \u0001Four.\u0002 He led his forces on all sides; (Haydock) and after his death, his empire was divided into four, (Worthington) Egypt, Syria, Asia, and Macedon, (Theod.) as he had united in his person the empire of the Chaldeans, Medes, Persians, and Greeks. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001 Unlike.\u0002 It is not named: but shews the incomparable power of the Romans, governed by kings, consuls, tribunes, dictators, and emperors, at different times. (Worthington) --- This is the opinion generally received, which we shall explain. Yet many think that the kingdoms of Syria and Egypt are designated, as [in] chap. ii. 40. St. Jerome acknowledges that what is understood of antichrist, had been partly verified in Epiphanes, his figure. The beast was to be slain before the coming of the Son of man, ver. 11, 26. It would persecute for three years and a half; but God would grant victory to his saints, as he did to the Machabees. Yet they only exhibited a faint idea of what has been done by the Church. The same subject is treated, chap. xi. Many things caused the dominion of the successors of Alexander to be unlike that of others. It was never united, and was very destructive to the Jews. (Calmet) --- \u0001Horns.\u0002 That is, ten kingdoms, (as [in] Apocalypse xvii. 12.) among which the empire of the fourth beast shall be parcelled: or ten kings of the number of the successors of Alexander, as figures of such as shall be about the time of antichrist. (Challoner) --- Epiphanes was the eighth king, and Laomedon, Antigonus, and Demetrius, had been governors of Syria before. Most understand this of antichrist, whom Epiphanes foreshewed. Others think that it points out Vespasian, the tenth successor of Cæsar, who made war on the Jews. The same prediction may regard different events, as the \u0001abomination\u0002 (Chap. ix.) may allude to the profanations committed by Epiphanes, by the Romans at the last siege, and by antichrist. Others apply this to the Turkish empire, which may be paving the way for the great antagonist of Christ. (Calmet) Dioclesian and Julian may also be meant, as well as other forerunners of the \u0001man of sin.\u0002 (Haydock) --- He shall overcome many, but his fury shall continue but a short time, ver. 25. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Little horn.\u0002 This is commonly understood of antichrist. It may also be applied to that great persecutor, Antiochus Epiphanes, as a figure of antichrist. (Challoner) --- He was the youngest son of Antiochus the great, and was a hostage of Rome. While he was returning, his elder brother died, and Epiphanes excluded his son Philometor, of Egypt, and the usurper Heliodorus. He also defeated \u0001three,\u0002 Philometor, on the \u0001south;\u0002 Artaxias, king of Armenia, on the \u0001east;\u0002 and \u0001the strength,\u0002 or God's people, ver 24., and chap. viii. 9. --- \u0001Man.\u0002 He gained several at first, by his affability. --- \u0001Things:\u0002 blasphemy, 1 Machabees i. 23, 43. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ancient.\u0002 The Son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. (Worthington) --- Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, chap. i. (Haydock) --- He takes cognizance of all, and punishes accordingly. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fire.\u0002 Psalm xcvi. 3. --- \u0001Thousands.\u0002 Greek implies one million and one hundred millions. (Menochius) --- The angels are very numerous, particularly the highest, styled assistants. (St. Thomas Aquinas; Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spoke.\u0002 I wished to see how the king would be punished. He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent, 1 Machabees vi., and 2 Machabees ix. 4. His successors could not much disturb the Jews, ver. 13. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Time.\u0002 Each of the four empires had its period assigned. That of Rome attracted the prophet's attention most, and is mentioned first. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heaven.\u0002 Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming, Matthew xxvi. 64. (Calmet) --- He had the form of man, as he had the nature. (Menochius) --- He is clearly predicted. By his power antichrist is overthrown. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Destroyed.\u0002 The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Matthew xxviii. 18. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Earth.\u0002 The first was on the point of disappearing, chap. v. 31.(Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Most High,\u0002 (Th.[Theodotion?]) or rather Chaldean, \"the very high saints of God;\" as also [in] ver. 22, 25, and 27." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Saints.\u0002 The Machabees at last prevailed. Christ will punish the Jews, Matthew xxiv. 30." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Greater.\u0002 Chaldean, \"unlike,\" as [in] ver. 7. Epiphanes was a \u0001greater\u0002 scourge of the Jews than any of the preceding." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Mightier.\u0002 Chaldean again, \"unlike.\" Antiochus the great had lost many provinces: but his son was the most implacable enemy of God's people. He subdued them, Egypt and Armenia; or his three competitors, ver. 8." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Against,\u0002 or \"over against,\" like an accuser. Sym.: \"as if he were God.\" --- \u0001Laws. \u0002He did this with regard to the Jews, (1 Machabees i. 41.; Calmet) prohibiting their festivals. Antichrist will do the like, and pretend to work miracles. (Haydock) --- \u0001A time,\u0002 &c. That is, three years and a half; which is supposed to be the length of the duration of the persecution of antichrist. (Challoner) (Apocalypse xi. 2. and xii. 14.) --- Josephus (Jewish Wars, preface) says the sacrifices were discontinued so long, or rather this time elapsed from the publishing his edict till the temple was purified. During six months, people offered sacrifice clandestinely, 1 Machabees iv. 36, 52." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Him.\u0002 The power of the Machabees was too limited, to be here understood. The Church and Christ must be meant." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Word.\u0002 The angel spoke no more at this time. (Calmet)" } ] }, { "chapter": 8, "slug": "id317.html", "header": "Daniel viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beginning.\u0002 This vision was to explain what he had seen [in] chap. vii., respecting the four monarchies. The conflict of the Persians with Alexander, after two hundred and twenty years, is here described. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Castle;\u0002 some read \"city.\" Here the kings had a palace; and Hystaspes, &c. generally resided in it. Nabuchodonosor seems to have subdued Elam. Cyrus had it for his share; but Darius, the Mede, appears from Eschylus to have plundered Susa again. Daniel probably spent the latter part of his life in this city. (Calmet) --- \u0001Gate,\u0002 or \"stagnant water;\" (\u0001paludem.\u0002 ver. 3.; Haydock) though most understand the river Euleus, on the side of Susiana. The prophets often sought retired places, chap. x. 4., and Ezechiel i. 1. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A ram.\u0002 The empire of the Medes and Persians. (Challoner) (Worthington) --- Cyrus, the founder, was allied to both. --- \u0001Higher,\u0002 denoting the Persians; or Hystaspes, and his posterity, the second branch of the royal family, which reigned to the end: whereas Cambyses was the only one of the race of Cyrus who succeeded to the throne. Others think that he alludes to Codomannus, whom Alexander certainly attacked. --- \u0001Afterward\u0002 is not in Hebrew. St. Jerome supposed that another \u0001ram\u0002 was designated, but it is the same." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001South.\u0002 Codomannus reigned in peace for two years, when he was invaded. But his predecessors had made war chiefly in Greece, Scythia, and Egypt. The stupendous preparations of Xerxes against Greece only accelerated the fall of his own kingdom, by irritating the two nations. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A he-goat.\u0002 The empire of the Greeks, or Macedonians. --- \u0001He touched not the ground.\u0002 He conquered all before him with so much rapidity, that he seemed rather to fly than to walk upon the earth. --- \u0001A notable horn.\u0002 Alexander the great. (Challoner) --- He succeeded his father when only twenty years old, and the next year was chosen generalissimo of the Greeks against Persia, which he invaded at the head of 30,000 foot and 4,000 horses, having only seventy talents of silver and provisions for one month. With this he attacked the most flourishing empire, and conquered it in less than four years' time, when Darius was slain in the year of the world 3674 [326 B.C.]. Alexander survived only six years and ten months, yet subdued so many nations that it is almost incredible that he should have travelled over them. He is the belly of brass and the leopard, chap. ii. 39., and vii. 6. (Calmet) --- He died in the midst of his prosperity, (Haydock) when not quite thirty-three years old, (Worthington) and left no heirs to succeed him. This conqueror would be painted with two horns, to intimate that he was the son of Jupiter Ammon. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hand.\u0002 He routed all the forces of his enemy (Haydock) at the Granicus, at Issus; and at Gaugamela, (Calmet) or Arbela, Darius escaped, but was slain by his own servants. (Haydock) --- The clemency of the conqueror towards the fallen royal family is not here specified. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Broken,\u0002 by death. Usher, the year of the world 3681 [319 B.C.] --- \u0001Four.\u0002 Seleucus, Antigonus, Philip, and Ptolemeus, the successors of Alexander, who divided his empire among them. (Challoner) --- Other generals held out for some time. Philip was only a nominal king; Antipater governed Macedon and Greece. Syria, Asia, and Egypt, formed three other kingdoms. All four marked out by the four heads of the leopard, chap. vii. 6. But the prophet is intent upon Syria and Egypt, which had most to do with the Jews. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A little horn.\u0002 Antiochus Epiphanes, a descendant of Seleucus. He grew against the south and the east, by his victories over the kings of Egypt and Armenia; and \u0001against the strength,\u0002 that is, against Jerusalem and the people of God. (Challoner) --- He persecuted God's people, and set up the idol of Jupiter Olympius in the very temple. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Even unto,\u0002 or against the strength of heaven. So are here called the army of the Jews, the people of God, (Challoner) and particularly the teachers. Many priests gave way to idolatry, 1 Machabees i. 48., and 2 Machabees iv. 14. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Strength;\u0002 the God of armies, (Haydock) over whom Epiphanes seemed to triumph." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Strength.\u0002 Hebrew: \"the army was delivered up to him, for the,\" &c. While several contended for the high priesthood, and imitated the manners of the Greeks, the sacrifices were neglected, and then Antiochus prevailed, 2 Machabees iv. 7. --- \u0001Ground.\u0002 The ambitious pontiffs, as well as the king and his officers, kept not their promises. Onias, the lawful high priest, being displaced, went to seek redress at Antioch, in the asylum at Daphne. Andronicus prevailed on him to come out by treacherous promises, and slew him; whereupon even Epiphanes wept, and ordered the murderer to be punished, 2 Machabees iv. 32. The following year he entered Jerusalem, and committed horrible profanations." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Another.\u0002 We do not inquire how the angels explained themselves, or whether they instruct each other. This conversation was for the prophet's information. (Calmet) --- One angel asked the other a question about futurity. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Days.\u0002 That is, six years and almost four months; which was the whole time from the beginning of the persecution of Antiochus till his death. (Challoner) --- He began in the year 143, and died in the year 149, according to the era of Seleucus. (Haydock) --- The temple was purified in the mean time, 1 Machabees i. 21., and vi. 16. (Worthington) --- Full days are specified. Sacrifice entirely ceased for three years, in the year 145, chap. vii. 25. Symmachus has 2,400, others 2,200, as quoted by St. Jerome. We know not whether the solar year of 365 days, or the lunar of 354, be meant." }, { "marker": "Ver 16.", "first": 16, "last": 16, "text": "\u0001Between,\u0002 in an island formed by the river. It was the Son of God, (Calmet) or St. Michael, (St. Jerome) directing Gabriel to explain the vision." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Man.\u0002 So Ezechiel is usually styled, to shew that the human nature is different from that of angels, and would be greatly honoured by Jesus Christ, who takes this appellation. (Worthington) --- \u0001Of the end,\u0002 or determined. This shall take place, (Calmet) but the period is distinct. (Grotius ver. 26.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Malediction.\u0002 Hebrew, \"wrath\" against the people of God, and their enemies. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Is.\u0002 Hebrew, \"\u0001are\u0002 the kings,\" (Haydock) including all, ver. 3." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Nation,\u0002 yet not his children, ver. 8." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shameless.\u0002 Hebrew: \"hard,\" cruel, and impudent, as Epiphanes was, 1 Machabees i. 2. Marcellinus styles him \"wrathful and savage.\" --- \u0001Sentences,\u0002 making use of artifice to seize the estates of his nephew Philometor, and to oppress the Jews, 2 Machabees v. 24. (Calmet) --- The history speaks of Antiochus: antichrist is also meant, as [in] chap. xii. and Matthew xxiv. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001By.\u0002 Hebrew: \"not to his (Alexander's) strength,\" ver. 22. Epiphanes conquered Egypt and the Jews: but the former had an infant king, and the latter were unprovided. He shewed more cunning than prowess." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Prince:\u0002 God. --- \u0001Hand\u0002 of man. He confessed that he was justly punished, 1 Machabees vi. 10. Greek, \"He shall raise himself by the ruin of many, (Theod. and some manuscripts add, \u0001and shall rise\u0002 up \u0001against the prince of princes\u0002) and he shall break them like eggs with his hand.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Morning\u0002 of this day, or of what shall happen in certain full days, ver. 14. --- \u0001Seal.\u0002 When the predictions were to take place soon, they were dated and published. (Calmet) --- This will remain obscure till after the event. (St. Jerome) --- What regarded the temple, happened in 300 years' time. But it alluded also to antichrist. (St. Gregory, Mor. xxx. 12.) (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Business,\u0002 at Susa. Nabuchodonosor had given him the province of Babylon. --- \u0001It.\u0002 All prophecies have a degree of obscurity before they be accomplished. Hebrew may intimate that none could tell the cause of his anxiety. (Calmet)" } ] }, { "chapter": 9, "slug": "id318.html", "header": "Daniel ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Darius,\u0002 the Mede, chap. v. 31. If his reign had commenced at the same time with that of Cyrus, at Babylon, as it is commonly supposed, Daniel would have been under no anxiety respecting the people's liberation, as it took place that year, (Calmet) though perhaps not at the commencement. (Haydock) --- Cyrus had now ruled over the Persians above two years, so that the first of Darius at Babylon agrees with the third of his reign over his countrymen, chap. x. (Calmet) --- \u0001Assuerus,\u0002 or Achasuerus, is not a proper name, but means \"a great prince.\" (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jerusalem.\u0002 He read attentively the sacred volumes, particularly the prophecy of Jeremias xxv. 11. and xxix. 10. Knowing that many predictions were conditional, he was afraid lest this might be so; notwithstanding a part of it seemed to be verified by the death of Baltassar. (Calmet) --- Darius had reigned in Persia before. He only ruled part of a year, at Babylon, the 70th of the captivity, 2 Paralipomenon xxxvi. 22. Daniel perceiving that the time of the Jews' deliverance was at hand, prayed with great zeal and confidence. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Covenant.\u0002 God never breaks it first. (Calmet) --- \u0001Deus sua gratia semel justificatos non deserit, nisi ab eis prius diseratur.\u0002 (Council of Trent, Session vi. 11.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mercy.\u0002 Thou art just, (ver. 7.) and sovereignly merciful. He speaks in the name of \u0001all.\u0002 Some had continued faithful; but the number was comparatively inconsiderable, ver. 11.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fallen,\u0002 by drops, (\u0001stillavit.\u0002 Deuteronomy xxvii. 13. &c.; Haydock) like an inundation." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Truth,\u0002 in executing thy promises and menaces." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Against.\u0002 Hebrew, \"according to.\" --- \u0001Justice.\u0002 Septuagint, \"mercy.\" Let not the enemy boast that he has ruined thy temple, &c., ver. 17. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The man Gabriel.\u0002 The angel Gabriel in the shape of a man. (Challoner) (Chap. viii. 16.) --- \u0001Sacrifice,\u0002 between the two vespers, (Numbers xxviii. 4.) after the ninth hour, which was a time of prayer, Acts iii. 1. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Desires.\u0002 His zeal and mortification merit this title. (Worthington) --- He was an object of God's love. (St. Jerome) (Chap. x. 11. and xi. 8.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Seventy weeks\u0002 (viz. of years, or seventy times seven, that is, 490 years) \u0001are shortened;\u0002 that is, fixed and determined, so that the time shall be no longer. (Challoner) --- This is not a conditional prophecy. Daniel was solicitous to know when the seventy years of Jeremias would terminate. But something of far greater consequence is revealed to him, (Worthington) even the coming and death of the Messias, four hundred and ninety years after the order for rebuilding the walls should be given, (Calmet) at which period Christ would redeem the world, (Worthington) and abolish the sacrifices of the law. (Calmet) --- \u0001Finished,\u0002 or arrive at its height by the crucifixion of the Son of God; (Theod.) or rather sin shall be forgiven. Hebrew, \"to finish crimes to seal (\u0001cover or remit\u0002) sins, and to expiate iniquity.\" --- \u0001Anointed.\u0002 Christ is the great anointed of God, the source of justice, and the end of the law and of the prophets, (Acts x. 38. and 1 Corinthians i. 30; Romans x. 4.; Calmet) as well as the pardoner of crimes. These four characters belong only to Christ. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Word,\u0002 &c. That is, from the twentieth year of king Artaxerxes, when, by his commandment, Nehemias rebuilt the walls of Jerusalem, 2 Esdras ii. From which time, according to the best chronology, there were just sixty-nine weeks of years, that is 483 years, to the baptism of Christ, when he first began to preach and execute the office of Messias. (Challoner) --- The prophecy is divided into three periods: the first of forty-nine years, during which the walls were completed; (they had been raised in fifty-two days, (2 Esdras vi. 15.) but many other fortifications were still requisite) the second of four hundred and thirty-four years, at the end of which Christ was baptized, in the fifteenth of Tiberius, the third of three years and a half, during which Christ preached. In the middle of this last week, the ancient sacrifices became useless, (Calmet) as the true Lamb of God had been immolated. (Theod.) --- A \u0001week\u0002 of years denotes seven years, as Leviticus xxv. and thus seventy of these weeks would make four hundred and ninety years. (Ven. Bede, Rat. temp. 6 &c.; Worthington) --- Origen would understand 4900 years, and dates from the fall of Adam to the ruin of the temple. Marsham begins twenty-one years after the captivity commenced, when Darius took Susa, and ends in the second of Judas, when the temple was purified. This system would destroy the prediction of Christ's coming, and is very uncertain. Hardouin modifies it, and acknowledges that Christ was the end of the prophecy, though it was fulfilled in figure by the death of Onias III. See 1 Machabees i. 19; Senens. Bib. viii. hær. 12; and Estius. From chap. vii. to xii., the changes in the East, till the time of Epiphanes, are variously described. After the angel had here addressed Daniel, the latter was still perplexed; (Chap. x. 1.) and in order to remove his doubts, the angel informs him of the persecution of Epiphanes, as if he had been speaking of the same event. We may, therefore, count forty-nine years from the taking of Jerusalem (when Jeremias spoke, chap. v. 19.) to Cyrus, \u0001the anointed,\u0002 (Isaias xlv. 1.) who was appointed to free God's people. They should still be under the Persians, &c., for other four hundred and thirty-four years, and then Onias should be slain. Many would join the Machabees; the sacrifices should cease in the middle of the seventieth week, and the desolation shall continue to \u0001the end\u0002 of it. Yet, though this system may seem plausible, it is better to stick to the common one, which naturally leads us to the death of Christ, dating from the tenth year of Artaxerxes. (Calmet) --- He had reigned ten years already with his father. (Petau.) --- All the East was persuaded that a great king should arise about the time; when our Saviour actually appeared, and fulfilled all that had been spoken of the Messias. (Calmet, Diss.) --- Ferguson says, \"We have an astronomical demonstration of the truth of this ancient prophecy, seeing that the prophetic year of the Messias being cut off was the very same with the astronomical.\" In a dispute between a Jew and a Christian, at Venice, the Rabbi who presided....put an end to the business by saying, \"Let us shut up our Bibles; for if we proceed in the examination of this prophecy, it will make us all become Christians.\" (Watson, let. 6.) --- Hence probably the Jews denounce a curse on those who calculate the times, (Haydock) and they have purposely curtailed their chronology. (Calmet) --- \u0001Times,\u0002 &c. (\u0001angustia temporum\u0002) which may allude both to the difficulties and opposition they met with in building, and to the shortness of the time in which they finished the wall, viz. fifty-two days. (Challoner)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Weeks,\u0002 or four hundred and thirty-eight years, which elapsed from the twentieth of Artaxerxes to the death of Christ, according to the most exact chronologists. (Calmet) --- \u0001Slain.\u0002 Protestants, \"cut off, but not for himself, and the people of the prince that,\" &c. (Haydock) --- St. Jerome and some manuscripts read, \u0001Christus, et non erit ejus.\u0002 The sense is thus suspended. The Jews lose their prerogative of being God's people. (Calmet) --- Christ will not receive them again. (St. Jerome) -- Greek: \"the unction shall be destroyed, and there shall not be judgment in him.\" The priesthood and royal dignity is taken from the Jews. (Theod.) --- The order of succession among the high priests was quite deranged, while the country was ruled by the Romans, and by Herod, a foreigner. (Calmet) --- \u0001Leader.\u0002 The Romans under Titus. (Challoner; Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Many.\u0002 Christ seems to allude to this passage, Matthew xxvi. 28. He died for all; but several of the Jews particularly, would not receive the proffered grace. (Calmet) --- \u0001Of the week,\u0002 or in the middle of the week, &c. Because Christ preached three years and a half: and then, by his sacrifice upon the cross, abolished all the sacrifices of the law. (Challoner) --- \u0001Temple.\u0002 Hebrew, \"the wing,\" (Calmet) or pinnacle, (Haydock) the highest part of the temple. (Calmet) --- \u0001Desolation.\u0002 Some understand this of the profanation of the temple by the crimes of the Jews, and by the bloody faction of the zealots. Others, of the bringing in thither the ensigns and standard of the pagan Romans. Others, in fine, distinguish three different times of desolation: viz. that under Antiochus; that when the temple was destroyed by the Romans; and the last near the end of the world, under antichrist. To all which, as they suppose, this prophecy may have a relation. (Challoner) --- Protestants, \"For the overspreading of abominations he shall make it desolate, even unto the consummation; and that determined, shall be poured upon the desolate.\" (Haydock) --- The ruin shall be entire. (Calmet)" } ] }, { "chapter": 10, "slug": "id319.html", "header": "Daniel x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Third.\u0002 This concurs with the first of Darius. Cyrus then reigned in Persia, and the king is here often mentioned, as the vision happened near it, on the banks of the Tigris. Only twenty-one days had elapsed since the former. --- \u0001Strength.\u0002 Hebrew, \"warfare,\" or determinate time, Job vii. 1. This shall surely take place, but not soon. (Calmet) --- \u0001For.\u0002 Protestants, \"and had understanding,\" &c. (Haydock) --- He was informed of the meaning, or strove to know what the preceding vision denoted. (Calmet) --- Pharao and Baltassar were not prophets, as they did not comprehend what they saw. For understanding is requisite, in order that a vision may be prophetical. (St. Thomas Aquinas, ii. 2. q. 175 a. 2; Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Weeks.\u0002 Marsham says twenty-one years. But it means only so many days. He began to mourn on the third of Nisan, and continued fasting (ver. 4.) it seems even on the sabbaths, and on the feast of Passover, till the 24th. (Calmet) --- He was grieved that the people did not make use of the leave granted by Cyrus; (Theod.) or because the Samaritans had prevailed at court to have the temple forbidden; (Usher, year of the world 3470; 1 Esdras i. 14.) or rather because he could not fully understand the former visions, chap. ix. 30., and xii. 9. &c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Linen.\u0002 Hebrew \u0001baddim.\u0002 --- \u0001Finest.\u0002 Hebrew \u0001uphaz,\u0002 (Haydock) from Phasis or Ophir." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chrysolite.\u0002 Hebrew, \"Tharsis.\" This precious stone was perhaps greenish." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hand;\u0002 the Holy Ghost, or rather the angel Gabriel." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Desires\u0002 most amiable. (Calmet) --- This new title is given to comfort the prophet. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The prince,\u0002 &c. That is, the angel guardian of Persia: who, according to his office, seeking the spiritual good of the Persians, was desirous that many of the Jews should remain among them. (Challoner) --- St. Jerome, &c. explain it of the angel guardian. (Worthington) --- Each country has an archangel over it, as individuals have an angel. Others assert that this was an evil angel; for how could a good one oppose so long the will of God? Yet this argument may be retorted, as evil spirits themselves must comply. It seems, therefore, that Cyrus was exhorted by the good angels to invade the Chaldeans, and thus to liberate God's people. He was afraid of the hazardous attempt, and free-will may resist the inspirations of God. --- \u0001One,\u0002 or \"prince.\" (Calmet) --- Michael, and the guardian of Daniel, joined their prayers for the liberation of the Jews, ver. 20. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Days.\u0002 It will not soon take place; or, I have many things to tell." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To thee?\u0002 He awakens his attention (ver. 14.; Calmet) and gratitude. (Haydock) --- \u0001Prince,\u0002 angel guardian; or Alexander, who would one day rout the Persians, chap. xi. 2. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of truth,\u0002 in the former sealed visions. (Calmet) --- \u0001Your prince.\u0002 The guardian general of the Church of God, (Challoner) as he was of the synagogue. (Calmet)" } ] }, { "chapter": 11, "slug": "id320.html", "header": "Daniel xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Confirmed.\u0002 Gabriel assisted Michael to comply with God's orders, chap. x. 21. (Calmet) --- The angel continues his speech, and informs us that he had prayed for Darius after the fall of Babylon, seeing that he was well inclined towards the Jews, as his successor Cyrus (who liberated them) was also. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Three,\u0002 &c. Cambyses, Smerdis magus, and Darius the son of Hystaspes. (Challoner; Worthington) --- Cyrus had been mentioned before, chap. x. 13, 20. Smerdis, or Artaxerxes, (1 Esdras iv. 7.) was the chief of the seven magi, and usurped the throne for six months after the death of Cambyses. (Calmet) --- He had been declared king before (Haydock) by Patizites, his own brother. The news excited the fury of Cambyses, who mounting on horseback gave himself a mortal wound in the thigh. (Herod. iii. 21.) See Ezechiel xxxviii. 21. (Haydock) --- \u0001Fourth:\u0002 Xerxes. (Challoner) --- He invaded Greece with an immense army, forcing those on the road to join him. (Just. i. 10.; Herod. vii. and viii.; Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A strong king:\u0002 Alexander. (Challoner) --- The sequel clearly points him out. Before fifteen years had elapsed, his mother, brother, and children were slain. Arideus, his brother, was declared regent till it should be seen what Roxana should bring forth. After the death of those who might be heirs of Alexander, four generals took the title of kings. Others governed in different places, but were destroyed by degrees." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001These\u0002 four; Ptolemy, Seleucus, Antigonus, and Antipater, kings of Egypt, Syria, Asia, and Greece, chap. vii. 6., and viii. 22. Besides the other generals, (Calmet) foreigners began to erect new kingdoms in what had formed the empire of Alexander. (St. Jerome; Livy xlv.; Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001South:\u0002 Ptolemeus, the son of Lagus, king of Egypt, which lies south of Jerusalem. (Challoner) ---St. Irenæus (iv. 43.) observes, that all prophecies are obscure till they be fulfilled. History shews that this relates to Ptolemy. The kingdoms of Egypt and of Syria are more noticed, as they had much to do with the Jews. (Worthington) --- Ptolemy took Cyprus (Calmet) and Jerusalem. (Josephus, Jewish Antiquities xii. 12.) --- \u0001His princes\u0002 (that is, one of Alexander's princes) \u0001shall prevail over him;\u0002 that is, shall be stronger than the king of Egypt. He speaks of Seleucus Nicator, king of Asia and Syria, whose successors are here called the kings of the north, because their dominions lay to the north in respect to Jerusalem. (Challoner) --- Nicator means a \"conqueror.\" (Haydock) ---This king was master of all from Media and Babylonia to Jerusalem. (Appian, &c.; Calmet) ---Philadelphus was more powerful than his father. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001South.\u0002 Bernice, daughter of Ptolemeus Philadelphus, given in marriage to Antiochus Theos, grandson of Seleucus, (Challoner) and king of Syria. She brought a great \"dowry,\" and was therefore styled \u0001Phernophoros.\u0002 Antiochus agreed to repudiate Laodicea; but he soon took her back. Fearing his inconstancy, she poisoned him, and slew his son by Bernice. This lady in a rage mounted her chariot, and having knocked down the cruel minister of such barbarity, trampled upon his body. The rest pretended that the infant was still living, and delivered up a part of the palace to Bernice, yet slew her as soon as they had an opportunity. (St. Jerome; Usher, year of the world 3758; V. Max. ix. 10. &c; Calmet) --- \u0001Young.\u0002 Hebrew, \"her conductors, her child, and he that,\" &c. (Haydock) --- Her physician, Aristarchus, persuaded her to enter the palace. Her women and Egyptian guards defended her for some time. (Polygæn. Strat. viii.; Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A plant,\u0002 &c. Ptolemeus Evergetes, the son of Philadelphus. (Challoner) --- Three of Bernice's maids of honour (Haydock) covered her body, and pretended that she was only wounded, till her brother Evergetes came and seized almost all Asia, Callinicus not daring to give him battle. (St. Jerome, &c.; Vaillant. A. 79. Lagid.; Calmet) --- He laid waste Syria. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gods.\u0002 He took back what Cambyses had conveyed out of Egypt; and it was on this account that the people styled him \"benefactor.\" (St. Jerome; Calmet) --- \u0001North.\u0002 Seleucus Callinicus. (Challoner) --- If Evergetes had not been recalled into Egypt by civil broils, he would have seized all the kingdom of Seleucus. (Just. xvii.) --- As he passed by Jerusalem (ver. 9.) he made great presents, and caused victims of thanksgiving to be offered up. (Josephus, contra Apion ii.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001His sons.\u0002 Seleucus Ceraunius and Antiochus the great, the sons of Callinicus. (Challoner) --- The former was poisoned after three years' reign, as he marched against Attalus. (Just. xxix.) --- Antiochus the great reconquered many provinces from Egypt, but was beaten at Raphia, on the confines, and lost Cœlo-syria. (Calmet) --- \u0001He shall,\u0002 &c. Antiochus the great. (Challoner) --- He prosecuted the war, as his brother was prevented by death. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001South.\u0002 Ptolemeus Philopator, son of Evergetes. (Challoner) --- He was an indolent prince; but his generals gained the victory. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Prevail.\u0002 Many fell on both sides. (Haydock) --- But Antiochus did not prevail; (Worthington) or rather Philopator neglected the opportunity of dethroning his rival, (Calmet) as he might have seized all his dominions, if he had not been too fond of ease. (Just. xxx.) --- He followed the suggestions of his proud \u0001heart,\u0002 when he attempted to enter the most holy place of the temple; and though he was visibly chastised by God, he would have vented his resentment on the Jews, if Providence had not miraculously protected them. (3 Machabees; Calmet) See Ecclesiasticus l. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Times,\u0002 seventeen years after the battle of Raphia. When Philopator was dead, and his son Epiphanes not above five years old, Antiochus and Philip of Macedon basely attempted to divide his dominions. Scopas engaged Antiochus, but lost the battle, and all that Philopator had recovered. (Calmet) --- Many revolted in Egypt on account of the arrogance of Agathocles, who ruled in the king's name, ver. 14. (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vision.\u0002 Many Jews, deceived by Onias, erected a temple in Egypt, falsely asserting that they fulfilled the prophecy of Isaias, xix. 19. (Worthington) --- This Onias was the son of Onias III, who was slain at Antioch, chap. ix. 25. (Haydock) --- The temple of Onion was called after him. All allow that he transgressed the law, by offering sacrifice there after God had pitched upon Jerusalem. But this was done (Calmet) under Philometor, forty-seven years (Usher) or longer after \u0001those times,\u0002 when Epiphanes fought against Antiochus. The rebellion of the Jews against Egypt may therefore be meant. It was decreed that they should be under Antiochus, that his son might cause them to \u0001fall,\u0002 (Calmet) and punish them for their crimes. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cities;\u0002 Sidon, Gaza, and the citadel of Jerusalem, &c. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Upon him.\u0002 Antiochus shall come upon the king of the south. --- \u0001Land:\u0002 Judea. (Challoner) --- \u0001Consumed,\u0002 or \"perfected.\" Antiochus was very favourable to the Jews; (Calmet) invited all to return to Jerusalem, and furnished what was requisite for the sacrifices. (Josephus, Jewish Antiquities xii. 3.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Kingdom,\u0002 viz. all the kingdom of Ptolemeus Epiphanes, son of Philopator. (Challoner) --- The Romans interrupted Antiochus, who resolved to lull the young prince asleep, till he had subdued these enemies. (Calmet) --- \u0001Of women.\u0002 That is, a most beautiful woman, viz. his daughter Cleopatra. --- \u0001It,\u0002 viz. the kingdom of Epiphanes; but his policy shall not succeed; for Cleopatra shall take more to heart the interest of her husband than that of her father. (Challoner) --- He came with her to Raphia, and gave her Judea, &c. for her dowry, reserving half of the revenues. Hebrew and Greek have, \"to corrupt her;\" (Calmet) Vulgate \u0001eam;\u0002 as he wished his daughter to act perfidiously, that he might seize the whole kingdom. (Haydock) --- Epiphanes and his generals were on their guard, and Cleopatra took part with her husband. (St. Jerome)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Islands,\u0002 near Asia. He also went into Greece, and was master of that country when the Romans declared war against him. (Calmet) --- \u0001Of his reproach.\u0002 Scipio, the Roman general, called the prince of his reproach, because he overthrew Antiochus, and obliged him to submit to very dishonourable terms, before he would \u0001cease\u0002 from the war. (Challoner) --- Protestants, \"for a prince for his own behalf shall cause the reproach offered by him to cease, without his own reproach he shall cause it to turn upon him.\" (Haydock) --- Being defeated at Magnesia, he chose the wisest plan of avoiding fresh reproach, by making peace, though (Calmet) the terms were very hard. (Livy xxxvii.) --- He jokingly observed, that he was obliged to the Romans for contracting his dominions. (Cicero, pro Dejot.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Found.\u0002 Antiochus plundered the temple of the Elymaites to procure money; but they, (St. Jerome) or the neighbouring barbarous nations, rose up and slew him. (Just. xxxii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001One more vile.\u0002 Seleucus Philopator, who sent Heliodorus to plunder the temple; and was shortly after slain by the same Heliodorus. (Challoner) --- He reigned about twelve years; and had sent his own son, Demetrius, to be a hostage at Rome instead of Epiphanes, whom he designed to place at the head of an army to invade Egypt. Hebrew, \"one who shall cause the exactor to pass over the glory of the kingdom,\" the temple, 2 Machabees iii. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001One despised;\u0002 viz. Antiochus Epiphanes, who at first was \u0001despised\u0002 and not received for king. What is here said of this prince, is accommodated by St. Jerome and others to antichrist, of whom this Antiochus was a figure. (Challoner) --- He lived and died basely; as the origin and end of antichrist will be ignominious. (Worthington) --- All that follows, to the end of chap. xii., regards Epiphanes. He had no title to the crown, which he procured by cunning, and held in the most shameful manner. He canvassed for the lowest offices, so that many styled him \u0001Epimanes,\u0002 :\"the madman.\" (Diod. in Valesius, p. 305.; Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Fighter.\u0002 That is, of them that shall oppose him, and shall fight against him. (Challoner) --- Heliodorus, who had murdered his brother and usurped the throne, and Ptolemy Epiphanes, were discomfited. The latter was making preparations against Seleucus, and said that his riches were in the purses of his friends, upon which they poisoned him. (St. Jerome) (Calmet) --- \u0001Covenant,\u0002 or \u0001of the league.\u0002 The chief of them that conspired against him; or the king of Egypt, his most powerful adversary. (Challoner) --- This title belongs to antichrist, who will join the Jews, and be received as their Messias. (St. Irenæus v. 25.; St. Jerome, &c. Jo. 543.) (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001People.\u0002 Ephiphanes pretended to be tutor of Philometor. But the nobles of Egypt distrusted him; whereupon he came to a battle, near Pelusium, and the young king surrendered himself. His uncle thus took possession of Egypt with surprising facility. Yet the people of Alexandria crowned Evergetes, which occasioned a civil war. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Places.\u0002 Theodotion reads, \"Egypt,\" omitting the \u0001b,\u0002 (Haydock) which gives a good sense. --- (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The king.\u0002 Ptolemeus Philometor. (Challoner) --- Epiphanes came under the pretext of restoring Philometor, and gained a victory over Evergetes; but returned in Syria, that the two brothers might weaken each other, (Calmet) while the Syrians formed \u0001designs\u0002 against both. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Slain.\u0002 This was the perfidious policy of Epiphanes, who expected that the two brothers would destroy each other, so that he might easily seize Egypt, of which he kept the key, retaining the city of Pelusium. They were however reconciled, and reigned together. The Scripture often represents that as done which is only intended." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Two kings:\u0002 Epiphanes and Philometor. --- \u0001Time.\u0002 Epiphanes, vexed that he should thus be duped, returned again into Egypt, ver. 21.(Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Riches,\u0002 taken in Egypt (Calmet) and in Jerusalem. (Haydock) --- The people had refused to receive Jason; and Epiphanes treated them in the most barbarous manner, profaned the temple, &c., 1 Machabees i. 23., and 2 Machabees v. 21. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Galleys.\u0002 Hebrew, \"ships of Chittim.\" (Haydock) --- The ambassadors probably came in vessels belonging to Macedonia, (Calmet) which they found at Delos. (Livy xliv.) --- \u0001Romans.\u0002 Popilius and the other Roman ambassadors, who came in galleys, and obliged him to depart from Egypt. (Challoner) --- He was only four or seven miles from Alexandria, and went to meet the ambassadors, who gave him the senate's letter, ordering him to desist from the war. He said he would consult his friends: but Popilius formed a circle round him with his wand, requiring an answer before he went out of it. Hereupon the king withdrew his forces. (Polyb. xcii.; V. Max. vi. 4.) --- \u0001Succeed.\u0002 Apollonius massacred many Jews on the sabbath, 1 Machabees i. 30. --- \u0001Against.\u0002 Hebrew, \"respecting.\" Protestant: \"have intelligence with them,\" &c. (Haydock) --- These wretches prompted him to make such edicts, for he was attached to no religion, 2 Machabees iv. 9." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Arms, \u0002(\u0001brachia\u0002) or strong men, Apollonius, Philip, &c., (2 Machabees vi.) and likewise the senator from Antioch, who executed his decrees. (Calmet) --- \u0001Abomination.\u0002 The idol of Jupiter Olympius, which Antiochus ordered to be set up in the sanctuary of the temple, which is here called the \u0001sanctuary of strength,\u0002 from the Almighty that was worshipped there. (Challoner) --- Other idols were set up, and the people were compelled to sacrifice. (Calmet) --- Yet even in the hottest persecutions some remain faithful. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Dissemble.\u0002 Thus acted the officers and apostate Jews. --- \u0001Know.\u0002 Such were the Assideans, Eleazar, and the Machabees." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Learned;\u0002 the priests, Matthathias, &c., Malachias ii. 7." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Help.\u0002 The victories of the Machabees were miraculous. --- \u0001Deceitfully,\u0002 like those who took the spoils of idols, and were slain. Hebrew may imply, \"secretly.\" (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Fall,\u0002 or become martyrs. (Haydock) --- Such were Eleazar, &c. (Calmet) --- \u0001Another time,\u0002 after death; (Haydock) or the perfect deliverance shall take place later, ver. 27." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Every god.\u0002 \"He plundered many (Calmet \u0001or \u0002most; \u0001pleista.\u0002; Haydock) temples.\" (Polyb. Athen. v. 6.) --- The Samaritans, and even the priests of the Lord, obeyed the impious decree; so that the king looked upon himself as a sort of god. --- \u0001Accomplished\u0002 against the Jews, when Epiphanes shall be punished." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001God.\u0002 He laughed at religion, yet sometimes offered splendid presents and victims, which shewed his inconstancy. (Calmet) --- \u0001Women.\u0002 He kept many concubines, (Diod.) and committed the greatest obscenities publicly: \u0001mimis et scortis.\u0002 (St. Jerome) --- Hebrew may have quite a different sense. He had no regard for the sex, (Calmet) killing all indiscriminately. (Grotius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001The god Maozim.\u0002 That is, the god of \u0001forces\u0002 or \u0001strong holds.\u0002 (Challoner) --- \u0001Mahuzzim\u0002 denotes \"strong ones,\" (Haydock) \u0001guardians,\u0002 &c. Dr. Newton (Diss.) explains, the \u0001king\u0002 (ver. 36) of the Roman state; and supposes that here the \u0001guardian saints\u0002 and angels are meant, whose worship he shews \"began in the Roman empire, very soon after it became Christian. This exposition seems far preferable to that which interprets\" \u0001Jupiter\u0002 or \u0001the heavens,\u0002 and understands the idol set up by Epiphanes. See Univ. Hist. x. Parkhurst. --- If these authors speak of the inferior veneration shewn to saints and angels in the Catholic Church, it had a much earlier commencement, being coeval with religion itself. But only the blindest prejudice can represent this as idolatrous, and of course this system must fall to the ground. (Haydock) --- Others suppose that Mars, Hercules, \u0001Azizus,\u0002 or Jupiter, may be designated. Hebrew, \"He will rise up against all, (38) and against the strong God (\u0001of Israel,\u0002 ver. 31., and chap. viii.. 10.; Calmet) he will, in his place, worship a strange god, \" &c. (Junius) --- None of the ancestors of Epiphanes had ever adored Jupiter on the altar of holocausts. (Calmet) --- He and antichrist adore either the great Jupiter or their own strength. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001To.\u0002 Hebrew, \"in the most strong holds, with,\" &c. (Haydock) --- He built a fortress near the temple, styled \u0001Maoz,\u0002 (Ezechiel xxiv. 25.) on account of its strength. (Calmet) --- \u0001Glory.\u0002 He shall bestow honours, riches, and lands, upon them that shall worship his god. (Challoner) --- He will entrust the strong places to them." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Fight.\u0002 Epiphanes made war on Egypt, till the Romans forced him to desist. The prophet explains his preceding attempts, to which he only alluded, ver. 29, 30." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Land;\u0002 Egypt, or rather Judea. (Calmet) --- \u0001Ammon.\u0002 He will not divide his forces. (St. Jerome)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Ethiopia.\u0002 Hebrew, \"the Lubim and Cushim shall be at his steps.\" Theodotion reads, \"in their fortresses.\" He had troops form these nations, or Egypt was guarded by them." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001North.\u0002 Judas continued victorious. Armenia (Calmet) and Parthia rebelled. (Tacitus v. 8.) --- \u0001Many.\u0002 Epiphanes left three generals and half his army to destroy the Jews. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Apadno.\u0002 Some take it for the proper name of a place; others, from the Hebrew translate it, \u0001his palace.\u0002 (Challoner) --- He fixed his royal tent between the Mediterranean and the Dead Sea. (Worthington) ---Porphyrius explains this of the march beyond the Euphrates, which St. Jerome does not disapprove. Apadno may denote Mesopotamia, which is styled Padan Aram. --- \u0001Glorious.\u0002 Hebrew \u0001Zebi,\u0002 (Calmet) or \u0001Tsebi,\u0002 (Haydock) may allude to Mount Taba, where the king perished, without \u0001help,\u0002 1 Machabees vi. 11., and 2 Machabees ix. 9. St. Jerome and many others explain all this of antichrist, and no doubt he was prefigured. The like events will probably take place again towards the end of the world. But as the particulars cannot be ascertained, we have adhered to the history of Antiochus. (Calmet)" } ] }, { "chapter": 12, "slug": "id321.html", "header": "Daniel xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Michael,\u0002 \"who is like God,\" alludes to the name of the Machabees; \u0001Who is like unto thee among the gods?\u0002 The archangel protected the Jews, while Epiphanes was engaged beyond the Euphrates. --- \u0001Time.\u0002 The nation was in the utmost distress. Only about seven thousand ill-armed men adhered to Judas: yet these delivered the country by God's decree. --- \u0001Book.\u0002 God seemed to keep a register of his friends. (Calmet) --- Michael, the guardian of the Church, will protect her against antichrist, as her pastors will do visibly. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Many.\u0002 This shews the great number. All shall rise again. In a figurative sense, the Jews who seemed buried shall appear and fight. --- \u0001To see.\u0002 Hebrew, \"everlasting.\" (Calmet) --- St. Jerome has not seen a \u0001d\u0002 (Haydock) in the word. This text is express for eternal happiness or misery. (Calmet) --- Some have understood, \u0001deraon,\u0002 \"stench,\" or contempt, to denote the ignominy of the damned; but the prophet speaks of the times of the Machabees. (Houbigant.) --- All shall rise in their bodies, but all shall not be changed for the better, 1 Corinthians xv. 51. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Learned\u0002 in the law of God and true wisdom, which consists in knowing and loving God. (Challoner) --- Hebrew, \"instructors.\" --- \u0001Instruct.\u0002 Hebrew, \"justify,\" in the same sense. The Machabees and other priests, &c. who instructed people in the law, and stood up for its defence, may be meant. (Calmet) --- \"There is as much difference between a learned sanctity and a holy rusticity, as there is between heaven and the stars.\" (St. Jerome) --- Teachers, martyrs, and virgins are entitled to an \u0001aureola,\u0002 or accidental reward, besides the essential beatitude. (Worthington) --- \u0001Many.\u0002 Th.[Theodotion?] and the Vulgate read, \"and of the just many \u0001shall be\u0002 like for an age and after.\" (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Shut.\u0002 The vision will not be understood till the event. (Calmet) --- It is not to be interpreted by human wit, but by the spirit of God, wherewith the Church is enlightened and governed. (St. Jerome in Gal.) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Two\u0002 angels of Persia and Greece, near the Tigris. (Maldonatus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001I.\u0002 Hebrew, \"He.\" Theod.[Theodotion?], Syriac and Arabic, \"they said\" to Gabriel, chap. x. 5. Angels ask questions of each other, chap. viii. 13. --- \u0001Wonders.\u0002 How long shall this be in the dark, and the misery continue?" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Heaven.\u0002 He thus shews that he is not God. (Calmet) --- \u0001Time\u0002 often implies a year, chap. iv. 13. Hence he means three years and a half. Christ assures us that those days shall be \u0001shortened,\u0002 (Matthew xxiv. 22.) and the persecutor shall tarry a \u0001short time,\u0002 Apocalypse xvii. 10., and xii. 14. The same period is insinuated by 1290 days, (ver. 11) and 1330, ver. 12. The two witnesses prophesy 1260 days, during which the Church shall be fed in the wilderness, Apocalypse xii. 6. But the term is most exactly specified by forty-two months, Apocalypse xi. 2., and xiii. 5. Hence all the Fathers agree that the last persecution shall continue no longer. (Worthington) --- How absurdly do some Protestants explain this of \u0001years\u0002 during which, they say, the papacy shall subsist! Whence will they date its origin? But they will readily trifle with the word of God, and admit any one to indulge his fancy, as long as he does not strike at the thirty-nine articles. If he do, he may expect the treatment of poor Stone, (Haydock) whose death in the King's Bench, aged 75, has been just announced. He pleaded that one article decided, \"nothing was to be maintained which could not be proved by Scripture.\" Yet he was deprived of his living by Dr. Porteus, who at one time was as eager to procure a change in the articles, yet was not prevented by his scruples from mounting the episcopal throne of Chester or of London. Stone had not this \u0001discretion.\u0002 (Rock. N. 306.) He fell a victim to contradictory articles. He might be in error. But what right had Proteus to throw the first stone at him? or how will Protestants shew that any man is reprehensible for adopting the principles of the Reformation, which was entirely built on private interpretation? They applaud Luther, who established Scripture self-interpreted for the only rule, and they condemn Stone, Wesley, &c. for acting accordingly. If they have such \u0001just weights and measures\u0002 for their own, what wonder then if the rights of Catholics be disregarded? (Haydock) --- \u0001Half a time.\u0002 The idol of Jupiter remained just three years. Yet the temple was not ready for sacrifices till other ten days had elapsed. They had been interrupted six months before that idol was set up. (Calmet) --- We must date from the profanation and distress caused by Apollonius, 1 Machabees iv. 52. (Jos. [Josephus?]; S. Hypol. [St. Hippolytus?]; Usher, the year of the world 3836.; Calmet) --- \u0001Band.\u0002 Literally, \"hand.\" (Haydock) --- When the people shall be destitute of strength, God will miraculously deliver them." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Understand not.\u0002 The prophets were obliged to pray, and sometimes to receive a fresh revelation to explain what they had seen, chap. ix. 2.; 1 Peter i. 11.; and 1 Corinthians xiv. 26. What regarded Antiochus and the Church was almost inexplicable before the event, as the times of antichrist are to us, ver. 9." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001White,\u0002 by persecution endured with patience, chap. xi. 35. --- \u0001Learned.\u0002 While the weak Jews will be scandalized at this treatment, the virtuous will reflect that suffering is a trial of God's servants, and a mark of predestination." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Days:\u0002 thirteen more than three and a half, as we reckon. The odd number might be neglected, ver. 7. The abomination continued three years and ten days, but the sacrifices had been discontinued six months and three days before. See Chap. viii. 14. If Daniel speak of lunar years, as it is probable, the difference would only be two days. (Calmet) --- From the abolishing of the mass as much as possible, and the practice of heresy and \u0001abomination,\u0002 unto the end of antichrist's persecution, 1290 days shall elapse. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Days.\u0002 After the three years and a half, fifty-eight days will occur before the death of Antiochus, when Judas will disperse the troops of his three generals. (Calmet) --- Some respite will be granted for forty-five days, during which sinners may repent. (Menochius) --- It is difficult to say why forty-five days are here added to the former number. We are content to depart with Daniel, (ver. 9.) without searching any farther into these high mysteries. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lot.\u0002 Thou shalt enjoy a glorious resurrection, (Menochius) and thy dignities till death, for which thou must prepare. (Calmet) --- \u0001Days.\u0002 \"Hitherto,\" says St. Jerome, \"we read Daniel, in the Hebrew volume; what follows, to the end, is translated from Theodotion's edition.\" (Haydock) --- The history of Susanna is there placed at the beginning. (Calmet) --- According to the order of time, it should be placed after the first chapter. (Menochius)" } ] }, { "chapter": 13, "slug": "id322.html", "header": "Daniel xiii.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judges.\u0002 The Jews say they were Achab and Sedecias, (Origen) as this text seems to allude to Jeremias xxix. 21. or xxxiii. 14. But how were they burnt? since the Jews appear to have stoned them, unless they were delivered up to the king's officers, ver. 61. (Calmet) --- The captives under Joakim, were better treated than those who were taken nineteen years afterwards, when all fell into a heavier bondage. (Worthington) --- The might enjoy possessions, (Haydock) and have judges of their nation. (Calmet) --- Cappel. urges this difficulty, and many others, to shew that this account is fabulous. But as the Jews were allowed to follow their religion, the Chaldeans would strive to keep them in good order. It is not said that Joakim was one of the captives. He might have settled long before at Babylon, where Helcias probably brought up his daughter in the fear of God, ver. 3. The judges might also have had authority before over the Israelites, in Assyria, who were now all under the same government, ver. 57. (Houbigant.; Pref.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Noon,\u0002 at which time the Jews dined, (ver. 13.; Jos.[Josephus?] vita) and the streets were as little frequented as they are at night among us. Hence the judges thought this a fit opportunity. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mind.\u0002 They were distracted by love, (Haydock) and rendered foolish." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Back door,\u0002 leading from the house. Strangers came by the other gates. (Calmet) --- Susanna had not perhaps at first intended to bathe. Cappel. accuses her of imprudence, without reason. He cannot believe that the old judges would be so sottish as they appear to have been. (Houbigant.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Death\u0002 of the soul, (St. Jerome) and also of the body, if the adultery were detected. How much does Susanna surpass the famed Lucretia, who slew herself to shew that she had not consented to her violation! \u0001Si adultera cur laudata? Si pudica cur occisa?\u0002 (St. Augustine, de Civ. Dei. i. 19.; St. Ambrose, de Sp. iii. 3.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Out.\u0002 So the law ordained, when a woman was assaulted. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001People,\u0002 for greater shew of justice. (Worthington) --- We here behold the forms." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Uncovered,\u0002 pretending that respect for the company required it, or perhaps that they might detect her guilt by her blushes. (Calmet) --- But their real motive is here disclosed. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Head,\u0002 saying, \"Thy malice brings on this chastisement, and not we.\" (Lyran.) --- They appear to discharge their conscience, (Leviticus i. 4. and xxiv. 14.) not as judges but as accusers. The people pass sentence, ver. 41. Adulteresses were stoned, Leviticus xx. 10. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Death.\u0002 The multitude approved of this sentence, which the judges pronounced, pretending to act agreeably to the law, Deuteronomy xxii. (Worthington)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Boy.\u0002 He was about twelve years old. (St. Ignatius, ad Magn.; Sulpit. ii.; Theod.) --- He might walk out, though he lodged at court. (Houbigant.) --- God enabled him to declare that Susanna was innocent. The people had consented to her death, but he stands up in her defence. (Worthington)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Clear.\u0002 This form is often used, Acts xviii. 6., and Matthew xxvii. 24." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Truth.\u0002 They had taken no precautions to ascertain it; which they ought to have done the more, as Susanna had always been highly esteemed. (Calmet) --- As the witnesses were positive, she must die, except their falsehood could be manifested, which none suspected. (Houbigant.)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Old men.\u0002 They speak sarcastically; or rather other senators, who had not been in the plot, address Daniel." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "Two. This punishment was not unusual: yet it is probable that the two old men were stoned to death by the law of retaliation, ver. 61., and Exodus xix. 4.) There is an allusion, in Greek, between schinon and schisei, and also between Prinos and prisei; (ver. 58, 59) and hence it is concluded that this work was originally in that language. But there might be a similar allusion in Hebrew or Chaldean or the translator might think it lawful to put one tree for another. (Calmet) --- We find a tree called shinar, in Persia. (Tavern. iv. 6.) It would be easy to produce similar allusions in the Latin ilex; thus ilicò peribis, &c. (Menochius)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Israel,\u0002 when you were judges in Assyria, ver. 5. (Haydock) --- \u0001Conversed.\u0002 No one could be alone with women, in the East, without suspicion." }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Neighbour;\u0002 stoning or strangling them, unless they gave them up to Nabuchodonosor's officers, ver. 5. (Calmet)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Forward.\u0002 By this first prophetical act Daniel acquired fame, (Worthington) which he retained till the death of Astyages. (Maldonatus; Menochius)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Astyages,\u0002 or Darius, chap. v. 31. This belongs to the following chapter (Calmet) or to the 9th. (Worthington) --- \u0001Cyrus.\u0002 Little is known about his birth or death. Yet all agree that he conquered the Chaldeans. (Calmet)" } ] }, { "chapter": 14, "slug": "id323.html", "header": "Daniel xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Guest.\u0002 It seems most probable that the king here spoken of was Evilmerodac, the son and successor of Nabuchodonosor, and great favourer of the Jews; (Challoner; Worthington) or it might be Darius, (Houbigant.) or Cyrus, under whose reign St. Irenæus (iv. 11.) and others place this history. (Calmet) --- The more correct Greek editions begin with the preceding verse. (Menochius) --- Septuagint read, \"Prophecy of Abaum, son of Juda, of the tribe of Levi. There was a priest, Daniel, son of Abda, who was a guest of the king of Babylon,\" &c. See Pref. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Angry.\u0002 Cappel thinks the priests would not be so easily caught, or that such an imposture would not be so long concealed. But it was their interest to keep the secret, particularly if the king furnished the provisions; and in the night time they would not perceive the small ashes. (Houbigant.) --- The pagans stupidly believed (Calmet) that the idols eat. (Aristophanes, Plutus. iii. 2.) --- All the objections against this history are refuted by Jeremias li. 5. (Houbigant.) --- It is wonderful that so learned a man as Cappel should urge so many. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Dragon.\u0002 The devil had seduced our first parents in the form of a serpent, and caused most nations to adore it. (Calmet) --- They expected benefit, or to be preserved from harm. (Valer. i. 8.; St. Augustine, de Civ. Dei. xiv. 11.; Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Asunder,\u0002 being choked, and not poisoned. (Vales. 81.) (Menochius) --- The throat is narrow. (Solin. 43.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Jew,\u0002 or \"a Jew is king;\" Daniel governs all. (Grotius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001House.\u0002 Religion is daring. Darius was weak, and only a sort of viceroy, left by Cyrus. (Houbigant.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The den of lions.\u0002 Daniel was twice cast into the den of lions: once under Darius, the Mede, because he had transgressed the king's edict, by praying three times a day; and another time under Evilmerodac, by a sedition of the people. This time he remained six days in the lions' den; the other time only one night. (Challoner)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Carcasses:\u0002 people condemned, (Calmet) or dead. (Houbigant.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Habacuc.\u0002 The same, as some think, whose prophecy is found among the lesser prophets: but others believe him to be different. (Challoner) --- About twenty years before there was no prophet in Judea, chap. iii. 38. Habacuc, the eighth of the minor prophets, lived before the Babylonian monarchy was formed, chap. i. 6. (Worthington) --- Yet he might still survive. If this had not been a true history, such an extraordinary mode of conveyance would not have been mentioned. Cappel imagines it was an allusion to Philip, the deacon, and fabricated by some Christian. But Theodotion found it in Hebrew (Houbigant.) and he was no friend to Christianity when he wrote; though he had once followed Tatian, and the Marcionites. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Seventh.\u0002 He had not come before, supposing he was dead, till at last a rumour got to his ears, notwithstanding the precautions of the Babylonians, who hoped that Daniel would be starved to death. (Houbigant, Proleg. p. 2. p. 425 which end here.)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Daniel.\u0002 Greek adds, \"besides thee there is no other.\" (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Den,\u0002 by the law of retaliation, chap. vi. 24. (Menochius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Then,\u0002 &c. is not in Greek nor in the ancient manuscripts of St. Jerome. The verse may be taken from chap. ii. 26. (Calmet)" } ] } ] }, "deu": { "book": "deu", "intro": [ { "text": "THE BOOK OF DEUTERONOMY.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called Deuteronomy, which signifies a second law, because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim. (Challoner)" }, { "text": "It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock)" }, { "text": "The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxvii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered \u0001them to write,\u0002 (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo, in the 120th year of his age. (Calmet)" }, { "text": "There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. \u0001All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel.\u0002 The whole nation of the Jews has all along maintained, that Moses wrote these books; and he himself repeatedly asserts, that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish Legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published, which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies, which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)" } ], "intro_slug": "id493.html", "chapters": [ { "chapter": 1, "slug": "id494.html", "header": "Deuteronomy i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beyond.\u0002 The eastern side of \u0001the Jordan\u0002 is so called in Scripture, with reference to the promised land. (Menochius) --- Hebrew may mean also, \"on this side, \u0001or\u0002 at the passage\" about \u0001Bethabara,\u0002 \"the house of passage,\" near which the Hebrews were encamped, and where Josue probably crossed over the Jordan, as it was the usual ford. Calmet seems to think that these two first verses have been inverted by Esdras, &c., or interpolated, as he says Moses never crossed the Jordan, and certainly addressed the Hebrews near that river, at a great distance from the Red Sea: but the text does not assert the contrary. It only determines that the place where he harangued them, was a part of the wilderness, or the plains of Moab, \u0001over-against the Red Sea,\u0002 which they had left when they came from Asiongaber, unless the term \u0001Suph,\u0002 which signifies \u0001red,\u0002 may be a proper name of the station Supha, near the torrent Zared, (Numbers xxi. 14,) as Calmet maintains. If this be admitted, this difficulty vanishes, for the camp of Israel was certainly \u0001over-against,\u0002 and not even remote from this place. The other cities may have been in the environs, or Moses may have referred to the stations and places in the desert of Pharan, at Tophel, \u0001Laban,\u0002 or Lebna, \u0001Haseroth,\u0002 (Numbers xxxiii. 17,) \u0001where there is very much gold,\u0002 (Septuagint, \"gold mines;\" Hebrew, \"\u0001dizahab,\"\u0002) and Cades-barne. Lebna, Haseroth, and Cades-barne, were in the territory of the Idumeans, who dwelt to the south-west of the plains of Moab. Tophel and Dizahab are unknown (Calmet) as well as Laban, Haseroth, and Pharan, if they be not the names of encampments. Geographers vary so much in their descriptions of the road, which the Hebrews followed, and in maps of the adjacent countries, that it is now impossible to decide. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cades-barne. \u0002All the distance between Horeb and the Jordan, by Mount \u0001Seir,\u0002 on the road to Cades-barne, might have been travelled in eleven days' time, being about 300 miles; or the Hebrews were so long in going thither, Numbers xxxiii. 17. (Calmet) --- It was to punish the Israelites for their frequent rebellions, that they were condemned to wander in that wilderness forty years. (Du Hamel) --- They might have entered the promised land, when they first came to Cades-barne, from Mount Horeb, (Numbers xiii. 1, 27,) which, even by the circuitous road of Mount Seir, would not have taken them above eleven days. He mentions this to remind them of their folly. Perhaps all the aforesaid places may have been between Horeb and Cades-barne, as Bonfrere maintains that \u0001Laban\u0002 was in the neighbourhood of Sinai, where Moses first received the law which he is now going to explain. His discourse turns upon the chief occurrences of the forty years' journey; and hence, \u0001these are the words,\u0002 (ver. 1,) may refer not only to what he was going to say, but also to the commands which he had already notified to the Israelites, from the passage of the \u0001Red Sea\u0002 till the station Abelsetim, upon the banks of the Jordan, Numbers xxxvi. 13. (Haydock) --- Deuteronomy contains a recapitulation of the law, and therefore it was to be read aloud to all the people on the feast of tabernacles, every seventh year; and the new kings, or rulers of the Hebrews, were commanded to transcribe it, and every day read some part for the rule of their conduct, chap. xvii. 18., and xxxi. 10. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Month,\u0002 corresponding with our January, if the ecclesiastical calculation be followed; but if we date from Tisri, this \u0001eleventh month\u0002 will be our July or August. Moses died on the 7th of the following month. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Astaroth\u0002 signifies \"sheep,\" particularly ewes, with their dugs distended with milk. Hence the Sidonians formed the idea of their Astarte, 1 Kings xi. 5. (Haydock) --- The Rabbins say, that Astaroth denotes large mountains, generally covered with sheep. \u0001Astaroth-Carnaim,\u0002 was the city. (Eusebius) --- Here the famous Og resided, though he was defeated at Edrai, as the Hebrew intimates. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Expound.\u0002 He begins, as usual, with commemorating the wonders of God, in favour of an ungrateful people. This book may be considered as a supplement to the other four books. (Calmet) --- We need not wonder, therefore, if we find some new observations. The reason why the sabbath is to be kept, is here said to be in the memory of the law being given to the Hebrews, and their liberation from slavery; (chap. v. 15,) whereas in Exodus, it seems to be designed to remind people that God rested on the seventh day. But here is no contradiction. (Watson)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Turn you.\u0002 The Hebrews, after the passage of the Red Sea, seemed to turn their backs upon the promised land, to go southward. Now, therefore, they are ordered to bend their course to the north, and to enter Chanaan, (Haydock) on the western side of the lake of Sodom, where the \u0001Amorrhites\u0002 dwelt. (Calmet) --- Their \u0001mountain,\u0002 and the other \u0001hills,\u0002 and \u0001plains,\u0002 and \u0001vales,\u0002 (Hebrew \u0001sephela,\u0002 mentioned [in] 1 Machabees xii. 38,) as far as the Nile and the Mediterranean, were the southern limits of the \u0001Chanaanites,\u0002 whose country extended to Libanus. See Numbers xxxiv. (Haydock) --- God promises also to deliver the country as far as the \u0001Euphrates\u0002 to the Hebrews, provided they continue faithful to him, chap. xix. 8. As they neglected this condition, they never possessed the whole country, not even that of Chanaan, unmolested. Yet the whole was \u0001tributary\u0002 to them, in the days of David and Solomon. (St. Augustine, q. 21. in Jos.) (Masius) (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I said,\u0002 following the advice of Jethro, Exodus xviii. 18." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Who,\u0002 &c. Hebrew, \"and \u0001shoterim\u0002 (\u0001officers\u0002 like our serjeants, designed to publish and execute the sentence of the judges) over \u0001or\u0002 among your tribes.\" The Persians still call such officers \u0001chaters.\u0002 The Rabbins say, that the shoterim were generally selected from among the Cinites, the descendants of Jethro, 1 Paralipomenon ii. 55. But we find that the Levites were also chosen, 2 Paralipomenon xix. 11. They seem to have had sometimes the authority of judges, princes, or doctors for the \u0001instruction\u0002 of the people, as the Vulgate here expresses it. (Calmet)" }, { "marker": "Ver 17.", "first": 17, "last": 17, "text": "\u0001Respect.\u0002 Hebrew, \"fear.\" (Menochius) --- Those who judge ought to be quite impartial, and never suffer their sentence to be dictated either by love or by fear. (Haydock) (Ecclesiasticus vii. 6.) --- \u0001Of God,\u0002 to whom you must give an account of your conduct, Wisdom vi. 4. Speak therefore in his name, and imitate his justice and other perfections. See Psalm lxxxi 1. (Calmet) --- If any one absolve an oppressor because he is rich, that judge is guilty of partiality. (Du Hamel) (Isaias i. 23.) --- \u0001Hear it,\u0002 as the supreme judge. (Menochius) --- The people selected such as might be most proper, out of whom Moses made his choice. (Salien) --- An appeal might be made to himself. (Abulensis, q. 11.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Pleased me.\u0002 Even Moses was deceived by the appearance of prudence: and God permitted the people to follow the directions of their cowardice, ver. 26, 32. (Chap. ix. 29., and Numbers xiii. 1.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Being.\u0002 Hebrew, \"but rebelled against, irritated, or rendered useless,\" &c. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Hateth us.\u0002 Such an opinion, can bring nothing but destruction. (Du Hamel)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001For you.\u0002 Septuagint, \"he will defeat them along with you.\" For man must do something. (St. Augustine, q. 1.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Neither,\u0002 &c. Hebrew simply, \"The Lord was also angry with me on your account,\" &c. Moses had been so long witness to the rebellions of the Hebrews, that at last he gave way to a certain diffidence, when he was ordered by God to give them water out of the rock. He was afraid the Lord would not bear any longer with their repeated acts of ingratitude, nor work a miracle on this occasion, chap. iii. 26., and Numbers xx. 12. (Haydock) --- He had also consented to the sending of the 12 spies imprudently. (Du Hamel) (Ver. 23.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Evil.\u0002 These words were spoken to by God to the Hebrews, after they had refused to go from Cades-barne, to take immediate possession of the land of Chanaan, and not after Moses had offended at the waters of contradiction, which happened only a short time before his death. (Haydock) --- Those who were not come to the use of reason at the former period, (Menochius) or who had not arrived at 20 years of age, were now permitted to enter. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Sea.\u0002 This they deferred complying with for a long time, (ver. 46,) and then they directed their course along Mount Seir, towards the west, and encamped at Hesmona. (Calmet) --- Many years after, they arrived at a different branch of the Red Sea from that which they had crossed, Numbers xxxiii. 30, 35. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Armed.\u0002 Septuagint, \"in crowds.\" Arabic, \"quickly.\" Syriac, \"encouraging one another.\" Chaldean, \"impiously.\" (Calmet) --- The conduct of these people might seem to authorize all these interpretations. The Hebrew term occurs no where else. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Bees do.\u0002 This similitude shews the vivacity, courage, and numbers of those who pursued the Hebrews from Seir to Horma. See Numbers xxi. 3., Psalm cvii. 12., and Isaias vii. 18." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Time.\u0002 Hebrew adds, \"according to the days that you abode.\" All the time that the Hebrews spent in that neighbourhood, they remained at Cades-barne. The Rabbins say 38 years; but Moses informs us, that they were so long in coming thence to the torrent of Zared, chap. ii. 14. (Calmet)" } ] }, { "chapter": 2, "slug": "id495.html", "header": "Deuteronomy ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sea,\u0002 encamping again at Mosera. When they were at Asiongaber, they were ordered to go to the north, by the mountains of Idumea or of Seir. Being arrived at Cades, they attempted to penetrate into Chanaan, by the road of the spies, but were repulsed. Upon which they asked leave of the Idumeans to pass through their country, lying south of the Dead Sea, but could not obtain permission, and God would not suffer them to force a passage, but ordered them to go round their territories, Numbers xx., and xxi. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stir.\u0002 Hebrew \u0001gur,\u0002 meddle not, wage not war, do not molest, &c. The Idumeans near Mount Hor, afterwards refused the Hebrews a passage, and the necessaries of life, though their brethren in Mount Seir had granted them the latter, while they passed quietly along their borders, ver. 28. See Numbers xx. 21. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Meats,\u0002 if they wanted any other sort, besides manna. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Knoweth,\u0002 or approveth, directing by his loving providence, Psalm i. 6., and xxxvi. 18." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Moabites.\u0002 They allowed the Hebrews to pass, as the Idumeans had done; (ver. 29,) but they treated them with no particular marks of affection, (chap. xxiii. 3,) nor would they suffer them to go across their country, Judges xi. 17. --- \u0001Ar,\u0002 is sometimes called Rabbah Moab, \"the great city of the Moabites,\" (Josue xiii. 25,) and Areopolis. (Eusebius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Emim,\u0002 signifies \"the terrible,\" or \"men of cubits \u0001or\u0002 length.\" See Numbers xiii. 33. They had been probably ruined in the war of Chodorlahomor, (Genesis xiv. 5,) a little before the birth of Moab. (Calmet) --- But those few who remained, were sufficient to strike the beholders with terror, as they were not inferior to the other giants who were known, since the deluge, of the race of Enac, or of Rapha. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Giants.\u0002 Hebrew \u0001Raphaim,\u0002 which Grotius thinks is a word retained from the primitive language. It sometimes denotes giants, and those who groan in hell, on account of the great iniquity of the Raphaim, Job. xxvi. 5. Og was one of their descendants, and inhabited the same country, which they had occupied in the days of Abraham, chap. iii. 2. (Calmet) --- They lost much of their power in the war of Sodom. Some of them fled into the land of the Philistines, and established themselves there, 1 Kings xxi. 16. As these gigantic nations had been overthrown, as well as the Horrhites, when God formerly gave their territories to Moad and to Esau, (Haydock) so the Hebrews may be assured, that nothing will be able to resist their power, while He is with them. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gave him,\u0002 on the east side of the Jordan. They had not yet taken possession of Chanaan. But Moses foresees that they shortly will; and in this sense we may translate, \"Esau dwelt there, as Israel will in the land,\" &c., ver. 29. The neighbouring nations could not rationally object to their coming, as they themselves had dispossessed the former owners of the land, ver. 20, 23. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Years.\u0002 They had continued another year at Sinai, and some months at least at Cades-barne; so that the few remaining months of the 40 years' sojournment, were spent in conquering the kingdoms east of the Jordan. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Zomzommim,\u0002 means \"wicked wretches,\" famous for their stature, &c. (Menochius) --- They are probably the same nation as the Zuzim, Genesis xiv. 5." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Enacims.\u0002 See on this race of giants what has been said, Numbers xiii. 23. They made place for the Zomzommim, as the latter did for the Ammonites. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Horrhites,\u0002 so called because they dwelt in caverns. (St. Jerome)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Haserim,\u0002 the same as Haseroth, Numbers xxxiii. 17. --- \u0001Gaza\u0002 belonged to the Philistines. The intermediate country, or the south part of Chanaan, occupied by the \u0001Hevites\u0002 was seized by invaders from the isle of Cyprus, (Hebrew, Caphtorum; Calmet; Genesis x. 14,) or from Egypt, which the Nile intersects, forming many islands, in the Delta, Jeremias xlvii. 4. The \u0001Cappadocians,\u0002 who dwelt in Asia Minor, on the Euxine sea, were a different nation, and sprung from Japhet. (Tirinus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Arise.\u0002 God did not forbid Moses to ask for leave to pass through the land quietly, as the latter did; (ver. 26.) but he gives him to understand that his demand will be rejected with disdain, and he is at liberty to attack this insolent king, and thus to commence his conquests." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Heaven.\u0002 All who hear of thy exploits, will have cause to \u0001fear.\u0002 (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Cademoth,\u0002 \"to the east,\" of the Arnon. There was a city of the same name on the other side of its banks, which belonged to Sehon, and was given afterwards to the Levites, 1 Paralipomenon vi. 79. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001As,\u0002 &c. These nations had only permitted them to pass along their borders, and furnished them, through fear, (ver. 4,) with the necessaries of life. Sehon will not even grant so much." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hardened,\u0002 &c. That is, in punishment of his past sins, he left him to his own stubborn and perverse disposition, which drew him to his ruin. See the note on Exodus vii. 3. (Challoner) --- God did not soften his heart, (Menochius) nor make him see the danger to which he was exposing his dominions, by provoking such an army. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Killing,\u0002 according to God's express command, chap. xx. 16. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Jeboc,\u0002 towards its source; for both sides of the torrent were taken by the Hebrews from the kings Sehon and Og, who had already driven the Ammonites farther into the mountains, on the east. (Haydock) --- When these demanded the conquered country to be restored to them, Jephte shewed that their claim was inadmissible, Judges xi. 13. (Calmet) --- They had lost possession when the Hebrews came; and, as God had authorized the latter to take the land from those kings, without enquiring who were the former proprietors, the Ammonites, who had themselves expelled the Zomzommim, came with a very bad grace to assert their title, after a lapse of near 300 years. God only forbids the Hebrews to molest the actual dominions of the sons of Ammon, Moab, and Esau, in consideration of their fathers, to whom they were so nearly related. (Haydock)" } ] }, { "chapter": 3, "slug": "id496.html", "header": "Deuteronomy iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Turned.\u0002 Instead of going straight forward across the Jordan, we directed our arms against Basan, in the north. See Numbers xxi. 33." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Country. Hebrew, \"the line\" with which lands were measured, chap. xxxii. 9. --- Argob may signify rich and fertile; \"all that fertile region, the kingdom of Og.\" Vatable thinks that Basan, Argob, and Trachonitis, denote the same country. But Cellarius observes, that the last mentioned country was ill cultivated and very poor, the inhabitants living mostly in the caverns of rocks, whereas Argob or Basan was adorned with 60 cities." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Walls.\u0002 Tacitus remarks, that \"a great part of Judea is covered with villages, though towns may likewise be found in the country. (Hist. v. 8.) See 3 Kings iv. 13. Septuagint, \"besides the towns of the Pherezites, which were very numerous.\" (Calmet) --- The spies had not travelled in this county, when they gave an account of the walled towns being as high as heaven. But Moses here informs us, that the cities on the east side of the Jordan were not much inferior to those on the west, and the land was infested also with \u0001giants,\u0002 ver. 13. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Utterly.\u0002 Yet out of the ruins they soon raised other strong cities, Numbers xxxii. 26. All the walls were not probably demolished, (ver. 19,) but only a part, so that they might be repaired with no great labour or expense. The inhabitants were all destroyed, that they might not pervert the Hebrews by their bad example; and because God had pronounced the sentence of death upon them, in punishment of their crimes. Hebrew seems to insinuate, that the cities were destroyed only by the death of the inhabitants. \"We subjected them to anathema....utterly destroying the men,\" &c. (Haydock) --- We devoted to utter ruin the men, women, and children of the cities which we took. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beyond.\u0002 East of the promised land of \u0001Chanaan,\u0002 which the sacred writers have generally in view. (Haydock) --- Hebrew \u0001heber,\u0002 means, \"alongside, opposite to, at the passage, on this side,\" &c. See chap. i. 1., and 3 Kings iv. 24. (Calmet) --- There is no need, therefore, to suppose that this and similar passages have been inserted by a later writer. (Haydock) --- \u0001Hermon,\u0002 which profane authors commonly call Antilibanus, (Calmet) was a part of the range of the \u0001mountains of Galaad,\u0002 by which name it goes frequently, though it be also denominated Seon, or Sion, (chap. iv. 48.; Menochius) and the different nations had other names for it, ver. 9. (Haydock) --- It does not appear that Moses went much beyond the torrent of Jeboc. But he knew that the territory, as far as Hermon and Emath, belonged to the Hebrews, and he probably, sent some troops to take possession of it. They did not, however, entirely banish the Hevites, that \u0001dwelt from Baal-Hermon to the entering into Emath.\u0002 These and some other nations were left by God to \u0001instruct Israel,\u0002 Judges iii. 3." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Plain.\u0002 Hebrew \u0001Mishor,\u0002 which the Septuagint leave untranslated. It has perhaps the same meaning as Argob, ver. 4. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Giants.\u0002 Hebrew, \"Raphaim.\" Og was the only survivor of this family, in Basan, though there were other giants dispersed throughout the land, 1 Paralipomenon xx. 6. (Tirinus) --- Some of the \u0001stock of Rapha,\u0002 were also seen afterwards at Geth, but they did not reign in the country of their fathers, as Og alone did at this time, Josue xv. 14., and xvii. 15. Hebrew may be, \"Now Og, king of Basan, was a remnant of the Raphaim.\" (Calmet) --- Septuagint, \"for, moreover, Og....was left of the Raphaim.\" \u0001His bed\u0002 was 13½ feet long, and 6½ broad, taking the cubit at 18 inches, with Arbuthnot; though Calmet allows 20½ French inches, which are greater than ours. As beds are commonly made larger than the person who lies in them, he concludes that Og might be 14 or 15 feet high, unless he was possessed with the same vanity as Alexander the Great, who caused beds five cubits long to be left in his camp, when he returned from his Indian expedition, in order that the people might think that his soldiers were of a gigantic stature. Allowances must here be made for a royal bed; and, at any rate, it will not easily be proved that a human body might not exceed 12 or 15 feet in height, without injuring the just proportions, as Thomas Paine would have us to believe. We know that the difference in size between the inhabitants of Shetland and of Patagonia is still very great; and the people of the former island would act very irrationally, if they would not credit the existence of the Lincolnshire ox, or of the large dray horses in London, because their own oxen are not bigger than mastiffs. See Watson, p. 26. --- \u0001Iron.\u0002 Bedsteads are frequently made of iron, brass, silver, or gold, in hot countries, for the sake of cleanliness and grandeur, Proverbs xxv. 11., Esther i. 6. The Parthian kings reserved to themselves the privilege of lying on golden beds. (Josephus, [Antiquities?] xx. 20.) The Thebans made beds of iron and brass out of the spoils of Platea, and consecrated them to Juno. (Thucydides, iii.) --- \u0001Ammon.\u0002 Hebrew, \"Behold his bedstead was of iron; is it not in Rabbath?\" &c. This town is called Rabbatamana, by Polybius; and Ammana, by Eusebius, who says it had afterwards the name of Astarte, till Ptolemy Philadelphus gave it the title of Philadelphia. It lay to the east of Jazer, not far from the Arnon. (Cellarius, iii. 14.) It is probable that the bed of Og continued in this city, till it was taken by David, 2 Kings xxii. 30. How the Ammonites got possession of it, we do not know. It seems that the account of it, and of Jair, (ver. 15,) have been given by some one who lived a long time after these events had taken place. (Calmet) --- This conjecture, however, is not well founded, for though Moses was addressing those who had been witnesses to these transactions not many months before, his appeal to them gives the strongest authority to a narration, which was to be handed down to the latest posterity. They could attest the surprising stature of that giant, whom they had slain, and their neighbours kept his bed as a proof of his having existed, the terror of all that country. \u0001Until this present day,\u0002 (ver. 14,) is an expression often used in Scripture, to denote an event which had taken place at no very great distance of time, chap. xi. 4. Thus St. Matthew, (xxvii. 8,) writing about eight years after the ascension of our Saviour, says, the \u0001field was called Haceldama....even to this day.\u0002 See Josue viii. 29. (Haydock) --- It is sufficient if the thing be still in the same state as it was before. (Menochius) --- \u0001Hand. \u0002Hebrew, \"according to the cubit of a man,\" from the elbow to the finger ends. (Calmet) --- Syriac, \"of giants.\" Chaldean, \"of the king;\" whence some have imagined, that the bed was nine times as long as the cubit of Og, which is very improbable. (Haydock) --- The Rabbins, who delight in fables, say that this bed was used by Og only while he was in his infancy: for he grew to be 120 cubits high; and some say his foot alone was this length. He would have hurled a mountain to overwhelm all the Hebrews at once, only a bird, or some ants, made a hole in it, and the mountain falling upon his shoulders, he could not extricate his head, God causing his teeth to grow ten cubits, and in this condition he was taken and killed by Moses. (Lyranus, &c.) --- Noble discovery of these blind guides! (Calmet) --- The poets have not been more extravagant in their descriptions of Typheus, or Typho, whose name signifies \u0001burning,\u0002 as well as that of Og, (or \u0001hóg,\u0002 he burnt) with whom he has probably been confounded. (Vossius on Idolat.) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Galaad.\u0002 Moses comprises under this name, all the conquered country. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Jair.\u0002 Some have supposed that this was one of the judges of Israel, but without foundation. He was a \u0001son\u0002 or descendant of Manasses, Numbers xxxii. 41., and Judges x. 4. --- \u0001And Machati.\u0002 These were the most southern towns of this half tribe. (Calmet) --- \u0001Day.\u0002 If Esdras added these words, he did it not against the law, but to explain it. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Machir's\u0002 posterity was settled in the same part of Galaad. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Torrent.\u0002 The other part belonged to the Moabites, (Calmet) on the south and east. --- \u0001Ammon.\u0002 See chap. ii. 37. The two tribes of Gad and Ruben, occupied the territory lying between the Jeboc and the Arnon, hemmed in by the mountains of Galaad, on the east, and by the Jordan and the most salt sea, and that of Cenereth, on the west. Gad occupied the northern division of this country. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Foot.\u0002 Hebrew and Septuagint \u0001Ashdoth-pisga.\u0002 Eusebius seems to have taken these for two different towns. The former was situated near Phasga, Josue xii. 3. This mount was the eastern boundary of Ruben. The \u0001plain\u0002 here mentioned was that where Moses was speaking. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rest.\u0002 Abulensis says, this took place only 14 years after. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I will.\u0002 Moses flattered himself, that God's refusal to let him cross the Jordan, was only conditional; and therefore he begs, with all humility, for leave to enter Chanaan, at the head of the people. But, though God had pardoned his fault, he would not deprive Josue of the honour, which to fulfil the mystery, was reserved for him, Numbers xx. 12., and xxvi. 64. (Calmet) --- Moses might very lawfully desire to behold a place, consecrated by the abode of the Patriarchs, and to be honoured still more by the presence of the Messias, a happiness for which he had been labouring now forty years. (Du Hamel) --- \u0001And Libanus.\u0002 Whether this \u0001and\u0002 be an explanation of what mountain he meant, (Tirinus) is a matter of doubt. He unquestionably desired to see, and to put his people in possession of all the country designed for their inheritance, in which various fruitful mountains appeared. That of Bethel was very high, and most delightful where Abraham and Jacob had dwelt. Moria and Sion, the future seat of the temple, might also attract his notice, and the mountains of Judea, as well as all the other lofty hills, which diversify the country from Idumea to Libanus. (Haydock) --- Egypt was a flat country. New and grander prospects now open to his view. Libanus is styled Antilibanus by the Septuatint, and by profane authors, as it lies, in effect, to the land of the Hebrews. Behind it Cœlostria extends, as far as Libanus. This mountain comprises four different hills, rising one above another, and taking in a circuit of 300 miles. The first of these hills, Antilibanus, is remarkable for its fertility in corn; the second has abundance of fine springs: but the third resembles an earthly paradise, being constantly adorned with fruits and flowers. Cedars grow chiefly upon the fourth, amidst the snows which lie there perpetually, notwithstanding the burning heats of the adjacent countries. \u0001Lebanon\u0002 signifies both \"whiteness and incense,\" for which it is very renowned. (Calmet) --- De la Roque thinks that it is higher than the Alps or Pyrenees. It stands in the form of a horse-shoe, extending from above Smyrna to Sidon, and thence towards Damascus, (Buffon) unless this be a part of Antilibanus, which runs north, from Damascus, in a parallel direction to Libanus, and includes the hollow Syria. (Haydock) --- Serarius makes these two mountains run eastward, almost from the Mediterranean sea, as Strabo (xvi.) and Ptolemy seem also to do. (Bonfrere)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Your account.\u0002 Moses cannot help reminding the people, that they were the occasion of his giving way to diffidence, and thus incurring a most sensible chastisement from the hands of God. Their conduct had provoked him so, that he gave some outward signs of the trouble with which his mind was so much disturbed, chap. xx. 12. Yet God admits of no excuse, particularly in the sins of those who act in his name, and who, of course, ought to guard against the smallest deviation from virtue. \u0001Be ye holy and perfect,\u0002 is addressed to such in a particular manner. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001East.\u0002 It seems, if Phasga was the eastern boundary of Ruben, (ver. 17,) there was no occasion for Moses to cast his eyes that way. He is ordered to take a full view of the countries allotted by God to the Hebrews; and if we consider that the territory, as far as the Euphrates, was promised to them, if they would continue to be faithful, and that it was made tributary, under Solomon, we need not wonder if Moses should be pleased to behold it, chap. i. 7. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Phogor.\u0002 Hebrew \u0001Beth pehor,\u0002 \"the house, temple, or city of Phogor,\" where that idol was the object of adoration. The city was probably at the foot of Mount Phasga, and fell to the share of Ruben, Josue xiii. 20. (Calmet) --- The Hebrews dwelt in the \u0001valley\u0002 when Moses made the aforesaid supplication to God, and was ordered to desist; and, after taking a view of the promised land, to give the necessary injunctions to his successor, ver. 23. (Haydock) --- Perhaps this might take place before the defeat of the two kings. (Calmet)" } ] }, { "chapter": 4, "slug": "id497.html", "header": "Deuteronomy iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And judgments,\u0002 regarding religion and civil affairs. (Calmet) --- Live a happy life. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Add\u0002 any thing repugnant to the spirit of my law. No interpretation of this kind can be admitted. But this does not condemn well authorized traditions, and laws enacted by lawful superiors. The Jews always boast of their close adherence to the letter of the law, but they often forget the spirit of it, and by their traditions render it deformed, like a carcass. Demosthenes takes notice, that the Locrians had such a regard for their laws, that if any one chose to propose any fresh ones, he came with a rope about his neck, that if they did not meet with the approbation of the people, he might be strangled immediately. (Calmet) --- Moses cannot mean to forbid any more divine or civil commandments being written by Josue and the subsequent prophets. He only enjoins that nothing shall be altered by human authority. The other books of the Old Testament serve to explain the law; and so do the apostolical traditions (Worthington) afford great assistance to understand the true meaning of all the Scriptures, and hence we learn whatever we have to perform, without danger of being led astray. (Haydock) --- To these the Scriptures frequently refer. \u0001He that heareth you, heareth me,\u0002 Luke x. \u0001Hold the traditions which you have learnt,\u0002 2 Thessalonians ii. \u0001The rest I will set in order, when I come,\u0002 1 Corinthians xi. 34. Hence St. Augustine (contra Cresc. i. 33) observes, \"Though no evident example can be produced from Scripture, yet we hold the truth of the same Scripture, when we do what meets with the approbation of that Church whose authority the Scripture establishes.\" See ep. 80, St. Chrysostom in 1 Thess. iv.; St. Irenæus, Against Heresies iii. 4. (Worthington) --- The Jews themselves never had the folly to imagine with the modern innovators, that all laws both of a religous or civil nature were here proscribed. Under David, Mardocheus, and the Machabees, various laws and feasts were commanded, and observed in the true spirit of the law, 1 Kings xxx. 25., and Esther ix., and 1 Machabees iv. God does not leave to the discretion of the Jews, the appointing of different victims, &c., in his worship, (chap. xii. 30,) as they might very easily give way to the superstitious observances of their neighbours, and these things had been sufficiently determined. But he enjoins all to obey the declarations of the priests and judges, chap. xvii. 10. (Bellarmine) (Tirinus) --- Thus when the Apocalypse records a prohibition similar to this, (Apocalypse xxii. 18, 19,) it is not intended to seal up the divine volume, so that nothing more shall be admitted into it, for St. John wrote his gospel afterwards. But it must be explained in the same sense as this passage, and condemns all those who, of their own authority, would set up fresh doctrine in opposition to the word of God. Let Protestants consider if they be not concerned in this caution, when they not only cut off whole books of Scripture, but deny the authority of the Church itself, without which the Scripture can be of little service. They are the book \u0001sealed with seven seals,\u0002 impenetrable to man without the aid of the divine author; (Apocalypse v. 5,) and this aid he will never grant to those who obstinately refuse to \u0001hear the Church,\u0002 Matthew xviii. 17., and 2 Peter i. 20. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Among you,\u0002 when the guilty Israelites and the Madianites were slain, Numbers xxv., and xxxi." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Day.\u0002 Not but that many of these had fallen into sin; but they had not abandoned the Lord to worship any idol. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001This is\u0002 a proof of \u0001your wisdom,\u0002 &c., if you observe these commands. Your conduct will excite the admiration of all. (Menochius) --- Solomon often inculcates the same truths, Proverbs i. 7., and Ecclesiasticus i. 34. Even profane writers applauded the laws and fidelity of the Jews. See Josephus, Jewish Wars i. 5.; Strabo xvi. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gods.\u0002 Supposing they deserved that title, which of them has the power to shew their votaries such favours as the true God hath shewn to us? The idols are nothing but \u0001devils,\u0002 which seek to destroy. (Calmet) --- But God had manifested his power and love to the Hebrews in the most astonishing manner. He seemed to choose his residence among them, in the tabernacle. (Haydock) --- This Jesus does in a still more wonderful manner, with respect to Christians, remaining with them in the sacrament of love. The other sacraments which he has instituted, are more noble and efficacious than those of the old law. He was pleased to take our nature, (Calmet) and to \u0001dwell among us,\u0002 John i. The providence of God pervades all things; and, though all live \u0001in Him,\u0002 (Acts xvii. 28,) yet he shews the marks of the most paternal tenderness to his elect. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eyes.\u0002 Most of these laws had been already promulgated, so that the people could set a just value upon them. But Moses undertakes to place the in a more beautiful point of view, as it were altogether, and accompanied with some fresh regulations. How imperfect are all the codes of the ancient lawgivers, when compared with this of Moses! (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Words.\u0002 Hebrew also, \"things.\" (Haydock) --- Both sacred and profane authors use the term of \u0001seeing,\u0002 to denote any of the senses, ver. 12. Eschylus (in Prometh.) says, \"you shall neither see the form nor the \u0001voice\u0002 of mortals.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001At all.\u0002 Hebrew, \"but saw no similitude, only a voice.\" See Exodus xx. 18." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Stone.\u0002 Josephus (Antiquities iii. 4, 6,) says, that each table contained five precepts, two and a half being inscribed on one side. The Jews now suppose that four appeared on one table, and six on the other. But each table probably contained an entire copy of the law. (Calmet) --- It hence appears, that there are just ten precepts. (Worthington) --- But the manner of dividing them is rather uncertain. St. Augustine and Catholics in general, place the three commandments, which regard God, by themselves. See Exodus xx. 1. Their greater importance and length would require as much space as the other seven, which ascertain the mutual duties of people to each other. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Carefully.\u0002 Hebrew, \"Be therefore particularly attentive, as much as you love your own soul.\" (Vatable) By keeping my commandments, you can alone obtain salvation, ver. 9. (Menochius) --- \u0001Similitude\u0002 of any living creature, such as were the objects of adoration among the pagans. Some represented their gods under the forms of men, women, beasts, birds, or reptiles; while others adored the sun, moon, and stars. (Haydock) --- This last was indeed the most ancient species of idolatry, Job xxi. 26. Baal, Astarte, Moloc, Chamos, &c., were different names by which they denoted the heavenly bodies. But the Egyptians carried their superstition to the greatest excess. There was hardly any sort of animal which did not obtain sovereign worship among them. (Calmet) --- Their great gods, Isis and Osiris, were sometimes depicted like a man and woman; at other times, like beasts, and frequently they appeared with parts of both. The head of Isis was generally adorned or disfigured with the horns of a bull; (Haydock) and that animal, either alive or in a picture, as well as dogs and cats, were adored throughout the country, while some places had their peculiar idols. The lion, the wolf, and the fish called \u0001latus,\u0002 gave their names to the cities Leontopolis, &c., which had a particular veneration for them. Moses takes care to inform the Hebrews, that the true God is like none of these things; and that they cannot pretend to represent him under any such forms, without doing him an injury. (Calmet) --- If Catholics endeavour to put the people in mind of the blessed Trinity, by representing a venerable old man, Jesus Christ in his human nature, and a dove, under which forms the Scripture has introduced the three divine persons, they do not pretend that their divine and most spiritual nature can be thus expressed. \"If,\" says the Council of Trent, Session 25, \"the historical accounts of Scripture be sometimes set forth in paintings, for the benefit of the illiterate, let the people be informed that the Divinity is not thus represented, with a design to insinuate that it may be seen with the eyes of the body.\" So neither can the figure of a triangle, with the ineffable name of God in Hebrew, &c., explain this adorable mystery. But such things may recall to our remembrance, the innumerable benefits which we have received from the three divine persons, after we have been once informed what we have to believe respecting them. This is the laudable motive which has induced the Church to encourage the keeping of such pictures, as well as those of the saints, with due respect. \"Not as if we believed that any divinity or virtue resided in them for which they were to be worshipped, or that we should ask any thing of them, or place our confidence in images, as the Gentiles formerly did, who hoped in their idols, (Psalm cxxxiv.,) but because the honour given to them is referred to the originals, which they represent,\" &c. (Council of Trent, Session 25.) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Service.\u0002 How then could the nations give way to such stupidity, but because they had forgotten the design of God in creating the heavenly bodies, which Moses therefore takes care to inculcate? (Genesis i. 14.) Hebrew and Septuagint, \"which God has divided unto all,\" &c.; whence some have falsely supposed, that God had tolerated the worship of the stars in other nations. See chap. xxix. 26. (Drusius) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Furnace.\u0002 This expression gives us some idea of the cruelties to which the Hebrews had been exposed, 3 Kings viii. 51. Iron and other metals were melted in furnaces: Hebrew \u0001cur,\u0002 Ezechiel xxii. 20. In the countries of the East, workmen have them in the middle of their shops, and sit round them to work. (Bellon., iii. 45.) (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Words.\u0002 The murmurs of the people occasioned the diffidence of Moses, and he often reminds them of it, that they may reflect how severely God will punish them, if they transgress, since he spares not his greatest favourites. (Calmet) --- Even venial faults must be punished. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Made.\u0002 Hebrew, \"and make to thyself a sculpture, the likeness of any thing which the Lord thy God commanded thee.\" He ordered them to abstain from idolatry. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fire.\u0002 God often appeared in the midst of fire. \u0001All the land shall be devoured by the fire of his jealousy,\u0002 Sophonias i. 18., and iii. 8. (Calmet) --- By these expressions, we are exhorted not to do any thing which would excite the indignation of our true lover, nor ever be unfaithful to him. (Haydock) --- The pagans thought that fire was the fittest symbol of the divinity. (Porphyr. de Abstin.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And earth,\u0002 or all their rational inhabitants. (St. Jerome and St. Basil in Isa. i. 2.) Moses conjures the Israelites, by all that is most sacred, to continue faithful. He speaks with the greatest earnestness, as he does again, chap. xxxii. 1. (Calmet) --- He makes use of a sort of oath, by the creatures, in which God shines forth. (Menochius) --- \u0001Destroy you.\u0002 He will take from you that delightful country, though he will save a remnant of you out of the captivity of Babylon, and in the latter days, ver. 31. The Jews, in the promised land, were almost always prone to idolatry; till God severely chastised them by the hands of the Babylonians. Since that time, few of them have willingly yielded to the worship of idols, though some have fallen by compulsion, as we read, Daniel iii., and 1 Machabees i. 53., and ii. 16. Jeremias (v. 19) foretold that this would be the case. \u0001As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own.\u0002 (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Nations.\u0002 This prediction we see verified at the present day. They are despised by all. No one of their numerous masters embraces their religion. They are so few, as hardly to possess a single town. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001There.\u0002 Hebrew, \"thence\" from the place of captivity, or returning from the love of idols to the services of the true God. --- \u0001Soul.\u0002 Hebrew, \"with all thy soul. (Ver. 30) In thy tribulation after,\" &c. (Calmet) --- God often sends chastisements as the most effectual means of salvation, to make his children enter into themselves. In this state, the soul is more at liberty to consider the folly of adhering to any thing in opposition to the sovereign Lord. Then she is forced to confess that her idols cannot afford her any protection. How, in effect, could any one fall into such an abyss of corruption and stupidity, as to imagine those things to be gods which have not even the dignity and advantages which they themselves possess? Their soul must first have been strangely blinded, and their heart corrupt. Even the more enlightened pagans acknowledged the folly of pretending to represent the Divinity under sensible forms. \"God, says Empedocles, has no human members....He is a pure and ineffable spirit, who governs the world by his profound wisdom.\" Numa would not allow any picture of Him, conformably to the doctrine of Pythagoras; and, for the first 170 years of Rome, no representation of God was set up in the temples. (Plutarch) --- The ancient Phœnicians seemed to have acted on the same principle, as the temple of Hercules, at the Straits, had no image. It is well known that the Persians rejected both the statues and temples erected in honour of the gods; and the Germans esteemed it beneath the majesty of the heavenly Beings, to represent them under any human form. (Tacitus, Hist. v.) (Calmet) --- Yet these sages gave way to the folly of the people, and, against their better knowledge, adored the stupid and senseless idols. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Voice,\u0002 after the captivity of Babylon, or rather at the end of the world. The nation at large has not embraced the worship of idols since the former period. But it will not be perfectly converted, \u0001until the fulness of the Gentiles....come in.---And so all Israel....be saved,\u0002 Romans xi. 25. (Calmet) --- St. Paul terms their present state \u0001a blindness in part,\u0002 because, though few have embraced the revelation of God, made to all by his only Son, the far greater part have obstinately shut their eyes, so that, even while they read the clearest prophecies, they seem to have a \u0001veil\u0002 on then. But, after they shall have been the sport of their passions and errors till the \u0001latter time,\u0002 when \u0001the man of sin\u0002 shall be fully \u0001revealed,\u0002 they will see how wretchedly they have been deluded, and, the grace of God touching their hearts, they will remember the \u0001covenant,\u0002 and embrace Christ, the end of all the law. Happy those who do not defer their conversion till that awful period! (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Heaven.\u0002 To our senses the sky seems to rest upon the horizon. So Jesus says, \u0001Then he....shall gather....his elect....from the uttermost part of earth, to the uttermost part of heaven,\u0002 Matthew xxiv. 31. Vatable translates, \"from the east to the west.\" In no age or place did God ever declare his will, as he had done at Sinai. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And lived.\u0002 It was generally supposed, that those who had seen a vision of God, or of his angel, would instantly die. See Genesis xvi. 13. (Haydock) (Chap. v. 24.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Temptations.\u0002 The Chaldean and Arabic understand this of the prodigies which God wrought in favour of his people; though they may also denote the trials to which the Patriarchs and the Hebrews had been exposed, that their virtue might shine more brightly. Many indeed lost courage under these trials, but they were of great service to form a perfect people; and those who continued to lead a virtuous life, received the reward of their labours. (Calmet) --- \u0001Visions,\u0002 during the three days' darkness mentioned, Wisdom xvii. 9, 18, &c., (Menochius) or those terrible appearances on Sinai, ver. 33, 36., and chap. v. 22. (Calmet) Hebrew may be, \"by great terrors.\" --- \u0001In Egypt.\u0002 God himself fought for his people, when he brought them out of that country. He repeatedly made the king and his people feel the impressions of terror, but as they presently recovered their wonted insolence and pride, he at last miraculously divided the Red Sea, and buried vast multitudes in its waters. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Day.\u0002 They had already conquered the mighty kingdoms of Sehon and of Og. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Other.\u0002 The power of the true and only God is not confined to the sea, or to the land, &c., (Calmet) as the pagans believed that of their various idols was. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Then,\u0002 &c. This piece of history seems to be placed out of its natural order, by another hand. (Calmet) --- Yet if we attend to the method of Moses, in his other works, we shall not hastily conclude that it is an interpolation. He frequently repeats what has been already specified. He had received an order from God to appoint these three cities of refuge, (Numbers xxxv. 14,) after he had given the land to the tribes of Ruben, &c., Numbers xxxii. This he executes at the conclusion of this discourse; and hence takes occasion to mention how they had taken possession of this country. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Before.\u0002 The Rabbins say, when two people had refused to speak to one another for three days, it was a sufficient indication of their enmity. (Selden, Jur. iv. 2.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Wilderness,\u0002 or plains of Moab, at the mouth of the Jordan. It is sometimes called Besor, and is very different from Bozra of Idumea, (Isaias lxiii. 1,) a very famous city, known to profane authors by the name of Bostra. --- \u0001Ramoth, \u0002one of the strongest towns of Galaad, 15 miles west of Philadelphia, (Eusebius) where Achab, king of Israel, received a mortal wound, 3 Kings xxii. 3. --- \u0001Golon,\u0002 or Gaulan, gave its name to Gaulanitis, a part of Batanea, lying on the southern parts of the division of Gad, though the city belonged to Manasses. The lower Gaulanitis lay towards the lake of Genezareth, and had Gamala for its capital. (Cellarius) (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Sion\u0002 begins here with \u0001s, \u0002being the northern boundary of the tribe of Manasses, east of the Jordan; whereas the famous Sion, on which the temple was built, is written with \u0001ts,\u0002 and lay on the west side of the Jordan, (Haydock) in the tribe of Juda, chap. iii. 8. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Wilderness,\u0002 which Moses commonly calls the salt sea, (on account of the asphalte with which it abounds,) or the sea of Araba, as it lies at the extremity of the plains of Moab, which are sometimes called \u0001Araboth,\u0002 \"deserts,\" because they were more fit for pasturage than for ploughing. (Calmet)" } ] }, { "chapter": 5, "slug": "id498.html", "header": "Deuteronomy v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001All Israel:\u0002 not one was wanting, chap. xxix. 10. God enabled all to hear the words of their lawgiver, (Menochius) by an evident miracle. (Jansenius) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fathers,\u0002 the ancient patriarchs, who were not favoured in such a signal manner. (Menochius) --- Though many of those who had heard the words of God at Horeb, were dead, and had not enjoyed the full benefit of the covenant, some still remained, and the children of the deceased were about to enter the land which had been there promised. (Haydock) --- God did not make a covenant with the Patriarchs only, but also with their posterity at Horeb. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To us.\u0002 Hebrew and Septuagint, \"to you.\" --- \u0001Face to face,\u0002 in such a manner that no doubt could be entertained of his presence. (St. Augustine) --- God addressed the decalogue to all the people, who saw no similitude. But to Moses he delivered the rest of his ordinances, with as much familiarity and condescension as one friend would use in speaking to another, Exodus xxxiii. 2. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mediator.\u0002 St. Paul acknowledges this title of Moses, (Galatians iii. 9,) who was a figure of Jesus Christ, the mediator of the New Testament, Hebrews viii. 6., ix. 15., and xii. 24. (Calmet) --- Let not Protestants, therefore, reject this title with so much indignation, when it is applied in the like limited sense to the saints, to denote that they pray for us, as we pray for one another. Christ is the \u0001one mediator\u0002 (1 Timothy ii.) of redemption. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sight.\u0002 Chaldean, \"Thou shalt not have any other god but me.\" \u0001Elohim\u0002 often designates the true God. (Calmet) --- See the decalogue explained, (Exodus xx.) where we have observed, that pictures are only forbidden when they are the objects of sovereign worship, as the context here plainly shews, ver. 9. Other images God himself authorized, (Worthington) even in the old law, and in the most sacred place, where people were ordered to fall prostrate before the ark, to \u0001adore his footstool,\u0002 Psalm xcviii. 5. If, therefore, a people so prone to idolatry as the Jews were, might have pictures in the temple of God without danger, how can any one suppose that the images of Jesus Christ, and of his saints, are necessary incentive to idolatry among Christians, who all know that God will allow of no rival! (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Serve.\u0002 We must neither treat idols, nor their images, with the honour due to God alone. (St. Augustine, q. 61, in Gen.) --- If we do, he will punish our infidelity. --- \u0001Generation,\u0002 for a long time, or as long as the remembrance of the parents' wickedness subsists, so as to have an influence upon others. (Haydock) --- God mercifully defers correction. (St. Jerome in Ezec. xviii.) He chastises those who imitate their wicked forefathers." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In vain,\u0002 by perjury. See ver. 20, where the same word is used, (Du Hamel) or by any irreverent speech. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Therefore.\u0002 This is another reason why the Jews were to observe the sabbath with particular rigour. The institution of a day of rest every week, (Haydock) was intended to preserve the memory of the creation. (Calmet) --- God also requires that his people should be grateful on this day for the \u0001rest\u0002 which he had granted to them, (Haydock) and preserve carefully all the monuments of the true religion. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Adultery.\u0002 Under this name God forbids every species of impurity. (St. Augustine, q. 71.) (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001False.\u0002 Hebrew \u0001shave,\u0002 \"vain,\" is synonymous with \u0001sheker,\u0002 \"false,\" used [in] Exodus xx. 16." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001His.\u0002 Here the Samaritan copy inserts the order for erecting an altar upon Mount Garizim, which we have given, Exodus xx. 27. It occurs below, chap. xxviii. 2., &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001More\u0002 to the people: the other precepts were communicated to Moses. The Chaldean and others gives a contrary turn to the Hebrew, \"and he ceased not\" ever since to instruct us. (Calmet) --- Moses gives the sense, not the very words of the decalogue, in which he is not guilty of any lie. (St. Augustine, q. 8.) (Du Hamel)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001You said,\u0002 by the mouths of your princes, Exodus xx. 19." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Die.\u0002 Past experience did not entirely remove from them the fear which was so generally entertained, that the sight of the heavenly beings would prove destructive. So Daniel (chap. x. 17) said on a similar occasion, \u0001my breath is stopped.\u0002 (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001A mind.\u0002 God speaks like men, and insinuates how agreeable to him is a disposition influenced by a salutary fear. He does not mean that He cannot convert the heart of man. (Estius) --- God exerts his power over our will by persuasive invitations. (Maimonides)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Left:\u0002 a proverbial expression, to signify that no sort of transgression is to be allowed. (Menochius) --- It is of the same import as, \u0001You shall not add,\u0002 &c., chap. iv. 2. (Calmet)" } ] }, { "chapter": 6, "slug": "id499.html", "header": "Deuteronomy vi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hear.\u0002 The Jews have a particular respect for the seven following verses, which they write on vellum, and recite every day, as a preservative against the power of the devil. (Clarius.) --- \u0001To do.\u0002 It will not suffice to hear nor to \u0001learn\u0002 the law, we must also put it in execution, chap. v. 1. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Whole heart....soul....and strength.\u0002 God admits of no partner, nor will he suffer any rivulet to be drawn from the fountain of love, which is not ultimately referred to himself. Our neighbour we must love only for his sake, and by the observance of this two-fold precept, we shall fulfil the whole law and the prophets, Matthew xxii. 40. (Haydock) See St. Augustine, de Doct. i. 22. --- We must love God disinterestedly for his own sake: we must sacrifice our \u0001soul\u0002 and life for his honour, with all our \u0001strength,\u0002 beginning every good work with fervour, and persevering in our undertakings. All our faculties and senses must be consecrated to the divine service, as well as all our goods; in which sense the Chaldean, &c., understand the word \u0001strength.\u0002 Hebrew literally, \u0001ex toto valde tuo.\u0002 By this singular expression, Moses seems to insinuate, that he cannot find words to specify how much we ought to love the Sovereign Good. (Calmet) --- \"The measure of loving God, is to love without measure.\" (St. Bernard) (Haydock) --- By many words, the same thing is more forcibly inculcated. (Tirinus) (Menochius) --- In the gospel we find, \u0001with thy whole mind,\u0002 (Luke x. 27,) added by the lawyer. (Haydock) --- We must give God the preference before all, and thus have our heart perfect before him, like David, &c. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tell.\u0002 Hebrew, \"thou shalt chew them\" as nurses do bread for their little ones; or thou shalt \"sharpen,\" like a razor, \"explain clearly and often,\" these precepts, which are of the utmost importance. --- \u0001Meditate;\u0002 speak of them to others, (Calmet) and entertain thyself with them in thy own heart. \u0001The mouth of the just man shall meditate wisdom, and\u0002 (that is) \u0001his tongue shall speak judgment, \u0002Psalm xxxvi. 30., and Exodus xiii. 9. --- \u0001Sleeping.\u0002 The spouse, in the canticle, (Canticle of Canticles v. 2,) says, \u0001I sleep, and my heart watcheth\u0002. If we carefully direct our intention, we may merit even when we are incapable of thinking. God will reward our good desires. Our last and first thoughts ought, in a particular manner, to be consecrated to God, (Haydock) when we go to rest and when we arise, (Menochius) as he is our first beginning, the source of all graces, and our last end, to whom we ought to refer every thing, even our ordinary actions of sleeping, labour, and diversion. If we make his divine perfections and his law the subject of our daily meditations, our soul will naturally be affected with the same sentiments during the night. \u0001Quicquid luce fuit tenebris agit.\u0002 \"The occurrences of the day have an influence upon our dreams;\" (Petronius) and as we are accountable for many things by placing the cause, which in the hours of sleep or of drunkenness we are not able to prevent, so it cannot be doubted but that we shall increase in virtue, if we regulate our thoughts and actions in a proper manner, even when our soul is incapable of exerting her faculties. Hence we may perceive, of what vast importance it is to have a pure intention. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sign,\u0002 or seal, (Canticle of Canticles viii. 6.; Calmet) attached to the ring which the Jews wore on their fingers, (Haydock) to seal their letters, after they were enveloped and tied with linen. The Jews have bandages of vellum on their hand, with sentences of the law inscribed upon them, (Calmet) as well as others upon their forehead; while many get the whole law, particularly the Book of Deuteronomy, by heart: for which purpose, the Rabbins inform us, there were above 400 schools and synagogues at Jerusalem, where the law of God was learnt and explained. The design of this injunction was not, however, to enforce the wearing of such bandages, as the Pharisees imagined, (Matthew xxiii. 5,) but to put all in mind that they ought to meditate frequently upon the commandments, (Tirinus) and regulate their lives by their direction. --- \u0001Shall move.\u0002 Septuagint adds a negation, but to the same import, \"it (the sign) shall not be removed from before thy eyes.\" (Haydock) --- Hebrew, \"they shall be as \u0001totaphoth,\u0002 frontlets,\" ornaments hanging between the eyes. (Exodus xiii. 9.; Calmet) \"Tephilim,\" (Chaldean) or \"spectacles.\" (Grotius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Full.\u0002 Our Saviour seems to apply this to his disciples, in a spiritual sense, remarking that Moses and the prophets had prepared the way for them. \u0001Others have laboured, and you have entered into their labours,\u0002 John iv. 38. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Only.\u0002 This is omitted in Hebrew; but the Septuagint and Jesus Christ retain it, (Matthew iv. 10,) as the sense requires. \u0001You cannot serve God and mammon,\u0002 Luke xvi. 13. (Calmet) --- \u0001Name,\u0002 and not by that of idols, whenever you may be authorized to take an oath. (Haydock) --- To \u0001swear\u0002 by any other, is to acknowledge him in some sort for a god. When we take an oath on proper occasions, and with due respect and caution, we perform an act of religion. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Temptation.\u0002 Hebrew, \"in \u0001Massa,\u0002\" where Moses gave the people water from Horeb, Exodus xvii. 7." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Merciful.\u0002 Hebrew, \"he will justify us.\" Chaldean, \"reward us.\" Justice often denotes the mercy which God shews to his people, and the punishment which he inflicts upon their enemies. (Calmet) (Matthew vi. 1.) --- Past, present, and future benefits concur to make the Hebrews observe the commandments. God had rescued them from slavery; (ver. 21,) he had already given them great possessions, and would grant them still more if they would be faithful; as on the other hand, all will be lost if they prove rebellious, ver. 15. (Haydock)" } ] }, { "chapter": 7, "slug": "id500.html", "header": "Deuteronomy vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Destroyed.\u0002 So the Vulgate often expresses the Hebrew term, which signifies, \"to cast out.\" --- \u0001Seven.\u0002 Ten are mentioned, Genesis xv. 9; but some of the less powerful nations were either mixed with the others, or were exterminated. The Hevites are omitted in the passage of Genesis, and sometimes no notice is taken of the Gergezite or the Pherezite. The latter had been already conquered by Moses, as well as the Raphaim and Amorrhites, over whom Og and Sehon ruled, chap. iii. 5. (Calmet) --- It seems, however, that some of the same nations, on the other side of the Jordan, remained to be subdued, and that any one of them was naturally too strong for the Hebrews, ver. 7. Hence the latter might be convinced, that their victories were to be attributed to God." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001League.\u0002 Yet Josue, (ix. 3,) by mistake, entered into one with the Gabaonites, and observed it; (Haydock) whence we may conclude, that only such leagues are forbidden as would leave these nations in possession of their lands and idols, chap. xx. 10., and xxiii. 6. With foreign nations it was lawful to make leagues defensive and offensive, as David, Asa, and the Machabees did with Hiram, Benadad, and the Romans, 3 Kings xv. 18, &c. If the Hebrews were so hostile to the nations of Chanaan, it was in execution of God's decree, who had sentenced them to die; and Tacitus hence unjustly inferred, that \u0001they hated all\u0002 but their own nation. See Grotius, Jur. ii. 15. --- \u0001Them.\u0002 This was ill executed. (Josephus, [Antiquities?] xiii. 13.) (Judges i.) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Marriages.\u0002 Some believe that it was unlawful to marry the people of Chanaan, if they were even converted, and also those of other nations, as we find that Esdras (1 Esdras x. 2, 12,) ordered such \u0001strange wives\u0002 to be sent away. But the context shews, as well as the practice of most pious Hebrews, that it was only forbidden to marry with those who adhered to their idolatry, ver. 4. Salmon took to wife Rahab, of Jericho; Mahalon and Booz successively married Ruth, the Moabitess, and Moses himself allows the Hebrews to espouse their captives, and to preserve the lives of women and children, chap. xx. 14., and xxi. 11. (Calmet) See Exodus xxxiv. 15. --- Hence all the Chanaanites were not necessarily to be slain. The few exceptions did not hinder the rule from being general. See ver. 16., and Numbers xiv. 23." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gods.\u0002 So great is the natural tendency to evil, that though a woman be generally inclined to follow the inclinations and religion of her husband, yet, when his method of living is more repugnant to flesh and blood, she is but too apt to influence him to glide smoothly with her down the hill of pleasure, into the very abyss of dissolution. The prediction, \u0001she will turn,\u0002 &c., is so often verified, that those who marry with unbelievers ought to tremble. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Things.\u0002 This was to be done with regard to the idols of Chanaan, when it was first conquered, ver. 25. Afterwards David made no scruple in wearing a crown, which had been taken from the spoils of Melchon, the idol of the Ammonites, 1 Paralipomenon xx. 2. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Peculiar.\u0002 Hebrew \u0001sogula,\u0002 laid up like something most precious and desirable. (Menochius) --- God seemed to have abandoned other nations to the corruption of their own heart. \"This was, by a particular mystery, a prophetical nation.\" (St. Augustine, ep. cii.) (Exodus xix. 5.) (Calmet) --- Therefore must they destroy every idol in their land, to set a pattern to all other less favoured nations how they ought also to treat them." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Joined.\u0002 Hebrew, \"has set his love upon you.\" God is the most disinterested lover. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strong.\u0002 Hebrew \u0001el,\u0002 means also God. He requires us to imitate his perfections, as much as we are able. Being \u0001faithful,\u0002 he will comply with his \u0001covenant\u0002 exactly, and will punish those who neglect it. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Deserve.\u0002 Hebrew, \"he will repay to his face,\" or \"he will punish immediately the person who hateth him to his face.\" God does not always defer the correction of the wicked till their death. (Calmet) --- But this seems to be spoken principally of those who have engaged in the covenant, 2 Machabees vi. 12. (Du Hamel) --- Thus he immediately chastised those who adored the calf, Core, Mary [Miriam], &c., (Menochius) and he does not dissemble the faults even of his chosen servants. (Tirinus) --- The Chaldean and some Rabbins give another interpretation. \"The Lord rewards his enemies for the good works which they perform in this life, reserving their punishment till the life to come. He does not delay to reward what good they do, but he will punish them (for their crimes) in another world.\" (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001If.\u0002 The promises of God to the Hebrews were conditional. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Womb.\u0002 He will grant thee many children. (Menochius) --- This was esteemed a very great blessing, at a time when they might hope to give birth to the Messias. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cattle.\u0002 This shews, that no precept to marry is here given, but only a blessing. Even men cannot be commanded not to be \u0001barren\u0002, as that is not in their own power. It was, however, deemed a mark of some secret transgression when married people had no children. (Vasques.) (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sickness,\u0002 sent in punishment of sin, (Haydock) like the plagues \u0001of Egypt,\u0002 Exodus ix. (Menochius) --- Egypt was afflicted with some peculiar disorders, such as the leprosy, called \u0001Elephantiasis.\u0002 (Pliny, [Natural History?] xxvi. 1.) The people were also much troubled with sore eyes, or blindness, and with ulcers upon their legs. (Juvenal, Sat. xiii. 91.) One-fourth of the inhabitants of Grand Cairo have sore eyes, or are blind. (Brun.) --- Joinville speaks of the diseases which attacked the army of St. Louis in Egypt, preying chiefly upon the legs and gums, and causing them to putrify. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Consume.\u0002 Kill the inhabitants, plunder their effects, (Menochius) destroy their idols." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Plagues.\u0002 Hebrew, \"trials.\" God manifested by this means the latent dispositions of the Egyptians, while he punished their wickedness at the same time. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Hornets.\u0002 Abenezra understands the leprosy, which the Hebrew may also signify. But hornets and such like insects are very destructive in hot countries; and Pausanias informs us that the Minsiens were driven out of their country by them. (Calmet) --- God destroyed the army of Sapor II, the Persian king, by sending an army of gnats, at the prayer of St. James of Nisibis, A.D. 350. \"Lord, said the saint, thou art able by the weakest means to humble the pride of thy enemies, defeat these multitudes by an army of gnats.\" (Butler, Lives of the Saints, July 11.) --- We may, therefore, explain this text in a literal sense. (Calmet) (Wisdom xii. 8., and xvi. 9., and Josue xxiv. 12.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fear. \u0002Septuagint, \"be wounded.\" In the war with the Madianites, not one was killed, (Numbers xxxi. 49,) as Josephus ([Antiquities?] iii. 2,) informs us, was also the case when king Amalec and his people attacked the Hebrews, Exodus xvii. 13. The people seem to have expected such a miraculous interference of Providence in their favour; and hence, when 36 were slain at the siege of Hai, all were greatly dejected, Josue vii. 5. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Thee.\u0002 Three millions of people not being sufficient to cultivate the land, Exodus xxiii. 29. (Menochius) --- God could easily have destroyed those mighty nations at once; but he would not give the Israelites any occasion of boasting. (Du Hamel) --- If they never succeeded to expel them entirely out of the country, they might attribute it to their own negligence and other sins. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Graven things.\u0002 Idols, so called by contempt. (Challoner) --- \u0001Made.\u0002 Hebrew, \"gold (plates) on them,\" to cover the wood, &c. See ver. 5." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001An anathema.\u0002 That is, a thing devoted to destruction; and which carries along with it a curse. (Challoner) --- \u0001Like it.\u0002 The curse rested upon those who kept any of the spoils. This brought death upon Achan, (Josue vii. 1,) and upon some of the soldiers of Judas the Machabee, who had secreted \u0001some of the donaries of the idols of Jamnia, which the law forbiddeth to the Jews,\u0002 2 Machabees xii. 40. (Calmet)" } ] }, { "chapter": 8, "slug": "id501.html", "header": "Deuteronomy viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Live\u0002 a long and happy life; which was often promised to the carnal Jews, to encourage them to fulfil God's commands. Christians are willing to forego these temporal advantages, that they may obtain such as may last for ever. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prove,\u0002 which is done frequently by posterity also, ver. 3, 12, 14. After trying the fidelity of his people by various means, to make them sensible of their own weakness and inability to do good, God takes pity on them, ver. 16. (Calmet) --- \u0001Known.\u0002 Hebrew, \"to know (by experience) what was in thy heart, whether,\" &c. The original term signifies also to make known to others, Genesis xxii. 12. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not in bread alone,\u0002 &c. \u0001i.e.\u0002 That God is able to make food of what he pleases for the support of man. (Challoner) --- Obedience to his law will ensure a happy life, ver. 1. --- God can support a person's life without any sustenance, as he did Moses, Elias, &c., for a long time. When the usual food is wanting, he can send some of a supernatural kind, as he did the \u0001manna.\u0002 --- \u0001Word.\u0002 Hebrew, \"by whatever proceedeth,\" &c. The Septuagint and our Saviour (Matthew iv. 4,) cite it, however, agreeably to the Vulgate. The word of God and Jesus Christ nourish our souls. (St. Chrysostom) --- Philo says, \"God feeds us with his most universal word...which is more ancient than the creation.\" (Calmet) --- God could make the most poisonous things afford more nutrition, if he commanded us to eat them, than even the most delicious viands. (Abulensis) (Tirinus) --- God can make food of whatever He pleases, or sustain men without meat. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Worn,\u0002 for want of shoes, chap. xxix. 5. (Chaldean) This miracle of the Hebrews, being so well provided with raiment in a desert country, is mentioned, 2 Esdras ix. 21. Cosmas (B. v.) allows only that merchants constantly supplied them, and Abenezra thinks that they had brought plenty for change out of Egypt. (Calmet) --- But the Scripture seems to acknowledge something more wonderful; namely, the good condition of the people's feet, and of their garments, after they had been worn for such a length of time. As their numbers had not increased, the children might be supplied with the clothes of the deceased; so that there is no need of making the miracle still greater, by asserting, as some have done, that the garments grew larger with the bodies of those who wore them. (Haydock) --- The miracle was in favour both of good and bad, like manna, &c. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Up,\u0002 by mildness and correction alternately. Hebrew, \"chastiseth thee,\" Proverbs iii. 12." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Out.\u0002 The Jordan was the only river of consequence; but there were many torrents, &c., which rendered the country very different from that where they had been travelling for 40 years. (Haydock) --- Hebrew, \"of fountains, of abysses, which spring in vales and on mountains,\" having their origin in the sea. (Chaldean; Ecclesiastes i. 7.) \"Judea is famous for its waters,\" says Solinus, (35,) \"and the Jordan, a most enchanting river, runs through regions of equal beauty.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Honey,\u0002 extracted from dates. (Du Hamel) --- Almost all the luxuries of the earth might be found in the promised land; so that it was justly said to flow \u0001with milk and honey.\u0002 (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Iron,\u0002 equal in hardness, and used to cut things, in the same manner as we use iron or steel, Isaias lx. 17. --- \u0001Brass.\u0002 There were mines of both in Mount Libanus; and David collected great quantities of such metals from Cœlosyria, 3 Kings xviii. 8., and 1 Paralipomenon xxii. 3, 14. Sidon was noted for its brass. (Homer, Odyssey xv. 425.) Sarepta probably took its name from the \"foundry\" established there. Dan and Aser had abundance of iron and of brass, chap. xxxiii. 25., and Ezechiel xxvii. 19. Cadmus brought from this country the art of melting gold, &c., into Greece. (Pliny, [Natural History?] vii. 56. In latter ages, many Christians were condemned to work in the mines of Palestine. (Eusebius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bless,\u0002 not forgetting to give thanks after meat, as well as to beg God's blessing before: \u0001for it is sanctified by the word of God and prayer,\u0002 1 Timothy iv. 45. (Menochius) --- \u0001In all things give thanks,\u0002 1 Thessalonians v. 18. Our Saviour did so at the last supper, Matthew xxvi. 26. At taking the cup, the Jews say, \"Blessed be thou, O Lord, who createdst the fruit of the vine.\" At the end of the repast, one of the most dignified at table, holding a cup full of wine, says, \"Let us bless Him, who has fed us with his goods, and who preserves our life by his goodness;\" and all answer, \"Blessed be He from whom we have received food and life:\" after which a long prayer is recited. (Fagius) --- In compliance with this custom, our Lord took the \u0001cup after supper,\u0002 and recited (Haydock) or sung a \u0001hymn,\u0002 Luke xxii. 20., and Matthew xxvi. 30. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Breath.\u0002 Hebrew \u0001saraphh,\u0002 or the basilisk, as it is rendered, Isaias xxx. 6. It destroys both the grass and animals, by the burning infection of its breath. (Galen; Pliny, [Natural History?] viii. 19. See Numbers xxi. 6. (Tirinus) --- \u0001Scorpion\u0002 stings with its tail. --- \u0001Dipsas.\u0002 A serpent whose bite causes a violent thirst: from whence it has its name; for in Greek, \u0001dipsa\u0002 signifies \u0001thirst.\u0002 (Challoner) --- It is impossible to quench this thirst, (Worthington) and those who are bitten by this serpent can discharge no water. (Calmet) --- They drink till they burst, unless they can procure some treacle, or remedy against the poison. (Dioscorides) (Tirinus) --- Some translate the Hebrew, \"scorpions, and (\u0001at the place of\u0002) drought, where there was no water: he brought,\" &c., whether \u0001Tsommaon\u0002 be the name of a particular place, (Isaias xxxv. 7.; Onkelos; Calmet) or it may be applied to the greatest part of that desert, where the want of water so often occasioned the murmurs of the people. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For me.\u0002 Hebrew, \"hath procured me this wealth,\" or \u0001strength,\u0002 ver. 18." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thee.\u0002 Hebrew, \"I attest this day against you, (Septuagint add heaven and earth,) that you shall,\" &c. God had already forbidden the worship of strange gods, Exodus xx. 3. He now threatens to punish the transgressors most severely. All nations have deemed it criminal to abandon the religion of their ancestors, unless when there were evident proofs of its absurdity, as was the case when so many embraced the doctrine of Jesus Christ, for which they were so cruelly persecuted. The Athenians would not suffer a word to be spoken against their gods; (Josephus, contra Ap. ii.) and Cicero (Leg. ii.) lays down this as a law, \"Let no one have gods to himself, nor any new ones: let him not adore, even in private, strange gods; unless they have been publicly acknowledged.\" (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Destroyed.\u0002 Hebrew, \"destroys.\" Some were already subdued, others on the brink of ruin. --- \u0001Disobedient to.\u0002 God punished this sin in the most exemplary manner. (Haydock)" } ] }, { "chapter": 9, "slug": "id502.html", "header": "Deuteronomy ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This day,\u0002 very soon, (Menochius) within the space of a month. (Calmet) --- \u0001Sky:\u0002 an hyperbole to denote their surprising height. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stand.\u0002 Hebrew, \"who can stand before the sons of Enak?\" as if this were a sort of proverb. (Calmet) --- The spies had formerly terrified the people with the report of the high walls and gigantic inhabitants of Chanaan, Numbers xiii. 18." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fire.\u0002 See chap. iv. 24. The conducting angel would fight for the Hebrews. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strove.\u0002 Hebrew, \"irritated.\" (Calmet) --- Septuagint, \"continually disbelieved the Lord.\" Moses hence takes occasion to lay before the people their frequent and most heinous offences, on account of which they might justly have feared being destroyed, as much as the infamous nations whom they were about to supplant. They might thus be convinced that they had been chosen gratuitously. (Haydock) --- For God hates nothing more than ingratitude and presumption. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Would,\u0002 if He had not been appeased by earnest supplication, as [in] ver. 20." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Have quickly.\u0002 Hebrew, \"have become corrupt; they have quickly abandoned the way which I commanded them.\" (Haydock) --- Septuagint, \"the people hath sinned....they have quickly transgressed,\" &c. (Calmet) --- \u0001Idol.\u0002 Protestants have \"image.\" The Hebrews had called the similitude of a calf their god, Exodus xxxii. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sinned,\u0002 by idolatry, which comprises every sort of sin. Hence the Scripture only specifies that Jeroboam caused Israel \u0001to sin,\u0002 when it means to assert that he engaged the people in the worship of idols. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sins.\u0002 Many believe that Moses spent the whole time in obtaining pardon. Hiscuni agrees herein with the other Rabbins, only he thinks Moses was all the time in the tabernacle. Other 40 days, or a third rigid fast, were requisite to obtain the second tables of the law, as the text seems to insinuate, (ver. 25., and chap. x. 10,) unless Moses repeat what he has here asserted, as many able chronologers suppose. (Torneil; Usher; &c.) (Calmet) (Tirinus) --- The former opinion is maintained, however, by Salien, &c., Exodus xxxiv. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sin.\u0002 The Scripture designates by this name not only the evil action, but also the propensity to it, the object, matter, occasion, punishment , or victim of sin. --- \u0001The calf. \u0002He broke the idol in pieces, and then ground it small, Exodus xxxii. 20. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Burning,\u0002 &c. The places called in Hebrew, \"Tabera, Masa, and Kibroth Hattaavah.\" (Haydock) --- At the first, the murmurers were burnt; (Numbers xi. 1) at the second, or at Raphidim, (Calmet) the people demanded water, and were supplied from Horeb; (Exodus xvii. 2, 7.; Menochius) though some confound this with the former place. It seems rather to refer to the \u0001temptation,\u0002 or murmur of the people, on account of quails, Numbers xi. 34., and Psalm lxxvii. 18. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Slighted.\u0002 Hebrew, \"rebelled against,\" &c., as [in] ver. 24. Septuagint, \"you were incredulous to.\" See Numbers xiii. 3." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001To know you.\u0002 When Moses slew the Egyptian, and would have pacified two of his contending brethren, they refused to receive his mediation; so also, when he returned from Madian, to rescue them from slavery, they presently began to murmur against him, and continued to do so frequently for 40 years. (Haydock) --- Septuagint refers this to God, \"from the day that he was known to you,\" and received you for his peculiar people, Exodus xi. 25." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Nights.\u0002 See ver. 18. (Calmet) --- After specifying various seditions of the people, Moses returns to what he had been saying respecting the tables of the law, and shews with what difficulty he obtained pardon for the people, and the second tables. (Haydock) --- Some people believe that Moses was thrice 40 days in the mountain. He mentions the prayer which he addressed to God before his first descent, Exodus xxxii. 11. (Menochius)" } ] }, { "chapter": 10, "slug": "id503.html", "header": "Deuteronomy x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wood.\u0002 Moses had received this injunction, before he ascended the mount the second time, Exodus xxv. 10. But he executed it only after he had received the second tables of the law, Exodus xxxvii. 1. (Menochius) --- Some pretend that the made an ark of setim-wood, to contain the tables, till Beseleel should have completed his, which was covered with gold, and inclosed the former. (Drusius) --- But this seems unnecessary. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I made,\u0002 or gave orders to have one ready against my return. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To me.\u0002 God had already promulgated the same laws in the hearing of all, Exodus xix. 17. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mosera,\u0002 by Mount Hor, for there Aaron died, Numbers xx. This and the following verses seem to be inserted by way of parenthesis, (Challoner) as far as the 10th. The reason of their insertion here cannot easily be explained; but we must adore, in silence, the designs of the Holy Spirit. (Calmet) --- Moses had just mentioned the ark, designed to contain the tables of the law; and as the priests and Levites were to be the guardians of those sacred things, he takes occasion to specify something with respect to their institution, &c. Mosera was perhaps twice visited by the Hebrews. The first time, they came thither from \u0001Beroth\u0002-Benejaacan, or from \"the well \u0001of the children of Jacan,\u0002\" and thence measured back their steps; though, the second time, Mosera, or Moseroth, is not noticed, because it had been specified already, and they did not stop long there, but proceeded to Gadgad, Numbers xxxiii. 30. (Bonfrere) (Menochius) --- Others think that Mosera and Benejaacan are not the same places as Moseroth and Beroth Bensacan, though the names be similar. (Cornelius a Lapide) --- Perhaps it will be more satisfactory to acknowledge, that Mosera has been transposed by the copyists, as it ought to come before Beroth, particularly as Moses places it in that order, where he gives an account of the 42 stations; and the Samaritan copy agrees with him in this place. (Calmet) --- It also retains many words which have been omitted in Hebrew, and in all the versions taken from it; whence the omission seems to have taken place before the appearance of the version of the Septuagint. The Samaritan version, which is acknowledged to have preceded the Septuagint, agrees with its text, and reads, \"And the children of Israel journeyed from \u0001Moseroth,\u0002 and pitched in \u0001Benejaakan:\u0002 from thence they journeyed, and pitched in \u0001Hagidgad:\u0002 from thence they journeyed, and pitched in \u0001Jotbathah,\u0002 a land of rivers of waters: from thence they journeyed, and pitched in \u0001Ebronah:\u0002 from thence they journeyed, and pitched in \u0001Eziongaber:\u0002 from thence they journeyed, and pitched in the wilderness of Zin, which is \u0001Kadesh:\u0002 from thence they journeyed, and pitched in Mount \u0001Hor.\u0002 And there Aaron died,\" &c. (Kennicott, 2. Dis.) --- Thus Mosera will be the 27th, and Mount Hor the 34th station; (Pococke) whence the Israelites departed, after the death of Aaron, to Salmona, directing their course to the countries east of the Jordan, which had been promised to them. The appointment of Eleazar to succeed Aaron, and the separation of the Levites unto the Lord, should be all placed together, after the different encampments. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Time,\u0002 during the pontificate of Aaron, Numbers iii. 6. (Menochius) --- God had made this appointment at Sinai, (Exodus xxviii. 1,) where he ordered the tabernacle and the priests to be consecrated. Upon the sedition of Core, which probably took place at Jetebata, he confirmed the rights of the Levitical tribe, Numbers xvi. 17, 18. (Calmet) --- \u0001Ark.\u0002 The priests carried it, on more solemn occasions, (Josue iii. 3,) as they also blessed the people. (Menochius) --- Yet the Levites sung the praises of God, in which sense the word \u0001blessing\u0002 is often used, 1 Paralipomenon xxiii. 13. Hence Castalio translates, \"to celebrate his name.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stood.\u0002 Moses does not follow the order of events, but recalls to the minds of his audience what might serve to make the deepest impression upon them. He mentions some farther instructions which he had received from God on Mount Sinai, during the second term of 40 days. (Calmet) --- It might have been placed in a more natural order at the head of this chapter. (Menochius) --- Some believe that Moses speaks of the third fast of 40 days. (Salien)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And now.\u0002 He shews what advantages may be derived from a constant observance of the commandments, \u0001that it may be well with thee,\u0002 ver. 13. God stands not in need of our services, (ver. 14,) but chooses whom he pleases to display the treasures of his love, (ver. 15,) which ought to move us strongly to make him a suitable return of gratitude, (Calmet) by withdrawing our affections from every thing that may be displeasing to him, ver. 16. If we refuse, we must expect to fall under the rod of his indignation, notwithstanding all the efforts of his clemency, which he holds forth for our imitation, ver. 17, 19. He will judge all alike, the rich and the poor. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of heaven.\u0002 The Scripture mentions the third heaven, (2 Corinthians xii. 2,) where the majesty of God most gloriously appears. The second is the region of the stars, and the first the atmosphere, where the birds and the clouds move about. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Joined,\u0002 (\u0001conglutinatus\u0002) as it were, with glue, (Haydock) to shew the vehemence of love. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Circumcise.\u0002 The Hebrews esteem circumcision as a mark of their greatest glory. All who had it not, were looked upon as profane. They call the ears, mind, and heart uncircumcised, when they would not hear, understand, or obey the law of God. St. Paul (Romans ii. 28) frequently inculcates this interior circumcision, to which Moses alludes in these his last exhortations, chap. xxx. 6. The people had not regularly practised circumcision in the desert. Moses takes care to raise their thoughts to something more spiritual; and declares, in clearer terms than he had hitherto done, the necessity of loving God. All must be banished from the heart which might resist this love. (Calmet) --- Vanity, blindness, luxury, must be retrenched. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Gods.\u0002 Idols are \u0001nothing,\u0002 1 Corinthians viii. 4. Hence Theodoret supposes, that all who have authority upon earth are here designated. But admitting the false notions of the pagans respecting their gods, the superiority of the true God is here asserted; (Calmet) and all, both in heaven and on earth, \u0001gods and lords,\u0002 must bow before him. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Widow.\u0002 God resents the injuries done to such, Exodus xxii. 22." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Only,\u0002 a word not found in the Hebrew, but deemed necessary by the Septuagint to express the true meaning of this passage. See chap. vi. 13. (Calmet) --- \u0001Name,\u0002 when an oath is necessary. Thou shalt never swear by false gods. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Praise, the object whom thou must praise, and the source of all thy happiness and glory. Other nations will revere the Jews on this account. (Calmet) --- An ancient oracle could not refuse giving them this singular commendation, though to the prejudice of idolatry. \"Chaldeans alone philosophy may claim---but Hebrews worship God, the self-born King---with pure religion.\" (Haydock) --- agnós, (Calmet) St. Cyril, contra Julian 5., and St. Justin Martyr, Hortatory Address to the Greeks xi., read auton, him. But the meaning is clear from the context. The palm of wisdom is given to the Chaldeans for natural learning, and to the Jews for divinity. (Watson, Proleg. xii.) Porphyrius owns the oracle. (Theodoret) (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Seventy.\u0002 Some copies of the Septuagint add \"five,\" with St. Stephen. [Acts vii. 14.] See Genesis xlvi. 26. (Calmet)" } ] }, { "chapter": 11, "slug": "id504.html", "header": "Deuteronomy xi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Know,\u0002 &c. Reflect on the wonders of God, which you must explain to your children, who were not born, or able to discern them, when they were effected at the Red Sea, and in the punishment of the seditious, ver. 7. Hebrew, \"know ye this day, for I do not address myself to your children, who know not, (or have not understanding,) and saw not,\" &c. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Day.\u0002 So that none of the Egyptians have since been able to molest you." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001That.\u0002 Fear might stimulate them to observe God's commands, lest they should be overtaken by a similar chastisement. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gardens.\u0002 Hebrew, \"where thou didst sow the seed, and water it with the foot, as a garden,\" by means of various machines or wheels, which were turned by the feet. (Philo) --- Solinus (ii. 22, 36,) takes notice of this inconvenience in Egypt. The country is watered only by the Nile, which overflows for six weeks, about the beginning of June. Various canals or reservoirs are formed to preserve a sufficient supply of water during the remainder of the year. Pliny ([Natural History?] xviii.) observes, that \"if the Nile rise less than 12, or more than 16 cubits high, famine is inevitable.\" (Calmet) See Genesis xlii. 3. --- Prince Radzivil saw the canals of Egypt, which the people said had been dug by the Hebrews. Augustus ordered his soldiers to clean them out. (Suetonius, c. 18.) --- After the seed was committed to the earth, it was necessary to water it frequently, as the sun would harden the soil too much. No rain falls in that part of Egypt where the Hebrews had dwelt, according to many respectable authors; (Tirinus) or at least what little may fall is not sufficient to keep the earth moist. Proclus allows that some showers are felt in Lower Egypt, which lies nearest to the Mediterranean Sea; and travellers often take notice of them, in their journeys from Alexandria to Memphis. Yet the country in general is destitute of this advantage, Zacharias xiv. 18. (Lloyd) (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rain,\u0002 which falls in Judea, chiefly about the vernal and the autumnal equinoxes, in March and October. --- The \u0001latter rain\u0002 (Hebrew \u0001malkosh,\u0002) is that which falls when the seed is just sown, though the Rabbins pretend that \u0001yore\u0002 has this signification, in opposition to the Septuagint. It fell at the beginning of the Jewish year, which commenced in September, Joel ii. 23., and Zacharias x. 1. (Calmet) --- Rain contributed to make the seeds take root, and to bring the fruit to maturity, and God promises to give what may be requisite, provided his people serve him with fidelity. (Haydock) --- His \u0001grace\u0002 helps us to begin and to perfect every good work. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hay.\u0002 Seed-grass was sown, like corn, in Palestine, as it is still in the Levant, where meadows are unknown. The hay consisted chiefly of trefoil, and was carried on beasts in long journeys, Genesis xliii. 27., and Judges xix. 19. Cattle fed commonly on straw and barley. The hay grass which grew on mountains was of a different sort, and used for pasturage, (Job xl. 15,) though it might also be cut, Proverbs xxvii. 25. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001You.\u0002 In all this discourse, Moses attributes the fertility of the promised land to the blessing of God, and indeed it seems to be naturally far from being so luxuriant as to be able to feed so many inhabitants. Travellers inform us, that a great part is incapable of cultivation. But it is no longer the object of God's complacency, ver. 12. It is under the curse, chap. xxviii. 23. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Place.\u0002 Hebrew, \"that they may be as frontlets between your eyes,\" chap. vi. 9., and Exodus xiii. 9. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Posts.\u0002 Upon one post the Jews hang boards, enclosing a piece of parchment, with the 13th to the 21st verse of this chapter; and from ver. 4. to the 9th of the 6th chapter, they hang with great solemnity upon the other post." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Earth,\u0002 as long as the world shall endure. The psalmist (Psalm lxxxviii. 30,) expresses the duration of the reign of the Messias nearly in the same terms. See Baruch i. 2. (Calmet) --- If the Jews had continued faithful to God, and had submitted to the Messias, they might never have been banished from their country. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Yours.\u0002 The nations of Chanaan, how strong soever, should fall, and their country be lawfully possessed by the Hebrews. --- \u0001Western sea.\u0002 Hebrew, \"the sea of the back.\" The Jews speak of the different parts of the world, with respect to a man who has his face turned towards the east, Genesis xiii. 9. The countries, from the desert of Zin to the Euphrates, were never entirely occupied by the Israelites, except under the reigns of David and of Solomon. (Calmet) --- God never intended to subject the whole world to their dominion, as the Rabbins would hence infer. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Curse.\u0002 Their respective effects you shall experience, according to your behaviour. (Calmet) --- God helps our free will to do good. (St. Augustine, q. 15.) (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Put the blessing,\u0002 &c. See Deuteronomy xxvii. 12, &c., and Josue viii. 33, &c. (Challoner) --- Six tribes were to be stationed on each of these mountains, chap. xxviii. --- \u0001Garizim.\u0002 Eusebius says that the Samaritans are grossly deceived, in placing this mountain in the vicinity of Sichem, instead of Jericho. But this is a mistake: for Jotham addressed the inhabitants of Sichem from that mountain, Judges ix. 7. Morizon informs us that it is of the same shape as Hebal, and separated from it only by a valley of about 200 paces, in which the town of Sichem stands. Hebal is a barren rock, while Garizim is very fertile, (Ludolf.) though an ancient poet makes both equally covered with verdure. (Ap. Eusebius, præp. ix. 22.) (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Far.\u0002 Hebrew, \"over against Galgal, beside the plains of More, \u0001or\u0002 Aluni More.\" Samaritan reads, \"the plain of More, near Sichem,\" as Exodus xx. 17. (Haydock) --- This is styled the \u0001noble vale,\u0002 Genesis xii. 6. (Calmet) --- The road from Jericho to the Mediterranean Sea, left these mountains on the north. The Chanaanite inhabited all that region, from Galgal to Sichem. How far these places were distant from each other, is not here specified; though Eusebius seems to have inferred from this text, that Garizim was near Jericho. But the plain might be very extensive or \u0001noble,\u0002 and reach from Sichem as far as Galgala." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Fulfil.\u0002 How inconsistent must such exhortations be, if, as Protestants assert, the commandments be impossible, and \"the law exacteth impossible things.\" (Luther in Gal. iii.) (Haydock)" } ] }, { "chapter": 12, "slug": "id505.html", "header": "Deuteronomy xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001These.\u0002 Having inculcated the general precepts, and the obligation of loving God above all things, Moses now descends to particular duties. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tree.\u0002 See Genesis xxi. 33. All the monuments of idolatry must be destroyed. The very names of the idols must be abhorred and obliterated, (Exodus xxiii. 13,) to shew that they have lost possession of the country. So (ver. 5,) \u0001to put his name there, \u0002means to take possession of a place." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Statues.\u0002 The most ancient idols were not finely carved, but only rough stones. The Phrygian goddess, sent to Rome by Attalus, was a small dark-coloured stone of this nature. (Arnob., contra Gentes. 8.) --- The Venus of the Arabs was but a stone in the form of a pyramid. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001It,\u0002 where the ark was to be kept. (Haydock) --- Before the building of the temple, it was removed from one tribe or place to another. Jerusalem was thenceforward styled \u0001the city of the great king,\u0002 Psalm xlvii. 1, 9." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hands,\u0002 which you have procured by your industry, (Menochius) or what you are able to present to the Lord, Leviticus v. 11." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001You.\u0002 In gratitude, you shall therefore offer your victims. (Haydock) --- The Jews were accustomed to make a feast thrice a year in the holy city. They might also \u0001eat\u0002 some parts of the peace-offerings. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Himself.\u0002 Some confine this to the sacrifices, which each person might offer, where he thought proper, till the ark was fixed at Silo. But many other parts of the ceremonial law, seem not to have been in force till the Hebrews crossed the Jordan, Amos v. 25. Circumcision was omitted, as well as most of the festivals. Several laws were, however, designed for the people during their sojournment, such as those which regard the order of judgment, the cleanness of the camp, the purification of women, and of those who had touched a dead body, &c., Exodus xviii. 25., Numbers v. 2., and Leviticus xv. 31. It was not left to their option to observe or to neglect the sabbath, (Numbers xv. 32,) the loaves of proposition, or the perpetual fire, &c., Numbers iv. 7, 13. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Therein.\u0002 While you are performing your duty to God, you need not fear the incursions of your enemies; or, according to the Hebrew, Septuagint, and Chaldean, \"There shall be a place which....Thither,\" &c. (Menochius) --- \u0001Hands.\u0002 Aquila, &c., have, \"your voluntary oblations.\" --- \u0001Gifts.\u0002 Hebrew, \"your choice-vows.\" (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001You.\u0002 The Levite hath no portion of the land like the rest. He and all people in distress shall be invited to these feasts, chap. xvi. 11. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001See.\u0002 On the high places, &c., as the heathens did, (ver. 2,) or in any other place but that which God appointed." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001But.\u0002 Hebrew, \"Yet thou mayst kill and eat the flesh which thy soul desireth in all thy gates, with which the Lord thy God hath blessed thee, the unclean and the clean may eat thereof, as of the roe buck,\" &c. (Haydock) --- The Vulgate translates ver. 22 in this sense, intimating that these meats did not contract any such peculiar sanctity, as to exclude those who were unclean, ver. 20., and Leviticus xvii. 3. Fagius pretends, that only the clean were allowed as yet to eat of such meats, though the unclean might eat in the promised land what was lawful, without bringing the beast to be slain before the tabernacle. But this opinion seems to have no solid foundation. Unclean beasts could never be eaten. (Calmet) --- But those which had any defect, were excluded from being sacrificed, Leviticus xxii. 22. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Water,\u0002 without any ceremony. It was afterwards to be covered, Leviticus xvii. 13." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Tithes.\u0002 These were of an extraordinary nature, destined for feasts, chap. xiv. 22., and Leviticus xxvii. 30. The usual tithes belonged entirely to the Levitical tribe. (Calmet) --- \u0001First-born,\u0002 or the most excellent, ver. 11., and Exodus xii. 11, 12. The first-born, if it proved to be without defect, and a male, was given to the priests, Numbers xviii. 15. --- \u0001Voluntarily.\u0002 If the thing was vowed to the Lord without restriction, it fell to the share of the priests alone: but if the person specified that he intended it for a peace-offering, &c., the priest could only claim what was allotted to him by the law. (Calmet) --- \u0001Hands.\u0002 The fruits of trees, in the fourth year, may be insinuated. (Josephus, [Antiquities?] iv. 8.) (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hand,\u0002 in all thy undertakings and labours, (Haydock) and in all thy goods. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Far off.\u0002 Hence many conclude, that those who lived near the tabernacle, were bound to bring the animals which they designed for their own use, to be slain there, as they did in the desert. Others suppose that all were under the same predicament, and are hereby authorized to follow the same regulations, and to eat the flesh, whether they be clean or otherwise, provided they abstain from the blood. See Leviticus xvii. 3. (Calmet) --- The custom of bringing the beasts to be slain before the door of the tabernacle, was to be no longer obligatory. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Alike.\u0002 This must be understood of those who had contracted only a smaller stain, which did not communicate the uncleanness to others, but debarred people from approaching to sacred things. (Calmet) --- Those who had touched the dead, &c., were not allowed to eat with people, who were not under any such legal uncleanness. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Soul.\u0002 See Genesis ix. 4. Blood maintains the life of animals, and it would seem cruel to begin to eat them before they were perfectly dead. But the obligation of this positive law has long ago ceased, as it was intended chiefly for the Jews." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Oblations.\u0002 Hebrew, \"holocausts....and the blood of the sacrifices,\" of peace. Parts of the latter were eaten by the offerer, but the former victims were entirely burnt. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Imitate.\u0002 Hebrew, \"be ensnared by imitation them.\" The example of the wicked, is one of the most dangerous snares which the devil can place in our way. Notwithstanding these repeated admonitions of God, we see how prone the Hebrews were to adopt the superstitious customs of these nations, whose destruction ought surely to have warned them to keep at a distance. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Fire.\u0002 See Leviticus xviii. 21." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001That only do thou,\u0002 &c. They are forbid here to follow the ceremonies of the heathens, or to make any alterations in the divine ordinances. (Challoner) --- To adopt fresh regulations, in the same spirit, was not forbidden. Thus David ordered those who had kept the baggage, to share equally with the soldiers who had gone into battle; (1 Kings xxx.) and our Saviour approved, by his presence, the feast of the dedication of the temple, instituted long after Moses, 1 Machabees iv., and John x. (Worthington) --- He perfected the law by the precepts of the gospel, Matthew v. 17. Jospehus (contra Apion ii.) says, \"During so many years, no one has dared to retrench any thing from, (the sacred books) or to make any addition to them. We look upon them as of divine authority,....and we would lay down our lives, if necessary, to defend them. (Calmet) Among us, who believe that the law was first given by the will of God, nothing is pious but the exact observance of it. For who can introduce any change, or invent any thing better?\" (Chap. iv. 2.) Christ is \u0001full of grace and truth,\u0002 John i. He has fulfilled the law and the prophets. (Haydock) St. Augustine, contra Faustus xvii. 2, and xix. 9.---\"\u0001Grace,\u0002 says he, pertains to the fulness of charity, \u0001truth\u0002 to the completion of the prophecies.\" (Du Hamel)" } ] }, { "chapter": 13, "slug": "id506.html", "header": "Deuteronomy xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001If....a prophet,\u0002 or even \u0001an angel from heaven,\u0002 as St. Paul (Galatians i. 8,) says on a similar occasion, (Calmet) should work a miracle, and afterwards adduce it in proof of a false religion, believe him not. The Jews and Christians had already received such convincing proofs from God, of the truth of what they had been taught, that they had reason to conclude either that the miracle was false, or that the person who would persuade them to embrace a different religion had fallen, after God had honoured him with miraculous powers: or, in fine, that if he were an impostor at the time when he exercised that power, like the magicians of Egypt, or Balaam, the miracle was either not wrought in confirmation of what he preached, or at least it was eclipsed by some greater miracle in favour of the truth. Whether God will ever suffer a real miracle which may seem to countenance error, or not, this appears to be unquestionable, that he will never \u0001deny himself,\u0002 or, in a contest of miracles, permit falsehood to gain the victory. If the magicians performed wonderful works, they were forced at last to confess their inferiority, and yield to Moses, Exodus viii. 18, 19. Miracles are generally a proof of the truth of any doctrine; but when the doctrine is already established, as in this case of the unity of God, (ver. 2,) it may be adduced with propriety as a criterion of miracles. Truth can never be in contradiction to truth. The light of reason suffices to evince that there is but one God. The same truth had been repeatedly confirmed by miracles, particularly during the last forty years, during which God had manifested his power over all nature, in the sight of all the Hebrews, and had trampled on the idols of the Gentiles. If therefore any person should attempt, by his dreams or predictions, to invalidate this most fundamental and undeniable article, his testimony could not be received. (Haydock) --- The Jews, in vain, allege this passage against the religion of Jesus Christ. He did not subvert, but fulfilled the law; so far was he from endeavouring to persuade them to abandon the true God. (Calmet) --- If he had not come to act in this manner, the law would have contained in itself the seeds of dissolution, by \u0001falsely\u0002 holding forth the expectation of a future Messias, who would bring all things to perfection, chap. xviii. 15., Genesis iii. 15., and xlix. 10, &c. Hence when he really appeared, the Jews desired him to prove his mission by a miracle, as he did repeatedly, Matthew xii. 38., John viii. 40., and x. 25. --- \u0001A dream,\u0002 of a mysterious kind, like those of Joseph and of the prophets. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To pass.\u0002 The completion of a prophecy does not always prove, that the person who uttered it was a true prophet. Chance, a knowledge of natural causes, &c., may enable an impostor sometimes to hit upon the truth. God may also, for reasons known to himself, declare what will come to pass by the mouth of a false prophet, or of a wicked man, as he did by Balaam and Caiphas. Judas wrought miracles before his apostacy. (Calmet) --- Yet if any who had been so highly favoured, should attempt to enforce by their preceding miracles, any false doctrine, \u0001let him be anathema,\u0002 Galatians i. 8. --- \u0001Not.\u0002 The Hebrews had inconvertible proofs of the existence of one God. They could not therefore acknowledge any other. (Haydock) --- Novelty in religion is a mark of idolatry or of heresy. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Trieth you,\u0002 not in order to induce you to embrace evil, (James i. 13,) nor to discover your real dispositions, but to lay open your hearts to yourselves and to the world, (Haydock) that, if you continue steadfast, others may be encouraged to imitate you; but if you fall, they may take warning, and stand with all humility and circumspection. (Calmet) --- \u0001Appear.\u0002 Hebrew, \"to know, \u0001or\u0002 to disclose.\" (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Forger.\u0002 Hebrew, \"dreamer,\" to whom God reveals his secrets in the night, as he does to the \u0001prophet\u0002 while he is awake. --- \u0001Slain.\u0002 Philo says, without any trial or delay; but the Rabbins allow that, although the impostor was not to receive an admonition, no ignorance being able to excuse him, as in other cases, he was to be brought before the Sanhedrim, at Jerusalem, and strangled. See Luke xiii. 33. The Jews, it is thought, condemned our Saviour on the plea that he was a false prophet, Matthew xxvi. 57. They commonly required before this condemnation, that a person should have assumed the character of a prophet, and not barely that he should have performed some wonderful work by his ingenuity. For if he only did the latter, and thereby endeavoured to withdraw the people from the service of the true God, he was punished as a seducer. They also refused to condemn one who had foretold evils, if they did not take place as was the case with Jonas and the Ninivites. (Haydock) --- But those who taught or did any thing contrary to the law, in quality of prophets, were in danger of condemnation, unless their great reputation might screen them from suspicion. Thus Elias offered sacrifice on Mount Carmel, without giving offence, 3 Kings xviii. 23. If a true prophet bore witness to another, the latter might also claim respect. (Calmet) --- Yet though St. John the Baptist had repeatedly commended Jesus Christ, the Jews did not hesitate to call him a \u0001seducer,\u0002 and to put him to death. (Haydock) --- \"\u0001The evil\u0002 one,\" (Syriac,) 1 Corinthians v. 13." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001If thy\u0002 own \u0001brother,\u0002 to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Presently put him to death.\u0002 Not by killing him by private authority, but by informing the magistrate, and proceeding by order of justice. (Challoner) (Worthington) --- Philo seems to assert the contrary. But he perhaps speaks of those who publicly endeavoured to lead the people astray. \u0001Presently\u0002 is not in Hebrew. Other criminals were allowed twenty-four hours after condemnation. No delay was granted to false prophets. No excuse was admitted. If he had even been once acquitted, he might be examined again. --- \u0001Thy hand.\u0002 The accuser or witness first threw a stone, after the wretch had been conducted out of the city, chap. xvii. 4., and Acts vii. 58." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cities.\u0002 If the inhabitants agreed, in general, to introduce the worship of idols, they were to be first admonished, (Calmet) and if incorrigible, to be utterly destroyed. (Haydock) --- The obligation of seeing that this was executed, was left to the magistrates. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Belial:\u0002 that is, \u0001without yoke.\u0002 Hence the wicked, who refuse to be subject to the divine law, are called in Scripture the sons of Belial. (Challoner) --- The devil is called Belial, or \"an apostate, rebel,\" &c. The word is also applied to Antichrist, to idols, and to those who are notoriously wicked. (St. Jerome in Nahum i., and Isaias xxvii.; 3 Kings xxi. 13.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Even the cattle.\u0002 Nothing at all must be spared. Yet the Rabbins and some who argue that penal laws must be restrained as much as possible, exempt the women, and boys under thirteen years of age, and understand this law only of the \u0001central cities,\u0002 ver. 13. If the city was seduced by one man, or by women, or by people of a different tribe, the culprit was only to be stoned, and the Sanhedrim had to take cognizance of the whole affair. If many cities joined in the idolatry, or if any of them were cities of refuge, &c., they were not included. (Selden, Syned. iii. 5.; Grotius) --- But these limitations seem visibly to contradict the law. The goods of the innocent were involved in the common ruin, that they might learn to make all possible resistance to the introduction of so abominable a crime; and those of the guilty were destroyed wherever they were found. (Calmet) --- But the persons of those who fled away, to shew their disapprobation, and denounce the attempt of their brethren, (Haydock) would no doubt be saved. (Calmet) --- If they continued among them, their indolence or connivance deserved punishment. (Haydock) --- Grotius (Jur. ii. 15) maintains, that the magistrate is authorized by the law of nature to punish those who deny the existence of God or his Providence, as these errors strike at the root of all society. --- [Ver. 16.] \u0001For the Lord,\u0002 as a victim of expiation, and to manifest your zeal for the honour of the only true God. --- \u0001No more.\u0002 Septuagint, \"it shall be uninhabited.\" The Rabbins are so exact, as to entertain a doubt whether the place might even be used as a garden. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Hand.\u0002 Thou shalt reserve nothing for thyself, (Menochius) as Achan did, Josue vii. (Haydock)" } ] }, { "chapter": 14, "slug": "id507.html", "header": "Deuteronomy xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Be ye.\u0002 Hebrew, \"you are,\" &c. It may be connected with the preceding chapter. --- \u0001Cut,\u0002 as the barbarians and infidels do, \u0001who have no hope,\u0002 1 Thessalonians iv. 12., and Leviticus xix. 29. --- \u0001Dead\u0002 idols, Adonis, &c. The Arabs and Saracens cut the hair on the forepart of the head only, and so did the ancient Scotch monks, in imitation, as they pretended, of St. John. The Egyptians cut off the hair of their head and eye-brows, when they were initiated in the mysteries of Isis, (St. Ambrose, ep. 58,) to testify that they partook in her sorrow for the death of her husband, Osiris. Hence, it is probable, that Moses forbids any conformity in such superstitious practices; particularly as the Israelites were consecrated to the service of the living God. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Unclean.\u0002 See the annotations on Leviticus xi. (Challoner) --- Some of the beasts here specified were not mentioned before, as the buffle, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Buffle.\u0002 Hebrew \u0001yachmur,\u0002 which some translate \"the fallow-deer.\" The Arabs give this name to a beast resembling a hart, which has horns and red hair. (Calmet) --- It was served up on the table of Solomon, 3 Kings iv. 23. Pliny ([Natural History?] viii. 13,) mentions the bubalus of Africa, which is like a calf. (Menochius) --- \u0001Chamois,\u0002 (\u0001tragelaphum\u0002) a beast which has the head of a he-goat, and the carcass of a hart. (Scaliger.) (Pliny, viii. 33.) --- Bochart translates \u0001akko\u0002 after the Arabic, \"the wild goat.\" --- \u0001Pygarg,\u0002 another species of goat, (Pliny, viii. 53,) of the colour of ashes. (Bellon., q. 51.) \u0001Dishon\u0002 means \"ashes\" in Hebrew. --- \u0001Goat,\u0002 (\u0001orygem\u0002) \"a wild goat, (Septuagint; Bochart; &c.) or ox.\" Aristotle allows it only one horn. Juvenal mentions that the Getulians feasted on its flesh; and the Egyptian priests, according to Horus, were allowed to eat it, without any scrupulous examination of the sealers. (Calmet) --- \u0001Camelopardalus.\u0002 This animal resembles a camel in its head and longish neck, and the panther in the spotted skin. (Pliny, viii. 18.) --- Bochart (iii. 21,) thinks that the Hebrew \u0001zamer,\u0002 means \"a wild goat,\" noted for \"leaping.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cherogril,\u0002 or porcupine, Leviticus xi. 5. St. Barnabas and Clement of Alexandria (Pæd. ii. 10,) subjoin the \u0001hyena\u0002 to the hare, though the name occur not in Moses. This animal was supposed to change sexes every year, and was a symbol of incontinency. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Unclean.\u0002 St. Barnabas adds, \"Thou shalt not eat the murena, polypus, or cuttle fish;\" and these are in effect of the description given by Moses. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ringtail\u0002 (\u0001ixion\u0002). Hebrew \u0001raa.\u0002 The same bird seems to be called \u0001dae\u0002 in Leviticus, by the change of the first letter, though it is there translated \u0001the kite.\u0002 The ixion is a sort of white, quick-sighted vulture. --- \u0001Kite.\u0002 Hebrew \u0001diae,\u0002 according to Bochart, means the vulture, as Isaias (xxxiv. 15,) insinuates that this bird goes in flocks, while the kite is a solitary bird." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Ostrich. Hebrew, \"the daughter of the júne.\" The Rabbins say only the young ones were eaten. But this seems doubtful, with respect to many nations, which formerly served up ostriches at table. Heliogabalus presented some of these, as well as camel, to his guests, falsely asserting, (Calmet) that the Jews were commanded to eat them, præceptum Judæis ut ederent. (Lamprid.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wings.\u0002 Hebrew, \"every reptile that flyeth,\" such as bees. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of itself,\u0002 or by suffocation. --- \u0001Stranger,\u0002 who has not embraced your religion. (Menochius) --- Hence it is inferred, that the Jews might keep unclean animals, and sell them; as they did not defile till they were dead. (Jansenius) --- If they had been unclean by nature, they could not have been sold, which shews that this ceremonial law regarded only the Jewish religion. --- \u0001Dam.\u0002 All appearance of cruelty must be avoided. Christ, who is signified by the kid, on account of his assuming our sinful nature, shall not be slain in his infancy. (St. Thomas Aquinas, i. 2. q. 102. a. 6.) (Worthington). --- Some take this prohibition literally, and extend it to calves and lambs. The Arabs use milk in almost all their ragouts. (Roger. ii. 2.) --- Others think that kids must not be eaten, while they are as yet too tender, \u0001Qui plus lactis habet quam sanguinis.\u0002 (Juvenal, Sat. xi.) --- But we believe that God forbids the paschal lamb or kid to be offered while it sucks. It must be of a competent age, \u0001of one year,\u0002 Exodus xii. 5., and xxiii. 19. Other victims would do if they were only eight days old, Leviticus xxii. 27. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Tithes.\u0002 The Jews carried with them some money to buy peace-offerings. (Estius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Herds.\u0002 Hebrew, \"oxen.\" --- \u0001Sheep;\u0002 under which name are comprised goats." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Filled.\u0002 Of this feast the owner did not partake, (St. Augustine, q. 20,) as he did of the former, ver. 26. (Menochius) --- Josephus ([Antiquities?] iv. 8,) acknowledges three sorts of tithes: but Calmet thinks that only two were paid every third year, and that the same tithe is mentioned, ver. 22, and 28., and Tobias i. 7. The only difference is, that on the third and sixth years, the products were consumed on the spot, and in other years they were spent at Jerusalem. See Leviticus xxvii. Many, however, believe that three tithes were then exacted: 1. For the Levites. 2. For a feast at Jerusalem, and to defray the expenses on the road. 3. For the poor at home. (Du Hamel; &c.) (Haydock)" } ] }, { "chapter": 15, "slug": "id508.html", "header": "Deuteronomy xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In the.\u0002 Hebrew, \"at the extremity of seven years,\" which some erroneously refer to the end, though the original signify also the beginning. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Again.\u0002 Hebrew does not mention \u0001friend.\u0002 (Haydock) --- \"He shall not exact it, (or urge) his neighbour or his brother, because,\" &c. Whence Cajetan gathers, that debts might be demanded after the expiration of the seventh year, on which the products of the earth did not enable the Jews to pay any thing. Grotius also asserts, that perpetual debts might be required; and Menoch, includes things\u0001 lent \u0002under the same regulation. But all debts became extinct as soon as the seventh year commenced; (ver. 9.; Calmet) at least they could not be demanded till it was expired; though things merely lent, might be taken back. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stranger,\u0002 who has not received circumcision. Such were entitled only to the common privileges of people in distress. They could not claim a share in the feasts, made out of the tithes of the Jews, &c. (Grotius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001There shall be no poor,\u0002 &c. It is not to be understood as \u0001a promise,\u0002 that there should be no poor in Israel, as appears from ver. 11, where we learn that God's people would never be at a loss to find objects for their charity: but it is an ordinance that all should do their best endeavours to prevent any of their brethren from suffering the hardships of poverty and want. (Challoner) --- \u0001Beggar,\u0002 is not expressed, though it be implied in Hebrew or the Septuagint, which connect this with the preceding verse, (Haydock) \"because (or save when) there shall be no poor among you;\" as if the rich could not derive the benefit from the remission of debts. (Vatable) --- God had made abundant provision for the poor. He might have prevented any from falling into distress. (Calmet) --- But he suffered this sometimes to take place, to try the dispositions both of the rich and of the poor. (Haydock) --- If they had faithfully complied with his laws, he would not have permitted them to fall into the last degree of misery. (Calmet) --- He allows no public begging, which all well regulated nations discountenance. (Menochius) --- The Jews carefully relieve their brethren. They gather alms, and one of the judges distributes what may be sufficient for the ensuing week. (Leo, p. i. c. 14.) --- Those who refused to give according to their abilities, were formerly ordered by the Sanhedrim to be scourged, till they had complied with their duty; and sometimes, things were taken forcibly from their houses. (Maimonides) --- They relieve the distressed in proportion to their former condition. (Selden, Jur. vi. 6.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lend.\u0002 The Jews give a wrong interpretation to this passage, to authorize usury with regard to strangers. But God can never sanction injustice. He promises such riches to his people, if they be faithful, that they shall be in a condition to lend to many, without wanting themselves. (Calmet) --- \u0001Over thee.\u0002 Hence the Jews submitted to a foreign yoke with so much reluctance. But they should have remembered to keep God's law. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Need of.\u0002 The Rabbins understand this of giving freely without any prospect of receiving again, much less of any advantage by usury. They esteem themselves bound also, by the laws of humanity, to assist even idolaters, though they will not beg of such, in public. Some assert, that they never allow public beggars among themselves, and indeed such are seldom to be seen. Yet no law forbids it; and Juvenal (vi. 541,) upbraids them with begging slyly at Rome. \u0001Arcanum Judæa tremens mendicat in aurem.\u0002 (Calmet) --- If people be in extreme want, the law requires that necessaries should be given them; but if they be not so far reduced, but that they may be able to pay again in a little time, it may suffice to lend. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eyes.\u0002 Hebrew, \"and thy eye be evil against,\" &c. This expression denotes one who is a prey to the base passions of avarice, jealousy, envy, &c., chap. xxviii. 54., and Matthew xx. 15. (Calmet) --- \u0001A sin,\u0002 or draw on punishment. (Menochius) --- \"If thou hast not fed, thou hast killed\" thy neighbour in extreme want. (St. Ambrose, Off. ii. 7.) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Neither.\u0002 Hebrew, \"thy heart shall not be evil in giving: for to this end the Lord....hath blessed thee.\" Imitate his clemency. --- \u0001Hand,\u0002 in all thy undertakings and possessions." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Needy.\u0002 Hebrew expresses the order to be observed in giving alms, \"open thy hand wide (give with profusion) to thy brother, (or relations) to thy needy, (in extreme want) and to thy poor in the land,\" whoever they may be. (Calmet) --- To exercise the charity of his people, God suffered some to be poor. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Free.\u0002 The Hebrews might sell themselves only to their own countrymen; and the judges might condemn those who had committed a theft, and had not wherewith to make restitution, to be sold to their brethren. See Exodus xxi. 2." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Way.\u0002 Hebrew literally, \"Thou shalt put round his neck, (\u0001or\u0002 furnish him abundantly) out of thy flock,\" &c. This is not specified in the Book of Exodus." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001House,\u0002 before a judge. It is supposed that this law regarded only those who had sold themselves, or had been condemned to be slaves. (Fagius) --- \u0001For ever;\u0002 that is, till the year of jubilee. --- \u0001Also,\u0002 not by piercing her ear, as some have thought, but by setting her at liberty, and giving her something, ver. 14." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hireling.\u0002 His freedom is due to him, as much as wages are due to the hireling. He is alse entitled to a decent provision, for which he has laboured. Hebrew, \"he hath been worth twice as much to thee as a hired servant,\" by his greater diligence, labour, and fidelity. Servitude has also rendered his worth doubly severe. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Firstlings.\u0002 Some belonged to the priests. Others, of which Moses speaks here, might be disposed of by the owners, chap. xii. 17. (Calmet) --- Thus females, which came first, belonged to them, but they could not \u0001work\u0002 with them; (Menochius) with such at least as were the best, and fattened for a religious feast. Sheep designed for this purpose were not to be shorn; or, as the original term means, their wool was not to be \"torn away.\" Bellon observes, that this is still the custom in some parts of the East, as it was formerly in Italy, according to Varro. Pliny ([Natural History?] viii. 48,) also remarks, that fleece was torn off in some places, (Calmet) and the same method is said to prevail still in Shetland. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Unclean.\u0002 This shews, that they could not be peace-offerings. (Menochius) (Chap. xiii. 15.) (Calmet)" } ] }, { "chapter": 16, "slug": "id509.html", "header": "Deuteronomy xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Corn.\u0002 Hebrew \u0001abib,\u0002 \"green ears of corn,\" when barley begins to ripen, and wheat is yet green in Palestine; at the time of the year, which corresponds with half of our March and April. The Chaldeans called this month \u0001Nisan,\u0002 \"of the standards;\" because the armies then left their winter quarters. The first-fruits of the barley harvest were offered on the second day of the paschal solemnity, Leviticus xxiii. 10., and Exodus xiii. 4. (Calmet) --- \u0001Night.\u0002 We read (Exodus xii. 22., and Numbers xxxiii. 3,) that the Hebrews were ordered not to leave their houses till morning, and that they departed from Ramesses on the day after the passage of the destroying angel. They began, therefore, to prepare for their journey on the \u0001evening\u0002 of the 14th, and began their march at day-break on the 15th of Nisan, ver. 6. Their departure may be considered in its different stages: 1. Of eating the paschal lamb, with their staves in their hands; 2. of being urged by the Egyptians to depart, at midnight; 3. of their leaving their respective homes, to meet all together at Ramesses; and lastly, [4.] of their beginning their march from that place to leave Egypt. They did not, however, quit the confines till they had passed the Red Sea, which took place effectually in the \u0001night,\u0002 Exodus xiv. 20, 24. (Haydock) --- Thus they departed in the evening, at night, in the morning, and in the open day. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Phase.\u0002 Hebrew and Septuagint, \"the Phase (or lamb) to the Lord thy God, sheep and oxen,\" or \"of the flock and the herd,\" (Protestants) offered on the same festival, (Haydock) or victims proper for the solemnity, besides the paschal lamb, Numbers xxviii. 19., and 2 Paralipomenon xxx. 15. Peace-offerings were also made; (Leviticus vi. 12., and 2 Paralipomenon xxxv. 7,) and of these free offerings, some explain the words of the Jews, (John xviii. 28,) as they suppose the lamb had been eaten the night before. (Menochius; Bochart; Tirinus) --- They might, however, have refrained from eating of these on that day. (Calmet) --- But they perhaps did not choose to be debarred of that privilege. --- \u0001There.\u0002 The place peculiarly consecrated to the worship of God, for length of days. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Affliction.\u0002 Hebrew also, \"of poverty.\" Syriac, \"of humility.\" Septuagint, \"of evil treatment;\" or such bread as the poorest sort of people and slaves are forced to eat. The Jews serve the bread in small pieces, to denote their former poverty. This unleavened bread is also less palatable, and less wholesome. --- \u0001Fear.\u0002 Septuagint, \"in haste,\" Exodus xii. 11. The psalmist (Psalm civ. 43,) mentions, the \u0001exultation and joy\u0002 of the Hebrews, but it was mixed with fear, lest they should lose so great a benefit." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Phase,\u0002 or paschal lamb, which was to be sacrificed \u0001between the two evenings,\u0002 during the space of about four hours, in the court before the ark. Some think that this precept was binding only in times of peace; and that when the people could not assemble in the place appointed, they might sacrifice the lamb elsewhere, which seems very probable, though no positive proof can be adduced. In the reign of Amon, when the priests could not perform their sacred functions in the temple, they removed the ark to another place: but Josias caused it to be brought back, 2 Paralipomenon xxxv. 3. (Calmet) --- As the Jews have now no temple, they cannot sacrifice the paschal lamb. (Tirinus) --- The priests were very expert, and observed an admirable order in offering such a surprising multitude of victims, (Calmet) as would be offered by every family of ten people. (Haydock) --- The blood, and perhaps the fat also, was presented on the altar of holocausts, which was very large, and the court exceedingly spacious. (Calmet) --- \u0001Which.\u0002 This may not signify the precise hour, but may refer to all the time while the Hebrews were preparing for and commencing their journey. (Menochius) Ver. 1. --- Hebrew, \"at the (return of the) season in which,\" &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dress,\u0002 (\u0001coques\u0002.) Hebrew \u0001bashal\u0002 means frequently, to \u0001boil,\u0002 and sometimes to \u0001roast,\u0002 as it must here, if it refer to the paschal lamb; the other victims might however be boiled, and the Septuagint use both expressions, \"Thou shalt boil and roast.\" See 2 Paralipomenon xxxv. 13. It seems that Moses speaks only of the lamb, the method of preparing which he had abundantly explained before. (Calmet) --- Hebrew has not \u0001it,\u0002 and of course the passage may be understood of all the victims offered on this solemnity. On the \u0001morning\u0002 after it was concluded, people might all depart to their respective homes. The Rabbins observe, that they could not do this on the morning of the 15th Nisan, as it was a solemn festival, on which long journeys were prohibited, and they ought to wait till the end of the seventh day, to make their offering. Under Ezechias and Josias, the people appear to have continued together during the whole octave, 2 Paralipomenon xxx., and xxxv. 17. (Haydock) --- Others are of opinion that the people might retire home after the 15th, (Tostat) or in the morning after they had eaten the paschal lamb. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Six days\u0002 after the solemn day is ended, or in all seven (Exodus xiii. 7.; Calmet); or the seventh day is here remarkable, for some particular distinction. (Menochius) --- \u0001Assembly.\u0002 Hebrew, \" the feast of prohibition, or of withholding,\" or rather the festival day, in which all must make their appearance, to do homage to their Lord, Leviticus xxiii. 36. (Calmet) --- Septuagint, \"on the 7th is the dismission, (\u0001or\u0002 termination) a feast to the Lord.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Corn:\u0002 that is, from the 16th of Nisan, (Menochius) the second day of the paschal solemnity, on which new barley was presented before the Lord, as new wheat was on the second day of Pentecost, Leviticus xxiii. 10." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hand.\u0002 Hebrew and Septuagint, \"as much as thy hand is able;\" an offering, bearing a due proportion with what God has bestowed upon thee. (Haydock) --- Each one was exhorted to make peace-offerings and feasts, at Jerusalem, in honour of God, ver. 11. On these festival days the \u0001first-born,\u0002 fattened animals, were brought to be slain, chap. xii. 17., and xiv. 23. The Jews think that by these feasts their solemnities are very much honoured. But the intention of the lawgiver, was only to keep them at a distance from the profane rejoicings of the pagans, and to raise their thoughts and their hearts, by degrees, to the more solid spiritual delights. There were, however, too much inclined to stop at the gratification of the senses, and understood in that sense the \u0001sabbath,\u0002 which Isaias (lviii. 13,) calls \u0001delightful,\u0002 or delicate. (Buxt., Syn. x.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Commanded,\u0002 in gratitude for past favours." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In joy.\u0002 Hebrew adds, \"surely, \u0001or\u0002 wholly.\" Hence the Rabbins esteem it unlawful to marry on these days, lest they should blend sacred and worldly joy together." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Empty.\u0002 All were bound to make some offering, which was left to their option, and thus the festivity was much increased, by the abundance of all things; so that all might find a particular pleasure in being present at these feasts, even though they were not influenced by sentiments of piety and of religion. See Exodus xxiii. 15. (Calmet) --- While the masters of families were from home, \u0001thrice in the year, \u0002God protected their houses and children from the incursions of enemies, so that they were never more secure. (Sanctius) (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Magistrates,\u0002 (\u0001magistros,\u0002) \"masters;\" people learned in the law, who may assist the judges with their counsel in any emergency. Hebrew \u0001shotrim,\u0002 \"officers, heralds, lictors,\" &c., chap. i. 15. (Haydock) --- Bonfrere (in Exodus xviii. 25,) thinks that these were the judges set over each tribe, or else the assessors of the judges. (Menochius) --- The Rabbins mention three tribunals of the Jews: 1. The Sanhedrim, consisting of seventy judges, with a prince at the head of them; 2. the twenty-three judges, who resided in considerable cities; 3. the tribunal of three judges, who administered justice in the villages, which had not above 120 inhabitants. But Josephus ([Antiquities?] iv. last chapter.) only mentions, that Moses established in each city seven judges, who had each two officers of the tribe of Levi. --- \u0001Gates,\u0002 where the judges sat." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Just.\u0002 Avarice is like a cloud, (Calmet) which darkens the understanding. \u0001Oppression troubleth the wise, and\u0002 (Hebrew) \"a present destroyeth the \u0001heart.\u0002\" A timid or interested judge is unfit for his office. Sir Thomas More was very careful not to receive presents, while he was high chancellor of England. (Haydock) --- If even the just are in danger of being perverted by presents, what must we think of others? (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Just.\u0002 Hebrew, \"thou shalt follow justice.\" Thou shalt be guided solely by the dictates of justice, in passing sentence, Exodus xxiii. 1, 9. (Calmet) --- That judge who passes sentence according to truth, executes his office unjustly if he be actuated by the love of a temporal reward. (St. Gregory, mor. 9.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tree.\u0002 The pagans had consecrated different sorts of trees to their idols. They always planted groves near their temples, to increase the reverential awe, and but too often to hide the abominations which were there committed. The Hebrews frequently imitated them in these particulars. Yet Hecateus observes, that no tree was to be seen near the temple of Jerusalem." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Statue.\u0002 Hebrew \u0001matseba,\u0002 means also a pillar, monument, heap of stones, image, title, &c., Genesis xxviii. --- \u0001Hateth,\u0002 when they are designed for superstitious purposes. On other occasions, statues and pictures may be very instructive and commendable. (Haydock) --- The patriarchs set up pillars, altars, &c., as did also the Israelites, (Josue xxii. 10.) Samuel, &c., even after this prohibition, and without any offence. The Rabbins allow, that the proselytes of justice do well in erecting such monuments of religion, provided they be not intended for false worship. (Selden, Jur. ii. 6.) (Calmet) --- How blind then must be our dissenting brethren, who cannot make this easy and obvious distinction, but indiscriminately condemn all Catholics as guilty of idolatry, because they make and keep in their chapels, and bow down before images of the saints. This trifling objection is pressed with great vigour by J. Wesley, the founder of the Methodists. \"The Papists, says he, set up their idols in their churches---they worship the picture of the Queen of heaven---they idolize a dead man or woman.\" To whom Dr. Parker, a Protestant bishop, replies: (Disc. for the Abrog. of the Test.) \"Yet, after all, we have no other ground for the bold conceit, than the crude and rash assertions of some \u0001popular divines,\u0002 who have no other measures of truth and zeal, but their hatred of popery....As to the use of images in the worship of God, I cannot but admire at the confidence of these men, to make so bold a charge against them in general, when the images of the cherubim were commanded by God himself, Exodus xxv. 22. They were the most solemn and sacred part of the Jewish religion, and therefore, though images, so far from idolatry, that God made them the seat of his presence, and from between them delivered his oracles. This instance is so plain and obvious to every reader,....that it is a much greater wonder to me that those men, who advance the objection of idolatry so groundlessly, (\u0001against\u0002 the greater \u0001part of Christendom,\u0002 as he observed before) can so slightly rid themselves of so pregnant a proof against it.\" See an answer to the Rev. J. Wesley's \u0001Misrepresentations,\u0002 &c., by the Rev. N. G. published at Whitby, 1811, where some of the variations in doctrine of the \u0001pillars\u0002 of Methodism, are also briefly noticed, as well as the absurdity of a man setting up for a reformer of religion, who at the time did not believe in Christ, (Journal ii. p. 102-3,) and for forty-two years afterwards preached a doctrine either Popish (Jour. for 1739) or Antinomian, than which, to use the words of his own recantation, \"\u0001nothing could be more false.\u0002\" (Minutes of a Conference, 1770.) It may not be improper to observe, that in the last great deluge of error, the Methodist Society began, 1st May, 1738, at London, though it had a more obscure beginning at Oxford, 1729, and another at Havannah, 1736. Yet even when this third grand attempt was made to spread it wider, and to rectify former mistakes, the author acknowledges that he was not converted, no not till many days afterwards, when, being in a \u0001Lutheran\u0002 society! (26th May) \"an assurance, says he, was given me, that Christ had taken away my sins, even mine;\" (Journal) and still, in the year 1770, he had to \"review the whole affair.\" Such is the man who has deluded so many thousands! \u0001Out of thy own mouth will I condemn thee.\u0002 Surely those who wilfully follow such blind guides, deserve to fall into the ditch. What confidence now can the Methodists have in the interpretations which Wesley has given them of the Scriptures, since he stumbled in broad daylight; and even preached for above thirty years together, that the observance of God's law is not only unnecessary, but \u0001sinful,\u0002 an error to which he was forced, at last, to open his eyes by the scandalous immoralities of several of his deluded admirers, whom he had been all along foolishly flattering with the assurance that \u0001faith alone\u0002 would ensure their salvation. Strange it may appear, that he should not be put on his guard by the fall of Luther, who split against the same rock, and scrupled not to condemn the Epistle of St. James as not worth a straw, \u0001stramineam epistolam,\u0002 an expression for which he is said afterwards to have been sorry, as Wesley was for the doctrine which he had been delivering for so many years. But the evil was then done. Multitudes had been deceived by these arch impostors. Their surviving followers might however, if they would, derive this lesson from their tardy repentance and recantation, to examine with more caution their other doctrines, which they have delivered with the like confidence; and as they have reason to fear the yielding an implicit belief to such innovators, so they may be induced to flee to \u0001the ark,\u0002 the true Catholic Church, that they may be protected from \u0001the contradiction of tongues,\u0002 Psalm xxx. 21. (St. Augustine, ibid.) \"After Christ and the gospel, we have no farther enquiry to make.\" (Tertullian) --- We know that novelty in religion is a sure mark of falsehood, as no one can place any other foundation besides that which has been fixed by the beginner and finisher of our faith. From the written and unwritten \u0001Word of God,\u0002 we learn what He has taught, and among the rest, we are authorized to keep holy pictures with respect. This is not an attempt against the worship of God, but designed to promote it. We do not make them to \u0001ourselves,\u0002 without a divine authority. The same things which we are not allowed to \u0001adore,\u0002 we must not \u0001make.\u0002 Yet Methodists have and make pictures. We have God's will clearly expressed to us by his Church, which he has commanded us to hear and obey. If we be led astray by so doing, we may at least plead that we did, to the best of our judgment, as we were ordered by God; which those, who choose for themselves, cannot do. If this Church, so strongly recommended to us in Scripture, be capable of deceiving us in an affair of so great consequence as in that of idolatry, to what article of the Christian revelation can we yield our assent with safety? So, on the other hand, if Luther and Wesley have grossly imposed on their followers, by teaching them to believe that Catholics are idolaters, and that faith alone is necessary for salvation, as they are \u0001self-convicted\u0002 in the latter point, how can their disciples forget the old proverb, \"A liar is not believed even when he speaks the truth;\" and consequently, how can they take up their faith on their bare word, though they may pretend to ground their doctrine on the word of God? They confessedly misapplied that sacred word, with respect to faith alone, and they shut their eyes to the obvious meaning of the texts which forbid graven things. Ought not, therefore, the unlearned and the unstable to dread lest they may have \u0001wrested\u0002 the other Scriptures to their own perdition? (2 Peter iii. 16.) See Exodus xx. This subject is of such vast importance, the accusation of idolatry is of so black a nature, that it deserves to be accurately and frequently refuted. It is not an accusation brought only by a few obscure individuals, who have not the power to do any great harm by it; the most exalted dignitaries of the Protestant church, such as Dr. Shute, of Durham, in two charges to his clergy, the most famous modern reformers, like Wesley, &c., have not scrupled to repeat the calumny; and the Legislature has, for many years, been actuated by what they perhaps have thought a pious zeal, to exterminate the imitators of the Chanaanites! They may have listened too attentively to the intolerant institutor of the love-feasts, (who seems, nevertheless, to threaten the overthrow of the established church) and who, in the excess of his zeal, exclaims, \"I insist upon it that no government, not Roman Catholic, ought to tolerate men of the Roman Catholic persuasion.\" (Letter written 1780, a short time before the riots.) They must then be murdered, banished, or forced into the church, that \u0001little society\u0002 which began in the \u0001evening\u0002 of the 1st of May, 1738, in Fetter-lane; (Journal i.) for Methodists assert, that the God of this world \u0001has hitherto triumphed over every revival of true religion,\u0002 (Dedic. prefixed to the Life of J. Wesley, by Drs. Coke and Moore) and consequently over the reformed Church of England; so that they can hardly insist, that we should embrace her doctrine, and thus increase the triumph of the devil. We have therefore no alternative left, but either to abandon our country or our religion. These are the apostles, worthy of Mahomet, who would have us believe that they are inspired by the Holy Ghost, and divinely commissioned to raise \u0001another holy temple out of the scattered lively stones of that\u0002 once beautiful building, which was erected by Jesus Christ, against which they say (Ibid.) \u0001the gates of hell have never \u0002wholly \u0001prevailed.\u0002 These are the \u0001teachers\u0002 whom they have heaped up to \u0001themselves, having itching ears,\u0002 2 Timothy iv. 3. These are the interpreters of the sacred oracles! Both Wesley and Coke have, at least, acquired great celebrity with their adherents, by their labours in this way; but how much their explications may be depended upon, we may form some judgment from the preceding remarks. The character of bishop, which Dr. Coke extorted from the hands of his great master, 10th of Sept. 1784, at Bristol, will not give us any higher idea of the sagacity of either. It disgusted all thinking men, as a similar action of Luther, a fallen priest, consecrating a bishop had done long before. Mr. Charles Wesley upon hearing of his brother having ordained a bishop, being but a presbyter himself, is said to have exclaimed," } ] }, { "chapter": 17, "slug": "id510.html", "header": "Deuteronomy xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ox.\u0002 By this name all bulls, cows, &c., are designated. For it was not lawful to sacrifice any thing which had lost any member, Exodus xii. 5., and Leviticus i. 3." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Covenant,\u0002 by incurring the \u0001evil\u0002 of idolatry. (Calmet) (Hebrews x. 29.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The host of heaven.\u0002 That is, the stars. (Challoner) --- This species of idolatry was the most ancient and common in the East. Job (xxxi. 26, 28) takes notice of the adoration of the sun and of the moon, and calls it \u0001a very great iniquity, and a denial against the most high God.\u0002 He lived in Arabia, and probably not far from the place where Moses was addressing the Israelites. (Haydock) --- The pagans looked upon the sun and moon as the king and queen of heaven, and the stars as their guards. Plato says (in Phædro) that \"the sun marches at the head of the gods, in a winged chariot, and the eleven other gods lead on their bands of demons,\" or the stars, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stoned,\u0002 not far from the \u0001gates,\u0002 where they received sentence. Thus the sabbath-breaker was stoned without the camp, (Numbers xv. 35,) and St. Stephen out of the city of Jerusalem, Acts vii. 57. When only a few were concerned, the twenty-three judges passed sentence: but if a whole tribe had been guilty, the cognizance of the affair was left to the Sanhedrim. When a city was infected with this abomination, it was wholly destroyed. But no one was punished, except two witnesses (ver. 6,) attested that formal idolatry, by sacrifice, &c., had been committed. (Selden, Syned. iii. 4.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Slain.\u0002 When the action was public, this formality was not requisite, chap. xiii. 9. --- \u0001Him.\u0002 One witness was never admitted to prove any crime; neither would the Jews receive for witnesses, women, infants under thirteen, slaves, publicans, thieves, &c. (Josephus, [Antiquities?] iv. last chapter.) The Rabbins also reject other notorious offenders, enemies, relations, and those who had not a competent knowledge of the law, &c. (Ap. Selden, Syn. ii. 13. 11.; and Grotius) --- But we could wish for some authors of more credit. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Kill him.\u0002 Thus testifying that they approve the sentence, and are willing that his blood should be required at their hands, if they had accused him falsely. The criminal was hurled down a precipice by one of the witnesses, and, if he survived, he was stoned by the other, and by the whole people. Maimonides asserts, that the execution took place on some great festival, for the terror and instruction of the multitude; but others call this in question. (Fagius) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001If thou perceive,\u0002 &c. Here we see what authority God was pleased to give to the church-guides of the Old Testament, in deciding, without appeal, all controversies relating to the law; promising that they should not err therein; and punishing with death such as proudly refused to obey their decisions: and surely he has not done less for the church-guides of the New Testament. (Challoner) --- \u0001Hard.\u0002 Hebrew also means, \"doubtful, hidden, divided;\" so that the opinions of the judges do not agree. In matters of fact, the thing is more easily investigated on the spot. But in these cases, where the law is ambiguous, as even the divine ordinances frequently are, being delivered in human language, (Grotius) a living judge is necessary. God remits the Jews in the council of the priests, at the head of whom was the sovereign pontiff, who was the natural and supreme judge of such difficulties, ver. 9, 12. (Haydock) --- \u0001And blood,\u0002 to decide when murder must be punished with death, and when the right of an asylum may be claimed. (Calmet) --- The Vulgate renders the same words, 2 Paralipomenon xix. 10. --- \u0001Between kindred and kindred,\u0002 as the different degrees cause many embarrassments, with regard to marriages, &c. (Tirinus) --- The Rabbins understand that the judge had to declare when a woman was rendered unclean, Leviticus xii. 4. (Lyranus) --- \u0001And cause,\u0002 or lawsuit; some thinking that a greater sum for reparation of an injury should be required, others judging that one of the contending parties should be set at liberty, while the other judges are of a contrary sentiment. Hebrew, \"between judgment and judgment,\" when a doubt arises whether laymen or the Levites may be the proper judges. The Rabbins only remit three cases to the tribunal of the latter, respecting, 1. The red heifer; 2. the woman accused of adultery by her jealous husband; 3. the heifer to be offered in sacrifice, for a murder committed by a person unknown, chap. xxi. 5. --- \u0001And leprosy.\u0002 Various difficulties might arise concerning this matter, of which the priests had to pass sentence, Leviticus xiii. Some render the Hebrew \u0001negah,\u0002 \"wound.\" The law of retaliation required a scrupulous nicety. \u0001Blood, cause, and leprosy,\u0002 may denote lawsuits of a criminal, less important, and ceremonial nature. (Jansenius) --- \u0001Vary.\u0002 Hebrew, \"\u0001which are\u0002 matters of contention within thy gates.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Judge.\u0002 Moses does not specify whether the contending parties, or the judges themselves thought proper to have the matter debated before a higher court. The Rabbins observe, that appeals to the Sanhedrim were only the last resort, and that the sentence of that tribunal was to be complied with under pain of death, ver. 12. (Selden, Syned. iii. 2. 2.) The judge here mentioned, according to them and the generality of commentators, after Josephus, Philo, &c., is no other than the high priest, as the Scripture plainly indicates, chap. xxi. 5., and Ezechiel xliv. 24. He abode near the tabernacle, and God enabled him to explain the law, when he was arrayed with the ephod, and the Urim and Thummim. Some moderns, who have an interest to lessen the authority of the ecclesiastical jurisdiction, with Calvin, Ainsworth, &c., pretend that an appeal was to be made to the priests, in disputes which concerned religion, and to the civil magistrate in other cases, 2 Paralipomenon xix. 5. (Calmet) --- But an appeal to the high priest, in doubtful cases, could not be denied. The government of the Jews was a theocracy, and the pontiff acted as the vicegerent of God. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Preside.\u0002 The high priests who are to succeed each other. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001According,\u0002 &c. This law was to be the rule of the priests, in passing sentence. It was not left to the judgment of individuals to comply or not, according as they might explain the law for themselves. Such a proceeding would be nugatory, as they would thus be themselves the ultimate judges of their own cause. (Haydock) --- \u0001They shall seek the law at his\u0002 (the priest's) \u0001mouth,\u0002 Malachias ii. 7. Protestants make, therefore, a very frivolous restriction, when they allow his sentence to bind only \"so long as he is the true minister of God, and pronounceth according to his word.\" (Bible, 1603.) (Worthington) --- If any had been proud enough among the Jews, to persuade himself that he understood the law better than the high priest, he would not on that account have escaped death. (Haydock) --- The authority of the Christian Church is not inferior to that of the Synagogue, only, \"instead of death, excommunication is now inflicted\" on the rebellious. (St. Gregory, Matthew xviii. 17.; St. Augustine, q. 38.) In effect, St. Paul assures us that the priests of the law, \u0001serve unto the example and shadow of heavenly things. But now he \u0002(Christ)\u0001...is the mediator of the better covenant, which is established on better promises,\u0002 Hebrews viii. 5, 6. If therefore the privilege of deciding points of faith and morality, without danger of mistake, was granted to the synagogue, can any one doubt but that Christ would provide as ample a security for his Church, with which he has promised to \u0001remain for ever,\u0002 and with his \u0001Holy Spirit \u0002to \u0001teach\u0002 her \u0001all\u0002 the \u0001truth\u0002? (Haydock) --- St. Augustine dwells upon this argument (Doct. 4.) and proves the infallibility both of the Jewish and of the Christian Church. Hence Christ said, with respect to the former, which was not yet rejected, \u0001All therefore whatsoever they shall say to you, observe and do: but according to their works, do ye not: for they say \u0002the truth, \u0001and do not\u0002 practise what they require of others. If the heads of the Catholic Church should be equally immoral, their true doctrine must not therefore be despised, lest Christ and his Father be at the same time \u0001despised.\u0002 For this is the express admonition of our heavenly lawgiver, \u0001hear the Church:\u0002 (Matthew xvii. 17,) and this he does not require without giving us a full assurance, that we may do it without fear of being led astray. The sole command of God implies as much, if he had said no more. For can he order us to sin? The pretended reformers, who blushed not to make this blasphemous assertion, might easily swallow down the other, respecting the defection and fallibility of the whole Church; and might even believe, that the \u0001whole world had been drowned in abominable idolatry for eight hundred years and more.\u0002 (Hom. on the peril of idolat. p. 3.) How much \u0001more\u0002 they do not determine, lest they should be forced to tell when the religion of the Catholics began, and that they will never do without dating from Christ and the apostles, the foundations of the only true Church. (Haydock) --- The Jews had such a respect for the decisions of their Rabbins, in consequence of this command of God, that some hesitate not to assert, that if one of them should declare that the left hand was the right, they would believe him; and they condemn the refractory to most grievous torments in hell. (Buxtorf., Syn. i.) --- We must shew the most profound submission to the decrees of the Church. (Calmet) --- Yet we are not bound to assent to the decisions of every teacher. Only, when the Church speaks, we must not refuse to obey, nor pretend to appoint ourselves judges of what she teaches. A private doctor, however eminent, may fall into some absurdities, but the major part of the pastors of the Church, with the Pope at their head, never can. In vain have the records of nineteen centuries been ransacked, to find a single instance of such a general agreement in error. If the Synagogue passed a wicked sentence upon Jesus Christ, we must reflect that the forms here required (ver. 8,) were neglected; and it was then \u0001expiring,\u0002 and giving place to a \u0001better covenant,\u0002 as the prophets had foretold. Yet even in that sentence, which was so unjust on the part of Caiphas, St. John (xi. 51.) acknowledges the truth of God. \u0001And this he spoke not of himself: but being the high priest, that year, he prophesied that Jesus should die for the nation, and not only for the nation, but to gather together in one the children of God that were dispersed.\u0002 The Synagogue could claim submission no longer, after the great prophet had come to abrogate the law of fear, and to substitute that of love. Hence while he was there to teach himself, (Hebrews i. 2,) there was no danger of deception for the people. But the covenant which he has established is to last for ever: no prophet or lawgiver is promised to introduce any change, or greater perfection, so that no one can plead for an excuse of his rebellion, that the Church may deceive and pass an erroneous judgment; or, if he do, he must be cut off from the society of the faithful, by the spiritual sword; and, dying in that state, without the Church for his mother, he need never expect that God will acknowledge him for his son. See St. Cyprian, Unity of the Catholic Church. If an individual pastor should pass such a perverse sentence, the case would be very different. Yet, even in such trying cases, an humble conduct will be the best security and proof of innocence, and God will reward those who have suffered unjustly. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And the decree.\u0002 Some copies read with Sixtus V \u0001ex decreto,\u0002 by &c., \"decree,\" (Haydock) as if a lay-judge stood ready to put the sentence in execution. (Calmet) --- But there was no necessity of any farther judgment after the high priest had spoken, who is here declared the sovereign \u0001judge.\u0002 (St. Cyprian, ep. 55.) Hebrew, \"or to the judge.\" Amama ridicules his friend, Ant. a Dominis, for saying that the Hebrew and Vulgate have \u0001et decreto.\u0002 (Haydock) --- The Rabbins inform us, that if any judge refused to acquiesce in the decision, and endeavoured to draw others into his opinion, in matters of consequence, (as those are where the guilty is ordered to be cut off,) he was to be strangled, on a festival day, at Jerusalem, \u0001that all the people hearing it \u0002might \u0001fear, \u0002ver. 13. (Selden, Syned. iii. 3.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Pride.\u0002 Hebrew, \"do presumptuously,\" as the Protestants translate. How will they excuse their leaders, Luther, &c., and themselves, from this grievous charge? If the person, who presumed to assert that the leprosy had not infected some one, whom the priests condemned, (ver. 8,) could not escape death, shall we esteem those innocent whom the whole Church rejects? \u0001Hic niger est, hunc tu Romane caveto.\u0002 (Horace) (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001King.\u0002 The Rabbins observe, that one was to be elected before the place for the temple was fixed upon, that the tribes might not contend about that honour. (Grotius) --- God foresees that the people will insist upon having a king, and gives his consent, reserving to himself the choice, and appointing laws for him, that he may not forget that he is only the lieutenant of the most high. Yet God testified his displeasure, when the Israelites demanded a king, because they did it in a seditious manner, so as to reject the prophet Samuel, whom he had given them for a ruler, in whom they could discover no fault. (Calmet) (1 Kings viii. 7., and x. 19.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Choose,\u0002 as he did Saul, David, and Solomon, who succeeded to the throne of his father, though he was not the eldest son. (Menochius) --- Then the throne began to be hereditary, in virtue of God's promise to David. (Calmet) --- \u0001Brother.\u0002 The Jews neglected this law, when they willingly recognized the authority of Herod, two years after the birth of Christ. See Genesis xlix. 10. (Haydock) --- A stranger might attempt to draw off the people from the service of the true God, and mutual love would not so easily subsist between them. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Horses.\u0002 Josue and David rendered the captured horses useless, (Josue xi. 6., and 2 Kings viii. 4,) and the judges rode on asses, Judges x. 4., and xii. 14. Solomon began to keep some, and in his days Egypt was noted for the traffic of horses; though, after Sesostris had intersected the country with canals, they were more neglected. (Marsham, Canon. sæc. xiii., and xiv.) God did not wish his people to engage in the tumults of war, nor would he permit their king to be puffed up with his own strength, Psalm xix. 8., and xxxii. 17. Philo says he would not have them to listen to any who might promise to conduct them to a better country, and thus teach them to lead a wandering life. (Calmet) --- He precludes also the attempt to conquer Egypt. Hebrew, \"he shall not make the people return to Egypt, in order that he may multiply horses,\" by their buying them for him in that country, 3 Kings x. 29. --- \u0001Way.\u0002 When the people proposed returning, God severely punished them, Numbers xiv. 5." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mind,\u0002 and reign in his name. Hebrew, \"and his heart turn not away\" from the worship of the true God, as it happened to Solomon, and to many other kings, whom Moses seems to have had in view. Too great a number of wives would tend to perplex and enervate the king, and to eat up the treasures of his people. The Jewish lawyers allow the king only 18, and they say David and Roboam had that number. But the latter had moreover 60 concubines, (2 Paralipomenon xi. 21,) and Solomon had many more. In effect, the number seems not to be restricted, and, what is very singular, the Rabbins allow all but the high priest and the king as many as they can keep, though the sages advise people to have no more than four, which seems to be the sentiment of the Mahometans. This liberty was taken by the Jews till the emperors restricted them, A.D. 593. (Selden, Uxor. i. 8, &c.) Plurality of wives was not formerly a sin, though Solomon offended by too great excess. (St. Augustine, q. 27.) (Worthington) --- \u0001Gold.\u0002 Immense riches are seldom possessed even by kings, without the oppression of their subjects, and great danger of falling into extravagance. If David amassed so much gold, it was destined for the building of the temple. But Solomon laying on heavy taxes, alienated the hearts of his people, and gave occasion to the revolt of 10 tribes; and Ezechias brought on a severe chastisement by making a parade of his treasures to the ambassadors of the king of Babylon, 4 Kings xx. 15. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of this law,\u0002 perhaps from the 14th verse to the end of the chapter, (Haydock) or the whole Book of Deuteronomy, which contains an abridgment of the law, (Josue viii. 32.; Menochius) or even the five books, which were formerly written without any division, and went under the name of the law. (Grotius; &c.) --- Hebrew seems favourable to this last opinion, (Calmet) \"he shall write a copy of this law in a book, out of that which is kept by the priests,\" unless Moses might only require that he should have a copy of what he was then delivering. (Haydock) --- Some say that the king was obliged to take two copies, one of which he was to have always about him. It is not certain whether he was obliged to write himself, as Philo asserts, or another might do it for him. The diadem and the law were presented to Joas, when he ascended the throne, 2 Paralipomenon xxiii. 11. (Calmet) --- If (Haydock) Josias had not seen a copy of the law before the 18th year of his reign, this precept must have been very ill observed, 4 Kings xxii. 11. (Calmet) --- But, very probably, that book, which Helcias discovered in the temple, was the autograph of Moses, and therefore made a deeper impression upon all who saw and heard it read, than if it had been read than if it had been only an ordinary copy. This copy might have been mislaid or secreted in those troublesome times; and then the high priest brought it to light again, he as well as the king and all the people, were filled with joy and amazement. (Haydock) --- It was the custom of the Jews to present a copy of the law to their kings, when they first sat upon the throne; and hence, perhaps, they make a similar present to the Pope, when he goes to take possession of the Lateran church. (Morus.) --- They presented one to Innocent II when he made his entry into Paris, 1146, and another to king Louis the Fat, as Suger informs us. (Calmet) --- \u0001Priests.\u0002 Temporal princes who desire to become virtuous and wise, will ever take the law of God at the priest's hands. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Law.\u0002 Pious Christian emperors and kings have esteemed it their greatest glory and happiness to read and meditate on the holy commandments of God, in order to regulate their conduct, amid the various dangerous occupations of their station. (Haydock) --- Constantine the Great, Charlemagne, St. Stephen of Hungary, Alphonsus I of Spain, were noted for the zeal which they shewed in this particular. Alphonsus of Arragon, had read the Bible, with the Commentaries, 14 times over, and the great Alfred wrote all the New Testament twice over with his own hand. (Calmet) --- He had translated into English Saxon all or most of the Bible before 900, as king Athelstan did about 925. (Encyclopedia Britannica, Bible, &c.) Yet the Catholic Church never condemned this conduct of her children, as Protestants would insinuate. (Cath. Doct. by N. G.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001With pride.\u0002 This is not expressed in Hebrew, but it is clearly (Haydock) implied. Humility is the most difficult virtue for a prince to practice, amid the flattery of his courtiers, and the splendour with which he is environed. See St. Augustine, City of God v. 24. (Calmet) --- \u0001His sons.\u0002 Wicked kings seldom left a quiet possession of the throne to their heirs. (Menochius) --- David and his posterity reigned in succession, by an effect of the divine bounty. (Calmet)" } ] }, { "chapter": 18, "slug": "id511.html", "header": "Deuteronomy xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Oblations.\u0002 Hebrew \"they shall eat the holocausts of the Lord and his inheritances.\" The priests shall have the parts of the sacrifices for peace allotted to them, &c., tithes shall be given to support the Levites. (Haydock) --- These parts are what God claims from the people, as their Sovereign, (Calmet) and these he assigns to his ministers. Septuagint, \"The fruits of the Lord are their inheritance, they shall eat them.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Due,\u0002 (\u0001judicium\u0002.) Moses only mentions a part, having explained the rest, Exodus xxix. 27., Leviticus vii. 32. --- \u0001Breast,\u0002 (\u0001ventriculum.\u0002) In the other places \u0001pectusculum\u0002 occurs. Hebrew, \"the shoulder, the two cheeks, and the maw, \u0001or\u0002 caul,\" called in Latin \u0001omasum,\u0002 being the last and fattest of the four ventricles, and highly esteemed by the ancients. The cheeks or chaps are specified no where else; so that some think Moses here supplies what he had left imperfect, assigning to the priests the cheeks and the tongue. Jansenius supposes that this is only a part of the breast, which appears to have two cheeks when the shoulders are cut off. But Moses here probably speaks not of the peace-offerings, but of the beasts which were killed by the Israelites at home for their own uses, &c., (Clerc) as Philo explains it, (de præm.) and Josephus ([Antiquities?] iv. 4) only specifies the right shoulder and the breast, which were given to the priests on these occasions. (Calmet) --- Septuagint, \"the shoulder, the cheeks, and the last ventricle.\" The victims were not, therefore, of a sacred nature; as they were only sacrificed, inasmuch as the blood was to be offered to the Lord. (Haydock) See Genesis xliii. 16." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Corn,\u0002 besides those which were offered to the Lord at the feast of Pentecost. Each landholder was bound to give between the 40th and the 60th part of his produce. (St. Jerome) See Exodus xxii. 29." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stand.\u0002 This was the usual posture of the priests ministering in the temple, as well as of people praying. --- \u0001Minister.\u0002 Samaritan and Septuagint add, \"and to bless in,\" &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Levite.\u0002 In the days of Moses, all the Levites probably assisted in the service of the tabernacle, when they thought proper. But, after they should be dispersed, he encourages them to come willingly. David afterwards divided the priests and the Levites into classes, which were obliged to serve in their turns, 1 Paralipomenon xxiii., &c. Though he derogated from the words of the law, he followed the spirit of the injunction, which was intended to promote the great glory and decency of religion; and even after this regulation, (Calmet) those who desired, like Samuel, (Menochius) to consecrate their labours to the Lord for life, or for a long time, were in all probability entitled to the privileges here granted. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Portion.\u0002 Whence this was taken, whether from the tithes in general, or from the treasury of the temple, or from the revenue of the high priest, &c., does not appear. (Calmet) --- \u0001Fathers.\u0002 The Levites might possess houses, suburbs, and cattle. (Menochius) --- Hebrew, \"besides that which ariseth from the sale of his patrimony.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fire.\u0002 This impiety is not punished with death, (Leviticus xviii. 21,) as the burning of children was, Leviticus xx. 2. (Grotius) --- It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire. The council of Trullo (canon 65,) was forced to condemn this remnant of an abominable superstition. But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jeremias xix. 5., Ezechiel xxiii. 37., Psalm cv. 37., and 4 Kings xvii. 31. Ennius says, \u0001Pæni sunt soliti suos sacrificare puellos.\u0002 See St. Augustine, City of God vii. 17.; St. Jerome in Jeremias vii. 31. (Calmet) --- \u0001Soothsayers.\u0002 The original term may also signify, \"that useth divination.\" Both those who set up for diviners, and those who consult them, are condemned. (Haydock) --- Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first \u0001I will go;\u0002 and then \u0001I will not;\u0002 and if, when he came to the end of the stick, he had to say \u0001I will go,\u0002 he determined to begin his journey. See Ezechial xxi. 21. --- \u0001Dreams.\u0002 Hebrew \u0001mehonen,\u0002 (Leviticus xix. 26,) may denote one who judges from the sight of the clouds, or feigns revelations. --- \u0001Wizard.\u0002 Hebrew, \"witch.\" Septuagint, \"poisoner,\" or one who gives things to do harm. (Rabbins)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Charmer\u0002 of serpents, Psalm lvii. 6. One who makes a compact with the devil. --- \u0001Spirits.\u0002 Python was the name of the serpent, which Apollo slew. It might be derived from the Hebrew \u0001patah,\u0002 \"to seduce,\" because a serpent seduced Eve, and dealers with the devil generally deceive those who consult them. Septuagint, \"a belly talker,\" as these impostors muttered some sounds, intimating that a spirit gave answers from their belly, See Isaias xxix. 4. --- \u0001Tellers.\u0002 Hebrew, \"wise men.\" (Haydock) --- Those who promise great knowledge from the secrets of the caballa, or magic. --- \u0001Dead.\u0002 Necromancy was already very common. Thus the witch of Endor made the ghost of Samuel appear to Saul, 1 Kings xxviii. 7. The Rabbins say that the person took a bone, or the skull of the dead, when he intended to enquire into futurity. (Drusius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And without spot.\u0002 This is by way of explication of the word \u0001perfect\u0002. Any mixture of superstition in the worship of God is hateful to him; and that man who acknowledges any other spirit capable of foretelling what will come to pass, freely (Haydock) denies the Lord. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001God,\u0002 who has already informed thee how to proceed in difficult emergencies, (chap. xvii. 8,) by having recourse to the council of priests, and will also, after any death, send in due time a succession of true prophets. Hebrew, \"God hath not suffered thee\" to imitate those nations; (Haydock) or those prophets, whom the Lord thy God will give thee, shall not resemble these (Calmet) soothsayers (or observers of times) and diviners. (Haydock) --- They shall be filled with my spirit. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Prophet.\u0002 This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but at the same time, it clearly refers to the Messias, as it is explained by St. Peter, (Acts iii. 22.; Worthington) and by St. Stephen, Acts vii. 37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, &c. (Ap. Munster and Fag.) But surely what other prophet could be compared with Moses? (Chap. xxxiv. 10.) What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, &c., or who was \u0001like\u0002 him? Hence \u0001prophet\u0002 is written in the singular, to denote his eminent dignity. (St. Augustine, contra Faustus) --- St. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, John i. 45., and vi. 14. God the Father seems to allude to this passage, according to the remark of Tertullian, (contra Mar. iv. 22,) when he says \u0001hear ye him,\u0002 (Luke ix. 35,) as St. Cyprian believes our Saviour does also, John v. 46. St. Athanasius (contra Arianos 2) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true \u0001prophet,\u0002 since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. (Calmet) --- The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with his eternal Father, &c. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Die.\u0002 This promise is not recorded, Exodus xx. 19. God will send you a mediator, who shall hide the splendour of his divinity (Calmet) under the \u0001form of a servant, \u0002Philippians ii. 7. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mouth.\u0002 So Christ says, \u0001The words that I speak to you, I speak not of myself,\u0002 John xiv. 10." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Revenger.\u0002 St. Peter (Acts iii. 23,) reads, \u0001And it shall be that every soul which will not hear that prophet;\u0002 (instead of Hebrew, \"my words which he shall speak in my name, I will require it of him,\") or he \u0001shall be destroyed from among the people.\u0002 (Tertullian, contra Mar. iv. 22.) (Haydock) --- God now chastises the faithless Jews. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To say.\u0002 These denote heretics, as the following point out apostates. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Fear him.\u0002 Septuagint, \"you shall not spare him,\" but cut him off by death. (Haydock) --- Though the completion of what has been foretold be not a sure sign of a true prophecy, (chap. xiii. 2,) yet when the thing does not come to pass which the prophet had spoken unconditionally, he must undoubtedly be rejected; as also when he speaks in the name of false gods. No miracles can then establish his credit. The prophecy of Jonas, and many of the other prophecies, were conditional. (Calmet)" } ] }, { "chapter": 19, "slug": "id512.html", "header": "Deuteronomy xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cities.\u0002 These were Hebron, Sichem, and Cades, on the west side of the Jordan, Josue xx. 7. Those on the east were already appointed, chap. iv. 41. Three others might also have been added, (ver. 8.; Calmet) in case the Hebrews had gotten full possession of the countries as far as the Euphrates. (Haydock) --- The cities of refuge were not above forty-five miles distant from each other, in the land of Chanaan. Those in Galaad were not so far off, as the territory was smaller. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Way,\u0002 and keeping all in good repair, with guide-posts at the crossroads, on which Oleaster says \u0001moklot,\u0002 \"escape,\" was written. See Numbers xxxv." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Grief.\u0002 The law granted so much to the sudden passion of a relation, who met the man slayer out of the cities of refuge, as not to punish him if he gave way to the dictates of vengeance, how unjust soever. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001At equal,\u0002 &c. This addition is not in Hebrew (Calmet) or the Septuagint, (Haydock) but is conformable to the regulation given, ver. 3. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And when.\u0002 Septuagint, \"but if.\" This condition was never fulfilled \u0001at all times; \u0002(ver. 9,) and therefore the Israelites could blame only themselves, if the promises which God had made to Abraham, Isaac, and Jacob, (Genesis xv., xxvi., xxviii., and xxxv.,) were not realized. (Haydock) --- Though the country was conquered under David and Solomon, the Israelites did not drive out the former inhabitants, (Calmet) nor did they keep possession for any long time. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001His city.\u0002 Strict enquiry was made into the circumstances attending the manslaughter, Numbers xxxv. 12. If the refugee was proved guilty, he was delivered up to the next relation of the deceased to be put to death. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Innocent.\u0002 Many Latin copies have \"guilty blood,\" \u0001noxium.\u0002 By putting the offender to death, Israel was expiated from the blood which had been shed unjustly. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Landmarks,\u0002 either which divided the tribes, or the inheritance of individuals. The former were strictly kept up till after the captivity. Those who removed the latter were to be scourged for theft, and again for disobeying this law. (Selden, Jur. vi. 3.) Josephus ([Antiquities?] iv. 8,) understands that encroachments on the territories of others, which give rise to many wars, are hereby prohibited. (Calmet) --- So are likewise innovations in religion. The Romans had a superstitious veneration for these landmarks, which they adored under the name of the god Terminus, (Haydock) crowning them with flowers, and offering cakes and sacrifices to them. \u0001Spargitur et cœso communis Terminus agno.\u0002 (Ovid, Fast.) --- They punished the crime of removing them either with death, banishment, or a fine." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001One\u0002 would suffice to make an enquiry into the affair, and to oblige the person accused, in pecuniary matters, to take an oath that he owed nothing. (Maimonides) --- \u0001Stand.\u0002 This expression was become proverbial, to denote the certainty of a thing, Matthew xviii. 16., and 2 Corinthians xiii. 1. Two witnesses cannot so easily carry on a cheat, (Calmet) as was seen in the case of Susanna. [Daniel xiii.] (Haydock) --- The law is satisfied with moral certainty. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Transgression\u0002 against the law, by apostacy or by idolatry, (Junius) or by any other grievous crime. The person accused might, in this case, be examined, but he could not be condemned unless another witness appeared. Demosthenes (contra Aristocrat.) informs us how (Calmet) the Athenians (Haydock) required the witness in criminal matters, to swear on the flesh of a wild boar, ram, and bull, that he spoke the truth, and to utter horrible imprecations against himself and family, if he did otherwise. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lord,\u0002 in the tabernacle. (Menochius) --- \u0001Judges.\u0002 Hence it appears evidently that the priests were to pass sentence in all difficult questions, as well in those which regarded individuals, as in those which attacked the worship of God; since the false accuser is to lose his life or limb, according as he had attempted to injure his neighbour; (ver. 21,) and the Lord ratifies their sentence. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Things.\u0002 This is the design of penal laws, to render justice to the innocent, and to prevent the spreading of a contagious evil, by cutting off the hopes of impunity. (Grotius, Jur. ii. 10. 9.) --- \"I would cause the criminal's throat to be cut, says Seneca, (de Ira ii.) with the same countenance and mind as I kill serpents and venomous animals.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Pity.\u0002 This regarded the judge, who must act with impartiality. (Worthington) --- The law admits of no mitigation, but inflicts the same punishment on the calumniating witness, as he intended should fall upon his brother. (Lyranus; &c.) --- Some Rabbins (apud Fag.) pretend that this was executed with rigour, only when the innocent had sustained some real injury. See Exodus xxi. 24. (Calmet)" } ] }, { "chapter": 20, "slug": "id513.html", "header": "Deuteronomy xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Egypt.\u0002 Hence it appears that the doctrine of the Quakers, who condemn all wars, is contrary to that of \u0001God\u0002. If they were always essentially unlawful, He would never have authorized them. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Priest.\u0002 Eleazar, the high priest, acted in this capacity in the war against Madian, and sounded the trumpet, as it was not beneath his dignity. Many priests always attended the army, (Calmet) the \u0001captain\u0002 of whom (Haydock) first made the declarations (ver. 5, 6, 7,) to the whole army; and these were repeated by the inferior priests at the head of each company, when the army was set in array. So were also the promises of protection, (ver. 3, 4,) when all were ready for battle. The Rabbins assert, that the option was granted only in those wars which were undertaken without the express command of God, and that officers were placed in the rear with hatchets or scythes, to cut the legs of those who attempted to flee. (Grotius; &c.) --- But this seems to be an invention of their own, and Moses makes no distinction between voluntary wars and those of precept. These regulations were, no doubt, observed, though the sacred historians do not mention the particulars. (Calmet) See 1 Machabees iii. 56." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Back.\u0002 Hebrew, \"do not quake,\" (Haydock) or fall into disorder, hurry, &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001God.\u0002 All must be done in his name, by the direction of his ministers. The Jews pretend that the ark was carried, in the midst of the army. But this does not seem to have been generally the case. (Calmet) --- \u0001Of you.\u0002 \"We must co-operate, being assisted\" by God, as St. Augustine (q. 30,) observes, in our spiritual conflicts. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Captains.\u0002 Hebrew, \"\u0001shoterim,\u0002 (Septuagint \u0001grammateis,\u0002) shall proclaim to the people.\" Whether these were the chief officers, or only heralds, does not appear. (Calmet) --- They were probably the priests attached to the army, ver. 2. See chap. i. 15. (Haydock) --- \u0001Dedicate it.\u0002 Hebrew, \"begin to use it,\" on which occasion a feast was made. (Jansenius) --- Psalm xxix seems to have been intended for such a solemnity. At the dedication of the walls of Jerusalem, great rejoicings were made, 2 Esdras xii. 27. Josephus and the Rabbins allow a whole year for the occupation of the house, before the builder or new owner, could be obliged to go to war, in like manner as that term is specified for a person who had lately married a wife, chap. xxiv.5. The ancient Greeks deemed it a great misfortune to leave a house unfinished and a new wife desolate, which was the case of Protesilaus. (Homer, Iliad i.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Common.\u0002 Hebrew, \"hath not profaned it.\" (Menochius) --- During the three first years, the fruit was not eaten. In the fourth it was sacred to the Lord, and given to the priests, so that the owner could not partake of the fruit till the fifth year, when it ceased to be in a manner sacred. Jonathan translates, \"and has not redeemed it,\" by paying the first-fruits of the fifth year. Septuagint, \"has not rejoiced in it,\" by feasting, as was probably the custom at the first vintage. Other fruit-trees entitled the owner to the like privilege. (Schikard., Jus. reg. 5.) --- \u0001Whereof all may eat,\u0002 is added by the Vulgate to explain what is meant by \u0001common.\u0002 (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Taken her.\u0002 It was customary to leave the espoused virgin in her father's house for the space of a year, (during which time, if she proved unfaithful, she was punished like an adulteress, chap. xxii. 23, &c.) and she could not be given till she was 12 years old. If she were 13 complete, when she was asked in marriage, she was only obliged to wait 30 days. (Selden, Uxor. ii. 1.) (Chap. xxv. 5.) Philo allows this immunity from war, only to those who had espoused a virgin. They were also freed from paying taxes, mending roads, &c., chap. xxix. 5. (Calmet) --- Those who are entangled with worldly cares, are apt to discourage the valiant, and to dissuade fighting, for fear of losing these advantages: much more are those in danger who have to fight for a heavenly kingdom, if they be too much attached to the things of the earth. (Worthington; Haydock) --- \"That man who is enslaved to his wife, cannot serve in the warfare of the Lord.\" (St. Jerome, contra Jov. i.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Fear. Such often occasion the loss of battles. Alexander sent away all who had not courage to follow him in his expeditions. (Curt. x.) The Rabbins condemn these faint-hearted soldiers to carry water, &c., for the army, to prepare the roads and places for encampments. (Calmet) --- But this seems contrary to the intention of the lawgiver, who sends them back to their houses." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Man. \u0002Hebrew and Septuagint, \"when the officers have made an end of speaking to the people, they shall appoint captains of the armies to lead forth the people.\" (Haydock) --- It seems rather late to have this to do, when the battle was ready to commence, unless perhaps the whole was arranged in a general assembly, when no one was at the head of the people, (Calmet) as was sometimes the case in the days of the judges. (Haydock) --- Hebrew of the Massorets implies, \"The princes of the army shall make a review (or take down the numbers) at the head of the people.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Peace.\u0002 Interpreters are not agreed whether this law was general, and included the nations whom God had ordered the Hebrews to exterminate, or not. They were nothing but the executioners of his decree. They were commanded not to marry any of their daughters, but to put all to fire and sword, Exodus xxxiv. 15, 16. The cities which were not assigned to them for a possession, were to be treated in a different manner; (ver. 15,) and hence the Gabaonites, being convinced that they were comprised in the number of the devoted cities, pretended that they came from a great distance. Josue (ix. 4, 7,) and the heads of the people, acknowledge that they could not make a league with those nations whose lands they were to possess. Yet the Gemarra of Jerusalem asserts, that Josue proposed to the Chanaanites, \"flight, peace, or war.\" The Gergesites hereupon fled into Africa, the Gabaonites accepted peace, and 31 kings declared for war. (Selden, Jur. vi. 13.) --- Maimonides and Grotius (Jur. ii. 13,) maintain, that no war can be lawful, unless an offer of peace be made. The latter undertakes to prove, that the commands respecting the Chanaanites were conditional, and presupposed that they would not yield to the terms which were offered. Hence Rahab was saved, the league with the Gabaonites was kept, even after it was known who they really were. Solomon, who conquered some of the surviving Chanaanites, did not think himself bound to destroy them, 3 Kings ix. 2., and 2 Paralipomenon viii. 7. The reason why they seem to be consigned to death without pity, is because God foresaw their evil disposition, as Josue (xi. 20,) insinuates, and the Israelites under his eye gave quarter to some Chanaanites. \"War, says St. Augustine, (ep. 189. ad Bonif.) is waged only that peace may be obtained.\" But these arguments do not seem so convincing, as to take away the opposition which God has established between these devoted nations and others, ver. 15. What he commands cannot be unjust, and the army only executes his sentence. (St. Augustine in Jos. q. 10.) Grotius allows that he foresaw the obstinacy of the Chanaanites, so that it would have been useless to offer them any terms; and in effect, we find no vestiges of any being offered in the books of Moses or of Josue. (Calmet) --- Yet see chap. xxi. 10. (Haydock) --- The Israelites might have many reasons for going to war either with their brethren, or with foreign nations, as to punish a heinous crime, a rebellion, &c. (see Judges xx., 2 Kings x. 4, and xx. 15,) on which occasions they were bound to offer terms. (Calmet) --- \"A wise man ought to try every expedient before he takes up arms.\" (Terence.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tribute.\u0002 This was usually imposed by the victor, to defray the expenses of the war, and to prevent its breaking out again. The kings of Moab had to pay 100,000 rams, and as many sheep, to the kings of Juda, 4 Kings iii. 4. Hiram gave 120 talents of gold to Solomon, by way of tribute, 3 Kings ix. 15. Josue and Solomon condemned some of the Chanaanites to manual labour, 2 Paralipomenon viii. 8." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Besiege it.\u0002 The Rabbins assert, that when the city of Madian was attacked in the days of Moses, one side was left unmolested, that the inhabitants might escape, and that this practice was afterwards observed as a law. But we see nothing of the kind in Scripture." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Excepting women,\u0002 &c. These were supposed incapable of making any resistance, or of carrying arms. Slaves also were excused, on account of their want of liberty to choose for themselves, and old men, unless the war was undertaken by their advice. \"I am not accustomed to wage war with captives, nor with women,\" said Alexander. (Curt. 5.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Live.\u0002 Hebrew, \"thou shalt save alive nothing that breatheth.\" Josephus ([Antiquities?] iv. 8.) acknowledges that all were to be slain; though some of the Rabbins have supposed that they might be spared, if they would abandon idols, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Jebusite.\u0002 Samaritan and Septuagint add, \"the Gergesite.\" (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Not a man.\u0002 Hebrew, \"the tree of the field, man.\" Which the Protestants supply, \"\u0001is\u0002 man's\u0001 life \u0002to employ \u0001them\u0002 in the siege.\" Septuagint, \"is the tree....a man?\" (Haydock) --- We might render the Hebrew, \"as for the tree of the field, it shall come to thy assistance in the siege,\" ver. 20. (Haydock) --- They are \"like men,\" and may be of great service in making warlike engines. They are here contrasted with fruit-trees, which must not be cut down, unless they be in the way, or of service to the enemy. All other things of the same nature, as houses, corn, water, &c., must be spared, as well as those who do not bear arms. Yet God ordered the houses to be demolished in the war with the Moabites, 4 Kings iii. 19. (Calmet) --- Pythagoras enjoins his disciples not to spoil a fruit tree. Jamblic and the greatest generals have complied with this advice. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Engines.\u0002 Hebrew \u0001matsor.\u0002 Besieged cities were surrounded with palisades, for which a great deal of wood was requisite, Luke xix. 45. Josephus (Jewish Wars v. 31,) informs us, that Titus surrounded Jerusalem with a wall in the space of three days, having cut down the wood all around. See 4 Kings vi., and xvii., and xxv., and Ezechiel xxvi. 7. (Calmet)" } ] }, { "chapter": 21, "slug": "id514.html", "header": "Deuteronomy xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Land.\u0002 The Jewish doctors hence infer, that if the corpse was found hanging or drowned &c., or nearer a town of the Gentiles than one of the Israelites, this law did not oblige. They are so exact as to dispute whether the distance must be measured from the nose or from the naval of the deceased. (Selden, Syned. iii. 7.) But the law shews us, that the author of the murder must be discovered, if possible, as the crime is so grievous as, in a manner, to defile the land, and draw down the vengeance of God, if it be carelessly left unpunished. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ancients and judges.\u0002 After the strictest enquiry, if the murderer could not be discovered, the magistrates and senate of the neighbouring cities measured which city the corpse was nearest. (Josephus, [Antiquities?] iv. 8.) The Rabbins pretend that five of the Sanhedrim were commissioned to make this enquiry, along with the magistrates of the neighbourhood. Others think that the \u0001ancients\u0002 were only the old men. The measuring took place only when the point was contested, and those cities are probably meant, which were of sufficient importance to have twenty-three judges fixed in them. (Calmet) --- It was presumed that the nearest had been guilty of greater negligence. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heifer,\u0002 not above three years old, say the Rabbins. The pagans esteemed those victims more agreeable to the gods, which had not been yoked. Chermon observes, that the Egyptians rejected such as had been once \"consecrated to labour.\" (Grotius) --- This circumstance might here indicate, that the murderer was a son of Belial, or \"without yoke;\" (chap xiii. 13.; Menochius) and the heifer was slain to shew what he deserved, and must expect if he be discovered. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Valley.\u0002 In such places murders are most frequently perpetrated. Hebrew may signify, \"a desert,\" deep or inaccessible torrent, (Haydock) on the side of which the heifer was to be slain, and its body was then, it seems, thrown into the water. The ancients first washed their hands over her. Thus the victim of malediction against those who break a covenant, is buried in a ditch, or cast into the sea. (Homer, Iliad i.) --- \u0001Was.\u0002 Some translate the Hebrew \"shall be,\" as if the place was to be hereafter considered as unclean and accursed. (Calmet) --- The roughness and depth of the valley, denote the hardness of the murderer's heart, and the depth of his malice. (Menochius) --- \u0001Strike off,\u0002 or \u0001cœdent,\u0002 \"cut the neck,\" (Haydock) at the top, without perhaps separating it entirely from the body. Blood was given for blood, and this was the chief design of the bloody sacrifices. For this reason, the Egyptians impressed a seal on the horns of the victim, representing a man kneeling, with his hands tied behind his back, as if ready to receive the stroke of death. (Plut.[Plutarch,?] Isis.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judged.\u0002 We see here again the great authority of the priests, chap. xvii. 9. Hebrew, \"by their word shall every controversy and every stroke be tried,\" as the Protestants render it. (Haydock) --- Some understand by stroke, the leprosy, of which they were undoubtedly the judges. But it is better to explain it of all wounds, and even of death, (Calmet) concerning which Moses is here speaking. (Haydock) --- The Rabbins restrain the authority of \u0001priests\u0002 as much as they can, to give greater power to their chimerical Sanhedrim. They pretend that here they had only to pronounce the blessing, ver. 8. Josephus ([Antiquities?] iv. 8,) joins the magistrates with them in the whole ceremony. This awful meeting of so many people, tended to discover the authors of the murder, as all would naturally converse together on the subject, and each person declaring what he knew, some suspicions might at last be formed, which might by degrees lead to the detection. Josephus says rewards were proposed to any who might make a discovery. Draco decreed, that on the very day when a murder was announced, if the author was not known, the whole people (of Athens) should be purified. (Calmet) --- Abulensis insinuates, that if the murderer was present in the crowd, he might be detected by blood gushing from the corpse of the deceased, &c., as God often brings murder to light in a wonderful manner. (Cic.[Cicero,?] Div. i.) (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wash.\u0002 This was intended to testify that they were not guilty of the blood which had been shed, and that they wished to remove the punishment of it from themselves upon the head of the heifer, (Calmet) the representative of the unknown murderer. So Pilate conformed to this custom, when he condemned Christ on the bare accusation of the Jews; (Matthew xxvii. 24) and the priest, at mass, washes his hands, as an emblem of that innocence, with which he ought to approach to the holy of holies. (Haydock) --- Asterius was stricken with lightning, for touching the altar of Jupiter without having washed his hands. (Natal. Myth. i. 10. 14.) The pagans generally purified themselves with fumigations, or by sprinkling sea water upon their bodies. Achilles ordered the things which had been used to purify the Greeks, at the siege of Troy, to be thrown into the sea, as being unclean. (Iliad i.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001It.\u0002 Magistrates are in some degree responsible, if by their neglect the high roads are unsafe. (Calmet) --- They had testified that they had done their duty. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And,\u0002 &c. Hebrew, \"Thou shalt put away,\" (Haydock) or \"extinguish \u0001the voice of\u0002 innocent blood,\" which otherwise would cry to heaven for vengeance, Genesis iv. 10. In this sacrifice, (Calmet) though it deserves not the name, (Menochius) we may consider Jesus Christ suffering for the sins of others. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Captives.\u0002 Some Rabbins say this was only lawful in what they call voluntary wars, which the Lord had not commanded, as in those which were waged against the devoted nations, it was not permitted to reserve the women, even though they should embrace the true religion. Calmet seems to be of the same opinion in the preceding chapter, to which he even refers. But here he thinks, that upon their complying with the condition specified, they might be married, as Rahab was, and consequently this law must be considered as an exception to those general laws, which prohibit matrimony with those nations of Chanaan, which were otherwise ordered to be entirely destroyed, chap. vi. 16. \"We believe, says he, that if these women changed their religion, they might be espoused, of whatever nation they might be.\" He seems still to exclude the Chanaanite women, (chap. xxiii. 3,) which variation of sentiment shews that the point is not to be easily decided. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lovest her.\u0002 The Jewish doctors explain this of an action, which modesty disallows, and which they tolerate nevertheless in the first transports of victory; (Selden, Jur. v. 13,) though the pagans condemned it as unjust and contrary to reason. (Grotius, Jur. iii. 4) — All know with what reserve Alexander treated the captive women; and the Romans banished one Torquatus, for having violated a prisoner of war. (Plutarch) — Yet the Jews blush not to assert, that such liberties might be taken even with married women, as their former marriage with a pagan was by some deemed null, and by others thought to be dissolved. (Josephus, [Antiquities?] iv. 8) (Calmet) — The law, however, seems only to allow the marrying of those who had \u0001no husbands\u0002 before, as the women are only said to \u0001mourn for father and mother,\u0002 ver. 13. (Haydock) — On these occasions the Chinese, and probably the Egyptians also, and the Roman matrons, formerly clothed themselves in white, while almost all other nations assumed black. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hair.\u0002 In mourning, people did the reverse to what they were accustomed to do in the days of joy. The men let their hair grow, the women cut this ornament of their head, a thing which the prophets often threaten, Isaias xv. 23., and Jeremias xlvii. 5, &c. (Calmet) --- \u0001Nails.\u0002 Some would translate the Hebrew \"she shall make her nails \u0001grow,\u0002\" as a mark of sorrow, perhaps usual among the pagans \u0001faciet ungues.\u0002 But the Septuagint, Philo, &c. agree with the Vulgate; (Menochius) and the Hebrew may very well have the same sense. We must not judge of the idea which others have of beauty, by our own sentiments. Some women in America have long nails, and esteem them as marks of beauty and nobility; and in China, they let those of the left hand grow, and cut them in mourning. (Hist. Sin. iii. 1.) The people of Mauritania take a pride in having long nails. (Strabo, xvii.) The Duke of Burgundy, not 300 years ago, was distinguished among the slain, before Nancy, in France, (Haydock) by the length of his nails; (Calmet) and, in ancient times, people never cut them in voyages at sea, unless to express their grief in extreme danger. \u0001Huic fluctus vivo radicitus abstulit ungues.\u0002 (Propert. iii.; Petron.[Petronius?]) Why, therefore, might not these captives follow the same custom, as all depends on fashion? (Calmet) --- The woman being deprived of her ornaments, the passion of the soldier might probably abate. St. Jerome (ep. 84,) applies this to worldly learning, which he endeavoured to make subservient to the truth, after he had cut away what was dead and pernicious in it. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Raiment.\u0002 In mourning, people wore different clothes from what they did at other times, 2 Kings xiv. 2. --- \u0001One month.\u0002 So long the mourning for Aaron and Moses continued, chap. xxxiv., and Numbers xx. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Her.\u0002 Nothing shews the weakness of the Hebrews more than this liberty, which the law was in a manner forced to allow, to prevent greater evils. The soldier who has married a captive, may abandon her, if he set her free, (Calmet) which was but a slight punishment for his inconstancy." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Two wives.\u0002 Moses never expressly (Haydock) sanctions polygamy; but he tolerates it frequently, as excused by custom, the example of the Patriarchs, &c.; a toleration which Christ has revoked, as contrary to the primary design of God, and the institution of matrimony. (Calmet) (Matthew xix.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hated,\u0002 or less loved. (Haydock) --- The inheritance goes to the first-born independently of the father's disposition, in order to prevent the disturbances which would otherwise have taken place in families, where the different wives would have been continually endeavouring to get their respective children preferred before the rest. David indeed assigned the throne to Solomon, to the exclusion of Adonias; but this was done by the command of God, 3 Kings i. 17. The regulation of Jacob, in favour of Joseph, was made prior to this law. The Jewish doctors inform us, that a father cannot disinherit any of his lawful heirs, except the judges ratify his sentence, while he is in health. But if he be dangerously ill, his verbal declaration will suffice, provided he appoint some one whom the law does not reject. For if he were to make a Gentile his heir, the will would be null. The testament must be made in the day time, for which they cite Ecclesiasticus xxxiii. 24. They say likewise that a father may, while living, give his effects to whom he pleases, and by this means disinherit his children; or he may give the succession to one of them, who is then considered as a tutor of the rest, and is bound to maintain them with necessaries till the year of jubilee, when each may claim his respective share. (Selden, Succes. c. xxiv.) But all these regulations seem to contradict the law. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Double portion.\u0002 If a person left six children, his effects were divided into seven equal parts, and the eldest son received two of them, though others think that he was entitled to one-half of the whole, (Calmet) in order to enable him to support the dignity of the family, (Haydock) and the greater expenses which he had to incur for sacrifices and solemn feasts. (Grotius) --- If he were dead, his children or heirs were entitled to his portion. This was the prerogative of the first-born, 1 Paralipomenon v. 2. (Selden) --- The right to the priesthood, if they might have claimed it before the law, was now given to the family of Aaron. Females had no privilege above one another. They received equal shares, when there was no male issue, Numbers xxxvi. (Haydock) --- \u0001First.\u0002 Hebrew, \"the beginning of his strength.\" See Genesis xlix. 3." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Son.\u0002 The Rabbins do not look upon children as bound by the law, till they be 13 years old. Their faults, before that age, are imputed to the father, and he is to be punished for them. When, therefore, a son has attained the competent years, the father makes attestation of it in the presence of ten Jews, declaring that he has instructed his son in the commandments, customs of the nation, and daily prayers; and that he now sets him at liberty to answer, in future, for his own faults, praying that God would enable him to lead a virtuous life. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ancients.\u0002 In considerable cities there was a tribunal of three, and another of 23 judges. The former took cognizance of the first accusation, and condemned the stubborn child to be scourged: but the latter sentenced him to be stoned in case of a relapse, provided both parents concurred in prosecuting their son, as they would not both surely be guided by passion. (Theodoret, q. 20.) The Rabbins, according to their custom, modify this law, and exempt girls, orphans, and boys under 13 years of age. (Selden, Syned.) --- Josephus ([Antiquities?] xvi. 17,) says that the parents laid their hands on the head of the undutiful, and then all the people stoned him. Moses has not specified the punishment of parricides, (Calmet) as he deemed it next to impossible. (Haydock) --- But we may hence judge how he would have chastised so heinous a crime. The Romans formerly sewed such wretches in a leathern sack, (Cic.[Cicero,?] Invent. ii.) but afterwards they enclosed with them a dog, a cock, a viper, and a monkey; and having first whipped them so as to fetch blood, placed them in a chariot drawn by black oxen, and hurled them into the sea or into some river. (Justinian) --- Solomon sentences those who contemn their parents to be the food of crows and eagles, Proverbs xxx. 17. No restraints were laid by the ancient Greeks on the authority of a father, as he was esteemed the most equitable judge. (Sopater, ap. Grotius) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gibbet.\u0002 Whether the person was first killed, as the Jews assert, or he was left to die upon the gibbet, see Calmet's Diss. It is also a matter of doubt, whether he was nailed to the gibbet, or hung on it by a rope. (Bonfrere)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Of God.\u0002 Chaldean, \"he has been fixed on the gibbet for sinning against God.\" Symmachus and Arabic, \"he has blasphemed the Lord.\" Syriac, \"the man who has blasphemed shall be hung.\" Only people accused of great crimes, such as blasphemy and idolatry, were condemned to this reproachful death, and prayers were not said for them in the synagogue, as they were for other persons, during the 11 months following their decease. (Calmet) --- They are not to be remembered before God. Their dead bodies are to be buried before sunset, that the country may not be \u0001defiled.\u0002 The punishment itself is extremely infamous, and the name \u0001of God\u0002 is often used by the Jews, to express something in the highest degree, as the \u0001cedars of God,\u0002 &c. (Haydock) --- Some understand this passage, as if the body were not to be left on the gibbet, because man, being created to the likeness of God, he will not allow the body to be insulted. Homer (Iliad xxiv.) says that Achilles offered an insult to the earth, when he dragged the dead body of Hector round the walls of Troy. Others think, that the criminal having been treated with due severity, as \u0001accursed of God,\u0002 his corpse must not be deprived of decent burial. \u0001Res sacra miser.\u0002 The Jews refused this privilege to none but suicides, (Josephus, Jewish Wars iii. 25,) while the Egyptians and Phœnicians suffered the bodies to rot upon the gibbet, whose inhumanity God here reproves. St. Paul reads this verse in a different manner both from the Hebrew and Septuagint, leaving out \u0001of God,\u0002 and substituting, with the Septuagint, the words \u0001every one,\u0002 and \u0001on a tree. Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree,\u0002 Galatians iii. 13. St. Jerome remarks, that on this as well as on other occasions, he adheres to the sense, without following the express words of Scripture. He also observes, with Tertullian, that only those are declared accursed by the law, who are hung for their crimes; and as Jesus Christ suffered, not for any fault of his own, but being willing to appear in the character of one accursed, he has procured for us all blessings. (Calmet) --- In a mystical sense, that man is accursed who is obstinate in sin, hanging as it were on the tree, which was the occasion of our first parents' transgression. (Worthington) --- St. Jerome seems to think that the Jews have inserted \u0001of God,\u0002 to intimate that Christ was accursed of him. (Haydock)" } ] }, { "chapter": 22, "slug": "id515.html", "header": "Deuteronomy xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pass by.\u0002 Hebrew, \"hide thyself,\" pretending not to see it. --- \u0001Brother.\u0002 Any fellow creature, Exodus xxiii. 4., and Luke x. 30. (Calmet) --- \"We are very inhuman, not to shew as much concern for a man, as the Jews do for a beast of burden.\" (St. Chrysostom, ser. 13.) (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Not nigh,\u0002 either in blood or in place, (Calmet) though the latter signification seems more applicable; as, if the person lived at too great a distance, it would suffice to inform him where he might find what he had lost; and, if the owner was unknown, the thing must be taken care of by him who finds it, till he be discovered. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If,\u0002 &c. Hebrew, \"thou must not hide thyself,\" so as to pass it by, nor yet conceal it from the right owner. When a thing is certainly abandoned by him, it belongs to the person who seizes it first; but if it be only lost, it must surely be restored, if possible, (Grotius, Jur. ii. 10,) as nature forbids us to take advantage of another's misfortune. (Cicero) --- The Rabbins have corrupted this law, like so many others, by their evil interpretations. They pretend that a Jew must restore what he has found belonging to another true believer, if it have certain marks by which it may be known, but not if it belonged to a prevaricator or infidel. In the former supposition, they got the thing cried on a high stone near Jerusalem four times, and if the owner did not then claim his property, the finder might keep it. (Selden, Jur. vi. 4.) --- The inhabitants of Cumæ condemned the next neighbour to restore what had been lost; as Hesiod (op. 348,) very well remarks, that things would not easily be lost, if the neighbours were not ill-disposed." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001With him.\u0002 Hebrew, \"thou shalt not hide thyself, but help him to lift up,\" Exodus xxiii. 4." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 Some take this literally, as the contrary practice is contrary to decency, and might be attended with very pernicious consequences. All know what noise was occasioned by the action of Clodius, who put on women's apparel, that he might be present with the Roman ladies at the feast of the good goddess. Yet others think that Moses here forbids some superstitious practice. St. Ambrose (ep. 69,) remarks, that in some of the mysteries of the idols, it was requisite for those present to change clothes in this manner, \u0001sacrum putatur.\u0002 Lucian testifies, that men put on women's clothes at the feasts of Bacchus. They did the like in those of Venus, while the women took men's clothes in the festivals of Mars. (Jul. Hirmic. c. 4.) (Maimonides) --- In the East, people honoured the moon, to which they attributed both sexes, and Venus in like manner. Josephus ([Antiquities,?] iv. 8,) believes that women are here prohibited to engage in warfare. Hebrew, \"the vessels (armour) of man shall not be upon a woman.\" Semiramis gained a great name by her martial exploits, and commanded all her subjects to dress like herself. (Justin., i) --- The Amazons were likewise very famous in war, and it is said that half the army of Bacchus was composed of women. Alb. Gentil maintains that Moses here condemns an abominable crime, which he did not wish to mention, at which the Book of Wisdom hints, (chap. xiv. 26,) and which St. Paul condemns more explicitly, Romans i. 26. Moses had already denounced death against the perpetrators of it; and surely the manner in which he now speaks, seems to forbid something more than simply putting on the garments of the other sex, \u0001for he,\u0002 &c. (Calmet) --- Yet that disorderly conduct deserved to be reprobated in strong terms, (Haydock) when it was not excused by some necessity or proper motive, such as actuated some holy virgins, St. Theodora, &c. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thou shalt not take,\u0002 &c. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity, and mutual charity one to another. (Challoner) --- Some were of opinion that the person who could take the old bird on the nest, might assure himself of good fortune, fecundity, &c. (St. Thomas Aquinas, i. 2, q. 102, a. 6.) Such superstition is reprehensible. Phocilides advises not to take all the young ones, nor the hen, in consideration of one's having more birds. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Time.\u0002 Those who refrain from cruelty, even towards beasts, will be induced more easily to shew mercy to their fellow creatures, (Tertullian, contra Marc. ii.) and will draw down the blessings of God upon themselves. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Battlement.\u0002 This precaution was necessary, because all their houses had flat tops; and it was usual to walk and to converse together upon them. (Challoner) --- King Ochozias had the misfortune to fall from the top of his house, (4 Kings i. 2,) and David saw Bethsabee when he was walking on the roof of his palace, 2 Kings xi. 2. Saul slept at the top of Samuel's house, 1 Kings ix. 25. See Josue ii. 6., and Matthew x. 27. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Together.\u0002 If wheat was sown in a vineyard, it would ripen much sooner than the grapes; and as the first-fruits of both were offered to the Lord, the owner would lose the profit which he had too greedily sought after, the place being esteemed both pure and impure at the same time. This mixture of seeds would also impoverish the land, so that it would be like a place \u0001defiled,\u0002 and unfit for cultivation. (Jansenius in Leviticus xix. 19.) Maimonides supposes that the practice of the Zabians is here reprobated. They sowed the land with corn and dry grapes, in honour of Ceres and Bacchus, (More. Nev. p. 3. c. 37,) who presided over the harvest and vintage among the pagans. (Wm. of Paris. Leg. 13.) --- Moses might also, by this symbolical language, condemn unnatural connexions, as he perhaps does, ver. 10." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Plough.\u0002 In Leviticus xix. 19, this law is expressed, so as to forbid the procreation of mongrels. See Judges xiv. 18. People who have treated on agriculture observe, that it is a pernicious practice to make animals of unequal size and speed work together. (Colum. vi. 2.) --- St. Paul explains to us the mystical sense of this passage. \u0001Bear not the yoke together with infidels,\u0002 2 Corinthians vi. 14. (Calmet) --- Marry not with such. (Haydock) --- Employ not in the sacred ministry the imprudent and wicked with those of a virtuous disposition. (St. Gregory, Mor. i. 16.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Together.\u0002 This is now lawful. But a virgin consecrated to God, must not dress like a married woman: the different states of life must not be confounded. (St. Augustine, contra Faustus vi. 9.) (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Strings,\u0002 probably to gird the outer garment round the loins. See Numbers xv. 38." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Name.\u0002 Hebrew, \"and occasion reports against her to bring an evil name upon her,\" (Haydock) that he may not have to return her dowry. For, according to many of the Rabbins, he might give her a bill of divorce, simply if he did not like her. (Selden, Uxor. iii. 1, &c.) --- They allow the proof here specified, only with respect to a Hebrew woman between twelve and twelve and a half years old, during the period of her being espoused, but not taken home by her husband. The cause was to be tried before the 23 judges. Oftentimes only witnesses, probably matrons, were examined in defence of the woman. (Josephus, [Antiquities?] iv. 8.) St. Ambrose (ep. 8. 64. ad Syagr.) highly disapproves of such unsatisfactory methods. The marks assigned by the law were commonly observed in Syria, Persia, &c. The Arab physicians speak of them. See Valesius, c. xxv. The age in which women were then married, the climate, &c., caused these indications to be more clear, and deposed for or against the fidelity of the bride. The mother had them entrusted to her care by the friends of the husband, who had kept watch at the door on the wedding night. (M.[Menochius;?] Nachman, ap. Fagium.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Her.\u0002 It does not appear that the woman was present at the trial: she remained at her father's, or rather at her husband's house, till sentence was passed. (Calmet) --- Hebrew, \"then shall the father of the damsel and her mother take and produce the damsel's virginity,\" or the tokens of it." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Beat him.\u0002 Hebrew, \"chastise.\" Septuagint may signify also, \"reprimand him.\" But (Haydock) Josephus says the husband was to receive 39 lashes; and Philo informs us that the woman might leave him, if she thought proper, though, if she were willing to stay, he had not the power to divorce her, ver. 19." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001A hundred.\u0002 Josephus only mentions 50. As it was presumed that the false accusation proceeded from a desire to defraud the woman of her dowry, the law obliged the husband to allow her double (Calmet) the usual sum. Yet this punishment, together with the scourging, was very inadequate to what the woman would have had to suffer if she had been condemned. (Haydock) --- St. Augustine (q. 33,) is surprised at this decision, as in other cases calumny was subjected to the law of retaliation, or punished with death. This shews also that wives, among the Jews, were considered as little more than servants. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Die.\u0002 It was concluded that she had committed the sin after her espousal. If it had happened before, she was to receive only 25 sicles for a dowry; though, if she took an oath that violence had been offered to her, she was entitled to 50: which opinion of the Rabbins seems very equitable. Æschines (in Timarch.) relates, that a man at Athens punished the transgression of which his daughter had been guilty, while she was at home, by shutting her up with a horse, in order that she might be torn in pieces by the famished animal. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Die.\u0002 The man was to be strangled as well as the married woman; if she were espoused only, she was to be stoned. The daughter of a priest was burnt alive. (Rabbins) (Calmet) See Leviticus xx. 10." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Wife.\u0002 After the woman was \u0001espoused,\u0002 (ver. 23,) she was called a wife, and punished accordingly, if she proved unfaithful." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Hold.\u0002 Septuagint, \"offering violence,\" as also [in] ver. 28. (Haydock) --- \u0001Die.\u0002 Moses supposes that the woman in the field had made all possible resistance, and that the one in the city had, by silence at least, consented. But if the case were otherwise, the judges were to make all necessary enquiries, and pass sentence accordingly. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Life.\u0002 A law nearly similar occurs, Exodus xxii. 16, (Haydock) only there Moses speaks of seduction. (Menochius) --- If the father or the woman refused their consent to the marriage, the person had only to pay 50 sicles; which the woman received, if her father was not alive. But if they consented, the person who had been condemned by the judge, was bound to marry the woman, how deformed soever. (Selden, Uxor. i. 16.) (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Covering.\u0002 See Leviticus xx. 11. A wife should be hidden from all but her husband. (Haydock)" } ] }, { "chapter": 23, "slug": "id516.html", "header": "Deuteronomy xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eunuch.\u0002 By these are meant, in the spiritual sense, such as are barren in good works. (Challoner) (Theodoret, q. 25.) (Worthington) --- The Hebrew also specifies three sorts of eunuchs, though the Septuagint and Chaldean have only two. No mention is made of natural eunuchs, who are not excluded from \u0001the church of the Lord.\u0002 (Calmet) --- This outrage of castration was first offered to nature by Semiramis. (Am. Marcellin. 14.) --- \u0001Church.\u0002 That is, into the assembly or congregation of Israel, so as to have the privilege of an Israelite, or to be capable of any place or office among the people of God. (Challoner) --- Philo says, they were not to enter the court of the temple. See Lamentations i. 10. Others think they could not embrace the Jewish religion, Exodus xii. 48. But this privilege could not be refused. Most probably the custom of making eunuchs is forbidden, and if any were found among the Jews, they should not be admitted to any place of authority. Isaias (lvi. 5,) speaks of some faithful eunuchs, to whom God will give a place in his house; but he alludes to those of the new law, who embrace the state of celibacy, Matthew xix. 12. Eunuchs were rejected from the magistracy among the Romans; and when some were at last received, it was deemed unnatural, as their disposition is generally cruel and selfish. \u0001Omnia cesserunt Eunucho Consule monstra.\u0002 (Claud. in Eutrop. i.) (Calmet) --- Those who had the misfortune among the Jews to be eunuchs, did not perhaps (Haydock) lose the right of citizenship. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mamzer,\u0002 &c. The author of the Vulgate adds the explication of mamzer, which only occurs again, Zacharias ix. 6. It may in both places denote a stranger, or one of a different religion from the Jews, as Jephte was the son of a prostitute, (Judges xi. 1,) and yet became a judge of Israel. But strangers, as long as they professed a false religion, could not be entitled to the privileges of Jewish citizens; and even after they had relinquished their false worship, they were bound to wait ten whole generations, or a long time, before they could fill the posts of honour and command. (Calmet) --- This, however, seems to be contrary to the disposition made in favour of the Idumeans and Egyptians, who were admitted \u0001in the third generation.\u0002 A mamzer may, therefore, be (Haydock) a bastard of a different nation from the Jews, (Menochius) which was not the case of Jephte. (Haydock) --- The Rabbins specify three sorts of mamzers: 1. those born of parents who, by the law, are forbidden to marry, being too near akin; 2. those who are the fruit of adultery, or some criminal commerce, which is punished with death; and 3. those whose birth subjects the parents to be cut off or retrenched from the people. (Selden, Jur. v. 16.) --- The Septuagint, &c., exclude the children \"of a harlot,\" which is the sense of mamzer in the canon law. The Christian Church rejects such from holy orders, and the Athenians would not suffer bastards to offer sacrifice in the city, but only in the Cynosarge, dedicated to Hercules, whose birth was hardly legitimate. In a word, some understand that mamzer comprises all concerning whose birth any doubts might be entertained. (Calmet) --- It is observable, that such often imitate the wicked conduct of their parents; in which case, they are unfit for the magistracy; and though they may live a very exemplary life, the law is intended to discourage such practices in parents, which may entail dishonour and loss upon their children; that, if they be not sufficiently restrained by their own personal disgrace, they may at least by the love for their innocent offspring. (Haydock) --- \u0001Tenth.\u0002 In the 11th \u0001generation,\u0002 when the stain was obliterated, the descendant might become a magistrate. (Menochius) --- Some understand that they were excluded for ever, as when the judges of the Areopagus ordered a man to appear again before them in 100 years' time, they meant that his cause was entirely rejected. (Vatable; Casaub. in Athen. vi.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ever.\u0002 This shews that the former verse only excludes bastards for a time. But why are these nations treated with more severity than the Edomite and Egyptian? Because their enmity seemed to proceed from pure malice, and they attempted to ruin the souls of the Hebrews by lust and by idolatry, without any prospect of interest to themselves. Their parents were also of very base origin, and Abraham had rescued their father, Lot, from destruction; so that for his children to oppose with such virulence the descendants of Abraham, manifested a degree of ingratitude and perversity. (Calmet) --- They had found their attempts to hurt Israel abortive, and yet ceased not to persecute their near relations, (Haydock) by drawing them into carnal sins. Those who are obstinate in their evil ways, can never be rightly received into the Church of God. (Worthington) --- Achior and Ruth embraced the Jewish religion, but it does not appear that they were admitted to places of trust, Judith xiv. 6. (Haydock) --- These regulations were observed till the Babylonian captivity, while the genealogies might be ascertained. (Calmet) --- In cases of extraordinary merit, as in that of Achior, the Ammonite, (Judith xiv.,) a dispensation might be granted. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Water:\u0002 the necessaries of life. This inhumanity is highly resented. --- \u0001Son.\u0002 Hebrew, \"of Beor, of Pethor, \u0001a city\u0002 of Mesopotamia, to curse thee.\" (Haydock) (Numbers xxii. 5.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Peace.\u0002 Hebrew, \"ask or seek not their peace nor their advantage\" as a nation; keep at a proper distance; have no familiarity with them. (Haydock) --- Their vices, not their persons, are to be hated. David behaved in a friendly manner with the king of Ammon, 2 Kings x. 2. He was afterwards forced to make war upon the people, though, without such extraordinary provocations, war was not to be declared against them. (Calmet) --- \u0001Prosperity.\u0002 Have no intercourse with them. (Menochius) --- Septuagint, \"Salute them not, \u0001wishing them what may tend to their\u0002 peace and advantage.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Brother.\u0002 Esau and Jacob were twins. --- \u0001Land.\u0002 The Egyptians had for some time afforded the Hebrews an asylum in their country, and though the kings had of late persecuted them, the people seem not to have entered into the views of their rulers, and spared the male children notwithstanding their cruel edicts. They gave them also very rich presents before their departure, Exodus xii. 35. Gratitude required that these things should be considered, (Haydock) and God orders his people generously to pass over the subsequent ill treatment of these two nations." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lord.\u0002 The Rabbins explain this of the permission to marry the grand-children of such as had embraced the Jewish religion, though some of them suppose that an Idumean or an Egyptian woman might be taken to wife, as Solomon took the daughter of Pharao; but the Israelites could not give their children in marriage to the men of those nations. The grand-children of converts are rather hereby entitled to the privileges of other Jewish citizens. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thing\u0002, rapine, libertinage, &c., which are but too common among soldiers. (Calmet) --- We know what instructions St. John the baptist gave to those who followed that lawful profession, Luke iii. 14. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Camp\u0002 of the Levites, according to the Rabbins. (Calmet) --- Bonfrere explains this of priests. (Menochius) --- But it rather refers to all who dwelt in the camp, where the ark seems to have been generally present, along with the armies, ver. 14., and Numbers xxxi. 6. (Calmet) --- It is not clear, however, that the law alludes to any other camp, but that in the midst of which the tabernacle was fixed; and Calmet, elsewhere, denies that the ark commonly followed the army. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Water\u0002 of the fountain. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Girdle.\u0002 Hebrew \u0001azon,\u0002 means \"a balance,\" as the Hebrews generally carried weights, &c., about them, chap. xxv. 13. Moderns translate, \"a paddle upon thy weapon,\" But the Septuagint seem to have read \u0001ezor,\u0002 \"a girdle,\" (Calmet) which is more intelligible, as the Jews were accustomed to carry the necessary utensils, money, &c., not in their pockets, as we do, but in a bag, which they fixed to their girdles, or belts. All the Jews who dwelt in the \u0001camp,\u0002 were bound to have a paddle, for the purpose here mentioned. (Haydock) --- Josephus (Jewish Wars ii. 7,) observes, that the Essenians always made use of one, with which they made a hole a foot deep, and covered it with their robes, that nothing indecent might be exposed to view. (Haydock) --- The Turks still follow the same custom, when they are encamped. (Busbec, ep. iii.) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001No uncleanness.\u0002 This caution against suffering any filth in the camp, was to teach them to fly the filth of sin, which driveth God away from the soul. (Challoner) Those who have had the misfortune to fall into the sink of iniquity, must not fail to use the sharp instrument of compunction, with which they may hide the enormity of their crimes. (Haydock) --- \u0001Incessanter terram mentis nostræ pœnitentiæ dolore confodiat &....abscondat.\u0002 (St. Gregory, Mor. iii. 13.) --- In a camp where three million people were collected, if some such regulation had not been made, great and serious inconveniences would have ensued. The lawgiver, therefore, descends to several particulars which to us might appear minute; but besides the obvious meaning, which is very rational, the words convey other mystical instructions of the highest importance. \u0001God\u0002 was pleased to assume the character of a powerful monarch, residing among his people, and hence every appearance of indecency must be removed. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To thee,\u0002 from among the Gentiles. The promised land was thus declared a land of liberty, (Calmet) to encourage poor slaves to embrace the service of the true God, and to flee from the slavery of the devil, and from the society of those who adored him in their idols. The whole earth belongs to the Lord, and He was thus pleased to punish those who might claim a right to these slaves. (Haydock) --- Some believe that the price was given to the owner, at the public expense. The Rabbins allow this privilege of an asylum, only to those who fled from a foreign country, or from an infidel master, to embrace the true religion. Circumcision was given to them as an inviolable mark of liberty. (Chaldean) Those who had been sold for their crimes, or for debt, by the sentence of the judge, could not claim this exemption. (Grotius, Jur. iii. 7.) --- Philo (de humanit.) says, it would be unjust to give up a slave who has sought refuge with us. We ought either to reconcile him to his master, or sell him to another, and give the price to the former owner. Some translate the Hebrew in a contrary sense, \"Thou shalt not shut up the slave who has fled to thee from his master,\" as if it were unjust to refuse to deliver him up. But the law points out some cases where it is lawful for a slave to flee away, and consequently people must be allowed to receive him. The following verse is decisive in favour of this explanation." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Israel.\u0002 Some hence very erroneously infer, that before this prohibition the thing was not criminal. (Selden, Jur. v. 4.) Notwithstanding the law, such lewd practices continued to be very common. The original expresses that both the women and the men were consecrated, \"\u0001kadash,\u0002\" in all probability to some idol, whom they intended to honour by abominable prostitutions, a thing very common in all the East, as we learn both from profane and sacred authors. (Aten. xiii. 5.) (4 Kings xxiii. 7.) The men were called \u0001the effeminate,\u0002 3 Kings xiv. 24. (Calmet) --- Some copies of the Septuagint have a double translation of this verse, and add, \"None of the daughters of Israel shall bear the mysteries, nor shall any of the sons of Israel be initiated (in these mysteries of idols) to make every vow.\" \u0001Telesphoros\u0002 denotes \u0001a strumpet for hire,\u0002 ver. 18; or, according to Vossius, one who is initiated or performs the pagan mysteries, as fornication and idolatry, commonly go together in the sacred writers. Hesychius seems to understand, that it refers to \"the house where a person has been delivered of a child.\" But Tertullian (pudic. ix.) explains it thus, \"No one....shall pay tribute;\" as \u0001telos\u0002 means tribute, (Haydock) and the Jews are supposed to have refused to pay any to the Romans on the authority of this verse. See Casaub. in Baruch ii. 19. (Grotius) (Calmet) --- But it seems far more probable, that it is a farther elucidation of the text, and prohibits that scandalous impiety by which may were not ashamed publicly, like dogs, to commit the most obscene actions, and to present the hire of their bodies to the idols, Micheas i. 7. (Clement of Alexandria, Exhort.; Villalpand in Ezechiel xliii.) We could hardly give credit to those who have attested such things, did not God here find it necessary to caution his people not to fall into such blindness and delusion. That the poor ignorant idolater should think by these means to appease those gods who, while here on earth, had been infamous for the like excesses, needs not so much to excite our surprise. But that the Gnostics, Manichees, and other heretics, almost of all ages since the light of the gospel shone forth, should have thought that they could honour the true God by abusing the flesh, is truly astonishing. Yet they gave into this delusion, by first persuading themselves that the flesh was the creature of an evil principle, fighting against the author of the spirit and of all good, with whom they intended to take part. \u0001The way of a fool is right in his own eyes. \u0002Yea,\u0001 there is a way that seemeth to a man right, and the ends thereof lead to death,\u0002 Proverbs xii. 15., and xvi. 25. These wretches grounded their opinion on the authority of their gods, or of the Scripture. Will this excuse be admitted by the Sovereign Judge? But these delusions are perhaps now at an end. --- A principle, however, is still maintained of a far more pernicious tendency, inasmuch as it strikes at the root of every law, divine and human. This horrible doctrine was inculcated by J. Wesley for above thirty years, as we have already observed, chap. xvi. 22. \"O natural man,\" says he, (Serm. on Orig. Sin,) \"thou canst do [no] good. Thy natural actions are sin; thy civil actions are sin; thy religious actions are sin. As many thoughts, words, and actions, so many sins; for nothing but sin comes from thee. Thy duties are sins. Can an evil tree bring forth good fruit?\" Thus Scripture teaches him that to work for one's family, to pay taxes, to pray, read the Scriptures, or even to believe, will be a sin! \"Knowest thou not that thou canst do nothing but sin, till thou art reconciled to God?\" (Sermon on the Righteousness of Faith.) Hence arose the Still-Methodists, Jour. iv. p. 92.. Even after this celebrated reformer had begun, when almost 70 years of age, to discover \"the subtle poison, which he says, (Jour. viii. p. 90,) has infected, more or less, almost all, from the highest to the lowest among us,\" it is astonishing that he still acknowledges those who were infected with it, as the \"real children of God by faith.\" Many of these, he says, (serm. on the law) lay it down as an unquestionable truth, that when we are come to Christ, we have done with the law; and that in this sense, \u0001Christ is the end of the law\u0002 to every one that believeth. We need, therefore, no longer wonder that the pagans should think they honoured their idols by prostitution, (which on other occasions they condemned as \"a great disgrace,\" \u0001oneidos mega,\u0002 as Musonias calls it,) since in this enlightened age, a man of no mean abilities, and far advanced in years, a man who requires that all the preachers in his connexion shall conform to his \u0001Sermons and Notes on the New Testament,\u0002 or be superceded, (Jour. xx. p. 34,) could decide that those who maintain this principle, and make it a branch of their religion to break the law of God on purpose, are the \"real children of God by faith;\" people, \"whom God has taken out of the world.\" As well might he say that a man may live on \u0001subtle poison,\u0002 and please God, by following a doctrine than which \"nothing can be more false,\" as he styles this very principle of Antinomianism, to which he and his preachers had \"leaned\" for such a length of time. \"If, says a great admirer of his, Mr. Fletcher, (1 Check, 4th letter,) the three first propositions of the minutes are scriptural, Mr. Wesley may well begin the remaining part, by desiring the preachers in his connexion to emerge along with him from under the noisy billows of prejudice, and to struggle quite out of the muddy streams of Antinomian delusions, which have so long gone over our heads, and carried so many souls down the channels of vice into the lake that burneth with fire and brimstone.\" This is then to be the abode of those whom \"God has taken out of the world, and who are real children of God by faith!\" This is the heaven, of which they may boast in dying that they are infallibly sure of! At least, the man whom they have so eagerly followed as their judge, has passed this woful sentence upon them, as if he had a mind to laugh at their credulity. If he join us also in the same condemnation, and say, \"I have the same assurance that Jesus is the Christ, and that no Romanist can expect to be saved, according to the terms of his covenant;\" (Jour. iii. p. 94.) we are not solicitous about his good opinion; we have not chosen him for our judge, nor have his writings given us reason to think that he knew the nature of our covenant. If he did, so much the more dreadful must have been his reckoning with that unerring Judge, before whom he has appeared 20 years ago. It is the glory and happiness of the Catholic Church, that no one attempts to assail her, but he presently betrays the spirit by which he is inspired, the spirit of calumny, and of the perverse application of Scripture. It was thus that our divine head was treated by the father of lies, who alleged Scripture to encourage suicide, or presumption, Matthew iv. 6. So in the various points of faith which Mr. Wesley attacks, he shamefully misrepresents our doctrine, that he may have something to oppose. We have seen how unjustly he accuses us of idolatry, chap. xvi. 22. But in order, perhaps, to comfort us with the reflection, that we have many partners in guilt, he represents the Protestants as equally criminal. \"They set up their idols in their churches; you set up yours in your heart....O how little is the difference before God! How small pre-eminence has the money worshipper at London over the image worshipper at Rome; or the idolizer of a living sinner over him that prays to a dead saint.\" (Word to a Protestant.) How much soever the Protestants may be entangled in this species of idolatry, they do not at least pretend to authorize it by the principles of religion, as some of the Methodists have done. Witness the man with whom J. Wesley conversed at Birmingham. \"Do you believe that you have nothing to do with the law of God? He answered, I have not, I am not under the law....Have you also a right to all the women in the world? Yes, if they consent. And is not this a sin? Yes, to him who thinks it is a sin; but not to those whose hearts are free. The same thing that wretch, Roger Ball, affirmed in Dublin. Surely these are the first-born children of Satan.\" (Journal vi. p. 133.) Witness Mr. Fletcher, a celebrated clergyman in the Methodist connexion, who has informed us that Antinomian principles and practices had spread like wild fire among the Methodists. \"Nor need I go far, says he, for a proof of this sad assertion. In one of his (Wesley's) societies, not many miles from my parish, a married man, who professed being in a state of justification and sanctification, growing wise above what is written, despised his brethren as legalists, and his preachers as persons not clear in the gospel. He instilled his principles into a serious young woman; and what was the consequence? Why, they talked about finished salvation in Christ, and the absurdity of perfection in the flesh, till a perfect child was conceived and born; and, to save appearances, the mother swore it to a travelling man that cannot be heard of. Thus, to avoid legality, they plunged into hypocrisy, fornication, adultery, perjury, and the depth of ranterism, &c.\" (Check i. Let. 2.) But enough of such absurdity. We may now easily believe to what length the dissolute examples and maxims of the heathenish mythology, would lead their unhappy votaries, when we behold the purest lessons of the gospel so strangely perverted. (Haydock) --- \u0001Whoremonger.\u0002 It is very probable, that the Scripture here means such as were guilty of unnatural impurities, \"consecrated,\" as it were, to some idol of lust, as these crimes were common under several faithless kings of Israel and of Juda, 3 Kings xv. 12., and xxii. 47. Simple prostitutes are styled zona. (Calmet) --- God will not allow these to be publicly tolerated, though they contrived but too often in private to ensnare the hearts of God's people, 3 Kings iii. 16. (Tirinus) --- Onkelos translates, \"No Israelite shall give his daughter in marriage to a slave, nor take one for his son's wife,\" as the contract would be null, according to the Rabbins, for want of liberty. (Calmet) --- He may, perhaps, have given this singular turn to this verse, because the preceding one speaks of fugitive slaves." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Dog.\u0002 Many explain this in a figurative sense, as we have done in the last verse, to denote the public impudence by which some thought to honour their gods. (Haydock) --- Such impiety the Lord abhors, though practiced by all the surrounding nations, as ancient records unanimously attest. How incredible soever it might otherwise appear, that a false notion of religion, joined to a natural depravity, could prompt people to such excesses, we cannot call in question the veracity of so many historians. See Herodotus i, and ii.; Just.[Justinian?], xviii. 6.; Eusebius, præp. iv. 6.; St. Augustine, City of God iv. 10; and the sacred writers, Baruch vi. 42., and Proverbs xix. 13. The Rabbins explain dog literally, and observe that a prostitute, or one who has had any commerce with a man with whom it was not lawful for her to marry, could not offer what she had thus gained to the Lord, nor what had been received in exchange for a dog. Josephus ([Antiquities?] iv. 8,) understands it of such hunting or shepherds' dogs as had been lent for hire to propagate the breed. Maimonides thinks that what the strumpet had received in kind, could not be presented, but with the price of it she might buy suitable victims. But Josephus and Philo admit of no such exceptions. They reject all sorts of presents made by strumpets, in detestation of their crimes; and it was probably from the same motive that the Jews concluded it was unlawful to put \u0001the price of blood\u0002 into the treasury of the temple, Matthew xxvii. 6. In the Christian Church, the offerings of public sinners were not received, even to be distributed among the poor. These would not even take an alms from the hands of St. Afra, while she remained a courtesan of Augsbourg. Even the pagan emperor, Severus, refused to admit into the sacred treasury the tribute arising from such unworthy means. (Lamprid.) --- Some believe that Moses forbids the price of a dog to be presented, as the Egyptians had a sovereign respect for dogs; and many nations offered them in sacrifice, particularly for expiation. All the Greeks purified themselves, by making a dog be carried round them. (Bochart, p. 1, B. ii. 56.) Isaias (lxvi. 3,) seems to insinuate that dogs were sometimes immolated. St. Augustine, (q. 38,) and others, believe that dogs are not to be redeemed, as the first-born of other things are, probably because they were too mean, and the price too insignificant to purchase another victim. But we may adhere to the explication which was first proposed. (Calmet) --- \u0001Both.\u0002 The dog was an unclean animal, and strumpets defiled their own bodies, and draw down the indignation of that God, who is a pure Spirit, and loves chaste souls. \u0001Without are dogs and sorcerers, and unchaste, and murderers, and servers of idols.\u0002 (Apocalypse xxii. 15.) (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To the stranger.\u0002 This was a dispensation granted by God to his people, who being the Lord of all things, can give a right and title to one upon the goods of another. Otherwise the Scripture every where condemns usury, as contrary to the law of God, and a crying sin. See Exodus xxii. 25., Leviticus xxv. 36, 37., 2 Esdras v. 7., Psalm xiv. 5., and Ezechiel xviii. 8, 13, &c. (Challoner) --- The \u0001stranger\u0002 means the devoted nations of Chanaan, &c., whom God authorized his people to destroy. \"Exact usury of him whom thou mayst kill without a crime,\" says St. Ambrose., (de Tob. c. 15,) though this principle will not always excuse usury. This practice was always considered as unjustifiable, except when God gave permission to his people to get by this means the possession of the property of the stranger, the right to which he had already given to them; unless we may consider, that he only tolerates this practice towards the stranger, on account of the hard-heartedness of the Jews. Christ has now expressly declared it unlawful for any one. See Exodus xxii. 25. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Delay,\u0002 beyond the time appointed. (Menochius) --- If no time was specified, the vow must be fulfilled without any unnecessary procrastination. See Numbers xxx. 2. (Haydock) --- Vows induce an obligation which before did not exist. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thee.\u0002 Hebrew, \"thou shalt not put into thy vessel,\" or basket. This privilege is restrained by the Chaldean, &c., to vintagers. But Josephus ([Antiquities?] iv. 8,) extends it to all; and he says, that those who did not even invite travellers to partake of their grapes, and other fruit, were to be punished with 39 lashes." } ] }, { "chapter": 24, "slug": "id517.html", "header": "Deuteronomy xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Uncleanness.\u0002 Tertullian (contra Marc. iv.) reads, \"if she be found guilty of any impurity,\" \u0001negotium impudicum.\u0002 Septuagint, \"unseemly action;\" and many learned commentators suppose that Moses only allows a divorce in cases of adultery, or in those which render the woman dangerous to a family, as if she had the leprosy, or some other infectious disorder, or was likely to corrupt the morals of her children, or if she were barren. The Pharisees were divided among themselves in determining the sense of this law, (Calmet) and they endeavoured to inveigle our Saviour, by proposing the question to him. If it were lawful for a man to put away his wife for every cause, \u0001quacumque ex causa,\u0002 or for any reason whatsoever, Matthew xix. 3. (Haydock) --- Our Lord does not take notice of the limitation here added by Moses; (Matthew v. 31.) nor do the Pharisees, when he asks them, \u0001What did Moses command you?\u0002 (Mark x. 3.) Whence it seems, that the liberty which was taken was very great, and that the limitation was not regarded. Our Saviour, nonetheless, alludes to it, when he admits that Moses permitted a divorce, in case of adultery. But he recalls them to the institution of marriage, and will no longer allow people to marry again, even in this case, as Moses had been forced to permit the Jews, on account of the hardness of their heart. (Calmet) --- Before this permission, the Jews were therefore, it seems, much addicted to this practice. --- \u0001Bill.\u0002 The law does not command divorces; but in case the parties come to such a determination, it requires a bill to be given to the woman. The Jews require the greatest formality in drawing it up, and witnessing it, and they say the divorce must take place upon a fountain or river. (Schikard. Jur. iii. 9.) --- Munster gives this form of a bill: \"The 4th day of the month of Sivan, of the year 5293 from the creation of the world, in this place and in this city of N, T.[I,?] N, son of N, had a mind to divorce, and has divorced N, daughter of N, who hitherto has been my wife; and I grant her leave to go whither she has a mind, and to marry whomsoever she pleases, so that no one shall hinder her. In witness whereof, I have given her this bill of divorce, according to the ordinances of Moses and of Israel.\" The Jews still assert their right to put away their wives. (Buxt. Syn. xxix.) (Calmet) --- But it is sinful for them, or for any other, to marry the woman divorced, till the first husband be dead. If they do, they are guilty of adultery, as our Saviour and St. Paul repeatedly inculcate. (St. Augustine, de Adult. Conj. i. 11.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Defiled.\u0002 This insinuates that the second marriage was a real adultery, (Calmet) and only tolerated by the law to prevent greater evils. (Haydock) --- It might be said indeed that the woman was defiled, with regard to her former husband, who could not take her back without condemning his former proceeding (Calmet); as he would seem to have only lent her for some mean consideration. (Menochius) --- Domitian took the privilege of a judge from a Roman knight, who had resumed his wife after he had divorced her for adultery. (Suetonius, viii.) But how then is the woman \u0001abominable before the Lord?\u0002 Some say the thing itself is extremely dishonourable, as the Hebrew intimates, though the woman have done nothing but what the law allows. Grotius believes that the man might take back his wife, at any time, before she was married to another. But the Rabbins limit this privilege to three months after the date of separation. God forbids his priests to marry with those who had been divorced, as it is to be presumed that they have not been rejected by their former husbands without good reason, Leviticus xxi. 7. The man who cohabits with an adulteress, is deemed a fool; (Proverbs xviii. 22,) and some have believed, that it was necessary to put such away. But St. Paul advises a reconciliation, 1 Corinthians vii. 11. --- \u0001To sin,\u0002 or to incur the punishment due to it. (Calmet) --- If the state connived at the transgression of the law, the judgments of God would fall upon the people." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wife.\u0002 This indulgence was granted to those who had married a widow also. Hebrew, \"a new wife,\" as she was new to him, (Haydock) which right he could not claim, if he only resumed the one whom he had divorced. (R. Salom.; Drusius) See chap. xx. 7." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Life,\u0002 or the means of supporting himself. (Haydock) --- The upper millstone was deemed the less necessary. In more ancient times it was customary to dry the wheat by fire, and afterwards to pound it in a mortar. Then millstones were invented, which slaves of the meanest condition had to turn. Pliny ([Natural History?] xviii. 10,) mentions, that some few water-mills were used in his time. But this useful invention had been neglected, till Belisarius restored it again in the fifth century, when he was besieged in Rome by the Goths. (Procop.) --- Jonathan, and the paraphrast of Jerusalem, explain this quite in a different sense: \"Thou shalt not use any enchantment for the consummation of marriage, since it would be to destroy the lives of the children to be born.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Soliciting.\u0002 Hebrew, \"stealing a soul;\" (Menochius) or decoying one to a distance from home, where he may have an opportunity of selling him for a slave. (Haydock) (Exodus xxi. 16.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Leprosy.\u0002 Do nothing which may expose you to the danger of being infected, and if you have the misfortune to contract it, obey the directions of the priests. (Calmet) --- It seems from this and the following verse that God frequently punished disobedience to his ministers, as he did \u0001Mary\u0002 [Miriam], (Numbers xii.,) by inflicting upon them this shameful disorder. (Haydock) --- So he punished king Ozias, 2 Paralipomenon xxvi. (Menochius) --- The design of this precept is, therefore, not so much to order people not to contract a disease, which they cannot perhaps always avoid, as to caution them against pride and rebellion. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Pledge.\u0002 This was left to the choice of the debtor, provided he gave sufficient. The Athenian and Roman laws allowed a person to search his neighbour's house, for what he had lost: but he was to enter covered only with a short garment round his middle, (Calmet) to prevent his taking away any thing which did not belong to him." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Night,\u0002 if it be a garment or bed covering, which may be necessary for the poor man. (Haydock) --- By allowing the creditor to keep the pledge such a short time, God wished to discourage the taking of any from such as were in real distress. (Menochius) --- The same regulation required, that if a necessary implement for labour, during the day time, was pledged, it should be returned in the morning. (Calmet) --- This was done every day, to admonish the creditor and the debtor to exercise mercy and justice in their respective situations. The debtor was to remember to do his utmost in order to pay his debts. (St. Augustine, q. 41.) --- These daily debts were not remitted in the sabbatic years, according to the Rabbins, whose opinion seems very hard and inconsistent. (Haydock) --- Solomon advises not to stand bond for another's debts, Proverbs xx. 16., and xxii. 26. Many nations in the Indies allowed no action at law to recover debts, as the creditor ought to have taken his precautions before he parted with his money or merchandize. (Stobœus.; Strabo, xv.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Justice,\u0002 or mercy, which never enters the breast of the unjust, Proverbs xii. 10. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hire.\u0002 Hebrew, \"Commit no violence (or fraud) towards an hired servant,\" Leviticus xix. 13. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Maintaineth:\u0002 encourageth him. (Calmet) --- Septuagint, \"in it he placeth his hope.\" (Haydock) --- Day labourers are obliged to support themselves and families with their wages; (Menochius) so that if they agree to have them paid every day, it would be an injustice to detain them. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sin.\u0002 Judges have no right to punish any but those who have transgressed. (Calmet) --- God may for reasons known to himself, which cannot be unjust, visit the sins of the fathers upon their children; (Exodus xx. 5) and hence, (Josue vii.) he ordered the family of Achan to be involved in his punishment. Temporal sufferings, or death itself, are not however always a misfortune. They frequently prove a source of inconceivable blessings, Romans v. 3. (Haydock) --- The Rabbins understand, that fathers and children are not to be received as witnesses against each other, (Onkelos) which seems foreign to the sense of the present law. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Pervert.\u0002 Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001This thing.\u0002 It is uncertain whether this refer to the preceding or to the following law. It may be applied to both, as the remembrance of the Egyptian slavery might teach God's people not to oppress, but rather to shew mercy to those in distress. As the same thing is however repeated, ver. 22, it seems more probable that the present verse forbids any oppression. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Forgot.\u0002 The Rabbins say, that both the owner and the labourers must forget the sheaf: but this is a vain subtlety. (Calmet) --- Josephus ([Antiquities?] iv. 8,) is more agreeable to the spirit of the law, when he (Haydock) observes that gleanings, and some of the fruit of the vine and olive trees, were to be left on purpose for the poor, Leviticus xix. 9. (Menochius)" } ] }, { "chapter": 25, "slug": "id518.html", "header": "Deuteronomy xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Down,\u0002 tying him to a low pillar; (Menochius) (Grotius) though many assert, that the criminal was forced to lie prostrate on the ground, as the Jews still do, in Germany, when they undergo this punishment. (Buxtorf, Syn. 20.) The Jews do not commonly give above 39 strokes, and double the number is inflicted on the back, from what fall upon the breast." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Eyes.\u0002 Hebrew, \"depart covered with confusion (or more vile) before thy eyes.\" Hence the Jews do not consider this chastisement as ignominious. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Not muzzle, \u0002&c. St. Paul understands this of the spiritual labourer in the church of God, who is not to be denied his maintenance, 1 Corinthians ix. 8, 9, 10. (Challoner) --- Other labourers, and even beasts, must likewise be treated with humanity. It was formerly the custom in Egypt, Judea, Spain, &c., to have a clean spot in the field, round a tree, where during the heat of the day, they spread the sheaves, and made oxen continually go round, to tread out the corn. Some had the ill nature to muzzle them, or to cover their mouths with dung; (Æliian iv. 25,) whence arose the proverb, \"an ox in a heap\" of corn, to denote a miser, who amidst plenty will not eat. (Suidas.) --- Moses condemns this cruelty; as it is not just, says Josephus, to refuse these animals so small a recompence for the assistance which they afford us in procuring corn. (Calmet) --- Besides this literal sense, God had principally in view the mystical one, which St. Paul unfolds to us. (Menochius) --- Paine hence takes occasion to ridicule priests, who, he says, \"preach up Deuteronomy, for Deuteronomy preaches up tithes.\" But this book enjoins them no more that other books of Scripture, and common reason dictates that the labourer is worthy of his hire. If the artizan, &c., will not work for nothing, why should priests spend their lives and fortunes, for the benefit of the people, without deriving any advantage from them? Who has served in the wars at his own charge at any time? (1 Corinthians ix. 7.) Whether the mode of paying tithes be the most eligible, for the support of God's ministers, is a question of smaller importance. It may at least plead a very high antiquity, (Haydock) as it was in force 400 years before the law of Moses. Abraham paid tithes to Melchisedeck, who was both king and priest; and Pisistratus received tithes from the people of Athens, to be expended in the public sacrifices, and for the general good. (Laert. in Solone.; Watson, let. 2.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Together,\u0002 as the sons of Juda did: (Genesis xxxviii. 8,) though custom (Calmet) and analogy extend this to other brothers, at least to those who live in the promised land, and have the inheritance in common, as appears from the history of Ruth, Ruth i. 13, &c. Noemi supposes that all the sons whom she might have had, would have been under the same obligation towards her daughter-in-law. The Rabbins restrain this law as much as they can, asserting that if the deceased left an adopted or natural child, the brother need not marry his widow, nor was any obliged but the next in age, and not married. St. Justin (q. 132,) teaches the reverse. (Calmet) --- Half-brothers were included, (Menochius) and indeed every relation, in order, who, upon the refusal of the next heir, wished to take possession of the deceased person's land, Ruth iv. (Haydock) --- The Jews no longer observe this law, as they have not possession of Chanaan. (Cuneus i. 7.) --- Fagius asserts that it was neglected after the captivity of Babylon, because the inheritances were confounded. (Calmet) --- This, however, does not seem to have been the opinion of those who have undertaken to reconcile the genealogy of our Saviour, given by Sts. Matthew and Luke, by supposing that St. Joseph was the son of Jacob by birth, and of Heli according to the law. (St. Hilary) Africanus says, (Ep. to Aristides) that \"Heli dying without issue, Jacob was obliged to marry his widow, by whom he had Joseph, a descendant of Solomon by Jacob, and of Nathan by Heli,\" as their common mother, Esta, had married successively Mathan and Melchi, (or rather Mathat) who sprung from those two branches of David's family. (Dupin) (Haydock) --- The Athenians followed a similar regulation with respect to orphan young women, whom the next of kin were bound to marry and to endow. The Tartars assert their right to marry the widows of their brethren. The Egyptians did not consider the marriage as real, nor any relationship contracted, in case the woman had no issue, on which principle there was no impediment to prevent the brother from marrying the widow of his brother. On other occasions such contracts were declared illegal, Leviticus xviii. 16. (Calmet) --- This was a positive law, (Worthington; Genesis xxxviii.) which admitted of an exception." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Name.\u0002 Josephus ([Antiquities?] iv. 8,) takes this literally, as St. Augustine once did, though afterwards he retracted that opinion, (B. ii. 12,) on considering that Booz called his son Obed, and not Mahalon, which was the name of the first husband of Ruth, Ruth iv. 17. (Calmet) --- Houbigant thinks some omissions have taken place in the very short genealogy of David, mentioned in that chapter, and instead of Obed, he would substitute Jachin, as the first-born of Ruth. He thinks that Solomon alluded to two of his ancestors, when he styled the two pillars before the temple Jachin and Booz. \"In strength it shall stand \u0001or\u0002 establish,\" 3 Kings vii. 21. Hebrew, \"the first-born which she beareth shall arise (or succeed) in the name (or by the right and title) of his brother.\" See Numbers xxiv. 3. (Haydock) --- Name is sometimes put for succession, (Calmet) or instead of another. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In his face,\u0002 or presence, upon the ground, as appears from the Gemarra of Jerusalem, where we read this form: (Haydock) \"In our presence, (the three judges are specified) N, widow of N, hath taken off the shoe of N, son of N. She brought him before us, and took off the shoe from his right foot, and spat in our presence, so that we saw her spittle upon the ground; and she said to him, So shall he be treated who will not establish the house of his brother.\" Before this ceremony took place, the widow was obliged to wait three months, to prove that she was not in a state of pregnancy; for if she were, the brother could not marry her. He was never obliged to do it, but if he refused he was deemed infamous. The taking off the shoe was intended to humble him, as well as to shew that he relinquished all his claim to the inheritance. Josephus ([Antiquities?] v. 11,) says, that Ruth gave the relation who would not marry her, a slap on the face, or rather as it ought to be printed \"she spat in his face,\" which was a mark of the greatest ignominy, chap. xii. 14., Isaias l. 6., and Matthew xxvi. 67. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Unshod.\u0002 Those who have no consideration for their brethren, or for the commonwealth, deserve to be despised. Much more do they who are appointed pastors of the Church, if they do not zealously endeavour to increase the number of God's servants, whom they must attach to him, and not to themselves. Thus the disciples of St. Paul were known by the general name of Christians. (St. Augustine, contra Faustus xxxii. 10.) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001In her regard:\u0002 words supplied also by the Septuagint conformably to the context. (Calmet) --- The indecency and impudence of the woman, left her no excuse; (Haydock) though the Rabbins falsely maintain, that she might transgress this law in case of necessity, and might cut off the hand of her husband's antagonist. (Grotius) (Calmet) --- She would thus put the man in danger of having no posterity. (Menochius) --- If even the imminent danger of her husband would not authorize her to act in this manner, when the person was stripped to fight, how severely will God punish all wanton liberties!" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Injustice.\u0002 Proverbs xx. 10. To have a greater weight for buying, and a less one for selling, is the way to grow rich here, or to obtain the mammon of iniquity; though, when such mean practices are detected, the man who cheats often loses more than he had gained; and at any rate, must either make restitution, if possible, or receive the wages of his unjust labour and craft in the world to come. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Amalec.\u0002 This order for destroying the Amalecites, in the mystical sense, sheweth how hateful they are to God, and what punishment they are to look for from his justice, who attack and discourage his servants when they are but just come out, as it were, of the Egypt of this wicked world, and being yet weak and faint-hearted, are but beginning their journey to the land of promise." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001God.\u0002 This circumstance is not mentioned, Exodus xvii. 14." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Heaven.\u0002 Destroy him entirely, a sentence which Saul was ordered to put in execution, 1 Kings xv. (Haydock)" } ] }, { "chapter": 26, "slug": "id519.html", "header": "Deuteronomy xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001It.\u0002 The land where Moses was speaking, which had been already conquered, was no less under the obligation of paying the first-fruits, &c., than Chanaan, and the parts of Syria which were promised to the Israelites. (Haydock) --- All the products of the earth seem to have been liable to be offered, (Matthew xxiii. 23,) in proportion as they ripened, at the feasts of the Passover and of Pentecost, (Calmet) and of tabernacles. (Menochius) --- Yet we find no mention here of the \u0001therumah,\u0002 or offering, of which the Rabbins speak so much, as distinct at least from the first-fruits, which were heaved both by the priest and the offerer towards heaven and earth, on the right and left hand. Each (Calmet) landholder, (Haydock) and even the king himself, was bound to bring his own basket to the temple, and to recite the words here prescribed. The wheat and barley were first winnowed, and the grapes and olives made into wine and oil. Before the offering was made to the Lord, no one was allowed to taste any of the produce, Leviticus xxiii. 10., and Numbers xviii. 12, &c. Whether legumes were to be tithed, seems a matter of dispute. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The Syrian.\u0002 Laban. See Genesis xxvii. (Challoner) --- Hebrew, \"My father was a Syrian, poor, (or ready to perish) and he went down,\" &c. The ancestors of Jacob had, in effect, come from beyond the Euphrates, and he had dwelt in Mesopotamia for twenty years. But the translation of the Septuagint seems preferable, \"My father abandoned (\u0001apebalen\u0002) Syria.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Terror.\u0002 Septuagint, \"with surprising visions,\" (Hebrew) \u0001or\u0002 \"with astonishing prodigies,\" &c. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001God,\u0002 with profound humility, acknowledging that all comes from him, (Haydock) and praying for a continuance of his fatherly protection. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Feast.\u0002 The Jews could not yet be required with propriety to raise themselves to delights purely spiritual, chap. xii. 7. Strabo (x.) observes, that the Greeks and barbarians accompanied their sacrifices with feasting and music, which served to take off their thoughts from earthly concerns, and gave them a sort of foretaste of the divinity. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Third.\u0002 It has been remarked (chap. xiv. 28., and Leviticus xxvii. 30,) that the Jews gave two tithes every year, the second was for feasts at Jerusalem, or on the third year, at home, if there was not also a third tithe due on that year. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Taken.\u0002 Hebrew, \"burnt.\" (Calmet) --- I have brought all that was due, (Tirinus) so that no more can be found in my house than what the fire would have spared, if it had been thrown into it." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mourning\u0002. It was then unlawful to taste what was set apart for the Lord, and even to touch a thing, at that time, would render it unclean, Osee ix. 4. Others explain it thus: I have not eaten, how much soever I was distressed; or, I eat it with a cheerful heart. But these interpretations seem unnatural. Spencer (Rit. ii. 24,) thinks rather that the Jews thus disclaim having given any worship to Isis, whom the Egyptians invoked after the harvest, with mournful cries. (Diod. Sic. i.) About the same season of the year, lamentations were also made for the death of Adonis, (Marcel. xxii.) and for that of Osiris. (Firminus.) --- The Phœnicians mourned in like manner for the desolate appearance of the earth, after the fruits were collected. The Egyptians thought that Isis had discovered fruits and corn, and therefore offered the first-fruits to her. But the Jews are here taught to refer all such favours to God alone, and they testify that they have taken no part in the superstitious rites of other nations, nor spent any thing \u0001in funerals.\u0002 Hebrew, \"upon the dead;\" Osiris, &c., here styled \u0001uncleanness,\u0002 by way of contempt. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001This day.\u0002 In this last solemn harangue of Moses, the covenant between God and his people was ratified. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To his own praise.\u0002 Hebrew, Septuagint, &c., \"higher...in praise, reputation, and glory.\" (Haydock)" } ] }, { "chapter": 27, "slug": "id520.html", "header": "Deuteronomy xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ancients,\u0002 particularly \u0001the priests,\u0002 ver. 9. (Haydock) --- These exhorted the people to observe diligently, what they had all heard from the mouth of Moses, chap. v. i. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stones.\u0002 The Latin translation of the Samaritan copy, defines the number to be two, (Exodus xx. 18,) and shews that the law, which was to be written upon them, was no other than the decalogue, to which the curses and blessings here recorded have a direct reference. When no number is specified, the dual is commonly understood. (Haydock) (Leviticus xii. 5, &c.) --- Two large stones would be sufficient to contain the words of the decalogue, and they would more strikingly represent the two tables written with the finger of God. They were probably first polished, and the letters raised upon them \u0001in relievo,\u0002 as the Arabic marbles in the University of Oxford are done. The white plaster being then used to fill up the interstices between the letters of black marble, the words would appear \u0001very plainly.\u0002 (Kennicott, Dis. 2.) --- Others think that a high and durable monument was raised both for an altar and for the inscription, though some would allow four others for this purpose. (Calmet) --- \u0001Plaster.\u0002 The Hebrew does not specify \u0001all over;\u0002 and Houbigant supposes, that the cement was only used to join the stones together. Neither do the Hebrew or Septuagint intimate that the plaster was laid on for the purpose of writing more easily." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001That,\u0002 &c. Hebrew and Septuagint, \"And thou shalt write upon them (stones) all the words of,\" &c. (Haydock) --- \u0001This law,\u0002 the decalogue, (Masius in Josue viii. 32,) or all the laws of Moses, leaving out the historical parts of his work, or the 20th and three following chapters of Exodus, or the discourses of Moses in this book, &c. Josue, in effect, \u0001wrote upon stones the Deuteronomy of the law of Moses, \u0002which Josephus explains of the curses and blessings inscribed upon the two sides of the monument, as an abridgment of the whole law. (Calmet) --- \u0001The Jordan\u0002 is not in Hebrew expressly, but in the Septuagint. After the Israelites had crossed this river, they were thus to make a solemn profession of their adherence to the law of God, (Haydock) as they did (ver. 12,) after they had taken Hai; though Josephus insinuates, that they deferred for five years the accomplishment of what is here required. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hebal.\u0002 It affords a matter of surprise to Ludolf, that this barren mountain of cursing, (ver. 13,) should be fixed upon by God, for the erection of his altar and for solemn feasting, instead of Garizim, which is most luxuriant. Reland believes that their very names designate \u0001sterility\u0002 and \u0001fruitfulness.\u0002 But we must observe that the Samaritan copy, both here and Exodus xx., specifies that Garizim was to be the place so highly distinguished. Almost all interpreters agree in condemning the Samaritans of a wilful corruption of their text, on this account. But Kennicott adduces several very plausible arguments in their defence, and even throws the blame upon the Jews, who are accused of having taken similar liberties with their text, by St. Jerome, (Galatians iii. 10,) in leaving out the word col, \u0001all,\u0002 which he found in the Samaritan Pentateuch, (ver. 26,) as well as in St. Paul. It is remarkable that the Protestant \"version allows the corruption of the present Hebrew copies. For as it inserts other necessary words elsewhere, so here, says the Doctor, it inserts the word \u0001all,\u0002 noting it with a different character, as deficient in the present Hebrew.\" Another plain instance of fraud is acknowledged by many of the Jews, (Judges xviii. 30,) where, because the grandson of their lawgiver became the first priest of Michas' idol, in the tribe of Dan, they have inserted an \u0001n\u0002 over or in the name of Moses, to change it into Manasseh. \"The letter nun was written, says Jarchi, in order to change the name for the honour of Moses.\" (Talmud, fol. 109.) Michaelis adduces the same reason from Abendana, (Gottingen, comment. 4, 1753) thus acknowledging a wilful corruption made by the Jews, which in the former volume he had asserted had never yet been clearly proved against them. Kennicott himself had once been of the same persuasion. Josue xv. 60, eleven cities are omitted, perhaps originally by mistake, though St. Jerome thinks that they may have been left out by the ancient Jews, because Bethlehem Ephrata is there described as in the tribe of Juda, agreeably to the prophecy of Micheas v. 2. It seems, therefore, that the Jews were as capable of falsifying the text as the Samaritans. Their hatred against the latter was also excessive, insomuch that they vented all sorts of imprecations against them, and even decreed, \"that no Israelite eat of any thing that is a Samaritan's, nor that nay Samaritan be proselyted to Israel, nor have nay part in the resurrection.\" (R. Tanchum.) (Walton, proleg. 11. 4.) --- Hence we read, (John iv. 9,) \u0001the Jews do not communicate with the Samaritans.\u0002 See Ecclesiasticus 1. 25.[l. 28.?] Many passages of the New Testament set the character of the latter, however, in a more favourable light than that of the Jews. They were open to conviction, on the preaching of Christ and of the apostles. See St. Chrysostom on John iv., and the history of the Samaritan cured of the leprosy, whose behaviour, contrasted with the ingratitude of the nine Jews, obtained the glorious approbation of the Son of God, who disdained not to describe himself, on another occasion, under the character of the good Samaritan, Luke x., and xvii. The Samaritans are also acknowledged by the Jews themselves, to be more zealous for the law of Moses, and more rigid observers of the letter of it, than the people of their own nation. (Obadias; Hottinger.) --- It is not probable, therefore, that they would designedly interpolate that very law, which alone they received as of divine authority among the writings of the prophets. Besides, what interest could they have on this occasion to substitute Garizim? As they had possession of both the mountains in question, if they had known that Hebal had been honoured with the altar, &c., what hindered them from building their temple upon it? What could be the reason why Joatham chose Mount Garizim as the place from which he might address the men of Sichem, to bring them to a sense of their duty? unless because he was convinced not only that Abraham had sacrificed there when he first came into Chanaan, (Genesis xii. 6,) but also that God had chosen it for the place where his covenant with Israel should be ratified, as soon as the Israelites had taken possession of the country. But it may be said all the ancient versions agree with the Hebrew. No doubt those which have been taken from that text agree with it. But the Samaritans have a version in their own dialect, and another in Arabic, both which were in the possession of Walton, who believes that the former \"was made not long after the days of Esdras, while the Samaritans and the Jews followed the same religion.\" This, as well as the Arabic, which is extant in this place, both in its own and in the Samaritan character, all admit the word Garizim; and the Greek version, which some believe was made from the same text soon after the reign of Alexander the Great, (Hottinger) if it really ever existed, must no doubt have retained the same reading. These versions claim a higher antiquity than that of the Septuagint. But in reality the versions can prove nothing on either side, in the present case, as the interpolation is supposed to have taken place before they were made, and soon after the building of the famous temple of Sanaballat, which Prideaux places about the year 409, B.C. This temple chiefly enkindled the mortal hatred of the Jews against the Samaritans; and as it was built upon Mount Garizim, they were afraid lest they might from this text conciliate greater authority to that place, and assert that it was the house of the sanctuary, as they afterwards did, having priests of the stock of Aaron, who there offered holocausts, when Benjamin visited them above 400 years ago. Their claim however was unjustifiable, and their priesthood schismatical. Though Moses commanded that an altar should be erected on one of these mountains, he did not determine that the ark was to remain there for ever, nor does he seem to have decided where it was to be fixed. God afterwards chose Mount Sion for his habitation, and revealed his will by his prophets. These the Samaritans ought to have obeyed, as well as the pastors, whom the Almighty had commissioned to determine all difficult matters, chap. xvii. The text before us decides nothing in their favour. The substitution of Hebal makes nothing against them, much less does it establish the pretensions of the Jews, who, if they had intended to authorize the building of the temple at Jerusalem, ought rather, it should seem, to have written Moria or Sion. As they have not done this, perhaps it may be as well to admit that this variation may have originally happened, by the inadvertency or malice of some transcriber of great authority, whose copy being followed by others for some time, without any criminal design, might at last supersede the proper word, particularly when the erroneous reading was become common, and was found to annoy an enemy. Authors of great eminence are forced, at least, to account for many variations of equal importance in this manner. It seems difficult to lay the blame of such mistakes upon a whole nation, which can never be prevailed upon to join in the collusion so heartily, but that some man of more conscience than the rest will expose the imposture. When this variation took place, we may well suppose that the copies of the law were not very numerous. After a succession of wicked princes had reigned in Judea, they drew down the vengeance of God upon the whole nation, and almost all were led away captives to Babylon, where they remained seventy years. In this state of confusion, while impiety overflowed the land, how few would have an opportunity or a will to take an exact copy of the law! Some have thought that it was almost entirely forgotten in the days of Joas. Others have asserted that Esdras had to write afresh, as it were by inspiration, all that had been given by the more ancient sacred penmen. These opinions are not indeed to be admitted, but they shew that many have supposed that the copies of the law were once exceedingly scarce. Perhaps they were never more so than when the Jews were just returning from captivity, the time when the schismatical temple of Garizim was erected, and when, we have before observed, this variation is supposed to have taken place. Josephus, though a bitter enemy of the Samaritans, speaks with hesitation respecting the precise situation of the altar prescribed by Moses. The ancient Fathers seem to have taken no notice of this controversy, perhaps because it was not yet agitated with so much heat as it has been since. Our Saviour condemns neither party. If however the Samaritan copy be in this respect interpolated, as we know the reason of it, the authority of the whole Pentateuch must not on that account be rejected, as Houbigant well observes. The Jews objected to the Samaritans, that they had inserted the word Sichem: (chap. xi. 30,) \"I have said to you, O Samaritans, ye have falsified your law: for ye say the plain of More which is Sichem. [they add \u0001Sichem\u0002 of their own accord.] We ourselves indeed confess that the plain of Moreh is Sichem.\" (Eliezer.) --- Lightfoot, who mentions these words, (V. ii. p. 505,) expresses great surprise at this Jew's accusing the Samaritans of so slight a matter, and at his not at all mentioning that far greater subornation as to Mount Garizim. What seems still more wonderful is, that no such accusation is brought against them in that famous dispute which Josephus ([Antiquities?] xiii. 3,) informs us took place before king Ptolemy, in which the parties bound themselves by oath to produce their proofs according to \u0001the law;\u0002 and yet the historian mentions not one text from it, nor does he insinuate that the Samaritans were arraigned on account of any wilful corruption, which might then have been so easily proved. The king condemned them unheard, if we believe Josephus, though the Samaritans give quite a different account, and say that Ptolemy decreed the victory to them. (Act. Erud. Lips. 1691.) See Josue viii. 30. (Kennicott) (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stones:\u0002 the same as those which composed the monument, (Calmet) or rather different from them, (Menochius) as those were polished, ver. 2." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Polished.\u0002 Hebrew simply, \"of whole stones.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And clearly.\u0002 Hebrew, \"very plainly;\" (Haydock) so that they might be easily read. Some Rabbins say that Josue wrote them in 70 different languages, that all nations might read them. Happy expedient! (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Garizim.\u0002 The children of Jacob, by Lia and Rachel, have the more honourable function of blessing, while those of the handmaids, with Ruben and Zabulon, the first and the last sons of Lia, at their head, on Hebal, have to answer to the various curses which were to be proclaimed by the priests and Levites, ver. 14. These were stationed with the ark, between the two mountains; and when they pronounced, for example, \"Blessed is he that maketh not a graven or molten thing,\" &c., those on Garizim answered \u0001Amen;\u0002 and when they turned towards those on Hebal, and said, \u0001Cursed,\u0002 &c., they replied in like manner. In the mean time, the body of the Levites might be with the other five tribes on Mount Garizim, though the priests, and those of greater dignity, might remain beside the ark, to perform this sacred function; as we read in Josue that they were stationed between the two divisions of the army. (Bonfrere) --- Some think that Levi is placed with the rest only according to the order of his birth, and that Joseph stands for two tribes. (Vatable) --- Josephus asserts, that the whole army was divided into two parts, as well as the tribe of Levi, part of which stood on each of the mountains. Then the tribes on Garizim prayed that God would bless the observers of his law; and those on Hebal answered, Amen; and after they had repeated the same blessings, those on Garizim made a similar acclamation. In like manner, they repeated the curses one after another. (Calmet) --- But this would make both the mountains equal in dignity. He places the altar likewise, with the inscription of blessings and curses on each side of it, in the midst of the valley, or rather nearer to Garizim; as he says it was not far from \u0001Sichem,\u0002 which was built at the foot of that mountain, on the north side, while Hebal lay still farther to the north of the city, and being scorched with the sun-beams, was rendered fruitless and unpleasant. (Haydock) --- If Josephus afterwards (Antiquities v. 1,) say that the altar was on \u0001Hebal,\u0002 we must either acknowledge that his work has been there interpolated, or that he contradicts himself. Kennicott also takes notice of a strange mistake in the grand edition of St. Ephrem, in the Latin translation, by Benedict; which, in opposition to the Syriac, has (ver. 13,) \"these shall rise to curse on Mount Garizim,\" though Hebal is universally allowed to be the mount of cursing." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pronounce.\u0002 Hebrew, \"answer,\" as the older Protestant editions, 1540, &c., had it; though \"our last translators, 1613, says Kennicott, in this, as in several other instances, altered for the worse,\" \u0001shall speak.\u0002 A select company of Levites in the valley, repeated what had been declared from Hebal." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thing. \u0002Protestants, \u0001any\u0002....image. They insert the word \u0001any,\u0002 and translate \u0001image,\u0002 as they almost constantly do where idols are meant, to make the ignorant believe, that all images are to be rejected with the utmost abhorrence, as \u0001cursed\u0002 things. Why then do they not observe the injunction themselves? (Chap. xvi. 22.) (Haydock) --- \u0001Secret.\u0002 The magistrates had to punish all acts of public idolatry with the utmost severity. But God will not suffer those to escape who do such things even in the most private manner. --- \u0001Amen,\u0002 truly; (Calmet) so be it." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Honoureth not.\u0002 Hebrew, \"curseth.\" Septuagint, \"despiseth.\" See Leviticus xx. 9. --- \"Exodus xxi. 17., Moses proclaimed, \u0001He that curseth his father or\u0002 (Hebrew \u0001and\u0002) \u0001mother, shall die the death.\u0002\" But here he goes still farther, and denounces a curse on those who make light of (Hebrew \u0001makle, vilipendit\u0002) their parents; or, as Denis the Carthusian expresses it not amiss, on him \"who does not honour, by shewing them obedience in due time, or by not relieving their wants as far as possible; and chiefly, if instead of honouring, he curses and uses opprobrious language towards them.\" \"I have made this remark, says Amama, (p. 376,) in order to admonish the Germans and the Dutch that this passage has been translated by Luther with too great carelessness, \u0001curseth,\u0002 as if the same Hebrew word, \u0001kalal,\u0002 were here used as in the text of Exodus. But those who are not too brazen, will confess that the Hebrew text, and the more accurate versions, require greater reverence to be shewn to parents. \u0001Etiam illi judicabunt qui nondum ære lavantur\u0002.\" This author, in his animadversions upon the Vulgate, often takes occasion to mention the blunders \"of B. Luther,\" as well as of the Septuagint and other interpreters; for he seems to be satisfied with no version which has hitherto been published. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Landmarks,\u0002 contrary to the prohibition, chap. xix. 14. The Rabbins say that Cain first adopted such distinctions. The ancient Greeks placed little pillars at the end of their fields, with the name of the owner engraven upon them. (Pollux, iii. 9.) --- All Thrace was divided in this manner. (Xenophon, Anab.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Blind;\u0002 or, according to the Rabbins and Grotius, those who are on a journey, and do not know the road. \"Cursed, said Diphilis, is the man who does not tell the right road.\" Those who lead the simple astray, are no less blameable, Leviticus xix. 14. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mother.\u0002 Some copies of the Septuagint have \"daughter-in-law;\" and some Latin manuscripts add, \"Cursed is he who sleepeth with his neighbour's wife; and all the people shall say, Amen.\" (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Secretly,\u0002 as is commonly the case; though such as committed murder in public, were equally if not more guilty. (Haydock) --- Assassins, traitors, and those guilty of calumny, &c., are to be abhorred." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001In the.\u0002 The Samaritan, Septuagint, and St. Paul (Galatians iii. 10,) read, \u0001in all the words,\u0002 &c., which must probably be understood of the principal points of the law, specified in the preceding verses. (Calmet) See ver. 4. --- The Jews could derive no advantage from the omission of the word \u0001all,\u0002 as the general proposition would be equivalent. (Capellus.) --- Some are of opinion, that the blessings which Moses ordered to be proclaimed, were the reverse of these curses, ver. 12. But, is that man truly blessed who observes one point of the law, while he perhaps is transgressing the rest? At this rate, the same man might be blessed and cursed at the same time. (Kennicott) --- They are more probably, therefore, expressed in the following chapter, where the observance of all the commandments is previously required. The curses are denounced indefinitely, to imply that those who transgress the law, must stand before an unerring Judge, to receive an adequate punishment in eternity for their crying sins against the law, which was given on Mount Horeb, chap. xxix. 1. Against such criminals the preceding curses are levelled. But those recorded in the ensuing chapter, are of a temporary nature, and to be publicly inflicted without delay upon those who refuse to adhere to the service of the Lord. \"God had made such a covenant with the Israelites, says Houbigant, that he would so long uphold their republic as they should worship the true God.\" (Haydock) --- The foregoing curses may thus refer to the ten commandments; ver. 15, denounces vengeance against all who transgress the first table of the law, which relates to God; ver. 16, sanctions the honour due to parents; ver. 18, 24, and 25, condemn those who injure or kill; as ver. 20, 21, 22, and 23, do those who are guilty of impurity; ver. 17, curseth those who steal; and ver. 19, those who bear false witness; ver. 26, is intended as a general sanction of the law, as the two last commandments secure the observance of it most effectually, by forbidding even the thought or desire of doing evil. See Kennicott, Dis. ii. p. 86. (Haydock)" } ] }, { "chapter": 28, "slug": "id521.html", "header": "Deuteronomy xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Earth.\u0002 Similar denunciations are made, Leviticus xxvi. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001All these blessings,\u0002 &c. In the Old Testament, God promised \u0001temporal\u0002 blessings to the keepers of his law, heaven not being opened as yet; and that gross and sensual people being more moved with present and sensible things. But in the New Testament, the goods that are promised us are spiritual and eternal: and temporal evils are turned into blessings." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Field.\u0002 Wherever thou art, all thy undertakings shall prosper. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Womb.\u0002 This was most fully verified in the birth of the Messias, as the Holy Ghost insinuated, by causing St. Elizabeth to address these words to the mother of Jesus Christ, Luke i. 42. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Barns.\u0002 Hebrew \u0001tene,\u0002 is translated (chap. xxvi. 2,) \u0001basket,\u0002 in which bread was kept, and served up at table. Loaves were placed thus in baskets, near the altar of holocausts. --- \u0001Stores.\u0002 What thou hast laid up for thy provisions in corn, fruit, &c. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Out,\u0002 in all thy actions and affairs, (Menochius) at home and abroad; in peace and war." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Down.\u0002 Hebrew, \"dead.\" Septuagint, \"bruised to pieces,\" ver. 25. (Calmet) --- \u0001Seven.\u0002 This denotes the confusion and hurry with which the enemy shall endeavour to escape. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Upon thee;\u0002 so that thou art called God's people (Calmet) with truth. (Menochius) --- He has taken thee under his protection, and defended them [thee?] against every attack. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lend.\u0002 To do this with usury, is far from being a blessing; but to be able to assist those who are in distress, is a happiness; particularly for that nation which as yet does not know the merit of evangelical poverty. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tail,\u0002 as he had promised, ver. 1. (Menochius) --- You shall have dominion over others. (Calmet) --- So Isaias (ix. 14,) says, \u0001the Lord shall destroy the head,\u0002 (the magistrate) \u0001and the tail,\u0002 or (ver. 15,) the lying \u0001prophet.\u0002 (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001All these curses,\u0002 &c. Thus God dealt with the transgressors of his law in the Old Testament: but now he often suffers sinners to prosper in this world, rewarding them for some little good they have done, and reserving their punishment for the other world." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Rebuke, or \"curse.\" Septuagint, the pestilence, (Calmet) or destruction, (analósin.) (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Cold.\u0002 The word occurs no where else. The Chaldean, Syriac, &c., have the reverse, \"heat.\" --- \u0001Blasting.\u0002 In the original, either the mildew destroying the corn, (Haydock) or the jaundice, which attacks the human body, may be meant. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Of brass,\u0002 and yield no rain. (Menochius) --- Pindar says, (Pyth. x.) \"The heaven of brass they never can ascend.\" See Leviticus xxvi. 19." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Consumed.\u0002 Protestants, \"The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, till thou be destroyed.\" (Haydock) --- The dust coming instead of rain, shall render the land more barren. (Calmet) --- In those dreary regions, where clouds of sand and dust overwhelm the poor traveller, the Israelites would have a good idea what inconveniences would attend such a state of the atmosphere, if it were only for a short continuance. But when it was intended for destruction, how could they possibly support life!" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Scattered, \u0002as they are at present. The real import of the Hebrew is doubtful. Some agree with the Vulgate and Septuagint; (Haydock) others translate, Thou shalt be trembling, an object of astonishment and horror. Others, All who see thee shall quake; they shall insult over thee, wagging their head. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Away.\u0002 No threat could be more terrible to the Jews. They did not refuse burial to those who had been hung on the gibbet, chap. xxi. 23. Even the high priest, if he should find a corpse in the field, was obliged to bury it; though he was not allowed, on other occasions, to attend the funeral of his relations. God threatens the impious king (Calmet) Joachim, that \u0001he shall be buried with the burial of an ass,\u0002 Jeremias xxii. 19. (Haydock) --- The ancient Christians allowed the sacred vessels to be sold, in order to bury the dead. \"For we shall not suffer the figure and the work of God to be exposed a prey to the wild beasts and birds.\" (Lactant. 6.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Egypt.\u0002 See chap. vi. 15, and xxviii. 60., Exodus ix. 9, and xv. 25., or with such diseases as those with which he afflicted Egypt. (Calmet) --- \u0001Out.\u0002 Hebrew, \"with the emerods, scab, and itch,\" 1 Kings v. 6, 12." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Madness,\u0002 folly, or phrensy; with such Saul was attacked, and David feigned himself (1 Kings xxi. 13,) to be in a similar condition at the court of Achis." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Ways.\u0002 Is not this visibly the present condition of the Jews, amid the blaze of the gospel light, the miracles and divine conduct of the Son of God! They shut their eyes, and will not acknowledge him for the Messias. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Her.\u0002 Job makes use of the same imprecation, Job xxxi. 10. \u0001Let my wife be the harlot of another.\u0002 But he immediately subjoins, \u0001For this is a heinous crime,\u0002 &c., which may be applied, both to him who seeks to commit an impure action, (ver. 9,) and to those who attempt to punish it by a similar abomination. No person is allowed to wish that a sin may be committed. The Hebrew and Septuagint very properly render all these imprecations in the future tense. \"Thou shalt marry (or betroth) a wife, and another man shall,\" which, no doubt, would be an intolerable provocation. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Slain,\u0002 (\u0001immoletur\u0002,) for a feast, and not for a sacrifice. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hand.\u0002 Hebrew also, \"thy hand shall not be lifted up towards God.\" Targum of Jerusalem says, Thou shalt possess nothing, wherewith thou mayest render God propitious. (Calmet) --- Thou shalt not be able to rescue, (Menochius) or to assist thy distressed children." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A people.\u0002 The Gentiles, whom the Jews so much despised, and whom the Scripture styles, \u0001not a nation,\u0002 have supplanted the Israelites, and entered into the inheritance, which they had lost by their prevarications, Romans x. 19. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Astonished.\u0002 Hebrew, \"go mad,\" become stupified at such a scene of misfortunes." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Thy king.\u0002 Nabuchodonosor thus led Joachin and Sedecias, with almost all their people, captives to Babylon, 4 Kings xxiv., and xxv. 7. --- \u0001Stone.\u0002 The ten tribes mixed with other nations, (Calmet) and for the most part followed their idolatrous worship. Only some few returned with the tribes of Juda, Benjamin, and Levi, and became more careful than before not to irritate God by that hateful sin. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Lost.\u0002 Hebrew, \"an object of desolation, a fable and a mockery.\" Septuagint, \"thou shalt be a riddle, a parable, and an example,\" to employ the thoughts and tongues of all nations, who will not be able to comprehend the greatness of thy distress. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001All:\u0002 so that the little which thou mayst gather will not be worth mentioning. (Haydock) --- Hebrew also may signify, \"Thy field shall produce a great deal, and give thee abundant expectations, but the locusts shall consume it,\" to mortify thee the more." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Blast.\u0002 This is a different word from that mentioned, ver. 22. \u0001Tselatsal\u0002 may here probably denote a grasshopper, which delights in the shade, and has a shrill note. In hot countries it does great hurt to trees, &c. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Lower.\u0002 Hebrew repeats this word, to signify the utmost abjection. (Haydock) --- The Fathers gather hence the glorious superiority to which the Christian Church is raised. (Origen, Rom. ii.) (Theodoret, q. 34.)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001For ever.\u0002 The nations which were employed by God to scourge the Jews, recognized that they were the instruments of his indignation. We are accustomed to consider many evils as the necessary appendages of human nature; but the surprising misfortunes, with which God visited his people, subjecting them to the Babylonians, Greeks, and Romans, could not be taken in this light. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Things:\u0002 as in gratitude thou oughtest to have done. On the contrary, the more the Jews were cherished by God, the more insolent they became, chap. xxxii. 15." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Swiftly.\u0002 The Chaldeans are designated in the same manner, Jeremias v. 5., and Ezechiel xvii. 3, 12. The Romans also carried an \u0001eagle,\u0002 as their chief standard, and the rapidity of their conquests astonished all the world." }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Insolent.\u0002 Hebrew, \"of a fierce countenance.\" It is well known how the Babylonians treated the princes of the Jews. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Until thou be destroyed.\u0002 This was not expressed in the Septuagint." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Womb;\u0002 a cruelty which the Jews were guilty of in the sieges of Samaria and of Jerusalem. See Baruch ii. 2, 13., Lamentations ii. 20., and iv., and 4 Kings vi. 28., and Josephus, Jewish Wars vii. 8. (Calmet)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Delicate,\u0002 (\u0001luxuriosus\u0002,) abandoned to his pleasures. Josephus (Jewish Wars vi. 11,) seems to have had this passage in view, when he informs us, that parents and children snatched from each other's mouths the wretched food, with which they endeavoured to support themselves. (Calmet)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Envy.\u0002 Hebrew, \"her eye shall be evil towards the husband of her bosom,\" &c. (Haydock)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001And the filth,\u0002 &c. They will eat the child just born, through extreme hunger, Lamentations ii. 20. The Chaldean, Septuagint, &c., agree with the Vulgate, which conveys an idea of the most horrible distress. (Calmet) --- Indeed it is so horrible and disgusting, that we find no vestiges in history of the completion of the prophecy, taken in this sense. Some, therefore, explain the original: \"And her feast, \u0001or\u0002 dressed meat, (shall be) between her feet, even of her own children, which she shall bring forth.\" (Bate, p. 71.; Parkhurst on \u0001itsoth.\u0002) Others believe that the Hebrew is corrupted by the insertion of \u0001b\u0002 before another \u0001b,\u0002 in \u0001children;\u0002 and by the transposition or addition of \u0001i\u0002 in the first word; so that to translate, with the generality of interpreters, \"She shall grudge ever bit, \u0001or\u0002 her eye shall be evil towards her husband, and towards her son, and towards her daughter, and towards her afterbirth....and towards her sons which she shall have brought forth,\" seems absurd enough. For if the woman's eye be evil towards her son, and towards her afterbirth, (which, however, is incapable of depriving her of food) what need of repeating, and towards her sons? Yet the present construction requires this translation; though it is obvious that the woman must have been actuated in a different manner, with respect to these different things, as all allow that she was afraid lest those who were grown up, how dear soever to her, might deprive her of her abominable food, while her eye was evil towards her afterbirth, (or secundines, if the word \u0001ssolithe\u0002 can have this meaning) because she was designing to eat it privately. The Septuagint translate \u0001Korion,\u0002 \"the skin,\" or \u0001Chorion,\u0002 \"a little girl,\" (Houbigant) unless (Haydock) the former word may rather have this signification. Hill. --- The Arabic deviates a little from the Hebrew, \"She will deny her husband, her son, and her daughter, her secundines, which fall from her.\" If, therefore, the two corrections proposed by Houbigant, and approved by Kennicott, (who produces for one of them (\u0001ubnie\u0002) the authority of the oldest Hebrew manuscript in England) be admitted, all will be clear and conformable to the event. \"56. Her eye shall be evil towards....her son, and towards her daughter. 57. And she shall boil, (\u0001ubossilthe,\u0002 instead of \u0001ubossolithe\u0002) that which cometh out from between her feet, even her children, (\u0001ubnie,\u0002 not \u0001ubobnie\u0002) which she shall bear; for she shall eat them, for want of all things, secretly.\" This prophetical and terrible denunciation was realized in the siege of Samaria, when two women agreed to eat their own children, one of whom was actually boiled, and the very word here in dispute is used, 4 Kings vi. 29. (Kennicott) --- And in the last siege of Jerusalem, we read (Josephus, [Antiquities?] vii. 8,) of a mother killing her own child, to satisfy the cravings of hunger and rage against the rioters who had repeatedly plundered her house. Her name was Mary. She also boiled her suckling infant, and actually devoured a part of it. (Haydock)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Increase.\u0002 Hebrew, distinguish, or render thy plagues wonderful. (Calmet) --- \u0001Perpetual.\u0002 Hebrew, \"lasting.\" (Haydock) See ver. 27." }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Fearful,\u0002 dejected, distrustful. The Jews are under continual alarms. (Calmet)" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Thy life,\u0002 being in danger from all sides. The Fathers explain this verse of the behaviour of the Jews towards their Messias, who was crucified before their eyes; and still they will not believe in him, though he is their \u0001life,\u0002 (chap. xxx. 20,) \u0001the way, the truth, and the life,\u0002 John xiv. 6., and i. 4. (St. Leo; St. Augustine, contra Faustus xvi. 22, &c.) (Haydock)" }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "With ships, so that thou wilt have no means of escaping by flight. (Menochius) --- The Romans had a fleet in the Mediterranean, with which thy would probably convey the captives into Egypt. Josephus (Antiquities xii. 2, &c., and Jewish Wars vii. 16,) informs us, that many of the Jews had been conveyed into that country after Jerusalem had been ruined by the Chaldeans; (Calmet) and after it was at last destroyed by the Romans, some of \"those who were above 17 years of age, were sent thither in chains to work at the public works;\" others were reserved to grace the victor's triumph, or \"to be destroyed by the sword, or by wild beasts in the theatres, while those who were under 17, were sold. During the time that Fronto was making the selection, 12,000 were starved to death, either by the cruelty of their keepers, or because they refused food; the multitudes causing it to be very scarce. In the course of the war 97,000 were taken prisoners, and in the siege 1,100,000 perished. For then the whole nation was shut up in prison, as it were by fate, and the city was besieged when full of inhabitants,\" at the feast of the Passover; \"so that the number of those whom the Romans slew publicly, or took prisoners, was greater than ever was destroyed,\" at once, \"by the fury of man, or by the wrath of God.\" (Ibid.[Josephus, Jewish Wars?] chap. xvii.) Pompey had carried away many captives into Egypt about 120 years before. Pharao Sesac took and pillaged the city, under Roboam, 2 Paralipomenon xii. 2. --- That. Hebrew, \"by the way concerning which I spoke to thee (that is, by returning back, through this wilderness, as thou formerly desiredst,) thou shalt see it no more.\" --- Set to sale, (vendêris,) literally, \"shall be sold.\" After the Jews had been sold, their new masters could not find any to take them off their hands. (Haydock) --- Buy you. Protestants, \"there ye shall be sold....and no man shall buy you.\" Can a man be sold without being bought? Whereas if the verb hithmaccartem was rendered, and ye shall offer yourselves for sale, the sense would be proper, and expressive of the most bitter sufferings.\" (Kennicott) --- Hegesippus (v. 47,) says, \"there were many to be sold, but few purchasers; because the Romans disdained receiving the Jews as slaves, nor were there any Jews left to redeem their countrymen.\"" } ] }, { "chapter": 29, "slug": "id522.html", "header": "Deuteronomy xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Covenant\u0002 renewed, and confirmed with an oath, ver. 12. (Menochius) --- \u0001Horeb.\u0002 Thus the speech of Moses is concluded, (Calmet) and consequently this verse should be at the end of the last chapter, as it is placed in the celebrated editions of Michaelis and Houbigant. The latter observes that, \u0001beside that covenant,\u0002 &c., shews, that the curses there recorded, are not by way of explication of those mentioned in the preceding 27th chapter, \"but of a quite different kind. The former are denounced against those who violate the law of the decalogue, which was given at Horeb; neither do they threaten that the chastisements shall be inflicted in this life: the latter maledictions threaten present punishments, and those of a public nature.\" See chap. xxvii. 26. (Haydock) --- Josue put in execution in a more solemn manner, what Moses here describes, (Josue viii. 30,) to intimate that Jesus would give the last finishing to the outlines of the old covenant." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Seen.\u0002 Many who were present had seen the plagues of Egypt, and what the Israelites themselves had suffered in the wilderness. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hath not given you,\u0002 &c. Through your own fault, and because you resisted his grace. (Challoner) --- If they had not been guilty, Moses would never have made them this reproach. \"But he shews that they could not understand or obey, without God's assistance,....and yet if....it be wanting, \u0001si adjutorium Dei desit,\u0002 the vice of man is not on that account, deserving of excuse, since the judgments of God are just, though they be hidden.\" (St. Augustine, q. 50.) --- Others explain it thus: Hitherto you have not been able to discern the designs of God in your regard: but now, being on the point of crossing the Jordan, to take possession of the land which God had promised to your fathers, you ought to place an unbounded confidence in him. Others read with an interrogation, which entirely removes the evil interpretation of the wicked, who pretend that God requires impossibilities. \"Hath not the Lord?\" &c. (Calmet) --- God sometimes delivers people over to a reprobate sense, and to their own will. (Theodoret, q. 37.) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bread,\u0002 &c., as your ordinary food, (Menochius) though they might have both bread and wine on some occasions; as when they adored the calf, &c. (St. Augustine, q. 51.) See chap. viii. 4. (Calmet) --- \u0001Your God,\u0002 by providing a miraculous food for you. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Understand.\u0002 Hebrew, \"succeed in all your undertakings.\" (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Doctors. Hebrew Shoterim. Septuagint Grammateisagógeis, (Calmet) \"officers, heralds,\" &c. Chap. i. 15., and xix. 18., they are translated magistros, \"masters or magistrates.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Besides,\u0002 (\u0001exceptis\u0002,) which may signify all were present; or rather that the strangers of Egypt, &c., who were employed in servile offices, were alone excluded, as having no part in the covenant made with the Israelites. (Calmet) --- St. Jerome seems to have rendered \u0001min, præter,\u0002 in the latter sense; but the Chaldean, Septuagint, &c., take it in the former, as if none at all were absent, from the highest to the lowest. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pass;\u0002 alluding to the custom of people who pass between the victims, when they engage in a solemn covenant, as Abraham did, Genesis xv. 10. --- \u0001Oath.\u0002 Septuagint, \"imprecations,\" specified in the preceding chapters, ver. 14. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Absent.\u0002 Hebrew, \"with \u0001him\u0002 that standeth here this day before the Lord, and with him that is not here with us this day.\" If all were present, (ver. 11,) the absent must here denote the posterity of the Israelites yet unborn. (Haydock) --- God made the covenant with Abraham and with his seed, before he had any children in the world." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Idols.\u0002 Hebrew, \"you have seen their abominations and their filth, (or idols,) wood,\" &c. Septuagint, \"their abominations and their idols.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "Bitterness; an Israelite, who cherishes now in his heart any idol, (Haydock) and who may draw God's judgments upon the people, (Calmet) or induce them to follow his wicked example. (Haydock) --- Let all watch over their children, lest they fall off. Chaldean, \"Let there be none among you now, whose heart may be filled with the sin of pride.\" See Acts viii. 13., and Hebrew xii. 15., where this text is cited. The Hebrew seems to allude to some very bitter herbs. Rass is mentioned as growing in the ground, and the juice of it is often alluded to, Osee x. 4., Jeremias viii. 13., and Psalm lxviii. 22. Lâne is generally joined with the former term, and God threatens to make the faithless Israelites eat of it, Jeremias ix. 15., and Proverbs v. 4. It may denote a poisonous bitter herb, as well as rass, which signifies \"the head, gall, wormwood, aconite,\" &c. (Calmet) --- The root designates a mind secretly infected with idolatry, and the appetite, being once drunken with pleasures, thirsteth still more. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "The drunken, &c.: absumat ebria sitientem. It is a proverbial expression, which may either be understood as spoken by the sinner, blessing, that is, flattering himself in his sins with the imagination of peace, and so great an abundance as may satisfy, and as it were, consume all thirst and want; or it may be referred to the root of bitterness, spoken of before, which being drunken with sin may attract, and by that means consume such as thirst after the like evils. (Challoner) --- St. Jerome seems to have translated sephoth by assumat, as the manuscripts and interpreters read, before the correction of Sixtus V, who adopted the other signification of the Hebrew absumat. (Calmet) --- The sense however seems to be the same, as evil communications corrupt good manners, the wicked draw on those who before were dry, or thirsty, and superior to the allurements of pleasure, but not quite so sincere and constant as to shut out from their hearts the desire of tasting, what the man of the world so highly extols, and thus the just give way to the temptation, and become the companion of the libertine and of the idolater, and of course share in his destruction. The feasts of the idols were generally celebrated with the most dissolute mirth, which seemed more congenial to the depraved heart of man, than the sober feasts, which the Lord allowed his people. The drunken revellings in honour of Bacchus, who was worshipped in Arabia, &c., were a disgrace to human nature. Yet it is well known with what eagerness the deluded pagans joined in these religious sports. How prone to such excesses the Israelites also were, sacred history too plainly shews, so that they might well be described as thirsty, and willing to imitate those who were already drunk with dissolute pleasures; and this proverbial warning was not unnecessary to remind them what they had to expect from such conduct, at least if the people should become generally addicted to the service of idols. The most terrible chastisements mentioned below, (ver. 20, &c., and in the preceding chapters, and still greater, chap. xxviii. 61,) hung over their guilty heads. But the man who should give occasion to such a defection from the Lord, and, like Jeroboam, cause Israel to sin, must remember that he will have to suffer for the sins of all those whom he has perverted. Hence this cutting remark almost always accompanies the mention of Jeroboam's name, He made Israel to sin. Such a one walked in the way, or imitated the sins of the house of Jeroboam, &c. A similar infamy and destruction attend arch-heretics and impostors. (Haydock) --- Chaldean translates, \"Let him not say.....lest he should add sins of ignorance to sins of pride.\" (Calmet) --- Septuagint, \"lest the innocent be involved in the destruction of the sinner.\" Cornelius a Lapide would leave out the negation, and translate, \"that the innocent may be,\" &c. (Menochius) --- Bonfrere believes that the earth is to be understood; \"and the earth drunken or deluged with rain, may take away its former dryness, yet so as to be rendered unfit for cultivation.\" The proverb affects those who wish for things which will prove destructive to them: so the man who expects to derive great pleasure and advantage from the practice of idolatry, will be miserably deceived, and will only bring on his own ruin; or, if his passions be gratified for a moment, he must, if he die in that state, endure eternal torments in destruction from the face of the Lord. Homer (Odyssey) says, \"Crimes prosper not; the low outstrips the quick.\" Festina lentè. Hasten slowly, is an old and useful admonition. Ebria, a drunken woman, is a very indifferent partner for one that is sober at a dance. (Haydock) --- The flesh being indulged, presently perverts the understanding. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Enkindled, (fumet.) Literally, \"smoke.\" (Haydock) --- Hebrew, \"the anger (literally, nose)....smoke.\" The Greeks and Romans adopt similar expressions, to denote the wrath and eagerness with which a person is actuated. \"Fierce anger always sits upon his nose.\" (Theocrit.) So Persius says, Disce, sed ira cadat naso, rugosaque sanna." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Of salt.\u0002 This salt was of a bituminous or sulphureous nature, which would burn like oil, and was sometimes used in lamps. (Herodotus, ii. 62; Pliny, [Natural History?] ii. 104.) It dried up the moisture of the earth, and rendered it barren. For which reason, it was scattered upon such places as were no longer to be cultivated, or inhabited. Abimelech sowed some on the ruins of Sichem, Judges ix. 45. It seems that Palestine now feels the effects of this curse; as, for the most part, it is uncultivated, and a desert, though once so flourishing. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Knew not,\u0002 as their gods. (Menochius) --- Indeed the gods of the heathens, were for the most part more recent than the days of Abraham, or of Moses, and only \u0001newly come up;\u0002 (chap. xxxii. 17,) which was a sufficient proof that they were not gods. (Haydock) --- \u0001Assigned.\u0002 It seems, as if God had in a manner abandoned other nations to the dominion of idols, while he chose Israel for his peculiar people. Hence, if they followed another god, they were to be treated as rebels. Hebrew may have another sense, \"and from whom they have received nothing,\" Chaldean and Syriac. (Calmet) --- Septuagint, \"gods to whom they were not faithful, (\u0001or\u0002 whom they did not believe) and whom I did not appoint for them.\" Even while the people pretended to follow the worship of idols, they could surely place no confidence in them, knowing that they were either mere creatures, or even the work of their own hands. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Secret things,\u0002 &c. As much as to say, secret things belong to, and are known to God alone: our business must be to observe what he has \u0001revealed\u0002 and \u0001manifested\u0002 to us, and to direct our lives accordingly. (Challoner) --- The nations full of surprise, at the miseries, which were inflicted upon the Jews, and upon their country, could not comprehend what might have brought on so severe a chastisement, as they little suspected that it was their worshipping those gods, which they themselves adored, ver. 2. But those who had been converted, and had been able to penetrate the secrets of God, by means of his gracious revelation, \u0001answered,\u0002 (ver. 25, &c.,) that idolatry had been the chief cause of such inconceivable distress, and a crime of no less enormity, the refusing to acknowledge the true God, in the person of the Messias, and the putting him even to a disgraceful death, when he \u0001came unto his own,\u0002 (John i.,) had served to complete their misery. (Haydock) --- Moses resumes his discourse, and says that these chastisements had been reserved in the treasury of God's wrath, and he had not denounced them to their father; but now, since he had told them so plainly, what they had to expect, they would be inexcusable if they ran into the danger. Hebrew may signify, \"The secrets of the Lord....are manifest to us.\" He has shewn us this favour, in preference to other nations, Psalm cxlvi. 20. (Vatable) --- Secret things are known to God, while those only which are manifest can be discerned by men. (Theodoret, q. 38.) (Worthington) --- Amama wonders at the \u0001negligence\u0002 of B. Luther's version; and observes, that his commentators illustrate \"the word of Luther, not of God,\" in this place, p. 378. (Haydock)" } ] }, { "chapter": 30, "slug": "id523.html", "header": "Deuteronomy xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Or the curse.\u0002 The sequel shews that this would prove their portion, and that they would have to do penance \u0001among all the nations.\u0002 (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Before.\u0002 The Jews are still in expectation of this deliverance, as they say this prediction does not relate to the captivity at Babylon. But Nehemias understood it in this sense, (2 Esdras i. 8,) though it will not have its perfect accomplishment till the latter days, when the Israelites will embrace the true faith, Romans xi. 25." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Poles.\u0002 The arctic and antarctic, the northern and southern poles; that is, into the most distant regions. (Menochius) --- Hebrew, \"the end of heaven,\" where it seems to rest upon the earth. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fathers.\u0002 Some sinners have risen to greater eminence by sincere repentance, than others who have offended less. (Worthington) See Luke vii. 47." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Circumcise.\u0002 Septuagint, \"purify.\" Chaldean, \"take away the folly from.\" After the captivity, idolatry was never very prevalent among the Jews. (Haydock) --- But this prediction will not be fulfilled till the Jews acknowledge the Messias. (Calmet) --- Those whose hearts are circumcised, as God here promises, are enabled to love him above all things; and no doubt he will fulfil what he has thus engaged to do, with regard to some. (Worthington) (St. Augustine, q. 53.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fathers.\u0002 He will again take pleasure in bestowing favours upon thee, (Calmet) of a spiritual and more lasting nature. Hence the Jews may understand that they have not yet repented, as they ought to do; since they have been under the wrath of God for above 1500 years. (Salien) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Above.\u0002 Hebrew, \"separated, unknown,\" &c. Septuagint, \"too heavy.\" St. Paul (Romans x. 6,) adapts this to the Christian law, which is the perfection of that given by Moses. The precepts of Jesus Christ are well known, and easily accomplished (Calmet) by the sincere lover of justice, (Haydock) assisted by powerful grace. (St. Augustine, q. 54.) St. Peter (Acts xv.) insinuates, that it was very difficult under the old law, to comply with all the regulations, at a time when the sacraments did not convey such great graces. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Work.\u0002 There is no need of studying the mysteries of astrology, as the Magi do, to understand the will of God. (Grotius) --- St. Paul adds, (ver. 7.) \u0001or who shall descend into the deep?\u0002 which is not in [the] Hebrew. (Calmet) --- But he probably alludes to the following verse, as \u0001the sea\u0002 is often styled \u0001the deep.\u0002 It was not necessary for the Jews, or for Christians, (Haydock) to undertake long voyages, to discover the true God, as the ancient philosophers were obliged to do; and after they had obtained some idea of the truth, they were afraid to declare it, on account of the prejudices of the people. (Calmet) --- But the most illiterate among us, may easily obtain sufficient knowledge to regulate his life. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Heart.\u0002 Septuagint add, \"and in thy hands.\" Thou art often obliged to talk about the law, and to learn it by heart. Nothing hinders thee, with the grace of God, from putting it in practice. (Calmet) --- No teacher could more plainly inculcate the liberty of the human will. (Theodoret, q. 38.; St. Augustine, de Nat. 69.; St. Ambrose; &c.) (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Evil.\u0002 Obedience will insure eternal life: but if thou give the preference to evil, the second death must be thy portion, ver. 19. (Haydock) (Ecclesiasticus xv. 17.) (Menochius) --- It may also refer to the goods and evils of the present life, of which Moses has been speaking. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I call.\u0002 He begins his canticle in the same emphatical manner, (chap. xxii.) as Isaias does his prophecy. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He is.\u0002 From God all advantages are derived. We may render the Hebrew, with the Septuagint, \"Because this is thy life (Calmet)....to dwell,\" &c. By observing the law of God, long life and possession of the promised land can be alone attained. (Haydock)" } ] }, { "chapter": 31, "slug": "id524.html", "header": "Deuteronomy xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Went.\u0002 Began. (Menochius) --- \"Concluded.\" Septuagint, continued, or, just before he dismissed the audience, he spoke to them as follows. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Come in,\u0002 to conduct you. (Menochius) --- \u0001Especially.\u0002 Hebrew, \"and the Lord.\" It was not the want of strength, which hindered Moses from continuing to perform his arduous functions, as he was still full of vigour both in soul and body; (chap. xxxiv. 7.; Calmet) but it was his submission to the will of God, who had resolved thus to punish his former diffidence. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Then.\u0002 This word is not in Hebrew or the Septuagint; neither does Moses mean to insinuate, that God would take his place in conducting the people; but only that after he should be no more, the divine Providence would no less watch over his people, and direct the councils of \u0001Josue,\u0002 who stood beside him. (Haydock) --- The ark preceded the army, (Josue iii.) and God invisibly put the enemies of Israel to flight. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Called.\u0002 Hebrew, \"unto Josue.\" He did this publicly that no dispute might arise after his death, respecting the choice of a successor. (Haydock) --- \u0001Lot.\u0002 Hebrew and Chaldean, \"thou shalt put them in possession of it.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001This law\u0002 of Deuteronomy. (Menochius) --- Some think that he had written so far before he came to the assembly, as well as the \u0001Canticle;\u0002 because God commanded him the same day to ascend the mount, chap. xxxii. 48. (Calmet) --- But Moses did not speak the discourses recorded in this book, at one time. After he had, therefore, dismissed the people with his blessing, and with an assurance that God would be with their newly appointed leader, he committed to writing what he had delivered by God's order, at different times, and gave a copy of the Pentateuch to the priests, who were to keep it carefully on the side of the ark, and explain it to the people, particularly every seventh year. The Jews understand \u0001this law\u0002 to mean the whole Pentateuch. It may denote also, more particularly (Haydock) Deuteronomy, as far as this place, or the 27th, and three subsequent chapters of it. He gave two copies; one to be deposited beside the ark, and the other (ver. 26,) to be kept by the priests. In all contracts of consequence, this method is observed, one copy being laid carefully by, and the other left in the hands of those who may be concerned, Jeremias xxxii. 12. The Rabbins say that 13 copies were taken; one for each of the 12 tribes, and one to be placed on the side of the ark. But of this new assertion we must not expect to hear any proof. --- \u0001Priests\u0002, whose duty it is to instruct the people, Malachias ii. 7. (Calmet) --- \u0001Ancients,\u0002 or magistrates, who must put the law in execution, and guide their decisions by it. (Haydock) --- The mention of the \u0001ark\u0002 in this place, is to insinuate that the book was to be deposited on one side of it, ver. 26. The priests might carry the ark, if they thought proper, (Menochius) as they did sometimes on the more solemn occasions; (Josue ii., and vi., and 1 Kings iv. 4,) though the duty belonged to the Levites, Numbers iii., and iv. The pagans placed their sacred books in their temples, under the care of the priests, who were obliged to transcribe them. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Years\u0002 commenced. Hebrew, \"at the extremity of seven years.\" The sabbatic years began at the expiration of every six years, (Haydock) after the land of Chanaan was conquered, (Calmet) or perhaps after the passage of the Jordan, which took place soon after this discourse was made. Josue spent above six years in the conquest of the country, and then divided it among the tribes. The seventh year was the first \u0001year of remission;\u0002 as the Israelites, particularly on the east side of the Jordan, had already enjoyed the benefits of the country for a considerable time. If they had been required to wait till the whole had been conquered, no sabbatical year would have been of obligation before the reign of Solomon, as he had still some of the devoted nations to subdue. See Exodus xxiii., and Leviticus xxv. (Salien, in the year before Christ 1463) At this time, the ark was removed from Galgala to Silo, where it remained about 350 years, Josue xviii. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thou shalt.\u0002 Septuagint, \"you shall read.\" Josephus says, the high priest had to perform this office; while the Rabbins assert, that the chief magistrate, Moses, and his successors, the kings of Juda, had to read the law publicly. The princes did this in the court of the temple, designed for the \u0001women,\u0002 as they also were bound to hear it. We find that Josias read aloud in the temple the words of the covenant, which have been lately discovered, 4 Kings xxiii. 2. (Calmet) --- But Esdras, a Levite, did the like; (1 Esdras viii. 2,) and the command seems to be directed chiefly to the priests, from whose number Moses was not excluded, Psalm xcviii. 6. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Children,\u0002 (\u0001parvulis.\u0002) Those who were above 12 years of age, attended the festivals as much as possible, particularly the three great ones. Even little children came to the temple, when they did not live at too great a distance. The lawgiver knew of what importance it was to inspire their tender minds with a love and respect for religion, and for the laws. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In the\u0002 court, as none but priests were allowed to enter the \u0001tabernacle.\u0002 (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My face,\u0002 as one indignant and much displeased. (Calmet) --- I will withdraw my special protection and favours from them. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001This canticle,\u0002 which will be given in the following chapter. Hence this law, (ver. 9,) may comprise not only what had gone before, but also the remaining part of the book of Deuteronomy. This Moses would write before his death, and deliver entire, with the preceding books, to be kept with the utmost care, by the priests, as a \u0001testimony\u0002 to remind all of what had happened in past ages, and what would befall the transgressors of God's law. (Haydock) --- The canticle, containing an abridgment of the book of Deuteronomy, (Calmet) as the latter did of the whole law, was to be copied out more frequently, (Haydock) and committed to memory. Some suppose that Moses and Josue are here ordered to see this put in execution. Others think that Moses gives this commission to the priests. --- \u0001That they.\u0002 Hebrew, \"put it in their mouths, (Calmet) that this song may be a witness for me against,\" &c. God foresaw that the Israelites would prove rebellious; but he leaves them without excuse, as they could not plead ignorance. (Haydock) --- This testimony against them was written in the form of a canticle, that it might be more easily remembered. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Despise,\u0002 (\u0001detrahent\u0002,) \"detract,\" (Haydock) and represent me as an unjust and weak God. Hebrew, \"they will despise, or blaspheme,\" &c. Septuagint, \"they will irritate me.\" (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thoughts.\u0002 Hebrew, \"imagination.\" Septuagint, \"wickedness.\" --- \u0001Them.\u0002 Hebrew, \"concerning which I swore.\" Septuagint add, \"to their fathers.\" (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The Lord.\u0002 Hebrew has not this word, so that it would seem as if \u0001Moses\u0002 had given this charge to Josue; but the context shews (Calmet) that it was the Lord; (ver. 14.) for he swore to give the land of Israel. The Septuagint insert the words Moses and the Lord. \"And Moses commanded Josue....the land which the Lord swore.\" (Haydock) --- This is the first time that God addresses Josue, in order to confirm his authority. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Side. But not within, (Menochius) according to the generality of interpreters, whom Calmet follows, Exodus xxv. 10. But here he adopts the contrary opinion of Jonathan and Grotius, and asserts that this writing, containing the 29th, 30th, and 31st chapters, on thin boards, was placed in the ark, beside the tables of the law, in the same manner as the Philistines placed it in a coffer of gold, 1 Kings vi. 8. We read (3 Kings viii. 9,) that there was nothing in the ark except the two tables, which might be true at the time that book was written; though St. Paul (Hebrews ix. 4,) tells us, that the golden pot, and the rod of Aaron, were in the ark. If they were there in the days when the author of the first book of Kings lived, the passage in question must be understood with these exceptions. (Calmet) --- This difficulty cannot, however, be now easily decided, as the Scripture often uses the word in to denote near to, &c., ver. 14. The coffer of the Philistines might also be on the outside of the ark. (Haydock) --- Thee. This act of ratification of the covenant, which had been made at Horeb, 39 years before, (Calmet) was placed in or near the ark. (Haydock) --- The three chapters, of which it probably consisted, seem to have been what was discovered in the reign of Josias; as the threats and blessings which they contain, would naturally tend to make a strong impression upon all, 4 Kings xxii. 8. (Calmet) --- Kennicott thinks that Helcias discovered the very manuscript, which Moses had written with his own hand, and which he deposited neither in, nor fastened to any side of the ark, but only placed by the side (mitsad, juxta, Noldius) of it, or upon the same table; so that it might not be taken by the Philistines, but kept in some suitable place. (Dis. ii.) It is surprising that Huet cites Jonathan as delivering this sentiment, in capsâ ad latus dextrum. (Haydock)" } ] }, { "chapter": 32, "slug": "id525.html", "header": "Deuteronomy xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Speak. Hebrew and Septuagint, \"Heaven attend, and I will speak.\" (Haydock) --- Never was there an exordium more pompous, or better adapted to the subject. Moses calls those who never die to witness what he asserts, as if to insinuate that these truths ought never to be forgotten. See Numbers iv. 6. Virgil (Æneid xii.) imitates this style, Esto nunc sol testis & hæc mihi terra precanti, (Calmet) which he puts in the mouth of Æneas, to whom Latinus replies, Hæc eadem Ænea, terram, mare, sidera juro." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gather,\u0002 as rain does from vapours; (Menochius) so let the sum of what I have taught you be collected into this short canticle, and penetrate your hearts. (Haydock) --- Chaldean, \"may my discourse be as delightful as the rain.\" Septuagint, \"may my apophthegm (or sententious discourse, Calmet) be expected with earnestness, like rain,\" when the soil is thirsty. (Haydock) --- Preachers are compared to clouds, and their speech to rain, Isaias lx. 8., and Ecclesiasticus xxxix. 4. --- \u0001Drops.\u0002 Some explain this and the former term in the original, of \"a stormy and vehement shower,\" while others attach this idea only to the last part of the sentence. (Calmet) --- The lawgiver wishes to engage the hearts of his audience by mildness, though he is forced also to thunder, in order to rouse their attention, ver. 15. (Haydock) --- Sound doctrine produces much fruit in good dispositions, as rain causeth the seed to push forth which has been sown in an excellent soil. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Invoke,\u0002 or praise. (Vatable) --- \u0001Magnificence;\u0002 admire and fear his greatness. (Calmet) --- The first duty of men is to praise God, the next to confess their sins, ver. 5. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Right.\u0002 You cannot complain of having been first abandoned by God. All his works and proceedings are entitled to praise. Hebrew, \"This rock, (\u0001hatsur\u0002) his works are perfect.\" (Calmet) --- Septuagint, \"God, his works are true.\" (Haydock) --- God is often styled a \u0001rock,\u0002 to denote this strength, ver. 18., and Psalm lxii. 8." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Filth,\u0002 or idolatry. The fidelity of God is contrasted with the infidelity of his people, who deserve not to be called his children. The Septuagint, Chaldean, Syriac, and Arabic, seem to have read in a different manner from what the Hebrew does at present. (Calmet) --- As it stands it is quite unintelligible: \u0001Corrupit, non filii ejus, macula eorum.\u0002 Two letters have been carelessly inserted, and \u0001la\u0002 has been placed after \u0001lu,\u0002 contrary to the Samaritan text, which is perfectly clear: \"They are corrupted, they are not his, \u0001but filii maculæ,\u0002 children defiled.\" (Houbigant, prol. 75.) --- Capellus (p. 288,) condemns the Septuagint as he follows a wrong punctuation, and translates, \"they did not sin against him, reprehensible children;\" whereas, it more properly signifies, \"they sinned, not his, \u0001but\u0002 children deserving reprehension, (\u0001or\u0002 children of blame, they did not belong or stick close to him) being a crooked and perverse generation.\" (Haydock) --- Their wickedness cannot be attributed to God. He is no less powerful and holy, though they have given themselves up to the service of idols. (St. Augustine, q. 55.) (Calmet) --- He had given them all necessary instructions and assistance; so that, finding them always prone to evil, the more favours he heaped upon them, he was on the point of exterminating all the guilty at once, ver. 26. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Possessed thee,\u0002 as his peculiar inheritance. (Menochius) --- Hebrew, \"has purchased thee, made thee, and established thee.\" The Septuagint render this last word like the Vulgate as they seem to have read, \u0001ibnoc.\u0002 (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel.\u0002 He suffered the people of Chanaan to occupy as much land as would be requisite for the Israelites. Septuagint, \"according to the number of the angels of God.\" Hence many of the ancients gathered that there were seventy angel guardians of provinces, and as many languages; while others did not pretend to determine the exact number. But the version which they have followed, is in opposition to all the rest. (Calmet) --- They have also disputed on this occasion, whether the elect will be equal in number to the good angels, as St. Gregory thinks; (hom. 34, in Luke xv.) or they will only fill up the places of those who have fallen. See Mag. Sent. ii. 9. Abenezra observes, that interpreters understand this text as alluding to the dispersion of nations, (Genesis xi.) when God decreed that the land of the seven nations should belong to and be sufficient for the Israelites. (Amama) (Haydock) --- The Hebrew may be rendered, \"He fixed the limits of each people. At that time the children of Israel were few in number, (9) when the Lord chose his people,\" &c. Long after the division of the earth, (which the Lord had ordered, Acts xvii. 26,) the Israelites were very few in number, as Jacob observes, Genesis xxxiv. 30. See chap. xxvi. 5., and Psalm civ. 9, 12. (Calmet) --- But this explication does not satisfy Houbigant, (p. 76, Prol.) no more than that of Le Clerc. He is convinced that a word has been transposed, and another left out, as the Samaritan copy has Israel twice, and he would therefore translate, \"He divided his people according to the number of the sons of Israel.\" In his eternal decrees, He allotted twelve portions of land in Chanaan to the descendants of Jacob, and these Josue was ordered to mark out for them. See Josue iv. 5. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lot.\u0002 Hebrew literally, \"the cord,\" in allusion to the ancient method of dividing lands with a cord. Herodotus (ii. 6,) observes, that the length of one, in the Upper Egypt, was 60 stadia, or 7700 paces, while it was only half as much in the Lower Egypt." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He found.\u0002 Septuagint and Chaldean, \"he gave him what was sufficient, in the desert land.\" God made a choice of a nation destitute of every thing, that they might confess with gratitude that they had received all from him. (Calmet) --- \"Taught him\" both by \"instructions,\" and by various \"chastisements.\" Septuagint, \u0001epaideusen.\u0002 (Haydock) --- The space of forty years was necessary (Calmet) to eradicate the propensity to evil, and the corrupt manners of the Hebrews, who were therefore conducted through a wilderness, where they might not be contaminated by the company of other nations, (Haydock) but might have leisure to meditate on the law of God. (Calmet) --- \u0001Eye,\u0002 with the utmost care. (Menochius) --- He protected those whom he had chosen out of pure mercy. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Shoulders,\u0002 as (Exodus xix. 4,) upon \u0001the wings of eagles.\u0002 It is said that the eagle hovers over the nest, to encourage her young ones to fly, and when she sees them exhausted, she takes them upon her back. This similitude shews the extreme affection of God towards his people. Hebrew and Chaldean may also be, \"as an eagle makes (Calmet; or stirs up) her nest, hatches her young, spreads her wings over them, and bears them upon her wings, \u0001so\u0002 the Lord alone was his leader.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With him,\u0002 to stand up in their defence, though the Israelites adored but too many others in the desert." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001High land,\u0002 in a place of safety, both against the enemy, and the inundations of water. The Nile renders Egypt like one continued sea for about 80 days, in the summer season. (Calmet) --- God had already begun to put the Israelites in possession of the fertile countries east of the Jordan, where there were several high mountains. (Haydock) --- But when this canticle should be recited, in after ages, they would also enjoy the other regions, which had been promised unto them, on the west. Moses speaks, like a prophet, of things to come, as if they were already past. (Menochius) --- \u0001Stone.\u0002 Bees make honey in such places, and olive trees flourish on the side of a hill. Vestiges still remain of the industry with which the Jews have formerly cultivated their territory, supporting the earth with walls (Calmet) when it was in danger of falling down, or of becoming barren, for want of moisture. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Butter\u0002 or \"cream,\" as the former article was probably not yet discovered, Genesis xviii. 8. (Calmet) --- The proofs of this assertion, from the original, \u0001chemath,\u0002 and from the Scripture, frequently representing butter as a \u0001liquid,\u0002 seem not, however, very solid. See Judges v. 25., and Proverbs xxx. 33. The Septuagint have literally, \"the butter of oxen,\" but the latter name includes all of the species. (Haydock) --- \u0001Basan.\u0002 The Septuagint have, \"the young of bulls and of he-goats;\" though they generally translate \"fat sheep.\" See St. Jerome in Isaias liii. --- \u0001Wheat.\u0002 Hebrew, \"fat of the kidneys of wheat.\" --- \u0001Grape.\u0002 See Genesis xlix. 11. Androcides wrote to Alexander, who loved wine too much, \"when thou art about to drink wine, remember, O king, that thou art drinking the blood of the earth.\" (Pliny, [Natural History?] xiv. 15.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Beloved. Hebrew \u0001yeshurun,\u0002 is supposed to be a diminutive of Israel, chap. xxxiii. 5., and 26. (Calmet) --- Protestants, \"Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered \u0001with fatness;\u0002 then he forsook God, \u0001which\u0002 made him, and lightly esteemed the rock of his salvation.\" This sudden change of persons is not found in the Septuagint. \"And Jacob eat, and was filled, and the beloved kicked; he grew fat, thick, and broad, and he abandoned God....and revolted from God his Saviour.\" (Haydock) --- Temporal prosperity occasioned the revolt of the Jews against their benefactor. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Devils.\u0002 Hebrew, \"to the destroyers, \u0001or\u0002 to those of the fields.\" See Leviticus xvii. 7., and Baruch iv. 7, 35. (Calmet) --- \u0001Knew not.\u0002 Septuagint, \"revered not.\" (Haydock) --- Hebrew may be, \"who knew them not,\" who had bestowed nothing upon them, chap. xxix. 26. --- \u0001Come up.\u0002 Hebrew, \"of the neighbourhood;\" gods whose origin they knew, (Calmet) as well as the people who had given them that title; (Haydock) gods of human invention. (Menochius) --- Novelty allureth to the worship of idols and to heresy. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Created.\u0002 Septuagint, \"gave thee food.\" Hebrew, \"of the rock that begat thee, thou art unmindful, and hast forgotten God that formed thee, (Haydock) or praises thee,\" the source of thy felicity. (Calmet) --- Calvin (Institutes i. 11. 9[19?],) to insinuate that Catholics adore pictures, as the Israelites did the golden calf, pretends that they could not have forgotten that God delivered them out of Egypt. Thus he contradicts the Scriptures! (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Daughters.\u0002 The women of Israel, who were not less addicted to idolatry than the men. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001From them.\u0002 The Jews themselves acknowledged, in the siege of Jerusalem, that God had abandoned and given up to destruction his once beloved people. (Josephus, Jewish Wars vii. 8.) (Calmet) --- \u0001Consider,\u0002 or look on their utter ruin with indifference, or rather with complacency. (Haydock) --- \u0001I will laugh at your destruction,\u0002 Proverbs i. 16. (Calmet) --- God loves without seeing any preceding merit in his creatures, but he never abandons them till they have first proved unfaithful. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Vanities.\u0002 Septuagint, \"idols.\" (Haydock) --- \u0001Nation.\u0002 The Gentiles were of this description, when they were called to the true faith. This excited the indignation of the Jews, as they would neither enter heaven themselves, nor suffer others to obtain that happiness, Romans i. 19. (Theodoret, q. 41.) \"An association bound together by law, constitutes a nation. A multitude which has no laws, or bad ones, is unworthy of the name.\" (Grotius) --- The Jews looked upon all others with sovereign contempt. (Calmet) --- Now, in their turn, they are despised. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001A fire.\u0002 He alludes to the destruction of Sodom, (Calmet) which may be considered as a figure of that which will overtake the whole world at the last day, and excruciate both the souls and the bodies of the reprobate in the flames of \u0001hell.\u0002 (Haydock) --- Fire also denotes war, the horrors of which overwhelmed the Jews both at the first and the last sieges of Jerusalem. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Arrows.\u0002 Pestilence, famine, war, sickness, and death, are termed the arrows of God." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Birds.\u0002 This refers in a particular manner to those who are deprived of sepulture, and hung on a gibbet, chap. xxvii. 26. Josephus (Jewish Wars vi. 12,) informs us, that the multitude of Jews who were to be crucified, was so great, that sufficient wood could not be procured to make crosses for them, nor was there place for them to stand. Hebrew, \"they shall be burnt with hunger, and devoured with burning heat;\" (Haydock) or with the disease called the carbuncle. (Calmet) --- But the Septuagint and Chaldean explain it of \"birds.\" (Haydock) --- \u0001Bite.\u0002 Septuagint, \"with a painful contraction of the nerves.\" Chaldean, \"infested with evil spirits.\" --- \u0001Beasts.\u0002 Thus God forced the people of Samaria to obey his law, 4 Kings xvii. 25. --- \u0001Fury,\u0002 \"venom.\" (Pagnin) (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Men.\u0002 Hebrew, \"I said I will disperse \u0001or\u0002 exterminate them.\" Samaritan, \"my fury shall consume them.\" We may translate, \"I had resolved to destroy them; 27. But,\" &c., (Calmet) or Protestants, \"I said I would scatter them into corners, and would....were it not that I feared the wrath of the enemy,\" &c. --- \u0001Where are they?\u0002 in the mouth of God, shews an utter destruction, so that no vestiges of them remain. \u0001Their memory is perished.\u0002 (Haydock) --- God sometimes defers punishing the sinner for just reasons. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wrath.\u0002 The enemies of the Israelites wished nothing more than their destruction. If therefore God had gratified this desire, by punishing his people, as they deserved, the enemy would have presently insinuated, that He had not been able to drive them out, or that (Haydock) he was fickle, &c. --- \u0001Mighty.\u0002 (\u0001excelsa;\u0002) \"lifted up.\" This expression shews the pride and insolence of those who make use of it, as if they despised God and all his laws. Procopius mentions this wicked inscription, to be still seen at Rome, \"I lift up my hands to (or against) God, who destroyed me, though innocent, in the 20th year of my age.\" Pos. Procius, (Calmet) who seems to have been a woman, \u0001quæ vixi,\u0002 &c. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wisdom.\u0002 Interpreters generally explain this and the eight following verses, of those nations whom God employed to scourge his people, though some understand it all of the Israelites. (Calmet) --- The words may be applied to all who transgress the law of God, as this is a sure mark of folly and impiety, and the Lord earnestly wishes that all should be converted, ver. 29. True wisdom reflects on the past, present, and future, (Worthington) in order to make provision for the last great conflict. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thousand.\u0002 In the battles which the Israelites had fought, the hand of God had appeared so visibly in their defence, giving them the victory over nations much more numerous, (Calmet) that all must confess their defeat must be in punishment of some former transgression, and that it is not the \u0001mighty hand\u0002 of the \u0001enemy,\u0002 but God himself, who chastises his people, as he had foretold, chap. xxviii. 7, 25, 49. (Haydock) --- Of this the neighbouring nations were convinced, as Achior declared to the Holofernes, Judith v. 17. When the Hebrews neglected the law of God they were oppressed, and their conversion was presently rewarded with liberty, (Calmet) and a profusion of blessings." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Judges.\u0002 The Egyptians, Amalecites, &c., had witnessed the miracles which God had now wrought for 40 years' time, in favour of his people. (Haydock) --- They knew also how the Israelites had been punished for their sins. (Menochius) --- Though they followed a false religion themselves, they could discern the beauty of the true one. (Worthington) --- \u0001Video meliora proboque---Deteriora sequor.\u0002 (Ovid)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Bitter.\u0002 The enemies of Israel, were of an accursed progeny. (Haydock) --- They imitated the vices of those wicked cities. Moses cautioned his people to beware of the root of bitterness, chap. xxix. 18. (Calmet) --- If they should neglect the admonition, and become like the Chanaanites, they knew what they had to expect. (Haydock) --- Their works being hateful to the Lord, (Menochius) he would surely punish them. The fruits which grow near the lake of Sodom, though sometimes fair to the eye, (Haydock) are full of dust, \"black and empty, they fall to ashes,\" \u0001in cinerem vanescunt.\u0002 (Tacitus v.; Josephus, Jewish Wars v. 5.) Growing on a bituminous soil, they could not but have a disagreeable taste. (Calmet) --- The authors of the Universal History call in question what the ancients have reported concerning the fruits of Sodom. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Treasures.\u0002 Whether we refer to the preceding remarks to the faithless Israelites, whose corruption was less pardonable, as they had received so many favours from above, or to their proud and cruel enemies, who exceeded the bounds of moderation in their wars, God keeps an exact account of all, and will shortly punish both, according to their deserts. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Time.\u0002 Men are eager to punish their enemies, for fear lest they should escape. But God defers his chastisements frequently in this world, designing to make his enemies feel the weight of his indignation for all eternity. How consoling it is for the just, to think they have God for an avenger. \"If thou, says Tertullian, remit the injury, which thou hast received, into his hands, he is the avenger....How much ought patience to endure, in order to make God a debtor.\" \u0001Adeo satisidoneus patientiæ sequester Deus.\u0002 --- \u0001That.\u0002 Septuagint, \"when\" (Calmet) they shall fall and come to ruin. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001People\u0002 who have been guilty, that he may spare them, when they repent. (Menochius) --- \"He will give judgment in favour of his people,\" &c. (Houbigant) --- \u0001Servants.\u0002 He will not involve the innocent in the ruin of the rebellious. (Menochius) --- But, at the same time, he will have them to be convinced that their salvation came not from themselves. He will assist them when all human aid has proved abortive, (Haydock) and when they are reduced to the utmost distress. See Isaias xxxv. 3., and 3 Kings xxi. 21. Those who may have thought themselves secure in their sins, will not escape punishment. (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Wine.\u0002 Hence the Jews abhor the wine of Christians, whom they consider as the greatest enemies of God. The pagans were accustomed to make libations to their idols, even in their ordinary repasts. (Calmet) --- The \u0001fat\u0002 was always sacred to God, Leviticus iii. 17. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001For ever.\u0002 God can swear by no one greater than himself, Hebrews vi. 13." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Lightning,\u0002 equally terrible and penetrating: \u0001fulminis acta modo.\u0002 (Virgil, Æneid ix.) (Calmet) --- \u0001Judgment\u0002, to punish with rigour my declared enemies. (Haydock) --- These verses seem to regard the idolatrous nations, (Menochius) though God will not fail to punish the guilty, wherever they may be found. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Enemies.\u0002 I will tear the crown from off their head. Chaldean, I will destroy the king, as well as the meanest captives. Protestants, \"from the beginning of revenges upon the enemy.\" At the very first I will completely destroy them. (Haydock) --- I will punish them for the slaughter and captivity of my people, whom they have shaved, as a mark of their servile condition. (Menochius) --- Their bare head, or vain counsels, will be detected and punished. (Worthington)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001People.\u0002 Though God afflicted the Israelites for a time, he was always disposed to receive them to his favour again, upon their repentance; and he will even receive them into his Church, before the day of judgment, Romans xi. 25. (Calmet) --- This decided predilection for them, would naturally induce other nations to \u0001praise\u0002 them. Grabe's Septuagint reads, \"Rejoice ye heavens with him, and let all the sons of God adore him, and let all the angels of God strengthen them, because He revengeth the blood of his sons; and he will continue to do so, and he will punish his enemies, and will render to those who hate him; and the Lord will purify the land of his people.\" (Haydock) --- In some editions of the Septuagint, after \u0001Let all the angels of God adore him,\u0002 (cited [in] Hebrews i. 6.; Cappel.) they read, \u0001Rejoice, ye Gentiles, with his people,\u0002 which St. Paul quotes, Romans xv. 10; and then they add, \"And Moses wrote this canticle on that day, and he taught it to the children of Israel; (Calmet) 44. and Moses came forth to the people, and spoke all the words of this law, in the ears of the people, he and Jesus, the son of Nave,\" by which name they designate \u0001Josue, the son of Nun.\u0002 (Haydock) --- He assisted Moses in singing the canticle, as his colleague in office, to whom the obligation of withdrawing the people from idolatry would henceforth devolve. (Menochius) --- God always preserved some of the Jews from the general corruption, till the time of the Messias. (Worthington)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Live.\u0002 Hebrew, \"it is your life.\" They were to cherish the law as their own lives; for their prosperity and length of days depended on their observance of it." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Passages.\u0002 The author of the Vulgate has given this explication of \u0001Abarim.\u0002 (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Cades.\u0002 Hebrew, \"at the waters of Meriba-Cadesh,\" &c." }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Into it.\u0002 By repeating this reproach and judgment, God excited in his servant the most lively sentiments of repentance for his fault, Numbers xx. (Haydock) --- Aaron had been deprived of the sight of this delightful country. If they had been labouring for its acquisition alone, the reflection must have been very cutting. But they had a better country in view, though they had greatly desired to enter into that land which was to be ennobled and purified by the birth and blood of the Son of God. (Haydock) --- Having received the order from God in the evening, after Moses had taught his canticle to the people, he immediately set his house in order, and on the following morning he gave his last blessing to the tribes of Israel, and was attended by the chiefs to the foot of the mountain. (Salien)" } ] }, { "chapter": 33, "slug": "id526.html", "header": "Deuteronomy xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Blessing.\u0002 The Fathers, St. Augustine, (q. 56,) &c., explain this of the Christian Church, rather than of the Synagogue. (Theodoret) --- \u0001Man of God.\u0002 A title given to a prophet, 1 Kings ii. 27., and ix. 6. The prophets often speak of things to come, as if they were past, as we have seen in the conduct of Balaam, Numbers xxiv. 3. Moses here delivers his last testament, and speaks as one no longer in the world, so that there is no reason to affirm that this chapter has been added by another hand; (Calmet) though Kennicott thinks it probable. He suggests, that the first verses of this blessing have been corrupted in the Hebrew and should be translated: 2. He, Jehovah, came from Sinai, and he arose upon them from Seir; (Judges v. 4.) 3. He shone forth from Mount Pharan, and he came from Meriba-Cadesh. (Numbers xx. 1. 13.) From his right hand a fire shone forth upon them. 4. Truly he loved the people, and he blessed all his saints. 5. For they fell down at his feet, and they received of his words. 6. He commanded us a law, the inheritance of the congregation of Jacob. 7. And He became king in Jeshurun, when the heads of the people were assembled, together with the tribes of Israel. See (Dis. i. p. 423,) the arguments which he produces in favour of this version. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pharan.\u0002 Habacuc iii. 3, mentions this apparition. See also Psalm lxvii. 9. --- \u0001Saints.\u0002 God was accompanied by legions of angels, when he delivered the law to the Israelites, who are styled a nation of saints, Numbers xvi. 3. Septuagint, \"he hastened from Mount Pharan, with ten thousands to Cades. At his right hand are his angels attending.\" (Haydock) --- \u0001Kodesh\u0002 does not mean \u0001saints,\u0002 but holiness, or the city of Cades; and the preceding word, which Protestants translate, \u0001with ten thousands,\u0002 more probably refers to another title of the city, as it is specified Meriba-Cadesh, chap. xxxii. 51., and Ezechiel xlviii. 28. (Kennicott) --- \u0001Law.\u0002 Chaldean, \"from the midst of the fire he has given us a law, written with his own hand.\" We may translate, \"He hath shone from Mount Pharan, and multitudes accompanied him. The Holy One, who hath in his hand fire and the law.\" See Isaias vi. 3. God conducted his people, like a victorious general, through the wilderness, frequently appearing to them to strike terror into the rebellious. (Calmet) --- When he first descended upon Sinai, his glory shone on Pharan and Seir, as it were in its progress thither. (Menochius) --- The \u0001law\u0002 is styled \u0001fiery,\u0002 not only because it was given from the midst of flames, but also because it was to be put in execution with the utmost rigour. (Haydock) --- But \u0001doth\u0002 is Chaldean, and no where else used for the \u0001law\u0002 in the books written before the captivity, nor is it acknowledged by the Septuagint, Syriac, &c. Perhaps it was originally \u0001aur,\u0002 as it is in the Samaritan version, \"\u0001shone forth\u0002,\" conformably to a similar passage, Habacuc iii. 4. \"His brightness was as the sun, \u0001horns,\u0002 or rather splendours (issuing forth) from his hand,\" &c. (Kennicott)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001People,\u0002 (\u0001populos\u0002.) God loves and watches over all, but particularly (Calmet) over the nation which he has chosen. (Chaldean) See Wisdom iii. 1., and Isaias xlix. 16. --- \u0001Doctrine.\u0002 It was formerly the custom for disciples to sit at their master's feet, (Acts xxii. 3,) as it is still in the eastern countries. (Bellon. iii. 12.) Septuagint, \"and these are under thee;\" (Haydock) subject to thy orders. (Calmet) --- Hebrew is here extremely confused: \"Yea, he loved the people; all his saints \u0001are\u0002 in thy hand, and they eat down at thy feet; \u0001every one\u0002 shall receive of thy words.\" Moses here addresses the Lord. How could he say therefore, \u0001all his,\u0002 &c.? whose \u0001saints,\u0002 and in whose hand? The Vulgate and Chaldean have not the same difficulty, as they read, \u0001in his hand, bidu.\u0002 But the Syriac has, \"and he blessed all his saints.\" \u0001Boroc\u0002 is not very unlike the present Hebrew \u0001bidoc,\u0002 (Kennicott) \u0001r\u0002 and \u0001d\u0002 being frequently mistaken for each other, and \u0001i\u0002 as often neglected by the Hebrew copyists. (Haydock) --- The Samaritan version confirms this alteration; and the text also has the \u0001v, and,\u0002 at the beginning, which makes the whole to be clearly connected, particularly if we allow that \u0001c,\u0002 which stands for \u0001thy,\u0002 has been substituted for \u0001v, his,\u0002 in the following words, \u0001thy feet\u0002 and \u0001thy words,\u0002 which ought to be \u0001his,\u0002 as all the context speaks of God in the third person. This is agreeable to the Vulgate and to the Septuagint also, in the last instance. In the former, the Hebrew is printed \u0001thy foot,\u0002 though the Samaritan and several manuscripts read \u0001thy feet.\u0002 Instead of \u0001yissa,\u0002 \"he shall receive,\" (Haydock) the plural ought to be substituted, \u0001v\u0002 being omitted both at the beginning and end, as it is in the name of Benaihu, 1 Paralipomenon xi. 22. See 2 Kings xxiii. 20. The Samaritan, Syriac, and Arabic, read \u0001and they received,\u0002 (Kennicott) and the Vulgate, \u0001they shall receive.\u0002 The Septuagint seem to refer this to Moses, \"And Moses received from his words, the law which he enjoined to us.\" (Haydock) --- That \u0001Moses\u0002 should speak of himself, in this manner, seems very unaccountable, and therefore a word may perhaps have crept in, on account of its resemblance with the following term, \u0001Mursse.\u0002 If it has not, Moses must have assumed the title of \u0001king,\u0002 (ver. 5,) which he seems nevertheless to have disclaimed; (chap. xvii. 14,) and there was none in Israel before Saul, 1 Kings viii. 7. (Kennicott) --- We may, however, suppose that he puts these words in the mouths of the people, who would repeat this blessing after he was dead, and mention with gratitude, how Moses had delivered to them so excellent a law, and administered the affairs of state with all the power and dignity of a king. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Moses.\u0002 He expresses himself as if the people were speaking. The change of persons is very frequent in this discourse. --- \u0001Inheritance.\u0002 So the psalmist (Psalm cxviii. 111,) says, \u0001I have purchased thy testimonies for an inheritance for ever.\u0002 (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He shall,\u0002 &c. \u0001Erit rex,\u0002 may perhaps be as well rendered indefinitely, \"There shall be a king;\" or, with the Septuagint, \"And there shall be over the beloved a ruler,\" as (Haydock) some understand this of Moses, others of Saul, though it most probably refers to God himself, who gave the law, and was acknowledged, in the most solemn manner, for the king of \u0001Israel.\u0002 --- \u0001Right.\u0002 Hebrew \u0001yishurun,\u0002 a term which St. Jerome translates, with the Septuagint, (Calmet) chap. xxxii. 15, \u0001the beloved, \u0002as it is supposed to be a diminutive of Israel, to express greater tenderness. Thus Cicero called his daughter Tulliola. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Number.\u0002 This is conformable to the prophecy of Jacob, who deprived Ruben of his birth-right, on account of incest. He is even treated with indulgence, in being permitted to form one of the tribes. Yet some copies of the Septuagint, Syriac, (Theodoret q. 42,) and many interpreters, take this in a quite contrary sense, \"let him be numerous, or not few;\" the negation being supplied from the former part of the verse, which is not unusual in Hebrew. See Genesis ii. 6., Psalm ix. 19., and Proverbs xxxi. 1, &c. The tribe of Ruben was in effect more numerous than those of Gad, Joseph, or Benjamin. Simeon receives no blessing, probably on account of the crimes for which so many of that tribe were exterminated, (Numbers i. 23., and xxvi. 14.; Calmet,) and particularly Zambri, one of the chief princes, Numbers xxv. (Worthington) --- But Grabe's Septuagint applies to Simeon what the rest attribute to Ruben. \"And let Simeon be many in number.\" No solid reason can be given why he should be passed over entirely, as, notwithstanding the infidelity of some of his children, and his own cruelty in not endeavouring to rescue Joseph, &c., he was to form a tribe among his brethren. (Haydock) --- Some, therefore, imagine that he was to share in the blessings of Ruben, or of Levi, (with whom he is joined by Jacob, Genesis xlix. 5,) or of Juda, near whom he had his allotment of the promised land. Part of the tribe of Simeon afterwards dwelt in the territories of Juda, Josue xix. 1., 1 Paralipomenon iv. 42., and Judges i. 3. But (Calmet) it is more likely that the name has been omitted or changed in the original, by the mistake of some early transcriber, in like manner as the tribe of Manasses, included in that of \u0001Joseph,\u0002 seems to have been placed for that of Dan, which otherwise would be omitted, Apocalypse vii. 6, 8. Some have recourse to a mystery in both these places. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of Juda,\u0002 \"when he goes to war, and bring him back in peace to his people.\" (Onkelos) --- The general made a solemn prayer on such occasions; and the Psalm xix. was composed, and is still used, to draw down God's blessing in times of war. Moses thus clearly insinuates that the tribe of Juda should obtain the sovereign authority, though it would not be without opposition, that Israel would submit to David. He begs that God would remove all obstacles. This tribe was always distinguished for its valour. It was directed by God to attack the Chanaanites, under Othoniel, Judges i. 2. But its chief glory appeared under the reigns of David and Solomon. The other tribes were scarcely a match for the single tribe of Juda. (Calmet) --- \u0001And he,\u0002 God. (Menochius) --- \u0001If God be for us, who is against us?\u0002 (Romans viii. 31.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Holy man. Aaron and his successors in the priesthood. (Challoner) --- They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet) --- Septuagint, \"give to Levi his insignia, (délous) and his truth, to the holy man, the same whom they tried at the temptation, they spoke ill of him at the waters,\" &c. It was in consequence of the seditious conduct of the Israelites that the two brothers betrayed a want of confidence in God, and were excluded from the land of promise, as Moses often reminds them, chap. iii. 26. (Haydock) --- Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus xvii. 6. But the word here probably includes all the other places, where the Hebrews tempted God, and particularly that, where so holy a man as Aaron was permitted to fall. (Calmet) (Numbers xx. 12.) --- The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Who hath said,\u0002 &c. It is the duty of the priestly tribe to prefer God's honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling. (Challoner) --- The Levites shewed no mercy to such of their brethren as had adored the golden calf, Exodus xxxii. 28, 29. The Chaldean, and many able interpreters, consider them here as judges, who must not be biased in passing sentence, by any natural affection. (Vatable) --- Others think they must not assist at the funerals of their relations, Leviticus xxi. 10. (Calmet) --- But the two former opinions seem much better. (Haydock) --- \u0001Covenant.\u0002 Priests ought to be more exemplary in their conduct than other men. (Worthington) --- It is their duty also to instruct others, and to inculcate the observance of the law, as Hebrew and Septuagint more clearly specify. \"They shall teach thy judgments to Jacob, and thy law to Israel.\" (Haydock) --- They were appointed judges (chap. xvii. 8., and xix. 17,) and monitors, Osee iv. 6., &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Wrath. He seems to allude to the action of Aaron, Numbers xvi. 46. (Calmet) --- Hebrew has, \"incense before thee,\" (Haydock) as it is explained by the Chaldean, Septuagint, &c. --- Holocaust, of flour, &c., calil; that of beasts was styled áule. See chap. xiii. 16. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rise.\u0002 The martial prowess of the Machabees, who were of this tribe, was conspicuous. (Menochius) --- As the Levites had no portion with the rest, but were to live by tithes, &c., Moses begs that God would bless their labours, (Calmet) and suffer none to defraud them of their right. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Shall dwell,\u0002 &c. This seems to allude to the temple being built in the confines of the tribe of Benjamin, (Challoner) on the northern part of Jerusalem. The southern division of the city was in the territory of Juda; and hence Jerusalem is attributed to both, Josue xv. 63., and Judges i. 21. (Calmet) --- \u0001He rest.\u0002 The temple was situated on Mount Moria, which was higher than the rest of the city, as the head is above the \u0001shoulders.\u0002 (Menochius) --- Chaldean, \"The majesty of the Lord shall dwell in his land.\" This was the sure ground of confidence to Benjamin. As long as God continued with his people, they had nothing to fear, no more than in a bride-chamber, being under the protection of the most High. (Haydock) --- As Benjamin had been the object of his father's love, so God chose the first king out of his tribe; (Menochius) and by protecting his temple in a more particular manner, secured him. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Fruits.\u0002 Hebrew, \"for the precious things of heaven, for the dew,\" &c., so also it has \u0001precious,\u0002 ver. 14, &c." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Moon;\u0002 both those which are annual, as wheat, and those which come every month. (Chaldean) The sun and moon greatly contribute to nourish (Haydock) and to bring fruit to maturity. (Pliny, [Natural History?] ii. 100. (Calmet) --- Both the tribes of Ephraim and of Manasses inhabited a fertile region. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Everlasting hills.\u0002 Chaldean, \"which never fail\" to produce an abundant crop. (Haydock) --- The hills of the Israelites were very productive. But when they rebelled against their God, \u0001in very deed the hills were liars,\u0002 and yielded little or nothing, Jeremias iii. 23." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Thereof,\u0002 whatever the earth can produce, particularly wheat, &c. The \u0001fruits of heaven,\u0002 (ver. 13,) may denote such as grew on trees. (Calmet) --- \u0001Bush;\u0002 God, who appeared to Moses. (Haydock) --- \u0001Nazarite.\u0002 See the note on Genesis xlix. 26. (Challoner) --- Joseph was \u0001distinguished\u0002 by God, by his father, and by the king of Egypt, in a particular manner. The high priest was the \u0001Nasir\u0002 in the house of God, (Leviticus xxi. 12,) as Joseph ws the chief officer, at the court of Pharao. The eastern kings still give this title to their prime minister. (Chardin. Perse. T. ii. 5, p. 136.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Bullock, or cow. Shor, denotes all the species, chap. xv. 19. --- Firstling, is likewise often put for the most excellent. Thus \"his beauty, like the finest bullock.\" The Egyptians had a high esteem for bulls; and Elian (ii. 10,) informs us that Mnevis, one of their kings, ordered the people to adore the bull, as the most beautiful of animals. Moses points at the kingdom of Israel, which was chiefly governed by the tribe of Ephraim; or perhaps he alludes to Josue, (Calmet) who was to succeed him, and to conquer the nations on the other side of the Jordan, with so much resolution and ability. (Haydock) --- Rhinoceros, as stronger and more penetrating. See Numbers xxxii. 22. (Calmet) --- Horns, designate strength and beauty, Psalm lxxiv. (Menochius) --- Push, alluding to the manner in which bulls attack their opponents, and hurl them into the air, sparsâ ad pugnam proludit arenâ. (Georg. iii.) (Calmet) --- Some of the Fathers have explained this passage of Jesus Christ, the first-born of the creation, who is possessed of all the treasures of wisdom (Haydock) and beauty, whose strength drew all things to himself, after he had lifted up the nations on his cross, as it were with horns, and rescued them from the power of the devil. (St. Augustine, q. ult.[last]) (Calmet) --- Manasses. To these two tribes, the blessings of their father, Joseph, belong; and their multitudes shall render them very formidable to the nations around them, as long as they obey their God. (Haydock) --- The younger brother, Ephraim, is preferred before the elder, Genesis xlviii. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Out\u0002 to sea. (Calmet) --- The territory of Zabulon had the Mediterranean sea on the west, and the lake of Tiberias, into which the Jordan flowed, on the east. (Haydock) --- By the advantages of their situation, and by the example of the Tyrians, the people were induced to engage in commerce, and to study the art of navigation. --- \u0001Tabernacles.\u0002 Issachar preferred staying at home to cultivate his rich soil, Genesis xlix. 13. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Mountain. Full of gratitude to God, who has bestowed such advantages upon them, these tribes shall go with zeal to the place which the Lord shall choose, (Haydock) and invite the people, on the road, to go along with them, to offer sacrifice. (Menochius) --- Perhaps this may allude also to their conduct in the war against Jabin, in which they were particularly active, appointing the place of rendezvous at Mount Thabor, where, though the Scripture be silent, it is probable they would offer a sacrifice of thanks, as they had the prophetess, Debora, along with them, (Calmet) in like manner as Samuel immolated a calf at Bethlehem, (1 Kings xvi.) and Elias a bullock on Mount Carmel, 3 Kings xviii. (Haydock) See 1 Kings xiii. 12. --- Sands. This blessing chiefly regarded Zabulon, who received the riches of the sea by commerce, bringing home the gold dust which is found among the sand of some rivers. The river Belus, near Ptolemais, was particularly famous for a sort of sand, of which glass was made. Josephus (Jewish Wars ii. 17,) says, that near the tomb of Memnon, a bed of such sand is found, about 100 cubits long, which, though many vessels have been filled from it, has never been exhausted. See Pliny, [Natural History?] v. 19., and Strabo, xvi. --- The discovery of glass is supposed to have been the effect of chance; some merchants having placed a nitrous stone under their pot, as soon as it grew hot, and mixed with the sand, which is found near the shore of Tyre, a transparent substance was formed, which the Greeks called ualos, \"glass,\" perhaps in imitation of the Hebrew éul, or \"sand,\" of which it was chiefly composed. (Calmet) --- The Septuagint render this verse, \"They shall destroy the nations, and you shall call thither, and there you shall sacrifice,....because the riches of the sea shall suckle thee, and the merchandise of those who inhabit the sea shore.\" These tribes greatly contributed to overthrow the army of Sisara beside the torrent of Cisson, which divides their territories, Judges iv., and v. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Breadth.\u0002 The tribe of Gad, &c., slew or drove the Agarites from their neighbourhood, and seized their country, 1 Paralipomenon v. 18, 22. Hebrew, Septuagint, and Chaldean, \"Blessed be he that enlargeth Gad,\" which was verified in Jephte, Josue xi. 33. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001He saw,\u0002 &c. The pre-eminence of the tribe of Gad, to which this alludes, was their having the lawgiver, Moses, buried in their borders; though the particular place was not known. (Challoner) --- Protestants, \"and he provided the first part for himself; because there, \u0001in\u0002 a portion of the lawgiver, \u0001was he\u0002 seated, and he came with the heads of the people,\" &c. Septuagint, \"And he saw his first-fruits,\" (the first conquered country of Sehon and of Og) because there the land of the princes was divided, the leaders of the people being assembled, \u0001or \u0002who were assembled with the leaders. (Haydock) --- Gad and the two other tribes petitioned for that part of the country, and obtained their request of Moses, Numbers xxxii. 27. --- \u0001Israel.\u0002 This is generally understood of Moses; but it may be explained of the tribe of Gad, which complied with the conditions imposed on him, and on his brethren, by the Lord, when he allotted the land of Galaad to them, chap. iii. 18. (Calmet) --- Hebrew, \"he executed the justice of the Lord,\" &c. Septuagint, \"the Lord did justice and his judgment with Israel,\" approving his choice. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Basan.\u0002 As the Jordan rushes with impetuosity (Haydock) from Lais, which was seized by some of this tribe; (Judges xviii.) and as a lion falls on its prey from the mountains of Basan, so shall this tribe give birth to Samson, who was stronger than a lion, (Calmet) and terribly harassed the Philistines, Judges xiv. 5, 14, &c. When the Danites found themselves straitened for room, they sent a colony, (Haydock) which took possession of Lais, and called it after their own name: one of the fountains of the Jordan was in this place, the other was called Jor, (Menochius) though the river may have a more distant and obscure source in the lake of Phiala, whence Josephus says (Haydock) it runs by a subterraneous passage, to a fountain of Dan. As it then takes its course through the promised land, of which it is the principal river, Dan may thus be said to supply waters abundantly for the whole country. (Menochius) --- But the Hebrew and Septuagint have, \"he shall leap from Basan,\" which must be understood of the lion, since the territory of Dan was very remote from that mountain. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The sea.\u0002 The lake of Genesareth. (Challoner) --- \u0001South.\u0002 That lake forms the southern extremity of the tribe of Nephthali. (Haydock) --- The Mediterranean, and the countries south of Palestine, are commonly understood in this manner, but they cannot be understood here. (Calmet) --- By means of their neighbours of Tyre and Sidon, (Menochius) and of Zabulon, who lay on the west, (Haydock) they would be supplied with all the luxuries of the sea and of the south. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Blessed.\u0002 He alludes to the name of \u0001Aser,\u0002 which has this signification. (Haydock) --- This tribe had been upon the increase in the desert, (Calmet) and now comprised 53,000 warriors. (Haydock) --- The province of Galilee, where Aser dwelt, was one of the most fertile of all Chanaan, and noted for abundance of oil, Genesis xlix. 20. (Josephus, Jewish Wars iii. 2., and ii. 22.) (Calmet) --- \u0001Oil.\u0002 So Job (xxix. 6,) says, \u0001When I washed my feet with butter.\u0002 (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Iron and brass,\u0002 to denote the warlike disposition of this tribe. Goliah, and the heroes before Troy, wore boots of brass, 1 Kings xvii. 6. (Homer) --- The greatest part of the army of Antiochus had even golden nails in their shoe soles, (Val. Max.) while the Romans contented themselves with iron. (Josephus, Jewish Wars vii. 3.) --- But this custom was not peculiar to the soldiers. People of all descriptions did the like, either for ornament, or to make their sandals last longer. Empedocles wore brass at the bottom of his sandals; (Laert. viii.) and as one of them was thrown out from the top of Mount Etna, it was discovered that he had destroyed himself in that volcano, to make people suppose (Calmet) that he was a god, and had gone up to heaven. (Haydock) --- St. Clement of Alexandria (Pœd. ii.) complains, that some wore such gaudy ornaments in his days. (Calmet) --- This passage is interpreted in a figurative sense by some, as if Aser would trample under his feet and despise the instruments of war, (Jansenius) and would turn those metals to the purposes of agriculture. Others render the Hebrew, \"Thy bars shall be of iron and brass, and thy reputation (strength, repose, or sorrow,) shall endure as long as thy life; or May they,\" &c., in the form of a wish. Moses desires that Aser may be secure against his enemies, as if he had a mind to insinuate, that this tribe would be led captive among the first by Teglathphalasar, 4 Kings xv. 29. Many of the cities of this tribe were strongly fortified. (Josephus) --- If we adopt \u0001thy sorrow shall,\u0002 &c., we must observe, that the neighbourhood of Phœnicians exposed the people to continual incursions, (Calmet) and the king of Assyria at last came to complete their ruin. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Rightest,\u0002 (\u0001rectissimi\u0002.) Hebrew \u0001yeshurun,\u0002 \"the beloved,\" Israel. (Haydock) --- \u0001Thither,\u0002 as messengers. Hebrew, \"The clouds are in his elevation,\" like so many steps to his throne. \u0001Who makest the clouds thy chariot,\u0002 (\u0001ascensum tuum\u0002) \u0001who walkest upon the wings of the winds,\u0002 Psalm ciii. 3. (Calmet) --- Septuagint, \"He is the great ornament of the firmament.\" None is like to him in power and majesty. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Underneath are the everlasting arms.\u0002 Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below. (Challoner) --- Hebrew, \"The eternal God is thy refuge; \u0001or,\u0002 From eternity is the abode of God, \u0001or in fine,\u0002 the protection of the Lord is before, and his eternal arms underneath;\" so that nothing can hurt you. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Alone,\u0002 without standing in need of the assistance of any other but God. See Numbers xxiii. 9. (Haydock) --- Some of the ancient Germans would have no communication with any other nation; and they depopulated the country around, to keep all at a distance. (Calmet) --- The Chinese seem to be at present nearly of the same disposition, as well as those who inhabit Japan, &c. --- \u0001The eye of Jacob.\u0002 His posterity, by whom he sees the transactions of the world. (Haydock) --- Hebrew \u0001the fountain,\u0002 is taken in the same sense. The country which his descendants enjoyed, was well watered with springs, Numbers xxiv. 7. --- \u0001Dew,\u0002 it will be so abundant. Chaldean, The heavens will drop down dew, chap. xxxii. 2." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Deny thee.\u0002 Break their word and most solemn treaties. Hebrew, \"shall lie unto thee,\" which will afford thee a just reason to seize their effects. (Haydock) --- Some translate, \"the efforts of thy enemies shall be frustrated.\" --- \u0001Necks.\u0002 Thus Josue ordered the five kings to be treated, (Josue x. 24,) and Tamerlane used Bajazet as a footstool, when he had to mount his horse. (Calmet) --- This fierce Tartarian conqueror, the enemy of the Christian name, humbled the pride of the Turkish emperor, by confining him in a cage of iron, A.D. 1403. (Haydock)" } ] }, { "chapter": 34, "slug": "id527.html", "header": "Deuteronomy xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Phasga\u0002 was the highest part of Nebo, which was a summit of the Abarim mountains. --- \u0001Dan.\u0002 All the conquered countries east of the Jordan, as far as the source of that river, chap. xxxiii. 22., and Genesis xiv. 14. (Calmet) --- God miraculously enabled Moses to see so far. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nephthali,\u0002 from Libanus to the lake of Genesareth. (Calmet) --- The other three tribes occupied the greatest part of the country southward, as far as Idumea. (Haydock) --- \u0001Sea.\u0002 Hebrew, \"the sea behind,\" or to the west; as, in determining the situation of places, the Jews looked towards the east. Moses took a view of all the countries which the people should possess, as far as the Mediterranean." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001South part:\u0002 the mountains of Judea. (Calmet) --- \u0001Trees.\u0002 Jericho, (Haydock) or Engaddi. --- \u0001Segor\u0002 was on the south of the Dead Sea. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001This land,\u0002 which has been just described, is what God chiefly promised to the Patriarchs, comprising the countries on the east, as well as those on the western side of the Jordan. (Haydock) --- \u0001To it.\u0002 But thou shalt be translated to a better land, the land of the living. Moses was now perfectly resigned to the will of God. (Salien) --- He no longer cherished those ardent desires of introducing the people into Chanaan, which he had not long before expressed: as he found that God had decreed that he should be deprived of the honour. He received this refusal as a just punishment of his transgression, and calmly reposed in the Lord. There seems no reason why Moses might not have written the preceding verses at least, though the names of some of the tribes are mentioned, who obtained possession only after his death. As he knew the limits of the promised land, so by the prophetic spirit, he might know that these tribes would be settled in the country; and he does not mark out their divisions with any degree of precision. In a word, there seems to be hardly a single passage in the Pentateuch, which may not have Moses for its author. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Died there.\u0002 This last chapter of Deuteronomy, in which the death of Moses is related, was written by Josue, or by some of the prophets. (Challoner) --- Josephus ([Antiquities] iv. 9.), Philo, and Origen (contra Cels. ii. p. 95,) believe, however, that Moses wrote the account of his own death. See preface to Deuteronomy. (Haydock) --- \u0001Moab,\u0002 which had formerly belonged to that nation. (Menochius) --- \u0001Commandment.\u0002 Hebrew literally, \"the mouth.\" The Rabbins say God kissed him, and thus released his soul. Some have nevertheless pretended that Moses was translated, like Elias, without dying. (Chaldean; Catharin; &c.) But his death and burial are too clearly mentioned in Scripture. St. Jerome (in Amos viii.) seems, at first view, to countenance the former opinion: but he only speaks of a spiritual translation, and not of the body. (Calmet) --- Josephus thinks that it was to prevent this mistake, that Moses wrote this chapter." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He buried him,\u0002 viz., by the ministry of angels, and would have the place of his burial to be unknown, lest the Israelites, who were so prone to idolatry, might worship him with divine honours. (Challoner) --- St. Michael therefore contended with satan about his body, Jude 9. Some have maintained that Josue and Eleazar performed these last rites to their deceased lawgiver. (Calmet) --- But then some men would have known where he was buried. (Haydock) --- \u0001Day.\u0002 It is pretended that Jeremias discovered the place, 2 Machabees ii. 4, 5. \u0001He found\u0002 indeed \u0001a hollow cave....and so stopped the door.\u0002 Yet this does not prove that he found the sepulchre of Moses, (Calmet) who was buried in some valley \u0001over-against Phogor,\u0002 but it is not said in a cave. (Haydock) --- Cajetan infers from the body of Moses not being buried in the mountain, that it was conveyed by angels to some vale, where his attendants could not see him." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eye.\u0002 Hebrew also, \"colour.\" His sight and complexion were as good as in his youth, though he was 120 years old. --- \u0001Moved.\u0002 The rays \"of glory never changed,\" but attended him to the grave. (Chaldean) Hebrew, \"his natural force (and vigour) never left him; \u0001or\u0002 his cheeks did not fall in.\" (Calmet) --- The Roman Martyrology places the death of Moses on the 4th of September, though the Rabbins say he died in the 12th month. (Salien)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Days,\u0002 as they had done for Mary [Miriam] and for Aaron: (Josephus) the usual term was only seven days. (Calmet) --- The Jews would probably have prolonged their mourning for Moses forty days, in honour of the years of his government, if they had not been ordered to cross the Jordan. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Because.\u0002 God was pleased to accompany this exterior sign with his blessing. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Moses.\u0002 No prophet ever appeared with greater dignity, in the old law, than Moses. He behaved in all respects as the envoy of God, who has been pleased to give his character and eulogium, Numbers xii. 6., and Ecclesiasticus xlv. 1. His miracles were most astonishing, performed in the presence both of friends and of enemies, not for a short time, but for a continuance of many years. (Calmet) --- But when we compare Moses with the Messias, his person and law must be regarded indeed as illustrious figures, but infinitely beneath the reality. Moses was liable to failings, which caused him to be debarred from entering the land of promise; and he wore a veil, to shew that his law was only the shadow of a better, and that it could bring nothing to perfection. He works miracles in the name of the Lord, and with a rod: Jesus performs all \u0001by\u0002 the word of \u0001his\u0002 own \u0001power,\u0002 (Hebrews i. 3,) as the sovereign of the world. But though Moses must sink in a comparison with Christ, yet no other personage sustained a more exalted character, or shone with greater splendour, as lawgiver, priest, prophet, ruler of a great and ungovernable people, and a sacred writer of the highest antiquity. Hence the Jews almost adore him. The Mahometans place him next to Jesus and their false prophet. (Haydock) --- The pagans have very probably ascribed many parts of his history to their idols, Bacchus, Mercury, and Typhon; and their greatest philosophers, Pythagoras, Plato, &c., have borrowed many things from his writings. \"What, said Numenius, is Plato, but Moses in the Attic language?\" See Exodus xxxiv. 29.; Clement of Alexandria, Strom. 1. and 5.; Josephus, contra Apion i.; Bochart, &c. (Calmet) --- In a word, St. Gregory of Nyssa, St. Ambrose, (de Cain 2,) and Philo, represent Moses as the most perfect example of a great and pious leader and legislator. (Salien, the year of the world 2583.) (Haydock)" } ] } ] }, "ecc": { "book": "ecc", "intro": [ { "text": "ECCLESIASTES.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called \u0001Ecclesiastes,\u0002 or \u0001the preacher,\u0002 (in Hebrew, \u0001Coheleth\u0002) because in it Solomon, as an excellent \u0001preacher,\u0002 setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner)" }, { "text": "Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet)" }, { "text": "It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)" } ], "intro_slug": "id1126.html", "chapters": [ { "chapter": 1, "slug": "id1127.html", "header": "Ecclesiastes i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jerusalem.\u0002 This clearly designates Solomon. See ver. 12., and chap. xii. 8." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Vanities.\u0002 Most vain and despicable, (Calmet) and frustrating the expectations of men. (Menochius) --- St. Augustine reads \u0001vanitantium,\u0002 and infers that this vanity of sublunary things is an effect of man's sin. Yet he afterwards discovered that he had read incorrectly. (Retractions i. 7.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Labour.\u0002 People fight for a mere \u0001point;\u0002 for such is the earth compared with the universe. (Seneca, q. Nat.) \u0001Hoc est punctum,\u0002 &c., Matthew xvi. 26." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ever.\u0002 Its substance remains, though the form be changed. (Calmet) --- At the end of time, it will be purified to continue for ever. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Place\u0002 daily. Its annual motion is then mentioned. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Spirit.\u0002 The sun, (St. Jerome) which is like the soul of the world, and which some have falsely asserted to be animated; or rather (Calmet) the wind is meant, as one rises in different parts of the world when another falls. (Pliny, [Natural History?] ii. 27.) (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Again.\u0002 The sea furnishes vapours, &c. Homer (Iliad \u0001Ph.\u0002) expresses himself in the same manner." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hearing.\u0002 In all sciences there are many difficulties. If a man had arrived at perfect knowledge, his researches would cease." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001New.\u0002 Such vicissitudes have occurred before, though we must not infer that the world is eternal; or that there have been many others before this, as Origen would suppose. (Prin. iii. 5., &c.) (Calmet) --- Men's souls, which are created daily, are nevertheless of the same sort as Adam's was; and creatures proceed from others of the same species, which have been from the beginning. (St. Thomas Aquinas p. 1. q. 73.) (Worthington) --- Natural and moral things continue much the same. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Things.\u0002 Otherwise we should read of similar events to those which we behold. The same cause naturally produces the same effect." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Israel.\u0002 This was the case with none of Solomon's descendants. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vexation.\u0002 Hebrew also, \"food of wind;\" (Symmachus) or \"choice of the spirit.\" (Septuagint) People are eager to become learned, and yet find no satisfaction. (Haydock) --- All natural things are insufficient to procure felicity. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Perverse.\u0002 Habitual and obstinate sinners. (Calmet) --- \u0001Fools,\u0002 who follow the broad road. (Haydock) --- Hebrew and Septuagint, \"the defect cannot be numbered.\" We know not to what a height the soul of man might have risen, if he had continued faithful." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Learned.\u0002 Solomon was blessed both with a natural genius, which he improved by study, and also he had the gift of supernatural wisdom. Yet he declares that all is vanity and pain." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Errors.\u0002 Septuagint, \"parables and science.\" But to discern the mistakes of men is a part of wisdom, (Calmet) and Grabe substitutes \"wanderings,\" instead of \"parables,\" after Theodotion, as Hebrew \u0001ealluth\u0002 (Haydock) means \"errors,\" (Calmet) or \"follies.\" (Montanus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Labour.\u0002 He is bound to do more for heaven, as he is convinced of his own defects, and of the strict judgments of God. Wisdom is not true happiness, but the means to obtain it. (Worthington) --- The more a person knows, the more he is convinced of his own ignorance, (Calmet) and filled with grief, that wisdom should be so much concealed. (St. Jerome) --- Those who are learned, feel indignant that their disciples should be so dull. (Menochius)" } ] }, { "chapter": 2, "slug": "id1128.html", "header": "Ecclesiastes ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Delights.\u0002 He speaks in the name of libertines, (St. Gregory, Dial. iv. 4.) or after his conversion. (Calmet) --- The worldling might object that since wisdom affords not content, it is best to try pleasure. But this meets not with the approbation of the wise, as all terrestrial joy is short, and can yield no more than a passing consolation. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Why.\u0002 Hebrew, \"What doth that?\" Septuagint, \"Why dost thou so?\" Immoderate laughter is a sign of folly, Ecclesiasticus xxi. 23. (Calmet) --- \"Even spiritual joy is a temptation.\" (St. Jerome)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wine,\u0002 and to lead a temperate life. (Calmet) --- Protestants, \"to give myself unto wine, (yet acquainting mine heart with wisdom) and to lay hold on folly,\" &c. (Haydock) --- I wished to indulge myself in pleasure, yet so as not to lose the reputation of wisdom, chap. v. 9. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Works;\u0002 palaces, towns, and particularly the temple. Many, like Solomon, will refrain from wine, and still yield to other excesses." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Orchards.\u0002 Hebrew, \"paradises,\" in which fruit-trees were planted. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Family\u0002 of slaves, \"born in my house,\" (Protestants) distinct from those whom I \u0001got\u0002 for money. (Haydock) --- There were generally procured from foreign nations, as the Hebrews obtained their liberty on the sabbatic year. --- \u0001Sheep.\u0002 David had the like; but Solomon had also horses, 3 Kings x. 21." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Silver,\u0002 which became, in consequence, of little value. --- \u0001Singing.\u0002 At the court of Persia, people sung all night, and during the feasts. (Athen. xii., and 14.) --- \u0001Cups and vessels;\u0002 (Aquila and Symmachus) or, \"men and women to,\" &c., (Septuagint) or \"a field and fields;\" (Calmet) or, Protestants, \"\u0001as\u0002 musical instruments, and that of all sorts.\" Hebrew \u0001shidda beshiddoth.\u0002 (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wisdom,\u0002 not that which was supernatural, and could not be found amid such delights, ver. 3., and James iii. 17. I knew that all this was vanity. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Labour.\u0002 Hebrew, \"and this was my portion of all my labour.\" I perceived that I could not thus obtain content. (Calmet) --- \"Thou (O God) hast made us for thyself, and our hearts are restless till they repose in thee.\" (St. Augustine, Confessions i. 1.) (Menochius) --- Aurelius makes the same confession as Solomon, respecting the insatiable nature of his own heart, and the emptiness of pleasure, &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001What.\u0002 Hebrew, \"For what man shall come after the king?\" Septuagint, \"after counsel?\" Many other versions may be given of this obscure text. Solomon stopt at human wisdom, without consulting the divine; or he asks who shall have greater facility to acquire knowledge than himself, or equal his works? (Calmet) --- Man's wisdom compared with God's is contemptible; though it be preferable to folly. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Darkness\u0002 and ignorance. He knows not whither he is going, Proverbs iv. 19., and xvii. 24. Wisdom is to be preferred before wealth, &c. (Calmet) --- Consideration directs a person to do good. --- \u0001Alike.\u0002 Thus worldlings speak, who reflect not on the life to come. (Worthington) --- In many respects all resemble one another, though their sentence be very different. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vanity.\u0002 This inference was false, (ver. 16.) or my labouring for wisdom was to no purpose. (Calmet) --- Septuagint, \"I then spoke more in my heart, (for the fool speaks out of \u0001his\u0002 abundance) since this also is vanity.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Unlearned.\u0002 He answers, (Jansenius) or rather continues the objections. (Geier) (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Life.\u0002 Hebrew, \"I hated life,\" as all is attended with anxiety, Romans vii. 24." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Solicitous.\u0002 We naturally desire to have our plans perfected. Solomon had, perhaps, a presentiment of Roboam's misconduct, Ecclesiasticus xlvii. 27." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Off,\u0002 in a sort of despair; suggested by worldly wisdom. Religion alone can impart steady principles. (Calmet) --- Protestants, \"I went about, to cause my heart to despair of all the labour which I took under the sun;\" in the transactions of the world. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wisdom.\u0002 The writings of the wise are often perverted by perverse heretics. (St. Jerome) --- Idle heirs dissipate the possessions, which had been accumulated with such industry. (Calmet) --- Riches tend to encourage the profligacy of the heir. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Drink,\u0002 using with moderation the things which we have acquired, rather than to be solicitous for more, (Worthington) --- which may fall into the hands of an idle heir, who is appointed by \u0001God,\u0002 ver. 26. This may also be the plea of libertines, (Calmet) who would use freely what he has given. (St. Augustine, contra Jul. iv. 3.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Pleased God,\u0002 though he may not be his relation, Proverbs xxvi. 16., and Job xiii. 22. (Calmet)" } ] }, { "chapter": 3, "slug": "id1129.html", "header": "Ecclesiastes iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Heaven,\u0002 in this world, where alone things change. (St. Jerome) --- Nothing is here perpetual, but to be used in a proper manner. (Worthington) --- The heart must not be attached to any thing created. (Calmet) --- Pleasure had been condemned and approved, chap. 2. He shews that all must have its \u0001time.\u0002 (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stones,\u0002 with a sling, or to render a field useless, 4 Kings iii. 25., and Isaias v. 2. --- \u0001Embraces.\u0002 Continence was sometimes prescribed to married people, Leviticus xx. 18., and 1 Corinthians vii. (St. Jerome) (St. Augustine, Enchiridion 78.) (Calmet) --- Hatred often succeeds love, ver. 8., and 2 Kings xiii. 14. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Labour?\u0002 What advantage does he derive from any of these things? (Chap. i. 3.) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Consideration.\u0002 Literally, \"dispute.\" Hebrew and Septuagint, \"heart.\" (Haydock) --- Pagnin, \"He has implanted the desire of immortality in their hearts.\" --- \u0001End.\u0002 If we could discover the properties of each thing, we should be in raptures; (Calmet) but as we cannot, this increases our vexation. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Well;\u0002 virtuously: or, perhaps, as literally, to enjoy himself, ver. 13. (Calmet) --- Thus thinks the man of pleasure, Isaias xxii. 31. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001God.\u0002 He gives peace and plenty; and still more, the grace to use these things, so as to obtain heaven. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Feared.\u0002 The order of the seasons, &c., teaches men to adore Providence. (St. Jerome) --- He has arranged every thing, how mutable soever. (St. Augustine, Confessions i. 6.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Past.\u0002 He causes plants to spring forth afresh. Hebrew, Septuagint, &c., \"But will God seek after the oppressed?\" Here commences another objection. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And then.\u0002 Protestants, \"for there is a time there (ver. 1.) for every purpose, and for every work.\" At the day of judgment all will receive their due. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Beasts.\u0002 Another doubt; or suggestion of infidels. (St. Gregory, Dial. iv. 4.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Man hath nothing more,\u0002 &c., viz., as to the life of the body. (Challoner)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Who knoweth,\u0002 &c., viz., \u0001experimentally;\u0002 since no one in this life can see a spirit. But as to the spirit of the beasts, which is merely \u0001animal,\u0002 and becomes extinct by the death of the beast, who can tell the manner it acts so as to give life and motion, and by death to descend downward, that is, to be no more? (Challoner) --- Few are able to prove that the soul of man is immortal rather than that of beasts, since the bodies of both are subject to the like inconveniences. The objection is answered [in] chap. xii. 7. (Calmet) --- The difficulty of answering is intimated by \"Who?\" &c., Psalm xiv. 1. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001After him.\u0002 He knows not who shall be his heir, or how soon he may die. None returns from the other world to inform him of what is there transacted. Thus the libertine encourages himself. (Calmet)" } ] }, { "chapter": 4, "slug": "id1130.html", "header": "Ecclesiastes iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Any.\u0002 God suffereth the innocent to be oppressed for a time, that they may merit a greater reward, Psalm lxxii." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Born.\u0002 It is better to have no existence than to be in eternal misery, Matthew xxvi. 24. But the affliction of the just procureth glory for them. (Worthington) --- The pagan sages observed, that it was \"best for mortals not to be born; and if they were, to die very soon.\" (Chalcid. and Theognis.) --- But they considered only temporal inconveniences. Religion has in view the danger of sin, and the desire of eternal happiness, Romans vii. 24." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Industries,\u0002 or Hebrew, \"righteous actions.\" If one be poor, he is in distress; if rich, he is exposed to envy; so that all is vanity. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flesh,\u0002 which he will not labour to sustain; (Haydock) or he repines at his own past misconduct, and at the affluence of others." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mind.\u0002 These are the words of the slothful, (Calmet) or of truth. (Haydock) (Proverbs xvii. 1.) --- The indolent will not observe moderation in the application of this sentence. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Things?\u0002 He acts as if he were to live for ever, or feared to be starved." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Therefore\u0002 is not in Hebrew, &c. The miser had better have some society. It is advantageous; though to refrain from its comforts, out of piety, is not blamed. The solitary must be \"an angel \u0001or\u0002 a devil.\" (Calmet) --- \u0001Society.\u0002 Besides the advantages of friendship, this implies that a person must have Jesus Christ with him, that he may rise from sin and death by his assistance. (St. Jerome) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fall\u0002 into sickness, poverty, or sin. The saints have withdrawn people from the dangers of the world into monasteries, where they may fight together against the devil." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cord.\u0002 True charity increaseth in strength as it does in number, (St. Jerome; Worthington) though friendship may not admit of more than two persons. (Haydock) --- Some explain this triple cord of the blessed Trinity, or of the three monastic vows [poverty, chastity, and obedience], the theological virtues [faith, hope, and charity], or the parts of penance, &c." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Foolish.\u0002 Great wisdom and prudence is required of kings; who, like others, are exposed to many vicissitudes." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prison.\u0002 The exaltation of Joseph, Mardochai, and Daniel, was remarkable. (Calmet) --- \u0001Si fortuna volet, fies de Rhetore Consul.\u0002 (Juvenal, Sat. vii.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Second\u0002 heir. (Menochius) --- \"They adore the rising (Papinius) more than the setting sun;[\"] (Plut.[Plutarch?] Pomp.) and a person is no sooner on the throne than his successor begins to be courted: (ver. 16.) so inconstant are mortals! (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In him.\u0002 Many are perfectly unacquainted with the king, who finds so many admirers about his person, and even of these the greatest part begin to be presently disgusted, and wish for another change." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Keep.\u0002 Here many begin the fifth chap., as Solomon alters his style, and gives many important instructions. (Calmet) --- \u0001For.\u0002 Hebrew, \"rather than that fools should offer sacrifice, since they know not that they are doing wrong.\" (Montanus) --- Do not imitate hypocrites, (Haydock) who have the appearance of sanctity, while they despise God's orders, Jeremias vii. 2. (Calmet)" } ] }, { "chapter": 5, "slug": "id1131.html", "header": "Ecclesiastes v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Few.\u0002 As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. (Worthington) --- \u0001De Deo etiam vera loqui periculosum.\u0002 (Cicero, de Nat.) --- In prayer, (Calmet) we must not pretend to give him any information, like the heathens, Matthew vi. 7. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Folly.\u0002 Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pay it.\u0002 Deuteronomy xxiii. Vows must be fulfilled. (Worthington) --- God requires that we should keep the commandments; (Luke x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful. To vow is of counsel; but to comply with it is of precept. An abuse too common among the Jews is here condemned. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sin\u0002 by making a vow, above thy strength, (Chaldean; Pineda) or by speaking what may excite the passions. (Thaumat.; Bossuet) --- \u0001Angel\u0002 guardian assigned to each one, (Worthington) or the priest, who took cognizance of vows. (Calmet) --- \u0001Providence,\u0002 or \"foresight\" in me to avoid the evil. Hebrew and Septuagint, \"it is an error,\" (Haydock) or sin of ignorance, for which certain victims were specified, Leviticus v. 4. The neglect of vows could not be thus expiated. (Calmet) --- Use no allurements to lust. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Number.\u0002 Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. (Calmet) --- As dreams are vain, so are many words or excuses to evade a vow. (Junius; Grotius) --- Such pretences must not be made. (St. Jerome) (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001These.\u0002 God will bring the wicked to judgment, (Calmet) and shew for what design he left them in power. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Him.\u0002 An appeal may be made to the king or to God. \u0001Reges in ipsos imperium est Jovis.\u0002 (Horace, iii. ode 1.) --- Hebrew, \"the king serves, (Montanus) or is served by the field.\" (Protestants) (Haydock) --- All have a mutual dependence on each other, and thus the vanity of men and the order of Providence appear. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Money. Avarice is like a dropsy, (Calmet) or poison, infecting all the person. (Sallust.) --- The miser is the slave, and not the possessor, of his riches, (St. Chrysostom) like Tantalus, who could not drink, though in the midst of waters. (Horace, i. Sat. 1.) --- Nescis quo valeat nummus, quem præbeat usum." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Them.\u0002 He shews the vanity of the great." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sleep.\u0002 Is not the health and content of the poor to be preferred?" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Owner.\u0002 When they are taken away, they bring greater sorrow, (Calmet) and even when present, they fill the mind with anxiety. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Affliction.\u0002 Hebrew, \"by an evil affair,\" or accident. (Calmet) --- \u0001Who.\u0002 Hebrew, \"and there is nothing in his hand.\" (Haydock) --- As temporal riches prove detrimental to their owners, so do false philosophy and heresy to those who follow them. (St. Jerome) (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Labour.\u0002 All must die in this manner. But it is most afflicting that he was formerly rich, and must leave his son indigent. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sorrow.\u0002 The person whose riches have been taken away, had made a bad use of them, (Calmet) living like a miser. It would be more rational to indulge in the pleasures which they afford, though this is also vain, chap. iii. 14." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Delight,\u0002 while he observes due moderation. His life passes away sweetly. (Calmet)" } ] }, { "chapter": 6, "slug": "id1132.html", "header": "Ecclesiastes vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thereof.\u0002 \"\u0001Di tibi divitias dederunt artemque fruendi.\u0002\" (Horace, i. Ep. 4.) --- The proper use of riches is rare. (Calmet) --- \u0001Misery.\u0002 Riches do not make people happy. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Than he,\u0002 since the latter has injured no one, nor experienced any evil in the world, (Calmet) by his own fault; (Menochius) whereas the miser has both hurt himself and others, and has neglected to make himself friends of the mammon of iniquity." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He.\u0002 The infant, though some explain it of the miser. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mouth.\u0002 We are always providing food. (St. Jerome) --- The rich are wholly bent on pleasure; or the poor cannot get a sufficiency." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Life.\u0002 The wise poor shall be blessed. Hebrew, \"the poor knowing how to walk before the living,\" (Haydock) in society (Calmet) among the saints. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Know.\u0002 Enjoyment has the advantage over hope. Hebrew, \"better is the sight of the eyes than the going of the soul,\" which denotes her desires. (Calmet) --- \u0001Presumption.\u0002 Hebrew, \"vexation.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He,\u0002 &c. This is plainly spoken of Christ, whose name was given before he was born; (St. Jerome; Worthington) or men resemble each other in all ages, (chap. i. 9.; Calmet) being proud, fragile, &c." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Disputing.\u0002 Are we better acquainted with nature than former ages? This is another subject of confusion. (Calmet)" } ] }, { "chapter": 7, "slug": "id1133.html", "header": "Ecclesiastes vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Above him.\u0002 We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding. (Calmet) --- Protestants, (11.) \"seeing there are many things which increase vanity, what \u0001is\u0002 man the better? (12.) for who knoweth?\" &c. (Haydock) --- Some strive to obtain riches or honours, which will prove fatal to them. (Calmet) --- None can perfectly know the nature of things either present or future. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Name.\u0002 \"It is necessary for the sake of others,\" (St. Augustine, de B. Vid. xxii.) particularly for those who have to direct souls. (St. Gregory in Ezechial) (Calmet) --- In this second part is shewn that felicity is procured by a good life. (Worthington) --- \u0001Death.\u0002 Speaking of the just, for death is the beginning of sorrows to the wicked. (Calmet) --- Some nations mourned on the birth-day of their children. (Val. Max. ii. 6.; Eurip[Euripides?] in Ctes.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Come.\u0002 While at birth-day feasts (Genesis xl. 20., and Matthew xiv. 6.) people give themselves up to joy, and cherish the idea of living long. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Anger.\u0002 That is, correction, or just wrath and zeal against evil, (Challoner) is preferable to a misguided complaisance, Proverbs xxvii. 6. (Calmet) --- Anger, when rightly used, helps us to correct our faults. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mourning.\u0002 They submit willingly to correction, (St. Jerome) or think seriously on the dangers of sin and God's judgments." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wise man.\u0002 Much prudence is requisite to correct with fruit, and to persuade the sinner that he is under a mistake. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Laughter.\u0002 It is loud and soon over, Ecclesiasticus xxi. 23., and Luke xxvi. 5. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Oppression.\u0002 Literally, \"calumny.\" The most perfect can hardly bear it. Hebrew, \"oppression (or calumny \u0001of others.\u0002 Calmet) will make the wise insane, and a present will ruin the heart.\" (Montanus) --- Avarice blinds us. (Haydock) --- Deuteronomy xvi. 19., \"a corrupt judge examines ill the truth.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Speech.\u0002 Hebrew, \"thing.\" The best projects often are seen to fail. --- \u0001Beginning,\u0002 as the auditor is on longer kept in suspense. --- \u0001Presumptuous.\u0002 Rashness must not be confounded with courage. (Calmet) --- Hasty and immoderate anger is hurtful. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bosom,\u0002 as in its proper place. The wise may feel its impressions, but he immediately makes resistance." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Foolish.\u0002 Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil, chap. i. 10. (Calmet) --- Corruption was prevalent in former times as well as now. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With.\u0002 Hebrew also, \"above, \u0001or\u0002 much as riches.\" (Calmet) --- These are impediments in the hands of the reprobate, while they promote virtue in the good.\" (St. Ambrose, Luke viii. n. 85.) --- The man who has only wisdom, cannot do as much good as those who are also rich. (Calmet) --- The moderate use of riches helps the servants of God, while they do not set their hearts upon them. (Worthington) --- \u0001The sun,\u0002 to men on earth." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Them.\u0002 Money may procure necessaries for the body; (Haydock) but wisdom gives a long and happy life, Proverbs iv. 10., and Baruch iii. 28. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Despised.\u0002 God never neglects first. (Council of Trent, Session vi. 11.) --- He detests sin, and at last abandons the obstinate, though he never fails to offer sufficient graces. A person who is of an unhealthy constitution, or involved in sin, cannot be cured by man alone. Yet we must not cease to preach, &c., while we expect all from \u0001God,\u0002 who \u0001gives the increase,\u0002 1 Corinthians iii. 7." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Complaint.\u0002 Prosperity and adversity succeed each other, that we may be neither elated nor dejected too much. (St. Bernard, ep. xxxvi.) --- If we enjoy the advantages of nature, we must be thankful; if we feel pain, we must cheerfully submit to God's will. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Vanity,\u0002 during this miserable life. --- \u0001Wickedness.\u0002 This seemed more incongruous under the old law, when long life was promised to the just, (Calmet; Psalm lxxii. 3., and Exodus xx. 12.) though it chiefly regarded heaven. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Over just,\u0002 viz., By an excessive rigour in censuring the ways of God in bearing with the wicked. (Challoner) --- Give not way to scruples, (St. Bernard) nor to self-conceit. (Alcuin.) --- \u0001Become.\u0002 Hebrew, \"perish,\" being oppressed with majesty. (Lorin.) (Tirinus) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Overmuch.\u0002 No sin can be tolerated. (Calmet) --- But as all offend in many things, (ver. 21.; Haydock) they are encouraged to rise again with diligence and sorrow." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001From him.\u0002 Who is otherwise \u0001withdrawn,\u0002 &c. Hebrew, \"take hold of this, and not neglect that: for he who feareth God, will walk with all them.\" He will avoid all extremes both of virtue and vice. (Calmet) --- Protestants and Montanus, \"he shall come forth of them all,\" and advance towards heaven. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001City.\u0002 It has the advantage over more strength, chap. ix. 16." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Not.\u0002 1 John i. 8. Crates said it was \"impossible to find one who falls not.\" (Laert. vi.) (Haydock) --- We must not flatter ourselves with impeccability, ver. 18. (Calmet) --- See Seneca. Clem. i. 6. \u0001Peccavimus omnes,\u0002 &c., and de Ira. i. 28. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thy.\u0002 We must be satisfied with a good conscience, as we cannot control the thoughts and words of all. (St. Ambrose, Of. i. 1.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Me.\u0002 This is a proof of having made great progress in wisdom, since the half-learned are the most presumptuous. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Much.\u0002 Protestants, \"that which is far off, and exceeding deep, who can find it out?\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Reason.\u0002 Of all things. In this natural wisdom consists. Septuagint, \"and number.\" He examined the pretensions of philosophy, which attempted thus to predict future events; but found that it was all deceit, like a harlot. (Olympiod.) --- He explored the qualities of different things, as an arithmetician counts numbers. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Her.\u0002 He speaks by experience, (St. Jerome) as none perhaps ever fell more terribly victims of impure love. (Calmet) --- Though a plurality of wives was then permitted, Solomon did wrong in marrying strangers; and in suffering himself to be deluded by them, so as to erect temples to their respective idols. (Haydock) --- All the attractions of women are replete with danger, and can only be overcome by God's grace, and by flight, 1 Corinthians iv. 8., and Proverbs vii. 22., and xxii. 14. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Man.\u0002 The superior part of the soul rarely thinks of good; but the sensual part always inclines to evil. (Worthington) --- Solomon found danger from all women, (St. Jerome) and there is none who may not prove fatal to those who are off their guard. (Calmet) --- Yet some are doubtless innocent, like the blessed Virgin [Mary]. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Right.\u0002 He fell by his own free-will. (St. Augustine, City of God xiv. 11.) (Worthington) --- The great corruption of the world is not, therefore, to be attributed to God, Ephesians iv. 23. Our first parents were led by curiosity to examine whether the fruit was good, &c., (St. Cyril, Cat. ii.; Chaldean; Bossuet) or mankind, in general, make useless enquiries. --- \u0001And he.\u0002 Hebrew and Septuagint, \"they,\" &c. (Calmet) --- \u0001Of the word.\u0002 That is, of this obscure and difficult matter (Challoner) if this sentence have any connection with the preceding. It is placed at the head of the next chapter in Hebrew. (Calmet)" } ] }, { "chapter": 8, "slug": "id1134.html", "header": "Ecclesiastes viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Most.\u0002 Septuagint, \"he whose face is impudent, shall be hated.\" The truly wise and virtuous man is always polite and affable. (Calmet) --- As we may form a probable conjecture of a person's disposition from his countenance, so we may judge of men's virtue by their actions. They are right and meritorious when the intention is good, (Worthington) and the works themselves blameless." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I.\u0002 Protestants add, \u0001counsel thee,\u0002 to keep, &c. \"Obey the king and God.\" (Haydock) (1 Peter ii. 17.) --- Solomon proposes his own example, or speaks in the name of the just. --- \u0001God.\u0002 The law of Moses, confirmed with an oath, or the engagement to be faithful to the king, 2 Kings vi. 3., and 1 Paralipomenon xxix. 24." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Face.\u0002 This courtiers observe, while many Christians neglect God. --- \u0001Work.\u0002 Defend not what has been said or done amiss." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001So?\u0002 The eastern kings rule with absolute sway, Proverbs xvi. 14." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Answer.\u0002 Hebrew, \"judgment.\" He knows when to reprove even kings with effect; like Nathan, Elias, or St. Ambrose, 2 Kings xii. 1., and 3 Kings xviii. 17." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Man.\u0002 Solomon often reminds him of his misery. Septuagint and Theodotion, \"man is possessed of much knowledge,\" as they read \u0001dahth\u0002 for \u0001rahth.\u0002 (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Past.\u0002 Protestants and Septuagint, \"that shall be.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spirit\u0002 from leaving the body, or the wind from blowing. There is no quarter given by death; so the wicked cannot escape vengeance." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hurt.\u0002 Those who are despised in elevated situations, might have been happy in obscurity." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Works.\u0002 In life and death hypocrites are mixed with the unjust; and this excites indignation." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fear.\u0002 Thus they abuse the patience of God, and grow worse, because he is good. His time will come, Apocalypse xvi. 15., Ecclesiasticus v. 4., and 2 Peter iii. 10." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Face.\u0002 If God shew such clemency to the wicked, will he disregard his servants? Greek interpreters have read in a different meaning. (Calmet) --- Septuagint, \"the sinner has done evil from that time, and for a long while,\" (Tirinus) &c. See St. Jerome. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Let.\u0002 Or, Hebrew, \"it shall not,\" &c. (Protestants) (Haydock) --- Faith evinces that the wicked will be punished. --- \u0001But.\u0002 Hebrew, \"like a shadow.\" Septuagint, \"under the shade,\" in prosperity." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vain,\u0002 or afflicting. Hence some have denied Providence, Jeremias xii. 1. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001No good for a man,\u0002 &c. Some commentators think the wise man here speaks in the person of the libertine, representing the objections of these men against divine Providence, and the inferences they draw from thence, which he takes care afterwards to refute. But it may also be said, that his meaning is to commend the moderate use of the goods of this world, preferably to the cares and solicitudes of worldlings, their attachment to vanity and curiosity, and presumptuously diving into the unsearchable ways of divine providence. (Challoner) (Chap. ii. 24., and iii. 12., and Ecclesiasticus xv.) (Calmet) --- Felicity is not attached to temporal prosperity, nor are the afflicted always miserable. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Distraction\u0002 of politicians, (Grotius) and of all human affairs." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Reason.\u0002 We know in general that God does all for his own glory, and for the welfare of his elect. But we cannot account for his treatment of mankind in particular cases, Romans xi. 33. (St. Jerome) (Calmet) --- \u0001Say.\u0002 Septuagint, \"speak what thing soever, that he may know he,\" &c. (Haydock)" } ] }, { "chapter": 9, "slug": "id1135.html", "header": "Ecclesiastes ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of God.\u0002 He seems to treat both alike, so that the just themselves cannot say whether their sufferings be a punishment or a trial. (St. Jerome) (Calmet) --- \u0001Knoweth\u0002 not certainly, and in an ordinary manner. (Worthington) --- \u0001Hatred.\u0002 Hebrew and Septuagint, \"yet love and hatred man knoweth not.\" (Haydock) --- Prosperity or adversity proves nothing. (Calmet) --- Mortals cannot tell whether their afflictions tend to their greater improvement, like Job's, or they are in punishment of sin, like those of Pharao, and of the Egyptians. This they shall know after death. (Worthington) --- Yet the wicked know already that they are displeasing to God. (Salmeron in 2 Corinthians xii.) \"The just and....their works are in the hand of God, even love and hatred; men know not,\" &c. (De Dieu; Amama)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001But.\u0002 Hebrew joins this with the preceding \u0001not,\u0002 \"\u0001by\u0002 all that \u0001is\u0002 before them. All things \u0001come\u0002 alike to all, \u0001there is\u0002 one event to,\" &c. (Protestants) (Haydock) --- The pagans distinguished real goods and evils from those which were only apparent, like prosperity and adversity, which are determined only by the good or bad use. (St. Jerome) --- Thus religion looks upon virtue and vice in the former light; and riches, poverty, &c., in the latter. It may be difficult to decide, whether, under adversity, the just have supported themselves better by virtue, or the wicked by vanity. God will manifest the truth. (Calmet) --- \u0001Perjured.\u0002 Hebrew and Septuagint, \"swearer, so he that fears an oath.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Evil.\u0002 People hence take occasion to indulge in vice, (chap. viii. 14.) though the conduct of God be irreproachable. (Calmet) --- \u0001Shall.\u0002 Hebrew, \"they \u0001go\u0002 to the dead.\" (Haydock) --- Many think that these are the sentiments of the impious." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001There.\u0002 Even those who have had the vanity to claim divine honours, never could persuade themselves that they would escape death. But the just forms a different conclusion from the wicked. He looks upon his life only as a preparation for the other, (Hebrews xi. 13., and Ephesians ii. 19.) while libertines make haste to enjoy the fleeting pleasure, Isaias xxii. 13. To the former death seems desirable, (chap. iv. 2., and vi. 3.) to the latter it is a subject of consternation; and he prefers the vilest creature living, to the most noble when dead. (Calmet) --- Hebrew, \"for whosoever is chosen (\u0001yebuchar.\u0002 Marginal note \u0001yechubar,\u0002 \"is united\") to all the living, has hope; for a,\" &c. (Haydock) --- Moderns generally follow the marginal reading of the Masorets. (Calmet) --- \"For who shall live for ever?\" (Symmachus) \"Who partakes with all the living? There is hope.\" (Septuagint) (Haydock) --- During life alone the sinner may amend, chap. ii. 3. The Gentiles are preferred before the Jews. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Know nothing more,\u0002 viz., As to the transactions of this world, in which they have now no part, unless it be revealed to them; neither have they any knowledge or power now of doing any thing to secure their eternal state, (if they have not taken care of it in their lifetime) nor can they now procure themselves any good, as the living always may do, by the grace of God. (Challoner)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001God.\u0002 Be grateful to him, and make a good use of his benefits, (St. Jerome, exp. 2.) or these are the words of libertines. (Bossuet) (St. Jerome, 1. explicat.) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001White.\u0002 As in times of joy, and among people of quality, chap. x. 17., and Proverbs xxxi. 23. --- \u0001Head.\u0002 Our Saviour reproaches the Pharisees for neglecting this, Luke vii. 45." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wife.\u0002 Some translate, \"the woman,\" or harlot; as if the wicked still spoke." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Earnestly.\u0002 Live in delights, or perform many good works, chap. ii. 5. Our Lord seems to allude to this passage. \u0001What thou dost, do quickly,\u0002 John xiii. 27." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001All.\u0002 Thus it appears to the inattentive, and to the wicked. For Solomon frequently inculcates that Providence directs all wisely. Human industry is not always attended with success, Deuteronomy xxix. 19. This is a fresh proof of the vanity of all things. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With.\u0002 Hebrew adds, \"evil.\" \u0001Net,\u0002 (Montanus) or \u0001hook.\u0002 (Haydock) --- \u0001Them.\u0002 They may use precautions; but, without God's aid, they will not succeed, Psalm cxxvi. 1. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And the siege,\u0002 &c. Hebrew has only \"great bulwarks over \u0001or\u0002 against it.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Afterward,\u0002 is not in Hebrew. The poor man was unnoticed before. (Calmet) --- Vulgate insinuates that he met with no return of gratitude, which is but too common; (Haydock) and this shews the vanity of the world." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Heard?\u0002 Ecclesiasticus xiii. 28. Men are so unjust as to despise wisdom, if it be in a poor man. The prudence of an individual has often saved cities, as was the case at Abela, and Bethulia; (2 Kings xx. 22.; Calmet) and Syracuse was defended a long time by Archimedes against the whole Roman army. (Plut.[Plutarch?] in Marcel.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fools.\u0002 Though the wise often meet with contempt, it is only among fools, who form the majority. (Calmet) --- Vain declaimers in the Church shew their own folly, as well as that of their hearers. (St. Jerome)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Things.\u0002 A woman saved Abela; and Achan almost ruined Israel. Want of prudence in a general is often fatal. Virtues are connected, as well as vices. (Calmet) --- For one transgression, many acts of virtue are lost. (St. Jerome)" } ] }, { "chapter": 10, "slug": "id1136.html", "header": "Ecclesiastes x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ointment.\u0002 A fly cannot live in it. (Pliny, [Natural History?] xi. 19.) --- Hence the smallest faults must be avoided, (Calmet) and superfluous cares, (St. Gregory) as well as the conversation of the wicked, (Thaumat.) particularly of heretics. (St. Augustine, contra Fulg. 14.) --- Detractors may be compared to flies: they seek corruption, &c. \u0001A little leaven corrupteth the whole lump,\u0002 1 Corinthians v. 6. (Calmet) --- The wicked infect their companions, and vice destroys all former virtues. (Worthington) --- \u0001Wisdom,\u0002 or \"a small....folly is more precious than wisdom,\" &c., of the world, 1 Corinthians i. 25., and iii. 18. \u0001Dulce est desipere in loco.\u0002 (Horace, iv. ode 12.) --- Hebrew, \"folly \u0001spoils\u0002 things more precious than wisdom.\" A small fault is often attended with the worst consequences, (chap. ix. 18.) as David and Roboam experienced, 2 Kings xxiv., and 3 Kings xii. 14. (Calmet) --- Septuagint, \"a little wisdom is to be honoured above the great glory of foolishness.\" Protestants, \"dead flies cause the ointment of the apothecary to send forth a stinking flavour; \u0001so\u0002 doth a little folly him that is in reputation for wisdom \u0001and\u0002 honour.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hand,\u0002 to do well or ill, Deuteronomy i. 39., and Jonas iv. 11. (Chaldean)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fools.\u0002 People judge others by themselves. (Calmet) --- Thus Nero could not believe that any were chaste. (Suetonius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Place.\u0002 If the devil tempt or persuade thee to sin, repent and humble thyself; or if thou hast offended the great, shew submission." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Prince,\u0002 who seems to have been guilty of any indiscretion." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rich.\u0002 Such were chosen magistrates, Exodus xviii. 21., and Proverbs xxviii. 16., and xxx. 21." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Him.\u0002 Those who disturb the state or the Church, shall be in danger." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Stones.\u0002 Landmarks or walls, Proverbs xxii. 18. --- \u0001Them.\u0002 God will punish his injustice, in meddling with another's property." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Made blunt.\u0002 After being repeatedly sharpened, (Calmet) it will be more difficult to cut with it, and will expose the person to hurt himself, ver. 9. (Haydock) --- Man, since original sin, is in a similar condition. --- \u0001Wisdom.\u0002 The wise perform great things even with bad tools. Hebrew, \"wisdom is the best directress.\" (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Silence.\u0002 Protestants, \"without enchantment, and a babbler is no better.\" (Haydock) --- But he compares the detractor to a serpent, (Calmet) as he infuses the poison into all who pay attention to him. (St. Jerome; St. Bernard)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Grace.\u0002 Pleasing and instructive. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Tell him.\u0002 How foolish, therefore, is it to speak about every thing!" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001City.\u0002 Being so stupid, that they know not, or will not take the pains to find what is most obvious. (Calmet) --- Thus the pagan philosophers knew all but what they ought to have known; (St. Jerome) and many such wise worldlings never strive to discover the paths which lead to the \u0001city\u0002 of eternal peace: like him who contemplated the stars, and fell into a ditch. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001When thy.\u0002 Hebrew literally, \"whose,\" \u0001cujus,\u0002 as [in] ver. 17. (Haydock) --- St. Jerome give two senses to this passage, the literal and the mystical, according to his usual custom. The dominion of young men and of luxurious judges is reproved, as well as innovations in matters of religion, Isaias iii. 4. Those are blessed who have Christ for their head, descending from the patriarchs and saints, (over whom sin ruled not, and who of course were free) and from the blessed Virgin [Mary], who was \"more free.\" They have the apostles for princes, who sought not the pleasures of this world, but will be rewarded, in due time, and eat without confusion. (T. 7.) (Worthington) --- \u0001Child.\u0002 Minorities often prove dangerous to the state, while regents cannot agree. --- \u0001Morning,\u0002 as children eat at all times. This may relate to the ruler who is a child in age, or in knowledge, though it seems rather to refer to his counsellors, Isaias v. 11." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Noble.\u0002 Royal extraction, (\u0001Esthlon genesthai.\u0002 Euripides, Hec.) and education, afford many advantages which others, who raise themselves to the throne, do not enjoy. Hebrew, \"the son of those in white,\" (Calmet) or \"of heroes.\" (Montanus) --- \u0001Eurim,\u0002 (Haydock) or \u0001Chorim\u0002 seems to have given rise to the word Hero. The advantages of birth only make the defects of degenerate children more observable. (Calmet) --- \u0001Heroum filii noxæ.\u0002 \"The sons of heroes are a nuisance,\" (Haydock) was an ancient proverb. --- \u0001Season.\u0002 The time was not fixed; but it was deemed a mark of intemperance to eat before noon, when judges ought to have decided causes, Daniel xiii. 7., and Acts ii. 15." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Through.\u0002 If we neglect our own, or other's soul, (Haydock) in the administration of Church, (St. Jerome) or state, all will go to ruin." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Feast.\u0002 As if they were born for this purpose, (Philippians iii. 19.; Calmet) \u0001fruges consumere nati.\u0002 (Horace, i. ep. 2.) --- \u0001Money.\u0002 ---" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Said.\u0002 Pigeons are taught to carry letters in the east, and Solomon alludes to this custom, or he makes use of this hyperbole to shew, that kings will discover the most secret inclinations by means of spies. We must not speak ill even of those who are worthy of blame, ver. 16. (Calmet)" } ] }, { "chapter": 11, "slug": "id1137.html", "header": "Ecclesiastes xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Waters.\u0002 Sow thy seed where it may produce a good crop. (Calmet) --- Be charitable to all, Luke vi. 30. \u0001Indiscrete faciendum bene.\u0002 (St. Jerome) --- Assist those in distress, (Calmet) even though they may be ungrateful, or unable to make a return, Luke xiv. 12. (Tirinus) --- In this third part we are exhorted to serve God with perseverance. Of all virtues, the works of mercy avail most, Matthew xxv. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Eight.\u0002 To as many as thou art able, (Calmet) \u0001especially to those who are of the household of faith,\u0002 (Galatians vi. 10.; Haydock) whether under the old or the new Testament, signified by the numbers, \u0001seven\u0002 and \u0001eight.\u0002 (Worthington) (St. Jerome) --- \u0001Mandatum accipis octo illis partem dare, fortasse benedictionibus,\u0002 (St. Ambrose in Luke vi. n. 49.) which intimates, that we must apply ourselves to the pursuit of all virtues, as the number \u0001eight\u0002 denotes perfection. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If the tree fall,\u0002 &c. The state of the soul is unchangeable, when once she comes to heaven or hell: and the soul that departs this life in the state of grace, shall never fall from grace; as on the other side, a soul that dies out of the state of grace, shall never come to it. But this does not exclude a place of temporal punishments for such souls as die in the state of grace: yet not so as to be entirely pure; and therefore they \u0001shall be saved,\u0002 indeed, \u0001yet so as by fire,\u0002 1 Corinthians iii. 13, 14, 15. (Challoner) --- After death, none can merit. (Worthington) --- \"He who shall not have cultivated his field, (the soul) shall after this life experience the fire of purgation, or eternal punishment.\" (St. Augustine, de Gen. contra Man. ii. 20.) (Haydock) --- The souls in purgatory have their names inscribed in heaven, like the ancient saints, who were detained in the bosom of Abraham. (Calmet) --- They fall, therefore, to the \u0001south.\u0002 Let people dispense their alms to all, as the \u0001clouds\u0002 rain upon the just and unjust, (Haydock) upon the cultivated and the barren land, and let them do it before death. They know not how soon it may lay them low. (Calmet) --- By looking at the branches of a tree, we may conclude which way it will fall; so we may form a judgment of our future state, by reflecting on our present dispositions. \"Our branches are our desires, by which we stretch ourselves to the south, if they be spiritual,\" &c. (St. Bernard, ser. xlix.) The liberal are not concerned where they bestow charity. People will gather up the fruit both on the north and south, and they who have given alms will find them (Abenezra; Mercer.) laid up in the heavenly tabernacles. (Haydock) --- This agrees with the sequel. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Reap.\u0002 Those who are too circumspect in their alms-deeds, will often pass over such as stand in need, (St. Jerome) and people who reflect on the difficulties of a virtuous life, will never begin. (St. Gregory iii. Past. xvi., and Mor. xxvii. 5.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Spirit.\u0002 In a man, or of the wind. Why then wouldst thou judge of the merit of thy petitioner? or pretend to determine why God has made thee rich and him poor?" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Better.\u0002 Be kind to all during life, Galatians vi. 10. (Calmet) --- Do good, both in youth and in old age, (Worthington) lest, if thou shouldst grow remiss, all would be lost. (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And the.\u0002 Hebrew, \"for they are many. What comes to pass is vanity.\" (Montanus) --- Nothing can more effectually repress the love of this world, Ecclesiasticus vii. 40. After Solomon has presented the objections of the wicked, he comes to this conclusion." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eyes.\u0002 He speaks ironically, (Calmet) or exhorts to spiritual joy and moderation. (St. Gregory, Mor. xxiv.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Anger.\u0002 All turbulent passions, and \u0001evil\u0002 or carnal pleasures. (St. Jerome)" } ] }, { "chapter": 12, "slug": "id1138.html", "header": "Ecclesiastes xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Not.\u0002 Prevent old age, to procure a stock of virtues. (Haydock) --- Solomon refutes the former sentiments of the wicked, which he had perhaps once entertained. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Before the sun,\u0002 &c. That is, before old age: the effects of which upon all the senses and faculties are described in the following verses, under a variety of figures. (Challoner) --- All are exhorted to live well, before death come to deprive them of their senses and all helps: and to continue in expectation of judgment, the signs of which are given, as [in] Matthew xxiv. (Worthington) (St. Jerome) --- \u0001Rain.\u0002 One misery succeeds another, the understanding is darkened, and the senses become dull. (Calmet) --- The Jews explain ver. 2, 7., of the future distress of their nation under captivity. (St. Jerome) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House.\u0002 The sides, (St. Jerome) or rather the arms. (Calmet) --- Some understand prelates, or angels. (Thaumat.) --- \u0001And the powers that are in heaven shall be moved.\u0002 (Mark xiii. 25.) (Haydock) --- \u0001Men.\u0002 The arms, (Chaldean) or thighs, (Smith) or those who were formerly the most robust. --- \u0001Number.\u0002 The rest have been lost, and what remain are of little service for chewing meat. (Calmet) --- \u0001Holes.\u0002 Spectacles, (Geier) as if they had been already in use. (Calmet) --- Hebrew, \"windows.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Doors.\u0002 The lips, (Calmet) feet, (Chaldean) nostrils, (Vatable) or the trachea and pulmonary arteries. --- \u0001Bird.\u0002 The cock-crowing; or at the least sound their slumbers are broken. --- \u0001Deaf.\u0002 Hebrew, \"be low.\" The ears cannot enjoy music, nor can the voice of the old people please, 2 Kings xix. 25." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Way.\u0002 They shall walk bent down, and afraid of rough ground. --- \u0001Flourish.\u0002 Their head shall become white, like the almond-flower, Jeremias i. 11. --- \u0001Fat.\u0002 Septuagint, \"heavy.\" --- \u0001Destroyed.\u0002 The hair shall fall off. (Calmet) --- Concupiscence shall be extinct. (Vatable) (Tirinus) --- \u0001Eternity.\u0002 The body being consigned to the grave, and the soul to the region of spirits, to have no farther concern with the transactions of the world. (Haydock) (Job vii. 9.) --- \u0001Street.\u0002 This custom is often mentioned. (Herodotus ii. 85.) (Luke vii. 32.) --- The women dance, having one (Calmet) or two old people disfigured in the midst of them, to recount the actions of the deceased. (Brun.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cord.\u0002 The nerves. --- \u0001Fillet.\u0002 Veins, or the spermatic vessels, (Calmet) and the soul. (St. Jerome) --- \u0001Cistern.\u0002 When the bladder, &c., become disordered, Numbers xxiv. 7. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001It.\u0002 Man is composed of two distinct parts; the destination of which we ought never to forget. Thus the objection of infidels (chap. iii. 19.) is refuted. Plato and some of the ancients had the same idea of the soul's spiritual nature; though some took it to be an aerial body. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ecclesiastes.\u0002 \"The preacher.\" (Worthington) --- He returns to his first proposition, and having pushed the objection of free-thinkers as far as possible, shews us what we ought to believe and practise. He establishes the distinction of soul and body, the advantage of instruction, (ver. 11.) without meddling with things too high, (ver. 12.) the obligation of fearing God, (ver. 13.) and future retribution, ver. 14. This is the sum of all sound morality. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Profitable.\u0002 Hebrew, \"pleasing.\" \u0001Utile dulci.\u0002 (Haydock) --- Perhaps he condemns his attempt to know all things, chap. i. 13. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In.\u0002 The ground, (Haydock) to keep a tent in its proper place. He seemed before to have placed the wise on the same level with fools, chap. vi. 8, 11., and vii. 1. (Calmet) --- \u0001Shepherd.\u0002 God, or Solomon. The Jews explain it of Moses, and his successors, who taught the people." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Not.\u0002 I have had experience of all. --- \u0001End.\u0002 They can teach nothing farther. (Calmet) ---" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001All man.\u0002 The whole business and duty of man. (Challoner) --- This is the sum of all profitable doctrine. (Worthington) --- He who does not fear God, deserves not the title of man. He is nothing but vanity. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Error.\u0002 Or hidden and secret things. (Challoner) --- Hebrew, \"with every secret thing,\" (Protestants; Haydock) \"every inadvertency.\" (Septuagint; Symmachus) (Calmet)" } ] } ] }, "eph": { "book": "eph", "intro": [ { "text": "THE EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE EPHESIANS.", "center": true }, { "text": "PREFACE." }, { "text": "Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62[A.D. 62], or in the latter imprisonment, as others judge about an. 65, is uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote this Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those of the neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner)" }, { "text": "Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received form St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. \u0001redemption, justification, call of the Gentiles, predestination,\u0002 and the \u0001glorification of Christ,\u0002 and \u0001his body,\u0002 the \u0001Church.\u0002 In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. and following and Acts xix. 1. and following." }, { "text": "When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty." } ], "intro_slug": "id199.html", "chapters": [ { "chapter": 1, "slug": "id200.html", "header": "Ephesians i. Notes & Commentary: Ver. 1. St. Chrysostom takes notice, in his preface to this epistle, that the doctrinal part in the first three chapters is treated in a very sublime manner, with long periods and sentences, which makes the style more perplexed and the sense more obscure than in his other epistles. On this account I shall first give the reader a paraphrase as literal as I can, and then make some short notes on the difficulties in the text. (Witham)", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Blessed be the God,\u0002 who, through his Son \u0001Jesus Christ,\u0002 made man, hath \u0001blessed us with all spiritual blessings\u0002 and gifts; and by his grace, infused into our souls, has given us a title to a happy eternity in heaven. (Witham) --- \u0001In heavenly things; (in cœlestibus)\u0002 i.e. all spiritual blessings for heaven, or for eternity. This is the object of all the blessings we receive from God; and we ought, according to the first intention of them, to refer them all to eternal or heavenly beatitude. St. Paul distinguishes the blessings which we receive in Jesus Christ from those bestowed upon the Jews, which were temporal and limited to this earth. (Calmet; Challoner)" }, { "marker": "Ver. 4-8.", "first": 4, "last": 8, "text": "As by his eternal decree, according to the \u0001purpose of his \u0002good \u0001will\u0002 and pleasure, he hath made choice of us to be his \u0001adoptive sons,\u0002 and predestinated us to be saved and glorified by the merits and grace of his \u0001beloved Son,\u0002 our Redeemer, without any merits of ours to the glorious \u0001praise\u0002 and \u0001riches\u0002 of his \u0001grace,\u0002 by which he hath made us \u0001abound\u0002 in \u0001all wisdom\u0002 and true \u0001prudence.\u0002 (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001That he might make known to us,\u0002 and to all men, \u0001the mystery of his will\u0002 and pleasure in establishing his new law, of calling all Gentiles, as well as Jews, to believe in his Son, made man for us, \u0001in the dispensation of the fulness of times,\u0002 (that is, at the time decreed from eternity) \u0001to establish,\u0002 to accomplish, and, as it is in the Greek, to \u0001recapitulate all things in heaven and on earth, in Christ,\u0002 and \u0001through him,\u0002 and his merits; on earth, by fulfilling all the types, figures, and prophecies concerning the Messias; and in heaven, by filling up the number of his elect. (Witham) --- \u0001The mystery of his will.\u0002 The word \u0001mystery\u0002 signifies a secret, an unknown design. It was the will of God, to reveal to us the great design he had in the incarnation of his Son, viz. the formation of one great body of true adorers; composed, without distinction, of Jew and Gentile: till (ver. 10) when the time appointed shall come, he will reunite and perfect in or under Christ this one body, composed of the Church triumphant, Angels and saints in heaven, and the Church militant upon earth. (St. Chrysostom, Estius, &c.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In Christ \u0001we also are called by lot;\u0002 i.e. to this happy lot, this share and state of eternal happiness, (he seems to speak with an allusion to the manner by which the lands of a temporal inheritance was distributed to the Israelites, in Palestine) \u0001that we\u0002 (ver. 12) who are saved, \u0001may be to the praise of his glory;\u0002 might praise God for ever in the kingdom of his glory; particularly we Jews, who \u0001before hoped\u0002 in the Messias to come, and also you Gentiles, who now having heard the gospel, have believed in Christ, and who, together with all Christians, have been now \u0001sealed\u0002 as it were \u0001with the holy\u0002 Spirit of promise; i.e. by the Spirit promised, and all those spiritual graces which are an earnest and pledge, which give us an assurance of our future glory and happiness. \u0001For our redemption\u0002 from our sins, and in order to the \u0001acquired possession,\u0002 to the possession of that glorious happiness which Christ, by his incarnation and death, hath acquired for us. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In whom you....were sealed,\u0002 &c. Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation. It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you---the grace with which you are filled---which shews itself outwardly by miraculous effects, &c. (Calmet) --- Some refer these words, in whom you were sealed, to the sacrament of \u0001baptism;\u0002 others to \u0001confirmation:\u0002 both, with the sacrament of holy orders, confer a \u0001character,\u0002 or mark, of which St. Paul seems to speak whenever he speaks of God \u0001sealing\u0002 us." }, { "marker": "Ver. 15, &c.", "first": 15, "last": 15, "text": "\u0001Wherefore....hearing \u0002of your constancy in the \u0001faith of Christ,\u0002 and of your charitable \u0001love\u0002 to all the \u0001saints,\u0002 or faithful, I \u0001give\u0002 always thanks to God; I pray that God may be more \u0001revealed\u0002 to you, that \u0001the eyes of your heart\u0002 may be \u0001enlightened,\u0002 (ver. 18) that you may know what ground you have to hope in the transcendent \u0001greatness\u0002 of God's \u0001almighty power,\u0002 who \u0001raised Christ from the dead,\u0002 (ver. 20) and set him on his right hand in heaven, above all the choirs and orders of blessed spirits, putting all things under his feet, making him, as man, head over all his Church militant on earth, and triumphant in heaven: \u0001which\u0002 Church is his mystical \u0001body, who is filled all in all,\u0002 (ver. 23) or as others have translated, \u0001who filleth all in all;\u0002 the sense is, that the glory of Christ, as head of all, is filled and increased by the salvation and happiness of all his chosen members, and of all his elect, to the end of the world. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001His power.\u0002 The greatest exertion of the power of God, or that action by which he shewed his power most, is the resurrection from the dead, which he exercised in Christ, when he raised him from the tomb, and placed him over all the Angels of heaven; and which shall likewise be exercised over us all, when we too shall be raised from the dead, and constituted members of the triumphant Church, and rewarded with a share of glory proportioned to our merits. These are the hopes to which we are called." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001All principality.\u0002 The Fathers agree that there are nine orders of blessed spirits, of which some are specified here; in the Epistle to the Colossians we have the order of \u0001thrones,\u0002 to which if we add the cherubim, seraphim, Angels, and Archangels, we shall have nine. Calvin and other heretics strive to bring into doubt, and to corrupt many points of Catholic doctrine, sufficiently clear in holy writ, and sanctified by the general belief of the Universal or Catholic Church." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "As Christ is king, and yet men are kings also; so Christ is head of the Church, and yet man may be head thereof also. Jesus Christ is bishop and pastor of our souls; (Hebrews iii.) but is that a reason why there should be no other bishop and pastor of our souls?" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001With all spiritual blessings in heavenly places:\u0002 literally, in \u0001heavenlies,\u0002[1] or \u0001celestials,\u0002 which some expound and translate, in \u0001heavenly things;\u0002 but this being expressed just before by \u0001spiritual blessings,\u0002 it rather seems to be understood of the glory prepared for \u0001us\u0002 in heaven, or in the heavenly mansions; in which sense it seems to me, according to the interpretation both of St. Jerome and of St. Chrysostom in their commentaries on these words. Estius takes notice that the same expression, \u0001in the celestials,\u0002 is used five times in this epistle, and in all of them signifies places above us. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To the praise of the glory of his grace;\u0002 i.e. unto the glorious praise or commendation of his grace. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In all wisdom and prudence;\u0002 which may be either referred to the wisdom and prudence of God, the giver of grace, or to the gifts of wisdom and prudence bestowed upon the elect. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Which he hath purposed in him;\u0002[2] i.e. in Christ: but in the Greek the sense is, in himself; i.e. in God the Father, who sent his Son. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001In the dispensation of the fulness of times.\u0002 It may perhaps be translated, \u0001at the appointed fulness of time,\u0002 which is generally expounded to signify at the time decreed from eternity. --- \u0001To establish\u0002 (or restore) \u0001all things in Christ.\u0002[3] The Greek is to recapitulate, or, as the Protestant translation, to gather together all things in Christ; which St. Jerome expounds, by a fulfilling at once in Christ all the ancient figures and prophecies of the former law. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The redemption of acquisition;\u0002[4] i.e. in order to the acquired possession, or to the obtaining of that glory which Christ, by redeeming us, hath acquired for us. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Who is filled all in all.\u0002[5] In the Latin the words have a passive signification, is filled; in the Greek may be signified, who filleth all in all. (Witham)" } ] }, { "chapter": 2, "slug": "id201.html", "header": "Ephesians ii. Notes & Commentary: Ver. 1. He enlivened \u0001you, when you were dead.\u0002 These words, he enlivened or restored to life, are necessary to express the literal sense and construction, as appears from the following fifth verse. by what is here translated \u0001offences,\u0002 are commonly understood trespasses less grievous than by the word \u0001sins.\u0002 (Witham) --- \u0001God hath quickened you, or restored you to life;\u0002 these words, expressed in ver. 5, are understood in this: in some editions they are expressed. (Bible de Vence)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001According to the course of this world,\u0002 (i.e. the customs of this wicked corrupt world) \u0001according to the prince of the power of this air, of the spirit,\u0002 &c. meaning the devils, who are permitted to exercise their power upon the earth, or in the air. See John xii. 10.; xiv. 30.; xvi. 11. (Witham) --- \u0001Secundum sœculum mundi hujus:\u0002 according to the custom of this world. You were dead to the eyes of God, but you live in the eyes of the world: and how do you live? according to the maxims of the world, in idolatry, in crime, in corruption of manners. Corrumpi et corrumpere sæculum est. (Tacitus) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Among whom,\u0002 &c. St. Jerome (p. 3) refers it to \u0001trespasses\u0002 or \u0001sins.\u0002 --- \u0001Were by nature;\u0002 not by nature according to the state of man's first creation in paradise, but by nature infected with original sin by the fall of our first parents. --- \u0001Even as the rest;\u0002 that is, all mankind. (Witham)" }, { "marker": "Ver. 4, &c.", "first": 4, "last": 4, "text": "\u0001But God....hath raised us up together,\u0002 both Gentiles and Jews, to life in Christ, remitting our sins by \u0001faith\u0002 in him, and by the grace of our merciful Redeemer, by his pure mercy, not by any works of ours, nor merely by the works of the former law. --- Hath \u0001made us\u0002 in a condition to \u0001sit together in heavenly\u0002 places, to be hereafter crowned in heaven. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Quickened us together in Christ.\u0002 Faith, baptism, and grace, are pledges of our future resurrection and glorification in heaven. Our present conversion is also a kind of resurrection. The time is come, when the dead shall hear the voice of the Son of God, and those who hear shall live. (St. Augustine upon St. John, No. 7.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Faith is the beginning, foundation, and root of justification, and the first of all other virtues, without which it is impossible to please God. (Bristow)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not of works,\u0002 as of our own growth, or from ourselves: but as from the grace of God. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For we are his workmanship,\u0002 not only as to our body and soul, but by a new creation in Christ Jesus, with a new heart by his grace. (Witham) --- St. Paul now compares our conversion to creation, to shew that we had been called and justified without preceding merit. In the same manner as the things which God has drawn out of nothing, cannot glory as if they had contributed any thing to their existence. (St. Jerome, hic [on this place].)" }, { "marker": "Ver. 11-12.", "first": 11, "last": 12, "text": "\u0001Be mindful\u0002 that as for you, who were Gentiles, who were called an \u0001uncircumcised\u0002 people by the circumcised Jews, that you were \u0001without Christ,\u0002 without the hopes or expectation of the Messias, \u0001alienated from the conversation of\u0002 those who were God's elect people, and from the promises particularly made to them, that the Messias should be of their race: \u0001without God in this world,\u0002 i.e. without the knowledge and the worship of God. But now \u0001by Christ,\u0002 by believing in him, you who seemed to \u0001be afar off, are made near by his blood,\u0002 (ver. 13) by him who died for all; for he hath brought \u0001peace\u0002 to all men, \u0001breaking down\u0002 by his incarnation and death that \u0001wall of partition,\u0002 that enmity betwixt the Jews and Gentiles, making them \u0001but one;\u0002 abolishing that former \u0001law,\u0002 of so many \u0001ordinances,\u0002[1] precepts, and ceremonies, \u0001by decrees,\u0002 (which may signify by his divine decrees; or rather, as St. Jerome expounds it by the Greek, \u0001abolishing\u0002 the old law and its precepts by the precepts and doctrine of the new law) that he might reconcile to God both the Jews and Gentiles, that now they might be one mystical body, to wit, the Church of Christ, of which he is the head. Remember then that you are no longer \u0001strangers and foreigners,\u0002 as you were when the Jews were the only elect people of God: now, by faith and hope, you are fellow-citizens with the saints and with all the elect people of God: you are built \u0001upon the foundation\u0002 of the \u0001apostles and prophets,\u0002 (ver. 20) who, by their prophecies concerning the Messias, and by their teaching and preaching of the gospel, are as it were subordinate foundation-stones under Christ, the chief founder and the \u0001chief corner-stone\u0002 of his Church; \u0001in whom you also\u0002 (Christians, at Ephesus, and all the faithful) \u0001are built \u0002up \u0001together,\u0002 (ver. 22) as parts of a spiritual edifice or temple, where God inhabits. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Christ destroyed the enmity which, like a wall of separation, stood between Jew and Gentile, and united them into one people. He did this in his flesh, by his own blood, or the sacrifice he made of his flesh on the cross. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "You are no longer strangers with regard to God and his holy alliance. You are no longer travellers and vagabonds, without a God, as you were before your conversion; not knowing to whom you belonged, nor finding in paganism either solid foundation or truth, neither hopes for this nor consolation for future life. But now you are become citizens of the same city as the saints, and domestics of the house of God. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "The Church is in this place said to be built upon the apostles and prophets; why not then upon St. Peter?" } ] }, { "chapter": 3, "slug": "id202.html", "header": "Ephesians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For this cause I, Paul, the prisoner,\u0002 &c. The sense seems to be, I, Paul, \u0001am\u0002 a prisoner; otherwise the sense will be suspended, and interrupted by a long parenthesis till the 14th verse, where it is again repeated, \"for this cause I bow my knees.\" (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001If yet\u0002 [1] \u0001you have heard. If yet\u0002 doth not imply a doubt, but is the same as, for you have heard \u0001the dispensation.\u0002[2] This word, dispensation, is divers times taken by St. Paul to signify the manner by which a thing is done, or put in execution; the sense therefore here is, for you have heard how by the grace of God I have been made your apostle. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The mystery,\u0002 &c. By this mystery, he means what he has already mentioned in the last chapter and what he continues to speak of, to wit, that by the coming of Christ, and the preaching of his gospel, all both Jews and Gentiles, all nations should be united into one Church, by one and the same faith. (Witham) --- \u0001Mystery,\u0002 &c. Revelation, the same as he mentions Galatians i. 12.; where speaking of his gospel, he says, For neither did I receive it of man, nor did I learn it, but by the revelation of Jesus Christ. This revelation seems to have regarded principally three things: 1. The redemption and justification of man by Jesus; 2. the vocation of the Gentiles; and thirdly, a positive command to announce the gospel to them. He speaks particularly of the second and third. (Estius) --- \u0001Made known to me\u0002 by revelation, and to the other apostles and prophets. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001As it is now revealed.\u0002[3] St. Paul, as both St. Jerome and St. Chrysostom take notice, does not absolutely say that this mystery was \u0001not known,\u0002 but only not \u0001known as\u0002 it was afterwards to the apostles. For whether by this mystery we understand the incarnation of Christ, or the uniting of the Jews and Gentiles into one Church, we cannot doubt but both were revealed to Abraham, to David, to many prophets and just men in the time of the law; but now it was revealed and made known to all. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That the Gentiles should be coheirs,\u0002 &c. This is the mystery which was heretofore unknown, and now revealed. This is what the greatest part of the Jews could never be brought to believe, that the Gentiles should be equally sharers with them of God's promises and blessings. They were strangely scandalized that St. Peter should receive Cornelius, an uncircumcised man, into the same communion. On the like account they persecuted St. Paul. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I am made a minister,\u0002 &c. i.e. an apostle, to preach this same doctrine of the gospel of Christ. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To me, the least of all the saints,\u0002 (i.e. of the faithful) is given this mission by the grace of God, and power from the Almighty of working miracles, and other miraculous gifts from him, who created all things in order to \u0001enlighten\u0002 [4] or \u0001bring light to all men,\u0002 that they may know and be convinced of the \u0001dispensation\u0002 and manner in which God will have this mystery now made known and preached to all the world. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "The Lord has commanded me to teach and declare his wisdom, displayed at this time in the mystery of our redemption; a mystery, which for so many ages, nay even from all eternity, has been locked up in the breast of the Almighty, but which he has at length vouchsafed to reveal. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "That \u0001the manifold wisdom of God,\u0002 and his other divine perfections of mercy, of justice, &c. may be more known, and seen executed by the coming of his Son, according to his eternal decrees of sending a Redeemer, in whom they are to believe, and have a hope and confidence of their eternal salvation. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wherefore, I beseech you,\u0002 be not discouraged nor \u0001disheartened at my tribulations\u0002 and persecutions on the account of the gospel, nor at your own, which ought to be a subject both for you and me to glory in. (Witham)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001For this cause\u0002 I pray and \u0001bow my knees to the \u0002eternal \u0001Father of our Lord Jesus Christ, of whom all paternity\u0002 (or fatherhood[5]) \u0001in heaven and earth is named.\u0002 The Greek word oftentimes signifies a family, and therefore may signify, of whom the \u0001whole family in heaven and earth is named;\u0002 and thus the sense will be, that God is not only the Father of his eternal Son, but (as not only the Latin text, but even the Greek may signify) of all angelical spirits in heaven, and of all men, especially Christians, made his adoptive sons in baptism. But here may be signified not only a \u0001family,\u0002 but those in particular who are honoured with the name and dignity of \u0001fathers;\u0002 so that the name which they have of fathers, or patriarchs, is derived from God the Father of all, and communicated to them in an inferior degree. This exposition is found in St. Jerome, in Theodoret, Theophylactus, St. John Damascene, &c. (Witham) --- \u0001All paternity,\u0002 or \u0001the whole family; patria.\u0002 God is the Father both of angels and men: whosoever besides is named father, is so named with subordination to him. (Challoner)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Christ dwelleth in us by his gifts, and we are just by those his gifts remaining in us; and not by Christ's proper justice only, as some modern innovators will have it. (Bristow) --- And this not by \u0001faith\u0002 only, but by faith rooted and founded in \u0001charity,\u0002 which accomplishes all virtues. (Bristow)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001What is the breadth,\u0002 &c. It is not expressed to what must be referred these metaphorical words of breadth, length, &c. Some expound them of the charity which in our hearts we ought to have for one another; others, of the love which Christ shewed towards mankind, in coming to redeem all. (Witham) --- \u0001What,\u0002 &c. This thought seems borrowed from Job xi: \"Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly.\" The inspired writer then shews us how the Almighty is incomprehensible; for, says he, \"God is higher than the heavens; and what wilt thou do? he is deeper than hell; and how wilt thou know? The measure of him is longer than the earth, and broader than the sea.\" The apostle, alluding to these words, prays that the Ephesians may have faith and charity sufficient to enable them to comprehend all that is comprehensible of God; as St. Dionysius explains it. But we are not hence to conclude, that there exists such a thing as dimension or size with regard to God, for he is a pure Spirit: but these expressions are merely metaphorical. For by \u0001breadth\u0002 we are to understand his virtue and wisdom, which extend over all his creatures: (Ecclesiasticus i.) \"he poured out wisdom upon all his works.\" By \u0001length\u0002 is meant his eternal duration: (Psalm ci.) \"but thou, O Lord, remainest for ever.\" By \u0001height\u0002 we are taught the infinite superiority of his nature over ours: (Psalm cxii.) \"The Lord is high above all nations.\" And by \u0001depth\u0002 we are shewn the incomprehensibility of his wisdom: (Ecclesiastes) \"Wisdom is a great depth; who shall find it out?\" Hence it appears that the end of faith and charity is, that we may arrive at a \u0001perfect\u0002 faith; which may know, as far as it is intelligible, the greatness of his wisdom, his eternal duration, &c. (St. Thomas Aquinas, in Eph.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That you may be filled unto all the fulness of God;\u0002 i.e. that as God is full of love and charity for all, so may you in an inferior degree, according as you are capable, be filled with charity. (Witham)" } ] }, { "chapter": 4, "slug": "id203.html", "header": "Ephesians iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Here begins the second part of this epistle, in which he exhorts them to the practice of Christian virtues. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In one hope of your vocation.\u0002 The three great reasons that we have to love one another are contained in this verse, because we have but one body, of which Christ is the head. We are all animated by the same spirit, viz. the Holy Ghost, who is given to us all, and we all live in the same hope of eternal happiness. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "This contains some more reasons why Christians should love one another. We are all the servants of the same God, believe the same mysteries, and receive the same sacraments, whoever may be the dispenser of them. --- \u0001One faith.\u0002 As rebellion is the bane of commonwealths and kingdoms, and peace and concord the preservation of the same; so is schism, and diversity of faith or fellowship in the service of God, the calamity of the Church: and peace, unity, and uniformity, the special blessing of God therein. St. Cyprian, in his book on the unity of the Church, writeth thus: \"One Church, for one is my dove. This unity of the Church, he that holdeth not, doth he think he holdeth the faith? He that withstandeth or resisteth the Church, he that resisteth Peter's chair, upon which the Church was built, doth he trust that he is in the Church?\" And again, Ep. xl. \"There is one God, and one Christ, and one Church, and one chair, by our Lord's voice founded upon Peter. To set up another altar, or to constitute another priesthood, besides the one altar and the one priesthood, is impossible. Whosever gathereth elsewhere scattereth. It is adulterous, it is impious, it is sacrilegious, whatsoever is instituted by man to the breach of God's disposition. Get ye far from such men: they are blind, and leaders of the blind.\" St. Hilary also applies this text against the Arians thus: \"Perilous and miserable it is that there are now among them as many faiths as wills, and as many doctrines as manners; whilst modes of faith are written as men will, or as they will, so are understood. Whereas the one truth teaches there is but one God, one Lord, one baptism, and also one faith: hence whilst more faiths are made, they begin by falling from that which is the only faith, and end in having no faith at all.\" (St. Hilary, lib. ad Constantium Augustum.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To every one of us is given grace according to the measure of the gift of Christ.\u0002 That is, as it hath pleased Christ to bestow his free gifts upon us; to shew, says St. Chrysostom, that it was not according to any merit of ours. The words also shew that Christ is the giver and author of graces, and consequently the true God. (Witham) --- We must endeavour by all means in our power to preserve this unity, especially by avoiding jealousy, or being envious of the graces which have been given to our neighour; considering that they all proceed from the same God, who divides to each one as he pleaseth. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He led captivity captive.\u0002[1] St. Jerome and others expound these words of Christ's delivering the pious souls that had died before his ascension, and which were detained in a place of rest which is called Limbus Patrum [i.e. Limbo of the Fathers; sometimes called paradise (Luke xxiii. 43.), Abraham‘ bosom (Luke xvi. 22.), or prison (1 Peter iii. 19.)]. --- \u0001He gave gifts to men.\u0002 Having delivered men from the captivity of sin, he bestowed upon them his gifts and graces. (Witham) --- \u0001Wherefore he,\u0002 David, in Psalm lxvii., makes use of these words, in order to shew that these gifts were gratuitous, and that no person had a right to complain that another had received more: after this the apostle proceeds to shew that Christ even descended to the lower parts of the earth, in order to teach us humility; whence he concludes that we ought to be humble and live in union with our brethren, which is the chief subject of the present chapter. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Into the lower parts of the earth.\u0002 This cannot signify into the grave only, especially since in that which we look upon as the apostles' creed, we first profess to believe that he was buried, and afterwards that he \u0001descended into hell.\u0002 (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Some indeed he gave to be apostles,\u0002 &c. It is said (1 Corinthians xii. 28.) that \u0001God\u0002 (even with the Greek article) \u0001gave some to be apostles,\u0002 &c. and here it is said of Christ: another proof that Christ is the true God. (Witham)" }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001Unto a perfect man, unto the measure of the age\u0002 [2] \u0001of the fulness of Christ;\u0002 that is, according to the measure of the full and perfect age of Christ. Of the ancient interpreters, some expound this of what shall happen in the next world, after the resurrection, when all the elect shall have bodies every way perfect; and as some conjecture, (when all who rise by a happy resurrection) shall seem to be about thirty, of the stature and age of Christ when he suffered. But others, especially the Greek interpreters, understand this verse of a spiritual perfection in this life, by which the members of Christ's mystical body \u0001meet in the unity of faith,\u0002 and increase in grace and virtue by imitating Christ, and following his doctrine and example. And this seems more agreeable to what follows: \u0001that we may not now be children, tossed to and fro by the wickedness,\u0002[3] \u0001of men.\u0002 The Greek word, as St. Jerome observes, may signify by the \u0001deceit\u0002 or fallacy of men; by \u0001illusion,\u0002 says St. Augustine. And St. Chrysostom tells us it is spoken by a metaphor, taken from those who cheat at dice, to gain all to themselves, to draw men into \u0001errors\u0002 and heresies. Such, about that time, were the disciples of Simon the magician. (Witham) --- Every one must labour to become perfect in the state in which he is placed, by increasing in the knowledge and love of God, which knowledge and love of God constitute the full measure of a Christian. (St. Chrysostom) --- St. Augustine also admits to another interpretation of this place, but prefers the former. According to him, it may mean: that all people, at the resurrection, will be raised in such a state as they would have had if they lived to the age of Christ, viz. thirty-three years. (St. Thomas Aquinas) --- This text of the apostle, assuring to the one true Church a perpetual and visible succession of pastors, in the ministry, successors of the apostles, warranted the holy Fathers in the early ages of the Church, as it does Catholics of the present day, to try all seceders by the most famous succession of the popes or bishops of Rome. See this in St. Irenæus, lib. iii. chap. 3; Tertullian, in præscript. Optatus. lib. ii. contra Parmen.; St. Augustine, contra ep. Manic., chap. iv., Ep. 165 & alibi.; St. Epiphanius, hæres. 27." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001By what every joint supplieth,\u0002 &c. St. Paul compares the Church and mystical body of Christ (as he does elsewhere) to a natural body, whose perfection depends on the harmony, union, and concurrence of all the different parts; and so in the Church, of which Christ is the head, some are apostles, some prophets, &c. and Christ hath been pleased to give them different offices, talents, and gifts, for the edifying and increase of the whole body, which is his Church, that they may no longer be like \u0001Gentiles,...alienated from the life of God;\u0002 from such a life as God requires they should lead. (Witham) --- The obscurity of this verse my be thus explained: the apostle compares the mystical body of the Church, of which Christ is the head, to the natural body of man; and as the head directs different members to different operations, according to their various properties, so in the Church Christ distributes to each his proper office, that being all intent upon their relative duties, all may grow up in charity and become perfect. (Estius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Who despairing,\u0002[4] (without faith and charity) according to the Latin text and some Greek manuscripts; though according to the ordinary Greek, \u0001without grief or sorrow,\u0002 (to wit, for their sins) \u0001have given themselves over\u0002 to all manner of vices, \u0001unto covetousness.\u0002[5] Some take notice that the Greek word may not only signify avarice, or covetousness of money, but any unsatiable desires or lusts. See Chap. v. ver. 3. and 5. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Be angry, and sin not,\u0002 as it is said Psalm iv. 5. Anger, as a passion of the mind, may proceed from a good motive and be guided by reason; as our Saviour, Christ, (Mark iii. 5.) is said to \u0001have looked about at the Jews with anger,\u0002 i.e. with a zeal against their blindness and malice. --- \u0001Let not the sun go down upon your anger.\u0002 If moved to anger, return without delay to a calmness of mind and temper. (Witham) --- Be angry when reason or necessity compels you; but even then, so restrain your anger that you neither offend God nor scandalize your neighbour. Moreover, lay it aside as soon as you are able, so that the sun go not down upon your anger. (Jansenius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001That it may afford grace to the hearers;\u0002 i.e. that your speech may contribute to their good and edification. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Grieve not the Holy Spirit:\u0002 not that the Holy Ghost can be contristated. It is a metaphor; and the sense is, sin not against the Holy Ghost. (Witham) --- To contristate the Holy Spirit is a metaphorical expression, which signifies to offend God, or the Holy Ghost, who has sealed us by the sacraments of baptism and confirmation with particular marks, by which we shall be distinguished from others in the day of our retribution. (Sts. Chrysostom, Jerome, Ambrose, &c.)" } ] }, { "chapter": 5, "slug": "id204.html", "header": "Ephesians v.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Covetousness.\u0002[1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this and divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with \u0001fornication\u0002 and \u0001uncleanness.\u0002 But St. Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood \u0001avarice,\u0002 or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. \u0001You cannot serve God and mammon.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nor obscenity.\u0002[2] What is here meant by this word, St. Chrysostom tells us at large in the \u0001moral\u0002 exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and of a mean genius, \u0001which is not to the purpose\u0002 of a Christian, who must give an account to God of all his words. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Nor covetous person, which is a serving of idols.\u0002 It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Be ye not, therefore, partakers with them:\u0002 do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "By \u0001darkness\u0002 is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001For the fruit of the light.\u0002 So the Latin and divers Greek copies; not the fruit \u0001of the spirit,\u0002 as we read in many Greek manuscripts; and in this Dr. Wells thought fit to change the Protestant translation. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "With solicitude seek out what things are pleasing to God, and carefully perform them. (Estius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "You are light, they are darkness; do you, therefore, shew by the light of your good works how base and detestable their works of darkness are. (Estius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rise, thou that sleepest.\u0002 The sense may be taken from Isaias lx. 1. St. Jerome thinks they may be cited from some work not canonical. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001For the husband is the head of the wife.\u0002 Though St. Paul here speaks of a man, who is a husband, we may rather translate \u0001man \u0002than \u0001husband,\u0002 being the same sentence and same words as 1 Corinthians xi. 3. where even the Protestant translation has, that the \u0001man is head of the woman.\u0002 --- \u0001He\u0002 (Christ) is \u0001the saviour of his \u0002mystical \u0001body,\u0002 the Church: though some expound it, that the husband is to save and take care of his wife, who is as it were his body. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001As the church is subject to Christ.\u0002 The Church then, according to St. Paul, is ever obedient to Christ: and can never fall from him, but remain faithful to him, unspotted and unchanged to the end of the world. (Challoner)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Cleansing it by the laver\u0002 [3] \u0001of water, in the word of life.\u0002 By this washing is generally understood the sacrament of baptism; and by \u0001the word of life,\u0002 not the word of the gospel preached, but the words or form used in the administration of baptism, according to Christ's institution: but this is not so certain. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Not having spot or wrinkle.\u0002 St. Augustine and others expound it of the glorious Church of Christ, in heaven: others even of the Church of Christ in this world, as to its doctrine, sacraments, and discipline, or practices approved by the Catholic Church. (Witham)" }, { "marker": "Ver. 28-31.", "first": 28, "last": 31, "text": "\u0001He that loveth his wife, loveth himself.\u0002 St. Paul would have this a love like that which a man hath for himself, or for his own flesh, when they are now joined in wedlock, and are become as it were one flesh and one person, as to a civil life and society. See Matthew xix. 5. The wife is to be considered as a part of the husband, as a member of his \u0001body,\u0002 of \u0001his flesh,\u0002 and \u0001of his bones.\u0002 The words are to be taken with an allusion to what Adam said, (Genesis ii. 23.) \u0001This is now bone of my bones,\u0002 &c. And so, according to the apostle, speaking figuratively, the Church, which is the spouse of Christ, is framed as it were of his bones and of his flesh sacrificed on the cross. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001This....sacrament,\u0002 (or mystery)....\u0001in Christ, and in the Church. This sacrament,\u0002 in construction, must be referred to what immediately went before, i.e. to the conjunction of marriage betwixt man and wife; and this is called a great sacrament, or mystery, as representing the union or spiritual nuptials of Christ with his spouse, the Church. (Witham)" } ] }, { "chapter": 6, "slug": "id205.html", "header": "Ephesians vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With a promise.\u0002 This commandment being delivered with a special promise of a long life, which promise is to be understood conditionally, especially in regard to Christians, i.e. unless it be a greater favour to be taken out of the world young. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Your carnal;\u0002 temporal \u0001masters,\u0002 whether Christians or heathens. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Not serving to the eye;\u0002 to please men only, but to do the will of God. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Forbearing threatenings;\u0002 forbearing, and remitting the punishments which you might perhaps threaten them with, and they deserve. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Flesh and blood,\u0002 which may either signify temptations of the flesh, or raised by mortal men. --- \u0001Principalities and powers;\u0002 i.e. devils, or apostate angels, who before their fall were in such ranks of spirits, and who are permitted to \u0001rule\u0002 over the wicked in this world of \u0001darkness.\u0002 (Witham) --- By which we are to understand the fallen angels. For as by nature, and from their creation, they were the governors of this corporeal world, and were deprived of this their power on account of their pride, they received it (though limited by certain restrictions) in order to tempt man. (Estius) --- \u0001Rulers of the world of this darkness.\u0002 By these are meant the devils who exercise their power and authority in our inferior and dark atmosphere, by raising winds, storms, tempests, &c. By darkness may be understood the wicked, in whom Satan reigns as in a citadel. (Menochius) --- Our inferior world is called dark and misty in comparison of the world above, which is always bright, serene, and clear. Our atmosphere is called the cloudy and dark heavenly. Cicero, in his Tuscul Quæst. Prudentius likewise, in Hamartigenia, writes thus:" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Your loins....with truth,\u0002 both as to doctrine and a good life, keeping your baptismal promises. --- \u0001Having on the breastplate of justice,\u0002 not only of the particular virtue of justice, but of all virtues in general. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Your feet shod with the preparation of the gospel;\u0002 i.e. prepared to walk in the ways of the gospel, as a soldier must be prepared and in readiness to march or to fight. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The shield of faith.\u0002 A lively faith working by charity, which will enable you to conquer your greatest enemies, and to escape their fiery darts, their greatest temptations, and attacks. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Who love our Lord Jesus Christ.\u0002 Literally, \"in incorruption;\" with purity of heart and mind. (Witham)" } ] } ] }, "est": { "book": "est", "intro": [ { "text": "THE BOOK OF ESTHER.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book takes its name from queen Esther; whose history is here recorded. The general opinion of almost all commentators on the Holy Scripture, make Mardochai the writer of it: which also may be collected below from chap. ix. 20. (Challoner)" }, { "text": "He and the queen were certainly authors of the letter, (Haydock) enjoining the celebration of the feast of Purim, or \"lots,\" which is the ground-work (Calmet) of the present narration. (Du Hamel)" }, { "text": "The compiler has also had recourse to the archives of the kingdom of Persia: so that his work has all the authority that can be required of a profane historian; and being moreover inspired in all its parts, we cannot refuse to receive it with the utmost respect. Those additions which are not now in Hebrew, (Calmet) though they were perhaps formerly, (Worthington; Origen; Du Hamel) have been carefully preserved by St. Jerome, and were recognized by the ancient Vulgate, as they are at present by the Greek, without any distinction. Lysimachus, the Greek translator, was probably the author of them, chap. xi. 1. (Calmet)" }, { "text": "The objections of Capellus against this \"Greek scribbler,\" as he is pleased to style him, despising the judgment of both Jews and Christians, are in general very unaccountably borrowed (Haydock) from the Latin version, and are easily refuted. (Houbigant)" }, { "text": "Those Jews, who have rejected this work entirely, with Melito, (Eusebius, Hist. iv. 26.; St. Gregory of Nazianzus, &c.) ought not to prevail against the consent of the majority, (Calmet) expressed in the Councils of Laodicea, Carthage, Trent, session 4, &c. To read this book according to the order of time, we should begin [with] chap. xi., ver. 2, &c., chap. i., ii., and xii., and iii., to ver. 14; then we find the distress of the Jews in the rest of that chapter, and in chap. xiii., to ver. 8, and their delivery in chap. iv. to ix., ver. 17, and chap. xiii. ver. 8, &c., and chap. xiv., xv., and xvi. The consequences of these events are recorded [in] chap. ix., ver. 17, &c., to chap. xi. 1., (Worthington) with which verse the book ends, in the Greek editions. (Haydock)" }, { "text": "They vary considerably, as did the copies of the ancient Vulgate, which called forth the complaints of St. Jerome, Preface. But the Church has distinguished what was spurious from the genuine word of God; so that the doubts of Lyran, Sixtus, (Bib. viii.) &c., respecting the fragments at the end of the book being not canonical, ought no longer to be indulged; much less can the boldness of many Lutherans, (Calmet) and particularly of Le Clerc, (Houbigant) be tolerated, who represent the whole work as a mere fiction. The Jews have a greater respect for it than for any of the prophets; whose works, they say, will perish at the coming of the Messias: whereas this will subsist with the books of Moses, and the feast of Purim will never be abolished, chap. ix. 28. (Maimonides)" }, { "text": "Ben. Gorion (ii. 2.) admits the additions. But Josephus is silent about them, as he probably did not find them in his copy. (Calmet)" }, { "text": "He recites, however, both the epistles of Assuerus. (Antiquities xi. 6.) (Du Hamel)" }, { "text": "It is not agreed whether these events happened before or after the captivity. But it is now most commonly supposed, that Esther was married to Darius Hystaspes, the year of the world 3489, about the time of the dedication of the temple, chap. xiv. 9. He had been on the throne six years, and reigned other thirty. See Herodotus vii. 4. (Calmet)" }, { "text": "Josephus thinks that Esther was the queen of Artaxerxes Longimanus, who was a great friend of the Jews. (Du Hamel)" }, { "text": "The Thalmud attributes this work to the great Synagogue, consisting of Esdras, Mardochai, Joachim, &c., and, as various persons might write the same history, the Greek, with the additions, seems to be taken from one copy, and the Hebrew from another rather more concise, (Huet; Du Hamel) but equally inspired. (Haydock)" } ], "intro_slug": "id1034.html", "chapters": [ { "chapter": 1, "slug": "id1035.html", "header": "Esther i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In.\u0002 Hebrew, \"and in.\" In this manner the books of Scripture are usually connected. Septuagint place first the dream of Mardochai, chap. xi. 2. (Calmet) --- \u0001Assuerus.\u0002 Septuagint \u0001Artaxerxes;\u0002 as [in] chap xvi. 1. The former is the title of the Median, the latter of the Persian, monarchs. This king reigned over both nations, and was most probably Darius Hystaspes, the third king of the Persians, (Tirinus) who subdued India, &c. (Herodotus) (Calmet) (Tirinus) --- Some understand Cambyses, (1 Esdras iv.; Genebrard) or Xerxes (Scalig.) or Artaxerxes Longimanus, (Bellarmine; Salien) or Memnon, (Eusebius) or Ochus. (Serarius) --- But (Calmet) the author of 3 Esdras iii. 1., and iv. 43., seems clearly declared for Hystaspes. (Tirinus) --- Though that work be not canonical, (Du Hamel) it may claim some authority, as an ancient history. (Haydock) --- This king gave orders for the building of the temple, 1 Esdras vi. 1, 14. --- \u0001India.\u0002 Part had been (Calmet) subject to Xerxes. (Herodotus vii. 65.) --- But Darius subdued the country, and imposed a heavy tribute. (Herodotus iv. 44.) --- \u0001Ethiopia,\u0002 beyond Egypt, paid an acknowledgment. Cambyses had taken possession of this country. (Calmet) --- Some understand a part of Arabia to be meant. (Du Hamel) --- \u0001Seven:\u0002 120 had been regulated by Darius, the Mede, Daniel vi. 1. (Haydock) --- The number might vary as the monarch chose. (Du Hamel) --- Herodotus (iii. 89.) only specifies \"twenty.\" But he speaks of large departments, to which he intimates that several others were subordinate. (Calmet) --- \u0001Provinces.\u0002 Hebrew \u0001medina,\u0002 \"seat of judges.\" (Haydock) --- Prefecture. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Captial.\u0002 Hebrew, \"palace, (Protestants; Haydock) or castle,\" (Calmet) may also signify \"a capital.\" (Montanus, &c.) --- Hystaspes founded this ancient royal city of Persia, (Pliny, [Natural History?] vi. 27.) or he greatly embellished it. (Calmet) (Ælian, Anim. xiii. 18.) (Tirinus) --- He seems to have resided here almost constantly. The preceding kings (Calmet) spent the winter in this warm climate, and perhaps the spring. See 2 Esdras i. 1. They spent other parts of the year at Ecbatana and at Babylon. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reign.\u0002 When he was solemnly crowned, again, (Tirinus) or removed his court, (Calmet) and dedicated this new capital, with feasting, &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Days,\u0002 or a full half year, according to their reckoning. Nabuchodonosor, after his victory over Arphaxad, (Judith i.) feasted 120 days; Dionysius of Syrachuse, 90; (Aristotle) Solomon seven; (3 Kings viii. 63.) and David three; when he was recognized by all Israel, 1 Paralipomenon xii. 39. The Gaul, Ariamnes, gave a feast to all his countrymen for a whole year. (Athen. iv. 13.) --- The Roman emperors sometimes treated all the citizens of Rome, and Alexander did the like to 9000 of his chief officers for one day. But the magnificence of Assuerus surpasses all the rest. The Persians were famous on this account. --- \u0001Persicos odi, puer, apparatus.\u0002 (Horace i. Ode 38.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Expired,\u0002 (Feuardent) or in the last week. (Menochius) (Calmet) --- \u0001King.\u0002 The Persian monarchs delighted in agriculture. Cyrus the younger, planted trees at Sardis, and never eat till he had taken some exercise of this or of a military nature. (Xenophon Memor.; Cicero Senect.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Were.\u0002 Protestants, \"\u0001where were,\u0002\" white, green, and blue \u0001hangings.\u0002 --- \u0001Ivory.\u0002 Hebrew, \"silver.\" (Haydock) --- \u0001Beds,\u0002 to lie down on at table; though sitting was formerly the fashion, Genesis xliii. 33. The other custom prevailed among the more luxurious nations, and was observed in our Saviour's time, each person reclining upon his left arm, and having his feet behind the next. (Tirinus) --- These beds were made very low, in Persia; so that Alexander had one put under his feet, when he sat on the throne of Darius, as he was not so tall. (Curtius v. 7.) --- Their magnificence was surprising. (Herodotus ix. 81.) (Calmet) --- \u0001Variety,\u0002 in Mosaic work. (Tirinus) --- They lay upon sheep skins. (Chaldean) Septuagint, \"and the beds (or coverlets) were transparent, with various flowers, and full-blown roses, all round.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vessels.\u0002 When Lysanias had taken the camp of Mardonius, and beheld the rich vessels, he could not help expressing a surprise that people possessing such advantages, should come to molest the Lacedemonians, who lived so poorly. (Herodotus ix. 79.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Neither.\u0002 Hebrew, \"and the drinking \u0001was\u0002 according to the law.\" Greek, \"was not according to the pre-established law;\" (Haydock) as the usual custom was altered, on this occasion; and thus both may be accurate. The Persians had commonly a king of the feast, whose orders all were obliged to obey in drinking. (Horace i. Ode 4.) (Ecclesiasticus xxxii. 1.) --- This was an occasion of quarrels, (St. Jerome) and of intoxication. Agesilaus followed the example of Assuerus. Darius, and Cyrus the younger, gloried in being able to drink much wine without being deranged. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Vasthi.\u0002 Septuagint \u0001Astin.\u0002 (Haydock) --- Serarius suspects she was the king's sister, or daughter, as such marriages were common in Persia. (Tirinus) --- The name is not very different from that of Atossa, the daughter of Cyrus, who was married to Cambyses, Smerdis, and Darius; to the latter of whom she bore four children. (Herodotus iii. 68., and vii. 3. --- This prince had other wives, particularly Artistona, (Calmet; our Hadossa, (Haydock) or Esther) whom he espoused a virgin, and love the most. Herodotus seems to confound her with Atossa. --- \u0001Dwell.\u0002 Some Greek copies have \"in her own palaces.\" (Usher) --- It was proper for women to be more retired. (Menochius) --- The men feasted in the open air. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wine.\u0002 From the king's excess, and the haughtiness of Vasthi, God took occasion to advance Esther, and to deliver his people. (Calmet) --- \u0001Mauman.\u0002 Septuagint, \"Aman.\" (Tirinus) --- But the names vary. The Persians seem to have had a predilection for the number seven, ver. 14. (Calmet) Greek, \"the seven eunuchs, ministers (deacons) of Artaxerxes.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Head.\u0002 But without any other covering. (Chaldean) Sulpitius entertained perhaps the same idea. \u0001Stulto rege consultior, pudens, virorum oculis spectaculum corporis præbere jussa, abnuit.\u0002 (Haydock) --- Some Greek copies assert, very improbably, (Calmet) that she was sent for \"to be crowned queen.\" --- \u0001Beautiful.\u0002 \"The Persian ladies were noted for beauty,\" (Ammian) insomuch that Alexander called them eye-sores, \u0001oculorum dolores.\u0002 (Curtius) --- Only prostitutes appeared publicly at feasts. (Macrob. vii. 1.) (St. Ambrose, de Elia. i. 15.) --- In effect, Vasthi's refusal was conformable to the laws of the country. (Josephus) (Plutarch in Themist.) --- Her offence consisted, therefore, rather in her haughty carriage or words. (Haydock) --- For the proposal was neither decent nor safe for the king, (Grotius) as the history of Candaules shews. (Herodotus i.) (Not. Var. in Sulpitius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fury.\u0002 This is the usual consequence of excess. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001According.\u0002 Hebrew, \"knew the times, (for so was the king's custom with those who knew law and judgment.) And the next,\" &c. (Haydock) --- These were the magi, more particularly versed in the constitutions of the country. The Persians commonly held their consultations over wine. (Herodotus i. 133.) --- Septuagint, \"and the king said to his friends, Thus has Astin spoken; do therefore, in this affair, law and judgment. Then came forth to him Arkesaios and Saresthaios, and Malesear, the princes of the Persians and Medes, men near the king, and who sat first after the king. (Haydock) --- The old Vulgate places Mardochæus first. These seven counsellors were perhaps styled the king's relations,\" (Brisson i. p. 171.) and administered justice; as even the kings referred their causes to them. (Plut. Artax., &c.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mamuchan.\u0002 Old Vulgate, \"Mardochæus.\" Yet the Jews say this was the infamous Aman; and one Greek copy has Bilgaios, (Calmet) and Arabo, \"Mouchaios,\" chap. iii. 1., and xii. 6. He was the youngest, but spoke first, as was sometimes the case." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wives.\u0002 Greek \u0001turannides,\u0002 \"princesses, \u0001or\u0002 female tyrants.\" --- \u0001Slight.\u0002 Septuagint, \"dare to slight their husbands. Wherefore if,\" &c. (Haydock) --- \u0001Just.\u0002 Hebrew, \"enough of contempt and indignation.\" This may be referred either to the king or to the women's husbands. The example will prove a source of continual quarrels. (Calmet) --- Brentius approves the decision of this parasite; though St. Ambrose, &c., think that the queen was justified by the laws, which the king had no right to infringe, to gratify his drunken humour, ver. 10. Luther would also wrest this text in favour of adultery, p.ii. Divort. p. 177. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Altered.\u0002 This regarded the more solemn acts, signed by the counsellors, Daniel vi. 17. (Grotius) --- Some decrees were neglected or changed, chap. viii. 9., and 1 Esdras iv. 5, 21., and vi. 1. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Counsel.\u0002 It was very inconclusive; (Menochius) and even supposing the queen were guilty of some indiscretion, the punishment was too severe. (Menochius) (Grotius, v. 11) (Haydock)" } ] }, { "chapter": 2, "slug": "id1036.html", "header": "Esther ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Suffered.\u0002 He began to repent. The Persians used to deliberate when warm with wine: but their decrees were not ratified till they had examined them again the next day. (Herodotus i. 133.) --- This was not the case here; the king divorced his wife without any delay. (Calmet) --- Septuagint intimate that he presently lost thoughts of her. \"He no longer remembered Vasthi \u0001with any affection,\u0002 reflecting what she had said, and how he had condemned her.\" (Haydock) --- But the Alexandrian copy agrees with the Hebrew. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beautiful.\u0002 Thus Abisag was brought to David, 3 Kings i. 2. The Turkish emperors select women from all their dominions, without distinction of noble or ignoble; as all are their slaves." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House.\u0002 Distinct from the palace, ver. 14. --- \u0001Women's.\u0002 Hebrew, \"things for rubbing, (Calmet) \u0001or\u0002 purification;\" (Haydock) such as perfumes, but not clothes." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Commanded.\u0002 Hebrew, \"did so.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jew.\u0002 He was of the tribe of Benjamin. But all went by this name, after the captivity. Mardochai had probably returned from Jerusalem, seeing things were unfinished there, 1 Esdras ii. 2. (Calmet) --- \u0001Semei,\u0002 who cursed David. (Chaldean) --- \u0001Cis. \u0002The head of the royal family of Saul; whence authors have concluded that he and Esther were of royal blood, (Calmet) and descendants of Miphiboseth. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Who.\u0002 This may refer to Cis, the great-grandfather of Mardochai, if we postpone this history till the latter end of the Persian monarchy. (Du Hamel) --- But it more naturally applies to Mardochai himself, who (chap. xi. 4.; Tirinus) was led captive 80 years before, being then perhaps 10 years old, so that he would now be only 90; an age when many are fit for great things. (Calmet) (Cicero, de Senect.) --- He might even have been an infant when taken, and of course would not be much above 80 when he came into such favour. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Brothers.\u0002 Josephus, ([Antiquities?] xi. 6.) the old Latin version of the Syriac, Abenezra, &c., suppose that Mardochai was uncle to Esther. But the Hebrew, Syriac, Greek, and Chaldean assert that he was only her cousin. Septuagint, \"daughter of Aminadab, (or rather Abihail, ver. 15.) his father's brother, and her name was Esther; and after her parents were dead, he educated her for a wife;\" \u0001eis gunaika,\u0002 as some Rabbins also maintain, believing she was an heiress. Yet other Greek copies, Hebrew, &c., read, \"he educated her as a daughter, \u0001thugatera:\u0002 for the damsel was very beautiful.\" He had probably adopted her. (Calmet) --- \u0001Edissa.\u0002 Hebrew \u0001hadassa,\u0002 (Haydock) or Hadassah, signified \"of myrtle.\" (Menochius) --- \u0001Esther,\u0002 \"a sheep.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And he,\u0002 Egeus, \u0001commanded the \u0002under \u0001eunuch.\u0002 (Tirinus) --- Hebrew, \"he quickly gave her her things for purifications, (ver. 3.) and her portions, with seven maids, suitable for her, out of the king's house; and he charged her and her maids to dwell in the best of the women's house,\" (Haydock) where things were the most commodious. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Would.\u0002 Hebrew, \"had not declared.\" He was not influenced to treat her thus on account of her royal extraction. (Haydock) --- In effect, the Jews were despised. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Court.\u0002 He was one of the life-guards, chap. xi. 3. (Tirinus) --- This situation enabled him to disclose a conspiracy, (ver. 23., and chap. xii. 5.) as he often went to enquire after the health of Esther. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Turn.\u0002 This was rigidly observed, in that country, where polygamy prevailed, Genesis xxx. 16. (Herodotus iii. 69.) --- The wives were \"shut up in separate apartments,\" (Just. i. 9.) in the remotest parts of the palace. (Calmet) --- \u0001Twelfth.\u0002 A full year elapsed before they could be admitted. --- \u0001A sweet.\u0002 Protestants, \"\u0001other\u0002 things for the purifying of the women.\" (Haydock) --- It would be difficult to form an adequate idea of the luxury of the Persians, if the Scripture had not informed us. The kings were not satisfied with one wife. Assuerus had 400; (Josephus) and Darius Codomannus carried 360 with him, in his expeditions. (Curtius iii.) --- Parmenio took an incredible number of his concubines, at Damascus. (Athen. xiii. 9.) --- They were not all treated alike, but all were very sumptuously adorned. Cities were allotted to furnish one with sandals, another with girdles, &c. (Cicero in Verrem. v.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Abihail.\u0002 Septuagint, \"Aminadab, brother of Mardochai's father.\" (Haydock) (Ver. 7.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Tenth.\u0002 Septuagint and old Vulgate, \"twelfth month, which is Adar.\" \u0001Tebeth\u0002 corresponds with December and January. (Calmet) --- Notwithstanding all exertions, Esther had been near four years in preparing; (Tirinus; chap. i. 3.; Calmet) unless some years had elapsed before she was brought, ver. 12. (Haydock) --- She was guilty of no sin in becoming an inferior wife of the king. (Menochius) (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Crown.\u0002 Literally, \"diadem,\" (Haydock) which was a bandage \"of purple, striped with white,\" by which the queen was distinguished from the other wives. (Calmet) --- The king wore \"a four-square cidaris,\" with a similar ornament. (Alex. Genial. i. 27.) --- Only one queen was chosen from all the wives, and she was \"adored\" by the rest. (Dion. Athen. iii. l.) --- Though God had forbidden marriages with infidels, (Calmet) at least with those of Chanaan, (Haydock) a dispensation might be granted, (Exodus xxxiv.; Tirinus; 2 Kings iii.; Worthington) for a greater good. Esther was not puffed up with her exaltation, and refrained from all forbidden meats, chap. xiv. 15. (Calmet) --- If she be the Artystona of Herotous, (vii. 69.; Haydock) as it is most probable, (Tirinus) her two sons, Arsames and Gobryas, had a command in the famous expedition of Xerxes. (Usher, the year of the world 3524.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Servants.\u0002 Septuagint add, \"seven days, and he magnified the nuptials of Esther.\" (Haydock) --- \u0001Rest,\u0002 from labour. (Calmet) --- Septuagint, \"remission to all his subjects,\" of tribute, as was sometimes done. (Herodotus iii. 66.) (Tirinus) (Calmet) --- \u0001Gifts,\u0002 on Esther. (Chaldean) (Malvenda)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And.\u0002 Septuagint, \"But Mardochai,\" &c. (Haydock) --- They say nothing of the gifts, ver. 18. --- \u0001Second.\u0002 The same process had been observed before, when Vasthi was chosen. (Calmet) --- Mardochai was perhaps then one of the king's guards. (Haydock) (Ver. 11.) (Tirinus) --- This second inquiry is here specified, to introduce the following account. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Commandment.\u0002 No one interrogated her, as she had been educated at Susa, and was taken for a Persian lady, ver. 10. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Bagathan,\u0002 or Bagatha and Thara, chap. xii. 1. One of the chief counsellors was called Bagatha. (Haydock) --- But these two were porters, (Calmet) or guards, of the king, (Septuagint; Grotius) or of the treasury. (Vatable) --- Some Greek copies and the Chaldean insinuate that they were displeased at the advancement of Mardochai. The latter supposes that they meant also to poison Esther. (Calmet) --- It appears that they wished to make Aman king, (Menochius) and the detection was always resented by him, chap. xii. 6. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Notice of it,\u0002 from Barnabaz, a Jew in the service of one of them. (Josephus [Antiquities?] xi. 6.) --- He might also hear some suspicious words. (R. Calom.) (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001King.\u0002 Such histories were preserved with great care, 1 Esdras vi. 1. (Calmet) --- Septuagint, \"the king ordered a memorial of it to be kept in the royal library, for the praise of Mardochai's good will.\" (Haydock) --- The latter also wrote an account, chap. xii. 4." } ] }, { "chapter": 3, "slug": "id1037.html", "header": "Esther iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Aman\u0002 means, \"a disturber.\" (Haydock) --- \u0001Who.\u0002 Septuagint add, \"Bougaios, or Gogaios.\" Gog designates Scythia, where Aman might have been born. Pliny ([Natural History?] iv. 12.) places there the lake and river Ruges. But the Bugean, in Greek, may mean, \"greatly puffed up:\" or it may stand for Bagoas, \"an eunuch,\" (Judith xii. 11.) like Putiphar. --- \u0001Agag,\u0002 the king of Amalec, 1 Kings xv. This title, like that of Macedonian, (chap. xvi. 10.) is probably used out of contempt, as the Jews fequently styled their enemies, \"race of Chanaan,\" Ezechiel xvi. 3., and Daniel xiii. 56. (Calmet) --- Sulpitius takes Aman to have been a Persian. His Amalecite ancestors may have fled before Saul into Macedonia, though he himself resided in Persia, so as to belong to all those nations. (Tirinus) (Menochius) --- \u0001Throne.\u0002 Thus were Joseph and Joakim exalted, Genesis xli. 40., and 4 Kings xxv. 28. (Calmet) --- The Persians gave places according to merit, (Haydock) or as a reward. (Brisson.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Worship him,\u0002 with divine honours, as he required, in imitation of the kings, Judith iii. 13. On certain solemn occasions, the latter at least exacted this respect from their subjects. But the pious Jews avoided appearing at such times, or the kings dispensed with them. The mere bending the knee, out of civil respect, would not have been objected to; and Mardochai says, he would not have refused to kiss the footsteps of Aman, chap. xiii. 12. (Calmet) (St. Thomas Aquinas, 2. 2. q. 84.) (Tirinus) --- But he could not give such worship as was claimed by the minor gods. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Resolution.\u0002 They did not mean to injure Mardochai, who had an employment at court, chap. xii. 5. (Calmet) --- \u0001Jew,\u0002 and of course hindered by his religion from giving divine worship to any man. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Counted.\u0002 Septuagint, \"consulted \u0001how\u0002 to exterminate all the Jews in the kingdom.\" --- \u0001Assuerus.\u0002 Hebrew adds, \"the people of Mardochai.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lot.\u0002 The Persians were much addicted to divination. The superstitious Aman, though he would appear a deity, was to be regulated by lots! Providence caused almost a whole year to intervene, before the cruel execution was to commence. (Calmet) --- Reason began to shew the futility of divination, (Cicero) but the Christian religion alone has been able to counteract its baneful influence. (Calmet) --- India is still much infected with it. (Bernier.) --- \u0001Phur.\u0002 Hebrew, \"they cast Pur, that \u0001is\u0002 the lot, before Aman.\" (Haydock) --- The explanation intimates that Pur is a Persian word. (Du Hamel) --- Yet Pagnin maintains that it means in Hebrew, \"to crush,\" a wine-press, or vessel; and the lot, which is thrown therein. (Menochius) --- Tickets, with the names of the twelve months, were probably drawn; and after the month was thus determined, Aman put in the urn as many tickets as it had days, and was directed to pitch upon the 13th. Septuagint have the 14th, both here and ver. 13. (Calmet) --- How preposterous was the (Haydock) fury of this man, thus to decide upon the day before he had the king's leave! (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Another,\u0002 as the ten tribes were from Juda, or rather (Haydock) they were scattered about the empire. (Calmet) --- Hebrew, \"and dispersed; and their laws are different from all other people's; neither do they observe the king's laws: therefore it is not for the king's profit to tolerate them.\" (Haydock) --- These are the old calumnies repeated by Tacitus, (Hist. v.) and ably refuted by Josephus. (contra Apion) Almost all Israel still continued about Media. Few had taken advantage of the decree of Cyrus." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Talents.\u0002 Hebrew, &c., add, \"of silver.\" (Menochius) --- If the Hebrew talent be meant, this sum would be immense for an individual; (Calmet) though Aman might expect to raise it by the confiscation of the Jews' effects, ver. 13. Some think he speaks of the Babylonian talent, on which supposition the sum would amount to twenty-one millions of French livres, (Bude.; Calmet) or of the Attic one, which is worth half the Hebrew talent. The king might thus be prevented from thinking that the tributes would be lessened. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ring,\u0002 to transfer his power to him, for the time, Genesis xli. 42. Alexander gave his ring to Periccas, and was generally supposed thus to designate him for his successor. (Justin. xii.) See 1 Machabees vi. 14, 15." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lieutenants.\u0002 Literally, \"satraps.\" Hebrew \u0001achashdarpene,\u0002 \"courtiers,\" (Haydock) or those who are in the presence of his majesty, or porters. (Calmet) --- They were entrusted with the care of the different provinces. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Messengers.\u0002 Literally, \"runners.\" (Haydock) --- Posts were first established in Persia, and were the admiration of other nations, though nothing compared with ours, as they were not regular, nor for the people. They called these messengers Astandæ, or Angari, Matthew v. 41. Darius Condomanus was one of these postilions, before he came to the crown. (Calmet) --- At first the kings had people stationed on eminences, at a convenient distance, to make themselves heard, when they had to communicate some public news. (Diod. xix. p. 680.) --- Cyrus afterwards appointed horsemen, to succeed each other. (Xenophon, Cyrop. viii.) --- Cæsar made some regulations on this head, which were perfected by Augustus and Adrian; but being neglected, Charlemagne strove to restore them: yet it is thought that the posts were not established, in France, till the reign of Louis XI. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Letter.\u0002 It should appear here, as it is in Greek, but the Hebrew, &c., omitting it, the Vulgate give it, chap. xiii. 1." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Jews.\u0002 Hebrew, \"but the city of Susan was in perplexity.\" Greek, \"troubled.\" (Calmet) --- Even the pagans could not view such a cruel decree, without horror. (Haydock)" } ] }, { "chapter": 4, "slug": "id1039.html", "header": "Esther iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Shewing.\u0002 Septuagint, old Vulgate, and Josephus, \"a nation which has done no wrong, is to be cut off.\" The eastern nations were accustomed to such marks of sorrow, Jonas ii. 6. The citizens of Susa tore their garments, and cried aloud, for many days after the defeat of Xerxes. (Herodotus viii. 98.) --- The domestics of Darius and Alexander tore also their hair, &c., after their masters' death. (Curtius iii., and xi.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sackcloth.\u0002 Greek adds, \"and ashes.\" Such an appearance was deemed disrespectful. God forbids his priests to act thus, Leviticus xxi.. 1. See Genesis xli. 14. Yet the miserable ought not to be entirely excluded from the king's presence, as he ought to be their protector." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Edict.\u0002 Literally, \"dogma;\" (Haydock) a word used in this sense, (Acts xv. 16.) and by Demosthenes, &c. (Tirinus) --- \u0001Mourning.\u0002 The most effectual means of redress, is to do works of penance for past transgressions, 1 Corinthians xi. 31. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Her,\u0002 concerning the unusual distress of one of the courtiers. They knew not, (Menochius) perhaps, that he was related to her. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Money.\u0002 Hebrew, \"the sum of money.\" Septuagint, \"ten thousand talents.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Entreat.\u0002 Septuagint, \"to put in a counter-petition, and entreat,\" &c. --- \u0001People.\u0002 Septuagint add, \"and country, remembering the days of thy lowly state, how thou wast fed by my hand; for Aman, the second after the king, has spoken against us, to have us destroyed. Call \u0001then\u0002 upon the Lord, and speak to the king for us, and rescue us from death.\" (Haydock) --- This servant must have been very trusty, as the secret was confided to him, respecting the nation to which the queen belonged. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Inner court,\u0002 with regard to many others around, though there was one still more retired, (Tirinus) where the king alone could enter. This admitted the light only by the door, before which hung a curtain, so that the king could see (Calmet) who came into the hall of audience, (Haydock) without being seen. None durst come even to this antichamber, without being called. It was also death to appear with their hands out of their sleeves, (Cyrop. ii.) or to sit down, (Diod. xvii.) or look at any of the king's wives in the face, &c. (Plut. Artax.) --- This gloomy retirement was intended to keep up the idea of his majesty being something more than man. (Haydock) --- \u0001Apud Persas persona regis, sub specie majestatis, occulitur.\u0002 (Justin. i.) --- The king's secret cabinet (Calmet) resembled, in magnificence, (chap. xv. 9.) the description which Ovid has given us of the palace of the sun. (Tirinus) --- It was covered with gold and precious stones. Here he continued, almost inaccessible, and business was despatched slowly. (Calmet) --- Agesilaus, king of Sparta, shewed how ridiculous these customs were, by acting quite the reverse, appearing frequently among his subjects, and granting their just requests without delay. (Xenophon) --- \u0001Thirty.\u0002 She might apprehend that the king's affection was beginning to cool. God was pleased thus to try her the more. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Only.\u0002 Aman would contrive to effect her ruin with the rest." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Occasion.\u0002 Wonderful confidence! Greek, \"if thou wilt not hearken (Calmet; \u0001to me;\u0002 (Haydock) or, if thou obstinately despise) at this time, the Jews shall be assisted and protected by some,\" &c. (Haydock) --- \u0001As this.\u0002 So Joseph was raised, in Egypt, (Calmet) that he might save all his family. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Pray.\u0002 Hebrew, \"fast.\" They might take some refreshment in the evening, (Lyranus) of dried meats. (Josephus) (Grotius) --- Few constitutions could have done without any thing. Yet after two nights and one full day were elapsed, Esther ventured to go to the king, chap. v. 1. We have here another instance of places for prayer, Judith vi. 21. The old Vulgate has, \"publish a fast, and tell the ancients to fast. Let the infants be kept from the breast during the night, and let no food be given to the oxen and other animals, while I and my maids shall fast,\" &c. Then at the end of this chapter, in the Septuagint, follow the prayers of Mardochai and of Esther, (chap. xiii. 8., and chap. xiv.; Haydock) which is their proper place. (Calmet)" } ] }, { "chapter": 5, "slug": "id1040.html", "header": "Esther v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 Instead of these two verses, the Septuagint place (Haydock) what we have [in] chap. xv., with some small variation from the present account in Hebrew. But there is nothing incompatible with the truth. (Calmet) --- The king might be at first displeased; but, seeing the effect which it had upon Esther, he might feel his former sentiments of love rekindle. (Calmet) (Tirinus) --- \u0001House,\u0002 or inner apartment, chap. iv. 11. The throne was surprizingly magnificent, yet inferior to that of Solomon, 3 Kings x. 18. (Calmet) --- It was formed of gold and precious stones, with a curtain over it of purple and other colours. (Athen. xi. 2.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Golden.\u0002 \"It is not this golden sceptre which saves the kingdom,\" said Cyrus, \"but faithful friends are the most true and secure sceptre for kings.\" (Cyrop. viii.) (Calmet) --- \u0001Kissed.\u0002 Hebrew, \"touched.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kingdom.\u0002 Chap. vii. 2. This compliment only (Calmet) meant, that every rational (Haydock) request should be granted, Mark. vi. 23." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Prepared.\u0002 It was not prudent to declare her request, when many improper persons were present; and Aman was not there. (Menochius) --- She thought that the hilarity, occasioned by innocent feasting, (Haydock) might be a means of obtaining more effectually what she wanted. (Menochius) --- If the prudence of this world suggest much address, why may not virtue employ the same arts for good purposes? Esther had to obtain two great points; to make the king retract his edict, and to abandon his favourite. She is afraid therefore of being too hasty, (Calmet) and invites the king again, to increase by this delay his desire of knowing her request, and that he might bind himself to grant it more effectually. (Worthington) --- She invites Aman alone, who would thus be more envied by the other courtiers; (Lyranus) while she manifested an open dispostion, and disdained to accuse the absent. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wine.\u0002 The Persians did not drink till the end of the feast, (as the Turks are said to do at present. Tavernier) when they fall upon wine without any moderation. (Ælian, Hist. xii. 1.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Children.\u0002 After military glory, this was deemed the greatest. The king sent presents yearly to those who had most children. (Herodotus i. 136.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001But me.\u0002 It was thought very singular, when Artaxerxes invited his own brothers. (Plut.) --- But when he also admitted a foreigner, the nobility became jealous, as that honour was reserved for the king's relations. (Athen. i.) --- \u0001Dine,\u0002 or feast. Only one meal was taken, (Herodotus vii. 120.) and that in the evening. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Whereas.\u0002 Septuagint, \"all these things do not satisfy me, while I behold,\" &c. Such is the insatiable nature of ambition! (Haydock) --- \u0001Gate.\u0002 He does not clearly mention that he wanted to be adored. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001High.\u0002 This was to increase the shame. Hence Galba condemned a Roman citizen to be hung on a high white cross. (Suetonius ix.) --- The Jews formerly burned a man in effigy with a cross, pretending to do it in detestation of Aman, but in reality to deride our Saviour, till the emperors forbade the custom, chap. ix. 21. (Calmet) (Just. and Theodos.) (Calmet)" } ] }, { "chapter": 6, "slug": "id1041.html", "header": "Esther vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sleep.\u0002 Anxious what Esther could desire. Septuagint, \"But the Lord removed sleep from the king that night.\" (Haydock) --- Providence watched over the welfare of his people. --- \u0001Chronicles.\u0002 The kings took particular care (Calmet) to have their benefactors mentioned in history and rewarded. (Herodotus viii. 85.) Assuerus had not recourse to musicians, &c., wisely (Tirinus) reflecting that history is the most pleasing and useful amusement. (Cicero, &c.) (Tirinus) --- God directed him on this occasion, as his eye never sleepeth. (Josephus) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001No reward at all.\u0002 He received some presents from the king; (chap. xii. 5.) but these were so inconsiderable in the opinion of the courtiers, that they esteemed them as nothing at all; (Challoner) and they were not specified in the history. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Inner court.\u0002 To which only such favourites and noblemen had access. (Herodotus iii. 72., and 84.) This king had himself come thither with six others, when they conspired to destroy Smerdis. Hebrew, &c., read, \"the outward court,\" in which Aman was, till he heard the king was awake, and called for him. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Apparel.\u0002 Greek, \"of byssus,\" which was very superb, chap. xv. 9. The king alone could wear the tiara upright. The nobles wore it hanging backwards. Cyrus allowed his nobility to appear in purple, but he would have only his own robes striped with white. (Cyrop. viii.; Curtius iii.) --- The kings often made presents of garments, &c., to ambassadors, and to those who were styled \"their relations.\" --- \u0001Horse:\u0002 200 such appeared in the train of Cyrus, with golden bits, which none were permitted to use without special leave. --- \u0001Head.\u0002 Greek seems to refer this to the horse, which might indeed have a sort of crown. But the golden one was more probably worn by the person honoured, chap. viii. 15." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Nobles.\u0002 Literally, \"tyrants.\" (Haydock) --- But this word was not formerly odious; as it only denoted \"a prince.\" \u0001Pars mihi pacis erit dextram tetigisse tyranni.\u0002 (Vigil, Æneid vii.) --- Abuse of power caused it to become hateful. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spoken.\u0002 The distinction was not for one day only. Mardochai might afterwards wear the tiara, &c. God thus clearly manifested that he would resist the proud, and give grace to the humble. (St. James iv. 6.) The exaltation of Joseph in Egypt, (Calmet) and lately of Daniel at the court at Babylon, (Tirinus) was hardly less wonderful, Genesis xli., and Daniel vi. (Calmet) --- We may easily conceive the astonishment which would fill the breast of Aman, as well as of Mardochai, on this occasion. The Greek published by Usher, has expressed these sentiments; (Haydock) and the Chaldean has added many embellishments, which are of no authority. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Covered.\u0002 To hide his shame, (Tirinus) as Demosthenes did, when the people kissed him. (Plutarch) See 2 Kings xv., and Ezechiel xii. 6." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wise men.\u0002 Probably the magi, who concluded, from the first miscarriage, that the undertaking would prove abortive, (Calmet) as they were also informed of God's protection given repeatedly to the Jews. Septuagint, \"because the living God is with him.\" (Chaldean) They might have heard of the fate of Sennacherib and of Holofernes, (Calmet) or of God's promises, (Genesis xiii., and xv.) unless they were guided by human prudence. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001As.\u0002 Thus from morning till noon, (Tirinus) or night, had this petty god (Haydock) been forced to stoop to the meanest offices, and durst not say a word in opposition. (Tirinus) --- He would gladly have now absented himself from the feast, (Menochius) with the idea of which he had been enraptured. (Haydock)" } ] }, { "chapter": 7, "slug": "id1042.html", "header": "Esther vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Drink.\u0002 Wine was only used at great feasts, Ecclesiasticus xxxi. 17. Water was served up first, from the river Choaspes only. The king and his eldest son were allowed to drink of \"the golden waters,\" of which they alone had 70 fountains. (Athen. xii. 2.) --- Their wine was brought from Chelbon, near Damascus. (Ibid.[Athen.?] i. 22.) (Ezechiel xxvii. 18.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001People.\u0002 She was more concerned for these than for half of the kingdom. Hence all fasted and prayed, and Esther obtained their deliverance. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Perish.\u0002 Three terms of the same import express the greatness of the misery. (Haydock) --- \u0001King.\u0002 Whose revenue will be greatly impaired, (Calmet) and character injured, for having given such power to a monster. (Haydock) --- The kings of Persia had taken many precautions not to be thus deluded, having appointed officers, who were styled \"the eyes and ears\" of the king, purposely to obtain all necessary information. But these eyes were often darkened; these ears were often deaf, (Calmet) and unwilling to act with fidelity; (Haydock) though their diligence in make secret transactions known, caused the people to look upon their kings as gods. (Apul. Mund. Cyrop. viii.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001What.\u0002 Hebrew, \"where, who durst entertain this design?\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Astonished.\u0002 Horror of a guilty conscience is the first punishment. (St. Chrysostom) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Set.\u0002 Hebrew, \"of the palace,\" (Haydock) belonging to the queen. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001My own.\u0002 Hebrew, \"will he force....in the house?\" (Haydock) --- Those who know with what jealousy the Persians treated their wives, so as to punish with death those who crossed the road before the queens, (Plut. Artax.) or touched them, will not wonder at the indignation of Assuerus, (Calmet) though his suspicions were groundless. (Haydock) --- Aman wished to incline the queen to shew clemency, (Menochius) and intercede for him. He threw himself as a suppliant at her feet, as she lay on the bed at table. (Haydock) --- \u0001Face.\u0002 His crime was notorious; no trial was requisite, and the kings could treat their subjects as slaves. It was customary to cover the faces of those who were led to execution. Philotas was thus conducted into the presence of Alexander. (Curtius vi.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Harbona.\u0002 Cr.[Greek?], \"Bougathan.\" (Haydock) --- He had been to call Aman to the feast. (Jos.[Josephus?]) --- Little dependance is to be had on false friendship, when a man is disgraced. (Worthington) --- \u0001Upon it.\u0002 His body was perhaps afterwards exposed in the street, chap. xvi. 18. It is not clear that he was nailed to the cross, though this custom prevailed in the country, 1 Esdras vi. 11. Alexander crucified many satraps. (Curtius ix.) --- The old Vulgate observes that the wife and ten children of Aman suffered with him, chap. ix. 6. (Calmet)" } ] }, { "chapter": 8, "slug": "id1038.html", "header": "Esther viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001House,\u0002 and furniture. Septuagint, \"all the possessions of Aman, the devil,\" (accuser, &c.; Haydock) which were confiscated for treason; and no one had a better title than the queen, whose life had been is such danger. Yet she did not touch the estates of the children, ver. 13., and chap. ix. 10. --- \u0001King.\u0002 In the place of Aman, chap. ix. 4., and x. 3. --- \u0001Uncle,\u0002 or cousin. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Aman.\u0002 It seems the traitor had hitherto kept possession of it, and sealed the king's edicts, as Mardochai was now to do, ver. 8. --- \u0001House.\u0002 Hebrew, &c., \"of Aman,\" to whom it had belonged. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Down.\u0002 Such reverence is due to God's representatives, whatever heretics may say. (Jude 8.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To him.\u0002 Hebrew adds, \"and I be pleasing in his eyes,\" which had been expressed just before. Yet she might insist on this point, as it shewed a greater regard for the king's pleasure. --- \u0001I beseech.\u0002 Hebrew, \"let it be written, to reverse the device of Aman, the son,\" &c. (Haydock) --- When the edict was not sealed by the nobles, it might be altered; (chap. i. 19.) and at any rate, when the king had been to[too?] visibly imposed upon, in an affair of such consequence, justice dictated that it should not be enforced. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Durst.\u0002 Hebrew, \"laid.\" He had sufficiently manifested his intention to destroy them, though he had not been able to injure any one. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001This.\u0002 Hebrew, \"no one may reverse the letter,\" &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Third.\u0002 Roman Septuagint, \"first....Nisan,\" ten days after Aman's decree, who seems to have been presently brought to judgment. Yet two whole months might easily elapse, (Calmet) and ten days more, before this contrary edict was dispatched. (Haydock) --- The day of slaughter was still remote. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Posts,\u0002 who had a right to make use of any person's horse, &c. (Menochius) --- \u0001Who.\u0002 Protestants, \"on horseback, \u0001and\u0002 riders on mules, camels, \u0001and\u0002 young dromedaries.\" (Haydock) --- The original terms greatly embarrass interpreters. (Calmet) --- Septuagint have simply, \"he sent the writings by letter-carriers, ordering them to follow their own laws in every city, to help themselves, and treat their adversaries and opponents as they pleased, on one day....the 13th....of Adar. This is a copy,\" &c., chap. xvi. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spoil.\u0002 This was retaliating, as they were to have been treated in like manner. (Calmet) --- Such were the barbarous customs of the country. (Haydock) --- It might not still be lawful thus to involve the innocent with the guilty, though the king did not ill in allowing the Jews to stand up in their own defence, 2 Kings xxi. 6. Some think that they were only to prevent the execution of the former edict, which could not be revoked. See chap. iii. (Calmet) --- A form of trial was observed, chap. xvi. 20. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cloak.\u0002 The kings wore one of purple, over their purple and white tunic. (Cyrop. viii.) --- Greek have \"diadem.\" (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ceremonies.\u0002 Becoming acquainted with the sanctity of the law, and the protection which God gave to his people. (Menochius) --- Hebrew, \"the Jews had joy and gladness, a feast, and a good day, and many of the people of the land became Jews; for the fear of the Jews,\" &c. (Protestants) (Haydock)" } ] }, { "chapter": 9, "slug": "id1043.html", "header": "Esther ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001As.\u0002 Hebrew, \"(which \u0001is\u0002 the month of Adar) when the king's command and edict drew near to be executed, in that day when the enemies of the Jews hoped to have power over them, (though it turned out that the Jews had dominion over those who hated them.)\" (Haydock) --- \u0001To revenge,\u0002 &c. The Jews, on this occasion, by authority from the king, were made executioners of the public justice, for punishing by death a crime worthy of death, viz., a malicious conspiracy for extripating their whole nation; (Challoner) so inscrutable are the judgments of God, who never wholly abandoned his people! The old Vulgate passes over the first 19 verses, with the 24th, 25th, and 28th. (Calmet) --- In this whole history we cannot but admire the Providence of God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Extolled.\u0002 Protestants, \"helped.\" Septuagint, \"the king's secretaries honoured the Jews.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sons.\u0002 It seems as if they had been slain with their father, ver. 10. See chap. vii. 9. (Calmet) --- Yet, as the contrary would appear from chap. xvi. 18, we may suppose that they were at least (Haydock) imprisoned till this time, for a more exemplary punishment, while all the rest of the family perished with Aman. (Serarius) (Salien) (Menochius) --- These are the \u0001kindred,\u0002 specified nine months before, chap. xvi. (Tirinus) --- Some Masorets childishly (Haydock) write these ten names one over another, and with greater and less letters, to shew that they were hung one above another, and that the guilt of all was not the same, but the youngest son was the most malicious. (Kennicott)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Goods,\u0002 in any place, (Tirinus) that they might not appear to be actuated by the desire of riches, (Calmet) to fall upon the innocent. How often does this fatal cause blind Christian conquerors! The sons of Aman were married, and had separate establishments, chap. viii. 1." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Susan.\u0002 Aman's influence had been the greatest there, and had stirred up many enemies to the Jews, who were to be carefully sought out. (Haydock) --- If we should consider only the dictates of clemency, we should think that the Jews were too eager in their revenge. But when we reflect, that their enemies had intended to destroy them all, and to seize their effects, we shall allow that they did not exceed the limits of justice, as they acted by royal authority, and abstained from touching any effects of the deceased. (Calmet) --- In the capital, 800 men fell victims to their fury. But as the citizens of that place were probably the most guilty, we must not imagine that other cities would be treated with the like severity. (Haydock) --- \u0001Gibbets,\u0002 for a terror to the wicked. (Menochius) --- This disgrace was not unusual, chap. xvi.18. Polycrates was treated thus. (Herodotus iii. 125.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lives.\u0002 In many cases they would probably be attacked, as Aman's edict was perhaps still in force, as well as that of Mardochai. Hence both parties would be upon the watch. (Haydock) --- \u0001Seventy-five.\u0002 Roman Septuagint has only 15,000. Complutensian, 10,035. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Meats,\u0002 not only to the poor, but to all their friends, ver. 22., and 2 Esdras viii. 10. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Receive.\u0002 Protestants, \"establish \u0001this\u0002 among them, that they should keep the 14th....yearly,\" 2 Machabees xv. 37. (Haydock) --- None were obliged to keep more than one of these days, according to their respective dwellings. The 14th was for the provinces, the 15th for the Jews of Susan, ver. 18. (Tirinus) (Calmet) (Worthington) --- Yet it would seem that both \u0001days\u0002 were enjoined, ver. 27, 28. (Haydock) --- The Jews still observe, them, as they gratify their vanity and vindictive spirit. The 13th is kept a rigid fast, for all above sixteen, for twenty-four hours, during which they eat nothing. (Calmet) --- If that day should be a sabbath, or its eve, they fast on the 11th or 12th. (Drusius) --- The day before the festival they give alms to their poor brethren, enjoining them to consume the whole in making good cheer. Each person must then contribute the half sicle, (Exodus xxx. 13.) which is bestowed on those who undertake a pilgrimage to the land of promise. At night, when the feast commences, they light the lamps, and begin to read the Book of Esther, as soon as the stars appear. They use an old parchment manuscript roll, and, in five places, the reader shouts with all his might, running over the names of the ten sons of Aman with all haste, to shew that they all died in a moment. Whenever Aman is mentioned, the children beat the benches with mallets; and formerly they used to strike at a stone, on which his name was cut, till it broke, ver. 31. After the lecture, they take a repast at home. Early the next morning they return to the synagogue, and read the account of Amalec from the Pentateuch, and repeat the Book of Esther, with the aforesaid ceremonies. The rest of the day they spend in merriment. Their teachers allow them to drink till they are unable to distinguish the name of Aman from that of Mardochai. (Basnage, vi. 15.) --- They also change clothes, in contradiction to the law; (Deuteronomy xxii. 5.) and were formerly accustomed to crucify a man of straw, which they burnt with the cross, till Christian emperors put a stop to them; as it was concluded, from their curses, &c., that they had an eye to our Saviour. (Calmet) See chap. v. 14. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And.\u0002 Hebrew, \"But when she came.\" Septuagint, \"and how he came to the king, asking leave to hang Mardochai. But his machinations against the Jews, turned upon his own head; and so,\" &c. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Ceremonies.\u0002 The king also enjoined (chap. xvi. 22.) all his subjects (Tirinus) to keep a day of rejoicing, (Haydock) as the death of Aman was deemed a public benefit. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Second.\u0002 The first might be the edict, (chap. viii. 9.) or else the provisional establishment of the festival, as it could not have general authority till it was ratified by the high priest; after which, this second letter was dispatched. (Calmet) --- Septuagint, \"and queen Esther, daughter of Aminadab, &c.,...wrote all that they had done, and also the confirmation of the epistle of the Phrourai.\" They should say Phurim, as the former word means \"guards.\" Hebrew, \"wrote with all authority, to confirm this second letter of Purim;\" (Protestants; Haydock) or rather, \"this letter, Phurim, of which this is a copy.\" The Roman Septuagint only add for this and the following chapter, to v. 9: \"They set them apart during their lives, and by their advice; (Calmet; Ed. Alex.[Alexandrian Edition?], \"for their health and counsel.\") and Esther established for ever, and wrote as a memorial: My nation,\" &c. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Peace:\u0002 receive these glad tidings, and faithfully observe the injunctions. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Fasts and cries.\u0002 See ver. 21. (Calmet) --- Protestants, \"the matters of their fastings and their cry: and the decree of Esther confirmed these matters of Purim, and it was written in the book.\" (Haydock) --- This feast, instituted by Mardochai, was accepted and observed by the Jews as a constitution agreeable to, and not contrary to, the law, Deuteronomy iv. 2., and xii. 32. (Worthington)" } ] }, { "chapter": 10, "slug": "id1044.html", "header": "Esther x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Land.\u0002 He conquered many countries on the continent, and several to which he could not come but by water, which the Jews call \u0001islands,\u0002 whether they were surrounded on all sides by the sea or not. Hebrew has not the word \u0001all:\u0002 but as the expressions are indefinite, they are usually taken in this sense. Yet we must not suppose, that the dominion of Assuerus extended over the whole world, no more than that of the Romans, who were styled masters of it. Before this king, the provinces had not paid tribute, but gave what they judged proper. But Darius laid a heavy tribute upon all, that, when half was afterwards remitted, they might esteem it a favour. The Persians hence looked upon him as a trafficker: \u0001kapelos.\u0002 (Herodotus iii. 89., and iv. 44., and vi. 7., &c.) (Calmet) --- Providence punished them for thirsting after the possessions and blood of the Jews. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Seed.\u0002 Benjamin (Itin.) informs us, that both he and the queen were buried in the chief city of the Medes, which he calls \"the great Hamda;\" perhaps the province Mardochæa, (or \u0001Amordakia.\u0002 Ptol. v. 20.) near the Persian gulf, may have been called after this statesman. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Then Mardochai,\u0002 &c. Here St. Jerome advertiseth the reader, that what follows is not in the Hebrew; but is found in the Septuagint Greek edition, which the 72 interpreters translated out of the Hebrew, or added by the inspiration of the Holy Ghost. (Challoner) --- He says, \"What is extant in Hebrew I have faithfully translated. What follows I found in the Vulgate edition, contained in the Greek language and character: and in the mean time, or waving all dispute for the present, (\u0001interim\u0002) this little chapter was inserted at the end of the book, which, according to our custom, we have marked with an obel or spit.\" (Haydock) --- These fragments (Haydock) which the Septuagint might have in Hebrew or wrote by inspiration, (Worthington) are not in Chaldean or Syriac, and the old Latin version, taken from the Greek (Calmet) of Lysimachus, (chap. xi. 1.; Haydock) is inserted by St. Jerome. (Calmet) --- \u0001Things.\u0002 He attributes the salvation of the Jews to God alone. (Haydock) --- Reflecting on the fall of Aman, (Tirinus) he recollects a dream which he had formerly had. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A dream.\u0002 This dream was prophetical and extraordinary, otherwise the general rule is, not to observe them. (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And was.\u0002 Septuagint, \"and there was light, and the sun and much water.\" The light enabled him to discern the progress of the little fountain. Yet it was not absurd that the water should appear luminous, like the sun, as it was intended to shew the wonderful exaltation of Esther. (Haydock) --- She extinguished a great fire, which threatened ruin. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lots.\u0002 Alluding to the Purim of Aman; (Calmet; Capellus) or rather these are only mentioned, ver. 13. (Haydock) --- Greek, \"He had therefore made two lots....and the two lots came to the hour and time and day of judgment before God, and for all nations.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Time.\u0002 From all eternity (Tirinus) God had ordained to save his people; and this he declared to his servant, by shewing him two lots. (Haydock) --- This became more intelligible after the event, (Tirinus) like other predictions. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mercy.\u0002 Greek, \"justified.\" But this often means, shewed mercy, Exodus xxxiv. 7. (Calmet) --- The book concludes in Greek with the first verse, which we have in the following chapter, though some editions seem (Haydock) to have had that remark (Du Hamel) of the Alexandrian Jews, (Calmet) at the head of the book. (Haydock)" } ] }, { "chapter": 11, "slug": "id1045.html", "header": "Esther xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cleopatra.\u0002 So the kings and queens of Egypt were styled after Lagus; whence we can only gather, that this translation was brought after the reign of Alexander, and most probably under Philometer, the sixth of his successors. He was a great admirer of the Jews, and employed one Dositheus as his general, who might be the priest here mentioned; as such an office was not incompatible with his character. (Tirinus) --- Usher is of this opinion. See Josephus, contra Apion ii. But would he then be mentioned as if he had been a person almost unknown? (Calmet) --- We may say that he only raised himself by merit, after this time. (Haydock) --- Philometer reigned 177 years, B.C.[before Christ]. The Septuagint (Calmet) who gave their version in the 7th year of Philadelphus, (St. Epiphanius) were not the authors of the Greek edition of Esther; (Calmet) or perhaps, they may have adopted this of Lysimachus, (Huet; Du Hamel) as far as it went; the letter of Purim being only the groundwork of this history. If they did, Lysimachus must have lived before the time of Philometer; or what seems as probable, (Haydock) that the celebrated version has been made by different authors, and at different times. (Hody.) --- \u0001Jerusalem.\u0002 Here St. Jerome subjoins, \"This beginning was also in the Vulgate edition, which does not occur in Hebrew or in any interpreter,\" (Haydock) except the Septuagint. (Worthington) --- This must be referred to what follows." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Second year,\u0002 the same when Darius gave an edict for building the temple, (1 Esdras iv.; Tirinus) and the year before the great feast, (chap. i. 3.) when the Jews little thought of such danger hanging over them. (Calmet) (Worthington) --- \u0001Benjamin.\u0002 Chap. ii. 5., we read \u0001Jemini,\u0002 which shews that they have the same import. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Court,\u0002 afterwards. (Calmet) --- He had a dream in the second year. (Houbigant)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Juda.\u0002 This has been noticed already, chap. ii. 5. But we need not be surprized at such repetitions. We find the like in the books of Moses, and 1 Kings xvi. 10., and xvii. 12., &c. (Haydock) --- St. Jerome says, \"Librum Esther variis translatoribus constat esse vitiatum;\" or, various historical documents may have been improperly inserted in the Greek, though they be true; and therefore St. Jerome has rightly removed them to the end. (Houbigant)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cry.\u0002 While Aman was full of indignation against Mardochai, and the latter would not submit to adore him, the various nations of the empire were instigated to fall upon the Jews. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Waters.\u0002 Esther, by her tears, extinguished the rising flame. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rose up.\u0002 A bright sun (Tirinus) represented God, (Calmet) or the king. (Grotius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Signify.\u0002 He was convinced that it was from heaven. (Calmet)" } ] }, { "chapter": 12, "slug": "id1046.html", "header": "Esther xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At that time,\u0002 is not in Greek. Capellus therefore argues in vain against the Greek author, as if this event took place in the 2d year. (Houbigant) --- The expression often occurs in Scripture, without determining the precise time. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001When.\u0002 Greek, \"for he heard their deliberations.\" --- \u0001Told,\u0002 by the mouth of Esther, chap. ii. 21. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Palace,\u0002 as an officer. --- \u0001Presents,\u0002 of small value. (Calmet) --- The king had inquired, (Greek, chap. vi. 3.) \"What glory or favour have we done to Mardochai? and the ministers replied: Thou hast done nothing to him,\" to honour him as he deserves." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bugite,\u0002 may refer to some town of Macedon, chap. iii. 1. --- \u0001Honour.\u0002 Yet he might be still more exalted, after the conspiracy was detected; (Houbigant) as the king little suspected that he was concerned in it. (Haydock) --- \u0001Death.\u0002 It is thought that they wished to place Aman, or some Macedonian, on the throne, chap. xvi. 12, 14. (Calmet) --- This reason for the malevolence of Aman, might be unknown to Mardochai, chap. xiii. 12. (Houbigant) --- The former was either a favourer of traitors, or perhaps of the same conspiracy. (Worthington)" } ] }, { "chapter": 13, "slug": "id1047.html", "header": "Esther xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\"Hitherto,\" St. Jerome observes, \"the preface \u0001extends.\u0002 What follows, was placed in that part of the volume where it is written, \u0001And they,\u0002 &c., (chap. iii. 13., where the edict should naturally appear. Calmet) which we have found only in the Vulgate edition.\" (Haydock) --- Josephus produces this edict at length, but with some variations, (Calmet) which are of no importance. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001World.\u0002 This is an exaggeration. Princes are flattered with high titles, but none more so than those of the East. (Calmet) --- \u0001Quietly.\u0002 Literally, \"in silence.\" Greek, \"undisturbed by the stormy billows, (\u0001akumantous\u0002) at all times; and that the kingdom might be rendered quiet, and the roads unmolested, to the very extremities; that peace, which is desired by all men, may be renewed.\" How amiable are these dispositions, which ought to be cherished by all princes! We might then hope soon to see peace restored. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001After.\u0002 Greek, \"of \u0001all\u0002 kingdoms \u0001as\u0002 a reward, Aman shewed me,\" &c. Josephus, \"the second after me, for his fidelity and confirmed good will.\" (Calmet) --- It is a great hurt for a king to be governed by one counsellor, Proverbs xv. 22. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A people.\u0002 Greek, \"a certain perverse people, mixed with every tribe through,\" &c. --- \u0001New.\u0002 Greek, \"opposite to those of every nation, which always casteth aside the edicts of the kings, so that we cannot extend \u0001to them\u0002 that upright and blameless dominion which we exercise over you.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Second.\u0002 Greek, \"our second father.\" (Calmet) --- Complutensian, \"the second after us, shall be all extirpated by,\" &c. (Haydock) --- This king is represented as very stupidly giving orders for the destruction of a nation which he never names; (Capellus) but he intimates that Aman would do it, in whom he placed the most unbounded confidence. (Haydock) --- If the latter had any suspicions of the queen's being of that nation, he might very prudently abstain from mentioning the Jews even to the king, contenting himself with describing them so that they would easily be known by his agents; and, in effect, the king sufficiently pointed out the Jews, by saying that they followed laws different from all the world. (Houbigant) --- Infidels generally represent them as a wicked race, enemies to all but their own nation. (Tacitus, &c.) --- We need not wonder if Catholics be painted in the same colours, as the devil is still the same. (Haydock) --- \u0001Fourteenth.\u0002 Josephus has the same day, though the 13th is specified in Hebrew, &c., (chap. iii. 12.) and in the Greek and Vulgate, chap. xvi. 20. We must, therefore, allow that the Jews might be slaughtered on both days, or that the Greek is incorrect in this place. (Calmet) --- Salien thinks it would not be lawful to spare the Jews any longer than the 14th day; (Menochius) or the carnage was to cease on the 14th, as it did at Susa, chap. ix. 17, 19. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hell.\u0002 Protestants, \"grave.\" The king only wanted to send them out of this world. At the end of this verse, St. Jerome says, \"Hitherto \u0001is given\u0002 the copy of the epistle. I found what follows after that place where we read, \u0001So Mardochai, &c.,\u0002 (chap. iv. 17.) yet it is not in Hebrew nor does it appear in any of the interpreters.\" (Haydock) --- He means, Aquila, &c. For he plainly asserts before, that it was in the Septuagint, which he calls the Vulgate; and all know that this version was taken from the Hebrew. The Church reads this prayer of Mardochai, (Tirinus) in the mass, against pagans, (Worthington) and 21st Sunday after Pentecost, &c., so that this is a part of Scripture which the Council of Trent will not suffer to be rejected. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001To a man;\u0002 \"as if,\" says Capellus, \"the salutation and civil honour be not quite different from adoration or religious worship, which must be given to God alone. Neither did Haman demand religious adoration, but only salutation and civil honour....\u0001To bend the knee\u0002 is frequently used in civil honour, nor is it necessarily understood of religious worship.\" May our English Protestants deign to borrow this grain of common sense from one of their foreign brethren, when they attempt to impugn the respect given by Catholics to the saints. (Haydock) --- \"We grant that Aman did not require religious worship: but as the civil respect which he claimed, was to be performed in the same manner as the Jews worshipped God, Mardochai would not wound his own conscience, or that of his people.\" (Houbigant) --- Yet it is by no means clear that Aman did not insist on being worshipped as a god. It is evident that Mardochai understood him, at least, in that light, chap. iii. 2. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Inheritance.\u0002 Literally, \"line,\" (Haydock) as it was usual to measure land with lines. (Menochius)" } ] }, { "chapter": 14, "slug": "id1048.html", "header": "Esther xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fearing.\u0002 Greek, \"caught in the agony of death.\" The old Vulgate has many variations in this chapter. (Calmet) --- This prayer should be placed after that of Mardochai, at the end of chap. iv. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ointments.\u0002 Greek, \"instead of the proud sweets, she filled her head with ashes and dust.\" Such as might be soon cleansed again. (Haydock) --- \u0001Torn.\u0002 Greek, \"curled hair,\" (\u0001strepton trichon.\u0002 Haydock) some of which she cut off. See Leviticus xix. 27., and xxi. 5. (Houbigant)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hands;\u0002 very imminent. I am ready to expose my life, Psalm cxviii. 109. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heard.\u0002 Old Vulgate often repeats, \"from the books of my fathers;\" adducing the various instances of protection which God had shewn to his people, Noe, Abraham, Jonas, the three children, Daniel, Ezechias, and Anna: which intimates that Esther made the sacred books the subject of her frequent meditations, as good people ought to do. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For.\u0002 Greek, \"since we have extolled,\" &c. Esther had not been guilty herself of this prevarication; but too many of the people had. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001But.\u0002 Greek Complutensian, \"Yea, thou hast placed (or rather as the Alexandrian manuscript reads, they have placed) their hands upon the hands of their idols, (Haydock; making league together. Calmet) to tear away the decree of thy mouth,\" (Haydock) and to put in execution the projects of (Menochius) the devil. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Idols.\u0002 Greek, \"of the vain things, and to render wonderful for ever,\" &c." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not\u0002 idols, as they are often here designated, (Calmet and 1 Corinthians viii.) being only the imaginations of men. (Worthington) --- \u0001Destroy.\u0002 Greek, \"Make an example of the man, who has begun (Haydock; evils. Calmet) against us.\" (Haydock) --- She throws the blame upon Aman, and not upon her husband. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gods.\u0002 Greek, \"nations, and Lord of all power.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lion.\u0002 This expression seems not sufficiently respectful. (Capellus) --- But why might not Esther use it with regard to one, who was raging against her people more than any lion, as St. Paul applies it to Nero, probably after her example? (Houbigant) (2 Timothy iv. 17.) --- David also thus styles Saul and his persecutors in general, Psalm vii. 3., &c. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Stranger.\u0002 Only those near Chanaan were forbidden to marry; and St. Paul commends Eunice, who had espoused an infidel. (Capellus) --- But this was not the reason of his commendation; for he ordains, \u0001Bear not the yoke with infidels.\u0002 A pious woman might, therefore, very well refrain from such contracts, to which the Jews, at this time, were in a manner forced. Still Esther might have a conjugal love for her husband, (Houbigant) though she would have preferred to marry one poorer of her own religion; and here she only submitted to the designs of God, in raising her to such an elevated station. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sign.\u0002 The diadem. It was no sin to wear it. (Capellus) --- What then? May not a pious prince despise such ornaments, raising his mind above them? (Houbigant) --- \u0001Silence,\u0002 when I am alone. Nothing could give us a higher idea of Esther's virtue and greatness of soul, as her elevation did not make her forget herself. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Me.\u0002 Ought she to have been thus affected towards her husband? (Capellus) --- Undoubtedly: as the meats and \u0001the wine\u0002 had been offered to idols. (Houbigant)" } ] }, { "chapter": 15, "slug": "id1049.html", "header": "Esther xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "St. Jerome says, \"These additions I also found in the Vulgate edition.\" (Haydock) --- This history is more succinctly related, chap. v. (Calmet) --- \u0001Her.\u0002 Literally, \"And he commanded her (no doubt Mardochai did Esther) to go,\" &c. The parenthesis was added by St. Jerome. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Remember.\u0002 This is not here in Greek, but more regularly, chap. iv. 8. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Death.\u0002 St. Jerome subjoins, \u0001I found there \u0002\"also what follows.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Day.\u0002 Greek adds, \"as she had finished her prayer.\" --- \u0001Wore.\u0002 Literally, \"of her ornament.\" But the Greek has properly, (Haydock) \"of her mourning.\" (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Glittering.\u0002 Greek, \"and was resplendent after,\" &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001As if.\u0002 Greek, \"as being delicate. But the other followed, holding up her garment. But she, blushing in the height of her beauty, with a cheerful and most lovely countenance, felt the pressure of fear on her heart.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Eyes.\u0002 Greek adds, \"with glory,\" with which he was surrounded. This made him at first resent the coming in of women uncalled, till he perceived Esther, and saw her fainting. (Haydock) --- Capellus would represent this conduct of the king as ridiculous, and contrary to the true history. But this is false: and he improperly renders \u0001agoniasas, regem concidisse & animo defecisse; \u0002as if the king had fallen down in a swoon; whereas it only means that he experienced those sentiments of anxiety which every good husband would do on the like occasion. (Houbigant) (Chap. v. 2.) --- Assuerus had at first only perceived the maid, who went before the queen, and the hall was very spacious. (Houbigant) --- \u0001Pale.\u0002 Greek, \"in a fainting-fit, and she leaned upon the head of her maid, (Abra.) who was going before.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001All.\u0002 Greek, \"being in an agony, he,\" &c. --- \u0001Caressed.\u0002 Greek, \"comforted her with words of peace, and said to her, What,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Brother;\u0002 (united by the closest bands, Canticle of Canticles viii. 1.; Calmet) Greek, \"Take courage, Thou,\" &c." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Others,\u0002 is not expressed; (Haydock) and Esther might well suppose that she was included, as she probably was, (chap. iv. 11.; Capellus) though the king now altered his mind. (Houbigant) --- Greek, \"our decree is common,\" made for our subjects. According to the Roman law, the empress enjoyed the like privileges as her husband. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Then.\u0002 Greek, \"and taking the golden septre, he laid,\" &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Why.\u0002 Greek, \"speak to me; and she said to him.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Angel.\u0002 The Chaldeans had the same notions as the Jews about angels; and the latter never shewed more devotion towards them than after the captivity, when the Scriptures speak more plainly on this subject. Jacob compares his brother Esau to an angel, (Calmet) or to God, Genesis xxxiii. 10. See also 1 Kings xxix. 9., and 2 Kings xiv. 17. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Almost.\u0002 Literally, \"almost dead.\" Greek, \"she fell in a fainting fit.\"" } ] }, { "chapter": 16, "slug": "id1050.html", "header": "Esther xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001From India to Ethiopia.\u0002 That is, who reigneth from India to Ethiopia. (Challoner) --- St. Jerome writes, \"The copy of the letter of king Artaxerxes, which he wrote in favour of the Jews, to all the provinces of his kingdom, which also is not in the Hebrew volume.\" It should properly occur, chap viii. 13, as it does in Greek. The edict is well written in that language, which has induced a belief that it is not a translation. (Calmet) --- But that is no very strong argument. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Princes.\u0002 Greek, \"Beneficent,\" Luke xxii. 25. (Calmet) --- Greek, \"Many of those who have been the most honoured by the kindness of the beneficent, have increased in folly, and not only endeavour to injure our subjects, but, unable to hear the weight \u0001of favours,\u0002 devise schemes against their benefactors.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Neither.\u0002 Greek, \"And they not only take away gratitude from among men, but elated with good fortune, which they had not before experienced, they flatter themselves that they will escape the sentence of an all-seeing God, levelled against the wicked.\" (Haydock) --- Artaxerxes insists with reason on the ingratitude of Aman, as it was a crime punishable by their laws; (Cyrop. i.; Brisson ii. p. 250.) and the Persian kings were particularly careful to reward those who had done them good. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And.\u0002 Greek, \"For oftentimes fair speeches, \u0001or\u0002 (Haydock) revenge, (\u0001paramuthia.\u0002 Isaias i. 24. Calmet) has made several of those who have been in authority, and entrusted with the affairs of their friends, partakers \u0001in the spilling\u0002 of innocent blood, and involved \u0001them\u0002 in irremediable calamities, by the wicked craft of those who purposely lead astray the unsuspecting benevolence of governors.\" (Haydock) --- Josephus ([Antiquities?] xi. 3.) gives nearly the same sense: (Calmet) \"For some of these, being placed in power by their friends, and bearing a private hatred towards some, have deluded their princes by false reasons, and by accusations have persuaded them to stir up the wrath of those who have done no wrong; on which account, they have been in danger of perishing.\" This author was not, therefore, unacquainted with the fragment, or part of the history, before us. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Proved.\u0002 Greek, \"may be seen, not so much from ancient histories, as we have observed, but more so, if ye examine what wicked things have been done recently, by the fault (\u0001or\u0002 cruelty) of those who have been unworthily in command: and if ye attend, in future, that we may without trouble settle our kingdom in peace for all men. For though we make some changes, yet we make a discernment of what falls under our inspection, and order things with more equity.\" He intimates that the former decree of Aman had been subreptitious." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Now.\u0002 Greek, \"For as Aman, of Amadathos, a Macedonian, a stranger to the real blood of the Persians, and of a very different character from our goodness, and \u0001who,\u0002 though a stranger to us, partook of that philanthropy which we have for every nation, insomuch as to be styled,\" &c. (Haydock) --- At this time the Macedonians were hardly known. (Capellus) --- But this may be questioned, as their kingdom was of ancient date. (Houbigant) --- Some think that the Asiatic Macedonians may be designated. (Hardouin.) (Pliny, [Natural History?] v. 30, 31.) --- These, however, may have been so called only after the conquests of Alexander. This king fought against the Greeks, of whom the Macedonians formed a part. (Tirinus) --- The name may here be placed only for a stranger. (Calmet) --- \u0001Staining.\u0002 The faults of ministers often redound to the disgrace of those who employ them. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Life.\u0002 This he might only suspect; (Calmet) or his machinations with the two porters, might be declared after his disgrace. (Haydock) --- Capellus thinks it improbable that Aman intended to murder the queen, as he was so much elated at being invited by her to a feast, &c. But his schemes were various: (Houbigant) and who can pretend to say what would have satisfied his cruelty and ambition? (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Without.\u0002 Greek, \"abandoned.\" (Haydock) --- \u0001Macedonians;\u0002 or to himself, who was of that nation. It was not necessary to call over forces, as Capellus would suppose." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001God.\u0002 Cyrus had styled him, \"the God of heaven.\" (Houbigant) (1 Esdras i.) (Haydock) --- But Darius embraced the true religion, and adored God. (Tirinus) --- \u0001Fathers.\u0002 \"Hystaspes was not a descendant of Cyrus, but he was of the same royal stock.\" (Just. i.) (Herodotus iii. 85.) --- \u0001And is.\u0002 Greek, \"by the best disposition. You will therefore do well not to make use of the letter, sent by Aman.\" The edict could not be repealed; (Capellus; Houbigant) though this seems doubtful, when it was manifestly subreptitious, (Menochius) unjust, and not sealed by the nobles. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gibbets.\u0002 Aman was thus treated, several months before his ten sons, chap. vii. 10., and ix. 6. Yet all the family might still be seen hanging, when this edict was dispatched. Houbigant suspects that this and the following verses properly belong to the letter written by Esther and Mardochai. The arguments are not very cogent. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Laws.\u0002 This was privilege often desired. (Josephus, [Antiquities?] xiii.4.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Kill.\u0002 Greek, \"take revenge on those who in the day of distress shall fall upon them, on the 13th.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sadness.\u0002 Greek, \"destruction of his chosen race, into,\" &c. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Days.\u0002 A festival was kept in memory of the destruction of the magi, in which this king was a principal actor. (Herodotus iii. 79.) --- The Persians were ordered to keep the 13th of Adar, on account of the preservation of the royal family, and the ruin of a great enemy. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001All.\u0002 Greek, \"Salvation is to us, and to all well-affected Persians: but a memorial of destruction to all who are traitors to us.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And.\u0002 Greek, \"But every country or city throughout \u0001the kingdom,\u0002 which shall not comply, shall be consumed with the spear and fire in wrath.\" --- \u0001Beasts.\u0002 Greek adds hyperbolically, \"and birds, and also be accounted most abominable for ever.\" (Haydock) --- Similar expressions occur in the prophets, to denote an entire destruction, Jeremias ix. 10., &c. Mardochai and Esther have left us in this work the most perfect example of virtue. The latter is given as a pattern of Christian sovereigns, and a figure of the Church. (St. Jerome ad Paulin. (Calmet) and prol. in Sophonias) --- Like Judith, she proved the salvation of her people, and the ruin of their adversaries. Nothing could be more striking, (Worthington) or visible, than the hand of God in these transactions. (Haydock) --- Esther was also a type of the blessed Virgin [Mary], by whose intercession the head of the serpent is crushed, and letters of grace succeed to the hand-writing that stood against us. (St. Thomas Aquinas, prol. in ep. Cath.) (Worthington)" } ] } ] }, "exo": { "book": "exo", "intro": [ { "text": "THE BOOK OF EXODUS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "The second Book of Moses is called Exodus from the Greek word \u0001Exodos,\u0002 which signifies \u0001going out;\u0002 because it contains the history of the \u0001going out\u0002 of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth: These are the names. (Challoner)" }, { "text": "It contains the space of 145 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus)" }, { "text": "Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel)" }, { "text": "The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.)" }, { "text": "Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel)" }, { "text": "God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not able to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)" } ], "intro_slug": "id378.html", "chapters": [ { "chapter": 1, "slug": "id379.html", "header": "Exodus i.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And Benjamin.\u0002 He is mentioned here, because he was the son of Rachel, as the preceding were the children of Lia. The offspring of the handmaids follow. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seventy:\u0002 Septuagint, \"75,\" including the offspring of Joseph. See Genesis xlvi. 26." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Generation,\u0002 or race of mortals who had seen his wonderful works. The tyrant, who knew not Joseph, began his reign about 58 years after that patriarch's death. (Calmet) --- His name was Pharao Amenophis, (Pererius) or Ramesses Miamum. (Usher)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Numerous.\u0002 Calvisius observes, that from Ephraim alone might have sprung 4,112,323,729 people. See St. Augustine, q. 43, &c. (Haydock) --- In the space of 215 years, 70 people may produce an immense multitude, as Bonfrere shews by an accurate calculation. God also was pleased to bless the Hebrews with fecundity, so that they \u0001sprung up\u0002 (\u0001ebullierunt\u0002) like frogs or fishes, ver. 7. In Egypt, the women had sometimes seven at a birth (Pliny, Natural History vii. 3,) and Aristotle (Anim. vii. 4,) mentions one woman who had 20 children at four births. (Tirinus) --- \u0001Stronger.\u0002 This might easily be true, if this king had only Thebais under his command. But if he was king of all Egypt, it seems an exaggeration. (Calmet) --- Indeed, human policy often gives birth to all kinds of wickedness. The king justifies his cruelty on this pretext of self-defence. He wishes to keep the Hebrews under; yet he is not willing to let them depart, as he knew they intended, according to Joseph's prediction. (Haydock) --- God permitted this disposition, in order to punish his people for their idolatry, (Ezechiel xxiii. 8,) to admonish them not to fix their abode in Egypt, and to manifest his power and glory in the destruction of the impious. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Masters\u0002. Cruel like himself, who not only made them build without proper materials, (ver. 14, and chap. v. 10, Haydock,) but oppressed them with heavy burdens of brick and tile. Hence Aristophanes calls the Hebrews in derision \u0001Plinthophoroi.\u0002 This servitude is styled \u0001the iron furnace of Egypt,\u0002 Deuteronomy iv. 20; Jeremias xi. 4. --- \u0001Of tabernacles,\u0002 or of storehouses. (Challoner) --- To keep his treasures, Chaldean, or \"fortresses,\" Septuagint. It may also be the name of a city, Miscenoth, chap. xii. 37. \u0001Phithom,\u0002 perhaps the same as the town of \u0001Heroum,\u0002 where the Septuagint say Joseph first met his father, Genesis xlvi. 28. \u0001Ramesses\u0002 was the capital, and situate in the Arabic nome. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Service.\u0002 They were forced to till the land, reap, &c. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Midwives.\u0002 Egyptian women, who assisted all of that district. (Josephus, [Antiquities] xi. 5.) There were others under them. Some think all these midwives were of Hebrew extraction, as their names are Hebrew, &c. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The time,\u0002 &c. Hebrew, \"and you shall see them upon the two stones.\" \u0001Abenaim.\u0002 Jeremias (xviii. 3,) uses the same expression, speaking of a potter hard at work. (Calmet) --- \u0001A woman,\u0002 from whom nothing could be feared, to be reserved for service and for pleasure. (Menochius) --- We must not obey princes in their unjust commands. (Acts iv, and Matthew x. 28.) (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Skilful,\u0002 &c. Hebrew \u0001Caioth\u0002 means \u0001midwives:\u0002 or they are full of \u0001vigour,\u0002 or bring forth \u0001alive,\u0002 like \u0001brutes.\u0002 By this allusion they not only excuse themselves, but seem also to enter into the king's sentiments of hatred and scorn for the Hebrews. (Menochius) --- Women in Egypt, and in the eastern regions, are easily delivered, and hardly stand in need of any assistance. (Ludolf) (1 Kings iv. 19.) Perhaps, therefore, the midwives spoke truth, with regard to the generality of the Hebrew women. But they gave way to a lie of excuse, with regard to some, (ver. 17,) which St. Augustine would not allow, even to save all the Hebrew children. (contra Mend. 15.) It was not so easy to discover this delusion, as women in that country seldom appear in public; and hence Jochabed was enabled to hide Moses so long. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Because the midwives feared God,\u0002 &c. The midwives were rewarded, not for their lie, which was a venial sin; but for their fear of God, and their humanity; but this reward was only temporal, in \u0001building them houses,\u0002 that is, in establishing and enriching their families. (Challoner) --- This alone the Scripture specifies, though they might also be filled with heavenly graces. (Worthington) --- Some conclude from this verse, that the midwives embraced the true religion. The Hebrew refers \u0001built them\u0002 to the Hebrews, as if they multiplied in consequence of the humanity of these women; (Calmet) and the Vulgate may be explained in the same sense. (Haydock) De Muis supposes, that Pharao ordered houses to be built for the midwives, where the Hebrew women were forced to appear when they were to be delivered, in the presence of commissaries." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The river\u0002 Nile, where the persecuting successor of this king found his end. (Haydock) --- It seems this inhuman decree was not published till after Aaron was born, and it was probably revoked soon after the birth of Moses; for if it had been rigorously put in execution, there would have been nothing but old men 80 years after, when Moses led the people out of Egypt. (Calmet) --- But perhaps even the Egyptians abhorred and refused to execute this edict. (Menochius)" } ] }, { "chapter": 2, "slug": "id380.html", "header": "Exodus ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After this.\u0002 In process of time, without reference to what immediately precedes. The Hebrew and Septuagint omit these words. (Haydock) --- The marriage of Amram, grandson of Levi, with his aunt or cousin, had taken place before the persecution. Tostat and others suppose, that people were not then forbidden to marry their aunts. But it is probable Jochabed was only the grand-daughter of Levi, and the daughter of one of Amram's brothers, as the Septuagint insinuate. Otherwise their ages would have been very disproportionate. See chap. vi. 20. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Goodly.\u0002 Handsome, \u0001elegant,\u0002 Hebrews xi. 23; \u0001agreeable to God,\u0002 Acts vii. 20. Josephus says, Amram had been assured by God that the child should be the deliverer of his people. Yet he neglects not to use every prudent precaution. (Worthington) --- \u0001Months.\u0002 Hebrew \u0001moons;\u0002 whence some erroneously infer, that the Hebrew year was not solar. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Bulrushes,\u0002 or paper plant, growing on the banks of the Nile. Such little vessels were used in Egypt in Lucan's time. \u0001Conseritur bibula Memphitis cymba papyro.\u0002 (Menochius) --- \u0001Sedges,\u0002 to prevent it from being carried away by the stream. Cajetan thinks the Hebrews did not drown their children; but by thus exposing them, abandoned them to the king's use, Acts vii. 19." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His sister,\u0002 Mary, who was born at the beginning of this persecution, and was therefore called \u0001bitterness.\u0002 (Haydock) --- She was about 12 years old. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Daughter,\u0002 and sole heiress. She is called Thermut by Josephus, and Meris by Artapanus. She was going to bathe, or to purify herself, according to the custom of the country; or perhaps she was going to wash linen, as Nausicrae, the daughter of Alcinous, was doing, when she met Ulysses. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hebrews,\u0002 against whom the persecution raged. She saw it had received circumcision. (Theodoret, q. in Ex.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Moses,\u0002 or \u0001Moyses,\u0002 in the Egyptian tongue, signifies one \u0001taken or saved out of the water.\u0002 (Challoner) --- \u0001Mo,\u0002 signifies water in the Egyptian tongue; \u0001Mosse,\u0002 \"he drew out,\" in Hebrew. Philo believes that the princess feigned him to be her own child. Moses denied that he was, and would not take advantage of this adoption, Hebrews xi. 24. He was grown up, and had been well instructed by his parents, ver. 9. He afterwards became well versed in all the sciences, (Acts vii. 22,) rejecting what was idle and superstitious. Josephus assures us he became a great conqueror. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001He slew the Egyptian.\u0002 This he did by a particular inspiration of God; as a prelude to his delivering the people from their oppression and bondage. \u0001He thought,\u0002 says St. Stephen, (Acts vii. 25,) \u0001that his brethren understood that God by his hand would save them.\u0002 But such particular and extraordinary examples are not to be imitated. (Challoner) --- He was inspired, on this occasion, to stand up in defence of the innocent. (Menochius) (St. Thomas Aquinas, ii. 2, q. 60.) --- The laws of Egypt required every person to protect the oppressed; or, if unable to do it, he was to call in the aid of the magistrate. (Diodorus i.) (Calmet) --- Moses \u0001looked\u0002 round to see if there was any help near. He was 40 years old when he was forced to flee." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Feared.\u0002 St. Paul, (Hebrews xi. 27,) is speaking of his leaving Egypt, at the head of the people, when he says, \u0001not fearing the fierceness of the king.\u0002 Without being dismayed on this occasion, by the unexpected discovery of what he had done, (which was perhaps undesignedly made public by the Hebrew whom he had rescued) he resolves not to tempt God. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Madian\u0002. A city and country of Arabia, which took its name from Madian the son of Abraham, by Cetura, and was peopled by his posterity. (Challoner) --- There were, perhaps, some of the descendants of Cham, by his son Chus, intermixed with them; (Haydock) and hence Aaron reproaches the wife of Moses for being a Chusite, Numbers xii. 1. Jethro was a Cinean, descended from the same stock." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Priest. Hebrew cohen, (or cén,) means also a prince, as the Chaldean has it. When put in this manner, with the name of a place, it is generally taken in this sense. But formerly kings were also priests. Jethro served the true God, like Job, in the midst of a perverse generation, and offered sacrifice to him, when he joined the camp of the Israelites, Exodus xviii. 11. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Raguel.\u0002 He had two names, being also called \u0001Jethro,\u0002 as appears from the first verse of the following chapter. (Challoner) --- He is also called Hobab and Ceni. (Numbers x. 2; Judges i. 16.) Perhaps Raguel was father of Jethro. (Drusius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Swore.\u0002 Hebrew \u0001Goel\u0002 is rendered \"was willing.\" --- Sym.[Symmachus?] has, \"He conjured Moses;\" and Theo., \"Moses began to dwell.\" The Septuagint neglect the word entirely, \"But Moses took up his abode.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gersam,\u0002 or \u0001Gershom.\u0002 This name signifies, \u0001a stranger there:\u0002 as \u0001Eliezer\u0002 signifies \u0001the help of God.\u0002 (Challoner) --- \u0001And she,\u0002 &c., is wanting both in Hebrew and Chaldean, but found in the Complut. edit. of the Septuagint. It occurs (chap. xviii. 4,) and we might naturally expect to find it in this place. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Died\u0002 in the year of the world 2494. His successor, Amenophis, treading in his footsteps, was drowned 19 years afterwards. (Usher)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Knew them;\u0002 that is, he had respect to them, he cast a merciful eye upon them. (Challoner) --- Hebrew, \"he had regard \u0001for them;\u0002\" and, as some Latin copies read, \u0001delivered them. \u0002(Calmet)" } ] }, { "chapter": 3, "slug": "id381.html", "header": "Exodus iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fed\u0002 for the space of forty years. During which time, he composed the books of Genesis and Job, for the consolation of his countrymen; (Menochius) though others believe he wrote all the Pentateuch in the desert. (Theodoret; &c.) --- \u0001Of God,\u0002 on account of its height; or on account of God's appearing to Moses. --- \u0001Horeb\u0002 is so close to Mount Sinai, that the shadow of the latter reaches it when the sun rises. It is watered with three fine springs; and the summit is adorned with fruit trees. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord appeared.\u0002 That is, and angel representing God, and speaking in his name. (Challoner) (Acts vii. 30; Galatians iii. 19.) --- The apparitions of God to the patriarchs are generally understood in this sense. (St. Augustine, de Trin. iii. 11.) (Worthington) --- Yet many of the Fathers suppose, that this angel was no other than the Son of God, \u0001the angel of the great council,\u0002 (Malachias iii. 1,) and St. Augustine (q. 2, in Ex.) does not disapprove of this opinion. (Calmet) --- \u0001Not burnt.\u0002 Thus the Hebrews were afflicted, but not destroyed. (Menochius) --- God is styled \u0001a consuming fire,\u0002 Deuteronomy iv. 24. He appeared in fire again, chap. xxiv. 17. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Shoes.\u0002 Juvenal, sat. 6, takes notice of this custom. \u0001Observant ubi festa mero pede sabbata reges.\u0002 (Du Hamel) --- The Ethiopian Christians and the Turks never enter their churches, or mosques, without putting off their shoes. The priests did the like when they entered the temple of Jerusalem, and God ordered them moreover to wash their feet and hands, Exodus xxx. 19. (Calmet) --- We observe the same ceremony, out of respect for Jesus Christ, when we go to kiss the cross. Pythagoras said, \"Offer sacrifice and adoration barefoot.\" (Jamblic. 24.) On such occasions, we ought to have our hearts disengaged from the world. (Haydock) See Leviticus ii. 25." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hid,\u0002 out of respect, and perhaps fearing lest he should die, Genesis xvi. 13. (Calmet) --- God takes the title of these three patriarchs, because he had promised Chanaan to each of them, and because they were eminent for virtue. God is repeated thrice, to insinuate the mystery of the blessed Trinity, and to shew that the Lord watches over each individual, as if that one alone existed. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spacious,\u0002 compared with that of Gessen. Chanaan was not above 210 miles long, and 70 broad. (Brocard.) St. Jerome does not allow so much. Hecateus says the Jews had three million acres of excellent land. --- \u0001Milk and honey\u0002 are still very plentiful in Palestine, (Calmet) though the country has lost much of its ancient beauty and luxuriance, for want of cultivation. The Samaritan and Septuagint number the \u0001Gergesites\u0002 among the rest of the Chanaanites." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A sign.\u0002 Moses had modestly represented his own inability to perform so great a work, and such God generally selects. He encourages them therefore with a \u0001sign;\u0002 to the \u0001splendour\u0002 of which he was then a witness; and with another, which should appear in future, to convince him and all the world, that the undertaking was from God, when they should see him offering sacrifice in that place, out of the reach of Pharao, chap. xxiv. 3. Thus a future event is assigned to Achaz and Ezechias, as a sign of something that was to happen first. (Isaias vii; 4 Kings xix. 29.) Perhaps the sign here appointed is the \u0001presence of God\u0002 enabling Moses to work miracles. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001His name.\u0002 Many of them had embraced idolatry, and had forgotten God. Moses very properly begs to have his extraordinary mission sanctioned by miracles, without which he might well have been rejected, as heretics are. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I am who am.\u0002 That is, I am \u0001being\u0002 itself, eternal, self-existent, independent, infinite; without beginning, end, or change; and the source of all other beings. (Challoner) --- Hebrew agrees with the Vulgate, though it seems to read \u0001aeje,\u0002 \"I shall be,\" &c. (Cornelius a Lapide; &c.) --- No name can fully explain the divine perfections. As God is alone, he stands in need of no distinctive appellation, as Lactantius, and even the pagans have confessed. (Origen, contra Cels. vi.) (Calmet) --- All other beings are just nothing, compared with God. He alone is self-existent and infinitely perfect. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Memorial.\u0002 By this title he is still known among Christians. (Menochius) --- Hitherto God had generally been called Elohim. But now he assumes the incommunicable name (Tirinus) consisting of four vowels, Jod, He, Vau, He, \u0001Jehovah, the essence,\u0002 or OWN, a word which the Greek Scriptures leave undeclined, to denote the unchangeable nature of the Deity. The word has been pronounced Jehovah by the moderns, and by the ancients Jevo, Jao, Jave, &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ancients.\u0002 Perhaps there might be 72 magistrates already among the Hebrews, as there were afterwards in the desert (Grotius); or more probably they were only the chiefs of families, and leading men among their brethren, though without any public authority derived from the king of Egypt. --- \u0001Visiting.\u0002 So Joseph had foretold, Genesis l. 23. God examines before he punishes, Genesis xviii. 21. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Called.\u0002 Samaritan and Septuagint, \"hath been invoked upon us.\" Hebrew, \"hath occurred or appeared to us.\" (Haydock) --- \u0001Journey,\u0002 to Sinai, which was about this distance, to go straight. But the Israelites spent 48 days in arriving at it by a circuitous road. (Calmet) --- In Hebrew they ask, \"Let us go, we beseech thee.\" They do not tell a lie, but withhold the truth. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Egyptians,\u0002 among whom the Hebrews were forced to live, not being now allowed to enjoy the fertile country of Gessen alone, according to Joseph's disposition. The subsequent kings altered that wise regulation. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Shall spoil,\u0002 &c. That is, you shall strip, and take away the goods of the Egyptians. This was not authorizing theft or injustice: but was a just disposal made by him, who is the great Lord and master of all things; in order to pay the children of Israel some part of what was due to them from the Egyptians for their labours. (Challoner) --- Wisdom (x. 17) \u0001rendered to the just the wages of their labours;\u0002 and (ver. 19,) the \u0001just took the spoils of the wicked,\u0002 in a just war. It is an ancient tradition of the Jews, that the Egyptians appealed to Alexander the Great for the recovery of these spoils; but when the Jews demanded their wages, they were willing to desist from their claims. (Selden, de Ture vii. 8; Tertullian, contra Marcion ii. 20.) (Calmet) --- God had a mind to punish the extravagance of the Egyptians, while he enabled his people to appear with suitable presents before him. It was on this last plea that the Hebrews borrowed precious garments, gold, &c. (Haydock) See St. Clement of Alexandria, strom. 1; St. Augustine, q. 23." } ] }, { "chapter": 4, "slug": "id382.html", "header": "Exodus iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001They,\u0002 &c. Many of the common people, not of the ancients, chap. iii. 18. (Menochius) --- He knew that all ought to bring credentials from God, when they come in his name to institute a new order of things. This Moses, Jesus Christ, and the apostles did. Nothing less than a miracle can suffice to guard against imposters, who will never be able to stand this test throughout, in such a manner, but that God will evidently confound their delusive signs, if they should even attempt to work miracles. (Haydock) --- \u0001Believe the works.\u0002 (St. John, x. 15; Mark xvi.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A rod.\u0002 This alluded to the three states in which the Hebrews had lived in Egypt: 1. As holding the sceptre; 2. as persecuted in a crafty and cruel manner; and 3. as liberated by Moses. (Menochius) --- The dragon[serpent] was so terrible as to make even Moses flee. (Philo)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Again.\u0002 When Moses first appeared in defence of his brethren, Pharao afflicted them more grievously; but at last he was forced to let them go. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Blood. \u0002This third sign had the same tendency as the former. It shewed the cruel persecution inflicted upon the Hebrews, particularly in drowning their male infants; a cruelty which God would shortly revenge, by turning the waters of Egypt into blood, and by slaying the first-born and the army of the Egyptians. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Of tongue,\u0002 being impressed with awe, at the divine presence. He feared, therefore, that he should not be able to deliver himself intelligibly at the court of Pharao, and might rather excite the disgust of that haughty tyrant. (Haydock) --- He had been 40 years absent in the land of Madian, and might have forgotten both the Egyptian and Hebrew languages in some degree; in which sense \u0001slowness\u0002 or \u0001heaviness of tongue\u0002 is taken, (Ezechiel iii. 5.) to express an unknown language. (Calmet) --- God was thus pleased to shew, that all the glory arising from this enterprize belonged to himself; and he thus also gave occasion to Moses to humble himself, while he wrought miracles. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Send.\u0002 Many of the fathers think Moses here prays for the coming of the Messias, who was to be the deliverer of his people; (St. Justin, &c.) or he begs at least that one more proper than himself may be selected; in which some discover marks of pusillanimity, others of great and laudable modesty; so that the anger of God here only means an earnest expression of his will, that Moses should make no farther demur. Lyran supposes that Aaron was the person pointed at by Moses; and God grants his request. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001To God.\u0002 Hebrew, \"thou shalt be to him in the place of God.\" He shall hear and obey thee, explaining to the people the instructions thou shalt give him. I have established thee the god of Pharao, and Aaron shall be \u0001thy prophet,\u0002 chap. vii. 1. (Calmet) --- I will address myself immediately to thee. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rod.\u0002 So the devil taught Mercury and Bacchus to mimic Moses, and to carry a wand. \u0001Tum virgam capit, hâc animas ille evocat orco.\u0002 (Virgil, iv.) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Life.\u0002 \"After those many days were elapsed, the king of Egypt died,\" who had obliged Moses to flee, as the Septuagint, Josephus, and Philo add at the end of ver. 18. Upon which God, who had already commissioned him to go, and saw him willing, gives him this farther assurance that he has nothing to fear for his own person. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I shall harden,\u0002 &c. Not by being the efficient cause of his sin; but by withdrawing from him, for his just punishment, the dew of grace, that might have softened his heart; and so suffering him to grow harder and harder. (Challoner) --- \u0001Non impertiendo misericordiam.\u0002 (St. Augustine, ep. 194, ad Sixt.) Thus God permitted the false miracles of the magicians, and did not suffer the scourges to continue long, so that the tyrant soon relapsed and forgot his promises. (Origen, Philos. xx; Theodoret in Rom. ix. 17.) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001First-born,\u0002 heir to my promises, and the object of my complacency." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thy son.\u0002 This was the tenth and last scourge, which forced the king to relent. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Lord met him, and would have killed him.\u0002 This was an angel representing the Lord, who treated Moses in this manner, for having neglected the circumcision of his younger son: which his wife understanding, circumcised her child upon the spot, upon which the angel let Moses go. (Challoner) --- Both his children were born about this time. But Eliezer, the younger, had not been circumcised; and therefore remained under the power of the destroying angel. (Origen, contra Cels. v.) Others think the angel was going to kill Moses. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Stone,\u0002 like a flint. Such stones are very common in Egypt, and are used by the embalmers to open the side of the deceased. The Galli priests make themselves eunuchs without danger, by means of sharp stones. (Pliny, Natural History xxxv. 12.) Josue circumcises with the like, Josue v. But any instrument will suffice. (Calmet) --- Sephora seized the first thing that came in her way, to save the life of her husband, with whom God was displeased for this neglect of complying with the law, whatever might be his pretext. It was not fit that he should be a legislator, who was not a pattern of obedience. (Tirinus) --- \u0001Spouse.\u0002 I have redeemed thee from destruction, by shedding the blood of my son; therefore, I will deem this a ratification of our marriage. Never forget our union, which costs me so much, and which has placed you in such imminent danger. The Hebrew mothers style their newly circumcised infants bloody spouses, in imitation of Sephora, who on this occasion perhaps addresses the words to Eliezer. The Septuagint read, \"Sephora...fell at his feet, and said, the blood of my son's circumcision has ceased to flow,\" &c., which is not very easy to understand." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Of God.\u0002 Horeb, where both brothers met, after Sephora was returned to her father." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The three signs,\u0002 prescribed above, in proof of their mission. (Calmet)" } ] }, { "chapter": 5, "slug": "id383.html", "header": "Exodus v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Went in\u0002 alone. Aaron was substituted instead of the ancients, chap. iii. 16. --- \u0001Pharao\u0002 Amasis, Cenchres, or \u0001Amenophis.\u0002 (Usher.) --- \u0001Sacrifice,\u0002 which is the principal part of a religious festival. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord.\u0002 Is there any one above me?" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Upon us.\u0002 They include themselves in the common danger, in case of disobedience; and they admonish the king respectfully, that there is no resisting the God of the Hebrews with impunity." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Get you.\u0002 He knew not that Moses had been so long absent; and if he had known, he would not probably have treated him more mildly. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Increased,\u0002 the edict against children being abrogated. (Menochius) --- He insists upon their labour being so intense and toilsome, as to thin their ranks." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Overseers,\u0002 natives of Egypt, who had under them some Hebrews for \u0001task-masters,\u0002 as \u0001the people\u0002 were more willing to obey them, ver. 14." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Straw,\u0002 beaten small and mixed with clay, to make brick and mortar. See Ezechiel xiii. 11, 15; Chardin, Perse ii. p. 76." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Idle.\u0002 Thus the impious speak of those who consecrate any part of their time to the service of God: and thus Protestants often condemn the holy-days prescribed by the Catholic Church!" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lying words,\u0002 alluding to the proposals of Moses. (Haydock) -- Let them not spend their time in idle conversation. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Straw.\u0002 While some continued at the works, (Menochius) others went about the fields to gather up every grain of chaff and piece of straw which they could find." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And they,\u0002 the officers of the children of Israel, established over their brethren, as the Hebrew more clearly insinuates, \u0001were scourged,\u0002 or bastinadoed on the soles of the feet, as smaller faults are commonly punished in the East; (Calmet) or they were beaten also with rods, ver. 16. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Withal.\u0002 Hebrew, \"the fault is in thy own people,\" who require impossibilities. (Calmet) --- They throw the blame upon the king's officers, (Menochius) though it was his own. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Kill us.\u0002 You are the occasion of our more cruel treatment. You have made the king have a bad opinion of us. Hebrew, \"you have made our savour to be abhorred in the eyes of Pharao.\" So Jacob said, (Genesis xxxiv. 30,) you have made me stink or become odious. Those who attempt to do a kindness, unsuccessfully, often experience a similar ingratitude, chap. xiv. 11. (Menochius) --- It does not appear from the original, whether the officers or Moses was coming from the king's presence. They met in some appointed place. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wherefore.\u0002 These are not words of anger, but of earnest prayer. (St. Augustine, q. 14.) Moses does not attempt to satisfy the exasperated officers, but commits the whole to God. (Menochius) --- In great undertakings, there are commonly many difficulties; which ought not to discourage us. (Tirinus)" } ] }, { "chapter": 6, "slug": "id384.html", "header": "Exodus vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Said,\u0002 in answer to his prayer. --- \u0001Cast out,\u0002 so eager he will be to have you dismissed, after he has repeatedly felt my \u0001hand,\u0002 chap. iii. 19. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001My name Adonai.\u0002 The name which is in the Hebrew text, is that most proper name of God, which signifieth his \u0001eternal self-existing being,\u0002 (Exodus iii. 14,) which the Jews, out of reverence, never pronounce; but instead of it, whenever it occurs in the Bible, they read \u0001Adonai,\u0002 which signifies \u0001the Lord;\u0002 and therefore they put the points or vowels, which belong to the name \u0001Adonai,\u0002 to the four letters of that other ineffable name, Jod, He, Vau, He. Hence some moderns have framed the name \u0001Jehovah:\u0002 unknown to all the ancients, whether Jews or Christians: for the true pronunciation of the name, which is in the Hebrew texts, by long disuse, is now quite lost. (Challoner) --- This name was first clearly revealed to Moses, that he might have confidence in his special protection and love. (Menochius) --- To know one by his name is to treat him with familiarity and distinction, Exodus xxxiii. 17. The pronunciation of the name of God might be known to Abraham, &c., but it was not so fully explained, nor the power and excellence of it declared in such a stupendous manner, as it was to Moses. (Du Hamel) --- Or perhaps Moses made use of this name in the history of the patriarchs, because he wrote his account of them after this revelation. (Calmet) --- The Septuagint always put Kurios, \"the Lord,\" instead of the ineffable name; and our Saviour and his apostles, citing text where it occurs, follow their example. (Matthew iv. 7, 10; Romans xv. 11.) (Worthington) --- Philo informs us, that it was death to pronounce it out of the temple; and since that was destroyed, it has never been heard. (Calmet) --- Galatinus, who wrote in 1518, is supposed to have invented the word Jehovah, (see Amama Antib. p. 319,) the year after the pretended reformation began. (Haydock) --- St. Jerome (ep. 136 ad Marc.) explains the ten names of God, but never reads Jehovah. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001God,\u0002 Elohim, who will pass sentence in your favour, as a just \u0001judge.\u0002 (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hand;\u0002 swearing. (Chap. xiv. 22; 2 Esdras. ix. 15.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Anguish:\u0002 Septuagint, \"pusillanimity.\" They would not even hope for a change. (Menochius) --- The Samaritan copy records the speech which they made to Moses. (Kennicott, p. 313.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Uncircumcised lips.\u0002 So he calls the defect he had in his words, or utterance. (Challoner) --- The Hebrews call the heart, &c., \u0001uncircumcised,\u0002 when it has any natural or moral defect, Acts vii. 15. (Tirinus) --- \"I do not speak the language in its purity.\" Sym.[Symmachus?], \"I express my sentiments with difficulty,\" chap. iv. 10. (Onkelos.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001These.\u0002 From this place to ver. 26, is written in a kind of parenthesis: the remainder of the chapter is a recapitulation of what had been said. (Calmet) --- Moses intends to give his own genealogy, and the state of affairs when he began to afflict Egypt. (Haydock) --- He mentions three tribes, which Jacob had rebuked, lest any one might think they had forfeited their title to some distinctive tribes. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Levi\u0002 died the last of his brethren, and Joseph the first. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Aunt:\u0002 Hebrew \u0001Doda\u0002 is applied to various degrees of kindred. The Chaldee says, Jochabed was daughter of Amram's \u0001sister,\u0002 the Septuagint assert of his \u0001brother,\u0002 and consequently his own cousin. But she might be his aunt, chap. ii. 1. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Nahason,\u0002 prince of the tribe of Juda, Numbers i. 7. Observe the modesty of Moses, who passes over his own family almost in silence. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Aaron\u0002 is sometimes placed first, as the elder; sometimes last, as inferior in dignity, ver. 27. --- \u0001Companies,\u0002 or bands, in order of battle, chap. xiii. 18. (Calmet)" } ] }, { "chapter": 7, "slug": "id385.html", "header": "Exodus vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The God of Pharao,\u0002 viz., to be his \u0001Judge;\u0002 and to exercise a \u0001divine power,\u0002 as God's instrument, over him and people. (Challoner) --- Artapanus says, Moses was afterwards adored by the Egyptians. --- \u0001Prophet,\u0002 or interpreter. Thou shalt reveal my orders to him. (Calmet) --- Moses participated in the divine nature, as judge, priest, prophet, &c. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I shall harden,\u0002 &c.; not by being the efficient cause of his hardness of heart, but by permitting it; and by withdrawing grace from him, in punishment of his malice; which alone was the proper cause of his being hardened. (Challoner) --- He took occasion even from the miracles to become more obdurate. (Haydock) --- Yet Pharao was less impious than Calvin, for he takes the \u0001sin\u0002 to himself, chap. ix. 27. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Took,\u0002 or \"threw down,\" as the Hebrew and Septuagint read." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Magicians.\u0002 \u0001Jannes\u0002 and \u0001Mambres,\u0002 or \u0001Jambres,\u0002 2 Timothy iii. 8. (Challoner) --- The pagans represented Moses as the greatest of magicians. (Pliny, Natural History xxx. 1; Justin xxxvi.) --- \u0001They also,\u0002 &c. Hebrew has three terms: \"wise men, diviners, and magicians;\" but the two last seem to be of the same import. \"The enchanters did the like by their secret practices,\" either by words or by actions. Some say these operations were real; others affirm they were only apparent, and mere delusions. (Calmet) --- \"Whoever believes that any thing can be made, or any creature changed or transmuted into another species or appearance, except by the Creator himself, is undoubtedly an infidel, and worse than a pagan.\" (Council of Orange.) See St. Augustine, q. 21, de Trin. iii. 7; St. Thomas Aquinas, 2, 2, 9, 17, a 2. --- The devil deceived the senses of the beholders; or brought real serpents, &c., thither. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Devoured.\u0002 Thus the superiority remained with Aaron. The rod was then restored to its pristine form, ver. 15. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My hand.\u0002 The rod was in the hand of Moses, but he was God's agent. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001River.\u0002 The Samaritan copy repeats here the very words of God to Pharao, as the other \u0001speeches\u0002 are also twice put at length. \"Moses and Aaron went to meet Pharao, and said to him, 'The Lord,'\" &c., as ver. 16, 18. See chap. xi. 7. (Calmet) --- This is very agreeable to the style of Homer; and Kennicott believes that the repetitions have been omitted in the Hebrew for brevity's sake, (Diss. 1 Chron. p. 383,) and that before the Greek version had been made. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001All the land,\u0002 even in that of Gessen, which belonged to the Egyptians; while the Hebrews had good water. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Like. They got a small quantity of water, either from the sea, from Gessen, (Wisdom xi. 5,) or by digging wells, ver. 24. (Calmet) --- This plague lasted a full week, ver. 25. The water which they found in the mean time in the wells was mixed with blood. (Philo; St. Augustine, in Psalm lxxvii.) Wisdom xi. 7, thou gavest human blood to the unjust." } ] }, { "chapter": 8, "slug": "id386.html", "header": "Exodus viii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Frogs,\u0002 not by a new creation; but the spawn was miraculously brought to maturity. (Calmet) --- Angels, or a divine instinct, brought them to infest all places; and thus they became a more grievous plague than that of blood. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Servants.\u0002 The Abderites and Dardanians were formerly obliged to abandon their country by such a plague. (Orosius iii. 23; Pliny, Natural History viii. 29.) (Calmet) --- Here the Samaritan copy adds, that Moses delivered this message to Pharao. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Frogs,\u0002 few in number, and brought by the ministry of devils. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pray ye to the Lord,\u0002 &c. By this it appears, that though the magicians, by the help of the devil, could bring frogs, yet they could not take these away: God being pleased to abridge in this the power of Satan. So we see they could not afterwards produce the lesser insects; and in this restraint of the power of the devil, were forced to acknowledge \u0001the finger of God\u0002." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A time.\u0002 Moses thus prevents the king from attributing their departure to natural causes. Pharao was perhaps inclined to suspect this would be the case, and therefore had a mind to wait till the \u0001morrow.\u0002 (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Corrupted.\u0002 This helped to produce the ensuing plague of flies, &c. (Calmet) --- The Egyptians might then recollect the putrid carcasses of the children, whom they had drowned. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pharao hardened his own heart.\u0002 By this we see that Pharao was himself the efficient cause of his heart being hardened, and not God. See the same repeated in ver. 32, \u0001Pharao hardened his heart at this time also;\u0002 likewise chap. ix. 7, 35, and chap. xiii. 15. (Challoner) --- This is the constant doctrine of the holy fathers, St. Augustine, ser. 88, de Temp. q. 18, 28, 36; St. Basil, orat., \"that God is not the author of evil;\" St. Chrysostom, hom. 67, in Jo.; &c. Hence Origen, periar. 3, says, \"The Scripture sheweth manifestly that Pharao was hardened by his own will; for God said to him, \u0001thou wouldst not: if thou wilt not dismiss Israel\u0002.\" Even the priests of the Philistines were so well convinced of this, that they said, (1 Kings vi. 6,) \u0001Why do you harden your hearts?\u0002 God therefore hardened them only by not absolutely hindering their wickedness, and by punishing them with less severity, as they did not deserve to be corrected like dear children, Hebrews xii. --- \u0001Perdition is from thyself,\u0002 Osee xiii. 9. As cold naturally congeals water, so we of ourselves run to evil. Thus God \u0001cast Pharao into the sea,\u0002 by permitting, not by forcing, him to enter, Exodus xv. 4. How shocking must then the blasphemous doctrine of Zuinglius, (ser. de provid. 5,) Calvin, (Instit. 8, 17,) &c., appear, who attribute every wicked deed to God, though they pretend at the same time that he is not unjust, even when he commands and impels a man to commit murder or adultery. \u0001Idem facinus puta adulterium...quantum Dei est auctoris, motoris, impulsoris opus est, crimen non est; quantum hominis est, crimen ac scelus est.\u0002 (Zuinglius, sup.) The light of reason may suffice to confute such absurdity. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sciniphs,\u0002 or \u0001Cinifs,\u0002 Hebrew \u0001Cinnim,\u0002 small flying insects, very troublesome both to men and beasts. (Challoner) --- Like midges. (Origen, hom. 4.) Others think they were lice. (Bochart) Pharao is not forewarned of this plague." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Practiced, fecerunt;\u0002 the same expression as ver. 7: whence some argue, that the former were delusions, not real changes. (Haydock) --- God was pleased to shew here the vanity of their attempts, and the imbecility of the devil, who could not even bring a single animalcule or insect, though he had before appeared to work great wonders. (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Finger,\u0002 the spirit, (Luke xi. 20; compare Matthew xii. 28,) or power \u0001of God,\u0002 Isaias xl. 12. The magicians here confess, that Moses is something more than themselves. (Calmet) --- Thus God interferes, whenever a contest of miracles, real or apparent, might lead any sincere seeker astray. He caused the priests of Baal to be confounded; (3 Kings xix,) and Simon Magus, flying in the air, was hurled down at the prayer of St. Peter. (Hegesip.) Cyrola, the Arian patriarch, attempting to deceive the people, by giving sight to a man whom he bribed to feign himself blind; and Calvin, who wished to have the honour of raising a man to life, at Geneva, by the like imposition, were both deservedly covered with confusion; while, of those unhappy men who joined in the collusion, one lost his sight, and the other his life. (Gregory of Tours, ii. Hist. 3; Bolsec.) On such occasions, we are admonished to be on our guard, and to adhere to the old religion. (Deuteronomy xiii.; Matthew xxiv.) (Worthington) --- The magicians, though fully convinced, were not still converted." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Flies.\u0002 Hebrew \u0001heharob.\u0002 Septuagint, \"dog-flies.\" Some include under this plague all sorts of wild beasts. (Josephus, [Antiquities?] ii. 13; Wisdom xi. 9, 16, 18.) Insects are very troublesome, and the pagans honoured Jupiter with the title of Apomuios, because he delivered them from flies. Beelzebub, \"the god-fly,\" got his name for the same reason, 4 Kings i. 1. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gessen,\u0002 where the Hebrews dwelt. The Egyptians who lived among them would not, however, escape this plague." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Be.\u0002 Here again the Samaritan copy observes, that Moses told this to Pharao. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Lord,\u0002 without the intervention of the rod, lest any inherent power might be supposed to rest in it. (Menochius) --- \u0001Corrupted,\u0002 ravaged; men and beasts being destroyed by their bite or sting. (Psalm lxxvii. 45; Wisdom xvi. 9.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The abominations,\u0002 &c. That is, the things they worship for gods: oxen, rams, &c. It is the usual style of the Scriptures to call all idols and false gods, \u0001abominations;\u0002 to signify how much the people of God ought to detest and abhor them. (Challoner) --- The Egyptians adored the stars, and even the vilest creatures, on account of some advantage which they derived from them. (Cicero, N. Deor. i.) They sometimes sacrificed animals; though, at first, \"they offered only prayer and incense.\" (Macrobius, Satur. i. 7; Genesis xliii. 16.) Their belief in the transmigration of souls, perhaps, induced them to abstain from the immolation of beasts. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hardened.\u0002 Hebrew and Septuagint, \"Pharao hardened his heart this time also.\" (Menochius)" } ] }, { "chapter": 9, "slug": "id387.html", "header": "Exodus ix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001My hand.\u0002 God inflicts the fourth, fifth, and tenth plagues without Moses." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Land.\u0002 Moses related all this to the king, according to the Samaritan copy." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001All the beasts.\u0002 That is, many of \u0001all\u0002 kinds. (Challoner) --- So it is said, (Jeremias ix. 26,) \u0001all the nations are uncircumcised,\u0002 though some few observed the rite of circumcision with the Jews. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hardened.\u0002 He did not beg for a deliverance, as the beasts were dead. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Blains.\u0002 Pestiferous buboes or burning swellings. (Calmet) --- Thus were the pride and luxury of the Egyptians punished by Moses; and they who had kept the Hebrews in an iron furnace, were themselves scorched with fiery ashes and ulcers. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Stand before\u0002 to oppose \u0001Moses\u0002. They could not screen themselves. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hardened,\u0002 &c. See the annotations above, chap. v. 21, chap. vii. 3, and chap. viii. 15. (Challoner) --- \u0001The wicked man, when he is come into the depth of sins, condemneth: but ignominy and reproach follow him,\u0002 Proverbs xviii. 3." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Plagues\u0002 of fire and hail, that thy \u0001heart\u0002 may relent. But as all my chastisements will not produce this effect, I will be glorified in thy fall. (Haydock) --- I could now strike thee dead; (ver. 15,) but I reserve thee for a more dreadful punishment, (ver. 17,) in the waters of the Red Sea. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pestilence,\u0002 or various evils which now came fast upon Pharao. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Raised thee\u0002 to the throne, or preserved thee hitherto from the former plagues. God disposes of things in such a manner, as to draw good out of the evil designs of men. (St. Augustine, City of God xi. 17; Romans ix. 17.) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Cattle.\u0002 Some had escaped the former plague, or the Egyptians had purchased more from their neighbours, and in the land of Gessen. (Haydock) --- God tempers justice with mercy. (St. Augustine, q. 33.) --- \u0001Die.\u0002 This message was accordingly delivered to Pharao. (Samaritan copy) (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001In all the land of.\u0002 So the Hebrew: but the Samaritan and some Hebrew manuscripts have simply in Egypt. (Kennicott) --- \u0001Founded,\u0002 about 627 years before. Hence it appears, that the rain falls in some parts of Egypt, (Menochius) particularly about Tanis, ver. 18, 34. (Calmet) (Wisdom xvi. 17.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Lateward.\u0002 The hail fell in February. (Bonfrere) Aristophanes (in Avibus) says, the Egyptians and Phenicians have their harvest when the cuckoo begins to sing. The month \u0001Nisan,\u0002 which answers to part of March and April, was honoured with the first fruits, chap. xiii. 4. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Hard.\u0002 Hebrew, \"and he hardened his heart.\" (Worthington)" } ] }, { "chapter": 10, "slug": "id388.html", "header": "Exodus x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Servants.\u0002 They took occasion, from God's withdrawing his chastisements, to become more obdurate. (St. Augustine, q. 30, and 36.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Scandal,\u0002 or source of repeated misery; whether they meant their own resistance to God's orders, or Moses, with the Hebrew nation. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Herds.\u0002 Out of which the Lord may choose what victims he requires. (Menochius) --- The people of Egypt kept solemnities of this description. (Herodotus ii. 58, 59.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001So be.\u0002 A form of imprecation mixed with scorn: as, I shall not let you go, so may God abandon you. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Desired.\u0002 Moses had requested that all might go. He had not specified the men only, as the king boldly asserts. (Menochius) --- A partial obedience will not rescue him from the threatened plague. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wind\u0002 from \"the south,\" (Septuagint) or \"east,\" (\u0001Kadim\u0002) or perhaps blowing from the south-east. (Bonfrere) The locusts would come from Ethiopia, or from Arabia, in both which countries they abound. (Ludolf, &c.) They lay their eggs in autumn, and hatch in spring. Frequently they devastate one country after another. They are very large in the East, and sometimes will fasten upon the heads of serpents, and destroy them, as they did on this occasion the Egyptians, Wisdom xvi. 9. --- In Cyrene, bordering upon Egypt, it is requisite to encounter these creatures thrice in the year. (Calmet) (See Leviticus xi. 22.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hereafter.\u0002 Joel i. 2, speaking of locusts which infested Judea, uses the same expressions to denote a very heavy judgment. Two events never perfectly agree. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Also.\u0002 Hebrew, \"only,\" and I will amend. --- \u0001Death,\u0002 or plague. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Moses.\u0002 The printed Hebrew and Chaldean do not read his name; but some manuscripts have it agreeably to the Septuagint and Syriac versions. (Kennicott)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001West.\u0002 Hebrew \u0001sea,\u0002 (Mediterranean) to the north and west of Egypt. --- \u0001Red sea.\u0002 Hebrew, \"of suph,\" or green herbs, which abound there. It has also a reddish appearance in some places, from the coral branches of a saffron colour. It probably was called red from Edom, or Erythros, the son of Isaac. (Calmet) --- God drowned the locusts in this sea, by means of the wind, which often proves the destruction of those animals. (Pliny, Natural History xi. 29.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Darkness upon the land of Egypt so thick that it may be felt.\u0002 By means of the gross exhalations, which were to cause and accompany the darkness. (Challoner) --- Thus were the Egyptians punished for keeping the Hebrews in dark prisons. (Menochius) --- Philo says, even a lighted lamp or fire was extinguished. The Egyptians were affrighted with hideous spectres and evil angels. (Psalm lxxvii. 49; Wisdom xvii. 4.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001More.\u0002 Of my own accord. (Menochius) --- Thou wilt send for me. (Calmet)" } ] }, { "chapter": 11, "slug": "id389.html", "header": "Exodus xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To Moses,\u0002 before he was gone out from Pharao. (Menochius) --- This revelation had been made at Mount Horeb. Calmet places the three first verses within a parenthesis; and the fourth, &c., he supposes that Moses addressed to the king at the last interview, chap. x. 29. Kennicott maintains, that the Samaritan copy preserves the unity of this awful transaction \u0001almost\u0002 in its original perfection, by preserving the speech of God to Moses, part of which the Hebrew seems to address to Pharao." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ask;\u0002 \"not borrow,\" as the Protestants translate; nor \"jewels of silver,\" but \u0001vessels,\u0002 such as the princes offered at the dedication of the tabernacle, Numbers vii. The Samaritan and Septuagint add \"and raiment,\" which they also asked for, (chap. xii. 35,) according to God's command, chap. iii. 22. (Kennicott, 1. Dis. p. 391.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The Lord.\u0002 The Samaritan makes this a continuation of God's speech, \"and I will give this people favour in the sight of the Egyptians, so that they shall give them what they ask. --- ver. 4. For, about midnight, I will go forth into the midst of the land of Egypt. --- ver. 5. And every first-born in the land of Egypt shall die, &c. (as in our fifth verse). --- ver. 6. And there, &c. --- ver. 7. But against any of the children of Israel shall not a dog move his tongue against man, nor even against beast, that thou mayest know that Jehovah doth put a difference between the Egyptians and Israel. --- ver. 8. And thou also shalt be greatly honoured in the land of Egypt, in the sight of Pharao's servants, and in the sight of the people. --- ver. 9. Then said Moses unto Pharao, Thus sayeth Jehovah: Israel is my son, my first-born; and I said unto thee, Let my son go, that he may serve me. --- ver. 10. But thou hast refused to let him go; behold! therefore Jehovah slayeth thy son, thy first-born.\" --- ver. 11. And Moses said, (as above, ver. 4, 5, 6, 7, 8, 9, 10.) The Jews have retained the parts of the 3rd and 8th verses, which were honourable to their nation, but they have given them as an historical narration. The 9th and 10th verses in the Samaritan copy, record what God had before commanded Moses to declare, chap. iv. 22, 33. As, therefore, all had been once written in the Hebrew text, the transcribers might probably think themselves dispensed from repeating the same things; and thus they might change some passages, and still repel the accusation of any wilful corruption, which seems to be the meaning of Ben Chaim's preface to Bomberg's Hebrew Bible; where he acknowledges 13 such alterations made in the copies which were presented to King Ptolemy, and translated by the Septuagint. (Kennicott, Dis. 2 p. 310.) --- \u0001Moses.\u0002 This exaltation of Moses and the people, took place only after the slaughter of the first-born, chap. xii. 36. Hence the Septuagint observes here, the \u0001Egyptians\u0002 gave \u0001or\u0002 lent them (echresan) all. (Haydock) --- The greatness and dignity of Moses, impressed the king with awe, and made the people more willing to assist the Hebrews. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I will enter,\u0002 by means of a good angel, (Wisdom xviii. 14; St. Chrysostom) or by evil angels. (Psalm lxxvii. 49; St. Augustine, ibid.) (Calmet) --- Moses spoke this on the morning of the 14th Nisan; and that same night, after the paschal lamb had been eaten, the dreadful carnage commenced. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mill.\u0002 The vilest slaves were thus employed in a sort of \u0001prison,\u0002 chap. xii. 21. God makes no distinction between the king and the beggar. Death levels all." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dog.\u0002 They shall enjoy a profound peace, (Judith xi. 5,) while Egypt is in tears. Calmet here inserts the speech from the Samaritan copy, \"And the man Moses;\" &c. (ver. 3, and seq.[following]) deeming it essential to the context, and very agreeable to the spirit of Moses, who has many repetitions. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Angry,\u0002 at such obstinacy. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The Lord hardened,\u0002 &c. See the annotations above, chap. iv. 21, and chap. vii. 3." } ] }, { "chapter": 12, "slug": "id390.html", "header": "Exodus xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Said,\u0002 some time before. Moses mentions all the plagues together. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Year, sacred or ecclesiastical, which is most commonly used in Scripture. The civil year commenced with Tisri, in September, and regulated the jubilee, contracts, &c. (Cornelius a Lapide) --- January was the first month to determine the age of trees, and August to decide when cattle became liable to be tithed. (Chap. xxii. 29; Leviticus xix. 23.) (Calmet) --- Before the captivity, the months were not styled Nisan, &c., but abib, (chap xiii. 5,) the first...Bul the 11th, (1 Kings vi.), &c. Sa." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Children;\u0002 a word which has been dropped in the printed Hebrew and in the Chaldee, which has been assimilated to it, though found still in some manuscripts and in the Samaritan, Septuagint, Syriac and Arabic versions. (Kennicott) --- \u0001Day.\u0002 This regarded only the present occasion. (Jonathan) --- The Jews no longer eat the paschal lamb, as they are banished from Chanaan. (Calmet) --- \u0001Man,\u0002 who has a family sufficient to eat a \u0001lamb;\u0002 Hebrew \u0001se,\u0002 which means also a \u0001kid,\u0002 (as either was lawful, ver. 13,) and perhaps also a calf, Deuteronomy xvi. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Less.\u0002 Moses does not specify the number. But in never comprised fewer than ten, nor more than twenty, in which number Menoch does not think women or children are comprised. The Jews satisfied the inquiry of Cestius, concerning the multitude which might be assembled at the paschal solemnity, by allowing ten for every victim; and finding that 250,600 victims had been sacrificed in the space of two hours, they concluded 2,700,000 people were collected at Jerusalem. (Josephus, Jewish Wars vii. 16.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lamb.\u0002 Hebrew \u0001se,\u0002 which denotes the young of either sheep or goats. (Kimchi) He who had not a lamb, was to sacrifice a kid. (Theodoret) --- \u0001A kid.\u0002 The \u0001Phase\u0002 might be performed, either with a lamb or with a kid; and all the same rites and ceremonies were to be used with the one as with the other. (Challoner) --- Many have asserted, that both were to be sacrificed. But custom decides against them. All was to be perfect, \u0001Momim,\u0002 as even the pagans required; (Grotius) and God (Leviticus xxii. 22,) orders the victims in general must have no fault. The Egyptians rejected them, if they were even spotted, or twins. --- \u0001A male,\u0002 as all holocausts were to be. Pagans gave the preference to females. (Calmet) --- \u0001One year,\u0002 not older, though it would do if above eight days old. (Menochius) --- The paschal lamb prefigured Jesus Christ, who has redeemed us by his death, being holy, set apart, and condescending to feed us with his sacred person, in the blessed Eucharist. Here we eat the lamb without breaking a bone, though we take the whole victim. (John xix. 36; 1 Corinthians v. 7.) (Calmet) --- To fulfil this figure, Christ substituted his own body, and, making his apostles priests, ordered them to continue this sacrifice for ever. He came to Jerusalem on the 10th day of Nisan, on Sunday. He gave himself to his disciples on the evening of the 14th, and died at noon on the 15th. The unleavened bread, and the cup, (Luke xxii. 17,) clearly denoted the blessed Sacrament, which was ordered to be eaten in the house or church of God. (St. Cyprian, Unit.) See St. Gregory, hom. 22, in Evang.; Tertullian, contra Marc. iv, \"The bread he made his own body.\" If, therefore, the truth must surpass the figure, surely the blessed Sacrament must be more than bread and wine; otherwise it would yield in excellence and signification to the paschal lamb. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sacrifice,\u0002 not simply \u0001kill,\u0002 as the Protestants would have it. (Worthington) --- \u0001Evening.\u0002 Hebrew, \"between the two evenings,\" or \"suns,\" according to the Chaldee, alluding to the sun when it declines and when it sets, including about the space of two hours. This time belonged to the evening of the 14th [of Nisan], at which time the lamb was to be sacrificed, though it was to be eaten in the night, which pertained to the 15th. (Menochius) --- The Jews began the day at sun-set, and some began the first evening soon after mid-day. (Matthew xiv. 15, and seq.[following]) (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Houses.\u0002 Those who joined their neighbours to eat the paschal lamb, were therefore to continue with them that night, if they would escape destruction, ver. 23. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Unleavened,\u0002 in testimony of innocence, 1 Corinthians v. 7. The priests of Jupiter did the like. (Servius) --- Lettuce, or some \"bitter herbs,\" Hebrew and Septuagint. The Jews allow of five sorts." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Raw.\u0002 Some nations delighted in \u0001raw flesh,\u0002 in the feasts of Bacchus, who hence received the title of \u0001Omadios.\u0002 (Porphyr. de Abstin. 3.) The Hebrew term \u0001na,\u0002 occurs nowhere else, and may perhaps signify half-roasted or boiled, \u0001semicoctum.\u0002 It cannot be inferred from this prohibition, that the Hebrews commonly lived on such food. --- \u0001In water,\u0002 as the other victims usually were. (1 Kings ii. 13; 2 Paralipomenon xxxv. 13.) --- \u0001You shall eat,\u0002 is not in the original, nor in the Septuagint. We may supply it, however, or \"you shall roast all, head,\" &c., but in eating, you shall avoid breaking any bone, as the Septuagint and Syriac express it, (ver. 10,) and as we read, ver. 46, and Numbers ix. 12. These were to be burnt, that they might not be profaned. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Haste,\u0002 as all the aforesaid prescriptions intimate. (Menochius) --- Many of them regarded only this occasion, and were not required afterwards. --- \u0001Phase,\u0002 which the Chaldee writes Pascha, signifies the \u0001passing over\u0002 (Calmet) of the destroying angel, when he spared those houses only which were marked with blood, to insinuate the necessity of faith in Christ's death. Some have derived the word from the Greek \u0001Pascho,\u0002 \"to suffer,\" on account of the similarity of sound. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001First-born,\u0002 often denotes the most beloved; or, when spoken of those under oppression, the most miserable. (Isaias xiv. 30; Psalm lxxxvii. 27.) Moses observes, (ver. 30,) that every house had \u0001one dead,\u0002 which would not probably be true of the first-born, taken in a literal sense; but where there was no child, there the most dear and honourable person was cut off, Habacuc iii. 13, 14. --- \u0001Gods,\u0002 idols, whose statues some assert were overthrown (St. Jerome, ep. ad Fabiol.; Eusebius, præp. ix. ult.[last]); or sacred animals, which were adored by the Egyptians; (Origen) or the word may imply that the princes and judges of the land would be mostly destroyed. (Calmet) --- Forbes observes, that by the destruction of the first-born, all the proper sacrifices, and priests of Egypt, were destroyed." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This day.\u0002 The Jews assert, that as their fathers were delivered out of Egypt on the 15th of Nisan, so Israel will be redeemed on that day by the Messias; which has been literally verified in Jesus Christ. --- \u0001Everlasting.\u0002 This is what will be done with respect to our Christian passover, (Calmet) of which the Jewish was a figure, designed to subsist as long as their republic. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Perish,\u0002 either by sudden death, or by forfeiting all the prerogatives of God's people; (ver. 19) or his offense shall be deemed mortal. See Genesis xvii. 14. The punishment of \u0001Kerith, separation,\u0002 among the Jews, bore some resemblance to our excommunication. These menaces presuppose, that the law is possible, and that the land of Chanaan be in the possession of the Jews. Thus, the people who were not circumcised during the 40 years' sojournment in the desert, were not liable to this punishment of separation, as they knew not when the cloud would move, and they would have to march." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eating.\u0002 On the sabbath, meat was not even to be prepared, chap. xvi. 23. During the five intermediate days, any work might be done." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bread.\u0002 Hebrew \u0001matsoth.\u0002 But the Samaritan and Septuagint read \u0001Motsue,\u0002 precept, \u0001or\u0002 ordinance. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Unleavened bread.\u0002 By this it appears, that our Saviour made use of unleavened bread, in the institution of the blessed Sacrament, which was on the evening of the paschal solemnity, at which time there was no unleavened bread to be found in Israel." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Stranger.\u0002 Hebrew \u0001ger,\u0002 signifies also a proselyte. (Menochius) See ver. 43. --- Only those men who had been circumcised, were allowed to eat the Phase. Women, belonging to the Hebrews, might partake of it. The unclean were excluded. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hyssop;\u0002 Hebrew \u0001ezob:\u0002 which some translate rosemary. (Menochius) --- \u0001Sprinkle,\u0002 &c. This sprinkling the doors of the Israelites with the blood of the paschal lamb, in order to their being delivered from the sword of the destroying angel, was a lively figure of our redemption by the blood of Christ. (Challoner) --- St. Jerome, in Isaias lxvi, says the doors were to be sprinkled in the form of a cross." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Children;\u0002 twelve years old, Luke ii. 42. (Menochius) --- \u0001Ever.\u0002 Samaritan adds, \"in this month.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Victim,\u0002 sacrificed upon the altar, in honour \u0001of the passage,\u0002 &c. It was a true \"sacrifice of propitiation,\" as the Arabic translates, and of thanksgiving. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Pharao,\u0002 who it seems was not the eldest son. Where the first-born of a family had a son, both were consigned to destruction. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Bless me,\u0002 by exposing me to no farther danger by your stay." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Leavened;\u0002 which dough afterwards made unleavened ember-cakes. Hebrew, \"and \u0001misharoth\u0002 (a word which the Vulgate does not translate) provisions\" of flour, &c., ver. 39. (Josephus, [Antiquities?] ii. 6.) This flour might be tied up in their cloaks, as they were only square pieces of cloth, Ruth iii. 15. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001The Egyptians,\u0002 who afterwards, pursuing them unjustly, put it out of their power to restore, if they had not been otherwise dispensed with by God. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Ramesse.\u0002 The first of the 42 stations or encampments of the Hebrews. (Menochius) --- \u0001Socoth,\u0002 or \u0001tents,\u0002 perhaps the \u0001Scenæ\u0002 of Antoninus, or the \u0001Mischenot,\u0002 mentioned chap i. 11. --- \u0001About.\u0002 Moses does not speak with such precision, as after the people had been numbered, and were found, 13 months after, to be 603,550 men, without the Levites, or those under 20 years. (Calmet) --- Women and old men, and Egyptians, who joined their company, might make them amount to three millions. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Egypt.\u0002 Samaritan and Septuagint add, \"and in the land of Chanaan, they and their fathers,\" dating from the departure of Abraham from Haran in his 75th year; from which period, till Jacob's going into Egypt, 215 years elapsed. Kennicott produces this instance, as a proof that the Hebrew text is defective: Dis. 1. p. 399. Josephus, [Antiquities?] ii. 15; St. Augustine, q. 47. and others, admit this addition as genuine; which, however we have observed on Genesis, is rejected by Ayrolus, Tournemine, &c. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Observable,\u0002 in which the Lord has been our sentinel and preserver. (Vatable)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Dwell,\u0002 or become a proselyte, by circumcision, if a male; or by baptism, if a female; receiving a sort of new-birth, John iii. 10. The Jews would not suffer any to dwell among them, who would not observe the seven precepts given to Noe, Genesis ix. But the \u0001proselytes of justice\u0002 embraced the Jewish religion. (Calmet)" } ] }, { "chapter": 13, "slug": "id391.html", "header": "Exodus xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sanctify unto me every first-born.\u0002 Sanctification in this place means, that the first-born males of the Hebrews should be deputed to the ministry in the divine worship: and the first-born of beasts to be given for a sacrifice. (Challoner) --- \u0001Sanctify,\u0002 set apart. (Menochius) --- \u0001Openeth,\u0002 the first male fruit of the womb. If a female was born the first, none of the children were to be redeemed. (Luke ii. 23.) Jesus Christ submitted to this law; though many of the fathers have asserted that, on account of his miraculous conception and birth, he was not subjected to it; while others maintain the contrary. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Corn.\u0002 Hebrew \u0001Abib;\u0002 which was styled Nisan after the Babylonian captivity. At this time, peculiar names were not yet given to the months, by the Hebrews or Egyptians. (Calmet) --- They were distinguished by their respective order, productions, or appearances. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001When.\u0002 These regulations did not therefore take place in the desert. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And it,\u0002 &c. The festivals appointed by God and his Church, naturally remind us of the favours which we have received, and help us to meditate on the law. (Haydock) --- The Jews, understanding the precept literally, write verses taken from this chapter, and Deuteronomy vi. and xi., upon parchment, and bind these \u0001tephilins,\u0002 or phylacteries, on their forehead. But if these scrolls were requisite, why do they not also put them in their mouth and in their heart? Jesus Christ condemns the vanity of the Pharisees, who wore these bandages extremely large, Matthew xxiii. 5. The Mahometans teach their scholars, by writing the Coran upon a tablet, and exposing it to their view: (Calmet) a plan lately introduced in England with great success by Mr. Lancaster." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Price.\u0002 No other option is given, as the Levites were selected for the ministry. (Haydock) --- The first offspring of impure animals, were to be redeemed or killed; those of the pure were to be offered in sacrifice, Numbers xviii. 15. (Philo.) Dogs, cats, poultry, &c. were to be slain, Deuteronomy xxiii. 18. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001To-morrow.\u0002 At any future period, Matthew vi. 2. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hardened. \u0002Hebrew, \"by himself,\" or by his own malice. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001It.\u0002 This ordinance shall cause thee never to forget the goodness of God. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lest.\u0002 God maketh use of precautions, to shew the free-will of man. (Worthington) --- The Philistines had before made a great slaughter of the Ephraimites, 1 Paralipomenon vii. 21. The Chanaanites would also be ready to oppose the Hebrews, if they had attempted to enter by the road of Pelusium, and perhaps the Idumeans and Amalecites also would have met them in front, while the Egyptians attacked their rear. (Calmet) --- This journey, Philo says, would not have taken up above three days. The battle with Amalec took place only 40 days afterwards, and God protected his people. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Armed,\u0002 in order of battle. Hebrew \u0001chamushim\u0002, \"by fives,\" or in five battalions. (Josue i. 14; Judges viii. 11.) (Calmet) --- Calvin asks where the Hebrews could procure arms, as if to cavil with this translation. But surely they might get them in the same manner as the vessels of gold; and they undoubtedly were not destitute of arms when they encountered the Amalecites, ver. 17. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Joseph's.\u0002 This attention to the dead is commended, Hebrews xi. (Worthington) --- St. Stephen assures us, that the bones of the other patriarchs were deposited at Sichen; and we may conclude, that they were transported on this occasion by their respective families, Acts vii. 16." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Etham.\u0002 A city on the banks of the Red Sea, giving its name to one of the gulphs, which the Greeks called after the city of Heropolis. (Pliny, Natural History vi. 29.) The Septuagint translate, \"They encamped at Othon, which is near the desert;\" and (Numbers xxxii. 6,) the Hebrews marched three days in the desert of Buthan, before they arrived at Mara." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Never.\u0002 From the station of Etham; or, if we follow St. Jerome, from that of Socoth, or even from Ramesses, according to Bonfrere, till the passage of the Jordan, when the ark supplied its want, Josue iii. 11. This cloud assumed different appearances, as the exigencies of the Hebrews required. It was a figure of baptism; (1 Corinthians x. 1) the fire designated Jesus Christ, and the cloud the Holy Ghost. (St. Ambrose, de Sac. 6.) (Calmet)" } ] }, { "chapter": 14, "slug": "id392.html", "header": "Exodus xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beelsephon,\u0002 means \"the lord of the watch-tower.\" Some think an idol was thus denominated, whose office it was to prevent people from quitting the country. How vain were his efforts against God's people!" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In.\u0002 Between craggy mountains and the Red Sea. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And he will.\u0002 Protestants falsely translate, \"that he may,\" &c., contrary to the Hebrew and other versions. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001People,\u0002 fit for war, who could be got ready on such short warning. Ezechiel (apud[in the writings of] Eusebius) makes the number amount to a million." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Captains.\u0002 Septuagint, \"Tristatas.\" Three men rode on every chariot; which was armed with scythes, to cut down all that came within contact, the chief warrior, with his armour-bearer and charioteer. (St. Gregory of Nyssa) (Haydock) --- Or these three captains may very probably be the three chief officers of state, (Calmet) or the generals of cavalry, and of infantry, and the chief treasurer, or receiver of taxes, \u0001principes equitum peditumque erant, & tributorum.\u0002 (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hand.\u0002 Without any dread, Numbers xv. 30. (Calmet) --- All the army of Egypt could do nothing against them. Yet presently, at their approach, the Hebrews were suffered to fall into dismay, that they might learn not to confide in their multitudes, and might pray with greater earnestness for protection, ver. 10." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Wilderness.\u0002 This is the language of dastardly souls. They had begun to be almost in love with their chains. Every difficulty gives them occasion to repine at the gracious purposes of God, and the exertions of his servant Moses. But God bears patiently with the defects of a carnal and long oppressed nation, ver. 13. (Haydock)--- The wiser sort pray to God, while others thus upbraid Moses." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ever.\u0002 They saw their floating carcasses the following morning. Hebrew, \"you shall not see the Egyptians any more as you see them at present.\" They were not in the same condition." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Peace.\u0002 You will not have to draw a sword. The Syriac subjoins, \"Therefore Moses cried unto the Lord,\" which connects this with the following verse. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Criest.\u0002 --- \"A vehement desire is a cry, which reaches the ears of the Lord.\" (St. Bernard)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To pursue.\u0002 God did not restrain the perverse will of the Egyptians; but suffered them to be guided by their blind passions, and to rush presumptuously into the bed of the sea. If the retiring of its waters had been owing to any natural cause, this wise nation could not be ignorant but that, at the stated time, the ebbing would cease, and consequently that they would be overtaken by the waters. But the waters stood up like walls on both sides, and they were so infatuated as to suppose that the miracle would be continued for their protection. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001A dark cloud, and enlightening the night.\u0002 It was a \u0001dark cloud\u0002 to the Egyptians; but enlightened the night to the Israelites, by giving them a great light." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wind.\u0002 This served to dry up the sandy channel of the Red Sea, which was mixed with mud and weeds. It blew from the east, Kodim, or from Arabia. --- \u0001Divided,\u0002 some say into 12 parts or \u0001divisions,\u0002 Psalm cxxxv. 13. But the words of the psalmist may be verified by the sea opening a spacious passage, such as was requisite for so many millions to travel through, (Haydock) e.g. a distance of perhaps 18 miles, in so short a space of time. Silara Adrichomius thinks the breadth of the division would not be less than nine miles." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Watch.\u0002 About four o'clock. The Hebrews divided the night into three equal parts, (Calmet) or four, consisting each of three hours, (Menochius) which varied in length as the night was longer. (Haydock) --- \u0001Slew\u0002 many by his thunderbolts, as Artapanus relates, and the Scripture elsewhere insinuates. (Chap. xv. 6, 12; Psalm lxxvi. 16, 18; Josephus, [Antiquities?] ii. 7." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Lord.\u0002 thus they reluctantly confess his might, and are forced to glory Him in their destruction. Their change is only the effect of fear and temporal danger, ver. 18. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Sea-shore. The Hebrews would thus again be enriched by their spoils. (Calmet) --- \u0001Servant.\u0002 Those who believe God, submit to the directions of his ambassadors. (St. Jerome in Philemon 5.) In this merited catastrophe of the Egyptians, which fixed the last seal to the mission of Moses, the fathers contemplate how God's servants are rescued by baptism, and by the merits of Jesus Christ, from Satan and from all sin. (1 Corinthians x. 1, 4; Origen, hom. 5.) (Haydock)" } ] }, { "chapter": 15, "slug": "id393.html", "header": "Exodus xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 Origen reckons this to be the most ancient piece of poetry. It is truly sublime, and calculated to fill the souls of those, who saw their late cruel masters, now prostrate at their feet in death, with sentiments of the greatest gratitude and piety towards their almighty benefactor. (Haydock) --- God miraculously gave utterance to the dumb on this occasion, (Widsom x. 21.) and taught the whole congregation of Israel to join in harmonious concert. (De Mirab. S. S. inter. op. St. Augustine) This mode of perpetuating the memory of past benefits by canticles, is very common in Scripture. (Calmet) --- \u0001Let us sing.\u0002 So the Septuagint The Hebrew has \"I will sing...for he hath triumphed gloriously.\" This canticle was composed by Moses, about 1491 years before Christ. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise.\u0002 The printed Hebrew is here irregular, but some manuscripts agree with the Vulgate, Chaldean, and Arabic. (Kennicott, i. p. 400.) --- To him \u0001my praise\u0002 is due on all titles. (Haydock) --- \u0001God\u0002. Hebrew \u0001el,\u0002 \"the strong one.\" (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The Lord.\u0002 Septuagint, \"breaking wars in pieces,\" a man of war, a conqueror. (Calmet) --- \u0001Almighty.\u0002 Jehova, \u0001I am.\u0002 This is the most awful and incommunicable name. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Captains.\u0002 Literally, Princes. Hebrew \u0001shalishim,\u0002 chiefs. The three great officers, chap. xiv. 7. We find three were entrusted with the highest power in the empire of Chaldea, (Ezechiel xxiii. 15; Daniel v. 7.) as well as at the court of David. (2 Kings xxiii. 8; 1 Paralipomenon xi. 10.) \u0001Hadino, Eleazar,\u0002 and \u0001Semma,\u0002 had various other princes under them. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wrath.\u0002 A tempest of lightning. See Isaias lxiii. 11; Habacuc iii. 15." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Together.\u0002 \"Congealed on either side,\" as the Chaldean and Septuagint express it. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Enemy.\u0002 Miracles make but small impression upon the wicked. They pursue their schemes of destruction, which end in their own ruin! --- \u0001Slay.\u0002 Hebrew, \"despoil.\" Septuagint, \"bring them into subjection.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wind.\u0002 Septuagint, \"spirit,\" which St. Ambrose and St. Augustine understand as the Holy Ghost. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Who...Lord.\u0002 The initials of these four Hebrew letters, which the Maccabees placed on their banners, (m c b i) probably gave that title, to those stout heroes, who rose up in defence of their religion. (Haydock) --- \u0001Strong,\u0002 may be applied either to men, or to the pretended gods of the Gentiles, which seems to agree best with the sequel. Septuagint, \"among the gods...wonderful in praises.\" ---\u0001 Terrible and.\u0002 Hebrew, \"terrible to praise,\" requiring that we should perform that duty with awe. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Earth.\u0002 When their carcasses were corrupted, such as were not eaten by fishes, mixed with the earth at the bottom, or on the shore of the sea." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hast been.\u0002 This is a prophecy of what should happen to the Hebrews till they should be put in quiet possession of Chanaan, (Calmet) of which they had an earnest, in the protection which they had already experienced. (Haydock) --- \u0001Holy, \u0002on account of the temple, and of the patriarchs, and Jesus Christ, who dwelt there. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Stiff,\u0002 with consternation. See Josue ix. 9. The nations of Chanaan found auxiliaries even among the near relations of the Hebrews, the children of Esau, (who were not governed by \u0001princes,\u0002 Alphim, as in Genesis xxxvi.) and of Lot. We easily forget our relations, when our interest is at stake! Hebrew, instead of being stiff, says, they \"melted away.\" Both words insinuate, that their heart was under such a violent struggle, that they could perform no duty." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In the,\u0002 &c. When they shall behold thy wonders, wrought in our defence. --- \u0001Let them\u0002 cease to make opposition. Hebrew, \"let them be silent as a stone.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mountain.\u0002 Chanaan was very mountainous, and different from Egypt. (Calmet) --- Sion was the peculiar mountain of God, consecrated to his worship. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001And ever.\u0002 Literally, \u0001et ultra,\u0002 \"and beyond;\" \u0001holam,\u0002 which denotes a long duration, is often used to mean a time that will have an end. To add the greater emphasis to it, the latter term is sometimes used when eternity is meant. The Septuagint, \"\u0001The Lord shall reign over\u0002 this \u0001generation,\u0002 or age of the Mosaic law, \u0001and over an age\u0002 lasting from Christ to the end, \u0001and still\u0002.\" His kingdom shall extend over all eternity. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001For,\u0002 &c. He is not tired with repeating this wonderful judgment, which gave him reason to hope that God would complete his work; and at the same time, give a sanction to his mission. If the most potent of the monarchs of the earth could so little withstand his power, what had he to fear from a few jarring clans of barbarians and shepherds? (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Mary,\u0002 or Mariam, as it was formerly pronounced, though the Masorets now read Miriam: may signify one \"exalted, lady, star, bitterness of the sea.\" --- \u0001Prophetess;\u0002 having revelations from God, (Numbers xii. 1,) and singing his praises. --- \u0001Of Aaron.\u0002 Moses passes over himself out of modesty. She is known by this title, whence it is supposed she never married. (St. Ambrose) (Calmet) --- \u0001Timbrels,\u0002 which were already used in solemn worship. --- \u0001And dances.\u0002 \u0001Choris\u0002 may mean companies of women, singing and dancing in honour of God. The men repeated what Moses had entoned, and the women did the same after Mary; unless, perhaps, the multitude of both sexes, respectively, repeated only the first verse by way of chorus; or Mary and her band took up each verse \"in answer\" to the men, as the Hebrew insinuates. This divine canticle will afford joy even to the elect, Apocalypse xv. 3." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sur,\u0002 which is called Etham, \"\u0001Pough,\u0002\" (Numbers xxxiii. 7,) on which account both sides of the Red Sea are described by the same name; hence some have groundlessly asserted, that the Hebrews came out of the Red Sea by the same way they entered it. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mara,\u0002 about half-way between Suez and Mount Sinai. The waters are said to be still potable, though of a disagreeable nitrous taste. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001A tree,\u0002 (lignum,) or piece of wood, which had the natural property here ascribed to it, Ecclesiasticus xxxviii. 4. (Calmet) --- Though we can hardly suppose, that all that collection of waters would be thus rendered sweet, unless God had given it a miraculous efficacy. (Haydock) --- It foreshewed the virtue of the cross. (Theodoret, ix. 26.) --- \u0001Him,\u0002 Moses, and the people of Israel, of which he was now the sole head or king. (Haydock) --- God \u0001proved\u0002 on this occasion the disposition of the Hebrews to enter into the alliance, of which he proposes to them the heads, ver. seq.[following: ver. 26.?] Josue xxiv. 25, makes use of nearly the same words. God begins to take upon himself the administration of the republic, appointing the forms of judicature, Jeremias vii. 22. What regarded sacrifices, was given upon occasion of their idolatry. (Du Hamel)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Healer.\u0002 God delivered his people from every infirmity, which might prevent any one from joining the rest of their tribes on the night of the exit, Psalm civ. 37." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Elim,\u0002 to the north-west of Sinai. Shaw says there are now only nine fountains. (Haydock) --- Strabo mentions a place of this description, five days' journey from Jericho, which was consecrated to the gods. (B. xvi. p. 511.) (Calmet) --- We might here, (at the conclusion of the third age, according to those who call the deluge the first, and Abraham's call, the second,) pause, with Dr. Worthington, to take a view of the progress of the Church, and of the true doctrine, which has at all times been believed. But the attentive reader of the sacred text, and of these notes, will find this done to his hand almost in every page. \u0001Meditate upon these things...Take heed to thyself and to doctrine, be earnest in them,\u0002 1 Timothy iv. 15. The holy Job probably lived about this time, so that his book may serve to corroborate those truths, which were the objects of faith to some good men living among the Gentiles, as well as to the more favoured nation of the Jews. (Haydock)" } ] }, { "chapter": 16, "slug": "id394.html", "header": "Exodus xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Sin, after they had encamped on the Red Sea, Numbers xxxiii. 10. The 33d station was also in the desert of Sin, or Cades. But that is far remote from this desert, Numbers xx. 1. (Calmet) --- \u0001Month\u0002 of May, Jiar. Their provisions lasted a whole month. On their failure, they presently have recourse to murmurs." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Over,\u0002 greedily feasting on the most nutritive meats. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Prove.\u0002 Show by experience. Therefore he orders the Hebrews to gather manna only for one day, except on Friday. Many suppose that this bread of angels began to fall on Sunday, (ver. 22; Origen, hom. 7.) or on Friday. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Provide.\u0002 Hence, this day was called Parasceve, or the day of preparation." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Morning,\u0002 when manna fell, as quails were brought the former evening, ver. 12 and 13. These fresh instances of protection, might convince them that they had not been imposed upon by Moses in leaving Egypt. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lord.\u0002 All rebellion against lawful authority is resented by God. (Du Hamel)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Before,\u0002 to the place appointed for public worship, chap. xxxiii. 7. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Say.\u0002 Similar promises are often repeated, to appease the seditious mob. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Quails.\u0002 All the Oriental languages express these birds by \u0001solaem,\u0002 though some have asserted, that pheasants or locusts are here meant. Josephus (Antiquities iii. 1) informs us, that great flocks of quails are found about the gulph of Arabia. They return to Europe from the warmer regions, about the beginning of May, at which time God directed the course of vast multitudes to the camp of Israel. Hesychius says, the chennion, a smaller species of quails, was salted and dried, as the Hebrews did theirs, Numbers xi. 32. See Psalm lxxvii. 26. (Calmet) --- \u0001Dew,\u0002 upon which lay the miraculous bread, around the camp. None fell within, as the place was not sufficiently clean. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Manhu.\u0002 St. Jerome adds the explanation, (Du Hamel) which is almost universally adopted, though some pretend that \u0001man,\u0002 even in Chaldean, means \u0001who,\u0002 and not \u0001what?\u0002 Calmet refers them to Psalm lx. 7, for a proof of the contrary. Manna is found in various parts of the world, the best in Arabia. But this was of a different nature, and wholly miraculous, falling every day, except Saturday, throughout the 40 years that the Hebrews dwelt in the desert. It melted with the heat of the sun, (ver. 21,) though it would bear the fire, and might be made into cakes, which cannot be done with the Arabian manna. It filled the mouth of God's servants with the most delightful tastes, (Wisdom xvi. 20,) while the wicked were disgusted with it, Numbers xi. 6. --- \u0001Our soul is dry,\u0002 &c. It is called the bread of angels, being made or brought by their ministry, and of such a quality, that they would desire nothing better, if they stood in need of food. (Calmet) --- Whatever a man gathered, he had only a gomor full, and this sufficed for young and old, sick and healthy; if any was kept over the night it became corrupt, except that which was reserved for Saturday, and that which was preserved in the ark for a memorial for several hundred years. (Worthington) --- Yet this wonderful bread was only a figure of that which Jesus Christ promised to give, (St. John vi.) and as the figure must come beneath the reality, (Colossians. ii.) what we receive in the blessed Eucharist, must undoubtedly be something better than manna. Would Zuinglius and Calvin attempt then to persuade us, that Christ appointed their mere sacramental \u0001bread,\u0002 to supersede and excel the favour of manna granted to the fathers, who are dead? Mere bread cannot stand in competition with this miraculous food. But the truth which it foreshewed, according to all the doctors of the Church, I mean the body and blood, soul and divinity of Jesus Christ, in the blessed sacrament, under the appearances of bread and wine, are surely more excellent than manna itself. It is miraculously brought upon our altars by the words of Jesus Christ, spoken by his priests at Mass, and dispensed to infinite multitudes, in the most distant places from each other, and even in the smallest particle. (Haydock) --- It giveth grace in this life, and glory in the next, and this in proportion to each one's disposition. To the wicked it may appear contemptible, but to the servants of God it is the most delightful and \u0001supersubstantial.\u0002 (Worthington) --- Button allows that the Protestant version of this verse \"seems to make Moses guilty of a contradiction. \u0001It is manna, for they wist not what it was.\u0002 But the Septuagint (he might add the Vulgate also) translate it according to the original.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eat.\u0002 Each one's provision was just enough to fill a gomor; (Menochius) or those who had collected more, gave to those who wanted, 2 Corinthians viii. 15. Any one might take less. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Putrified.\u0002 So God was pleased to punish their diffidence in Providence. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Morning.\u0002 Wisdom xvi. 28, we find the reason of this ordinance, which enforces diligence, and was a constant admonition to bless God without delay. (Haydock) --- \u0001It melted,\u0002 that it might not be trodden under foot by the profane. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Told Moses,\u0002 wishing to know why God had given this injunction." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Place.\u0002 Onkelos allows a person to travel 2000 cubits on the sabbath. Some heretics understood this literally, and would not alter the posture in which they were found by the festival. (Origen, Philos. 1.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Manna.\u0002 This miraculous food, with which the children of Israel were nourished and supported during their sojourning in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament, for the food and nourishment of our souls, during the time of our mortal pilgrimage, till we come to our eternal home, the true land of promise: where we shall keep an everlasting sabbath: and have no further need of sacraments. (Challoner) --- \u0001Seed\u0002 in size, but \u0001white;\u0002 whereas the seed of coriander is black. (Menochius) --- Samaritan, \"like a grain of rice.\" --- \u0001Honey,\u0002 or oil, Numbers xi. 8. (Calmet) --- This was the usual taste. But if any one liked another better, the manna assumed it, Wisdom xvi. 20. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A vessel,\u0002 \"a golden urn,\" as the Septuagint and St. Paul (Hebrews ix. 4,) express it. This was placed in the tabernacle, where the Hebrews met to pray, till the ark was made. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Land.\u0002 Manna was withdrawn as soon as usual food could be easily procured. (Haydock) --- In this desert of the world, we are supported by the sacraments. As manna fell in the night, so the mysteries of faith are concealed from the curious researches of men. It melted with the sun beams; so mysteries confound the idle attempts of those who would fathom their impenetrable depth. Those who ate manna died, but the worthy receiver of the blessed sacrament will live for ever. (Calmet)" } ] }, { "chapter": 17, "slug": "id395.html", "header": "Exodus xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mansions,\u0002 at Daphca, (Numbers xxxiii. 12,) and perhaps at Aluz. (Calmet) --- \u0001Raphidim,\u0002 the 11th station mentioned by Moses, which was afterwards called \u0001Massa,\u0002 \"temptation,\" because the people murmured in this place. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Chode,\u0002 quarrelled and murmured. (Haydock) --- \u0001Tempt,\u0002 requiring a miracle, ver. 7." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Before thee,\u0002 ready to grant thy request at Horeb, a \u0001rock\u0002 to the west of Sinai, and a figure of Jesus Christ, according to St. Paul; who says, (1 Corinthians x. 4,) that the spiritual \u0001rock\u0002 followed the Hebrews. Some say a part of the real rock was carried in a chariot. (St. Chrysostom) Others, that the rivulet of waters accompanied them till it fell into the sea near Asiengaber. (Usher.) --- The Rabbins say, that these waters never failed the Israelites till the death of Mary, for whose sake they were given, and that the bright cloud disappeared with Aaron, and manna at the decease of Moses." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Temptation.\u0002 Massa and Meriba \"quarrel,\" as the Hebrew reads." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Amalec.\u0002 The descendants of Esau by his grandson, living about the Red Sea." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Josue,\u0002 who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, \"Saviour.\" He attached himself to Moses, and is styled his \u0001servant,\u0002 as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth. --- \u0001Hand,\u0002 to defend the cause of the Hebrews by a miracle, if it be requisite." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hur,\u0002 grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And when Moses lifted up his hands.\u0002 Here Moses was a figure of Christ on the cross, by whose power and mediation we overcome our spiritual enemies. (Challoner) --- \u0001Hands,\u0002 forming the sign of the cross, as the fathers observe, in the posture of a suppliant. St. Jerome says, the people fasted also till the evening. (contra Jos. ii.) (Calmet) --- If heretics deride the priests of God, standing with their hands extended at the altar, let them reflect on Moses, and on Jesus Christ, who, \u0001lifting up his hands, blessed\u0002 his disciples; and hence learn, that such ceremonies are not vain. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of Josue,\u0002 and of all who shall govern after him, that they may remember to execute my decree of extermination, against these cruel Amalecites, who have first dared to oppose the progress of my dejected people. (Haydock) --- Moses mentions, that they particularly attacked the feeble and stragglers, (Deuteronomy xxv. 18,) though their army was very formidable, Judith iv. 13. Saul received an express order to destroy this nation; and he made such havoc among them, that they never rose again to any importance, and were confounded with the Idumeans, 1 Kings xv. 3. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Exaltation.\u0002 He has given me the victory. He has supported my hands on high, holding the rod as a standard. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hand of the throne.\u0002 The Lord hath lifted up his hand, and sworn on his throne, that war, &c., (Chaldean) or the hand of Amalec hath attacked the throne (Israel, the inheritance) of the Lord; therefore shall he pursue them for ever. The Septuagint have followed a different reading, \"because with a secret hand the Lord will fight; and some suggest, that instead of \u0001ces, throne,\u0002 we should read \u0001nos, signal,\u0002 or \u0001standard.\u0002\" Since the hand has attacked the standard of the Lord, the war of the Lord is against Amalec. (Le Clerc.) --- Or \"the Lord has taken his standard into his hand to destroy the Amalecites for ever.\" (Chateillon.) (Calmet)" } ] }, { "chapter": 18, "slug": "id396.html", "header": "Exodus xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jethro.\u0002 See chap. ii. 18. --- \u0001Priest.\u0002 Hebrew \u0001Cohen\u0002 means also a prince. Both offices were performed by the heads of families, in the law of nature. (Worthington) --- It is supposed that this interview took place later, and should be placed [after] Numbers x. 10. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Back,\u0002 with her consent, when he was going to the court of Pharao. (Menochius) --- Since he had the vision of God, St. Epiphanius says, he lived in continence with her. (Hœr. 78.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mountain.\u0002 Horeb, (chap. iii. 1,) or Sinai. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Word.\u0002 Hebrew, \"And he said unto Moses, I, &c. (7) And Moses went out to meet,\" &c., which seems very strange, after he had been just talking with him. The authors of the Septuagint and Syriac read \u0001behold,\u0002 instead of \u0001I.\u0002 \"It was told Moses. Behold thy,\" &c. Kennicott observes, that five Samaritan copies retain \u0001ene,\u0002 \"behold,\" instead of \u0001ani,\u0002 \"I,\" and thus obviate the \u0001nonsense\u0002 which disturbs the reader of the present Hebrew." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Worshipped,\u0002 bending to the ground, according to the custom of the country. (Haydock) --- \u0001Tent\u0002 of the Lord, if it were then erected, and afterwards into that of Moses. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rejoiced.\u0002 Septuagint, \"was in an ecstacy,\" of admiration, mixed with joy. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I know.\u0002 I am now more convinced of this truth. Jethro instructed his family in these principles. The Rechabites were his descendants. (1 Paralipomenon ii. 55; Jeremias xxxv.) (Menochius) --- \u0001Proudly.\u0002 Hebrew, \"because in the thing in which they did proudly, \u0001he was\u0002 against, \u0001or\u0002 above them.\" Something must be supplied. God turned the wisdom and arms of the Egyptians to their own confusion. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sacrifices.\u0002 Peace-offerings, of which he might partake with the \u0001ancients.\u0002 (Haydock) --- Jethro being a stranger, and a servant of the true God, might perform this duty in person, even though we allow that the priesthood was restrained to the family of Aaron before this time with regard to the Hebrews. (Calmet) --- \u0001Before God.\u0002 St. Augustine, who supposes that the tabernacle was not yet erected, explains this \u0001in honour of God:\u0002 but others, who believe this happened at the close of the year, say that the feast was made before the tabernacle, the house of God. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Good,\u0002 or convenient, either for yourself, or for the people. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Foolish.\u0002 Septuagint, \"intolerable.\" --- \u0001Labour.\u0002 Hebrew, \"thou wilt surely sink, \u0001or\u0002 be wasted away.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To do.\u0002 Be a mediator between God and the people: explain their wants, and bring back his decision: but let inferior officers see them executed. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Avarice.\u0002 That they may not be bribed against their better knowledge. The wise, rich, and disinterested, must be appointed magistrates; such as may not be under any undue influence. Aristotle blames the Lacedemonians for entrusting such offices to people who had nothing. See Isaias iii. 7." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thou shalt\u0002. Hebrew, \"and God shall order thee.\" Jethro does not wish his advice should be followed, till God had been consulted. (Calmet) --- By his plan, he thought Moses would have time to confer more with God, and promote his own welfare, and the convenient dispatch of business. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Tens.\u0002 The Samaritan copy here inserts, from Deuteronomy i. 9 to 19, where this is related at greater length. The Septuagint also add to the other officers, the Grammatoeisagogeis, or \u0001Shoterim,\u0002 mentioned in the same place, as lectors or scribes, whose business it perhaps was to present written requests." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To him.\u0002 Whether they regarded religious or civil matters. No appeal was made from an inferior or any other tribunal, but that of the supreme magistrate. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Depart,\u0002 upon his consenting to leave his son Hobab, for a guide, (Bonfrere on Numbers x. 29,) or perhaps he departed for a time, and returned again. (Calmet) --- Moses shews by his example, that superiors ought not to disdain receiving prudent admonitions from any one. (St. Chrysostom) (Worthington)" } ] }, { "chapter": 19, "slug": "id397.html", "header": "Exodus xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This day.\u0002 The same on which they departed from the Raphidim, or on the third day of the third month; though St. Augustine understands the first of the month; (Calmet) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. (St. Augustine, ep. 119. 16.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And Moses went up to God.\u0002 Moses went up to Mount Sinai, where God spoke to him." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eagles.\u0002 Out of the reach of danger. As eagles carry their young upon their wings, so I have protected you from all your enemies, Deuternomy xxxii. 11. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Possession,\u0002 (\u0001peculium\u0002). Hebrew \u0001segula,\u0002 \"a chosen portion or treasure.\" (Menochius) --- \u0001Mine.\u0002 I could have made choice of others. We cannot but admire the goodness of God, who asks for the free consent of the people. Hence they can have no pretence for breaking this solemn covenant. (Calmet) (Theodoret 9. 35.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Priestly kingdom.\u0002 \"Priests and kings,\" Chaldean. You shall rule over the Chanaanites, &c., and you shall offer sacrifice to me, at least, by slaying the paschal lamb. This kingdom shall not be merely of a civil nature; it shall be also sacred. The whole nation shall be \u0001holy,\u0002 separated from the pagans, and consecrated to me. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Related,\u0002 as a mediator acting between two parties, (Haydock) though God knew all before. Thus his servants cease not to lay before him their own and our wants. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cloud,\u0002 to veil his majesty, while he spoke to Moses in the hearing of all. (Haydock) --- Then they began to place an entire confidence in their leader. (Maimonides)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Garments,\u0002 with their bodies, as the Jews understand by this expression. They were also to abstain from their wives, &c. By which exterior practices, they were admonished of the interior purity which God required. All nations seem to have adopted similar observances of continence, washing themselves, and putting on their best attire, when they appeared before God. See Herodotus, &c. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Him.\u0002 In detestation of his impiety, which has made him unclean. (Haydock) --- \u0001Go up into\u0002 the precincts of the \u0001mountain,\u0002 to which Moses conducted them; (ver. 17. 21,) or they might ascend after the trumpet ceased, and the law was given. For some understand \u0001shall begin,\u0002 in a contrary sense with the Roman Septuagint, \"when the voices of thunder, and the trumpets, and the cloud shall be no more;\" (\u0001apelthe\u0002) so also the Chaldean, Syriac. (Vatable) The sound which was heard, resembled that of a horn. (Jobel.) See Leviticus xxv. 10. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wives.\u0002 St. Paul recommends continence when people have to pray, 1 Corinthians vii. On the pagan temple of Epidaurus, this inscription was placed, \"Let those be chaste who enter here.\" (St. Clement of Alexandria, strom. 5.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Terrible,\u0002 by the display of so many instruments of God's power; lightning, fire, a thick cloud, and various peals of thunder, and the sound of a trumpet; besides rain, and the company of millions of angels, Psalm lxvii. 9, 18. How different was the appearance of Sion, when Jesus proclaimed his gospel! (Hebrews xii. 18.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Answered him,\u0002 \"in a speech,\" articulated and heard by all the people, as the Hebrew, Septuagint, Syriac, &c., intimate. Many legislators have pretended that their laws came from heaven. But they had no witnesses. Moses does all openly. His laws are preceded, accompanied, and followed by prodigies." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sanctified,\u0002 in an extraordinary manner, above the rest. These priests, according to St. Augustine, are the children of Aaron, and the whole race of Levi, who would shortly be selected by God. But others think, they are those who, by the law of nature, were accustomed to officiate. Or, as God had declared that they were all a \u0001priestly kingdom,\u0002 some of the most comely and irreproachable youths of each family, had been chosen to present victims, when the covenant with God was to be ratified, chap. xxiv. 15. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The people.\u0002 Glassius understands this with an interrogation, \"Can no one?\" God exempts Aaron from the common law, ver. 24. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Pass.\u0002 Septuagint, \"contend violently to pass.\" \u0001The kingdom of heaven suffereth violence,\u0002 Matthew xi. 12. (Menochius) --- Moses was the mediator of this covenant, and Aaron his interpreter, to explain to the people the orders of Moses. (Calmet) --- Thus we have seen the dreadful apparatus of the law of fear, with the preface to it, and the approbation of the people." } ] }, { "chapter": 20, "slug": "id398.html", "header": "Exodus xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The Lord\u0002 now, by his angel, delivers in an intelligible manner, the ten \u0001words,\u0002 or commandments, which contain the sum of all the natural law, and may be reduced to the two precepts of charity, Matthew xxii. 40; Mark xii. 31. How these commandments are to be divided into ten, the ancients are not perfectly agreed. We follow the authority of St. Augustine, (9. 71,) St. Clement of Alexandria, (strom. 6,) and others, in referring three of the precepts to God, and seven to our neighbour. Protestants adopt the Jewish method, of making four commandments of the first table, and six of the second; as they divide our first into two, and unite the 9th and 10th; though it surely must appear rational to admit a distinct precept, for an internal as well as for an external object; and the desires of committing adultery or theft, require a distinct prohibition no less than the external actions. Whereas the forbidding to have strange gods, or to worship images, or creatures of any description, is exactly of the same tendency. For no one can worship an idol, without admitting a strange god. The latter part, therefore, of the first commandment, or the second of Protestants, is only a farther explanation of what had gone before, as Moses himself clearly insinuates, ver. 23, \u0001You shall not make gods of silver,\u0002 &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thy God.\u0002 By this endearing title, we are all required to consecrate our whole hearts and souls to our only Maker and Redeemer; and therefore we must love God sincerely, and comply with all his commandments. This preface to the Decalogue, enforces the acts of faith, hope, charity, religion, &c. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Before me\u0002, or in my presence. I shall not be content to be adored with idols. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A graven thing, nor the likeness of any thing,\u0002 &c. All such images or likenesses, are forbidden by this commandment, as are made to be \u0001adored\u0002 and \u0001served;\u0002 according to that which immediately follows, \u0001thou shalt not adore them, nor serve them.\u0002 That is, all such as are designed for \u0001idols\u0002 or \u0001image gods,\u0002 or are worshipped with \u0001divine honour.\u0002 But otherwise images, pictures, or representations, even in the house of God, and in the very sanctuary, so far from being forbidden are expressly authorized by the word of God. See Exodus xxv. 15, &c.; chap. xxxviii. 7; Numbers xxi. 8, 9; 1 Chronicles xxviii. 18, 19; 2 Chronicles iii. 10. (Challoner) --- Protestants insidiously translate \"any graven image,\" though pesel, eidolon, glupton, and sculptile, in the Hebrew, Greek, and Latin, denote a graven thing or idol. They will, however, hardly condemn his majesty for having his representation stamped upon the coin of the nation, nor so many of our wealthy noblemen, who adorn their rooms with the choicest efforts of painting and of sculpture. They know that the object of prohibition is the making and adoring of \u0001idols.\u0002 But they probably wish to keep the ignorant under the stupid delusion of supposing, that Catholics are idolaters, because they have images, and that they themselves are not, though they have them likewise at home; and even in their churches admit the absurd figures of the lion and the unicorn, stretching their paws over the tables of the law, instead of the pious representations of Jesus expiring on the cross, &c., which were set up by their Catholic ancestors. Let them read, and adopt herein \u0001just weights and measures,\u0002 proposed to them by Thorndike, one of their most discerning and moderate teachers. In the mean time, we will assure them, that we abhor all idols; both those made with hands, and those which are formed by the head of heretics, who set up their own fancies and delusions, to be adored instead of the true God. Our general councils of Nice and of Trent define what we ought to believe on this head; and the matter is so fully explained in our catechisms and books of instruction, as well as from our pulpits, that no person can well remain in ignorance. If we perform various actions of respect before pictures, which are also done in honour of God, can any man of sense infer, that we look upon both with equal respect? Do we not read of the people falling down to shew respect to the king, and supreme worship to God, by the same act of the body? (Haydock) --- Altars and sacrifice we reserve solely for God, as St. Augustine (contra Faust. xx. 21,) well observes. Other indifferent practices must be determined by the intention. --- \u0001Latria,\u0002 or supreme worship, can be given to none but the Deity. But we shew our respect and veneration for his servants in glory, by an inferior service called \u0001Dulia,\u0002 giving \u0001honour to whom honour\u0002 is due. How profane and impious must the words of the first reformers appear, who, after saying most falsely, that \"papists make the Virgin Mary a god, (Luther. postil.) and worship images in heathenish manner,\" (Melanct. Loc. com.) attribute various fictitious crimes to the blessed Virgin and other saints! (Centuriators of Magdeburg; Calvin, &c.) They knew that all the saints abhorred their impiety; and therefore, in revenge, they vilify the saints, and condemn all the doctors and fathers of the Church, since the death of the apostles, as guilty of superstition and idolatry. (Haydock) --- \"By this occasion, dead creatures, and bloodless half worm-eaten bones, began to be honoured, invocated, and worshipped with divine honour. All which the doctors of the Church not only winked at, but also set forward.\" (Centuriators of Magdeburg, C. vi.) What is then become of the promises of God, to teach all the \u0001truth\u0002 by the mouths of his pastors? (Matthew xxviii, &c.) Let others judge, whether we ought to pay greater deference to Saints Jerome, Augustine, Gregory, &c., or to Luther, Calvin, and the Centuriators of Magdeburg. But some will even admit that images were commanded by God, chap. xxv. 18, &c. Hence they lay great stress upon the words \u0001to thyself;\u0002 as if all images were forbidden that man should make, without the express sanction of God. So Parkhurst Lexic. But those who are conversant in Hebrew, know that these words have no such import; and if things were inseparable from idolatry, they could not be sanctioned by God. (Haydock) --- No creature must be represented as a deity. But sovereign worship, both internal and external, must be given to the great Author of all good, while we abstain from every superstitious act, and from all dealings with the devil and false religions. (Calmet) --- Protestants, therefore, who only forbid \u0001images,\u0002 diminish God's law. Were not the idols of Chanaan, Chamos, &c., which represented nothing in nature, also condemned?" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Adore.\u0002 Protestants translate again, with the same view, as in the preceding verse, \"thou shalt not bow down thyself to them,\" in condemnation of Catholics, who kneel before the cross. But do not they kneel, when they receive their sacramental bread, or when they ask for their parents' blessing? Did not St. John, and other saints, bow down out of respect to angels? And were these all idolaters! We are forbidden, therefore, to shew any respect to strange gods. But we must honour the true God in his saints, referring all the glory to him. (Haydock) --- \u0001Hate me.\u0002 Those who do not imitate their wicked ancestors, need not fear being involved in their punishment. (Menochius) (St. Augustine, q. 42; St. Gregory, mor. 15. 22; St. Jerome in Ezechiel xviii.) --- Sometimes, indeed, God takes away the lives of children and of subjects, to punish the sins of parents and of kings; but this may be no real detriment to the deceased. (Haydock) --- Grotius thinks, that this menace is directed against idolaters. Others believe, it may be placed at the conclusion of each of the commandments. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In vain.\u0002 On trifling occasions, rashly, or falsely. \"Those who swear often, diminish their credit among the wise.\" (Philo)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sabbath day,\u0002 on which rest from servile work is prescribed, that we may worship God with greater fervour. Saturday was kept holy by the Jews, in honour of God's resting. The apostles have authorized us to keep Sunday instead, to commemorate the mysteries of Christ's resurrection, &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Six,\u0002 &c. This must be understood if no festival of obligation occurred. For many were in force in the old law; such as the Passover, Encenia, Purim, &c., as there are still in the Church. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stranger.\u0002 Of some other nation. Good policy required, that all should conform to this regulation, whatever their religion might be. (Grotius) --- Maimonides says, without any probablility, that \"a Gentile observing the law, was guilty of death. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Honour.\u0002 Love, respect, feed, if requisite; support the infirmities of parents. See Numbers xxiv. 1; 1 Timothy v. 3, 17. They are ministers of God, in the production of children; and those who offer an affront to his minister, irritate God. (Philo) --- \u0001Land\u0002 of Chanaan. The promises are of a temporal nature; but they should bring to our reflection the eternal rewards which attend the virtuous. The duties of parents are not specified, as nature would shew their extent, and as the obligations of parents and children are reciprocal. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Kill.\u0002 These precepts are to be taken in their full extent, as prohibiting not only the ultimate act, but every thing which leads to it. Magistrates are authorized to inflict capital punishments. We are allowed also to defend ourselves against an unjust aggressor. But we must never \u0001intend\u0002 to kill him. (Calmet) --- The laws will not condemn us, perhaps, if we do; but God sees the heart, and judges. A night thief may be slain, because we know not how far our own lives may be endangered, chap. xxii. 2. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Adultery.\u0002 This precept is placed before the former one, in the Septuagint; St. Mark x. 19; and St. Luke xviii. 20. Adultery was punished with death, Leviticus xx. 10. All civilized nations have held it in abhorrence, as destructive of all peace, Job xxxi. 11. All other impure actions are forbidden, under different penalties." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Steal;\u0002 by which name fraud of every description is condemned. Some have erroneously restrained this prohibition to the stealing of men for slaves, chap. xxi. 16. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001False.\u0002 Calumniators were subjected to the law of retaliation, and were forced, by the Egyptians and others, to undergo the same punishment, which they would have inflicted upon others. This law is the guardian of good faith and honesty in all our dealings. It is explained more in detail [in] chap. xxiii. 1, and Leviticus xix. 11." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001House.\u0002 Septuagint places \u0001wife\u0002 first, as all do, Deuteronomy v. 21. The express prohibition of lustful and unjust desires, might suffice to have obviated the mistake of Josephus, and of the Jews, in our Saviour's time, who looked upon them as indifferent, provided they were not carried into effect. They render us guilty in the sight of God, (Matthew v. 28,) whenever we give consent to them, as even Ovid and the pagan philosophers acknowledged. (Grotius) --- At the conclusion of this 10th commandment, we find five verses in the Samaritan copy and version, as well as in the Arabic, and a sufficient vacant space is left in an ancient Syriac manuscript translated from the Hebrew, which induce Kennicott (Dis. 2. p. 97,) to conclude that they are genuine; particularly as they explain what law was to be engraven on the two stones set up by Josue, which the Hebrew leaves ambiguous. They are as follows, repeated, for the most part, Deuteronomy xxvii. 2. \"And it shall come to pass, when the Lord thy God shall bring thee into the land of the Chanaanites, whither thou goest to possess it, then thou shalt set thee up great stones; and thou shalt plaster them with plaster, and shalt write upon the stones all the words of this law. --- And it shall come to pass, when ye are passed over the Jordan, ye shall put these stones, which I command you this day, upon Mount Gerizim. --- And thou shalt build there an altar to the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them. --- Thou shalt build the altar of the Lord thy God of whole stones, and shalt offer thereon burnt-offerings to the Lord thy God, and shalt sacrifice peace-offerings; and thou shalt eat there, and rejoice before the Lord thy God. --- That mountain is on the other side Jordan, by the way where the sun goeth down, in the land of the Chanaanites, which dwell in the flat country over-against Gilgal, beside the plain of Moreh, near Sichem.\" This particular designation of \u0001Gerizim,\u0002 makes Calmet suspect, that it is an interpolation of the Samaritans. But Kennicott hesitates not to lay the blame of omission upon the Jews; as he endeavours to shew, that they have corrupted Deuteronomy xxvii. 4, substituting \u0001Hebal,\u0002 instead of Gerizim. \"Certainly the Jews \u0001might omit,\u0002 as easily as the Samaritans \u0001might insert.\u0002\" (p. 100.) (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saw.\u0002 The Hebrews often substitute one organ of sense for another. (St. Augustine 9. 72; Jeremias ii. 30.) --- The Samaritan reads, \"the people heard the thunders and the sound of the trumpet, and beheld the lightning.\" Henceforward till chap. xxiv., Moses and Aaron alone heard the voice of God; and the laws delivered, chap. xxv. to xxxi., were revealed to Moses only." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Die.\u0002 The Samaritan copy inserts here what we read [in] Deuteronomy v. 24, 25, 26, 27." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Seen:\u0002 no visible form; (Calmet) but \u0001I have spoken\u0002 from the top of Sinai. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Make.\u0002 Hebrew adds, \"with me,\" ver. 3. This people was prone to idolatry, and stood in need of having the first commandment often inculcated. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Earth,\u0002 which may be destroyed with ease, to prevent any profanation. --- \u0001Place.\u0002 Where the tabernacle shall be fixed, you shall offer sacrifice, and I will hear you. The ark was afterwards deposited in the temple, where alone the Jews were, consequently, allowed to sacrifice. (Haydock) --- Samuel offered victims at Mespha and Ramatha, by the dispensation of God, 1 Kings vii. 9, 17. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Defiled;\u0002 because done in opposition to God's order, who required, on this occasion, the utmost simplicity, to prevent any undue veneration. Iron was not used about the tabernacle or temple, as brass was more common. Altars raised in haste, like that, Deuteronomy xxvii. and Josue viii. 30, and that which was designed for the ratification of the covenant, (chap. xxiv. 4,) were required to be of this construction, unpolished and simple, as was the altar erected, 1 Machabees iv. 47. But other altars were not built after this model. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Steps.\u0002 These were afterwards allowed in the temple, Ezechiel xliii. 17. The Egyptians made use of their pyramids for altars; and some suppose, that the high places of Juda were of a similar nature, and exposed the priests, who wore long robes without breeches, to the danger of being seen, chap. xxviii. 42. The steps allowed by God were therefore very low, and enclosed with boards, after the Greek fashion. Such were used by the priest and priestess of Jupiter. (Servius in Æneid iv. 646.) Linen breeches, or girdles, were afterwards required, Leviticus xxxix. 27. and Exodus xxviii. 42. (Calmet)" } ] }, { "chapter": 21, "slug": "id399.html", "header": "Exodus xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Judgments,\u0002 or laws directing the civil conduct of the Israelites. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Servant,\u0002 or slave. A man might sell himself and his children. But if they were females, under age, God prescribes how they are to be treated, ver. 7. --- \u0001Six years:\u0002 in case he were bought immediately after the expiration of the Sabbatic law: none could be detained for a longer period. If a person lost his liberty in the fourth year after the general release, he would recover it in the space of two or three years at latest. (Haydock) (Bonfrere)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Raiment.\u0002 Hebrew \u0001Gaph\u0002 may signify also the \u0001body.\u0002 \"If he come (with his body) alone, let him so depart,\" Septuagint. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To the gods:\u0002 Elohim. That is, to the judges, or magistrates, authorized by God. (Challoner) --- In a matter of such consequence, great deliberation was requisite. --- \u0001Posts,\u0002 of his own house. This ceremony tended to punish the slave for neglecting his liberty, and shewed, that he should not pass the threshold any more without his master's leave. --- \u0001For ever;\u0002 till the year of Jubilee, when all the Hebrews were to be set free, Leviticus xxv. 40. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Go out,\u0002 to work in the fields, according to Grotius; or rather, to enjoy her liberty. A father who sold his daughter, always expected that she should be the wife of the purchaser, or of his son. If this did not take place, she was free after six years, or before, if her master died. Constantine sanctioned the power of the Romans to sell their children. The Phrygians and Thebans had the like custom. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Daughters.\u0002 When she is old enough to be married, he shall give her a dowry like his own daughter, or like a free woman. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Marriage.\u0002 This seems to insinuate that she was divorced: but the best commentators suppose, that the introduction of the second wife was not to infringe the rights of the first. Hebrew, \"he shall not diminish her food, raiment, and dwelling,\" but treat her as his wife. The Athenians required husbands to visit their wives thrice a month. --- \u0001Price,\u0002 &c. A sufficient dowry, or the rights of marriage; \"her company,\" (omilian.) Septuagint." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With a will.\u0002 The Hebrew and Septuagint do not express this, but the context shews it to be necessary. --- \u0001Death,\u0002 by the sword, as people soliciting idolatry to others were also. Eighteen crimes were punished with lapidation, ten with fire, or melting lead poured down their throats, and six with strangling. The royal tribunals always commanded the criminal's head to be struck off. (Calmet) --- When the punishment is not defined, stoning must be understood; (Rabbins and Selden, Syned ii. 13.) at least when it is said, \u0001his blood be upon him.\u0002 But when it is only determined that he shall die, Grotius understands he must be \u0001strangled,\u0002 with towels put round the malefactor's neck, while he stands up to the knees in a dunghill; (Drusius) as he does also when he is to be killed with melted lead. Murder was punished by the ancient Greeks with exile. (Plato, &c.) \"At that time it was deemed unlawful to inflict a capital punishment upon any, who, however criminal, were still men.\" (Lartant 2.) But as these crimes became more frequent, God enacts this law of retaliation, \u0001blood for blood,\u0002 Genesis ix. 6. Ten paces from the place of execution, the criminal Hebrew had to confess his sin. (Maimonides) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001God.\u0002 When a person was slain undesignedly, the Providence of God was to be adored in silence, as nothing happens without his permission. (Haydock) See Numbers xxv. 6." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Altar,\u0002 if he should flee thither for safety. No asylum was allowed to such murderers. Thus Joab was slain by Solomon, 3 Kings ii. 31. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Striketh,\u0002 even though death should not ensue. But some require a grevious wound, and that the son should be twice admonished, Deuteronomy xxi. 18. Parricide seemed a crime so shocking and unnatural, that neither Moses nor Solon made any express law against it." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Curseth,\u0002 or speaking injuriously. The Athenians put such in prison." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Staff,\u0002 as people in health do, or even as a convalescent. In the mean time the other person was confined, and subjected to the law of retaliation, if the sick man lost either limb or life, ver. 24. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Money,\u0002 which purchased the slave. Hence, as he will be punished in some degree, and it is not absolutely certain that the slave died of his wounds, his master shall not be put to death. \"They are slaves, (says Seneca, ep. 47,) but they are \u0001our fellow-slaves.\u0002\" We have one common origin, and one master over us all, Job xxxi. 13. (Haydock) --- Many nations tolerated the murder of slaves by their masters. But this was contrary to reason and humanity, (Calmet) and condemned by many of the Roman laws. (Christen.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001But live herself.\u0002 So Josephus also reads, Antiquities iv. 8. But Philo and the Septuagint have, \"of a child unformed;\" and ver. 23, \"But if the child be formed, (\u0001exeikonismenon,\u0002 animated and organized) he shall give soul for soul;\" as if all were referred to the child, which the Vulgate explains of the mother. To destroy the life of either was punished with death. \"She who first taught the art of expelling the tender fœtus, deserved to perish by her own malice.\" (Ovid) (Calmet) --- The precise time when the soul begins to animate the body is so very uncertain, that, after conception, the person who should cause a miscarriage wilfully, would expose himself to incur the guilt of murder. Josephus, contra Apion ii., shews how the Jews abhorred such wickedness. The Romans punished it with death. (Haydock) --- \u0001Homicidii festinatio est prohibere nasci.\u0002 (Tertullian, apol.) Onkelos says, that \"if the mother should not die of the stroke, the offender was to satisfy the husband by paying a fine, to be awarded by the husband, or by the judges: but in case the mother died, he should render life for life:\" (Calmet) in which decision he agrees with the Vulgate. (Haydock) --- The Hebrew is ambiguous, \"If death ensue not.\" (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Eye.\u0002 \"This law tended to restrain, not to encourage, fury and revenge.\" (St. Augustine, contra Faust. xix. 25.) Some explain it, as if a sum of money could only be required, equivalent to the ransom of an eye, in case a person should be under a necessity of losing or of redeeming it. (Muis; Jonathan) --- Retaliation was not left to the injured party's discretion. The judge was to decide. Christ enjoins what is more perfect, ordering us to turn the left cheek, when we have received a blow on the right. The canon law inflicts the punishment of retaliation upon the calumniator. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Stoned,\u0002 that he may do no more harm, and that the owner may be punished at least by this loss. (Haydock) --- Sentence was passed by the 23 judges. By the Roman law, the animal which struck a man was forfeited to him (Calmet); and its master had to make good all damages. ( Justinian iv. 9.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Bond-man,\u0002 &c., of any of those uncircumcised nations, (Jonathan) whom it was lawful to put to death; and hence their life was esteemed of less value. (Haydock) --- \u0001Sicles.\u0002 Septuagint, \"didrachmas.\" This was the price of a slave, for which our Saviour was sold: that of a free-man was double. (Calmet)" } ] }, { "chapter": 22, "slug": "id400.html", "header": "Exodus xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Five oxen;\u0002 because they are of greater value than \u0001sheep.\u0002 (Theodoret) --- As these things may easily be stolen, a heavier fine is imposed than on those who steal money. The Scythians punish theft with the utmost severity. (Grotius) --- All these punishments, till the 25th chapter, were inflicted by the judge. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blood.\u0002 The reason is, because it could not easily be known whether the thief had not a design upon the life of the people in the house; and therefore, the law gave them authority to defend themselves. But they were not authorized to kill the thief designedly. The laws of Athens and of Rome, permitted nocturnal robbers to be slain, at least when they came armed. (Plato, de leg. ix. &c.) To defend our goods or honour, by killing the aggressor, is contrary to justice and reason. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Double.\u0002 This is an exception from the general law, ver. 1, (Calmet) because he can more easily make restitution, as he has not sold or destroyed the thing. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gods.\u0002 \"In the presence of the Lord,\" Septuagint." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Damage.\u0002 Hebrew, \"thing lost, which another challengeth.…and whom the judges condemn, he,\" &c. If the person who had deposited a thing, pretended that the one produced was not the same, or not equally good, and failed in proving the charge, he was liable to pay double its value. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Stealth, of the person to whom it was entrusted, or by his connivance, as the Hebrew mámu, (de cum eo) \"from with him,\" intimates. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Slain.\u0002 Or any part of its mangled remains, in proof of his assertion. (Syriac)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Restitution.\u0002 It is to be presumed he was guilty of some negligence. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Especially,\u0002 &c. This is a third case, in which the person who lends, suffers all the loss, in consideration of the money which he had received. Others explain, \"If he be a hired servant, he shall pay out of his wages,\" Syriac. (Grotius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Money.\u0002 Fifty sicles, as it is expressed, Deuteronomy xxii. 29. If the maid were of high birth, the magistrates might inflict other punishments on the seducer." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wizards.\u0002 Hebrew, \"a witch.\" Women are more given to such delusions, which imply an apostacy from God to serve the devil, and disturb the republic." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Death.\u0002 Hebrew, \"shall be anathema,\" (\u0001érom\u0002) which denotes utter destruction both of the person and of his goods. (Jonathan) (1 Kings xv. 3.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Were strangers.\u0002 The Celtes punished with death the murderer of a stranger, while they only banished him who had murdered a citizen. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fatherless.\u0002 Thus God will retaliate upon the oppressors of the poor. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Poor.\u0002 Such are often most in want. Usury is not lawful, even with respect to the rich. The Hebrew terms it \u0001a bite.\u0002 (Menochius) --- \"What is usury, said Cato, but to kill a man.\" The Romans required thieves to restore double, but usurers were to render four times as much as they had taken. (Varro, Rustic. i.) --- Restitution is prescribed, 2 Esdras v. 11. Some Calvinists have stood up in its defence, in opposition to the Scriptures, fathers, and Councils of the Catholic Church. \u0001Lend, hoping to gain nothing by it,\u0002 Luke vi. 35. \"Let him who loves money,.…lend (in the persons of the poor) to Him who says, \u0001Give, and it shall be given to you.\u0002\" (St. Leo, ser.) The Jews themselves have reprobated usury in any use. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Gods.\u0002 Judges, priests, &c. Josephus and Philo say, we must not speak ill of strange gods, lest the Gentiles should take occasion to blaspheme the true God, and that we may be farther removed from the danger of taking the name of God in vain, and losing that respect which we owe to it." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Tithes.\u0002 Hebrew, \"thy plentitude, (first-fruits and tithes) and thy tears;\" (or liquors distilled form odoriferous trees) in a word, all that is most excellent. Censorinus (de die nat.) says, excellently well: \"They who acknowledged that they had received food, a country, light, and even their very persons, from the bounty of the gods, failed not to consecrate a part of all to the gods,...to the temples and chapels, where they worshipped them.\" (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Beasts.\u0002 \"Wild beasts,\" Septuagint. --- This was to encourage humanity. (Theodoret)" } ] }, { "chapter": 23, "slug": "id401.html", "header": "Exodus xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lie,\u0002 by countenancing calumny. Judges must never do any thing which they know to be unjust, whatever the witnesses may assert. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Favour.\u0002 Mercy would then be contrary to justice. (Psalm lxxi. 2; St. Augustine q. 88.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bribes,\u0002 which naturally induce the receiver to shew favour, and therefore cannot be too carefully avoided. The Athenians put to death those who bribed the judges, and required the latter to restore ten-fold. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The hearts.\u0002 You have experienced what sorrow and misery they feel. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Year.\u0002 Thus God was pleased to teach them to place entire confidence in him, and to compassionate the distress of the poor. Most people suppose, that the sabbatic year commenced in autumn; as otherwise the land would have remained without any harvest two years. This law began to be observed the 7th year after Josue crossed the Jordan. Jerusalem was thrice besieged during the sabbatic years. (Jeremias xxxiv. 8; 1 Machabees vi. 51.) See Josephus, Antiquities xii. 14. and xiv. 28. God blessed the 6th year, so that it produced as much as \u0001three,\u0002 Leviticus xxv. 21. (Calmet) --- On the feast of tabernacles, (in September) at the beginning of the 7th year, Deuteronomy was to be read aloud to all the people, the Hebrew slaves might obtain their liberty, and if a person could not restore what he had borrowed, it was to be remitted for ever, Deuteronomy xv. and xxxi. 10. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Name.\u0002 Hence it is supposed, the Jews have given abusive titles to the idols; as they call Beelzebub the god-fly, &c. No respect was to be shewn to them. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Three.\u0002 Women are not here mentioned; but they are, Deuteronomy xxxi. 12. Children under 13, were exempted from the obligation, according to the Caraites. Men from 20 to 60, not lawfully hindered, were bound to appear, Leviticus xxvii. 3." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Empty.\u0002 But shalt offer something in sacrifice, and for the support of the Levites, \u0001freely,\u0002 Deuteronomy xvi. 10. At the Passover, the first-fruits of barley were to be offered, as those of wheat would be ready at Pentecost. The third feast, was that of tabernacles, at the conclusion of the civil year. Presents were to be made to God, in testimony of their submission to him; as they were to the kings of the east, by their subjects. (Tavernier, Perse. iv. 16.) See 1 Kings x. 27. and 1 Paralipomenon xviii. 2. --- A sixtieth part of the fruits, at least, was carried to the temple. They consisted of wheat, barley, grapes, figs, apricots, olives, and dates. The king himself carried his basket, and when the solemn procession arrived at the temple, the Levites began to sing the Psalm xxix., \u0001I will extol thee, O Lord,\u0002 &c. After which, the people repeated the words of Deuteronomy xxvi. 3; and having given their baskets to the priests, (ver. 4,) recited parts of the 5th, 6th, 7th, 8th, 9th, and 10th verses. (Calmet) --- \u0001God.\u0002 Here the Septuagint add, \"For when I shall have cast the Gentiles from before thy face, and extended thy limits.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thou,\u0002 &c. This has a reference to the feast of the Passover, ver. 15, (Onkelos) as well as the following verse. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Dam\u0002. The paschal victim must not be so young as to be still suckled. The Samaritan subjoins, \"Because that would be like immolating an animal found dead, and the God of Jacob hates it.\" (Calmet) --- Some imagine that this law alludes to a superstitious custom of the pagans, (Spencer, Rit. ii. 8,) or it forbids eating animals while they are, as it were, \u0001all milk,\u0002 not eight days old. (Rivet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Angel;\u0002 my only son. (Philo) --- St. Paul says, they tempted Jesus Christ, (1 Corinthians x. 9,) who is styled, the \u0001angel of the covenant,\u0002 Malachias iii. 1. Some apply this to Josue, others to St. Michael, who, from the cloud, conducted the army of Israel. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Forgive.\u0002 \u0001Dimittet,\u0002 as well as the Hebrew and Septuagint, may signify, \"he will not abandon.\" (Haydock) --- \u0001My name.\u0002 Moses, Josue, and still more our Saviour, acted in the name and by the authority of God the Father." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Waters,\u0002 or all things necessary for your sustenance." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Fruitless.\u0002 Hebrew may also be, \"miscarrying.\" --- \u0001Days.\u0002 An untimely death was a judgment of God on the wicked, though sometimes he chooses to draw his elect quickly out of this dangerous world, Wisdom iv. 11." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Destroy.\u0002 Hebrew, \"fill with consternation.\"" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hornets,\u0002 or wasps, Wisdom xii. 8. Josue (xxiv. 12) assures us this was verified. Thus scorpions forced the Ethiopians to abandon their country; and flies and wasps drove away the Mysians and Phaselides. See Bochart, iv. 13. The latter people were of Phœnician extraction, and probably fled before Josue. Most of the Chanaanites withdrew into Africa; some perhaps into America. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Beasts.\u0002 Herod the great killed many in hunting. (Josephus, Jewish Wars i. 16.) Two bears rushed upon the children, 4 Kings ii. 24. How much would they have increased in all the countries from the Euphrates to the Nile, had they been destitute of any other inhabitants but the Hebrews, (Calmet) many of whom perished in the desert!" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Scandal.\u0002 If you have any society with these nations, it will turn to your ruin, which was but too literally manifested afterwards." } ] }, { "chapter": 24, "slug": "id402.html", "header": "Exodus xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001You,\u0002 Aaron, &c. The people had heard the voice of the Lord, as it were the sound of thunder, giving the foregoing commands; which Moses explains to them distinctly (ver. 3,) by the mouth of Aaron; and afterwards draws up a memorial of their solemn ratification. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Titles.\u0002 That is, pillars; (Challoner) or altars, round that made of turf; (chap. xx. 24,) which represented God. Part of the blood was poured upon this altar, and the rest upon the Hebrews, to remind them, that if they proved rebellious, their blood should be spilt. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Holocausts:\u0002 whole burnt-offerings: in which the whole sacrifice was consumed with fire, upon the altar. (Challoner) --- It is not said that these young men were to officiate as priests. Moses acted alone in this capacity, pouring the blood. --- \u0001Calves,\u0002 and he-goats also, Hebrews ix. 19. The book was also sprinkled with the blood (Calmet) mixed with water; for which purpose scarlet wool and hyssop were employed, as St. Paul learnt from tradition, or by inspiration. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Covenant.\u0002 Thus Christ confirmed the new covenant, by the effusion of his blood. (Tirinus) --- This is daily renewed upon our altars for ever. (Calmet) --- Our Saviour alludes to this transaction in the consecration of the chalice. (Du Hamel) --- If wine alone had been substituted instead of blood, the figure would have surpassed the reality. (Isichius.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Saw God,\u0002 under the appearance of a \u0001burning fire,\u0002 ver. 17. They beheld some rays of his glory, but no distinct similitude, (Deuteronomy iv. 15,) though Cajetan thinks that God appeared in a human form. (Calmet) --- \u0001Drink.\u0002 They made a feast of thanksgiving for so great a favour, and for the preservation of their lives, after beholding such a glorious apparation. (Vatable)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Wait ye.\u0002 They returned soon to the camp; and the people not perceiving Moses with them, and supposing he was dead, made the golden calf." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Called him,\u0002 to come up still higher, while Josue remained there." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Forty,\u0002 including the six mentioned before, ver. 16. The Rabbins pretend that Moses received the written law during the days, and their traditions during the nights. (R. Bechai ap. Buxtorf, syn. 1.) (Calmet)" } ] }, { "chapter": 25, "slug": "id403.html", "header": "Exodus xxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001First-fruits:\u0002 offerings, of some of the best and choicest of their goods. (Challoner) --- This was the first time such a \u0001voluntary offering\u0002 was made by the Hebrews. (Menochius) --- It is a lesson for Christians to be liberal for God's service. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Scarlet twice dyed. Aquila and Symmachus have transparent. This colour is often confounded with purple, as our Saviour's robe is styled scarlet by St. Matthew xxvii. 28, and purple by St. John xix. 2. It was dyed with a worm called shani in Hebrew. (St. Jerome, ep. ad Fabiol.) --- Fine linen, byssus. Hebrew shésh, \"of six folds,\" or it may mean cotton, which was highly esteemed by the ancients; (Arabic version; Herodotus) and it is not probable that Moses would have passed over it unnoticed. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Setim-wood.\u0002 The wood of a tree that grows in the wilderness, which is said to be incorruptible, (Challoner) as the Septuagint intimate. It is perhaps the Acacia, which is very black and hard. St. Jerome in Joel iii. 18, says it resembles our white thorn." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Onyx,\u0002 emeralds. (Calmet) --- \u0001The ephod and the rational.\u0002 The \u0001ephod\u0002 was the high priests upper vestment; and the \u0001rational\u0002 his breast-plate, in which were twelve gems, &c. (Challoner) --- Ephod means a kind of girdle or stole, peculiar to priests, or used by others only of the highest distinction, (Calmet) and in religious solemnities. (St. Jerome, ad Marcel.) Josephus (Antiquities ii. 8,) describes it as different from what it was in the days of Moses. Many other alterations had then taken place; the Urim and Thummim were disused, &c. The \u0001Pallium\u0002 is in imitation of the high priest's ephod. The \u0001rational\u0002 is so called, because by it the high priest was enabled to give his oracles, chap. xxviii. 15. (Calmet) --- The precise import of the Hebrew \u0001cheshen,\u0002 which Protestants render \u0001breast plate,\u0002 is not known. It was certainly fastened on the ephod over the breast, and consisted of 12 stones, on which the names of the 12 patriarchs were engraven. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sanctuary,\u0002 or tabernacle, to serve as a portable temple. Such alone were probably used at that time. The high priest entered into this holy place once a year. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ark,\u0002 to contain the tables of the law, as a constant memorial of the alliance made between God and his people, ver. 16. In, or on the side of it, were also placed the rod of Aaron, (Numbers xvii. 10.) and the golden urn, containing manna, Hebrews ix. 3. Hence the pagans perhaps took occasion to keep their secret mysteries in an ark, \u0001cista secretorum.\u0002 (Apuleius, Met. 2.) (Calmet) --- The ark was three feet nine inches long, two feet three inches high, and as much in breadth. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Gold\u0002 (deaurabis). Our method of gilding was not yet discovered. --- \u0001Crown,\u0002 or border, resembling \"waves,\" (kumatia) Septuagint." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Carried on them,\u0002 when exposed in solemn processions. These were covered along with the ark: and other bars were used to remove the ark during the journeys in the desert, Numbers iv. 6. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Testimony,\u0002 the law which testifies the will of God to us. (Menochius) --- An authentic record. Jeremias (xxxii. 11,) uses \u0001præceptum\u0002 in the same sense. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001A propitiatory:\u0002 a covering for the ark; called a \u0001propitiatory,\u0002 or \u0001mercy-seat,\u0002 because the Lord, who was supposed to sit there upon the wings of the cherubims, with the ark for his footstool, from thence shewed mercy. It is also called the \u0001oracle,\u0002 ver. 18 and 20, because, from thence, God gave his orders and his answers. (Challoner) --- It was the lid or covering of the ark, from \u0001kapha,\u0002 \"to cover, efface,\" &c. (Calmet) --- Here the \u0001hanan,\u0002 or cloud representing God, rested, (Leviticus xvi. 2.) and the divine oracles were audibly given: for which reason, God is said to sit upon the \u0001cherubims,\u0002 the mercy-seat being his \u0001footstool,\u0002 Psalm lxxix. 2." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cherubims,\u0002 symbolic figures, which Moses does not perfectly describe, and therefore we cannot pretend to know their exact form. Some represent them as young men, with their wings joined over the propitiatory, in a contrary direction to those of birds, in order to form a throne for God, and bending towards Him, with profound respect. Others only admit their heads, with six wings: while many suppose, that they resembled those compounded figures mentioned, Ezechiel i. 5. and x. 20. They denote some extraordinary figure not found in nature, 3 Kings vii. 29. An order of angels is known by this name. Yet the four \u0001animals,\u0002 or cherubims, represent the saints, Apocalypse v. 8, 10. The different forms under which they appear, set before us their various perfections. Their wings denote agility, &c. The Egyptians adored Anubis, under the form of a man, with a dog's head. Isis had the head of a cow, Apis that of a bull. They placed a sphinx at the entrance of their temples, to shew that their theology was enigmatical. God condescended perhaps to satisfy the inclinations of his people, by representing the mysteries of religion under similar forms, Wisdom xviii. 24. (Calmet) --- Would he have allowed such things, if they were so dangerous, as to be inseparable from idolatry! (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001A table:\u0002 on which were to be placed the twelve \u0001loaves of proposition;\u0002 or, as they are called in the Hebrew, the \u0001face bread;\u0002 because they were always to stand before the \u0001face\u0002 of the Lord in his temple: as a figure of the eucharistic sacrifice and sacrament, in the church of Christ; (Challoner) which shews that Christ must be present in the eucharist. (Worthington) --- By this bread, renewed at the public expense every sabbath-day, the Israelites made profession that they were indebted for their food to God's providence; and in gratitude, offered him this sacrifice, with incense and wine, ver. 29. The priests alone were to eat these loaves (1 Kings xxi.) at the expiration of the week. (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Polished,\u0002 (\u0001interrasilem,\u0002 sculptured and plain, at equal distances). Hebrew, \"Thou shalt make all round at the top, a ledge (border) of a hand's breadth,\" &c. The tabernacle was the tent of God, the king of Israel: and food and lights were on that account placed before him, (Calmet) though he stood not in need of them. The idolatrous priests set all sorts of meats before Bel, Daniel xiv. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dishes.\u0002 (\u0001acetabulum.\u0002) Properly a vessel to hold vinegar, but used for various purposes. --- \u0001Bowls,\u0002 or vials full of wine. (Tostat) --- \u0001Censers,\u0002 to contain incense, &c., chap. xxxvii. 16. The first term, \u0001karuth,\u0002 might also mean vessels to contain the flour and oil of which these loaves were made, Numbers vii. 13. The Levites made the bread themselves, (1 Paralipomenon xxii. 29,) and even sowed the corn, and did every thing about it. (St. Jerome in Malachias i. 7.) The second term, \u0001coputh,\u0002 may denote vessels to keep incense; the third, \u0001monkiuth,\u0002 instruments to clean either the floor or the table, &c. All these vessels seem mended to accompany the table of shew-bread. --- \u0001Cups,\u0002 used for \u0001libations\u0002 (chap. xxxvii. 16; Numbers iv. 7) of wine, on the sabbath. \u0001Kossuth\u0002 signifies a porringer or dish, like the ancient \u0001patera.\u0002 Whether wine was placed on this table, we cannot determine. But we read of salt, (Calmet) which was to accompany all God's sacrifices, Leviticus ii. 13." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Loaves.\u0002 There were 12, containing each six pints of flour, made up in a square form, without leaven. They were placed in two rows, one above the other, and were kept separate by plates of gold. (Calmet) See Leviticus xxiv. 5." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "A candlestick. This candlestick, with its seven lamps, which was always to give light in the house of God, was a figure of the light of the Holy Ghost, and his seven-fold grace, in the sanctuary of the church of Christ. (Challoner) --- It contained a talent of gold, or above 113 lb.; worth £5475 sterling, including the snuffers, &c., (ver. 39,) and had seven branches, adorned alternately with cups, bowls, or knobs, and lilies; (Haydock) or with cups, pomegranates, and lilies. The shaft was adorned with 15, the branches with only 12 of these ornaments. All was of massive gold, mokssé. --- Bowls, sphærulas, globes, apples, &c. (Calmet) --- Thou shalt make. The Hebrew thiásse, has evidently the letter i redundant, and rejected by the best manuscripts. (Kennicott, Dis. i.) (Houbigant)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Cups.\u0002 Hebrew, \"cups which produce almonds \u0001or\u0002 nuts;\" that is three buds of flowers, out of which comes the stalk, as fruit does from the flower. The Hebrew, Greek, and Latin languages use the word \u0001chalice,\u0002 or cup, for a flower full-blown. The height of this candlestick is undetermined; but it would not exceed five feet." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Against.\u0002 The table of proposition on the north, and that of perfumes in the middle, before the veil. (Tirinus) --- The lamps might be detached from the rest, (Calmet) and were trimmed every evening to burn all night; but, in the day, four were extinguished. (Bonfrere)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Put out,\u0002 with the oil, &c. Nothing was to be treated with disrespect that had been dedicated to God's service. (Haydock) --- Alexander adorned the temple of Apollo with a grand candlestick, resembling a tree laden with fruit; (Pliny, [Natural History?] xxxiv. 3,) and Dionysius the younger made a present of one to the prytaneum of Athens, which had 365 lamps upon it. They stood on the ground, and burnt oil, being the more necessary, as the ancient temples had generally no windows. The Egyptians, according to St. Clement of Alexandria (strom. 1,) were the first who introduced them into their temples. (Calmet) --- Solomon set up ten candlesticks, five on the north, and five on the south of the holy place, 3 Kings vii. 49." } ] }, { "chapter": 26, "slug": "id404.html", "header": "Exodus xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Twisted, for greater strength, with double threads. (Du Hamel) --- Diversified, &c. Hebrew, \"cherubim wrought by a skilful workman.\" A cherubic work is one extremely diversified, and wonderful; representing birds, flowers, monsters; either in gold, wood, painting, or tapestry. When it is done with a needle, it is styled rokom, \"feathers,\" (plumarium opus.) But when the variety of colours is done with the loom, being more ingenious, the Hebrew call it éssob, \"of an inventor.\" Such were these curtains." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Five curtains,\u0002 which would cover half the tabernacle, or 20 cubits. (Calmet) --- Being \u0001joined together,\u0002 they remind us of fraternal charity and union; which ought to adorn the members of the church. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rings.\u0002 Hooks or taches, ver. 11." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A cubit.\u0002 As these curtains were two cubits longer, and four broader, than those more precious ones below, they hung down to the ground. Josephus, [Antiquities?] iii. 5." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Skins. These two were probably as large as the last, to keep out rain; (Menochius) though the text only specifies the roof." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mortises,\u0002 (incastraturæ). Hebrew, \"tenons,\" which corresponded with the former. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Corners.\u0002 Hebrew \u0001tenons,\u0002 literally, \"hands,\" which has the same meaning as the Vulgate. Some think, the sockets or bases rested on the ground, and had a point which entered into the boards, to keep them in their places. (Lyranus) --- The ornaments on the north and south were the same. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Six,\u0002 at the western end, with two other strong boards, or pillars, to connect the whole, as they were placed at the two corners, and were half a cubit each. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Bars,\u0002 30 cubits long, on two sides, and ten on the western end, to fasten the boards." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001A veil,\u0002 to hang before the entrance of the tabernacle, at the east side, which had no boards. Within was the ark, ver. 33. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Heads.\u0002 Chaptrels of setim-wood, overlaid with gold, --- (\u0001Vovim\u0002), not little hooks for curtains. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001The sanctuary,\u0002 &c. That part of the tabernacle, which was without the veil, into which the priests daily entered, is here called \u0001the sanctuary,\u0002 or holy place; that part which was within the veil, into which no one but the high priest ever went in, and he but once a year, is called \u0001the holy of holies,\u0002 (literally, \u0001the sanctuaries of the sanctuary\u0002) as being the most holy of all holy places. (Challoner) --- It occupied only one-third of the tabernacle. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Hanging,\u0002 or veil, suspended on five pillars, before the sanctuary. (Haydock) --- It was the other veil, which was rent at the death of Christ. Baronius observes, that Christian temples were formerly built in imitation of the Jewish tabernacle. It was a figure of the Catholic church, 1 Timothy iii. 15." } ] }, { "chapter": 27, "slug": "id405.html", "header": "Exodus xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Altar,\u0002 of holocausts, in the open air, before the tabernacle. (Tirinus) --- \u0001Four square,\u0002 or five cubits in length and breadth, and three in height, which the Rabbins measure from the grate, (ver. 5,) or middle of the altar's height. So high the altar was sunk in the earth, (Calmet) or was built of unhewn stone, on which the wood of the altar rested, being secured by plates of brass above, from the heat of the fire. It was hollow within, and had neither top nor bottom fixed to it. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001It.\u0002 The altar, wood. The horns were for ornament, and were made of brass. Upon them also they might hang the grate, and instruments for sacrifice. (Calmet) --- Some of the pagan altars consisted of the horns of animals, (Ovid) and were designed to shew what a number of victims had been offered in their temples. Their gods had frequently horns on their heads. (Spencer, Rit. iii. 4.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pans,\u0002 &c. The Septuagint have, \"a crown \u0001or\u0002 border, for the altar, and its covering, and its cups, and flesh-hooks, and fire-place, \u0001or\u0002 pan.\" Hebrew also has five terms; which Calmet renders: 1. a small kettle to receive the ashes under the grate; 2. fire-shovels; 3. bowls to receive blood (\u0001mozrokoth,\u0002 which term the Vulgate does not perhaps notice); 4. flesh-hooks; 5. chafing-dishes. The Protestant version has also the basins or broad cups, \u0001phialas,\u0002 of the Septuagint (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Midst.\u0002 Hanging down half way. On this, the wood designed to consume the victim, was placed. The Septuagint and Vulgate refer \u0001which\u0002 to the rings, and the present Hebrew refers to the grate, or net. But it seems to be inaccurate. The rings were fixed about the middle of the altar's height, to the same holes, through which the bars intended for its removal were put. The altar stood upon feet, which took up half the height, and let in air below the grate, to fan the fire, and to prevent the brass from melting. All the altars described in the table of Isis, are of this nature. (Calmet) --- The Septuagint do not distinguish the grate from the hearth, or little altar, (\u0001arula\u0002) as they use the word hearth, \u0001escharaboth,\u0002 (ver. 4. and 5,) and place it about the middle of the altar, or where the feet supported the box or frame of the altar, which was almost a yard high. The hearth may therefore denote the bottom of the frame, where the grate was suspended by four rings." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Court.\u0002 This inclosed the tabernacle, and the altar of holocausts, being 50 yards long and 25 broad. At the bottom or western end, there were ten pillars, and on the north and south 20, ornamented in the same manner, and supporting curtains of cotton. But on the eastern side, 10 yards were left, with four pillars in the middle, for an entrance, supporting a richer veil, and on either side three pillars of brass, adorned with \u0001circles\u0002 of silver, as all the rest were. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Engraving.\u0002 Hebrew and Chaldean, \"circles,\" adorning the chaptrels, (Menochius; ver. 17,) or rather the body of the pillars. The chaptrels were covered with plates of silver." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Tabernacle,\u0002 with respect to this court; for surely the utensils prescribed in the former chapter, were to be of gold. The Septuagint do not mention the tabernacle. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Pestle.\u0002 That it may be as free from dregs as possible; \u0001quasi luxurians defluxerit.\u0002 (Colum. xii. 50.) The Hebrew and Septuagint are silent about the pestle. The olives must, however, be a little bruised, before they will yield their oil. (Haydock) --- \u0001Always:\u0002 four of the seven lamps were extinguished every morning. ( Josephus, [Antiquities?] iii. 9; 1 Kings iii. 3.) Hecateus (ap. Eusebuis, præp. ix. 4) assures us, that a light was kept always burning in the tabernacle. The temple of Hercules, at the Straits, its priests and ceremonies, bore some resemblance with the tabernacle and usages prescribed by Moses. It was probably erected by the Phenicians. (Calmet) --- \"The wood seemed to be incorruptible. Women and swine are kept at a distance. White linen covers the priests at the altar; that which adorns their head is most beautiful, and brought from Pelusium. \u0001Et Pelusiaco præfulget stamine vertex.\u0002 They offer incense in long ungirded robes, but the vestment in which they sacrifice, is distinguished with a \u0001Latus clavus,\u0002 or with broad studs of purple, (like the Roman senators.) They go barefoot, their hair is shaved, and they observe continency, \u0001castumque cubile.\u0002 They keep a perpetual fire burning on the altars. But no images or statues of the gods have filled the place with majesty and sacred fear.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Aaron.\u0002 Here God declares that the sons of Aaron are chosen by him to perform this office. They were not anointed priests till chap. xxix. (Haydock) --- \u0001Light.\u0002 Thus God admonishes us to let our good works always shine before men. (Ven. Bede, Taber. iii. 1.)" } ] }, { "chapter": 28, "slug": "id406.html", "header": "Exodus xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Take, \u0002&c. Priests must be called by God, as Aaron was, Hebrews v. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And beauty,\u0002 that all may be filled with awe, and adore the majesty of God. (Calmet) --- Our priestly vestments, which are objects of derision to the ignorant, are made so rich and beautiful for the same purpose. They have the sanction of God, by a parity of reason; and the authority of his church. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heart.\u0002 The Hebrews generally attributed to the heart, what we give to the head. --- \u0001Wisdom.\u0002 All good, both in the order of grace and of nature, proceeds from God. --- \u0001Consecrated,\u0002 as if they imparted a sort of virtue. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rational and ephod.\u0002 See chap. xxv. 7. --- \u0001Tunic,\u0002 long robe or cloak of blue wool. --- \u0001Garment,\u0002 next the body, and woven very close and thick. --- \u0001Mitre,\u0002 like a tiara or turban of linen, or rather of byssus, or fine cotton. This was never laid aside in the temple; as, to appear uncovered was then esteemed a mark of insolence. Eneas introduced the Phrygian custom into Italy, of sacrificing with a cap on the head. --- \u0001Girdle,\u0002 for his under-garment, besides that which formed a part of the ephod. (Calmet) --- By these vestments, we are admonished to exercise the virtues of discretion, &c. (St. Jerome, ep. ad Fab.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ephod,\u0002 (\u0001superhumerale.\u0002) That of the other priests was made of linen; and such were worn by Samuel, and by David, when he danced before the ark. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Together,\u0002 by the hooks, under the two precious stones. (Josephus, [Antiquities?] iii. 8.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Work.\u0002 Hebrew, \"all the work, and the girdle, shall be of the same\" materials, and not sewed on afterwards. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Onyx.\u0002 Septuagint, emeralds. (Calmet) --- Hebrew \u0001shoham,\u0002 which the Protestants render onyx-stone. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Birth.\u0002 On the right shoulder were engraven Ruben, Simeon, Juda, Dan, Nephtali, and Gad. On the left, Aser, Issachar, Zabulon, Ephraim, Manasses, and Benjamin. The high priest himself represented the tribe of Levi. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Remembrance,\u0002 for both, ver. 29. The sins or burdens of the people, were thus to be borne by the high priest, and he was to make intercession for them. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hooks.\u0002 Septuagint \u0001aspidiscas,\u0002 \"imitating the form \u0001or\u0002 biting of an asp.\" (Calmet) --- \u0001Gold,\u0002 on the ephod, by which the rational was suspended from the shoulders. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Linked,\u0002 &c. The present Hebrew has \"at the ends,\" \u0001migbaloth.\u0002 But the Vulgate seems to have read more properly \u0001k\u0002 instead of \u0001g,\u0002 as in chap. xxvi. 4. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The rational of judgment.\u0002 This part of the high priest's attire, which he wore at his breast, was called \u0001the rational of judgment;\u0002 partly because it admonished both priest and people of their duty to God; by carrying the names of all their tribes in his presence; and by the \u0001Urim\u0002 and \u0001Thummim,\u0002 that is, \u0001doctrine\u0002 and \u0001truth,\u0002 which were written upon it: and partly because it gave divine answers and oracles, as if it were \u0001rational\u0002 and endowed with judgment." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Span,\u0002 or half a cubit, (Ezechiel xliii. 13, 17,) formed like a purse, in which the Rabbins say the Urim and Thummim were placed. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Stones.\u0002 It is difficult to ascertain the true names of these stones, interpreters are so much at variance; as they are also respecting the names of the 12 patriarchs, which were engraven upon each. They probably stood according to the order of their birth, ver. 10, 21. Thus Ruben, Simeon, and Levi, would occupy the first places, upon the \u0001sardius, topaz,\u0002 and \u0001emerald.\u0002 See on these stones Pliny, Natural History xxvii. 5; xxxviii. 8." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "The \u0001carbuncle,\u0002 (ruby) \u0001sapphire,\u0002 and \u0001jasper,\u0002 (or diamond) had on them Juda, Dan, and Nephtali." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ligurius, agate,\u0002 and \u0001amethyst,\u0002 (or eumeces; Pliny, Natural History xxxvii. 7.) had Gad, Aser, and Issachar." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Chrysolite, \u0002(beryl or opale,) \u0001onyx,\u0002 (Septuagint, beryl; Chaldean, or emerald; Calmet) \u0001beryl,\u0002 (Hebrew, jasper; Septuagint &c., onyx) were inscribed with the names of Zabulon, Joseph, and Benjamin. In Ezechiel xxviii. 13, the jasper stone comes in the sixth place, as it does in the Vulgate here. (Calmet) --- The mystical interpretation of these stones, may be seen in Cornelius A Lapide. St. Epiphanius has written a learned work on the 12 precious stones. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Another.\u0002 Hence the ephod, rational, urim, &c., are used to denote the same thing. See 1 Kings xxx. 7. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Doctrine and truth.\u0002 Hebrew \u0001Urim\u0002 and \u0001Thummim: illuminations\u0002 and \u0001perfections.\u0002 These words, written on the \u0001rational,\u0002 seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. (Challoner) --- \u0001Aurim\u0002 means things \u0001brilliant,\u0002 \"declarations,\" Septuagint, and \u0001thomim,\u0002 \"perfections,\" or \"truths.\" Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Antiquities iii. 8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest's shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esdras ii. 63. Some think these words were engraven on stones in the rational. Whether God explained his will by articulate sounds, as (Matthew iii. 17,) \u0001this is my beloved son,\u0002 or internally instructed the high priest, when he was consulted, cannot be determined. (Calmet) --- St. Chrysostom is of the former opinion. \"If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen.\" As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; that all might attend more earnestly to the voice of the Messias. (Tirinus) --- \u0001Judgment.\u0002 He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. (Haydock) --- The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. xxxiv. 14,) also observes, that this office was always held by a venerable and honest priest." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Bells,\u0002 to denote the harmony of the universe, (Philo) and that all the actions of a priest ought to give edification. (St. Jerome)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Die,\u0002 for coming in disrespectfully, without giving notice. See Judith xiv. 8." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Plate;\u0002 reaching from ear to ear, two fingers' breadth, tied behind like a \u0001diadem,\u0002 Wisdom xviii. 24. --- \u0001Holy,\u0002 or \"sanctity, belongeth to the Lord,\" and all who approach to Him, ought to be holy. (Calmet) --- Josephus represents the ornaments of the high priest's head, like the triple crown of the pope. (Antiquities iii. 8.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Iniquities.\u0002 This means, perhaps, that he shall wear these grand vestments and crown only on the solemn day of expiation, when he makes atonement for all the sins of the people, as a figure of Jesus Christ. Josephus tells us, that on other occasions, he wore a less costly attire. (Jewish Wars v. 6. or 15.) (Calmet) --- By bearing on his forehead \u0001kodesh la Yehovah,\u0002 \"Holiness to the Lord,\" he confessed that all mankind were sinners, and stood in need of pardon. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Linen.\u0002 In Ezechiel (xliv. 17,) woollen garments are forbidden to be worn by priests. Many of the pagans required their priests to be clothed in white linen. All these prescriptions of God, which seem to us so minute, had a more sublime and mysterious meaning. \u0001For in the priestly robe....was the whole world,\u0002 by the colours denoting the air, light, earth, and water: the two stones on his shoulders, signified the sun and moon, as the 12 did the signs of the zodiac, or \u0001the glory of the fathers; and thy majesty was written upon the diadem of his head,\u0002 Wisdom xviii. 24. Thus the priest was a mediator between God and his people, and was to be solicitous for the welfare of all. (St. Thomas Aquinas, 1, 2, q. 102, a. 5; St. Augustine; St. Jerome; &c.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Consecrate.\u0002 Hebrew and Septuagint, \"thou shalt anoint and fill their hands\" with oil, and the instruments of their office." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Linen breeches,\u0002 descending as far as the knees. (St. Jerome) In chap. xxxix. 29, they seem to have been made of byssus, or cotton. But as linen is prescribed in all other places, perhaps a word has crept in there, by mistake of the transcribers. They were intended to remind the priests of superior modesty, as they were not commonly worn. Homer never mentions them. Virgil only specifies the cloak and tunic of Evander. Augustus wore breeches and stockings in winter. (Suetonius) --- But the ancient breeches were not like ours, but resembled rather an apron or girdle, enveloping both thighs, and hanging from the waist. (Calmet)" } ] }, { "chapter": 29, "slug": "id407.html", "header": "Exodus xxix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wafers,\u0002 (\u0001lagana.\u0002). They knead them with water, and afterwards fry or bake them with oil. (St. Isidore) Such wafers are very common in Italy. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Washed.\u0002 The pagans never approached their mysteries, without divers purifications and washing. (St. Clement of Alexandria, strom. 5.) Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. (Calmet) --- It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vestments.\u0002 No mention is made of breeches, because they had them on, while they were washing. (Ven. Bede) --- \u0001Belt.\u0002 Septuagint have read \u0001esson,\u0002 instead of \u0001chesheb.\u0002 \"Thou shalt tie the rational to the ephod.\" (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pour,\u0002 in the form of a cross or T, according to many of the Rabbin, &c. The inferior priests were anointed only on the \u0001hands.\u0002 The Levites were sprinkled with oil, mixed with the blood of the victims. The custom of anointing prophets, priests, and kings, was peculiar to the Jews; as if to foreshow Christ, the great anointed of the Lord. (St. Augustine; Psalm xliv.; Daniel ix. 24.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Head.\u0002 Confessing that they are sinners, and deserve to die. Thus they shall substitute the victim instead of themselves, and obtain pardon. In the holocaust, (ver. 15,) and the peace-offering, (ver. 19,) they impose their hands, having first washed them) and pronounce some prayer. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Beside.\u0002 \u0001Al,\u0002 is now wanting in the printed Hebrew and Samaritan, though expressed by the Protestant translators, (who often help their text) and by all the ancient versions. Kennicott mentions one manuscript, which retains it very properly. (Haydock) --- The victim was offered on the altar of holocausts, before the tabernacle, the seat of God's majesty. (Calmet) --- Moses was the priest on this occasion. (Menochius) (Psalm xcviii. 6.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Horns.\u0002 This was done in all the sacrifices of expiation. After Aaron was ordained, he carried the blood into the sanctuary, for the sins of all. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Burnt-offering,\u0002 (\u0001incensum.\u0002) To evaporate like incense. (Menochius) --- God requires what is most fat and delicious. (Calmet) --- The Persians never reserved any of the victims for their idols, except the caul. (Strabo xv.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sin\u0002 of the high priest and people. In the other sin-offerings, this was not done. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001About,\u0002 upon the altar, and at the foot of it. So the pagans did. (Eusebius, præp. iv. 9.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Victim.\u0002 Hebrew \u0001ishe,\u0002 means a whole burnt-offering." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Tip,\u0002 or \"softer part,\" Septuagint. This ceremony insinuated, that the priests ought to be all attentive, and perform their office with diligence. (Philo, Vit. Mos. 3)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Rump,\u0002 or tail, for which the sheep of Arabia were famed; some having tails three yards long, others a yard thick. (Herodotus, iii. 113.) They weighed from 12 to 30 pounds, and were almost all fat. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Roll.\u0002 (\u0001torta\u0002) Hebrew \u0001kikkar,\u0002 \"a loaf.\" Septuagint, \"a loaf \u0001or\u0002 cake of oil.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Elevating,\u0002 and then letting them descend towards the earth. After which, Moses lifted the victims towards the east and west, and from north to south, to shew that God is the Sovereign of the world. (R. Solomon) --- Cato (Rustic. 34,) mentions a similar custom, of agitating or waving bread, in honour of Janus and of Jupiter. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Israel.\u0002 As these parts have been offered by Aaron to the Lord, so the Israelites shall present them to him and his sons, when they offer sacrifice. (Menochius) --- All the different kinds of victims were immolated on this occasion, because the priests were consecrated to offer them all. (Du Hamel)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Vesture.\u0002 A new one was not made for every high priest. (Calmet) --- One of the other priests had to perform the ceremony of consecration. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Days.\u0002 During which he could not leave the sanctuary, Leviticus viii. 33. On each day, the aforesaid ceremonies were to be repeated, ver. 35." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Holy place.\u0002 The court of the tabernacle, where a constant fire was kept, to prepare the food of the priests, and sometimes of others, who wished to eat their share of the victims in the presence of the Lord." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Stranger.\u0002 The Levites themselves could not partake of these things." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Seven.\u0002 This number is frequently prescribed in Scripture. Balaam required seven altars, (Numbers xxiii.) and the Egyptians never spent less than seven days in their expiations. (Porphyrius, Abstin. 4.) (Calmet) --- \u0001Shall be holy,\u0002 consecrated according to this rite, (Menochius) or defiled; for sacred things purify those who approach in a proper manner, while they defile, or increase the guilt of the unworthy. (Calmet) --- By the unleavened bread, (ver. 23,) we are reminded of the blessed eucharist; and by oil, of the grace of the spirit. (Du Hamel)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Morning.\u0002 About sun-rise. --- \u0001Evening,\u0002 or between the two vespers, Exodus xii. 6. The lambs were provided by the people; flour, wine, and oil, by the priests. (Philo) --- The wine was poured at the foot of the altar, the flour and oil were burnt upon it, and not placed on the head of the victim, as was customary among the pagans, \u0001frontique invergit vina sacerdos.\u0002 (Virgil, vi.; Maimonides) By these sacrifices, God was to be adored as the author both of day and night; (Menochius) and we are admonished of our duty of praying to him, particularly at those times. (Haydock) --- All the sacrifices prefigured that of Christ, (St. Augustine, contra advers. i. 18,) but none more than these of lambs. (Origen in Jo.) (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Part\u0002 of an epha, half of which was used in each sacrifice." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Glory,\u0002 or presence, or by the flame which shall come down from heaven to consume the victim, Leviticus ix. 24. (Calmet)" } ] }, { "chapter": 30, "slug": "id408.html", "header": "Exodus xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001An altar to burn incense.\u0002 This burning of incense was an emblem of prayer, ascending to God from an inflamed heart. See Psalm cxl. 2; Apocalypse v. 8, and viii. 4. (Challoner) --- Nothing but incense was daily offered by the high priest upon this altar. On the day of expiation he touched the four corners with blood. It stood over-against the bread of proposition." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Height.\u0002 Ezechiel (xli. 22,) describes his altar of incense, a cubit higher." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Grate,\u0002 or covering. Some think the fire and incense were placed on this grate, and the ashes fell under the altar. But fire was taken hence, and put in the thuribles; (Numbers xvi. 17; Calmet) \u0001or\u0002 a brazen thurible was placed on the fire, Leviticus x. 1. (Menochius) --- \u0001Walls,\u0002 or sides, of setim-wood. --- \u0001Crown,\u0002 cornice or moulding. See chap. xxv. 25." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Where,\u0002 &c. Hence some infer, that its situation was in the most holy place. But God spoke also to Moses at the door of the sanctuary (chap. xxix. 42.; Haydock); and most people suppose, that it was placed out of the holy of holies, beside the veil. The golden censer, which St. Paul (Hebrews ix. 4,) tells us was within, might be that of Aaron, which was placed there after the sedition of Core, (Numbers xvi.) or one that might be left smoking before the ark, on the day of expiation. (Calmet) --- St. Augustine, &c., believe, however, that it was in the holy of holies. (q. 133.; Origen, hom. 19.; St. Gregory; 1 Kings xiv.; &c.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Aaron,\u0002 or some other priest. They did it by turns, and were bound to observe continence during the time of their ministry. (Leviticus xv. 16; Luke i. 9.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Composition,\u0002 than what is prescribed, ver. 34. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001It.\u0002 This altar, or this rite; all deserve a singular respect." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sum.\u0002 David perhaps neglected this injunction. (2 Kings xxiv; Josephus, Antiquities vii. 10.) Yet we do not read that Moses took the half sicle when he numbered the people, Numbers i. Whence others gather, that this sum was to be paid every year, as it was done in our Saviour's time, for the support of the temple, Matthew xvii. 23. Vespasian ordered the Jews to pay the same money for the capitol. (Josephus, Jewish Wars vii. 13.) After the captivity, the third part of a sicle was demanded, 2 Esdras x. 32. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Half a sicle.\u0002 A \u0001sicle\u0002 or \u0001shekel\u0002 of silver, (which was also called a \u0001stater\u0002) according to the standard or weight of the sanctuary, which was the most just and exact, was half an ounce of silver; that is, about half a crown of English money. The \u0001obol,\u0002 or \u0001gerah,\u0002 was about three halfpence. (Challoner) --- A priest kept the weights and measures, 1 Paralipomenon xxiii. 29. The Egyptians and Romans took the like precaution to prevent any fraud; and Justinian required that such things should be kept in churches. Some have supposed, that the royal or common sicle was less than that of the sanctuary. But Moses admits of no distinction. (Leviticus xxvii. 25.; Ezechiel xlv. 12.) Perhaps the weights of the Egyptians, &c., might differ from this, which Moses therefore particularizes so well. (Calmet) --- Arbuthnot makes the weight of the sicle equal to 9 dwt. 2,57 gr. English Troy weight; and he values that of silver at 2s. 3,375d. sterling. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Rich.\u0002 The life of every man is equal in the sight of God, and He will not give the rich occasion to despise his poor neighbour. Thus also the number of the people would be ascertained. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Its foot\u0002 also of brass, made of mirrors which the women gave, chap. xxxviii. 8. It was double; one vessel being shallower, to wash the feet &c., and the other containing a quantity of water, which was let out by pipes. The pagans had lavers also; and our holy-water vessels should remind us of that purity and \u0001holiness\u0002 which became the \u0001house of God.\u0002 (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Feet.\u0002 The priests went barefoot in the tabernacle. In the Misna we find the same law binds laymen. None were allowed to enter the temple of Diana, in Crete, with shoes on; and the Roman ladies followed the same custom, when they came down to the temple of Vesta. \u0001Huc pede matronam nudo descendere vidi.\u0002 (Ovid, Fast. 6.) (Calmet) --- The priest is ordered to put off his shoes on Good Friday, out of respect for Jesus Christ, who suffered on the cross. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Spices. \u0002Perfumes were probably first invented in Arabia and Egypt. Ovid makes Bacchus the author of bloody sacrifices, and of incense offered to Jupiter. (Fast. 3.) --- \u0001Myrrh.\u0002 Hebrew, \"the head of the myrrh of liberty,\" or such as flowed freely and was most excellent, free from any mixture. \u0001Sudant sponte....stacten dictam.\u0002 (Pliny, [Natural History?] xii. 15.) (Calmet) --- Stacte takes its name from distilling. (Menochius) --- \u0001Sicles;\u0002 this is not expressed in the Hebrew, as this measure is commonly meant. --- \u0001Cinnamon,\u0002 a plant extremely rare. Matthcole assures us, that it is not now to be found in Arabia, no more than balm in Judea. --- \u0001Calamus.\u0002 Hebrew adds the epithet sweet-smelling both to cinnamon and calamus, or cane, the latter of which grows in the Indies. (Dioscor. i. 17.) That which druggists sell, under this name, is not a proper ingredient for ointments." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Cassia,\u0002 not the common sort, which would spoil the perfumes, but the essence of iris, (Hebrew, kode) mentioned in the Septuagint; Ezechiel xxvii. 19; Josephus; &c. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sanctified.\u0002 But if he ought not to touch it, he shall be defiled the more: (Deuteronomy xxii. 9) a double effect, which we perceive in the Christian sacraments. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Holy\u0002 unto me, or set apart for the persons and things employed in my service. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Of man.\u0002 Some except the kings of Juda, till the reign of Josias. (Rabbins) --- But they were anointed with common oil. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Cut off.\u0002 Excommunicated, and deprived of all the privileges of the Israelites; (Calmet) or even put to death for his presumption. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Onycha.\u0002 An aromatic root, shining like \"the nail,\" or perhaps the \u0001bdellium\u0002 of Arabia, which is clearer than that of the Indies. (Dioscor.; Galen Medic.) It distills from a tree. Others affirm, that it is the shell of a fish which feeds on spikenard (spica nardi) in the watery places of India. --- \u0001Galbanum,\u0002 an unctuous gum, of a strong but not very agreeable smell when alone. --- \u0001Frankincense,\u0002 is a juice proceeding by incision from the trees of Saba. --- \u0001Weight.\u0002 The Rabbins say 70 or 74 pounds of each." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Together.\u0002 Hebrew literally, \"salted,\" (Chaldean) as salt was to accompany all the sacrifices, Leviticus ii. 13. But it was not, perhaps, to be mixed with this perfume, no more than with the wine of libations. The word may signify \"a thing used in embalming, pure and holy.\"" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Place.\u0002 On the table of perfumes, to be burnt morning and evening. (Calmet)" } ] }, { "chapter": 31, "slug": "id409.html", "header": "Exodus xxxi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By name\u0002. I have fixed upon and taken into my service, as Isaias xliii. 1." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Spirit.\u0002 \"God, our master, causeth our genius to shew itself.\" (Seneca, Ben. iv. 4.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brass.\u0002 Septuagint add, \"and violet, and purple, and scarlet spun, and byssus twisted.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Marble and\u0002 (or) \u0001precious stones\u0002. Marble was not used in the tabernacle. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wisdom.\u0002 Good artists deserve this title, provided they make things of real use. (Origen, hom. 22. Num.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vessels.\u0002 Tables, curtains, &c. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Table and\u0002 (all) \u0001the.\u0002 The Samaritan copy retains the word \u0001col,\u0002 \"all,\" as well as the Samaritan, Septuagint, Syriac, and Arabic versions, and one Hebrew manuscript, though the printed editions have rejected it. In a Chaldaic manuscript it is also found. The omission, probably was occasioned by the custom of the Jews, who always fill up their line with the initial letters of the next line; and as \u0001coliu\u0002 followed, the transcriber supposed that \u0001col\u0002 was in that predicament. (Kennicott, dis. 2.) --- \u0001Most pure\u0002 gold, always giving light, or kept clean, chap. xxxix. 37." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sabbath.\u0002 Let not the workmen do any thing for the tabernacle on that day. (Menochius) --- God reiterates and insists particularly on this commandment, which begins with the word \u0001remember;\u0002 because men are so apt to forget, or to transgress a precept, which seems to interfere with those worldly concerns and profits, which they love more than God and their own souls. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Testimony,\u0002 to inform men of their duty. --- \u0001Written,\u0002 not by Moses, or by any man, but by God himself, or by an angel. (Chap. xxxiv. 1.; Galatians iii. 19.) (Calmet)" } ] }, { "chapter": 32, "slug": "id410.html", "header": "Exodus xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Delayed.\u0002 They waited perhaps about a month, with some patience; and then, becoming seditious, assembled \u0001against \u0002Aaron, and extorted from him a compliance with their impious request. He was thus guilty of a grievous crime, though the violence might extenuate it in some degree. (Salien) --- He was not yet ordained high priest, chap. xl. 12. (Haydock) --- \u0001Gods.\u0002 Aaron gratified their request by the golden calf. They had the pillar to conduct them, but they wanted something new. They speak with contempt of Moses. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And your sons.\u0002 The Septuagint omit this. But in the East, it was fashionable for men also to wear ear-rings. (Pliny, [Natural History?] xi. 37; Judges viii. 24; Ezechiel vii. 20.) Aaron hoped the people would relent at this proposal. (St. Augustine, q. 141.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Received them,\u0002 \"in a purse, (as Gideon did afterwards, Judges viii. 25,) he made a molten calf.\" (Jonathan) --- Perhaps he engraved on it the peculiar marks of the Egyptian idol, Apis; a square white spot on the forehead, and a crescent upon the side. For it is generally believed, that this calf was designed to imitate that object of worship, to which the Hebrews had been too much accustomed. (Acts vii. 39, 41.; St. Jerome in Osee iv.) The Egyptians adored not only the living ox, but also its image, which they kept in their temple. (Porphyrius, Abst. ii. Mela. i. 8.) Some of the fathers think, that the head of a calf only appeared. (St. Ambrose; Lactantius, &c.) The rest of the figure was perhaps human, as Osiris was represented with the head of an ox, as well as Astarte and Serapis. Monceau pretends that Aaron represented the true God, under the form of a cherub, in which he falsely asserts he had appeared on Mount Sinai, and that his fault consisted only in giving occasion of superstition to the people. But his opinion (though adopted by many Protestants, who excuse all from the guilt of idolatry, but papists; Haydock) has been condemned at Rome, and refuted by Visorius, &c. --- \u0001Thy gods,\u0002 &c. Thus spoke the infatuated ringleaders. (Calmet) --- \u0001And they changed their glory,\u0002 the true God, \u0001into the likeness of a calf that eateth grass,\u0002 Psalm cv. 19. --- \u0001They forgot\u0002 God, who saved them, (Psalm cv. 21,) and \u0001forsook\u0002 Him, (Deuteronomy xxxii. 18,) to adore the calf. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The Lord.\u0002 The most sacred name of God is prostituted, (Judges xvii. and xviii.; Wisdom xiv. 21,) and an altar is erected to this idol; though some pretend, that Aaron meant God to be adored under this similitude. His weakness was unaccountable, and God would have slain him, had not Moses interceded, Deuteronomy ix. 20. Those who undertake to justify him, enter not into the sentiments of God; and the offender himself pleads no excuse, but the violence of the people, ver. 23. (Salien) --- \u0001To-morrow,\u0002 when the 40 days expired, and Moses returned arrayed in terrors. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They offered,\u0002 by the hands of Aaron, to whom the Septuagint refer all this. \"He offered,\" &c., appearing at the head of the idolaters. Cornelius A Lapide insinuates, that he wished to supplant his brother in the supreme command; and after a faint resistance, became the promoter of idolatry, to ingratiate himself with the people. The Scripture lays not this, however, to his charge. (Calmet) --- \u0001To eat\u0002 of the victims. --- \u0001To play,\u0002 dancing and singing in honour of their idol, probably with many indecent gestures, as was customary on such occasions among the nations of Chanaan. (Haydock) --- Tertullian (de jejunio) understands impure play. The word means also to dance, and to play on instruments of music. \u0001Ludere quæ vellem calamo permisit agresti.\u0002 (Virgil, Ec. i) (Calmet) --- Sulpitius says, the people abandoned themselves to drunkenness and gluttony, or debauchery, \u0001vinoque se & ventri dedisset.\u0002 (Haydock) --- They might get wine from Madian. (Salien) --- Foolish mirth is the daughter of gluttony, and the mother of idolatry. (St. Gregory, Mor. xxxi. 31.) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thy people.\u0002 They are not worthy to be styled my people; and thou didst ratify the covenant with me, in their name, and as their interpreter. They have \u0001sinned,\u0002 giving way to idolatry in thought, word, and deed." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And again.\u0002 The Septuagint omit this verse. Moses, at the first intimation of the people's sin, fell prostrate before the Lord, to sue for pardon, and pleaded the natural weakness of an ungovernable multitude, in order to extenuate their fault. This God admits. --- \u0001I see,\u0002 &c. But while he seems bent on punishing them, to try his servant, he encourages him inwardly to pray with fervour. (Salien.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Alone.\u0002 One fully determined on revenge will bear with no expostulation; whence St. Gregory (Mor. ix. 11,) and Theodoret (q. 67,) look upon this as an incitement to pray more earnestly, seeing God's servants have such influence over Him. The mercy of God struggled with his justice, and stopped its effects. --- \u0001Nation,\u0002 as I promised to Abraham; or I will make thee ruler over a nation greater than this, as Moses explains it, (Deuteronomy ix. 14,) and as the like offer is made, Numbers xiv. 12. The Samaritan subjoins here, \"And God was likewise much irritated against Aaron, and would have destroyed him; but Moses prayed for him:\" which we are assured was the case, Deuteronomy ix. 20. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Why,\u0002 &c. Calvin here accuses Moses of arrogance, in prescribing laws to God's justice. But St. Jerome (ep. ad Gaud.) commends his charity and \"prayer, which hindered God's power.\" (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Craftily.\u0002 Hebrew, \"with a malicious design.\" Moses insinuates, that the glory of God is interested not to punish the Hebrews, lest the Gentiles should blaspheme, particularly as the land of Chanaan seemed to be promised unconditionally to the posterity of Abraham, who were now, all but one, to be exterminated. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thy servants.\u0002 Thus God honours his friends, and rewards their merits, which are the effects of his grace. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Appeased.\u0002 Yet of this Moses was not fully assured, and in effect only those who had been less guilty, were reprieved to be punished afterwards, ver. 30, 35. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Both sides.\u0002 The ten commandments were written twice over, or on both sides, that all who stood round Moses, might be able to read them. (Menochius) --- On one side, appeared the laws regarding God; on the other, those which relate to man. (Haydock) --- They were like two originals. The common way of writing was only on one side. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Josue,\u0002 who was waiting for Moses lower down on the mountain, chap. xxiv. 13." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cry,\u0002 &c. Hebrew, \"the cry answering strength....or....weakness,\" which the Vulgate elucidates. --- \u0001Singers.\u0002 Septuagint, \"I hear the cry of those who contend for pre-eminence in wine,\" \u0001or\u0002 over their cups. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Mount.\u0002 \"Finding the people abandoned to luxury and sacrilege, he broke the tables, deeming it a nation unworthy to be entrusted with the law of God.\" (Sulpitius i. 33.) By this action, Moses foreshewed the dissolution of the covenant with the Jews, that the new covenant might take place. (St. Augustine, q. 144.) The Jews kept the 17th of the fourth month as a fast, in memory of this event. (St. Jerome in Zac. viii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Calf.\u0002 Having manifested his disapprobation of the people's conduct, in the most signal manner, by breaking the two tables; Moses proceeds to convince them of their stupidity, in adoring what he, in a few minutes, reduces to \u0001powder.\u0002 (Haydock) --- He breaks the calf in pieces, after burning it, and then grinds it to dust in a mill, with files; as the Hebrew, Chaldean, and Septuagint intimate. He throws it, with contempt, into the torrent, which supplied the camp with \u0001water,\u0002 and thus caused the idolaters to swallow their gods. (Tirinus) -- Sa assures us, that he saw an alchymist pulverize gold, which Abenezra says is done by means of some herbs, which turn the gold quite black, when it is melted. (Calmet) --- Some use aquafortis for this purpose. (Tirinus) --- But from the account of Moses, (Deuteronomy ix. 21,) it seems fire, and the mill, or file, reduced the gold into the smallest particles, so as to be even potable. Josephus ([Antiquities?] viii. 2,) mentions the gold dust used by the courtiers of Solomon. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Evil.\u0002 Aaron answers his younger brother with humility, being now touched with repentance; on which account, God still grants him the high priesthood. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Came out.\u0002 The Rabbins pretend alive, and able to walk. Hence they say Aaron was filled with astonishment, and induced to erect the altar in its honour. (R. Salomo and Burgens.) But these are Jewish fables, injurious to God, and invented to hide, in some degree, the shame of their ancestors. For the same reason, Josephus passes over the whole in silence, and Philo throws the blame on a few Egyptian converts. They might very probably be the ringleaders, as Numbers xi. 4. But the Hebrews in general readily gave in to the delusion, 1 Corinthians x. 7. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Naked.\u0002 Having lost not only their gold, and their honour, but what was worst of all, being stripped also of the grace of God, and having lost him. --- \u0001The shame of the filth.\u0002 That is, of the idol, which they had taken for their god. It is the usual phrase of the Scripture to call idols \u0001filth,\u0002 and \u0001abominations.\u0002 (Challoner) --- \u0001Of the filth,\u0002 is not in Hebrew. But it serves to explain how the Hebrews came to be so unprotected and disconcerted. See 2 Paralipomenon xxviii. 19." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001All the sons;\u0002 that is, the great majority of them; for some were probably slain, ver. 29." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001About,\u0002 &c. The Hebrew letter \u0001c\u0002 means about, and stands also for \u0001twenty.\u0002 All the versions, and some copies of the Vulgate, retain the first signification; but our edition gives also the second. Sixtus V. and the Louvain Bible have about 33,000. (Haydock) --- St. Paul (1 Corinthians x. 7, 8,) mentions, that \u0001three and twenty thousand\u0002 perished, in punishment of their fornication (with the Moabites), which some explain of the adoration of the calf, and say that Moses only specifies those slain by the Levites; while St. Paul gives the number of all those who perished by the hand of God on this occasion, ver. 35. (Calmet) --- St. Cyril, Alex. glap. 2, Sulpitius, and many other fathers, agree with the Vulgate. The fornication with the Moabites, was followed by the death of 24,000, Numbers xxv. 9. So that St. Paul cannot refer to it, unless he only mention those who perished \u0001in one day;\u0002 and Moses expresses the total amount of the slain during the whole affair. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001To you.\u0002 Thus they merited the priesthood, and a blessing; (Deuteronomy xxxiii. 9.; Menochius) having been the ministers of God's just indignation, without sparing any of the most guilty. With these they could not be unacquainted. No external signs on their bodies were requisite to make the delinquents known. They had appeared too publicly. (Haydock) --- The Levites acted with due authority and order, which their father, Levi, had neglected, Genesis xxxiv. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001You.\u0002 Many who had not been slain, had followed the bad example, and Aaron, in particular, had brought \u0001upon them a most heinous sin,\u0002 ver. 21. Yet on account of their repentance, they were not subjected to immediate punishment; but they were visited afterwards, ver. 34. Though God was appeased, (ver. 14,) so as not to destroy the whole multitude, Moses thought it a very arduous task to obtain a full reconciliation, notwithstanding the exemplary vengeance he had taken of the ringleaders. Hence he addresses himself to God with the greatest humility, and with such earnestness as scarcely seems justifiable, if we understand that he put his own eternal salvation at stake. But he makes an impossible supposition, or proposal, which he knew God would not admit, to extort as it were the requested favour. As he is willing to die for his people, God pardons them for his sake. (St. Augustine, q. 147, &c.) (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001The book\u0002 of predestinate. St. Paul uses a similar expression, Romans ix. 3. Neither could he really desire or consent to be accursed, even for a time. Hence their words can be understood only as an hyperbole, to denote the excess of their love for their brethren, as if a child should say to his father, pardon my brother, or kill me. (Tirinus) --- Some explain this \u0001book,\u0002 of the \u0001law or covenant,\u0002 by which Moses was appointed the prince of the Hebrews, which title he is willing to forego, with pleasure, to obtain their pardon. (Calmet) --- Others understand the \u0001book, or \u0002register of the living. He is willing to die for his people. See Numbers xi. 15; St. Gregory, Mor. x. 7; St. Jerome, ad Algas. --- This sense is very good, and sufficiently expresses the fervour of Moses. \u0001Greater love than this no man hath,\u0002 John xv. 13." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Book:\u0002 him will I slay; and, if he die impenitent, I will punish him for ever. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Struck,\u0002 with some judgment not specified; (Lyranus) or perhaps, the various punishments which were inflicted on the Hebrews in the wilderness, were all partly designed to chastise this first act of idolatry. Calmet explains this of the devastation caused by the Levites, as he supposes the narration of Moses does not observe the order of time. He thinks Moses expostulated with the people, and was then sent by God to punish them; and while they were unarmed, (chap. xxxiii. 5,) the Levites fell upon them. Then Moses removed the tabernacle out of the camp, and obtained of God that he would go before them, and not an angel only, ver. 34. and chap. xxxiii. 17. Moses continued full forty days, standing or lying prostrate on the mount, before the Lord, to obtain the pardon of his people, Deuteronomy ix. 25. and x. 10. At the expiration of which term he returned, with an order to prepare two other tables of stone, on which, after a supplication of the same length of time, he obtained the law to be again engraven, chap. xxxiv. 28. The favour cost him therefore 120 days' earnest prayer; and yet how little are we touched with God's mercy, in giving us his law! (Haydock)" } ] }, { "chapter": 33, "slug": "id411.html", "header": "Exodus xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This place.\u0002 Mount Sinai, (Menochius) or the tabernacle, ver. 7. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I will not go:\u0002 \"in majesty\" (Chaldean) and \"brightness,\" Arabic. The angel shall go in his own name, and shall not perform such great miracles. My tabernacle shall be removed to a respectful distance, lest, not being able to endure the barefaced impiety of the people, I slay you in my fury. God addresses Moses, as the representative of the nation, (Menochius) and adopts the language of men, appearing as a king, who cannot bear to be insulted to his face. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ornaments.\u0002 Chaldean and Syriac, \"arms.\" They had brought jewels, &c., out of Egypt. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Once,\u0002 &c. \"In a moment.\" (Pagnin.) --- \u0001Shall destroy,\u0002 if you prove rebellious any more, as I foresee you will. --- \u0001Lay aside,\u0002 as you have done. --- \u0001To thee,\u0002 according to the measure of your repentance or negligence. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001By Horeb,\u0002 or at the foot of the mount. Some think they put them on no more in the wilderness; (Calmet) or at least till they had obtained the tables of the law again, in testimony of God's reconciliation with them. (Salien.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tabernacle:\u0002 not that which God had described, which was set up later, (chap. xl.) but one destined for public and private prayer. (Menochius) --- \u0001Afar,\u0002 a thousand yards. (Thalmud and Villet.) --- \u0001Covenant;\u0002 or alliance, which God had entered into with the people. (Tirinus) --- The Hebrew may signify, \"of the assembly \u0001or\u0002 congregation,\" because there the people met to hear the divine doctrine explained, and to offer up their prayers. --- \u0001Camp.\u0002 Thus were the people reminded of their excommunication, or separation, from the God whom they had so wantonly abandoned, and whose protection and presence were their only support and comfort. (Haydock) --- The record of the covenant was also probably torn, as Moses was ordered to write it again, chap. xxxiv. 27. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Rose up,\u0002 out of respect to their prince, who was not their mediator also. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001He spoke.\u0002 The angel, conducting the pillar, spoke in God's name. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And worshipped.\u0002 This the Samaritan copy omits. The people bowed towards Moses and the angel. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Face to face.\u0002 That is, in a most familiar manner. Though, as we learn from this very chapter, Moses could not see \u0001the face\u0002 of the Lord. (Challoner) --- The angel assumed a human form, (Menochius) which Moses knew could not fully display the majesty of God; and hence he begs to see his face, or his glory, (ver. 13, 18,) which God declares is impossible for any mortal to do, ver. 20. (Haydock) --- He addresses him, however, with unusual condescension, and speaks to him without any ambiguity, \"without any medium,\" as the Arabic expresses it. Other prophets were instructed by visions, and were filled with terror, Daniel x. 8. --- \u0001Young man,\u0002 though 50 years old, and the general who defeated the Amalecites, chap. xvii. 13. \u0001Puer\u0002 means a servant also, in which capacity Josue waited on Moses, and was alone allowed to be present with him in the tabernacle. He did not sleep there, (Calmet) but guarded it from all profanation. Some say he was still called young, because he was unmarried; in which sense the Chaldean styles him \u0001hullema,\u0002 which corresponds with the Hebrew \u0001halma,\u0002 a virgin. (Serarius) (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001To the Lord.\u0002 This conversation probably took place on Mount Horeb, (ver. 22,) after God had threatened that he would not go up with the people, chap. xxxii. 34. And here (ver. 3,) Moses, considering that God would thus withdraw his special providence from his people, begins to expostulate with him; and first, having mentioned with gratitude, the repeated kindnesses of God towards himself, he begs to be informed what angel shall accompany him, and then proceeds to beg that God would still shew his wonted favour to the penitent Hebrews, and conduct them himself, as he had done before the transgression. We do not read before, that God said to Moses, \u0001I know thee by name;\u0002 (St. Augustine, q. 193,) but he had used that expression in some conversation with him, as he did afterwards, ver. 17. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Face.\u0002 Hebrew, \"way.\" Be thou our guide. --- \u0001Thy people.\u0002 Acknowledge them again. Moses begs not for any special favour for himself, but only for the Hebrews. (Salien.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Face.\u0002 Arabic, \"light.\" Syriac, \"walk in my presence,\" and fear not. The Messias is called \u0001the angel of his face,\u0002 Isaias lxiii. 9. --- \u0001Rest.\u0002 I will grant thy request. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thyself.\u0002 Moses desires a farther explanation, or a positive assurance that God would conduct them. --- \u0001By all, ab omnibus,\u0002 distinguished in glory from all others. (Chaldean)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Glory,\u0002 or face, ver. 13, 20. The angel was robed in darkness, which Moses begs may be removed. Tertullian supposes, he wished to behold the Messias. Many think he desired to contemplate the divine essence. (St. Augustine, q. 161.; Philo; &c.) But, could he be ignorant that such a request could not be granted? (Calmet) --- God promised to shew him \u0001all good,\u0002 or the beatific vision after death. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001All good,\u0002 that could reasonably be desired. \"I will pass before thee in all my glory,\" (Septuagint) and principally in my beneficence, chap. xxxiv. 6, 7. (Calmet) --- I will shew thee what great favours I have in reserve for Israel. Divines dispute whether Moses saw the divine essence. (St. Thomas Aquinas, 1. p, q. 12, a. 11.) (Menochius) --- If he requested to do so now, it seems to be denied, ver. 20. and John i. 17. (Tirinus) --- \u0001Proclaim,\u0002 &c. When I pass, I will repeat some of my glorious titles, and particularly that I am merciful. (Menochius) --- Yet I will shew mercy with discretion, and will punish some of you. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001My face,\u0002 even in my assumed form. (Menochius) --- The effulgence would cause death, as was commonly believed, Genesis xiii. 16. To behold the divine essence, we must be divested of our mortal body, 1 Corinthians ii. 9. (St. Gregory of Nazianzus, or. 49.) (Haydock) --- Moses, therefore, did not see it on earth, though he had greater favours shewn to him than the other prophets, Numbers xii. 6. (Theodoret, q. 68; St. Chrysostom; &c.) (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001See my back parts.\u0002 The Lord, by his angel, usually spoke to Moses in the pillar of the cloud, so that he could not see the glory of Him that spoke familiarly with him. In the vision here mentioned, he was allowed to see something of Him, in an assumed corporeal form: not in the face, the rays of which were too bright for mortal eye to bear, but to view Him as it were behind, when his face was turned from him. (Challoner) --- Thus our curiosity is repressed. (Du Hamel) --- Servius observes, on Virgil, that the \"gods mostly declare themselves by suddenly disappearing. They will not shew their faces.\" (Iliad. N. Grotius) --- The \u0001rock\u0002 was Christ, (Du Hamel) in whose sacred humanity we discern, at a distance, the majesty of God. (St. Augustine, q. 154.) Moses saw the \u0001hinder parts\u0002 of God, or what should happen to Jesus Christ in the latter days of the synagogue. (Origen, hom. 12.) By this wonderful vision, God was pleased to declare that he was appeased. (Haydock)" } ] }, { "chapter": 34, "slug": "id412.html", "header": "Exodus xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Former. Deuteronomy x. 1, adds, and come up to me into the mount, and I, &c. Here." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Go up.\u0002 From these expressions we might infer, that God gave the order first on Mount Sinai, and repeated it to Moses in the tabernacle, the night before he commenced his third fast and supplication of 40 days. (Haydock) --- After the first tables were broken, others were given; so after baptism we may obtain remission of sin by penance. (St. Jerome, ad Dem.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Let no,\u0002 &c. This was to impress all with sentiments of reverence." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He said.\u0002 Some refer this to Moses; others, more probably, to God, who had promised, by this signal of the name of the Lord, to testify his presence. (Calmet) --- The angel addresses God in this manner, while Moses lies concealed in the rock, covered with the hand or cloud of God's representative. (Haydock) --- Of the eleven attributes here claimed by God, three regard his essence, six his mercy, and the last two his justice. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Keepest.\u0002 So the Targum of Jerusalem reads. Hebrew and Septuagint have, \"keepeth.\" --- \u0001No man,\u0002 &c. \u0001All have sinned,\u0002 Romans iii. 23. Hebrew, \"who will not clear the guilty,\" which is followed by the Chaldean and Septuagint. God is a just judge, who will assuredly punish the impenitent. Yet even in justice, he will remember mercy, and will stop at the third and fourth generation, (Calmet) when the influence of the progenitors' example can have but small influence upon their descendants. If, however, they prove guilty, they must expect chastisement, Exodus xx. 5." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "(\u0001For it,\u0002 &c.) If thou do not support me, I shall not be able to govern. (Haydock) --- \u0001Possess us.\u0002 Take us for thy peculiar inheritance. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Covenant\u0002. The first had been made void by idolatry. (Calmet) --- Notwithstanding the former threats, (chap. xxxiii. 3,) God here promises new benefits. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Observe,\u0002 O my people, (Menochius) you who shall serve under Josue, when these promises shall be fulfilled. (Haydock) --- The Septuagint add the \u0001Gergesite\u0002 to the list of people who should be expelled. But Lyran. thinks they are omitted in Hebrew, because they had already retired before the approach of the Hebrews. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Statues.\u0002 Septuagint have, \"pillars,\" and subjoin after \u0001groves,\u0002 (unless it be another translation, as Grabe insinuates) \"you shall burn with fire the graven things of their gods.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Jealous.\u0002 Like a husband, He will watch all your motions." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Covenant.\u0002 The same word occurs here, as (ver. 12,) in Hebrew and Septuagint. (Haydock) --- It relates chiefly to contracts of marriage, which God forbids the faithful to enter into with the Chanaanites, and with other idolatrous nations, lest they should follow their example. Solomon is reprehended for transgressing this law, (3 Kings xi. 1,) and such marriages are called abominations. (1 Esdras ix. 1.; x. 2, 10.; Josephus) --- But if any of those people became converts, the reason of the prohibition ceased. Hence a captive woman might be married, (Deuteronomy xxi. 11,) and Salmon took Rahab to wife. If Samson and Esther married with heathens, it might be done by God's dispensation, for weighty reasons. (Tirinus) --- \u0001Fornication.\u0002 On account of the dissolute behaviour of those idolaters, their worship is often condemned under this name, Jeremias ii. and iii.; Ezechiel xvi. (Calmet) --- \u0001Sacrificed,\u0002 and thus thou be drawn into a participation in his guilt. The other laws are here repeated from chap. xxiii. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Son.\u0002 The Chaldean and Septuagint add, \"nor give any of thy daughters to their sons;\" or, joining this verse with the 15th, the Septuagint say, \"make no covenant....lest they commit fornication after their gods....and call thee and thou eat....and thou take of thier daughters wives for thy sons, and thou wilt give some of thy daughters to their sons, and thy daughters shall go fornicating after their gods.\" The most imminent dangers attend those \u0001women,\u0002 who have infidel husbands. (Haydock) --- The intention of Moses, and the custom of the Hebrews, justly reprobated such marriages. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001New corn.\u0002 Hebrew, \u0001Abib;\u0002 the name of the month Nisan, which corresponds with our March and April." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Reap;\u0002 when the most urgent necessity might seem to authorize labour. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Harvest.\u0002 Pentecost. --- \u0001Laid in,\u0002 at the feast of tabernacles, in September. (Menochius) --- The Septuagint have, \"the feast of gathering, in the middle of the (sacred) year.\" The greatest solemnity of the Passover is mentioned, ver. 18. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001In wait.\u0002 Hebrew and Septuagint, \"shall desire.\" (Calmet) --- God engages to protect their land. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sacrifice\u0002 of the paschal lamb, to which the Chaldean properly restrains this verse. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Dam.\u0002 Chaldean, \"thou shalt not eat flesh with milk.\" See chap. xxiii. 19." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wrote.\u0002 God wrote on the tables, as he had promised, ver. 1. (Calmet) --- Moses recorded all in this book, as he was ordered, ver. 27. St. Cyprian (de Sp. S.) and St. Augustine (q. 186,) infer, however, from this text, that the second tables had not the same honour as the first. The contrary appears from Deuteronomy x. 4, \u0001He (God) wrote....as before.\u0002 Estius, Calmet, and Menochius think the forty days here mentioned, were those which Moses spent with God to obtain the people's pardon, and the law, at the same time. See chap. xxxii. 35. He continued all that time without meat or sleep, by the power of God, who supports Enoch and Elias in the vigour of health without corporal sustenance. Salien., year of the world 2544, in which year of the world he fixes the death of Job, the great prophet of the Gentiles." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Horned.\u0002 That is, shining, and sending forth rays of light like horns. (Challoner) --- Septuagint, \"encircled with glory.\" St. Paul (2 Corinthians iii. 7,) says, the Hebrews could not look steadfastly at the face of Moses, on account of the glory of his countenance. Hence, he was forced to have a veil, which the apostle observes, was not taken off from the old law till Christ appeared. The Jews and heretics still read the law and the gospel with a veil over their eyes and heart, without understanding them, as they are \u0001hidden to those who perish,\u0002 2 Corinthians iv. 3. The Jews are much enraged at some Christians, who have represented Moses with horns, as if, they say, he were a devil, or his wife an adulteress. (Stacchus and Drusius.) --- Hebrew, \"his skin was radiant\" all over his face. These rays commanded respect and awe from the people, who had before said contemptuously, \u0001Moses---the man,\u0002 (chap. xxxii. 1,) as they shewed that God was with him. They had not appeared before, though he had often conversed with the Lord: but now, having seen the glorious vision, they adhered to him during the remainder of his life, particularly when he enforced the obligations of the law to the people. (Haydock) --- The Arabs make their hair stand up like little horns, when they are about 40 years old. (Patric. ii. 4. Navig.) Homer mentions the like custom, and Diomed laughs at Paris calling him \u0001the pretty-horned.\u0002 (Iliad xi.) Many of the ancient heroes and gods are represented with horns, particularly Bacchus, whose history reminds us of many particulars, which belong to Moses. He was born or educated in the confines of Egypt, was exposed on the waters, in a box; had two mothers, and very beautiful. While his army enjoyed the light, the Indians were in darkness. He was preceded by a pillar, had women in his train, dried up rivers with his \u0001thyrsus\u0002 or wand, which had crawled, like a serpent, &c. (Huet. &c.) St. Epiphanius (her. 55,) says the Idumeans adored Moses. Their idol is called Choze by Josephus, (Antiquities xviii. 11,) which may be derived from Chus, the ancestor of Sephora, as Bacchus and Iacchus may denote \"the son \u0001Bar,\u0002 or the god Chus,\" \u0001Jah-Chus,\u0002 who was adored in Arabia; so that Moses, Choze, and Bacchus, probably mean the same person. Chus peopled that part of Arabia where the Hebrews sojourned, Numbers xii. 1. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And having,\u0002 &c. At first, he spoke uncovered. (Menochius) --- The Protestants insert the word \u0001till\u0002 in Italics, to insinuate that Moses spoke with a veil on, as St. Paul mentions; (Haydock) and Calmet would translate, \"for Moses had ceased to address the people, and had put a veil upon his face,\" as soon as he perceived that they could not bear the blaze of his countenance. This he did out of modesty, that they might not be afraid of coming to speak freely to him, (Jansenius) though it was also mysterious, as St. Paul remarks. \u0001For even until this day, when Moses is read, the veil is upon their heart,\u0002 (2 Corinthians iii. 15,) as it is upon that of heretics, who cannot see the church. (St. Augustine in Psalm xxx.) (Worthington)" } ] }, { "chapter": 35, "slug": "id413.html", "header": "Exodus xxxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sabbath.\u0002 The frequent repetition of this precept, cannot escape the notice of the attentive reader. The sabbath was a distinctive mark of the Jews, and was generally observed by them with the utmost care, and even with scrupulosity. (Haydock) --- They were not allowed to do on it any thing that had the appearance of servility, if it could be avoided without serious inconveniences. But in any urgent necessity of the sick, &c., they might provide meat, and do other work, that could not be done before. They might also repel an enemy, water cattle, &c. Though a mere rest be positively ordered, the design of it shewed that the day was to be spent in religious duties, reading the Bible, &c. Josephus assures us, many were so diligent herein, as to know almost the whole law by heart. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001No fire,\u0002 to dress meat. The Rabbins say it is lawful to light a fire, to warm oneself, or for light. But they generally employ some other to do it for them. The Samaritans and Caraites look upon this as an evasion. (Calmet) --- It was customary to light candles and dress meat before sun-set on Friday. On other festivals, even the greatest, this was not required, as they were not instituted chiefly in memory of God's rest, as the sabbath was, chap. xii. 16. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Vestments,\u0002 in which the vessels of the tabernacle were folded up. (Vatable)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And women,\u0002 by the hands of their husbands, as the Hebrew and Septuagint intimate. --- \u0001Tablets,\u0002 (\u0001dextralia\u0002) ornaments worn on the right hand or arm." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Spun.\u0002 The wool, it seems, was dyed first, unless it were naturally of these colours. See Exodus xxv. 5. (Calmet)" } ] }, { "chapter": 36, "slug": "id414.html", "header": "Exodus xxxvi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Vows,\u0002 or voluntary oblations to \u0001Moses,\u0002 according to the Hebrew. (Calmet) --- These donations are called first-fruits, because they were the best of all things, and the first offerings that were made by the people, in the desert. (Tirinus) --- They shew great alacrity in performing this action, as it was to make some atonement for their liberality in honour of the golden calf. (Haydock) --- But as matter alone will not suffice, unless it be properly managed, so neither will the letter of the Scripture instruct us, unless God teach us, by his pastors, Ephesians iv. 11. (Worthington) --- From this place to the end, the Roman edition of the Septuagint is very confused. That of Alcala agrees better with the Vulgate than the Alexandrian or Aldine. See Grabe. Almost all the three following chapters might be comprised in these words. The workmen did all according to God's prescription. Moses perhaps gave them plans of what each was to execute; and hence Calmet accounts for these repetitions. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Bar,\u0002 not mentioned, (chap. xxvi. 28,) but specified by Josephus ([Antiquities?] iii. 5,) at the west end of the tabernacle, going across the breadth of the planks. (Tostat)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Which\u0002 heads, according to the Hebrew and Septuagint. On some parts of the pillars the wood appeared." } ] }, { "chapter": 37, "slug": "id415.html", "header": "Exodus xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Half,\u0002 duos semis cubitos, ver. 6, and chap. xxv. 10. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Covering\u0002... This indicated that the Scriptures were to be studied with diligence, as they have a literal and a mystical sense. (St. Gregory of Nyssa)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Over-against,\u0002 or under, chap. xxv. 27. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Censers.\u0002 Hebrew \u0001Kapoth,\u0002 means broad deep dishes or bowls. (Calmet) --- \u0001Wherein,\u0002 meaning the golden vessels aforesaid. (Haydock)" } ] }, { "chapter": 38, "slug": "id416.html", "header": "Exodus xxxviii.", "notes": [ { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mirrors.\u0002 Formerly all sorts of metal, silver, copper, tin, &c., were used for mirrors, till the Europeans began to make them of glass. The best were made of a mixture of copper and tin. (Pliny, [Natural History?] xxxiii. 9.) --- \u0001Watched.\u0002 Hebrew, served like soldiers: fasting and praying, according to the Septuagint and Chaldean. These devout women came thither with great alacrity, to shew their affection towards God, and to consecrate to his service what had hitherto served to nourish vanity. Such were the virgins, mentioned [in] 2 Machabees iii. 19, and those who were abused by the sons of Heli, 1 Kings ii. 22. Ann, the prophetess, and our blessed Lady[Virgin Mary], were thus also employed in the temple, Luke ii. 37. Women kept watch, singing and dancing before the palace of the Persian kings. (Calmet) --- When the tabernacle was fixed at Silo, small apartments were probably built for the convenience of these pious women. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Brass.\u0002 The Hebrew does not say the pillars were of brass, but only the \u0001bases.\u0002 The body was of wood, encircled with silver, ver. 12. See chap. xxvii. 10. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The,\u0002 &c. Some render the Hebrew, \"The bases of the pillars were of brass, the hooks of the pillars and circles were of silver, their chaptrels were covered with silver.\" Bonfrere supposes that the pillars were of the Ionic order, and that the chaptrels here designate the summit or abacus; while the hooks (vuim) mean the voluta, (Menochius) or bolster, representing the head-dress of virgins in their long hair. (Vitruvius) (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ithamar,\u0002 some time after this, (Numbers i. 50,) was appointed to deliver the necessary vessels to the Levites; part of whose duty it was to take down the tabernacle and set it up again, and to keep an account of all things. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Gifts,\u0002 voluntarily. The following verse mentions what arose from the tax of half a sicle per head, chap xxx. 13." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And it,\u0002 &c. Hebrew is rather more express, \"And the silver given by those who were numbered, was a hundred talents, 1775 sicles of the weight of the sanctuary, ver. 26. They gave each half a sicle, paid by all those who were 20 years old and upwards, amounting to 603,550 men.\" Hence the talent would weigh exactly 3000 sicles, (Calmet) or 12,000 drachmas. Some say that the common talent weighed 100 pounds, and that of the sanctuary 120, each pound containing 25 sicles. (Du Hamel)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Seventy.\u0002 Hebrew confines the number of talents to 70, and allows \"two thousand and four hundred sicles.\" The Greek interpreters vary." } ] }, { "chapter": 39, "slug": "id417.html", "header": "Exodus xxxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Vestments.\u0002 Hebrew distinguishes, \"the clothes of service\" destined to fold up the tabernacle and vessels, from \"the holy garments of Aaron.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Threads.\u0002 Hebrew, \"wires to work it in the blue....with cunning work.\" The ancients had the art of beating gold into thin plates, with which they adorned the horns of their victims, &c. (Virgil, Æneid iv.) See Numbers xvi. 58. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fastened to the girdle.\u0002 This is not specified in the Hebrew. The Vulgate has abridged some verses, in these chapters, to avoid repetitions." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Pomegranate,\u0002 alternately, chap. xxviii. Clement of Alexandria observes, that the 366 bells denote the leap year, in which Christ began to preach. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Of fine linen,\u0002 or cotton, and of common linen, as Pollux describes it. The Samaritan copy adds, \"Breeches of linen, of byssus, of violet, of scarlet, of purple, of embroidery work, according to the command of the Lord.\"" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Veneration,\u0002 of which it was deserving. Hebrew, \"the crown of holiness.\" It reminded the high priest of his consecration to the Lord, and of the sanctity with which he ought to appear before him." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Finished,\u0002 exactly according to God's prescriptions. --- \u0001Blessed them,\u0002 the people, who had contributed so liberally; and the workmen, who had performed their task so much to his satisfaction. (Calmet) --- He also blessed the sacred vessels, as they were destined for the worship of God. (Haydock)" } ] }, { "chapter": 40, "slug": "id418.html", "header": "Exodus xl.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Month\u0002 of the second year, ver. 15. The first day of every month was kept with some degree of solemnity, though it was not a day of rest. (Numbers xxxiii. 11.; 1 Kings xx. 5.; &c.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Priesthood.\u0002 Hebrew, \"And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him, that he may serve me in the priest's office: (14) and thou shalt bring his sons, and put on them their tunics; (15) and thou shalt anoint them, as thou didst anoint their father, that they may perform the office of priests to me for ever, in their generations.\" As the priesthood was hereditary in Aaron's family, this first unction might suffice for all. Yet, the new high priests were always anointed till the days of our Saviour, chap xxix. 7." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Cover\u0002 of purple, goat skins, &c." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Testimony,\u0002 or tables of the law. The pagans enclosed various symbolical figures, cakes, &c., in their mystic arks. (St. Clement of Alexandria) But how different were they from the sacred records of religion! (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Roof,\u0002 covering both the holy of holies and the sanctuary. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Laver.\u0002 This is a repetition of ver. 7, (Calmet) shewing that the command was fulfilled. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Glory.\u0002 The cloud which had rested over the tent, appointed for prayer, came now to the grand tabernacle, in the midst of the camp. (Calmet) --- By its superior lustre, it signified that the glory of God was there. (St. Augustine, q. 173.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Moses,\u0002 out of respect, abstained from entering that day. (Calmet) --- The cloud of legal observances, though designed to prefigure Christ and the gospel, seems however to hinder the Jews from recognizing them. (St. Augustine) (Tirinus)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001A fire.\u0002 The same cloud overshadowed the camp by day, and enlightened it by night. (Chaldean; Chap. xiii. 22.)" } ] } ] }, "ezk": { "book": "ezk", "intro": [ { "text": "THE PROPHECY OF EZECHIEL.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Ezechiel, whose name signifies the \u0001strength of God,\u0002 was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner)" }, { "text": "He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet)" }, { "text": "His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington)" }, { "text": "The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)" } ], "intro_slug": "id1353.html", "chapters": [ { "chapter": 1, "slug": "id1354.html", "header": "Ezechiel i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And\u0002 is either superfluous, as at the beginning of most of the sacred books, (Calmet) or shews the connection of what is written with what the prophet saw or heard internally. (St. Augustine, in Psalm iv.; St. Gregory) (Worthington) --- \u0001Year:\u0002 either of the age of Ezechiel, or (as others will have it) from the solemn covenant made in the eighteenth year of Josias; (4 Kings xxiii.; Challoner; Worthington; Calmet) or he alludes to the era of Nabopolassur, used at Babylon, (Menochius) or to the last jubilee. See Sanctius. The thirtieth year, from the prediction of Holda to Josias, (Haydock) concurs with the fifth of the prophet's captivity, chap. xvii. 12. (Usher, the year of the world 3410.) --- \u0001Fourth\u0002 of the sacred year, (Calmet) on Friday, 24th July, (Usher) or in January. (St. Jerome) --- \u0001Chobar,\u0002 or Aboras, which runs westward into the Euphrates, above Thapsacus. (Strabo) --- The captives were in those parts, though not present. (Calmet) --- \u0001Opened,\u0002 in spirit, (Haydock) by faith. (St. Jerome) --- The prophet fell prostrate, chap. ii. 1. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Captivity.\u0002 Literally, \"transmigration,\" (Haydock) which is more agreeable to the Hebrew, &c. Jechonias delivered himself up. Six years after this, Sedecias was taken. (St. Jerome)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hand;\u0002 power, energy of the Holy Spirit. (Theodoret)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001North,\u0002 denoting the invasion of Judea by the Chaldeans, Isaias xiv. 31. (Sanctius) --- The Jews thought the following vision inexplicable, and deliberated about rejecting the book, when Ananias offered to answer every difficulty. They assigned him three hundred barrels of oil to light his lamp, while he performed the task. (Rabbins) --- This hyperbole shews their idea of its obscurity. (Calmet) --- \u0001Amber,\u0002 (\u0001electri\u0002) a compound of four parts of gold and one of silver, (Pliny, [Natural History?] xxxiii. 4.) more precious than either. (St. Jerome) --- It may also mean \u0001orichalchum,\u0002 or a mixture of gold and brass, (Bochart, anim. 2 b. vi. 16.) which was also preferred before gold alone, as it had the hardness of brass. (Lucret. Serv. in xii. Æneid.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Living creatures.\u0002 Cherubims, (as appears from Ecclesiasticus xlix. 10.) represented to the prophet under these mysterious shapes, as supporting the throne of God, and as it were drawing his chariot. All this chapter appeared so obscure and full of mysteries to the ancient Hebrews, that, as we learn from St. Jerome, (ep. ad Paulin.) they suffered none to read it before they were thirty years old. (Challoner) --- The pagans had many such compound figures as are here represented. (Parkhurst, p. 411.) (Haydock) --- Sanchoniathon (apud Eusebius, præp. 2.) seems to have borrowed his description from this place. --- \u0001In them.\u0002 They stood upright, and had some parts of the human figure. (Calmet) --- Indeed, it seems to have been predominant. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Faces.\u0002 This sometimes means shapes; and Pererius supposes that the animal had the head of a man, and the breast covered with lions' hair, the feet or round cloven hoofs of an ox, and the wings of an eagle. But it had rather four faces as well as wings, the faces of the man and lion being to the right, and the other two to the left; (Calmet; Tirinus) or the eagle was behind (Haydock) or above the head of the man, and the lion and ox at his right and left. (Cornelius a Lapide) (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Straight.\u0002 Hebrew, \"a straight foot.\" Protestants prefer \"feet.\" (Haydock) --- \u0001Of a calf.\u0002 Aquila reads to the same import \u0001hagol,\u0002 \"round,\" instead of \u0001hegel,\u0002 (Haydock) \"a calf.\" Symmachus has \"winged feet,\" like Mercury. (Calmet) --- Septuagint omit this, says St. Jerome, though we have his version of Symmachus as if it belonged to the Septuagint; and it occurs in Grabe as genuine. --- \u0001Brass.\u0002 Septuagint add, \"and their feathers were very light.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wings.\u0002 Their arms were covered with feathers, and the hand appeared at the extremity; or they had four arms under the wings, chap. x. 8. They all came from the shoulders, so as to correspond with the four faced animal, ver. 6. (Calmet) --- Others believe that each face had four wings, so that the animal would have sixteen. (Maldonat) --- In Isaias ix. 2., the cherub has six wings. The form was variable, as there was nothing in nature similar. They were perhaps designed to represent the eternity and dominion of God over the whole creation, ver. 28. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Another.\u0002 Two above were extended so as to support the throne, which seemed to rest on these eight wings connected together. The others were joined so as perfectly to cover what was below the breast. (Calmet) --- Septuagint, \"And the wings of those four \u0001were\u0002 touching each other, and their faces (Calmet reads with Chaldean and Hebrew, \u0001wings\u0002) turned not,\" &c. (Haydock) --- The wings did not imitate those of birds, going to and fro, but were constantly in the same direction; or the animals did not change their respective situations: as they had four faces, there was always one of them turned to the opposite quarters of the world. (Calmet) --- They turned not about, (ver. 12.) but having faces on every side, were ready to go any way. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Over.\u0002 This is not specified in Hebrew, Chaldean, Septuagint, or St. Jerome. (Calmet) --- \"The face of an eagle for all the four.\" It must have been \u0001above\u0002 or behind the man, as the situation of the other two faces is here determined, ver. 6. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Faces.\u0002 Septuagint, \"wings:\" and indeed it does not appear how their \u0001faces\u0002 were \u0001stretched upwards,\u0002 (Calmet) unless they looked earnestly that way; though, out of respect, they covered their faces with two wings." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Flashes.\u0002 Hebrew \u0001Bazak.\u0002 (Haydock) --- Theodotion retains the original. His version seems to have been inserted in the Septuagint, (Calmet) who omitted this verse, as seeming to contradict ver. 9., and 12. (St. Jerome) --- Yet it only signifies that the motion was quick as lightning, though they did not alter their situation with respect to each other." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Faces.\u0002 One wheel crossed another at right angles, so that it was ready to move in any direction, (ver. 17.; Calmet) like a globe. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sea;\u0002 sky blue. Hebrew, \"Tharsis,\" which Symmachus renders \"the hyacinth;\" a precious stone, Exodus xxviii. 20. (Calmet) --- \u0001Midst.\u0002 The evangelists and New Testament agree perfectly with the Old. (St. Gregory, hom. vi.) (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Parts. When they went, they went by their four parts.\u0002 That is, indifferently to any of their sides, either forward or backward, to the right or to the left. (Challoner) --- Their motion was connected with the chariot, ver. 20. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eyes,\u0002 like Argus, or the tail of a peacock. (Calmet) --- The eye is sometimes put for a colour. (Grotius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Life.\u0002 They were moved like the rest by the whirlwind, or by living creatures. They seemed to be animated, as Homer describes Vulcan's tripods." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Crystal,\u0002 or sapphire, ver. 26., and chap. x. 1. This shining sky was like the footstool of the Lord, and rested on eight wings, ver. 9, 23." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Voice.\u0002 The motion of the wings made a noise like a torrent, or thunder. --- \u0001God.\u0002 Hebrew, \"self-sufficient,\" as Septuagint, &c., render it, \u0001ikanou.\u0002 (Calmet) --- Protestants, \"like the voice of the Almighty.\" (Haydock) --- \u0001Down;\u0002 or rather ceased to make such a noise, ver. 25. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Upon it.\u0002 This might be omitted, as the Vulgate has only \u0001desuper, above.\u0002 (Haydock) --- God was pleased to assume the shape of man, seated on the throne." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Amber,\u0002 or orichalcum, ver. 4." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rainbow,\u0002 encircling the sky blue throne and the flame. Nothing could be more dazzling, nor better manifest the subjection of man. (Calmet) --- The prophet saw four visions at once; the whirlwind, (ver. 4.) the living creatures, (ver. 5.) the wheels, (ver. 15.) and the man seated on a throne, in the sky, ver. 26. To explain all these mysteries, a large commentary would scarcely suffice. (Worthington) --- The tempest, cloud, and fire, shew the impending ruin of the Jews. The ministers of God are ever ready to execute his orders. The wisdom of Providence is denoted by the name of the cherubim, the connection of causes by the four wheels, &c. (Menochius) --- God appears in his chariot going to war. He denounces vengeance on the guilty, chap. ii., and xliii. See Cornelius a Lapide. (Haydock)" } ] }, { "chapter": 2, "slug": "id1355.html", "header": "Ezechiel ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Face,\u0002 to adore God. (Menochius) --- \u0001Son of man.\u0002 Our Saviour, out of humility, takes this title, which no other gave him; as the angel does commonly to this prophet, who was his figure: few else have received it, (Daniel viii. 17.) but the reason is not known. (Worthington) --- God here teaches Ezechiel not to boast of the honour shewn to him, since he must always remember that he is but a feeble mortal. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Spirit\u0002 of prophecy; (St. Jerome; Tirinus) or, I revived, and took courage." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Israel.\u0002 His commission was chiefly to them. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Forbear\u0002 to sin. (Haydock) --- He thus insinuates free-will. (St. Jerome) --- If they refuse to hear my \u0001prophet,\u0002 they will at least perceive that they are inexcusable. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Scorpions.\u0002 This people is no less destructive (Haydock) and hardened, Psalm cxvii. 12. --- \u0001For\u0002 might be better rendered, \"though.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eat.\u0002 \"If we do not eat the open book, we cannot teach.\" (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Without.\u0002 This was only done when the work was long. (Calmet) ---" } ] }, { "chapter": 3, "slug": "id1356.html", "header": "Ezechiel iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eat this book, and go speak to the children of Israel.\u0002 By this eating of the book, was signified the diligent attention and affection with which we are to receive and embrace the word of God; and to let it as it were, sink into our interior by devout meditation. (Challoner) --- The revelation came from God, ver. 10. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Book,\u0002 in spirit; (Calmet) or in reality, he chewed the volume. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mouth.\u0002 I readily accepted the commission, but soon found the difficulties to which it would expose me, ver. 12., Jeremias xv. 16., and Apocalypse x. 10." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Unknown.\u0002 Hebrew, \"heavy.\" (Calmet) --- Protestants, \"hard.\" (Haydock) --- It is not above thy strength, Deuteronomy xxx. 12. --- \u0001To thee.\u0002 He insinuates that the Gentiles would obey the apostles. (St. Jerome) --- But the time was not yet come. (Calmet) --- From this text and Matthew xi. 21., it appears that \"the same grace\" is accepted by some and rejected by others, as \"more grace is added to the former, which was sufficient before, and by this....is made effectual\" through God's mercy, Romans ix. (Worthington) --- Those who reject the first grace, can blame only themselves, if they receive no more. The same grace falling on a heat better prepared by God, like seed on good soil, is more fruitful." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hard.\u0002 Literally, \"rubbed\" like a stone, or brass; \u0001attrita.\u0002 (Haydock) --- God's ambassadors (Ephesians vi. 20.; Calmet) must do their utmost. (Haydock) --- The success must not puff them up, nor the failure too much depressed them, as all regards God, (Matthew x. 40.) who will know how to make things conduce to his own glory. They must only bewail the blindness of sinners. (Calmet) --- The care of them, and not the cure, will be required at their hands, ver. 19. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Harder.\u0002 If they will not blush, thou shalt not be ashamed to lay their disorders before their eyes, though they be such as ought not to be mentioned, \u0001as becomes saints.\u0002 (Haydock) See chap. xvi., and xxii. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Spirit;\u0002 wind (Hugo) or angel, \u0001took me\u0002 through the air; (Prado.) or, I went willingly. (St. Jerome) --- \u0001Commotion,\u0002 like an earthquake, (Hebrew; Septuagint) occasioned by the motion of the chariot, or the voice of the cherubim, ver. 13." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Spirit,\u0002 resolved to rebuke (Calmet) sinners. Septuagint, \"the spirit of the Lord also lifted me....and I went aloft (\u0001like a meteor; meteoros\u0002) by the impulse of my spirit; for the hand of the Lord upon me was strong; and I went loft, to the captivity, and passed through them....conversing in the midst of them.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The heap of new corn.\u0002 It was the name of a place; in Hebrew, \u0001Telabib,\u0002 (Challoner) as the Chaldean leaves it (Menochius) with the three Greek interpreters. (Calmet) --- \u0001Tel\u0002 means \"a heap,\" and \u0001abib\u0002 \"new corn.\" (Haydock) --- There was no new wheat in the fourth month, but rather in May or June, chap. i. 1. Ptolemy places Thelda near the Chaboras. --- \u0001Mourning;\u0002 or Protestants, \"astonished,\" like Job's friends, for people dead in sin. (Haydock) --- Many suppose that he never spoke. Yet this is not certain, (ver. 11.; Calmet) though probable from ver. 16. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Watchman:\u0002 the usual title of those placed over others, chap. xxxiii. 2., and Isaias xxi. 6. Let none perish through thy neglect. (Calmet) --- \"He (the pastor) kills the man whom he delivers up to death by silence.\" (St. Gregory, hom. xi. 9.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Iniquity,\u0002 for want of thy instruction; (Haydock) or, if thou neglect to reclaim him, (Calmet) and he perish, or owe his conversion to another, when duty requires thee to take care of him, thou shalt answer for the possible bad consequences. Thy sin is great, whatever become of him. But if he be damned, though he must blame himself chiefly, yet the blood of his soul shall cry for vengeance more than Abel's. (Haydock) --- \u0001Before him,\u0002 taking away my grace in punishment of his revolt. (Worthington) --- If thou neglect to attempt reclaiming him, thou shalt perish with him; (St. Gregory) or if he be exposed to trial, and thou abandon him, (Vatable) or if thou neglect to husband well the precious moments, when I open his eyes, and fill him with apprehensions of his dangerous state, I will require, &c. (Origin; St. Jerome) --- \u0001Remembered.\u0002 Ingratitude causes the fruits of virtue to decay, and former crimes to revive, in some sense. (St. Thomas, [Summa Theologiae] iii. p. q. 88. a. 1.) (Matthew v. 26.) (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Warn.\u0002 It is the duty of a pastor to warn the just as well as sinners. (Worthington) --- It will not suffice to do this \u0001publicly:\u0002 sometimes we must go from \u0001house to house,\u0002 like St. Paul, and \u0001compel\u0002 those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Bands.\u0002 It is uncertain whether by his order, or they supposed he was deranged, as our Saviour's brethren meant to treat him, Mark iii. 21. The Chaldean explains it figuratively of God's order, attaching the prophet to his service. (Calmet) --- But real chains would more forcibly shew the future captivity of Juda (Haydock) which the prophet declared both by words and actions. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001House.\u0002 \"When there is a multitude of sins, (or sinners; \u0001peccatorum\u0002) the offenders are unworthy of being corrected by the Lord.\" (St. Jerome) --- The prophet's silence might suffice to admonish them. (Calmet) --- He heard the Lord's commands to chap. xi. 24., before he spoke to the people. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Forbeareth.\u0002 Septuagint, \"disbelieveth, let him disbelieve.\" So we read, \u0001He that is unjust, let him be unjust still;\u0002 (Apocalypse xxii. 11.) which denotes the most desperate condition. (Haydock) --- Aquila (2 edition) has, \"he who abandons, shall be abandoned.\" (St. Jerome) --- The man who makes good use of grace shall receive more; but he who despises the offers of God, shall be justly deprived of them in his greatest need. (Calmet)" } ] }, { "chapter": 4, "slug": "id1357.html", "header": "Ezechiel iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tile,\u0002 very large. (Calmet) --- Those of Italy were two feet large and one broad. (Pallad.) --- This might be soft clay; (Grotius; Menochius) or the siege might be marked out upon it with chalk or a sharp stile. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cast up.\u0002 The ditch would be about three feet deep, and the earth being thrown up, people might approach the town with less danger. (Worthington) --- The besieged were thus also prevented from going out, 4 Kings xxv. 1. Forts or towers were erected to overlook and clear the walls. --- \u0001Rams.\u0002 This is the first time we find them mentioned. Homer is silent about them; (Calmet) and the ancient sieges lasted so long, because people had not found out the art of demolishing the walls. (Diodorus ii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pan,\u0002 or plate, on which bread was usually baked. This was to represent the walls of the city. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sleep.\u0002 Hebrew, \"lie down.\" (Menochius) --- He eat at intervals. (Calmet) --- \u0001Iniquities,\u0002 or punishments. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Three,\u0002 &c. St. Jerome says some \"Vulgate,\" (Haydock) Latin, (Calmet) or rather incorrect Greek (Haydock) copies read 100, others 150. See Origen, &c. (Calmet) --- The Alexandrian copy has the former, (Haydock) the Roman edition the latter number; and is followed by Theodoret and Maldonat. (Calmet) --- But the more accurate Septuagint agree with the Hebrew, &c. The captivity of Israel must be dated from Phacee, (4 Kings xv. 29.) to the end of the reign of Darius Memnon, who espoused Esther, and granted liberty \"to all the Jews;\" or rather from Manathem, (4 Kings xv. 19.) to the 28th of the same king Assuerus. Thus God's \"grace, we think, and we may so speak without arrogance, has enabled us to explain this difficulty, which no other has done.\" (St. Jerome) --- Many confound the duration of the iniquity of Israel with that of Juda, forming 430 years; and they explain it of the time during which the nation had prevaricated. But this seems unnatural. We may rather conclude, that the prophet speaks of a separate judgment, and dates from the destruction of Samaria and of Jerusalem. The former city was taken the year of the world 3283. If we add 390 years, we shall find the year 3673 the very year when Alexander [the Great] overcame Darius, and soon after granted the Jews full liberty to return, or live according to their own laws. This he granted to those \u0001in Babylon,\u0002 and to the Israelites (Calmet) \u0001in Media.\u0002 Josephus, Antiquities xi. ultra & contra Apion i. --- Philadelphus afterwards liberated many in Egypt, (Josephus, Antiquities xii. 2.) as Osee (xi. 11.) had foretold. The chastisement of Juda must be dated from the destruction of Jerusalem under Sedecias, till Darius, the Mede, favoured the Jews about forty years afterwards. (Calmet) --- St. Jerome only allows forty years to have elapsed from the first of Jechonias till the first of Cyrus. The want of an exact chronology gives rise to many such difficulties. (Haydock) --- It is very hard to explain how the ten tribes were 390 and the two tribes 40 years in captivity, as it is certain that the latter were seventy year banished from their own country. (Worthington) --- Perhaps during the last thirty their condition was greatly ameliorated, after the decree of Cyrus, though the liberation was only perfect under Hystaspes and Esther. (Haydock) --- The \u0001iniquity\u0002 of Israel, from Solomon to Salmanasar, lasted 390 years; and that of Juda, under the reign of Manasses, was most abominable for the space of forty years; (Tournemine) or it continued so long from the 18th of Josias till the 4th, after the city was destroyed, and the land became a desert. (Usher, the year of the world 3380 to 3420.) --- But how shall the reign of the virtuous Josias be included in this period? (Haydock) --- The action of the prophet lying 430 days, denoted the length of the siege of Jerusalem, during which extreme scarcity should be felt, and also the captivity of the people. Some have thought that he could not remain 390 days on one side, and that all passed in spirit. But what impression would that make upon the people? He was chained down, (Calmet) to represent their miserable condition. (Haydock) --- Prædo saw a fool who lay tied in one posture for above fifteen years. (Calmet) --- The remaining so long in one posture must have been painful to the prophet. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Siege,\u0002 which shall be most terrible; (Haydock) 390 days: the pillage shall last other forty. (Tirinus) --- So many years have the people transgressed. --- \u0001Out.\u0002 Hebrew, \"naked.\" Thus various barbarians fight. --- \u0001Prophesy,\u0002 not by words, (chap. viii. 26.) but by actions. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Staters,\u0002 sicles, each being equal to 9 dwt. 2.57 gr. Eng. The hin contained 1 gal. 2 pints. (Arbuthnot.) (Haydock) --- He had an allowance of ten ounces a-day. (Calmet) (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Barley,\u0002 the worst or usual food of the poor. (Haydock) --- \u0001Ashes,\u0002 to denote hurry. (Calmet) --- \u0001Cover\u0002 with hot ashes, (Haydock) formed of dry excrements. (Calmet) --- That of oxen is still used in Egypt, (Val. ep. xi.) and in some parts of England, by the poor people. (Hooke.) --- This was more tolerable, (Calmet) and God agrees to substitute it, ver. 15. Hebrew, \"Thou shalt eat it \u0001as\u0002 barley cakes, and shalt bake,\" (Protestants) or \"hide it,\" &c. (Septuagint) (Haydock) --- \"The law itself, which the Jews read and do not understand, is this ember cake covered with human dung.\" (Philippians iii. 8.) --- \"They adore not idols, but do all for the belly and for earthly goods.\" (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Filthy.\u0002 Israel was less careful to avoid uncleannesses than Juda. Hence the prophet eats only during 390 days, Osee ix. 3. (Calmet) --- While the city was pillage for \u0001forty days,\u0002 the prisoners would procure better food, ver. 7. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ah.\u0002 He makes the same exclamation as Jeremias, i. 6. Hebrew \u0001aha.\u0002 Theodotion, \"Oh!\" Septuagint and Symmachus, \"by no means.\" (Haydock) --- God forbid. Excrements make a person legally unclean, Deuteronomy xxiii. 12. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Neats,\u0002 or \"oxen;\" \u0001boum.\u0002 Protestants, \"cow's dung.\" (Haydock) --- God allows him to bake his bread under such ashes. (Calmet) --- So great is his condescension towards his friends! (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Staff.\u0002 As this supports the weak, so bread nourishes all men, (Worthington) particularly \u0001the bread of life.\u0002 (St. Jerome) --- Very little food, (Calmet) and that of a nauseous kind, (Haydock) would be found during the siege. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001When.\u0002 Protestants, \"they may want bread and water, and be astonished one with another, and consume away for their iniquity.\" (Haydock)" } ] }, { "chapter": 5, "slug": "id1358.html", "header": "Ezechiel v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001That.\u0002 Hebrew, \"the scissors of clippers.\" The same term is used for clipping sheep as for cutting hair. Shaving was not probably then in use. --- \u0001Beard,\u0002 as in mourning or for ignominy, 2 Kings x. 4., and Jeremias xlvii. 5. --- \u0001Balance,\u0002 to shew that God does nothing unjustly. (Calmet) --- \u0001The\u0002 hair. Literally, \"them.\" (Haydock) --- This was to be done before he lay down. Hew was to burn, cut, and divide the hair as the siege represented on the tile advanced, to denote that some should perish in the city by famine, others by the sword, while a few should be scattered among the nations: yet of these a \u0001small number\u0002 should be gathered round Godolias, and perish with him, or in Egypt, &c., and the rest be thence led captive to Babylon." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Third.\u0002 Septuagint and Theodotion read \"a fourth,\" as also [in] ver. 12., (Calmet) thus assigning half to be burnt by \u0001death\u0002 (pestilence) \u0001and famine.\u0002 The other half of the people falls a prey to the \u0001sword\u0002 and to \u0001captivity.\u0002 The pestilence, famine, and the sword, were the three usual scourges left to David's choice, (2 Kings xxiv.) which here destroy each a fourth part, while the rest become captives. Yet even of this third or fourth part, many engage in civil broils, and perish. St. Jerome hints that the Septuagint is interpolated from Theodotion, ver. 12, and that their version only comprised the pentateuch. But the other books went at least under the same title; and there must be some mistake in the words asterisked, since they occur in the Hebrew, Vulgate, &c., \u0001third\u0002 being only substituted for \u0001fourth:\u0002 \"And a fourth part of thee shall fall by the sword.\" The Hebrew is rather less degrading to the Jews, as there would be thus at most one-third preserved, instead of a part only of one-fourth. See Deuteronomy xxvii. 4., and Jeremias lii. 28. --- \u0001Take.\u0002 Septuagint add here, \"a fourth part; and shalt burn it in the midst of it; and a fourth thou shalt cut,\" &c. (Haydock) --- He was thus to deal with a part of the hair during 390 days, (Menochius) or at the end of them. (R. Salom.) --- \u0001Round,\u0002 in the cities near Jerusalem, (Worthington) or round the picture of it, chap. iv. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Out of it.\u0002 Some rose up against Godolias, Jeremias xl., &c. (Calmet) --- The divisions of the Jews brought on the persecution of Epiphanes, (Sanctius) and introduced Pompey. (St. Jerome) (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Midst,\u0002 distinguished above the rest. Many have supposed that the city was in the exact middle of Palestine, or of the world, Psalm lxxiii. 12. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Surpassed\u0002 in numbers, (Symmachus) or rather in wickedness. (Chaldean) (Calmet) --- Septuagint, \"because you have been incited by the,\" &c. (Haydock) --- \u0001Judgments.\u0002 You have been less attached to my service than the Gentiles have been to their idols. Some think that \u0001not\u0002 is here superfluous, as it is omitted [in] chap. xi. 12. But it is wrong to imitate the Gentiles, and worse to surpass them in crimes." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Like.\u0002 The ruin of Jerusalem by the Chaldeans was terrible, (Calmet) but that by the Romans was more so. (St. Jerome) --- The reasons were different." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fathers.\u0002 This is not specified in history. \u0001Famine prevailed,\u0002 4 Kings xxv. 3.; and we find something similar, Lamentations iv. 10., (Calmet) and Baruch ii. (Worthington) --- It is probable, therefore, that these threats were realized. (Theodoret) (Deuteronomy xxviii. 53.) --- \u0001Scatter.\u0002 Literally, \"winnow.\" (Haydock) --- The Jewish nation was never again all together in the promised land." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pestilence.\u0002 Septuagint, \"death;\" so they usually denote pestilence. They add, \"and a fourth part of thee shall be,\" &c., ver. 2. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Comforted,\u0002 or revenged, chap. xxiv. 14., and Isaias i. 24." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And a.\u0002 Septuagint, \"and thy daughters (dependances. Calmet) round,\" &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Scoff.\u0002 Literally, \"blasphemy;\" which is here used improperly, to denote derision. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Arrows;\u0002 inclemency of the seasons, &c., which bring on famine. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Beasts.\u0002 They usually take possession of abandoned countries. (St. Jerome) --- The Chaldeans may also be meant, chap. xvii. 3." } ] }, { "chapter": 6, "slug": "id1359.html", "header": "Ezechiel vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mountains,\u0002 where idols were chiefly adored. Here their votaries find death. (Worthington) --- \u0001Israel,\u0002 including all God's people, as the sacred writers make no distinction (Calmet) after the destruction of Samaria." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Idols.\u0002 Protestant marginal note, \"sun-images,\" as [in] ver. 6. The sun was much worshipped, chap. viii. 16. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bones.\u0002 The Chaldeans violated the tombs, Baruch ii. 24., and Jeremias viii. 1. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Some.\u0002 Providence still preserves some faithful or penitent souls. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Broken.\u0002 Adversity has made them repent." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Foot,\u0002 through indignation or pity. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001From,\u0002 or, \"more than,\" (Haydock) as Hebrew may signify. Deblatha was in the land of Moab, Numbers xxxiii. 46. (Calmet)" } ] }, { "chapter": 7, "slug": "id1360.html", "header": "Ezechiel vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Israel,\u0002 or Judea, in all its parts. (Worthington) --- In five or six years' time all shall be destroyed." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Set,\u0002 as accusers, to increase thy confusion." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001One.\u0002 A second shall not be necessary, Nahum i. 9. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Awaked.\u0002 Justice seems to have slept. (Haydock) See ver. 10., and Jeremias i. 12." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Destruction,\u0002 (\u0001contritio.\u0002) St. Jerome reads \"contraction,\" as also [in] ver. 10. Protestants, \"the morning.\" (Haydock) --- Chaldean, \"the reign.\" (Calmet) --- Hebrew \u0001tsephira,\u0002 is variously rendered. (Haydock) --- \u0001Joy.\u0002 Hebrew, \"echo or cry\" of people in the vintage." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Budded;\u0002 figurative expressions, denoting a speedy vengeance. (Calmet) --- Chaldean, \"the reign is open, the ruler has flourished, the wicked hath appeared.\" In this reign of Nabuchodonosor ye shall be chastised. (Haydock) --- Septuagint or rather Theodotion, from whom many things have bee supplied according to St. Jerome, (Calmet) have, \"The deceit (\u0001or\u0002 thick foliage; \u0001ploke\u0002) has gone forth, the rod,\" &c. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Iniquity.\u0002 What other fruit could be expected from wickedness? It draws on chastisement. --- \u0001Noise,\u0002 or grandees. None will repent, and therefore none shall escape, from the highest to the lowest." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sold,\u0002 as in the year of jubilee, Leviticus xxv. 25. (Calmet) --- Now there shall be no recovery. (Worthington) --- They shall be driven from the land. --- \u0001Although.\u0002 By supplying the former negation, (Calmet) we may render \"Nor,\" &c., (Haydock) which seems better. (Calmet) --- It may also mean, \"those who are now alive\" shall witness these things. (Haydock) \u0001Back.\u0002 It is not a mere threat." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ready.\u0002 He describes the vain attempts of the Jews to make resistance." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Doves,\u0002 not daring to vent their complaints. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Water;\u0002 urine, (St. Jerome) sweat, &c., the usual effects of fear." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Heads.\u0002 They cut their hair in times of penance and of mourning." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Iniquity.\u0002 Riches have fostered their passions: they will not now procure food or liberty, Sophonias i. 18. (Calmet) --- The riches of the idols invited the enemy to plunder. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And.\u0002 Protestants, \"As for the beauty of his ornament, he set it in majesty: but they made the,\" &c. The sacred ornaments of the temple, appointed by God, (Haydock) have been converted into idols, and shall be carried to Babylon, ver. 21. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Secret:\u0002 the inward sanctuary, the holy of holies. (Challoner) --- God would guard it no longer. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shutting up.\u0002 Hebrew, \"chain,\" for imprisonment and captivity. (Challoner) --- Pronounce sentence upon all." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sanctuary;\u0002 the temple of God, or of idols, chap. vi. 3." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Distress.\u0002 When the enemy is before the city, they will see their error; but it will be too late. They shall not obtain peace, Jeremias xxxviii. 1." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ancients.\u0002 Priests shall afford no consolation, nor counsellors any advice. They shall be all confounded. (Calmet) --- During the captivity a few only were found to give instruction, Malachias ii. (Worthington)" } ] }, { "chapter": 8, "slug": "id1361.html", "header": "Ezechiel viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sixth\u0002 of the prophet's captivity, (Calmet) in August, the year of the world 3411. (Usher) --- He had rested on his \u0001left\u0002 or \u0001right side,\u0002 whenever he slept during 430 days, and on the following had this vision. (Worthington) --- He was stationed in spirit at the northern gate leading to the court of the priests, and beheld the glory of God and \u0001the idol of jealousy.\u0002 He saw the people, men and women, adoring idols, and priests worshipping the sun, chap. ix. God rests on the gate of the temple, and orders a man to sign those who were to live, and six others to destroy the rest. The prophet prays, chap. x. God orders the man clothed in linen to take coals from the cherubim, and sprinkle them through the city. The throne goes to receive the Lord, chap. xi. Ezechiel prophesies against many, at the eastern gate; and God informs him that the former captives shall return, but that the wicked at Jerusalem shall perish. His chariot then rests on the mountain to the east of the city. Thus his reasons for punishing the people become evident." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Likeness.\u0002 Septuagint add, \"of a man,\" as it had appeared [in] chap. i. 27." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lock,\u0002 like Habacuc; (Daniel xiv. 35.) or by a bandage, on which parts of the law were written. (Hebrew) (Calmet) --- \u0001Of jealousy;\u0002 Baal, (St. Jerome) or any other idol, (Haydock) particularly Adonis, ver. 14. He fell a victim to the jealousy of Mars." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001About.\u0002 This was the council chamber, Jeremias xxvi. 10. They durst not publicly adore the Egyptian, &c., idols. (Calmet) --- They denied Providence, ver. 12. (Haydock) --- The wicked do not regard it, and hence fall into idolatry. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jezonias.\u0002 He probably was over the temple, as his father had been, 4 Kings xxii. 3. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Adonis,\u0002 the favourite of Venus, slain by a wild boar, as feigned by the heathen poets, and which being here represented by an idol, is lamented by the female worshippers of that goddess. In Hebrew the name is \u0001Tammuz,\u0002 (Challoner) which means \"concealed,\" as Adonis signifies \"my lord.\" This idol, which the Egyptians called Osiris, was placed in a coffin, and bewailed till it was pretended he was come to life, when rejoicings took place. Obscene pictures were carried about; and the more honest pagans were ashamed of these practices, which began in Egypt, and became almost general. Moses alludes to them, Leviticus xix. 27., and Deuteronomy xiv. 1. (Calmet) --- David and Solomon say that the image was made of brass, with eyes of lead, which seemed to weep, melting when it was hot. (Worthington) --- But this is destitute of proof." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Men.\u0002 Twelve priests and as many Levites officiated daily. The high priest made the twenty-fifth, 1 Paralipomenon xxiv. --- \u0001Sun.\u0002 They prayed to God, turning their faces to the west: but here they despised him, and adored the sun, Job xxxi. 26. (Calmet) --- This posture was common. \u0001Illi ad surgentem conversi lumina solum.\u0002 (Virgil, Æneid xii.) (Serv.) --- Christians did the like, though the reason is not ascertained. (Calmet) --- It might be because Christ is the \u0001orient,\u0002 and not to resemble the Jews. There was no danger of their being taken for idolaters. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Nose,\u0002 to hide their faces respectfully, (Calmet) when they look at the sun rising. (Haydock) --- A \u0001thyrsus\u0002 was used in honour of Bacchus, who is often confounded with the sun. Various improbable versions of this text are given. It may signify Hebrew, \"they threw their instruments down before their faces,\" like the twenty-four elders, Apocalypse v. 8. (Calmet)" } ] }, { "chapter": 9, "slug": "id1362.html", "header": "Ezechiel ix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Upper,\u0002 leading to the court of the priests. These were six angels, representing the army coming from Babylon. The seventh was an angel of peace. (Calmet) --- God never abandons his whole Church. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House;\u0002 to the holy place, shewing that he abondoned those in the temple. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mark Thau.\u0002 Thau, or Tau, is the last letter in the Hebrew alphabet, and signifies \u0001a sign\u0002 or \u0001a mark:\u0002 which is the reason why some translators render this place \u0001set a mark,\u0002 or \u0001mark a mark,\u0002 without specifying what this mark was. But St. Jerome, and other interpreters, conclude it was the form of the letter \u0001thau,\u0002 which, in the ancient Hebrew character, was the form of a cross. (Challoner) --- Of this many inscriptions still extant bear witness. (Montfaucon.) --- Some Rabbins allow that the last letter was used but in honour of \"the law,\" \u0001Thorah.\u0002 The cross is supposed to be the hieroglyphic of a future life, (Hist. Rufini. ii. 29.) and found frequently in the pictures or (Haydock) in the tables of Isis. But it rather represents a key. Soldiers who were acquitted received the letter \u0001T\u0002, and those who were sentenced to die had \u0001Th,\u0002 (Calmet) alluding to \u0001Thanatos,\u0002 \"death.\" (Haydock) --- We may, however, suppose that if God designated any letter, it would be some letter of the Hebrew alphabet, and accordingly the last had formerly the figure of †. \u0001x.\u0002 though this text may signify \"a sign\" in general. The virtuous would be discriminated from the guilty, as if they were marked. (Calmet) --- The door-posts of the Hebrews were stained with blood, in Egypt, to shew that all should be redeemed by that of Christ; and here those who shall be saved, received the mark of his cross. This sign has always been held in veneration among Christians, (Worthington) and used in conferring baptism, consecrating the blessed Eucharist, &c. (St. Chrysostom, hom. lv. in Matthew, and lxxxiv. in John) (St. Augustine, tr. cxviii. in John, and ser. ci. de temp., &c.) --- It appeared to Constantine with this inscription, \"In this conquer;\" (Eusebius, vit. i. 22.) and again over Jerusalem; (St. Cyril, ep. ad Constantium.) and will be borne before Christ, at his last coming, (Matthew xxiv.) to the joy of those who have performed their baptismal promises, and to the confusion (Worthington) of the \u0001enemies of the cross of Christ.\u0002 (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sanctuary.\u0002 Aquila, \"temple,\" or people (Calmet) consecrated to my service, (Septuagint; Tirinus) particularly (Calmet) the twenty-five idolaters, the ancients and women, (Calmet) chap. viii. 16. --- \u0001Judgment beginneth at the house of God,\u0002 (1 Peter iv. 17.) and those (Haydock) who abuse holy things are justly cut off. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Defile.\u0002 Septuagint, \"you have defiled.\" I regard the place no longer. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Perverseness,\u0002 in \"wresting of judgment.\" (Protestant marginal note) What else can be expected, when the judges deny Providence? (Haydock)" } ] }, { "chapter": 10, "slug": "id1363.html", "header": "Ezechiel x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Throne.\u0002 It was a sky blue crystal or sapphire colour, (chap. i. 22, 26.) and was now empty, chap. i. The Lord spoke from the temple door, ver. 4. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Out,\u0002 to purify (St. Jerome) or punish the city, (Theodoret) which would shortly be reduced to ashes. (Vatable) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Right,\u0002 south of the priests' court." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lifted up,\u0002 before chap. ix. 3. (Calmet) --- A man seemed to be on the throne, (Worthington) or rather over the door of the holy place." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Court\u0002 of the people. --- \u0001Speaking\u0002 in thunder." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wings.\u0002 They would seem to be distinct, or (Calmet) fingers appeared at the end of the wings. (Grotius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Stone.\u0002 Hebrew \u0001Tharsis.\u0002 Symmachus, \"Hyacinth.\" (Chap. i. 16.) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001By four ways.\u0002 That is, by any of the four ways, forward, backward, to the right, or to the left. (Challoner) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Wheels.\u0002 These, as well as (Haydock) the cherubim, (Theodoret) were full of eyes. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Voluble.\u0002 That is, \u0001rolling wheels:\u0002 galgal, (Challoner) which means \"rolling:\" (Haydock) or \"he said to the wheels, Turn around about.\" (Theodoret) --- This is the real import of Hebrew. (Calmet) --- Protestants have, \"O wheel.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cherub,\u0002 or \"ox.\" All four seem to have had the resemblance of a man, but one more than the rest, which had respectively the appearance rather of an ox, a lion, or an eagle: (Worthington) or \u0001the ox\u0002 was predominant in all, as both the head and feet were of it; (Calmet) which, however, does not constitute the greatest part, chap. i. 5. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Creature.\u0002 What I saw, was properly called cherubim. \u0001Charab,\u0002 in Syriac means \"to labour;\" (Spencer) or cherubim may imply any composed and unusual figure, or \"mixture,\" Exodus xxv. 18. (Calmet) --- Ezechiel being a priest, saw that the creatures resembled the cherubim of the temple. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Life.\u0002 They were not mere machines; (Haydock) or they were pushed forward by an impetuous wind." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001East gate,\u0002 leading from the city to the court of the people. (Calmet) -- How unwilling is this good father to leave his house! (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Creature.\u0002 The cherubim and all the throne seemed alive. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Forward,\u0002 thus shewing God's decree to abandon the synagogue. (Tirinus)" } ] }, { "chapter": 11, "slug": "id1364.html", "header": "Ezechiel xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Me.\u0002 The prophet in Chaldea, saw in spirit what was doing at Jerusalem. (Worthington) --- \u0001Men.\u0002 Magistrates. (Prado.) (Tirinus) (Menochius) --- \u0001Jezonias,\u0002 perhaps mentioned [in] chap. viii. 11. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Built,\u0002 &c. These men despised the predictions and threats of the prophets; who declared to them from God, that the city should be destroyed and the inhabitants carried into captivity: and they made use of this kind of argument against the prophets, that the city so far from being like to be destroyed, had lately been augmented by the building of new houses; from whence they further inferred, by way of a proverb, using the similitude of a cauldron, out of which the flesh is not taken till it is thoroughly boiled and fit to be eaten, that they should not be carried away out of their city, but there end their days in peace. (Challoner) --- They thought themselves secure, (Worthington) and laughed at the menaces of Jeremias, i. 15. (Calmet) --- Hebrew, \"The destruction is not soon coming. Let us build;\" (Pagnin; Menochius) or, \"It is not time to build.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Slain,\u0002 under Manasses, &c. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cauldron.\u0002 I will explain the prediction, which you turn to ridicule. Those whom you have slain, are like the flesh (Calmet) boiled. (Haydock) --- But you shall be treated still worse, being led captives and slain. (Calmet) --- They feared wars, but had no dread of captivity. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Israel.\u0002 They pretended that they should die in peace in Jerusalem: God tells them it should not be so, but that they should be judged and condemned, and fall by the sword in the borders of Israel; viz., in Reblatha, in the land of Emath, where all their chief men were put to death by order of Nabuchodonosor, 4 Kings xxv., and Jeremias lii. 10, 27. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001But you.\u0002 Some copies of Septuagint have, \"neither have you done,\" chap. v. 7." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Pheltias,\u0002 the prince, (ver. 1.; Haydock) or false prophet, whose death Ezechiel does not bewail, but fears the great destruction of the people; (Worthington; Menochius) though, if Pheltias died impenitent, his death might justly call for tears. (Haydock) --- This happened in a vision. Yet (Calmet) he probably died suddenly about his time. (Lyranus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thy brethren,\u0002 &c. He speaks of them that had been carried away captives before, who were despised by them that remained in Jerusalem; but, as the prophet here declares to them from God, should be in a more happy condition than they, and after some time return from their captivity. (Challoner) --- David had been insulted in like manner, 1 Kings xxvi. 19. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A little.\u0002 Hebrew, \"for a short time, a sanctuary,\" or temple. They shall find all things in me. The Christian Church was never more pure than during the first persecutions, when her children could not assemble freely, or build temples. (Calmet) --- God will never totally abandon her, Jeremias iv. 27., &c. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Scandals:\u0002 idols. They relapsed no more into idolatry, (Calmet) as a nation, though some fell in the persecution of Epiphanes. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001One.\u0002 Septuagint, \"another.\" They have read (Calmet) \u0001acher\u0002 for \u0001echad,\u0002 \"one.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Head.\u0002 I will punish them as their crimes deserve. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mount\u0002 Olivet, whence he might behold the conflagration of the city, before his ascent into heaven. (Menochius) --- He leaves his habitation by degrees, to shew how Jerusalem would be treated, and the Jews suffer after the ascension of our Saviour. Theodoret well observes, that the person on the throne represented Him, the upper part of the body being different from the lower, (chap. i. 26.) to denote the two natures. (Calmet)" } ] }, { "chapter": 12, "slug": "id1365.html", "header": "Ezechiel xii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Removing.\u0002 Literally, \"vessels of transmigration,\" (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock) --- All this, to chap. xx., happened five years before the fall of Jerusalem. (Calmet) --- See chap. viii. 1. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Be carried.\u0002 (Septuagint) St. Jerome reads, \"thou shalt carry \u0001thy bundles\u0002 on the shoulder,\" as many explain the Hebrew, (Calmet) and also ver. 7. \"I bear \u0001it\u0002 upon \u0001my\u0002 shoulder,\" ver. 12. (Protestants) (Haydock) --- \u0001Cover,\u0002 to denote the blindness of Sedecias, (Calmet) or his attempt to disguise himself. (Haydock) --- The faces of criminals were covered, Esther vii. The king and nobles escaped through a breach, Jeremias xxxix. 4. (Calmet) --- \u0001Sign.\u0002 Literally, \"a prodigy to,\" &c. (Haydock) --- The actions as well as the words of the prophet indicated what would happen. (St. Jerome, ver. 11.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jerusalem.\u0002 The people regarded not Jeremias. This prediction would be sent to them to confirm what he said, while it would tend to keep up the spirits of those who were in captivity. (Theodoret) (Calmet) --- \u0001Israel.\u0002 The people, or those of the ten tribes who had retired thither. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Net,\u0002 as was done in war, and to catch wild beasts, Jeremias xvi. 16. (Calmet) --- \u0001Not see it,\u0002 because his eyes shall be put out by Nabuchodonosor. (Challoner) --- The false prophets thought they perceived a contradiction here; (Worthington) and Sedecias, confronting it with Jeremias xxxviii. 18., disregarded both. (Josephus, Antiquities x. 10.) --- This was more pardonable than for Paine to object this as an inconsistency, after the event has so clearly verified the predictions of both, and shewed their consent. (Haydock) --- The unhappy prince saw too late the true meaning. (Calmet) --- He was put in a cage, like a wild beast, and conveyed blind to Babylon. (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Them.\u0002 Many joined Godolias, chap. v. 2. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sorrow.\u0002 Act like one under great anxiety and distress. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Proverb,\u0002 or common saying. (Worthington) --- \u0001Prolonged.\u0002 They took occasion from God's long suffering to become more wicked, (Calmet) and even asserted that the prophets told nothing but lies, (Theodoret) and spoke of events at a great distance, that they might not be detected. If what they announced came to pass, they attributed it to chance; (Calmet) if it did not, being only \u0001conditional,\u0002 they ridiculed this idea as a mere subterfuge. (Haydock) --- As the prophets had long before foretold the captivity, and it had not yet taken place, (Worthington) in general, though many were already in exile, (Haydock) they concluded that it would never be realized. Thus heretics deny the general judgment, 1 Peter iii. (Worthington) --- \u0001Every vision,\u0002 on this head, ver. 28. Many events were revealed that regarded the times of Christ, Daniel ix., &c. (Haydock)" } ] }, { "chapter": 13, "slug": "id1366.html", "header": "Ezechiel xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heart;\u0002 what pleases them, (Haydock) without being inspired. There were always such impostors. These deluded the people at Jerusalem, (Calmet) or at Babylon, ver. 9. (Sanctius) --- They might be distinguished by the sincere: yet caused irreparable injury to the ignorant people. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Nothing.\u0002 Yet would lead the blind, though they are not directed by God." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Deserts,\u0002 or ruins. They sought only to gratify themselves." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Enemy.\u0002 You do not admonish sinners of their evil ways, nor strive to avert God's indignation, in imitation of true prophets, (Exodus xxxii. 10.) but rather undermine the wall like foxes." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Upon,\u0002 to punish. --- \u0001Counsel.\u0002 They shall not be consulted, or have any credit. --- \u0001Writing.\u0002 They shall perish in the city, or in banishment. (Calmet) --- Their works shall not be accounted canonical. (Sixt. Bib. ii. 2.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Straw.\u0002 Iniquity ruins my people, (Calmet) and these do not endeavour to reform their manners. (Haydock) --- They ought to demolish such a work, and not daub it over. (Theodoret) --- One false prophet builds, and another strives to support his authority; (Junius) or God has given the people his law, but these people corrupt it. (St. Jerome) --- A wall built without proper mortar, will easily be washed down: so vain hopes of security, without amendment, deceive the people. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hailstones.\u0002 Literally, \"stones,\" like those which fell on the enemies of Josue, (x. 11.; Haydock) or thunderbolts. (Grotius) (Calmet) --- Such will be the fate of all the buildings of the wicked, Matthew vii. 27. (Haydock) --- None can resist the judgments of God, who will employ the Chaldeans. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001You.\u0002 Literally, \"it.\" But Hebrew and Septuagint have, \"ye.\" (Haydock) --- The wall and the inhabitants shall perish. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Daughters:\u0002 so false prophets are styled in scorn, (Vatable) or witches; (Rabbins) though it seems rather that there were false prophetesses as well as true ones. Such were Prisca and Maximilla among the Montanists. Women have commonly fostered heresies. (Calmet) --- These pretended to be illuminated, like Debora and Holda; but flattered the people in their sins, instead of reclaiming them. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cushions,\u0002 by making people easy in their sins, and promising them impunity, (Challoner) by disguising the truth, or not admonishing people of their danger, chap. iii. 17. He alludes to the cushions used on sofas. --- \u0001Pillows.\u0002 Symmachus, \"veils;\" (Septuagint and Kimchi) or \"nets\" designed \"to take\" the unwary; as \u0001mispachot\u0002 may be properly rendered, ver. 20, 21., and Isaias v. 7. (Calmet) --- \u0001Souls.\u0002 That is, they flattered them with promises of life, peace, and security. (Challoner) (Worthington) --- People are often said to do what they only announce, Leviticus xiii. 11. These impostors pretended to save, while they really destroyed. They shewed a cruel mercy, detaining the people in captivity, or rather Hebrew, \"shall you catch?\" &c. Do you expect to pass unpunished? (Calmet) --- We might read the Vulgate, \"Did they give?\" &c. Protestants, \"Will ye save the souls alive \u0001that come\u0002 unto you?\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Violated me.\u0002 That is, dishonoured and discredited me. (Challoner) --- Protestants, \"and will ye pollute?\" &c. (Haydock) --- They employed the name of God to give credit to their lies, for the smallest advantage. --- \u0001Souls,\u0002 &c. That is, to sentence souls to death, which are not to die: and to promise life to them who are not to live. (Challoner) --- They contradicted Jeremias, who exhorted the people to surrender. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Catch.\u0002 Hebrew also, \"hunt the souls to make them into gardens, (Haydock) or flourishing.\" Septuagint, \"you gather souls there.\" The original seems to be incorrect, ver. 18." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Just.\u0002 Jeremias, or any other, particularly the more simple, who were easily seduced and filled with apprehensions. You shall therefore die, (ver. 23.) and your imposture shall be made known. (Calmet)" } ] }, { "chapter": 14, "slug": "id1367.html", "header": "Ezechiel xiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Uncleanness.\u0002 That is, their filthy idols, upon which they have set their hearts: and which are a stumbling-block to their souls. (Challoner) --- They came, it seems, to tempt the prophet, (Calmet) as God shewed him. Thus worldlings consult Catholic priests; yet are resolved to join with heretics. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001According.\u0002 Hebrew, \"in (Calmet) the multitude of his idols.\" (Haydock) --- I will still disclose the truth; (Chaldean) or a false prophet is here spoken of, whom God will suffer to deceive those who wish to be deluded. He will not have his own prophets speak an untruth. See 3 Kings xxii. 10. Christ evaded the insidious questions of his enemies, Matthew xxi. 23. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The.\u0002 Septuagint, \"he may ensnare the house,\" (Haydock) or \"to bring\" unto repentance. (Chaldean) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Turn.\u0002 Such people must first be admonished to relinquish idols, heresy, &c., that they may come to God. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001By myself,\u0002 or on my own account. God does not encourage falsehood. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Err.\u0002 He speaks of false prophets, answering out of their own heads, and according to their own corrupt inclinations. --- \u0001Deceived,\u0002 &c. God Almighty \u0001deceives\u0002 false prophets, partly by withdrawing his light from them; and abandoning them to their own corrupt inclinations, which push them on to prophesy such things as are agreeable to those that consult them: and partly by disappointing them, and causing all things to happen contrary to what they have said. (Challoner) --- God permits the deception, to punish both the impostor and his hearers. (Worthington) --- Thus was Balaam treated, (Calmet) Numbers xxii. (Haydock) --- He could do nothing of himself, (St. Jerome) 2 Kings xxii. 22. (Calmet) --- Here also an interrogation might be used (Haydock) in Hebrew, \"have I?\" &c. (Feiffer dub. cent. 4. b. lviii.) --- I have manifested the deceit, chap. xiii. 18." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Be.\u0002 They shall be punished alike. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Job.\u0002 He and Noe[Noah] were dead, yet undoubtedly interceded for the people, or their names would not here be mentioned, Jeremias xv. 1. (Worthington) --- When God is resolved to treat all with rigour, he will save only the just. They shall not be able to protect even their children. But Jerusalem shall not experience such severity, ver. 21. (Calmet) --- Noe could not avert the deluge, nor Job the death of his children, neither could Daniel rescue his people from captivity. (St. Jerome) --- The first denotes pastors, the second fathers of families, and Daniel such as live continent. (St. Augustine) --- All three had been very merciful. (St. Chrysostom, hom. xliii. 1. in Genesis) --- Job is placed for holy laymen, and Daniel for people of religious orders. (St. Gregory, Mor. i. 13.) (Worthington) --- Hence perhaps Job is placed last, though cotemporary with Moses, as most people suppose. He is not therefore a fabulous personage. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Pestilence.\u0002 Septuagint, \"death,\" as [in] ver. 21., (Calmet) denoting the plague, chap. v. 2. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Left.\u0002 Pastors will always remain to instruct God's children. (Worthington) --- \u0001Doings.\u0002 Their words (Calmet) and conduct even in captivity, will evince that they have not been punished unjustly. (St. Jerome) --- From them you may judge what sort of men their fathers were; or, as they have been spared for their virtue, you may conclude that the rest would not have perished, if they had been innocent. (Haydock)" } ] }, { "chapter": 15, "slug": "id1368.html", "header": "Ezechiel xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wood.\u0002 Small branches or tendrils. The vines of that country were probably small. (Calmet) --- The wild vine (Sanctius) grows very large, and the wood is durable, so that statues, pillars, and ladders were formed of it. (Pliny, [Natural History?] xiv. 1.) --- Strabo (ii., and xi.) mentions the trunk of a vine which two men could hardly clasp, and the bunch of grapes was two cubits high. But the prophet speaks of the small branches, which are fit only for the fire. (Calmet) --- God's Church is often compared to a vine on account of its fruit, and the branches separated form her resemble the useless cuttings. (St. Augustine, tr. lxxxi. in John) (Worthington) --- See Ward's \u0001Tree of Life,\u0002 where this is set in a very striking light. In every age the Church makes fresh conquests, while heretics leave and persecute her. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thereon.\u0002 Isaias xxii. 23. (Calmet) --- The Turkish lords have no furniture in their rooms, but hang their arms, saddles, &c., upon such pins, or on strings. (Roger. ii.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ashes.\u0002 It is not even solid enough for fuel. (Calmet) --- When a faggot is consumed in the middle, the ends are also put into the fire; so not one shall escape who dies out of the Church. (Worthington) --- The wicked Jews shall surely suffer, ver. 6. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001From fire.\u0002 If they escape one misery they shall fall into another, as the event shewed. (Calmet) --- They shall be thrown back into the \u0001fire.\u0002 (Menochius)" } ] }, { "chapter": 16, "slug": "id1369.html", "header": "Ezechiel xvi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cethite,\u0002 or \"Hethite.\" These two were probably the most abandoned of Chanaan. Daniel (xiii. 56.) gives the infamous judges the like appellation; and Isaias (i. 10.) calls the Jews princes of Sodom. (Calmet) --- So Dido says to Eneas:" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cut.\u0002 By this the infant received nourishment in the womb. Now it seems to be exposed by its parents. (Calmet) --- The Jews in Egypt were abandoned to idolatry and distress. (Theodoret, in Canticle of Canticles) --- \u0001Health.\u0002 Many plunged the infant in cold water to brace its nerves, (Calmet) or to wash it. Salt was also used to dry up the humidity and stop the pores, (St. Jerome) or it was mixed with water to harden the skin and navel. (Avicen. Gall. San. i. 7.) --- \u0001Clouts,\u0002 to keep the body straight. The negroes who neglect this are stronger and better proportioned, (Calmet) and too much restraint is known to be detrimental to the tender limbs. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Born,\u0002 as it were in Egypt. He represents the Jews as a female from her infancy, till she be advanced in years." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thy blood,\u0002 unwashed after being born, ver. 4. (Calmet) --- The Jews were solicitous to increase their numbers, and exposed none. (Tacitus, Hist. v.) --- But other nations did, if they thought the child would be troublesome, or a disgrace. (Calmet) --- The prophet sends this admonition from Chaldea, and shews how God had selected his people from among the barbarous nations, and decorated them with many privileges of the law, sacrifices, &c. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Woman's.\u0002 Hebrew, \"the ornament of ornaments;\" \u0001hadaiim\u0002 instead of \u0001harim\u0002 in Septuagint, \"the cities of cities,\" (Calmet) or the highest glory, being arrived at that age when decorations are most sought after. --- \u0001Fashioned.\u0002 Literally, \"swelling.\" Septuagint, \"erect.\" (Haydock) --- \u0001Hair,\u0002 (\u0001pilus.\u0002) Women are allowed by the canon law to marry at twelve. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lovers.\u0002 Hebrew \u0001dodim,\u0002 \"breasts, (Haydock) \u0001or\u0002 espousals;\" (Aquila) \"loving.\" (Symmachus) --- \u0001Garment,\u0002 as a husband, Ruth iii. 9., and Jeremias ii. 2." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Oil,\u0002 used after bathing, or with perfumes. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Embroidery.\u0002 Literally, \"various colours.\" (Haydock) --- But this is the import, Psalm xliv. 10. --- \u0001Violet,\u0002 or dark blue, appropriated to princes. --- \u0001Linen,\u0002 or cotton, Exodus xxv., and Proverbs xxxi. 24. (Calmet) --- \u0001Fine.\u0002 Literally, \"thin.\" Hebrew \u0001Mesi,\u0002 (Haydock) \"silken.\" (Jarchi; Pagnin, &c.) Silk was used much later at Rome, (Calmet) and was reprobated as not covering the body sufficiently." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Forehead.\u0002 Literally, \"mouth.\" Hebrew, \"nose.\" (Haydock) --- Women wore rings where spectacles are placed, and had others hung at their noses, so as to touch the mouth. People who are not acquainted with this odd custom, which is still prevalent in Africa and Asia, suppose that the ornament hung upon the forehead, as St. Jerome does. See Genesis xxiv. 22. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Linen.\u0002 Hebrew \u0001mossi,\u0002 ver. 11. (Haydock) --- Chaldean understands these ornaments to pertain to the tabernacle, which was set up in the wilderness. --- \u0001Oil,\u0002 enjoying a most fertile country, (Calmet) and the noblest sacrifices. (Haydock) --- \u0001And wast,\u0002 &c. The kingdom had subsisted 1500 years. (Calmet) --- Septuagint omit this, for fear of giving umbrage to the Egyptians, according to St. Jerome, as if they could be ignorant of this circumstance. (Calmet) --- Grabe supplies, \"thou wast directed to the kingdom.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Renown,\u0002 or name; thus dishonouring me, thy husband, Isaias iv. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Places:\u0002 pavilions, (Cornelius a Lapide; 4 Kings xvii. 30.; Calmet) or idols stuffed, (St. Jerome; Theodoret) and outwardly adorned. Such might easily be procured or removed, 1 Kings xix. 13. --- \u0001Hereafter,\u0002 with impunity. The Jews were guilty of greater ingratitude than other nations." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My gold,\u0002 for the temple, or thy most precious ornaments, which were sacrificed to gratify thy lubricity, (Calmet) or to form the golden calf, &c., Exodus xxxii. (Haydock) --- Obscene representations were also used in the worship of Osiris. (Herodotus ii. 48.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Oil,\u0002 or perfume. which no man was allowed to use, Exodus xxx. 9, 38." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thy sons:\u0002 so he calls them to shew his indignation, though he acknowledges them for his, (ver. 21.) to enhance the crime. Who could have thought that such cruel sacrifices would ever take place! (4 Kings xxiii.) (Calmet) --- Adulteresses bring in the children of others; but the Jews sacrifice their own to idols, 4 Kings xvi., &c. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sign;\u0002 altars of idols. (Haydock) --- She makes no secret of her apostacy. The Greeks and Romans marked the houses of prostitutes, that honest men might avoid them. \"The deemed the \u0001profession\u0002 of such a crime a sufficient punishment to repress impure women.\" (Tacitus, Annal.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Bodies.\u0002 Literally, \"flesh.\" (Haydock) (Juvenal ix. 34.) (Menochius) --- The Egyptians are tall, but meagre. (Valle. Ep. xi.) --- They were the most dissolute in their worship, and corrupted most other nations as well as the Jews, chap. xx. 8., and xxiii. 3." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Justification;\u0002 law, &c. Hebrew, \"thy right,\" or allowance, Exodus xxi. 10. --- \u0001Hate thee.\u0002 To be abandoned to the will of a rival, is most dreadful for a woman. The Jews were subjected to the nations which they had despised, as they are still to Christians. Even other less favoured idolaters were astonished (Calmet) at their apostacy. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Assyrians,\u0002 adoring the sun, Baal, &c. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Price,\u0002 before she will yield, (Haydock) or who follow such practices for a livelihood. (Calmet) --- Hebrew, \"in that thou scornest hire.\" (Protestants) Septuagint, \"gathering rewards.\" The difference consisted in Jerusalem's sinning through mere wantonness, and even to her loss." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Fornication\u0002 unpunished, or comparable with thine, ver. 16. (Haydock) --- All such actions are abominable; but still more so, when the woman solicts[solicits?]. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Money.\u0002 Literally, \"brass,\" (Haydock) to adorn idols. (Calmet) --- Protestants, \"thy filthiness;\" (Haydock) \u0001virus.\u0002 (Pagnin, &c.) (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Nakedness.\u0002 Friends and enemies (Haydock) saw that idols afforded no protection, chap. vi. 3., and Jeremias xiii. 26." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Judge;\u0002 punish thee by stoning to death, Leviticus xx. 10. The walls of the Jews were battered to the ground." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001House;\u0002 the temple, which thou hast profaned, and the high places. The idols shall be plundered, in which thou hast trusted." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Women:\u0002 nations assembled against Jerusalem." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001No more.\u0002 I will entirely repudiate thee, so as to observe thy conduct no longer, (Calmet) with the eyes of an husband. (Haydock) --- This is the most terrible effect of God's wrath, (Calmet) when the sinner is left to himself, Osee iv. 14. (St. Jerome)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Youth,\u0002 when thou wast destitute, (ver. 4.) and more grateful for my favours, Jeremias ii. 2. --- \u0001Head.\u0002 I have punished thee, yet not as thy \u0001deeds\u0002 require. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Daughter.\u0002 They too commonly (Calmet) follow bad parents. (Juvenal vi. 239., and xiv. 25.) --- Jerusalem is more wicked than the Cethite, (Haydock) her mother, ver. 3. (Calmet) --- Even this nation had once received the principles of true religion from the patriarchs, but \u0001cast\u0002 them \u0001off\u0002 to embrace idolatry, and to destroy her \u0001children.\u0002 (Haydock) --- Jerusalem was formerly and is still wicked. (Worthington)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Right:\u0002 southward. --- \u0001Sodom.\u0002 The city was more ancient than Jerusalem. Hence it here designates Ruben, (Haydock) and the Jews east of the Jordan; (Prado) or rather Moab and Ammon, (ver. 55.; Calmet) and the rest of the Gentiles. (Haydock) --- Samaria shewed Jerusalem the road to idolatry, and therefore is called her elder sister. The number of the ten tribes was also greater than that of the kingdom of Juda, which became corrupt as \u0001Sodom,\u0002 only by degrees. (Theodoret)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Ways,\u0002 but hast done even worse. --- \u0001Almost.\u0002 He seems to diminish their crimes, (Calmet) as if it could hardly be believed that Jerusalem should be more abandoned. Hebrew and Septuagint, \"that would be but little: yea, thou hast done more,\" &c. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Sodom,\u0002 &c. That is, these were the steps by which the Sodomites came to fall into those abominations for which they were destroyed. For pride, gluttony, and idleness, are the high road to all kinds of lust; especially when they are accompanied with a neglect of the works of mercy. (Challoner) --- These crimes alone are great enough; (Luke xvi. 19.) and the prophets never accuse the Jews of unnatural lust. Hence Ezechiel takes no notice of it here, as he probably refers to the manners of the Moabites, &c., who were then living, Isaias xvi. 6. (Calmet) --- Abundance and idleness produce crimes; temperance and labour bring forth good fruit. (Worthington)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Seen.\u0002 This would seem to allude to the Israelites beyond the Jordan, who had been led away into Assyria. The Moabites, &c., beheld the downfall of Jerusalem, (Haydock) and were treated in like manner, only five years later. (Jos.[Josephus?]) (Jeremias xlviii., &c.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Justified,\u0002 as they are comparatively innocent. (St. Augustine, contra Faust. xxii. 61.) --- They had not the like advantages, (Matthew xi. 23.) nor the example of others' punishment to open their eyes. Thou hast pleaded for or with them, and hast lost thy cause. (Calmet)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Back,\u0002 &c. This relates to the conversion of the Gentiles out of all nations, and of many of the Jews, to the Church of Christ. (Challoner) --- Cyrus also liberated the tribes on the east as well as on the west of the Jordan, (Haydock) and in general all the captive nations. (Calmet) --- \u0001And restore.\u0002 Hebrew, \"the captivity, even the captivity of Sodom.\" Septuagint, \"I will turn away their aversions, the,\" &c. I will give them a more docile spirit. (Haydock)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Them.\u0002 It affords some consolation to have partners in misery. (Calmet)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Ancient state.\u0002 That is, to their former state of liberty, and their ancient possessions. In the spiritual sense, to the true liberty and the happy inheritance of the children of God, through faith in Christ. (Challoner) --- All will be treated alike, whether Jew or Gentile. (Haydock) --- When Sodom or the Gentiles shall have embraced the gospel, then also will the Jews, Romans x. (Worthington)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Pride.\u0002 Thou scornedst to mention her, (Psalm xv. 4.; Calmet) or wouldst not take warning. (St. Jerome)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Covenant\u0002 at Sinai, or under Josue, [Josue] viii., and Exodus xix. 7." }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001Covenant.\u0002 After punishing thee I will fulfill my promises, as we see was done (Calmet) after the captivity, and (Haydock) in the Christian Church. (Calmet) --- All shall be converted, not by the Jewish but by the evangelical covenant. (Worthington)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Daughters.\u0002 The countries were conquered by the Machabees. All nations embrace the gospel. --- \u0001Covenant.\u0002 It is broken. I will, out of pity, re-establish it, or a better, to last for ever under Christ, free from the servitude and fear of the old law. (Calmet)" } ] }, { "chapter": 17, "slug": "id1370.html", "header": "Ezechiel xvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Riddle.\u0002 Thus the prophets and Christ often delivered their doctrine. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A large eagle.\u0002 Nabuchodonosor, king of Babylon. (Challoner) --- The multitude of his subjects, and his rapid and cruel conquests, are designated. (Calmet) --- He spoils the vineyard of Jerusalem, notwithstanding the Jews had applied to another eagle, the king of Egypt, ver. 12. (Worthington) --- \u0001Libanus.\u0002 That is, Jerusalem; (Challoner) or invaded the country, (Calmet) entering by Libanus. (Haydock) --- \u0001Cedar.\u0002 King Jechonias (Challoner) and his nobles, (4 Kings xxiv. 11.) with the most precious effects." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Twigs.\u0002 The young king and his officers, who had scarcely got established. (Calmet) --- \u0001Chanaan.\u0002 This name, which signifies traffic, is not taken here for Palestine, but for Chaldea; and the city of merchants here mentioned is Babylon. (Challoner) --- It was so corrupt as to deserve this appellation, as Rome was afterwards styled Babylon. Its situation was very favourable to traffic, and its dominions were very extensive. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Land.\u0002 Sedecias, whom he made king. (Challoner) --- He was brother of the dethroned king, and had every prospect of reigning long, if he had proved faithful. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Towards him.\u0002 Nabuchodonosor, to whom Sedecias swore allegiance. (Challoner) --- Literally, \"to it,\" \u0001eam,\u0002 the eagle. (Haydock) --- The dominions of Sedecias were extensive, but weak, and dependant on a foreign king." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eagle.\u0002 The king of Egypt, (Challoner) Vaphres, who came at the request of Sedecias, to oppose the Chaldeans, but was routed; and they returned to the siege of Jerusalem, Jeremias xxxvii. 4. --- \u0001Plantation,\u0002 as the waters of the Nile were conducted to different parts by ditches, Deuteronomy xi. 10." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prosper.\u0002 Will God countenance perfidy? (Calmet) --- \"Faith must be kept even with enemies.\" (St. Jerome) --- \u0001Arm.\u0002 The conquest did not cost the Chaldeans much. Sedecias fled by night, but was soon taken, 4 Kings xxv. 6. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Shall,\u0002 or, \"hath taken,\" &c., (Challoner) as also (ver. 13.) Sedecias was seized five years after, chap. viii. 1. Jechonias, the \u0001princes, mighty\u0002 warriors, (ver. 13.) and expert artists, had been taken away six years before, with the prophet. Protestants, \"is come,...and hath taken,\" &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Die.\u0002 He had sworn fidelity, and was justly punished, dying blind, and in prison, chap. xii. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Souls.\u0002 Some refer this to Pharao; others to the enemy. The former did not attempt to surround the besiegers, but after losing a battle retired, chap. xxx. 21. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hand.\u0002 Swearing perhaps to both (Haydock) the Egyptian and to the Chaldean monarch." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Net.\u0002 Chap. xii. 13. (Calmet) --- \u0001Judge,\u0002 punish. (Haydock) --- His sentence was pronounced at Reblatha, 4 Kings xxv. 7. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Cedar.\u0002 Of the Royal stock of David. --- \u0001Twig.\u0002 Jesus Christ, whom God hath planted in Mount Sion, that is, the high mountain of his Church, to which all nations flow. (Challoner) --- The Jews in vain apply this to Zorobabel or to the Machabees. Their power was never great enough to verify these expressions. (Calmet) --- But Christ has united in his Church all the \u0001birds,\u0002 or those who have strength enough to raise themselves above earthly things. (St. Jerome) (Theodoret, &c.) --- The kingdom of Sedecias and that of Nabuchodonosor prospered not, or was soon at an end: Christ remains for ever. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001High\u0002 and \u0001green\u0002 denote Sedecias; \u0001low and dry\u0002 Jechonias, who was exalted at Babylon, while his rival was hurled down from his present high estate. The prophets speak of that as past, which God has decreed. See Jeremias xxii. 30. (Calmet)" } ] }, { "chapter": 18, "slug": "id1371.html", "header": "Ezechiel xviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Edge.\u0002 Those in captivity would not allow that they were punished for their own sins: God convinces them of the contrary. (Worthington) --- They knew that he often visited the sins of the fathers upon the children, (Exodus xx. 5., and xxiv. 5.; Calmet) when they also \u0001hated\u0002 him, (Haydock) and that many had suffered for their parents' faults, like those of Saul, David, &c. (Calmet) --- But these were all guilty of original sin at least, and death is not always a real misfortune. (Haydock) --- God seems to allow that the complaints had hitherto had some grounds, (Jeremias xxxi.) but that they should be removed after the captivity, and still more effectually by the death of Christ, who came to redeem sinners, and rejected none. By baptism he cancels original sin, the \u0001sour grape,\u0002 and those who cannot receive it are not innocent. (Calmet) --- God chastises the body, but not the soul of children, for their parents' faults: (Menochius) and this conduct is a trial for them, which may increase their glory. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mine.\u0002 He insinuates the vocation of the Gentiles and the general redemption. All will be treated according to their works. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mountains:\u0002 of the sacrifices there offered to idols; (Challoner) or partaken in their usual feasts. Some irregularly worshipped God in these high places, under many pious kings; and were tolerated, (Calmet) though condemned for so doing. (Haydock) --- \u0001Woman.\u0002 The pagans abstained by the light of reason. (Calmet) --- The contrary practice, \"it is said,\" would give rise to lepers or monsters, (St. Jerome) as experience evinces. (Calmet) --- It was forbidden in the Christian Church. (St. Augustine, q. 64. in Leviticus xx. 18.; St. Gregory, resp. 10. ad Aug.) (Calmet) --- But no such questions are now asked. The prophet insists on this no more, ver. 11, 15." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wronged.\u0002 Literally, \"contristated.\" (Haydock) --- Hebrew, \"oppressed,\" maliciously." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Increase\u0002 more than what he lent, on any pretext. (St. Jerome) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Robber.\u0002 Hebrew, \"breaker;\" rude and lawless. Septuagint, \"pestilent.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Abomination.\u0002 This refers to the \u0001woman,\u0002 (ver. 6.) or to idolatry." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Him.\u0002 He alone is answerable, and shall suffer." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sinneth.\u0002 God never acted otherwise, though the Jews seem to have thought so. Temporal afflictions are the source of merit, and generally fall to the share of the saints, particularly under the new law." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Penance.\u0002 The end determines all. If a person be then found just or unjust at his departure, he will be treated accordingly. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Will.\u0002 God sincerely wishes that the sinner should be converted. If he refuse grace, it is only in punishment of former transgressions. (St. Augustine, ep. 217.) --- He wills antecedently their salvation, (1 Timothy ii. 4.) though he has a consequent will to punish them, as they speak in the schools, because they themselves will not be saved. (Sanctius) (Calmet) --- God's absolute will is always fulfilled, not that which is conditional. (St. John Damascene, Fide ii. 29.; St. Thomas Aquinas, Summa Theologiae p. 1. q. 19. a. 6.) --- He does enough by offering his graces and the death of Christ, to shew that his will is sincere; though by a consequent will his justice punishes the impenitent. Thus a virtuous judge would have all to observe the laws and live: but finding some transgress, so as to become pernicious, he punishes them with death. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Remembered,\u0002 to procure him pardon; yet he will suffer less than if he had never done any good. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Not right,\u0002 in thus punishing or rewarding for the last act; (Theodoret) or rather, God shews that those who complain are guilty." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Alive.\u0002 Mortal sin destroys that life of grace. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Do penance.\u0002 This is requisite, as well as a change of conduct. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001New.\u0002 We can do no good of ourselves: but we are admonished of our free-will, that we may do what we can, and ask for grace. (Council of Trent, Session vi. 5, 11.) (James i. 5., and 2 Corinthians iii. 5.) (St. Augustine, &c.) (Calmet)" } ] }, { "chapter": 19, "slug": "id1372.html", "header": "Ezechiel xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Princes:\u0002 sons of Josias, who were so wretched. The latter part of this beautiful canticle, or allegory, (ver. 10.) regards Sedecias. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lioness;\u0002 Jerusalem (Challoner) which made alliances with the \u0001lions,\u0002 or nations. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Whelps;\u0002 Joachaz, or Sellum, (Challoner) who reigned only three months, like his brother Jechonias. (Haydock) --- The four last kings were all cruel. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001But.\u0002 Hebrew, \"he was taken in their pit,\" (Protestants; Haydock) as also [in] ver. 8. Septuagint, \"in his or their corruption.\" We do not read that Joachaz fought, (Calmet) though this passage insinuates as much. (Sanctius) (4 Kings xxiii. 30., &c.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lions:\u0002 Joakim. (Challoner) --- He reigned eleven years; but was such a monster, that the prophet does not speak of him or bewail his fate, 4 Kings xxiii. 34., and Jeremias xxii. 19. His words are applicable to Jechonias alone; who was cruel, and banished to Babylon, ver. 8. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Nations:\u0002 rovers of Chaldea, Syria, &c., 4 Kings xxiv. 2. (Worthington) --- \u0001Wounds.\u0002 Hebrew, \"pit.\" He was besieged, (4 Kings xxiv. 11.; Calmet) and gave himself up. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Blood.\u0002 She has given birth to many kings. (Menochius) --- The original may be inaccurate, and perhaps should be, \"a vine-tree \u0001or\u0002 branch:\" (Calmet) \u0001cormoc\u0002 instead of \u0001bedammecha.\u0002 Septuagint read \u0001kerimmon,\u0002 \"like a rose-flower,\" planted, &c. (Haydock) --- He speaks of Sedecias more obscurely. (Calmet) --- The kingdom had flourished under David and Solomon. It afterwards lost its splendour under wicked kings, and all the tribes were removed. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rods.\u0002 The king had many children, and confided in them, but they were slain." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Dry;\u0002 unfit for vine-trees. He speaks of the prison of Babylon. (Calmet) --- The country was naturally wet. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Fire.\u0002 Ismael, who slew Godolias, was of the royal family, Jeremias xli., &c. (Calmet)" } ] }, { "chapter": 20, "slug": "id1373.html", "header": "Ezechiel xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month:\u0002 the year of the world 3411, August 27. (Usher) --- Ezechiel had prophesied in the fourth year; then was silent a year and two months, or 430 days. He opened his mouth again in the sixth year, (chap. viii. 1.) and now in the seventh year he is ordered not to answer. (Worthington) --- We know not what the \u0001ancients\u0002 wanted to know; but their design was evil. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Judgest them;\u0002 or, if thou wilt enter into the cause, and plead against them. (Challoner) --- Lay before them the iniquities of their fathers, and their own, which bring on the reprobation of the greatest part. God will form his Church out of a few of them and of the Gentiles. The return of a small number from captivity is also insinuated." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Excelleth.\u0002 Hebrew, \"is beauty \u0001or\u0002 a desire.\" Septuagint, \"a honeycomb.\" (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Scandals,\u0002 &c., (\u0001offensiones\u0002) that is, the abominations or idols, to the worship of which they were allured by their eyes. (Challoner) --- Moses found them in this condition in Egypt, and he could not entirely reclaim them. (Calmet) --- Many still secreted their idols, chap. xxiii. 1., and Acts vii. 42. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Egypt.\u0002 Their disorders called for such severity. But God was restrained by the dangers (Calmet) of blasphemy, &c., to which the faithful and idolaters would thus have been exposed. (Haydock) --- He saved them as he had promised, though they did not deserve it. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Brought.\u0002 Literally, \"cast,\" (Haydock) as if they had been reluctant." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Live,\u0002 and enjoy temporal felicity, which was chiefly promised, though the faithful observers of the law would obtain an eternal reward." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sign,\u0002 as also to promote piety and instruction." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sabbaths.\u0002 We only read of one man gathering sticks, and the people manna once on those days, Exodus xv., and xvi. But Moses does not mention all. (Calmet) --- Sabbath often denotes the whole law, which they transgressed; and as long as they retained an affection for idols, they could not observe the sabbaths so as to please God." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001But.\u0002 Literally, \"And I did for,\" &c. This motive caused me to spare them. (Haydock) --- I punished only the most guilty adorers of the calf, and murmurers, &c., Numbers xiv. 28. (Calmet) --- Some were always preserved for a succession, ver. 9, 22. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Again,\u0002 or also. (Haydock) --- Four times are specified [in] ver. 13, 15, 21., which may allude to the adoration of the calf, the graves of concupiscence, the murmuring, and commerce with the women and idols of Moab, Exodus xxiii., and Numbers x., and xiv., and xxv. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Not good.\u0002 The laws and ordinances of their enemies: or those imposed upon them by that cruel tyrant the devil, to whose power they were delivered up for their sins; (Challoner) which may be styled \u0001the statutes of your fathers,\u0002 &c., ver. 18. (Haydock) --- God is often said to do what he only permits. (Calmet) --- He abandoned them to their own perversity. (St. Jerome) (Deuteronomy xxxii. 21, 37.) --- If God had spoken of the Decalogue, &c., would he say such laws were \u0001not good,\u0002 after he had testified that the observers \u0001shall live in them?\u0002 ver. 11. He established the ceremonial law, at the same time. See Kimchi; Menochius, &c. Chaldean, \"I have given them up to their foolish desires. They have established bad statutes and laws which will not give them life.\" This seems the best explanation. (Calmet) --- Hebrew, \"Have I given....(26) and have I polluted them?\" &c. (Manasse Ben. Israel.) The precepts had also a bad effect, and were given in condescension to the weakness of the people, (Origen) particularly the ceremonial part. (St. Just.[St. Justin Martyr?]; St. Chrysostom; St. Jerome, &c.) --- They did not justify, (St. Augustine) and were \u0001not good,\u0002 compared with those of the new law. (St. Gregory, mor. xxviii. 9.) --- Thus Solon gave the Athenians \"the best laws that they would receive,\" (Plutarch) though others more perfect might have been devised. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001I polluted them,\u0002 &c. That is, I gave them up to such blindness, in punishment of their offences, as to pollute themselves with the blood of all their first-born, whom they offered up to their idols in compliance with their wicked devices. (Challoner) (Menochius) (Leviticus xviii. 21., and 4 Kings iii. ultra[last verse], and xxi. 6. (Calmet) --- \u0001Offered.\u0002 Protestants, \"caused to pass through \u0001the fire\u0002 all,[\"] &c., chap. xvi. 21. --- \u0001For their.\u0002 Protestants, \"that I might make them desolate to the end, that,\" &c." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Called high.\u0002 Hebrew, \"Bamah,\" (Haydock) out of contempt. (Calmet) --- The Jews were so much attached to the high places, that they called the altar of the Lord by the same name. Thus heretics are convicted by the very names they use, calling sacrifice \u0001service,\u0002 &c. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Stones.\u0002 This was the secret intention of the \u0001ancients,\u0002 (ver. 1.; Haydock) and of many in captivity, who were only praise-worthy compared with those at Jerusalem, chap. xi. 15." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Out.\u0002 I will not allow you to follow idols with impunity. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Of people.\u0002 That is, a desert, in which there are no people; (Challoner) meaning Judea, to which they should return." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Covenant\u0002 of the gospel, by the powerful attractions of grace, Luke xiv. 24., John vi. 69., and vii. 46., and 2 Corinthians x. 4." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Israel.\u0002 They shall continue in exile; or the rebel Jews who will not believe in Christ, shall be cast off. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Walk,\u0002 &c. It is not an allowance, much less a commandment to serve idols; but a figure of speech, by which God would have them to understand, that if they would walk after their idols, they must not pretend to serve him at the same time: for that he would by no means suffer such a mixture of worship. (Challoner) (St. Jerome) --- Continue, if you dare, to serve idols. I will still bring you back. (Calmet) --- Septuagint, \"take away each your devices; and then if you hear me, (Grabe's copy adds, \u0001not\u0002) and defile not my,\" &c. (Haydock) --- God would rather have idolaters leave him wholly, than halt between two, (3 Kings xviii.) neither hot nor cold; (Apocalypse iii.) for such dishonour God's name the most, Romans ii. 24. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Mountain.\u0002 The foregoing verse, to make the sense complete, must be understood so as to condemn and reject that mixture of worship which the Jews then followed. In this verse God promises to the true Israelites, especially to those of the Christian Church, that they should serve him in another manner in his holy mountain, the spiritual Sion, and shall be accepted of by him. (Challoner)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Committed.\u0002 This is a picture of the converts to Christianity. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Of the south.\u0002 Jerusalem lay towards the south of Babylon, where the prophet then was, and is here called \u0001the forest of the south field,\u0002 and is threatened with utter desolation. (Challoner) See chap. xxi. (Calmet) --- In Jerusalem there were good and bad. (Worthington)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Burned,\u0002 with war and famine, Jeremias xxi. 14. (Calmet) --- \u0001North,\u0002 from Egypt to Mesopotamia. (Theodoret) --- Nabuchodonosor invaded those parts. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Parables.\u0002 They were easy enough to understand, but the Jews would not comprehend them no more than our Saviour's words, John x. 24. (Calmet) --- Much of this prophecy was so hard, that all seemed to be parables. (Worthington)" } ] }, { "chapter": 21, "slug": "id1374.html", "header": "Ezechiel xxi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Just.\u0002 But had not God declared the contrary, chap. xviii? The time was not yet arrived; or, he rescued the just from death, though he permitted them to experience the other common miseries. (Calmet) --- He preserved them from eternal death. (Estius) --- The \u0001just\u0002 often means those who are so only in appearance, chap. xvi. 51. (Calmet) --- Temporal afflictions fall upon all; but the just derive benefit from them, while the wicked fall into eternal misery. (St. Jerome) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001North,\u0002 including all the country belonging to Israel." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Back,\u0002 (ver. 30.) without doing execution, Jeremias l. 9. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bitterness.\u0002 Septuagint, \"pains,\" like those of child-bearing, Isaias xxi. 3." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Melt.\u0002 Literally, \"decay,\" Josue vii., &c. --- \u0001Knee.\u0002 Chap. vii. 17. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001My son.\u0002 He speaks, according to St. Jerome, to the \u0001sword\u0002 of Nabuchodonosor; which was about to remove the sceptre of Israel, whom God here calls his \u0001son.\u0002 (Challoner) --- This title belonged to all Israel, Exodus iv. 22. (Worthington) --- The Hebrew seems to be corrupt, and we may adhere to the Vulgate or to the Septuagint, (Calmet) which has, (9.) \"Sword be sharp, and raging to slay victims; be sharp to shine, ready for destruction; cut, reduce to nothing, remove all wood.\" (Haydock) --- Syriac, \"be ready to scatter the race of my son,\" &c. Hebrew, \"Where shall we rejoice, sceptre of my son, thou \u0001sword\u0002 which despisest every tree?\" (Calmet) --- Protestants, \"It contemneth the rod of my son \u0001as\u0002 every tree?\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Slayer.\u0002 He had conquered many nations before he attacked Israel. Let none boast of being the scourges of the Lord." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fled,\u0002 with Sedecias, by night. --- \u0001Thigh,\u0002 in surprise and grief, ver. 17." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001God.\u0002 Perhaps you will say it is only a trial: but what will be your sentiments, when you behold the king and his people led away? (Calmet) --- Protestants, \"Because it is a trial; and what if \u0001the sword\u0002 contemn even the rod? it shall be no \u0001more,\u0002 saith.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Tripled.\u0002 Let the war be very bloody. Nabuchodonosor often invaded Judea. (Calmet) --- He raised the siege, but returned. (Vatable)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ready.\u0002 Literally, \"covered,\" (\u0001amicti.\u0002 Haydock) in the scabbard, and quite new and sharp." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rabbath.\u0002 They had formed a league with Sedecias, and Nabuchodonosor thought of punishing them first. (Haydock) --- But they joined his forces, Jeremias xii. 6., and xxvii. 3." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Shuffling.\u0002 Hebrew, \"polishing.\" Syriac, &c., \"shooting an arrow upwards.\" He was undetermined which to attack first, and perhaps wrote Jerusalem on one and Rabbath on another arrow; (St. Jerome, &c.; Calmet) or which way the arrow fell the army followed. (Haydock) --- Many nations have adopted such superstitious practices. --- \u0001Idols.\u0002 Hebrew \u0001Teraphim,\u0002 Genesis xxxi. 19. (Calmet) --- \u0001Entrails.\u0002 The Chaldeans taught the Lydians and they the Tuscans. (Grotius) --- At first this was done only to see if the victims were sound. (Cicero, Div.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Right\u0002 of one going by Thapsacus and Damascus, and not through the Desert Arabia, for thus Rabbath would have been to the right. God permitted this divination to succeed in his wrath. The devil pushed the Chaldeans forward, lest the Jews might be converted. (Calmet) --- If they had attacked Rabbath first, they would probably have succeeded, as they did five years after. But the time of vengeance was come for Jerusalem, (Haydock) and they were directed to assault it. (Worthington) --- \u0001Voice:\u0002 the din of war, (Haydock) or of soldiers, trumpets, &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Vain.\u0002 They shall think that Nabuchodonosor is wasting his time. --- \u0001Sabbaths.\u0002 Hebrew, \"they have people who swear to them;\" false prophets, or the Egyptians, on whom they depend. Septuagint, \"and counting the weeks,\" like Aman, Esther iii. 7. --- \u0001Iniquity,\u0002 or perfidy of Sedecias, chap. xvii. 15. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Remembered.\u0002 Hebrew, \"caused....to be remembered,\" (Haydock) sinning publicly. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thou profane,\u0002 &c. He speaks to king Sedecias, who had broken his oath, and was otherwise a wicked prince. (Challoner) --- Hebrew, \"Criminal, (sentenced to die) wicked,\" &c. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Diadem,\u0002 (\u0001cidarim.\u0002) Some think this was the ornament of the high priest, (St. Jerome; Chaldean) denoting that he should perish as well as the king. (Haydock) --- \u0001This.\u0002 The royal crown of Juda had exalted Sedecias from a private state and condition to the sovereign power, as the loss of it brought down Jechonias, &c. (Challoner) --- It shall be given to Godolias. (Chaldean) Hebrew, \"it is not (Haydock) \u0001or\u0002 shall be no more\" the same, or for the posterity of Sedecias. None of the tribe of Juda was truly king after him, till the Messias. (Sanctius; Tirinus, &c.) (Genesis xlix. 10.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Iniquity.\u0002 Or, I will overturn it, viz., the crown of Juda, for the manifold iniquities of the kings: but it shall not be utterly removed till Christ come, whose right it is; and who shall reign in the spiritual house of Jacob (that is, in his Church,) for evermore. (Challoner) --- Hebrew also, \"sideways.\" Thou shalt no more wear the tiara erect, (Haydock) like a king: (Hesychius) or rather, thy iniquity or punishment shall be most grievous. --- \u0001Him;\u0002 Christ, or (Calmet) Nabuchodonosor. (Vatable) (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Reproach,\u0002 by which they had reproached and insulted over the Jews, at the time of the destruction of Jerusalem. (Challoner) (chap. xxv. 6., and Sophonias ii. 8.) --- They were punished five years later (Calmet) by the same Babylonians whom they had encouraged. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Sheath.\u0002 The sword of Babylon, after raging against many nations, was shortly to be judged and destroyed at home by the Medes and Persians. (Challoner) --- After Nabuchodonosor had chastised the nations around for 18 years, after the ruin of Jerusalem, he returned and died in peace. Yet he first became like a beast, ver. 31., and Daniel iv. 30. The rest of the prophecy regards his successors. Cyrus waged war upon them, and Baltassar was slain in a conspiracy. See Isaias xlvii., and Jeremias l. (Calmet) --- At last the sword fell upon Babylon itself. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Brutish,\u0002 or devoid of sense. (Haydock) --- Hebrew, \"burning;\" smiths. (Calmet)" } ] }, { "chapter": 22, "slug": "id1375.html", "header": "Ezechiel xxii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blood.\u0002 Why dost thou cease to admonish and rebuke the people? (Worthington) --- Pronounce sentence on Jerusalem, (Haydock) for her cruelties. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hath.\u0002 Septuagint, \"was mixed with his relations,\" ver. 10., &c., (Haydock) fighting against them. (Theodoret)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sabbaths,\u0002 by servile works, and by their sinful deportment." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Slanderers,\u0002 hateful to all, Leviticus xix. 16., and Proverbs xi. 13. --- \u0001Mountains.\u0002 Chap. xviii. 6." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Father,\u0002 his widow, their mother-in-law, or one of his wives." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Increase.\u0002 Chap. xviii. 18. (Calmet) --- \u0001Me.\u0002 \"The remembrance of God excludes all sins.\" (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hands,\u0002 through surprise and sorrow. (Calmet) --- God wishes the sinner's salvation, Genesis vi. 6. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In thee.\u0002 I will purify thee by violent medicines. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Possess,\u0002 \"as an inheritance:\" (Septuagint; Haydock) \"I will defile:\" (Aquila) \"wound thee.\" (Symmachus) Hebrew is very different: (Calmet) \"thou hast inherited in thyself,\" (Haydock) being no longer willing to be subject." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Dross.\u0002 Hebrew, \"a mixture.\" Septuagint, \"God will purify the silver,\" Isaias iv. 4." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Rained upon,\u0002 or watered with the instructions of the prophets, chap. xx. 46." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Conspiracy.\u0002 The false prophets defend each other, (Calmet) while the priests connive at their proceedings, (Haydock) and set the example of wickedness." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Without.\u0002 Septuagint, \"they shall fall, seeing,\" &c." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001None\u0002 like Abraham, Moses, &c. (Calmet) --- The prayers of the just are very powerful; and God wishes them to exert themselves for sinners. (St. Jerome) (Worthington)" } ] }, { "chapter": 23, "slug": "id1376.html", "header": "Ezechiel xxiii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fornication.\u0002 That is, idolatry. (Challoner) --- \u0001Down.\u0002 Virgins used the stomacher, or (Haydock) \u0001fascia pectoralis,\u0002 Isaias iii. 24. This chapter resembles the 16th. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Oolla and Ooliba.\u0002 God calls the kingdom of Israel Oolla, which signifies \u0001their own habitation,\u0002 because they separated themselves from his temple; and the kingdom of Juda Ooliba, which signifies \u0001his habitation in her,\u0002 because of his temple among them in Jerusalem. (Challoner) --- The ten tribes first gave way to idolatry, and were more numerous. (Calmet) -- In Egypt the people were united, yet abandoned to idolatry in their youth, when they were only beginning to increase. Afterwards the ten tribes set up altars for themselves, at Dan and Bethel. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Assyrians.\u0002 That is, the idols of the Assyrians: for all that is said in this chapter of the fornications of Israel and Juda, is to be understood in a spiritual sense of their disloyalty to the Lord, by worshipping strange gods. (Challoner) (Worthington) --- The Assyrians taught the worship of Baal, the high places, &c. The Egyptians also promoted their abominations. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Blue,\u0002 or purple. This was reserved for the principal nobility." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Egypt.\u0002 They always retained an affection for those idols, the calf, Adonis, &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Disgrace:\u0002 satisfying their passions, ver. 29. (Calmet) --- \u0001Women.\u0002 Having once lost all sense of decorum, they became more abandoned. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001This;\u0002 not chastisement, but dissolution." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Colours.\u0002 She was enamoured at the account or picture of these people, without ever having seen them." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Messengers.\u0002 Achaz invited the Assyrians, and imitated their altars, &c., 4 Kings xvi. 2., &c. (Calmet) --- The Chaldeans afterwards possessed the country. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Love.\u0002 Literally, \"of breasts,\" as Hebrew also signifies. Here it denotes the temples. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Remembering,\u0002 or \"causing to be remembered\" by God, who seemed to have forgotten those ancient scenes of wickedness, chap. xxi. 24." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Asses.\u0002 He means the Egyptians, (chap. xvi. 26.) in whom the kings of Juda trusted. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001About.\u0002 The Philistines, Ammonites, &c., shall join the Chaldeans, (Haydock) and Egypt shall desert the Jews in their greatest need. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Nobles.\u0002 Protestants, \"Pekod, and Shoah, and Roa:\" (Haydock) which Junius takes to be the three great divisions of the empire. Others suppose they denote the dignities, though they occur not in Daniel. --- \u0001Captains.\u0002 Hebrew, \"Phachat, and Saganim, (ver. 6, 12.) and Schalischim;\" officers mentioned [in] Exodus xiv. 7., and 2 Kings xxiii. 8. --- \u0001Renowned,\u0002 called to the assemblies and councils of the prince, Numbers i. 16. (Calmet) --- \u0001Horsemen.\u0002 Protestants, \"all of them riding upon horses.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Judgments,\u0002 at Reblatha, 4 Kings xxv. 6." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Jealousy,\u0002 the most violent of passions. (Calmet) --- So the Chaldeans are styled, as Assur is \u0001the rod,\u0002 Isaias x. 5. (Worthington) --- \u0001Ears,\u0002 the punishment of adulteresses: both king and priests suffer. (St. Jerome) --- Thus the captives were probably treated. (Calmet) See Seneca, Ira. iii. 20. --- \u0001Fire,\u0002 by Ismahel, chap. xix. 14." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Glory;\u0002 vanity, or of the temple, chap. xvi. 17., and Osee ii. 4." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Cup.\u0002 Thou shalt be punished like Samaria, dreadfully, 4 Kings xvii. 4. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Fragments,\u0002 as drunkards sometimes bite (Haydock) the cup in their rage. --- \u0001Rend.\u0002 What had been the occasion of thy fall: (Calmet) \u0001pectori planxi.\u0002 (Ovid, ep. 5.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Deeds.\u0002 He is thus admonished to condemn them; (chap. xx. 4.) as times and places tended to aggravate their crimes, ver. 39. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Paint,\u0002 with antimony. (Septuagint) See 4 Kings ix. 3." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Bed:\u0002 it seems at table, Amos ii. 8., and Tobias ii. 3. --- \u0001Ointment;\u0002 using them for thyself, or presenting them to idols, Exodus xxx. 23, 33. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001And that.\u0002 Protestants, \"Sabeans (marginal note and Septuagint, drunkards) from,\" &c. Any were admitted (Haydock) to the priesthood and to her favours, even the most rustic and deformed, 3 Kings xii. 32." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Just,\u0002 compared with the Jews, whom they shall chastise. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Stones,\u0002 like adulteresses, chap. xvi. 38., and Leviticus xx. 10. (Haydock) --- Let the walls be demolished. (Calmet)" } ] }, { "chapter": 24, "slug": "id1377.html", "header": "Ezechiel xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month;\u0002 January 30, the year of the world 3414. (Usher) --- Ezechiel was then in Mesopotamia, and when the news of the siege commencing on that very day, should arrive; it would make a great impression upon the people, so that they would have confidence in him, (Calmet) as the certainty of the prediction would appear, 4 Kings xxv. 1. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pot,\u0002 to denote Jerusalem: the \u0001flesh\u0002 boiled and consumed in the fire with the \u0001bones,\u0002 would shew the future dismal condition of its chiefs and inhabitants. (Haydock) --- The hardened Jews turned such things to ridicule, chap. xi. 3." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Choice.\u0002 Hebrew, \"the choice of the bones,\" or the finest pieces separated from the bones, as the Septuagint and the sequel seem to require. (Calmet) --- The bones might serve to burn, ver. 5. (Haydock) See St. Jerome. (Vatable, &c.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The,\u0002 &c. Literally, \"its boiling has grown hot;\" the citizens suffer terribly. --- \u0001Bones.\u0002 Hebrew \u0001hatsamim,\u0002 (Haydock) may denote the more solid meat." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rust:\u0002 the inveterate malice of the city, ver. 12. --- \u0001Upon it.\u0002 Hurl the pieces of meat out of the pot, without any choice. (Calmet) --- All the people shall feel my indignation, the rich as well as the poor, ver. 13. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001She hath.\u0002 Septuagint, \"I have let it corrupt upon. I have not,\" &c., (ver. 8.; Haydock) as if God spoke. The Jews had committed murder without fear. They had naturally a horror for blood, and the law ordered even that of beasts to be covered, Leviticus xvii. 13. Now innocent blood cries for vengeance, Genesis iv. 10. The punishment shall be as visible as the crime, ver. 8." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And the.\u0002 Hebrew, \"put in the seasoning and the bones,\" &c." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thy.\u0002 Hebrew, \"In thy crime there is design,\" or malice. This rendered the Jews so hateful (Calmet) and irreclaimable. (Haydock) --- God had given them abundant instructions (Calmet) and graces; but all was contemned. (Haydock) --- When the fire of tribulation does not amend sinners, they are sentenced to hell fire. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Stroke;\u0002 pestilence, or sudden death. This would make the loss of a dear wife still more afflicting. Yet such distress will fall upon the whole nation, (Calmet) and misery shall increase so much, that a private loss will be almost forgotten. (Haydock) --- \u0001Curæ leves loquuntur, graviores silent.\u0002 (Seneca, Troad.) --- When a loss is foreseen, it is more easily borne. Private calamities sink in public ones. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Silence,\u0002 for such manifold calamities, if thou canst screen thyself from the enemy, who will otherwise take offence, as he has brought them on. (Haydock) --- \u0001Dead.\u0002 Priests were allowed to mourn only for father or mother, and their unmarried brothers and sisters, Leviticus xxi. 1. Ezechiel (xliv. 25.) adds, \u0001Son and daughter.\u0002 Many think the wife must also be understood, as she is nearer than a brother. The reasons for these prohibitions did not then subsist, as no sacrifice could be offered in Chaldea; and therefore God here specifies what the prophet was not to do, (Calmet) though lawful on other occasions. (Sanctius) --- \u0001Tire.\u0002 Literally, \"crown,\" bandage, (Calmet) or parchment, on which parts of the law were written. Septuagint, \"Let (Roman edition adds, not) the hair of thy head be curled (or ruffed; \u0001sumpeplegmenon\u0002) upon thee.\" (Haydock) --- It was usually cut in mourning. (St. Jerome) --- \u0001Feet.\u0002 They were bare, at funerals, and in times of sorrow, 2 Kings xv. 30. --- \u0001Face,\u0002 like David. Hebrew, \"the upper lip,\" which mourners and lepers covered, Leviticus xiii. 45. (Calmet) --- \u0001Mourners.\u0002 Feasts were prepared by the relations, (Josephus, Jewish Wars ii. 1.) and friends sent some food, but no delicacies, to those who mourned, Leviticus v. 9." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Profane,\u0002 or esteem it no more, (Haydock) but abandon it to the Gentiles. (Calmet) --- \u0001Feareth\u0002 to lose; or on which it rests, ver. 25. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001No more,\u0002 if thou darest to speak before the Chaldeans, ver. 17. Reserve thy tears and lamentations for that time. (Calmet)" } ] }, { "chapter": 25, "slug": "id1378.html", "header": "Ezechiel xxv.", "notes": [ { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "\u0001Ammon.\u0002 These nations were punished five years after the Jews, chap. xxi. 19., and Jeremias xxvii. 3. (Calmet) --- \"Egypt, Syria, Phœnicia, and Arabia,\" were conquered. (Berosus) --- \u0001Hast.\u0002 God saw their dispositions, which they manifested afterwards. (Calmet) --- They rejoiced most, and were therefore punished with other nations. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001East;\u0002 the Chaldeans, (Sanctius) who conquered them, (Haydock) though the Scenite Arabs, who occupied the country after the inhabitants were removed, or the Armenians and Agarens, are rather meant than the Chaldeans. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rabbath,\u0002 the capital city of the Ammonites: it was afterwards called \u0001Philadelphia.\u0002 (Challoner) --- \u0001Flocks.\u0002 These constituted the riches of those Arabians." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Lord, and that it was not through impotence that my people became a prey. Ammon and Moab returned after some time, ver. 10., and chap. xvi. 53., and Jeremias xlix. 6." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Seir;\u0002 Idumea. --- \u0001Nations,\u0002 whose gods could not defend them. (Calmet) --- Thus they blasphemed the Lord. (Theodoret)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Shoulder;\u0002 reduce to slavery, (Haydock) or take the strong places, (Jeremias xlviii. 7.; Calmet) or cities and strength of Moab. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001With,\u0002 or \"like thee.\" Moab (ver. 11.) shall be treated like Ammon. (Haydock) --- Hebrew, \"As for the,\" &c. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Revenge;\u0002 exhorting the Chaldeans to destroy utterly, (Psalm cxxxvi. 7.) and seizing every opportunity of injuring the Jews, 2 Paralipomenon xxviii. 18., and Amos i. 11." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001South.\u0002 Hebrew, \"Theman,\" a city at one extremity. The Chaldeans laid waste the country, (chap. xxxii. 29.) but did not remove the people, who seized the southern parts of Juda, till they were forced to submit to the Machabees." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Enmities.\u0002 They also watched every moment to injure the Jews, Amos i. 5. But Nabuchodonosor was irritated, because they had assisted Tyre, Jeremias xlvii. 4." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Killers.\u0002 Hebrew, \"Ceretheans.\" David's guards were of this nation, 2 Kings viii. 18. They came originally from Crete; and the Septuagint have here, \"Cretans;\" (Calmet) as Grabe substitutes for \"Judges of Sidon.\" (Haydock) --- Chaldean, \"archers.\" --- \u0001Remnant.\u0002 They deserve not the name of a nation, having been much reduced by Egypt and the Chaldeans. (Calmet)" } ] }, { "chapter": 26, "slug": "id1379.html", "header": "Ezechiel xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year\u0002 of the prophet's captivity. (Haydock) --- He still dates from the transmigration of Joachin, chap. i., &c. (Worthington) --- Some think he speaks of the first, fourth, or fifth month. Tyre was not besieged till after the ninth day of the fourth month, when Jerusalem was taken; nor could she express her joy for that event before, unless God allude to her dispositions, &c., chap. xxv. 1. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gates:\u0002 places of resort and commerce. The Jews came to Jerusalem frequently from all parts, which increased her beauty and trade. New Tyre expects that more will come to her." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Up.\u0002 Nabuchodonosor besieged the city for thirteen years. The profane historians read by St. Jerome took no notice of this; but Josephus quotes several. (Antiquities x. 11., and contra Apion i.) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dust.\u0002 She shall be demolished, and the rubbish thrown into the sea, to make a road by which New Tyre in the island might be attacked, ver. 12. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sea.\u0002 St. Jerome explains this of New Tyre; Marsham of the Old. To reconcile the different texts, we only need to suppose that both cities were connected by a road thrown up in the sea by Hiram, and repaired by Nabuchodonosor with great labour, (chap. xxix. 18.) after it had been destroyed by the inhabitants of New Tyre, when they saw the old city on the continent fall a prey. (St. Jerome) (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Kings:\u0002 Nabuchodonosor (4 Kings xxv. 28.) or Alexander [the Great], who took Tyre. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Daughters.\u0002 Many towns were subject to Tyre: almost all Phœnicia acknowledged her dominion, as well as (Calmet) the seas to which her fleets went, ver. 15. (Selden, Mare i. 6.; Curtius iv.) --- These smaller cities shall fall, and the town shall be of no service except to dry nets. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Engines.\u0002 Literally, \"vines.\" (Haydock) --- A covert was thus made for the soldiers, (Veget. iv. 15.) when they approached the walls. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Destroyed.\u0002 Old Tyre was taken by storm. It is doubtful whether it was pillaged, chap. xxix. 18. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Statues.\u0002 The citizens chained the golden statue of Apollo to the altar of Hercules, for fear of its leaving them, when Alexander [the Great] attacked the town. (Curtius iv.) --- Hiram placed a pillar of gold in the temple of Hercules. (Josephus, contra Apion i.) --- Herodotus (ii. 44.) saw another also of emerald stone, (\u0001smaragdon\u0002) which illuminated the temple in the night. On such the Tyrians might depend; though some render, \"the substance \u0001or\u0002 guard of thy strength,\" denoting the soldiers (Calmet) and towers. (Haydock) --- The gods were treated like the people, and their precious ornaments plundered." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001More,\u0002 for seventy years, Isaias xxiii. 15. The people returned at the same time as the Jews. (The year of the world 3468.) Soon after, Zacharias (chap. ix.) speaks of Tyre as then subsisting. It was very strong in Alexander's time, (who took it with difficulty, as Antigonus did eighteen years later) and had a very extensive commerce when St. Jerome wrote. But all this must be understood of New Tyre. The old city never regained much splendour. (Calmet) --- It is still in ruins. A modern traveller was struck with the completion of this prophecy, beholding a few miserable fishermen drying their \u0001nets\u0002 on the spot!" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sea:\u0002 colonies, or tributary to Tyre, ver. 8. (Haydock) --- Leptis, Utica, Carthage,and Cadiz, were founded by Tyrians. (Pliny, [Natural History?] v. 19.) --- Some pretend that these cities were attacked by the conquerors, for manifesting their grief. See Josephus, Antiquities x.; Pineda, &c. --- But we shall not here follow conjectures. --- \u0001Astonishment.\u0002 Hebrew, \"troubles,\" or mourning. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dwellest in.\u0002 Hebrew, \"of the seas.\" Protestants, \"seafaring men,\" (Haydock) being near the sea, or thence deriving thy riches." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Because.\u0002 Hebrew, \"at thy departure.\" (Calmet) --- Septuagint, \"into captivity.\" (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Waters;\u0002 great armies, (ver. 3.) or when thou art in the regions below, Job xxvi. 5. (Calmet) --- Tyre was humbled for her pride, but restored after seventy years, Isaias xxiii. Our Saviour retired into those parts, Matthew xv. 21. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Everlasting:\u0002 in the grave, till the day of judgment, Psalm xlviii. 12., and Wisdom xii. 5. --- \u0001Living,\u0002 assigned to Israel, (chap. xxxii. 24.; Calmet) where holy people adore the true God, and shall rise to life eternal. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For ever:\u0002 for a long time, (Theodoret) not at all in thy ancient glory. (Haydock) --- The city subsisted after the days of Nabuchodonosor and of Alexander [the Great], (Calmet) ver. 14. --- But the ancient city was reduced to a mere nothing. (Haydock)" } ] }, { "chapter": 27, "slug": "id1380.html", "header": "Ezechiel xxvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lamentation.\u0002 Such canticles were usual, and very poetical." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Entry,\u0002 whence merchants may proceed from an excellent harbour to any place." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Neighbours\u0002 of Sidon, Josue xix. 29. (Calmet) --- Septuagint, \"thy children.\" Protestants, \"thy builders.\" (Haydock) --- The description of the Tyrian grandeur, shews their more woeful ruin. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thee.\u0002 Hebrew, \"all thy \u0001ship\u0002-boards.\" (Septuagint) (Protestants) (Haydock) --- St. Jerome has divided (Calmet) \u0001leuthim,\u0002 \"decks of the sea,\" as \u0001yam\u0002 denotes the sea. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Benches.\u0002 Septuagint, \"temples.\" --- \u0001Italy.\u0002 Hebrew \u0001Cetim.\u0002 Macedonia. (Bochart) (Calmet) --- All distant places were styled islands, (Haydock) when they went by water to them." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Linen.\u0002 Cotton, (Exodus xxv. 4.) used for standards. Septuagint, \"for bed coverlets,\" or for sails. --- \u0001Mast.\u0002 Cleopatra and Caligula were still more sumptuous in their sails. --- \u0001Elisa,\u0002 or Elis, famous for purple: yet Tyre was more so." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Aradians.\u0002 Sidon and Arad were then subject to Tyre, and supplied rowers. --- \u0001Pilots.\u0002 They studied no other science." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gebal.\u0002 Septuagint, \"Biblos,\" which is the same, 3 Kings v. 18. --- \u0001Furnished.\u0002 Hebrew, \"were in thee to repair thy breaches.\" Septuagint, \"strengthened thy designs.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lybians.\u0002 Hebrew, \"Phut.\" They had been expelled by the Cyreneans. Tyre had in her pay the most warlike nations of Persia, &c. Cyrus soon after shook off the yoke of the Medes, and conquered the Lydians. --- \u0001Hung up,\u0002 ver. 11. This was very usual, Canticle of Canticles iv. 4., and Isaias xxii. 8. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The Pygmeans.\u0002 That is, strong and valiant men. In Hebrew \u0001Gammadim.\u0002 (Challoner) --- He does not speak of those fabulous men hardly a cubit high. \u0001Gomed\u0002 signifying a \"cubit,\" has caused them to be styled so here. Septuagint, \"guards;\" or Symmachus, \"Medes.\" Ezechiel (xxxviii. 6.) speaks of the Gomerim." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Carthaginians.\u0002 Hebrew, \"Tharsis,\" in Cilicia; (Genesis x. 4.; Calmet) or distant merchants, who came by \u0001sea.\u0002 (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Slaves.\u0002 Those from Greece were much esteemed. (Calmet) --- Alas! thirty thousand Tyrians were themselves thus sold by Alexander [the Great]! (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Horses.\u0002 Those of Sarmatia (Calmet) were in high repute. (Pliny, [Natural History?] viii. 42." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Dedan.\u0002 Septuagint, \"Rhodians;\" or rather Arabs are meant, ver. 20. They might receive ivory from Ethiopia. --- \u0001Teeth.\u0002 Hebrew, \"horns \u0001or\u0002 tusks,\" which the elephant casts every year. The ivory is less brittle, 3 Kings x. 18. (Calmet) --- \u0001Ebony;\u0002 a hard black wood, like horn. (Bochart)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Syrian:\u0002 always much addicted to commerce. (St. Jerome) --- Septuagint read \u0001Adam\u0002 for \u0001Aram,\u0002 as if the traffic in \u0001men\u0002 was meant: (Calmet) \"ivory, and to those who brought, thou gavest thy rewards. (16) Men of thy traffic,\" &c. (Haydock) --- \u0001Linen.\u0002 Hebrew \u0001buts,\u0002 \"silk\" extracted from the \u0001pinna\u0002 fish, 1 Paralipomenon xv. 27. \u0001Silk.\u0002 Hebrew \u0001ramoth,\u0002 may rather denote unicorns, Job xxviii. 18. (Calmet) --- \u0001Chodchod.\u0002 It is the Hebrew name for some precious stone, but of what kind in particular, interpreters are not agreed. (Challoner) --- Some say the carbuncle, &c. St. Jerome renders it \u0001the jasper,\u0002 Isaias liv. 12. (Worthington) --- Here he confesses he knows not the meaning. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rosin.\u0002 Our version generally renders this, \u0001balm.\u0002 (Haydock) --- It was much used to heal, Jeremias viii. 22., and Genesis xxxvii. 25." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Rich.\u0002 Hebrew \u0001Chelbon;\u0002 perhaps the city Chelba, Judges i. 31. The kings of Persia used this wine, and planted vines at Damascus on purpose." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Dan:\u0002 the citizens of Peneas, the tribe of Dan was in captivity. Grotius places these nations in Zeilan, (Calmet) or Ceylon. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Seats,\u0002 such as the Turks still use, or to throw over horses instead of saddles." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Haran,\u0002 or \u0001Charæ,\u0002 famous for the residence of Abraham and the defeat of Crassus. --- \u0001Eden,\u0002 the province where Paradise was situated." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Cords,\u0002 in boxes, which had then no locks." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sea.\u0002 Hebrew \u0001Tharsis,\u0002 in Cilicia; or large, and fit for long voyages. Thine were the best. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001South.\u0002 Hebrew \u0001kodim,\u0002 (Haydock) \"eastern,\" or rather \"burning,\" here means Nabuchodonosor, who came from the north, (chap. xxvi. 7.; Calmet) or east. The fall of Tyre is described as a shipwreck. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Ashes.\u0002 They followed the same customs as the Jews. (Calmet) --- The latter were ordered to avoid cutting the hair, like them; yet did so, Deuteronomy xiv., and Isaias xxii. 22. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Hissed,\u0002 through pity and astonishment. (Calmet)" } ] }, { "chapter": 28, "slug": "id1381.html", "header": "Ezechiel xxviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prince.\u0002 The Jews say Hiram, (St. Jerome) supposing that he lived a thousand years; though this is not requisite, as he died only four hundred and thirty years before. The idea is childish. The king who was taken and slain at this siege, was probably (Calmet) Ithobalos. (Josephus, Antiquities x. 11.) --- Origen applies this to the angel guardian of Tyre. St. Augustine thins an allusion is made to the fall of Lucifer. But it may all refer to the king, (Calmet) though others explain part of him and the rest of the devil. (St. Jerome) (Estius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Than Daniel;\u0002 viz., in thy own conceit. The wisdom of Daniel was so much celebrated in his days, that it became a proverb among the Chaldeans, when any one would express an extraordinary wisdom, to say he was \u0001as wise as Daniel.\u0002 (Challoner) (Worthington) --- He was now at court, and had explained the dream of Nabuchodonosor, Daniel ii. 27." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Uncircumcised.\u0002 The Jews deem this a disgrace, 1 Kings xxxi. 4. The king would be exposed to eternal death, being devoid of faith, &c. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Resemblance.\u0002 The king of Tyre, by his dignity and his natural perfections, bore in himself a certain resemblance to God, by reason of which he might be called \u0001the seal of resemblance,\u0002 &c. But what is here said to him is commonly understood of Lucifer, the king over all the children of pride. (Challoner) --- A seal is perfect when it represents things exactly. The prophet speaks ironically, to repress the king's vanity." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Paradise.\u0002 Thou hadst every thing delightful at Tyre. (Calmet) --- \u0001Covering.\u0002 Hebrew, \"bandage;\" diadem, (Haydock) or belt. Septuagint specify twelve stones. See Exodus xxviii. 17. --- \u0001Pipes;\u0002 music used at the coronation, which was celebrated as a birth-day. (Calmet) --- God gives and withdraws power from all kings. As long as they act well, they are in a sort of sanctuary. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Stretched out.\u0002 That is, thy wings extended. This alludes to the figure of the cherubims in the sanctuary, which with \u0001stretched out\u0002 wings covered the ark, (Challoner) on \u0001the holy mountain.\u0002 (St. Jerome, &c.) --- \u0001Fire.\u0002 That is, bright and precious stones, which sparkle like fire. (Challoner) --- With these the king's robes glittered, or he walked upon them, Esther i. 6. (Calmet) --- \u0001Calcacabatur onyx.\u0002 (Lucan x.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Iniquity.\u0002 Tyre was before wicked; but when the king pretended to be a god, (ver. 2.) it could no longer be endured. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Beauty.\u0002 Riches have corrupted thy heart." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sanctuaries,\u0002 or temples, which was a crime (Calmet) in an idolater, as he took them to be the temples of a real deity. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sidon.\u0002 It gave rise to Tyre, yet was now inferior, though independent of it, (Isaias xxiii. 4.) or subject to Egypt. (Diodorus ii. 2.) --- It was now pillaged." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Bitterness.\u0002 Jezabel came hence; (4 Kings xvi. 31.) and the Phœnicians hemmed in the Israelites as much as possible, and fought against them. (Calmet) --- Sidon was near Tyre, and imitating her crimes was also punished." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001When.\u0002 All shall praise God, seeing that he receives his people again after he has justly chastised them. (Worthington)" } ] }, { "chapter": 29, "slug": "id1382.html", "header": "Ezechiel xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eleventh.\u0002 Hebrew, \"twelfth.\" Septuagint, \"first of the twelfth month of the twelfth year.\" There are other variations in the versions. St. Jerome reads the first in Hebrew, as Theodoret does, who says that it and the Syriac have the twelfth year: which is true, if we neglect the points. (Calmet) --- The prophets do not observe the order of times. What is here delivered, was sooner fulfilled; or Tyre and Sodom lay nearer than Egypt. (Worthington) --- The three next chapters regard that country." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pharao,\u0002 Ephree, Jeremias xliv 30. He came to assist Sedecias; but the Chaldeans raised the siege, went to meet him, an defeated his army. After they had subdued the neighbouring nations, Tyre, &c., they fell upon Egypt. (The year of the world 3433.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Dragon.\u0002 Hebrew \u0001tannin,\u0002 (Haydock) whence \u0001thunnus\u0002 may be derived, means any water monster, and seems here put for the \u0001crocodile,\u0002 (Calmet) which Pharao signifies. (Grotius) --- It was the symbol of Egypt, (Calmet) and adored by the people, Jeremias xv. 2. --- \u0001Rivers;\u0002 the different branches of the Nile, and the canals. --- \u0001Myself.\u0002 I owe my power to no other. (Calmet) --- \"Apries is said to think that no god could deprive him of the kingdom, so well he seemed to have established it.\" (Herodotus ii. 169.) --- So the ancient Pharao said; I know not the Lord, Exodus v. 2. He boasts of having conducted the waters of the Nile through the land, ver. 9. (Menochius) --- This river was honoured as the greatest of the gods. (Heliod. 9.) ---" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bridle.\u0002 The Tentyrians jump upon the crocodile's back, give it a club to bite at, which they seize with both hands, and bring it to the shore. (Pliny, [Natural History?] viii. 25.) --- Others throw a hook baited with swine's flesh, and holding the rope on the shore, make a little pig squeak, which draws the attention of the crocodile; and, as it comes for its prey, it swallows the hook, and its eyes being filled with dust is easily slain. (Herodotus ii. 70.) --- Apries sent an army against Cyrene, which being defeated as it was thought by the king's fault, many of the Egyptians revolted. He sent Amasis to reduce them, but they gave him the crown. (Herodotus ii. 161. and iv. 159.) --- Nabuchodonsor taking advantage of these disturbances, and perhaps invited by Amasis, entered Egypt, drove Apries into Higher Egypt, slew many of the inhabitants, and Jews, &c., and left Amasis to govern the wretched remains of that kingdom. (Usher, the year of the world 3430.) The Scripture, however, seems to say that Pharao was slain; (Jeremias xliii., &c.; Calmet) which Ctesias assures us was done by Amasis, though Herodotus (ii. 169.) says he was killed by the people, and buried with his fathers. This latter circumstance is not very probable: but the historian followed the account of the priests, who would mention what was most honourable for the nation. He seems to have been left unburied, ver. 5. \u0001Scales.\u0002 The people depended on the king and shared his fate. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Israel,\u0002 tempting them to rebel. (St. Jerome) --- He promised more than he was able or strove to perform, though he made a show of giving aid." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Loins.\u0002 They fell upon thee, and thou didst wound (Calmet) or \"dissolve\" their loins. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tower;\u0002 or rather (Calmet) Hebrew and Septuagint, \"from Magdol to Syene.\" (Haydock) --- This was on the frontiers of \u0001Ethiopia,\u0002 below the cataracts. (Pliny, [Natural History?] v. 9.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Years,\u0002 till the third of Cyrus, who gave liberty to all the captives at the beginning of his reign, ver. 13. (Calmet) --- Amasis reigned forty-four years in Lower Egypt, (Herodotus iii. 10.) over the few whom Nabuchodonosor spared." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Low.\u0002 The Jews were not more tempted to apply to them for aid. (Calmet) --- Amasis strove to shake off the yoke: but Cambyses came and slew many. Psammenites killed himself; (Herodotus iii. 9.) or was taken to Susa, and the country laid waste. (Ctesias) --- Egypt has almost ever since been subject to foreign princes, (Haydock) Persians, Greeks, Romans, Saracens, Mamelukes, and Turks. The trade of Egypt, by caravans, was in a manner destroyed for forty years by Nabuchodonosor, whose victories Megesthenes and Berosus attest 300 years before Christ. (Watson)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Year:\u0002 fifteen (Calmet) or seventeen years after the preceding prophecy, (ver. 1.; Worthington) but on the same subject." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Peeled,\u0002 with carrying machines of war and burdens for thirteen years. --- \u0001No reward\u0002 worth the labour. The new city surrendered upon terms, (Calmet) or the citizens shipped off their most valuable goods, and retired to Carthage, &c. God gives a temporal reward for moral virtues, (St. Jerome) even to infidels. (Worthington) --- Thus he rewarded the ancient Romans, and the midwives. (St. Augustine, City of God v. 12.; and St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 114. a. 10.) --- They had no intention of pleasing God, (Calmet) or of directing their labours for his service. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Horn:\u0002 Zorobabel; (St. Jerome) Jechonias, who was honoured by Evilmerodac; (Tirinus) or Daniel and Mardochai, with all the nation. --- \u0001Month.\u0002 Thou shalt speak boldly, and they will give credit to thee henceforward. (Calmet)" } ] }, { "chapter": 30, "slug": "id1383.html", "header": "Ezechiel xxx.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Day\u0002 of vengeance, (Calmet) when the Lord shall judge, (1 Corinthians v. 2.) and Egypt shall fall a prey to the most powerful nation of the Chaldeans. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ethiopia.\u0002 Hebrew, \"Chus,\" denoting part of Arabia, or rather Ethiopia." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lydia.\u0002 Hebrew, \"Phut,\" near Egypt. (Calmet) --- These troops were paid. (Haydock) --- \u0001Chub,\u0002 in Mareotis. --- \u0001Covenant:\u0002 the Jews or auxiliaries. Septuagint add, \"the Persians and Cretans.\" (Calmet) --- There were Persians in Africa who followed Hercules. (Pliny, [Natural History?] v. 8.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Messengers;\u0002 the Chaldeans. (Calmet) --- The Nile was navigable as far as Syene. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dry.\u0002 The canals were obstructed (Calmet) which rendered cavalry useless. (Herodotus ii. 108.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Memphis,\u0002 the capital of Lower Egypt, (Calmet) where the idol or bull (Haydock) Apis was fed. (Calmet) --- Here Amasis overcame Apries. (Herodotus ii. 168.) --- The Chaldeans made war on the gods as well as on the people. --- \u0001Prince\u0002 Amasis was tributary to Babylon. Some of this probably regards the times of Cambyses and Ochus. (Usher, the year of the world 3478 and 3653.) (Calmet) See chap. xxix. 14. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Taphnis,\u0002 or Tanis, famous for the miracles of Moses. (Calmet) --- \u0001Alexandria.\u0002 In the Hebrew \u0001No,\u0002 which was the ancient name of that city, which was afterwards rebuilt by Alexander the Great, and from his name called Alexandria. (Challoner) --- Septuagint, \"Memphis or Diospolis;\" (Calmet) or Thebes, capital of Higher Egypt; (Bochart) though it seems rather a maritime town, Nahum iii. 8. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pelusium.\u0002 Hebrew \u0001Sin,\u0002 (Haydock) \"muddy,\" has the same import as \u0001pelos.\u0002 (Calmet) --- The place is now called Damietta. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Darkened:\u0002 war and misery shall ensue. --- \u0001Sceptres,\u0002 by dethroning Apries. --- \u0001Pride;\u0002 overflowing of the Nile. See Jeremias xlix. 19." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Year,\u0002 in which Jerusalem was taken. Pharao lost a battle. His country was afterwards invaded, (Calmet) and his subjects rebelled, ver. 21. (Haydock) --- Part of the kingdom had been already subdued, 4 Kings xxiv. 7. (Worthington)" } ] }, { "chapter": 31, "slug": "id1384.html", "header": "Ezechiel xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year,\u0002 about a month before the fall of Jerusalem." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Assyrian.\u0002 The ruin of this great empire (Calmet) might have admonished the king of Egypt of his frail condition. (Haydock) --- About thirty-eight years before (Calmet) Ninive had been taken, and its king (Sarac or Chinaladan) slain by his own general, Nabopolassar, and by Astyages, of Media. They divided the empire between them, and the father of Nabuchodonosor fixed his residence at Babylon. (Usher, the year of the world 3378.) --- \u0001Cedar.\u0002 Septuagint, \"cypress.\" --- \u0001Top;\u0002 the king of Ninive. (Calmet) --- Egypt's monarch thought himself invincible; yet would fall like the Assyrian. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Roots.\u0002 Various nations paid tribute to the Assyrian, (St. Jerome; Calmet) while he sent his troops, like \u0001rivulets,\u0002 to keep all in subjection. (Theodoret)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I have delivered.\u0002 Here the time past is put for the future; i.e., \u0001I shall deliver.\u0002 --- \u0001The mighty one,\u0002 &c., viz., Nabuchodonosor, who conquered both the Assyrians and Egyptians; (Challoner) or rather his father, Nabopolassar, subdued the former, ver. 3. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Strangers;\u0002 revolted Assyrians. See Psalm xvii. 46." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Branches.\u0002 The nations continued, but submitted to another master." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pit.\u0002 The new king would appoint fresh governors." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Waters,\u0002 as if they bewailed his fate. (Calmet) --- Those whom the king of Ninive had exalted, and the people, who wished not to submit to a foreigner, would no doubt lament the slaughtered monarch, now silent (Haydock) in the grave. (Theodoret)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Comforted.\u0002 The ghosts of princes who had been subject to Serac, seeing his fall, bore their own misfortune with greater content. In the grave there is no distinction of master and slave. (Calmet) --- Surviving princes expected some emolument from the change. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Arm;\u0002 those in power. Septuagint, \"his seed.\" Hebrew \u0001Zora,\u0002 (Haydock) means both." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Famous\u0002 king of Assyria, or of Egypt. --- \u0001Pharao.\u0002 (Calmet) ---" } ] }, { "chapter": 32, "slug": "id1385.html", "header": "Ezechiel xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Twelfth.\u0002 He counts from the captivity of Jechonias, as Sedecias reigned only eleven years. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Dragon,\u0002 or crocodile; two of the most terrible creatures. --- \u0001With the horn\u0002 is not expressed in Hebrew and the crocodile has nothing like a horn. It has four feet, with which it makes the water muddy. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Net.\u0002 Septuagint, \"hook,\" chap. xxix. 4. (Calmet) --- Some take the crocodile with a \u0001net,\u0002 ver. 3. (Elian. Hist. x. 21.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Corruption.\u0002 Septuagint, \"blood.\" But \u0001romuth\u0002 (Haydock) means rather \"worms.\" (Syriac) (Calmet)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001Out,\u0002 like a candle, by death; \u0001extinctus.\u0002 (Haydock) --- The glory of Egypt was so great, that at its fall the light of heaven seemed diminished. (Worthington) --- Great desolation is thus intimated. --- \u0001When,\u0002 &c., is not in some Latin copies, nor in Hebrew, &c. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Anger,\u0002 as they will not know why I have treated thee so severely: or rather, they shall be afraid for themselves, ver. 10. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Invincible,\u0002 when they wield God's sword. Cyrus easily conquered them. (Haydock) --- Hebrew, \"strong,.\" Septuagint, \"pestiferous.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Oil.\u0002 It is very transparent. It seems the Nile was rendered muddy by cattle, &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fulness,\u0002 or all of it shall be desolate." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Month:\u0002 probably the twelfth, ver. 1." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Down:\u0002 announce this catastrophe. (Calmet) --- Apries was slain by order of Amasis. (Diodorus 1.) (Jeremias xliv. 30.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Most.\u0002 Septuagint, \"giants shall say to thee: Remain in the depth of the pit. Whom dost thou excel? descend,\" &c. (Haydock) --- They vary much in this chapter from the Hebrew. (St. Jerome) --- \u0001Helpers;\u0002 Lybians, &c., chap. xxx. 5. These shall come to compliment the king. (Calmet) --- After a battle, those of the same nation were buried together, ver. 22. (Theodoret) --- The Egyptians had tombs like houses, in which there were separate holes or apartments (Calmet) as in large vaults. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Shame.\u0002 They are buried without any distinction." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Not.\u0002 Some copies of Septuagint omit the negation. Others render the Hebrew, \"Have they not slept?\" &c. These nations were deprived of military honours, dying like cowards; and therefore their swords were not placed with them in the grave. (Calmet) --- It was customary to inter such things as the deceased had liked the most. (Serv. in Virgil's Æneid x. \u0001Arma quibus lætatus habe tua,\u0002 &c. Simon (1 Machabees xiii. 29.) placed arms and representations of ships on the pillars at Modin, in honour of his kindred. If Elam, &c., had not received such distinction, why should the Egyptian repine? Were they any better? (Calmet) --- The country and king of the Elamites, Assyrians, and other infidels, shall be destroyed. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Midst.\u0002 This threat would make great impression on the Egyptians, who were particularly solicitous to be buried with their fathers." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Edom.\u0002 Septuagint add, \"and all the Assyrian princes.\" Some copies omit Edom. (Haydock) --- This nation had laid aside circumcision, which Hircan forced them to resume. They had been present at the siege of Jerusalem, chap. xxxv. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hunters\u0002 of men, like Nemrod, the first king of Assyria. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001My.\u0002 Hebrew, Septuagint, \"his,\" (Calmet) alluding to the ravages of Nechao; (Grotius) though the Hebrew may also signify \u0001my,\u0002 as the Jews read Egypt, and Palestine, the \u0001land of the living,\u0002 were filled with \u0001terror.\u0002 After the latter had been chastised, Pharao might dread (Calmet) a worse fate; (Haydock) and the multitudes slain before him, might afford him some (Calmet) wretched consolation. (Haydock) --- It is evident that these nations believed the existence of separate spirits, and had not given in to the errors of the Sadducees, or of the Metempsychosis. (Calmet)" } ] }, { "chapter": 33, "slug": "id1386.html", "header": "Ezechiel xxxiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Take.\u0002 Before (chap. iii. 17.) God made the choice, (Calmet) as he does here, ver. 7. He confirms the authority of those who are appointed to govern. --- \u0001Meanest.\u0002 Literally, \"last,\" (Haydock) which seems to denote such as are chosen without regard to their dignity or obscurity in life, Genesis xlvii. 2., and 3 Kings xii. 31. (Calmet) --- Pastors are not excused from admonishing the people for fear of danger or despair of reclaiming them, as each one is bound to do his duty. (St. Jerome) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Iniquity,\u0002 not regarding the admonitions of his pastor; (chap. iii. 18.; Calmet) or rather of conscience, when the guide proves faithless and silent, as in this instance. (Haydock) --- The people were persuaded that none suffered except for some fault, ver. 10.; Jeremias xxxi. 30., Daniel xiii. 52., and Genesis xliv. 16. The author of the Book of Job takes great pains to remove this mistake. God sometimes sends crosses for a trial, (Calmet) and to increase the merit of his servants; though it be very true, (Haydock) \"no one is miserable except he deserve it.\" (St. Augustine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Surely die\u0002 a temporal, (Theodoret) or rather an eternal death. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Live?\u0002 They suppose their case to be desperate, as their fathers had sinned, chap. xviii. The prophet shews that none are punished except for their own faults, (Calmet) and that \"each one has free-will to be saved or to be lost.\" (St. Jerome)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Desire.\u0002 The sinner's damnation is not an object of God's pleasure, chap. xviii. 23. (Calmet) --- He has an antecedent will to save all. He knocks at the door of our heart, (Apocalypse iii. 20.) and if man do what depends on him, nothing will be wanting on the part of God. (St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 109. and 112.) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hurt him.\u0002 God effaces all past crimes: yet a relapse makes them as it were revive, and is pardoned with more difficulty, Matthew xviii. 35. Some read, \"In what day the converted sinner groans, he shall be saved,\" as if they had taken in part of Isaias xxx. 15." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Equitable;\u0002 as we are much more inclined to vice than to virtue. This argumentation is inconclusive, as God owes nothing to man; and what good the latter does, is an effect of his grace. The propensity to evil is no excuse, as man is still free. He is judged according to the dispositions in which he is found at the hour of death; yet we must not infer, that those who have spent their lives in sinning will be no worse treated than the person who dies guilty of a single crime." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Twelfth.\u0002 Roman Septuagint, \"tenth.\" Syriac, \"eleventh year,...in the twelfth month;\" which Theodoret thinks more probable, as the city was taken in the ninth of the fourth month of that year. Yet even so, it is strange that the news should not arrive before. Some think (Calmet) that the messenger came also to announce what happened after the death of Godolias. (Sanctius) --- \u0001Captivity.\u0002 Here it is evident that the prophet dates from that event, chap. i., &c. (Haydock) --- As he prophesied on the very day when the city was besieged, (chap. xxiv. 2.) so ([chap. xxiv.] ver. 26.) he foretold that one should come three years after to inform him of the capture. (Worthington) --- Then the people would believe him, (ibid.[chap. xxiv.] ver. 27.; Calmet) and he would open his \u0001mouth\u0002 boldly, ver. 22. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Places.\u0002 He has answered those who despaired, ver. 10. Now he turns to the presumptuous, who expected to be treated like Abraham, though they did not imitate his virtues. (Calmet) --- They perhaps entertained these sentiments before the death of Godolias, thinking to establish themselves \u0001in the land.\u0002 Afterwards the prophet Jeremias could not prevail on them to remain, though God promised them security." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001To them.\u0002 Grabe marks to ver. 27., \u0001Thus saith,\u0002 &c., as wanting in the Septuagint, though not in the Alexandrian copy. St. Jerome reckons eight verses or lines omitted. (Haydock) --- The Complutensian and Theodoret read them with some variations. --- \u0001The blood.\u0002 It must be carefully extracted, Genesis ix. 4., and Leviticus vii. 26. --- \u0001Uncleannesses;\u0002 idols, in which you trust." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Swords,\u0002 thinking to live thereby, (Genesis xxvii. 40.) and to be secure. But I will disarm you. The \u0001pestilence\u0002 shall find out those in the rocks, ver. 27." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Walls,\u0002 the resort of idle people. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001In\u0002 to a religious meeting. (Chaldean) Perhaps they came on the sabbath to his house. Yet they made a just and \u0001song\u0002 of his instructions. (Calmet) --- They heard them with pleasure, but did not reform their lives. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Coming.\u0002 The desolation of Jerusalem, (Haydock) and what I have foretold, hath already taken place; or, the news will presently arrive: as it did the following morning, ver. 21. (Calmet)" } ] }, { "chapter": 34, "slug": "id1387.html", "header": "Ezechiel xxxiv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Shepherds.\u0002 That is, princes, magistrates, chief priests, and scribes. (Challoner) --- Shepherds may lawfully take milk, (1 Corinthians ix. 7.) but the sheep and its wool belong to the master. (Worthington) --- Excellent instructions are here given for all in authority. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fat.\u0002 Pastors often disguise the truth to flatter the rich, or the more just souls are ruined by their negligence." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Healed.\u0002 God alone can restore to life. But pastors will not be excused by ignorance if they know not the maladies and the remedies of their flock. --- \u0001Hand.\u0002 This was blamed in the Pharisees, and is contrary to the spirit of the gospel, Matthew xxiii. 4., and 1 Peter v. 2." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Field.\u0002 The people being neglected, followed false prophets and idols. Their teachers were so far from striving to reclaim them, that they perhaps shewed them the example. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001No shepherd.\u0002 Pastors who seek only their temporal advantage, (1 Timothy vi. 5., and Titus i. 7.; Haydock) are hirelings; and if they teach false doctrine, they are wolves, John x. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cease.\u0002 Both the leaders and the people were led into captivity." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Day,\u0002 in persecution. I will count my sheep, lest any be lost." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Land.\u0002 All this cannot be understood of the synagogue alone." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Preserve,\u0002 (Septuagint, Syriac) which seems more natural than Hebrew and Chaldean, \"destroy.\" I will not eat them, like bad shepherds, ver. 3. (Calmet) --- God and those whom he sends, will take care of the flock, Ephesians iv. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Cattle.\u0002 The crimes of the pastors do not excuse the flock. In it there are people of different dispositions. The rich often destroy, and these are brought to an account, ver. 24. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001David;\u0002 Christ, who is of the house of David. (Calmet) --- That king had been dead long before, so that no Jew or heretic can deny but that the Messias is here meant, as [in] chap. xxxvii. 24., &c. (Worthington) --- He possessed eminently all the virtues of David, and was of his seed. Zorobabel, &c., cannot be understood, as we have no proof that the governors after the captivity were chosen from the tribe of Juda, chap. xxi. 27." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Peace.\u0002 Christ pacifies all, Romans xv. 33., Micheas v. 5., and Ephesians vi. 15. --- \u0001Beasts:\u0002 those who promote idolatry; or, speaking of Christians, who teach heretical doctrine and persecute the Church. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Make.\u0002 Literally, \"place.\" (Haydock) --- Septuagint read not \u0001a blessing,\u0002 which seems superfluous. (Calmet) --- Yet Chaldean has it, and the idea is more complete. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001A bud of renown,\u0002 (\u0001germen nominatum.\u0002) He speaks of Christ, our Lord, the illustrious bud of the house of David, renowned over all the earth. See Jeremias xxxiii. 15. (Challoner) --- Septuagint, Syriac, \"a plant of peace.\" Chaldean, \"established.\" (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Men.\u0002 What has been said of sheep (Menochius) relates to you. --- \u0001Am the Lord.\u0002 This is not in Hebrew or Protestants. (Haydock) --- But it is found in one Hebrew manuscript and Septuagint, as this version is thus frequently confirmed. (Kennicott, Dis. ii.)" } ] }, { "chapter": 35, "slug": "id1388.html", "header": "Ezechiel xxxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Face.\u0002 Address, or speak without fearing any man. (Worthington) --- \u0001Seir:\u0002 Idumea. He speaks of its devastation, both by Nabuchodonosor on the side of Moab, and by the Machabees in what remained, Jeremias xxvii. 7., and 1 Machabees iv. 60., and xiv. 33. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Enemy.\u0002 God revenges the injuries done to his Church, as if they were done to himself, Acts ix. 4. (Worthington) --- The enmity of Jacob and of Esau seemed to commence in the womb, and was increased by the purchase of the birth-right, till Jacob's prudence disarmed his brother. Their descendants sought every opportunity to injure one another. The Idumeans shewed their ill-will particularly, when the Jews were most distressed. This was a piece of the greatest cruelty." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Blood.\u0002 The Machabees sprung from the same stock. Pursue the Idumeans, and force them to receive circumcision, 1 Machabees iv. 15." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Inhabited\u0002 for a considerable time, as [in] chap. xxvi. 20." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Two.\u0002 I will add the country of the Jews to my own, or will possess the land belonging to the kingdoms of Juda and of Israel. Their hopes were blasted. They never occupied any thing belonging to the Israelites, and what they had taken from Juda, as far as Hebron, was recovered. --- \u0001There,\u0002 witness of these designs, and guardian of his temple, &c." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wrath.\u0002 The Jews shall treat you as you have threatened to do unto them. --- \u0001By them,\u0002 my people. Septuagint, \"to thee.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Derogated.\u0002 Septuagint, \"bawled;\" or Hebrew, \"multiplied your words against me,\" as if I could not protect my inheritance. (Haydock) --- You would pretend to judge me, and to fathom my designs." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rejoice.\u0002 After the captivity, the Machabees shall conquer Edom." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001As,\u0002 &c., is not in the Roman Septuagint. St. Jerome says it was marked with an asterisk, being taken from Theodotion. (Calmet) --- Grabe supplies to \u0001thou shalt.\u0002 His copy has the rest:...\"thou shalt know that I am their Lord.\" (Haydock)" } ] }, { "chapter": 36, "slug": "id1389.html", "header": "Ezechiel xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 The restoration of the Jews and the redemption of Christ, constitute this fourth division. (Worthington) -- Edom has seized parts of the country, as if I had abandoned my people for ever." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heights.\u0002 Septuagint, \"deserts.\" The mountains are often styled eternal, as being the best symbols of durability, Deuteronomy xxxiii. 15." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reproach.\u0002 This God had repeatedly threatened, Deuteronomy xxviii. 37., (Calmet) and Jeremias xxiv. 9. --- People talked of their distress. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel.\u0002 Some apply what follows to the captives returning; others, perceiving that the expressions were not then literally verified, have recourse to the reign of 1000 years. Others again explain the whole of Christ's Church. But some expressions refer to it, and others to the captives; which, though mixed together, induce no confusion, as what belongs to the Jews was a figure of what regarded Christ; and the predictions of the Messias might be applied to the Jews in an hyperbolical sense. (St. Augustine, Doct. iii. 34.) (St. Jerome) (Menochius) (Tirinus) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Greater.\u0002 Septuagint, \"similar.\" (Haydock) --- It would be difficult to shew that the Jews arrived at greater eminence after the captivity than before, (Calmet) though they were less addicted to idolatry. Their kingdom was not independent: they had no prophets, &c. But the superior numbers and excellence of the Christian Church is manifest." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Them.\u0002 Antiochus and the Romans laid waste the country; (Calmet) and Adrian would not allow the Jews to come near Jerusalem. (St. Jerome) (Eusebius, [History of the Church] iv. 6.) --- The people were not indeed removed together, as they had been. But all this is verified only in the Church, which in the midst of persecutions always subsists. Theodoret thinks these promises were conditional with regard to the Jews." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Men.\u0002 This remark was very ancient, Numbers xiii. 33. Wars had almost always raged in the country. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001More.\u0002 This whole promise principally relates to the Church of Christ, and God's perpetual protection of her; for as to the carnal Jews, they have been removed out of their land these sixteen hundred years. (Challoner)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Blood\u0002 of their own children, and of the innocent, chap. xvi. 36., and xxii. 2., and xxxiii. 25." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Land.\u0002 Yet their conduct was no better than that of infidels. Thus they throw the blame on the law, and upon God himself, Jeremias xlviii. 9., &c. (Calmet) --- The Jews had provoked God to punish them with captivity; and hence the nations took occasion to blaspheme, that he could not protect them. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Holy,\u0002 that my attributes of justice and mercy may be confessed, Isaias xlviii. 2., Daniel iii. 49., and Judith viii. 24." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Water.\u0002 R. David and the Chaldean explain this of the remission of sin; and all Christians understand it of baptism in water, remitting all offences, Ephesians v. 26., and Titus iii. 5. (Worthington) --- He alludes to the purification of the Jews, which prefigured baptism and penance, in which the blood of Christ is applied to our souls. This of course was only fulfilled in his church." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Flesh.\u0002 The Jews at their return fell not so often into the sins of idolatry, &c., of which the prophets complained. But yet they were far from answering this character. Great irregularities prevailed under Nehemias, and in the days of the Machabees the priests publicly worshipped idols, 1 Esdras ix., and 2 Esdras v., and viii., and 2 Machabees iv., and v. Christ enables his servants to act with purity unto the end, by the influence of his all-powerful grace. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Do them.\u0002 Hence the efficacy of grace appears, (St. Augustine; Haydock) and hereby some keep the commandments. (Worthington) --- God assists our free-will. (Theodoret) (Cornelius a Lapide) (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Find.\u0002 Hebrew, \"seek.\" I will cause great multitudes to come to the solemn feast. This was seen still more after the conversion of the Gentiles. (Calmet)" } ] }, { "chapter": 37, "slug": "id1390.html", "header": "Ezechiel xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Spirit,\u0002 by a divine impulse. He was not really removed. (Menochius) (Calmet) --- \u0001Bones.\u0002 \"This passage is very famous.\" (St. Jerome) --- It insinuates the liberation of the captives and of the Gentiles, as well as the mystery of the resurrection. (Worthington) --- If this were not to take place, it would not be adduced as a figure. (Tertullian) (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Spirit.\u0002 That is, life, soul, and breath. (Challoner) --- At the resurrection, the same souls shall return to their respective bodies." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Noise\u0002 of the bones moving, which denotes the wars of Cyrus and the hurry of the nations to which he restored liberty." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Spirit;\u0002 wind or soul. The latter animates the body, as the grace (Calmet) of the Holy Spirit does the soul. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Off,\u0002 like branches. Notwithstanding these desponding thoughts, God will restore his people, (Worthington) by means of Cyrus. The grave is often put for punishment and grievous calamities, Osee vi. 3." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Associates.\u0002 When Jeroboam caused the division, some of \u0001Israel\u0002 adhered to Juda. The prophet glued the pieces of wood together, or engrafted them one into the other, to shew that all the people should be united, and the Jews and Gentiles concur to form one church. (Calmet) (Romans xi. 17.) --- Before the latter event took place God united the two kingdoms, to teach us that when we labour for the conversion of heretics, as in England, Catholics must first agree among themselves, that so all may more easily become \u0001one fold\u0002 under \u0001one shepherd.\u0002 (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001King.\u0002 The Jews were long without kings, after the captivity; then they were not of the tribe of Juda, and all did not return. Christ fulfils the prediction." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Idols.\u0002 The Jews, even many of the priests, worshipped them, under Antiochus. (Calmet) --- But the Church is never defiled. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001David;\u0002 Christ, the \u0001one shepherd,\u0002 (John x.) over all nations. (Worthington) --- This cannot refer to Zorobabel, who was never king, nor perhaps even governor; as Sasabasar, who seems to have been a Persian, was appointed by Cyrus, 1 Esdras i. 8. --- \u0001Shepherd.\u0002 David have been one. (Calmet) --- This title is more modest than that of king. (St. Jerome)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ever.\u0002 Let the Jews shew how this has been accomplished. We know that Christ preserves and rule his Church unto the end." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Peace.\u0002 Can this regard the synagogue? Not a century passed without some flagrant misconduct, or chastisement. But our Saviour is the mediator of peace, Philippians iv. 7. (Calmet)" } ] }, { "chapter": 38, "slug": "id1391.html", "header": "Ezechiel xxxviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gog.\u0002 This name, which signifies \u0001hidden,\u0002 or \u0001covered,\u0002 is taken in this place either for the persecutors of the Church of God in general, or some arch persecutor in particular; such as Antichrist shall be in the latter days. See Apocalypse xx. 8. And what is said of the punishment of Gog, is verified by the unhappy end of persecutors. --- \u0001Magog.\u0002 Scythia or Tartary, whence the Turks and other enemies of the Church of Christ originally sprung. (Challoner) --- These are supposed to be the princes of some northern and barbarous country, (Worthington) peopled by the son of Japhet. (St. Jerome) --- St. Augustine (City of God xx. 11.) observes, that as the Church is spread everywhere, so also are persecutors. But Christ will overcome them all. (Worthington) --- This prophecy is very difficult. It seems literally to refer to Cambyses, who invaded Judea about seventy years after the temple had been destroyed, and perished by the hand of God, at Ecbatana, upon Mount Carmel. It is very usual with the prophets to give fictitious names; as the king of Tyre is called a \u0001cherub,\u0002 and Jerusalem \u0001Ooliba.\u0002 Cambyses ruled over Scythia, in Iberia; styled Gogarene, by Strabo (xi.). (Calmet) --- The proper Scythia withstood all the attempts of his successors, and defeated Darius. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jaws.\u0002 Thus Cambyses treated the son of Psammenites. God has the most absolute dominion over all monarchs, ver. 7." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Visited,\u0002 or rather \"shall visit\" Judea. (Chaldean) (Grotius) --- Cambyses invaded Egypt twelve years after the Jews had returned, and came upon them two years later, designing to plunder them, at the instigation of their malevolent neighbours. He had sustained great losses in Egypt, and was arrived at Carmel when news was brought that the false Smerdis had declared himself king. See Herodotus iii. 61." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Midst.\u0002 Literally, \"navel.\" Hebrew, \"Thabor,\" intimating a mountain rising in a plain, Judges ix. 7. (Calmet) --- Alluding to this intended blunder of the Jews lately returned, he speaks of Antichrist and of all heretics, who seek to pervert or suppress Catholics rescued from the power of the devil, by the sacraments of Christ. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tharsis.\u0002 Septuagint, \"Carthage, and all their villages.\" The merchants or naval forces of Cambyses spurred him forward, (see Psalm lxxvii. 6.) as well as the Arabs, Cuthites, &c., 1 Esdras iv. 8. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Latter.\u0002 Antichrist shall persecute the Church at the end of the world. (Worthington) --- After Cambyses had punished Egypt, his turn came, and all his designs were baffled." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Prophets.\u0002 See Isaias xiv., and xvi. 21., and xxvi. 1., and Jeremias xxx. 3., and 23., and Joel ii. 30., and iii. 1., &c." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Israel.\u0002 The Jews shall be full of dismay, (ver. 20.) as the tyrant will vent some threats; (Calmet) or this commotion was in his own army. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sword.\u0002 The Jews were not in a condition to make resistance. (Calmet) --- Cambyses had his brother Smerdis slain. But another was set on the throne; whereupon, mounting his horse in a fury, he wounded himself with his sword in the thigh, which mortifying, caused his death after twenty days. (Herodotus iii. 21., &c.) --- The historian does not mention what became of his army; but it seems to have perished by discord, as was very common among such a collection of nations. See Judges vii. 22., and Judith xv. 1., and 1 Kings xiv. 20., and 4 Kings ii. 21. (Calmet) --- They were now without a head. (Haydock) --- In the whole universe, God will at last destroy Antichrist and all his adherents. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Pestilence.\u0002 His wound might be thus described. --- \u0001Blood.\u0002 Thus was he punished for shedding that of innocent people. (Calmet)" } ] }, { "chapter": 39, "slug": "id1392.html", "header": "Ezechiel xxxix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Arrows.\u0002 Cambyses thought himself the most skilful at shooting. This was the usual weapon of the Persians (Calmet) and Parthians. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fall.\u0002 In every part some shall resist Antichrist, who shall be overpowered. (Worthington) --- Cambyses died at Carmel." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Islands;\u0002 in the naval forces, or in the places of his dominion where discord shall prevail. (Calmet) --- Cambyses resolved to attack Ethiopia, the people near the temple of Ammon, and the Carthaginians: but his troops refused to go against the latter, and many were smothered in the sands, or starved to death in the other expeditions. (Just. i.; Lucan x., &c.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Years;\u0002 for a long time, ver. 12. Little fuel is necessary there. Mariana (Hist. xi. 24. A.[The year of the Lord] 1212.) mentions, that the arms of the Moors supplied Spain four years with fuel. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prey.\u0002 The Jews relate that Zorobabel went out to oppose these nations, and took so much plunder as to be able to begin the temple. (Theodoret)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001East of\u0002 the Mediterranean and of Carmel, the high road from Assyria to Egypt, (Genesis xxxvii. 2.; Calmet) where the Romans had a station at Legion. (Eusebius) --- \u0001Called,\u0002 or shall be, Isaias vii. 14., and lx. 14. (Calmet) --- \u0001Valley.\u0002 Septuagint, \"Gai, the grave of Gog.\" Protestants, \"the valley of Haman-Gog,\" ver. 16. (Haydock) --- Antichrist will not be burnt with material \u0001fire.\u0002 But Catholics shall resist him zealously, and gain the victory. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Land,\u0002 to prevent infection, and to comply with the law, Numbers xix. 16." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Day.\u0002 It does not occur in the calendar. Yet Comestor and [Denis] the Carthusian mentions \u0001Cambysa,\u0002 the day when Bethulia was delivered, Judith xvi. 31. The history of Judith may perhaps relate to the defeat of this prince. The embellishments will not injure the truth. The Jews immediately after his death recommence the building of the temple, (1 Esdras iv.; Aggeus i. 14.) which they are forced to discontinue, till Hystaspes confirmed the decree of Cyrus. This was the grand object of their desires, and therefore the day when Cambyses fell was ever memorable to them. (Calmet, Diss.) --- So will that be for Christians, when Antichrist shall be no more. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Buriers.\u0002 These might be foreign slaves, or Jews, who followed this employment. (Calmet) --- They would be habitually (Haydock) unclean, and their company would be carefully avoided. Those who sought after the dead remains, contracted no uncleanness. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Amona.\u0002 Hebrew \u0001hamon,\u0002 (Haydock) means \"a multitude.\" (Calmet) --- Septuagint, \"a place for many graves:\" \u0001poluandrion.\u0002 (Haydock) --- So many would be buried there, that the place might justly receive such a name; though we find no such city in the neighbourhood. (Calmet) --- Rabbath, of Ammon, was sometimes so called. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That are.\u0002 Hebrew, \"and of meries, (a species of oxen, in Syria.; Bellon. ii. 50.) all of them from Basan,\" beyond the Jordan, a most fertile country. Septuagint, \"all calves fattened.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sword.\u0002 I could as easily have protected them against the Chaldeans as against this prince, if their sins had not been in the way. (Calmet) --- These bring on the ruin of God's people more than the power of the enemy. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Israel.\u0002 All who please may now return. Hystaspes was very favourable to them. He married Esther, raised Mardochai to great power, and sent Esdras into Judea with ample privileges. Many returned under him, Artazerxes, and Alexander [the Great]. --- \u0001Jealous.\u0002 I will restore the people to favour, and will protect them (Calmet) like a husband. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001There,\u0002 except such as refused to return. They have entire liberty. This and what follows was not fully accomplished till the propagation of the gospel. God wished all to embrace it; and though Israel has been partly blind, they will enter the Church after the Gentiles, Romans xii. 26. (Calmet)" } ] }, { "chapter": 40, "slug": "id1393.html", "header": "Ezechiel xl.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month;\u0002 April 30, the year of the world 3430. (Usher) (Calmet) --- In explaining this last most obscure vision: I. The Jews say it was verified after the captivity. But thus the temple would be four miles round, and the city thirty-six, which never was the case. II. Hence more modern Jews assert it will be fulfilled by the Messias. III. Rejecting these errors, Lyranus, &c., suppose that the promise was conditional, and that the sins of the Jews prevented the city and temple from being so large; and that the mystical temple of the Church is also insinuated, into which both Jews and Gentiles shall enter. IV. Though this opinion be probable, it seems better to follow St. Jerome, St. Gregory, &c., who cannot apply all to the Old Testament, nor think that such a huge temple and city were indeed promised, but explain some parts of the captives at their return, as a figure of those redeemed by Christ, and brought into his Church, which is adorned with all graces. Yet the greatest part must be understood of the Church triumphant. (Worthington) --- St. Jerome confesses his ignorance of this subject; and those who have come after him, though they imitate not his modesty, add little to dissipate the mist with which this vision is surrounded. Some have adhered too close to Josephus, while Villalpand has here discovered all the magnificence of Greek and Roman architecture, and has represented the temple six times as large as it really was. It seems that the prophet has described the same temple of Solomon which he had seen, that the dimensions might be preserved, and the hopes of the people kept up; (Calmet) and that they might comprehend what a loss they actually sustained on account of their sins, (Haydock) and might strive to come up to this pattern (Du Hamel) as \"near as they should be able,\" the wealth of the people being much less than Solomon's. (Grotius) --- These arguments do not, however, shew that the buildings were to resemble each other. They vary in many particulars; and the prophet would specify what was to be really executed. He says nothing of the ornamental part, and little of the height, which are the most expensive. (Houbigant) (Preface) --- If some things appear to be too grand for the temple of Solomon, and of Zorobabel, we must reflect that the prophet passes from the figure to the Church of Christ, which is not unusual. (Menochius) --- Alcasar and Bossuet explain it wholly of the Church, so that the letter requires few notes. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mountain;\u0002 Moria, in spirit. On the eastern side, the road to the city was level. Walls were added after the captivity, on the other sides. (Josephus, Jewish Wars vi. 6.) --- \u0001City,\u0002 the temple was so large. --- \u0001South,\u0002 to one coming from the north, though the temple lay on that side of the town, Psalm xlvii. 2. (Calmet) --- Septuagint read \u0001mongod,\u0002 \"over-against,\" instead of \u0001mongob,\u0002 \"south,\" which has perplexed many. (Houbigant) --- Ezechiel was placed on Sion, which was not \u0001very high,\u0002 but here it denotes the Church. Jerusalem was in ruins. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Brass:\u0002 shining. (Haydock) --- This angel waited for the prophet at the northern gate, but introduced him by that looking towards the east, ver. 16. --- \u0001Line.\u0002 It seems never to have been used. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Breadth.\u0002 Hebrew, Chaldean, Septuagint, \"of six cubits, in a cubit and a palm;\" intimating that the sacred cubit contained six palms, while the common one had only five, (chap. xliii. 13.; Worthington) being half a yard; (Arbuthnot) or the Hebrew cubit was a hand's breadth larger than the Babylonian, or about 21½ inches, (Calmet) which may be styled (Menochius) the sacred cubit. (Arbuthnot) (Haydock) --- \u0001Reed.\u0002 This outer wall (Calmet; Menochius) was to prevent any from falling down the precipice. It was about four yards nine inches in height and thickness, being so solid in order that the ground might not give way. Josephus describes prodigious walls, (Haydock) reaching to the bottom of the mountain, three hundred cubits on the south and west; but then the temple was much enlarged. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And.\u0002 In this verse occurs the first of thirty-four words where the \u0001j\u0002 is allowed by the keri to be omitted in this one chapter, always when it is the sign of the plural number before a suffixed \u0001v,\u0002 and of course by voluntary assimilation. But Camb. Manuscript has the \u0001j\u0002 regularly in the thirty-two of these words. (Kennicott) --- \u0001Steps.\u0002 The ground was not quite level, which caused the buildings to rise one above another more elegantly. There were four great gates." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Chamber,\u0002 for the porters, (Calmet) three on each side of the porch, ver. 10. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thirteen,\u0002 or twenty-six feet high." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cubits\u0002 high, or else the elevation is nowhere specified. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Slanting,\u0002 or \"lattice.\" Septuagint, \"dark.\" See 3 Kings vii. 4. (Haydock) --- They were larger within, to afford light, as in Solomon's temple, and in castles. Interpreters disagree in their sentiments: but all allow that God here insinuated that he would reward people in the Old Testament with temporal, and those in the New with spiritual blessings; first with grace in this life, and with glory in the next. (Worthington) --- Yet we must not suppose that the saints of old were deprived of eternal goods. (Haydock) --- \u0001About.\u0002 The other gates had the like ornaments. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "There were \u0001chambers. Gazophylacia,\u0002 so called, because the priests and Levites kept in them the stores and vessels that belonged to the temple. (Challoner) --- They went all round the courts. The women were in the second story. Villalpand and Capel, who are deemed the most accurate, suppose that there were no chambers below, but an open gallery. There seem, however, to have been chambers also, chap. viii. 7. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lower.\u0002 So that there was a step up to the threshold. (Haydock) --- Marble was used in all places exposed to the weather. (Josephus, Jewish Wars vi. 14.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Seven.\u0002 There were eight to the inner court, (ver. 31.) shewing that more perfection is now required, and a greater reward given. (St. Gregory) (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Five cubits.\u0002 The parallel passages would intimate \"fifty.\" (Calmet) (Villalpand) --- But the texts all read five, and Maldonat understands the four vacant spaces between the chambers, ver. 7. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Gates.\u0002 Hebrew is very obscure. The holocausts were slain on the north side of the altar, Leviticus i. 11." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Borders,\u0002 to prevent any thing falling. Chaldean, &c., have \"hooks.\"" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001North.\u0002 The singers occupied two wings." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Watch\u0002 over the sacred ornaments, perfumes, lamps of the sanctuary, &c., Numbers iii. 28." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Altar.\u0002 Not on actual service, (chap. xli. 13.) but to prepare the victims." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001That side.\u0002 Septuagint add, \"and the opening (\u0001euros,\u0002 width) of the gate was 14 cubits, and the breadth (projections, \u0001epomides\u0002) of the,\" &c., (Haydock) or the wall on each side of the door was three cubits, so that the porch was 20 cubits broad. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Eleven.\u0002 3 Kings vi., says \u0001ten.\u0002 The exact breadth was ten and a half, (Villalpand; Tirinus) or what the pavement covered is there specified according to some. Roman Septuagint has \"twelve.\" But the edition of Basil reads more correctly, ten. (Calmet) --- Yet both ten and eleven may be right, if this temple be different. (Haydock) --- \u0001Eight.\u0002 Hebrew seems corrupt, \u0001a\u0002 being substituted for \u0001a.\u0002 \"They mounted by ten steps,\" as the Septuagint read. Aquila has eleven; Symmachus [has] eight. --- \u0001Pillars\u0002 of brass, 3 Kings vii. 15. (Calmet) --- As they are not measured, they were like Solomon's. (Worthington)" } ] }, { "chapter": 41, "slug": "id1394.html", "header": "Ezechiel xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The temple.\u0002 This plan of a temple, which was here shewn to the prophet in a vision, partly had relation to the material temple, which was to be rebuilt: and partly, in a mystical sense, to the spiritual temple of God, the Church of Christ. (Challoner) --- The description seems grander than Solomon's; and yet Zorobabel's temple was meaner than his. Hence this prophecy, and those of Aggeus and Zacharias, cannot be understood of it, but of the Church. (St. Jerome; St. Augustine, City of God xviii. 45.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Front,\u0002 or door-posts. The temple was 20 cubits broad." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Four.\u0002 Herein it differed from Solomon's chambers, which were in breadth five, six, and seven cubits, in the three stories, respectively. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001One by another,\u0002 or \u0001one over another:\u0002 literally, \u0001side to side,\u0002 or \u0001side upon side.\u0002 (Challoner) --- The word \u0001side\u0002 is here equivocal, like Hebrew \u0001tsela,\u0002 sometimes denoting the boards, and at other times the apartments round the temple, except on the west, over against the sanctuary, which seems to be the case here. It is true, we shall not easily find sixty-six chambers. But the Hebrew, &c., have only thirty-three. (Calmet) --- Villalpand rightly translated \u0001anterides,\u0002 (ver. 5.) but here he substitutes \u0001trabes,\u0002 \"beams or thick planks,\" to make it agree with 3 Kings vi. 6., as if the same temple were meant. He also adopts the Vulgate \u0001bis.\u0002 --- \u0001Twice.\u0002 Hebrew \u0001pehamim.\u0002 Yet he afterwards places in his commentary, \u0001pedes,\u0002 \"thirty-three feet, that is twenty-two cubits,\" though feet are never used at all as a measure in Scripture. (Houbigant)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Broader,\u0002 as the wall was not so thick. (Haydock) --- \u0001Midst.\u0002 The two staircases were round in the hollow of the wall, (Menochius) at the eastern end of the chambers. (Josephus) See 3 Kings. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001House.\u0002 Because these side-chambers were in the very walls of the temple all around: or it may also be rendered, (more agreeably to the Hebrew) so as to signify, that the thickness of the wall for the side-chambers within was the same as that of the wall without; that is, equally five cubits. (Challoner) --- Protestants, \"and that which was left, \u0001was\u0002 the place of the side-chambers that \u0001were\u0002 within.\" (Haydock) --- To manifest a greater respect for God, the apartments of the priests were twenty-five cubits distant from the temple, (ver. 10.) and divided by a wall, which Josephus describes as three cubits high. (Antiquities viii. 2.) This wall was at the distance of five cubits from the temple. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Prayer,\u0002 or \"separated;\" \u0001munnach,\u0002 (Haydock) the inner house, ver. 9." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Separate,\u0002 different from that [in] ver. 9., (Calmet; Hebrew \u0001gizra.\u0002; Haydock) between the temple and the priests' apartments, which it may also designate, (Calmet) unless it (Haydock) mean the temple itself, which was divided from the rest, (Menochius) and set aside for \u0001prayer,\u0002 &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Galleries; Ethecas,\u0002 or as the more correct manuscripts of St. Jerome read, \u0001Ecthetas,\u0002 seems to be formed from (Calmet) Hebrew \u0001athikim,\u0002 (Haydock) which St. Jerome explains a balcony, portico, or gallery." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001About.\u0002 Thus he intimates the inner temple, which was covered with boards. --- \u0001Windows.\u0002 The temple was hidden so far by the chambers; or rather he measured (Calmet) \"the ground \u0001and\u0002 up to the windows, which were\" shut up with lattices, affording light over the doors (Haydock) and apartments, fifteen cubits from the ground." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Two.\u0002 Before he describes them with four faces. But they varied, (Exodus xxv. 18.) or the other two might be against the wall. (Calmet) --- The cherub signified \"knowledge,\" and the palm-tree victory, to shew that man must be instructed with divine knowledge, and so fight for the victory. The face of man implied that Christ would suffer, and that of a lion announced that he would overcome all his enemies. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The threshold was four-square.\u0002 That is, the gate of the temple \u0001was four-square,\u0002 and so placed as to answer the gate of the sanctuary within. (Challoner) --- It was not an arch, though not a perfect square, 3 Kings vi. 34." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Table,\u0002 or altar of incense, larger than that of Moses, Exodus xxx. 1." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sanctuary.\u0002 One folding door opened into it, the other into the temple." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Other.\u0002 It was not perhaps necessary to open the large door." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sides,\u0002 (\u0001humerulis\u0002) or pilasters. Hebrew, \"on the shoulder of the porch, and on the sides of the house, and beams.\" (Calmet)" } ] }, { "chapter": 42, "slug": "id1395.html", "header": "Ezechiel xlii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 St. Jerome finding the Septuagint and others varying in the explanations, gives his own; yet adopts the saying of Socrates, \"I know that I am ignorant:\" for this also is a part of science. (Worthington) --- \u0001Outward,\u0002 with respect to the temple. It is styled inner court, with reference to that of the people. --- \u0001Separate.\u0002 Chap. xli. 9." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Triple,\u0002 one over another, (ver. 6.) or on a level with the priests' court." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001One cubit,\u0002 projecting out perhaps for seats, or for the pilasters." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Above.\u0002 The higher stories are not so lofty." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fifty cubits.\u0002 We only allow thirty, as this is not in Hebrew, &c. The text, ver. 10., and 12., seems incorrect. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Holies.\u0002 Hebrew, \"who are very holy,\" and (Haydock) on duty. See Leviticus vi. 25." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001People.\u0002 Chap. xliv. 17., and Exodus xxxiii. 42. Christian priests use their vestments only when they are officiating. (Durand and Durant Rit. ii. 9.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Five.\u0002 Hebrew \u0001emoth\u0002 should be \u0001meoth,\u0002 \"three hundred, as it is printed (yet not in the Protestant version. Haydock) thrice just after, and as it is written here in Manuscript 4. Camb. 1. 2.\" (Kennicott) --- \u0001Reeds.\u0002 Septuagint, \"cubits,\" as Hebrew, St. Jerome, &c., insinuate. The mountain was only five hundred paces square, even when it was enlarged in the time of Josephus. (Jewish Wars vi. 14.; Greek) --- We must therefore read cubits. (Calmet) --- If we retain reeds, (Haydock) the wall will be twelve thousand cubits, (Menochius) which seems improbable. (Tournemine) See chap. xlv. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Cubits.\u0002 This confirms the former correction, ver. 16. (Haydock) --- Hebrew has only, \"of five hundred.\" Maldonat and Cornelius a Lapide would understand \u0001reeds,\u0002 to agree with what goes before. (Menochius) --- \u0001Separation.\u0002 Josephus mentions a wall three cubits high, on the pillars of which was written in Greek and Latin, that such as entered the temple must be pure, (Calmet) and \u0001no stranger.\u0002 (Haydock) --- Into this court all might come. (Philo) (Calmet)" } ] }, { "chapter": 43, "slug": "id1396.html", "header": "Ezechiel xliii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Majesty.\u0002 The world is enlightened by the preaching of the gospel; and the Church triumphant shall shine in perfection, when that which is sown in corruption shall put on incorruption, 1 Corinthians xv. (St. Jerome) --- The blessed Virgin [Mary] conceiving Jesus Christ may be insinuated. (St. Thomas Aquinas, [Summa Theologiae] p. 3. q. 27. a. 3.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He came.\u0002 Hebrew, \"I came to destroy (Septuagint, to anoint) the city,\" marking such as should be spared, chap. ix. The glorious chariot entered by the eastern gate, and the prophet followed to the court of the priests, ver. 5, 13. (Calmet) --- The Jews say the second temple was deprived of the \u0001Shekinah,\u0002 or glory of the Lord. Yet it seems here to enter; and Christ himself adorned this second house, more than the first, by his adorable presence, Aggeus ii. 8. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Said.\u0002 The Lord spoke, (Chaldean; Theodoret) or the angel, (St. Jerome) in human shape. (Haydock) --- He addresses the prophet, ver. 12 to chap. xliv. 5., though what follows immediately seems to belong to the Lord, (Calmet) in whose name he speaks. --- \u0001Name.\u0002 God hath abandoned the synagogue, but will remain with his Church unto the end, Matthew xxiii. 38., and xxviii. 20. Yet the perfect Church, \u0001without spot,\u0002 is the [Church] triumphant [in heaven]; (Ephesians v. 27.; Worthington) though the Catholic Church, on earth, is ever holy and \"the communion of saints.\" (Haydock) --- \u0001Carcasses.\u0002 Idols, according to some; or rather by the kings being buried on Sion. This is nowhere else reprehended; neither is their building too near the temple, which the prophet here condemns, ver. 8. (Calmet) --- It seems, however, that if these things had been blameable, such a number of pious and wise kings would not have acted thus, nor the prophets have neglected to admonish them of their duty. The carcasses and houses here specified may have been vestiges of idolatry; or, in future, the tombs and palaces were to be at a more respectful distance. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wall.\u0002 The kings of Juda had a door communicating with the temple, by which they entered on the west. It was guarded by Levites, 1 Paralipomenon xxvi. 16. Ezechiel places no door on that side. Yet in Herod's temple we find one leading to the adjacent palace, and three others into the town. (Josephus, Antiquities xv. 14.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Carcasses.\u0002 Literally, \"ruins.\" (Haydock) --- The remains of the dead were probably not disturbed; but no more, that we know of, were placed on Sion. (Calmet) --- \u0001Kings\u0002 may signify idols, Moloc, &c., which they had worshipped, and which some had even placed in the holy place, to the nation's ruin. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Measure,\u0002 that they may be convinced of their ingratitude, (Menochius) which has deprived them of so noble a structure, and put them under the necessity of beginning so great a work again. It required all the exertions of the prophets to make them go forward with it, Aggeus 1. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In\u0002 the whole fabric, (Menochius) as thou hast described it, (Haydock) or received from the angel, with all the ceremonies to be observed." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Border.\u0002 Nothing but the temple shall be on this mountain. It shall be wholly consecrated to the Lord. This was ill observed. The Asmonean princes erected the famous tower Antonia, at the north side. (Josephus) See ver. 8. The Jews assert that it was unlawful to spit on this ground, &c., but no such thing is specified in Josephus or in Scripture, only we find that none were to go out by the same door at which they had entered, (chap. xlvi. 9.; Calmet) except the king." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001By.\u0002 Hebrew, \"by cubits.\" This cubit is a \u0001common\u0002 cubit, &c. The Babylonian, (Haydock) or sacred one, was a palm longer. (Worthington) (Chap. xl. 5.) --- \u0001Breadth.\u0002 It was the same as the depth, being designed to convey the blood by a conduit to the torrent Cedron. --- \u0001Trench,\u0002 or \u0001bottom\u0002 aforesaid. Septuagint, \"the height.\" (Haydock) --- Chaldean, \"disposition of the altar,\" which seems best." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cubit.\u0002 They were each a cubit broad, but this \u0001greater\u0002 means higher up. Some assert that the priests stood on this base to avoid treading on the altar, when they placed the wood or victims. But it would be too low; and steps were made for that purpose. The altar was ten, or rather twelve cubits high, and as many broad. Solomon's was ten high and twenty broad. Herod's was a square of forty cubits, raised fifteen from the ground. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The ariel.\u0002 That is, the altar itself, or rather the highest part of it, upon which the burnt-offerings were laid. In the Hebrew it is \u0001harel,\u0002 that is, \u0001the mountain of God;\u0002 but in the following verse \u0001haariel,\u0002 that is, \u0001the lion of God;\u0002 a figure, from its consuming, and as it were devouring the sacrifices as a lion devours its prey. (Challoner) --- Fire descending sometimes from heaven. (St. Jerome) (Worthington) --- It also appeared like a little \u0001mountain\u0002 in the court. See Isaias xxix. 1. The altar was probably made of brass, like Solomon's. Josephus and Philo say that rough stones were used after the captivity: but it seems little attention was paid to the dimensions of the temple, &c., given by Ezechiel. (Calmet) --- Yet the prophets were present to see the laws of God executed, and never complain of their infringement in these particulars, which were attended with no great difficulty, chap. xl. 1. (Haydock) --- It is certain the Jews never thought themselves bound to make their altars of a determinate size." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Crown,\u0002 which was usually placed round altars and tables, that nothing might fall down. --- \u0001Bottom\u0002 of the altar, or base, mentioned [in] ver. 13. --- \u0001Steps,\u0002 boarded on each side, Exodus xx. 26." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Levites.\u0002 Hebrew, \"of the race of Levi, of the family of Sadoc.\" He had obtained the dignity under Saul, (Calmet) and after the deposition of Abiathar, under Solomon, (3 Kings ii. 26.; Haydock) his posterity always preserved it. (Calmet, Diss.) --- \u0001Calf.\u0002 Thou shalt give it, or make known these rites to the priests. (Haydock) --- People are often said to do what they only command, as [in] ver. 20, &c." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sanctuary,\u0002 out of the precincts of the temple, but on the mountain, Leviticus iv. 3., and vi. 11." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001He-goat.\u0002 Septuagint add, \"of the goats,\" (\u0001hircum caprarum.\u0002 Haydock) denoting a young kid, (Menochius) or one selected (Haydock) rather from the flock. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Consecrate it.\u0002 Literally, \"fill his hand;\" that is, dedicate and apply it to holy service, (Challoner) as the Hebrew, &c., speak of the altar. Septuagint, \"they shall fill their hands,\" seems more natural, (Exodus xxviii. 41.) and is adopted by Pagnin, Vatable, &c. (Calmet)" } ] }, { "chapter": 44, "slug": "id1397.html", "header": "Ezechiel xliv.", "notes": [ { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "\u0001Opened.\u0002 No man perfectly understands the Scriptures but the Son of God, Matthew xi. 27. (St. Jerome) --- This also insinuates, that Mary ever remained a pure virgin. (St. Augustine, &c.) (Worthington) --- \u0001Shut,\u0002 even \u0001for the prince.\u0002 Some (Haydock) kings of Juda claimed the privilege of entering by it at any time, and passed through a part of the court assigned to the priests, 2 Paralipomenon vi. 12., and 4 Kings xvi. 18. This shall be no longer tolerated. The gate might be opened in the week days if the prince wished to offer sacrifice, but not else, except on the sabbaths, chap. xlvi. 1, 12. --- \u0001Lord,\u0002 in peace offerings and religious feasts. --- \u0001Porch.\u0002 Each had two doors, chap. xlvi. 2. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Face.\u0002 This astonishment and attention (ver. 5.) intimate the mysteries of the Church, prefigured by the Jewish rites. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ways,\u0002 or \"the going in,\" and all that concerns the temple and sacrifices." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Flesh.\u0002 People of this description were not to enter the temple, which is here called the \u0001sanctuary,\u0002 even though they adored God. In some cases pagans were admitted into any part, except the most holy. Epiphanes (Calmet) and Pompey forced their passage thither, to the great sorrow of the Jews. (Josephus, Jewish Wars i. 5.) See Ecclesiasticus lii., and Acts xxi. 28. --- During the plundering of the city, the Chaldeans did the like; (Lamentations i. 10.; Haydock) and while idols were set up, all rules were neglected. --- \u0001Doings.\u0002 You observe the exterior, and not the spirit of religion." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Yourselves,\u0002 out of ambition, contrary to the regulations of David. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Levites,\u0002 or priests, (Haydock) who were seduced by Jeroboam, or offered victims on the high places, 4 Kings xxiii. 9. Such lost their privileges and were condemned to serve in the meanest offices. It seems the race of Ithamar was alone guilty, and the threat against his house was now put in execution, 1 Kings ii. 39., and iii. 14., and Leviticus xxi. 17., and 2 Esdras vii. 64. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Slay.\u0002 Levites might do this, but the priests poured the blood round the altar, ver. 15. They could not well slay all the victims." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And Levites,\u0002 of the higher order. (Haydock) --- No simple Levites were of this family. It enjoyed the high priesthood form the time of Solomon." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Court;\u0002 that is to do duty. --- \u0001Linen.\u0002 Wool might have been taken from a dead sheep, which would render the person unclean. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sweat,\u0002 or so as to make them perspire. Septuagint, \"girded violently.\" (Haydock) --- They must have liberty to move, (St. Jerome) and have the girdle about their breast. (Braun.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sanctify,\u0002 by exposing them to the danger of touching the sacred vestments, which none were to touch but they that were sanctified. (Challoner) --- \u0001Sanctify\u0002 here means to defile, Exodus xxx. 29., (Calmet) and xxix. 37. Holy things must be done in holy places. (Worthington) --- Divine religion has different \u0001clothing\u0002 for the ministry, from what is used in common life. (St. Jerome) (Exodus xxviii. 40.) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Shave,\u0002 like the priests of Isis. (Juvenal vi.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wine.\u0002 Leviticus x. 9. The priests on duty abstain from wine. (Josephus, Jewish Wars vi. 15.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Widow.\u0002 Moses laid this restraint upon the high priest, Leviticus xxi. 13. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Unclean,\u0002 attending the funeral, which inferior priests alone might do, Leviticus xxi. 10. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Day,\u0002 after the seven first, (Calmet) though this would be a new regulation. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001No.\u0002 This is omitted in Hebrew, Septuagint, &c. God was their portion. (Calmet) --- They had no land but what lay near their cities. (Haydock)" } ] }, { "chapter": 45, "slug": "id1398.html", "header": "Ezechiel xlv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001By lot.\u0002 Manuscript 2 reads \u0001bogurl;\u0002 (printed \u0001benachala\u0002) so the Vulgate \u0001sortito.\u0002 (Kennicott) --- Hebrew, \"when you shall make the land fall,\" which usually implies by lot: yet the partition was not made thus, (chap. xlviii. 1.) nor at all, (Calmet) otherwise the prophet might mention how the lots would have fallen to Dan, in the north, &c. (Haydock) --- The Jews either could not comply, or did not take this to be a command. If they had returned all together, they might probably have put it in execution. But many of them preferred staying where they had gotten a settlement, and the rest only returned in small parties, some not before the reign of Alexander [the Great]. Those who arrived first, occupied as much as possible their ancient limits, 1 Esdras iii. 1., and 2 Esdras viii., and xi. (Calmet) --- \u0001Thousand:\u0002 reeds, or cubits. (Challoner) --- Many prefer the latter, which is specified [in] ver. 2., (Haydock) as it agrees with the dimensions of the temple, chap. xlii. 16. If \u0001reeds\u0002 or \u0001toises\u0002 were meant, the city would be disproportionate with the rest of the divisions: 50,000 would make 25 leagues, of 2,500 paces each; and if each tribe had as much, the country must have comprised 325 leagues, whereas from Emath to Cadesbarne (chap. xlvii. 17.) there at[are?] not above 150. (Calmet) --- To form an idea of the proposed partition, we must suppose the country reached from a little north of Emesa, on the Orontes, to Cadesbarne south, and from the Mediterranean to Damascus, or a little farther east, and beyond the sources of Jazer. 1. Dan, 2. Aser, 3. Nephthali, 4. Manasses, 5. Ephraim, 6. Ruben, and 7. Juda, had about equal portions with that designed for 8. the temple, the Levites, and prince, whose southern limits reached almost to Accaron and the Dead Sea. 9. Benjamin, 10. Simeon, 11. Issachar, 12. Zabulon, and 13. Gad, had each about half the quantity of the others, though the tribes occupied the whole extent from east to west, their lots being marked out by parallel lines. Between Juda and Benjamin, a square of 500 cubits was assigned for the temple; another square of 4,500, or 18,000 in circuit, lay round the former for the city of the Levites: round this were suburbs 250 cubits broad, walled about, and having three gates on each side. Next them dwelt their lay servants, in a space 5,000 cubits broad, and 25,000 long, from east to west. A plot of ground on the north and south, sufficient to complete this square was to support them with provisions. On the east side of the Jordan, and on the west of this square for the priests and their servants, two portions almost of equal dimensions with it, were appropriated to the prince. His lot was 25,000 cubits long, and 12,500 broad, chap. xlviii. 21. See Calmet's plan. (Haydock) --- \u0001About.\u0002 It could not be alienated to private men, or for any other purpose. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Suburbs.\u0002 Hebrew also, \"vacant spaces.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Measure,\u0002 from the centre of the temple; so that the dimensions given must be doubled, (chap. xlviii. 10.) as also ver. 5." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Place.\u0002 There the priests shall dwell." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Chambers\u0002 for the Levites on duty. Septuagint read, \"towns.\" But only one seems to be specified, 18,000 cubits in circumference." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001According.\u0002 Hebrew, \"along \u0001or\u0002 (Calmet) over-against the oblation of the holy portion.\" (Protestants) --- \u0001Israel,\u0002 destined to serve the priests. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Border.\u0002 Two equal lots, one on the east and the other on the west, were assigned the prince, each 20,000 cubits broad, and 12,500 long, chap. xlviii. 21. (Calmet) --- He dwelt near the priests, for their protection; as the people were on both sides of him, that he might sustain no injury. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Rob.\u0002 Instead of their \u0001right,\u0002 (1 Kings viii. 11.) the source of continual vexations, a certain revenue is specified, ver. 13." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Confines:\u0002 encroach not. (Calmet) --- Hebrew and Septuagint, \"take away your oppressions;\" (Haydock) Chaldean, \"scandals.\" (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The ephi and the bate.\u0002 These measures were of equal capacity; but the \u0001bate\u0002 served for liquids, and the \u0001ephi\u0002 for dry things, (Challoner) ver. 13, 14. (Worthington) --- Ezechiel specifies the measures, that the people might not use those of Babylon, after their return." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sicles.\u0002 It would be shorter to say, \"sixty sicles make a mna.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Take,\u0002 for the prince's revenue. He had the sixtieth part of corn and of oil; or rather (Calmet) he had an exact tithe of the latter, ver. 14. (Chaldean) (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001One ram.\u0002 He shall receive the tithe of sheep, &c., and take one out of two hundred, on condition that he furnish victims, ver. 17. (Calmet) --- The obligation was mutual. St. Jerome explains it of the high priest and people. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Holocaust.\u0002 This was given before perhaps \u0001gratis,\u0002 2 Paralipomenon xxxi. 3. Solomon and Ezechias shewed great magnificence. After the captivity the people laid on the third of a sicle per head, as this order was not observed, 2 Esdras x. 32." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Take,\u0002 or order the priests to do this annually, to prepare for the Passover, ver. 21. Moses mentions nothing of this, and it does not appear to have been put in execution. (Calmet) --- Yet it might be the first year after the dedication of the temple. The prophet does not say it was to be done every year. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Seventh,\u0002 or so many days before the solemn feast. Septuagint, \"on the first of the seventh month,\" the feast of trumpets, Numbers xxix. 1. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sacrifice.\u0002 Hebrew \u0001mincha,\u0002 flour. Protestants, \"meat offering.\" (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Day:\u0002 the feast of tabernacles, to be observed like the Pasch, Numbers xxix. 12. (Calmet)" } ] }, { "chapter": 46, "slug": "id1399.html", "header": "Ezechiel xlvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prince.\u0002 After the captivity, although the race of David continued in Salathiel, Zorobabel, &c., yet they had not the state of kings. Hence Christians, R. David and other Jews, understand this of the Messias and the rites of his Church, with a literal allusion to the old law. (Worthington) --- \u0001Without,\u0002 not proceeding into the court of the priests, chap. xliv. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Six.\u0002 Moses only prescribed two lambs for every day, Numbers xxviii. 9." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sacrifice.\u0002 See chap. xlv. 24. Flour and oil accompanied the victim. When lambs were presented, this was left to the prince's devotion (ver. 7, 11.; Calmet) only. If he gave three or four \u0001ephies\u0002 of flour, he must give as many \u0001hins\u0002 of \u0001oil.\u0002 (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Calf.\u0002 Moses orders two, and seven lambs, Numbers xxviii. 11. (Calmet) --- \u0001The rams.\u0002 Hebrew, \"a ram. They shall,\" &c. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001It,\u0002 perhaps to avoid confusion, (Menochius) and turning the back on the temple, (Calmet) or to exercise their obedience. As many might enter by one gate as by another, and thus the concourse would not be diminished. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Out.\u0002 The prince went in and out by the same gate, (ver. 8.) and might order that on the east to be opened when he had to offer a voluntary sacrifice. In other respects he was like a simple Israelite, and was to attend the temple and use the same gates as the rest. Before, the kings had a gate on the west leading to their palace. But this was no longer to subsist, and the palace was to be far removed, chap. xlviii. 21." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Solemnities.\u0002 Hebrew, \"on feasts and on days of meeting.\" (Calmet) --- \u0001Sacrifice: mincha,\u0002 ver. 7., and chap. xlv. 24. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Morning.\u0002 That for the evening had the same ceremonies, Leviticus vi. 9." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By. Cata\u0002 seems to be taken (Calmet) from the Greek \u0001kata,\u0002 \"according to,\" or \u0001by,\u0002 ver. 15. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sons.\u0002 If any portion of his land was made over to them, it still remained in the family; but if any other had a present of it, the land must revert to the royal family, agreeably to the law, Leviticus xxv. 10. (Calmet) --- This insinuates that works done by the true children of God, in the state of grace, merit an eternal reward, while moral good works performed in the state of sin, can only have a temporal one. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Gate,\u0002 on the north, chap. xliv. 4. --- \u0001West.\u0002 At this corner was the kitchen for victims, which could only be eaten in the inner court. If they had been brought into that without, the people would have become unclean; as it is equally wrong to touch holy or impure things when they are forbidden, chap. xliv. 19. There were four other kitchens for the people who might choose to eat their peace-offerings, ver. 24. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Little.\u0002 Hebrew, \"courts joined;\" (Protestants) or marginal note, \"made with chimneys,\" (Haydock) or \"smoked,\" as no chimneys were used. Septuagint, \"little courts,\" as they have read differently. (Calmet) --- Vulgate unites both meanings. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Kitchens.\u0002 Septuagint, \"porticoes,\" or rather (Calmet) \"boiling places;\" (Protestants) and ver. 24. (Haydock)" } ] }, { "chapter": 47, "slug": "id1400.html", "header": "Ezechiel xlvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Waters.\u0002 These waters are not to be understood literally, (for there were none such that flowed from the temple) but mystically of the baptism of Christ, and of his doctrine and his grace; the trees that grow on the banks are Christian virtues; the fishes are Christians, that spiritually live in and by these holy waters; the fishermen are the apostles, and apostolic preachers; the fenny places, where there is no health, are such as by being out of the Church are separated from these waters of life. (Challoner) --- It is not probable that real water or fishes were found, ver. 9. But this must be explained of the Church and of baptism, in a higher and more proper sense. (Worthington) --- Joel, (iii. 18.) before the captivity, and Zacharias, (xiv. 8.) after that event, speak of fountains as still \u0001to appear,\u0002 and of course not in either temple, though Pilate made aqueducts for the purpose, (Josephus, Jewish Wars ii. 13.) which Tacitus, (An. v.) Maundrel, (p. 148.) and others mention. But the prophets allude not to them, but to Christ, the fountain of water springing up unto life eternal, John iv. 14., and vii. 38. (Calmet) --- Villalpand understands it of waters brought into the temple to wash the victims; but it seems to refer more to the grace and doctrine of Christ. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001East.\u0002 This gate was shut, and therefore he went out at the north gate. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The.\u0002 Hebrew, \"the east country,\" (Protestants; Haydock) or \"the frontiers (\u0001Gelilah\u0002) eastward,\" by which some improperly suppose that one rivulet went to the sea of Galilee. --- \u0001And shall.\u0002 Hebrew, \"the sea of the going out,\" where the Jordan River empties itself into the Dead Sea; or, the second rivulet ran into the Mediterranean, Zacharias xiv. 8. But this passage relates to the Dead Sea alone, (ver. 18.) and \u0001Gelilah\u0002 is a place near it, where the Israelites erected an altar of union, Josue xxii. 10. (Calmet) --- \u0001Healed.\u0002 No fish can live in the sea of Sodom. (Solin xxxviii.) --- Yet, let the place be ever so noxious, this water shall cure it; (see 4 Kings ii. 19.; Calmet) which must be taken in a mystical sense. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Engallim,\u0002 or \"the fountain of Gallim,\" in the tribe of Benjamin, Isaias xxv. 44." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Salt,\u0002 or bitumen \u0001pits.\u0002 Schismatics and bad Christians, who do not live by the spirit of Christ, are meant. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001First-fruits,\u0002 or most excellent. (Haydock) --- St. John saw such (Worthington) a \u0001tree of life,\u0002 Apocalypse xxii. (Haydock) --- The doctrine of the gospel, and the study of the sacred books, have the most salutary effects; while the very \u0001leaves,\u0002 or the example of the saints, heal the soul. No more shall the deceitful fruits near Sodom be seen (Calmet) beautiful, but full of nothing but ashes. (Tacitus, An. v.) --- Where Christ instructs, a torrent of grace and glory is presently formed. Like the mustard seed growing into a large tree, in which the birds rest, its origin is mean; yet its progress is grand and astonishing." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Double portion.\u0002 Literally, \"cord.\" (Haydock) --- His two sons would each have a share, as \u0001Levi\u0002 was better provided for. (Worthington) --- He had no portion of the land assigned to him by Josue, but here one part is appointed (Calmet) for the sacred ministers and the prince, chap. xlv. 1." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Brother.\u0002 The seven tribes to the north have each an equal share, as the five who lay to the south of the Levites had with respect to each other, though their portion must have been only about half of what the former possessed, according to the map, chap. xlv. 1. (Haydock) --- Under Josue, the numbers of each tribe were considered. The present mysterious equality shews, perhaps, that there is no distinction of Jew or Gentile in the Church, and that Christ would come to redeem all. (Calmet) --- \u0001Lifted.\u0002 People taking an oath acted in this manner. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sedada.\u0002 These places are not well known. They seem to be near the \u0001highest mountain\u0002 specified, (Numbers xxxiv. 7.) west of Emesa." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Berotha,\u0002 conquered by David, 2 Kings viii. 8." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Emath\u0002 was about the middle of the northern limits, between the Mediterranean Sea and the Euphrates River." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Auran.\u0002 Hence a line must be drawn through Damascus over Mount Galaad to the eastern or Dead Sea, to form the eastern borders. (Calmet) --- The Jordan River flowing from Genesareth to Sodom marked out this side, (Menochius) or rather was in this division; though the land as far as Galaad was to belong to Israel, as it had been before the captivity. Protestants, \"\u0001by\u0002 Jordan from the border unto,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thamar.\u0002 Engaddi is sometimes understood: but it lay near Jericho, as this (Calmet) Thamar was to the south of the Dead Sea. (Ptolemy) --- \u0001Torrent\u0002 Besor. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Emath,\u0002 not that it was on the sea: but a line was to be drawn over against this city, eastward from the Mediterranean Sea. Septuagint, \"to opposite the entrance of Emath, as far as its entrance.\" But the territory extended farther, Numbers xxxiv." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Strangers.\u0002 This was never done by the Jews. It signifies that Christ would give an inheritance, in the true land of promise [in heaven], (Calmet) to all nations which should practice his religion, Romans x. 12. (Haydock)" } ] }, { "chapter": 48, "slug": "id1401.html", "header": "Ezechiel xlviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Dan.\u0002 This division is very different from that of Josue, and was never literally executed, being rather of a mystical nature. The limits are not marked out, as each lot was equal. (Calmet) See chap. xlv. 1., and xlvii. 14. (Haydock) --- By the twelve tribes all the glorified saints are meant. No cities of refuge occur, because in heaven all are perfect, all secure. (St. Jerome) (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Apart,\u0002 for the Levitical tribe and the prince. (Calmet) --- As the first-born and things which spring first, so also the land consecrated to the Lord is called first-fruits. (Worthington) --- \u0001Thousand\u0002 cubits (chap. xlv. 1.) or 12,500 paces, (Haydock) allowing two cubits for each. This would not reach to the Jordan River. But thrice that space must be reckoned, the king having two of them (Calmet) on each side of the temple, namely, towards the sea, and on the other side of the Jordan. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Astray,\u0002 &c. By this we see, that in the worst of times God always preserved some of the priests from going astray; and that the synagogue never fell so universally into idolatry, but that a remnant was still left free from this corruption. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ten.\u0002 Their city was only 18,000 cubits in circumference, ver. 16." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Profane,\u0002 where servants of the priests may reside. (Calmet) --- On the north and south, (Haydock) 1000 cubits broad and 25,000 long were left for fields, gardens, &c. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Five.\u0002 Hebrew has, \"five five hundred:\" but one \u0001five\u0002 is properly omitted in several manuscripts and in all the ancient versions. (Kennicott) --- Four thousand five hundred cubits was the length and breadth of the town and temple, which were 18,000 cubits round, (Calmet) or so many reeds, which would make 36 miles of 1000 paces each. As the earthly Jerusalem was certainly never so large, the modern rabbins assert that the Messias will build it to that extent; but Catholic doctors understand it mystically of the Church. Thus St. John saw the New Jerusalem or Church triumphant [in heaven], Apocalypse xxi., and xxii. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Suburbs,\u0002 separating the Levites from laics, different from what is mentioned [in] ver. 15." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001As the,\u0002 &c. They shall not be alienated, as some might infer from its being said to be \u0001profane,\u0002 which term is used because it was the habitation of laymen." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Israel.\u0002 People from all parts might serve the Levites. This tribe was not to engage in labourious or sordid employments, being attached to the service of the Lord, and bound to instruct others. But this was more perfectly fulfilled in the Christian Church, where the clergy enjoy great immunities, and are forbidden to exercise any trade or employment which may take them off from their more important spiritual concerns, or render their ministry contemptible. See Exodus xix. 6." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001City,\u0002 where the Levites and their servants, artisans, &c., dwelt. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thereof.\u0002 The domains of the prince touched the limits of Juda on the north, and of Benjamin on the south, as the portion of Levi did also. The prince occupied the east and west square of this division. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Inheritance.\u0002 Hebrew \u0001nachal,\u0002 signifies also \"torrent;\" and St. Jerome seems to prefer this meaning, as he explains it of the torrent which goes by Rhinocorura, and is commonly supposed to be the southern boundary. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Out,\u0002 or gates. (Haydock) --- There were three on each of the four sides. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The Lord is there.\u0002 This name is here given to the city; that is, the Church of Christ; because the Lord is always with her till the end of the world, Matthew xxviii. 20. (Challoner) --- He always adorns the Church triumphant [in heaven]; (Apocalypse xxii.) but has deserted the synagogue, Matthew xxiii. 38. (Worthington) --- Jerusalem certainly never bore this name, nor is it requisite that she should, if the prophecy had been literally understood. It would suffice, if she could justly claim such a prerogative. See Isaias vii. 14., and 2 Kings xii. 25. The Church of Christ possesses God for ever. (Calmet)" } ] } ] }, "ezr": { "book": "ezr", "intro": [ { "text": "THE FIRST BOOK OF ESDRAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews \u0001Ezra,\u0002 (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet)" }, { "text": "This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet)" }, { "text": "As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.)" }, { "text": "What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock)" }, { "text": "This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., as well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet)" }, { "text": "We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington)" }, { "text": "Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seem to support this conjecture, though it must still remain very uncertain. (Calmet)" }, { "text": "Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel)" }, { "text": "But it is most probable that he compiled both from authentic documents. (Haydock)" }, { "text": "Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)" } ], "intro_slug": "id992.html", "chapters": [ { "chapter": 1, "slug": "id993.html", "header": "1 Esdras i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In.\u0002 Hebrew, \"And (Calmet) or \u0001But in,\u0002\" as [in] 2 Paralipomenon xxxvi. 22. (Haydock) --- Thus the historical works are connected. Spinosa infers, from this book being inserted after Daniel in the Hebrew Bible, that the same author wrote both. But the order of the books in the Septuagint and Vulgate is far more natural, (Calmet) and this has often varied in Hebrew, &c. (Kennicott) See 2 Paralipomenon xxxvi. 23. (Haydock) --- \u0001First.\u0002 The design was only put in execution the following year. (The year of the world 3468.) --- \u0001Cyrus\u0002 (Hebrew \u0001coresh,\u0002 (Haydock) or Koresch) means \"the sun,\" according to Ctesias and Plutarch. Josephus ([Antiquities?] xi. 1.) informs us that this prince became a friend of the Jews, in consequence of having seen the prediction of Isaias (xliv. 28., and xlv. 1.) fulfilled in his own person. He took Babylon, the year of the world 3466, and established the Persian empire, which was subverted by Alexander. (Calmet) --- He had before ruled over Persia 27 years, and only reigned three as sole monarch at Babylon. (Tirinus) --- \u0001The Lord;\u0002 every good notion, even in infidels, proceeds from him. (Du Hamel) --- Cyrus was one of the best and greatest conquerors of antiquity. He was the son of Cambyses, by Mandane, princess of Media. Xenophon informs us that he died in his bed; (Haydock) and had been lately conquered. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Earth,\u0002 which had belonged to the king of Babylon. (Haydock) --- This may be an hyperbole, or allusion to Isaias xlv. 1. (Menochius) --- The dominions of Cyrus were very extensive, (Xenophon, Cyrop. i. and viii.) reaching from Ethiopia to the Euxine sea, &c. He acknowledges that he received all from the hand of God. Nabuchodonosor makes a similar confession of his supreme dominion; (Daniel ii. 47.) and the potentates of Egypt and of Rome, procured sacrifices to be offered to him. But what advantage did they derive from this sterile knowledge of his divinity? since they did not honour him accordingly, but wished to join his worship with that of idols; though the force of miracles and of reason must have convinced them that there is but one God. (Calmet) --- \u0001House,\u0002 or temple, Isaias xliv. 28. --- \u0001Judea.\u0002 So the Septuagint read, but the Hebrew has \"Juda,\" all along. The whole country now began to be known by the former name. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He is the God,\u0002 is placed within a parenthesis, by the Protestants. But the pagans might suppose that God was attached to this city, like their idols; and the temple was not yet begun. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rest,\u0002 who do not please to return. The Jews went at different times, and under the different leaders, Zorobabel, Esdras, and Nehemias. Many did not return at all. Cyrus allowed them full liberty. He permits money to be exported, particularly the half sicle, required [in] Exodus xxx. 13, and all voluntary contributions for the temple. (Grotius) (Calmet) --- He also enjoins the prefects of the provinces, (ver. 6., and chap. iii. 7.) whom Josephus styles \"the king's friends,\" to forward the work; and he even designed to perfect it at his own expence, chap. vi. 4." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gazabar\u0002 means, \"the treasurer.\" (Hebrew; Syriac; Calmet; Protestants; 3 Esdras ii. 10.) (Haydock) --- \u0001Son\u0002 is not in Hebrew, &c., (Menochius) and must be omitted. (Tirinus) --- \u0001Sassabasar.\u0002 This was another name for Zorobabel, (Challoner) given by the Chaldeans, as they changed the name of Daniel into Baltassar. (Eusebius, Præp. Evan. xi. 3.) (Tirinus) --- But others think that this was the Persian \"governor (Junius) of Judea,\" (3 Esdras) as one resided at Jerusalem, till the days of Nehemias, 2 Esdras v. 14. It does not appear that Zorobabel was invested with this dignity, before the reign of Darius Hystaspes, Aggeus ii. 24. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Knives.\u0002 Septuagint, &c., \"changes\" of garments. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sort.\u0002 Septuagint and Syriac, \"double;\" yet of less value. (Calmet) --- As no first sort had been mentioned, and some Latin manuscripts read 2410, agreeably to 3 Esdras ii. 12., and the truth, (Hallet) it may be inferred that \"thousands were expressed anciently by single letters, with a dot....over them.\" Afterwards, when numbers were expressed by words at length, the \u0001b\u0002 being thus reduced to signify \"two,\" was, of course, written \u0001shnim;\u0002 but this word making nonsense with the following, has been changed into \u0001mishnim,\u0002 a word not very agreeable to the sense here, and which leaves the sum total, now specified in the Hebrew text, very deficient for want of the 2000, thus omitted. (Kennicott, Dis. ii.) --- Josephus has, \"30 golden cups, 2400 of silver.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hundred.\u0002 Only 2499 are specified. 3 Esdras reads, 5469. Josephus ([Antiquities?] xi. 1.) differs from all, reading 5210; which shews that the copies have varied, and that the Hebrew is incorrect. (Calmet) --- The use of numeral letters might cause this confusion. (Haydock) (Capel. iii. 20, 13.)" } ] }, { "chapter": 2, "slug": "id994.html", "header": "1 Esdras ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now.\u0002 This catalogue is given again, 2 Esdras vii. 6., and 3 Esdras v. 7., immediately (Haydock) after the long interpolated story (Kennicott) of the three guards, concerning the superior strength of wine, the king, women or truth, in which Zorobabel gains the victory, in favour of the latter. (Haydock) --- The rest of the book is taken from other inspired writings; (Sandford) and this story may be borrowed from Josephus: so that there is no reason for asserting \"that one whole book is now lost out of the sacred canon.\" (Kennicott) --- Yet this argument is by no means conclusive, as the Paralipomenon consists of such supplements, &c. These three catalogues vary considerably, not only in the proper names, but also in the numbers, (Haydock) though they must have been the same originally, and still give the same total, 42,360. We cannot find that number at present, by above 8,400. In many cases, the disagreement consists of a single unit, hundred, &c., which may lead us to suspect that the Palmyrene, or the more ancient Sidonian notation, may have been adopted in some Hebrew manuscripts, being used about the time of Christ. See Swinton's tables, (Phil. Trans. xlviii., and l.) where the Sidonian coins express the units by small perpendicular strokes; and the Palmyrene inscriptions only admit four of these together, having an arbitrary mark for 5: \"the hundreds and units after the tens, are expressed in both, in the same manner as the single units.\" (Kennicott, 2 Diss.) --- Cordell (manuscript note on this author) disapproves of this mode of correcting, and says that the females are included in the total sum, being 12,542, not recorded in the separate sums. But this number seems too small, as there are generally as many of that sex as of the other. (Haydock) --- Some find the total 31,583, which leaves 10,777 wanting to complete 42,360, as these could not make out their genealogies, or were of the ten tribes. In this chapter only 29,818 are specified, whereas [in] 2 Esdras vii. has 31,089; the latter reckons 1765 unnoticed by Esdras, who has 494 not specified in Nehemias. The difference, that seems to make a reconciliation impossible, is what makes these authors agree; for, if you add the surplus of each to the other, the same total, 31,583, will arise. (Alting. ep. 59.) This solution, though ingenious, is not solid or satisfactory. (Rondet, t. v. p. 176.) --- De Vence rather thinks that the difference is to be laid to the charge of transcribers, or that some people enrolled themselves after the registers had been made up; so that they are only included in the general sum. (Haydock) --- Some things may have been inserted from 2 Esdras, though here out of place, (Grotius) as we find similar anachronisms, 1 Paralipomenon ix. 2., and perhaps Genesis xxxvi. 31. Nehemias may also have included those whom he brought back along with these; unless we allow that some one, by attempting to reconcile the two, has thrown all into confusion. It seems undeniable, that some additions have been made to the latter book, chap. xii. 11., and 22. The list given [in] 1 Paralipomenon ix. 4., comprises only those who came first from Babylon. (Calmet) --- After this remark, it will hardly be requisite to specify all the variations of names and numbers. (Haydock) --- \"For what can be hence inferred, but that there are some arithmetical mistakes in Scripture, which no one denies?\" (Huet) --- \"Almost all who are conversant with ancient copies, agree in the decision of St. Jerome, as they cannot but perceive that some variations have crept in, particularly with respect to numbers and proper names.\" (Walton) --- \u0001Province,\u0002 born in Chaldea, (Menochius) or rather belonging to Judea, which was now considered as a province of the empire, (Calmet) and paid tribute, chap. iv. 13., and 2 Esdras ix. 36. (Tirinus) --- In 3 Esdras, we read, \"These are they of Judea.\" --- \u0001Nabuchodonosor\u0002 had taken some of these; the rest were chiefly their descendants. --- \u0001Juda\u0002 now is used to denote Judea. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Zorobabel\u0002 was the prince, \u0001Josue\u0002 the high priest. (Calmet) --- There are 12 mentioned in 2 and 3 Esdras. But here the sixth Nahamani, or Enenion, is omitted. (Haydock) --- They represented the 12 tribes, (Kennicott) and were chiefs. (Menochius) --- It is wonderful that Esdras is not here mentioned, as well as Nehemias, who led a company after him, many of whom are here recorded. (Calmet) --- They might come to take care of their patrimony, and return into Chaldea, like Mardochai, (Tirinus.; though it does not seem to be Esther's uncle, Du Hamel) and Nehemias, who is styled also \u0001Athersatha,\u0002 ver. 63. (Tirinus) --- \u0001Baana.\u0002 3 Esdras adds, \"their leaders.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Children.\u0002 When this term precedes the name of a man, it means his offspring; (ver. 3, 20.) when placed before a city, it denotes the inhabitants, ver. 21, 35. (Calmet) --- The lay Israelites are placed here; then the Levitical tribe; (ver. 36.) the Nathineans, &c., ver. 43. It is very difficult to decide when the names designate places, and when persons. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seven.\u0002 2 Esdras, only 652. These arrived at Jerusalem; the rest altered their mind. (Junius) (Calmet) --- But 3 Esdras has 756: so that there is most probably a mistake somewhere. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Moab.\u0002 This seems to be the name of a place, where the descendants of Josue and Joab might reside; (chap. viii. 4.; Calmet) or \u0001Phahath\u0002 might have this title, on account of some victory, or residence in the country. His descendants, with those of Josue and Joab, were 2812, (Tirinus) or 2818, 2 Esdras vii. 11. (Calmet) --- \u0001Josue.\u0002 Protestants, \"Jeshua \u0001and\u0002 Joab.\" (Haydock) --- Some translate Pahath, \"the chief of\" Moab, &c. (Du Hamel) --- Grotius suspects that to ver. 68 may be inserted from Nehemias." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Six.\u0002 Other 60 returned afterwards with Esdras. (Haydock) (Chap. viii. 13.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ather.\u0002 3 Esdras, Ator-Ezekios, 92: but 2 Esdras has \u0001Ater, children of Hezecias,\u0002 98. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Besai.\u0002 We should perhaps read Hasum, (ver. 19.; Calmet) then Besai, and afterwards \u0001Jora, \u0002who may be the same with Hareph, 2 Esdras vii. 24. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Gebbar.\u0002 2 Esdras, \u0001Gabaon.\u0002 3 Esdras, \"Baitereus, 3005.\" (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Six.\u0002 2 Esdras puts the inhabitants of those two cities together, and makes 188, instead of the present calculation 179. (Calmet) --- Netupha was in Ephraim. (Du Hamel)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Nebo.\u0002 2 Esdras (vii. 33.) adds, \"of the other Nebo,\" as in some Latin copies a first had been mentioned, (ver. 30.) where we have Geba, (Calmet) here written Gabaa, ver. 26. (Haydock) --- Nebo belonged to some of the other tribes, as well as Phahath-Moab; which shews that some of the people returned, (Calmet) and are particularized, as well as the men of the three tribes of Juda, Benjamin, and Levi. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Megbis.\u0002 3 Esdras, \"Niphis;\" (Calmet) or, according to the Alexandrian Manuscript, \"Phineis.\" (Haydock) --- The verse is omitted [in] 2 Esdras. But Megphias occurs below, chap. x. 20. Megabyse is a Persian name. (Herodotus iii. 20., and 160.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Other Elam.\u0002 The first is mentioned (ver. 7.) with exactly the same number. Is not this verse redundant? (Calmet) --- Who would not be astonished? (Tirinus) --- 3 Esdras omits this and the following name. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Hadid.\u0002 These cities were in the tribe of Benjamin. (Calmet) --- \u0001Senaa\u0002 was in Ephraim, eight miles from Jericho. (Eusebius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Josue,\u0002 the high priest, ver. 2." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Odovia,\u0002 called Juda, chap. iii. 9. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Nathinites,\u0002 \"people given\" (1 Paralipomenon ix. 2.; Haydock) by Josue, David, and Solomon. (Tirinus)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Servants,\u0002 proselytes, 1 Paralipomenon xxii. 2. (Menochius)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Pocereth-Hatsebaim,\u0002 in Hebrew (Calmet) or \"of Zebaim.\" (Protestants)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Thelmela,\u0002 \"the height of Mela, or of salt.\" The river Melas empties itself into the Euphrates. (Strabo xii.) --- The cities here mentioned were in Chaldea. Some of the ten tribes had probably been transported into Cappadocia, where Herodotus (ii. 35,) place some circumcised Syrians. --- \u0001Thelharsa,\u0002 or Thelassar, 4 Kings xix. 12. --- \u0001Cherub,\u0002 &c., were cities of Chaldea, (Tirinus) or chief men; but as they had been carried away by Theglathphalassar, they had lost their genealogies, and could only produce circumcision as a proof that they were Israelites." }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Their name.\u0002 The priest, Berzellai, assumed the name of the family, from which he had chosen a wife. (Haydock) --- It was that of the famous old man, who was so hospitable to David, 2 Kings xix. 31. (Calmet)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Priesthood.\u0002 Those who cannot prove that they are priests, ought not to exercise the functions. (Worthington) --- The Jews were particularly careful to preserve their genealogical tables, and transcribed them again after any very troublesome times. (Josephus, contra Apion 1, and in his own Life.) --- The Rabbins falsely assert that only the mother's side was examined, and that the children followed her condition. (Calmet)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Athersatha.\u0002 Protestants' marginal note, \"the governor,\" (Haydock) in the Persian language. (Du Hamel) --- Nehemias has this title, 2 Esdras viii. 9. (Haydock) --- It means \"a cup-bearer.\" (Calmet) (Menochius) --- 3 Esdras, \"And Nehemias, \u0001who is\u0002 also Atharias, said unto them, that they should not partake of the holy things, till a high priest, clothed with manifestation and truth, should arise.\" (Haydock) --- \u0001Learned.\u0002 Hebrew, \"with Urim and Thummim.\" We do not find that God had been consulted, in this manner, since the time of David: and the Jews inform us that the ornament was not used after the captivity, (Calmet) as it had been, perhaps, concealed with the ark, by Jeremias, 2 Machabees ii. 4. (Tirinus) --- Nehemias hoped that it would be soon recovered. In the mean time, he followed the spirit of the law, but with additional rigour, as it permitted such priests to eat consecrated meats, Leviticus xxi. 22. It seems that this decision is out of its proper place, since Nehemias came 80 years after Zorobabel. (Calmet) --- But he might have been present on this occasion, (Haydock) though he returned afterwards to Babylon, where he officiated as cup-bearer to the king. (Tirinus)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Forty-two thousand,\u0002 &c. Those who are reckoned up above of the tribes of Juda, Benjamin, and Levi, fall short of this number. The rest, who must be taken in to make up the whole sum, were of the other tribes. (Challoner) --- This explanation is given by R. Solomon. (Worthington) --- But we have seen that cities belonging to the ten tribes are specified. See ver. 1, and 29. (Haydock) --- Some might not be able to make out their genealogies, (Calmet) ver. 62. Yet some of these also are counted, ver. 60. (Haydock) --- The particular sums may therefore be incorrect. Josephus ([Antiquities?] xi. 1,) adds 102 to the number. (Calmet) --- 3 Esdras has, \"But they were all of Israel from 12 years old and upwards, exclusive of boys and girls, (or male and female servants) 42,300.\" Grabe has in another character \"sixty. The men and women servants of these, 7300.\" Then the Alexandrian Manuscript continues, \"thirty-seven.\" So that without the addition it would give for the total, 42,337. Some copies (Haydock) have 40. (Calmet) --- But the most correct (Haydock) read 60. (Kennicott) The small number of servants and cattle shew that the people were poor. (Du Hamel)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Servants.\u0002 Probably strangers. (Calmet) --- Yet the Hebrews might renounce their liberty, Exodus xxi. 6. (Haydock) --- \u0001Hundred,\u0002 comprised in the last number; (Calmet) or they belong to Israel, but were different from those mentioned [in] ver. 41. We find 45 more in 2 and 3 Esdras. (Haydock) --- These might be inserted by Nehemias, after they had proved themselves to be of the tribe of Levi. (Tournemine) --- There were in all 49,942. (Haydock) So much was the power of this kingdom now reduced! Sulp Severus says above 50,000 of every sex and rank could not be found. (Haydock)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Solids.\u0002 Hebrew \u0001darcemonim.\u0002 (Haydock) --- \"Darics,\" worth as much as a golden sicle. (Pelletier) (Calmet) (1 Paralipomenon xxix. 7.) --- \u0001Pounds,\u0002 (mnas) or 60 sicles. (Menochius) --- 3 Esdras has \"mnas\" in both places." }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Some.\u0002 The laics, mentioned from ver. 2., to 35. (Haydock)" } ] }, { "chapter": 3, "slug": "id995.html", "header": "1 Esdras iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month.\u0002 Tisri, famous for the feasts of trumpets, of expiation, and of tabernacles. (Du Hamel) --- The Israelites might spend four months on their journey, and two in making preparations for the feast of tabernacles, (Tirinus) and in erecting huts for themselves. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Josue,\u0002 or Jesus, (Jeshua) the son of Josedec: he was the high priest at that time; (Challoner) the first after the captivity. --- \u0001Salathiel,\u0002 by whom he was brought up, though he was born of Phadaia, 1 Paralipomenon iii. 19. (Calmet) --- Protestants read Shealtiel." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fear.\u0002 This must not prevent God's servants from offering sacrifice. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Meat,\u0002 in imitation of Solomon, 3 Kings v. 11. --- \u0001Orders.\u0002 Hebrew, \"permission.\" (Calmet) --- Protestants, \"grant.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Work.\u0002 Hebrew adds, \"of the house.\" Josias had appointed the Levites overseers, 2 Paralipomenon xxiv. 12. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hands;\u0002 compositions, (Haydock) or ordinances. (Worthington) --- The 135th Psalm was sung, (Calmet) or the 117th. (Vatable)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Temple.\u0002 This second temple, though very large (2 Machabees xiv. 13.) and magnificent, (Aggeus ii. 10,) never equalled the glory of the first, in its outward appearance, being also destitute of the ark, and perhaps of the Urim, &c. But the presence of the Messias gave it a more exalted dignity. (Calmet) --- \u0001Joy.\u0002 These different emotions of grief and joy filled their breasts, (Du Hamel) thinking how they had brought on the judgments of God by their transgressions, and that he was now appeased, and would enable them to have some sort of a temple. (Tirinus) --- As it was less beautiful than that of Solomon, Aggeus must be understood to speak of the Church of Christ. (St. Augustine, de C.[City of God?] xviii. 45.) (Worthington)" } ] }, { "chapter": 4, "slug": "id996.html", "header": "1 Esdras iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Enemies;\u0002 Samaritans, and others, ver. 9." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Asor Haddan\u0002 sent a priest to instruct these people, but Salmanasar had transported them into the country. (Calmet) --- They continued for some time worshipping idols alone, and afterwards they consented to pay the like adoration to the Lord, 4 Kings xvii. 24, &c. (Haydock) --- It is clear, from their petition, that they had as yet no temple. The first was erected by them on Garizim, by leave of Alexander the Great, as a retreat for Manasses, brother of the Jewish high priest, and others who would not be separated from their strange wives. (Josephus, [Antiquities?] xi.) --- Yet the Samaritan Chronicle, lately published, seems to give a higher antiquity to that temple, and pretends that a miracle declared in favour of the place. (Calmet) --- The fathers indeed adored there, (John iv. 20., and Genesis xii. 6,) and Josue erected an altar on Hebal, but the Samaritan copy says it was to be on Garizim, Deuteronomy xxvii. 4., and Josue viii. 30. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001You,\u0002 &c. Literally, \"It is not for you and us to build.\" But why might not these people assist in the work, as well as king Hiram or Darius? (Haydock) --- Schismatics and heretics must not communicate in sacrifices with Catholics, (Worthington) nor must the latter have society with them, in matters of religion. The Jews feared lest the Samaritans might introduce the worship of idols, or claim a part of the temple, or at least boast of what they had done. (Tirinus) --- They were aware of the insincerity of these people. (Menochius) --- The permission was moreover only granted to the Jews: (Calmet) but Cyrus had exhorted all to contribute; (chap. i. 4,) and Darius, as well as his pagan governors, were not repelled with disdain, chap. vi. 13. This treatment caused the Samaritans to be more inveterate, though the Jews were always more unwilling to come to a reconciliation. (Haydock) --- \"For the Scripture did not say, the Samaritans have no commerce with the Jews,\" says St. Chrysostom in John iv. The Jewish authors inform us, that \"Ezra, &c., gathered all the congregation into the temple, and the Levites sung and cursed the Samaritans,...that no Israelite eat of any thing that is a Samaritan's, nor that any Samaritan be proselyted to Israel, nor have any part in the resurrection,\" &c. (R. Tanchum) (Lightfoot i. p. 598.) (Kennicott) --- If this were true, it would be carrying their resentment too far; as we ought to promote the conversion of the greatest reprobates. But we have no reason to condemn such great men. They knew the character of the Samaritans, and wished to bring them to a sense of their duty, by this rebuke. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Counsellors;\u0002 ministers of the king, (Calmet) or governors of the provinces. (Tirinus) --- \u0001Cyrus,\u0002 who was ignorant of their machination, (Josephus) being engaged in war with the Scythians. We may easily conceive what ill-disposed ministers may do, against the inclinations of their prince. (Calmet) --- \u0001Darius,\u0002 son of Hystaspes, who succeeded the false Smerdis, after five months' usurpation. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Assuerus;\u0002 otherwise called Cambyses, the son and successor of Cyrus. He is also, in the following verse, named Artaxerxes, by a name common to almost all the kings of Persia, (Calmet) after Memnon. (Diodorus xv.) Septuagint, \"Arthasastha.\" \u0001Arta\u0002 signifies \"great,\" and \u0001xerxes,\u0002 \"warriour.\" (Herodotus vi. 98.) --- After Assuerus, some copies add, \"he is Artaxerxes;\" and Assuerus is so called in the Septuagint of Sixtus, 3 Esdras ii. 16. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Artaxerxes\u0002 may be the Oropastes of Trogus, (Calmet) or the false (Haydock) \u0001Smerdis.\u0002 (Herodotus) --- \u0001Beselam,\u0002 &c. These governed the provinces on the west side of the Euphrates. --- \u0001Syriac\u0002 comprises the Chaldean, with which it has a great resemblance. It was spoken at the court of Babylon. (Xenophon vii.) See 4 Kings xviii. 26., and 2 Machabees xv. 37., and Daniel ii. 4." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beelteem.\u0002 Syriac, \"the son of Baltam.\" The term designates the office of Reum, \"the master of reason,\" president of the council, treasurer, &c. (Calmet) --- Protestants, \"chancellor.\" --- \u0001From.\u0002 Protestants, \"against.\" (Haydock) --- Hebrew, \"concerning.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Counsellors.\u0002 Septuagint and Syriac, \"of our fellow-servants.\" Chaldean, \"colleagues.\" This letter, and as far as chap. vi. 16, is in the Chaldean language. --- \u0001Dinites,\u0002 perhaps the Denarenians. (Junius) (4 Kings xvii. 24.) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Asenaphar,\u0002 commonly supposed to be the Asarhaddon, though we know not that he caused any of these nations to remove thither, as Salmanasar certainly did. (Calmet) --- The name of the latter occurs in some copies. (Lyranus) --- \u0001River,\u0002 Euphrates. --- \u0001In peace.\u0002 (Haydock) --- The original, \u0001ceheneth,\u0002 is neglected by the Septuagint and Arabic. The Syriac reads, \"Acheeneth.\" Others translate, \"at that time,\" as if the date had been lost. (Junius, &c.) --- Protestants, \"and at such a time.\" (Haydock) --- Others suppose the writers lived \"at Kineeth.\" (Pagnin) --- But who ever heard of such a place? Le Clerc takes it to mean \"and the rest,\" as if the title were curtailed. But it is more probable that the text ought to be Ceheth, as [in] ver. 17, and that we should translate, \"beyond the river, (Calmet) \u0001as now,\u0002 (11) unless this word ought to be here omitted, (Haydock) to Artaxerxes, the king, peace (and prosperity) as at present.\" (Calmet) --- Chaldean \u0001sslum ucath,\u0002 \"peace even now.\" (Haydock) --- So Horace says, \u0001suaviter ut nunc est,\u0002 wishing a continuation of happiness. 3 Esdras (ii. 17.) joins the last word with ver. 12, \"And now be it,\" &c. \u0001Canoth\u0002 may have this sense, (Calmet) and consequently no change is necessary. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 This is a gloss. (Calmet) --- \u0001Greeting.\u0002 Protestants, \"and at such a time.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Rebellious.\u0002 The Jews had shewn themselves impatient of subjection, contending with the kings of Assyria and Babylon, whose territories were now possessed by the successors of Cyrus, ver. 15. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Revenues.\u0002 Septuagint, &c., include all under the term of \"tribute.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Eaten.\u0002 Chaldean, \"on account of the salt, with which we have been salted, from the palace.\" The king's officers were fed from his table. Salt is put for all their emoluments; (Calmet) and hence the word \u0001salary\u0002 is derived. (Pliny, [Natural History?] xxxi. 7.) We may also translate, \"because we have demolished the temple, and because,\" &c. (Kimchi; Grotius, &c.) But this seems to refined. (Calmet) --- Protestants, \"Now because we have maintenance from \u0001the king's\u0002 palace, and it is not meet,\" &c. To have neglected their master's interests, would have betrayed great ingratitude and perfidy; particularly if they had entered into a \u0001covenant of salt,\u0002 or solemnly engaged to be ever faithful servants, as the nature of their office implied, Numbers xviii. 19., and 2 Paralipomenon xiii. 5. (Haydock) --- \u0001Palace,\u0002 being honoured with much distinction. (Delrio, adag. 215.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fathers,\u0002 the preceding emperors, Nabuchodonosor, Salmanasar, &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Possession.\u0002 Septuagint have simply, \"peace.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Greeting.\u0002 Protestants, \"peace, and at such a time,\" which has no great meaning. (Haydock) See ver. 10." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Seditions:\u0002 so are styled the just efforts of the Jews, to keep or to regain their liberty. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Kings;\u0002 only David and Solomon. (Menochius) --- They had made some on the east side of the river pay tribute, though the king may speak of the countries on the west." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hear.\u0002 Chaldean, \"give command,\" &c. --- \u0001Further:\u0002 literally, \"perhaps.\" (Haydock) --- This was a private edict, which might be rescinded, Daniel vi. 7." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Beelteem,\u0002 is not in Chaldean. --- \u0001Arm,\u0002 or \"force.\" (Protestants) (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001House.\u0002 They went beyond the order, which only forbade the building of the city, ver. 21. --- \u0001Darius,\u0002 the year of the world 3485. (Calmet) --- He was the son of Hystaspes, (St. Jerome) and not Nothus, the sixth from Cyrus, as Sulpitius and Scalinger believe. (Tirinus)" } ] }, { "chapter": 5, "slug": "id997.html", "header": "1 Esdras v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Addo\u0002 was grand-father of the \u0001prophet,\u0002 whose writings are extant. (Calmet) --- Both prophesied in the second year of Darius. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Them.\u0002 Aggeus had rebuked the people for building houses for themselves, while they neglected the temple. The work was hereupon resumed without any fresh order from the king; as the edicts of the usurper, Oropastes, were considered as null, and the Jews only answer the governor, that they had been authorized by Cyrus, ver. 13, 17. Josephus, and 3 Esdras iii., and iv. 47., assert that Darius had given leave. (Calmet) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001River,\u0002 over all Syria, &c. This man had not been bribed, but acted with great moderation, and in compliance with his duty. (Calmet) --- \u0001Counsel.\u0002 Chaldean, \"order....to make up this wall.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In.\u0002 Septuagint, \"Then I (or they; \u0001eipon.\u0002 The Syriac and Arabic declare for the latter) said thus to them: What,\" &c. --- \u0001We gave.\u0002 Chaldean, \"what are the names?\" (Haydock) --- It seems Thathanai asked this question, ver. 10. The Jews might give in the names of Zorobabel, Josue, Aggeus, &c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ancients.\u0002 Septuagint, \"captivity of Juda.\" (Haydock) --- Divine Providence favoured the undertaking. (Delrio adag. 216.) (Menochius) (Psalm xxxii. 18.) --- His \u0001eye\u0002 sometimes threatens ruin, Amos ix. 8. (Calmet) --- God did both on this occasion. (Worthington) --- \u0001Hinder.\u0002 Chaldean, \"cause them to leave off, till the matter came to Darius, (Haydock) and his decision was brought back;\" (Calmet) or Protestants, \"and then they returned answer by letter concerning this matter.\" Septuagint, \"and they did not molest them, till the sentence should be brought to (or from) Darius; and then it (word) was sent to the tax-gatherer, concerning this \u0001affair.\u0002\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Unpolished.\u0002 Protestants, \"great.\" (Haydock) --- Hebrew, \"to be rolled.\" See Vitruv. x. 6. Septuagint, \"choice stones.\" Kimchi, &c., \"marble.\" (Calmet) --- 3 Esdras, \"polished and precious stones.\" (Haydock) --- Yet the Vulgate seems more conformable to chap. vi. 4., and Aggeus ii. 2. (Menochius) (Ribera) --- \u0001Walls,\u0002 every fourth course, 3 Kings vi. 36. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Built.\u0002 It did not appear that this edict had been revoked; (Calmet) nor could it be changed, if it had been passed by the advice of the Lord. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Governor.\u0002 Septuagint, \"over the treasury.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In building,\u0002 being pretty far advanced, though for some time past it had been at a stand. (Haydock) --- It is not probable that Zorobabel said this, but the author of the letter added it, as he supposed the Jews continued to do some little. (Calmet) --- He desired to favour their cause, yet so as not to irritate the Samaritans. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Library.\u0002 Septuagint, \"treasury-house.\" Arabic, \"for the archives.\" It is called \"the house of books,\" chap. vi. 1. (Calmet)" } ] }, { "chapter": 6, "slug": "id998.html", "header": "1 Esdras vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Library.\u0002 Protestants, \"house of the rolls, where the treasures were,\" &c. --- \u0001Babylon.\u0002 In the city, the search was fruitless: (Vatable) but in the kingdom, the record was discovered. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ecbatana.\u0002 Chaldean \u0001achmetha,\u0002 signifies \"a jug, \u0001or\u0002 chest.\" (Calmet) --- \"They found in the chest of the palace, under the inscription of Media.\" (Munster) (Pagnin) --- \"And a roll was found (some add, \u0001in Amatha\u0002) in the city, in a chest, (or tower; \u0001Barei\u0002) and this memorial was written in it.\" (Septuagint) Protestants style the place, \"Achmetha.\" (Haydock) --- Arabic, \"Athana.\" Syriac, \"Ahmathane.\" The memoirs of Cyrus had probably been conveyed to Ecbatana, which was built by Dejoces, the first king of the Medes, and greatly enlarged by his successor, Phraortes. (Calmet) --- \u0001Province.\u0002 Media now only formed a province of the empire. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And....foundations\u0002 is not found in Septuagint, Syriac, and Arabic, but it is in Chaldean. The temple was thus of larger dimensions than that of Solomon, which was only 30 cubits high, and 20 broad inside, 3 Kings vi. 2. The Rabbins assign 100 for each, (Tr. Middot. iv. 6.) speaking perhaps of the temple rebuilt by Herod, with still greater magnificence. Josephus allows 100 in height, and 60 in breadth. But the Scripture only speaks of 54 cubits breadeth, and 99 in length including the adjoining edifices. (Calmet) --- \u0001Breadth,\u0002 from the front to the end of the holy of holies, which we should call the length. (Tirinus) --- This temple was lower than Solomon's by one half, (2 Paralipomenon iii. 4.; Menochius) unless those 120 cubits refer only to a tower. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Unpolished,\u0002 to correspond with the polished stones and cedar employed by Solomon, 3 Kings vi. 36. (Menochius) --- Protestants, \"great stones.\" See chap. v. 8. --- \u0001Charges.\u0002 It appears that the Jews furnished money and meat to pay for the wood, chap. i. 4., and iii. 7. Some annual sum might be assigned by Cyrus, either for the building, or for the daily holocausts. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Placed\u0002 formerly, before the destruction of the temple. Protestants, \"and place \u0001them\u0002 in the house of God.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hindered.\u0002 Thus Darius trod in the footsteps, or perhaps exceeded the liberality of Cyrus. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Complaint.\u0002 Protestants, \"without fail,\" (Haydock) or \"delay.\" (Montanus) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nailed.\u0002 Protestants, \"hanged.\" Septuagint, \"covered with wounds,\u0001 or\u0002 fastened on it.\" (Haydock) --- Some think that the criminal was to be scourged. (De Dieu) --- \"Let him be hanged on the wood, which shall stand upright, after his house shall have been demolished.\" (Vatable) --- Such was the custom of the Persians. (Grotius) --- Aman perished on the gallows, which he had erected in his own house for Mardocheus, Esther vii. 9. --- \u0001Confiscated.\u0002 Protestants, \"be made a dunghill for this.\" (Haydock) (Syriac, &c.) --- We find some examples of such a treatment, 4 Kings x. 27., and Daniel iii. 5., and ix. 6. The effects of those who were condemned to die, in Persia, were generally confiscated, Esther iii. 13., and viii. 11., and ix. 14." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Artaxerxes,\u0002 one of the seven who overturned the power of the magi; (Usher, the year of the world 3483) or rather the king of Persia, who lived some time after this, and was very favourable to the Jews. He sent Esdras (the year of the world 3537) and Nehemias (the year of the world 3550) with great powers into the country. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Adar,\u0002 corresponding with our February and March. (Menochius) --- In the latter month they celebrated the Passover, ver. 19. --- \u0001Darius.\u0002 Hence twenty years had elapsed from the first foundation. They might continue to embellish the temple other twenty-seven years, as the Jews assert; (John ii. 20,) unless they speak of the repairs made by Herod, (Baronius; Tirinus) or exaggerate, (Grotius) being under a mistake. (Salien, the year of the world 3537.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Goats,\u0002 which had not left off sucking. (Menochius) (Numbers vii. 87.) --- \u0001Israel.\u0002 The Samaritan Chronicles assert that the tribes returned, as the prophets had foretold, and the sacred history seems to suppose: (Calmet) which may be true of many, (Haydock) though the greatest part remained in captivity. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Moses.\u0002 (Numbers iii. 8.) David had perfected the plan, 1 Paralipomenon xxiii., &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And.\u0002 Here the author resumes the Hebrew language. (Calmet) --- \u0001Captivity,\u0002 from which they were released, ver. 17. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001One man,\u0002 with zeal and unanimity; so that a second Phase was not to be celebrated, 2 Paralipomenon xxx. 3." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To them,\u0002 becoming proselytes, and receiving circumcision, Exodus xii. 48." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Assyria.\u0002 The successors of Cyrus now ruled over those countries, (Calmet) which had belonged to the most potent Assyrian and Chaldean monarchs; and therefore the titles are given to them indiscriminately. (Tirinus)" } ] }, { "chapter": 7, "slug": "id999.html", "header": "1 Esdras vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Things,\u0002 sixty-eight years after the journey of Zorobabel. (Calmet) --- Salien adds ten years more. (Haydock) --- \u0001Artaxerxes\u0002 Longimanus. (Menochius) (Tirinus) --- \u0001Son,\u0002 or great grandson \u0001of Saraias,\u0002 who had been slain 121 years. Esdras was still living, in the days of Nehemias. Many persons are omitted in this genealogy. The immediate descendants of Azarias may be found, 1 Paralipomenon vi. Similarity of names has occasioned many mistakes. 3 Esdras viii. reckons only eleven persons between Aaron and Esdras; and 4 Esdras i. has eighteen; whereas here we behold sixteen generations, and [in] 1 Paralipomenon, twenty-two. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Beginning\u0002 of the Jewish republic." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Went up,\u0002 a second time, 2 Esdras xii. 1. (Worthington) --- \u0001Ready.\u0002 Hebrew \u0001mahir,\u0002 \"diligent,\" &c. (Haydock) --- \u0001Scribe,\u0002 not so much noted for his skill in writing fast, or drawing up deeds, as for his knowledge of the divine law. (Calmet) --- The gospel sometimes gives the title of \u0001scribe\u0002 to the doctors of the law, Matthew xxii. 35., with Mark xii. 28. It is peculiarly due to Esdras, who gave a correct copy of the Scriptures, and wrote them in a different character, leaving the ancient one to the Samaritans, that the people might be less connected. (Bellarmine, De Verb. xx. 1, citing (Tirinus) the most learned Fathers and Jewish writers. (Calmet, Diss.) --- The author of 4 Esdras (xiv. 19,) intimates that the sacred books had been all destroyed, and were dictated again to Esdras by the Holy Spirit. But this book is not of sufficient authority to establish so dangerous an opinion; (Haydock) which is refuted by the whole context of the Bible, in which we see that the law was never forgotten. (Calmet, Diss.) (Du Hamel) --- As Esdras was inspired, what additions he might make, must be accounted divine and authentic. (Calmet) --- \u0001Hand;\u0002 protection, (Delrio, adag. 217,) or inspiration. (Menochius) --- God can incline the heart of the king, (Proverbs xxi.) to accomplish his decrees. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Month.\u0002 Thus four entire months were spent on the journey, as they did not go the shortest way, and had much baggage, &c. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Heart.\u0002 Thinking continually (Menochius) how he might keep the law himself, and direct others. (Haydock) --- It would be well if all would thus teach by example, like Jesus Christ, who \u0001began to do\u0002 and then \u0001to teach.\u0002 (Haydock) --- \u0001Judgment.\u0002 Both these terms express the same thing. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of the edict,\u0002 is a farther explanation of the \u0001letter.\u0002 (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Kings.\u0002 This title was placed on the tomb of Cyrus, (Strabo xv.) and denoted a very powerful king. Artaxerxes had many tributaries in Media, Sidon, &c. The kings of Assyria had before assumed such pompous titles, Osee viii. 10. (Calmet) --- \u0001The most learned,\u0002 comes later in the original Chaldean. (Haydock) --- \"The priest, scribe of the law,...perfection, (health and happiness, (Calmet) or \u0001consummate\u0002 in learning, &c.; Haydock) as at present.\" (Calmet) --- \u0001Gemir uceheneth,\u0002 \"perfection (Castel. Lexic.) even now,\" chap. iv. 10. Protestants, \"perfect \u0001peace,\u0002 and at such a time.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Counsellors.\u0002 Interpreters of the laws. (Josephus, [Antiquities?] xi. 6.) --- The number seems to have been established at the courts of the Assyrian and Chaldean monarchs, Tobias xii. 15. We find their names, Esther i. 10, 14. The history of this queen happened in the reign of Darius Hystaspes. (Calmet) --- \u0001Hand.\u0002 By this he was to pass sentence, ver. 25. (Haydock) --- The Jews were authorized to follow their own laws (Calmet) under the Persian dominion, ver. 26. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Babylon,\u0002 which the Chaldeans may freely give. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001By me.\u0002 Hebrew, \"to spend, take it out of the king's treasure-house.\" Septuagint adds, \"and from me.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Salt\u0002 was used in all the sacrifices, Leviticus ii. 13. In 3 Esdras no mention is made of oil or salt; but we read, \"and all other things in abundance.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Nathinites.\u0002 3 Esdras, \"sacred slaves.\" (Haydock) --- Artaxerxes confirms the immunities granted by the law of God, (Numbers iii. 6, 12,) by the kings of Egypt, (Genesis xlvii. 22,) and by all nations, to the ministers of religion. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001River.\u0002 3 Esdras, \"In all Syria and Phenicia.\" (Haydock) --- Hitherto, it seems, the royal judges had decided all affairs of consequence, which required any public chastisement." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Banishment.\u0002 Hebrew literally, \"eradication\" by death or exile, (Calmet) or by being cut off from all society, chap. x. 8. (De Dieu) --- Septuagint, \"correction.\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Blessed.\u0002 Here the author beings to write again in Hebrew and in the following verse, Esdras speaks in [the first] person. (Calmet)" } ] }, { "chapter": 8, "slug": "id1000.html", "header": "1 Esdras viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hattus.\u0002 He was of the royal family, (Haydock) as the former were descendants of the two sons of Aaron. (Calmet) --- The great numbers which were persuaded to return from Babylon, signify the conversions made by holy preachers. (Ven. Bede) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sons.\u0002 Septuagint and Arabic add, \"of Zathoe, Sechenias, the son of Aziel.\" The Syriac supplies the name of \"Gado, the son of Nehzael,\" which seems to have been lost. (Calmet) --- Junius translates, \"of the descendants Sechenias N. son of Jahaziel.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sons of.\u0002 Septuagint supply \"Baani,\" whose name occurs, chap. ii. 10, and is here visibly wanting. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Last.\u0002 Coming after their brethren, chap. ii. 13." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Zachur.\u0002 Hebrew and Septuagint, \"Zabud.\" (Calmet) --- Two letters have been mistaken. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ahava.\u0002 This river (ver. 21., and 31.) runs through the territory of the same name, called Hava; (4 Kings xvii. 24.) the people of which exchanged places with the Israelites. Esdras makes a circuit to prevail on some of the latter to return with him, unless he began his journey from Susa. Babylon comprises all that country. (Calmet) --- \u0001None there,\u0002 who were not priests, ver. 2. (Lyranus) (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sent.\u0002 Septuagint, &c., \"to Eliezer,\" &c., in order to give them his orders what to say to Eddo, who presided at Chasphia, as the sequel shews. --- \u0001Wise men,\u0002 instructors of the people, (2 Paralipomenon xxxv. 3.; Calmet) Levites. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Chasphia.\u0002 The Caspian mountains, between Media and Hyrcania. Here the Nathinites were forced to labour, under Eddo. The service of the temple would be far more eligible. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fast\u0002 it seems for eight days, so that they departed on the 12th, ver. 31. (Menochius) --- It will not suffice to leave sin, we must also do works of satisfaction. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Forsake him.\u0002 Apostates are treated with the greatest severity. (Menochius) --- Esdras thought that the glory of God was at stake, and he would not shew any diffidence in Providence, or scandalize the infidels. (Calmet) --- We ought not to ask princes for what we should despise. (Du Hamel)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001A hundred.\u0002 Hebrew adds, \"talents,\" \u0001vessels of silver.\u0002 (Haydock) --- Some Rabbins suppose there were only 100, each of this weight, which is not probable. All the silver vessels, of different sizes, weighed 100 talents. There was the same quantity of golden vessels. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Solids.\u0002 Hebrew \u0001adarconim.\u0002 Darics, equivalent to the golden sicle. (Calmet) (1 Paralipomenon xxix. 7.) --- \u0001Best.\u0002 Protestants, \"of fine copper, precious as gold.\" It might resemble the Corinthian brass, or \u0001aurichalcum,\u0002 (Haydock) composed of gold, silver, and brass melted together, in the burning of Corinth, by L. Mummius. (Pliny, [Natural History?] xxxiv. 2.) --- Yet no such Corinthian vessels have come down to us; so that the account seems fabulous; and, at any rate, the city was not taken in the days of Esdras, but in the year 608 of Rome. We cannot say whether he speaks of copper, brass, &c. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Israel.\u0002 Some of the different tribes certainly returned, chap. vi. 17." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Lords,\u0002 (\u0001satrapis.\u0002) 3 Esdras, \"to the royal officers and governors of Cœlosyria and Phenicia; and they glorified,\" &c. --- \u0001Furthered,\u0002 by their assistance (Haydock) and praise. They formed their sentiments, as is usual, by those of the king. (Calmet)" } ] }, { "chapter": 9, "slug": "id1001.html", "header": "1 Esdras ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Abominations,\u0002 or sins, (Menochius) marrying with infidels, contrary to the law, Exodus xxxiv. 15., and Deuteronomy vii. 3. (Du Hamel) --- Malachy[Malachias] (ii. 11.) reprehends this conduct, and threatens both rulers and people who tolerate it, with God's indignation. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001First.\u0002 Or \"was in this first transgression,\" incurred by those who returned with Zorobabel; or \"was concerned in this very heinous transgression;\" \u0001in transgressione hac prima.\u0002 (Calmet) --- Protestants, \"hath been chief.\" 3 Esdras, \"and the leaders and grandees partook in this illegal affair, from its commencement.\" Septuagint, \"and the hand of the chiefs was in this trespass, in the beginning.\" This would greatly increase the difficulty of reformation. Some of the princes were however ready to undertake the work, and had preserved themselves from the too general contagion. (Haydock) --- All marriages with the Moabites, &c., were prohibited, if the women remained infidels, Exodus xxxiv. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Coat,\u0002 (\u0001tunicam\u0002) or inner garment. (Haydock) --- \u0001Mourning.\u0002 Hebrew, \"astonished.\" (Syriac) (Montanus) (Calmet) (Protestants) --- Septuagint, \"alone.\" 3 Esdras, \"pensive and in grief.\" (Haydock) --- Arabic, \"not uttering a word.\" See Job i. 20., and ii. 8. This was the ordinary posture of people in sorrow, Isaias iii. 26. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To me,\u0002 in the court of the temple, chap. x. 1. (Menochius) --- \u0001Sacrifice,\u0002 which was offered last of all, about sun-set, Exodus xxix. 38. The Jews commonly protract their fasts till the stars appear. (Leo, p. 3, art. 8.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001At this day.\u0002 Notwithstanding the favourable decrees of Cyrus, &c., the greatest part of the people continued in captivity, being dispersed, some into Egypt, others into distant countries, beyond the Euphrates. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001As a.\u0002 Protestants, \"for a little space, grace hath been \u0001shewed\u0002 from the Lord,\" (Haydock) and yet we are again irritating Him! (Calmet) --- \u0001A pin,\u0002 or \u0001nail,\u0002 here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity, had incurred the anger of God. (Challoner) --- Allusion is made to the pins which fasten down a tent, (Isaias xxxiii. 20., and liv. 2.) or hinder a ship from being carried from the shore, (Tigur.; Menochius) on which utensils are hung up, (Tournemine) referring to the magistrates, who were now of the same country. (Tirinus) (Isaias xxii. 21.) (Delrio, adag. 218.) --- Septuagint, \"a support.\" Hebrew \u0001yathed,\u0002 denotes also a walking-stick, nail, &c. (Menochius) --- \u0001Eyes,\u0002 fill us with joy, in perfect security. --- \u0001Little life,\u0002 free us from danger. (Calmet) --- Esdras is afraid to ask for the impunity of all, but only begs that a small part may be spared, like a nail or post from a house, which may serve to rebuild it. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fence.\u0002 Hebrew \u0001gader,\u0002 \"the name which the Carthaginians\" gave to Cadiz, \"as it signifies a fence,\" or an inclosure. (Pliny, [Natural History?] xxii.) (Calmet) --- Some Latin manuscripts read \u0001spem,\u0002 \"hope.\" (Lyranus) --- The Tig. version understands the wall of Jerusalem, built in a hurry. (Menochius) --- But this was not perfected, (Haydock) if begun, till the time of Nehemias, 2 Esdras i. 3. (Calmet) --- God gave his protection to the people, (Haydock; Delrio, adag. 219.) by the king of Persia. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mouth,\u0002 like a vessel brim-full. (Menochius) --- Protestants, \"from one end to the other.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Peace.\u0002 Alliance, (Menochius) or advantage. See Psalm cxxi. 8. Moses had thus proscribed the Moabites, &c., as he had done the people of Chanaan still more severely. The Israelites were to execute God's decrees, Deuteronomy xxiii. 6. (Calmet) --- The obstinate idolaters were to be exterminated." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Saved us.\u0002 Protestants, \"hast punished us less than our iniquities \u0001deserve\u0002 and hast given us such deliverance as this.\" Septuagint, \"hast made our transgressions light,\" (Haydock) not weighing them with rigid severity. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That.\u0002 Hebrew, \"should we again break, &c....Wouldst thou not be angry?\" &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To be saved\u0002 from our iniquities, which are still upon us. (Haydock) --- We confess that, if we should be treated according to our deserts, we could expect no redress. But we trust in thy mercies, which have hitherto supported and brought us back from slavery. (Calmet)" } ] }, { "chapter": 10, "slug": "id1002.html", "header": "1 Esdras x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God,\u0002 in the court of the people, before the eastern gate." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sechenias.\u0002 3 Esdras calls him \"Jechonias.\" See chap. viii. 5. The name of Sechenias is not found among the transgressors; (ver. 20.) but that of Jehiel is, ver. 26. It seems, however, that the former returned with Esdras, and speaks in the name of the people, to encourage them to confess their guilt, (Calmet) unless his name be omitted. (Menochius) --- \u0001Repentance.\u0002 Hebrew, \"yet there is hope, (Protestants) \u0001or\u0002 an assembly of Israel.\" (Du Dieu)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Covenant.\u0002 The marrying with strange women seemed to have annulled the covenant of God. --- \u0001Of them.\u0002 The children were to follow the mothers, as in other unlawful connections. Their being suffered to remain behind, might have had dangerous consequences. (Calmet) --- The custom of divorcing was then in force, (Tirinus) and the Jews looked upon all as null, which was done contrary to the law; (Ven. Bede; Estius; Calmet; Grotius) though here the law was only prohibitory. (Cajetan) (Tirinus) --- As all was directed by the will of God, the dictates of humanity would not be disregarded (Calmet) on this trying occasion. (Haydock) --- The children migth be placed in houses for education. (Cajetan) (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thy part.\u0002 The high priest not acting, (Menochius) Esdras was appointed chief, (Haydock) and his abilities were universally acknowledged. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Before.\u0002 3 Esdras, \"the court \u0001or\u0002 hall of the temple.\" (Haydock) --- \u0001Eliasib.\u0002 His son and successor is styled Joiada, 2 Esdras xii. 10. The same person had often many names, (Calmet) or Johanan might be a younger son. (Menochius) --- Josephus ([Antiquities?] xi. 5.) says, that Esdras went to the apartments of John and Eliasib. (Haydock) --- Esdras, though sent extraordinarily by God, repairs to the son of the priest, as St. Paul conferred with other apostles, Galatians ii. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Away.\u0002 Hebrew and Septuagint, \"subjected to anathema,\" (Calmet) and utterly destroyed; (Haydock) or, according to some editions of the Septuagint and Josephus, \"consecrated to the temple.\" Esdras exercises the power which had been entrusted to him, chap. vii. 16." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ninth.\u0002 Casleu, (Zacharias vii. 1.) which corresponds with our November and December. (Menochius) --- \u0001Street.\u0002 Court, which afforded as yet no shelter from the rain. (Calmet) --- This would tend to punish them for their sin, and to make them more sensible of it. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Confession.\u0002 Septuagint, \"give praise;\" which is done by repentance and virtue. (Menochius) --- Confess your faults, and submit to the justice of God, Josue vii. 19. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cities.\u0002 It is not clear whether the rulers went to the different cities, or the principal men of each gave information, and caused the guilty to appear before Esdras, at Jerusalem. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001So.\u0002 Cajetan improperly concludes, that the sentence was not put in execution; because Nehemias (chap. xiii. 23.) complains of such marriages. (Calmet) --- But the guilty might have resumed their women. (Haydock) --- \u0001Went.\u0002 Hebrew, \"were separated.\" (Haydock) --- By making a small change, we may translate, with 3 Esdras, \"and Esdras separated \u0001or\u0002 chose the men.\" Josephus seems generally to have followed the Greek of 3 Esdras. The Syriac says there were 20 judges." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hands.\u0002 Thus the Persians confirmed their most solemn engagements. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Israel.\u0002 Laymen, (Calmet) not of the tribe of Levi. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Moab.\u0002 The inhabitants of this town, as well as of \u0001Nebo,\u0002 (ver. 43.) are specified." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Children.\u0002 Hebrew may be, \"and some of these women had exposed their children.\" But most follow the Septuagint and Vulgate. 3 Esdras ix. 36, \"and they ejected them with their children.\" None was spared. (Calmet) --- One great inconvenience of such connections is, that the offspring is illegitimate. (Worthington) --- Only 17 priests, 10 Levites, and 86 laymen, are stigmatized as guilty of this scandal; yet these fill Israel with confusion, and Esdras with extreme affliction. (Haydock)" } ] } ] }, "gal": { "book": "gal", "intro": [ { "text": "THE EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE GALATIANS.", "center": true }, { "text": "PREFACE." }, { "text": "The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner)" }, { "text": "The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as may be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: \u0001I bear the marks of the wounds of Christ in my body.\u0002 By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find not such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)" } ], "intro_slug": "id192.html", "chapters": [ { "chapter": 1, "slug": "id193.html", "header": "Galatians i. Notes & Commentary: Ver. 1. &c. The apostle begins by asserting his apostleship which the false teachers had called in question. He was called to it by Christ himself, in his miraculous conversion, being changed \"into a vessel of election to carry his name before kings and nations, and the children of Israel.\" Thus chosen, we see him immediately after his conversion, preaching in Damascus and Arabia. (Calmet) --- Let us beware of self-appointed teachers, who are neither called by God nor rightly ordained by men, and yet are observed to intrude themselves into the ministry. --- \u0001Not from man, neither by man.\u0002[1] The apostle here expressly says, all the brethren who are with me; to shew that he advanced nothing which was not conformable to the belief of all the faithful. (St. Jerome) --- And again he says, (ver. 12.) \u0001neither did I receive it from man, nor did I learn it, but by the revelation of Jesus Christ.\u0002 That is, not from him, who was a man only, but from Jesus Christ, who was both God and man. St. Jerome, who has left us a commentary on this epistle, (tom. iv. p. 222. Ed. Ben. as also St. Chrysostom, tom. iii. p. 709. Ed. Sav.) takes notice, that Christ's divinity is proved from these expressions, that St. Paul was not an apostle, nor had his mission from man only, but from Jesus Christ, who therefore was not a man only. --- \u0001By Jesus Christ and God the Father.\u0002 A second argument to shew the equality of the Son with the Father. And thirdly, it destroys another objection of the Arians, who used to pretend that the Father, being always first named, he only, and not the Son, was properly God. Fourthly, another of their arguments to prove only the Father truly God, was that he was called \u0001the God,\u0002 with the Greek article; and here the Father is called God, without the said Greek article. Fifthly, they also pretended that the Son was not God, because the Father was said to deliver him to death: and here (ver. 3.) the Son is said \u0001to give\u0002 and \u0001deliver\u0002 himself. (Witham)", "notes": [ { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "This was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. (Calmet) --- \u0001To another gospel: which is not\u0002[2] \u0001another.\u0002 That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure \u0001another,\u0002 because \u0001changed\u0002 by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said \u0001to subvert,\u0002 or destroy \u0001the gospel of Christ:\u0002 so that the apostle hesitates not to pronounce and repeat \u0001an anathema, a curse\u0002 upon all that preach any thing \u0001besides,\u0002 that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which St. Chrysostom makes on the 7th verse.\u0001 Where are they,\u0002 saith he, \u0001who condemn us\u0002 (Catholics) \u0001for the differences\u0002 we have with heretics? and \u0001who pretend there is no \u0002such essential \u0001difference betwixt us and them,\u0002 so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. --- \u0001Let them hear what St. Paul says, that they destroyed the gospel who made any such innovations:\u0002 to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. St. Paul says, this is to \u0001change\u0002 and \u0001destroy\u0002 the gospel; he repeats \u0001anathema\u0002 against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only St. Chrysostom but also St. Paul, of \u0001uncharitableness,\u0002 &c. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "The terrible sentence awarded by St. Paul, bears equally strong against modern as against ancient innovators in religion." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001If I did yet please men, I should not be the servant of Christ.\u0002 I should not have embraced the Christian faith, I who was so zealous against it, and who by changing have exposed himself to persecutions, &c. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "He here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. \u0001A Pharisee, and son of Pharisees.\u0002 This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction. What he delivered, he learned not of man, but of God. See below." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001I condescended not to flesh and blood.\u0002 Literally, \u0001I did not acquiesce to flesh and blood.\u0002 I had no regard to temporal friends or advantages. Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, \u0001I came not to Jerusalem to the apostles,\u0002 to be instructed by them, having been instructed by Christ himself. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "So far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God. (Calmet) --- In this epistle to the Galatians, St. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as \u0001replenished with all knowledge:\u0002 repleti omni scientia. (Romans xv. 14.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Then three years after, I came to Jerusalem to see\u0002 (and as St. Chrysostom says, out of respect to make a visit to) \u0001Peter,\u0002 but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea. (Witham)" } ] }, { "chapter": 2, "slug": "id194.html", "header": "Galatians ii. Notes & Commentary: Ver. 1. \u0001Then fourteen years after.\u0002 That is, after my former going to Jerusalem, which was seventeen years after my conversion, an. 51[the year A.D. 51]. See Tillemont. (Witham) The cause of St. Paul's second journey to Jerusalem was as follows. Some brethren coming from Judea to Antioch, there maintained the necessity of circumcision and the other Mosaic rites, asserting that without them salvation could not be obtained. St. Paul, upon his return to Antioch, strongly defended, in conjunction with Barnabas, the liberty of the gospel. As the contest grew warm, it was resolved to depute Paul and Barnabas to consult the other apostles and ancients of Jerusalem. By the approbation of the living and speaking tribunal, which all are commanded to hear, the Scriptures are not made true, altered or amended; they merely are declared to be the infallible word of God, a point only to be learned by authority; hence that memorable saying of St. Augustine: \"I would not believe the gospel unless the authority of the Church moved me.\" (Conta ep. fund. chap. v.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001According to revelation,\u0002 or an inspiration from the Spirit of God, and conferred with them, as an equal, says St. Jerome. --- \u0001But apart to them, who seemed to be something\u0002 considerable. That is, with the other apostles, \u0001lest I should run in vain,\u0002 not for fear of false doctrine, says St. Chrysostom, but that others might be convinced that I preached not any thing disapproved by the apostles, which would prejudice the progress of the gospel. (Witham) --- The particle \u0001but,\u0002 which begins this verse, is quite useless: the Latin Vulgate and the Greek copies have it indeed, but in many copies it is not found; it is omitted also by St. Jerome and Theodoret; and this verse is united in sense with the preceding. Titus was not compelled to be circumcised on account of the false brethren, &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Neither Titus....circumcised,\u0002 who had been a Gentile. A convincing proof, says St. Chrysostom, that even according to the other apostles, the Gentiles converted, were not subject to the Jewish laws. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To whom we yielded not.\u0002 St. Jerome takes notice that in some Latin copies read, \u0001to whom we yielded;\u0002 but that was not the true reading by the Greek and Syriac. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001As to Peter was that of the circumcision.\u0002 Calvin pretends to prove by this, that St. Peter and his successors are not head of the whole Church, because St. Peter was only the apostle of the Jews. But St. Paul speaks not here of the power and jurisdiction, but of the manner that St. Peter and he were to be employed. It was judged proper that St. Peter should preach chiefly to the Jews, who had been the elect people of God, and that St. Paul should be sent to the Gentiles; yet both of them preached both to Jews and Gentiles: and St. Peter, by receiving Cornelius, first opened the gate of salvation to the Gentiles, as he says of himself, (Acts xv. 7.) \u0001that God made choice\u0002 of him, that \u0001the Gentiles\u0002 by his \u0001mouth should hear the gospel, and believe.\u0002 That St. Peter was head of the Church, see the notes on Matthew xvi. and John xxi. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001James, and Cephas, and John.\u0002 No proof of any greater authority can be drawn from the placing or numbering of James first, which perhaps St. Paul might do, because of the great respect he knew the Jewish converts had for St. James, bishop of Jerusalem, where the ceremonies of the law of Moses were still observed. Several Greek copies have \u0001Peter, James, and John.\u0002 So we also read in St. Jerome's Commentary, p. 240, and St. Chrysostom in his Exposition, p. 729, has \u0001Cephas, John, and James.\u0002 (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001But when Cephas,\u0002 &c.[1] In most Greek copies, we read \u0001Petrus,\u0002 both here and ver. 13. Nor are there any sufficient, nor even probable grounds to judge, that \u0001Cephas\u0002 here mentioned was different from \u0001Peter,\u0002 the prince of the apostles, as one or two later authors would make us believe. Among those who fancied Cephas different from Peter, not one can be named in the first ages[centuries], except Clemens of Alexandria, whose works were rejected as apocryphal by Pope Gelasius. The next author is Dorotheus of Tyre, in his Catalogue of the seventy-two disciples, in the fourth or fifth age[century], and after him the like, or same catalogue, in the seventh age[century], in the Chronicle, called of Alexandria, neither of which are of any authority with the learned, so many evident faults and falsehoods being found in both. St. Jerome indeed on this place says, there were some (though he does not think fit to name them) who were of that opinion; but at the same time St. Jerome ridicules and rejects it as groundless. Now as to authors that make Cephas the same with St. Peter, the prince of the apostles, we have what may be called the unexceptionable and unanimous consent of the ancient fathers and doctors of the Catholic Church, as of Tertullian, who calls this management of St. Peter, \u0001a fault of conversation, not of preaching\u0002 or doctrine. Of St. Cyprian, of Origen, of the great doctors, St. Jerome, St. Augustine, St. Chrysostom, St. Gregory the Great, of St. Cyril of Alexandria, of Theodoret, Pope Gelasius, Pelagius the second, St. Anselm, St. Thomas Aquinas. In later ages, of Bellarmine, Baronius, Binius, Spondan, of Salmeron, Estius, Gagneius, Tirinus, Menochius, Alex Natalis, and a great many more: so that Cornelius a Lapide on this place says, \u0001that the Church neither knows, nor celebrates any other Cephas but St. Peter.\u0002 Tertullian and most interpreters take notice, that St. Peter's fault was only a lesser or venial sin in his conduct and \u0001conversation.\u0002 Did not St. Paul on several occasions do the like, as what is here laid to St. Peter's charge? that is, practise the Jewish ceremonies: did not he circumcise Timothy after this, an. 52[A.D. 52]? did he not \u0001shave his\u0002 head in \u0001Cenchrea,\u0002 an. 54? did he not by the advice of St. James (an. 58.) \u0001purify himself\u0002 with the \u0001Jews in the temple,\u0002 not to offend them? St. Jerome, and also St. Chrysostom,[2] give another exposition of this passage. They looked upon all this to have been done by a contrivance and a collusion betwixt these two apostles, who had agreed beforehand that St. Peter should let himself \u0001be reprehended\u0002 by St. Paul, (for this they take to be signified by the Greek text) and not that St. Peter was \u0001reprehensible;\u0002[3] so that the Jews seeing St. Peter publicly blamed, and not justifying himself, might for the future eat with the Gentiles. But St. Augustine vigorously opposed this exposition of St. Jerome, as less consistent with a Christian and apostolical sincerity, and with the text in this chapter, where it is called a \u0001dissimulation,\u0002 and that Cephas or Peter \u0001walked not uprightly to the truth of the gospel.\u0002 After a long dispute betwixt these two doctors, St. Jerome seems to have retracted his opinion, and the opinion of St. Augustine is commonly followed, that St. Peter was guilty of a venial fault of imprudence. In the mean time, no Catholic denies but that the head of the Church may be guilty even of great sins. What we have to admire, is the humility of St. Peter on this occasion, as St. Cyprian observes,[4] who took the reprehension so mildly, without alleging \u0001the primacy, which our Lord had given him.\u0002 Baronius held that St. Peter did not sin at all, which may be true, if we look upon his intention only, which was to give no offence to the Jewish converts; but if we examine the fact, he can scarce be excused from a \u0001venial indiscretion.\u0002 (Witham) --- \u0001I withstood,\u0002 &c. The fault that is here noted in the conduct of St. Peter, was only a certain imprudence, in withdrawing himself from the table of the Gentiles, for fear of giving offence to the Jewish converts: but this in such circumstances, when his so doing might be of ill consequence to the Gentiles, who might be induced thereby to think themselves obliged to conform to the Jewish way of living, to the prejudice of their Christian liberty. Neither was St. Paul's reprehending him any argument against his supremacy; for is such cases an inferior may, and sometimes ought, with respect, to admonish his superior. (Challoner)" }, { "marker": "Ver. 16. &c.", "first": 16, "last": 16, "text": "\u0001Knowing that a man is not justified by the works of the law.\u0002 St. Paul, to the end of the chapter, seems to continue his discourse to St. Peter, but chiefly to the Jewish Galatians, to shew that both the Gentiles, whom the Jews called and looked upon \u0001as sinners,\u0002 and also the Jews, when converted, could only hope to be \u0001justified\u0002 and saved by the faith of Christ, and not \u0001by the works of the law.\u0002 --- \u0001But if while we seek to be justified in Christ,\u0002 by faith in him, and by his grace, \u0001we ourselves also are found sinners,\u0002 as the false doctors teach you, and not to be justified but by the ceremonies and works of the law of Moses, this blasphemous consequence must follow, \u0001that Christ is the minister\u0002 and author \u0001of sin,\u0002 by making us believe that by faith in him, and complying with his doctrine, we may be justified and saved. For thus we must be considered \u0001transgressors,\u0002 unless we renew and \u0001build again\u0002 what Christ and we have destroyed. --- \u0001For by the law I am dead to the law.\u0002 That is, says St. Jerome, by the evangelical law of Christ I am dead to the ancient law and its ceremonies. Others expound it, that by the law and its types and figures, and by the predictions contained in the law, I know the Mosaical law hath now ceased, in which sense he might say, \u0001by the law I am dead to the law.\u0002 --- \u0001If justice.\u0002 That is, if justification and salvation be to be had, or could have been had \u0001by the\u0002 works of \u0001the law; therefore Christ died in vain,\u0002 and it was not necessary that he should become our Redeemer. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "He here expresses the change which had been wrought in him. The law to which he had been attached, had passed away from him. Now he was so united to Christ and his cross, that he says: Not I, but Christ liveth in me. The strong expressions made use of by St. Paul with regard to the Jewish law in this chapter, may appear strange, and very capable of a wrong interpretation. But we must ever bear in mind that St. Paul speaks exclusively of the \u0001ceremonial\u0002 part of the law, and not of the \u0001moral,\u0002 contained in the decalogue: of this latter he says in his epistle to the Romans, (ii. 13.) the doers of the law shall be justified. But to effect this, was and is necessary the grace which Jesus Christ has merited and obtained for all, grace which God has shed on all, more or less, from the commencement of the world." } ] }, { "chapter": 3, "slug": "id195.html", "header": "Galatians iii. Notes & Commentary: Ver. 1. \u0001Before whose eyes Jesus Christ....crucified among you.\u0002[1] The common exposition is, that St. Paul had \u0001before described\u0002 and set before them Christ crucified. Others, that it had been clearly foretold by the prophets that Christ was crucified for them. (Witham)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Did you receive the Spirit by the works of the law?\u0002 As if he said, you esteem it a great favour to have received those spiritual gifts of working miracles, &c. When you were made Christians, had you these favours \u0001by the works of the law,\u0002 or was it not \u0001by the hearing of faith,\u0002 and by the faith of Christ, that you had such extraordinary graces? and when you \u0001have begun\u0002 thus happily by the \u0001spirit\u0002 of Christ and his spiritual gifts, are you for \u0001finishing\u0002 and thinking to make yourselves more \u0001perfect\u0002 by the exterior works of the law, the circumcision of the flesh, and such like ceremonies? (Witham)" }, { "marker": "Ver. 4-5.", "first": 4, "last": 5, "text": "\u0001If yet in vain:\u0002 i.e. I have still good hopes, that what you have already suffered by persecutions and self-denials, since your conversion, will not be in vain; as they would be, if you sought to be justified by the works and ceremonies of the law of Moses, and not by the faith and law of Christ, by which only you can be truly sanctified. (Witham) --- St. Jerome, St. Augustine, and others, suppose that the power of working miracles still remained in the Galatians, notwithstanding what had passed; but St. Chrysostom and several others, explain it of a power they had formerly possessed. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001As it is written: Abraham believed God, and it was reputed to him unto justice.\u0002 See Romans iv. 3. They only who imitate the faith of Abraham shall \u0001be blessed\u0002 with him, and are his spiritual \u0001children,\u0002 whether Jews or Gentiles, whom God promised to bless by the seed of Abraham; i.e. by Christ, who descended from Abraham. (Witham) --- The apostle thus argues with the Galatians; Abraham, who was never under the law, still received the grace of justification in reward of his faith, even before he had received circumcision. Now, if a person can be justified without the law, the law can be no ways necessary to salvation. (Calmet)" }, { "marker": "Ver. 10-14.", "first": 10, "last": 14, "text": "\u0001Are under a curse....cursed is every man,\u0002 &c. The sense of these is to be found in Deuteronomy xxvii. 26. in the Septuagint. Some expound them thus: curses are pronounced against every one who keeps not all the precepts of the law, but there is not any one; i.e. scarce any one, who keepeth them all; therefore all under the law are under some curse. But as it cannot be said that no one kept all the precepts, especially the moral precepts of the law, mentioned in that place of Deuteronomy; (for Zacharias and \u0001Elizabeth were both just in the sight of God,\u0002 Luke i., and doubtless many others lived so as not to incur those curses, but were just and were saved, though not by virtue of the works of the law only, nor without faith in God, and in their Redeemer, who was to come) therefore others understand that all such persons fall under these curses, who think to comply with all these precepts by their own strength, or who confide in the works of the law only, without faith in Christ, the Messias, and without which they cannot be saved. This agrees with what follows, that \u0001the just man liveth by faith.\u0002 (Habacuc ii. 4.) See Romans i. 17. --- \u0001Now\u0002 the law is not of faith, i.e. the works done merely in compliance with the law, are not works of faith that can save a man: \u0001but he that doth those things\u0002 of the law, \u0001shall live in them;\u0002 i.e. says St. Jerome, shall have a long temporal life promised in the law; or, as others say, shall have life everlasting, if they are done with faith. --- \u0001Christ hath redeemed us\u0002 from these curses; but to do this, hath made \u0001himself a curse\u0002 for \u0001our\u0002 sake, by taking upon himself the similitude of a sinner, and by dying upon the cross, as if he had been guilty of the greatest sins, having only charged himself with our sins, inasmuch as it \u0001is written:\u0002 (Deuteronomy xxi. 23.) \u0001cursed is every one who hangeth on a tree;\u0002 which is to be understood, in case he deserve it for his own sins. --- \u0001That the blessing of Abraham\u0002 (or promised to Abraham) \u0001might be fulfilled;\u0002 i.e. Christ redeemed us, that these blessings might be fulfilled on all nations, and that all might receive the \u0001promise of the Spirit,\u0002 or the promised spirit of grace believing in Christ, who is now come. (Witham)" }, { "marker": "Ver. 15, &c.", "first": 15, "last": 15, "text": "\u0001I speak after the manner of man;\u0002 or, by a comparison, says St. Chrysostom, common among men. If a man make or execute his last will, or any deed or contract, it stands good; no one \u0001contemns\u0002 it, or pretends to annul it, or add \u0001any\u0002 thing to it: how much more shall the testament, the covenant, or solemn promise which God made to Abraham, to bless all nations, stand firm and have its effect? And he said to \u0001his seed,\u0002 to \u0001one,\u0002 i.e. in \u0001Christ only,\u0002 not to \u0001his seeds, as it were by many.\u0002 It is observed, that the word \u0001seed\u0002 being a collective signification, may grammatically be taken for the plural as well as for the singular number; so that we are to have more regard to St. Paul's authority, who expounds to us what is here signified by the word seed, than to the word itself. --- \u0001The law which was made after four hundred and thirty years\u0002 (consult the chronologists) does not make void the testament: nor the \u0001promise\u0002 which God himself made to Abraham, that mankind should be blessed only by Christ. These blessings could not be by the law of Moses \u0001ordained,\u0002 or delivered \u0001by angels\u0002 in the \u0001hand of a mediator,\u0002 to wit, of Moses, according to the common interpretation, who, in receiving and publishing the law, was as it were a mediator betwixt God and his people. --- And \u0001a mediator is not of one,\u0002 (but is called so, as mediating betwixt two parties) \u0001but God is one.\u0002 This is to signify, that when he made the covenant or promise to Abraham, he made this promise himself, and did not make use of a mediator inferior to himself, as when he gave the law; and the law, in this respect, was inferior to the promise; but the chief difference was, that true justice and sanctification was not given by the law, for so it would have contradicted and have made void the promise made before to Moses[Abraham?], that the blessings of true sanctification should only be by his seed and by faith in Christ, the Son of Abraham and of David. According to the Scriptures all things (i.e. all men) were shut up together \u0001under sin,\u0002 under the slavery of sin, from which they were not to be redeemed but by the accomplishment of the promise, and by the coming of Christ, by his grace, and faith in him. (Witham) --- \u0001Because of transgressions.\u0002 To restrain them from sin, by fear and threats. --- \u0001Ordained by Angels.\u0002 The law was delivered by Angels, speaking in the name and person of God to Moses, who was the \u0001mediator\u0002 on this occasion between God and the people. (Challoner) --- The law was established not to occasion sin, but to \u0001manifest\u0002 sin, and to \u0001punish\u0002 sin. Ezechiel (xx. 11.) shews the meaning of the apostle, when he says: that God, after bringing the Israelites out of Egypt, imposed laws upon them that gave life to such as observed them. This was the decalogue, published immediately after the passage of the Red Sea; but violating these commandments, they became guilty of idolatry. To \u0001punish\u0002 them, God imposed upon them precepts \u0001which are not good, and which give not life.\u0002 (ver. 24, 25.) This is the ceremonial law, which was established and published by degrees during the forty years the Israelites sojourned in the desert. It is then evident that this law was given to punish transgressions in the Israelites, and to prevent relapses. This is the sense of St. Paul." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hath concluded all under sin;\u0002 i.e. hath declared all to be under sin, from which they could not be delivered but by faith in Jesus Christ, the promised seed. (Challoner) --- The law was not given to all; but all its precepts and prohibitions were binding under sin, and all violators of the law were guilty of sin." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "As for the \u0001law,\u0002 it \u0001was put\u0002 or given \u0001because of transgressions,\u0002 to put a stop, by the punishments prescribed, to idolatry and other crimes, which the Jews had learnt from other nations, particularly in Egypt. The law was a \u0001pedagogue,\u0002 or schoolmaster, to direct and correct and bring men to Christ, our chief Master, our great Mediator, who being now come, we are no longer under our former pedagogue. Christ hath by his grace made all, who believe in him and follow his doctrine, his \u0001sons\u0002 and his adoptive children, whether they were before \u0001Jews\u0002 or \u0001Gentiles;\u0002 now they are all \u0001one,\u0002 united in the same \u0001faith,\u0002 and in the same spirit of charity. All the faithful are to be accounted of \u0001the seed\u0002 of Abraham, and his spiritual children by the accomplishment of the promise. (Witham) --- \u0001Pedagogue;\u0002 i.e. schoolmaster, conductor, or instructor. (Challoner)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "The baptism of infants shews that the sacrament gives grace of itself, by divine appointment; or, as divines say, ex opere operato." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Neither Jew,\u0002 &c. That is, no distinction of Jew, &c. (Challoner)" } ] }, { "chapter": 4, "slug": "id196.html", "header": "Galatians iv. Notes & Commentary: Ver. 1. By the child, in this place, the apostle understands all the Jewish people, who, as long as they were under the childhood of the law, were subject to numerous restrictions, although they were the favorite children of God. But when the fulness of time came, they received the adoption of children, and were in possession of the liberty of the law of grace. They were no longer obliged to observe the legal rites. Whence the apostle wishes the conclusion to be drawn, that if persons once subject to the law were now exempt from it, how much more will those be excused from its yoke, who were never under its control. (Calmet) Ver. 3. \u0001Under the elements of the world.\u0002 St. Chrysostom understands the exterior ceremonies and precepts of the law of Moses, with an allusion to the first elements or rudiments which children are taught. (Witham)", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The fulness of the time.\u0002 That is, the time decreed by Divine Providence. --- \u0001God sent his Son made of a woman,\u0002 who took a true human body of his virgin Mother. --- \u0001Under the law,\u0002 as he was man, because he was pleased to make himself so. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Crying, Abba.\u0002 That is, \u0001Father;\u0002 Christ taught us in prayer to call God \u0001our Father,\u0002 he having made us his adoptive \u0001sons\u0002 by his grace, and \u0001heirs\u0002 of heaven. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "\u0001You served them, who by nature are no gods.\u0002 These words are to be understood of the converts, who had been Gentiles. --- \u0001Known of God.\u0002 That is, approved and loved by him. (Witham) --- The language of the apostle in this verse is not perhaps strictly precise. The Galatians, whom he addresses, had been converted from paganism, and of course were never subject to the law of Moses. But the apostle, by these words, entreats them not to begin now to serve these weak and useless elements, (as he calls the Jewish rites) or by this expression he may mean (as St. Chrysostom and Theophylactus explain it) the tyranny of error and wickedness. (Calmet)" }, { "marker": "Ver. 10-11.", "first": 10, "last": 11, "text": "\u0001You observe\u0002 [1] \u0001days,\u0002 &c. These false teachers were for obliging all Christians to observe all the Jewish feasts, fasts, ceremonies, &c. Some of the later reformers find here an occasion to blame the fasts and holydays kept by Catholics. St. Jerome, in his commentary on these words, tells us that some had made the like objection in his time: his answer might reasonably stop their rashness; to wit, that Christians keep indeed the sabbath on the Sunday, (not the Jewish sabbath on Saturdays) that they keep also divers holydays, and days on which great saints suffered martyrdom, (let our adversaries take notice of this) but that both the days are different, and the motives of keeping them. See St. Jerome, tom. iv. p. 271. (Witham) --- This text cannot mean to condemn the feasts appointed to be kept holy in the Catholic Church. For on the festivals dedicated to our Lord, St. Augustine writeth thus: \"We dedicate and consecrate the memory of God's benefits with solemnities on solemn appointed days, lest in process of time they might creep into ungrateful and unkind oblivion.\" And of the martyrs thus: \"Christian people celebrate the memories of martyrs with religious solemnity, both to move themselves to an imitation of their virtues, and that they may be partakers of their merits, and helped by their prayers.\" (Conta Faust. lib. xx. chap. 21.) And of other saints thus: \"keep ye and celebrate with sobriety the nativity of saints, that we may imitate them that are gone before us, and that they may rejoice in us, who pray for us.\" (In Ps. lxxxviii. Conc. 2. in fine.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Be ye as I, for I also am as you.\u0002 I add no word in the translation, because it is uncertain what is to be understood: some give this construction, be you as \u0001I am,\u0002 because I also \u0001was,\u0002 as you now \u0001are;\u0002 and they expound them thus: lay aside your zeal for the Jewish ceremonies as I have done, who \u0001was\u0002 once as zealous for them as you seem now to be. Others would have the construction and sense to be: be you as I \u0001am,\u0002 because I \u0001am\u0002 as you; that is, be affected to me, and love me, as I have still a true affection and love for you, which is agreeable to what follows, \u0001you have not offended me at all.\u0002 (Witham)" }, { "marker": "Ver. 13-16.", "first": 13, "last": 16, "text": "\u0001Through infirmity of the flesh....and your temptation in my flesh.\u0002 St. Jerome thinks the apostle had some bodily infirmity upon him. St. Chrysostom understands his poverty, and want, and persecutions, and that some were inclined to contemn him and his preaching on these accounts. Yet others among them did not esteem him less: they received him, respected him as an \u0001Angel of God,\u0002 as \u0001Christ Jesus;\u0002 they would have given him\u0001 their eyes,\u0002 as one may say, and all that was dear to them. He puts them in mind how \u0001happy\u0002 then they thought themselves, and asketh why they are now so much \u0001changed?\u0002 (Witham)" }, { "marker": "Ver. 17-20.", "first": 17, "last": 20, "text": "He tells them this change comes from the false teachers among them, who with a false \u0001zeal\u0002 would \u0001exclude them\u0002 from a friendship and a submission to St. Paul, and deprive them again of that Christian liberty by which Christ, and the faith of Christ, had freed them from the yoke of the Mosaical law. On this account I must labor and \u0001travail,\u0002 as it were to \u0001bring you\u0002 forth a second time. How do \u0001I now wish\u0002 to be \u0001with you,\u0002 to \u0001change my voice,\u0002 to exhort you, to reprehend you, to use all ways and means to regain you to Christ? --- \u0001I am in confusion about you,\u0002[2] I am perplexed, as the Greek signifies, as not knowing what to say or do. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001It is written\u0002 in the law, that is, in Genesis, (chap. xvi. and chap. xxi.) that \u0001Abraham had two sons,\u0002 &c. that his two sons, \u0001Ismael,\u0002 born of his servant,\u0001 Agar,\u0002 and \u0001Isaac\u0002 of his wife, \u0001Sara,\u0002 in an \u0001allegorical sense,\u0002 represent the two \u0001testaments\u0002 or covenants, which God made with his people: that by \u0001Ismael\u0002 was represented that covenant of the former law delivered to Moses on Mount Sina, by which the Jews were made his elect people, yet as it were his \u0001servants,\u0002 to be kept to their duty by fear of punishments; but by \u0001Isaac\u0002 is represented the new covenant or testament of \u0001Christ,\u0002 given at Jerusalem, where he suffered, where the new law was first published; by which law, they who believe in Christ were made the spiritual children of Abraham, the \u0001sons\u0002 of God, and heirs of the blessings promised to Abraham: that \u0001Sina,\u0002 the \u0001mountain in Arabia,\u0002 hath[3] \u0001an affinity with Jerusalem,\u0002 and \u0001with her children,\u0002 who remain under the \u0001servitude\u0002 of the law of Moses: we cannot understand a \u0001conjunction,\u0002 or an \u0001affinity,\u0002 as to place and situation, Sina and Jerusalem being near twenty days' journey distant from each other; therefore it can only be an affinity in a mystical signification, inasmuch as Jerusalem was the capital of the Jews, where the children of those who received the law on Mount Sina lived still under the servitude of the same law: but Christians, who believe in Christ, must look upon themselves as belonging to Jerusalem, and not to the city of Jerusalem upon earth, but to the celestial Jerusalem in heaven, which is our \u0001mother,\u0002 now no longer servants and slaves to the former law, but \u0001free,\u0002 being made the \u0001sons\u0002 of God by the grace of Christ, and heirs of heaven. And these blessings were promised to all nations, not only to the Jews, of which the much greater part remained obstinate, and refused to believe in Christ, but also particularly to the Gentiles, according to the prophecy of Isaias, (chap. liv.) \u0001rejoice thou\u0002 that hast been \u0001barren,\u0002 like \u0001Sara,\u0002 for a long time; i.e. rejoice, you Gentiles, hitherto left in idolatry, without the knowledge or worship of the true God, now you shall have more children among you than among the Jews, who were his chosen people. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "St. Paul makes another observation upon this example of Ismael and Isaac: that as Ismael was troublesome to Isaac, for which he and his mother were turned out of the family, \u0001so also now\u0002 the Jews insulted and persecuted the Christians, who had been Gentiles; but God will protect them as heirs of the blessings promised: they shall be accounted the spiritual children of Abraham, while the Jews, with their carnal ceremonies, shall be cast off. (Witham) --- This, says St. Augustine, is a figure of heretics, (who are the children of the bond-woman) unjustly persecuting the Catholic Church. (Ep. 48.)" } ] }, { "chapter": 5, "slug": "id197.html", "header": "Galatians v. Notes & Commentary: Ver. 1. \u0001Be not held again under the yoke of bondage,\u0002 of the old law. (Witham) --- This verse must be understood in the same manner as the 9th verse of the preceding chapter. See the annotations upon it.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001If you\u0002 converted from heathenism \u0001be circumcised,\u0002 it must be by believing and professing it necessary, which is false doctrine, and then \u0001Christ will profit you nothing:\u0002 not that the practice of those ceremonies was at the time sinful, especially for those that had been Jews, but it was an error to judge them necessary for converted Gentiles. Besides, he that judges circumcision necessary, must also judge himself bound to keep all the other ceremonies and precepts of the law. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The false teachers had insisted on the observance of circumcision and a few other rites only, as necessary for salvation; but St. Paul assures them, that the receiving of circumcision is an open profession of Judaism, and that he that makes this profession, binds himself to the observance of every part of the law, since a curse is pronounced against those that do not keep it in all its parts. If then circumcision be necessary for salvation, the whole law is necessary also. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "If you think that justice cannot be obtained but under the law, you make a renunciation of the justice of Christ: his mediation becomes of no avail to you. (Calmet)" }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001We in spirit\u0002 hope for true \u0001justice\u0002 by \u0001faith\u0002 in Christ; yet not by faith only, but by faith \u0001working by charity.\u0002 (Witham) --- Here note with St. Augustine, that faith is not to be idle, but working or doing good works in charity: wherefore not faith alone. (De opere et fide. chap. xiv.)" }, { "marker": "Ver. 8, &c.", "first": 8, "last": 8, "text": "\u0001This persuasion\u0002 of yours \u0001is not from him who calleth you;\u0002 is not from God: and \u0001I hope\u0002 you will be shortly again of no \u0001other mind\u0002 than what I taught you. (Witham) --- This was a Jewish proverb, and alluded to the time of the Pasch, when it was not permitted to eat of any but unleavened bread; during which time the least leaven made the whole mass unclean to a Jew....Some Greek copies read, \u0001mikra zume olon to phurama zumoi,\u0002 when the sense will be, \"a little leaven causes the whole mass to rise.\" (Calmet) --- Hence the introduction of any, however small, share of the ceremonial and Jewish rites, will greatly disfigure the purity and simplicity of the Christian institute. --- As \u0001for me,\u0002 my adversaries misrepresent me, when they say I preach circumcision; which if I did, I should not be persecuted as I am by the Jews. I never preach it necessary for Gentiles converted, though I have not condemned the use of it in the Jewish converts, provided they do not oblige other converts to it. --- \u0001The scandal of the cross is therefore made void.\u0002 The sense is, according to St. Jerome, that the Jews' greatest objection against St. Paul used to be, because he preached that circumcision and the law of Moses need not be observed: another objection against him was, that he preached Jesus, who was crucified on an infamous cross, to be their great Messias. He reasons then in this manner, that if the Jews think he again preacheth the necessity of circumcision and the precepts of the old law, they will no longer be offended that he preacheth Christ crucified, because they were not so much offended with the latter as with the first. Thus also St. Chrysostom on this verse. Others expound it thus: If I preach circumcision and the ceremonies of the law, therefore according to my doctrine, the cross of Christ, and justification by the merits of Christ crucified, is abolished, because justification is still to be sought for by the works of the law. --- \u0001I would they were even cut off:\u0002 separated from your communion by excommunication. This seems the true sense; so that I need not mention any other exposition. See Cornelius a Lapide. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001An occasion to the flesh;\u0002 i.e. that you abuse not, by a vicious life, that Christian liberty which Christ hath purchased for you, but be united in the \u0001spirit of charity.\u0002 (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "All the law, as far as it regards our duty to our neighbour, is contained in this text of the apostle; he says the same in his epistle to the Romans, Chap. xiii. He that loves his neighbour has fulfilled the law." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001So that you\u0002[1] \u0001do not the things that you would.\u0002 He does not say, so that \u0001you cannot do,\u0002 as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, \u0001walk by the spirit, and you will not accomplish the works of the flesh.\u0002 (Witham) --- Here some suppose, says St. Augustine, that the apostle denieth that we have free liberty of will: not understanding that this is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the lusts of the flesh. (St. Augustine, in chap. v. Gal.)" }, { "marker": "Ver 19-21.", "first": 19, "last": 21, "text": "\u0001Uncleanness, immodesty, luxury.\u0002 In the Greek there are but two vices named; \u0001luxury\u0002 is not mentioned; and, perhaps, the Latin interpreter put two words to explain one Greek word. (Witham) --- St. Augustine here sheweth that there are other damnable sins besides infidelity." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The fruit of the Spirit is charity,\u0002 &c. There are numbered twelve of these fruits in the Latin, though but nine in the Greek text, in St. Chrysostom; St. Jerome; St. Augustine, tract. lxxxvii. in Joan. p. 756. The difference may again happen by the Latin interpreter using two words to express one Greek word. It is observed, that \u0001longanimity\u0002 and \u0001patience\u0002 are in a manner the same; so are \u0001benignity\u0002 and \u0001goodness;\u0002 and so may be here \u0001continency\u0002 and \u0001chastity.\u0002 (Witham)" } ] }, { "chapter": 6, "slug": "id198.html", "header": "Galatians vi. Notes & Commentary: Ver. 2. \u0001One another's burdens.\u0002 This is not contrary to what is added ver. 5, that \u0001every one shall bear his own burden,\u0002 because in the first place the sense is, that we must bear patiently with one another's faults and imperfections; in the second, that every one must answer for himself at God's tribunal. (Witham) --- Every one has his failings and weaknesses, and stands in need of indulgence from his brethren; he must, therefore, grant to them what he so much desires to receive from them. (Calmet)", "notes": [ { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Communicate....in all good things:\u0002 by this \u0001communication,\u0002 is understood an assisting of others in their wants. (Witham) --- Such as are blessed with the goods of this world, should gladly communicate a share of their efforts to the preachers and teachers of the true faith; and this not merely as a return for what they have received, but also that they may be made thereby partakers of their merit. (St. Augustine, lib. 2. evang. quæst. q. 8.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "This is addressed to the avaricious, who, under various pretexts, excused themselves from contributing to the support of their teachers. But they are here informed, that their excuses will not screen them from the anger of God. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He that soweth in his flesh,\u0002 &c. The apostle represents the flesh and the spirit like two fields, on which men sow good or bad seed, according to which they shall reap. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Works of mercy are the seed of life everlasting, and the proper cause thereof, and not faith only." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The household of the faith:\u0002 those who profess the same true faith. (Witham) --- We are more bound to assist Christians than Jews; Catholics than heretics. (St. Jerome, q. 1. ad Hedibim.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001What a letter I have written....with my own hand.\u0002 St. Jerome understands this of what he is now beginning to write, the rest being written by the hand of another. Others understand the whole letter. (Witham) --- St. Chrysostom, Theophylactus, and Theodoret, suppose that the apostle wrote the whole epistle with his own hand, and here excuses himself for writing so ill the Grecian letters, which were so very different from those of his native language. But St. Jerome understands, that he wrote only this latter part of the epistle, as a testimony that the whole came from him. (Calmet)" }, { "marker": "Ver. 12-13.", "first": 12, "last": 13, "text": "He tells them the false teachers would have them circumcised first, to avoid \u0001persecution\u0002 from the Jewish party; and secondly to glory in having made them their proselytes. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "As for my part, I will \u0001glory\u0002 in nothing \u0001but in the cross of our Lord Jesus Christ,\u0002 but in Christ crucified. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001But a new creature;\u0002 but to be born anew, to receive the spiritual life of grace. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001I bear the marks of the Lord Jesus in my body,\u0002 by the stripes and wounds I have received for preaching the gospel. (Witham) --- Formerly it was not unusual to stamp certain characters on the bodies of soldiers, fugitives, and of domestics, purposely to distinguish them." } ] } ] }, "gen": { "book": "gen", "intro": [ { "text": "THE BOOK OF GENESIS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year 2369 (Usher) 2399 (Salien and Tirinus) B.C. 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)" }, { "text": "This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph." } ], "intro_slug": "id326.html", "chapters": [ { "chapter": 1, "slug": "id327.html", "header": "Genesis i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beginning.\u0002 As St. Matthew begins his Gospel with the same title as this work, \u0001the Book of the Generation,\u0002 or Genesis, so St. John adopts the first words of Moses, \u0001in the beginning;\u0002 but he considers a much higher order of things, even the consubstantial Son of God, \u0001the same with God\u0002 from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, \u0001by the word of his power; for all things were made by Him,\u0002 the Undivided Deity. (Haydock) --- \u0001Elohim,\u0002 the \u0001Judges\u0002 or Gods, denoting plurality, is joined with a verb singular, \u0001he created,\u0002 whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the \u0001finisher of our faith.\u0002 (Calmet) --- The Jews being a carnal people and prone to idolatry, might have been in danger of misapplying this great mystery, and therefore an explicit belief of it was not required of them in general. See Collet. &c. (Haydock) --- The word bara, \u0001created,\u0002 is here determined by tradition and by reason to mean a production out of nothing, though it be used also to signify the forming of a thing out of pre-existing matter. (ver. 21, 27.) (Calmet) --- The first cause of all things must be God, who, in a moment, spoke, and \u0001heaven and earth\u0002 were made, heaven with all the Angels; and the whole mass of the elements, in a state of confusion, and blended together, out of which the beautiful order, which was afterwards so admirable, arose in the space of six days: thus God was pleased to manifest his free choice in opposition to those Pagans who attributed all to blind chance or fate. \u0001Heaven\u0002 is here placed first, and is not declared \u0001empty\u0002 and dark like the earth; that we may learn to raise our minds and hearts above this land of trial, to that our true country, where we may enjoy God for ever. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Spirit of God,\u0002 giving life, vigour, and motion to things, and preparing the waters for the sacred office of baptism, in which, by the institution of Jesus Christ, we must be born again; and, like spiritual \u0001fishes,\u0002 swim amid the tempestuous billows of this world. (v. Tert.[See Tertullian?], &c.) (Worthington) (Haydock)---This Spirit is what the Pagan philosophers styled the Soul of the World. (Calmet) --- If we compare their writings with the books of Moses and the prophets, we shall find that they agree in many points. See Grotius. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Light.\u0002 The sun was made on the fourth day, and placed in the firmament to distinguish the seasons, &c.; but the particles of fire were created on the first day, and by their, or the earth's motion, served to discriminate day from the preceding night, or \u0001darkness,\u0002 which was \u0001upon the face of the deep.\u0002 (Haydock) --- Perhaps this body of light might resemble the bright cloud which accompanied the Israelites, Exodus xiv. 19, or the three first days might have a kind of imperfect sun, or be like one of our cloudy days. Nothing can be defined with certainty respecting the nature of this primeval light. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Good;\u0002 beautiful and convenient: --- \u0001he divided light\u0002 by giving it qualities incompatible with \u0001darkness,\u0002 which is not any thing substantial, and therefore Moses does not say it was created. (Calmet) --- While our hemisphere enjoys the day, the other half of the world is involved in darkness. St. Augustine supposes the fall and punishment of the apostate angels are here insinuated. (L. \u0001imp. de Gen.\u0002) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A firmament.\u0002 By this name is here understood the whole space between the earth and the highest stars. The lower part of which divideth the waters that are upon the earth, from those that are above in the clouds. (Challoner) --- The Hebrew \u0001Rokia\u0002 is translated \u0001stereoma,\u0002 solidity by the Septuagint., and expansion by most of the moderns. The heavens are often represented as a tent spread out, Psalm. ciii. 3. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Above the firmament\u0002 and stars, according to some of the Fathers; or these waters were vapours and clouds arising from the earth, and really divided from the lower waters contained in the sea. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Seed in itself,\u0002 either in the fruit or leaves, or slips. (Menochius) --- At the creation, trees were covered with fruit in Armenia, while in the more northern regions they would not even have leaves: Calmet hence justly observes, that the question concerning the season of the year when the world began, must be understood only with reference to that climate in which Adam dwelt. Scaliger asserts, that the first day corresponds with our 26th of October, while others, particularly the Greeks, fix it upon the 25th of March, on which day Christ was conceived; and, as some Greeks say, was born and nailed to the cross. The great part of respectable authors declare for the vernal equinox, when the year is in all its youth and beauty. (Haydock) See Tirinus and Salien's Annals, B.C. 4053." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For signs.\u0002 Not to countenance the delusive observations of astrologers, but to give notice of rain, of the proper seasons for sowing, &c. (Menochius) --- If the sun was made on the first day, as some assert, there is nothing new created on this fourth day. By specifying the use and creation of these heavenly bodies, Moses shows the folly of the Gentiles, who adored them as gods, and the impiety of those who pretend that human affairs are under the fatal influence of the planets. See St. Augustine, Confessions iv. 3. The Hebrew term \u0001mohadim,\u0002 which is here rendered \u0001seasons,\u0002 may signify either \u0001months\u0002, or the \u0001times for assembling\u0002 to worship God; (Calmet) a practice, no doubt, established from the beginning every week, and probably also the first day of the \u0001new moon,\u0002 a day which the Jews afterwards religiously observed. Plato calls the sun and planets the \u0001organs of time,\u0002 of which, independently of their stated revolutions, man could have formed no conception. The day is completed in twenty-four hours, during which space the earth moves round its axis, and exposes successively different parts of its surface to the sun. It goes at a rate of fifty-eight thousand miles an hour, and completes its orbit in the course of a year. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Two great lights.\u0002 God created on the first day \u0001light,\u0002 which being moved from east to west, by its rising and setting made morning and evening. But on the fourth day he ordered and distributed this light, and made the sun, moon, and stars. The moon, though much less than the stars, is here called a \u0001great light,\u0002 from its giving a far greater light to earth than any of them. (Challoner) --- \u0001To rule\u0002 and adorn, for nothing appears so glorious as the sun and moon. (Menochius) --- Many have represented the stars, as well as the sun and moon, to be animated. Ecclesiastes xvi[i. 6?], speaking of the sun says, \u0001the spirit goeth forward surveying all places: \u0002and in Esdras[2 Esdras?] ix. 6, the Levites address God, \u0001Thou hast made heaven and all the host thereof; and thou givest life to all these things, and the host of heaven adoreth thee.\u0002 St. Augustine \u0001Ench.\u0002 and others, consider this question as not pertaining to faith. See Spencer in Origen, contra Cels. v. (Calmet) --- Whether the stars be the suns of other worlds, and whether the moon, &c. be inhabited, philosophers dispute, without being able to come to any certain conclusion: for \u0001God has delivered the world to their consideration for dispute, so that man cannot find out the work which God hath made from the beginning to the end,\u0002 Ecclesiastes iii. 11. If we must frequently confess our ignorance concerning the things which surround us, how shall we pretend to dive into the designs of God, or subject the mysteries of faith to our feeble reason? If we think the Scriptures really contradict the systems of philosophers, ought we to pay greater deference to the latter, than to the unerring word of God? But we must remember, that the sacred writings were given to instruct us in the way to heaven, and not to unfold to us the systems of natural history; and hence God generally addresses us in a manner best suited to our conceptions, and speaks of nature as it appears to the generality of mankind. At the same time, we may confidently assert, that the Scriptures never assert what is false. If we judge, with the vulgar, that the sun, moon, and stars are no larger than they appear to our naked eye, we shall still have sufficient reason to admire the works of God; but, if we are enabled to discover that the sun's diameter, for example, is 763 thousand miles, and its distance from our earth about 95 million miles, and the fixed stars (as they are called, though probably all in motion) much more remote, what astonishment must fill our breast! Our understanding is bewildered in the unfathomable abyss, in the unbounded expanse, even of the visible creation. --- Sirius, the nearest to us of all the fixed stars, is supposed to be 400,000 times the distance from the sun that our earth is, or 38 millions of millions of miles. Light, passing at the rate of twelve millions of miles every minute, would be nearly 3,000 years in coming to us from the remotest star in our stratum, beyond which are others immensely distant, which it would require about 40,000 years to reach, even with the same velocity. Who shall not then admire thy works and fear thee, O King of ages! (Walker.) --- Geog. justly remarks, \"we are lost in wonder when we attempt to comprehend either the vastness or minuteness of creation. Philosophers think it possible for the universe to be reduced to the smallest size, to an atom, merely by filling up the pores;\" and the reason they allege is, \"because we know not the real structure of bodies.\" Shall any one then pretend to wisdom, and still call in question the mysteries of faith, transubstantiation, &c., when the most learned confess they cannot fully comprehend the nature even of a grain of sand? While on the one hand some assert, that all the world may be reduced to this compass; others say, a grain of sand may be divided \u0001in infinitum!\u0002 (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Creeping: \u0002destitute of feet like fishes, which move on their bellies. (Menochius) --- \u0001Fowl.\u0002 Some assert that birds were formed of the earth, but they seem to have the same origin as fishes, namely, water; and still they must not be eaten on days of abstinence, which some of the ancients thought lawful, Socrates v. 20. To conciliate the two opinions, perhaps we might say, that the birds were formed of mud, (Calmet) or that some of the nature of fish, like barnacles, might be made of water and others of earth. (Chap. 11. 19.[ii. 19.?]) --- \u0001Under:\u0002 Hebrew: on the face of the firmament, or in the open air. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Blessed them,\u0002 or enabled them to produce others. --- \u0001Multiply:\u0002 the immense numbers and variety of fishes and fowls is truly astonishing." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Let us make man to our image.\u0002 This \u0001image\u0002 of God in man, is not in the body, but in the soul; which is a \u0001spiritual \u0002substance, endued with understanding and free-will. God speaketh here in the plural number, to insinuate the plurality of \u0001persons\u0002 in the Deity. (Challoner) --- Some of the ancient Jews maintained that God here addressed his council, the Angels; but is it probable that he should communicate to them the title of Creator, and a perfect similitude with himself? (Calmet) --- Man is possessed of many prerogatives above all other creatures of this visible world: his soul gives him a sort of equality with the Angels; and though his body be taken from the earth, like the brutes, yet even here the beautiful construction, the head erect and looking towards heaven, &c. makes St. Augustine observe, an air of majesty in the human body, which raises man above all terrestrial animals, and brings him in some measure near to the Divinity. As Jesus assumed our human nature, we may assert, that we bear a resemblance to God both in soul and body. Tertullian (de Resur. 5.) says, \"Thus that slime, putting on already the image of Christ, who would come in the flesh, was not only the work of God, but also a pledge.\" (Haydock) See St. Bernard on Psalm xcix. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Male and female.\u0002 Eve was taken from Adam's side on this same day, though it be related in the following chapter. Adam was not an hermaphrodite as some have foolishly asserted. (Calmet) --- \u0001Adam\u0002 means \u0001the likeness,\u0002 or \u0001red earth,\u0002 that in one word we may behold our nobility and meanness. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Increase and multiply.\u0002 This is not a precept, as some protestant controvertists would have it, but a blessing, rendering them fruitful: for God had said the same words to the \u0001fishes\u0002 and \u0001birds,\u0002 (ver. 22.) who were incapable of receiving a precept. (Challoner) --- \u0001Blessed them,\u0002 not only with fecundity as he had done to other creatures, but also with dominion over them, and much more with innocence and abundance of both natural and supernatural gifts. --- \u0001Increase.\u0002 The Hebrews understand this literally as a precept binding every man at twenty years of age (Calmet); and some of the Reformers argued hence, that Priests, &c. were bound to marry: very prudently they have not determined how soon! But the Fathers in general agree that if this were a precept with respect to Adam, for the purpose of \u0001filling the earth,\u0002 it is no longer so, that end being sufficiently accomplished. Does not St. Paul wish all men to be like himself, \u0001unmarried?\u0002 (1 Corinthians vii. 1, 7, 8.) (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Every herb,\u0002 &c. As God does not here express leave to eat flesh-meat, which he did after the deluge, it is supposed that the more religious part of mankind, at least, abstained from it, and from wine, till after that event, when they became more necessary to support decayed nature. (Haydock) (Menochius) --- In the golden age, spontaneous fruits were the food of happy mortals. (Calmet)" } ] }, { "chapter": 2, "slug": "id328.html", "header": "Genesis ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Furniture,\u0002 ornaments or militia, whether we understand the Angels, or the stars, which observe a regular order and obey God. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001He rested,\u0002 &c. That is, he ceased to make any new kinds of things. Though, as our Lord tells us, John v. 17. \u0001He still worketh,\u0002 viz. by conserving and governing all things, and creating souls. (Challoner) --- \u0001Seventh day\u0002. This day was commanded, Exodus xx. 8, to be kept holy by the Jews, as it had probably been from the beginning. Philo says, it is the festival of the universe, and Josephus asserts, there is no town which does not acknowledge the religion of the sabbath. But this point is controverted, and whether the ancient patriarchs observed the seventh day, or some other, it is certain they would not fail, for any long time, to shew their respect for God's worship, and would hardly suffer a whole week to elapse without meeting to sound forth his praise. The setting aside of stated days for this purpose, is agreeable to reason, and to the practice of all civilized nations. As the Hebrews kept Saturday holy, in honour of God's rest, so we keep the first day of the week, by apostolic tradition, to thank God for the creation of the world on that day, and much more for the blessings which we derive from the resurrection of Jesus Christ and the sending down of the Holy Ghost, which have given it a title above all other days. (Haydock) --- \u0001On the seventh day,\u0002 at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th, whence the same Septuagint and Syriac have here \u0001on the 6th day.\u0002 (Haydock) --- But the Hebrew and all the other versions agree with the Vulgate. (Calmet) --- The similarity of ver. 6 and ver. 7 in Hebrew may have given rise to this variation. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Day.\u0002 Not that all things were made in one day: but God formed in succession; first, heaven and earth, then the ornaments of both. \u0001Every plant,\u0002 &c. which on the first day did not spring up, (as \u0001water\u0002 covered the \u0001surface of the earth\u0002,) on the 3d, by the command of God, without having any man to plant, or rain to water them, pushed forth luxuriantly, and manifested the power of the Creator. (Haydock) --- Thus Christ founded his Church by his own power, and still gives her increase; but requires of his ministers to co-operate with him, as a gardener must now take care of the plants which originally grew without man's aid. (Du Hamel) --- By observing that all natural means were here wanting for the production of plants, God asserts his sole right to the work, and confounds the Egyptian system, which attributed plants, &c. to the general warmth of the earth alone. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Breath of life\u0002 or a soul, created out of nothing, and infused into the body to give it life. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Of pleasure,\u0002 Hebrew \u0001Eden,\u0002 which may be either the name of a country, as chap. iv. 16, or it may signify pleasure, in which sense Symmachus and St. Jerome have taken it. --- \u0001From the beginning,\u0002 or on the 3d day, when all plants were created, Hebrew \u0001mikedem,\u0002 may also mean \u0001towards the east,\u0002 as the Septuagint have understood it, though the other ancient interpreters agree with St. Jerome. Paradise lay probably to the east of Palestine, or of that country where Moses wrote. The precise situation cannot be ascertained. Calmet places it in Armenia, others near Babylon, &c. Some assert that this beautiful garden is still in being, the residence of Henoch and Elias. But God will not permit the curiosity of man to be gratified by the discovery of it, chap. iii. 24. How great might be its extent we do not know. If the sources of the Ganges, Nile, Tigris, and Euphrates, be not now changed, and if these be the rivers which sprung from the fountains of Paradise, (both which are points undecided) the garden must have comprised a great part of the world, (Haydock), as the Ganges rises in Judea [India?], and the Nile about the middle of Africa. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The tree of life.\u0002 So called, because it had that quality, that by eating of the fruit of it, man would have been preserved in a constant state of health, vigour, and strength, and would not have died at all. \u0001The tree of knowledge.\u0002 To which the deceitful serpent falsely attributed the power of imparting a superior kind of knowledge beyond that which God was pleased to give. (Challoner) --- Of what species these two wonderful trees were, the learned are not agreed. The \u0001tree of knowledge,\u0002 could not communicate any wisdom to man; but, by eating of its forbidden fruit, Adam dearly purchased the knowledge of evil, to which he was before a stranger. Some say it was the fig-tree, others an apple-tree, Canticle of Canticles viii. 5. But it probably agreed with no species of trees with which we are acquainted, nor was there perhaps any of the same kind in paradise. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A river,\u0002 &c. Moses gives many characteristics of Paradise, inviting us, as it were, to search for it; and still we cannot certainly discover where it is, or whether it exist at all at present, in a state of cultivation. We must therefore endeavour to find the mystic Paradise, Heaven and the true Church; the road to which, though more obvious, is too frequently mistaken. See St. Augustine, City of God xiii. 21.; Proverbs iii. 18. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To dress it\u0002. Behold God would not endure idleness even in Paradise. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The death\u0002 of the soul, and become obnoxious to that of the body; thou shalt become a mortal and lose all the privileges of innocence. Though Adam lived 930 years after this, he was dying daily; he carried along with him the seeds of death, as we do, from our very conception. He had leave to eat of any fruit in this delicious garden, one only excepted, and this one prohibition makes him more eager to taste of that tree than of all the rest. So we struggle constantly to attain what is forbidden, and covet what is denied, \u0001cupimusque negata.\u0002 God laid this easy command upon Adam, to give him an opportunity of shewing his ready obedience, and to assert his own absolute dominion over him. Eve was already formed, and was apprised of this positive command, (Chap. iii. 3.) and therefore, transgressing, is justly punished with her husband. True obedience does not inquire \u0001why\u0002 a thing is commanded, but submits without demur. Would a parent be satisfied with his child, if he should refuse to obey, because he could not discern the propriety of the restraint? If he should forbid him to touch some delicious fruits which he had reserved for strangers, and the child were to eat them, excusing himself very impertinently and blasphemously, with those much abused words of our Saviour, \u0001It is not what enters into the mouth that defiles a man,\u0002 &c. would not even a Protestant parent be enraged and seize the rod, though he could not but see that he was thus condemning his own conduct, in disregarding, on the very same plea, the fasts and days of abstinence, prescribed by the Church and by God's authority? All meats are good, as that fruit most certainly was which Adam was forbidden to eat; though some have foolishly surmised that it was poisonous; but, the crime of disobedience draws on punishment. (Haydock) --- Even when the sin is remitted, as it was to Adam, the penalty is not of course released, as some have pretended. This also clearly appears in baptized infants, who suffer the penalties due to original sin, as much as those who have not been admitted to the laver of regeneration. (St. Augustine; Worthington; Tirinus, &c.) --- If on this occasion, Eve had alone transgressed, as she was not the head, her sin would have hurt only herself. But with Adam, the representative of all his posterity, God made a sort of compact, (Osee vi. 7.) giving him to understand, that if he continued faithful, his children should be born in the state of innocence like himself, happy and immortal, to be translated in due time to a happier Paradise, &c. but if he should refuse to obey, his sin should be communicated to all his race, who should be, \u0001by nature, children of wrath.\u0002 --- (St. Augustine, City of God xvi. 27; Ven. Bede in Luc. 11; &c.) --- (Haydock) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Names,\u0002 probably in the Hebrew language, in which the names of things, frequently designate their nature and quality. See Bochart. --- (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001A deep sleep.\u0002 Septuagint, \"an ecstacy,\" or mysterious sleep, in which Adam was apprised of the meaning of what was done, and how the Church would be taken from the side of Christ, expiring on the cross. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Of my flesh.\u0002 God did not, therefore, take a rib without flesh, nor perhaps did he replace flesh without a rib in Adam's side, though St. Augustine thinks he did. These words of Adam are attributed to God, Matthew xix., because they were inspired by him. --- \u0001Woman.\u0002 As this word is derived from man, so in Hebrew \u0001Isha\u0002 (or \u0001Asse\u0002) comes from \u0001Iish\u0002 or \u0001Aiss\u0002; Latin \u0001vira\u0002 woman, and \u0001virago\u0002 comes from \u0001vir.\u0002 (Haydock) --- But we do not find this allusion so sensible in any of the Oriental languages, as in the Hebrew, whence another proof arises of this being the original language. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001One flesh,\u0002 connected by the closest ties of union, producing children, the blood of both. St. Paul, Ephesians v. 23, discloses to us the mystery of Christ's union with his church for ever, prefigured by this indissoluble marriage of our first parents. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Not ashamed,\u0002 because they had not perverted the work of God. Inordinate concupiscence is the effect of sin. (Haydock)" } ] }, { "chapter": 3, "slug": "id329.html", "header": "Genesis iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Why hath God?\u0002 Hebrew, \"Indeed hath God, &c.\" as if the serpent had overheard Eve arguing with herself, about God's prohibition, with a sort of displeasure and presumption. St. Augustine thinks, she had given some entrance to these passions, and the \u0001love of her own power,\u0002 and hence gave credit to the words of the serpent, de Gen. ad lit. xi. 30. She might not know or reflect that the serpent could not reason thus, naturally; and she had as yet, no idea or dread of the devil. (Lombard, 2 Dist. 21.) This old serpent entered into the most subtle of creatures, and either by very expressive signs, or by the motion of the serpent's tongue, held this delusive dialogue with Eve. Moses relates what happened exteriorily; but from many expressions, and from the curse, ver. 15, he sufficiently indicates, that an evil spirit was the latent actor. (Haydock) --- \u0001Of every tree.\u0002 Satan perverts the word of God, giving it an ambiguous turn: in doing which, he has set heretics a pattern, which they follow. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not touch it.\u0002 She exaggerates, through dislike of restraint, St. Ambrose. Or through reverence, she thought it unlawful to touch what she must not eat, \u0001lest perhaps,\u0002 as if there could be any doubt. \"God asserts, the woman doubts, Satan denies.\" (St. Bernard) Thus placed, like Eve, between God and the devil, to whom shall we yield our assent? (Haydock) --- \u0001Perhaps we die,\u0002 Hebrew, \"lest ye die.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 The old serpent's aim is, to make us think God envies our happiness. (Haydock) --- Or he would have Eve to suppose, she had not rightly understood her maker, who would surely never deprive her of a fruit which would give her such an increase of knowledge, as to make her conclude she was before comparatively blind. (Menochius) --- \u0001As gods,\u0002 Hebrew \u0001Elohim,\u0002 which means also princes, angels, or judges. It appears, that our first parents had flattered themselves with the hopes of attaining a divine knowledge of all things. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Woman saw,\u0002 or gazed on with desire and fond dalliance. (Menochius) --- Consulting only her senses, which represented the fruit to her as very desirable, and caused her to give credit to the devil's insinuations, rather than to the express word of God. Do not unbelievers the like, when they refuse to admit the real presence and transubstantiation, though they cannot be ignorant, that this way of proceeding always leads to ruin. --- \u0001Her husband,\u0002 who, instead of reproving her for her rashness, \u0001did eat,\u0002 through excessive fondness, not being able to plead ignorance, or that he was deceived. \"Earth trembled from her entrails, sky loured, and muttering thunder, some sad drops wept at completing of the mortal sin.\" --- (Original [Origen?], &c.; [Milton,] Paradise Lost, ix. 1000.) (Haydock) --- (Genesis ii. 14.) In what light soever we consider the fault of this unhappy pair, it is truly enormous: the precept was so easy and just, the attempt to be like God in knowledge so extravagant, that nothing but pride could have suggested such woeful disobedience. \u0001By the disobedience of one man, many were made sinners,\u0002 Romans v. 19. This ruin of himself, and of all his posterity, Adam could not hide from his own eyes, chap. ii. 17. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And the eyes,\u0002 &c. Not that they were blind before, (for the \u0001woman saw that the tree was fair to the eyes,\u0002 ver. 6.) nor yet that \u0001their eyes were opened\u0002 to any more perfect knowledge of good; but only to the unhappy experience of having lost the \u0001good\u0002 of original grace and innocence, and incurred the dreadful \u0001evil\u0002 of sin. From whence followed a shame of their being naked; which they minded not before; because being now stript of original grace, they quickly began to be subject to the shameful rebellions of the flesh. (Challoner) --- Behold the noble acquisition of experimental knowledge! This is supposed to have taken place about a week after they had enjoyed the sweets of innocence and of Paradise, that they might afterwards be moved to repentance, when they contrasted their subsequent misery with those few golden days. They saw that they had received a dreadful wound, even in their natural perfections, and that their soul was despoiled of grace, which, of themselves, they could never regain. O! what confusion must now have seized upon them! \"Confounded long they say, as stricken mute.\" (Milton) --- (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Afternoon air.\u0002 God's presence has often been indicated by an unusual wind. (3 Kings xix. 12; Acts ii. 2.) The sovereign judge will not suffer the day to pass over, without bringing our first parents to a sense of their fault. \u0001They hid themselves,\u0002 loving \u0001darkness\u0002 now, because \u0001their works were evil.\u0002" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Where\u0002. In what state have thy sins placed thee, that thou shouldst flee from thy God? (St. Ambrose, C. 14) Some think it was the Son of God who appeared on this occasion, St. Augustine; &c. or an Angel. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Afraid.\u0002 The just man is first to accuse himself: But Adam seeks for excuses in his sin: he throws the blame on his wife, and ultimately on God. (Menochius) --- \u0001Thou gavest me.\u0002 Heretics have since treated the Sovereign Good with the like insolence; saying plainly, that God is the author of sin, and that the crime of Judas is no less his work than the conversion of St. Paul. See Calvin's works, and many of the first reformers, Luther, &c. cited. (Exodus viii. 15.) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The serpent,\u0002 which thou hast made so cunning, and placed with us, \u0001deceived me.\u0002 God deigns not to answer their frivolous excuses. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cursed.\u0002 This curse falls upon the natural serpent, as the instrument of the devil; who is also cursed at the same time by the Holy Ghost. What was natural to the serpent and to man in a state of innocence, (as to creep, &c. to submit to the dominion of the husband, &c.) becomes a punishment after the fall. (St. Chrysostom) --- There was no enmity, before, between man and any of God's creatures; nor were they noxious to him. (Tirinus) --- The devil seems now to crawl, because he no longer aspires after God and heavenly things, but aims at wickedness and mean deceit. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001She shall crush.\u0002 \u0001Ipsa,\u0002 the woman: so divers of the fathers read this place, conformably to the Latin: others read it \u0001ipsum,\u0002 viz. the seed. The sense is the same: for it is by her seed, \u0001Jesus Christ,\u0002 that the woman crushes the serpent's head. (Challoner) --- The Hebrew text, as Bellarmine observes, is ambiguous: He mentions one copy which had \u0001ipsa\u0002 instead of \u0001ipsum;\u0002 and so it is even printed in the Hebrew interlineary edition, 1572, by Plantin, under the inspection of Boderianus. Whether the Jewish editions ought to have more weight with Christians, or whether all the other manuscripts conspire against this reading, let others inquire. The fathers who have cited the old Italic version, taken from the Septuagint agree with the Vulgate, which is followed by almost all the Latins; and hence we may argue with probability, that the Septuagint and the Hebrew formerly acknowledged \u0001ipsa,\u0002 which now moves the indignation of Protestants so much, as if we intended by it to give any divine honour to the blessed Virgin Mary. We believe, however, with St. Epiphanius, that \"it is no less criminal to vilify the holy Virgin, than to glorify her above measure.\" We know that all the power of the mother of God is derived from the merits of her Son. We are no otherwise concerned about the retaining of \u0001ipsa,\u0002 she, in this place, than in as much as we have yet no certain reason to suspect its being genuine. As some words have been corrected in the Vulgate since the Council of Trent by Pope Sixtus V. and others, by Pope Clement VIII. so, if, upon stricter search, it be found that \u0001it,\u0002 and not \u0001she,\u0002 is the true reading, we shall not hesitate to admit the correction: but we must wait in the mean time respectfully, till our superiors determine. (Haydock) Kemnitzius certainly advanced a step too far, when he said that all the ancient fathers read \u0001ipsum.\u0002 Victor, Avitus, St. Augustine, St. Gregory, &c. mentioned in the Douay Bible, will convict him of falsehood. Christ crushed the serpent's head by his death, suffering himself to be wounded in the heel. His blessed mother crushed him likewise, by her co-operation in the mystery of the Incarnation; and by rejecting, with horror, the very first suggestions of the enemy, to commit even the smallest sin. (St. Bernard, ser. 2, on \u0001Missus est.\u0002) \"We crush,\" says St. Gregory, Mor. 1. 38, \"the serpent's head, when we extirpate from our heart the beginnings of temptation, and then he lays snares for our heel, because he opposes the end of a good action with greater craft and power.\" The serpent may hiss and threaten; he cannot hurt, if we resist him. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And thy conceptions.\u0002 Septuagint, \"thy groaning.\" The multifarious sorrows of childbearing, must remind all mothers (the blessed Virgin Mary alone excepted) of what they have incurred by original sin. If that had not taken place, they would have conceived without concupiscence, and brought forth without sorrow. (St. Augustine, City of God xiv. 26.)--- Conceptions are multiplied on account of the many \u0001untimely\u0002 deaths, in our fallen state. \u0001Power,\u0002 which will sometimes be exercised with rigor. (Haydock) --- Moses here shews the original and natural subjection of wives to their husbands, in opposition to the Egyptians, who, to honour Isis, gave women the superiority by the marriage contract. (Diodorus i. 2.) (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thy work,\u0002 sin; \u0001thy perdition is from thyself:\u0002 this is all that man can challenge for his own. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thorns,\u0002 &c. These were created at first, but they would have easily been kept under: now they grow with surprising luxuriancy, and the necessaries of life can be procured only with much labour. All men here are commanded to work, each in his proper department. The Jews were careful to teach their children some trade or useful occupation. St. Paul made tents, and proclaims, \u0001If any man will not work, neither let him eat,\u0002 2 Thessalonians iii. 10. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Dust,\u0002 as to the visible part; and thy soul created out of nothing. This might serve to correct that pride, by which Adam had fallen; and the same humbling truths are repeated to us by the Church every Ash-Wednesday, to guard us against the same contagion, the worm of pride, to which we are all so liable. Thus Adam was again assured that he should die the death, with which God had threatened him, and which the devil had told Eve would not be inflicted. (Ver. 4.) \u0001God created man incorruptible,\u0002 (\u0001inexterminabilem,\u0002 immortal). \u0001But by the envy of the devil, death came into the world,\u0002 Wisdom ii. 23. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The living.\u0002 Hebrew \u0001chai,\u0002 one who brings forth alive, (Symmachus,) or one who imparts life, in which she was a figure of the blessed Virgin Mary. (Calmet) --- Adam gives his wife this new name, in gratitude for not being cut off by death on the very day of his transgression, as he had every reason to expect and fear he would have been, chap. ii. 17. (Haydock) --- The printed Hebrew reads here, and in many other place, \u0001Eva, he,\u0002 instead of \u0001Eja, she;\u0002 thus, \u0001He was the mother,\u0002 ver. 12, \u0001he gave,\u0002 &c. an inaccuracy unknown to the Samaritan and the best manuscripts copies. (Kennicott.)" }, { "marker": "Ver 21.", "first": 21, "last": 21, "text": "\u0001Of skins,\u0002 which Adam took from the beasts which he offered in sacrifice to his merciful Judge, testifying thereby that he had forfeited his life, and uniting himself to that sacrifice of the woman's promised seed, by which alone he believed the sin of the world was to be expiated. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Behold Adam,\u0002 &c. This was spoken by way of reproaching him with his pride, in affecting a knowledge that might make him like to God. (Challoner) --- \"These are the words of God, not insulting over man, but deterring others from an imitation of his pride.\" (St. Augustine, de Gen. xi. 39.) --- \u0001For ever.\u0002 The sentence is left imperfect: (Calmet) but by driving man from Paradise, God sufficiently shewed how he would prevent him from eating of the tree of life, (Haydock) which Adam had not yet found. As he was now condemned to be miserable on earth, God, in mercy, prevented him from tasting of that fruit, which would have rendered his misery perpetual. (Menochius) --- He would suffer him to die, that, by death, he might come, after a life of 930 years, spent in sorrow and repentance, to the enjoyment of himself. (Haydock) --- \u0001Lest perhaps.\u0002 God does not exercise his absolute power, or destroy free-will, but makes use of ordinary means and precautions, to effect his designs. (St. Augustine) (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Cherubims.\u0002 Angels of the highest order, and of a very complex figure, unlike any one living creature. Theodoret supposes that God forced Adam to retire from that once charming abode, by the apparition of hideous spectres. The devils were also hindered from coming hither, lest they should pluck the fruit of the tree of life, and by promising immortality, should attract men to their service. \u0001The flaming sword,\u0002 might be a fire rising out of the earth, of which Grotius thinks the pits, near Babylon, are still vestiges. These dreadful indications of the divine wrath would probably disappear, when Paradise had lost its superior beauty, and became confounded with the surrounding countries --- Thus we have seen how rapidly Moses describes the creation of all things, the fall of man, and the promised redemption. But in these few lines, we discover a solution of the many difficulties which have perplexed the learned, respecting these most important subjects. We know that the world is not the effect of chance, but created and governed by divine Providence. We are no longer at a loss to explain the surprising contrast of good and evil, observable in the same man. When we have attentively considered the Old Adam and the New[New Adam, Jesus Christ], we find a clue to lead us through all the labyrinths of our Holy Religion. We could wish, perhaps, for a greater detail in Moses, but he left the rest to be supplied by tradition. He has thrown light enough upon the subjects, to guide the well-disposed, and has left sufficient darkness to humble and to confound the self-conceited and wicked, who love darkness rather than the light. (Calmet) --- Concerning the transactions of these early times, parents would no doubt be careful to instruct their children, by word of mouth, before any of the Scriptures were written; and Moses might derive much information from the same source, as a very few persons formed the chain of tradition, when they lived so many hundred years. \u0001Adam\u0002 would converse with \u0001Mathusalem,\u0002 who knew \u0001Sem,\u0002 as the latter lived in the days of \u0001Abram.\u0002 \u0001Isaac, Joseph,\u0002 and \u0001Amram,\u0002 the father of \u0001Moses,\u0002 were contemporaries: so that seven persons might keep up the memory of things which had happened 2500 years before. But to entitle these accounts to absolute authority, the inspiration of God intervenes; and thus we are convinced, that no word of sacred writers can be questioned. (Haydock)" } ] }, { "chapter": 4, "slug": "id331.html", "header": "Genesis iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Through God\u0002. Hebrew may signify also \"even God,\" as if she thought this was the promised seed, who, as Onkelos paraphrases it, would serve the Lord. (Calmet) --- So little could she foresee the future conduct of Cain, whose name may be derived either from \u0001kone, possession\u0002 and \u0001acquisition,\u0002 or from \u0001kun, lamentation.\u0002 The latter interpretation would have been better verified by the event, and the name of Abel, \u0001vanity,\u0002 or \u0001sorrow,\u0002 for which his parents allege no reason, might also have been reversed, on account of his justice, for which he is canonized by Christ himself, and declared \u0001the Just.\u0002 Pious and significant names were imposed by either parent. Cain was the second man. He was not conceived till after the fall, and was therefore the first born in original sin. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Had respect.\u0002 That is, shewed his acceptance of his sacrifice (as coming from a heart full of devotion): and that we may suppose, by some visible token, such as sending fire from heaven upon his offerings. (Challoner) --- The offerings of Cain are mentioned without any approbation: those of Abel are the \u0001firstlings\u0002 and \u0001fat,\u0002 or the very best; by which he testified, that he acknowledged God for his first beginning. Sacrifice is due to God alone, and to Him it has always been offered in the Church. We have the happiness to offer that truly eucharistic sacrifice to God, of which those of ancient times were only figures. What sacrifice can our erring brethren shew? (Worthington; Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Over it.\u0002 This is a clear proof of free-will. To destroy its force, Protestants translate \u0001over him,\u0002 as if Cain should still retain his privilege of the first-born, notwithstanding all his wickedness, and should rule over Abel, who would willingly submit, \"unto thee his desire,\" &c. But God had made no mention of Abel. The whole discourse is about doing well or ill; and Cain is encouraged to avoid the stings of conscience, by altering his conduct, as it was in his power, how strongly soever his passions might solicit him to evil. (Haydock) --- The Hebrew is understood by Onkelos, and the Targum of Jerusalem, in the sense of the Vulgate. The latter reads, \"If thou correct thy proceedings in this life, thou wilt receive pardon in the next world. But if thou do not penance for thy sin, it shall remain till the day of the great judgment, and it shall stay, lying at the door of thy heart. But I have given thee power to govern thy concupiscence: thou shalt sway it, either to embrace good or evil.\" Calmet shews that the Hebrew perfectly admits of this sense. St. Augustine will not allow of the turn which the Manichees gave it. \"Thou shalt have dominion over (\u0001illius.\u0002) What? thy brother! (\u0001absit\u0002) by no means: over what then, but sin? (City of God xv. 7.) Protestants formerly abandoned the translation of 1579, (which they have again resumed) and translated better, \"unto thee shall be the desire thereof, and thou shalt rule over it,\" which R. Abenezra explains also of sin. To which of these editions, all given by royal authority, will Protestants adhere? Luther wrote a book against free-will, and Calvin would not admit the very name. But we, with all antiquity, must cry out with St. Jerome, contra Jov. 2: \"God made us with free-will, neither are we drawn by necessity to virtue or vice; else where there is necessity, there is neither damnation nor reward.\" (Worthington; Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Let us go forth abroad.\u0002 These words are now wanting in the Hebrew; being omitted, according to Kennicott, since the days of Aquila 130; they are found in the Samaritan copy and version, in the Septuagint, &c. (Haydock) --- The Masorets place a mark, as if something were defective here, and in 27 other verses, or in 25 at least. (Haydock) --- Abel's violent death was a figure of that of Jesus Christ, inflicted for the like cause. See Hebrews xii. 2. (Calmet) --- In consequence of these crimes, Cain separated from the Church, and the Jews became no longer God's people: both Cain and the Jews became vagabonds. (Haydock) --- The Targum of Jerusalem observes, that Cain talked against God's providence and the future world, which Abel hearing with marked indignation, Cain took occasion to kill him. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My iniquity,\u0002 &c. Like Judas, Cain despairs. The Rabbins make him complain of the rigour of God's judgment, \"My sin (or punishment) is too great to be borne.\" I must then be driven from the land of my nativity, from the society of my brethren and parents, from thy presence, for ever. Why do I then live? Let the first man I meet, kill me. (Liranus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Every one that findeth me, shall kill me.\u0002 His guilty conscience made him fear his own brothers, and nephews; of whom, by this time, there might be a good number upon the earth: which had now endured near 130 years; as may be gathered from Genesis v. 3, compared with chap. iv. 25, though in the compendious account given in the Scripture, only Cain and Abel are mentioned. (Challoner) --- Cain is little concerned about any thing but the loss of life. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Set a mark,\u0002 &c. The more common opinion of the interpreters of holy writ, supposes this mark to have been a trembling of the body; or a horror and consternation in his countenance. (Challoner) --- God gave this first murderer a reprieve, allowing him time for repentance; but he neglected it, and died a reprobate; having been, during life, the head of an apostate church, and of the city of the devil, which has ever since opposed the city of God, and the society of the faithful. Though all his posterity were drowned in the deluge, some were soon found, even in the family of Noe, who stood up for the wretched pre-eminence in wickedness and rebellion, against the truth. See St. Augustine; Worthington; &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A fugitive,\u0002 according to his sentence. Hebrew \u0001nod,\u0002 which the Septuagint have taken for a proper name. \"In the land of Naid, over against Eden,\" (Haydock) or in the fields of \u0001Nyse,\u0002 in Hyrcania, to the east of Eden and Armenia. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001His wife.\u0002 She was a daughter of Adam, and Cain's own sister; God dispensing with such marriages in the beginning of the world, as mankind could not otherwise be propagated. --- \u0001He built a city,\u0002 viz. In process of time, when his race was multiplied, so as to be numerous enough to people it. For in the many hundred years he lived, his race might be multiplied even to millions. (Challoner) --- The Hanuchta, which Ptolemy places in Susiana, (Calmet) may perhaps have been built after the flood, in the same place. Josephus says, Cain was the first who fortified a city; designing it for a retreat, where he might keep the fruits of his robberies, Antiquities 1. 3. Peirere founds his ill-concerted system of \u0001Preadamites,\u0002 or of men existing before Adam, on the history of Cain exercising husbandry, building a city, &c.; as if there were any difficulty in supposing, that the arts would have made some progress in the lapse of above a century. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Two wives.\u0002 Lamech first transgressed the law of having only one wife at a time. (Chap. ii. 24.) None before the deluge is mentioned as having followed his example, even among the abandoned sons of men. Abraham, the father of the faithful, and some others, after that event, when the age of man was shortened, and the number of the true servants of God very small, were dispensed with by God, who tolerated the custom of having many wives at the same time among the Jews, till our Saviour brought things back to the ancient standard. (Matthew xix. 4.) And why do we excuse the patriarchs, while we condemn Lamech? Because the one being associated with the wicked, gives us reason to judge unfavourably of him, while Abraham is constantly mentioned in Scripture with terms of approbation and praise, and therefore we have no right to pass sentence of condemnation upon him, as some Protestants have done, after the Manichees. Hence the fathers defend the one, and reject the other with abhorrence. (Haydock) --- Tertullian (Monog. c. 5.) and St. Jerome, contra Jovin. 1, says, \"Lamech, first of all, a bloody murderer, divided one flesh between two wives.\" It was never lawful, says Pope Innocent III. contra \u0001Gaudemus,\u0002 for any one to have many wives at once, unless leave was given by divine revelation;\" and St. Augustine joins with him in defending the patriarchs, by this reason, \"When it was the custom, it was not a sin.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Noema,\u0002 who is supposed to have invented the art of spinning. (Calmet) --- All these worthy people were distinguished for their proficiency in the arts, while they neglected the study of religion and virtue. (Haydock) --- The inventors of arts among the Greeks lived mostly after the siege of Troy. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Said.\u0002 This is the most ancient piece of poetry with which we are acquainted. (Fleury) --- Lamech may be considered as the father of poets. (Haydock) --- \u0001I have slain a man,\u0002 &c. It is the tradition of the Hebrews, that Lamech in hunting slew Cain, mistaking him for a wild beast: and that having discovered what he had done, he beat so unmercifully the youth, by whom he was led into that mistake, that he died of the blows. (Challoner) --- St. Jerome, 9. 1. ad Dam. acknowledges the difficulty of this passage, on which Origen wrote two whole books. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Seventy times.\u0002 A similar expression occurs, Matthew xviii. 22, to denote a great but indefinite number. God had promised to revenge the murder of Cain seven fold, though he had sinned voluntarily; so Lamech hopes that, as he had acted by mistake, and blinded by passion, in striking the stripling, the son of Tubalcain, he would deserve to be protected still more from falling a prey to the fury of any other. But many reject this tradition as fabulous, unknown to Philo, Josephus, &c. Moses no where mentions the death of Cain. Some, therefore, understand this passage with an interrogation; as if, to convince his wives that his sin was not so enormous as was supposed, he should say, Do not think of leaving me. What! have I killed a young man, as Cain did Abel, and still he is suffered to live unmolested; or have I beaten any one so that I should be punished? Onkelos, in effect, puts a negation to the same purport, \"I have not killed, &c.:\" (Calmet) others understand this passage, as if Lamech considered his crimes as much more grievous than even those of Cain. (Tirinus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Began to call upon, \u0002&c. Not that Adam and Seth had not called upon God before the birth of Enos, but that Enos used more solemnity in the worship and invocation of God. (Challoner) --- He directed all his thoughts towards heaven, being reminded by his own name, which signifies one afflicted, that he could look for no solid happiness on earth. Seth had brought him up, from his infancy, in these pious sentiments, and his children were so docile to his instructions, that they began to be known in the world for their extraordinary piety, and were even styled the \u0001Sons of God,\u0002 chap. vi. 2. (Haydock) --- Religion was not a human invention, but many ceremonies have been adopted, at different times, to make an impression on the minds of the people. Before Enos, the heads of families had officiated in their own houses; now, perhaps, they met together in places consecrated to the divine service, and sounded forth the praises of the Most High. Enos was probably most conspicuous for his zeal on these occasions: at least, a new degree of fervour manifested itself in his days. On the other hand, \"the name of the Lord began to be profaned\" about this time, as the Rabbin understand this passage, by the introduction of idolatry; which is a common effect of a dissolute life, which many began now to lead, Wisdom xiv. 12. (Calmet) --- \u0001The beginning of fornication is the devising of idols.\u0002 We have, nevertheless, no certain proof of idols being introduced till many years after the deluge. (Haydock)" } ] }, { "chapter": 5, "slug": "id332.html", "header": "Genesis v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Adam:\u0002 the common name of mankind, made to the\u0001 likeness of God\u0002. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He died.\u0002 Ecclesiasticus xiv. 12, says very justly, \u0001the covenant of this world\u0002 is, he \u0001shall surely die.\u0002 God prolonged the lives of the patriarchs to a more advanced age, that the world might be sooner filled. Their constitution was then more excellent, the fruits of the earth more nourishing, &c. But the sole satisfactory reason for their living almost a thousand years, while we can hardly arrive at 70, is, because so it pleased God, in whose hands are all our lots. There is a great difference in the number of years assigned by the Hebrew and Vulgate, from that which the Samaritan copy mentions; and the Septuagint differs from both. Whether the difference be real, or only apparent, we shall not pretend to determine. The Church has not decided which system of chronology is the most accurate. In the Martyrology, she adopts that of the Septuagint and places the birth of Christ in [the year of the world] 5199, after Eusebius and Ven. Bede, though Riccioli calculates the Septuagint at 5634 years. (Haydock) --- Adam died penitent, as we are assured by the Holy Ghost, Wisdom x. 2.; and tradition affirms the same of Eve, insomuch, that the heresy of the Encratites, who condemned our first parents to hell, was exploded with horror. (St. Epiphanius; St. Augustine, in hæres.; Tirinus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Walked with God.\u0002 Septuagint, \"was pleasing to God,\" by continual recollection and watchfulness over himself. Thus he became perfect. --- \u0001Was seen no more;\u0002 or, as St. Paul reads, after the Septuagint, \u0001he was not found.\u0002 (Hebrews xi. 5.) --- \u0001God took him\u0002 alive to some place unknown, which is commonly supposed to be Paradise, conformably to Ecclesiasticus xliv. 16, though in Greek we do not read Paradise. \u0001Henoch pleased God, and was translated [into Paradise], that he may give repentance to the nations.\u0002 To him, that of Wisdom iv. 10, may be applied: \u0001He...was beloved, and living among sinners, he was translated.\u0002 He will come again, when the charity of many of his children (for we all spring from him) shall have grown cold; and shall at last suffer death for opposing Antichrist. (Apocalypse xi.) (Haydock) --- \"Though it be not an article of faith, whether Henoch be now in that Paradise, from which Adam and Eve were driven, or in some other delightful place; yet the holy Scriptures affirm, that God translated him alive, that he might not experience death,\" St. Chrysostom, hom. 21, with whom the other fathers agree, cited in the Douay Bible; so that it is a matter of surprise, how any Protestant can call it in question. He is the other witness, who will come with Elias, before the great day of the Lord, to perform the same office to the nations, as the latter will to the Jews. (Malachias iv.) God preserves these two alive, perhaps to give us a striking proof how he could have treated Adam and his posterity, if they had not sinned; and also to confirm our hopes of immortality, when we shall have paid the debt of nature. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Noe\u0002 means \u0001consolation,\u0002 or \u0001repose.\u0002 After he had beheld the most dreadful catastrophe or disturbance that ever happened in the world, he settled mankind once more in the friendship of God, and merited a blessing both for himself and for the whole earth. He gave, likewise, comfort to all, by useful inventions in agriculture, and in the art of making wine. He saw an end of the distractions caused by the wicked sons of Cain, and became the restorer of a new world: in a word, he was the progenitor of the Messias [Jesus Christ], who is the King of Peace, and our only solid comfort. (Menochius) (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Old.\u0002 It is wonderful if Noe had no children before this time; but he might have had many, whom the Scripture does not mention, either because they were dead before the deluge, or taking evil courses with the daughters of men, deserved to perish with them. Noe kept the three, who were born after God had foretold the deluge, with the greatest care, under his own eyes. St. Augustine (City of God xv. 20.) thinks, however, that many of the Patriarchs had no children till they were pretty far advanced in years. As Sem was born when Noe was 502, and Cham was the youngest, Japheth must have been the first-born. Compare chap. x. 21, with chap. ix. 24. There is no reason to suppose they were all born the same year. (Calmet)" } ] }, { "chapter": 6, "slug": "id333.html", "header": "Genesis vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Daughters.\u0002 These had borne equal proportion with the males from the beginning; but here they are particularized, because they were the chief instruments in corrupting the descendants of Seth. (Haydock) --- Even the sons of these libidinous people were so effeminate, as to deserve to be called women. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The sons of God.\u0002 The descendants of Seth and Enos are here called \u0001Sons of God,\u0002 from their religion and piety: whereas the ungodly race of Cain, who by their carnal affections lay grovelling upon the earth, are called the children of men. The unhappy consequence of the former marrying with the latter, ought to be a warning to Christians to be very circumspect in their marriages; and not to suffer themselves to be determined in choice by their carnal passion, to the prejudice of virtue or religion. (Challoner) --- See St. Chrysostom, hom. 22, &c. Some copies of the Septuagint having \u0001the angels of God,\u0002 induced some of the ancients to suppose, that these spiritual beings (to whom, by another mistake, they attributed a sort of aerial bodies) had commerce with women, as the pagans derived their heroes from a mortal and a god. But this notion, which is borrowed from the book of Henoch, is quite exploded. (Calmet) --- The distinction of the true Church from the synagogue of satan, here established, has been ever since retained, as heretics are still distinguished from Catholics. (Worthington) (St. Augustine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001His days shall be,\u0002 &c. The meaning is, that man's days, which before the flood were usually 900 years, should now be reduced to 120 years. Or rather, that God would allow men this term of 120 years, for their repentance and conversion, before he would send the deluge. (Challoner) --- He spoke therefore to Noe in his 480th year. (St. Augustine) Those who suppose, that he foretold this event 20 years later, think with St. Jerome, that God retrenched 20 years from the time first assigned for penance. The \u0001Spirit\u0002 of the sovereign Judge was fired with \u0001contending;\u0002 or, as others translate it, with remaining quiet as in a \u0001scabbard,\u0002 and bearing with the repeated crimes of men. He resolved to punish them severely in this world, that he might shew mercy to some of them hereafter. (St. Jerome, 9. Heb.) (Calmet) --- If we suppose, that God here threatens to reduce the space of man's life to 120 years, we must say, at least, that he did it by degrees: for many lived several hundred years, even after the deluge. In the days of Moses, indeed, few exceeded that term. But we think the other interpretation is more literal, and that God bore with mankind the full time which he promised. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Giants.\u0002 It is likely the generality of men before the flood were of a gigantic stature, in comparison with what men now are. But these here spoken of, are called \u0001giants,\u0002 as being not only tall in stature, but violent and savage in their dispositions, and mere monsters of cruelty and lust. (Challoner) --- Yet we need not imagine, that they were such as the poets describe, tearing up mountains, and hurling them against heaven. Being offspring of men, who had lived hitherto with great temperance, but now gave full scope to their passions, and the love of the fair daughters whom \u0001they chose,\u0002 we need not wonder that they should be amazingly strong and violent. \u0001Nephilim, rushing on,\u0002 as Ag.[Aquila?] translates. That there have been giants of an unusual size, all historians testify. Og, Goliah, &c. are mentioned in Scripture, and the sons of Enac are represented as much above the common size, as the Hebrews were greater than grasshoppers, Numbers xiii. 34. If we should suppose they were four or five times our size, would that be more wonderful than that they should live nine or ten times as long as we do? See St. Augustine, City of God xv. 9, 23; Calmet's Dissert. &c. Delrio affirms, that in 1572 he saw at Rouen, a native of Piedmont, above nine feet high. (Haydock) --- \u0001Of old.\u0002 The corruption of morals had commenced many ages ago, and some of the sons of Seth had given way to their lusts; so that we are not to suppose, that these giants were all born within a hundred years of the flood, as some might suppose from their being mentioned here, after specifying the age of Noe, chap. v. 31. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001At all times.\u0002 Hebrew: only evil continually. They had no relish for any thing else: as we may say of a glutton, he thinks of nothing but his belly. Yet some good thoughts would occur occasionally, and we may grant that they did some things which were not sinful. (Menochius) --- If we follow corrupt nature, and live among sinners, we find a law within us warring against the spirit; and a very powerful grace is necessary to rescue us from such a dangerous situation. (Calmet) --- Though the expressions in this place seem general, they must be understood with some limitations. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001It repented him,\u0002 &c. God, who is unchangeable, is not capable of repentance, grief, or any other passion. But these expressions are used to declare the enormity of the sins of men, which was so provoking as to determine their Creator to destroy these his creatures, whom before he had so much favoured. (Challoner) --- God acted outwardly as a man would do who repented. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Grace.\u0002 Notwithstanding the general denunciation against all flesh, we see here that God will not confound the just with the guilty, in the same punishment. Noe pleased God, by observing the most perfect justice, in the midst of a corrupt generation. (St. Chrysostom; &c.) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Its way,\u0002 being abandoned to the most shameful and unnatural sins. (Liranus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001All flesh.\u0002 I will destroy all these carnal and wicked people, and, because all other creatures were made only for man's use, and will be useless, I will involve them in the common ruin, reserving only what will be necessary for the support of the few, who shall be preserved, and for the repeopling of the earth. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Timber planks.\u0002 Hebrew, \"gopher wood,\" which is no where else mentioned in Scripture. It was probably a sort of wood full of rosin, and being besmeared with something like our pitch, was capable of resisting the fury of the ensuing tremendous storm, for a length of time. (Calmet; Haydock) --- \u0001Rooms\u0002 to separate the birds, various animals, provisions, &c. --- \u0001Pitch,\u0002 literally: \"besmear it with bitumen,\" which has a very strong smell, able to counteract the disagreeable odours arising from beasts confined. (Menochius) --- It might be mixed with some other ingredients, naphtha, pitch, &c. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Three hundred cubits,\u0002 &c. The ark, according to the dimensions here set down, contained four hundred and fifty thousand square cubits; which were more than enough to contain all the kinds of living creatures, with all necessary provisions: even supposing the cubits here spoken of to have been only a foot and a half each, which was the least kind of cubits. (Challoner) --- It is therefore unnecessary for us to have recourse, with Cappel, to the sacred cubit, which was twice as large as the common one, but which seems not to have been in use among the Jews before the Babylonian captivity. Still less need we adopt the geometrical cubit, which contains six ordinary ones, as we might be authorised to do by the great names of Origen and St. Augustine, City of God xv. 27. q. in Gen. i. 4. These dimensions would make the ark as large as a city. Moses always speaks of the same sort of cubit, used probably in Egypt. Apelles and other heretics, with some modern infidels, have attempted to shew, that this account of Moses is fabulous. But they have been amply refuted by able calculators, John Buteo, Pelletier, &c. This amazing structure, for which God himself gave the plan, was divided with three stories, besides the lower part of the vessel, which might serve to keep fresh water. The different species of animals are not so numerous, as some imagine. Fishes, and such creatures as can live in water, would not need to come into the ark. Animals deprived of exercise, and allowed barely what may support nature, will live upon a very little. Even an ox, according to Columella, will live on 30 pounds of hay, or on a cubic foot, a whole day, so that 400 of these large creatures might be supported on 146,000 cubic feet. The middle story, for provisions, would alone contain 150,000 cubits. Noe's family, and the birds, would probably occupy the room above, in which was a window all around, of the height of a \u0001cubit,\u0002 without glass or crystal, which were not yet invented, but defended with lattice work of wood, like our dairy rooms. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In a cubit.\u0002 This is understood by some, of the height of the window; by others, of the roof, which would be almost flat, like the top of a coach. Menoch supposes, that the whole ark was to be measured with the cubit in every part, from the bottom \u0001to the top;\u0002 and the words \u0001of it,\u0002 properly refer to the ark. --- \u0001Side,\u0002 or at the end, about the middle way, that the animals might be conveyed easily to their stalls. The door would open into the story allotted to the beasts, and all things might enter it by a sort of bridge, or by sloping planks. (Calmet) --- Ordure might be thrown down into the lowest part of the ark, separated from the reservoir of fresh water, or might be brought up with ropes and buckets to the window at the top, which would easily open. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001My covenant,\u0002 that thou shalt be saved, amid the general ruin. This is the second covenant of God with man: the first was with Adam, the third with Abraham, when circumcision was instituted, and the last with Moses, Exodus xix. All others were only ratifications of these; and even these were only figures of that which our Saviour entered into with men, when he undertook to make satisfaction for them to his Father. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Two,\u0002 intended for the propagation of their kind. God afterwards specifies what more Noe should preserve for food, chap. vii. 2. (Calmet). --- Wild beasts forgot their savage nature, and became subject to the just Noe; and all came readily at his beck, in the same manner as domestic animals come when we offer them food. Yet, in all this we must acknowledge the work of God, and a sort of miracle. (Haydock)" } ] }, { "chapter": 7, "slug": "id334.html", "header": "Genesis vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Of all clean.\u0002 The distinction of clean and unclean beasts, appears to have been made before the law of Moses, which was not promulgated till the year of the world 2514. (Challoner). --- \u0001Clean:\u0002 not according to the law of Moses, which was not yet given, but such as tradition had described --- fit for sacrifice; (Menochius) though they might be of the same species as were deemed clean in the law, which ratified the ancient institution. --- \u0001And seven:\u0002 (Hebrew) simply \u0001seven,\u0002 three couple and an odd male, for sacrifice after the deluge: one couple was to breed, the other two perhaps for food. (Haydock) --- Some imagine, that there were fourteen unclean and four clean animals, of every species, in the ark, because the Samaritan, Septuagint, and Vulgate read, \"seven and seven.\" (Origen, &c.) --- But our Saviour, sending the Disciples to preach \u0001two and two,\u0002 did not appoint a company of four to go together, but only of two, as is generally allowed, Mark vi. 7. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Seventeenth day. \u0002On the tenth, God had given the last warning to the wretched and obstinate sinners, to whom Noe had been preaching, both by word and by building the ark, for 120 years; all in vain. This \u0001second month\u0002 is, by some, supposed to be the month of May; by others, that of November. Usher makes Noe enter the ark on the 18th December [in the year of the world] 1656. The waters decreased May 17, mountains appear July 31, he sends out the raven September 8, and leaves the ark December 29, after having remained in it a year and ten days, according to the antediluvian computation, or a full year of 365 days. The systems of those pretended philosophers, who would represent this flood as only partial, affecting the countries which were then inhabited, are all refuted by the plain narration of Moses. What part of the world could have been secure, when the waters prevailed fifteen cubits above the highest mountains? To give a natural cause only for this miraculous effect, would be nugatory: but as waters covered the earth at first, so they surely might again, by the power of God. (Haydock) --- \u0001Fountains and flood-gates.\u0002 These are the two natural causes which Moses assigns for the deluge, the waters below, and those above in the sky or firmament. Heaven is said to be shut when it does not rain, (Luke iv. 25.) so it is here \u0001opened,\u0002 and flood-gates, or torrents of rain, pour down incessantly. But God attributes not the deluge to these causes alone; he sufficiently intimates that it would be miraculous, (ver. 4, \u0001I will rain,\u0002)\u0001 \u0002and still more emphatically, chap. vi. 17, \u0001Behold I\u0002. Hebrew, \"I, even I myself, do bring on a flood of waters.\" The idea which Moses give of the flood, corresponds with that which he before gave of chaos, when earth and water were undistinguished in one confused mass, chap. i. 6. The Hebrews look upon it as a continual miracle, that the earth is not always deluged, being founded, as they represent it, on the waters, Jeremias v. 22. Calmet and others have proved, both from Scripture and from philosophical arguments, the universality of the deluge, against Isaac Vossius, &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The Lord shut him in,\u0002 by an angel besmearing the door with pitch, to prevent the waters from penetrating, while Noe did the like in the inside. (Calmet) --- Thus God supplies our wants when we are not able to provide for ourselves, and though he could do all by himself, yet he requires us to co-operate with him, and often makes use of secondary causes. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Days:\u0002 counting from the end of the forty days, when the deluge was at its height. (Calmet) --- In all the histories of past ages, there is nothing so terrible as this event. What became of all those myriads of human beings who perished on this occasion? We know not. Some have charitably supposed, that, although the far greater part perished everlastingly, a few \u0001who had been incredulous \u0002while Noe preached, opened their eyes at last, when it was too late to save their bodies, and by sincere repentance rescued their souls from the flames, and were consigned to do penance, for a time, in the other world. These heard the preaching of Jesus Christ, or believed in his redemption, while they were yet living, and so deserved to partake of his mercies, and joyfully beheld his sacred person when he came to visit them in their \u0001prison\u0002 of purgatory. 1 Peter iii. 19, \u0001He came and preached to those spirits that were in prison: which had been sometime incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is eight souls, were saved \u0002from drowning\u0001 by water. Whereunto baptism, being of the like form, now saves you also,\u0002 &c. See F. S. Bellarmine, &c. In these last words of St. Peter, we may also notice, that the ark was a figure of baptism, which is so necessary, that without its reception, or desire of it at least, no man can be saved. It is also a figure of the cross, and of the one true Church, as the Fathers remark, with St. Augustine, City of God xv. i; Menochius &c.; St. Gregory, hom. 12 in Ezech. &c. --- This is so striking that it deserves to be seriously considered. It was only \u0001one,\u0002 though God could have ordered many smaller vessels to be made ready, perhaps with less inconvenience to Noe, that we might reflect, out of the Church the obstinate will surely perish. St. Jerome, ep. ad Dam.: In this ark \u0001all\u0002 that were truly \u0001holy,\u0002 and some imperfect, like Cham, were contained, clean beasts and unclean dwelt together, that we need not wonder if some Catholics be a disgrace to their name. The ark had different partitions, to remind us of the various \u0001orders\u0002 of Clergy and Laity in the Church, with one chief governor, the Pope, like Noe in the ark. It was strong, visible, &c., and pitched all over with the durable cement, \u0001bitumen,\u0002 and riding triumphant amid the storms, the envy of all who were out of it, till at last it settled upon a \u0001rock.\u0002 So the Church is built on a rock, against which the gates of hell shall not prevail: she is not less obvious to the sincere seeker, than a city built on the top of the highest mountain, &c. We might here take a retrospective view of the chief occurrences and personages of the former world; we should observe the same order of the things from the beginning, --- the conflict of virtue and vice, the preservation of the true faith and worship of God among a few chosen souls, who preferred to be persecuted by worldlings, rather than to offend God. \u0001They contended earnestly for the faith once delivered to the Saints,\u0002 to Adam and Eve, once innocent, and afterwards penitent. We behold original sin, and the promised remedy for mankind; while the rebel angels are abandoned, without redress. There was kept up a communion of saints: sacrifice to the one God was performed generally by the heads of families, who were priests in the law of nature. Even Cain, though a bad man, through hypocrisy, chose to offer sacrifice before he had quite broken off from the society of the faithful, and resolved to become the father of all excommunicated persons, and of all seceders. (Chap. iv. 16.) He was admonished by God that he had free will, and might merit a reward by a different conduct. His sentence, as well as that pronounced upon Adam, and upon all mankind, before the flood, reminds us of the particular and general judgment; as the translation of Henoch sets before us the happy state of the blessed, and the immortality, of which it was an earnest. See Douay Bible, where the chief mysteries of faith are pointed out as the creed of the Antediluvians. Even the Blessed Trinity was insinuated, or shewn to them, at a distance, in various texts: the unity and indissolubility of marriage were clearly expressed; the true Church continued in Noe, while the chain of schismatics and heretics was broken, and Cain's progeny destroyed. In this period of time, we may discover what the ancients so often describe respecting the four ages: --- the \u0001golden\u0002 age is most perfectly found in Paradise; but only for a few days, or perhaps only a few hours, during which our first parents preserved their innocence. The \u0001silver\u0002 age may have lasted rather longer, till the murder of Abel, or 128 years, when Cain began to disturb the peace of the world. From that time, till the giants make their appearance, we may reckon the age of \u0001brass.\u0002 But that of \u0001iron\u0002 had continued for many years before the flood. The like deterioration of morals we may discover after the deluge, and again after the renovation of the world, by the preaching of the gospel. For some time after these two great events, things bore a pleasing aspect; Noe was busy in offering sacrifice to God, Christians were all one heart and one soul, enjoying all things in common, and God gave a blessing to the earth, and confirmed his covenant with men. Then Cham, Nemrod, and Babel appear, heresies in the new law break forth, and disturb the lovely harmony of mankind: but still a sufficient number preserve their integrity, till about the days of Abraham and Arius, in their respective periods, and may be said to have lived in the \u0001silver\u0002 age, when compared with the \u0001brazen\u0002 insolence of the great majority of those who came after. The \u0001iron\u0002 age of these two periods, may be dated from the persecution of Epiphanes against the Jews, when so many apostatized from the faith, and from that much more terrible persecution which will be raised against Christians by Antichrist, the man of sin, (of which the former was a type) when the charity of many shall grow cold, and Christ will hardly find faith upon the earth. To that age may justly be applied, those strong expressions of disapprobation which God made use of before the flood, chap. vi. 3, 6, 12. He will punish the crimes of that age with a deluge of \u0001fire,\u0002 and say, \u0001The end of all flesh is come before me, \u0002&c., ver. 13. \u0001Time shall be no longer,\u0002 Apocalypse x. 6. (Haydock)" } ] }, { "chapter": 8, "slug": "id335.html", "header": "Genesis viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Remembered;\u0002 not as if God had ever forgotten Noe, but he now shews his remembrance of him by the effects. (Menochius) --- \u0001A wind,\u0002 literally \u0001a spirit,\u0002 which St. Ambrose and Theodoret understood of the Holy Ghost, that as he moved over the waters at first, (Chap. i. 2.) to give them fecundity, and to exercise his power in establishing order, so he may shew the same care and providence for this new world, emerging, like the former, from the waters. (Haydock) --- Most interpreters, however, understand this of a violent wind; (Proverbs xxv. 23; Exodus xiv. 21.) a strong blast, such as was sent to divide the Red sea. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And the waters returned,\u0002 &c. St. Jerome on this passage remarks, \"that all waters and torrents repair to the womb of the abyss, through the hidden veins of the earth,\" and by the abyss understands the sea: according to that of Ecclesiastes i. 7, \u0001all the rivers run into the sea.\u0002 But as the sea itself, on this occasion, exceeded its limits, (otherwise its waters would not have been higher than the land) the sense perhaps confined to this, that the waters by degrees were diminished; as we may say of the inundations of land, that the waters are gone off, not by the regular course of ditches, but from the effects of the sun and winds which dry them up. (Estius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And the ark rested on the mountains of Armenia.\u0002 The Hebrew word is \u0001Ararat,\u0002 which also occurs in the 37th chap. of Isaias, and the 51st of Jeremias; for in these places our interpreter retained the Hebrew word, but in the 4th book of Kings, xix. 37, where the same history is related, it is translated \u0001by the land of the Armenians.\u0002 (Estius) --- \u0001Seventh month,\u0002 of the year, not of the deluge, as appears from ver. 13, &c. (Menochius). --- \u0001Seven and twentieth.\u0002 So also the Septuagint, but the Hebrew, &c. have the 17th. It is not easy to decide which is right. On the seventeenth the waters only began to decrease, and some hence argue for the Vulgate, as they say it is not probable the ark would stop that very day. (Calmet) --- This, however, might be the only mean by which Noe could discern that the waters were abating. (Haydock) --- The ark being about fourteen cubits sunk in the water, might soon touch the summit of the highest mountains, such as Mount Taurus, of which the \u0001Ararat,\u0002 here mentioned in the Hebrew, a mountain of \u0001Armenia,\u0002 forms a part, according to St. Jerome. The Armenians still boast that they have the remains of the ark. Berosus, the Pagan historian, says bitumen was taken from it as a preservative. (Josephus, Antiquities i. 3; Eusebius, præp. ix. 4.) The Chaldee has Cordu for Ararat, whence some have supposed, that the ark rested on the Cordyean or Gordiean mountains. The Armenians call the mountain near Erivan, \u0001Mesesonsar,\u0002 or the mountain of the ark. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Did not return.\u0002 The negotiation \u0001Not,\u0002 is not to be found in any Hebrew copy now extant; though it is still retained by the Septuagint, and several Latin manuscripts, according to the testimony of Liranus. If we adhere, therefore, to the Hebrew text, we must translate it with St. Jerome, thus; \u0001It went forth, going and returning,\u0002 (\u0001Egredicbatur exiens et revertens\u0002) sometimes repairing to the mountains, where it found carcasses to feed on, and at other times returning not \u0001unto\u0002 the ark, but to rest upon the \u0001top\u0002 of it. (Estius) (Challoner) --- Or receded farther from it; as the Hebrew may be explained, agreeably to the Vulgate, Septuagint, Syriac, &c. which admit the negation. (Calmet) --- \u0001Till,\u0002 as long as the waters covered the earth, not that it returned to the ark afterwards. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Whole earth,\u0002 excepting the mountains; so that the dove presently returned. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Green leaves.\u0002 The olive tree preserves its verdure and grows even at the bottom of the Red sea, and other seas in the East. (Pliny, Natural History xii. 25.) --- Many other trees and seeds will live for a long time under the waters. (Calmet) --- This tender branch of the olive seems to agree better with the spring than autumn; whence Tirinus infers, that the deluge began and ended in spring." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Year\u0002 of Noe's age, who, we may suppose, was born on the first day of the year. So that his 601st year corresponds with the 1657th of the world, B.C. 2343, on which day the deluge ended. Still Noe waited for God's order to leave the ark till the 27th of the ensuing month, when the earth was more perfectly dried. (Haydock) --- \u0001Covering.\u0002 Some think that the window was at the top, like a sky-light. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Increase.\u0002 Hebrew, \"let them increase.\" This is spoken of the brute creation, the blessing is given to men. (Chap. ix.) --- Neither Noe's family, nor any of the animals, had any young in the ark. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Holocausts,\u0002 or whole burnt offerings. In which the whole victim was consumed by fire upon God's altar, and no part was reserved for the use of priest or people. (Challoner) --- This is the first time we read of an altar, though Abel had surely made use of one. (Menochius) --- Noe delays not to shew his gratitude to God, St. Ambrose. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Smelled,\u0002 &c. A figurative expression, denoting that God was pleased with the sacrifices which his servant offered, (Challoner) and in this sense it is expressed in the Chaldee, \"God received his offering gratefully.\" God requires sacrifices of us, to testify his dominion, and not for any advantage he derives from them; but rather to bless us, if we perform our duty with fervour. --- \u0001For the sake\u0002 of, or on account of men's sins. They are so prone to evil, that, if I were to punish them as often as they deserve, new deluges might be sent every day. I take pity on their weakness. I will punish the most criminal, but not as I have done, by cursing the earth. These words of God, are by some addressed to Noe, by others to God the Son. Hebrew, \"he said to his heart;\" Onkelos, \"he said in his word;\" Septuagint, \"he said with reflection.\" (Calmet) --- Noe was beloved by God, and therefore may be called his heart. To speak to the heart, often means to comfort. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Seed-time,\u0002 according to the Targum of Jonathan, is the equinox of September; \u0001harvest,\u0002 that of March; winter and summer denote the solstice of December and of June. But the Hebrews probably divided the year into summer and winter; or perhaps they might also admit the season of spring, with the Egyptians and the ancient Greeks, who represented the seasons by the three hours, daughters of Jupiter. (Calmet)" } ] }, { "chapter": 9, "slug": "id336.html", "header": "Genesis ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Blessed,\u0002 with fecundity. Barrenness was deemed a curse. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fear,\u0002 &c. God confirms the dominion of man over all animals, though he must exercise it now by compulsion; they will not obey always without reluctance, as they would have done in the state of innocence. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Meat.\u0002 The more religious, at least, had hitherto abstained from flesh, being content with herbs, &c.: which had been expressly granted. Now, the salt waters of the deluge had vitiated the earth, its plants were no longer so nutritive. (Menochius) --- God gives leave to eat flesh meat, but with some restriction, that we may still learn to obey. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001With blood.\u0002 This was a matter of indifference in itself, like the forbidden fruit. But God gave the prohibition, to keep people at a greater distance from imbruing their hands in the blood of others, which nevertheless we know some have drunk! He would also assert his dominion over all things; the blood or life of animals being reserved to be offered in sacrifice to him, instead of the life of man, Leviticus xvii. 11. Blood of brutes is gross and unwholesome. (Menochius) --- The apostles required this law to be observed by the first Christians, that the Jews might not be disgusted: but, after a competent time had been allowed them, the Church thought proper to alter this discipline. (St. Augustine, contra Faust. xxxii. 13.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001At the hand;\u0002 a Hebrew idiom. God orders an ox to be stoned, which had slain a man, Exodus xxi. 28. --- \u0001Man,\u0002 (hominis) \u0001every man,\u0002 (viri) \u0001brother.\u0002 By these three terms, God inculcates a horror of bloodshed; because we are all of the same nature, ought to act like generous men, and to consider every individual as a brother, since we spring from the same stock. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shed.\u0002 God had not subjected Cain to this law of retaliation, as he was the first murderer, and the earth was unpeopled. (Haydock) --- Here he declares, that it is just to inflict such a punishment on the offender. (Menochius) --- Judges are hence authorized to punish murderers with death. (Calmet) --- The general law, \u0001thou shalt not kill,\u0002 admits of exceptions, and forbids killing by private authority, or out of revenge. (Haydock) --- \u0001The blood of your lives,\u0002 may signify the blood on which your life depends; or, according to the Rabbin, it is a prohibition of suicide, which one would think is so contrary to the first law of nature, self-preservation, as to require no prohibition; and yet, to the scandal of philosophers, some have written in its defence! (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Soul...in birds,\u0002 &c. The covenant of God is made with animals, only in as much as they are subservient to man. (Du Hamel) --- The Egyptians adored most of them; and many oriental nations, and even philosophers, pretended they had intelligent souls, and could speak a rational language, which some of them would have the people believe they could understand. (Calmet) --- This was the case of those great impostors Apollonius of Tyena, Mahomet, &c. (Haydock) --- Moses shews sufficiently that beasts were neither divinities nor rational. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My\u0002 rain \u0001bow.\u0002 This had been from the beginning; but it was not before appointed for a sign that the earth should no more be destroyed by water. It is styled God's bow, on account of its beauty and grandeur. (Menochius) (Ecclesiasticus xliii. 12.) --- \"As the rain-bow, which makes its appearance in the clouds, borrows all its effulgence from the sun, so those only who acknowledge the glory of Christ in God's clouds, and do not seek their own glory, will escape destruction in the deluge,\" St. Augustine, contra Faust. ii. 21." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Remember;\u0002 or I shall cause men to reflect, when they see the rain-bow, of the horrors of the deluge, and of my gracious promises and covenant." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chanaan,\u0002 who, it seems, is here mentioned to his shame, having first discovered and told his father that Noe was drunk. He was probably but young at the time, being born after the deluge." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001A husbandman.\u0002 Hebrew, literally \"a man of the earth.\" (Haydock) --- \u0001To till,\u0002 perhaps with a plough, which he is said to have invented. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Drunk.\u0002 Noe by the judgment of the fathers was not guilty of sin, in being overcome by wine; because he knew not the strength of it. (Challoner) --- \u0001Wine,\u0002 Though vines had grown from the beginning, the art of making wine seems not to have been discovered; and hence Noe's fault is much extenuated, and was at most only a venial sin. (Menochius) --- His nakedness prefigured the desolate condition of Christ upon the cross, which was a scandal to the Jews, and foolishness to the Gentiles. But by this folly we are made wise; we are redeemed, and enjoy the name of Christians. Sem and Japheth represent the multitude of believers, Cham and Chanaan the audacity and impudence of all unbelievers. (St. Augustine, contra Faust. xii. 24; City of God xvi. 2; St. Cyprian, ep. 63.[62.?] ad Cæcil.) (Worthington) --- Like the Manichees, modern heretics are very free in condemning many innocent actions of the Patriarchs. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Neither ought we to be so quick-sighted in discovering the faults of any: which we often represent as real, when they are only apparent. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Cursed be Chanaan.\u0002 The \u0001curses,\u0002 as well as the \u0001blessings,\u0002 of the patriarchs were \u0001prophetical:\u0002 and this in particular is here recorded by Moses, for the children of Israel, who were to possess the land of Chanaan. But why should Chanaan be cursed for his father's fault? The Hebrews answer, that he being then a boy was the first that saw his grandfather's nakedness, and told his father Cham of it; and joined with him in laughing at it: which drew upon him, rather than upon the rest of the children of Cham, this prophetical curse. (Challoner) --- Theodoret, q. 57. The children of Sem executed this sentence, in exterminating many of the Chanaanites under Josue. (Worthington) --- They perished for their own wickedness, which God foresaw, and revealed to Noe. Cham was severely punished by this denunciation of his children's misery. See Milton, xi. 754. xii. 27; Deuteronomy ix. 4. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Enlarge Japheth.\u0002 His name signifies latitude or enlargement. (Worthington) --- May \u0001he,\u0002 God, according to some; but more probably Japheth, of whom the rest of the sentence speaks. (Haydock) --- This was verified by the extensive dominion of the children of Japheth, both in the islands and on the continent; more particularly, when the Romans subdued the Jews, and posterity of Sem. (Menochius) --- Referring all this to the Church, the Gentiles entered in, upon the refusal of the Jews, though preachers of that nation were the instruments of their conversion. Chanaan, in the mean time, cherished his slavery, and seeks not to obtain the liberty and glory of the sons of God, in which he is a figure of heretics, (Haydock) who serve to make Christians more upon their guard, and by persecuting them, exercise their patience and increase their crown. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001He died,\u0002 having witnessed the attempt of his children to build the tower of Babel, (we may suppose with disapprobation) and having been concerned in the dispersion of nations. Some imagine he travelled eastward, and founded the empire of China, which is denied by others. (Haydock) --- The fathers conclude that he had no children after the deluge, as the Scripture mentions the world was divided among his three sons and their offspring. Perhaps the fabulous account of Saturn is a perversion of Noe's history, as the three great pagan deities, Jupiter, Neptune, and Pluto, to whom Saturn gave the empire of heaven, seas and hell, may have been intended for the three sons of Noe. The Egyptians have attributed to their Osiris the erecting of altars, cultivating vines, teaching agriculture, &c. for which we have seen Noe was so famous. (Calmet) --- This great and virtuous patriarch had only been dead two years, when the faithful Abraham was born, as it were to succeed him in maintaining the cause of God. (Haydock) --- The Rabbins assert, that God gave some general laws to Noe, which were necessarily to be observed by all who would obtain salvation: 1. To obey the laws; 2. Not to curse God; 3. Nor admit of any false god, nor of any superstition; 4. Not to marry one's mother, mother-in-law, sister by the same mother, or another person's wife, nor to commit sins against nature; 5. Not to shed blood, that of beasts must be buried; 6. Not to steal, or break one's word; 7. Not to eat the limb of a living creature. Maimonides thinks this last was given to Noe, the rest to Adam. (Calmet)" } ] }, { "chapter": 10, "slug": "id337.html", "header": "Genesis x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Japheth.\u0002 From his being placed first, some conclude that he was the eldest; and perhaps the famed Japetus of the Greeks is the same person. (Du Hamel) --- Sem comes last, though elder than Cham, that the history of the true Church may be more connected. Though it would be a work of great labour to discover what nations sprung from the people here mentioned, yet some are sufficiently obvious; and the learned Bochart has given very plausible applications of the different names to the respective nations, in his \u0001Phaleg.\u0002 or sacred Geography. \u0001Gomer\u0002 is supposed to be the father of the Cimbri in Germany, from whom the French and English also probably sprung. (Haydock) --- \u0001Magog,\u0002 father of the Scythians, &c. (Ezechiel 36.[Ezechiel xxxviii.?]) \u0001Madai \u0002of the Medes, \u0001Javan\u0002 of the Ionians in Greece, \u0001Thubal\u0002 of the Iberians and Spaniards, \u0001Mosoch\u0002 of the Muscovites, \u0001Thiras\u0002 of the Thracians." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Ascenez father of the Germans, Thogorma father of the Turks. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The islands.\u0002 So the Hebrews called all the remote countries, to which they went by ships from Judea, as Greece, Italy, Spain, &c., (Challoner) whether they were surrounded with water or not. (Jeremias xxv. 22.) (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A stout hunter\u0002. Not of beasts, but of men; whom by violence and tyranny he brought under his dominion. And such he was, not only in the opinion of men, but \u0001before the Lord;\u0002 that is, in his sight who cannot be deceived. (Challoner) --- The Septuagint call him \u0001a giant;\u0002 that is, a \u0001violent\u0002 man. According to Josephus, he stirred up men to rebel against the Lord, maintaining that all their happiness must come from themselves, &c., Antiquities i. 4. Thus he broached the first heresy after the deluge. (Worthington) --- He seems to have been the same as Bel, father of Ninus, and the author of idolatry. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001That land,\u0002 of Sennaar, near the city of Babylon. \u0001Assur,\u0002 or Ninus, who founded the Assyrian empire. (Menochius) --- But many understand this of Nemrod, who, in his progress from Babylonia to conquer the world, and oppress the rest of his brethren, \u0001came forth into Assyria,\u0002 as if it were written \u0001Assurah;\u0002 the \u0001He\u0002 signifying motion towards, being often omitted in names of places. See 2 Kings vi. 10. (Bochart.) There he built Ninive, on the Tigris. But the exact situation of this vast city is not even known. (Calmet) --- \u0001And the streets,\u0002 &c., which were amazingly extensive, Jonas iii. 3. It may also signify the city \u0001Rohoboth.\u0002 (Pagnin.) --- \u0001Chale\u0002 perhaps of Halah, 4 Kings xvii. 6, on the banks, or near the source of the river Chaboras." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Resen,\u0002 perhaps Larissa, here written without the \u0001La;\u0002 as 1 Paralipomenon v. 26. Hala has the preposition, and is written Lahela. (Bochart.) --- \u0001This,\u0002 &c. It is doubtful which of these three cities is meant: but as we know that Ninive was remarkable for size and magnificence, we may suppose that it is designated. (Calmet) (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To Lesa,\u0002 or Laisa, to the north, on the Jordan, as Sodom was on the southern extremity of that river. Sidon and Gaza were on the Mediterranean sea, north and south; so that these four cities are like four points, determining the extent of the promised land, which, as it was important for the Israelites to know, Moses descends to these particulars in speaking of the Chanaanites." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of Heber\u0002. That is, of the nations \u0001beyond\u0002 the Euphrates. Hebrews, &c. (Calmet) --- \u0001The elder brother, fratre Japheth majore,\u0002 may be rendered as well \"Japheth being his elder brother,\" which, as we have already observed, was probably the case. By mentioning him alone, we may gather that Sem was elder than Cham, who is called the less or younger son. (Haydock) --- The Hebrew may be translated either way. But the Chaldean, Liranus, and many excellent interpreters, make Japheth the eldest. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Begot Sale;\u0002 either his son, or his grandson, by Cainan. See Luke iii. 36, where we shall examine this question; also chap. xi. 12. The copies of the Septuagint still extant, all assert that Cainan was the son of Arphaxad, in all the places where they are mentioned, both in Genesis and Chronicles; and though some endeavour to prove that this is an interpolation, inserted by a later hand, it is certain it was found in the Septuagint in the days of St. Luke, who confirms it by his authority, as all the copies both Greek and Latin, except a very faulty one which belonged to Beza, and is now at Cambridge, testify. Beza was so bold as to expunge the name. But before we allow of this freedom, we must be informed how St. Luke could adopt such an error, being, as he was, under the guidance of the Holy Ghost! See Salien, &c. (Haydock) --- Mariana asserts, that the Hebrew copies have been vitiated." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sons of Jectan;\u0002 though not perhaps all born before the dispersion of nations, which may be said of some others, whom Moses here mentions, that he may not have to interrupt his narration. (Calmet)" } ] }, { "chapter": 11, "slug": "id338.html", "header": "Genesis xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Speech.\u0002 Probably Hebrew; in which language we have the most ancient book in the world, the work of Moses. This language has been preserved ever since, though with some alterations. Most of the oriental languages are but like dialects from it, as French, Italian, &c. are from Latin. The arguments which are brought to prove that other languages are more ancient, because the names of men, &c. have a proper significance in them as well as in Hebrew, do not invalidate the right of the latter. The most respectable authors have, therefore, always declared for it. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The East:\u0002 Armenia, which lies to the eastward of Babylonia, whither they directed their course in quest of provisions for themselves and cattle, being now grown pretty numerous. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Each one:\u0002 not that every individual joined in this undertaking, considered, at least, as a rash and presumptuous attempt to save themselves from a second deluge. Some might innocently give in to it, meaning only to leave a monument to their common origin and friendship, before they separated into distant countries. \u0001Slime:\u0002 literally bitumen. (Haydock) --- The Hebrew, \u0001chomer,\u0002 means also slime, or mortar. Stone is very scarce in that country, but the earth is fat, and very proper to make brick; it also abounds in naphtha, bitumen, &c.: hence the ancients notice the brick walls of Babylon. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Famous before;\u0002 Hebrew \u0001lest,\u0002 &c.; as if they intended to prevent that event. (Haydock) --- Their motive appears to have been pride, which raised the indignation of God. Nemrod, the chief instigator, might have designed the tower for a retreat, whence he might sally out and maintain his tyranny. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In deed.\u0002 This seems to be spoken ironically; though the effects of weak mortals, \u0001the sons of Adam,\u0002 when pursued with vigour and unanimity, will produce great effects. These builders had conceived an idea of raising the tower as high as possible, hyperbolically, to touch heaven. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Come ye,\u0002 &c. As men seemed bent on taking heaven by storm, like the ancient giants, God turns their expressions, as it were, against themselves, and shews them an example of humility, \u0001let us go down.\u0002 He acts the part of a judge, and therefore will examine all with the utmost diligence, as he denotes by these expressions; being really incapable of moving from place to place, on account of his immensity. (Haydock) --- He seems nearer to men, by the effects or punishments which he inflicted. The address which he here makes is directed, not to the angels, but to the other co-equal powers of the Blessed Trinity. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Babel,\u0002 that is, \u0001confusion.\u0002 This is one of the greatest miracles recorded in the Old Testament; men forgot, in a moment, the language which they had hitherto spoken, and found themselves enabled to speak another, known only to a few of the same family (Calmet); for we must not suppose, that there were as many new languages as there were men at Babel. (Menochius) --- The precise number of languages which were then heard, cannot be determined. The learned commonly acknowledge the Hebrew, Greek, Latin, Teutonic, Sclavonian, Tartarian, and Chinese languages, to be original. The rest are only dialects from these. English is chiefly taken from the Teutonic, (Calmet) with many words borrowed from the Greek and other languages. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sale,\u0002 or Cainan. See Chap. x. 24; Chronicles[1 Chronicles?] i. 18, in the Septuagint. The variation in the years of the Patriarchs, between this ancient version and the Hebrew, is here again very considerable, and perhaps unaccountable. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sarug:\u0002 in whose days St. Epiphanius places the origin of idolatry; but Eusebius (Præp. i. v. & 9.) thinks it began in Egypt, among the posterity of Cham. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Abram,\u0002 the youngest of the three, being born only in the 130th year of Thare, ver. 32, and chap. xii. 4. He is placed first, on account of his superior dignity in the church of God, in like manner as Sem, Moses, &c. In his youth, he is supposed to have followed the idolatrous worship of his fathers. (St. Augustine, City of God x. chap. ult.[last chap.]; Genebrard, A.M. 1949[the year of the world 1949].) (Calmet) --- But being soon enlightened by God, he becomes a glorious witness of the truth, and, according to many, is preserved miraculously, when thrown into the fire \u0001by the Chaldees,\u0002 ver. 31. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Jescha,\u0002 whom many confound with Sarai, as if both Nacher and Abram had married the daughters of their brother Aran. But why then does Moses mention Sarai before, and then call her Jescha in the same verse? It seems as if he intended to designate two different women. (Haydock) --- In effect, Abram himself says, Sarai was truly his \u0001sister, born of the same father,\u0002 chap. xii. 13. See chap. xx. 12, where we shall give the reasons that seem to prove that she was the daughter of Thare, and not Aran. (Calmet) --- Jescha does not accompany her grandfather, preferring, perhaps, to stay with Nachor, or to marry in her own country; if she were not already dead when Thare departed from \u0001Ur,\u0002 a city \u0001of the Chaldees.\u0002 (Haydock) --- This city is probably Ura, in Mesopotamia, not far from Nisibis, which the Scripture often mentions as a part of Chaldea. (Acts vii. 2, &c.) (Calmet) --- It is not, however, certain that the rest of Thare's family remained behind; if they did, they removed soon after into the country about Haran, or Charræ, on the Chaboras. (Chap. xxix. 4; Josephus, Antiquities 1. 6.) (Haydock)" } ] }, { "chapter": 12, "slug": "id339.html", "header": "Genesis xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Said:\u0002 not after his father's death, but before he left Ur; (Menochius) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, &c., is styled his country. He leaves his \u0001kindred,\u0002 Nachor and his other relations, except Sarai and Lot, who go with him into Chanaan; and even his \u0001own house,\u0002 or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation, Hebrews xi. 8. (Haydock) --- St. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Galatians iii; Exodus xii, must be dated. (Calmet) --- This is the third grand epoch of the world, about [the year of the world] 2083, when God chooses one family to maintain the one faith, which he had all along supported. See Worthington &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In thee,\u0002 &c., or in the Messias, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race, Galatians iii. 16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. (Calmet) --- He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; \u0001following God\u0002 in all things, ver. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gotten,\u0002 (\u0001fecerant\u0002): made or acquired, either by birth or purchase, &c. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sichem.\u0002 At the foot of Mount Garizim, where Abram offered his first sacrifice in the land, Deuteronomy xi. 30. (Kennicott) --- \u0001Noble;\u0002 on account of the many tall and shady oaks, whence the Septuagint have the high oak. Hebrew \u0001Elon more\u0002, the plain of Moreh, or of ostension, because God shewed Abram from this place, situated about the middle of the promised land, what countries he would give to him in his posterity, after having exterminated the Chanaanites, who then occupied the land as their own. The mentioning of these idolatrous nations here, gives us reason to admire the faith and constancy of Abram, who neither doubted of the fulfilling of this promise, nor hesitated to adore the true God publicly, ver. 7. Hence there is no reason for accounting this an interpolation. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bethel,\u0002 as it was called in the days of Moses, being the ancient Luza, chap. 28. \u0001On the west\u0002, Hebrew, towards the sea or Mediterranean, which lay west of Palestine. \u0001Bethel\u0002 signifies \u0001the house of God,\u0002 being honoured with two altars. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Proceeding to the south,\u0002 Hebrew: means also \u0001the desert,\u0002 as the Septuagint generally translate \u0001negeb\u0002: other interpreters agree with the Vulgate. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Down into Egypt,\u0002 which lies lower than Judea: here the famine did not rage. God would not allow him to go back to his friends. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Beautiful:\u0002 having yet had no children, though she must have been 65 years old. Abram acts with prudence, and does not tempt God: if he had made known that the woman was his wife, he would have exposed his life to imminent danger, amid a cruel and lascivious people; and being convinced of the chastity of Sarai, he did not, in the least, apprehend that she would consent to any violation of her conjugal engagements. He did not, therefore, expose her virtue as the Manichees pretended. (St. Augustine, contra Faust. xxii. 33; City of God xvi. 19.) (Haydock; Calmet) --- The event proved the justice of Abram's suspicions, and God's interference shewed that he was not displeased with his concealing part of the truth. Who can be so simple as to suppose, that we are bound to explain all our concerns to a foe? Do not we every day act with the like caution as Abram did, when we have reason to fear danger? Do not we wish, when fleeing from an enemy's country, that he should conclude we were taking a walk of pleasure? (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My sister.\u0002 This was no lie; because she was his niece, being daughter to his brother Aran, and therefore, in the style of the Hebrews, she might truly be called his \u0001sister;\u0002 as Lot is called Abraham's \u0001brother.\u0002 (Genesis xiv. 14.) See Genesis xx. 12. (Challoner) --- Others say, Sarai was the half-sister of Abraham, by another mother. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pharao:\u0002 the usual title of the kings of Egypt, in Ezechiel's time, Ezechiel xxxii. 2. Courtiers are often too ready to flatter the passions of the prince: these are punished along with Pharao (ver. 17); whence we may conclude, that they concurred with him, to take Sarai against her will." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Well.\u0002 Perhaps they made him some presents to gain his favour; (Menochius) or, at least, they suffered him to remain quietly among them." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Scourged Pharao\u0002 with unusual pains, sterility, &c. that he might easily perceive that his taking Sarai was displeasing to God. (Haydock) --- He did not intend to commit adultery indeed, but his conduct was tyrannical and oppressive to the \u0001stranger,\u0002 whom God protects, Psalm xliv.[cxlv. 9.?] (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Led him away:\u0002 perhaps without allowing him time to vindicate his conduct, and with a degree of contumely, to shew the king's displeasure; who durst not, however, injure Abram in his effects, nor suffer any of his subjects to hurt him. The holy patriarch received his wife untouched, and departed with joy. (Haydock)" } ] }, { "chapter": 13, "slug": "id340.html", "header": "Genesis xiii.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001South.\u0002 With respect to Judea, which the sacred writers have always in view." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rich in possession.\u0002 Hebrew may be \"heavy laden with cattle, gold,\" &c. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To bear\u0002 or feed their flocks, as well as those of the Chanaanites. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Abram therefore,\u0002 for fear of raising a quarrel with the Pherezites also, who might complain that these strangers were eating up what they had before taken possession of, suggests to his nephew the propriety of their taking different courses. Being the older, he divides, and the younger chooses, according to an ancient and laudable custom. (St. Augustine, City of God xvi. 20.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001From the east\u0002 of Pentapolis to Sodom, (Menochius) or to the east of the place where Abram was, as Onkelos has it. The Hebrew may signify either. (Grotius.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sinners before,\u0002 &c. That is truly, without restraint or disguise. Lot might not have been acquainted with their dissolute morals, when he made this choice; in which however he consulted only his senses, and looked for temporal advantages, which ended in sorrow. This God permitted for a warning to us; and to restrain the Sodomites, by the example of Lot's justice, contrasted with their abominable lives. (Haydock) --- Ezechiel xvi. 49, explains the causes of their wickedness." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And to:\u0002 This is by way of explanation to the former words: (Haydock) for Abram never possessed a foot of this land by inheritance, Acts viii.[vii.?] 5. Even his posterity never enjoyed it, at least, for any long time. St. Augustine gives the reason; because the promise was conditional, and the Jews did not fulfil their part by obedience and fidelity. (q. 31. in Gen.) It is better, however, to understand these promises of another land, which the people, who imitate the faith of Abram, shall enjoy in the world to come. (Calmet) (Romans iv. 16.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001As the dust,\u0002 an hyperbole, to express a very numerous offspring, which is more exact, if we take in the spiritual children of Abram. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Through.\u0002 Lot has chosen a part, I give the whole to thee. Thou mayest take possession of it, and go wherever thou hast a mind. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Vale,\u0002 or \u0001grove of oaks,\u0002 where there was a famous one which was called the oak of Mambre, either from the neighbouring city, or from a man of that name, chap. xiv. 13. (Menochius) --- Hebron was on the hill above. (Calmet)" } ] }, { "chapter": 14, "slug": "id341.html", "header": "Genesis xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sennaar,\u0002 or Babylon. --- \u0001Pontus,\u0002 Hebrew: Ellasar, perhaps Thalassar, as Jonathan writes, not far from Eden. --- \u0001Elamites,\u0002 or Persians. --- \u0001Nations\u0002 in Galilee, east of the Jordan, whither the conquered kings directed their course. Josue xii. 23, mentions the king of the nations (foreigners) at Galgal. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Now,\u0002 in the days of Moses. --- \u0001Salt sea;\u0002 called also the vale of salts, and the dead sea." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Served.\u0002 Thus Noe's prediction began to be fulfilled, as Elam was the eldest son of Sem, to whose posterity Chanaan should be slaves, chap. ix. 26." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Raphaim, Zuzim,\u0002 and \u0001Emim,\u0002 were all of the gigantic race, robbers, like the Arabs. (Du Hamel) --- These dwelt in the land of Basan, or of giants, Deuteronomy iii. 13." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chorreans,\u0002 or Horreans, who dwelt in one part of that extensive range of mountains, which took their name from Seir; perhaps about mount Hor, where Aaron died. (Calmet) --- These also were auxiliaries of the five kings, and hence experienced the fury of the four confederates; who cut off all their opponents, before they made their grand attack upon Sodom. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Misphat,\u0002 or of judgment and contradiction, because there the Hebrews contended with Moses and Aaron: it was afterwards called Cadez, Numbers xx. 11. --- \u0001Amalecites,\u0002 that is which they afterwards possessed; for as yet Amelec was unborn, chap. xxxvi. 16. (Menochius) --- \u0001Amorrheans,\u0002 to the west of Sodom. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Of slime.\u0002 \u0001Bituminis.\u0002 This was a kind of pitch, which served for mortar in the building of Babel, Genesis xi. 3, and was used by Noe in pitching the ark. (Challoner) --- Moses does not make this remark without reason. This bitumen would easily take fire, and contribute to the conflagration of Sodom. (Calmet) --- \u0001Overthrown,\u0002 not all slain, for the king of Sodom escaped ver. 17." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The Hebrew,\u0002 or traveller who came from beyond the Euphrates, (Calmet) or who dwelt beyond the Jordan, with reference to the five kings. (Diodorus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Servants,\u0002 fit for war. Hence we may form some judgment of the power and dignity of Abram, who was considered as a great prince in that country, chap. xxiii. 6. He was assisted by Mambre, Escol, and Aner, with all the forces they could raise on such a short warning; and coming upon the four kings unawares, in four divisions, easily discomfits them, while they were busy plundering the cities, and pursues them \u0001to Dan;\u0002 which is either the city that went by that name afterwards, or more probably one of the sources of the Jordan, (Haydock) which the people of the country call \u0001Medan.\u0002 Neither did he suffer them to repose, before he had retaken all the plunder at \u0001Hoba,\u0002 or Abila, north of the road leading to Damascus. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Melchisedech\u0002 was not Sem: for his genealogy is given in Scripture. (Hebrews vii. 6.); nor God the Son, for they are compared together; nor the Holy Ghost, as some have asserted, but a virtuous Gentile who adored the true God, and was \u0001king of Salem,\u0002 or Jerusalem, and \u0001Priest\u0002 of an order different from that of Aaron, offering in sacrifice \u0001bread and wine,\u0002 a figure of Christ's sacrifice in the Mass; as the fathers constantly affirm. (Haydock) --- See Pererius. St. Jerome, ep. ad Evagrium, says, \"Melchisedech offered not bloody victims, but dedicated the sacrament of Christ in bread and wine...a pure sacrifice.\" See St. Cyprian ep. 63[62?], ad Cæcil.; St. Augustine, City of God xvi. 22, &c. Many Protestants confess, that this renowned prince of Chanaan, was also a priest; but they will not allow that his sacrifices consisted of bread and wine. In what then? for a true priest must offer some real sacrifice. If \u0001Christ,\u0002 therefore, be \u0001a priest for ever according to the order of Melchisedech,\u0002 whose sacrifice was not bloody, as those of Aaron were, what other sacrifice does he now offer, but that of his own body and blood in the holy Mass, by the ministry of his priests? \u0001for he was the priest:\u0002 this is plainly referred to \u0001bringing forth,\u0002 &c., which shews that word to be sacrificial, as in Judges vi. 18. The Hebrew may be ambiguous. But all know that \u0001vau\u0002 means \u0001for\u0002 as well as \u0001and\u0002. Thus the English Bible had it, 1552, \"for he was the priest.\" (Worthington) --- If Josephus take notice only of Melchisedech, offering Abram and his men corporal refreshment, we need not wonder; he was a Jewish priest, to whom the order of Melchisedech might not be agreeable. It is not indeed improbable, but Abram might partake of the meat, which had been offered in thanksgiving by Melchisedech; and in this sense his words are true. But there would be no need of observing, that he was a priest on this account; as this was a piece of civility expected from princes on similar occasions. (Deuteronomy xxiii. 4; 2 Kings xvii. 27.) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Blessed him,\u0002 as his inferior, and received tithes of him, Hebrews iv. 7.[vii. 4.?] This shews the antiquity of the practice of supporting God's priests by tithes." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The persons\u0002 (\u0001animas\u0002) the souls subject to my dominion. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001I lift up.\u0002 This is the posture of one swearing solemnly, by which we testify our belief, that God dwells in the heavens, and governs the world. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Woof-thread.\u0002 The first word is added by way of explanation. Abram declares he will not receive the smallest present for himself." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Their shares,\u0002 due to them on account of the danger to which they had exposed themselves. The king of Sodom could not but accept these conditions with gratitude. In a just war, whatever is taken by the enemy, cannot be reclaimed by the original proprietor, if it be retaken. (Grotius, iii. 6. de Jure.)" } ] }, { "chapter": 15, "slug": "id342.html", "header": "Genesis xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fear not.\u0002 He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- \u0001Reward,\u0002 since thou hast so generously despised earthly riches. (Haydock) --- Abram was not asleep, but saw a vision of exterior objects, ver. 5." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I shall go.\u0002 To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he ought to understand the promise. --- \u0001And the son,\u0002 &c. Hebrew is differently rendered, \"and the steward of my house, this Eliezer of Damascus.\" We know not whether Eliezer or Damascus be the proper name. The Septuagint have \"the son of Mesech, my handmaid, this Eliezer of Damascus.\" Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, \u0001shall be my heir.\u0002 The son of the steward, \u0001filius procurationis,\u0002 may mean the steward himself, as the son of perdition denotes the person lost. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Reputed\u0002 by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. (Haydock) --- This faith was accompanied and followed by many other acts of virtue, St. James ii. 22. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whereby,\u0002 &c. Thus the blessed Virgin Mary asked, how shall this be done? Luke i. 34, without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Three years,\u0002 when these animals have obtained a perfect age." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A deep sleep,\u0002 or ecstasy, like that of Adam, chap. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such \u0001horror\u0002 (Menochius) as we experience when something frightful comes upon us suddenly in the dark. This \u0001darkness\u0002 represented the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Strangers, and under bondage,\u0002 &c. This prediction may be dated from the persecution of Isaac by Ismael, in the year of the world 2112, till the Jews left Egypt, 2513. In Exodus xii., and St. Paul, 430 years are mentioned; but they probably began when Abram went first into Egypt, 2084. Nicholas Abram and Tournemine say, the Hebrews remained in Egypt full 430 years, from the captivity of Joseph; and reject the addition of the Septuagint which adds, \"they and their fathers dwelt in Egypt, and in Chanaan.\" On these points, we may expect to find chronologists at variance." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Judge\u0002 and punish the Egyptians, overwhelming them in the Red sea, &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Fourth,\u0002 &c. after the 400 years are finished; during which period of time, God was pleased to bear with those wicked nations; whose iniquity chiefly consisted in idolatry, oppression of the poor and strangers, forbidden marriages of kindred, and abominable lusts. (Leviticus xviii; Deuteronomy vi. and xii.) (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001A lamp,\u0002 or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jeremias xxxiv. 18." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of Egypt,\u0002 a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Numbers xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Cineans,\u0002 in Arabia, of which nation was Jethro. They were permitted to dwell in the tribe of Juda, and served the Hebrews. --- \u0001Cenezites,\u0002 who probably inhabited the mountains of Juda. --- \u0001Cedmonites,\u0002 or \u0001eastern\u0002 people, as their name shews. Cadmus was of this nation, of the race of the Heveans, dwelling in the environs of mount Hermon, whence his wife was called Hermione. He was, perhaps, one of those who fled at the approach of Josue; and was said to have sowed dragons' teeth, to people his city of Thebes in Beotia, from an allusion to the name of the Hevites, which signifies serpents. (Calmet) --- The eleven nations here mentioned were not all subdued; on account of the sins of the Hebrews. (Menochius)" } ] }, { "chapter": 16, "slug": "id343.html", "header": "Genesis xvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001May have.\u0002 Hebrew, \"may be built up,\" a metaphorical expression: so God is said to have built up houses for the Egyptian midwives, Exodus i. 21. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ten years\u0002 after she was 65; which shews that she might reasonably conclude she would now have no children herself; and as she knew God had promised Abram a son, she thought he might follow the custom of those times, and have him by a second wife. Abram shewed no eagerness on this matter, but only yielded to his wife's petition, \u0001deprecanti,\u0002 being well aware of the inconveniences of polygamy, which Sarai had soon reason to observe. This is the first time we read of polygamy since the deluge; but it is not mentioned as any thing singular or unlawful. This was a matter in which God could dispense; but it was never left to the disposal of any man. Hence, when Luther and his associates ventured to dispense with the Landgrave of Hesse, to keep two wives at once, he required him to keep it a secret, being ashamed of his own conduct. He still maintained it was a thing indifferent, even in the law of grace, though Christ has so expressly condemned it. See præp 62, 65. The practice, so common of late in this country, of marrying again after a bill of divorce has been passed, is no less contrary to the Catholic doctrine, which allows only a separation of the parties from bed and board, in cases of adultery; but never of a second marriage, while both the parties are living. (1 Corinthians vii.; St. Augustine de Adult. Conj. i., City of God xvi. 25, 38; and other fathers.) (Haydock) --- It was never lawful for one woman to have two husbands. (Worthington) --- \u0001To wife.\u0002 Plurality of wives, though contrary to the primitive institution of marriage, Genesis ii. 24, was by Divine dispensation allowed to the patriarchs; which allowance seems to have continued during the time of the law of Moses. But Christ our Lord reduced marriage to its primitive institution, St. Matthew xix." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Despiseth.\u0002 Few bear prosperity in a proper manner! --- \u0001And thee.\u0002 Sarai thinks it is the duty of her husband to restrain the insolence of Agar. She commits her cause to God, and does not seek revenge. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Afflicted her,\u0002 as she now resented even a moderate correction. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In the desert;\u0002 omitted in Hebrew being a repetition of \u0001in the wilderness.\u0002 (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Humble thyself.\u0002 The angel, in God's name, does not blame Sarai; but gives Agar to understand that the fault was wholly on her side. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ismael,\u0002 means \"God hath heard\" the groans and distress of Agar. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Wild.\u0002 Hebrew: like a \u0001wild ass,\u0002 not to be tamed or subdued. The Saracens or Arabs, have almost all along maintained their independence. --- \u0001Over against,\u0002 ready to fight, without any dread of any one. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thou the God.\u0002 She had imagined before that she was talking to some man; but perceiving, at parting, that it was some superior being, she invoked him thus. ---\u0001The hinder parts,\u0002 as Moses did afterwards, Exodus xxxiii, to let us know, that we cannot fully comprehend the nature of an angel, much less of God. Hebrew may be: \"what! have I seen (do I live) after He has seen me.\" The Hebrews generally supposed, that death would presently overtake the person who had seen the Lord or his angel. (Judges vi. 22; Exodus xxxii.[xxxiii.?] 20.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Agar\u0002 being returned home, and having obtained pardon. --- \u0001Ismael,\u0002 as the angel had foretold; an honour shewn to very few; such as Isaac, Solomon, Jesus, &c. (Haydock)" } ] }, { "chapter": 17, "slug": "id344.html", "header": "Genesis xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Walk,\u0002 &c. by assiduous meditation and advancement in virtue. This apparition was to inform Abram, that the promised seed should be born of Sarai. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I am\u0002 unchangeable, and faithful to my promises, the only God. (Du Hamel) --- \u0001Nations.\u0002 Jews, Saracens or Arabs, Idumeans, and, by faith, of all nations who shall believe in Christ, the King of kings. (Calmet) --- The true Church will never then be reduced to a few unknown believers, as the Donatists and Protestants assert. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Abraham.\u0002 \u0001Abram,\u0002 in the Hebrew, signifies \u0001a high father;\u0002 but Abraham, the \u0001father of the multitude:\u0002 \u0001Sarai\u0002 signifies \u0001my Lady,\u0002 but \u0001Sara\u0002 absolutely \u0001Lady.\u0002 (Challoner) --- God thus receives them as it were into his own family. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Perpetual;\u0002 that shall last as long as they remain obedient. (Menochius) (Ver. 9.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001You shall,\u0002 either by yourselves, or by the ministry of others, with respect to infants. That part of the body was chosen, because the effects of sin first appeared there; and because a part of the Hebrews' creed was, that Christ should be born of the family of Abraham. --- \u0001A sign\u0002 that Abraham had agreed to the \u0001covenant\u0002 with God, and to be a memorial of his faith and justice, Romans iv. 2; to distinguish also the faithful from infidels; to purge away original sin in male children, eight days old; and to be a figure of baptism. (Menochius) (Tirinus) --- God always appoints some sign of his covenants, as Jesus Christ instituted the holy sacrament of his body and blood, under exterior appearances, to assure us of his new alliance with Christians. (Calmet) --- The sacraments of the old law caused grace, only by means of faith in the Redeemer, of which they were signs. (St. Augustine, de Nupt. ii. chap. ult.[last chap.]) In this sense, the holy fathers assert, that circumcision remitted original sin to those who could receive it; though some think, it was only a bare sign or distinctive mark of the Jews. (Calmet) --- It is far beneath our baptism, which is more easy, general and efficacious; as the Christian sacraments are not like those of Moses, \u0001weak and needy elements.\u0002 (Galatians iv. 9; St. Augustine ep. 158, ad Jan.; Psalm 73, &c.) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Days,\u0002 when he will be able to bear the pain without danger. This might be deferred for a just reason, as it was in the desert, Josue v. 6. In this case people might be saved, as younger children and all females might, by the application of the remedies used in the law of nature, sacrifice, the faith of parents, &c. (Menochius) --- \u0001Of your stock,\u0002 and, being arrived at years of discretion, is desirous of enjoying your privileges. Some think, that slaves had no choice left; but servants, and people who had a mind to live in the country, were not bound to submit to this rite against their will. It is even more probable, that none were under this obligation, except Abraham and his posterity by Isaac. His other children adopted it in part, but not with the exactitude of the Jews. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Circumcised.\u0002 Septuagint adds, \"on the eighth day,\" with the Samaritan and many Latin copies. (Calmet) --- \u0001Destroyed,\u0002 &c. lose the privileges of the Hebrews, or be put to death, when he grows up and does not supply this defect. St. Augustine reading on the eighth day, concluded that as a child of that age, could not, with reason, be put to death for an offense, in which he could have no share, the destruction here threatened is that of the soul, for transgressing, in Adam, the original covenant, and dying in that state unclean, must be excluded from heaven, as people are now who die unbaptized. This difficult passage may, however, be explained as if the threat regarded the negligent parents. \"He who shall not circumcise...shall be destroyed.\" Syriac, or, as the Hebrew may be rendered, \"the male that doth not,\" &c.; in which case, he becomes guilty of a transgression, when he is arrived at the years sufficient to understand his duty, and does not fulfil it. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sara,\u0002 princess of all the nations of the faithful, not simply of one family. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bless,\u0002 and enable her to have \u0001a son,\u0002 who shall also have many children. --- \u0001Whom.\u0002 This is referred to Sara, in Hebrew and Chaldean; but to Isaac, in the Syriac. The blessing, at any rate, reverts to the mother; who was a figure of the blessed Virgin Mary, and of the Church; both persecuted with their children; both, in the end, triumphant. (Galatians iv. 23.) (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Laughed\u0002 for joy and admiration at such unexpected news. \"He rejoiced,\" says the Chaldean, the faith of Abraham is never called into question. (Romans iv. 19.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Before thee,\u0002 under thy protection, and in a virtuous manner. (Menochius) — He seems to be satisfied, though God should not bless him with any more children, provided this one may live worthy of God. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Isaac,\u0002 \"laughter,\" alluding to the exultation of Abraham, more than to the laughter of Sara, which deserved some reprehension, chap. xxi. 6." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Nation\u0002 of Arabs, who are still divided into twelve tribes. See chap. xxv. 13. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001His house.\u0002 All were kept in such good order by their master, that none was found unwilling to submit, if indeed it was left to their choice. (Haydock) --- Abraham loses no time in complying with God's commands. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Full thirteen,\u0002 or beginning his fourteenth year, at which age the Arabs and Mahometans still generally circumcise; but without any order from God. (Calmet)" } ] }, { "chapter": 18, "slug": "id345.html", "header": "Genesis xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sitting,\u0002 &c., that he might lose no opportunity of exercising hospitality." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men\u0002 in outward appearance, but angels indeed. (Hebrews xiii. 2; St. Augustine, City of God xvi. chap. 29.) Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. \u0001Tres vidit et unum adoravit.\u0002 He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wash ye,\u0002 or let your feet be washed by me, or by my servants, \u0001laventur.\u0002 (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Therefore,\u0002 Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Measures,\u0002 or one epha; that is, three pecks and three pints, English corn measure. --- \u0001Flour,\u0002 of the finest quality, \u0001similæ.\u0002 --- \u0001Hearth,\u0002 as being soonest ready." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Himself.\u0002 These rich and truly noble people, do not esteem it beneath them to wait on strangers. They provide abundance, but no dainties. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eaten\u0002 apparently. Tobias xii. 19, or perhaps they consumed the food, as fire may be said to eat. (St. Justin Martyr's Dialogue with Trypho the Jew.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Time,\u0002 or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Laughed,\u0002 as if the promise were incredible. --- \u0001My lord,\u0002 or husband, which title of respect, 1 Peter iii. 6, commends. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Indeed.\u0002 This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hard.\u0002 So Gabriel says to the blessed Virgin Mary: \u0001there is nothing impossible to God,\u0002 Luke i. 37." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Afraid;\u0002 which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I will go down,\u0002 &c. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information. --- Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001With the wicked.\u0002 God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Ten.\u0002 Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness, that he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce \u0001one virtuous man,\u0002 and the city shall be saved for his sake, Jeremias v. 1. (Haydock)" } ] }, { "chapter": 19, "slug": "id346.html", "header": "Genesis xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ground. \u0002Thus shewing himself a true relation and imitator of Abraham." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001My lords.\u0002 He took them to be men. --- \u0001No.\u0002 They refuse at first, that he may have the merit of pressing them to accept the invitation. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Together.\u0002 The whole city was corrupt; even the children were taught iniquity, as soon as they came to the years of discretion. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Know them.\u0002 They boldly proclaim their infamous design." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001This evil,\u0002 so contrary to the rights of hospitality, and the law of nature." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Known man.\u0002 They were neglected, while men were inflamed with desires of each other. See Romans i. (Haydock) --- \u0001Abuse.\u0002 Lot tries by every means to divert them from their purpose; being well assured, that they would have nothing to do with his daughters, who were promised to some of the inhabitants. He endeavours to gain time, hoping perhaps that his guests would escape by some back way, while he is talking to the people. (Haydock) ---Some allow that, under so great a perturbation of mind, he consented to an action which could never be allowed, though it was a less evil. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thither;\u0002 from whence thou camest, or into the house. Dost thou pretend to tell us what is wrong? We will treat thee more shamefully. (Menochius) While they are beginning to offer violence." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Behold,\u0002 &c. the angels not only secure Lot, but strike the whole people with blindness, so that they could neither find Lot's door nor their own homes. Indeed, if they had been able to get back into their own houses, it would have been but a small consolation to them; since in a few minutes, the whole city was buried in sulphur and flame, Wisdom xix. 16." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sons-in-law.\u0002 Perhaps they also were among the crowd, (ver. 4,) and therefore deserved to be abandoned to their incredulity; though, if they would have consented to follow Lot, the angels would have saved them for his sake. --- \u0001In jest.\u0002 So little did they suffer God's judgments to disturb them!" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He lingered,\u0002 intreating the Lord to save the city; and loath, perhaps to lose all his property, for the sake of which he had chosen that abode. --- \u0001Spared him,\u0002 and his wife and two daughters, for his sake. These four were all that were even tolerably just: for we find them all soon giving signs of their weakness, and of the danger to which even the best are exposed by evil communications. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Look not back.\u0002 Flee with all expedition; let no marks of pity for the wretched Sodomites, nor of sorrow for the loss of your property, be seen." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001My lord,\u0002 addressing himself to the angel, who led him and his wife. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The mountain\u0002 above Segor. He is faint-hearted, and does not comply with readiness and exactitude; though, when he had obtained leave to remain in Segor, he still fears, and flees to the mountain, ver. 30, (Haydock) on the south-east of the Dead Sea. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Segor.\u0002 That is, \u0001a little one.\u0002 (Challoner) --- In allusion to Lot's words, ver. 20. As it was small, fewer sinners would of course be contained in it. God had resolved to spare it, and therefore inspired Lot to pray for its preservation. (Menochius) --- Hence we may learn, how great a treasure and safeguard the just man is. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Risen.\u0002 It was morning when he left Sodom; (Ver. 15.) so this city must not have been very distant. It was before called Bala, or \u0001swallowed up,\u0002 and afterwards Salissa. Theodoret supposes it was destroyed as soon as Lot had left it; and it seems Lot's daughters thought so, since they concluded all men, except their father, had perished." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Lord rained...from the Lord,\u0002 in a miraculous manner. Sodom and the other cities did not perish by earthquakes and other natural causes only, but by the divine wrath exerting itself in a visible manner. Here is an insinuation of a plurality of persons in God, as the C. of Sirmich declares, c. 14.[Council of Sirmich, canon 14.?] --- \u0001And Gomorrha,\u0002 and the other towns which were not so large, nor perhaps so infamous. --- \u0001Brimstone and fire;\u0002 to denote the bad odour and violence of their disorders. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001All the inhabitants,\u0002 both the body and soul, Jude ver. 7: even the infants would probably die in original sin, as their parents were unbelievers, and careless of applying the proper remedies. (Haydock) --- The women imitated the men in pride and dissolute morals, so that all deserved to perish. (Menochius) --- \u0001All things;\u0002 so that even now the environs are barren, and the lake dark and smoking. (Tirinus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And his wife.\u0002 As a standing memorial to the servants of God to proceed in virtue, and not to look back to vice or its allurements. (Challoner) --- \u0001His,\u0002 Lot's \u0001wife.\u0002 The two last verses might be within a parenthesis. --- \u0001Remember Lot's wife,\u0002 our Saviour admonishes us. Having begun a good work, let us not leave it imperfect, and lose our reward. (Luke xvii; Matthew xxiv.) --- \u0001A statue of durable metallic salt,\u0002 petrified as it were, to be an eternal monument of \u0001an incredulous soul, \u0002Wisdom x. 7. Some say it still exists. (Haydock) --- God may have inflicted this temporal punishment on her, and saved her soul. (Menochius) --- She looked back, as if she distrusted the words of the angel; but her fault was venial. (Tirinus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lot.\u0002 Even he owed his safety to the merits of Abraham." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001No man.\u0002 If this had been true, Lot might have had children by them, without any fault. But they ought to have consulted him. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Rose up;\u0002 being oppressed with grief and wine, which would not excuse him from sin, particularly this second time. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Elder.\u0002 She first proposes: she is not ashamed to call her child \u0001Moab,\u0002 \"from father.\" The younger is rather more modest, and calls her son Ammon, \"my people,\" not born of the Sodomites. Many reasons might be alleged to extenuate, or even to excuse the conduct of Lot and his daughters, as many of the fathers have done. But the Scripture barely leaves it upon record, without either commendation or blame. (Haydock)" } ] }, { "chapter": 20, "slug": "id347.html", "header": "Genesis xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gerara;\u0002 at a greater distance from the devoted country of Sodom. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001He said\u0002 to the king, and to all others who made inquiry, as it was his custom, whenever he came into a strange land, ver. 13. He was encouraged to do this, by the protection which God had shewn him in Egypt. --- \u0001Took her,\u0002 against her will, as Pharao had done. (Haydock) --- Though she was ninety years old, and with child, her beauty was still extraordinary, the Rabbin think miraculous. At that time people lived above 120 years; so that at the age of ninety, she would only be about as near the end of her life as our women are at forty; and we often see people sufficiently attracting at that age. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Abimelech.\u0002 This was an usual title of kings in Chanaan, and a very good one, to remind them and their subjects, of their obligations, (Haydock) as it means \"my father the king.\" The behaviour of the prince shews, that as yet all sense of duty and knowledge of the true God was not banished from the country. (Calmet) --- \u0001Shalt die,\u0002 unless thou restore the woman, whom thou hast taken by force; on whose account I have already afflicted thee, (Ver. 7, 17.) and thus prevented thee from touching her. This testimony was more requisite, that there might be no doubt respecting Isaac's legitimacy. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He say,\u0002 &c. The pronouns in Hebrew are printed very incorrectly. --- \u0001He is my sister; and she, even he, said.\u0002 (Kennicott)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sincere heart,\u0002 abhorring adultery, but not altogether innocent. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A prophet.\u0002 One under my particular care, to whom I reveal many things. --- \u0001He shall pray for thee.\u0002 Behold, God will sometimes grant, at the request of his saints, what he would deny even such as Abimelech or the friends of Job. Is not this sufficient encouragement for us, to have recourse to the intercession of the saints? And can any one be so foolish as to pretend this is making gods of them, and shewing them an idolatrous worship? (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In the night,\u0002 (\u0001de nocte\u0002) or \"as soon as it began to dawn.\" (Septuagint)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Why,\u0002 &c. He expostulates with him in a friendly but earnest manner. --- \u0001A great sin,\u0002 or punishment, (Menochius) ver. 18, and exposed me to the danger of committing adultery. Abraham might have answered, this would have been his own fault, as he could not have done it without offering violence to Sara, in whose chastity he could confide. Having an opportunity here to vindicate himself, Abraham speaks freely, which he was not allowed to do in Egypt, chap. xii. 20." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001My sister,\u0002 or niece, according to those who say she was daughter of Aran, who thus must have had a different mother from Abraham; (Menochius) or, as we rather think, Sara was \u0001truly\u0002 his half-\u0001sister,\u0002 born of Thare by another wife. His adding \u0001truly,\u0002 seems to restrain it to this sense; and we know that in those countries, marriages of such near relations were allowed, though not when both had the same parents. Why should we not, therefore, believe Abraham, who certainly knew the real state of the question, and who would not tell a lie, rather than seek for improbable and far-fetched solutions? Said, who lived eight hundred years ago, mentions the name of Jona, Abraham's mother, as well as that of Tehevita, who bore Sara to Thare. The Hebrews, in general, give this explanation. (Calmet) --- By calling Sara his sister without any addition, Abraham intended that the people should conclude he was not married: therefore he did not say she was his half-sister, as this would have frustrated his design, if, as St. Clement of Alexandria, asserts, such might and did marry under the law of nature. (Haydock) --- Philo observes, the Athenian legislator, Solon, sanctioned the same practice, which was followed also by the Phœnicians. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gave,\u0002 by way of satisfaction, for having detained his wife; as also to shew his respect for him who was a prophet. (1 Kings ix. 7.) (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Thy brother,\u0002 as thou hast agreed to call thy husband. --- \u0001Pieces,\u0002 or sicles \u0001of silver,\u0002 worth a little above 2s. 3d. each; total £113 sterling. --- \u0001A covering,\u0002 or veil, to shew thou art married, and prevent thee from being \u0001taken\u0002 by any one hereafter. It was to be so rich, that all might know her quality. St. Paul (1 Corinthians xi. 5, 15.) orders women to be \u0001covered.\u0002 (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Healed.\u0002 It is not known how God afflicted Abimelech; but the women could not be delivered during the short time that Sara was detained: on her being set at liberty, \u0001they bore children.\u0002 (Menochius)" } ] }, { "chapter": 21, "slug": "id348.html", "header": "Genesis xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Visited,\u0002 either by the angel, chap. xviii. 10, or by enabling her to have what he had promised, at the return of the season." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Isaac.\u0002 This word signifies \u0001laughter;\u0002 (Challoner) or \"he shall laugh,\" and be the occasion of joy to many, as St. John the Baptist was, Luke i. 14; and thus Sara seems to explain it, ver. 6." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gave suck; \u0002a certain proof that the child was born of her. (Menochius) --- \u0001His old age,\u0002 when both the parents were far advanced in years, ver. 2. The mother being ninety at this time, would render the event most surprising. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Weaned.\u0002 St. Jerome says when he was five years old, though some said twelve. The age of men being prolonged, their infancy continued longer. One of the Machabees suckled her child three years, 2 Machabees vii. 27. (2 Paralipomenon xxxi. 16.) (Calmet) --- \u0001Feast.\u0002 The life of the child being now considered in less danger. From the time of conception till this took place, the husband kept at a distance from his wife. (St. Clement of Alexandria, strom. iii.) Samuel's mother made a feast or present when she weaned him, 1 Kings i. 24. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Playing,\u0002 or persecuting, as St. Paul explains it, Galatians iv. 29. The play tended to pervert the morals of the young Isaac, whether we understand this term \u0001metsachak,\u0002 as implying idolatry, or obscene actions, or fighting; in all which senses it is used in Scripture. See Exodus xxxii. 6; Genesis xxvi. 8; 2 Kings ii. 14. (Menochius) Ismael was 13 years older than Isaac; and took occasion, perhaps, from the \u0001feast,\u0002 and other signs of preference given by his parents to the latter, to hate and persecute him, which Sara soon perceiving, was forced to have recourse to the expedient apparently so harsh, of driving Ismael and his mother from the house, that they might have an establishment of their own, and not disturb Isaac in the inheritance after the death of Abraham. (Haydock) --- In this she was guided by a divine light; (Menochius) and not by any female antipathy, ver. 12. Many of the actions of worldlings, which at first sight may appear innocent, have a natural and fatal tendency to pervert the morals of the just; and therefore, we must keep as much as possible at a distance from their society. --- \u0001With Isaac her son.\u0002 Hebrew has simply \u0001mocking,\u0002 without mentioning what. But the sequel shews the true meaning; and this addition was found in some Bibles in the days of St. Jerome, as he testifies, and is expressed in the Septuagint. (Haydock) --- Ismael was a figure of the synagogue, which persecuted the Church of Christ in her birth. (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For his son.\u0002 He does not express any concern for Agar. But we cannot doubt but he would feel to part with her also. It was prudent to let both go together: and the mother had perhaps encouraged Ismael, at least by neglecting to punish or to watch over him, and so deserved to share in his affliction." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bread and water.\u0002 This seems a very slender allowance to be given by a man of Abraham's riches. But he might intend her to go only into the neighbourhood, where he would take care to provide for her. She lost herself in the wilderness, and thus fell into imminent danger of perishing. (Haydock) --- This divorce of Agar, and ejection of Ismael, prefigured the reprobation of the Jews." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of the boy,\u0002 who was 17 years old, and wept at the approach of death. --- \u0001Fear not.\u0002 You are under the protection of God, who will not abandon you, when all human succour fails; nor will he negelct his promises, chap. xvi. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Wilderness,\u0002 in Arabia Petrea. --- \u0001An archer\u0002, living on plunder. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Abimelech,\u0002 king of Gerara, who knew that Abraham was a prophet, and a favourite of God, chap. xx. 7. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hurt me.\u0002 Hebrew, \"lie unto me, \" or revolt and disturb the peace of my people." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001I will swear.\u0002 The matter was of sufficient importance. Abraham binds himself, but not his posterity, who by God's order fought against the descendants of this king." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Gave them;\u0002 thus rendering good for evil. (Du Hamel)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Bersabee.\u0002 That is, \u0001the well of oath;\u0002 (Challoner) or \"the well of the seven;\" meaning the seven ewe-lambs set apart. (Menochius) --- This precaution of Abraham, in giving seven lambs as a testimony that the well was dug by him, was not without reason. See chap. xxvi. 15. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A grove:\u0002 in the midst of which was an altar, dedicated to the \u0001Lord God eternal;\u0002 to testify that he alone was incapable of change. Thither Abraham frequently repaired, to thank God for all his favours. Temples were not probably as yet known in any part of the world. The ancient saints, Abraham, Isaac, Josue, &c., were pleased to shew their respect for God, and their love of retirement, by planting groves, and consecrating altars to the supreme Deity. If this laudable custom was afterwards perverted by the idolaters, and hence forbidden to God's people, we need not wonder. The best things may be abused; and when they become a source of scandal, we must avoid them. (Haydock) --- (Josue xxix. 26[xx. 16?]; Deuteronomy xvi. 23[21?]; Judges vi. 25.)" } ] }, { "chapter": 22, "slug": "id349.html", "header": "Genesis xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God tempted,\u0002 &c. God \u0001tempteth no man to evil,\u0002 James i. 13. But by trial and experiment, maketh known to the world and to ourselves, what we are; as here by this trial the singular faith and obedience of Abraham was made manifest. (Challoner)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thy only begotten,\u0002 or thy most beloved, as if he had been an only child; in which sense the word is often taken, 1 Paralipomenon xxix. 1. Ismael was still living; but Isaac was the only son of Sara, the most dignified wife. --- \u0001Lovest.\u0002 Hebrew, \"hast loved\" hitherto; now thou must consider him as dead. He has been to thee a source of joy, but now he will be one of tears and mourning. --- \u0001Of vision.\u0002 Septuagint, \"high,\" being situated on Mount Moria, by which name it was afterwards distinguished, ver. 14. (Menochius) --- Every word in this astonishing command, tended to cut Abraham to the heart; and hence we may the more admire his strength and disinterestedness of his faith. He could hope, in a manner, against hope, knowing in whom he had trusted, and convinced that God would not deceive him, though he was at a loss to explain in what manner Isaac should have children after he was sacrificed. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In the night: de nocte,\u0002 Hebrew, \"very early in the morning.\" --- \u0001His son,\u0002 25 years old, without perhaps saying a word to Sara about the intended sacrifice; though some believe, he had too great an opinion of her faith and constancy, not to reveal to her the order of God. The Scripture is silent. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Holocaust\u0002. These were probably the only sacrifices yet in use. (Calmet) --- The conversation of Isaac could not fail to pierce the heart of his father. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The place.\u0002 Mount Moria, on part of which the temple was built afterwards; and on another part, called Calvary, our Saviour was crucified, having carried his cross, as Isaac did the wood for sacrifice. --- \u0001His son:\u0002 having first explained to him the will of God, to which Isaac gave his free consent; otherwise, being in the vigour of his youth, he might easily have hindered his aged father, who was 125 years old, from binding him. But in this willingness to die, as in many other particulars, he was a noble figure of Jesus Christ, who was \u0001offered because it was His will.\u0002 (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To sacrifice;\u0002 a thing hitherto unprecedented, and which God would never suffer to be done in his honour, though he was pleased to try the obedience of his servant so far. The pagans afterwards took occasion, perhaps, from this history, to suppose, that human victims would be the most agreeable to their false deities: (Calmet) but in this misconception they were inexcusable, since God prevented the sacrifice from being really offered to him, in the most earnest manner, \u0001saying, Abraham, Abraham,\u0002 as if there were danger lest the holy man should not hear the first call. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hast not spared\u0002. Thus the intentions of the heart become worthy of praise, or of blame, even when no exterior effect is perceived. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001He took;\u0002 God having given him the dominion over it. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Will see.\u0002 This became a proverbial expression, used by people in distress, who, remembering how Abraham had been relieved, endeavoured to comfort themselves with hopes of relief. Some translate \u0001the Lord will be seen,\u0002 which was verified when Christ was crucified. (Menochius) --- Or, he \u0001will provide,\u0002 alluding to what was said, ver. 8." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Own self; \u0002as \u0001he could not swear by any one greater.\u0002 (Hebrews vi. 13; Jeremias xxii. 5.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Stars and dust,\u0002 comprising the just and sinners. --- \u0001Gates,\u0002 shall judge and rule. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Children.\u0002 These are mentioned here, to explain the marriage of Isaac with Rebecca, the grand-daughter of Nachor and Melcha." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hus,\u0002 who peopled Ausitis in Arabia, the desert, where Job lived. --- \u0001Buz,\u0002 from whom sprung \u0001Elihu the Busite,\u0002 the Balaam of the Jews. (St. Jerome) --- \u0001Syrians,\u0002 called Camiletes, to the west of the Euphrates; or father of the Cappadocians. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Concubine,\u0002 or wife, secondary in privileges, love and dignity. Though Nachor did not, perhaps imitate the faith and virtue of his brother Abraham, but mixed various superstitions with the knowledge of the true God; yet we need not condemn him, for having more wives than one. (Haydock)" } ] }, { "chapter": 23, "slug": "id350.html", "header": "Genesis xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sara.\u0002 She is the only woman whose age the Scripture specifies; a distinction which her exalted dignity and faith deserved. (Galatians iv. 23; Hebrews xi. 11.) She was a figure of the Christian Church. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001City.\u0002 Hebrew, Cariath \u0001arbah,\u0002 Josue xiv. 15. --- \u0001Which is Hebron.\u0002 Serarius thinks it took its name from the \u0001society\u0002 (cherber) between Abraham and the princes of the city. Hebron the son of Caleb possessed it afterwards. --- \u0001Came\u0002 from Bersabee, (Chap. xxii. 19.) or to the place where the corpse lay, at Arbee, which signifies \u0001four;\u0002 as Adam, Abraham, Isaac, and Jacob, with their four wives, reposed there. (Calmet) --- \u0001And weep.\u0002 In the middle of this word, in the printed Hebrew, there is left a small c; whence the Rabbins ridiculously infer, that Abraham wept but a short time. But the retaining of \u0001greater, less, suspended and inverted \u0002letters in the Hebrew Bible, can be attributed to no other cause than a scrupulous veneration even for the faults of transcribers. (Kennicott)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Obsequies,\u0002 or solemn mourning, accompanied with prayer. (Acts viii. 2; Matthew xii.[xi. 17.?]) The Jews are still accustomed to say, when they bury their dead, \"Ye fathers, who sleep in Hebron, open to him the gates of Eden;\" herein agreeing with the Catholic doctrine, as they did in the days of Judas the Machabee. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Prince of God,\u0002 powerful and holy, and worthy of respect. (Haydock) --- A great prince. See Acts vii. 5, where St. Stephen says, that God did not give Abraham a foot of land, meaning as an inheritance; and that Abraham bought this double cave, for a sepulchre, of the sons of \u0001Hemor,\u0002 the son of \u0001Sichem;\u0002 (Calmet) from which latter he seems to derive the name of the place, which is here called Hebron. (Haydock) --- Nothing is more common, than for men and places to have two names; though some think, the name of Abraham has been inserted in the Acts by a mistake of the copyists, when Jacob was meant. See chap. xxxiii. 19. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bowed down to the people.\u0002 \u0001Adoravit,\u0002 literally, \u0001adored.\u0002 But this word here, as well as in many other places in the Latin Scriptures, is used to signify only an inferior honour and reverence paid to men, expressed by a bowing down of the body." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sicles.\u0002 About £50. (Haydock) --- It was no simony to buy land for a sepulchre, as it was not blessed. (Menochius) --- \u0001Current money,\u0002 was such as passed among merchants, though probably not yet coined in any part of the world; and therefore we find, that Abraham and others weigh the pieces of silver or gold. In this manner were bargains concluded before witnesses, who in those days supplied the want of writings and lawyers. (Calmet)" } ] }, { "chapter": 24, "slug": "id351.html", "header": "Genesis xxiv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Servant.\u0002 Eliezer, or Damascus, whom he had once intended for his heir, chap. xv. 2. (Haydock) --- \u0001Under,\u0002 &c. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See chap. xlvii. 29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ, are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth of our Redeemer. (Bonfrere.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Country.\u0002 Haran, where Abraham had dwelt with Thare, &c. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius) --- Hence Abraham was in hopes that a partner worthy of Isaac, might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001If the woman.\u0002 Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He will send his angel before thee.\u0002 This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner) --- \u0001Angel.\u0002 A proof of the antiquity of our belief respecting angel guardians. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By this.\u0002 He chose a mark which would manifest the kindness and humility of the maid, who would be a fit match for the pious Isaac. This was no vain observation. God heard his fervent prayer. (St. Chrysostom) (Calmet) --- It is sometimes lawful to ask a sign or miracle of God, (Acts i. 24; iv. 30; 1 Kings xiv, &c.,) but we must carefully avoid whatever the Church disapproves. (St. Augustine de Gen. ii. 17; xii. 22.) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To know,\u0002 though he was now almost convinced, that this obliging virgin was the person of whom he was in quest; and hence he proceeds to make her presents of great value. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Mercy and truth:\u0002 or a real kindness, so often mentioned in the Psalms. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Curse,\u0002 which always attends the person who does not endeavour to comply with a lawful oath. (Haydock) --- The Hebrews commonly added in this sense, \u0001May God do these things to me, and still more,\u0002 if I prove false. (Menochius) --- In this sense, Abraham's steward gives the meaning of his master, as he had hitherto repeated his very words at full length. This perfectly agrees with the style of the heroic ages; such as we find expressed in the poems of Homer, the most ancient work of any heathen author. The account which he gives of the noble simplicity of those ages, when the ladies went for water, and princes prepared the entertainments for their guests, cannot fail to strike us, when we compare the works of that admired author with the inspired writings. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Left,\u0002 in quest of some other lady of my master's kindred; as some of Bathuel's brothers might also have children. He was the youngest. (Haydock)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Laban\u0002 is placed before his father, having perhaps the administration of affairs in Bathuel's old age; and he had first introduced the stranger. (Menochius)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Present.\u0002 Thus ratifying what he had already done, (ver. 22,) and obtaining full consent, both of the virgin, and of her father and brother." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Morning.\u0002 He loses no time to afford comfort to his masters, and to give proof that he was not esteemed by them without reason." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Let us call the maid, and ask her will.\u0002 Not as to her marriage, as she had already consented, but of her quitting her parents and going to her husband. (Challoner)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001I will go,\u0002 without delay, being well convinced that the good steward was directed by God. Hence she was guilty of no imprudence or levity, in yielding herself up to the divine will, and consenting so readily to the proposed marriage." }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001The well\u0002 of Agar, not far from Bersabee." }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001To meditate\u0002 on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) --- In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) --- But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Cloak,\u0002 or summer veil, covering the whole body, and leaving an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) --- She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the \u0001fountain\u0002 of baptism. He adorns her with the \u0001ear-rings\u0002 of obedience, and the \u0001bracelets\u0002 of good works. (Du Hamel)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Mother's death,\u0002 which happened about three years before. (Menochius) --- Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)" } ] }, { "chapter": 25, "slug": "id352.html", "header": "Genesis xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cetura,\u0002 his third wife; the former two being perhaps both dead. This Abraham did in his 137th year, that God might have witnesses also among the Gentiles. Cetura was before one of his handmaids. (Menochius) --- God enabled him to have children at this advanced age; or perhaps, Moses may have related his marriage in this place, though it had taken place several years before. (St. Augustine, contra Jul. iii.) (Calmet) This learned father, City of God xvi. 34, supposes that the reason why Cetura is styled a concubine, though she was a lawful and only wife, is because her children prefigured heretics, who do not belong to the kingdom of Christ. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Concubines.\u0002 Agar and Cetura are here called \u0001concubines,\u0002 (though they were lawful wives, and in other places are so called) because they were of an inferior degree: and such in Scripture are usually called concubines. (Challoner) --- The solemnities of marriage were omitted on these occasions, and the children were not entitled to a share in the inheritance. Jacob's two wives consented that all his children, by their handmaids, should be placed on the same footing with their own. (Calmet) --- Abraham contented himself with making suitable \u0001presents\u0002 to the children, whom he had by these secondary wives, reserving the bulk of his property to Isaac, chap. xxiv. 36. He also provided for their establishment himself, that there might be no contest after his departure." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Good old age.\u0002 Because well spent: though he lived not so long as many of the wicked; \u0001decaying\u0002 not by any violent disorder, but dropping off like a ripe apple. --- \u0001Being full.\u0002 The Hebrew does not express of what; but the Samaritan, Chaldean, Septuagint, Syriac, and Arabic agree with the Vulgate. See chap. xxxv. 29. (Haydock) --- \u0001Days,\u0002 not \u0001years,\u0002 as Protestants wrongfully interpolate. (Kennicott) --- \u0001His people,\u0002 the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. (Haydock) --- The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found, Ecclesiasticus xliv. 20. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001By their castles;\u0002 or, the castles, towns, and tribes of principal note, received their names from these twelve princes, or phylarks, whose authority is still recognized among all the tribes of the Arabs. (Thevenot.) (Haydock) --- The towns of these people were easily built, and more easily destroyed; for they consisted only of tents, Jeremias xlix. 31. Their castles were perhaps only \u0001sheep-folds,\u0002 as the original \u0001Tiroth\u0002 may signify; or they were a sort of watch-towers, to prevent the sudden attack of an invading enemy, and to serve also for a retreat. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001In the presence,\u0002 &c. As he was the eldest, so he died first; having lived unmolested and fearless among his father's children, chap. xvi. 12. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Barren.\u0002 They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. i. 8. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001To be so.\u0002 That is, if I must die, and my children also. She feared the worst; and immediately had recourse to the Lord, either in her oratory, or at one of his altars erected by Abraham; and received a gracious answer from him by means of an angel. (Haydock) --- Others think she consulted Melchisedech at Mount Moria. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The younger.\u0002 The Idumeans shall be subdued by the arms of David: and the Jews themselves shall yield to the Christian Church. (St. Augustine, City of God xvi. 35.) St. Paul, Romans ix, draws another very important truth from this history, shewing the mercy of God to be gratuitous in choosing his saints. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Red.\u0002 Hence he was called Edom, as well as from the red pottage, ver. 30. (Haydock) --- \u0001Hairy like a skin.\u0002 On which account Rebecca afterwards clothed Jacob's hands and neck with the skins of kids, to make him resemble Esau. Furry robes were not unusual among the Jews. Some imagine that the name of \u0001Sehar,\u0002 was given to Esau, on account of his being \u0001hairy:\u0002 but \u0001Esau\u0002 was the title by which he was commonly known, and it means \u0001one made perfect;\u0002 because he came into the world, \"covered with hair like a man.\" --- \u0001Jacob:\u0002 \"a supplanter, or wrestler.\" (Calmet) --- From the birth of these twins St. Gregory shews the folly of astrologers, who pretend that our actions are under the influence of the planets; and that two, born at the same moment, will have the same fate. How different were the lives of Jacob and Esau! (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001A husbandman:\u0002 a rustic, both in profession and manners, like Cain; while Jacob was a shepherd, in imitation of Abel, plain and honest. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Loved Esau,\u0002 as his first-born, who shewed him all attention, and whom he would naturally have appointed his heir, if the will of God had not afterwards been revealed to him. Rebecca, to whom this was already known, gave the preference in her love to Jacob. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Pottage,\u0002 of Egyptian lentiles, the most excellent in the world. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Give me,\u0002 &c. Hebrew, \"make me devour this red;\" which denotes, the very red quality of the pottage, and the greediness of Esau. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Sell me.\u0002 He had been informed by his mother, that God had transferred the \u0001birth-right\u0002 to him; and, therefore, he takes this opportunity to obtain the consent of Esau quietly. The latter, who knew nothing of God's decree, shewed his little regard for that privilege. (Haydock) --- He perhaps intended to assert his claim by force, notwithstanding this agreement. (Menochius) --- It is not probable that he could plead in earnest, that he was famishing in the midst of his father's house. (Du Hamel) --- The birth-right was a temporal honour; though some assert, that the office of priesthood belonged also to it. This, however, does not seem to be certain; for we find Abel, Abraham, and other younger children offering sacrifice. The first-born were entitled to a double portion, (Deuteronomy xxi. 17; 1 Paralipomenon v. 2, 5) and to their father's peculiar blessing, Ecclesiasticus iii. 12.[11.?] To despise such advantages betrayed a bad disposition, for which Esau is condemned, Hebrews xii. 16; Romans ix. (Calmet) --- Jacob's conduct was perfectly innocent, whether we consider this transaction as serious or not. Isaac never ratified the bargain; nor do we find that Jacob rested his claim on it. (Haydock) --- But it is recorded by Moses, to shew the disposition of these two young men. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Swore;\u0002 and still we find him enraged above measure, when Isaac had, by mistake, ratified the transfer of the birth-right to Jacob; (Chap. xxvii. 41.) whence we may gather, that he did not intend to perform what he promised, even with the solemnity of an oath; which renders him still more deserving of the title \u0001profane,\u0002 which St. Paul gives him. (Haydock)" } ] }, { "chapter": 26, "slug": "id353.html", "header": "Genesis xxvi.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ceremonies\u0002 of religion, observed under the law of nature. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sister,\u0002 or niece. Though lawful at that time, it was not very common for people to marry such near relations; and therefore Isaac, by saying Rebecca was his sister, wished the people of Gerara to be ignorant of her being his wife; being under the like apprehension as his father had been twice before. He imitates his example, trusting in the protection of God, which had rescued Abraham from danger, chap. xxi. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001His wife;\u0002 using greater familiarity than a grave and virtuous man, like Isaac, would offer to do with his sister, or with another person's wife. --- \u0001Sin,\u0002 or punishment, (Menochius) such as Abimelech's father had formerly experienced. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Touch,\u0002 or hurt, by offering to marry, &c. (Haydock) --- Adultery was punished with death among these nations, chap. xxxviii. 24, as it was by the law of Moses. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And the Lord.\u0002 This is not mentioned as a miracle; for Egypt and many other countries produced 100 fold. Pliny, Natural History xviii. 10, says, some parts of Africa rendered 150 times as much as was sowed. The famine had now ceased. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Depart.\u0002 Instead of repressing the outrages of his subjects, the king enters into their jealousies, and banishes a wealthy person, (Haydock) as the Athenians so frequently did afterwards with respect to their best citizens. (Aristotle, Polit. iii. 9.) And Pharao used the same pretext, when he persecuted the Hebrews. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Servants.\u0002 So the Septuagint and Syriac versions, and the Samaritan copy against the Hebrew, \u0001in the days,\u0002 which is incorrect. (Kennicott)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Torrent.\u0002 That is, a channel where sometimes a torrent, or violent stream, had run. (Challoner) --- In this vale of Gerara, a never-failing spring was found. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Latitude.\u0002 That is, wideness, or room. (Challoner) --- Hebrew \u0001Rechoboth,\u0002 widely extended streams, \u0001latitudines\u0002. See chap. x. 11." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Of Abraham,\u0002 who still lives before me, and for whom I always testified such affection, though I suffered him to be persecuted: hence, \u0001fear not.\u0002 (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ochozath.\u0002 This name occurs in the Septuagint, as well as the other two; (Chap. xxi. 22.) and means \u0001a company of friends\u0002. Phicol also signifies \u0001the mouth\u0002 or face\u0001 of all\u0002, being the general of the army, on whom the soldiers must be intent. These are, perhaps, therefore, the names of offices, not of persons; or if they be the same who lived with Abraham, they must have held their high command above 100 years. (Menochius) (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Offended.\u0002 They were the daughters of princes of the Heathens, (Josephus) and being brought up in idolatry and pride, refused to give ear to the advice of Isaac, who never approved of the marriage of his son with them. Esau would not leave the choice of a wife to his father, as Isaac had done at the same age. (Haydock)" } ] }, { "chapter": 27, "slug": "id354.html", "header": "Genesis xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Old:\u0002 137 years, when falling sickly and blind, at least for a time, he wished to bless Esau, who was 77 years old. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001That,\u0002 &c. He does not mean, that the meat would induce him to give his blessing. Neither can we suppose, that he intended to pervert the order of God, in making the younger son subject to the elder, if he was informed by Rebecca, of that disposition of providence. (Calmet) --- But of this he seems to have been ignorant, ver. 29, 35. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In the sight of the Lord,\u0002 answers to \u0001my soul,\u0002 &c., ver. 4. I will bless thee with all earnestness and sincerity. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mocked him,\u0002 taking advantage of his blindness and old age. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001This curse.\u0002 Rebecca had too much confidence in God's promises, to think that he would suffer them to be ineffectual. Hence, Onkelos makes her say, \"I have learnt by revelation, that thou wilt receive no curse, but only blessing.\" The sequel shewed, that she was directed by God in this delicate business. (Theodoret q. 78.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Very good.\u0002 Hebrew \u0001desirable,\u0002 kept among perfumes, ver. 27. Such, the Hebrews say, were used by the first-born, when they offered sacrifice. (St. Jerome, q. Hebrews.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I am Esau, thy first-born.\u0002 St. Augustine, (L. \u0001Contra Mendacium,\u0002 c. x.) treating at large upon this place, excuseth Jacob from a lie, because this whole passage was mysterious, as relating to the preference which was afterwards to be given to the Gentiles before the carnal Jews, which Jacob by prophetic light might understand. So far is certain, that the first birth-right, both by divine election, and by Esau's free cession, belonged to Jacob: so that if there were any lie in the case, it could be no more than an officious and venial one. (Challoner) --- Ignorance might also excuse them from any sin; as many good and learned men have thought an officious lie to be lawful. (St. Chrysostom, hom. 52; Origen; Bonfrere.) And even if we allow that they did wrong; the Scripture relates, but does not sanction what they did, \u0001Let him that thinks himself to stand, take heed, lest he fall,\u0002 1 Corinthians x. 12. (Calmet) --- As our Saviour says of St. John the Baptist, \u0001He is Elias,\u0002 Matthew xi, so, Jacob says, \u0001I am Esau,\u0002 not in person , but in right of the first-born. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of Esau.\u0002 Thus, too often our voice contradicts our hands or actions! (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Plentiful.\u0002 A word retained by the Samaritan and Septuagint though lost in the Hebrew copies. (Grotius.) --- \u0001Hath blessed\u0002 with abundance of fruit and odoriferous herbs; such as had probably been shut up in the drawers with Esau's robes. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wine.\u0002 \"By which Christ gathers together the multitude, in the Sacrament of his Body and Blood.\" (St. Augustine)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Worship thee,\u0002 with civil respect, (Haydock) as the Idumeans, Philistines and Moabites did, with respect to David, Solomon, and the Machabees, acknowledging their dominion, though reluctantly. --- \u0001With blessing.\u0002 Thus Rebecca had not given her son a vain assurance. Isaac prays that God may ever be his protector, and avenge his cause. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Fear.\u0002 Septuagint, \"Isaac was wrapt into an ecstasy exceedingly great;\" during which God explained to him the meaning of what had happened, that he might not think of revoking his blessing. (St. Augustine, q. 80.) He permitted Isaac to be in darkness respecting this affair, that it might be more manifest, that the will of man had no part in preferring Jacob; (St. Chrysostom, hom. 53.) and that Esau might not direct his rage against his father. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Be blessed.\u0002 Thus he confirms what he had done; and shews that he bore no resentment towards his younger son, nor esteemed himself to be mocked, ver. 12. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Roared,\u0002 through savage fury and envy of his brother. (Eusebius) (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Deceitfully.\u0002 Hebrew, slily; directed by \u0001wisdom,\u0002 as the Chaldean has it. St. Chrysostom (de sacerd.) praises the address of Jacob on this occasion. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Jacob.\u0002 That is, a \u0001supplanter.\u0002 (Challoner) --- \u0001My blessing.\u0002 Both Isaac and Esau speak of this blessing, according to the dictates of nature. But God had disposed of it otherwise. The profane and cruel manners of Esau rendered him unworthy of it; and he could not maintain his natural claim, after having freely resigned it even with an oath. He seems to distinguish the blessing from the birth-right, though one necessarily followed the other. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Brethren,\u0002 or relations; (Menochius) for Isaac had no other children but these two. He never married any other woman but the beautiful and virtuous Rebecca. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Moved;\u0002 yet not so as to repent of what he had done; for Esau \u0001found no place of repentance\u0002 in his father's breast, \u0001although with tears he had sought it,\u0002 (Hebrews xii. 17.) desiring to obtain the blessing of the first-born. (Haydock) --- \u0001In the fat,\u0002 &c. Idumea was a barren country; and hence some would translate the Hebrew, \"far from the fat...shall thy dwelling be; but thou shalt live by the sword.\" Thus \u0001min\u0002 often means \u0001from,\u0002 as well as for \u0001in: my flesh is changed on account of\u0002 the want of \u0001oil,\u0002 Psalm cviii. 24. Hebrew, \u0001a pinguedine.\u0002 (Calmet) --- But all the ancient versions agree with the Vulgate. So that we may say, the blessing of God made those barren regions supply the wants of the people abundantly; and as the Idumeans were to live by the sword, they would seize the rich habitations of their neighbours, (Haydock) and thus obtain a country rendered fertile without their labour. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Thy brother,\u0002 in the reign of David, 2 Kings viii. 14, and of the Machabees. (Josephus, Antiquities xiii. 17.) --- \u0001Yoke.\u0002 When the house of Juda shall rebel against the Lord, in the days of Joram, then the Idumeans shall regain their liberty for a time; (4 Kings viii. 20.) to be subdued again after 800 years by John Hyrcan, the high priest. (Haydock) --- All the blessing of Esau, tends to confirm that already given to his brother; so that the apostle seems to have considered it unworthy of notice. (Calmet) --- Jacob, in the mean time, never asserted his dominion; but still called Esau his lord, (Chap. xxxii. 4.) and behaved to him with the greatest deference. (Haydock) --- Yet the Idumeans always hated the Jews, and assisted Titus to destroy Jerusalem. (Josephus) (Tirinus)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001My father.\u0002 He has no regard for this mother. (Menochius) --- Her love for Jacob filled him with greater indignation; and he resolved to murder him, in order, perhaps, to revenge himself on both. Though this cruel resolution was taken \u0001in his heart,\u0002 with full deliberation, he was not so careful to conceal his intentions; but his watchful mother discovered it, and by her prudence, preserved him from committing the external sin: and Jacob from falling a prey to this second Cain." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Both my sons.\u0002 Esau would have forfeited his life for murder, chap. ix. 6. (Haydock) --- Perhaps she might also fear that Jacob, in his own defence, should, in the very agony of death, give the aggressor a mortal wound; or that Esau, at least, would be forced to flee his country. Indeed, she considered him already as a lost man, on account of his marriage with the two women of Chanaan, and his savage manners. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001To live.\u0002 Life will be a burden to me. (Menochius) --- She does not mention the principal reason of her desiring Jacob to go to Haran, for fear of grieving the tender heart of her husband; who, it seems, knew not the temper of Esau so well as she did. (Calmet)" } ] }, { "chapter": 28, "slug": "id355.html", "header": "Genesis xxviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Take.\u0002 Septuagint, \"flee;\" as if Isaac began at last to be apprized of Esau's designs. Wisdom (x. 10) \u0001conducted the just when he fled from his brother's wrath,\u0002 &c. --- \u0001Thy uncle.\u0002 He points out the house, but leaves the woman to his choice." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Grandfather.\u0002 Isaac, out of modesty, does not mention that the same promises had been made to himself. He determines the right over Chanaan to belong solely to Jacob, and to his posterity. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001To Ismael's\u0002 family; for he had been dead fourteen years. Esau asks no advice. It is doubtful whether he meant to appease or irritate his parents, (Menochius) by this marriage with the daughter of Ismael. She lived with her brother, the head of the Nabutheans, and is called Basemath, chap. xxxvi. 3. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Head\u0002 for a pillow. Behold the austerity of the heir of all that country! (Haydock) --- He departs from home in haste, with his staff only, that Esau might not know. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A ladder and angels,\u0002 &c. This mysterious vision tended to comfort the patriarch, with the assurance that God would now take him under his more particular protection, when he was destitute of human aid. (Haydock) --- The angels \u0001ascending,\u0002 foretold that his journey would be prosperous; and \u0001descending,\u0002 shewed that he would return with safety. (Menochius) --- Or rather, the ladder represented the Incarnation of Jesus Christ, born of so many patriarchs from Adam, who was created by God, to the blessed Virgin Mary. He is the \u0001way\u0002 by which we must ascend, by observing the \u0001truth,\u0002 till we obtain \u0001life\u0002 eternal. (Haydock) --- Mercy and truth are like the two sides; the virtues of Christ are signified by the steps. Angels descend to announce this joyful mystery to men; they ascend to convey the prayers and ardent desires of the ancient saints, to hasten their redemption. (Menochius) --- Our Saviour seems to allude to this passage, John i. 51; xiv. 6. The Providence of God, watching over all things, appears here very conspicuous." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thy father,\u0002 or grandfather. God joins the dead with the living, to shew that all live to him, and that the soul is immortal. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Knew it not.\u0002 Jacob was not ignorant that God fills all places. But he thought that he would not manifest himself thus in a land given to idolatry. He begins to suspect that the place had been formerly consecrated to the worship of the true God, (Calmet) as it probably had by Abraham, who dwelt near Bethel, (Chap. xii. 8, ) and built an altar on Mount Moria, chap. xxii. 14. Interpreters are not agreed on which of these places Jacob spent the night. St. Augustine, q. 83, supposes it was on the latter, \"where God appointed the tabernacle to remain.\" The Chaldean paraphrases it very well in this sense, ver. 17, \"How terrible is this place! It is not an ordinary place, but a place beloved by God, and over against this place is the door of heaven.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A title.\u0002 That is, a pillar or monument. (Challoner) --- Or an altar, consecrated by that rite to the service of the true God. This he did without any superstition; as the Catholic Church still pours oil or chrism upon her altars, in imitation of Jacob. (Rabanus, Instit. i. 45.) If pagans did the like, this is no reason why we should condemn the practice. They were blamable for designing thus to worship false gods. (St. Clement of Alexandria, strom. vii; Apuleius, Florid. i; &c.) If Protestants pull down altars, under the plea of their being superstitious, we cannot but pity their ignorance or malice. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Bethel.\u0002 This name signifies the house of God. (Challoner) --- Bethel was the name which Jacob gave to the place; and the town, which was built after his return, was called by the same name. Hence those famous animated stones or idols, received their title (\u0001Bethules,\u0002 Eusebius, præp. i. 10.) being consecrated to Saturn, the Sun, &c. Till the days of Mahomet, the Arabs adored a rough stone, taken from the temple of Mecca, which they pretended was built by Abraham. (Chardin) --- \u0001Luza,\u0002 so called from the number of nut or almond trees. Here the golden calf was afterwards set up, on the confines of the tribes of Benjamin and of Ephraim, (Calmet) the southern limits of the kingdom of Jeroboam. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001A vow;\u0002 not simply that he would acknowledge one God, but that he would testify his peculiar veneration for him, by erecting an altar, at his return, and by giving voluntarily the tithes of all he had. (Worthington) (Chap. xxxv. 7.) How he gave these tithes, we do not read. Perhaps he might hereby engage his posterity to give them under the law of Moses. (Calmet)" } ] }, { "chapter": 29, "slug": "id356.html", "header": "Genesis xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001East.\u0002 Mesopotamia, where Laban dwelt. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stone.\u0002 Not of such an immoderate size, but that Jacob could remove it. In that country water was scarce, and preserved with care. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sheep.\u0002 Instead of this, Kennicott would read \u0001shepherds;\u0002 as also ver. 2. and 8. In which last, the Samaritan, Arabic and Septuagint agree with him; as the two former do likewise in this third verse. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brethren.\u0002 Jacob understands and speaks their language, either because it was not very different from his own, or he had learnt the Chaldean language from his mother. In the days of Ezechias, the Jews did not understand it. (4 Kings xviii. 26; Jeremias v. 15.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Of Nachor,\u0002 by Bathuel, who was not so well known. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Health.\u0002 Hebrew, \"in peace;\" by which name all good things are designated. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To feed.\u0002 He shews his knowledge of pastoral affairs, and his concern for them. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "She. Hebrew \u0001He, ipsa.\u0002 Eva is put for Eia, the letters being similar, chap. iii. 15. (Haydock) --- Other copies agree with the Vulgate and the Septuagint (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cousin-german,\u0002 and \u0001uncle,\u0002 are put for brevity's sake by St. Jerome, instead of the Hebrew, \"the daughter of Laban, brother of Rebecca his mother,\" and \"his mother's brother.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Kissed her,\u0002 according to the custom of the country, (Chap. xxiv. 26,) having told her who he was. He was not so young, that she could suspect him guilty of an unbecoming levity, being above 77 years old, chap. xxvii. 1. (Haydock) --- In that age of simplicity, beautiful maids might converse with shepherds, without suspicion or danger. (Menochius) --- \u0001Wept,\u0002 through tenderness, and perhaps on account of his present inability to make her a suitable present. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Brother,\u0002 or nephew. The name of brother, in Scripture, almost corresponds with the \u0001Consanguineus\u0002 of the Latins, or our \u0001relation.\u0002" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001My flesh,\u0002 entitled to my utmost protection and friendship. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Blear-eyed.\u0002 Hebrew, racoth. Watery and tender, unable to look steadfastly at any object, but at the same time very \u0001beautiful.\u0002 (Onkelos; &c.) --- The beauty of Rachel was perfect; not confined to one part. These two sisters represented the synagogue and the Church of Christ. Lia, though married first, never gains the entire affection of her husband. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001For Rachel.\u0002 It was then the custom to buy or to pay a dowry for a wife. (Chap. xxxiv. 12; Osee iii. 2.) Herodotus says, i. 196, that the Babylonians sold their beautiful women as high as possible, and gave part of the price to help off the more deformed. The Turks do the like. (Calmet) --- \u0001A few,\u0002 &c. So highly did he esteem Rachel, that he thought he had obtained her for just nothing, though delays naturally seem long to lovers. (Tirinus) --- Calmet supposes that he was married to her the second month after he arrived at Haran; and on this account, easily explains his words, as love made all labour tolerable, and even easy, in the enjoyment of the beautiful Rachel. Usher also places the birth of Ruben in the first year of Jacob's service, A. 2246[the year of the world 2246]. But Salien and the context decide, that he waited full seven years, and then obtained Lia, by fraud, of Laban; and seven days after, Rachel. (Haydock) --- He was then 84 years old! (Du Hamel)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Go in,\u0002 &c. To consummate my marriage; (Menochius) as the time is expired. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Friends.\u0002 Hebrew, Septuagint and Chaldean say, \"all the men of that place.\" He was rich, and, though very greedy, could not well avoid conforming to the custom of making a splendid entertainment on such a joyful occasion. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001A handmaid,\u0002 by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing, chap. xxxi. 14. --- \u0001Lia,\u0002 who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. (Menochius) --- Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil, Tobias viii. 1. Hence Jacob was guilty of no fault, as his mistake was involuntary. (Haydock) --- He afterwards consented to marry her, (Calmet) probably on the second day of the feast. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Custom.\u0002 This appears to be a false pretext: for all the people saw that Rachel was adorned like the intended bride, (Haydock) and were invited to her wedding. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Week.\u0002 Seven days; not years, as Josephus would have it. The nuptial feast lasted a week, Judges xiv. 15." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Latter.\u0002 Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. (Calmet) --- Lia means \"painful or labourious;\" and Rachel a \u0001sheep;\u0002 denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. (Haydock) (St. Gregory, Mor. vi. 28.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Despised,\u0002 or loved less; so Christ orders us to \u0001hate father,\u0002 &c., Matthew x. 17.[37.?][Luke xiv. 26.] (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Ruben.\u0002 \"See the son, \u0001or\u0002 the son of vision;\" alluding perhaps, distantly, to ver. 24, \u0001He saw Lia.\u0002 (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Despised,\u0002 or \u0001the hated wife,\u0002 Deuteronomy xxi. 15. --- \u0001Simeon,\u0002 \"hearing or obedient.\"" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Levi,\u0002 \"adhesion or union.\" My husband will now stick to me." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Juda,\u0002 \"praise or confession.\" (Calmet) --- \u0001Left bearing\u0002 for a time. (Haydock) --- In the imposition of these names, Lia testified her gratitude to God. (Tirinus)" } ] }, { "chapter": 30, "slug": "id357.html", "header": "Genesis xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Envied, \u0002or desired to have children like her. Thus we may envy the virtues of the saints. (Calmet) --- \u0001Give me,\u0002 &c. These words seem to indicate a degree of impatience, at which we need not be surprised, when we reflect, that Rachel had been educated among idolaters. (Menochius) --- \u0001Die\u0002 of grief and shame. \"I shall be considered as one dead.\" (Jun.[Junius?]) St. Chrysostom thinks she threatened to lay violent hands on herself, and through jealousy, spoke in a foolish manner. This passion is capable of the basest actions, (Haydock) and is almost unavoidable where polygamy reigns. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Angry\u0002 at the rash and apparently blasphemous demand of Rachel. (Menochius) --- \u0001As God, pro Deo.\u0002 Am I to work a miracle in opposition to God, who has made thee barren? To him thou oughtest to address thyself. The Hebrews justly observe, that God has reserved to himself the four keys of nature: 1. Of generation; 2. Of sustenance, Psalm cxliv. 16; 3. Of rain, Deuteronomy xxviii. 12; And, 4. Of the grave or resurrection, Ezechiel xxxvii. 12. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Servant,\u0002 like a maid of honour. Josephus says she was not a slave, no more than Zelpha. --- \u0001My knees,\u0002 whom I may nurse with pleasure. It was an ancient custom to place the new-born infants upon the knees of some near relation, who gave them a name, and thus in a manner adopted them. (Chap. l. 22[23, in some Bibles]; Job iii. 12; Psalm xxi. 11.) (Homer) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Marriage.\u0002 The Manichees condemned Jacob for having four wives at once. But St. Augustine replied, it was not then unusual or forbidden. He took the two last only at the pressing instigation of Rachel and Lia, and that only for the sake of children. Lia herself was forced upon him. (contra Faust. xxii. 48.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dan,\u0002 means judgment. From the same root as Adonis; \u0001Adoni,\u0002 my lord or judge, &c. Rachel's whole solicitude was for children. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Compared me,\u0002 &c. As Lia treacherously got my husband, so I have craftily surmounted the difficulties of barrenness; I have struggled earnestly, and have got the victory. \u0001Patal,\u0002 means to act with cunning. (Psalm xvii. 27.) (Calmet) --- \u0001Nephtali,\u0002 \"a crafty wrestler.\" (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Happily,\u0002 fortunately. --- \u0001Gad,\u0002 or Bonaventure. (Haydock) ---\"Good-fortune,\" was acknowledge by the pagans for a divinity; (Isaias lxv. 11.) perhaps for the Sun, or Oromagdes, the \u0001Gad of Aram.\u0002 He was opposed to the wicked Arimenes in the Chaldean theology, by Zoroaster, (Calmet) the inventor of the Two Principles. Whether Lia intended to attribute this child to the influence of the planet Jupiter, the Sun, or some other tool, we cannot determine. (Haydock) --- Her naming may be simply; Behold I am now a mother of a troop, or little army, \u0001Gad;\u0002 and to which (Chap. xlix. 19.) Jacob evidently alludes. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Aser:\u0002 happy. My servant has now had as many sons as my sister (Menochius) and I have given them both names, indicating my great felicity and joy. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ruben,\u0002 now perhaps about four years old, playing in the fields, in the latter \u0001harvest\u0002 time, (Exodus ix. 32) \u0001found mandrakes\u0002 of an extraordinary beauty and \u0001flavour,\u0002 (Canticle of Canticles vii. 13.) whether they were flowers, lilies, jasmine, &c. as some translate; or rather, fruits of the mandrake tree, according to all the ancient versions; or of the citron, lemon, or orange tree, if we believe Calmet. \u0001Dudaim\u0002 designates two breasts, or something lovely and protuberant. The ancients have spoken with admiration, and have attributed wonderful effects to the mandrakes, which, though controverted by moderns, might suffice to make Rachel greatly desire to have them; at least, if she believed they would contribute to remove her sterility, as Pliny, Natural History xxv. 15. Aristotle (de Gener. ii.) and other naturalists of eminence, have maintained they did. (Haydock) --- The effect which she desired so much, was not, however, to be attributed to them, since she conceived only three years after, and that by the blessing of God. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001From me.\u0002 Lia was aware that Jacob's affection lay entirely towards Rachel; particularly now as she had ceased to bear children herself. (Haydock) --- \u0001This might,\u0002 when it is my turn to have him. To prevent any jealousy, the husband visited his wives one after another, as was the case with Smerdis, the king of Persia. (Herodotus iii. 79; Exodus xxi. 10.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Issachar,\u0002 \"the reward of the man, \u0001or\u0002 husband.\" (Calmet) --- She might allude also to the reward she had obtained for her mandrakes. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Zabulon, \u0002\"dwelling or cohabiting.\" Zobad (which resembles the sound of Zobal) means to endow, (Calmet) to which she seems also to refer; as if her marriage was renewed, and God had given her more children for a dowry. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Dina,\u0002 \"judgment,\" like Dan. God hath done me justice. The Hebrews assert that Dina was married to holy Job. She was born the same year as Joseph, the 91st of Jacob. Lia brought forth seven children in seven years." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Joseph.\u0002 In imposing this name, Rachel looks both to the past and to the future; thanking God for \u0001taking away\u0002 (asop) her reproach, and begging that He \u0001would add\u0002 (isop or Joseph) the blessing of another son, as he really did, though it occasioned her death: so little do we know what we ask for! Joseph means one \"adding or increasing,\" chap. xlix. 22. (Haydock) --- He was born when the 14 years of \u0001service\u0002 were over; being a most glorious figure of Jesus Christ, who came to redeem us from slavery. (Du Hamel)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Give thee.\u0002 He wishes to engage him to continue in his service; being convinced, that a faithful and pious servant is a great treasure. Laban promises every thing, and performs little according to agreement. He never thinks of making Jacob any present for his extraordinary diligence." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Nothing.\u0002 I am willing to depart with my family towards my father. But if I must stay, these are my terms. (Haydock) --- I require no certain wages, committing myself entirely to what Providence shall send. (Salien.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Speckled;\u0002 from those which are all of one colour. Those which should be of the former description must belong to Jacob, while all the black and the white should be Laban's. --- \u0001Brown,\u0002 or of a dull mixture of white and black. --- \u0001Spotted,\u0002 having large patches of either colour. --- \u0001Divers,\u0002 little spots variegating the fleece. (Menochius) --- The original is extremely obscure. Jacob asks only for the worst; the speckled sheep and goats, also the black sheep and the white goats, ver. 35. (Bochart.) (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Of theft,\u0002 if they be found in my possession. I am so well convinced that God will reward my justice, that, even contrary to what might naturally be expected, he will enable me to have plenty of spotted sheep and goats, though their mothers be all of one colour. It is not certain, that Jacob agreed to have the flocks parted till the end of the year. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001His sons.\u0002 These continued to observe the conduct of Jacob, while Laban drove off all the flocks of divers colours to so great a distance, ver. 36, that there was no danger of the sheep under Jacob's care getting to them. Thus Laban first began to violate the agreement; and the angel of the Lord suggested to Jacob, the plan by which he was preserved from serving a cruel and avaricious man without wages, chap. xxxi. 12. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001All the white,\u0002 &c. Notwithstanding Jacob's stratagem, some had lambs all of a colour. The force of fancy is very surprising on such occasions. Oppian, Aristotle, and others, recommend Jacob's plan as consonant to nature. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Later-coming,\u0002 in autumn, when the spring lambs were of an inferior value. These he was willing to abandon for the most part to Laban; and therefore did not use his rods. Pliny, Natural History viii. 47; and Columella viii. 3, agree, that the lambs which are produced in spring, do not thrive so well as those of autumn, at least in Italy, and in those countries where sheep lamb twice a year. \u0001Bis gravidæ pecudes.\u0002 (Virgil) (Calmet) --- Many who have tried the same experiment as Jacob, have not experienced the same success; whence St. Chrysostom, and most of the Greek fathers, suppose that it was miraculous. (Tirinus)" } ] }, { "chapter": 31, "slug": "id358.html", "header": "Genesis xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After that\u0002 six years were expired, and calumnies and ill-will attended Jacob in Laban's family, God ordered him to retire, ver. 3. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ten times.\u0002 Very often, or perhaps this exact number of times, ver. 41." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All,\u0002 or the far greatest part, so that I was exceedingly enriched. (Menochius) --- The Septuagint here agrees with the Vulgate. But the Hebrew and other versions, instead of \u0001white ones,\u0002 read \u0001of divers colours,\u0002 or \u0001ring-streaked,\u0002 which takes away the intended opposition. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Are \u0001of divers colours.\u0002 Their fancy was strongly impressed with these various colours, in consequence of the pilled rods, which they beheld: and which Jacob was directed by the angel to place in the troughs. --- \u0001I have seen\u0002 with displeasure, the injustice of Laban; (Haydock) and therefore, I, the Lord of all things, authorise thee to act in this manner. By this vision, the justice of Jacob would appear; and the authority for removing, given in a second vision, would suffice to induce the two principal wives of Jacob to give their consent to leave their father's house, and to begin a long journey. During the last six years, Providence had given no increase of family, that the little children might be no impediment to the removal. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Eaten up.\u0002 Laban kept for himself the dowry paid by Jacob for his wives, though he ought to have allotted it to them, with the addition of something more, in proportion to his immense wealth. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gotten.\u0002 Hebrew expresses over again, \u0001the cattle of his getting,\u0002 &c., which is omitted in one manuscript, as well as in the Septuagint, Syriac, and Arabic versions, though yet used in the Samaritan copy. (Kennicott) --- \u0001To Isaac,\u0002 who was still living, though he had apprehended death was at hand 20 years before. He continued to live other 20 years after. (Salien) --- Jacob spent about 10 years at Sichem and at Bethel, before he went to dwell with Isaac. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Her father's idols.\u0002 By this it appears, that Laban was an idolater: and some of the fathers are of opinion, that Rachel stole away these idols, to withdraw him from idolatry, by removing the occasion of his sin. (Challoner) --- Others think she was herself infected with this superstition, till Jacob entirely banished it from his family in Chanaan, chap. xxxv. 2. (Tirinus) --- The Hebrew \u0001Teraphim,\u0002 is translated \u0001images\u0002 by the Protestants in this place, though it certainly denotes idols. But Osee iii. 4, they leave it untranslated, lest they should be forced to allow that images pertain to religious service, as well as \u0001sacrifice,\u0002 &c., which are mentioned together, (Worthington) though they now indeed leave \u0001images\u0002 in the same verse of Osee for what the Vulgate renders \u0001altar.\u0002 These teraphims are consequently taken in a good as well as in a bad sense. They were, perhaps, made of rich metal, and taken by Rachel and Lia to indemnify them for the want of a dowry. This, however, was wrong, and done without the participation of their husband. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Away.\u0002 Hebrew, \"Jacob stole the heart of Laban,\" concealing his flight from him. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The river\u0002 Euphrates. --- \u0001Galaad,\u0002 as it was called afterwards, ver. 48. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Third day.\u0002 He was gone to shear his sheep, distant three days' journey." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Speak not.\u0002 Laban did not comply exactly, but he used no violence. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Slain.\u0002 Homer says, \"the father judges his children and wives;\" and thus Jacob pronounces sentence. The Rabbins pretend it had its effect soon after in the death of Rachel, chap. xxxv. 18. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Vain.\u0002 For who would imagine, that a woman should treat in this manner the objects of her father's adoration? (Calmet) --- It would hence appear, that she did not herself adore them, unless fear overcame her religion. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Angry.\u0002 He was extremely quiet. But patience abused, turns to fury. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Exact it.\u0002 Laban acted in opposition both to custom and to justice, (Calmet) while Jacob forebore to claim what he might have done, agreeably to both. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001The fear of Isaac;\u0002 or of that God, whom Isaac fears, on account of the danger to which he is exposed of losing his friendship; a thing which, Abraham being now departed in peace, has not to dread. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Are mine,\u0002 or proceed from me originally; so that if I were to injure them, I should disregard the dictates of nature. (Menochius)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Testimony.\u0002 Hebrew makes Laban give this etymology, \u0001Jegar-saha-dutha;\u0002 while \u0001Galaad\u0002 means the hill or the witness. The Syrian language had now begun to deviate some little from the Hebrew of Jacob. --- \u0001Each,\u0002 &c. This is added by the Vulgate. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Behold.\u0002 Hebrew, \"and Mitspah,\" or \"Hammitspah,\" the watch-tower, whence God will see us. (Calmet)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Over them.\u0002 A wise precaution, which the rich Turks still observe when they give their daughters in marriage. (Busbeque, ep. 3.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001I have,\u0002 &c. One Samaritan copy reads very properly, \"thou hast set up,\" (\u0001yarithi\u0002), ver. 45. (Kennicott)." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001God of Nachor.\u0002 Hebrew uses Elohim, which is often applied to idols, such as Nachor worshipped along with the true God. (Calmet) --- Jacob swears by the one only God, whom his father revered. (Menochius) --- \u0001The God of their father,\u0002 is omitted in the Septuagint and is deemed an interpolation by Kennicott. The Samaritan reads again \u0001the God of Abraham.\u0002 (Haydock)" } ] }, { "chapter": 32, "slug": "id359.html", "header": "Genesis xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Angels.\u0002 Guardians of Chanaan and Mesopotamia. (Jarchi.) --- The latter escorted him as far as the torrent Jaboc. That angels guard different provinces, is well attested, Daniel xii. 1, and Acts xvi. 9. (Calmet) --- Michael protected Chanaan and the people of God. (Diodorus of Tarsus.) (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mahanaim,\u0002 \"two camps.\" A town was afterwards built here." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Edom;\u0002 comprising the countries east, west, and south of the Dead sea. (Calmet) --- Providentially, Esau had now left his father's house open to his brother; who, on this occasion, addresses him with the utmost civility, and speaks of the riches which he had obtained; in order that Esau might neither be ashamed of him, nor suspect that he would impoverish his father. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Men.\u0002 Jonathan has \u0001Polemarchoi;\u0002 officers or warriors, either to punish Jacob, (Wisdom x. 12.) as the latter feared, ver. 11; or to do him honour, as Esau protested, chap. xxxiii. 15. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God of...Isaac.\u0002 It is not true, therefore, that God never has the title of the God of any man, while living, as some assert, chap. xxxi. 42. Jacob addresses him by those very titles which he had assumed at Bethel, chap. xxviii. 13. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Not worthy.\u0002 Chaldean, \"my merits are beneath all thy kindnesses.\" St. Augustine reads, with St. Cyril, \u0001idoneus es,\u0002 &c., \"thou art sufficient for me.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The children;\u0002 sparing neither sex nor age, but destroying all. (Calmet) --- Jacob insists on the promises of God; yet fears lest he should, by some offence, have deserved to forfeit his protection; particularly, as he had been living 20 years among idolaters. He acts with all prudence. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Camels.\u0002 The milk of these animals is most exquisite, being mixed with three parts water. Pliny, Natural History xi. 41, who says, \"They give milk till they be with young again.\" The Arabs feed chiefly on their milk and flesh. (St. Jerome, contra Jor. ii.) The value of all these presents, may give us some idea of the prodigious wealth which God had heaped upon Jacob in the space of six years! (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He said,\u0002 &c. These words were not to be related to Esau; they are the words of the sacred historian. There were probably five droves of \u0001goats, sheep, camels, kine and asses;\u0002 by the successive presenting of which, Esau might be appeased." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sons,\u0002 with Dina his daughter, and all his household." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001All things.\u0002 Grotius thinks this has been lost in the Hebrew copies; as it occurs in the Samaritan, Septuagint, and Syriac." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001A man,\u0002 &c. This was an angel in human shape, as we learn from Osee xii. 4. He is called \u0001God,\u0002 ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered, (Ver. 28.) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him. It was also spiritual, as appeareth by his earnest prayer, urging, and at last obtaining the angel's blessing. (Challoner) --- The father will not refuse a good gift to those who ask him with fervour and humility. Jacob had before set us an excellent pattern how to pray, placing his confidence in God, and distrusting himself, ver. 9, &c. (Haydock) --- It is not certain, whether Jacob remained \u0001alone\u0002 on the northern or on the southern banks of Jaboc. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sinew,\u0002 near the coxendix, or huckel-bone. (Du Hamel) --- This was to convince Jacob, how easily he could have gained the victory over him; and to make him remember, that it was not simply a vision, but a real wrestling. (Tirinus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Israel.\u0002 This name was more honourable, and that by which his posterity were afterwards known; being called Israelites, and not Jacobites. God ratifies the title, chap. xxxv. 10. It means a prince of God, (St. Jerome, q. Heb.; Calmet) or one standing upright, and contending victoriously with God, \u0001rectus Dei, yisrael.\u0002 (Haydock) --- Many have expounded it, \u0001a man seeing God;\u0002 aiss-rae-al. (Philo, &c.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Why,\u0002 &c. He represses Jacob's curiosity, (Haydock) perhaps because God did not as yet choose to reveal his name, Exodus vi. 3. Some Greek and Latin copies add, \u0001which is wonderful,\u0002 taken from Judges xiii. 6, 18. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Phanuel.\u0002 This word signifies \u0001the face of God,\u0002 or \u0001the sight,\u0002 or \u0001seeing of God.\u0002 (Challoner) --- Hebrew reads here Peni-el, though it has Phanuel in the next verse. Jacob thus returns thanks to God for the preservation of his life, after having seen God or his angel in a corporeal form, and not in a dream only. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Halted,\u0002 or was lame. Alulensis thinks the angel healed him very soon. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001The sinew\u0002 in beasts of any kind, corresponding with that part of \u0001Jacob's thigh.\u0002 (Haydock) --- Some refrain from the whole quarter, others extract the sinew. This they do, without any command, in memory of this transaction. (Calmet)" } ] }, { "chapter": 33, "slug": "id360.html", "header": "Genesis xxxiii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Forward,\u0002 before his family; like a good father, exposing himself to the greatest danger. (Menochius) --- \u0001Seven times,\u0002 to testify his great humility and respect for his brother. How, then, can any one find fault with Catholics, if they bow down before the cross thrice on Good Friday, to testify their great veneration for their expiring Lord?" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Favour. Esau had already heard from the servants. But he asks again, meaning to excuse himself from receiving them. (Haydock) --- This civil and unexpected behaviour, filled the breast of Jacob with such gratitude and love, that he made use of an hyperbole, I have seen, &c. ...of God. Chaldean, \"of a prince,\" Syriac, \"of an angel,\" Elohim. See 2 Kings xix. 27; Esther xv. 16. (Calmet) --- A little present. Hebrew monée, or mincha, calculated to shew the subjection of the giver. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Young, boves fœtus,\u0002 giving milk, having calved lately, Seputagint. (Bochart.) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In Seir;\u0002 not immediately, but as soon as it might be convenient. This time perhaps never arrived. (St. Augustine, q. 106.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The town\u0002 of Salem, which was the first town of Chanaan that he came near since his return. It was afterwards called Sichem, and Sichar, John iv. 5, and Naplosa. \u0001Salim,\u0002 mentioned John iii. 23, was probably more to the east. Some translate, \"He came quite \u0001sound\u0002 to the city of Sichem;\" where, Demetrius says, he dwelt ten years, Eusebius, præp. ix. 21, having stopped at Socoth six months. (Calmet) --- This seems very probable, as Dina met with her misfortune a little before he left the country; and as she was six years old when she came from Haran, she would be about 15 when she began to go a visiting, &c., chap. xxxiv. 1. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lambs.\u0002 Hebrew, Kossite, or Kesita, a word which occurs also, Josue xxvi. 32[xxiv. 32?], and Job xlii. 11; and may signify lambs, or a species of money, marked perhaps with their figure. It may also denote pearls, coral, a vessel, or purse of \u0001good\u0002 money. St. Stephen, Acts vii. 19[16?], mentions the \u0001price of money.\u0002 But he probably speaks of the bargain made by Abraham with Ephron, son of Heth, for which some have substituted Hemor, the son of Sichem. Kista in the Chaldean means a vessel or measure; and we learn from Herodotus iii. 130, that the Persians were accustomed to keep their money in this manner. In the Chaldean, Syriac, and Arabic languages, there are words derived from the same root as Kesita, which mean purity, perfection; and thus what Jacob gave was good current money; (Calmet) or such things as were received among merchants." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The most,\u0002 &c. El Elohe Yisrael. By this name he dignified the altar, consecrating his field and all his possessions to God, and acknowledging that all was his gift. (Haydock)" } ] }, { "chapter": 34, "slug": "id361.html", "header": "Genesis xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Country,\u0002 when a great festival was celebrated. (Josephus, Antiquities i. 18.[21.?]) Dina was urged by curiosity to see and to be seen. Let others take example from her, and beware of associating with infidels, and of opening their hearts to pleasure at fairs and nocturnal meetings." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Virgin.\u0002 Hebrew and Septuagint, \"He humbled \u0001or\u0002 afflicted the virgin.\" It is well if she made all the resistance she was able, and resented the indignity; as she seems to have done, though Sichem tried all means to comfort her. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heard this,\u0002 perhaps, from Dina's companion. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In Israel,\u0002 or against the honour and peace of their father and all his family. --- \u0001An unlawful act,\u0002 which some nevertheless commit without scruple, and even dare to represent as a matter of small consequence if they marry afterwards!" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Command,\u0002 or you are at liberty to purchase and \u0001till\u0002 it as you please. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dowry\u0002 for Dina. --- \u0001Gifts\u0002 for her parents and brothers, chap. xxiv. 53. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Deceitfully.\u0002 The sons of Jacob, on this occasion, were guilty of a grievous sin, as well by falsely pretending religion, as by excess of their revenge. Though, otherwise their zeal against so foul a crime was commendable. (Challoner) --- In this light it is viewed by Judith ix. 2. Simeon and Levi spoke on this occasion, Septuagint, as they were afterwards the chief actors, ver. 25. They were commissioned by their father to speak for him; but Jacob was ignorant of their deceit. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Abominable.\u0002 To be uncircumcised, was a reproach among the Hebrews. Yet there was no law forbidding to marry such. Laban was of this description, and the Chanaanites also; whose daughters the sons of Jacob themselves espoused, at least Juda and this very Simeon, as the Scripture assures us." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Our daughter, the only one of our father; who, it would hence appear, was detained by Hemor, ver. 26. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The greatest man,\u0002 (inclytus) perhaps associated to his father in the government of the town. Yet he is willing to submit to this painful operation. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Gate.\u0002 Here judgment was given, the markets held, &c. They endeavoured to convince the \u0001people,\u0002 that the conditions offered would be for their interest. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ours,\u0002 by mutual commerce. The Rabbin pretend the Sichemite designed to circumvent Jacob and his family. But their conduct seems to screen them from any reproach of this kind, and Jacob throws the blame upon his own sons, chap. xlix. 6. If Hemor said more than he was authorized by them to do, this will not palliate their injustice and sacrilegious perfidy. (Calmet) (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Greatest.\u0002 On that day a fever and inflammation likewise often take place. See Hippocrates on fractures, Valesius sac. (Phil. xii.) (Menochius) --- \u0001Brothers of Dina\u0002 by Lia, and both of a fiery temper. They were assisted by some servants, (Menochius) and afterwards the other children helped to pillage the city. (Theodot. ap. Eus. ix. 22.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Captive.\u0002 No doubt Jacob would force them to restore such ill-gotten goods. (Calmet) --- They had acted without authority, and even contrary to the known disposition of their father. They rashly exposed him to destruction, which would inevitably have taken place, if God had not protected him, chap. xxxv. 5. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Should they,\u0002 &c. This answer, full of insolence, to a father who was as much hurt by the indignity offered to Dina as they could be, heightens their crime. Sichem was the only one among the citizens really guilty, unless perhaps some of his servants might have given him assistance; and Hemor, the king, might contract some stain by not causing a better police to be observed, and by not punishing his son with greater severity, and not sending Dina home, &c. But why are the harmless citizens to be involved in ruin? unless" } ] }, { "chapter": 35, "slug": "id362.html", "header": "Genesis xxxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God\u0002 dissipates Jacob's well-grounded fears, and sends him to perform his vow, chap. xviii. 13.[xxviii. 13.?] (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Strange gods,\u0002 which his servants had reserved in the plundering of Sichem; perhaps he had also been informed of Rachel's theft. (Du Hamel) --- \u0001Garments;\u0002 put on your cleanest and best attire, to testify the purity with which you ought to approach to the service of God. (Menochius) --- See Exodus xix. 10; Leviticus xv. 13." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And the ear-rings.\u0002 Hebrew, hanezamim; such as had been consecrated to some idol, and adorned the ears of those false but gaudy deities. (Menochius) --- Men and women used them likewise, as phylacteries or talismans, to which many superstitious virtues were attributed. (St. Augustine, ep. 73[245?], ad Posid. 9, iii. in Gen.; Ezechiel xvi. 12; Proverbs xxv.; Exodus xxxv.; Judges viii.) (Calmet) --- \u0001The turpentine tree\u0002; or \"an oak tree,\" as the Hebrew\u0001 haela \u0002means also. Septuagint adds, \"and he destroyed them till this present day;\" which seems intended to refute the story of their being found and adored by the Samaritans, or employed by Solomon when he built the temple. Jacob buried them privately. (Calmet) See Deuteronomy vii. 5." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Terror of God.\u0002 A panic fear, which the pagans thought was sent by Pan. (Calmet) --- God can easily make the most powerful flee before a few. (St. Augustine, q. 112.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chanaan,\u0002 to distinguish it from another. Judges i. 26, (Menochius) or because Moses wrote this in Arabia. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To him.\u0002 Hebrew literally, \"He called that place the God of Bethel, because there God (\u0001or\u0002 the angels) appeared to him.\" \u0001Haelohim,\u0002 with a verb plural, generally refers to angels; when it is applied to God, the article is omitted, and the verb is singular. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Debora.\u0002 The Rabbin say she had been sent to urge Jacob's return. (Menochius) --- Perhaps she was come to see him and the daughters of Laban, for whom she would naturally have a great regard, as she lived with Laban. --- \u0001Weeping.\u0002 This shews the great respect they had for this good old servant. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Israel.\u0002 This name signifies one that prevaileth with God; (Challoner) and is more honourable and expressive than that of Jacob. God confirms what had been declared by his angel, chap. xxxii. 28." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And to,\u0002 &c. \u0001And\u0002 is often put by way of explanation. Chanaan was possessed by all the twelve sons of Jacob. Those of the handmaids are not excluded, as Ismael had been. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Set up\u0002 either a fresh altar, or restored the stone which he had formerly used for sacrifice. (St. Augustine q. 116.) --- \u0001Drink,\u0002 wine. --- \u0001Oil.\u0002 Theophrastus, speaking of a man addicted to superstition, says, \"he adores every anointed stone.\" (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Spring.\u0002 Hebrew, cibrath. Septuagint leave it untranslated, Chalratha, though they render it horse-race, (Ver. 19.) and join both together, chap. xlviii. 7. The word occurs again, 4 Kings v. 19; and St. Jerome translates it the spring, or the finest time of the earth. Others suppose it signifies the high road, (Ver. 19.) or horse-course, or a mile, &c. as if the place, where Rachel died, and not the season of the year, were designated. Calmet concludes, she died about the distance of an acre (\u0001sillon,\u0002 furrow or ridge) from Ephrata. But there seems to be no reason why we should recede from the Vulgate. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That is.\u0002 These etymologies are given by St. Jerome. (Du Hamel) --- \u0001Right hand,\u0002 (\u0001jemini\u0002) as he is often styled in Scripture. \u0001Jamin\u0002 has the same meaning; though it may also signify \u0001of the south,\u0002 with respect to Bethel and Sichem; or \u0001of days and old age,\u0002 chap. xliv. 20, 1[21?]. (Calmet) Jacob chooses to give his son a more auspicious name; as the other would have reminded him too sensibly of his loss. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001A pillar;\u0002 or sepulchral monument, about 500 paces north of Bethlehem, (Haydock) which was called Ephrata afterwards, from Caleb's wife. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tower.\u0002 Hebrew, Heder, about a mile to the east of Bethlehem, where the angels appeared to announce the birth of Christ. St. Helen built a temple there in honour of the angels. (Tirinus) --- Shepherds had such places to keep watch. (Calmet) --- There was a tower of this name near Jerusalem. (Micheas iv. 8; St. Jerome, q. His.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The concubine.\u0002 She was his lawful wife; but according to the style of the Hebrews, is called \u0001concubine,\u0002 because of her servile extraction. (Challoner) --- \u0001Ignorant of;\u0002 and therefore, to mark his displeasure, he deprived him of the birth-right, chap. xlix. 4. Jacob approached no more to Bala, as David had no farther commerce with the wives whom Absalom had defiled, 2 Kings xvi. 22. (Menochius) --- The Septuagint add, and it appeared evil in his sight; an omission which the Hebrew editions seem to acknowledge, by leaving a vacant space. (Kennicott)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Syria,\u0002 all except Benjamin. (Calmet) --- \u0001All\u0002 frequently means the greatest part. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Spent.\u0002 He lived 42 years, after he had blessed Jacob. --- \u0001His people,\u0002 in the bosom of Abraham, in limbo. --- \u0001Full of days,\u0002 quite satisfied. \u0001Cedat uti conviva satur.\u0002 (Horace, Sat. i. 1.) He was one of the brightest figures of Jesus Christ, on account of his miraculous birth, name, willingness to be sacrificed, marriage with a woman sought at a great distance, &c. (Calmet) --- \u0001Esau,\u0002 who had always shewn a great regard for his father, joins his brother in rendering to him the last rites of burial. (Haydock) --- Rebecca was probably dead. (Menochius) --- The death of Isaac is mentioned out of its place, that the history of Joseph may not be interrupted, as it happened when Joseph was in prison, in the year of the world 2288. (Calmet)" } ] }, { "chapter": 36, "slug": "id363.html", "header": "Genesis xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Edom.\u0002 His genealogy extends as far as ver. 20, where that of Seir, the Horrite, begins. The seven first verses specify Esau's sons, the twelve next his grandsons born in Seir. From the 15th to the 20th verse, we have the most ancient form of government in that nation under the \u0001Aluphim,\u0002 or heads of families. To them succeed \u0001kings,\u0002 (ver. 31 to 40,) and then \u0001dukes\u0002 to the end. Moses omits several generations of Oolibama's grand-children, as foreign to his purpose, which was to shew the Israelites whom they were not to molest. The \u0001kings,\u0002 of whom he speaks, (ver. 31,) might govern different parts of the country at the same time; and that before any form of government was established among the Hebrews, as it was under Moses, who is styled a king, (Deuteronomy xxxiii. 5,) about 200 years after Esau had driven the Horrites from their mountains. (Calmet) --- Among these nations several good men might exist, as Job, &c. But the true religion was preserved more fully among the 12 tribes. (St. Augustine, City of God xv. xvi.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ada.\u0002 These wives of Esau are called by other names, chap. xxvi. But it was very common amongst the ancients for the same persons to have two names, as Esau himself was also called Edom. (Challoner) --- \u0001Ana the daughter of Sebeon\u0002. It is not certain that Ana was a woman. The Samaritan and Septuagint make him son of Sebeon, both here and ver. 14, (Haydock) as well as some Latin copies; and he is mentioned as such, ver. 24. The \u0001daughter\u0002 of Sebeon may, therefore, designate his grand-daughter, which is not unusual. Sebeon is called \u0001Hevite, Hethite,\u0002 and \u0001Horrite,\u0002 on account of his dwelling in different countries; though some think they were different persons. (Calmet) --- This, and innumerable other difficulties, may convince Protestants that the Scriptures are not easy. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eliphaz;\u0002 perphas the Themanite, and friend of Job, (St. Jerome) or his grandfather, by Theman; as Job was the grandson of Esau, and the second king, ver. 33. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jacob,\u0002 by the divine Providence, as Chanaan was to be his inheritance. (Menochius) --- He had returned from Seir about the same time as Jacob came home. (St. Augustine, q. 119.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Of Edom,\u0002 or of all the nations who inhabited Idumea, sprung from Esau's grand-children. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Hebrew \u0001Aluph,\u0002 prince of a tribe, or of a thousand; a Chiliarch. (Zach. v. 2.[Zacharias ix. 7.?; Micheas v. 2.?]) The Rabbin assert they wore not a crown, as the kings did. (Calmet) --- Both obtained their authority by election. An aristocracy prevailed under the dukes. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Duke Core,\u0002 being the son of Esau, is omitted in the Samaritan though found in all the versions and Hebrew. (Kennicott)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Hot waters.\u0002 Medicinal, (Menochius) like the springs at Bath, &c. (Haydock) --- Hebrew \u0001hayemim,\u0002 a word which some translate \u0001mules;\u0002 others, the nation of that name; or the giants, \u0001Emeans,\u0002 with whom he had perhaps some engagement, as Adad (ver. 35,) had with the Madianites, the particulars of which were then well known. The Septuagint and ancient versions retain the original word. It is used for a body of water. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Seir,\u0002 contemporary with the princes of Esau, in another town or region. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001A king.\u0002 See ver. 1. Moses might also add this with reference to the times, when he knew the Hebrews would petition for a king, for whom he gave particular laws. (Menochius) --- These kings were probably foreigners, who subdued the natives. They did not obtain the kingdom by succession. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Jobab.\u0002 Most people suppose this is Job, the model of patience. (Menochius) --- \u0001Bosra,\u0002 or Bezer, was the capital of Idumea, in the tribe of Ruben. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001River Rohoboth;\u0002 or as it is expressed, 1 Paralipomenon i. 48, \u0001of Rohoboth, which is near the river\u0002 Euphrates, below where the Chaboras empties itself." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Adar.\u0002 Many confound him with the king, whom David overcame. --- \u0001Daughter of Mezaab,\u0002 or perhaps her grand-daughter, or adopted child." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Callings.\u0002 They left their names to various places. They were in power when the Hebrews approached their respective territories, and threw them into dismay, Exodus xv. 15. --- \u0001Alva.\u0002 Septuagint, gola. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001The same\u0002 Edom \u0001is Esau.\u0002 Moses seems particularly attentive to assert both titles for the same person, ver. 8, &c. The time of Esau's death cannot be ascertained. There is reason to hope that he died penitent; though in the early part of his life, he gave way to his ferocious temper, and became a figure of the reprobate. He lived on terms of friendship with his brother, assisted him to bury his father, &c. (Calmet) --- He was a hunter, indeed; which St. Jerome looks upon as a bad sign: \"\u0001nunquam venatorem in bonam partem legi\u0002,\" in Micheas v. But this was also in his younger days. (Haydock) --- \u0001I have hated Esau,\u0002 Matthew i., refers to his irreligious posterity, and to his being deprived of temporal advantages, attending the birth-right. (Tirinus) (Calmet)" } ] }, { "chapter": 37, "slug": "id364.html", "header": "Genesis xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sojourned\u0002 at Hebron and the environs. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Generations.\u0002 This connects his history with chap. xxxv. What happened to Jacob and his sons, and particularly to Joseph, forms the subject of the remaining part of Genesis. (Haydock) --- \u0001Old;\u0002 complete, or beginning \"his 17th year,\" as the Hebrew, Chaldean, and Septuagint have it. \"He was the son or boy of\"---so many years always means the current year unfinished. (Bochart 1. R. xiii. 1.) --- \u0001The sons.\u0002 Perhaps these were not so much enraged against Joseph, till he told his father of their scandalous behaviour, in order that he might put a stop to it. --- \u0001He accused.\u0002 Some editions of the Septuagint read, \"they accused him,\" &c.; but all others confirm the Vulgate and Hebrew. (Calmet) --- \u0001Crime:\u0002 perhaps of sodomy, or bestiality (St. Thomas Aquinas); or of abusive language to Joseph himself. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Old age,\u0002 and therefore expected to have no more children; but he loved him still more, on account of his innocent and sweet behaviour (Menochius): in which sense the Samaritan, Chaldean, &c., have, \"because he was a wise and prudent boy.\" --- \u0001Colours.\u0002 The nations of the East delight in gaudy attire, \"hanging down to the heels\" as the original \u0001passim\u0002 is sometimes expressed, \u0001talaris & polymita,\u0002 ver. 3. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Could not,\u0002 through envy, which caused them to notice every little distinction shewn to Joseph. They perceived he was the most beloved. His accusing them, and insinuating by his mysterious dreams that he would be their lord, heightened their rage. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A dream.\u0002 These dreams of Joseph were \u0001prophetical,\u0002 and sent from God, as were also those which he interpreted, chap. xl. and xli.; otherwise, generally speaking, the observing of dreams is condemned in the Scripture, as superstitious and sinful. See Deuteronomy xviii. 10, and Ecclesiasticus xxxiv. 2, 3." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sheaf.\u0002 Joseph probably knew not what this portended, as the prophets were sometimes ignorant of the real purport of their visions. (Calmet) --- But it admirably foreshewed the famine, which would bring his brethren to adore him in Egypt. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The sun.\u0002 This second dream confirmed the truth of the former. Joseph relates it with simplicity, not suspecting the ill will of his brethren: but his father easily perceives what effect the narration would have, and desires him to be more cautious. He even points out the apparent incoherence of the dream, as Rachel, who seemed intended by the \u0001moon,\u0002 was already dead; unless this dream happened before that event. St. Augustine (q. 123.) observes, this was never literally verified in Joseph, but it was in Jesus Christ, whom he prefigured. (Calmet) --- Some think that Bala, the nurse of Joseph, was intended by the moon. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Worship.\u0002 This word is not used here to signify \u0001divine worship,\u0002 but an \u0001inferior veneration,\u0002 expressed by the bowing of the body, and that, according to the manner of the eastern nations, down to the ground." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001With himself:\u0002 not doubting but it was prophetical. Thus acted the Blessed Virgin Mary. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In Sichem.\u0002 About ninety miles off. The town had not probably been as yet rebuilt. Jacob had a field there, and the country was free for any one to feed their flocks. It was customary to drive them to a distance. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bring me.\u0002 He was afraid of letting him remain with them, and retained him mostly at home for company, and to protect him from danger." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001My brethren.\u0002 The man was acquainted with Jacob's family, as he had dwelt in those parts for a long time. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dothain:\u0002 twelve miles to the north of Samaria. (Eusebius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The dreamer.\u0002 Hebrew \u0001Bahal hachalomoth,\u0002 \"the lord of dreams,\" or the visionary lord (Calmet); or one who feigns dreams: so the Jews say of our Saviour, \u0001this seducer.\u0002 (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Pit:\u0002 walled around to contain water: Hebrew \u0001Bur.\u0002 \u0001Bar\u0002 means a well that has no walls. (Menochius) --- \u0001Shall appear.\u0002 They resolve to tell a lie, and easily believe that Joseph had been as bad as themselves in telling one first. If they had believed the dreams were from God, they would hardly have supposed that they could prevent them from having their effect. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001His father.\u0002 Ruben wished to regain his father's favour, chap. xxxv. 22." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001To eat bread.\u0002 How could they do this while their innocent brother was praying and lamenting! (chap. xlii. 21.) (Haydock) --- \u0001Some:\u0002 a caravan of merchants. (Du Hamel) --- \u0001Balm,\u0002 or rosin; \"that of Syria resembles attic honey.\" (Pliny, Natural History) --- \u0001Myrrh,\u0002 (stacten); Hebrew, \u0001Lot:\u0002 \"drops of myrrh or laudanum, or of the Lotus tree.\" (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Of silver.\u0002 Some have read, thirty pieces of gold or silver. (St. Ambrose, c. 3.) --- The price was trifling: twenty sicles would be about £2 5s. 7½d. English. The Madianites and Ismaelites jointly purchased Joseph. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Ruben,\u0002 who, in the mean time, had been absent while his brethren hearkened to the proposal of Juda only, and therefore consented to this evil. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001I go\u0002 to seek for him. His brethren inform him of what they had done, and he consents to keep it a secret from his father. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A beast.\u0002 So he might reasonably conclude from the blood, and from the insinuations of the messengers sent by his ten sons, (Haydock) whom he would not suspect of so heinous a crime. Wild beasts infested that country. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sack-cloth,\u0002 or hair-cloth, \u0001cilicio.\u0002 These garments were made very close, like a sack, of the hair taken from the goats of Cilicia, which grew long, rough, and of a dark colour. The poorest people used them: \u0001Usum in Castrorum & miseris velamina nautis,\u0002 (Virgil, Geor. 3.); and the Ascetics, or monks, afterwards chose them for the sake of mortification and humility. (Calmet) --- Jacob was the first, mentioned in Scripture, who put them on, and the Israelites imitated him in their mourning. --- \u0001Long time;\u0002 twenty-three years, till he heard of his son being still alive. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Into hell;\u0002 that is, into \u0001limbo,\u0002 the place where the souls of the just were received before the death of our Redeemer. For allowing that the word \u0001hell\u0002 sometimes is taken for the \u0001grave,\u0002 it cannot be so taken in this place; since Jacob did not believe his son to be in the \u0001grave,\u0002 (whom he supposed to be devoured by a wild beast) and therefore could not mean to go down to him thither: but certainly meant the place of rest, where he believed his soul to be. (Challoner) --- \u0001Soal,\u0002 or sheol, \u0001to crave,\u0002 denotes the receptacle of the dead, (Leigh) or a lower region; the grave for the body; \u0001limbo,\u0002 or \u0001hell,\u0002 when speaking of the soul. See Delrio, Adag. in 2 Kings, p. 209. (Haydock) --- Protestants here translate it, \"the grave,\" being unwilling to admit a third place in the other world for the soul. See the contrary in St. Augustine, ep. 99[164?], ad Evod.; City of God xx. 15. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001An eunuch.\u0002 This word sometimes signifies a \u0001chamberlain, courtier,\u0002 or \u0001officer\u0002 of the king: and so it is taken in this place. (Challoner) --- \u0001Soldiers,\u0002 cooks, or butchers. Hebrew \u0001tabachim,\u0002 executioners, \u0001mactantium.\u0002 He might also be chief sacrificer, governor of the prisons, &c., all these employments were anciently very honourable, Daniel ii. 14. The providence of God never shines more brightly in any part of the Scripture, than in this history of Joseph, except in that of Jesus Christ, of whom Joseph was a beautiful figure. He was born when his father was grown old, as Jesus was in the last age of the world; he was \u0001a son increasing,\u0002 as Jesus \u0001waxed in age and grace before God and men;\u0002 both were beloved by their father, both comely, &c. (Calmet)" } ] }, { "chapter": 38, "slug": "id365.html", "header": "Genesis xxxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At that time Juda,\u0002 twenty years old, marries the daughter of Sue, and has three sons by her during the three following years. The first takes Thamar to wife, when he was seventeen. Onan marries her the next year; after which, she remains a widow about three years, when she bears twins to Juda. Phares goes down with him into Egypt, and has children there during Jacob's life. On this account, they are numbered among those who went down with Jacob, (chap. xlvi. 12,) as the children of Benjamin seem to be likewise. Thus all these events might happen during the twenty-three years that Jacob dwelt in Chanaan, and the seventeen that he sojourned in Egypt. Some have thought the time too short, and have concluded that Juda had been married long before Joseph's slavery. He was, however, only four years older. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sela.\u0002 Juda gave the name of Her to his first-born, as the Hebrew shews. His wife gave names to the two latter. --- \u0001Ceased;\u0002 Hebrew \u0001casbi:\u0002 \"she died in bearing him,\" as Aquila has it. Most commentators take the word for the name of a place mentioned, Josue xv. 44. \"He (Juda) was at Casbi when she bare him.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wicked;\u0002 without shame or remorse, sinning against nature, in order, if we may believe the Jews, that the beauty of his wife might not be impaired by having children. Onan was actuated by envy. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wife.\u0002 This was then customary among the Chanaanites, as Philo insinuates. It also continued to be practised in Egypt, till the year of Christ 491 at least, when the marriage had not been consummated. Moses established it as a law, when no issue had sprung from the deceased brother. (Calmet) (Deuteronomy xxv. 5.) The eldest son bore his name; the rest were called after their own father. This law is now abrogated; and the prohibition, which has been issued by the Church, can be dispensed with only by herself, (Worthington) as was the case in the marriage of Henry VIII, with Catherine, the virgin relict of his brother Arthur. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Slew him,\u0002 perhaps by the hand \u0001of evil angels,\u0002 Psalm lxxvii. 49. Asmodeus, &c., who slew the libidinous husbands of Sara. (Tobias iii. 7.) (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Till.\u0002 Juda had no design to give her to Sela, as the custom of that age required. (Calmet) --- She waited patiently for a time; when, perceiving that she was neglected, she devised a wicked scheme to punish Juda, even at the hazard of her own life. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Veil;\u0002 (theristrum) a long robe, covering the whole body, except the eyes. Thus she was \u0001disguised;\u0002 or, as it were, masked, as Aquila translates. Harlots herein imitated modest women, chap. xxiv. 65. --- \u0001Cross way.\u0002 Hebrew \u0001Henayim\u0002, which the Septuagint and Syriac take for a proper name. Others translate \"at the gate of the eyes,\" which means two roads, where a person must open his eyes to judge which is the right one---or \"at the gate of the two fountains leading to Thamnas,\" Judges xiv. 1. Prostitutes formerly infested the high roads. (Jeremias iii. 2; Ezechiel xvi. 25.) Chrysippus says, \"at first harlots remained out of the city, and covered their faces; but afterwards growing more hardened, they laid aside the mask,\" &c." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Staff.\u0002 These were all marks of dignity. \"Kings made use of spears, or sceptres, before they wore a diadem.\" (Trogus. 43.) (Calmet) --- Juda might blame himself for exposing these valuable things, and divesting himself of all his dignity, to gratify his unjustifiable passion. If some have excused both the parties concerned, the Scripture at least sufficiently shews in what light we ought to consider their conduct. Juda himself thought her worthy of death; though in some sense, she was \u0001juster\u0002 than himself, ver. 24, 26. (Haydock) --- She was guilty of a sort of adultery, being engaged to Sela; and also of incest, &c.; whereas the fault of Juda, through ignorance of her person, was simply fornication; which is, however, always contrary to the law of nature, as the pagans themselves confessed. (Grotius in Matthew v.) (Calmet) --- From Christ's choosing to be born of such progenitors, we may learn to adore his humility and tender regard for sinners. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Harlot.\u0002 Hebrew \u0001Kedesha\u0002 a person \u0001consecrated\u0002 to good or evil. Many nations esteemed prostitution, in honour of Venus, as a laudable action, 2 Kings[4 Kings?] xvii. 30. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001A lie.\u0002 Hebrew, \"lest we be exposed to shame,\" by making any farther search. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Execution.\u0002 The Rabbin say she was to be marked with a hot iron. If she was to die, before she was delivered, God prevented the cruel sentence from taking effect. (Haydock) --- Many nations have punished adultery with fire. Macrinus, the Roman emperor, ordered the culprits to be tied together and thrown into the flames. (Capitolin.) --- Moses commanded the daughters of priests, who should be detected in this crime, to be given to the flames, (Leviticus xxi. 9,) and others to be stoned; (Leviticus xx. 10,) whence the Rabbin have concluded, that Thamar was a priest's daughter. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Juster.\u0002 For Juda had been guilty of injustice; and had thus exposed her to the danger of following a life of lewdness. (Haydock) --- She remained a widow afterwards, as she was now rendered unfit to be married either to Juda or Sela. The latter married another woman, Numbers xxvi. 19. (Calmet) --- While Juda was engaged in this unlawful commerce, and yielded to the temptation, Joseph was triumphing over a much greater temptation, in rejecting the solicitations of his master's wife. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Partition;\u0002 the \u0001secundinæ.\u0002 The midwife was apprehensive of danger. (Menochius) --- \u0001Phares.\u0002 That is, a breach or division. (Challoner)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Zara.\u0002 \"Orient, or rising;\" in whose hand the red ribband denoted, that the blood of Christ is the source of all our merits and happiness. These two brothers were a type of the vocation of the Gentiles, and of the reprobation of the Jews, who lost the privileges to which they thought themselves entitled. (St. Irenæus iv. 42; St. Chrysostom; &c.) (Calmet) --- Phares was the ancestor of Jesus Christ, St. Matthew i. 3." } ] }, { "chapter": 39, "slug": "id366.html", "header": "Genesis xxxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ismaelites.\u0002 They are called Madianites, chap. xxxvii. 36. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bread.\u0002 A proverbial expression, to shew how entirely he reposed in Joseph's fidelity and prudence. (Menochius) --- He was so rich, that he knew not the extent of his wealth. So Petronius says, \u0001Nescit quid habeat, adeo Zaplutus est.\u0002 It may also be understood as a commendation of Joseph's disinterestedness." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Many days.\u0002 About 10 years; as Joseph was 30, three years after this. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001His wife,\u0002 and such things as could not be touched without sin; such as his daughter, if the woman, whom Joseph afterwards married, was the daughter of this man, chap. xli. 45. --- \u0001My God,\u0002 Elohim; which might also be understood of his lord and master. The sin against the latter would be resented by God, who is offended by every transgression. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Both the woman was importunate,\u0002 &c. Hebrew does not express this so fully. (Du Hamel)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Out.\u0002 He could easily have wrested it from her. But he would not do any thing that might seem disrespectful, nor claim what her impure hands had touched. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A proof of her fidelity,\u0002 or \u0001an argument to gain credit, argumentum fidei.\u0002 (Challoner) --- Love neglected, turns to fury. She wishes to take away Joseph's life, according to the laws of Egypt against adulterers. Diodorus says Sesostris burnt some women taken in the crime; and we must attribute it to divine Providence, that the enraged husband did not inflict instant death upon his slave. Perhaps he did not altogether believe him guilty. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thou hast,\u0002 &c. As if her husband were guilty of an indiscretion. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Too much.\u0002 The proof was of an ambiguous nature. But Putiphar perhaps thought it unbecoming to distrust his wife, or to interrogate his slave. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Keeper.\u0002 Pererius thinks this was the same Putiphar, who, recognizing the innocence of Joseph, allows him every indulgence in prison; but does not liberate him, for fear of the dishonour and resentment of his wife. (Calmet) --- He had before put him in \u0001irons.\u0002 (Psalm civ. 18; Wisdom x. 13.) Joseph here exercises at once the four cardinal virtues. \u0001Prudence,\u0002 in keeping out of the company of his mistress, as the Hebrew express it, ver. 10: \"He yielded not to lie with her, or to be in her company.\" (Haydock) --- \u0001Justice,\u0002 in regard to his master. \u0001Fortitude,\u0002 in bearing with all sorts of hardships, loss of character, &c. And \u0001Temperance,\u0002 by refusing to gratify the most violent of all passions, at an age when it is the most insidious and ungovernable. This makes the fathers exclaim, We wonder more at the conduct of Joseph, than at the delivery of the three children from the Babylonian furnace. [Daniel iii.] For, like them, Joseph continues unhurt, and more shining, in the midst of the flames. (St. Chrysostom) (Tirinus) --- The stories of Hippolitus, Bellerophon, &c., seem to be copied from this. (Calmet)" } ] }, { "chapter": 40, "slug": "id367.html", "header": "Genesis xl.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Two eunuchs; chief officers,\u0002 and high in dignity, as the Hebrew expresses it, ver. 2. (Haydock) --- \u0001Offended,\u0002 perhaps, by stealing, or by some treasonable conspiracy. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And, &c.\u0002 Hebrew, \"Pharao was enraged against two of his officers; against the chief of the butlers,\" &c. \u0001Mashkim.\u0002 St. Jerome translates this word \u0001procurator domus,\u0002 \"steward of the house,\" chap. xv. 2. No slave was entrusted with these high offices in the courts of Egypt and of Persia." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Commander.\u0002 Putiphar. (Calmet) --- \u0001Prisoner,\u0002 though his chains were struck off. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001According to,\u0002 &c. foreshewing what would happen to them, as Joseph afterwards interpreted the dreams. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Doth not interpretation belong to God?\u0002 When dreams are from God, as these were, the interpretation of them is a gift of God. But the generality of dreams are not of this sort; but either proceed from the natural complexions and dispositions of persons, or the roving of their imaginations in the day on such objects as they are much affected with, or from their mind being disturbed with cares and troubles, and oppressed with bodily infirmities: or they are suggested by evil spirits, to flatter, or to terrify weak minds; in order to gain belief, and so draw them into error or superstition; or at least to trouble them in their sleep, whom they cannot move while they are awake: so that the general rule, with regard to dreams, is not to observe them, nor to give any credit to them. (Challoner) --- Physicians indeed, sometimes form some judgment of the nature of a distemper from dreams; on which subject, Hippocrates and Galen have written. But to pretend to discover by them the future actions of free agents, would be superstitious, Deuteronomy xviii. 10. (Tirinus) --- Justin (xxxvi. 2,) says, \"Joseph was the first interpreter of dreams, and often gave proofs of his knowledge,\" &c." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prison,\u0002 after examining into the justice of my cause." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hebrews.\u0002 Chanaan, a \u0001foreign\u0002 land with respect to Egypt, as was also Mesopotamia, where he was born. (Haydock) --- Joseph only maintains his own innocence, without accusing any one. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of meal.\u0002 Hebrew may also mean \"white, full of holes,\" &c." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "From thee, by decapitation. This was customary, when a person's body was to be hung on the cross or gibbet. (Deuteronomy xxi. 22; Josue x. 26; Lamentations v. 12; 1 Kings xxxi. 10.) --- Birds. So Horace says, pasces in cruce corvos." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Birth-day.\u0002 This was a common practice among the pagans. (St. Matthew xiv. 6; 2 Machabees vi. 7.) (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "That, &c. Thus was verified the prediction of Joseph. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Forgot.\u0002 A thing too common among those who enjoy prosperity! (Haydock) --- God would not have his servants to trust in men. (Du Hamel) --- The butler was a figure of the good thief, as the baker represented the impenitent one, between whom our Saviour hung on the cross. (Calmet)" } ] }, { "chapter": 41, "slug": "id368.html", "header": "Genesis xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001River;\u0002 or the branch of the Nile which ran to Tanis, his capital. There were seven principal canals, and this was the most to the east, except that of Pelusium. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Marshy. \u0002Hebrew \u0001Achu;\u0002 a word which the Septuagint and Siracides (Ecclesiasticus xl. 16, ) retain. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Very bank;\u0002 to shew that the Nile had not inundated far, and that consequently a great famine would prevail, as the fertility of Egypt depends greatly on the overflowing of the Nile. \"When the river rises 12 cubits, sterility pervades Egypt; when 13, famine is still felt. Fourteen cubits bring joy, 15 security, 16 delight. It has never yet been known to rise above 18 cubits.\" (Pliny, Natural History v. 9.) This successive depression of the waters was an effect of God's judgments, which no astrologers could foretel. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Another dream\u0002 of the same import, (ver. 25,) to convince Pharao that the event would certainly take place, ver. 32. Thus Daniel had a double vision, Daniel vii. 2, 3. --- \u0001One stalk.\u0002 It was of the species which Pliny (Natural History xviii. 10,) calls \u0001ramosum,\u0002 branchy. What would strike Pharao the most was, that the last ears should devour the former ones. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Blasted\u0002 with the eastern wind, blowing from the deserts of Arabia, Osee xiii. 15. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rest.\u0002 Hebrew adds, \"and behold a dream\" sent by God, like Solomon's, 3 Kings iii. 15. The king's mind was quite full of what he had seen." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Interpreters: chartumim\u0002 is probably an Egyptian word; denoting magicians, priests, and interpreters of their sacred books, hieroglyphics, &c. King Ptolemy consulted them. (Tacitus, Hist. iv.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001My sin\u0002 against your majesty, and my ingratitude towards Joseph. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Servant.\u0002 Chap. xxxix. 4. He waited also upon the prisoners of rank, chap. xl. 4. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Shaved him.\u0002 The Egyptians let their hair grow, and neglected their persons, when they were in mourning or in prison. But on other occasions they cut their hair in their youth. (Herodotus ii. 36; iii. 12.) It was not lawful to appear in court in mourning attire. (Esther iv. 2; Genesis l. 4.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Without,\u0002 &c. The interpretation does not proceed from any natural acquirement, but from God alone. (Chaldean) (Tirinus) --- The Samaritan and Aquila read, \"Without me God will not give,\" &c. See Matthew x. 20." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The land\u0002 of Egypt, and the adjacent countries." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Fifth part.\u0002 This was a tax laid upon all the Egyptians, (Calmet) unless Pharao paid for what corn was laid up. (Haydock) --- This quantity would be sufficient, as the people would be content with a smaller allowance during the famine; and the environs of the Nile would produce something, though not worth mentioning, chap. xlv. 6. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001God.\u0002 Hebrew, of the gods Elohim. Pharao was probably an idolater." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Obey.\u0002 Hebrew \u0001Yishak;\u0002 which may signify also \"kiss\" you, or their hand, in testimony of respect; or \"shall be fed, governed, and led forth,\" &c. \u0001He made him master of his house, and ruler,\u0002 &c. (Psalm civ. 21; Wisdom x. 14.)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001His ring,\u0002 the sign of power. Thus Alexander appointed Perdiccas to be his successor. (Curtius x. 5.) Assuerus gave his authority to Aman and to Mardocheus, Esther iii. and viii. --- \u0001Silk,\u0002 or fine cotton; \u0001shesh\u0002 (or ssoss). See byssus, Exodus xxv. 4. --- \u0001Chain,\u0002 with which the president of the senate in Egypt, or the chief justice, was adorned. The three chief officers among the Chaldees wore chains, Daniel v. 7, 16. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Second chariot.\u0002 On public occasions, the king was followed by an empty chariot, (2 Paralipomenon xxxv. 24,) or the chariot here spoken of, was destined for the person who was next in dignity to the king. (Calmet) --- \u0001That all,\u0002 &c. Hebrew, \"crying \u0001Abroc\u0002,\" which Aquila explains in the same sense as the Vulgate. Others think it is an exclamation of joy, (Grotius) like huzza! (Haydock) or it may mean father of the king, \u0001or\u0002 tender father, chap. xlv. 8." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Pharao,\u0002 or the king. This is the preamble to the decree for the exaltation of Joseph, which subjected to him the armies and all the people of Egypt." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001The saviour of the world.\u0002 Tsaphenath pahneach. (Challoner) --- In the Coptic language, which is derived from the Egyptian, \u0001Psotemphane\u0002 is said to mean the saviour of the world. St. Jerome supposed this word was not Hebrew; and therefore he added, \u0001in the Egyptian tongue,\u0002 though he knew it might be interpreted in Hebrew \"a revealer of secrets.\" (q. Heb.) --- \u0001Putiphare.\u0002 Whether this person be the same with his old master, cannot easily be decided. Most people think he was not. See St. Chrysostom, 63. hom. --- \u0001Priest.\u0002 None were esteemed more noble in Egypt. --- \u0001Heliopolis.\u0002 Hebrew \u0001On,\u0002 \"the city of the sun,\" built on the banks of the Nile, about half a day's journey to the north of Memphis." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Sheaves.\u0002 The straw would serve to feed the cattle, and would hinder the corn from spoiling for 50 years, if kept from the air. (Varro.; Pliny, Natural History xviii. 30.) (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Manasses.\u0002 That is, \u0001oblivion,\u0002 or \u0001forgetting.\u0002 (Challoner) --- \u0001Father's house,\u0002 or the injuries received from my brethren. (Haydock)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Ephraim.\u0002 That is, \u0001fruitful,\u0002 or \u0001growing.\u0002 (Challoner) --- Being in the plural number, it means \"productions.\" --- \u0001Poverty;\u0002 where I have been poor and afflicted, though now advanced in honour. (Haydock)" }, { "marker": "Ver. 54 [55].", "first": 54, "last": 54, "text": "\u0001World.\u0002 Round about Egypt; such as Chanaan, Syria, &c. (Menochius) --- \u0001There was.\u0002 The Syriac and some Latin copies, read \u0001not,\u0002 &c.: there was a famine. We must adhere to the Vulgate and Hebrew." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001All provinces\u0002 in the neighbourhood: for the stores laid up would not have supplied all mankind even for a few months. (Calmet)" } ] }, { "chapter": 42, "slug": "id369.html", "header": "Genesis xlii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Careless.\u0002 Hebrew, \"gazing one at another,\" like idle people." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To him.\u0002 Conformably to the prophetic dreams, chap. xxxvii. 7, 9. (Menochius) --- Joseph was like a prince or sultan, \u0001shallit\u0002, with sovereign authority. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001By them.\u0002 Years and change of situation, had made such an alteration in him. God was pleased that Jacob should remain so long ignorant of his son's fate, that, by sorrow, he might do penance, and purify himself from every stain; and that he might not attempt to redeem Joseph, whose slavery was to be the source of so much good to his family. (Menochius) --- Joseph did not make himself known at first; in order to bring his brethren to a true sense of their duty, that they might obtain pardon for their sin. Thus pastors must sometimes treat their penitents with a degree of severity. (St. Gregory, hom. 22, Ezec.; St. Augustine, ser. 82, de Tem.) (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001You are spies.\u0002 This he said by way of examining them, to see what they would answer. (Challoner) --- Aquila translates \"vagrants\" going from place to place, as if to discover the weakest parts. Joseph was a person in authority. It was his duty to guard against invasion. He knew how his brethren had treated Sichem, and how they had behaved to himself; and though he might not suppose, that they had any evil design upon Egypt, yet he had a right to make them give an account of themselves. (Haydock) --- He wished also to extort from them a true account respecting Jacob and Benjamin. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Health.\u0002 This oath implies, that he is willing that even Pharao, whom he so much revered, should perish, if he did not execute what he said: (Haydock) or, as Pharao is now in health, so true it is you should not \u0001all\u0002 depart, till your youngest brother come. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Or else by the health of Pharao you are spies.\u0002 That is, if these things you say be proved false, you are \u0001to be held for spies\u0002 for your lying, and shall be treated as such. Joseph dealt in this manner with his brethren, to bring them by the means of affliction to a sense of their former sin, and a sincere repentance for it." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001God.\u0002 I shall do nothing contrary to justice or good faith, as I know I have a superior in heaven, to whom I must give an account. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001We deserve.\u0002 Conscience upbraids. \"Punishment opens the mouth, which sin had shut,\" St. Gregory. (Menochius) --- They had sold Joseph about 22 years before! (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001His blood.\u0002 Ruben supposed his brother was dead, (ver. 13,) and judging that Jacob would not let Benjamin come, he thought they must all perish. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Interpreter,\u0002 to keep them at a greater distance. It does not appear that the sons of Jacob were ignorant of the language of the country. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Simeon.\u0002 If he had joined himself to Ruben and Juda, who seemed inclined to protect Joseph, they might easily have prevented the cruel act, by overawing their younger brothers. Hence he was most guilty. (Menochius) --- \u0001Presence.\u0002 That they might learn to condole with an afflicted brother." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001And you may,\u0002 &c. Joseph had said, (ver. 20,) \u0001and you may not die,\u0002 which they thus interpret. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Astonished.\u0002 One had before made the discovery, ver. 28. Now all find their \u0001purses\u0002 among the corn, which renews their astonishment. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Without.\u0002 Through excess of grief, Jacob speaks with a degree of exaggeration; or he thought his children were now taken from him so fast, that he would soon have none left." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Kill,\u0002 &c. By this proposal, he meant to signify his utmost care and zeal to bring back young Benjamin safe to his father." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Alone:\u0002 the son of my beloved Rachel. (Haydock) --- \u0001To hell.\u0002 That is, to that place where the souls then remained, as above, chap. xxxvii. ver. 35, (Challoner) though with respect to his \u0001grey hairs,\u0002 and body, it may signify the grave. (Haydock)" } ] }, { "chapter": 43, "slug": "id370.html", "header": "Genesis xliii.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My face,\u0002 in peace. Joseph had told them they should be considered as spies, if they did not produce their youngest brother. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Asked us.\u0002 This is perfectly consonant with what they say, chap. xlii. 13, and chap. xliv. 19. They mentioned their having a brother at home, without the smallest suspicion of doing wrong." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The boy;\u0002 now 24 years old, (Calmet) and the father of a family, chap. xlvi. 21. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001For ever.\u0002 Always lay the blame on me, and punish me as you think fit. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Best fruits:\u0002 Hebrew literally, \"of the praise, \u0001or\u0002 song of the earth;\" or of those things for which the country is most renowned, and which are not found in Egypt. (Origen) --- \u0001Balm.\u0002 Literally, \u0001rosin, resinæ;\u0002 but here by that name is meant \u0001balm.\u0002 (Challoner) See chap. xxxvii. 25. --- \u0001Honey,\u0002 or all sorts of sweet fruit. --- \u0001Storax:\u0002 Septuagint, \"incense,\" or perfumes. It is like balm; thick, odoriferous, and medicinal. --- \u0001Myrrh,\u0002 (stactes); Hebrew \u0001Lot.\u0002 A liquor stamped from fresh myrrh pilled, with a little water. (Calmet) --- Sometimes it is translated \u0001Gutta,\u0002 a drop. (Psalm xliv. 9.) (Menochius) --- \u0001Turpentine.\u0002 St. Jerome and the Septuagint seem to have read \u0001Bothmin\u0002 instead of the present Hebrew \u0001Batenim,\u0002 which some translate, \"nuts of the pistacium,\" (Bochart); which hand in clusters, and are of an oblong shape. Vitellius first brought them out of Syria. (Pliny, Natural History xv. 22.) --- \u0001Almonds;\u0002 Septuagint \u0001nuts,\u0002 of which almonds are one species. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Desolate.\u0002 Hebrew and Septuagint, \"Since I am deprived of my children, I am deprived of my children:\" I must submit." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Victims:\u0002 the blood of which was first offered to God, as he had appointed, (chap. xviii. 1[Leviticus xvii. 11?]; Leviticus xvii. 5.) and the flesh brought upon the table. If idolatry was then common in Egypt, as Calmet supposes, in opposition to Grotius, Joseph did not participate at least in that impiety. --- \u0001At noon.\u0002 This was the time for the chief meal in Egypt. The Hebrews generally took something at this time, and again in the evening. To eat before noon was esteemed a mark of intemperance. (Ecclesiastes x. 16; Acts ii. 15.) Plato thought the people of Italy, who eat two full meals in the day, would never be eminent for wisdom or for prudence. (Athen. iv. 10.) (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001We opened.\u0002 Chap. xlii. 35. They seem to have discovered the whole of their money only when they were in the presence of Jacob; though they had already, perhaps, seen part of it at the inn, and left it in their sacks for the satisfaction of their father. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Your God.\u0002 To Him we must always refer what advantage we derive from men. He inspired Joseph to give such orders to his stewards. --- \u0001I have for good.\u0002 I received it, and was satisfied that it was good: you need not be uneasy; you are not suspected of any fraud. (Haydock) --- Hebrew, \"Your money came into my hands.\" (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Living.\u0002 The Samaritan and Septuagint add, \"Joseph replied, Blessed be he of God: and bowing themselves,\" &c. Thus all Joseph's brethren adore him, chap. xxxvii. 7. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hebrews.\u0002 \"They had the same aversion for all who did not adopt their superstition.\" (Porphyrius, Abstin. iv.) Herodotus, ii. 41, says, they would not use a knife which had been in the hands of a Greek, nor kiss him. This aversion arose, from their custom of abstaining from various meats which other nations eat. (Chaldean; &c.) They disliked the Hebrews, because they were also \u0001shepherds,\u0002 chap. xlvi. 34 (Calmet); and because they knew they were accustomed to eat goats, oxen, and sheep, the objects of adoration in Egypt, (Exodus viii. 26): though they were not, probably, served upon Joseph's table. (Tirinus) --- They who dwelt in the towns could not bear even the Egyptian shepherds, because they were of a more stirring and warlike temper. (Calmet) (Cunæus)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001They sat.\u0002 This posture is more ancient than that of lying down at table. The Hebrews adopted the latter, from the Persians, during the captivity, Esther i. 6, and vii. 8. --- We have at least no earlier vestige of this custom in Scripture. (Calmet) --- \u0001Very much:\u0002 as they were placed in that order by the steward. They knew not how he could so exactly discover who was born first, as there was so short an interval between the births of many of them. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Of him.\u0002 Joseph, the master of the feast, sends a portion to each of his guests, according to the ancient custom. (Plutarch, Sympos. ii.) --- \u0001Five parts:\u0002 in order to distinguish Benjamin the more. So Hector reproaches Diomed for fleeing before him, though he was placed in the highest place at table among the Greeks, and had the largest portion both of meat and drink. --- \u0001Merry.\u0002 \u0001Inebriati sunt,\u0002 sometimes means intoxicated: but it is not at all probably that Joseph's brethren would indulge in any such excess, while they knew him not, (Calmet) and were under the impressions of fear and wonder. They took what was sufficient, and even decently abundant, with thankfulness for so unexpected an honour. (Haydock) --- The word is often taken in this sense, as at the feast of Cana, where Jesus would never have furnished such an abundance of wine for people already drunk. (John ii. 10; Proverbs xi. 24[25?].) Homer's feasts consist in every man taking what he pleased. (Calmet)" } ] }, { "chapter": 44, "slug": "id371.html", "header": "Genesis xliv.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Pursue;\u0002 escorted by a troop of horsemen, to prevent resistance. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To divine.\u0002 This was spoken by Joseph to his steward in jest; alluding to the notion of the people, who took him to be a diviner. (Challoner) --- St. Thomas Aquinas, 2, 2, q. 195, a. 7. Hebrew may be translated without attending to the points, \"Is not this the cup, out of which my lord drinketh; and he has augured, \u0001or\u0002 discovered, by it the evil which you have committed.\" Pliny (Natural History xxx. 2.) mentions a method of divining, by means of water in a basin. (Calmet) --- The Egyptians probably supposed, that Joseph used some means to disclose what was hidden; and he alludes, in jest, to their foolish notion. (Haydock) --- He had a right to afflict his guilty brethren; and as for Benjamin, who was innocent, he made him ample recompense for this transitory terror. Some think that the steward said, \u0001in which he is wont to divine,\u0002 unauthorized by his master. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sentence.\u0002 It is but just; yet I shall only insist on the detention of the culprit. (Calmet) --- Joseph wished to see whether the marks of attention, which he had shewn to Benjamin, would have excited the envy of his brethren (Menochius); and whether they would be concerned for him: thus he would discover their present dispositions. He might wish also to keep his younger brother out of danger, in case they were inclined to persecute him. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The town,\u0002 with heavy hearts, of which their torn garments were signs (Haydock): yet they say not a word in condemnation of Benjamin. They are determined either to clear him, or never to return home. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Juda,\u0002 mindful of his engagement, (chap. xliii. 9,) and perhaps more eloquent and bolder than the rest. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The science of divining.\u0002 He speaks of himself according to what he was esteemed in that kingdom. And, indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers. (Challoner) --- Hebrew, Septuagint, and Chaldean, \"knew ye not that a man like me would divine with certainty,\" and presently discover any fraud? (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Iniquity.\u0002 He begins with the greatest humility, acknowledging that they were justly punished by God for some transgression, though they were, in his opinion, innocent of any theft. (Haydock) --- Perhaps he might imagine, that Benjamin had been guilty, (Bonfrere) and is willing to bear a part of the blame with the rest; or his conscience still presents before him the injustice done to Joseph so long before. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Boldly,\u0002 perceiving that he had to deal with an equitable judge. --- \u0001Thou art;\u0002 the second man in the kingdom. Hebrew, \"even as Pharao.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Is left of, (habet mater.)\u0002 Rachel had been dead about twenty-four years. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001With us,\u0002 is not now found in Hebrew. But it is in the Samaritan, Septuagint, Syriac, and Chaldean. (Calmet) --- \u0001His grey hairs.\u0002 That is, his person, now far advanced in years. --- \u0001With sorrow unto hell.\u0002 The Hebrew word for \u0001hell\u0002 is here \u0001Sheola\u0002, the Greek \u0001hades:\u0002 it is not taken for the \u0001hell\u0002 of the damned; but for that place of souls below, where the servants of God were kept before the coming of Christ. Which place, both in the Scripture and in the creed, is named \u0001hell.\u0002 (Challoner) --- In this speech, we find many particulars not mentioned before; whence it appears, that the sacred historian does not always specify every circumstance. But, in relating the same speech, uses various expressions to the same purport. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001The boy.\u0002 I am older, and more fit for service. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001My father;\u0002 who will drop down dead, oppressed with grief. How eloquent and pathetic was this address! Joseph could bear no more." } ] }, { "chapter": 45, "slug": "id372.html", "header": "Genesis xlv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Weeping,\u0002 with a loud cry, being unable to restrain himself. The servants, who were in the adjoining apartments, heard this cry and declaration of Joseph, acknowledging one common father with these men; and they presently conveyed the intelligence to the king. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nearer;\u0002 that no one might hear what he was going to say respecting their fault. (Menochius) --- It is thus we ought to treat those who have injured us. He excuses his brethren as much as possible. (Haydock) See chap. l. 20." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hard.\u0002 Hebrew, \"Be not indignant in your eyes.\" Perhaps he was afraid, lest they should begin to accuse one another, as the authors of the deed, and thus disturb the harmony of this reconciliation. He perfectly understands the conduct of divine Providence, which can draw good out of evil, and cause even the malice of men to co-operate in the execution of his designs. (Calmet) --- God did not sanction or \u0001will\u0002 this malice, as Calvin, &c., impiously assert. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Reaping,\u0002 as in common years, though the places near the Nile might produce some little; (Menochius) and hence the Egyptians ask Joseph for seed, chap. xlvii. 19. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Counsel.\u0002 Joseph's brethren had no design of elevating him to so high a dignity; but God's \u0001will\u0002 directed Pharao to appoint him his counsellor or prime minister. His \u0001father.\u0002 (Haydock) --- So the Roman emperors styled the prefects of the Prætorium, and the Caliphs their chief minister. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gessen,\u0002 to the north-east of Egypt, \u0001near me,\u0002 at Tanis, in the Delta and near the promised land, being a part of Arabia. (Haydock) --- This country is often refreshed by showers of rain, (Calmet) which never falls in most parts of Egypt. It is intersected by many canals, and is very rich and proper for pasturage. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Perish.\u0002 Hebrew, be reduced to poverty. He fed them like the priests, chap. xlvii. 12, 22. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001My mouth.\u0002 You now recognize my features and my speech; particularly you, my dear Benjamin. (Haydock) --- I speak no longer by an interpreter. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Family,\u0002 and courtiers. They were all so enraptured with Joseph's conduct, that they rejoiced in whatever gave him pleasure. (Menochius) --- They thought, perhaps, that his relations would resemble him, and be of service to Egypt. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Marrow;\u0002 which is an emphatical expression, to signify the \u0001best things of Egypt, \u0002Chaldean. Hebrew, \"the fat,\u0001 or\u0002 the cream of the land.\" (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Leave nothing.\u0002 Hebrew may have another meaning, which Calmet approves, \"Let not your eye spare your furniture.\" Be not concerned to leave what may be useless, as most of the husbandry utensils would be in Egypt, \"for all,\" &c." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Two robes\u0002 (\u0001stolas\u0002) hanging down to the feet. These properly belong to women. But they are worn by men in the East. It was customary to make presents of such robes, as it is still among the great men and kings of that country. Lucullus kept 6000 cloaks in his wardrobe. (Horat.[Horace?] 1. sat. 2.) (Calmet) --- \u0001Of silver,\u0002 sicles. The Septuagint has \"of gold,\" as also chap. xxxvii. 28." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001As much...besides.\u0002 This is omitted in Hebrew or at least is left ambiguous, \"He sent in like manner to his father ten,\" &c. But the Syriac and Septuagint explain it like the Vulgate. --- \u0001She-asses.\u0002 Septuagint, \"mules.\" --- \u0001Bread.\u0002 Hebrew adds, \"meat,\" \u0001or\u0002 provisions. (Calmet) --- These presents might convince Jacob that Joseph was still alive. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Angry.\u0002 A prudent admonition at all times, but particularly now, to Joseph's brethren; lest reflecting on his excessive kindness, they should each wish to remove from themselves the stigma of cruelty towards him, by throwing it upon others. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001He awaked,\u0002 &c. His heart was overpowered between hope and distrust. He seemed to himself to be dreaming. Septuagint, \"in an ecstacy.\" Such a sudden transition has oftentimes caused death. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Revived;\u0002 like a lamp, which was just going out, for want of oil, resumes fresh vigour when a new supply is poured in. (St. Chrysostom)" } ] }, { "chapter": 46, "slug": "id373.html", "header": "Genesis xlvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The well of the oath.\u0002 Bersabee." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fear not.\u0002 He might be apprehensive, lest his children should be depraved, living among idolaters, or prefer Egypt before the promised land. He was also afraid to undertake this journey without consulting God. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thence;\u0002 in thy posterity. Septuagint add \u0001at last,\u0002 or after a long time. Jacob's bones were brought back and buried in Chanaan. (Calmet) --- \u0001Eyes,\u0002 as he is the most dear to thee. Parents closed the eyes of their children in death. The Romans opened them again when the corpse was upon the funeral pile; thinking it a mark of disrespect for the eyes to be shut to heaven; \"ut neque ab homine supremum eos spectari fas sit, \u0001& cœlo non ostendi, nefas.\u0002\" (Pliny, xi. 37.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Daughters.\u0002 Dina, and grand-daughter Sara, (ver. 17,) and his sons' wives, &c. (Calmet) --- We may observe, that all here mentioned were not born at the time when Jacob went down into Egypt, but they were before he or Joseph died; that is, during the space of 17 or 71 years. See St. Augustine, q. 151, 173. (Menochius) --- The names of the Hebrew and Septuagint vary some little from the Vulgate, which may be attributed to the difference of pronunciation, or to the same person having many names. The number is also different in the Septuagint as the authors of that version have, perhaps, inserted some names taken from other parts of Scripture, to remove any apparent contradiction. The genealogies of Juda, Joseph, and Benjamin, are carried farther than the rest, as those families were of greater consequence." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hesron\u0002 and \u0001Charmi,\u0002 were probably born in Egypt, as Ruben had only two sons, chap. xlii. 37. (Philo.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jamuel.\u0002 Numbers xxvi. 12, he is called Namuel. --- \u0001Jachin\u0002 is \u0001Jarid\u0002[\u0001Jarib\u0002?]\u0001,\u0002 1 Paralipomenon iv. 24. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Were born,\u0002 afterwards. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Syria.\u0002 This must be restrained to her seven children. --- \u0001Thirty-three,\u0002 comprising Lia or Jacob; but without Her and Onan, who were dead. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ephraim.\u0002 The Septuagint take in here the children of both, Numbers xxvi. 29, 35." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Benjamin.\u0002 Ten in number; though the Septuagint have only nine, and suppose that some of them were his grand-children. He was 33 (or 24, Menochius) years old. (Calmet) --- Grotius thinks three names have been made out of two; \u0001Echi, Ros,\u0002 and \u0001Mophim,\u0002 out of \u0001Ahiram\u0002 and \u0001Supham,\u0002 as we read, Numbers xxvi. 38." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sons.\u0002 The Arabic has \u0001son.\u0002 \u0001Husim\u0002 is Suham, (Numbers xxvi. 42,) by change and transposition of letters. (Kennicott)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sixty-six;\u0002 not including Jacob, Joseph, and his two children, who make up 70, ver. 27. (Deuteronomy x. 22.) The Septuagint taking in Joseph's grand-children, read 75; in which they are followed by St. Stephen, Acts vii. 14. See St. Jerome q. Heb. (Calmet) --- St. Augustine cannot account for these grand-children and great grand-children of Joseph being mentioned as coming with Jacob into Egypt, since some of them were not born during his life-time. He suspects some hidden mystery. (Worthington) See ver. 7. --- Some think St. Stephen excludes Jacob, Joseph, and his sons; and includes the 64 men, with 11 wives. (Du Hamel)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Abomination.\u0002 See chap. xliii. 32. The source of this hatred against foreign shepherds, was probably because, about 100 years before Abraham, the shepherd-kings, \u0001Hycussos,\u0002 had got possession of a great part of Egypt, and were at last expelled by the kings of Thebais. See Manetho ap. Eusebius, Præp. x. 13. Another reason why they hated foreigners was, because they slew and eat sheep, &c., which they themselves adored. The Egyptians kept sheep for this purpose, and for the benefits to be derived from their wool, &c., chap. xlvii. 17. (Calmet) --- Joseph took advantage of this disposition of the inhabitants, to keep his brethren at a distance from them, that they might not be perverted. He does not introduce them at court, that no jealousy might be excited. He shews that he is not ashamed of his extraction. (Menochius)" } ] }, { "chapter": 47, "slug": "id374.html", "header": "Genesis xlvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The last. Extremos.\u0002 Some interpret this word of the \u0001chiefest,\u0002 and \u0001most sightly:\u0002 but Joseph seems rather to have chosen out such as had the meanest appearance, that Pharao might not think of employing them at court, with danger of their morals and religion; (Challoner) or in the army, where they might be distracted with many cares, and be too much separated from one another. (Haydock) --- He took such of his brethren as came first at hand. (Vatable)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Blessed him,\u0002 Pharao; saying, perhaps, \u0001God save the king;\u0002 or, \u0001O king live for ever:\u0002 thus wishing that he might enjoy all sorts of blessings. (Menochius) --- It is generally taken in this sense, when men bless one another; but when they bless God, they mean to praise, supplicate, or thank him. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Pilgrimage.\u0002 He hardly deigns to style it \u0001life,\u0002 as he was worn out with labour and sorrows, and was drawing fast to an end, so much sooner than his ancestors. Isaac had lived 180 years, and was only dead the year before Joseph was made ruler of Egypt. Some had lived above 900 years. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Chanaan.\u0002 The whole world that was inhabited, and known to the Hebrews, felt perhaps the effects of this raging famine; but the countries here mentioned were the most afflicted. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Treasure,\u0002 reserving nothing for himself. (Philo)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wanted.\u0002 Or \"failed both in Egypt and Chanaan,\" as the Hebrew insinuates. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Second;\u0002 or the next \u0001year\u0002 after they had sold their cattle; the fourth of the famine, or perhaps the last, since they ask for seed, ver. 19. In that year, Joseph gave back the cattle, &c., to the Egyptians, on condition that they should ever after pay the fifth part of the products of the land to the king, the sole proprietor, who had thus full authority to send them to till any part of his dominions. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Servants.\u0002 A person may part with his liberty, to preserve life. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001People,\u0002 \"he transplanted\" \u0001from,\u0002 &c., as the Hebrew, Arabic, &c., now read, by the change of one letter. Herodotus, ii. 108, says, the same person has never a field there two years together. Diodorus 1, also attests, that individuals have no property in Egypt, the land being divided among the priests, the king, and the military. Tradesmen always follow their father's profession, which makes them very skilful." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Priests. \u0002This was done by the king's direction, as they were probably idolaters. (Menochius) --- The immunities of the sacred ministers have been respected both by Pagans, Jews, and Christians; by all who have had any sentiments of religion. Reason dictates that they should live by the altar. They have to labour for the truest interests of the people, and consequently are worthy of their hire. --- \u0001Which had been given,\u0002 &c. Inasmuch as their wants were supplied, and the king forebore to claim their land. Hebrew, \"only the land of the priests he, \u0001Joseph,\u0002 bought not.\" (Haydock) --- If infidels did so much for their priests, ought we to do less for those of God? (St. Chrysostom, hom. 65.) (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001This day.\u0002 When Moses wrote, and long after, as we learn from Josephus, St. Clement of Alexandria, Diodorus, &c. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Thigh.\u0002 To swear, as the steward of Abraham did, chap. xxiv. 2. --- \u0001Kindness and truth.\u0002 This act of real mercy; or, shew me \u0001mercy,\u0002 by promising freely to comply with my request; and \u0001truth,\u0002 by fulfilling this oath. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Place.\u0002 Hebron, where Sara, Abraham, and Isaac reposed. (Calmet) --- Thus he manifested his belief in a future resurrection with his Saviour, who should be born in that land; and he admonished his descendants never to lose sight of it, nor forfeit the promises by their wicked conduct, chap. xxiii. 17. (Menochius) --- He teaches us likewise, to be solicitous to obtain Christian burial. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001To the bed's head.\u0002 St. Paul, (Hebrews xi. 21,) following the Greek translation of the Septuagint, reads \u0001adored the top of his rod.\u0002 Where note, that the same word in the Hebrew, according to the different pointing of it, signifies both a \u0001bed\u0002 and a \u0001rod.\u0002 And to verify both these sentences, we must understand that Jacob, leaning on Joseph's rod, adored, turning towards the head of his bed: which adoration, inasmuch as it was referred to God, was an absolute, and sovereign worship: but inasmuch as it was referred to the rod of Joseph, as a figure of the sceptre, that is, of the royal dignity of Christ, was only an inferior and relative honour. (Challoner) --- St. Augustine proposes another very probable explanation. He adored God, supporting himself on the top of his staff, or of Joseph's sceptre, q. 162. The Septuagint and Syriac intimate, that Jacob bowed down respectfully towards the sceptre of his son, and thus complied with the explication which he had given to his dream, chap. xxxvii. 10. Others, who understood the Hebrew \u0001Hamitta\u0002, in the sense given to it by St. Jerome, Aquila, and Symmachus, suppose that after he had given his last instructions to Joseph in a sitting posture, growing weaker, he laid his head again upon his pillow. (Calmet) --- God was pleased to have this recorded in a language subject to such various interpretations; as he, perhaps, would have us to understand, that Jacob literally bowed down both to the bed-head and to the top of the sceptre. For many believe, that the Scripture has often several literal meanings. (Tirinus) --- If the Massoretic points had been known to the Septuagint, we should not have had this variation. But the learned generally agree, that they are of human, and even of very modern invention." } ] }, { "chapter": 48, "slug": "id375.html", "header": "Genesis xlviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sick.\u0002 Worse than when he was with him before. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Strengthened;\u0002 with the thought of seeing this beloved son, and also with the prophetic spirit (Menochius) of God, which filled him with joy, &c, Galatians v. 22. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Possession.\u0002 He makes mention of this first vision of God to him, to shew that he had a right to Chanaan, and to adopt the two children of Joseph, who were each to have as much as his own children. (Haydock) --- Jacob's posterity enjoyed that land till the Messias came, with some few interruptions. But his spiritual children inherit a much better country, (of which this was a figure) an eternal kingdom in heaven." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mine,\u0002 by adoption; and shall be heads of their respective tribes. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thine.\u0002 They shall not claim the same prerogative: they shall live among their brethren, Ephraim and Manasses. We read not that Joseph had any other children besides these two. (Calmet) --- The double portion, or birth-right, was thus transferred from Ruben to Joseph. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For when,\u0002 &c. Hebrew, \"as for me.\" Do not wonder that I should so earnestly desire to be laid in the tomb of Mambre, whereas your mother was buried at Ephrata. I was in a manner forced to bury her there, by the heat of the weather, (Menochius) and the confusion to which my family was then exposed, on account of the slaughter of the Sichemites. (Haydock) --- That place was, moreover, to be honoured with the birth of the Messias. (St. Augustine, q. 165.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Deprived.\u0002 Hebrew, \"I did not \u0001expect;\u0002 or, I durst not \u0001pray\u0002\" to God for a thing which I thought impossible; I mean, the happiness of \u0001seeing thee;\u0002 and lo, God, &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lap,\u0002 (\u0001gremio, breast,\u0002) after Jacob had embraced them; or from between his knees, where they knelt to receive his blessing. --- \u0001Bowed down,\u0002 out of reverence to his father, and to beg of God that he would put words of comfort into the mouth of his father, on this solemn and important occasion. Then, in order that his children might not lean upon, or incommode Jacob, he placed them, the elder at his right-hand, the other at his left. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Changing.\u0002 Hebrew, \"making his hands intelligent;\" or giving to understand, by forming a cross with his extended hands, that he had some particular reason for so doing. (Haydock) --- By the preference given to Ephraim, he foreshewed his royal dignity, in giving kings to the ten tribes, (Eusebius) and that his tribe would surpass that of his brother in glory and numbers; (ver. 19,) and lastly, give birth to that great leader, Josue; who, as a figure of Christ, should introduce the Israelites into the promised land. (Menochius) --- The custom of imposing hands on a person, is of high antiquity, and is still practised in the Christian church in the ordination of her ministers. (Numbers viii. 10; Acts vi. 6.) See Matthew xix. 13; Numbers xxvii. 23. (Calmet) --- The cross of Christ is the source of all our exaltation. A preference for the younger children is generally observable in Scripture; being intended to shew that the Church, though chosen later out of all nations, should obtain the preference over the synagogue. (Theodoret.) (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The angel\u0002 guardian, who, by God's ordinance, has ever protected me, continue his kind attention towards these my grand-children. It is not probable that he, who was called God before, should now be styled an angel, as some Protestants would have us believe. (Haydock) --- St. Basil (contra Eunom. iii.) and St. Chrysostom, with many others, allege this text, to prove that an angel is given to man for the direction of his life, and to protect him against the assaults of the rebel angels, as Calvin himself dares not deny. --- \u0001Let my,\u0002 &c. Let them partake of the blessings (promised by name to me, to Abraham, and to Isaac) among the other tribes; or, may God bless them, in consideration of his servants. Moses obtained pardon for the Hebrews, by reminding God of these his chosen friends, Exodus xxxii. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Displeased;\u0002 (\u0001graviter accepit\u0002,) was grieved to see the elder son neglected; and thinking it might possibly proceed from a mistake, as his father's eyes were so dim that he did not know them, (ver. 8,) he ventured to suggest his sentiments to his father; but acquiesced in his decision. (Haydock) --- The greatest prophets are not always under actual inspiration. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001A people,\u0002 (\u0001in populos\u0002). He shall be father of many peoples. The tribe of Manasses was divided, and had a large territory on either side of the Jordan, immediately north of that which fell to the lots of Ephraim and of Gad. (Haydock) --- \u0001Grow.\u0002 Hebrew, \"shall be the fulness of nations;\" or shall possess every thing that can make a nation great and enviable. The event justified this prediction. Ephraim was at the head of the ten tribes, most valiant and powerful, 3 Kings xi. 26. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In thee,\u0002 Joseph. Septuagint, \"in you,\" Ephraim and Manasses. The Israelites shall wish the same happiness to their greatest friends, as that which you have enjoyed. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Thee.\u0002 In thy posterity; and particularly in Ephraim, to whose lot it shall fall, \u0001a portion.\u0002 Hebrew \u0001shecem;\u0002 which the Septuagint explain of the city, or field near it, which Jacob had formerly purchased; and which, being wrested from him after he had left that country, by the Amorrhites, he recovered by the sword. (Masius.) --- The particulars of this transaction are not given in Scripture. (Menochius) --- The children of Joseph buried their father in this field, Josue xxiv. 32. There also was Jacob's well, John iv. 5. We have already observed, that Jacob restored whatever his sons had taken unjustly from the unhappy Sichemites, chap. xxxiv. 30. --- \u0001Sword and bow,\u0002 is understood by St. Jerome and Onkelos in a spiritual sense, to denote his justice and earnest prayer, by which he merited the divine protection; (Calmet) or it may mean the money, which he had procured with hard labour. (St. Jerome, q. Heb.)" } ] }, { "chapter": 49, "slug": "id376.html", "header": "Genesis xlix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Last.\u0002 Hebrew, \"future days.\" It was an ancient and commendable custom, for parents to assemble their children in their last moments, to give them salutary instructions. They often also foretold to them what should happen. See Deuteronomy xxxi; Josue xxiv; 1 Kings xii; Tobias iv. 3; 1 Machabees ii. Cyrus and Socrates both believed that they had then an insight into futurity. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001My strength,\u0002 &c. He calls him his \u0001strength,\u0002 as being born whilst his father was in his full strength and vigour: he calls him \u0001the beginning of his sorrow,\u0002 because \u0001cares\u0002 and \u0001sorrows \u0002usually come on with the birth of children. --- \u0001Excelling in gifts,\u0002 &c., because the first-born had a title to a \u0001double portion,\u0002 and to have the command over his brethren, which Ruben forfeited by his sin; being \u0001poured out as water;\u0002 that is, spilt and lost. (Challoner) --- \u0001In command.\u0002 He ought to have succeeded to his father in authority. But Joseph entered in upon his rejection, 1 Paralipomenon v. 1. The priesthood was given to Levi's descendants; and the regal power, partly to those of Joseph, who reigned over the ten tribes, for a long time; and partly to the posterity of Juda, who exercised dominion over all the people of Israel. (Chaldee) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Grow thou not.\u0002 This was not meant by way of a curse or imprecation; but by way of a prophecy, foretelling that the tribe of Ruben should not inherit the pre-eminences usually annexed to the first birth-right, viz., the double portion, the being prince or lord over the other brethren, and the priesthood: of which the double portion was given to Joseph, the princely office to Juda, and the priesthood to Levi. (Challoner) --- Thou hast abandoned thyself to thy brutal passion; do so no more, \u0001ne adjicias.\u0002 (St. Jerome, q. Heb.) \u0001Let Ruben live, and die not; let him be small in number,\u0002 Deuteronomy xxxiii. 6. His tribe never became very considerable. (Calmet) --- \u0001Couch.\u0002 See chap xxxv. 22. Eternal infamy attends the name of Ruben. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Brethren.\u0002 Born of the same parents; similar in disposition. --- \u0001Vessels;\u0002 instruments. Septuagint and Chaldean, \"they have completed wickedness,\" as they read \u0001calu,\u0002 instead of the present Hebrew \u0001cele,\u0002 which is adopted by Aquila. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Slew a man,\u0002 viz., Sichem, the son of Hemor, with all his people, chap. xxxiv. Mystically and prophetically it alludes to Christ; whom their posterity, viz., the priests and the scribes, put to death. (Challoner) --- \u0001A wall,\u0002 Sichem, which they destroyed: or, according to the Septuagint, \"they ham-strung\" \u0001a bull,\u0002 as the same Hebrew word signifies; both which may refer to the prince of the town, or to Joseph, (Calmet) in whose persecution these two were principally concerned. Jacob declares, he had no share in their attack upon the people of Sichem: his \u0001soul,\u0002 or his \u0001glory,\u0002 was not impaired by their misconduct. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Scatter them.\u0002 Levi had no division allotted to him, but only some cities among the other tribes; and Simeon had only a part of Juda's lot, which was so small, that his descendants were forced to seek for a fresh establishment; some in Gader, others in Mount Seir. (1 Paralipomenon iv. 39; Josue xi. 2.) Simeon alone was not blessed by Moses, Deuteronomy xxxiii. (Du Hamel) --- The Levites obtained a blessing, on account of their distinguished zeal; (Numbers xxv.) while Zambri rivets, as it were, the curse upon the family of Simeon. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Praise.\u0002 He alludes to his name, his martial prowess, and dominion over all his \u0001brethren;\u0002 who should be all called Jews, and submit to his sway. Some explain all this of Jesus Christ; others refer the first part of the prophecy to Juda. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A lion's whelp,\u0002 &c. This blessing of Juda foretelleth the strength of his tribe, the fertility of his inheritance, and principally that the sceptre, and legislative power, should not be utterly taken away from his race till about the time of the coming of Christ: as in effect it never was: which is a demonstration against the modern Jews, that the Messias is long since come; for the sceptre has long since been utterly taken away from Juda. (Challoner) --- This none can deny. Juda is compared to \u0001a lion,\u0002 which was the emblem of his royal dignity, and was borne in the standards of that tribe. --- \u0001To the prey.\u0002 Hebrew, \"from the prey.\" He proceeds from victory to victory. He \u0001couches,\u0002 ready to fall upon his prey; and, retiring to the mountains, is still eager to renew the attack. (Calmet) --- Read the history of David and of Solomon, who, both in peace and war, were a terror to the surrounding nations." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The sceptre.\u0002 Almost every word in this verse has been explained in a different manner. But all the ancient Jews agree with Christians, that it contains a prediction of the Messias, and points out the period of his coming. Whether this was verified when Herod, a foreigner, got possession of the throne, and was acknowledged by the Jews, just about the time of our Saviour's nativity, as most of the fathers suppose; or it only took its full effect when Agrippa II lost all his power, the temple and the city were laid in ruins, and the whole nation dispersed for ever, it is not perhaps so easy to determine. In either supposition, the Messias has long since come. Jacob foretels, either that Christ would make his appearance as soon as the Jews should fall under a foreign yoke, and in this sense he was born about the 37th year of Herod the great --- or he should come just before the kingdom of Juda should have an end, which took place in the 70th year of the Christian era, or about 37 years after the public appearance and death of our Saviour. \u0001The sceptre shall not depart\u0002 irrevocably from the Jews; over whom the tribe of Juda had always the greatest authority in appointing the princes, when they were not selected from the tribe itself, or \u0001from his thigh; till the Messias,\u0002 who has been expected so long, shall come and gather \u0001all nations\u0002 into his Church. Then the designs of Providence, in watching over the Jews, being accomplished, their republic shall be dissolved, because they have shed his \u0001blood,\u0002 instead of acknowledging his celestial beauty, ver. 12. The evident signs of decay in the kingdom of the Jews, were sufficient to excite the attention of all to look for the Messias; and we read, both in St. John iv. 25, in Tacitus, and Suetorius, that his appearance was fully expected about that time. The \u0001sceptre\u0002 is the emblem of sovereign, though not always independent, power. Juda and his posterity were always at the head of their brethren. They marched first in the wilderness; two of the judges were of this tribe. But their chief glory began with David, whose posterity the whole nation obeyed, till Jeroboam tore away the ten tribes. Still the tribe of Benjamin and the Levites adhered to Juda. During the captivity, there were judges admitted to superintend over their brethren; and King Joakim was raised to high authority. The rulers who came into power after the return of the Jews, were either of this tribe, at least by the mother's side, or were chosen and recognized by the tribe of Juda. Even Herod, in this sense, might be considered as a Jewish king, though a foreigner, as well as a Thracian might be counted a Roman emperor, without any diminution of the imperial authority of Rome. Perhaps indeed he was an usurper, till the nation acknowledged his authority two years after the birth of Christ. (Philo, de Temp. ii; Josephus, Antiquities xvii. 3.) \"Herod was the first foreign king admitted by the Jews.\" (St. Augustine, City of God xviii. 45.) If, therefore, no stranger was to be acknowledged by the nation, till He came, who was to establish a spiritual and everlasting kingdom, the moment was arrived, when the Jews submitted to Herod, and Christ had actually been born two years. --- \u0001From Juda,\u0002 or from that tribe; for Jacob gave peculiar blessings to each; (ver. 28,) and hence the fathers gather, that the Messias should spring from Juda. --- \u0001Ruler from his thigh,\u0002 lineally descended from him, or acknowledged at least by his posterity, as all the legal princes were till the coming of Christ. --- \u0001Mechokek\u0002 might also signify a teacher or scribe expounding the law of Moses, which subsisted for the same period; but this is more probably a farther explication of the \u0001sceptre,\u0002 &c. (Calmet) --- \u0001Till had ci,\u0002 which words being joined together, are always taken in this sense. (Helvicus.) --- \u0001Sent. Schiloach\u0002 (or \u0001Ssolu\u0002é) seems to have been in St. Jerome's copy, though we now read \u0001Shiloh\u0002 (or \u0001Ssole\u0002) \"to whom\" the authority belongs; Septuagint, \"to whom all things are reserved; \u0001or\u0002 till the things arrive, which are laid up for him. (Calmet) --- \u0001Expectation,\u0002 or congregation of \u0001nations,\u0002 as Aggeus afterwards foretold, ii. 8. If we examine all the plausible explications which have been given to this verse, we shall find that they all tend to convey the same truth. \"The sceptre (shebet, rod, crook, power or tribe) shall not depart (cease, be taken off) from Juda, (the tribe or the Jews) nor a leader (scribe, lawyer, or legislator) from his thigh, (between his feet, or from his banners) till He, who shall be sent, (shio, the pacific, his son, to whom it is, or the things are, reserved) arrive; and Him shall the nations expect, (and obey) to Him they shall look up (and be gathered). Whom will the Jews point out to whom all these characters agree, except our divine Lord, whom they also must one day adore? (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Foal.\u0002 The nations, which had not been subjected to the yoke of the old law. --- \u0001Vineyard;\u0002 the house of Israel, the \u0001vineyard \u0002of the Lord of hosts, Isaias v. 7. Christ broke down the wall of separation, and made \u0001both one,\u0002 Ephesians ii. 14. --- \u0001His ass,\u0002 or the Jews. --- \u0001O my son;\u0002 Juda, the Saviour king, who shall be born of thee, shall tie both Jews and Gentiles to the \u0001vine,\u0002 which is himself, John xv. To the Jews he shall preach in person; but the Gentiles he shall call by his apostles, chosen out of the vineyard of the Jewish church. (Menochius) --- \u0001He shall wash his robe,\u0002 his flesh, and \u0001his garment,\u0002 or all his disciples, in his own \u0001blood;\u0002 adorning them with all graces by means of his death, which must be applied to their souls, in the holy sacraments devoutly received, and in the Mass, where his blood is offered under the appearance of \u0001wine.\u0002 (Haydock) See St. Ambrose, &c. Tertullian, (against Marc. iv.) shewing that Christ fulfilled the figures of the old law, interprets the stole to mean his body, and wine his blood. (Worthington) --- Jacob alludes also to fertility and abundance of vines, which should enrich the portion of Juda, particularly about Engaddi, Canticle of Canticles i. 13. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Beautiful.\u0002 The eyes and teeth contribute much to the beauty of a face. Our Saviour, rising form the dead, filled the hearts of the beholders with joy, as wine exhilarates the heart of man. (Menochius) --- The spouse in the Canticle of Canticles, (ver. 12,) compares the eyes of the bridegroom to the shining reddish, or fiery ones of pigeons: \u0001chaclili,\u0002 beautiful, means shining red, &c. Jesus Christ seems to allude to this prophecy of Jacob, (Matthew xxi. 43. and John x. 16,) telling the Jews, that the \u0001kingdom of God\u0002 should be taken from them, and \u0001one fold\u0002 should be established for all. God would then cease to distinguish the Jews by any other marks than those of his wrath. He would no longer be their king and shepherd. His sceptre, or pastoral crook, should be taken off the tribe of Juda, and it should be confounded with the rest, as it is at this day. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Road.\u0002 The territory of Zabulon was famous for good harbours, being situated between the Mediterranean and the sea of Genezareth. (Menochius) --- Jacob marks out the limits to be assigned his children, 200 years before Chanaan was conquered; and Moses wrote this before they possessed a foot of land in it. The reason why Zabulon is placed before his elder brother Issachar, is not known. --- \u0001Sidon:\u0002 not the city, but the territory of Sidon, or Phenicia. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Strong.\u0002 Hebrew, \"bony ass.\" Many of Jacob's children are compared to animals, which was customary in the eastern style. Homer compares Ajax with the ass, for his strength and patience, Iliad xii. Jacob thus indicates the laborious disposition of Issachar's tribe, which did not delight in war. Their country was the most fruitful of all Galilee. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dan shall judge,\u0002 &c. This was verified in Samson, who was of the tribe of Dan, and began to deliver Israel, Judges xiii. 5. But as this deliverance was but temporal and very imperfect, the holy patriarch (ver. 18,) aspires after another kind of deliverer, saying: \u0001I will look for thy salvation, O Lord.\u0002 (Challoner) --- Many have supposed, that Antichrist will be one of his descendants, which makes Jacob break out into this exclamation. (Haydock) --- See St. Irenæus, Against Heresies v. 30, &c. Samson exercised his ingenuity in discomfiting the Philistines. But Antichrist will be far more subtle in deluding the faithful. (Menochius) --- The Danites took Lais, afterwards called Cæsarea Philippi, by stratagem, Judges xviii. (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Gad, being girded,\u0002 &c. It seems to allude to the tribe of Gad; when, after they had received for their lot the land of Galaad, they marched in arms before the rest of the Israelites, to the conquest of the land of Chanaan: from whence they afterwards returned loaded with spoils. See Josue i. and xxii. (Challoner) --- He alludes continually to the name of Gad, which signifies one \"girded, \u0001or\u0002 a troop.\" See Osee vi. 8; Numbers xxxii. 17. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fat,\u0002 delicious. This country was very luxuriant, Deuteronomy xxxiii. 24. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001A hart. \u0002Barach was of this tribe, and seemed rather timid, till he was encouraged by Debora; and his victory gave occasion to that beautiful hymn, Judges v. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Run to and fro,\u0002 &c. To behold his beauty; whilst his envious brethren turned their darts against him, &c. (Challoner) --- Joseph continued \u0001increasing,\u0002 in spite of the envy of his brethren, and the calumny of Putiphar's wife, who was too much enamoured of his beauty. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001His bow rested upon the strong, \u0002&c. That is, upon God, who was his strength: who also \u0001loosed his bands,\u0002 and brought him out of prison to be the \u0001pastor,\u0002 that is, the feeder and ruler of Egypt; and the \u0001stone,\u0002 that is, the rock and support of Israel." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Blessings,\u0002 &c. 1. Of rain; 2. of springs; 3. of milk, (\u0001uberum\u0002); and 4. (\u0001vulvæ\u0002) of children and cattle." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The blessings of thy father,\u0002 &c. That is, thy father's blessings are made more prevalent and effectual in thy regard, by the additional strength they receive from his inheriting the blessings of his progenitors Abraham and Isaac. --- \u0001The desire of the everlasting hills,\u0002 &c. These blessings all looked forward towards Christ, called \u0001the desire of the everlasting hills,\u0002 as being longed for, as it were, by the whole creation. Mystically, the patriarchs and prophets are called the \u0001everlasting hills,\u0002 by reason of the eminence of their wisdom and holiness. --- \u0001The Nazarite.\u0002 This word signifies one \u0001separated;\u0002 and agrees to Joseph, as being separated from, and more eminent than, his brethren. As the ancient \u0001Nazarites\u0002 were so called from their being set aside for God, and vowed to him. (Challoner) --- \u0001Nazir\u0002 denotes also one chosen or \u0001crowned,\u0002 and is a title of one of the chief courtiers or ministers of the Persian kings. Such was Joseph. (Calmet) --- These blessings were perhaps forfeited by the misconduct of his posterity, when Jeroboam set up the worship of the golden calves; though probably many would subsist of the tribes of Ephraim and Manasses till the coming of the Messias. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wolf;\u0002 alluding to the wars in defence of the inhabitants of Gabaa, and those waged by Saul, Mardocheus, &c. (Menochius) (Judges xix. and xx.) St. Paul was of this tribe; and, from a fiery zealot, became an eminent apostle. (St. Augustine, &c.) (Tirinus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Proper blessings,\u0002 or predictions; for Ruben received no blessing. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001To be gathered to my people.\u0002 That is, I am going to die, and so to follow my ancestors that are gone before me, and to join their company in another world. (Challoner) --- Jacob's life was embittered with many afflictions, which he bore with admirable patience, and thus deserved to be considered as an excellent figure of Jesus Christ. --- \u0001The man of sorrows.\u0002 His faith in the promises of God, made him contemplate the land of Chanaan as his own, and parcel it out among his children. (Calmet)" } ] }, { "chapter": 50, "slug": "id377.html", "header": "Genesis l.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Kissing him,\u0002 as it was then the custom, in testimony of an ardent affection. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Physicians,\u0002 whose business it was to embalm dead bodies, with a composition of myrrh, &c., in order to keep them from putrefaction, (Menochius) as the Egyptian mummies are treated. (Haydock) --- The entrails are taken out, &c., by the embalmer during 30 days, and the body is left in salt and various drugs, for other 40, in all 70 days, as Herodotus informs us, (B. xi. 86,) and as Moses here insinuates, ver. 3. This was an honour peculiar to the kings. Before any person was buried, his praises were rehearsed; and it was lawful on this occasion to declare, what evil even the kings themselves had done; which sometimes caused them to be deprived of funeral honours. We have several funeral canticles preserved in Scripture: 2 Kings i. 18; iii. 33; 2 Paralipomenon xxxv. 25. (Calmet) --- The Lamentations of Jeremias were perhaps of this nature, on the death of King Josias. The usual time for mourning among the Jews, was 30 days for people of eminence, (Numbers xx.; Deuteronomy xxxiv. 8; Procopius) and seven for the rest, Ecclesiasticus xxii. 13. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Expired.\u0002 Before the corpse was interred, Joseph could not lay aside his mourning attire, in which it was not lawful to appear at court. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Digged,\u0002 in the sepulchre which Abraham had purchased. This circumstance, and the exact words here used by Joseph, are not mentioned elsewhere. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ancients;\u0002 chief officers. (Calmet) --- This is a name of dignity; like our aldermen. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Atad,\u0002 which was so called, from being encompassed with \u0001thorns.\u0002 (Calmet) --- \u0001Beyond;\u0002 with relation to Moses, (Haydock) or on the west side of \u0001the Jordan.\u0002 (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mourning:\u0002 Hebrew, \"Ebel Mitsraim beyond the Jordan.\" On this occasion they fasted till the evening: perhaps they also cut their flesh and plucked their hair, according to the manners of the Egyptians, which customs (Leviticus xix. 28; Deuteronomy xiv. 1.) were prohibited to the Jews. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A message;\u0002 perhaps by Benjamin. (Menochius) --- They hope thus to obtain pardon for the sake of their deceased father, and for the sake of their common God." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wept,\u0002 that they should entertain no doubts respecting the reconciliation, which had taken place seventeen years before. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Resist,\u0002 &c. Hebrew, \"Am I not subject to God; \u0001or,\u0002 Am I a God,\" to oppose his will. Septuagint, \"I belong to the Lord.\" You see that your designs against me have turned to our mutual advantage. Can I, therefore, think of punishing you? Repent, and obtain pardon of God: I certainly forgive you. (Haydock) --- Thus God drew good out of the evil, in which he had no share. (St. Augustine, City of God xiv. 27; St. Chrysostom, hom. 67.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And ten;\u0002 consequently he had been governor of all the land eighty years; God having made him abundant recompense, even in this world, for a transient disgrace! (Haydock) --- \u0001Knees.\u0002 Joseph adopted the only son of Machir. See chap. xxx. 3.; or, according to the Samaritan, \"in the days of Joseph\" he was born. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Visit you\u0002 with various persecutions; or will fulfil his promises. --- \u0001Carry my bones.\u0002 He would have them to keep his bones till the time of their departure, as an earnest that they should certainly obtain the land of Chanaan; and thus his \u0001bones were visited, and after death, they prophesied,\u0002 Ecclesiasticus xlix. 18. Perhaps the Egyptians would have been offended, (Worthington) if the corpse of Joseph had been removed out of the country immediately, as that of Jacob was; and they might have taken occasion hence to envy and persecute his brethren. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Embalmed,\u0002 like the Egyptian momies, or \u0001mummies,\u0002 which is a Persian word, signifying a dried corpse. Some of them are very magnificent, adorned with golden letters and hieroglyphics, various bandages, &c. They are laid in coffins. Some pretend that Joseph was afterwards adored in Egypt, under the names of Serapis and Osiris: but the grounds of this supposition are only a few uncertain etymologies and emblems, which might agree with him as well as with those modern deities: (Calmet) at least it does not at all appear probable, that he was adored in Egypt before the departure of the Israelites, as the king who persecuted them did not know Joseph, Exodus i. 8. His greatest glory was, to have prefigured Jesus Christ in so wonderful a manner during the course of his life, and to have been replenished with all the graces which could form the character of a great man and a saint. Some think, that the history of Joseph has been imitated in the fable of Proteus, or Cetes, king of Egypt. See the True History of Fabulous Times, by Juerin du Roche, a virtuous and learned ecclesiastic, who was put to death for his faith, at Paris, September 8, 1792. See also Rollin's Abridgment. (Haydock)" } ] } ] }, "hab": { "book": "hab", "intro": [ { "text": "THE PROPHECY OF HABACUC.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Habacuc was a native of Bezocher, and prophesied in Juda some time before the invasion of the Chaldeans, which he foretold. He lived to see this prophecy fulfilled, and for many years after, according to the general opinion, which supposes him to be the same that was brought by the angel to Daniel, in Babylon, Daniel xvi. (Challoner)" }, { "text": "He might very well live to see the captives return, as only sixty-six years elapsed from the first of Joakim, when he began to prophesy, till that event. He retired at the approach of the Chaldeans, and afterwards employed himself in agricultural pursuits. (Calmet)" }, { "text": "The sins of Juda, the coming of the Chaldeans, and the relaxation of the captivity are specified; and in the canticle, the appearance of Christ, the last judgment and eternity, (Worthington) are mentioned in the most sublime style. (Haydock)" } ], "intro_slug": "id560.html", "chapters": [ { "chapter": 1, "slug": "id561.html", "header": "Habacuc i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Burden.\u0002 Such prophecies more especially are called \u0001burdens,\u0002 as threaten grievous evils and punishments. (Challoner) --- He says not against whom, because the menace is directed to persecutors in general. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Save.\u0002 Some think that he expresses the sentiments of the weak, like David, (Psalms lxxii. 2.) or what he had formerly entertained. The language of the prophets is very bold, Exodus xxxii. 32., Job iii. 3., Jeremias xx. 14., and Jonas iv. 8. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Opposition.\u0002 Septuagint, \"the judge receives\" bribes. (Haydock) --- Such was the state of Juda after Josias, Jeremias xxi. 12." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Among.\u0002 Septuagint \u0001ye despisers.\u0002 St. Paul nearly agrees with this version, Acts xiii. 41. The copies vary, as the Hebrew has done. (Calmet) --- The apostle gives the mystical sense; the literal is very obscure. (Worthington) --- God answers the prophet's complaints, and shews that the Chaldeans shall punish the guilty, and afterwards be themselves chastised." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chaldeans.\u0002 Nabuchodonosor was the first of this nation who attacked Joakim, and having conquered all as far as the Nile, returned to succeed Nabopolassar. He afterwards came upon Jechonias and Sedecias, &c. The prophet might have all this in view, particularly the first invasion. (Calmet) --- \u0001Bitter;\u0002 warlike, as all the Greek historians remark. (St. Jerome) --- The Chaldeans were not yet arrived at such greatness, and of course this is not the Habacuc specified [in] Daniel xiv. (Worthington) --- Yet the same prophet might foresee it. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Proceed.\u0002 They admit no authority but their own. (Calmet) --- This pride will prove their ruin. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Leopards:\u0002 the swiftest quadrupeds. (Calmet) --- The horses near the Euphrates were swift and warlike. (Oppian.) --- \u0001Swifter.\u0002 Hebrew, \"sharper\" (Haydock) in seeing, even when there is no moon. (Elian x. 26.) --- \u0001Evening.\u0002 Septuagint, \"Arabian.\" (Haydock) --- It may denote the hyena of that country, which is most terrible. (Guevar.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Burning.\u0002 Hebrew also, \"eastern,\" which is hot, and raises the sand of Arabia so as to be very detrimental. (Calmet) --- Out of 2,000 travellers from Mecca to Aleppo, only twenty-nine escaped such a storm, or \u0001kamsin,\u0002 in that vast desert, August 23, 1813. (Rock. 312.) (Haydock) --- \u0001Sand,\u0002 from various countries, Isaias xx. 4. (Beros. cited [by Josephus,] contra Apion i.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prince,\u0002 or \"it,\" the \u0001nation,\u0002 ver. 10. Hebrew, \"They,\" &c. --- \u0001Laughingstock,\u0002 (\u0001ridicule\u0002.) Nabuchodonosor raised or deposed princes as in jest. (Haydock) --- Sennacherib's officers were or had been \u0001kings,\u0002 Isaias x. 8. --- \u0001Mount.\u0002 Thus cities were chiefly taken, Ezechiel iv. 1. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spirit;\u0002 viz., the spirit of the king of Babylon. It alludes to the judgment of God upon Nabuchodonosor, recorded [in] Daniel iv., and to the speedy fall of the Chaldean empire. (Challoner) --- It shall yield to the Medes, &c., after conquering the Assyrians. (Worthington) --- \u0001Fall.\u0002 Hebrew, \"sin.\" Septuagint, \"obtain pardon.\" --- \u0001God:\u0002 \"idol,\" Chaldean. \"This is the strength of my God,\" Septuagint. God forced the proud king to confess that his great exploits were not to be attributed to himself or to idols. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Die?\u0002 We hope that this scourge will not entirely ruin us. --- \u0001Correction,\u0002 like Pharao, Exodus ix. 16." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Look,\u0002 with approbation (Calmet) or connivance." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ruler.\u0002 People are subdued by Nabuchodouosor. (Haydock) --- They make little resistance. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Drag,\u0002 adoring his own arms and prowess, (Sanct.) like Mezentius and Capaneus:" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Nations,\u0002 of every country. (Worthington) --- Few have been so much addicted to war as Nabuchodonosor. (Calmet)" } ] }, { "chapter": 2, "slug": "id562.html", "header": "Habacuc ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Will stand, &c. Waiting to see what the Lord will answer to my complaint, viz., that the Chaldeans, who are worse than the Jews, and who attribute all their success to their own strength, or to their idols, should nevertheless prevail over the people of the Lord. The Lord's answer is, that the prophet must wait with patience and faith; that all should be set right in due time; and the enemies of God and his people punished according to their deserts. (Challoner) --- The prophet speaks, waiting for a further revelation, (Worthington) not seeing before the reasons of Providence in permitting the wicked to prosper. (Haydock) (Psalm lxxii. 17. --- He is informed that the kings of Babylon, (ver. 5, 8.) Juda, (ver. 11) Tyre, (ver. 14) and Egypt, (ver. 18) and all who trust in idols, shall suffer, ver. 19. Hereupon the judgments of God are pronounced just. (Calmet) --- \u0001Tower.\u0002 Aquila, &c., \"circle.\" The ancient Jews say Habacuc formed a circle, out of which he would not stir till he was satisfied, (Kimchi) as Popilius did. (V. Max. vi. 4.) (Daniel xi. 29.) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Over it.\u0002 It shall be so legible (Haydock) any one may hear or take a copy. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Slack.\u0002 That which happens at the time fixed is not. (Worthington) --- Hebrew, \"the vision is for an appointed time.\" Habacuc might live to see the conquest and downfall of Nabuchodonosor. Many think that the first and second coming of Christ (Hebrews x. 36., and Romans i. 17.) are here insinuated, as the dominion of the aforesaid king represented the slavery of mankind under the devil, and the liberty granted by Cyrus was a type of their redemption. The felicity of the Jews is the last event which the prophet specifies, and this is here the literal sense. (St. Cyril) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Unbelieving.\u0002 Protestants, \"lifted up.\" (Haydock) --- The king's vain projects shall fail. Roman Septuagint, \"If he withdraw himself, my soul shall not have pleasure in him. But my just man shall live by my faith.\" Others read with St. Paul, \"my just man shall live by faith,\" Hebrews x. 38. (Calmet) --- The source of content arises from faith, (without which this life would be a sort of death, as the apostle and St. Augustine, Trinity xiv. 12., &c., observe) because it is the beginning of life by grace, which the works of the law could not otherwise confer, Galatians iii. (Worthington) --- The Hebrew will admit the sense of the Septuagint and we ought rather to shew this in passages which the authors of the New Testament quote, than to excuse them. Here their version seems preferable to that given by moderns, \u0001ecce elata est, non recta anima ejus in eo,\u0002 the drift of which who can guess? Beza has acted unfairly, \"at si \u0001quis\u0002 se subduxerit non est gratum animo meo;\" whereas the text speaks of the \"just man,\" as Theophylactus observes. \"Hence all who know his theological opinions, may see how suspicious his translation must be accounted.\" (Pearson, pref. Sept.) (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001As wine deceiveth,\u0002 &c. viz., by affording only a short passing pleasure, followed by the evils and disgrace that are the usual consequences of drunkenness: so shall it be with the proud enemies of the people of God, whose success affordeth them only a momentary pleasure, followed by innumerable and everlasting evils. (Challoner) --- Hebrew, \"but as the proud man prevaricates in wine, he shall not succeed.\" Baltassar's reign was short. (Vatable; De Dieu.) --- Nabuchodonosor saw himself reduced to the meanest condition. --- \u0001Hell.\u0002 He is insatiable, Proverbs xxx. 16. (Calmet) --- \u0001Æstuat infelix\u0002 (Alex.) \u0001augusto limite mundi.\u0002 (Juv.[Juvenal?] x.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Parable.\u0002 Literally, \"marvel,\" or wonderful speech; \u0001parabolam.\u0002 --- \u0001Dark.\u0002 Protestants, \"a taunting proverb;\" (Haydock) when Nabuchodonosor became like a beast, and his empire was soon after divided. (Calmet) --- \u0001Clay.\u0002 Ill-gotten goods, that like mire both burden and defile the soul. (Challoner) --- Gold and silver are only a sort of earth, Job xxvi. 16., and Zacharias ix. 2. Habacuc does not even name riches, out of contempt. Some think (Calmet) that he alludes to the grave. People prayed for their deceased friend: \u0001Sit tibi terra levis.\u0002 (Drusius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bite,\u0002 like worms in the grave. Cyrus will overturn the kingdom. The Rabbins pretend that Evilmerodac caused his father's body to be cut in pieces for the crows, lest he should return again. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Blood.\u0002 For cruelty, avarice, &c., the Chaldeans shall be ruined. (Worthington) --- \u0001City,\u0002 different from that land of the Arabs, who dwell under tents. This city may denote Jerusalem, Babylon, &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wo.\u0002 This is commonly understood of Nabuchodonosor; but it seems rather to designate Joakim, (Jeremias xxii. 13.) whose injustice scandalized the prophet. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001House.\u0002 Thinking to establish thy family for ever, thou hast proved its ruin by avarice, &c. (Worthington) --- This is applied to Nabuchodonosor, but may be as well explained of Joakim, who oppressed his \u0001people,\u0002 and was cast out \u0001like an ass.\u0002 (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Timber.\u0002 Hebrew, \"\u0001caphis\u0002 (Septuagint, the insect \u0001kantharos\u0002) from the wood shall answer.\" (Haydock) --- The signification of the Hebrew term is unknown. It was customary to place beams of wood after some courses of stone, to strengthen the building, 3 Kings vi. 36. (Calmet) --- The crimes were so crying, that if men were silent the very stones would publish them. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Wo.\u0002 This might be explained of Nabuchodonosor; but we rather understand the king of Tyre, whose pride was intolerable, Ezechiel xxviii. It seems useless to repeat so often the same threats against one king. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Things,\u0002 &c. That is, shall not these punishments that are here recorded come from the Lord upon him that is guilty of such crimes? (Challoner) or, are not these riches from the Lord? The king of Tyre thought himself a god, Ezechiel xxviii. 2. (Calmet) --- \u0001People;\u0002 enemies of God's people. (Challoner) --- The riches of the Tyrians shall perish, so that the troops of Nabuchodonosor shall find nothing worth their trouble. Thus all were justly punished." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sea.\u0002 The land and naval forces attacked Tyre. (Calmet) --- Vast multitudes came against Babylon. (Menochius) --- The punishment of the wicked will cause many to adore and to fear the Lord. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wo.\u0002 All this may refer to the king of Egypt, who deceived Joakim, Sedecias, &c. (Calmet) --- Septuagint, \"O, he who giveth drink to his neighbour, a cruel overthrow, and who maketh,\" &c. --- \u0001Nakedness.\u0002 Septuagint, \"caverns;\" deluding him, so that his places of retreat become useless. (Haydock) --- The Jews relate that Sedecias was intoxicated, and then acted with indecency. (St. Jerome) --- But these accounts deserve little credit." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Glory.\u0002 Egypt shall suffer at last, Isaias xix. 14., Jeremias xliii., &c. It was customary to hand the cup about, Jeremias xxv. 17., and Matthew xxvi. 27. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Libanus.\u0002 That is, the iniquity committed by the Chaldeans against the temple of God, signified here by the name of Libanus. (Challoner) --- Egypt had persuaded the governor of Cœlosyria and the Jews to revolt, and then abandoned them. --- \u0001Beasts,\u0002 which were adored in Egypt. Those who explain all of the Chaldeans are much perplexed, understanding the army of Cyrus, or the oppressed nations, or subjects to be meant. (Calmet) --- \u0001And of.\u0002 Hebrew, \"land of the city,\" as [in] ver. 8." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thing,\u0002 Protestants falsely, \"image.\" (Haydock) --- This is addressed to all idolaters." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Temple.\u0002 Hebrew, \"palace,\" or heaven. House is generally put for the temple. --- \u0001Silence,\u0002 out of respect, &c. The guards of the eastern princes observe the utmost silence and modesty. God is very different from idols. He is the arbiter of life and death. (Calmet) --- Silence often denotes subjection, 1 Machabees i. 3. (Menochius)" } ] }, { "chapter": 3, "slug": "id563.html", "header": "Habacuc iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For ignorances.\u0002 That is, for the sins of his people. In the Hebrew it is \u0001shignoth:\u0002 which some take to signify a musical instrument, or tune, with which this sublime prayer and canticle was to be sung. (Challoner) --- The term is omitted in several Latin manuscripts. The precise import cannot be ascertained; yet it seems to imply a song of comfort. (Calmet) --- Septuagint, \"with a canticle.\" (Haydock) --- St. Jerome follows Aquila and Symmachus, and the 5th edition. Theodotion has, \"for voluntary\" transgressions. (Calmet) --- All sins proceed in some degree from ignorance, (Worthington) and are all the effects of free-will. (Haydock) --- The prophet prays to be freed from sin, and foretells the coming of Christ, &c. (Worthington) --- The Fathers apply this canticle to Him, as the Church herself does in her office. We cannot go astray, following such guides. Yet some think that an allusion is made to the return from captivity, and from Egypt, which were noble figures of the world's redemption. The prophet concludes with adoring the ways of God, (Calmet) which at first he had not comprehended. (Haydock) --- He is astonished at God's mercy, in becoming incarnate for man's sake. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thy hearing,\u0002 &c. That is, thy oracles, the great and wonderful things thou hast revealed to me: and I was struck with a reverential fear and awe. (Challoner) --- I saw that the unjust would not escape. (Calmet) --- \u0001Work.\u0002 The great work of the redemption of man, which thou wilt \u0001bring to life\u0002 and light \u0001in the midst of the years,\u0002 when our calamities and miseries shall be at their height. (Challoner) --- \u0001Years,\u0002 at the time appointed. (Worthington) --- Septuagint read, \"Lord, I considered thy works, and was astonished; in the midst of two living creatures, \u0001or\u0002 lives, thou shalt be known,\" (Haydock) or found, between an ox and an ass, as the Church has it. (Nat. and Circumc.[Nativity and Circumcision?]) (Worthington) --- Christ appeared when the world was most dissolute. (Menochius) --- The tradition of two animals being near the crib where he was born, is not of earlier date than about the fifth century. Some explain this of the Father between the Son and the Holy Ghost; others of Christ between the thieves, or the two testaments, or collecting his Church from Jews and Gentiles, &c. (Sanct.; Calmet) --- Moderns agree with St. Jerome's version. The prophet begs that God would perform his ancient miracles in his days, (Calmet) by relieving the captives, as he had formerly delivered their ancestors. (Haydock) --- \u0001Make.\u0002 Hebrew and Septuagint, \"when the years approach, thou shalt be made known; when the time shall come, thou shalt be manifested; when my soul shall be troubled, in wrath thou,\" &c. (Haydock) --- God never shuts the gate of mercy to the penitent, Nahum i. 3. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001South.\u0002 God himself will come to give us his law, and to conduct us into the true land of promise: as heretofore he came from the south, (in the Hebrew \u0001Teman\u0002) and from Mount Pharan, to give his law to his people in the desert. See Deuteronomy xxxiii. 2. (Challoner) --- Septuagint render, \"the shady and thick mount, Diapsalma.\" St. Jerome, \u0001Pharan semper.\u0002 Hebrew, \u0001Sela,\u0002 Psalm ix. (Worthington) --- The term seems to denote a pause. There might be many in the same canticle, (Calmet) as we find three here, (ver. 9, 13) and many placed at irregular distances in the Psalms. (Haydock) --- The Hebrews had long sojourned in the Stony Arabia, under the guidance of the Lord. We should render in the past time to ver. 16. (Calmet). --- Christ was born (Haydock) at Bethlehem, to the south of Jerusalem, (Worthington) and had given the law, as a Jew interpreted this passage to St. Jerome. He was probably a convert. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Horns,\u0002 &c. That is, strength and power, which by a Hebrew phrase are called \u0001horns:\u0002 or \u0001beams of light,\u0002 which come forth from his hands: or it may allude to the cross, in the \u0001horns\u0002 of which the \u0001hands\u0002 of Christ were fastened, where his \u0001strength was hidden,\u0002 by which he overcame the world, and drove out \u0001death\u0002 and \u0001the devil.\u0002 (Challoner) --- Horns may also designate the nails, the prints of which remained in our Saviour's hands after his glorious resurrection. (Haydock) --- God appeared hurling his thunderbolts (ver. 11., and Psalm xvii. 16.; Calmet) with a \u0001fiery law in his right hand,\u0002 all shining with glory, Exodus xix. 18., and xxxiv. 29., and Deuteronomy v. 22. (Haydock) --- Sinai seemed to be all on fire. Nothing can resist lightning. (Calmet). --- \u0001Fulmine terres.\u0002 (Virgil, Æneid i.) --- \u0001Hid,\u0002 Septuagint, \"and he has placed the strong love of his power,\" (Haydock) Jesus Christ, who has given his life for us. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Death,\u0002 &c. Both death and the devil shall be the executioners of his justice against his enemies; as they were heretofore against the Egyptians and Chanaanites. (Challoner) --- Hebrew \u0001daber,\u0002 (Haydock) according to the different pronunciation, is rendered \"the word\" by the Septuagint and Theo.[Theodotion?]; \"the plague,\" by Aquila, &c. After Christ was baptized, the devil came to tempt him. (St. Jerome) --- \u0001Devil.\u0002 Hebrew \u0001resheph,\u0002 (Haydock) or \"bird,\" (Symmachus, &c.) means \"creeping on the belly,\" as is explained by the Jews of the devil, who tempted our first parents. (St. Jerome) --- Moderns (Haydock) follow the Chaldean and understand the carbuncle. (Calmet) --- Protestants, \"burning coals:\" marg.[marginal note,] \"diseases,\" (Haydock) resembling the pestilence. God destroyed his enemies and the murmuring Hebrews. (Calmet) --- Septuagint, \"and it (the word) shall go out into the fields behind his feet.\" God's will shall be published in the field of the world, (Haydock) when the gospel shall be preached to the Gentiles." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Measured\u0002. Septuagint, \"the earth was troubled,\" (Calmet) or shaken. (Haydock) --- \u0001He beheld.\u0002 One look of his eye is enough to melt all the nations, and to reduce them to nothing. For all heaven and earth disappear when they come before his light, Apocalypse xx. 11. (Challoner) --- The Chanaanites were dismayed at the approach of God's people. He routed the nations, and determined the portion which he had chosen for Israel, Josue ii. 9. (Calmet) --- \u0001Mountains.\u0002 By the \u0001mountains\u0002 and \u0001hills\u0002 are signified the great ones of the world, that persecute the Church, whose power was quickly crushed by the Almighty. (Challoner) --- The roughest roads in the wilderness were made smooth. God is poetically described at the head of his people, Deuteronomy viii. 4., and xxxiii. 15., and Psalm lxxv. 5. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ethiopia,\u0002 the land of the \u0001Blacks,\u0002 and \u0001Madian,\u0002 are here taken for the enemies of God and his people, who shall perish for their iniquity. (Challoner) --- Chus peopled that part of Arabia. (Haydock) --- Hebrew has Chusan, perhaps to rhyme with Madian; though some think that \u0001Chusan\u0002 (defeated by Othoniel) and\u0001 Madian\u0002 (over whom Gedeon gained a complete victory) are designated, Judges ii and vi. When the Hebrews had crossed the Red Sea, the Arabs and Madianites removed their tents in great trepidation. (Calmet) --- These nations dwelt chiefly under tents, or skins, which would be removed in time of war. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001With the rivers,\u0002 &c. He alludes to the wonders wrought heretofore by the Lord in favour of his people Israel, when the waters of \u0001the rivers,\u0002 viz., of Arnon and Jordan, and of \u0001the\u0002 Red \u0001Sea,\u0002 retired before their face; when he came as it were with \u0001his horses\u0002 and \u0001chariots\u0002 to \u0001save\u0002 them; when he took up \u0001his bow\u0002 for their defence, in consequence of \u0001the oath\u0002 he had made to their \u0001tribes;\u0002 when the mountains trembled, and the \u0001deep\u0002 stood with its waves raised up in a heap, as with \u0001hands lifted up\u0002 to heaven; when the \u0001sun and moon stood still\u0002 at his command, &c., to comply with his anger, not against the rivers and sea, but against the enemies of his people. How much more will he do in favour of his Son, and against the enemies of his Church? (Challoner) --- \u0001Horses:\u0002 the ark of the covenant. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Take.\u0002 Septuagint bend thy bow over the sceptres, says the Lord, Diapsalma.\" \u0001Sela\u0002 is neglected by the Vulgate or (Haydock) by S. Jerome, as having no meaning. (Calmet) --- Yet we find in the edition of his works he renders it, \u0001for ever;\u0002 and here observes, that the Lord \"always dwells with his saints,\" and attacks vices by their mouths. --- \u0001Rivers.\u0002 Septuagint, \"the earth shall be cut by rivers.\" (Haydock) --- Greek historians mention several rivers which have appeared or ceased to flow in consequence of earthquakes. The apostles, moved by Christ, water the world and form the Church. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Grieved.\u0002 They seemed full of surprise, as in labour, (Hebrew) and the \u0001abyss spoke\u0002 in its manner, (Calmet) obeying thy voice, and letting the Israelites pass. (Haydock; Psalm lxxiii. 15., and cxiii. 3., and Numbers xxi. 13.; Calmet) --- \"Earth, sea, and rocks quake at the sight of God.\" (Æschyl.) (Haydock) --- Septuagint are obscure, (Calmet) \"Peoples shall behold thee, and grieve, (or be in labour: \u0001odinesousi \u0002has both meanings; St. Jerome) dividing the waters of the passage, the abyss,\" &c. Other copies read, \"Thou, \u0001Lord,\u0002 wilt divide,\" which S. Jerome explains of heresies, which soon disappear. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Go.\u0002 The five kings shall flee at the descent of Bethoron; or the heavenly body shall proceed at thy command, at the signal given by thunder, Josue x. 11." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Christ.\u0002 This may well be explained of the incarnation. God was touched at the miseries of his people, and rescued them by Moses. (Calmet) --- Theodotion and Symmachus, \"Ebionite, half Christians,\" give a Jewish interpretation, \"to save thy Christ.\" Aquila, though a Jew, and the 5th edition agree with us; but the 6th edition best explains the mystery, \"through Jesus, thy Christ.\" (St. Jerome) --- \u0001Head,\u0002 &c. Such was Pharao heretofore; such shall antichrist be hereafter. (Challoner) --- It may also be understood of Nabuchodonosor and of all persecutors. (Haydock) --- Cyrus cut off Baltassar; Christ will destroy antichrist, (2 Thessalonians ii.; Menochius) the head of the wicked congregation, Isaias xi. 4. (Worthington) --- \u0001Neck,\u0002 or root. Pharao's eldest son perished, Exodus xiv. 17. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sceptres.\u0002 The nobles were drowned (Haydock) with their king, (Calmet) when they expected an easy prey, Exodus xiii. 9. (Haydock) --- Hebrew, \"thou hast pierced the chief of their troops in the midst of tribes,\" or sticks, as the Egyptians perhaps slew each other. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sea,\u0002 &c., to deliver thy people from the Egyptian bondage; and thou shalt work the like wonders, in the spiritual way, to rescue the children of thy Church from their enemies. (Challoner) --- The waters stood up like mountains, while God seemed to pass in his triumphal car. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001I have heard,\u0002 &c., viz., the evils that are now coming upon the Israelites for their sins; and that shall come hereafter upon all impenitent sinners: and the foresight that I have of these miseries makes me willing to die, that I may be at \u0001rest,\u0002 before this general \u0001tribulation\u0002 comes, in which all good things shall be withdrawn from the wicked. (Challoner) --- The five woes denounced [in] chap. ii. make the deepest impression upon me. (Haydock) --- I fear lest I should sin. (St. Jerome) --- The thought of so many wonders makes me speechless. (Calmet) --- \u0001Me.\u0002 Let me find rest in the grave, like Job. (Haydock) --- I trust that God will raise me up. (Calmet) --- Hebrew, \"rottenness hath entered,....and I trembled in myself.\" Septuagint, (15) \"horses, troubling many waters: (16) I watched, and my belly was filled with fear at the voice of the prayer of my lips, and trembling entered my bones, and under me my strength (or frame, \u0001exis;\u0002 some read \u0001ischus\u0002) was troubled. I shall rest in the day of my tribulation, to go up to the people of my parish,\" or neighbourhood; \u0001paroikias.\u0002 (Haydock) --- \u0001People,\u0002 &c. That I may join the happy company in the bosom of Abraham, that are \u0001girded;\u0002 that is, prepared for their journey, by which they shall attend their Lord, when he shall ascend into heaven. To which \u0001high\u0002 and happy \u0001place, my Jesus,\u0002 that is, my Saviour, the great \u0001conqueror\u0002 of death and hell, shall one day conduct me \u0001rejoicing\u0002 and \u0001singing psalms\u0002 of praise, ver. 18., and 19. (Challoner) --- \u0001Girded.\u0002 Hebrew, \"transmigration or desolation.\" Habacuc was mercifully allowed by Providence to dwell in Juda, when almost all were led away. He was transported through the air to feed Daniel, (Daniel xiv. 32.) where he might see his brethren, as he here insinuates, having relied on God's mercy, ver. 2. (Calmet) --- Protestants, \"when he cometh up unto the people, he will invade them with his troops; (marginal note, \"cut them in pieces\") 17. Although the,\" &c. When all shall be ravaged, I will still hope. (Haydock) --- All must be patiently endured, that we may rest at last. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fail.\u0002 Literally, \"lie,\" (Haydock) or frustrate our expectations. (Calmet) --- \u0001Spem mentita seges.\u0002 (Horace i. ep. 7.) --- \u0001Fold.\u0002 Septuagint, \"food.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Jesus.\u0002 Hebrew \u0001yishi,\u0002 \"my (Haydock) salvation.\" (Calmet) --- Septuagint, \"saviour.\" Chaldean, \"redeemer.\" (Haydock) --- Jesus was the desire of all nations, and he imparts true joy to the faithful, John viii. 56. (Calmet) --- At the last day, plagues similar to those of Egypt will occur; but the elect shall rejoice. (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Places.\u0002 I shall escape the fury of the Chaldeans, and sing a hymn of thanksgiving. (Calmet) --- \"The conqueror singing psalms\" may be unconnected with the rest, (Haydock) and designed to shew that the hymn was intended for religious meetings. It may signify, \"To the chief over the female musicians.\" (Calmet) --- \u0001Lamnatseach binginothai.\u0002 Protestants, \"to the chief singer on my stringed instruments:\" marginal note, \"Neginoth.\" Septuagint, \"He will order my feet unto perfection. He will establish me upon the heights, to gain the victory in his canticle.\" (Haydock) --- I shall exchange my former complaints for songs of praise, and be crowned by Jesus. (St. Jerome)" } ] } ] }, "hag": { "book": "hag", "intro": [ { "text": "THE PROPHECY OF AGGEUS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Aggeus was one of those that returned from the captivity of Babylon, in the first year of the reign of king Cyrus. He was sent by the Lord in the second year of the reign of king Darius, the son of Hystaspes, to exhort Zorobabel, the prince of Juda, and Jesus, the high priest, to the building of the temple; which they had begun, but left off again through the opposition of the Samaritans. In consequence of this exhortation, they proceeded in the building, and finished the temple. And the prophet was commissioned by the Lord to assure them that this second temple should be more glorious than the former, because the Messias should honour it with his presence; signifying, withal, how much the Church of the new testament should excel that of the old testament. (Calmet)" }, { "text": "The glory of the Catholic Church hence appears. (Worthington)" }, { "text": "We know little of the life of Aggeus. It is thought that he was born in captivity. (Calmet)" }, { "text": "He came into Judea eighteen years after its termination, (Worthington) in the second year of Hystaspes, when the seventy years of the temple's desolation ended, Zacharias i. 12., and 1 Esdras v. The people had courage to obey the word of the prophets rather than the king's edict. Aggeus means feasting, (St. Jerome) or pleasant. He brings joyful tidings, after rebuking the people for preferring their own convenience before the house of God. (Haydock)" } ], "intro_slug": "id702.html", "chapters": [ { "chapter": 1, "slug": "id703.html", "header": "Aggeus i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Darius\u0002 Hystaspes. (Calmet) --- When the Jews had no king, the prophets dated from the reign of the monarch on whom they were dependent. (Theodoret) --- \u0001Sixth;\u0002 Elul, the last of the civil year, corresponding with our September. The harvest had been bad, and Aggeus assigns the reason. (Calmet) --- \u0001Governor.\u0002 Literally, \"duke,\" or captain. Septuagint, \"of the tribe of Juda.\" (Haydock) --- He descended from the kings of Juda, and was now chief governor by leave of Darius. (Worthington) --- Yet Cyrus had appointed Sarasar, (1 Esdras i. 8.) who perhaps, after the death of Cambyses, fled; as Zorobabel and Jesus are designated judges, and a crown is made for them, chap. ii. 24., Zacharias iii., and vi. 11. Still Thartanai, governor beyond the Euphrates, took cognizance of the Jewish affairs, 1 Esdras v. 3. The prince of Juda was therefore under him. Zorobabel was son or grandson of Salathiel, (1 Paralipomenon iii. 17.) or was adopted by him, being born of Phadaia. (Calmet) --- \u0001Josedec,\u0002 who was led into captivity, 1 Paralipomenon vi. 15." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Yet come.\u0002 God's service must be restored without delay, and manners reformed; as otherwise many will be lost eternally. (Worthington) --- The Jews refrained from commencing the temple till the time marked out by Jeremias xxv. 11., and Zacharias i. 7. (Calmet) --- From the beginning of the last siege sixty-nine years had elapsed. (Usher, year of the world 3485.) --- Others, reflecting on the obstacles placed by Cyrus and Cambyses, thought it was not yet time to work at the temple: but these were only pretexts. The kingdom was now held by another family, and the former decrees abolished. Fear of labour, therefore, was the only impediment." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ceiled:\u0002 superbly adorned. Hebrew, \"covered.\" You are not content with what is merely necessary, while the temple lies in ruins. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ways.\u0002 Sound the real motives of your neglect. (Haydock) --- See if your misfortunes do not originate in this cause, and if God does not require you to build the temple, ver. 9. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Filled.\u0002 Literally, \"inebriated,\" (Haydock) so as to become cheerful. (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The mountain\u0002 Libanus. Wood had been purchased before, but had been used for other purposes, 1 Esdras iii. 7. Now the people went to procure more. The following year Darius confirmed the decree of Cyrus, which was a change plainly effected by Providence. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Drought.\u0002 Hebrew \u0001choreb,\u0002 (Haydock) is rendered the sword, by the Septuagint and may best signify \"a burning wind,\" according to the different pronunciation. (St. Jerome) --- This was not then determined by the vowel points (Calmet) of the Masora, Sophonias ii. 14. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Messenger.\u0002 To excite the people's attention, Aggeus declares that he is sent by God, (Worthington) like the prophets of old. Some Jews have asserted (Calmet) that he, Malachias, [John] the Baptist, and Jacob, were angels incarnate. But let us leave (St. Jerome) these learned dreams. (Calmet) --- They have no better foundation than the ambiguity of \u0001malac,\u0002 which signifies \"an angel, or a messenger.\" (Haydock) --- \u0001With you.\u0002 This is often repeated, to encourage the dejected people. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Work.\u0002 Septuagint, \"works.\" (Haydock) --- They prepared materials, and began the temple on the 24th of the ninth month, chap. ii. 16, 19. (Menochius)" } ] }, { "chapter": 2, "slug": "id704.html", "header": "Aggeus ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In,\u0002 &c. This should be joined with the preceding chapter. (Calmet) --- They began the new work at this time, and on the 21st of the seventh month the prophet had a fresh revelation. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Glory.\u0002 The temple had been destroyed sixty-nine years before, so that many might have seen it. When the second temple was dedicated, (Calmet) or founded, (Haydock) two years after the captivity, cries of grief and of joy were heard, 1 Esdras iii. 12." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Little.\u0002 Christ was born 515 years afterwards. The world had been disturbed by Alexander and by the Romans, yet peace then prevailed. All nature acknowledged the power of Jesus Christ, and the world was reformed. Another commotion will take place at his second coming. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Desired.\u0002 Jacob styles him the expectation of nations, (Genesis xlix.) because He was wanting, and always necessary for all. (Worthington) --- Thus the sick desire a remedy, though they know not what it is. The Gentiles were ignorant of the Messias; yet he was still desirable and most lovely, Canticle of Canticles v. 16. (Calmet) --- Many also, like Job, had a lively expectation of their Redeemer's coming from the tradition of the patriarchs. (Haydock) --- Hebrew, \"the desires of all nations shall come:\" (Haydock) \u0001venient.\u0002 Septuagint, \"the chosen things,\" &c. Christ shall come for all, (Calmet) and the elect shall meet him with eagerness. (Haydock) --- In vain do the Jews attempt to contest this prediction. Was not the Messias to be desired? and has not Jesus Christ procured the greatest advantages for mankind?" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Peace:\u0002 another title of the Messias. His presence ennobles this temple (Calmet) more than precious ornaments of gold and silver (ver. 9.) did that of Solomon. (Haydock) --- Some have pretended that the second temple, repaired by Herod, was more spacious and magnificent than the former. It also subsisted a longer time. But this circumstance adds no superior value, unless the structure was better finished. What Josephus relates of Herod's repairs, is denied by several respectable modern authors. (Salien, year of the world 4035, &c.) --- Yet as the fact was so recent, it seems it had some foundation, though the account may be greatly exaggerated. Josephus was not always exact. (Calmet) --- The Jews all agree that the temple of Zorobabel and of Herod was the same. (Lempereur.) --- It is almost certain that this edifice was never honoured with the ark, &c., like that of Solomon; so that if it be not on account of the Messias, no good reason appears for giving it the preference. (Haydock) --- The ancients who had seen the former, wept (Worthington) when that of Zorobabel was founded, confessing its inferiority (Haydock) both in size and elegance. It was only 60 cubits high and broad, while the former was 120, built of polished stone and covered with cedar. Zorobabel had rough stones, 1 Esdras v. 8., and vi. 3., and 2 Paralipomenon iii. 4., and 3 Kings vi. 7. As for the same temple, enlarged and adorned by Herod, it continued not long in that state; and its chief glory consisted in our Saviour's presence, when he was received in the arms of Simeon, [Luke ii. 28.] and often preached there. Hence St. Augustine (City of God xviii. 45.) shews that the prophet foretells the glory of Christ's mystical temple, the faithful of all nations, in whom he dwells by the grace of the new testament, as in living stones, far more gloriously than in any temple erected by Solomon or after the captivity. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The law.\u0002 \"He who knows it not, shews himself to be no priest of the Lord,\" Deuteronomy xvii. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001No,\u0002 conformably to Leviticus vi. 27. (Menochius) --- What the linen covered could not render other things sacred. The victim must come in immediate contact with them, to have this effect. (Haydock) --- Those who had touched the dead, rendered both holy and common things unclean for others. There were two sorts of sanctified meat: the victims for sin, which the priests on duty alone could eat, (Leviticus vii. 1, 6.) and the peace-offerings, of which all who were clean might partake, Leviticus xix. The former alone sanctified what they touched. Both must be burnt if they touched any thing unclean, while ordinary food in the same predicament might be consumed by people in mourning, &c. (Calmet) --- That which touched a holy things was sanctified, (Leviticus vi. 18.) but that thing did not sanctify others; so the people, by touching the sacrifices, were only legally holy, and therefore their victims were not acceptable to the Lord as long as they did not comply with their duty of building his temple. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By occasion of a soul.\u0002 That is, by having touched the dead: in which case, according to the prescription of the law, (Numbers xix. 13, 22.) a person not only became unclean himself, but made everything that he touched unclean. The prophet applies all this to the people, whose souls remained unclean by neglecting the temple of God; and therefore were not sanctified by the flesh they offered in sacrifice, but rather defiled their sacrifices by approaching to them in the state of uncleanness. (Challoner)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001So.\u0002 He makes the application of the second answer given, ver. 14. All your victims have hitherto been contaminated. I redressed not your miseries. But now, as you have begun to work at my temple, I will remove the scourge. It is easy to apply the first answer, ver. 13. Your victims have purified you no more than holy flesh wrapped up in a garment would sanctify it, (Calmet) or other things which it does not immediately touch. (Haydock) --- Your bad dispositions render them useless, Jeremias xi. 15. The victims were also bad, Malachias i. 6. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Day,\u0002 the 24th of the ninth month, when you began to build, ver. 19. Henceforward your crops shall be abundant. (Menochius) --- I judge not from natural appearances, as the corn is still in the granary, ver. 20. (Calmet) --- \u0001Upon a stone.\u0002 The foundations had been laid the year after the Jews returned, and an altar set up, 1 Esdras iii. Nothing more of consequence was done till the second year of Darius. The temple was finished and dedicated in the sixth, 1 Esdras vi. 15. Hence Aggeus speaks of the stones to be used hereafter. Those in the foundation were to be laid afresh, (ver. 19) or were not seen or noticed. In the same sense our Saviour predicts, that \u0001a stone\u0002 shall not be left \u0001upon a stone\u0002 in the temple, which the Romans should destroy before that \u0001generation\u0002 had passed away, Matthew xxiv. 2, 34. This was verified within forty years. Yet A. Rutter observes it was more fully accomplished when the Jews dug up the foundations, by order of Julian, who wished to falsify the prediction. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bushels.\u0002 Hebrew specifies nothing. Septuagint, \"when you put a basket (or vase) twenty sata of barley.\" He speaks of such as was not yet winnowed." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sprung up.\u0002 Hebrew, \"in the granary,\" or cave, \u0001magura,\u0002 whence the African \u0001magaria,\u0002 or huts, are derived. Chaldean and Septuagint, \"barn floor,\" as it was commonly adjoining to these huts. Some have, \"in blade.\" But this seems to be the sense: the corn is not yet sown, nor the trees in blossom, yet I announce great fertility next year. He spoke in November, during which and the following month the seed was committed to the earth, in Palestine, as (Calmet) it was in Egypt, the wheat ripening in seven months, (Pliny, [Natural History?] xviii. 7.) and being cut towards the end of June. (St. Jerome) --- Aggeus probably composed the Psalm lxiv., to thank God for this fertility." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Earth.\u0002 Some great event is denoted. Nothing occurs in history after the second year of Darius, to shew that Zorobabel signalized himself. Theodoret thinks that the irruption of the Scythians, or of Gog, is meant. Others believe (Calmet) that the prophecy relates to Christ, at his first (St. Cyril) or second coming. (St. Jerome) --- But the Hebrew speaks of something past, and we doubt not but the attempt of Cambyses, three years before, is the subject, Ezechiel xxxviii. \"I have overcome the throne of kings,\" Cambyses, and the magi, and have given the kingdom to another family. The enemy has destroyed himself. Then I kept thee as a \u0001seal,\u0002 with the greatest care, Jeremias xxii. 24. Thou art no longer oppressed by the Persian king or his governor. Hystaspes has declared in thy favour. Nothing could more enhance the authority of Zorobabel than an action so recent, which God seemed to have permitted on his account, and for his glory. (Calmet) --- While all other kingdoms perish, the Church of Christ remains. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001O Zorobabel.\u0002 This promise principally relates to Christ, who was of the race of Zorobabel. (Challoner)" } ] } ] }, "heb": { "book": "heb", "intro": [ { "text": "THE", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE HEBREWS.", "center": true }, { "text": "PREFACE." }, { "text": "The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages[centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages[centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement of Rome, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement of Rome, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63[A.D. 63], and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from \u0001circumcision\u0002 and \u0001the ceremonies\u0002 of the \u0001law:\u0002 to the Romans, that even the moral \u0001precepts and works of the law\u0002 were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from \u0001the sacrifices of the old law.\u0002 As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6.; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham)" }, { "text": "We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his \u0001Defence of the Thirty-nine Articles,\u0002 whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405[A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419[A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397[A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, \"that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church.\" The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And \"what is this,\" asks Hooker, \"but to acknowledge ecclesiastical tradition?\" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter." }, { "text": "What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament?" }, { "text": "This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a \u0001priest for ever, according to the order of Melchisedech.\u0002 See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. \u0001The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us,\u0002 therefore, \u0001hold fast the confession of our hope, without wavering,\u0002 or \u0001forsaking our assembly,\u0002 the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. \u0001But we,\u0002 says the apostle, \u0001are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul.\u0002 (Hebrews x. 39.)" } ], "intro_slug": "id244.html", "chapters": [ { "chapter": 1, "slug": "id245.html", "header": "Hebrews i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At different times,\u0002[1]\u0001 and in many ways.\u0002 The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.[2] --- \u0001Last of all,\u0002 by his Son, this true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine person, St. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Whom he hath appointed heir of all things.\u0002 Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because, as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: \u0001by whom also he made the world.\u0002 That is, all created beings, and in such a manner, that all creatures were equally produced by the three divine persons. See John i. 3. and the annotations on that place. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Who being the spendour,\u0002[3] or brightness \u0001of his glory,\u0002 not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice[Nicaea] understood the eternal Son of God to be \u0001light of light.\u0002 This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time with the sun, though all comparisons fall short of this mystery. (Witham) --- We may here observe the two natures of Christ. As God, he is the Creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: \u0001Come, ye blessed of my Father,\u0002 &c. --- \u0001And the figure of his substance.\u0002[4] In the Greek is the \u0001character\u0002 of his substance; which might be translated, the \u0001express image.\u0002 There are different ways by which a thing may be said to be \u0001a figure\u0002 or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and the Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, lib. ii. de Trin. chap. 11.; lib. iv. chap. 6.; lib. vi. chap. 6., being too prolix for these short notes. And this may be understood by the following words concerning the Son: \u0001and upholding\u0002 or preserving \u0001all things by the word of his power.\u0002 As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Colossians i. 16, 17. See also ver. 10. of this chapter, and the annotations on John i. 3. (Witham) --- \u0001Figure.\u0002 This does not exclude the reality. So Christ's body in the eucharist, and his mystical death in the mass, though called a figure, image, or representation of Christ's visible body and sacrifice upon the cross, yet may be and is the self-same substance. (Bristow) ---\u0001Sitteth on the right hand of \u0002\u0001the majesty on high.\u0002 This also may be taken to express the equality of the Son with the Father, if considered as God; but this \u0001sitting on the right hand of God\u0002\u0001,\u0002 both here, in St. Mark, chap. xvi. and in the apostles' creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and of the dead; and so St. Stephen said, (Acts vii.) \u0001I see the heavens open, and the Son of man standing at the right hand of God.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Being made so much better,\u0002 &c. The Arians pretended from hence that Christ was \u0001made,\u0002 or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels. --- \u0001As he hath inherited a more excellent name.\u0002 That is, both the dignity and name of the Son of God, of his \u0001only Son,\u0002 and of his \u0001true Son.\u0002 See 1 John v. 20. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thou art my Son, this day have I begotten thee.\u0002 These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by St. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection. --- \u0001I will be to him a father,\u0002 &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Let all the Angels of God adore him.\u0002 These words seem to be cited out of Psalm xcvi. 7., according to the Septuagint. And they seem to be an invitation, and a command to the Angels to adore Jesus Christ, when at the end of the world he shall come to judgment. This is one of the proofs which St. Paul here brings, to shew that the Angels are inferior to Christ, because they are commanded to adore him. (Witham) --- God shews the superiority of his divine Son over the Angels, in ordering the latter to adore him. Wherever the person of Christ is, there it ought to be adored by both men and Angels, therefore in the blessed sacrament [of the Eucharist]." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Maketh his Angels,\u0002[5] \u0001spirits: and his ministers, a flame of fire.\u0002 St. Augustine, on Psalm ciii., and St. Gregory, hom. xxxiv. in Evang., would have the sense and construction of the words to be, who maketh the blessed spirits to be also his Angels, or messengers to announce and execute his will: (messengers and Angels signify the same in the Greek) Calvin and Beza by \u0001spirits,\u0002 here understand the \u0001winds,\u0002 as if the sense was only, who maketh the winds and \u0001flames of fire,\u0002 that is, thunder and lightning, the \u0001messengers\u0002 and instruments of his divine will, in regard of men, whom he punisheth. But this exposition agrees not with the rest of the text, nor with the design of St. Paul, which is to shew Christ above all the Angels, and above all creatures. St. Paul therefore is to be understood of Angels or angelic spirits: but then the sense may be, who maketh his Angels like the winds, or like a flame of fire, inasmuch as they execute his divine will with incredible swiftness, like the winds, and with a force and activity not unlike that of fire. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "\u0001But to the Son.\u0002 That is, to his Son Jesus Christ, he saith, \u0001Thy throne, O God, is for ever and ever,\u0002 and lasts for eternity. --- \u0001A sceptre,\u0002 or rod of equity, \u0001is the sceptre of thy kingdom.\u0002 That is, O Christ, God and man, head of thy Church, judge of all mankind, thou shalt reward and punish all under thee with justice and equity, as \u0001thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee.\u0002 Many here understand \u0001God\u0002 first named, to be in the vocative case, and that the sense is: therefore \u0001thee, O God, thy God,\u0002 hath anointed: thus Christ is called God. Others take God in both places to be in the nominative case, and to be only a repetition of God the Father; and the sense to be, thee Christ, \u0001God, thy God, hath anointed thee with the oil of gladness above them that are partakers with thee:\u0002 by which spiritual unction, some understand graces infused into Christ's soul at his incarnation, by a greater plenitude of graces than was ever given to any saints whom he made partakers of his glory in heaven; others expound it of an unction of greater glory given to Christ in heaven as man, because by his sufferings and merits he had destroyed and triumphed over sin. See Estius, Cornelius a Lapide, &c. (Witham)" }, { "marker": "Ver. 10, &c.", "first": 10, "last": 10, "text": "\u0001And\u0002 again: \u0001thou in the beginning, O Lord, hast founded the earth,\u0002 &c. The text, as well as the authority of interpreters, shew these words to be still spoken of the Son of God, of Christ, who was both true God and man. And though part of Psalm ci., from which these words are taken, contain a prayer to God for the restoring of the city of Jerusalem, yet in this psalm is chiefly signified the glory of Christ, and of his Church, which will be spread over all nations. See St. Chrysostom, Estius, Cornelius a Lapide, &c. --- \u0001As a vesture shalt thou change them,\u0002 &c. The apostle, in the second verse of this chapter, had said that the world was made by the Son of God: now he tells us that all created things shall wax old like a garment, shall decay and perish, (at least from their present state and condition) shall be changed; but thou, who art both God and man, art always the same, without decay or change. (Witham) --- The apostle here applies the work of the creation to the Son of God, and thus furnishes a clear and striking proof of his divinity, against the Unitarians. To elude this proof, some of them pretend that these verses have been fraudulently added; but they are found in all the Greek copies, and in all ancient versions of this epistle. Others try to give forced interpretations to these verses, but the words are convincingly clear to all who do not purposely shut their eyes." }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001Sit on my right hand,\u0002 &c. The ancient Jews themselves understood this 109th psalm of their Messias, nor could they answer Christ's words, (Matthew xxii. 45.) when he shewed them by these same words, that their Messias was not only the Son of David, but also the Lord of David, of whom it was said: \u0001the Lord said to my Lord, sit thou on my right hand, until I make thy enemies thy footstool.\u0002 See also 1 Corinthians xv. 25. and in this epistle, Chap. x. 13. --- \u0001Are they not all ministering spirits?\u0002 &c. The apostle, in this chapter, not only shews how much the dignity of Christ is superior to that of the highest Angels, but also his divinity; and that he is both true God and true man, as the ancient Fathers took notice against the Arians. (Witham) --- The holy Angels, says St. Augustine, to whose society we aspire, help us without difficulty, because their notion is pure and free. (De Civit. lib. 11. chap. xxxi.) Having then Jesus Christ for our advocate and mediator at the right hand of God, and his Angels for our guardians, ministering spirits, what can we wish for more?" } ] }, { "chapter": 2, "slug": "id246.html", "header": "Hebrews ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lest perhaps we should let them slip\u0002 away,[1] or run out, like water out of leaking vessels, which is lost, and cannot be take up again. According to the letter it is, \u0001lest we run out;\u0002 the sense must be, lest we do not sufficiently attend to these truths. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001For if the word spoken by the Angels,\u0002 &c. That is, if the law delivered to Moses by Angels, became firm and was to be obeyed, and the transgressors punished, how much more is this true of the new law delivered by our Lord Jesus Christ himself, and preached by his disciples that heard him, and which hath been confirmed by so many miracles, and by so many gifts of the Holy Ghost, which the believers have received? (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "The miraculous powers of the Almighty bestowed in the early ages[centuries] of the Church, for the establishment and propagation of the faith, became afterwards less frequent, as there was less need of them; but they have ever been totally withdrawn, as some pretend, nor has there passed a single age from that of the apostles down to the present time, in which several most evident and stupendous miracles have not been wrought in the Catholic Church." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God hath not put in subjection to the Angels the\u0002[2] \u0001world to come.\u0002 By \u0001the world to come,\u0002 is meant the Church of Christ to the end of the world, and succeeding to the state of those who served God under the old law. The former world, under the law of Moses, might be said to be subject to Angels, by whom that law was delivered; but the church of the new law is subject to Christ, its author and publisher. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But one;\u0002 to wit, the author of the 8th Psalm said, \u0001what is man,\u0002 &c. that it, man, or mankind, considered in his own frail nature, corrupted by sin, guilty of eternal death, that thou shouldst be mindful of him, restore him to thy favour, and bestow such graces upon him? But the words of the psalm, and of St. Paul in this place, though they may be understood of every man, yet are to be taken as particularly spoken of Christ as man, or of the human nature of Christ, exalted by the real union with the divine person of the Son of God. (Witham) --- If the sacred humanity of Jesus Christ spoke in this manner, when visited by the eternal word, with what humility ought a sinner to say: What is man?" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thou hast made him a little less than the Angels.\u0002 Man's nature, even the human nature of Christ in itself, is inferior to the nature of Angels, though raised to a degree of dignity above other creatures. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He left nothing subject to him.\u0002 He speaks here of Christ, to whom God hath made all creatures subject, whether in heaven, earth, or hell; whether they have been, or shall be hereafter, as to the judge and the head of all. --- \u0001But now we see not as yet all things subject to him.\u0002 This will only be at the end of the world. At present the devils and the wicked make opposition against Christ and his elect. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001But we see\u0002 (by faith) \u0001Jesus,\u0002 who as man, by his sufferings and death, was made less than the Angels, nay, despised as the last of men; now, by his glorious resurrection and ascension, and by the submission all nations pay to him, who believe in him and worship him, \u0001crowned with glory and honour.\u0002 And he submitted himself willingly to all those sufferings, even to the death of the cross, that by \u0001the grace of God he might taste death for all;\u0002 or, as we read in the Syriac version, \u0001for every man:\u0002 therefore not only for the predestinate or the elect, who are saved. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For it became him,\u0002 &c. He gives the reasons for which the Son of God would become man and suffer death, not that this was absolutely necessary, but a convenient means to manifest the goodness, the wisdom, and the justice of God, by the incarnation and death of his Son; that having decreed to bring many sons, or \u0001children,\u0002 to eternal glory, he was pleased to send his divine Son to become man, and so to consummate the \u0001Author\u0002[3] of man's \u0001salvation by suffering;\u0002 i.e. to make him a perfect and consummate sacrifice of expiation for the sins of all men, and to satisfy the justice of God in the most perfect manner. (Witham) --- By \u0001suffering,\u0002 Christ was to enter into his glory, (Luke xxiv. 26.) which the apostle here calls being made perfect. (Challoner) --- In this and the above verses we may observe three different states of Jesus Christ. The first, that of his humiliation by his passion and death; the second, that of his glory at his resurrection and ascension into heaven; the third, that of his consummated glory in heaven after the last judgment. In his first state, viz. his passion, he was made not only less than the Angels, but as the last of men; novissimus virorum. In his second, all power was given to him in heaven and earth; but this power he will not fully exercise till after the general judgment, when all things, without exception, will be made subject to him; and this is the third state, the permanent state of his glory, which is never to end. To thy sovereign power, O divine Jesus, subject my mind, will, and heart, and make my hitherto rebellious heart in all things conformable to thy sacred and loving heart." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For both he who sanctifieth,\u0002 (i.e. our Redeemer, who sanctifieth, or has obtained sanctification for all, by sacrificing himself on the cross) \u0001and they who are sanctified,\u0002 are \u0001all of one;\u0002 have the same human nature, and are from the same first parent Adam, whose Son, (Christ) as man, was; on which account he calls men his brethren. See John xx. 17. and Psalm xxi. 23., in which is a clear prediction of Christ's sufferings, where it is said: I will declare thy name to my brethren, &c. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Christians are the disciples and children of Jesus Christ, begotten upon the cross, and offered with him and through him to his Father. Happy they who ratify this offering and consummate this sacrifice, by works of mortification and penance!" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That, through death, he might destroy\u0002 the power of \u0001him who had the empire of death,\u0002 who, by tempting men to sin, had made them slaves to him and to eternal death; so that they lived always slaves to the devil, under a miserable fear of death, and liable to eternal death. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "The devil, by exciting men to sin, made them liable to a temporal and eternal death; he was, therefore, the prince of death, both as to soul and body. Jesus Christ, the life and source of life, has by his death destroyed sin and vanquished the devil; he has, at once, triumphed over the prince of death, and death itself; and by the assurance which he has given us of eternal life, has delivered us from the terrible apprehensions of dying. To a good Christian, death is the termination of misery and the beginning of eternal happiness; why, therefore, should we be afraid to die? We ought rather, with St. Paul, to say: I desire to be dissolved, and to be with Christ." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001For nowhere doth he take hold of the Angels.\u0002[4] Literally, that he apprehendeth, or layeth hold on the Angels; that is, according to the common interpretation, we nowhere find that he hath united their nature to his divine person to save them, though a great part of them had also sinned and fallen from heaven. But he taketh \u0001the seed of Abraham;\u0002 i.e. he became man of the seed or race of Abraham, to redeem or save mankind. (Witham) --- \u0001Nowhere,\u0002 &c. That is, he never took upon him the nature of Angels, but that of the seed of Abraham. (Challoner)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To be made like to his brethren\u0002 in all things; (sin always excepted) i.e. to be tempted, to suffer, to die, that having the true nature of a suffering man, he might become \u0001a merciful high priest,\u0002 fit to compassionate us in our sins, in our temptations and sufferings. (Witham)" } ] }, { "chapter": 3, "slug": "id247.html", "header": "Hebrews iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The....high priest of our profession.\u0002 That is, of the faith we confess, or profess. Christ is also here called our \u0001apostle,\u0002 i.e. sent by his Father. (Witham) --- Jesus Christ is not only our apostle, he is the doctor, the legislator of the religion we profess. He is our high priest, who offered himself in sacrifice for the sanctification of his Church, and who is now exercising at the right hand of his Father the office of the priesthood in our behalf, both in heaven and on earth. We here see our dignity: we have a God for the apostle and high priest of our religion." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Faithful to him,\u0002 &c. To be made, may apply to Christ as man; but here the sense is, who made him head over all his Church. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of greater glory,\u0002 &c. The apostle shews Christ to be greater than Moses several ways. 1. Christ is as much above Moses, as an architect above the house which he has made; for Christ (who, as God, made all things) is the builder of that very house, that is, of the house of Israel, of which Moses was only a part of a member. 2. Moses was only employed in the house, \u0001as a servant,\u0002 to \u0001give testimony\u0002 to others, as he was ordered. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Christ, as a Son in his own house: which house,\u0002 or Church of the faithful \u0001are we:\u0002 and Christ is our only Lord and Master, equally with the Father, and the Holy Ghost; but we are all members, and profitable members, \u0001if we retain firm the confidence\u0002 in him,\u0001 and the glory of hope,\u0002 or a glorious hope \u0001unto the end.\u0002 (Witham) --- Hitherto St. Paul endeavours to detach the Hebrews from Moses and the law, to attach them to Christ and his gospel. What follows, is an exhortation to persevere in the faith, lest we come to be cast off like the Jews." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "This alludes to the 17th chapter of Exodus, where the history of provocations and contradictions of the Israelites is related at large." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001As I have sworn in my wrath:\u0002[1] \u0001if they shall enter into my rest.\u0002 But \u0001if\u0002 here implies the same as \u0001they shall not.\u0002 See Mark viii. 12. And that this is the sense here, appears by the 18th verse, where it is expressly said, \u0001they should not enter into his rest;\u0002 i.e. to rest in the land of Chanaan[Canaan], promised to them. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Take heed,\u0002 &c. Not to imitate their incredulous obstinacy, lest you never enter into the place of eternal rest, by departing from God by sin. (Witham) --- To abandon Christ is to abandon God, since Christ is God. He who denies the Son, believes not the Father, who has wrought so many miracles to sanction his mission. (1 John ii. 23.) It is of little consequence to eternity whether it be the doctrine of faith or the life of faith we reject, if persons are equally lost by either practical or speculative infidelity." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001To day.\u0002 The duration of the present life may be accounted but a day, which God destines for the trial of our faith and obedience; we ought, therefore, to labour hard during the short time of the present day, that we may live and reign with God for all eternity. We cannot too often entertain this truth in our hearts, if we wish to square our lives after the gospel. The heart of man becomes insensibly hardened to Christian truths, when its natural corruption is not courageously attacked." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "You have already been \u0001made partakers\u0002 of the benefits \u0001of Christ,\u0002 at your conversion and baptism, to \u0001the beginning of his substance,\u0002[2] by which seems to be understood the faith of Christ. (Witham) --- If to subsist in Jesus Christ, to be washed in his blood, to be animated with his spirit, to be nourished with his flesh, is but a sketch, a seed of that union with him which on a future day is to be effected, how comes it that we are so attached to this earth, how can we hazard for such a mere trifle such immense felicity?" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "From the 6th and 14th verses we learn the great happiness conferred on us at baptism; but all this, happily, we are taught is dependent on faith, on the foundation of our spiritual and divine being." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Let us not flatter ourselves with having quitted Egypt by our baptism, unless we also quit that opposition, and that disobedience of our heart to the laws and maxims of the gospel. The Israelites, under the guidance of Moses, left Egypt for the promised land, and after travelling in the desert for the space of two years, found themselves on the confines of the so much desired country; but the possession of it was denied them, and they were left to perish in the desert, because they distrusted God's promises, and were incredulous to his word. All that happened to this chosen people, says St. Paul, was a figure of what was to happen to us. Here then we may read our destiny, if, like them, we prove ungrateful to God." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Whose carcasses were laid,\u0002 or buried \u0001in the desert?\u0002 None of those who were reckoned up (Numbers xiv.) entered the land of Chanaan[Canaan], except Josue[Joshua] and Caleb; but then we may take notice, that none were there numbered under twenty years of age, nor the Levites, nor the women. (Witham)" } ] }, { "chapter": 4, "slug": "id248.html", "header": "Hebrews iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Let us, therefore, fear,\u0002 &c. St. Paul continues his exhortation to them, not to be like the incredulous Jews, and so to be excluded from the place of eternal rest. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To us....hath been declared, as well as to them.\u0002 That is, as the riches of the country of Chanaan[Canaan], was told by Josue[Joshua] and Caleb to the people, but they would not believe them; so the happiness of the kingdom of heaven has been preached by us to you: but the word they heard (literally, \u0001the word of hearing \u0002) \u0001did not profit them,\u0002 not \u0001being mixed,\u0002 or received \u0001with faith:\u0002 let not this be your case. (Witham) --- As the want of a firm faith was the cause of the punishment of the Israelites, of their privation of a promised inheritance, so Christians will be eternally excluded from the kingdom promised them, unless they steadily believe and obey the gospel of Jesus Christ. The reason why so few profit of the word, is because few take care to meditate on it, to digest it, and as it were, incorporate it with themselves by proper considerations." }, { "marker": "Ver. 3, &c.", "first": 3, "last": 3, "text": "It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters into his rest after the accomplishment of his works, and shall we expect to enter before we accomplish what he has given us to do? Let us fear, but in hoping; let us hope, but in labouring. --- \u0001The works....were finished.\u0002[1] This place is the same, and equally obscure in the Greek as in the Latin text. The apostle here examines what David, as a prophet, could mean, when he said of some: they shall not enter, or, \u0001if they shall enter into my rest.\u0002 His argument is this: David could not prophesy of that \u0001rest,\u0002 by which God, after he had created all things, (Genesis ii. 2.) is said to have rested \u0001the seventh day,\u0002 when he had finished the works of the creation. Nor could David speak of that other time of \u0001resting,\u0002 which was promised and given to the Israelites, when, having conquered all their enemies, they were introduced by \u0001Jesus,\u0002 or Josue[Joshua], into the promised land of Chanaan[Canaan]; for these two rests were passed long before his prophecy: therefore David must speak of some rest that was to come afterwards, when he said: \u0001To-day, if you shall hear his voice, harden not your hearts,\u0002 &c. Therefore it must needs follow that some \u0001day\u0002 of \u0001rest,\u0002 some sabbatism, as he calls it, after his time, must remain for the \u0001people of God,\u0002 that should not harden their hearts: and from hence he concludes that David had in view that eternal rest of happiness which the Messias was to obtain for us, a rest without end in the kingdom of heaven. --- \u0001Let us hasten, therefore,\u0002 or as it is in the Greek, \u0001let us make it our endeavour,\u0002 to gain that place of \u0001rest,\u0002 by our persevering in faith and good works, and take heed not to be excluded with the unbelievers. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001For the word of God is living,\u0002 &c. Some understand by \u0001the word of God,\u0002 the eternal word, or Son of God: (to whom may apply all in the 12th and 13th verses) but others rather expound it of the words, promises, and menaces of God, either foretold by the prophets, or preached by the apostles. (Witham) --- All this language is metaphorical, but perfectly well understood by the Jews. In their sacrifices, the Levites made use of a two-edged knife to separate from the victim what was for God, what was for the priests, and what was for the people. Thus in sacrificing sinners to the justice of God, Jesus Christ, like a two-edged knife, will separate what is for God, and what is for man; i.e. whatever is good or evil in the whole of man's conduct." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In his sight,\u0002 or \u0001to the eyes,\u0002 must signify in the sight of God. (Witham) --- If the word of God in Jesus Christ be so terrible, what will Jesus Christ be himself, when he comes to judge us according to the severity of his justice?" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Having, therefore,\u0002 as I told you before, \u0001a great high priest,\u0002 Christ, who ascended into heaven, who can compassionate our infirmities, let us with a firm confidence approach the throne of grace, by faith, hope, charity, and good works. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Let us often contemplate Jesus Christ on his two thrones, that of his \u0001mercy,\u0002 and that of his \u0001justice;\u0002 of his mercy, where at present he is seated as our compassionate high priest, to bestow on us the riches of his grace; of his justice, where he will one day sit as judge, to examine most rigorously both our faith and our practice. Our separated brethren pretend to prove from this text that we need no help of saints to obtain any favour. But by this argument they may as well take away the helps and prayers of the living for one another. For we do not require the help of either the saints in heaven, or of our brethren on earth, through any mistrust of God's mercy, but on account of our own unworthiness, convinced that the prayer of a just man availeth more with Him, than the desire of a grievous sinner; and of a number making intercession together, rather than of one alone. This they cannot deny, except they deny the holy Scriptures. Neither do we come less to Him, or with less confidence, when we come accompanied with the prayers of Angels, saints, priests, or just men, with us, as they fondly imagine and pretend; but with much more confidence in his grace, mercy, and merits, than if we prayed ourselves alone. (Bristow)" } ] }, { "chapter": 5, "slug": "id249.html", "header": "Hebrews v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Every high priest.\u0002 He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may \u0001compassionate\u0002 others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) --- The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. \"This sacrifice of the Eucharist,\" says St. Augustine, \"has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice.\" (lib. 10. chap. xx. de Civit. Dei.) As to the word \u0001mass,\u0002 it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missam facere cœpi; I began to say mass. It was introduced into this country [of Great Britain] with Christianity itself. See Ven. Bede's history, chap. xxvii. & b. 4. chap. xiv." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, \"he that is appointed to be a bishop or priest, needeth no consecration:\" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving \u0001holy orders,\u0002 was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001So also Christ,\u0002 as man, \u0001did not glorify himself,\u0002 by assuming this dignity of \u0001high priest,\u0002 but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the \u0001bloody\u0002 sacrifice on the cross, they could not be supposed to understand the \u0001unbloody\u0002 sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. chap. viii.; St. Cyprian, lib. 2. ep. 3. ad Cæul.; Eusebius of Cæsarea, lib. 5. Dem. Evang. chap. iii.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. Chrysostom; &c. apud Bellarmine, lib. 1. de missa. chap. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called \u0001a priest forever according to the order of Melchisedech.\u0002 For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. chap. xxii." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Who in the days of his flesh,\u0002 of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, \u0001prayers and supplications to him,\u0002 to God, \u0001who could save him from death;\u0002 to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, \u0001was heard for his reverence.\u0002[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he \u0001was heard for \u0002that \u0001reverence,\u0002 reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word \u0001his.\u0002 Others by his \u0001reverence,\u0002 understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but \u0001not my will but thine be done,\u0002 expressing what he knew to be the divine will. And to shew this, St. Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and St. Chrysostom, hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, \u0001I know that thou always hearest me.\u0002 (John xi. 42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham) --- What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And being consummated,\u0002 or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of whom,\u0002 i.e. of his high priesthood, according to the order of Melchisedech, we have mighty things to say, and very hard to be expounded or understood by you, at least many of you, who, though you ought to be masters after the gospel hath been so long preached, and even by the apostles of Christ, yet you are weak as to understanding it; (the Greek also signifies slothful and negligent) you stand in need of being taught the first elements and principles of the Christian faith, like children, who are rather to be fed with milk than with more solid meats. How many are there now in the like condition, who are for reading and expounding all the holy Scriptures according to their own way of thinking? (Witham)" } ] }, { "chapter": 6, "slug": "id250.html", "header": "Hebrews vi.", "notes": [ { "marker": "Ver. 1-2.", "first": 1, "last": 2, "text": "\u0001Wherefore leaving the word,\u0002 &c. This is to be taken as connected with what he had said in the last chapter, (ver. 12.) of the elements, or \u0001rudiments\u0002 of Christian faith, concerning which, though some seemed not sufficiently instructed, yet he thinks it here enough to name them, and pass them over: to wit, 1. \u0001Penance,\u0002 or the dispositions of a sincere repentance. 2. \u0001Faith,\u0002 when they are come to the years of being instructed. 3. The \u0001doctrine of baptisms,\u0002 which he expresseth in the plural number, either because all the faithful must be baptized once, if we speak of Christian baptism; or he means that persons ought to know they cannot receive Christ's baptism over again. Or, in fine, he means that the baptisms used by the Jews, which they so frequently repeated, could not make them justified. 4. The doctrine\u0001 of imposition of hands,\u0002 by which is commonly expounded that which was given in the sacrament of confirmation. 5. \u0001Of the resurrection of the dead.\u0002 6. \u0001Of the judgment,\u0002 by which God would judge all mankind. Of these things he supposeth them already instructed. (Witham) --- We see here the order in which the apostles taught the Christian doctrine to the catechumens: 1. They excited them to sorrow for their sins. 2. They required of them acts of faith in God and his Son Jesus Christ. 3. They explained the nature of Christ's baptism, its virtue, and difference from the baptism of John the Baptist and others. 4. After baptism, they laid their hands on them, that they might receive the strengthening grace of the Holy Ghost in confirmation; and finally, they excited them to perseverance, by the hope of a glorious resurrection, and of eternal life, and by setting before their eyes eternal damnation as the consequence of apostacy." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And this we will do,\u0002 meaning what he said in the first verse, that his design was to proceed \u0001to things more perfect,\u0002 which, after some admonitions, he comes to in the next chapter, when he speaks of the priesthood of Christ. (Witham)" }, { "marker": "Ver. 4. &c.", "first": 4, "last": 4, "text": "\u0001For it is impossible,\u0002[1] &c. This is an obscure place, differently expounded, which shows how rash it is for the ignorant to pretend to understand the holy Scriptures. Many understand these words, \u0001it is impossible,\u0002 &c. of the sacrament of penance, or of returning to God by a profitable repentance, especially after such heinous sins as an apostacy from the true faith. But then we must take the word \u0001impossible,\u0002 to imply no more than a thing that is very hard to be done, or that seldom happens, as when it is said, (Matthew xix. 26.) that \u0001it is impossible\u0002 for rich men to be saved: and (Luke xvii. 1.) \u0001it is impossible that scandals should not come.\u0002 For it is certain that it is never impossible for the greatest sinners to repent by the assistance which God offers them, who has also left the power to his ministers to forgive in his name the greatest sins. But others (whose interpretation seems preferable) expound this of baptism, which can only be given once. The words here in the text very much favour this exposition, when it is said, \u0001who were once enlightened.\u0002 For baptism in the first ages was called the sacrament of \u0001illumination.\u0002 See St. Denis de cælesti Hierar. chap. iv.; St. Gregory of Nazianzus; &c. The following words also agree with baptism, when they are said to have been \u0001made partakers of the Holy Ghost;\u0002 to have \u0001tasted the good word of God, and the powers of the world to come;\u0002 all which signify the interior graces, the miraculous gifts, and \u0001power\u0002 of working miracles, which they who were baptized frequently received in those days. --- They cannot be \u0001renewed again unto penance.\u0002 That is, they cannot be \u0001renewed \u0002again by baptism, which is also called a \u0001renovation.\u0002 (Titus iii. 5.) Their sins may indeed be forgiven them in the sacrament of penance, but this is not \u0001a renovation\u0002 like that in baptism, in which both the guilt, and all pain due to past sins, is remitted; whereas in the sacrament of penance, though the guilt, and the eternal punishments due to sins be remitted, yet many times, temporal punishments, to be undergone either in this world or the next, still remain due to such as have been great sinners, to them who by relapsing into the same sins, have crucified \u0001again to themselves the Son of God, making a mockery of him;\u0002 i.e. who, insensible of the favours received, have ungratefully renewed sin; to take away which Christ suffered, was mocked, crucified, &c. (Witham) --- Macknight observes that Beza, without any authority from ancient manuscripts hath inserted in his version \u0001Si, If they shall fall away,\u0002 that this text might not appear to contradict the Calvinistic doctrine of the assurance of salvation. The English translators have followed Beza. The biblical student will be glad to find Dr. Wells, in his elegant edition of the New Testament, frequently restoring and preferring those readings which agree with the Latin Vulgate. The same just tribute is paid to the Vulgate by Walton, Mills, Gerard, Griesbach, Harwood, and others. Indeed the Vulgate has been declared authentic in a general council, and probably expresses more of the true reading of the original or autograph, than any Greek edition that is now to be found, and certainly much more than modern versions, which are stained more or less by the preconceived sentiments of the translators. --- \u0001For the earth that drinketh in the rain,\u0002 &c. He bringeth this comparison, to give them a horror of abusing God's graces and favours, and of making themselves guilty of hell fire. (Witham)" }, { "marker": "Ver. 9, &c.", "first": 9, "last": 9, "text": "\u0001We trust better things of you,\u0002 &c. That is, though I have admonished you in this manner, I hope the best, especially knowing how charitable many of you have been to your Christian brethren. (Witham) --- Faith begins the work of salvation; good works from a principle of charity continue it; perseverance in virtue, and patience under afflictions complete it. To assert the contrary is not to derogate so much from the work of man, as from the grace of God, which is the cause and ground of all that is good in man. \"Mark,\" says St. Augustine, \"that he to whom our Lord gave grace, hath our Lord, also his debtor. He found him a giver in the time of mercy: he that him his debtor in the time of judgment.\" (In Psalm vi.) --- It is certain God, who is not unjust, will reward these good works, if you continue in the same, \u0001to the accomplishing of hope even to the end.\u0002[2] for the obtaining the happiness you hope for. Be not therefore \u0001slothful,\u0002 and negligent; it is by \u0001faith, patience,\u0002 and perseverance, that you will \u0001inherit\u0002 God’s \u0001promises.\u0002 (Witham)" }, { "marker": "Ver. 13, &c.", "first": 13, "last": 13, "text": "\u0001For God promising to Abraham,\u0002 to bless all nations in his seed; i.e. by the coming of Christ, \u0001swore by himself,\u0002 having no greater to swear by, &c. He shews them how certain they may be of eternal happiness, unless they be slothful. First, it is God himself, who hath promised to make them happy. Secondly, he promised it with an oath; and these are two unchangeable things in God, who cannot lie. And the oath was: \u0001unless blessing, I will bless thee,\u0002 &c. The sense is, unless I give thee great blessings, let me not be esteemed the true God. By this God hath given the \u0001strongest consolation\u0002 to us, who have fled from the imperfect works of the former law of Moses, by believing and hoping in Christ. This hope is as a \u0001sure\u0002 and \u0001firm anchor\u0002 of our souls, amidst all persecutions and dangers, which will make us enter in, \u0001even within the veil,\u0002 as it were into that part of the temple called the holy of holies, which was a figure of heaven, into which Christ \u0001Jesus\u0002 himself \u0001entered\u0002 first, by his glorious ascension after his sufferings. He entered as our \u0001high priest,\u0002 and to prepare us there a place. (Witham)" } ] }, { "chapter": 7, "slug": "id251.html", "header": "Hebrews vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This Melchisedech.\u0002 If we look for the construction, \u0001Melchisedech\u0002 may be joined with what follows, (ver. 3.) \u0001continueth a priest for ever.\u0002 (Witham) --- The excellency of this personage was so transcendent, that some of the ancients took him to be an Angel, and some the Holy Ghost. This the Fathers condemn; for had he not been a man, a king, and a priest, he would not have been so worthy a type of our Saviour." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001King of justice,\u0002 according to the signification of the word \u0001Melchisedech\u0002, and \u0001of peace,\u0002 signified by the place \u0001Salem,\u0002 of which he was king. By \u0001Salem\u0002 is commonly expounded Jerusalem, though St. Jerome thinks it was a town in Samaria afterwards called Sichem. This king was also a priest of the Most High; i.e. of the true God. He blessed Abraham, after he had defeated Chodorlahomor and the other kings; (Genesis xiv.) and Abraham gave him the tithes of all things which he had taken from his enemies. He is said (ver. 3.) to have been \u0001without father, without mother, without any genealogy,\u0002 without \u0001beginning of days\u0002 or \u0001end of life,\u0002 inasmuch as we have no account in the Scripture of these particulars. He is said in Genesis to have brought out, inasmuch as he was a priest, that is, to have offered up a sacrifice to God of bread and wine. The apostle here shews two things, that Melchisedech was greater than Abraham, and that he is a figure of Christ, \u0001who is a priest for ever, according to the order of Melchisedech.\u0002 (Psalm cix. 4.) (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Without father,\u0002 &c. Not that he had no father, &c. but that neither his father, nor his pedigree, nor his birth, nor his death, are set down in Scripture. (Challoner) --- Not that he was without father and mother, says St. Jerome, (ep. cxxxvi.) for Christ himself was not without a Father according to his divinity, nor without a Mother in his humanity; but because his genealogy is not given in Genesis, as that of the other patriarchs is, but he is abruptly introduced without any mention of either his birth or death. In Melchisedech all was prophetical and figurative of Jesus Christ; and Abraham undoubtedly in this patriarch saw Jesus Christ in spirit, and exulted that all the nations of the earth were to be blessed in him. \u0001Abraham,\u0002 your \u0001father, greatly desired,\u0002 says our Lord to the Jews, \u0001to see the day of my coming: he saw it, and was filled with joy.\u0002 (John viii. 56.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Consider how great this man\u0002 (Melchisedech) \u0001was,\u0002 and greater than our great patriarch, Abraham: 1. Because Abraham, of his own accord, paid tithes to this priest of all the chief things he had: which was to own himself inferior to him: as the rest of the Jewish people are inferior to the sons of Levi, the descendants of Aaron, who being raised to the dignity of the priesthood by the command of God, have a right to take tithes or tenths of the people; and so are honoured above the rest. 2. This Melchisedech blessed, or gave a benediction to our great father Abraham, to whom the promises of blessing all nations was made. Now he that gives a blessing to another, must be better or greater than he to whom the blessing is given; therefore Melchisedech was greater than Abraham. 3. To shew another pre-eminence of the priesthood of Melchisedech (which was a figure of the eternal priesthood of Christ) above the priesthood of Aaron, the apostle takes notice that the sons of Levi, the priests of the ancient law, to whom tithes were to be paid, were no more than mortal men, always dying, whereas the Scripture only witnesseth of Melchisedech that he liveth; he is represented as one that hath neither beginning nor end of his days. This agrees chiefly with Christ, who by the psalmist is called, a priest for ever. And, though Christ also died for us, for it was chiefly by his death that he offered his sacrifice, yet he presently rose again, and continues for ever a priest, without a successor as to his priesthood, and as to the sacrifice of expiation for the sins of mankind. His priesthood, his sacrifice, and oblation for our redemption, lasts for ever. 4. Another reason that shews the priesthood of Melchisedech (and of our Saviour, Christ) to be above the Aaronical priesthood, is, that not only Abraham, but even Aaron and Levi, and all their successors, may be said in the person of Abraham to have paid tithes to Melchisedech, because we may consider them as yet in the loins of Abraham, from whom they descended; though it cannot be said, in like manner, that Christ himself was in the loins of Abraham, because though he was Son of Abraham, yet his conception was not in the ordinary way of human generation, but by the operation of the Holy Ghost. See St. Augustine, lib. x. de Gen. ad lit. chap. 20. tom. 3. p. 270. nov. edit. 5. St. Paul (ver. 11.) brings another reason to shew that the priesthood according to the order of Melchisedech was more perfect, because true justice and sanctification could not be given either by the priesthood of Aaron or by the law of Moses, which began as it were together; for if the former law and sacrifices offered by the priests of Aaron, had been sufficient for man's justification and salvation, there would have been no necessity of a new priesthood according to the order of Melchisedech. Of this St. Paul speaks elsewhere to the Romans. And, as there is a new priesthood, so there is a new law, by which the former is no longer in force. 6. He takes notice of this difference from the former priesthood, that they were priests of the tribe of Levi, but that Christ, the priest according to the order of Melchisedech, is of the tribe of Juda. 7. Another difference is, that the former law, and all belonging to it, consisted of \u0001carnal\u0002 precepts, (ver. 16) in outward ceremonies and sacrifices, with promises of temporal blessings and a long life in this world; but the new law and sacrifice of Christ, is \u0001according to the power of an indissoluble\u0002 and never-ending \u0001life,\u0002 conferring inward graces, with the remission of sins, by which men are justified and saved, with promises of eternal happiness. 8. He tells us that Christ's priesthood was confirmed by God himself with an oath: not so the priesthood of Aaron. This second testament therefore is much better, and more excellent. 9. The former testament \u0001brought nothing to perfection.\u0002 (ver. 19.) It had nothing but types and figures of what was to be fulfilled under the priesthood of Christ. The priests died, and succeeded one to another; and there was need of different sacrifices, which they were to offer daily for their own sins and for the sins of the people; but Christ was \u0001innocent, undefiled, separated from sinners,\u0002 (ver. 26) could not sin, but by suffering once has redeemed all, has satisfied for the sins of all mankind, and by this one sacrifice can save all that come to him by faith, hope, and love; he lives for ever to make intercession for us, as our Mediator and Redeemer. As he remains for ever, he is a priest for ever; and by virtue of that one sacrifice on the cross, all that believe in him and obey him may be may be saved, and be happy for eternity. Christ's sacrifice and oblation on the cross, is that one sacrifice of the new law which remains and will be continued by his ministers, the priest of the new law, to the end of the world, the manner only being different, but not the sacrifice. This is the doctrine of the Catholic Church, delivered to the faithful in the Council of Trent,[1] (session 22. cap. 2.) where it is declared, that in the Mass is continued the same sacrifice and oblation which Christ offered, who is still the chief priest, in whose name only his ministers, the bishops and priests, speak and act as his instruments. The Victim that is offered is also the same, to wit, the body and blood of Christ, after a spiritual and unbloody manner, according to his command at his last supper. The oblation at the Mass is indeed a true and proper sacrifice, yet not a new or different sacrifice of expiation for the sins of mankind, but an application of Christ's satisfactions and merits, which, though of infinite value, and more than sufficient to satisfy for the sins of the whole world, yet by the will of God are to be applied to us by faith, by the sacraments, by the same sacrifice of Christ's body and blood, offered at the mass, &c. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "After giving a decided preference to Melchisedech, and his priesthood, over the Levitical priesthood, St. Paul proves the abrogation of the latter, and even of the law, by the introduction of a new priesthood, according to the order of Melchisedech." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "The old law was good in itself, being established by God, who does nothing in vain; but it was weak and imperfect, and the shadow and figure of that which was to come. It was preparatory to a more perfect dispensation under Jesus Christ, who, as our new high priest, was to finish by the gospel what Moses began by the law." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Many priests,\u0002 &c. The apostle notes this difference between the high priests of the law, and our high priest, Jesus Christ: that they being removed by death, made way for their successors: whereas our Lord Jesus is a priest for ever, and hath no successor; but liveth and concurreth for ever with his ministers, the priests of the New Testament, in all their functions. Secondly, that no one priest of the law, not all of them together, could offer that absolute sacrifice of everlasting redemption, which our one high priest, Jesus Christ, has offered once and for ever. (Challoner)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Make intercession.\u0002 Christ, as man, continually maketh intercession for us, by representing his passion to his Father. (Challoner)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Jesus Christ offered himself but once in a \u0001bloody\u0002 manner on the cross; but, besides this bloody offering, he still continues to offer himself in an \u0001unbloody\u0002 manner. This he does both in heaven and upon earth; in heaven, by presenting his sacred humanity continually to his Father; and on earth, by daily offering himself, under the appearances of bread and wine, on our altars. Hence this eucharistic sacrifice is both a commemoration and continuation of the sacrifice of the cross. To understand this, it must be observed, that the essence of a sacrifice includes several actions, the principal of which are the immolation of the victim, and the \u0001oblation\u0002 of the victim when immolated. Now the sacrifice of Jesus Christ on the cross, ended only as to the \u0001bloody\u0002 immolation; the same victim is still immolated mystically, by the separate consecration of the bread and wine, and continues as the oblation. Jesus Christ, in quality of the eternal high priest, has carried his victim, i.e. his body, into heaven, and there offers it continually to his Father. He continues also his sacrifice here on earth, by the ministry of his priests: who to the end of time will offer to God the same immolated victim, present on our altars under the appearance of bread and wine---a sacrifice infinitely perfect, since a God is the priest, and a God the victim. The chief-priest who offers it is a God-man; the victim offered is a Man-God: a God the victim, offered by a God the priest! Behold a sacrifice truly worthy of God---a sacrifice capable of atoning not only for our sins, but for the sins of ten thousand worlds. What confidence then ought Christians to have in such a sacrifice! How solicitous ought they to be to assist daily at these awful, or, to use St. Chrysostom's expression, these tremendous mysteries! Let us now examine the sentiments of learned Protestant divines: \"It is certain,\" says Dr. Grabe, \"that Irenæus and all the Fathers, either contemporary with the apostles, or their immediate successors, whose writings are still extant, considered the blessed Eucharist to be the sacrifice of the new law, and offered bread and wine on the altar, as sacred oblations to God the Father; and that this was not the private opinion of any particular Church or teacher, but the public doctrine and practice of the universal Church, which she received from the apostles, and they from Christ, is expressly shewn by Irenæus, and before him by Justin Martyr and Clement of Rome.\" (Nota in Irenæum. p. 323.) --- \"The elements being really changed from ordinary bread and wine into the body and blood of Christ, mystically present, as in a sacrament, and that by virtue of the consecration, not by the faith of him that receives, I am to admit and maintain whatsoever appears duly consonant with this truth, viz. that the elements so consecrated are truly the sacrifice of Christ upon the cross, inasmuch as the body and blood of Christ are contained in them. ... And the sacrifice of the cross being necessarily propitiatory, and impetratory both, it cannot be denied that the sacrament of the Eucharist, inasmuch as it is the same sacrifice with that upon the cross, is also both propitiatory and impetratory.\" (Thorndike Epil. p. 44 and 46.) --- \"The holy Fathers frequently say, that in the Eucharist is offered and sacrificed the very body of Christ, as is evident in almost innumerable places.\" (Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 10.) --- \"The sacrifice of the supper is not only propitiatory, and may be offered up for the remission of our daily sins, but likewise is impetratory, and may be rightly offered for the obtaining all blessings. Although the Scripture does not plainly and in express words teach this, yet the holy Fathers with universal consent have thus understood the Scripture, as has been demonstrated by many; and all the ancient liturgies prescribe, that in time of the oblation, prayers be offered for peace, &c. as is evident to all.\" (Bp. Forbes' de Euch. lib. iii. chap. 2. sect. 12.) --- \"The Church, commemorating the sacrifice of Christ with the usual rites and words, in this also sacrificeth and offereth that which is her own, given to her by Christ; that she placeth before the eyes of God; by that she beseecheth God; and it is the same sacrifice that Christ offered; the same one, true, and singular sacrifice, as St. Augustine calls it; a sacrifice of memory according to Eusebius; a spiritual sacrifice, according to others. After that the faithful offer themselves according to the example of Christ, &c. In all this what is there new, what deformed, what hurtful? But minds once distracted, distract all things into a depraved meaning, and then are glad to find a hint for it in any of the schools.\" (Grotius of Christian sacrifice.) --- To these we may add the authority of Ed. Burke, in his speech to the electors of Bristol: \"The mass is church service in the Latin tongue, not exactly like our liturgy, but very near, and contains no offence whatever against the laws of good morals.\" (p. 29.)" } ] }, { "chapter": 8, "slug": "id252.html", "header": "Hebrews viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of the things spoken\u0002[1] \u0001the sum is.\u0002 This word \u0001sum,\u0002 many expound, as if St. Paul said: I will sum up, and give you an abridgment or recapitulation of what I have said. But St. Chrysostom and others, by the Greek would rather understand the chief, or greatest thing of all, when he adds, that Christ is our \u0001high priest, who is set on the right hand of the throne of majesty in the heavens.\u0002 (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A minister of the holies.\u0002 Literally, \u0001of the holy places, and of the true tabernacle:\u0002 he adds \u0001true,\u0002 to signify that though he speaks with an allusion to the sanctuary, and the priests of the former law, yet that Christ hath now entered into the true holy of holies; that is, into heaven, of which the Jewish sanctuary was only a type or figure. --- \u0001Which the Lord hath pitched, and not man;\u0002 i.e. all the parts of the Jewish sanctuary was the work of men's hands; but heaven, the habitation prepared for the saints, is the work of God. (Witham) --- The Old Testament was a figure of the New; but the tabernacle of Moses, and the temple of Solomon, were in particular an image and figure of the Christian Church, ver. 5. The Church triumphant in heaven is the true sanctuary; the Church militant on earth is the true tabernacle; and Jesus Christ is the sovereign priest of both the one and the other, and exercises his priesthood both in heaven and upon earth." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For every high priest,\u0002 &c. That is, as all priests are ordained to offer up to God some gifts and sacrifices; so Christ, a priest for ever, has now in heaven \u0001something to offer\u0002 to his eternal Father; to wit, the infinite merits and satisfactions of his death and passion. This he doth in heaven, and also by the ministry of his priests on earth, who offer the same in his name. (Witham) --- This is the daily sacrifice of Christians, foretold plainly by Malachias, chap. i. 10. 11. This is also clearly mentioned in St. Justin Martyr, Dial. cum Tryphone.; Tertullian, co. M.[contra Marcion?] lib. iii. chap. 21.; St. Irenæus, lib. iv. chap. 32.; St. Cyprian, lib. i. adv. Jud.; Eusebius, lib. i. Dem. Evan.; St. Chrysostom, in Psalm xcv.; St. Augustine, lib. xviii. de civ. Dei. chap. 35, &c. &c. For authorities see annotations on chapter x. of this epistle. The apostate Courayer, who pretending to remain a Catholic, ended by becoming a Socinian or Unitarian, taught that persons were at liberty to deny the real presence, and admit with Catholics a \u0001commemorative\u0002 or representative sacrifice, which applies to us the merits of Christ's death. But this system was condemned by the Gallican church, as contrary to the doctrine of the Council of Trent, which has defined the mass to be not merely a \u0001commemorative\u0002 and \u0001representive\u0002 sacrifice, but a true and real offering of a victim, really present, and actually offered to God by the priest. \"By his \u0001last sentiments,\u0002 (published by Dr. Bell) it appears, says the New Gen. Biogr. Dict. edited by Chalmers, an. 1814[A.D. 1814], vol. lxxx. art. \u0001Courayer,\u0002 that although he professed to die a member of the Roman Catholic Church, he could not well be accounted a member of that, or of any other established Church. In rejecting the doctrine of the Trinity, he became nearly, if not quite, a Socinian, or modern Unitarian; he denied also the inspiration of the holy Scriptures, as to matters of fact; and as to baptism, seems to wish to confine it to adults. In 1811 a more full exposure of his sentiments was published by Dr. Bell, in a posthumous work of Courayer, \u0001on the Divinity of Jesus Christ,\u0002 8vo. a publication we have little hesitation in saying ought never to have appeared. It could not be wanting to illustrate the wavering, unsettled character of the author. The creed of innovators is never fixed; and when once they cast off the authority of the Church, they are carried about, like children, with every wind of doctrine.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001If then he were on earth, he would not be a priest.\u0002 He speaks of a priest according to the custom of the Jews, where none were priests but of the tribe of Levi, and Jesus Christ was of the tribe of Juda: and if the law of Moses was to continue, there would not be wanting priests to offer sacrifices according to their worship, though such priests were only employed about things that were types[2] and shadows of heavenly things in the new law after Christ's coming, and of the sacrifice by which he offered himself on the cross. And this God doubtless revealed to Moses, when he said to him: take heed \"thou make all things according to the pattern which was shewn thee on the mount.\" (Witham) --- \u0001Earth,\u0002 &c. That is, if he were not of a higher condition than the Levitical order of earthly priests, and had not another kind of sacrifice to offer, he should be excluded by them from the priesthood, and its functions, which by the law were appropriated to their tribe. (Challoner)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Who serve unto,\u0002 &c. The priesthood of the law and its functions were a kind of an example, and shadow of what is done by Christ in his Church militant [on earth] and triumphant [in heaven], of which the tabernacle was a pattern. (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But now\u0002 Christ, the Messias, being come, hath ordained a more excellent ministry and priesthood, being the great Mediator betwixt God and man of a better and more excellent testament, accompanied with greater graces and blessings, and established with better and more ample promises, not of temporal blessings, as the former, but of eternal happiness. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For if that first testament had been faultless:\u0002 if it had not been imperfect, and all those sacrifices and ceremonies insufficient for the justification, salvation, and redemption of mankind, there would have been no need of a second. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For finding fault with them.\u0002 It is not said here, blaming the law, says St. Chrysostom, which in itself was good, just, and holy, (see Romans vii. 12.) but blaming the breakers and transgressors of it; not but that men were saved in the time of the law, who by God's grace believed in their Redeemer that was to come, and lived well. And the mercies of God were so great, even towards sinners, that he made them a solemn promise, clearly expressed in the prophet Jeremias, (Chap. xxxi. 31. &c.) \u0001The days shall come, saith the Lord, and I will make a new covenant,...not according to the covenant\u0002 (or not such a one) \u0001as I made to their fathers,\u0002 at the time \u0001when I took them \u0002as it were \u0001by the hand to lead them out of....Egypt,\u0002 &c. with signs and prodigies: I then made choice of them to be my people, but they were always transgressing against this testament, this covenant, which I had made with them: and for their transgressions I neglected them, punished them from time to time, and, what was the greatest punishment of all, permitted such ungrateful and obstinate offenders to run on in their own sinful ways to their own ruin. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For this is the testament which I will make with the house of Israel,\u0002 and with all nations, as I promised to Abraham, I \u0001will give\u0002 (literally, by giving) \u0001my laws into their mind, and I will write \u0002this new law, not as the former, in tables of stone, but in their hearts, and \u0001to them I will be\u0002 a merciful \u0001God,\u0002 and \u0001they shall be my\u0002 elect \u0001people.\u0002 (Witham) --- The Jews were like slaves, and God ruled them as a master; Christians are his children, and God rules them as a father: and so great is the efficacy of this divine teacher, that by means of a short and easy catechism, children are now taught to know God more perfectly than the first sages of antiquity by their abstruse and erudite disquisitions. We moreover observe under the new law the grace and spirit of love, engrafted in the hearts of the faithful by the Holy Ghost working in the sacraments and sacrifice of the new law to that effect....This covenant was made at the last supper, and ratified the next day by the death of the Testator on the cross, when he exclaimed, \"consummatum est,\" all is consummated. [John xix. 30.]" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001They shall not teach,\u0002 &c. So great shall be the light and grace of the new testament, that it shall not be necessary to inculcate to the faithful the belief and knowledge of the true God, for they shall all know him. (Challoner) --- \u0001All shall know me,\u0002 &c. This seems to signify that by the truths which Christ preached, and which the apostles published to all nations, the faithful in the new law should have a greater knowledge of God, of the true manner of worshipping him, and of heavenly things, and also greater and more abundant graces than they had before Christ's coming. They shall also serve God with greater fidelity, by considering his mercy in sending them a Redeemer to free them from the slavery of sin and damnation, of which they stood guilty. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "In calling this testament a \u0001new\u0002 one, \u0001he hath made the former old.\u0002 This is to put the Hebrews in mind that the former law, as to its ceremonies and sacrifices, is now to be laid aside, and the new law or testament to be received and complied with. (Witham) --- Thus the first alliance was to end according to the testimony of Scripture itself, and make place for the second, which is infinitely more perfect. To be fully satisfied of this, it is merely necessary to compare the one with the other. (Bible de Vence.)" } ] }, { "chapter": 9, "slug": "id253.html", "header": "Hebrews ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The former.\u0002[1] In the ordinary Greek copies is expressed the \u0001former tabernacle;\u0002 but even the Protestant translators have abandoned that reading, and understand the former testament or \u0001covenant,\u0002 which they have put in a different character. --- \u0001Worldly sanctuary,\u0002 or a temporal sanctuary, to last only for a time, like the things of this world. (Witham) -- The word ordinances (\u0001dikaiomata\u0002) is frequently used for the laws and ordinances of God, because the observance of the laws is the justification of man; see particularly in the 118th Psalm, the legal rites justified in regard to the outward policy of the Jews." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001First tabernacle.\u0002 By this word is signified, the sanctuary or place for worshipping God, ordained by Moses, which was an oratory to be moved from place to place with the Israelites, which they kept afterwards, and had a resemblance of it in the temple. This tabernacle consisted of two parts, which St. Paul here calls the first and second. The first part was called the \u0001holy,\u0002 which was separated from the rest of the temple by a \u0001veil.\u0002 In this first part were the \u0001candlesticks,\u0002 i.e. one candlestick, as it is called, Exodus xxv. 37., having seven branches in which were placed lamps; and a \u0001table,\u0002 on which were placed twelve loaves, according to the number of the Jewish tribes, to be changed every week. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And after the second veil,\u0002 or partition, was the second or inward part, or that part called the holy of holies. (Witham) --- The first veil was at the entrance of the holy place, and separated it from the outward court; the second veil separated the holy place from the holy of holies." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Having the golden censer.\u0002 What is meant by this is uncertain, no mention being made of a golden censer in either part of the tabernacle made by the order of Moses, which the apostle here speaks of. Some say that the high priest, when he entered once a year into the holy of holies, made use of a golden censer, which he left there: but this is merely a conjecture. Others think that by the golden censer is meant the altar of perfumes, or where perfumes were burnt, which was, as it were a large censer, and is called by the same Greek word by Josephus, the historian; but then there occurs this difficulty, that this altar was in that first part called the holy, not in the holy of holies, to which the same interpreters answer, that this altar was placed just at the entrance into the holy of holies, and so may be looked upon as belonging to the holy of holies: not does the text say it was in the holy of holies, but only \u0001having,\u0002 &c. as a town may be said to have fortifications which are not within the town itself. --- \u0001And the tables of the testament,\u0002 or covenant. The ark was certainly in the holy of holies, in which[2] was the golden urn, with a measure of manna, and Aaron's rod that budded, and the tables of the testament, or the tables of stone, on which were engraven the ten commandments. Nothing but these tables were within the ark: (see 3 Kings viii. and 2 Paralipomenon v. 10.) so that when it is said, \u0001in which was the golden urn and the rod of Aaron,\u0002 the meaning seems to be, that they were indeed in the holy of holies with the ark, but not within the ark. (Witham) --- In the Greek it is easy to confound the word \u0001thusiasterion,\u0002 which signifies altar, with \u0001thumiaterion,\u0002 which means censer. It was placed adjoining the inward veil, so that the clouds of the incense filled the holy of holies; and hence it is mentioned by St. Paul as contained therein. --- The apostle describes these things as they were in the tabernacle which Moses constructed in the desert. (Bible de Vence) --- We see with what great and continued respect and veneration the manna and Aaron's rod, &c. were kept by the Jews, and shall not Christians be allowed to preserve with equal respect the monuments of God's mercies, and tokens of Christ's passion? See St. Cyril, (lib. iv. contra Julianum) where he defends against the apostate, the keeping and honouring the cross on which Christ died. See also in St. Jerome (ep. xvii. chap. 5.) and in St. Paulinus, (ep. 11.) what reverence the faithful in those early periods of the Church paid to the sepulchres of Christ and his martyrs, as also to their relics. \"We reverence and worship[honour],\" says the latter, \"the sepulchres of the martyrs; and, if we can, we apply the holy ashes to our eyes and mouth.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And over it\u0002 (the ark) \u0001were cherubims of glory\u0002 or glorious cherubims, (in what shape they were represented, is not certain) \u0001overshadowing the propitiatory,\u0002 or seat of mercy, which was all of gold, of the same size as the ark, and like a cover to it. Just over this propitiatory were placed the two cherubs, spreading their wings looking towards one another, and upon the propitiatory. See Exodus xxxvi. and xxxvii. From this place God made known his presence, and the effects of his mercy to the people. Here he was said to be seated on the cherubims, and that the ark was his footstool. Psalm xcviii., \u0001Adore his footstool;\u0002 i.e. prostrate before his ark. These two images of cherubs, shew that God did not absolutely forbid images at that time, when the people were so addicted to idolatry, but only to adore them. (Witham) --- How futile is it to object from the commandment that it is forbidden to use holy images in the Church, when we here behold even amongst the people most prone to idolatry, most gross in their ideas of spiritual things, and to whom the precept was specially given not to make any graven \u0001idols,\u0002 the same God commanding these images of angels to be made and set in the most holy place of the tabernacle or temple." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The rites of the sacrifices.\u0002 The priests, as he tells us, entered every day, that is, by turns, (see Luke i. 5.) to make the offering of incense morning and night, also to change the loaves, take care of the lamps, &c. But we must not think that they offered in that place victims or holocausts of sheep, lambs, oxen, &c. This was not done in any part of the sanctuary, neither before nor after the building of the temple, but in a place or court adjoining the tabernacle, upon a large altar of five cubits long and as many broad. See Exodus xxvii. and xxxviii. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Into the second\u0002 part of the sanctuary, (i.e. the holy of holies) no one entered but the high priest, and he but once a year, on the feast called \u0001of expiation,\u0002 to make an aspersion of blood upon the ark and round about, \u0001which he offereth for his own and the people's ignorance,\u0002 or ignorances, as in the Greek; that is, for all his and their sins. See Leviticus x. (Witham) --- He offered the blood of a calf for his own sins and those of his family, and the blood of a goat for the sins of the people. (Leviticus xvi.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The Holy Ghost signifying this.\u0002 Here the apostle begins to tell us in what manner the sanctuary was a figure of things in the new law of Christ. The holy of holies was a figure of heaven, and this prohibition of any one going into it, was to signify that the way to heaven was not \u0001to be made manifest,\u0002 nor to be opened, as long as the former tabernacle and law subsisted; that it was not to be opened till Christ, the high priest of the new testament, first entered, by shedding his blood on the cross, and by his glorious ascension. (Witham) --- But when Christ expired, the veil of temple was rent asunder, to shew that the way to heaven was now laid open to mankind." }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001Which is a parable of the time then present;\u0002 or, \u0001unto the present time,\u0002 as in the Greek. By \u0001the present time,\u0002 according to the common exposition, is not meant the time of the new law, as some would have it, but the time of the former law; so that the sense is, which parable or type was a representation of things as they were to be performed, and to last during the time of the law, which was before present. --- \u0001According to which.\u0002 Some understand, according to which time; others, according to which parable, type, or typical worship of the former law, \u0001gifts and sacrifices\u0002 are (i.e. were, and are) still offered by those who adhere to the Jewish law and ceremonies, which cannot of themselves make such worshippers perfect in conscience; i.e. can never give true interior sanctification, being only in meats, and drinks, and baptisms, &c. These words must not be referred to gifts and sacrifices, but to the worshipper; (literally, server) and the sense is, that to the priests, who worshipped and served God in the sanctuary and in offering sacrifices, was not prescribed an interior purity and sanctity, as in the new law, but only that legal sanctity which consisted in abstaining from such meats or drinks as were called unclean, or made them unclean. See Leviticus x. 9., where the priests are forbidden to drink wine when they were to enter into the tabernacle of the testimony. --- \u0001In divers washings,\u0002 &c. These precepts and ceremonies were only to last \u0001till the time of \u0002their \u0001correction,\u0002 by the coming of Christ under the new and better law and testament. (Witham) --- \u0001Of correction;\u0002 viz. when Christ should correct and settle all things. (Challoner)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Christ coming\u0002[3] is \u0001a high priest of the good things to come;\u0002 of things which we hope for in heaven. --- He has entered by a \u0001more perfect tabernacle;\u0002 i.e. not passing, like the priests of the former law, into a tabernacle made by human art and hands, but by the tabernacle of his own body or flesh, says St. Chrysostom, framed by the Holy Ghost. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001By the blood of goats,\u0002 &c. This is another difference and pre-eminence of Christ above the priests of the law of Moses, that they could only offer the blood of beasts; but Christ entered into heaven by the effusion of his own precious blood in his sufferings, and on the cross, by this having found an eternal redemption for mankind, having satisfied for the sins of all men in the sight of God, which the former priests, with all their sacrifices, could not do. (Witham) --- \u0001Eternal redemption.\u0002 By that one sacrifice of his blood, once offered on the cross, Christ our Lord paid and exhibited, once for all, the general price and ransom of all mankind; which no other priest could do. (Challoner) --- The force of the apostle's reasoning is to convince the Jews of the inefficacy of the legal sacrifices, and of the virtue of the Christian sacrifice." }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001For if the blood of goats,\u0002 &c. Another main difference betwixt the sacrifices in the old, and that of Christ in the new law. Those imperfect carnal sacrifices could only make the priests and the people reputed clean, so that they were no longer to be treated as transgressors, and liable to punishments, prescribed and inflicted by the law: but the sacrifice of Christ has made our consciences interiorly clean, and sanctified them even in the sight of God. Having offered himself unspotted to God by the Holy Ghost, the divine Spirit of the Holy Ghost moving Christ as man to make this oblation of himself, though free from all sin, and incapable of sinning. And being this oblation, made by him, who was God as well as man, it was an oblation of infinite value, which repaired the injury done to God by sin, and redeemed mankind from the slavery of sin. (Witham) --- Here we have an abstract of the passion of Jesus Christ, or of the sacrifice of the cross. We see who is the priest, and who is the victim; we see the virtue and efficacy of this sacrifice, and why it was offered; also by what signs we may know whether we partake of it, viz. if dying to sin and to the world, we live to God, and serve him in spirit and truth. Calvin makes Jesus Christ a priest and mediator, according to his \u0001divinity;\u0002 but in that case Christ would be inferior to his Father, not only as man, but according to his divinity: for the priest is inferior to the God to whom he offers sacrifice, which is an expression of supreme excellence. See Dr. Kellison's survey of the Protestant religion." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And therefore he is the mediator of the new testament.\u0002[4] The mediator, so as to be our Redeemer, which applies only to our Saviour, Christ. Moses is called a mediator betwixt God and his people. See Galatians iii. 19. and 1 Timothy ii. 5. &c. The saints in heaven, and men on earth, may be called mediators in an inferior and different sense: but Christ alone is the mediator who reconciled God to men, by satisfying for their sins, and by a redemption from the slavery of sin. This sense, in which Christ is the mediator of the New Testament is expressed in these following words: \u0001that by means of his death, for the redemption of those transgressions which were under the former testament, they who are called may receive the promise of eternal inheritance;\u0002 that is, Christ by his death, redeemed all men. He names in particular the sins of those under the former \u0001testament,\u0002 to shew them that the sacrifices of the Mosaical law could not of themselves obtain a remission of sins, so that all saved from Adam, or that shall be saved to the end of the world, have their sins forgiven, and obtain salvation by virtue of Christ's sacrifice upon the cross. He paid the ransom of their sins, and is the Redeemer of all. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001For where there is a testament, the death of the testator,\u0002 &c. The same Greek word, corresponding to the Hebrew word \u0001Berith,\u0002 is often used both in the books of the old and new Scriptures. The ancient Latin interpreter puts for it \u0001testamentum,\u0002 a \u0001testament:\u0002 but others would rather have the Hebrew and Greek word to signify any agreement, bargain, alliance, or \u0001covenant,\u0002 which last word is generally put in the English Protestant translations, followed also by Mr. N. We do not deny but the Hebrew and Greek word have this signification, but not exclusively: this place of St. Paul shews evidently that they also signify what both in Latin and English is called a \u0001testament\u0002 or \u0001last will,\u0002 which is only of force by the death of the testator. The Protestants, therefore, here find themselves obliged to translate \u0001testament,\u0002 contrary to their custom, and to apply this word not only to the promises and blessings God made to Christians, of which Christ is the mediator, and which were confirmed by his blood and by his death, but also to the former alliance and promises or blessings God made to the Israelites, when he chose them to be his elect people, and gave them his law and his commandments under Moses. It is true God is immortal in his own nature, cannot die, and therefore cannot make a testament that shall be confirmed by his own death. But as for the new alliance, or New Testament, as here it must be called, it was confirmed by the death of the Son of God; that is, of God made man, by which it is true to say that God died for us, though he did not die, nor could die, as God. And as for the former alliance, or \u0001first testament,\u0002 as it is called here, (ver. 18.) that, says St. Paul, (which was only a figure of the \u0001second\u0002 or \u0001new testament\u0002) was not made nor ratified \u0001without the blood\u0002 of so many victims as used to be offered and sacrificed. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001This is the blood of the testament, which God hath enjoined unto you;\u0002 (Exodus xxiv.) that is, this is to confirm that testament. Christ made use of the like words, when he bequeathed us the divine legacy of his Body and Blood, at his last supper, saying: (Matthew xxvi. 28.) \u0001This is my blood of the new testament.\u0002 And as the words of Exodus were understood of the true blood of the victims offered, so the words of Christ signify the true blood of Christ, there really present in the sacrament, in a spiritual manner, and to be shed in a bloody manner upon the cross. (Witham) --- The correspondence of words, in dedicating both testaments, proveth the real presence of blood in the cup or chalice." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "St. Paul speaks here of legal purifications and remissions, which (ver. 10.) he calls \u0001carnal justices\u0002 and \u0001ordinances,\u0002 (ver. 13.) \u0001purifying the flesh.\u0002 How then, it may be asked, were sins remitted under the law? I answer, by true repentance, joined with faith and hope in the promised Messias. As to the cleansings and expiations of the Mosaic law, they were generally effected by water and animal blood, and were typical of the real cleansing of the conscience by the water of baptism, and by the blood of Jesus Christ. The flowing, therefore, of the pure water and blood from the wound in Christ's side, denoted that the real expiation was now complete, and the cleansing font set open; and on this account, they are appealed to by St. John, as two of the three terrestrial witnesses, whose testimony is so efficacious for the confirmation of our faith, that the crucified Jesus was the Christ foretold by the prophets. [John xix. 34; 1 John v. 6, 8.] And thus \"the old law confirms the new, and the new fulfils the old.\" (St. Paulinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001It is,\u0002 or was \u0001necessary that the patterns of heavenly things\u0002 (i.e. the former tabernacle and sanctuary) \u0001should be cleansed with these;\u0002 that is, by the blood of such victims then offered. --- \u0001But the heavenly things themselves with better sacrifices.\u0002 By the heavenly things, may be understood the faithful, who are the members of Christ's Church, to whom heaven is prepared, and who must be cleansed by better sacrifices; that is, by the blood of Christ, and by his sacrifice on the cross. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Should offer himself,\u0002 &c. He takes notice that Christ, by virtue of his sacrifice, and his dying once on the cross, satisfied for the sins of all men that ever were from the beginning of the world. It was decreed from eternity that the Son of God should come to redeem mankind: the ransom that was not yet paid was accepted; and all might be saved who believed in their Redeemer, who was to come, and who, by the graces that God offered and gave them, lived well. (Witham) --- Christ shall never more offer himself in sacrifice, in that violent, painful, and bloody manner, nor can there be any occasion for it; since by that one sacrifice upon the cross, he has furnished the full ransom, redemption, and remedy for all the sins of the world. But this hinders not that he may offer himself in the sacred mysteries in an unbloody manner, for the daily application of that one sacrifice of redemption to our souls. (Challoner)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "He came at \u0001the end of the ages,\u0002 as it were in the last age of the world, to the putting away or abrogating of sin. (Witham) --- Though less, viz. a single tear, might have satisfied the justice of God, nothing less than his own precious blood could satisfy the charity of Jesus Christ. By his death, as St. Augustine observes, Christ has bound the devil in a chain, so that he can tempt us no further than we are able to resist: he may bark, he may tempt, he may solicit us; but he can bite none, except those that wilfully cast themselves within his reach. (Serm. 1. post Trin.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001To exhaust the sins of many.\u0002 That is, of all, according to the style of the Scriptures. When he came first, he took upon him the load of our sins; but at his second coming, at the end of the world, he will come in a quite different manner, not as laden with our sins, not after the similitude of a sinful man, not to redeem us, but with great power and majesty to judge all men. (Witham) --- \u0001To exhaust.\u0002 That is, to empty or draw out to the very bottom, by a plentiful and perfect redemption. (Challoner)" } ] }, { "chapter": 10, "slug": "id254.html", "header": "Hebrews x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The law having a shadow\u0002[1]\u0001 of the good things to come.\u0002 The apostle continues till the 19th verse to shew the insufficiency of the former law, as to the redemption and salvation of mankind. By the \u0001good things to come,\u0002 some understand heaven itself, and the happiness of the elect there, of which the law was but a shadow, whereas we have a much more perfect \u0001image\u0002 and knowledge of heaven in the new law, than they who were under the former law. Others by \u0001good things to come,\u0002 understand the blessings of interior graces, with a remission of our sins in the sight of God, and true sanctification, of which all the sacrifices and sacraments of the old law, without faith in Christ, were but a \u0001shadow:\u0002 and now in the new law we have an express image of them, i.e. we have these blessings themselves. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Then they would have\u0002[2] \u0001ceased to be offered.\u0002 That is, if they could have made the worshippers perfect; to wit, in such a manner as the one sacrifice of Christ, who was the Lamb of God that took away the sins of the world, by making a full reparation to the divine justice for the sin of Adam, and of all his offspring. For we must take notice that he compares the sacrifice of Christ, which wrought a general redemption, with the sacrifices of the former law, which could never make any sufficient atonement to the majesty of God offended by sin, and which, by the decree of heaven, were to cease as soon as Christ's sacrifice of a general redemption was made: for then the worshippers would be so cleansed from sin, that they would stand in need of no more, but that the merits and satisfactions of Christ, their Redeemer, should be applied to them according to the order of God's providence; that is, by faith in Christ, by his sacraments, by a true repentance, and the practice of virtue and good works. (Witham) --- If they had been of themselves perfect to all the intents of redemption and remission, as Christ's death is, there would have been no occasion of so often repeating them; as there is no occasion for Christ's dying any more for our sins. (Challoner)" }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001But in them a remembrance of sins is made every year. For it is impossible that with the blood of oxen and goats sins should be taken way.\u0002 The sacrifices of the former law, even that great sacrifice on the day of expiation, when victims were offered for the ignorances or sins of the priests, and of all the people, were only types and figures of Christ's sacrifice upon the cross, it was impossible that they themselves should take away sins, like that one oblation of Christ, though in them was made a remembrance of sins, and of the same sins for which so many victims had been offered. (Witham)" }, { "marker": "Ver. 5-9.", "first": 5, "last": 9, "text": "\u0001Therefore,\u0002 Christ as it were, \u0001coming into the world, he saith,\u0002 by the psalmist, (Psalm xxxix. 7. 8.) \u0001Sacrifice and oblation thou didst not desire,\u0002 &c. That is, such sacrifices as were offered in the former law, they could not please thee, appease thy anger, nor make a sufficient reparation for sin. --- \u0001But a\u0002 [3] \u0001body thou hast fitted to me.\u0002 Thou didst decree I should be made man, to suffer and die upon a cross to redeem mankind. And I as willingly undertook the work of man's redemption. --- \u0001Behold I come: in the head of the book it is written of me.\u0002[4] That is, in the volumes of the Scriptures. --- \u0001He taketh away the first, that he may establish the second.\u0002 That is, he taketh away what I first mentioned, the imperfect sacrifices of the law of Moses, that to them might succeed the sacrifice of Christ. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The source and primary cause of our sanctification is the will of God, \u0001who so loved the world as to give us his only Son;\u0002 the \u0001meritorious\u0002 cause of our sanctification is the voluntary oblation of Jesus Christ, sacrificed for us upon the cross. Methodists shamefully misrepresent the tenets of Catholics, as if we excluded Christ from the work of our salvation, or hoped to be saved not by the merits of Christ, but by our own." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By one oblation\u0002[5] \u0001he hath perfected\u0002 or consummated \u0001for ever them that are sanctified,\u0002 or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ's sacrifice above those of the former law. (Witham)" }, { "marker": "Ver. 15-18.", "first": 15, "last": 18, "text": "\u0001The Holy Ghost also doth testify to us,\u0002 and assures us of this, by the prophet Jeremias, (Chap. xxxi. 33.) in the words above cited, (Chap. viii. ver. 8.) when he promises to give a new testament, and that he will remember no more their sins. --- \u0001Now where\u0002 there is \u0001remission of these, there is no more an oblation for sin.\u0002 That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of St. Paul in this place. The pretended reformers, from several expressions of St. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by \u0001one oblation hath perfected for ever them that are sanctified.\u0002 (ver. 14.) And again, \u0001that where there is a remission\u0002 of sins, now \u0001there is no more an oblation for sin.\u0002 This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages[centuries] of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear St. Chrysostom (hom. xvii.) in his commentary on this very chapter: \"What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? ...because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same....He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest.\" St. Chrysostom here says, and repeats it over and over again, that we offer up \u0001a sacrifice.\u0002 2. That we offer it up \u0001every day.\u0002 3. That the sacrifice which we daily offer is \u0001one and the same oblation,\u0002 one \u0001and the same sacrifice,\u0002 which our high priest, Christ, offered. 4. That in offering this sacrifice, which in \u0001all places, and at all times,\u0002 is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (chap. vii.) teacheth the very same as St. Chrysostom who never says, as some one of late hath pretended, that what we offer is a \u0001remembrance only\u0002. As the sacrament of the Eucharist, according to the words of Christ in the gospel, is to be taken with a remembrance of him, and yet is not a \u0001remembrance only,\u0002 but is his \u0001body and blood,\u0002 so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice was offered by the apostles, and in all Christian ages; and the same sacrifice, according to the prophecy of Malachias, (chap. i. ver. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by St. Chrysostom but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on St. Matthew. See St. Ignatius, in his epistle to the people of Smyrna; St. Justin Martyr, in his dialogue with Tryphon; St. Irenæus, lib. 4. chap. xxxii. and xxxiv.; Tertullian, lib. de Velandis Virg.; Eusebius lib. 1. de demonst. Evang. chap. ult.[last]; St. Jerome, ep. ad Evangelu,; St. Ambrose, in Psalm xxxviii. and on 1 chap. of St. Luke; St. Augustine, lib. 16. de civ. Dei. chap. xxii. lib. cont. Advers. legis chap. 22. and lib. ix. Confess. chap. xii.; St. Chrysostom, hom. lx. ad Pop. Antiochenum. et hom. lxxii. in Matt.; The first general council of Nice[Nicaea]. --- But from this \u0001one oblation\u0002 on the cross and \u0001remission of sins,\u0002 obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. (Witham) --- Where there is a full remission of sins, as in baptism, there is no more occasion for a \u0001sin-offering\u0002 to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. (Challoner)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Having therefore, brethren, a confidence.\u0002 Here begins as it were the second part of this epistle, in which the apostle exhorts the Hebrews to the practice of Christian virtues, to a firm hope, and \u0001confidence\u0002 of entering with Christ into the holy of holies; i.e. into heaven. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001A new and living way;\u0002 that is, having a new way, which he hath traced out and opened for us, by entering himself first into heaven, \u0001through the veil,\u0002 i.e. through \u0001his flesh,\u0002 or by taking upon him, our flesh or human nature. He speaks with an allusion and comparison with the high priest of the former law, who to enter into the sanctuary, was to pass through the veil of separation. He compares Christ's flesh or body to this veil, inasmuch as Christ entered into the sanctuary of heaven by his sufferings in the flesh, and by the death of his body on the cross; or, inasmuch as the divinity of Christ was hidden from us by the veil of his human nature, as the sanctuary was hidden from the people by its veils. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And a high priest;\u0002 i.e. and having a great priest, to wit, Christ, \u0001over the house of God,\u0002 that is, over the Church, or over all the faithful, both in the Church militant on earth and in the Church triumphant in heaven. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Let us draw near\u0002 with a full and firm faith, our hearts being cleansed and \u0001sprinkled\u0002 from sin. He again alludes to that ceremony, by which the high priest of the Jews on the feast, called of expiation, sprinkled the people with the blood of the victim offered. (Witham) --- \u0001En plerophoria pisteos.\u0002 The Protestant version gives erroneously, \u0001in full assurance of faith.\u0002 See Ward's Errata." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Not forsaking our assembly.\u0002[6] St. Chrysostom understands the assemblies of Christians, where they met to celebrate the divine mysteries. Others expound it of not leaving the faith and communion of the Catholic Church by turning apostates: this is confirmed by the following words: \u0001for if we sin wilfully,...there is now left no sacrifice for sins.\u0002 The Novatian heretics understood no pardon for sins after baptism. St. Chrysostom and others understood no second baptism, wherewith to be cleansed in the same manner as before; but the most probable interpretation, and most agreeable to the text and doctrine of St. Paul, seems to be, that now remained no sacrifice for sins, i.e. no other sacrifice but that of Christ, which the apostate renouncing, by quitting and abandoning his faith, thereby cuts himself off from the very groundwork and foundation of salvation, as long as he continues in his apostacy. So that nothing remains for him but a dreadful expectation[7] of God's just and severe judgments. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001If we sin wilfully.\u0002 He speaks of the sin of wilful apostacy from the known truth; after which, as we cannot be baptized again, we cannot expect to have that abundant remission of sins, which Christ purchased by his death, applied to our souls in that ample manner as it is in baptism; but we have rather all manner of reason to look for a dreadful judgment; the more, because apostates from the know truth seldom or never have the grace to return to it. (Challoner)" }, { "marker": "Ver. 28-29.", "first": 28, "last": 29, "text": "\u0001A man making void,\u0002 &c. He brings this comparison from the manner that transgressors were dealt with under the law of Moses, to shew how much greater punishments Christians deserve when they are ungrateful to Christ after much greater benefits, when they may be said to have \u0001trodden under foot the Son of God\u0002 by despising him, who was the author of their salvation, by shedding his blood upon the cross. (Witham) --- What is here said of the crime of apostacy, may in some measure be applied to every deadly sin committed after baptism or the sacrament of penance; for a Christian by returning to sin, treads under foot the Son of God, despises the adorable blood by which he was sanctified, and offers a henious[heinous?] affront to the spirit of grace. Apostacy, though enormous, like all other sins can be forgiven by true repentance; but the apostle declares, there is no victim for the guilt of a person who perseveres and dies in apostacy." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Man is mortal, and therefore cannot extend his vengeance beyond death; God is immortal, and, as he lives eternally, can punish eternally; and he who during life despises a God who died for him, will at death experience the rigour of a God always living to punish him." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001But call to mind the former days,\u0002 &c. After having laid before them the severity of God's judgments, he comforts them with the hopes they may have of their eternal salvation, from what they had already suffered soon after they received the light of the gospel, and were \u0001illuminated\u0002 by baptism. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "He encourages them to \u0001patience\u0002 in the short time of this mortal life. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Yet a very little while,\u0002 and the judge that \u0001is to come,\u0002 and who is to judge every one, \u0001will come.\u0002 (Witham) --- \u0001O erchomenos,\u0002 he who is coming. It is observed by commentators, that this is the appellation given by the Jews to the Messias. See Matthew xi. 3. and xxi. 9." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001But my\u0002 [8] \u0001just man,\u0002 he that liveth according to the doctrine I have taught, liveth by faith, which is the groundwork and foundation of a good life. --- \u0001But if he withdraw himself,\u0002 and fall from this faith of Christ, \u0001he shall not please my soul.\u0002 It is a Hebrew way of speaking, and as it were in the person of God. (Witham) --- Luther and Calvin teach that faith alone is sufficient for justification, and they define this faith to be \u0001an assured confidence that their sins are forgiven them wholly by Christ's passion.\u0002 No text, however, in Scripture teaches that a man is justified by faith \u0001only.\u0002 In Romans, (ii.) Luther makes St. Paul say that a man is justified by faith \u0001only,\u0002 without the works of the law: the authorized Protestant version has omitted the word \u0001only,\u0002 foisted into the German translations. Solifidians [Those who pretend justification by faith alone] vainly cite this text, as its obvious meaning is, that neither the works of the \u0001written\u0002 law, done by the Jew, nor the works of the law of \u0001nature,\u0002 done by the Gentile, before either of them believe in Christ, can without faith in Christ justify any one. Saving faith is a faith working through charity in Jesus Christ, a faith which includes hope, love, repentance, and the use of the sacraments. Hence St. James (Chap. ii.) declares, that a man may have faith but not works, but that faith without works will not save him. St. Paul teaches the same, 1 Corinthians xiii. 2. \"If I should have \u0001all faith,\u0002 so as to move mountains, and have not charity, I am nothing;\" where we should observe the word \u0001all\u0002 faith." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001But we are not the children of withdrawing;\u0002[9] i.e. we are not such as withdraw ourselves in this manner from the true faith to perdition, but remain constant in the faith and law of Christ. (Witham)" } ] }, { "chapter": 11, "slug": "id255.html", "header": "Hebrews xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "All this chapter is a commendation and recommendation of faith, which \u0001is the substance\u0002[1] \u0001of things hoped for,\u0002 giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass. --- It is also a sure \u0001conviction\u0002[2] \u0001of things that appear not.\u0002 For when God has revealed things, and we believe them upon the divine and infallible authority of the revealer, we have a greater certainty of them than any demonstration can afford us. By this virtue of faith, they of old, our forefathers, \u0001obtained\u0002[3] \u0001a testimony\u0002 from God that their actions were pleasing to him. (Witham) --- Faith is the basis, the foundation supporting our hope; for unless there be faith, there cannot possibly be any hope. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The faith so highly commended here is not that \u0001special faith\u0002 of sectarists, by means of which persons of various and contradictory tenets pretend to assure themselves that their sins in particular are pardoned for Christ's sake, but a firm and lively belief of all that God has revealed or promised." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A sacrifice.\u0002[4] Literally, \u0001a greater sacrifice\u0002 than his brother \u0001Cain,\u0002 offering to God the best and fattest cattle he had, \u0001by which he obtained a testimony\u0002 (a mark of God's approbation) \u0001that he was just,\u0002 and his piety pleasing to God. St. Jerome, from a tradition among the Hebrews, thinks that this mark was, that fire descended from heaven upon Abel's sacrifice and not upon that of Cain. --- \u0001And by it, he being dead, yet speaketh. By it,\u0002 in construction, may be either referred to his faith or to his sacrifice. Some expound it, that by reason of his faith, or of his sacrifice, his memory still lives after his death, and he is commended by all good men. Others think that the apostle alludes to the words which God spoke to Cain, (Genesis iv. 10) \"The voice of thy brother's blood crieth to me from the earth,\" and that in this manner he is said to have spoken after his death. (Witham) --- Men of all religions, whether true or false, have offered sacrifices, as being the supreme act of religion; and therefore we may conclude, that what is so general and universal, must have come from the instinct and light of our nature, and be a kind of first principle implanted in us by God himself." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Henoch\u0002[Enoch] \u0001was translated,\u0002 so as not to die nor see death. In Ecclesiasticus (Chap. xliv.) he is said to be translated into paradise. By these words, \u0001that he should not see death,\u0002 it is the general exposition of the ancient interpreters, that he is not dead; but in what place, or in what manner God preserveth him, we know not. See St. Augustine, lib. de pec. orig.[on Original Sin] chap. xxiii.; St. Chrysostom; &c. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "He proves the Henoch[Enoch] was translated by faith, or on account of faith, thus: Henoch was translated because he pleased God; now he could not please God but by faith; therefore by faith he was translated. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Having received an answer,....moved with fear;\u0002[5] i.e. with a religious fear: by the Greek, prepared the ark, by which he condemned the rest of the incredulous world, who would not take warning nor believe. (Witham) --- Noe[Noah] warned impenitent sinners of impending judgments; but unbelievers and scoffers, they only laughed at Noe's credulity: thus worldlings, who laugh at the simplicity of the few, who work out their salvation with fear and trembling, will one day see their error, when the former shall perish in their infidelity, and the latter shall triumph in the midst of a falling world." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001By faith he that is called Abraham,\u0002 &c. He commends his faith, who believing God, left his own country, lived in Chanaan[Canaan] as in a strange country, waiting for the promise and for a city, whose builder and maker is God; i.e. for an habitation in the kingdom of heaven. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The Patriarchs, who lived to a great age, dwelt not in fixed dwellings, but in moveable tents, as pilgrims; whereas their descendants, the period of whose existence is greatly curtailed, pass their time in building and planning as if they were never to die. This earth is a place of our exile, heaven is our true country: let us then live here as strangers and pilgrims, looking forward with anxious desires for our true country, the land of the living, in the bosom of our God." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001By faith also Sara,\u0002 &c. Though Sara[Sarah] seemed at first incredulous, yet she presently believed, and conceived Isaac when she was past the age of having children. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Him as dead:\u0002[6] dead in a manner in that respect, and incapable of having children by Sara[Sarah]. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001All these died\u0002 in the faith of God's promises; that is, of their posterity, being to be introduced into the promised land of Chanaan[Canaan], but chiefly into the happy country of heaven. For had they only aspired and wished for the country of Chaldea, out of which Abraham came, they had time enough to have returned thither. (Witham) --- A metaphor taken from sailors, who, after a long and dangerous voyage, no sooner descry their native country, but they hail it with transports of joy: thus in Virgil:" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001By faith Abraham....offered up Isaac;\u0002 i.e. was ready and willing to do it, when Isaac was his only son, by whom God had promised to give him a numberless progeny, but by faith he considered that God, who had miraculously given him a son, could if he pleased raise him to life again. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Whence also he received him for a parable.\u0002[7] Some understand by this, that both Abraham and his son became hereby an example of a perfect obedience to God, which all nations should admire. St. Chrysostom, says, that Abraham received again his son safe in a figure, by being ordered to sacrifice for him a ram, which was a figure of Isaac. Others, that Abraham received again his son Isaac, who was a figure of Christ sacrificed on the cross, and risen again. Christ carried the cross on which he was to suffer, as Isaac carried the wood up to the mountain where he was to have been offered. (Witham) --- \u0001Parable;\u0002 that is, as a \u0001figure\u0002 of Christ slain and coming to life again. (Challoner)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Jacob....worshipping the top\u0002[8] \u0001of \u0002Joseph's \u0001rod,\u0002 or staff of command, or of his sceptre. See Genesis xlvii. Jacob, by bowing to Joseph and his sceptre, acknowledged and reverenced the power of Joseph, whom Pharao called the saviour of the world: and it is probable that Jacob, by the spirit of prophecy, knew Joseph to be a figure of Christ, and his power to be a figure of the spiritual power of the Messias. (Witham) --- The apostle here follows the ancient Greek Bible of the seventy interpreters[the Septuagint], (which translates in this manner, Genesis xlvii. 31.) and alleges this fact of Jacob, in paying a relative honour and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But some translators, who are no friends to this relative honour, have corrupted the text, by translating it, \u0001he worshipped, leaning upon the top of his staff;\u0002 as if this circumstance of leaning upon his staff were any argument of Jacob's faith, or worthy the being thus particularly taken notice of by the Holy Ghost: (Challoner) Besides, if Jacob's staff, and not Joseph's rod or sceptre, had been spoken of, the Greek would have been \u0001autou,\u0002 suæ, not \u0001autou,\u0002 ejus: but this relative honour or worship is not pleasing to them." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Concerning his bones.\u0002 That is, that when the Israelites should leave Egypt, they should take with them his bones, to be buried in Chanaan [Canaan] with his ancestors. This shews he had faith on God's promises, that he would give the Israelites the land of Chanaan. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001By faith Moses....was hid three months,\u0002 &c. It is not improbable what Josephus relates, (lib. ii. Jewish Antiquities, chap. 5) that the parents of Moses, by revelation from God, or by some extraordinary marks, were persuaded that he should deliver the Israelites from their slavery in Egypt, and conduct them into the land of promise. (Witham)" }, { "marker": "Ver. 24-26.", "first": 24, "last": 26, "text": "\u0001By faith Moses....\u0002chose \u0001rather to be afflicted with the people of God,\u0002 than to be honoured as the son of Pharao's daughter, and to enjoy short sinful pleasures in the court of the king. --- \u0001Esteeming the reproach of Christ:\u0002 by which seems to be signified, that Moses, to whom Christ and his sufferings were revealed, chose rather to endure such reproaches and contradictions from his brethren, the Israelites, as Christ was to suffer from the Jews, than to have all the short pleasures of what is called a happy life. See St. Chrysostom, hom. xxvi. --- \u0001For he looked unto the reward;\u0002 not any temporal reward or advantage in this life, but a reward from God in heaven, or rather where God himself would be his reward. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001He left Egypt.\u0002 Some understand this, when he fled to Madian, after he killed the Egyptian; but it was rather fear than faith which made him flee at that time. We may rather expound it of his going away with all the people, when by faith he trusted that God would deliver him and the people from the known fierceness of king Pharao, as it also happened. --- \u0001For he endured, as seeing him that is invisible.\u0002[9] That is, seeing by the eyes of faith the invisible God to be his protector, he endured and overcame all difficulties with courage and constancy. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "The following examples are clear enough, if we look into the history and particular actions of those here named. It was a faith in God's mercies and promises that gave them courage, resolution, and perseverance amidst all dangers and difficulties, against all afflictions and persecutions, that made them despise the short happiness of this mortal life, in hopes of an immortal happiness hereafter. Yet they who are so much commended and approved for their faith, received not the great promise of entering into the kingdom of heaven; and they who lived and died well, were indeed in a place of rest, but their souls were not admitted to the beatifical vision, to see and enjoy God in heaven, till our blessed Saviour [Jesus Christ], at his glorious ascension, entered first, and opened as it were heaven's gates for others to enter. In this God provided something better for us, who, after his coming, if we die without sin, and without any temporal punishments due to sin, our souls are presently happy with God in heaven. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Melon\u0002 signifies a sheep; \u0001melote\u0002 signifies a sheep skin, with the wool on it. This, or a goat skin, was the usual covering of poor people, and as such was adopted by the ancient prophets, mortified to all the luxuries of life. Thus Elias[Elijah] is called \u0001vir pillosus,\u0002 a hairy man, not for his beard or hair, but for his shaggy or hairy covering." } ] }, { "chapter": 12, "slug": "id256.html", "header": "Hebrews xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Laying aside every weight;\u0002[1] i.e. all that may hinder us when we run in the way of virtue.--- \u0001To the fight proposed to us.\u0002 In the Greek it is more clear: \u0001let us run the proposed race.\u0002 He compares the condition of Christians to those who run a race, who fight or strive for a prize in the Olympic games, who strip themselves, and make themselves as light as possible, the better to run and fight. (Witham) --- This Christian's life is both a race and a combat. In baptism we enter the lists; therefore we must fight in running to Jesus Christ, for he is the term, the goal, and the prize. To run well, we must be as light and disengaged as possible; and the same if we hope to combat with success. We should look up to the battles fought by our captain, Jesus Christ, and contemplate the glory he now enjoys on that account; for this he means to share with us, if we imitate his virtues: let us then rejoice to suffer with our Captain (\u0001archegon\u0002) here, and we shall be glorified with him hereafter." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Who having joy\u0002[2] \u0001proposed to him, underwent the cross.\u0002 The sense seems to be, who by reason of the joy he had to perform the will of his eternal Father, for which he knew he should be exalted above all creatures, underwent willingly the ignominy and death of the cross. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001You have not yet resisted unto blood.\u0002 Though you have met with some persecutions, you have not yet shed your blood for his sake who laid down his life, and shed every drop of his blood for you. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001You have forgotten the consolation,\u0002 &c. He puts them in mind, that it ought to be a subject of great comfort to them, that God calls them his children, \u0001his sons,\u0002 and treats them as his true and legitimate children, when he admonished them to live under discipline and obedience to him, when, to correct their disobedient and sinful ways, he sends the afflictions and persecutions in this world, which they ought to look upon as marks of his fatherly tenderness; for this is what a prudent kind father does to his legitimate children, of whom he takes the greatest care: and not to use these corrections, is to neglect them, as if they were [3]illegitimate children. We \u0001reverence\u0002 the \u0001father of our flesh,\u0002 (ver. 10.) our parents in this world, when they instruct and correct us, how much more ought we to \u0001obey the Father\u0002 and Creator of spirits, (i.e. of our souls) that being truly sanctified by him, we may live and obtain life everlasting. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "In these last four verses we may observe as many subjects of consolation under afflictions. God, our Father, is the author of them; the chastisement he inflicts is the proof of his love; it is the sign or mark of our divine adoption; it is a necessary condition of our being adopted." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "It is true all discipline, all corrections, and sufferings in this present life, are disagreeable to our nature, because they bring not joy, but trouble and grief with them; yet afterwards, they who have been exercised with them, will reap \u0001the most peaceable fruit of justice,\u0002 eternal peace and happiness in heaven. (Witham) --- We must not judge of sufferings by the smart they occasion, but by the fruits of peace, justice, and eternal glory they produce in such as submit to them with patience." }, { "marker": "Ver. 12-14.", "first": 12, "last": 14, "text": "\u0001Wherefore lift up the\u0002[4] \u0001hands,\u0002 &c. Be fervent in piety, walk firmly in the way of virtue, \u0001make straight\u0002[5] \u0001steps,\u0002 without declining to one side or the other, without halting or going astray, and strive to be healed from your sins by his grace. --- \u0001Follow\u0002 and seek \u0001peace,\u0002 as much as lies in you, with all men, and [6]\u0001purity\u0002 of life, \u0001without which no man shall see\u0002 and enjoy God. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Be wanting to the grace of God,\u0002 by resisting and abusing his favours, or by falling from the grace of God received. --- \u0001Lest any root of bitterness,\u0002 &c. He means scandalous wicked persons, by whom others are infected, defiled, and corrupted. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Or profane person, as Esau,\u0002 who had so little regard for the blessing and inheritance of his father, that he sold his right of first-begotten for one mess of broth, and afterwards \u0001found no place for repentance, although with tears he had sought for it;\u0002 that is, he could not make his father repent or change what he had once done, though he endeavoured with his tears and lamentable outcries. Or if any one will have repentance referred to Esau himself, still the Novatian heretics can have no advantage in favour of their error, when they deny that sinners can repent, because Esau's tears might only be for a temporal loss, not for God's sake, nor for the guilt of his sins, so that he wanted the dispositions of a true penitent and of a contrite heart. (Witham) --- \u0001Bebelos,\u0002 profane, like Esau, who for a trifling meal could forfeit his right of primogeniture[first-begotten], and the honour of priesthood thereto attached. Oh, how many give up all right to a heavenly and eternal inheritance for even a mere trifling consideration! And how will they one day, with Esau, regret the same inflexibility on the part of God, their Father!" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001He found,\u0002 &c. That is, he found no way to bring his father to repent, or change his mind, with relation to his having given the blessing to his younger brother, Jacob. (Challoner)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For you are not come to a mountain,\u0002[7] &c. That is, to a mountain on earth that can be touched; to wit, to Mount Sinai, where the law was given to Moses, where the mountain seemed all on fire, with dreadful thunder and lightning, whirlwinds, darkness, tempests, sounding of trumpets, voices, &c. which they who heard excused themselves, begging that Moses only, and not God, might speak to them, for they could not without exceeding consternation think of what was then said; that if any man, or even beast, should touch the mountain, he should be stoned to death. (Exodus xix. 15.) Nay Moses himself, trembling, was frightened. This particular is nowhere mentioned in the Scripture, but the apostle might know it by revelation, or by some tradition among the Jews. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001But you are come to Mount Sion,\u0002 where not a law of fear, like that of Moses, but a new law of love and mercy hath been given you, preached by our Saviour himself, and by his apostles, testified by the coming of the Holy Ghost, and by the effusion of God's spirit upon the believers. Here you are called to the city of the living God, (to the Christian Church on earth) and even to the celestial Jerusalem, there to be for ever happy in the company of many millions of Angels; \u0001to the church of the first-born, who are written in heaven,\u0002 (ver. 23.) to be happy with those who have been chosen by a special mercy of God, and blessed with an endless happiness; to be there in the presence of God, the judge of all men, with all the celestial spirits and souls of the just and perfect in the kingdom of God. Jesus Christ is the mediator of this new testament, the redeemer of mankind by his death on the cross, by the sprinkling and effusion of his blood, which speaketh better than that of Abel: the blood of Abel cried to heaven for vengeance, and the blood of Christ for mercy and pardon. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Refuse not\u0002 then to hearken to him; for if the Jews escaped not God's severe judgments, for being deaf to his admonitions, given by an Angel to Moses on Mount Sinai, and by him to the people, much less shall we escape, if we turn away our minds, and harden our hearts against the instructions of our Redeemer, who came from heaven to speak to us, and teach us the way to our eternal salvation. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Whose voice then moved the earth,\u0002 by such signs and prodigies on Mount Sinai: \u0001but now he promiseth, saying\u0002 by the prophet Aggeus[Haggai]: \u0001yet once; and I will move not only the earth, but heaven also.\u0002 These words of the prophet are commonly understood of Christ's first coming at his incarnation, when at his birth a star appeared, Angels were sent, and sung his praises, when the heavens opened at his baptism, when the earth trembled at his resurrection, when the sun and moon were darkened at his death, &c. Yet others expound these words of Christ's coming to redeem mankind, so as to comprehend all the time of the law of grace, and even his second coming to judge all men, at the end of the world, of which may particularly be understood those words, (ver. 27.) of \u0001the translation of the moveable things;\u0002 that is, of the elements, and of the heavens changed to a more perfect state. See here St. Chrysostom; St. Augustine, lib. 18. de civ. Dei. chap. xxxv. p. 517. Nov. Editionis. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Some refer these words to the tabernacle, to the ark, the altar, and other parts of the Jewish religion; which, as figures were to be altered and to be replaced by the more lasting and more perfect dispensation of the gospel. (Estius)" } ] }, { "chapter": 13, "slug": "id257.html", "header": "Hebrews xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And hospitality do not forget,...some being not aware\u0002[1] \u0001of it, have entertained Angels.\u0002 They imagined they received men, when they were Angels. The Latin interpreter followed exactly the Greek, though the expression be unusual in both languages. It is meant of Abraham, (Genesis xviii. 2.) and of Lot, Genesis xix. 1. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001As being yourselves also in the body.\u0002 That is, liable to troubles and afflictions as long as you are in a mortal body. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Marriage honourable in all.\u0002[2] It is doubtful both in the Latin and Greek, whether the sense be, marriage \u0001is\u0002 honourable, or \u0001let\u0002 it be accounted honourable, as it rather seems to be by the rest of the text. Again it may be doubted whether the sense be honourable in all persons, or in all things, and in all respects; as it seems to be the obvious signification that persons do nothing to dishonour their state, as they do who violate by adulteries the fidelity they owe to one another, who regard not the sanctity of this sacrament, who love not each other, who take not care of the education of their children. It does not follow from hence, that all persons without any exception, even those who have already made a vow to God to lead a single life, may lawfully marry. Such persons, by pretending to marry, incur their damnation. See 1 Timothy v. 12. (Witham) --- Or, \u0001let marriage be honourable in all.\u0002 That is, in \u0001all things\u0002 belonging to the marriage state. This is a warning to married people, not to abuse the sanctity of their state, by any liberties or irregularities contrary thereunto. Now it does not follow from this text that all persons are obliged to marry, even if the word\u0001 omnibus\u0002 were rendered, \u0001in all persons,\u0002 instead of \u0001in all things:\u0002 for if it was a precept, St. Paul himself would have transgressed it, as he never married. Moreover those who have already made a vow to God to lead a single life, should they attempt to marry, would incur their own damnation. (Challoner) --- As marriage is a great sacrament, (Ephesians v.) married persons should be careful to honour and respect it, by chaste and prudent behaviour; (see 1 Peter iii. and 1 Thessalonians iv.) but it too often happens that by criminal incontinence they change a great sacrament into a great sacrilege." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001I will not leave thee, neither will I forsake thee.\u0002 It is an exhortation to covetous persons not to be too solicitous, but to trust in Providence. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Remember your prelates,\u0002 &c. who have been placed over you to be your guides and directors in what belongs to the service of God; he seems to mean the two Sts. James, the apostles, who perhaps had already suffered martyrdom for the gospel. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Yesterday, and to-day, and the same for ever.\u0002 That is, Christ is the same merciful and powerful advocate and protector, in regard of all that serve him faithfully to the end of the world. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With various and strange doctrines.\u0002 Such as the disciples of Simon Magus had begun to teach; nor with the false doctrine of those among you, who would make you subject to the ceremonies and sacrifices of the former law, which never of themselves profit those who walk in them, so as to give true sanctification, and which now are no longer obligatory. (Witham) --- The grace of Jesus Christ is the true support of our hearts, and this grace is conveyed to us by means of the sacraments, especially the holy Eucharist. Hence St. Ignatius of Antioch addresses the Ephesians as follows: \"Brethren, stand fast in the faith of Jesus Christ; in his passion and resurrection; breaking that one bread, which is the \u0001medicine\u0002 of immortality, the antidote against death, and \u0001the means of living in God\u0002 by Christ Jesus; the \u0001medicament\u0002 that expels all evil.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001We,\u0002 Christians, \u0001have\u0002 at present \u0001an altar,\u0002[3] and consequently a sacrifice, \u0001whereof they have no power to eat,\u0002 who serve the tabernacle, confiding in the law and in Moses, not in Christ and the gospel. He does not say, we had an altar. (Witham) --- St. Paul has often mentioned the high priest and victim; here he tells us we \u0001have\u0002 an altar, and of course a sacrifice. Let us then go out of ourselves to offer to God by, with, and in Jesus Christ, this his beloved Son, in the holy Eucharist, for this is a victim of praise worthy of God, and let us not forget to offer ourselves to our eternal Father daily, in union with our great high priest and victim, Jesus Christ; 1st, on the cross; 2ndly, in the Eucharist; and 3rdly, in heaven, the immaculate Lamb slain as it were from the beginning before the throne of God." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "This is commonly interpreted of the sacrifice of the Eucharist, by which is continued (though in a different manner) Christ's sacrifice on the cross, of which he speaks in the following words, telling them that \u0001the bodies of those beasts,\u0002 with the blood of which the sanctuary was sprinkled on the feast of expiation, (see Leviticus xvi. 29. and xxiii. 27. and Numbers xxix. 8.) were \u0001burnt without the camp,\u0002 not eaten as the other victims. Wherefore Jesus, when he fulfilled this figure, and offered himself on the cross, a sacrifice of expiation for the sins of all mankind, and to obtain for them true \u0001sanctification,\u0002 was pleased to \u0001suffer\u0002 out \u0001of the gate\u0002 of Jerusalem. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Let us go forth, therefore, to him without the camp.\u0002 It is an exhortation to them to be willing to suffer with Christ reproaches, persecutions, and death itself, if they desire to partake of the benefit of Christ's redemption. (Witham) --- \u0001Bearing his reproach.\u0002 That is, bearing his cross. It is an exhortation to them to be willing to suffer, with Christ, reproaches, persecutions, and even death, if they desire to partake of the benefit of his suffering for man's redemption. (Challoner)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001We have not a permanent city\u0002 in this world, but are like pilgrims or banished men, \u0001seeking\u0002 for our happy country of heaven; but in the mean time must offer to God a sacrifice of praise and thanksgiving, which is done chiefly in the holy sacrifice of the Eucharist, also by confessing \u0001his name,\u0002 and praying to him with our lips and hearts; and by a kind of sacrifice of charity, by \u0001doing good\u0002 to every one, and of \u0001communication\u0002 to others; literally, \u0001of communion,\u0002 or union with our neighbours. (Witham) --- When we read in the psalms, and in the old Scripture, of a sacrifice of praise, we may look upon it as a prophecy of the Christian Eucharist or sacrifice of praise, of which St. Augustine says: \"What is a more holy sacrifice of praise, than that which consisteth in thanksgiving, which the faithful offer now in the sacrifice of the Church.\" (lib. 1. contra Advers. leg. and proph. chap. xviii.) And again in chap. xx., \"The Church from the time of the apostles, by an uninterrupted succession of prelates, offers to God in the body of Christ the sacrifice of praise.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001For by such sacrifices God's favour is obtained,\u0002[4] and a recompense or a reward from him. (Witham) --- The Protestant version, God is well pleased: If God be well pleased and shew favour for them, then are they meritorious, and faith alone is not the sole cause of God's favour to man." }, { "marker": "Ver. 17-18.", "first": 17, "last": 18, "text": "\u0001Obey your prelates,\u0002 &c. Join the sacrifice of obedience to your bishops and pastors, whom God has placed over you, who must render an account even of your souls, i.e. whether they have discharged their duty towards you, and whether it be not by their neglect that you have remained in your sins. Follow their commands and instructions, with such a ready willingness, that you do not contristate them, but that you may be a subject of comfort and joy to them, in their heavy and dangerous employments. --- Fail not to \u0001pray for\u0002 me, who am such a minister of God. (Witham)" }, { "marker": "Ver. 20-21.", "first": 20, "last": 21, "text": "\u0001Who brought,\u0002 or raised \u0001from the dead, the great pastor of the sheep,\u0002 of all the faithful, \u0001Jesus Christ, in the blood of the everlasting testament:\u0002 in the testament that is to last for ever, not for a time, like the former testament made to the people of Israel. These words, \u0001in the blood,\u0002 may either be joined with \u0001brought from the dead his son,\u0002 as man, by the merits of his blood, which he had shed on the cross, as it is said in Philippians ii. 8. Or they may be joined with the \u0001great pastor,\u0002 and then the sense will be, that God raised Jesus Christ, who, by his blood shed on the cross, became the great shepherd of all the faithful. Working in you by his grace \u0001every good work,\u0002 &c. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Bear with the word of consolation,\u0002 with what I have written to exhort and comfort you in a very few words, considering the importance of the subject, and the sublime mysteries. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Our brother, Timothy, is set at liberty.\u0002 From which we may conjecture that Timothy had been a prisoner, though it is not known where, nor on what occasion. (Witham)" } ] } ] }, "hos": { "book": "hos", "intro": [ { "text": "THE PROPHECY OF OSEE.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Osee, or Hosea, whose name signifies \u0001a saviour,\u0002 was the first in the order of time among those who are commonly called \u0001lesser prophets,\u0002 because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. (Challoner)" }, { "text": "The chronological order is not observed in any edition. The Septuagint vary from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock)" }, { "text": "It is not known who collected them into one volume. But the book of Ecclesiasticus (xlix. 12.) speaks of \u0001the twelve;\u0002 and 4 Esdras i. 39., specifies them as they are found in the Septuagint: Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c., as in the Vulgate. (Calmet)" }, { "text": "Many other prophets appeared before these, (Worthington) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speak of him alone. But some take it to regard the whole collection, and may be added by another hand. (Calmet)" }, { "text": "The style of Osee is sententious and very hard to be understood, (St. Jerome) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. (Calmet)" }, { "text": "By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. (Worthington)" }, { "text": "Then all distinction of this nature was at an end. (Haydock)" } ], "intro_slug": "id667.html", "chapters": [ { "chapter": 1, "slug": "id668.html", "header": "Osee i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 He reigned forty-one years, till the year of the world 3220. (Usher) --- The prophets usually give the date, that the prediction may be verified. Some Latin manuscripts intimate, that \"the Jews attribute these titles to Esdras, (who is Malachias) or to the respective prophets, which is more probable.\" (St. Jerome, t. i.) --- Jeroboam II died twenty-six years before Ozias, towards the end of whose reign Isaias commenced; so that Osee was more ancient. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fornications.\u0002 That is, a wife that hath been given to fornication. This was to represent the Lord's proceedings with his people Israel, who, by spiritual fornication, were continually offending him. (Challoner) --- The prophet reclaimed her. (St. Jerome) --- She denoted Samaria, abandoned to idolatry, Ezechiel xvi. 15. Several such actions were prophetical. Many have supposed that this was only a parable; but the sequel proves the contrary. (Calmet) --- \u0001Of fornications.\u0002 So called from the character of their mother, if not also from their own wicked dispositions. (Challoner) --- He is ordered to marry a woman who had been of a loose character, and to have children who would resemble her; (Worthington) or he takes her children to his house; (Grotius) unless the children of the prophet were so styled because the mother had been given to fornication. So the \u0001rod\u0002 of Aaron retains its name when it was become a \u0001serpent,\u0002 Exodus vii. 12. --- \u0001Shall,\u0002 or rather, \"has departed;\" and therefore he denounces future chastisements." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jezrahel.\u0002 Jehu slew Joram in this place. He was the instrument of God's justice, yet acted himself through malice and ambition, and was therefore deservedly punished. Zacharias, the fourth of his family, lost the crown, and was slain by Sellum, at Jezrahel, 4 Kings ix., &c. (Calmet) --- The offspring of Jehu, now on the throne, solicited Jezrahel or the ten tribes to idolatry, which God will revenge. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Without mercy. Lo Ruchamah.\u0002 (Challoner) --- Some copies of Septuagint and St. Paul read, \"not beloved,\" Romans ix. 25. Samaria shall surely perish. After the death of Jeroboam II, the kingdom was all in confusion, and in sixty-two years time became extinct. It was afterwards blended with Juda." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Horsemen.\u0002 Sennacherib was miraculously disconcerted. Juda returned from captivity and became more flourishing, giving birth to the Messias. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not my people. Lohammi.\u0002 (Challoner) --- The kingdom of Israel seemed to be quite cast off; and in captivity it was hardly distinguished from other nations. Juda was preserved longer, and at all times was under the divine protection. Ezechiel, Daniel, &c., comforted the people in the worst of their afflictions. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The number,\u0002 &c., viz., of the true Israelites, the children of the Church of Christ. (Challoner) --- This is the primary sense, Romans ix. 25. Yet the Israelites are here also assured of their return from captivity. (Calmet) --- \u0001God.\u0002 Among many sinners, some are chosen. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Head;\u0002 Christ, (Challoner) the head of all the faithful, (Worthington) consisting both of Jews and Gentiles. Israel and Juda returned under Zorobabel, &c. (Calmet) --- The prophets blend present and future transactions together. (St. Jerome in chap. iii.) --- \u0001Jezrahel.\u0002 That is, of the seed of God; for Jezrahel signifies the seed of God. (Challoner) --- \u0001For\u0002 may also be rendered, \"when or though.\" The seed of Jehu shall be exterminated. The kingdom, signified by Jezrahel, a great city, shall fall. (Calmet)" } ] }, { "chapter": 2, "slug": "id669.html", "header": "Osee ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Brethren,\u0002 &c. Or, \u0001call your brethren, My people; and your sister, Her that hath obtained mercy.\u0002 This is connected with the latter end of the foregoing chapter, and relates to the converts of Israel. (Challoner) --- I seemed to have abandoned them at \u0001the great day\u0002 of carnage; (Haydock) but I will still receive (Calmet) this portion of my people, as well as Juda. (Haydock) --- Disdain not to call them brethren. More of the ten tribes than of the others embraced the faith of Christ, and more Gentiles than Jews became converts. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Your mother:\u0002 the synagogue. (Calmet) --- He addresses Juda, (ver. 11, 15.) or all God's people, chap. i. 11. This vineyard yields no good fruit, Isaias v. Idolatry prevails, Ezechiel xvi. 5., and xxiii. 3." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Drought.\u0002 In Egypt the people were plunged into idolatry, and oppressed. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fornications.\u0002 They imitate their parents. (Haydock) --- I will not spare them, as I did some in the wilderness. (St. Jerome) --- Punishment will not cease till people repent. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lovers:\u0002 idols, and foreign nations, Ezechiel xvi. 15, 33." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Paths.\u0002 The aid which she sought from foreigners shall prove vain. --- It is often an effect of mercy, when our wicked plans miscarry. (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Baal:\u0002 or they formed idols." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Season.\u0002 When the harvest is ripe, the loss is more afflicting. God withdraws what proves an occasion of sin. --- \u0001Liberty.\u0002 The creature serves unwillingly, Romans viii. 21." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Folly,\u0002 or shame, Genesis xxxiv. 7., and Judges xix. 23." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Times.\u0002 This was verified during the captivity." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ear.\u0002 Hebrew, \"nose-rings,\" or ornaments hanging from the nose. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I will allure her,\u0002 &c. After her disloyalties, I will still allure her by my grace, &c., and send her \u0001vine-dressers,\u0002 viz., the apostles, originally her own children, who shall \u0001open\u0002 to her the gates of \u0001hope;\u0002 as heretofore, at her coming into the land of promise, she had all good success after she had satisfied the divine justice by the execution of Achan, in the valley of Achor, Josue vii. (Challoner) --- Septuagint, \"I will seduce \u0001or\u0002 make her stray;\" \u0001plano.\u0002 (Haydock) --- I will permit her to yield to error, in captivity; (Theodoret) or will cause her hopes to be frustrated yet in exile I will comfort her. The Jews were not changed till they had seen the vanity of idols, and suffered much. (Calmet) --- God's grace prevents sinners, that they may be converted. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vine.\u0002 Hebrew, \"vineyards there,\" (Calmet) or \"from,\" &c. (Haydock) --- \u0001Achor.\u0002 The environs of Jericho were very enchanting, Isaias lxv. 10. --- \u0001Sing\u0002 is better than Septuagint, \"shall be humbled.\" Hebrew, \"shall answer,\" as people singing alternately. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001My husband.\u0002 In Hebrew \u0001Ishi.\u0002 --- \u0001Baali:\u0002 my lord. The meaning of this verse is: that, whereas, \u0001Ishi\u0002 and \u0001Baali\u0002 were used indifferently in those days by wives speaking to their husbands, the synagogue, whom God was pleased to consider as his spouse, should call him only \u0001Ishi,\u0002 and abstain from the name of \u0001Baali,\u0002 because of his affinity with the name of the idol \u0001Baal.\u0002 (Challoner) --- The very name shall become obsolete. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Baalim.\u0002 It is the plural number of Baal; for there were divers idols of Baal. (Challoner) --- The Jews hence styled Esbaal, Isboseth; as \u0001boseth\u0002 means \"confusion,\" 1 Paralipomenon viii. 33." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Beasts.\u0002 The most savage nations shall receive the gospel, and become mild, Isaias xi. 6. (Theodoret) --- Wild beasts shall not infest the land, Leviticus xxvi. 22. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I will espouse thee,\u0002 &c. This relates to the happy espousals of Christ with his Church, which shall never be dissolved. (Challoner) --- God gives the dowry, \u0001justice,\u0002 &c." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Faith,\u0002 the root of all virtues. We shall be true to each other. This has been realized only in the Church of Christ. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hear the heavens,\u0002 &c. All shall conspire in favour of the Church, which in the following verse is called \u0001Jezrahel,\u0002 that is, \u0001the seed of God.\u0002 (Challoner) --- Harmony shall subsist between all the parts of the universe. The earth shall receive rain, &c. This happiness was enjoyed in figure by the Jews, after their return, and in reality by Christians. (Theodoret)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Jezrahel.\u0002 This most fruitful valley shall again be covered with abundant crops. The whole nation of the Jews shall be happy. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001That which is not my people,\u0002 &c. This relates to the conversion of the Gentiles, (Challoner) as the apostles explain it, 1 Peter ii. 10., and Romans ix. (Worthington)" } ] }, { "chapter": 3, "slug": "id670.html", "header": "Osee iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Woman.\u0002 This second woman denotes the penitent Israel, yet not quite reconciled. The people in captivity are separated both from her idols and from God, though the latter still retains an affection for them. Osee does not marry this woman, but gives his word. We must not urge the parable too far. He acts as a figure of the Lord, who has received an outrage. (Calmet) --- Grace is still offered to sinners, whose persons are never hated by God. (Worthington) --- \u0001Husks.\u0002 Septuagint, &c., \"cakes made with grapes,\" for idols. (Theodoret; St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Core.\u0002 Septuagint, \"gomor of barley, and for a nebel of wine.\" The woman must consequently have been of very mean condition. In the East wives are still, even among Christians, purchased according to their rank, often without being seen or consulted. The parents give part of the price to the bride. (Calmet) --- The unbelieving Jews, who refrain from idols, receive some temporal advantages; but not thirty pieces of silver, or three cores of wheat, denoting the faith of the blessed Trinity and the observance of the decalogue, whereby they might obtain eternal life. Towards the end of the world they shall be converted. [Romans xi. 26.] (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Man's.\u0002 After the person was espoused, any infidelity was punished as if she had been married. It does not appear that Osee took this woman to wife. (Calmet) --- But he signified that the people must wait for God, in captivity. (Theodoret; Sanctius lv.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Altar. Hebrew, \"statue;\" matseba instead of mozbé, as (Haydock) others agree with St. Jerome, and there seems to have been no variation in his time. --- Theraphim. Images or representations, (Challoner) either good or bad. As the other things mentioned were good, such lawful images as were used in the temple must be meant, 3 Kings vii. 36. (Worthington) --- St. Jerome explains it of cherubim. Septuagint, \"altar, priesthood, and manifestations (Urim, &c.) being wanting.\" (Haydock) --- Yet some take it in a bad sense. The Jews adhere neither to God nor to idols. (Vatable, &c.) --- What misfortune, however, would the latter be? In exile the Jews were deprived of the exercise of their religion, and of their princes. (Calmet) --- But this was only a figure of what they endured since they rejected Christ. (Origen, Philoc. i.; St. Jerome) --- This wretched state will probably continue till they at last embrace the yoke of Christ, the true king of ages. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001David, their king.\u0002 That is, Christ, who is of the house of David. (Challoner) --- After the captivity, the Jews submitted to Zorobabel. Yet this only foreshewed a more sincere conversion to Jesus Christ. In fact, the house of David never regained the throne, (Calmet) and it is not clear that Zorobabel had any authority over the people. (Haydock) --- Christ is the literal object of this prediction. (Calmet)" } ] }, { "chapter": 4, "slug": "id671.html", "header": "Osee iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 They are chiefly addressed, (Chaldean; St. Jerome; Calmet) or what follows to ver. 15, regards all. (Worthington) --- \u0001Judgment.\u0002 Hebrew, \"a trial.\" --- \u0001Mercy.\u0002 The want of humanity and of practical knowledge is urged. (Calmet) --- The knowledge of God includes the observance of the commandments, 1 John ii. 4. (Worthington) --- This science alone is requisite, Jeremias ix. 3., and Isaias v. 13. Blind leaders prove their own and other's ruin." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blood.\u0002 The successors of Jeroboam II were mostly murdered. (Calmet) --- Incestuous marriages take place. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Together.\u0002 The waters shall be dried up, or infected. (Calmet) --- When the people are taken away, beasts will not long remain, Jeremias ix. 10., and Sophonias i. 2. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Judge,\u0002 &c. As if he would say: It is in vain to strive with them, or reprove them, they are so obstinate in evil. (Challoner) --- \u0001Priest.\u0002 Such must be slain, Deuteronomy xvii. 12. (Calmet) --- Septuagint, \"my people are like a priest contradicted,\" (Haydock) or degraded. (Theodoret)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Prophet,\u0002 both true and false. --- \u0001Night\u0002 of tribulation. Hebrew and Septuagint, \"I have compared thy mother to the night.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Silent.\u0002 Septuagint, \"like those who had,\" &c. --- \u0001Knowledge.\u0002 Jeroboam I had appointed unlawful priests, and some of the house of Aaron went over to him, and were excluded from officiating at Jerusalem, after the captivity, 1 Kings xii. 31., and Ezechiel xliv. 10. Knowledge is always expected of priests, Deuteronomy xvii. 8., and Malachias ii. 7. (Gratian. dist. 38. c. \u0001omnes.\u0002) (Calmet) --- When the power of sacrificing is withdrawn, all spiritual functions cease, as sacrifice belongs properly to a priest. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Me.\u0002 A father rejoices in a numerous offspring. But my people take occasion to offend me the more they increase. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sins:\u0002 victims. (Worthington) --- \u0001Iniquity;\u0002 or \"they seek for support in their propitiatory offerings,\" and lull the people asleep in their sins. The priests of the golden calf imitated the sacred rites of Moses. It would have been too difficult to make the people change altogether." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Priest.\u0002 They are equally dissolute, and shall meet the like punishment. --- \u0001Devices,\u0002 or thoughts. (Calmet) --- \u0001Cogitatio mali operis pænas luet.\u0002 (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ceased.\u0002 Hebrew, \"increased.\" They have no children living. (Calmet) --- Septuagint, \"let them not succeed.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Understanding.\u0002 Literally, \"heart.\" (Haydock) --- Some sins darken reason more than others; but none so much as spiritual fornication. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Staff.\u0002 It was customary to use this mode of divination, (Ezechiel xxi. 21.) and likewise incense, ver. 13. --- \u0001Oak.\u0002 These terms are variously rendered as the trees and stones mentioned in Scripture, will probably never be ascertained." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Visit.\u0002 This is the most dreadful of God's judgments. He permits those who offend him to receive discontent from their own families. --- \u0001Effeminate,\u0002 like the Galli, &c., (St. Jerome) and votaries of Priapus, 3 Kings xv. 11. Hebrew, \"the consecrated women.\" Septuagint, \"initiated,\" to honour a lewd idol by prostitution. (Calmet) --- \u0001Beaten.\u0002 Septuagint, \"adhere to a harlot. But thou, Israel, be not ignorant, and Juda go,\" &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Offend.\u0002 It was more culpable for Juda to commit idolatry (as they had the temple, &c., of the true God) than for Israel, whom Jeroboam hindered from going to Jerusalem, after he had set up his golden calves. (Worthington) --- \u0001Galgal\u0002 and \u0001Bethaven.\u0002 Places where idols were worshipped. Bethel, which signifies \u0001the house of God,\u0002 is called by the prophet Bethaven, that is, the \u0001house of vanity,\u0002 from Jeroboam's golden calf which was worshipped there. (Challoner) --- Galgal was on the confines of the two kingdoms, and always venerated by the Jews. Idols had been there in ancient times, and probably a sort of oracle, Judges iii. 19. If Israel be thus abandoned, let not Juda imitate them. (Calmet) --- \u0001Lord.\u0002 Profane not this sacred name by giving it to idols. (Theodoret) --- Use not this expression, since you do not worship me. (St. Jerome)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wanton.\u0002 Septuagint, \"stung,\" or rendered furious. Thus Israel gives way to ungovernable passions. The people shall be led into captivity, and have room to range about." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Partaker.\u0002 Hebrew, \"tied to abominations.\" --- \u0001Alone.\u0002 His case is desperate. (Calmet) --- Septuagint, \"he has placed stumbling-blocks for himself.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Separated\u0002 from that allowed to God's people, Deuteronomy xii. 12. Hebrew, \"insipid,\" or spoiled. Chaldean, \"their princes have sought after banquets.\" Septuagint, \"He has provoked (\u0001surpassed\u0002) the Chanaanites.\" These two have not read as we do. --- \u0001They.\u0002 Hebrew, \"their shields (\u0001chiefs\u0002) have loved shame:\" dissolute practices, or \"presents,\" which are disgraceful. (Calmet) --- Septuagint, \"They have loved shame by her rage. (19) A whirlwind shall whistle in,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wings.\u0002 They shall be quickly removed hence. (Calmet)" } ] }, { "chapter": 5, "slug": "id672.html", "header": "Osee v.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Of priests.\u0002 What is said of \u0001priests\u0002 in this prophecy is chiefly understood of the priests of the kingdom of Israel; who were not true priests of the race of Aaron, but served the calves at Bethel and Dan. (Challoner) --- They had the name of priests, and pretended to act as such, 3 Kings xii. (Worthington) --- There were some apostates among them, chap. iv. 6. But they lost all authority. --- \u0001To them.\u0002 Literally, \"to the watch:\" \u0001speculationi.\u0002 Hebew, \"at Maspha,\" (Haydock) in Galaad, where a profane altar was erected, chap. vi. 8. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Depth,\u0002 or pits of fire, where victims were sometimes thrown. (Iphigen.) (Grotius) --- By substituting \u0001th\u0002 for \u0001t,\u0002 we might read, \"they have dug pits to take them,\" chap. ix. 9., and Josue xxiii 13. (Calmet) --- Idolatry leads to the abyss. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Known.\u0002 Fornication had darkened their intellect. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Answer.\u0002 Septuagint, \"be humbled.\" It appears openly, so as to deserve condemnation. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 He will receive their victims no longer, Isaias i. 11. (Calmet) --- In vain do they expect to escape by this appearance of sanctity, while they continue in sin. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strangers.\u0002 That is, aliens form God: and therefore they are threatened with speedy destruction. (Challoner) --- Their offspring is rebellious, and deserves no longer to be called my people, chap. i. 9. --- \u0001Month.\u0002 Every month the Assyrians shall come upon them; (Chaldean; St. Jerome) or, in the space of one month, they shall perish. (Calmet) --- Septuagint, \"the mildew shall eat them and their portions.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Back.\u0002 Bethel lay northwest of Benjamin. The two tribes would hear the distress of Israel, that they might beware and avoid the like misconduct. (Calmet) --- The captivity is here described. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001That.\u0002 Literally, \"faith,\" (Haydock) that my word shall come to pass." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bound.\u0002 This was a capital crime, under Numa, and forbidden, Deuteronomy xix. 14. (Calmet) --- Juda hoped to seize what was abandoned. (St. Jerome) --- They deferred doing penance, and removed the boundaries set by their fathers, (Theodoret; Calmet) the virtuous patriarchs, whom they would not imitate." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Oppression.\u0002 Literally, \"calumny.\" (Haydock) (Isaias lii. 4.) --- The Assyrians had no just reason for attacking Israel, though their crimes called for punishment (Calmet) from God. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Avenging.\u0002 Hebrew and Septuagint \u0001Jareb,\u0002 (St. Jerome) which some explain of the king of Egypt; others understand the Assyrian; (chap. x. 6.) while most suppose that Ephraim applied to Phul, and Juda \u0001sent to a \u0002protecting \u0001king,\u0002 Theglathphalassar, 4 Kings xvi. 7., and xvii. 4. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lioness.\u0002 Hebrew and Septuagint, \"panther.\" (Haydock) --- The Assyrians, instead of assisting, proved the ruin of both kingdoms." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Place;\u0002 to heaven. I will abandon my temple. (Calmet) --- \u0001Face:\u0002 \"they will seek the absent.\" (St. Jerome)" } ] }, { "chapter": 6, "slug": "id673.html", "header": "Osee vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Early,\u0002 or in haste. All the people will repent. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cure us.\u0002 God is always ready to receive penitents. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Third.\u0002 In a short time the Lord will easily set us free. But the prophet refers more directly to the resurrection of the faithful, and of Christ, Ephesians ii. 5., and 1 Corinthians xv. 4. (Calmet) --- St. Paul mentions the third day according to \u0001the Scriptures,\u0002 which nowhere else so clearly specify it. (Worthington) See St. Jerome; St. Cyrpian; Sanct.[Sanctius?] 9. --- \u0001Know.\u0002 Hitherto we have been reproached with voluntary ignorance in adoring idols, chap. iv. 6. We will amend. --- \u0001His,\u0002 Christ's. --- \u0001Rain.\u0002 It falls only in autumn and in spring, Deuteronomy xi. 14. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mercy.\u0002 Hebrew \u0001chesed,\u0002 (Haydock) \"piety,\" &c., (Grotius) whence the word Assideans is derived, 1 Machabees ii. 42. The captives flattered themselves, that as soon as they began to entertain sentiments of repentance, God would relieve them. But he answers that their virtue is inconstant, and that they must suffer in proportion to their crimes." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mouth.\u0002 I have ordered my prophets to denounce death unto them, and to treat them roughly, like a piece of marble designed for a statue. Septuagint, &c., \"I have slain thy prophets,\" &c., by Elias, Jehu, &c. The former sense is preferable. --- \u0001Thy judgments,\u0002 or condemnation. (Calmet) --- Hebrew, \"and thy judgments light shall go forth.\" (Haydock) --- Pocock labours hard, but in vain, to explain this; as all the old versions, except the Vulgate have, \"my judgments as the light,\" &c. Hebrew letters may probably have been ill joined, (Kennicott) as Meibomius suspects they have been also, Jeremias xxiii. 33. Here \u0001umospoti caur,\u0002 \"my judgments as the light,\" &c., is exchanged for \u0001umishpatec or.\u0002 This would be very easy when words were written undivided, as in ancient manuscripts. (Haydock) --- \"Some transcriber upon hearing \u0001umishpatecaor,\u0002 from the person dictating to him, writ \u0001umishpateca or\u0002 instead of \u0001umishpate caor.\u0002 (Kennicott, Diss. 1.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mercy:\u0002 sincere piety, ver. 4. --- \u0001Sacrifice.\u0002 They had offered many, chap. v. 6. (Calmet) --- \"My victims are the salvation of the faithful, and the conversion of sinners.\" (St. Jerome) --- \u0001Knowledge,\u0002 of a practical nature, which was deficient, chap iv. 6., and vi. 4. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Adam.\u0002 A compact was made with him, that if he continued faithful or otherwise, his posterity should be born in original justice or sin. (Haydock) --- He transgressed, and was expelled from paradise, as the Jews were from their land. Septuagint, \"like a man:\" like any who had not been so highly favoured with the law, &c. (Calmet) --- \u0001Adam\u0002 means \"a man,\" and sometimes it would be as well rendered in this sense. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Supplanted with blood.\u0002 That is, undermined and brought to ruin for shedding of blood; and, as it is signified in the following verse, for \u0001conspiring with the priests,\u0002 (of Bethel) like \u0001robbers,\u0002 to \u0001murder in the way\u0002 such as \u0001passed out of Sichem\u0002 to go towards the temple of Jerusalem. Or else \u0001supplanted with blood\u0002 signifies flowing in such a manner with blood, as to suffer none to walk there without embruing the \u0001soles\u0002 of their feet in blood. (Challoner) --- Thus they would become unclean, and might easily slip. (Haydock) --- Galaad was famous for the treaty between Laban and Jacob; and all such places were chosen for altars in the latter times of the two kingdoms. Maspha or Ramoth were the usual resort. Theodoret reads, \"Galgal,\" chap. iv. 15. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Robbers.\u0002 Jephte had infested those parts, and the country was noted for murders; whence more cities of refuge were appointed in it, Judges xi., and Josue xx. 8. The prophet alludes to what had been said to Gad, Genesis xlix. 19. --- \u0001Out of,\u0002 or to Sichem. They were jealous of people going thither, (Calmet) wishing to receive their offerings themselves. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Harvest.\u0002 This implies punishment or felicity. The turn of Juda shall come, and he shall be chastised; but after the captivity, he shall enjoy plenty, chap. ii. 15., and Isaias ix. 3. (Calmet)" } ] }, { "chapter": 7, "slug": "id674.html", "header": "Osee vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 God divided the kingdom, that by this chastisement the people might be converted. But Jeroboam set up calves, and caused them to grow worse. (Worthington) --- How often did God send his prophets to reclaim them! --- \u0001Without.\u0002 Most of the kings were of this stamp, while foreign nations invaded the land." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Face.\u0002 I do not search (Calmet) into their past lives; they sin publicly, and without ceasing. I have been too indulgent. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glad,\u0002 &c. To please Jeroboam and their other kings, they have given themselves up to the worship of idols, which are mere falsehood and lies. (Challoner) --- We do not find one good king of Israel. (Calmet) --- But Jeroboam principally \u0001caused Israel to sin.\u0002 (Haydock) --- His infernal policy changed the religion of his subjects." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Leaven.\u0002 Jeroboam invited the people simply to a feast, and used no violence to make them adopt his novelties. But they soon prevailed, and brought on ruin. The \u0001cake,\u0002 or whole nation, was burnt, (ver. 8.) as well as the princes, ver. 7. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Princes.\u0002 The chief men joined in the schism and idolatry. (Worthington) --- \u0001Mad,\u0002 with drinking at the king's coronation, or at his coming to the crown. (Calmet) --- Bacchus presents three cups to the wise; the fourth is the cup of petulance, the fifth of shouts, the sixth of debauchery, &c. (Athen. Dipsc. ii. 1.) (Ecclesiasticus xxxi. 38.) --- \u0001Scorners.\u0002 Septuagint, \"pestilent people,\" who turn religion and piety to ridicule. Instead of repressing them, the king admits them to favour." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 Jeroboam seduces the subjects of the house of David, by indulging the passions of the great and small. He may then sleep; the poison gains ground. (Calmet) --- But soon his own family will feel the direful effects of his policy. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Judges,\u0002 or rulers. Idolatry proved fatal to all, ver. 3." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mixed,\u0002 like oil and flour. (Hebrew) --- \u0001Ashes.\u0002 Thin cakes (Calmet) of this kind are used by the poor, in Spain, (Sanctius) and by the Arabs. (Thevenot. Levant. xxxii.) --- \u0001Turned.\u0002 There was no time allowed by the enemy, who came and took the Israelites away. (Calmet) -- They became like other nations, and would not repent. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strangers:\u0002 kings of Assyria, Damascus, &c. --- \u0001Hairs.\u0002 He is grown old in misery, and yet is insensible of it, and sees not that he will shortly cease to be a \u0001people,\u0002 Isaias vii. 8." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Humbled.\u0002 Hebrew, \"answer,\" chap. v. 5. Pride is visible on his face, though he be so much reduced. (Calmet) --- For all these sins Israel shall be severely punished. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Decoyed.\u0002 Hebrew, \"stupid,\" chap. iv. 11. The dove is the only bird which is not grieved at the loss of its young. (St. Jerome) --- It returns to the same nest, though repeatedly robbed, forgetting past dangers. (Theodoret) --- Thus Israel is not reclaimed, though idolatry has so often proved its ruin. --- \u0001Egypt.\u0002 Jeroboam had returned thither, and at his return brought about a division of the kingdom, 3 Kings xi. 40. Osee, the last king, applied to Sua, and this provoked the \u0001Assyrians\u0002 to destroy the kingdom. They pretended that it was tributary to them, after Phul had been invited to assist Manahem for a thousand talents, 4 Kings xv. 19., and xvii. 4. Thus was a worldly policy confounded." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Heard\u0002 the menaces of Moses, (Deuteronomy xxvii.) and of the prophets, 4 Kings xxvii. 13. (Calmet) --- Septuagint, \"I will instruct (or chastise) them by the hearing of their misery,\" (Haydock) when it shall become the subject of conversation throughout the world." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lies,\u0002 attributing their deliverance to the golden calf, (3 Kings xii. 28.; Calmet; Exodus xxxii. 8.; Menochius) and always denying my justice or power." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thought:\u0002 \"ruminated.\" (Haydock) --- Hebrew, \"assembled, \u0001or\u0002 been afraid.\" Septuagint, \"they were cut,\" (Calmet) in honour of idols, hoping to avert the famine. (St. Cyril)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Arms.\u0002 I gave them my laws and power to resist the enemy. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Returned,\u0002 imitating Apis, the folly of Egypt. They have repeatedly followed idols in Egypt, and in the desert, under Jeroboam, Achab, Jehu, &c. --- \u0001Deceitful.\u0002 Septuagint, \"bent.\" Theodoret reads, \"unbent.\" It never hits the mark, (Calmet) but wounds the person who uses it. (St. Jerome) --- \u0001Derision.\u0002 The Egyptians laugh at them; (Calmet) or thus they acted heretofore, in Egypt. (Chaldean)" } ] }, { "chapter": 8, "slug": "id675.html", "header": "Osee viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eagle.\u0002 It makes a noise like a trumpet. (Pliny, [Natural History?] x. 3.) --- Osee denounces judgments on the house of Israel, which, though schismatical, was not entirely abandoned by the Lord. Salmanasar overturned the kingdom, and may be compared to an eagle, as Nabuchodonosor is frequently, Ezechiel xvii. 3. But he is not here meant. (Calmet) --- The temple shall be destroyed by him; (St. Jerome) yet not so soon. (Worthington) --- Septuagint, \"In their bosom like earth \u0001appears,\u0002 like an eagle,\" &c. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Know thee.\u0002 They resemble those to whom our Saviour will reply, \u0001Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven,\u0002 Matthew vii. 22. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Him.\u0002 Septuagint, \"they have pursued the enemy.\" But the former sense is better. (Haydock) --- The Assyrians prevailed. (St. Jerome) --- They carried Israel into captivity, before Juda, ver. 9. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001They.\u0002 Jeroboam and Jehu were assured by the prophets that they should reign, yet this was not a sanction of their right. God condemned their ambition and wicked conduct. The successors of Zarharias had still less pretensions to the throne. God permits such things. The people had not consulted him in these changes. (Calmet) --- Kings were their own choice, 1 Kings xviii. Saul rose by their \"error.\" (St. Jerome) --- \u0001Knew,\u0002 or approved \u0001not,\u0002 ver. 2., and Matthew xxv. 12. (Calmet) --- \u0001Perish.\u0002 This was the effect, though contrary to their intention. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Calf.\u0002 The idol is broken in pieces, and carried away by the victorious enemy. Thus does the vanity of such gods appear. Their captivity is therefore often foretold, Jeremias xliii. 12. --- \u0001Cleansed.\u0002 The physician is disgusted with the obstinacy of the sick. (Calmet) --- How long will Israel \u0001resist the Holy Ghost?\u0002 (Acts vii. 51.) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Israel.\u0002 This enhances the crime. Can a people so highly favoured adore the work of an artist? --- \u0001Webs,\u0002 such as appear on a fine day in autumn. St. Jerome's master suggested that this was the sense. Interpreters vary. (Calmet) --- Septuagint and Theodotion, \"is delusive.\" Symmachus, &c., \"instable;\" \u0001shebabim.\u0002 (Haydock) --- Some erroneously read \u0001v\u0002 instead of \u0001i.\u0002 \"The Lord casts off the calves of heretics, ... and wonders that people should prefer heretical filth before the cleanliness of the Church.\" (St. Jerome)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Whirlwind.\u0002 They shall be punished for their folly, nor shall they reap any advantage from idols. --- \u0001In it,\u0002 or in Israel. The seed which I have sown yields no fruit. If any come up, the mildew destroys it. Yea, though any should come to perfection, which is impossible, it should be given to strangers. My people perform no acts of religion; or at least they render them useless, by adoring idols. (Calmet) --- He speaks in general terms, as few continued faithful. Yet even in the worst of times, seven thousand were found, 3 Kings xix. 18. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Vessel.\u0002 The nations around despised them, after they had applied to the Assyrians, who were looked upon as enemies of all independent states. Israel was not yet in captivity: but this event may be spoken of as if already past." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wild ass.\u0002 It is very jealous of liberty, (Job xi. 12.) and of its females, so that it prevents the young males from becoming its rivals. (Pliny, [Natural History?] viii. 30.; Solin xxx.) --- If this were true, the species would soon perish. (Haydock) --- The Israelites disdained subjection to strangers. They even rejected God, their king; for which reason he abandons them to servitude, in a foreign land. They had run furiously after idols, and had given presents to such \u0001lovers.\u0002" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Princes.\u0002 Hebrew, \"king of kings.\" This proud title was afterwards taken by the monarchs of Babylon and of Persia. Israel shall cease to pay taxes, having nothing left. They shall cease to be a people. (Calmet) --- Septuagint, \"I will receive them, and they shall cease a little to anoint a king and princes.\" (Haydock) --- They had none during the captivity, as they would not consult God before in their appointment, ver. 4. He speaks ironically. I will conduct them beyond the Euphrates, where they shall have nothing to pay for some time. (Calmet) --- This wretched condition was of long continuance; (Tournemine) though short, if compared with their crimes. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Foreign.\u0002 Shall I give them laws again to despise? Septuagint, \"I shall write down their number.\" It will be an easy task, they shall be so diminished. \"His laws,\" &c., (Calmet) or, \"I will describe to him a multitude, and his regulations: The beloved altars have been deemed foreign. (St. Jerome's and Grabe's editions.) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Egypt,\u0002 to escape the Assyrian, chap. ix. 3. (Calmet) --- They have imitated the Egyptian idols. (St. Jerome) --- Osee had applied to their king for aid, 4 Kings xvii. 4." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Temples,\u0002 or \"palaces.\" (Calmet) --- \u0001Cities.\u0002 The two tribes, witnessing the calamities of their brethren, will not avoid a similar conduct, but trust in their fortifications. (Worthington) --- \u0001Fire\u0002 of war destroys both kingdoms. --- \u0001Thereof.\u0002 Septuagint of St. Jerome adds, \"and among the Assyrians they have eaten unclean things,\" which may be taken from chap. ix. 3. (Haydock) --- It is not found in the present Hebrew or Greek copies. (Calmet)" } ] }, { "chapter": 9, "slug": "id676.html", "header": "Osee ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Reward,\u0002 or \"present.\" The kings took the tithe, 1 Kings viii. 15. Other infidel nations rejoice in their wealth. Israel ought not to do so; and, in punishment of idolatry, it shall be despoiled. After Jeroboam II, all went to ruin." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Deceive.\u0002 The grapes shall yield no wine. (Calmet) --- \u0001Spem mentita seges.\u0002 (Horace ii. ep. 2. and 3. ode 1. and 16.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Egypt,\u0002 through distress, chap viii. 13. (St. Jerome, ver. 6.) (Worthington) --- Sua afforded no protection, and the country proved a grave to those who retired thither. --- \u0001Unclean.\u0002 The people observed these prescriptions, though they neglected the more important duties. Only some pious souls, like Tobias, Daniel, &c., refrained from such meats in exile. (Calmet) --- Ezechiel (iv. 9.) foreshewed this by his bread. (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wine.\u0002 They shall be at a distance from the temple, and in a country where the wine will not be deemed pure. The Jews will drink none which they have not made; and they usually lift up the cup, and pour out a little in God's honour. This they could not do in Assyria, (Calmet) not having liberty to do all about the wine. --- \u0001Sacrifices.\u0002 The Israelites had long neglected to offer any in the temple, (Haydock) though they had no hindrance. In exile, the fruits, &c., were all accounted unclean, like meats used in mourning, (Calmet) which defiled those who partook of them, Deuteronomy xxvi. 14., and Numbers xix. 11. \"The sacrifices of heretics are the bread of mourning. They offer them not to God, but to the dead, to wicked heresiarchs.\" (St. Jerome) --- \u0001Soul.\u0002 They have need enough of it. (Haydock) --- \"Let them gratify their appetite; I love not what is unclean.\" (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lord,\u0002 when he shall punish you, Isaias xxxiv. 6. (Haydock) --- Israel did not go to the temple, but they kept the festivals and banquets in their own manner, the privation of which they would feel." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gather\u0002 into the grave. Yet some shall escape, chap. xi. 11. --- \u0001Silver,\u0002 which they have buried at the approach of the enemy, hoping to recover it when they should depart. The Arabs do so still, (Calmet) and the Indians likewise, that they may have something to support them in the next world! (Bernier) --- \u0001Bur.\u0002 Hebrew, \"thorns.\" (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mad.\u0002 Israel shall promise itself all prosperity, not being inspired by God, but full of madness. (Worthington) --- There were many false prophets. The true ones were often accounted fools, 4 Kings ix. 11., and Ezechiel iii. 25. (Calmet) --- \"What is said respecting Israel, in this prophet, must be understood of heretics, who being truly mad, utter falsehoods against God.\" (St. Jerome) --- Septuagint, \"and Israel shall be hurt like the prophet beside himself, the man having (\u0001or\u0002 hurried away by) the spirit.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001My God.\u0002 I am such; but the false prophets strive to seduce you. (Calmet) --- Jeroboam ought to have restrained the people, and he did the reverse, setting up a calf at Bethel, which proved more ruinous than the crime of Gabaa, (Judges xix.) or the election of Saul. \"In ancient records, I cannot find that any have divided the Church but those who were appointed by God, priests and prophets, that is watchmen.\" (St. Jerome) --- Indeed, almost all heresies owe their rise to the pride or lust of some who have been in high stations. --- \u0001Madness.\u0002 Hebrew, \"\u0001and\u0002 hatred in (marginal note: against) the,\" &c. (Protestants) (Haydock) --- Instead of standing up for the people, he provokes God." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sin.\u0002 As they have imitated the citizens of Gabaa, they may expect a similar fate. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Top.\u0002 These are the best. (Haydock) --- The patriarchs were pleasing to God. He chose the Hebrews; but they began to worship Beelphegor or Adonis, even before the death of Moses. This worship was most shameful. What will not passion do when the gods shew the example!" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Conception.\u0002 Their children, in whom they glory, shall be destroyed (Calmet) in the very embryo. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001When.\u0002 Septuagint Theodotion, \"my flesh is taken from them,\" which Theodoret, Lyranus, &c., explain of the incarnation; but Aquila, &c., agree with the Vulgate which is more natural. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tyre.\u0002 The kingdom of Israel was no less proud, Ezechiel xxvi. (Worthington) --- It was in the highest prosperity under Jeroboam II. Osee saw this and the subsequent overthrow. Tyre was a most populous and wealthy city. (Calmet) --- Other interpreters have, \"a rock;\" Septuagint, \"a prey.\" The latter read \u0001d\u0002 for \u0001r.\u0002 (St. Jerome) (Haydock) --- The Vulgate seems best. (Calmet) --- \u0001Tsor\u0002 denotes, \"Tyre and a rock.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Children,\u0002 as they have exposed them to the fury of the Assyrians, (Calmet) or to their idols. (Drusius) --- The prophet appears to demand vengeance through zeal; but it is only a prediction. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Galgal:\u0002 \"heaped together.\" (Haydock) --- When they erected profane altars here, I could spare them no longer. (Calmet) --- \u0001No more,\u0002 so as to suffer them to pass unpunished. (Haydock) --- He afterwards restored them to favour, chap. i. 10., and ii. 14. (Calmet) --- At Galgal they rejected the Lord's spiritual and temporal dominion. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dried up.\u0002 They are compared to a vine, chap. x. 1. (Calmet)" } ] }, { "chapter": 10, "slug": "id677.html", "header": "Osee x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Branches.\u0002 Septuagint, \"Wood.\" Symmachus, This is all: it yields no fruit. Protestants, \"empty.\" (Haydock) --- Hebrew, \"plucked.\" The grapes are taken away, as the Israelites were; though they boasted of their numbers, chap. ix. 16. They are often compared to a vine, the symbol of fecundity, Isaias v. 3., and Psalm cxxvii. 3. (Calmet) --- The greater benefits of God enhanced their ingratitude. (Worthington) --- On every noted hill (Haydock) profane altars were erected." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Divided\u0002 between the Lord and idols, 3 Kings xviii. 21. (Calmet) --- The Jews relate that Osee, the last king of Israel, gave the people leave to go to Jerusalem; (4 Kings xvii. 2.) and as they would not take advantage of it, their ruin was decreed. (St. Jerome)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001No king,\u0002 in captivity; or they give this title to the golden calf. Manahem had destroyed one, so that they could not but see its vanity. The neighbouring nations looked upon their idols as their kings." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Covenant\u0002 with Phul, who seeks only your destruction, 4 Kings xv. 19. (Calmet) --- \u0001Bitterness.\u0002 Hebrew, \"poison,\" (Haydock) or a bitter herb. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The kine of Bethaven.\u0002 The golden calves of Jeroboam, (Challoner) one of which (Haydock) was set up at Bethel. (Worthington) --- The feminine \u0001cows,\u0002 is spoken in ridicule; as (Calmet) \u0001O vere Phrygiæ,\u0002 (Virgil) Æneid ix. Isis was represented with a cow's head. (Herodotus ii. 41.) --- \u0001Rejoiced.\u0002 To avoid this apparent contradiction, the Jews relate that the priests had sent a brazen calf to the Assyrian, and secreted the golden one. While they rejoiced at their success, Salmanasar, (Seder. Olam.) or Sennacherib, discovered the cheat, and came to destroy the kingdom. (St. Jerome) --- This has the air of a fable. If (Calmet) we substitute \u0001é\u0002 for \u0001g,\u0002 in \u0001yagilu,\u0002 (Haydock) we may give a good sense to the Hebrew. \"The people shouting, \u0001or\u0002 in black, (\u0001cemaraiv\u0002) have been in sorrow, because their glory is taken from them: so the idol is called, Psalm cv. 20. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Itself also is carried,\u0002 &c. One of the golden calves was given by king Manahem to Phul, king of the Assyrians, to engage him to stand by him. (Challoner) --- \u0001Avenging.\u0002 Chap. v. 13. --- \u0001Will,\u0002 or expectation of aid. (Calmet) --- He had recourse to this nation, without consulting God. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pass.\u0002 Hebrew, \"As for Samaria, it is undone. Its king is like froth, \u0001or\u0002 a bubble,\" &c., chap. xi. 1. The \u0001calf;\u0002 (ver. 3.) Zacharias or Osee may be meant." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Us,\u0002 as the Jews would do at the last siege, and sinners before the day of judgment, Luke xxiii. 30., and Apocalypse vi. 16. Too happy, if they could by a speedy death escape eternal torments! (Calmet) --- People shall be in the utmost consternation at the approach of the Assyrians. (Haydock) --- They will not think themselves secure enough in their caverns." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gabaa.\u0002 Septuagint, \"high places;\" or he alludes to the brutality of the citizens, Judges xx. 13. --- \u0001Stood.\u0002 Those of Gabaa were speedily punished by the other tribes. Now, all are perverse. At that time one tribe was guilty, and yet some were spared; but all Israel shall be now led into captivity. (Calmet) --- From the time that Dan adored Micha's idol, (Judges xviii. 14.) the evil has spread among the rest of the tribes, which did not punish this transgression. Hence all shall at last suffer. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Their two iniquities.\u0002 Their two calves; (Challoner) or because they have abandoned God, and followed idols, Jeremias ii. 13. Many render, \"when I shall have tied them, \u0001like oxen,\u0002 in their two furrows.\" But the Vulgate is plainer, and adopted by most." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Neck.\u0002 I will confine her to harder labour. While the oxen tred out corn, they may eat, Deuteronomy xxv. 4. --- \u0001Himself.\u0002 Juda shall be chastised after the ten tribes; so that none of my people shall escape." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mouth.\u0002 Hebrew, \"in proportion to (Calmet) \u0001your\u0002 piety.\" Septuagint, \"gather a vintage of the fruit of life.\" (Haydock) --- \u0001Ground.\u0002 Reform your conduct. (Calmet) --- \u0001Justice,\u0002 when Christ shall appear, the source of all our grace and justice. (St. Jerome, &c.) (Calmet) --- Septuagint, \"Light up for yourselves the light of knowledge, for it is time; seek the Lord, till ye obtain the fruit of justice.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ploughed.\u0002 Septuagint, \"Why have you concealed impiety,\" refusing to confess? (Haydock) --- \u0001Iniquity,\u0002 or punishment. --- \u0001Lying.\u0002 Your hopes are frustrated, and no fruit is seen. (Calmet) --- \u0001Ways:\u0002 idols. (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Tumult.\u0002 Hebrew \u0001shaon;\u0002 the din of war, (Haydock) or cry of soldiers. (Calmet) ---\u0001Salmana,\u0002 king of the Madianites, \u0001was destroyed by the house;\u0002 that is, by the followers \u0001of him that judgeth Baal;\u0002 that is, of Gideon, who threw down the altar of Baal, and was therefore called Jerobaal. See Judges vi. and viii. (Challoner) --- \u0001Of him.\u0002 Roman Septuagint, \"of Jeroboam.\" But St. Jerome, &c., have, \u0001Jerobaal.\u0002 Theodoret, \"in the house of Arbeel.\" Hebrew, \"as Salmana ruined the house of Arbela.\" There were many places of this name; but none of great note, taken by Salmanasar. Some think that he took it before he was king. Yet this is all uncertain, and the Hebrew seems rather changed, so that we should read with the Alexandrian manuscript. St. Jerome, &c., \u0001Jerobaal,\u0002 who defeated the Madianites, and treated Succoth with great severity, Judges viii. 15. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bethel.\u0002 This place, defiled by an idol, shall be the scene of your misery. Septuagint, \"So I will treat you, O house of Israel,\" &c., (Haydock) which is not in Hebrew (St. Jerome) but seems as good. (Haydock) --- Hebrew adds here properly, (Calmet) \"Presently, \u0001or\u0002 in the morning, shall the king of Israel be utterly cut off,\" which we have in the next chapter." } ] }, { "chapter": 11, "slug": "id678.html", "header": "Osee xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Away.\u0002 The last kings of Israel lived in the midst of troubles. (Haydock) --- Osee, though one of the best, brought ruin on the nation. (Calmet) --- \u0001Son:\u0002 Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from St. Matthew ii. 15. (Challoner) Julian pretends that the apostle has abused this text. But it speaks of both events. (St. Jerome) --- Eusebius (Dem. ix. 3.) thinks that St. Matthew refers to Balaam; (Numbers xxiv. 8.) and St. Jerome does not reject this opinion, (in Matthew ii.; Calmet) to avoid \"wrangling,\" though he repeatedly alleges this text as a proof his version being more accurate than that of the Septuagint, which has \u0001his children.\u0002 This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print \u0001my son,\u0002 taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Hebrew text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Hebrew (which we shall express) \u0001karathi bani.\u0002 2. Greek \u0001karathi bani.\u0002 3. Aquila \u0001ekalesa ton uion mou.\u0002 4. Symmachus \u0001kekletai uios mou.\u0002 5. Septuagint \u0001kekletai uios mou.\u0002 6. Theodotion \u0001kai ekalesa uion mou.\u0002 If any other versions were added, to form Octapla, &c., they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Septuagint, and the deficiencies were chiefly supplied from him. In the Roman and Alexandrian editions, instead of the above we find, \u0001metekalesa ta tekna autou.\u0002 \"I have recalled his children.\" (Haydock) --- This is literally spoken of Israel, (styled God's son, Exodus iv 23.) and mystically, (Worthington) though no less (Haydock) truly, of Jesus Christ, as the inspired evangelist shews. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001They called:\u0002 viz., Moses and Aaron called: but they went away after other gods, and would not hear. (Challoner) --- Septuagint, \"As I called them back, or (repeatedly; \u0001metekalesa.\u0002 Grabe has, \"he called;\" meaning any of God's ministers) so they rushed away from my presence.\" (Haydock) --- This sense appears preferable to the Hebrew. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Healed them.\u0002 My laws were designed to counteract idolatry. (Haydock) --- I treated them with the utmost tenderness, Deuteronomy i. 31., and xxxii. 11." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Adam.\u0002 I placed my people in a sort of paradise, (Calmet) like the first man; and as they have imitated him, they shall suffer accordingly. (Rufin. Haimo.) --- But Septuagint, &c., render, \"of a man.\" They shall be treated like the rest. (Calmet) --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (Worthington) though the latter is often used for the most salutary purposes. --- \u0001Yoke,\u0002 or muzzle, which prevents them from eating. (Haydock) --- I furnish them with manna. Can it be suspected that I wish to oppress them? (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Egypt.\u0002 Many went, contrary to this prohibition. (Haydock) --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heads.\u0002 Hebrew, \"counsellors.\" Civil war desolated the kingdom, and made way for the Assyrians. Septuagint, \"they are devoured on account of their projects.\" (Calmet) --- They are at a loss what to do." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Off,\u0002 for a long time; and indeed Israel never recovered its former state, after the captivity. (Haydock) --- Then they became more docile. Hebrew is very ambiguous. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Adama,\u0002 &c. \u0001Adama\u0002 and \u0001Seboim\u0002 were two cities in the neighbourhood of Sodom, and underwent the like destruction. (Challoner) --- God punishes, like a father, with regret." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not man.\u0002 I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. (Calmet) --- I punish in order to reclaim, (St. Jerome) and reserve eternal vengeance only for those who die impenitent. --- \u0001Holy one.\u0002 If there be a just man in Israel, I will spare the nation; (Genesis xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (Calmet) I am the just (Haydock) God. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lion.\u0002 His power is most terrible, and his commands must be obeyed. (Calmet) --- All nations shall permit the return of Israel. (Haydock) --- They shall come from \u0001the sea,\u0002 of from its islands." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Egypt.\u0002 Some returned soon; others not before the reign of Alexander, or perhaps later. (Calmet, Diss.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Denials;\u0002 refusing to adhere to my worship. (Haydock) --- They wished to unite it with that of idols, 3 Kings xviii. (Calmet) --- \u0001Saints.\u0002 The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Septuagint, \"the house of Israel and Juda with impiety. Now God hath known them \u0001lovingly,\u0002 and it shall be called the holy people of God.\" Thus both kingdoms were criminal, and God exercised his mercy towards both. (Haydock) --- The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. (St. Jerome) --- These traditions are suspicious. (Calmet)" } ] }, { "chapter": 12, "slug": "id679.html", "header": "Osee xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001On.\u0002 Literally, the wind. (Haydock) --- To trust in men is no less vain. (Worthington) --- Septuagint, \"Ephraim is an evil spirit,\" &c. --- \u0001Heat.\u0002 Hebrew, \"eastern \u0001or\u0002 burning wind.\" (Haydock) --- Manahem attempted to engage Egypt on his side, but he was frustrated in his hopes, (4 Kings xv.; St. Jerome) as Osee was likewise; to which king the sense conducts us better, chap. xiii. 15. --- \u0001Oil.\u0002 That of Palestine was very excellent, Ezechiel xxvii. 17." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judgment.\u0002 Hebrew, \"trial.\" What follows refers to all the people, whose impiety is contrasted with Jacob's virtue." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Brother\u0002 Esau, thus foreshewing what would happen, Genesis xxv. --- \u0001Angel.\u0002 Septuagint, \"God,\" whose place this angel held. \u0001Elohim\u0002 implies both, ver. 4., and Genesis xxxii. 24." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wept.\u0002 Septuagint, \"they wept, and besought me.\" Other interpreters agree with the Vulgate. --- \u0001Us.\u0002 By changing a vowel point, in Hebrew, it might be, \"He spoke to him.\" (Cap.[Cappel?;] Grotius) --- The most magnificent promises were made, at Bethel, regarding the Israelites: this made the profanation of the place more horrible. (Calmet) --- Septuagint, \"They found me in the house of On, and there the word was addressed to them.\" --- \u0001Bethaven\u0002 was the name of Bethel, among the pious Jews, in the days of Osee. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Memorial,\u0002 and the object of worship; or this great Jehovah spoke to Jacob." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Chanaan.\u0002 The Phœnicians were so called, and all merchants. Here the title is given reproachfully (Calmet) to all the posterity of Jacob. (Haydock) --- None more ignominious could be used, Daniel xiii. 56. Thus Rome is styled Babylon." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Idol.\u0002 Hebrew also, \"vanity.\" Riches are vain, and lead to idolatry when people place their affections on them, Matthew xiii. 22., and Ephesians v. 5. --- \u0001Committed.\u0002 I am conscious of no injustice. (Calmet) --- Yet he had used a deceitful balance, and his judgment is equally perverse. (Haydock) --- \"What rich man shall be saved?\" (Clement of Alexandria)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Egypt.\u0002 At Sinai the covenant between God and Israel was chiefly ratified. The former ceased not to perform the conditions, but the latter repaid him with ingratitude. --- \u0001Feast.\u0002 The people shall be brought back, (Calmet) or they shall again be forced to dwell under tents. (Theodoret) --- \"Shall I still cause?\" &c. (Tournemine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prophets.\u0002 They have represented me as it were under visible forms, that you cannot plead ignorance. The prophets prefigured Christ, the end of the law, &c. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Idol.\u0002 That is, if Galaad, with all its idols and sacrifices, be like a mere idol itself, being brought to nothing by Theglathphalassar, how vain is it to expect that the idols worshipped in Galgal shall be of any service to the tribes that remain. (Challoner) --- Will these idols be more powerful? Septuagint copies vary. Roman edition has \u0001Galaad,\u0002 and Comp. \u0001Galgal\u0002 in both places. But that of St. Jerome and of Theodoret is better. --- \u0001Heaps\u0002 of stones. They are in ruins, or very numerous: (Calmet) yet have not secured the country. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Jacob.\u0002 The history of the patriarch, and of his posterity, serves to place the ingratitude of the people in the clearest light. (Worthington) --- The prophet had interrupted the account of Jacob, (ver. 4.) who had signalized his piety in Galaad, Genesis xxxi. 46." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Prophet.\u0002 Josue put the people in possession of the country, and offered sacrifice at Galgal, where the rite of circumcision was performed. This place is now defiled. What perfidy (Haydock) and ingratitude. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Him.\u0002 He shall suffer for his crimes. (Menochius) --- He can blame only himself. (Calmet)" } ] }, { "chapter": 13, "slug": "id680.html", "header": "Osee xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Spoke.\u0002 When Jeroboam proposed to erect the golden calves, people were seized with horror; yet they consented, and soon after Baal and other idols were worshipped. (Worthington) --- Ephraim was one of the greatest tribes, and by its example the rest were drawn into idolatry. Achab principally introduced the worship of Baal, which caused God to decree the misery of his people, 3 Kings xvi. 31." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Calves.\u0002 A cutting reproach! Those who could stoop to adore a calf, might be so blind as to sacrifice men! Hebrew, \"sacrifice, ye men who,\" &c. Jeroboam issues this edict. (Calmet) --- Septuagint, \"immolate men; calves are wanting.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Away.\u0002 Chap. vi. 4. --- \u0001Chimney,\u0002 or hole, at the side or top of the room. (Calmet) --- Hebrew \u0001arubba,\u0002 (Haydock) means also \"a locust,\" as the Septuagint render it, though here it affords no sense." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Knew:\u0002 treated thee with kindness, or tried thee. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pastures:\u0002 the more they were indulged. (Haydock) (Deuteronomy xxxii. 15.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lioness.\u0002 Septuagint, \"panther.\" I will pursue them even in their captivity." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whelps;\u0002 with the greatest fury, 2 Kings xvii. 8. --- \u0001Inner.\u0002 Hebrew, \"what encloses the heart;\" or, I will break their hard heart. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Own.\u0002 Evils are brought on by the sins of men, which God does not cause. (Worthington) --- Septuagint, \"who will aid \u0001to prevent\u0002 thy perdition, O Israel.\" (Haydock) --- God alone is the author of salvation. He also punishes, (Amos iii. 6.) but for man's amendment in life. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Princes.\u0002 It was on this pretext that a king was demanded, 1 Kings viii. 20. Will any now save you? (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001King;\u0002 Saul, Jeroboam, or the Assyrian. --- \u0001Away.\u0002 Osee, (Calmet) so that you shall have no more kings of Israel. (Haydock) --- Septuagint alone have, \"I took (Calmet) \u0001or\u0002 had \u0001him\u0002 in,\" &c. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hidden.\u0002 He thinks to escape. (Haydock) --- But I keep it like pieces of silver, bound up in my treasury. (St. Jerome) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Him.\u0002 He shall be taken when he least expects it. His fruit shall come forth, Jeremias iv. 31. --- \u0001Children.\u0002 He shall have no share in the division of property, or shall not escape when the father shall bring his children to an account. The Chaldean, &c., insinuate, that the infant affords no help to come forth, as it would if it had sense. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Death.\u0002 This must be understood of eternal misery, from which the just are preserved. All must die, and many suffered a violent death from the Assyrians. (Worthington) --- After denouncing the severest judgments, the prophet promises redress and a sort of resurrection, which was a figure of the real sufferings and rising of Jesus Christ. The apostle applies this text to him, but follows not the Hebrew or Septuagint, 1 Corinthians xv. 55. (Calmet) --- \u0001Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?\u0002 Protestants read, \u0001O grave,\u0002 (marginal note: \u0001hell\u0002) instead of the latter \u0001death.\u0002 Hebrew \u0001ehi\u0002 has been twice placed for \u0001aie, I will be\u0002 instead of \u0001where?\u0002 (Haydock) as the Greek, Arabic, and Syriac versions, as well as the context, evince. All the versions prove the same corruption to be [in] ver. 10. Kennicott, Aquila, and the 5. edition read \u0001where?\u0002 Symmachus \u0001I will be:\u0002 (St. Jerome) so that the change probably took place between the year of the Lord 130 and 200. Septuagint, \"Where is thy cause gained, (\u0001in a lawsuit,\u0002 or thy \u0001justice; dike\u0002.; Haydock) O death?\" &c. --- \u0001Eyes.\u0002 I can find no consolation, (St. Jerome) because the people cause dissension by their perseverance in evil. Hebrew also, \"repentance,\" &c. I will utterly destroy \u0001Ephraim;\u0002 or rather, \"vengeance....because he shall flourish,\" &c. If Ephraim would repent, this should not take place; but now, \u0001the Lord will bring\u0002 Salmanasar, \u0001a burning wind,\u0002 ver. 15. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Springs\u0002 of death; or the sins which Christ, born of a virgin, shall destroy, and liberate the \u0001vessels\u0002 of election from hell. (St. Jerome) (Haydock)" } ] }, { "chapter": 14, "slug": "id681.html", "header": "Osee xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Perish, because she hath stirred up her God to bitterness.\u0002 It is not a curse or imprecation, but a prophecy of what should come to pass (Challoner) to Israel, in Assyria. Many such expressions occur, Psalm lxviii. 25., &c. (St. Jerome) --- Sometimes they are the effects of zeal, conformable to divine justice, Psalm cxl. 6. (Worthington) --- Hebrew, \"Samaria has sinned, \u0001or\u0002 shall perish.\" (Calmet) --- \u0001Bitterness.\u0002 Septuagint, \"she hath resisted her God.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Words.\u0002 In captivity, legal victims cannot be offered. (Calmet) --- But a contrite heart is always acceptable, Psalm l. --- \u0001Good.\u0002 While engaged in sin, (Haydock) \"we can offer thee nothing good.\" --- \u0001Calves:\u0002 victims of praise. (St. Jerome) --- Hebrew \u0001parim.\u0002 Septuagint omit \u0001m,\u0002 (Haydock) and render \u0001fruit.\u0002 They are followed by the Arabic and Syriac as well as by the apostle, Hebrews xiii. 15. (Calmet) --- We will offer what victims we please. (Estius) (Psalms lxix. 23., and lxv. 13.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gods.\u0002 The Assyrians, instead of protecting, oppress us; while Egypt, famous for \u0001horses,\u0002 sits unconcerned. (Calmet) --- But the source of all our evils are the idols, which we will follow no more. --- \u0001In thee:\u0002 adheres to the true faith in practice. (Haydock) --- Israel was like an orphan during the captivity, Lamentations i. 1. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Breaches,\u0002 when Israel shall be converted, as some were to Christ, and many will be at the end of the world. (Worthington) --- Hebrew, \"their return.\" Septuagint, \"dwellings.\" They shall be purified. --- \u0001Freely.\u0002 I have been forced to chastise, My heart dilates. (Calmet) --- Septuagint, \"I will love them manifestly.\" Syriac, \"accept their free offerings.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dew.\u0002 Israel has been like a plant dried up, chap. xiii. 15. --- \u0001Libanus.\u0002 The cedars were tall and bulky, being well rooted." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Glory.\u0002 Septuagint, \"he shall be as fruitful as the olive-tree.\" --- \u0001Libanus,\u0002 or incense. (Calmet) --- The term has both meanings. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001His.\u0002 This may refer to the tree, or to God. The captives shall return, and be happy. But in a more sublime sense it refers to the nations which shall embrace the gospel. --- \u0001Libanus,\u0002 or fragrant. Such wine was esteemed in which certain odoriferous herbs were infused, Canticle of Canticles vii. 2. (Calmet) --- Libanus was also famous for generous wines. (Siconita 11.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Idols?\u0002 or God will no more reproach them, as their conversion is sincere. --- \u0001Make.\u0002 Hebrew, \"be to him like,\" &c. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wise.\u0002 This denotes the obscurity of the prophecy. (Theodoret) --- No human wit can explain the prophets: yet the just shall understand as much as shall be necessary. (St. Jerome; St. Augustine, City of God xviii. 28.) (Worthington) --- Only few will make good use of these admonitions, and share in the promises. (Calmet)" } ] } ] }, "isa": { "book": "isa", "intro": [ { "text": "ON THE PROPHETS.", "center": true }, { "text": "We come now to another division of the Bible, specified by our Saviour: \u0001All things must needs be fulfilled which are written in the law of Moses, and in the Prophets, and in the Psalms, concerning me,\u0002 Luke xxiv. 44. He more frequently comprises all the Scriptures under the titles of \u0001Moses,\u0002 or the \u0001Law and the Prophets;\u0002 (Luke xxiv. 27) as in effect, all the sacred writings refer ultimately to him, who is the end of the law; (Romans x. 4.) and the Jews comprise under the name of the first prophets, the histories of Josue, &c. (Haydock)" }, { "text": "God has kept up a succession of prophets from the beginning, who either by word of mouth or by writing, established the true religion. Their predictions are the most convincing proof of its divine origin, Isaias xli. 23. They contain many things clear, and others obscure: having, for the most part, a literal, and a mystical sense. (Calmet)" }, { "text": "Yet some relate solely to Christ, while others must not be applied to him. (Bossuet)" }, { "text": "The Fathers, in imitation of the ancient Jews, and of the apostles, discover frequently a spiritual sense, concealed under the letter, as Christ himself declared that Jonas, in the whale's belly, prefigured his burial and resurrection on the third day. See Matthew xii. 39., Mark ix. 11., and Galatians iv. 24. When the figurative sense is thus authorized, it may serve to prove articles of faith; and such arguments must be more cogent in disputes with the Jews, than what can be drawn from their authors. They must confess that the New Testament contains a true history, or they cannot require that we should pay greater deference to the Old. Tertullian (Præs.) well observes, that heretics have no right to the Scriptures: But if they will quote them, they must receive them all, and adopt the sense given to them by the Church. (Calmet)" }, { "text": "The providence of God, in giving prophets, and other guides to direct his people, was ever an object of admiration and gratitude. The prophets were enabled, by a supernatural light, superior to that of faith, though beneath that of glory, to announce the secrets of futurity, as eye-witnesses; whence their predictions are styled \u0001visions,\u0002 as such witnesses deserve the utmost credit. We have the writings of the four great, and the twelve less prophets. In these, many things are hard to be understood, which must not be interpreted by the private spirit, 2 Peter i. A large commentary would be requisite to explain these to the bottom, and we must refer the curious to the works of the Fathers, &c., as the subsequent notes will be rather briefer than usual. (Worthington)" }, { "text": "The Septuagint varies much from the original in Isaias. But we cannot specify every particular. (Calmet)" }, { "text": "St. Jerome has frequently given a double version in his learned comments on the prophets, as he would not peremptorily decide which exhibited the sense of God's word more accurately. (Haydock)" }, { "text": "THE PROPHECY OF ISAIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) \u0001the great prophet;\u0002 from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpetual flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for \u0001Isaias\u0002 in Hebrew signifies \u0001the salvation of the Lord,\u0002 or, \u0001Jesus is the Lord.\u0002 He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; and after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner)" }, { "text": "He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)" } ], "intro_slug": "id1220.html", "chapters": [ { "chapter": 1, "slug": "id1221.html", "header": "Isaias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Amos.\u0002 His name is written in a different manner, in Hebrew, from that of the third among the minor prophets, (Worthington) though St. Augustine has confounded them. --- \u0001Ezechias.\u0002 He wrote this title towards the end of his life, or it was added by Esdras, &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Earth.\u0002 He apostrophises these insensible things, (Calmet) because they contain all others, and are the most durable. (Theodoret) (Deuteronomy xxxi. 1.)" }, { "marker": "Ver. 5-7.", "first": 5, "last": 7, "text": "\u0001Sad.\u0002 This was spoken after Ozias had given way to pride, when the Ammonites, &c., began to disturb Juda, (4 Kings xv. 37., and 2 Paralipomenon xxvii. 7.) under Joathan, who was a good prince, but young. (Calmet) --- \u0001Enemies.\u0002 At the last siege, (St. Jerome) or rather when Jerusalem was taken by the Chaldeans. (Calmet) --- Many, from the highest to the lowest, had prevaricated: but God always preserved his Church. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cucumbers.\u0002 Or melons, which grew in the fields, and huts were erected for guards, till they were gathered." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sodom.\u0002 Juda is so styled reproachfully, (Calmet) because the princes imitated the crimes of that devoted city, Ezechiel xvi. 49., and infra[Isaias] chap. ii. 6., and iii. 9. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Victims.\u0002 Without piety, they are useless. God tolerated bloody victims to withdraw the people from idolatry, but he often shewed that they were not of much importance, in order that they might be brought to offer the sacrifice of the new law, which eminently includes all the rest. (St. Jerome) (Psalm xlix. 9., Amos v. 21., and Jeremias vi. 20.) (Theodoret)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bearing.\u0002 Hebrew, &c., \"pardoning,\" (Calmet) or \"bearing.\" Septuagint, \"I will no longer pardon your sins.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wash.\u0002 Interiorly. (Calmet) --- He seems to allude to baptism. (Eusebius) (Theodoret)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Accuse me.\u0002 If I punish you without cause." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Water.\u0002 There is no sincerity in commerce. (Calmet) --- Teachers give false interpretations of the law. (St. Jerome) --- Iniquity abounded before the destruction of Jerusalem by the Chaldeans and Romans. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ah!\u0002 God punishes with regret. (Menochius) --- \u0001Comfort.\u0002 I will take complete vengeance under Joathan, (4 Kings xv. 37.) Achaz, &c." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Tin.\u0002 I will reform abuses in the reign of Ezechias, but much more by establishing the Church of Christ, which shall be the \u0001faithful city.\u0002 (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Judges.\u0002 The Jews explain this of the judges, and priests, who governed after the captivity; though it refer rather to the apostles, &c. (St. Jerome) (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Idols.\u0002 Protestants, \"oaks, which ye have desired, and ye shall be confounded for the gardens,\" &c. (Haydock) --- The groves were sacred to Venus, and the gardens to Adonis, and were scenes of the greatest immorality and profanation, chap. lxv. 3." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001It.\u0002 The efforts of Achan and Ezechias against the enemy proved in vain. (Calmet)" } ] }, { "chapter": 2, "slug": "id1222.html", "header": "Isaias ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jerusalem.\u0002 Many particular prophecies are blended with the general one, which regards Christ. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Days.\u0002 The whole time of the new law, from the coming of Christ till the end of the world, is called in the Scripture \u0001the last days;\u0002 because no other age, or time shall come after it, but only eternity. (Challoner) --- It is therefore styled the last hour, 1 John ii. (Worthington) --- \u0001Mountains.\u0002 This shews the perpetual visibility of the Church of Christ: for a mountain upon the top of mountains cannot be hid. (Challoner) --- This evidently regards the Church, Matthew v. (Worthington) --- The Jews can never shew the fulfillment of this prophecy in any material temple. Micheas (iv. 1.) copies this text." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Jerusalem.\u0002 Our Saviour preached there, and in some sense the religion established by him, may be esteemed a reform, or accomplishment of the old law." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001War.\u0002 Ezechias enjoyed peace after the defeat of Sennacherib, as the whole world did at the birth of Christ. (Calmet) --- \u0001Claudentur belli portæ.\u0002 (Virgil, Æneid i.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lord.\u0002 Ezechias, or rather Christ and his Church, invite all to embrace the true faith. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jacob.\u0002 Thus the converts address God, (Haydock) or the prophet gives the reasons of the subversion of the ten tribes. --- \u0001Filled.\u0002 Consecrated as priests. --- \u0001Children.\u0002 Imitating idolatrous nations, (Calmet) and marrying with them, (Calmet; Septuagint; Theodoret) or even giving way to unnatural sins. (St. Jerome) (Menochius) --- The Jews were not utterly cast off till they had put Christ to death. His Church shall never perish. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Horses.\u0002 Which the kings were forbidden to multiply, Deuteronomy xvii. 16. Great riches often precede the ruin of states." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Forgive.\u0002 Septuagint, \"I will not dismiss them.\" Hebrew, \"and thou hast not pardoned them.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rock.\u0002 Screen thyself if thou canst. He alludes to the kingdom of Israel, which was ruined by idolatry, ver. 18, 20." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Basan.\u0002 Israel; or Syria and the Ammonites, (Calmet) whom Nabuchodonosor subdued, five years after he had taken Jerusalem, (Josephus, [Jewish Antiquities?] x. 11.) as the Idumeans, (ver. 14.) Philistines, and Egyptians, (ver. 15.) and Tyrians, (ver. 16.) who felt also the indignation of the Lord, Jeremias xxv. 15." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Tharsis.\u0002 In Cilicia, denoting large ships for merchandise. --- \u0001Fair.\u0002 Hebrew, \"desirable pictures.\" Septuagint, \"ships.\" (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Destroyed.\u0002 This was verified by the establishment of Christianity. And by this and other texts of the like nature, the wild system of some modern sectaries is abundantly confuted, who charge the whole Christian Church with worshipping idols, for many ages. (Challoner) --- Yea, for above a thousand years, while she still professed the name of Christ. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bats.\u0002 The Egyptians adored all sorts of animals. (Herodotus ii. 65.) --- \u0001Ægyptus portenta colat.\u0002 (Juvenal xv.) --- \u0001Omnigenumque Deum monstra.\u0002 (Virgil, Æneid viii.) --- The mole was much esteemed by magicians, who promised any the art of divination and success, who should eat the heart of one still warm. (Pliny, [Natural History?] xxx. 3.) The Israelites were always ready to embrace such superstitious practices. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001High.\u0002 Adhere to Jesus Christ. (Origen) (Menochius) --- Septuagint omit this sentence, and St. Jerome thinks they did it perhaps for fear of shocking their brethren. In Jeremias xvii. --- It is supplied from Aquila's version, \"how must he be esteemed?\" (Calmet) --- Protestants, \"for wherein is he to be accounted of?\" Jesus will kill the wicked one with the spirit of his mouth, 2 Thessalonians ii. 8. (Haydock) --- No dependence must be had in man. The Israelites vainly trusted in Egypt. (Calmet)" } ] }, { "chapter": 3, "slug": "id1223.html", "header": "Isaias iii. Notes & Commentary: Ver. 1. \u0001Strong.\u0002 Hebrew and Septuagint imply, \"woman.\" (Haydock) --- \u0001Validam.\u0002 (St. Cyprian, Test. i.) --- After the death of Christ, the Jews had none strong. (St. Jerome) --- \u0001Strength.\u0002 Hebrew, \"staff,\" or support (Leviticus xxvi. 26.) in the dreadful famine which fell on Jerusalem, Lamentations iv. 5, 10. Who then shall rely on the power of any man? (Chap. ii. 22.) (Calmet) --- The Jews were depressed at the sieges of their city, and will be so till the end of the world. (Worthington)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prophet.\u0002 Ezechiel was taken away under Jechonias. Other prophets were disregarded, and the \u0001cunning man,\u0002 (\u0001ariolus,\u0002 which may be understood in a good or bad sense. Calmet) every false prophet was silent, when danger threatened." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Countenance.\u0002 Septuagint, \"the admired counsellor,\" (Haydock) who came into the king's presence. --- \u0001Architect.\u0002 4 Kings xxiv. 14. (Calmet) --- \u0001Eloquent.\u0002 Literally, \"mystic.\" (Haydock) --- Aquila and Symmachus, \"enchanter.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Effeminate.\u0002 Hebrew, \"babes.\" Septuagint, \"scoffers.\" Aquila, &c., \"changers,\" (Calmet) who give way to unnatural excesses, Romans i. 27. (Haydock) --- Some manifest a prudence beyond their years: but the last kings of Juda did not, 2 Paralipomenon xxxvi. 1., and Ecclesiastes x. 16." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001People.\u0002 They were divided, whether they should continue to obey Nabuchodonosor, or listen to the Egyptians. Ismael slew Godolias, Jeremias xli." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Garment.\u0002 They were ready to follow any, who was not quite destitute, like themselves, Jeremias xxxix. 10. --- \u0001Ruin.\u0002 Fallen people." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Clothing.\u0002 The indigent were excluded from dignities, for fear lest they should seek to enrich themselves by unjustifiable means, Exodus xviii. 22. (Plut.[Plutarch?] in Solon.) (Pliny, [Natural History?] xvi. 19.) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For.\u0002 The prophet tells what will happen. (Menochius) --- \u0001And their.\u0002 Septuagint, \"are sinful, disbelieving what regards the Lord. Wherefore now their glory is brought low.\" (Haydock) --- They must have followed a very different Hebrew copy from ours. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Shew,\u0002 (\u0001agnitio.\u0002) \"Knowledge.\" (Worthington) --- Impudence, &c. (Calmet) --- \u0001Hacurath\u0002 (Haydock) occurs no where else. (Calmet) --- From their countenance we may judge that they are proud, &c. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Well.\u0002 Jeremias (xxxix. 11.) was treated by the enemy with great respect. Septuagint, \"having said, let us bind the just man, for he is troublesome, (Haydock) or displeasing (Calmet) to us. Hence they,\" &c. (Haydock) (Wisdom ii. 12.) Many of the Fathers quote it thus. But our version agrees very well with the original, as Isaias joins consoling predictions with those which are of a distressing nature. (Calmet) --- Yet the Septuagint seem to have thrown light on the Hebrew by supplying an omission from the book of Wisdom. (Houbigant) --- Thus all must be explained of the wicked, whose malice shall be punished. --- \u0001He shall.\u0002 St. Jerome and all versions read, \"they shall eat the fruit of their doings, \u0001or\u0002 devices.\" \u0001Fructum adinventionum suarum comedent.\u0002 (Haydock) --- All who hear of this must applaud the \u0001just\u0002 God for acting \u0001well\u0002 in their punishment. According to the Septuagint, Christ and his adversaries are clearly pointed out. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Women.\u0002 \"Let no women be our senate, as the impious Porphyrius objects.\" The scribes and Pharisees sought for lucre and pleasure. The teacher approved by the Church must excite tears and not laughter; he must correct sinners, and pronounce no one \u0001blessed.\u0002 (St. Jerome) (Haydock) --- The last kings of Juda were real tyrants, and weak as women. (Calmet) --- \u0001Blessed.\u0002 Protestants' marginal note, and the text has, \"lead thee.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Pace.\u0002 Protestants, \"and making a tinkling with their feet,\" (Haydock) by means of little rings round their legs. (Calmet) \u0001Stridore ad se juvenes vocat.\u0002 (St. Jerome, ep. xlvii.) --- The daughters of Sion, denote all the cities and villages which were defaced by the Chaldeans, and still more by the Romans, forty years after Christ. (St. Jerome) (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bald.\u0002 Like slaves, Deuteronomy xxi. 12. --- \u0001Hair.\u0002 Hebrew and Septuagint, \"shame.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of shoes.\u0002 Hebrew, \"gold tissue,\" Psalm xliv. 14. This term occurs no where else, and many of these superfluous ornaments are not well known. But we may conclude that they are pernicious to a state, and hateful to God. (Calmet) --- \u0001Decorem....invitatorem libidinis scimus.\u0002 (Tertullian, cult.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Stench.\u0002 The Jews are noted on this account, as if in consequence of this curse, or of their being confined to prisons, &c. \u0001Fœtentium Judæorum et tumultuantium sæpe tædio percitus.\u0002 --- M. Aurelius \"was often weary of the stinking and seditious Jews.\" (Marcellin ii.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Fairest.\u0002 They shall not be spared. (Calmet) --- \"As they have perished by their beauty, their fairest,\" &c. (Chaldean)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ground.\u0002 The posture of captives, Lamentations i. 1." } ] }, { "chapter": 4, "slug": "id1224.html", "header": "Isaias iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Seven.\u0002 Many shall sue for a husband, men shall be so scarce. To continue unmarried was reproachful, Deuteronomy vii. 14. (Calmet) --- After the conversion of the Gentiles, pastors will be much wanted. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bud.\u0002 That is, Christ, (Challoner) who was faintly prefigured by Zorobabel, Zacharias iii. 8. Our Saviour was the fruit of the earth, and sovereign Lord. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Life.\u0002 Only the faithful shall be saved. (Worthington) --- The Jews, after the captivity, shall be more obedient. But converts to the faith of Christ are styled \u0001saints,\u0002 (Romans i. 7., &c.) such particularly as are predestined to glory, Romans viii. 30. (Calmet) --- Those who are called to life and the true faith, may forfeit this honour, by their own fault. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Burning.\u0002 By baptism of water and fire, or of the Holy Ghost. (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Protection.\u0002 God will protect his Church, more than he did the Israelites by the pillar, Exodus xiv. 20. (St. Basil, &c.)" } ] }, { "chapter": 5, "slug": "id1225.html", "header": "Isaias v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001My cousin.\u0002 So the prophet calls Christ, as being of his family and kindred, by descending from the house of David. (Challoner) (Menochius) --- Hebrew and Septuagint, \"beloved.\" \u0001Dod\u0002 may also mean a near relation. (Calmet) --- Isaias being of the same tribe, sets before us the lamentations of Christ over Jerusalem, Luke xix. 41. (Worthington) --- The Hebrews had canticles of sorrow, as well as of joy. The prophet thus endeavours to impress more deeply on the minds of the people what he had been saying. The master of the vineyard is God himself, ver. 7. (Calmet) --- \u0001Hill.\u0002 Literally, \u0001in the horn, the son of oil.\u0002 (Challoner) --- The best vines grew among olive and fig trees. (Doubdan 21.) --- Septuagint, \"in a horn, (\u0001mountain\u0002) in a fat soil.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stones.\u0002 They burn and starve in different seasons, Colossians xii. 3. --- \u0001Choicest.\u0002 Hebrew \u0001sorek.\u0002 (Haydock) --- There was a famous valley of this name, Judges xvi. 4. The angels guarded the vineyard, in which Abraham, Moses, &c., were found. --- \u0001Tower.\u0002 To keep the wine, &c., Matthew xxi. 33. It denotes the temple, (Calmet) Scriptures, &c. (Menochius) --- \u0001Wild.\u0002 Sour, Deuteronomy xxxii. 32." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judge.\u0002 God condescends to have his conduct scrutinized, chap. xli. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Was it.\u0002 \"Why has it produced wild grapes, while I looked?\" &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Down.\u0002 By the Chaldeans, and after the death of Christ. (Calmet) --- When God withdraws his aid, man is unable to stand. Yet he falls by his own fault, which God only permits. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001It.\u0002 During the whole of the captivity, the land might keep its sabbaths, Leviticus xxvi. 34. (Calmet) --- The people shall be deprived of saving doctrine. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Israel.\u0002 This comparison is very common, Psalm lxxix. 9., and Matthew xx. 1. (Calmet) --- The preceding parable is explained. (Menochius) --- \u0001Cry.\u0002 For vengeance, Jeremias xii. 8., and Genesis iv. 10., and xviii. 20. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Even.\u0002 Septuagint, \"to take from your neighbour: shall,\" &c. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Things.\u0002 Unjust practices. --- \u0001Inhabitant.\u0002 What will your avarice avail, (Haydock) since you must abandon all? (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Measure.\u0002 Hebrew, \"both.\" --- \u0001Thirty.\u0002 Hebrew, \"a chomer shall yield an epha.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To follow.\u0002 Hebrew, \"for shecar,\" (Calmet) palm wine, (Theodoret) or any inebriating liquor. (St. Jerome in chap. xxviii.) Our version is conformable to Aquila and Symmachus. (Haydock) --- Numbers vi. 3., and Ecclesiastes x. 16." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Work.\u0002 Chastisement, ver. 19., and chap. xxviii. 21. (Calmet) --- They are admonished to observe the festivals of the Lord, and not to indulge in riotousness. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hell.\u0002 Or the grave, which never says enough, Proverbs xxx. 15. Isaias alludes to what should happen under Nabuchodonosor, as if it were past. (G.[Calmet?])" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Justice.\u0002 All will be taught to adore him. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Strangers.\u0002 Ammonites, &c., (Calmet) shall occupy part of the land. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cart.\u0002 Fatiguing themselves with iniquity, (Wisdom v. 7.; Calmet) and delaying your conversion. (St. Isidore) (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001It.\u0002 The Jews were often guilty of the like insolence, Jeremias xvii. 15." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Conceits.\u0002 Blind guides, Matthew xv. 14." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Drink.\u0002 Hebrew, \"mix shecar.\" People generally mixed wine and water. They also strove who could drink most, and the Greeks had a feast for this purpose, (Calmet) which they styled \u0001Choas,\u0002 for the measure which was to be swallowed down. (Aristophanes, Acharn. act. iv. 4. and 5. ultra) --- Cyrus the younger boasted to the Greek ambassadors, that \"he could drink and bear more wine than his brother.\" (Plut.[Plutarch?] in Artax.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Justice.\u0002 Declaring the righteous guilty, ver. 20. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Still.\u0002 After the ruin of Jerusalem, the people were led away. (Calmet) --- Grievous sins must be severely punished, as was that of the murderers of Christ. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Off.\u0002 Like a king, leading all his subjects to battle. (Calmet) --- \u0001Whistle.\u0002 He alludes to the custom of leading forth bees by music, chap. vii. 18. (St. Cyprian) --- \u0001Earth.\u0002 The Chaldeans, (chap. xli. 9., and Jeremias vi. 22.) and not the Romans, as some would suppose. --- \u0001Swiftly.\u0002 Like an eagle, Daniel vii. 4., and Jeremias xlviii. 40." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Broken.\u0002 They shall march incessantly, Ezechiel xxvi. 7., and xxx. 11." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hoofs.\u0002 They were hardened, but not shod. (Xenophon) (Amos vi. 13.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lion.\u0002 Nabuchodonosor is compared to one, ver. 26., and Jeremias iv. 7." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Mist.\u0002 Denoting calamity. Hebrew, \"ruin.\" Septuagint, \"indigence.\" (Calmet)" } ] }, { "chapter": 6, "slug": "id1226.html", "header": "Isaias vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Died.\u0002 Either a natural (Calmet) or a civil death, by means of the leprosy. (Chaldean) (Tostat. 7.) --- This and the former chapters relate to the commencement of Joathan's reign, whether before or after the death of Ozias. (Calmet) --- Many think that this was the first prediction of Isaias. (Origen) (St. Jerome, ad Dam.) --- \u0001I saw.\u0002 By a prophetic vision, as if I had been present at the dedication of the temple, 3 Kings viii. 10. (Calmet) --- \u0001Lord.\u0002 Not the Father, as some have asserted, but the Son, John xii. 40. (St. Jerome, ad Dam.) (Calmet) --- Neither Moses nor any other saw the substance of God; but only a shadow. Yet Manasses hence took a pretext to have Isaias slain. (Origen) (St. Jerome, Trad.) (Paralipomenon) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The \u0002two\u0001 Seraphims\u0002 \"burning.\" They are supposed to constitute the highest order of angels, Numbers xxi. 6. --- \u0001His.\u0002 God's or their own face. Hebrew and Septuagint are ambiguous. Out of respect, (Calmet) they looked not at the divine majesty. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glory.\u0002 By no means of the Incarnation. The unity and Trinity are insinuated. (St. Jerome; St. Gregory, Mor. xxix. 16.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of him.\u0002 Septuagint, \"them,\" (Haydock) the Seraphim signifying that the veil was removed by the death of Christ, (Theodoret) or that the people should be led into captivity, as a Jew explained it to St. Jerome." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Peace.\u0002 It is proper for sinners to do so, Ecclesiasticus xv. 9. The prophet was grieved that he was unworthy to join in the acclamation of the Seraphim, and had reason to fear death, Genesis xvi. 13., and Exodus xxxiii. 20. He finds himself less able to speak than before, like Moses, Exodus iv. 10., and vi. 12." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Coal.\u0002 \"Carbuncle,\" (Septuagint) the word of God, (St. Basil) spirit of prophecy, (St. Jerome, 142. ad Dam., &c.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sin.\u0002 Impediment in speech. All defects were attributed to some sin, (John ix. 2.) as Job's friends maintained." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For us.\u0002 Hence arises a proof of the plurality of persons. (Calmet) --- \u0001Send me.\u0002 Thus Isaias was an evangelical and apostolical prophet. (St. Jerome) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Blind.\u0002 The prophets are said to do what they denounce. (St. Thomas Aquinas, 1. q. xxiv. 3.) (Sanctius) --- Septuagint, \"heavy or gross is the heart,\" &c. The authors of the New Testament quote it thus less harshly. --- \u0001Them.\u0002 Is God unwilling to heal? Why then does he send his prophet? (Calmet) --- He intimates that all the graces offered would be rendered useless by the hardened Jews. (St. Isidore. Pelus 2. ep. 270.) --- Hebrew may be, \"surely they will not see,\" &c. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Desolate.\u0002 By means of Nabuchodonosor, (St. Chrysostom) and the Romans, (Eusebius, &c.) or even till the end of the world, their obstinacy will continue." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Earth.\u0002 After the captivity, the people shall be more docile. But this was more fully verified by the preaching of the gospel." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tithing.\u0002 The land shall produce its fruits, and people shall bring their tithes, Ezechiel xx. 40. There shall be some left; (chap. i. 9., and iv. 3.; Calmet) though only a tenth part will embrace Christianity. (St. Basil) --- \u0001Made.\u0002 Septuagint, \"ravaged.\" They shall be exposed to many persecutions under Epiphanes, and few shall escape the arms of the Romans, (Calmet) those particularly (Haydock) who shall be a \u0001holy seed.\u0002 (Calmet) --- The apostles were of Jewish extraction, (Haydock) and spread the gospel throughout the world. (Menochius)" } ] }, { "chapter": 7, "slug": "id1227.html", "header": "Isaias vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Achaz.\u0002 This must be seventeen years later than the former prediction, 4 Kings xv. 37. The kings of Syria and Israel jointly attacked Juda, but were forced to raise the siege of Jerusalem. The next year they came separately, and committed the following ravages. The news of their junction threw all into confusion, ver. 2. Isaias was then sent to inform the king, that the designs of his enemies should not take effect. Yet the two kings obtained each a victory. But they could not dethrone Achaz, as they intended. (Calmet) --- Paine traduces this prophecy as a lie, asserting that they succeeded. What! did they make Tabeel king? ver. 6. The Israelites would not even keep the captives who had been taken, 2 Chronicles xxviii. 15. (Watson, let. 5.) --- Achaz had been made captive before. But now the Lord defeated the projects of his enemies, as he will the conspiracy of heretics against his Church. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Jasub.\u0002 This name was mysterious: \u0001Shear-Jashub\u0002 means \"the rest shall return\" from Babylon, or be converted under Ezechias, chap. x. 22. (Calmet) --- Protestants, Go \"thou, and Shear-Jashub, thy son, at the end of the conduit,\" &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tails.\u0002 So he styles the two kings in derision. The distrust of Achaz was punished by the loss of many of his subjects, but he was not dethroned, having engaged the Egyptians and Assyrians to attack his enemies, ver. 17." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tabeel.\u0002 Chaldean, \"whom we shall think proper.\" He will not so much as name him." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Rasin.\u0002 Both the king and his capital shall be ruined. --- \u0001And five.\u0002 Capellus (p. 497.) would read six and five; or, in eleven years time. But (Calmet) Ephraim was led captive twenty-one years after, and the Cutheans took their place when sixty-five years had elapsed. (The year of the world 3327., Usher) --- Most people date from the prophecy of Amos to the ruin of Samaria, just sixty-five years. The former solution seems preferable. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Continue.\u0002 Septuagint, \"and will not understand, even the Lord,\" &c. (Haydock) --- Hebrew, \"and since you do not believe,\" (Calmet) or \"because you are not confirmed\" by a miracle. (Grotius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Above.\u0002 Require it to thunder, (1 Kings xii. 17.) or the earth to open, Numbers xvi. 28. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lord.\u0002 He was afraid of being forced to relinquish his evil ways. (St. Jerome) --- Though an idolater, he knew he ought not to tempt God." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Virgin, halma,\u0002 (Haydock) one secluded from the company of men. \u0001Alma\u0002 in Latin signifies \"a holy person,\" and in Punic \"a virgin.\" The term is never applied to any but \"a young virgin.\" If it meant a young woman, what sort of a sign would this be? (St. Jerome) --- It was indeed above the sagacity of man to declare that the child to be born would be a boy, and live till the kings should be destroyed. But the prophet undoubtedly speaks of Jesus Christ, \u0001the wonderful,\u0002 &c., (chap. ix. 5.) as well as of a boy, who should prefigure him, and be an earnest of the speedy destruction of the two kings. He was to be born of Isaias, (chap. viii. 4.) and of all the qualities belonging to the true \u0001Emmanuel,\u0002 only that regards him, which intimates that the country should be delivered before he should come to years of discretion, ver. 16. (Calmet, Diss.) (Bossuet) --- The Fathers generally apply all to Christ. --- \u0001Called.\u0002 Or shall be in effect, chap. i. 26. (Calmet) --- The king hardly trusted in God's mercies, whereupon the incarnation of Christ, &c., is foretold. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Honey.\u0002 Like other infants. (Calmet) --- The new baptized received some to remind them of innocence. (Tertullian, cor. 3.) --- Christ shall be true man. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Good.\u0002 Being arrived at the age of discretion, Achaz engaged the Assyrians to invade Damascus. Its citizens and four tribes were carried into captivity the year following. Phacee only survived another year, the year of the world 3265. This was a pledge, that what regarded the son of the virgin would also be accomplished. (Calmet) --- \u0001Land\u0002 of the enemy. (Calmet) (4 Kings xvi.) (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Assyrians.\u0002 His aid shall prove the greatest scourge, (2 Paralipomenon xxviii. 20.) while the Idumeans and Philistines shall also ravage the country. (2 Paralipomenon xxviii. 17.) Achaz has vainly trusted in man." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of Egypt.\u0002 The Idumeans, &c., dwell on the borders, chap. v. 26. Yet many explain this of the victories of Nabuchodonosor and Nechas." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Razor.\u0002 Or cut off with scissors all the hair, as was done with lepers, (Leviticus xiv. 9.) and Levites, Numbers viii. 7. The country shall be pillaged, and all shall be in mourning. (Calmet) --- The men shall be despised as no better than women and cowards. (St. Jerome) (Theodoret) --- \u0001Hired.\u0002 With large sums. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Land.\u0002 Pastures shall be so large, (Menochius) though uncultivated, the greatest part of the inhabitants being removed." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Pieces.\u0002 Sicles. This was the price of the best vineyards, Canticle of Canticles viii. 2. (Calmet) --- Now people may hunt in them. (Haydock) --- The subjects of Achaz were much reduced. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thither.\u0002 The hedges shall be rooted up (Haydock) or neglected, so that cattle may graze. (Menochius) --- Two sorts of mountains are specified; some for vineyards, and others for pasture. (Calmet)" } ] }, { "chapter": 8, "slug": "id1228.html", "header": "Isaias viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Book.\u0002 This mystery would require a large explanation. (Worthington) --- \u0001Pen.\u0002 Literally, \"style.\" (Haydock) --- Write intelligibly. Here all is plain. (Calmet) --- \u0001Take.\u0002 Protestants, \"concerning Mahershalalchashbaz.\" Marginal note, \"in making speed to the spoil, he hasteneth the prey.\" (Haydock) --- \u0001Chashbaz,\u0002 the son of Isaias, was a sign that Syria and Israel should soon be rendered desolate; and in a more elevated sense, he shewed that Christ should overturn the powers of hell. (Calmet) --- The virgin's son [Jesus Christ] took the prey from the devil, who before possessed almost all the world. (Worthington) --- \u0001Urias.\u0002 Probably the high priest, who afterwards weakly complied with the king's idolatrous order, 4 Kings xvi. 10. (Calmet) --- Yet at this time, he was a credible witness. (Haydock) --- \u0001Zacharias.\u0002 A person to us unknown. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Prophetess.\u0002 The blessed Virgin [Mary], (St. Chrysostom, &c.) or to his wife. He gives his son a different name from Emmanuel, (chap. vii. 14.) that they might not be confounded. --- \u0001Hasten.\u0002 Hebrew \u0001Mahershalalchashbaz,\u0002 ver. 1. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Assyrians.\u0002 Theglathphalassar, the next year, took the Damascenes to Kir, and Nephthali, Reuben, Gad, and Manasses into captivity. Yet the kingdom continued some time longer. Never was prediction more explicit. Can the pagans produce any thing similar?" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Silence.\u0002 Being willing to receive Tabeel, instead of their lawful prince. Achaz was then terrified, and chose to become tributary, rather than to lose his crown. Herein both offended God, in whom they ought to have trusted; and the auxiliary king looked upon himself as master of the country, 2 Paralipomenon xxviii. 20. (Calmet) --- Israel had joined with the Syrian; but was reduced to the state of captivity, while Jerusalem was preserved. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001River.\u0002 Euphrates, (Calmet) with the overflowing of which the Assyrian is compared. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wings.\u0002 Or troops. --- \u0001Emmanuel.\u0002 Christ was born in the country, and Lord of it: though it might be said to belong to the son of Isaias, as being his figure. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Overcome.\u0002 The defeat of Sennacherib, of the Idumeans, &c., under Ezechias, is intimated, 4 Kings xviii. 8., and xix. 35." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001God.\u0002 Hebrew, \"Emmanuel.\" We have a pledge of God's protection." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Conspiracy.\u0002 In despair, they wish to submit to the enemy, ver. 6. Isaias exhorts them to have recourse rather to the Lord. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Two.\u0002 The wicked of both kingdoms, (Haydock) who choose to revolt from God. Many of Israel were led into captivity, and the territory of Juda was laid waste. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Disciples.\u0002 Let some faithful witnesses keep this prophecy, (Haydock) that when it is verified, all may be convinced." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Jacob.\u0002 Having resolved on their ruin. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I and my two children.\u0002 Chap. vii. 3., and viii. 4. (Haydock) --- The actions of some were prophetical, chap. xx. 2., and Osee xii. 10. (Calmet) --- God announces what will happen, by the names of my children, (Haydock) and by their age, as well as by my mouth. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Seek of pythons.\u0002 That is, people pretending to tell future things by a prophesying spirit. --- \u0001Should not the people seek of their God, for the living of the dead?\u0002 Here is signified, that it is to God we should pray to be directed, and not to seek of the \u0001dead,\u0002 (that is, of fortune-tellers dead in sin) for the health of the living. (Challoner) --- \u0001Mutter.\u0002 Literally, \"use a shrill note,\" \u0001strident.\u0002 (Haydock) --- So Horace, (1 Sat. viii.) says: \u0001Umbræ cum sagana resonarent triste et\u0002\u0001 acutum. \u0002--- S\u0001hould.\u0002 Make this reply: \u0001Should,\u0002 &c." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Law.\u0002 Sealed, (ver. 16.) or to the law of Moses, Ecclesiasticus xxxiv. 28. (Calmet) --- Septuagint, \"why do they consult the dead concerning the living? For he gave the law to assist us.\" (Haydock) --- \u0001Light.\u0002 They shall die or be miserable. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001By it.\u0002 The word of God. (Haydock) --- \u0001God. Elohim\u0002 means also princes or idols. (Calmet) --- Whether they seek God unwillingly, or the aid of men, (ver. 22.) they shall perish. (Worthington)" } ] }, { "chapter": 9, "slug": "id1229.html", "header": "Isaias ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Loaded.\u0002 Theglathphalassar took away whole tribes, (2 Paralipomenon v. 26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matthew iv. 13.) though so much despised, John vii. 52. (Calmet) --- Here Christ preached first. But after his passion, few Jews believed in him. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Risen.\u0002 The kingdom of Juda hoped for redress, when they saw the people of Israel humbled, (Haydock) or rather after the defeat of Sennacherib. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And hast.\u0002 Parkhurst says it should be, \"(whom) thou hast not brought up (the Gentiles) with joy they,\" &c. (Symmachus) (Haydock) --- The numerous forces of the Assyrians could not save them from the angel. Under Ezechias the people increased. Was not his reign a figure of the Church persecuted and increasing: but on that account, in danger from a relaxation of discipline? (Luke v. 7.) --- \u0001Spoils.\u0002 They shall return thanks to God for the unexpected liberation." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Oppressor.\u0002 Who levied taxes for Assyria, 4 Kings xviii. 7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (Calmet) as the Madianites had done, Judges vii. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fire.\u0002 Being cut and useless. See Diss. on the defeat of Sennacherib. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Child.\u0002 The Messias, whom the son of Isaias prefigured. --- \u0001Shoulder.\u0002 Where the badges of royalty were worn. (Calmet) --- Christ bore his cross. (Tertullian, &c.) --- \u0001Wonderful.\u0002 In his birth, &c. --- \u0001Counsellor.\u0002 From whom all good advice proceeds. Grotius falsely translates, \"the consulter of the strong God,\" meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. \u0001Johets\u0002 always means one who \"gives counsel,\" chap. xl. 13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful, &c. --- \u0001God.\u0002 The three Greek versions maliciously render \u0001El\u0002 \"the strong,\" though it be uncertain that it ever has that meaning, as it certainly has not when joined with \u0001gibbor,\u0002 \"mighty.\" Why should two terms of the same import be used? The Septuagint copies vary much. Some read only, \"he shall be called the angel of the great council, for I will bring peace upon the princes and his health.\" St. Jerome thinks they were afraid to style the child God. But this reason falls to the ground, as other copies have, (Calmet) after \u0001council,\u0002 \"Wonderful, Counsellor, God, the Mighty, the Potent, \u0001exousiaszes,\u0002 the Prince of Peace, the Father of the world to come, for, &c., (7.) His.\" Grabe (de Vitiis lxx. p. 29.) asserts that the former is the genuine version, and that the inserted titles are a \u0001secondary\u0002 one; so that there must have been two version before the days of Aquila, as the text is thus quoted at large by Clement and St. Iræneus, the year of the Lord 180; Kennicott adds also by St. Ignatius, the year of the Lord 110. (Haydock) --- The omnipotent God became a little child, and without violence subdued the world, which he still governs. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peace.\u0002 Christ gives it, and propagates his Church, Hebrews xii. 2." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Word.\u0002 Septuagint, \"death.\" This also agrees with the Hebrew term, and with the context." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cedars.\u0002 They speak in a proverbial way, that they will shortly repair the injuries done by the Assyrians depending on king Osee." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 Israel. Salmanasar came to ruin the kingdom. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Still.\u0002 God punishes the impenitent throughout eternity, ver. 12., and chap. x. 4. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Him.\u0002 Hebrew, \"the branch and the rush.\" (Calmet) --- Septuagint, \"the great and the small.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Headlong.\u0002 If the blind lead the blind, both fall into the ditch, Matthew xv. 14. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Folly.\u0002 Sin. They are all guilty. He will shew no compassion." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001High.\u0002 All shall witness the fall of Israel, (Calmet) like a forest on fire. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Brother.\u0002 Civil wars shall rage, 4 Kings xv. Josephus (Jewish Wars vii.) perhaps alluded to this passage, when he said, that an ancient prophecy announced ruin to the Jews, when they should turn their arms against each other. (Calmet)" } ] }, { "chapter": 10, "slug": "id1230.html", "header": "Isaias x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Injustice.\u0002 These great ones excite God's indignation. (Calmet) --- Jeroboam forbidding any to go to Jerusalem; and the Pharisees establishing their wicked traditions, ruined all. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Afar.\u0002 When Salmanasar shall come from Ninive to destroy Samaria, to punish the people for their idolatry (Calmet) and oppressions. (Haydock) --- \u0001Glory.\u0002 Golden calves, (Osee viii. 5., and x. 5.) or possessions, chap. ix. 8." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Woe.\u0002 Or come on, \u0001Heus,\u0002 though (Calmet) \u0001ho\u0002 is ordinarily rendered, alas! It here indicates that God makes use of this scourge with regret, and will afterwards consign it to the flames. (Haydock) --- The prophet speaks of Salmanasar, or of Sennacherib. (St. Cyprian; St. Jerome)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Deceitful.\u0002 Hebrew, \"hypocritical,\" joining my worship with that of idols. (Calmet) --- They had solemnly promised to serve the Lord, Exodus xix. 8. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001So.\u0002 He will not think that he is executing my vengeance, supposing that he conquers by his own power." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001As.\u0002 Literally, \"altogether kings.\" (Haydock) --- Thus Nabuchodonosor kept the conquered princes for derision, Habacuc i. 10., and Judges i. 7. --- \u0001Arphad,\u0002 Arad, or rather Raphanæ, Jeremias xlix. 23. --- \u0001Damascus.\u0002 These two cities were not yet subdued." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Idols.\u0002 He looks upon the true God as no better than any idols, (4 Kings xviii. 32.) and falsely supposes that the latter were adored in Jerusalem. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Works.\u0002 Humbling and terrifying Ezechias and his subjects, who were reduced to great distress, in order to avert the impending war. (Haydock) --- \u0001Eyes.\u0002 The Assyrians were punished in their turn." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Nest.\u0002 Some put these words in the mouth of God. (Tertullian) (Abdias 4.) --- But they shew the insolence of Sennacherib." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Axe.\u0002 The Assyrian has no right to boast. What can man do without God's assistance? (Calmet) --- \u0001Gratiæ tuæ deputo et quæcumque non feci mala.\u0002 (St. Augustine, Confessions ii. 7.) --- Sennacherib persecuted the Jews of his own free will, though he was God's instrument. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Fire.\u0002 The Jews assert, that 185,000 perished by an inward burning, so that only ten men were left, ver. 19. (St. Jerome)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Light.\u0002 God. (Haydock) --- \u0001Thorns.\u0002 Private soldiers. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Glory.\u0002 Officers. --- \u0001Flesh.\u0002 Or body. All shall perish. (Haydock) --- \u0001Fear.\u0002 Sennacherib escaped alone, and fell by the sword of his own sons." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Israel\u0002 now submitted to Ezechias, as their kingdom was overturned in the sixth year of his reign, eight years before Sennacherib's arrival. Isaias speaks of this time, and therefore makes no distinction of the kingdoms. \u0001Striketh\u0002 the Assyrian." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Converted.\u0002 This was partly verified in the children of Israel who remained after the devastations of the Assyrians, in the time of king Ezechias: and partly in the conversion of a remnant of the Jews to the faith of Christ. (Challoner) --- 4 Kings xviii. 3., and Romans ix. 27. The apostle follows the Septuagint, (Calmet) \"and if the people of Israel be.\" --- \u0001Converted.\u0002 Septuagint, \"saved, for perfecting the word and abridging in justice. Because God, the Lord of hosts, will make an abridged word in the universe.\" (Haydock) --- As the apostle has explained this passage, \"every other interpretation must cease.\" (St. Jerome) --- The few who were converted under Ezechias were a figure of those who should embrace the faith of Christ. (Calmet) --- \u0001Consumption.\u0002 That is, the \u0001number of them cut short, and reduced to few,\u0002 shall flourish in the abundance of justice. (Challoner) --- Hebrew, \"the desolation is decreed, justice shall overflow.\" God will treat all with rigour, Nahum i. 8. The incredulous Jews shall be rejected, ver. 23., and Romans ix." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Egypt.\u0002 He sent Rabsaces from Lachis, when he set out to meet Tharaca, 4 Kings xix." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Little.\u0002 Twenty-eight years, (Psalm lxxxix. 4.) or he alludes to the destruction which took place in a single night, (Calmet) or in a moment, ver. 16. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Oreb.\u0002 Judges vii. 25. --- \u0001And his.\u0002 Moses thus let loose the waters of the Red Sea on the Egyptians, by stretching forth his rod. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Oil.\u0002 That is, by the sweet unction of divine mercy. (Challoner) --- Chaldean, \"before the anointed,\" in consideration of Ezechias and Isaias. In the higher sense, it denotes the victory of Christ over the devil. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Into Aiath,\u0002 &c. Here the prophet describes the march of the Assyrians under Sennacherib; and the terror they should carry with them; and how they should suddenly be destroyed. (Challoner)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lodging.\u0002 Here, say the Assyrians, we will encamp." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Take.\u0002 Protestants, \"gather themselves to flee.\" (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Nobe.\u0002 He may arrive thither shortly, in the environs of Jerusalem. (Calmet) --- Septuagint, \"exhort to-day, that they may continue on the road. Comfort with the hand the daughter of Sion, thou rock and hills within Jerusalem.\" (Haydock) --- \u0001Hand.\u0002 As Nicanor did against the temple, 2 Machabees xv. 32. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Vessel.\u0002 Like Gideon, when he attacked Madian, ver. 26., and Judges vii. 19. Septuagint, \"the nobles.\" (Haydock) --- Hebrew, \"their beauty.\" The empire of Assyria shall presently fall. (Calmet)" } ] }, { "chapter": 11, "slug": "id1231.html", "header": "Isaias xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Root.\u0002 Juda shall not be exterminated, like the Assyrians. (Calmet) --- Christ shall spring from the blessed Virgin [Mary], (Worthington) for the salvation of mankind. The Jews agree, that this prediction regards the Messias; though some, with Grotius, would explain it literally of Ezechias. They do not reflect that he was now ten years old, and that the prophet speaks of an event which should still take place after he had been a long while upon the throne. If we were to look for any figure of the Messias, to whom this might be applicable, it would be Zorobabel, Zacharias iii. 8. But how disproportionate would be the promises to the execution? Some passages may indeed relate to the return of the captives, (ver. 11.) as the people must have a more immediate object, to insure the accomplishment of the more elevated predictions concerning the Messias: but these also refer ultimately to the propagation of the gospel, which the prophet had also in view. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Him.\u0002 In the form of a dove, John i. 32. (Haydock) --- \"The whole fountain of the Holy Ghost descending.\" (Ev. Nazar.) (St. Jerome) --- Christ was filled with his seven gifts, and \u0001of his fullness\u0002 his servants \u0001receive.\u0002 (Worthington) --- Yet all virtues are the gifts of the holy Spirit, and the number seven is not specified in Hebrew, as the same word (Calmet) \u0001yirath,\u0002 is rendered \u0001godliness,\u0002 which (ver. 3.) means, \u0001the fear of the Lord.\u0002 (Haydock) --- God enables us to penetrate the difficulties of Scripture, and to act with prudence, &c. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Filled.\u0002 Hebrew, \"breath \u0001or\u0002 smell.\" So St. Paul says, (2 Corinthians ii. 15.) \u0001we are the good odour of Christ.\u0002 (Calmet) --- Protestants, \"he shall make him of quick understanding (marginal note, smell) in the fear,\" &c. (Haydock) --- \u0001Ears.\u0002 Which are often deceived. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wicked.\u0002 Antichrist, (2 Thessalonians ii. 8.) and all impiety, by means of the apostles." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Reins.\u0002 He shall possess these virtues, performing his promises with the strictest fidelity. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wolf.\u0002 Some explain this of the Millennium. (apud St. Jerome) (Lactantius vii. 24.) --- But the more intelligent understand, that the fiercest nations shall embrace the gospel, and kings obey the pastors of the Church. (Calmet) --- \u0001Lead.\u0002 Or \"drive,\" as the word is used by Festus. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Basilisk.\u0002 Psalm ix. 13. The apostles subdued kings and philosophers, without any human advantages." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Kill.\u0002 The most inveterate pagans, being once converted, entirely alter their manners, Osee ii. 18." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ensign.\u0002 The cross is the standard of Christians. --- \u0001Sepulchre.\u0002 Hebrew, Septuagint, &c., \"rest.\" St. Jerome give the true sense. The holy places have been greatly reverenced, and Christian princes strove for a long time to recover them. (Calmet) --- They are respected even by the Turks. Christ's death was ignominious, but his monument was full of glory. Thus the saints begin to shine, where the glory of the wicked ends. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Time.\u0002 After the deliverance from Sennacherib, they shall return from captivity. Ezechias recalled some few, 2 Paralipomenon xxix. 9. --- \u0001Remnant.\u0002 Some embraced the gospel, Romans ii. 2., and Acts ii. 41., &c. --- \u0001Phetros,\u0002 in Egypt. --- \u0001Of the\u0002 Mediterranean \u0001sea,\u0002 and all places to which the Jews went by water." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Away.\u0002 Under Ezechias the Israelites began to join with Juda. But they did it more cordially after their return from Babylon." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Shoulders.\u0002 Or confines, Ezechiel xxv. 9. Ezechias and the Machabees attacked the Philistines. (Calmet) --- Septuagint, \"and they shall fly on the ships of the strangers; they shall plunder the sea together, and those on the east, and Idumea.\" (Haydock) --- \u0001East.\u0002 Ammonites, &c., often defeated by the Machabees, and probably by Ezechias." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tongue.\u0002 Gulf of the Mediterranean, near Pelusium, or the seven mouths of the \u0001river\u0002 Nile. The country was ravaged by Sennacherib, Cambyses, Alex.[Alexander the Great?], and Epiphanes, chap. xix. 4., &c. The Jewish captives shall return thence, chap. l. 3., and Zacharias x. 10." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Assyrians.\u0002 They shall march without impediment. (Calmet)" } ] }, { "chapter": 12, "slug": "id1232.html", "header": "Isaias xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thanks.\u0002 Literally, \"confess.\" The Jews thank God for their return, as the Church does for her deliverance from sin. (Worthington) --- Canticles were composed on such occasions, Exodus xv. --- \u0001Angry.\u0002 They do not thank God on this account; but because he had averted his indignation. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fountains.\u0002 Instead of those which your fathers drank in the desert. (Calmet) --- You shall have the holy Scriptures, (Haydock) sacraments, &c., John iv. 13., and vii. 38." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Of thee.\u0002 He alludes to the name Emmanuel. Christ preached, and \u0001his own\u0002 would not receive him, John i. 11., and 26. (Calmet) --- He continues with us, concealed under the sacramental species [of the Eucharist]. (Menochius)" } ] }, { "chapter": 13, "slug": "id1233.html", "header": "Isaias xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Burden.\u0002 That is, a prophecy against Babylon. (Challoner) --- Nimrod began the kingdom, Genesis x. Belus and Ninus brought it to great eminence. But after 1240 years, Babylon was taken by Cyrus. (Worthington) --- Isaias delivered the seven following chapters in the first year of Ezechias, chap. xiv. 28." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mountain\u0002 of Media, whence Darius came. It was usual to erect a signal, (chap. xxx. 17., and Jeremias vi. 1.) to call troops together. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sanctioned.\u0002 The Medes and Persians were appointed by God to punish Babylon. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Kings.\u0002 Darius styles himself king of the Medes and Persians, Daniel vi. 12. Many princes and nations composed his army." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heaven.\u0002 Where it seems to touch the horizon. Thus the countries beyond the Euphrates are often designated." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Near.\u0002 Though one hundred and seventy-two years distant." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Burnt.\u0002 Black with despair, Nahum ii. 10., and Joel ii. 6." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Desolate.\u0002 This was effected in the course of many centuries. (Calmet) --- The building of Seleucia caused Babylon to be deserted. (Pliny, [Natural History?] vi. 27.) --- Hence we know not at present where it was situated." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stars.\u0002 This is not to be taken literally, but only implies that the people shall be in as much consternation (Calmet) as if the world were at an end, ver. 13. (Haydock) (Grotius) (Matthew xxiv. 27., Apocalypse vi. 12., and Jeremias iv. 23.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001World.\u0002 The vices of all nations were concentrated at Babylon. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Precious.\u0002 Rare, (Worthington) or sought after for destruction, ver. 17." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heaven.\u0002 With thunders." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Land.\u0002 Baltassar shall be abandoned by his allies. Crœsus had been already defeated, before Cyrus invested Babylon." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Medes.\u0002 Who had set themselves at liberty about twenty years before this. They were not solicitous about gold, Ezechiel vii. 19., and Sophonias i. 18." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Gomorrha.\u0002 Towards the end of the Macedonian empire. (Calmet) --- The Persians kept wild beasts in it. (St. Jerome) --- The palace of Nabuchodonosor subsisted in the days of Benjamin, (Calmet) but could not be approached on account of serpents. (Tudel. p. 70.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Tents.\u0002 To dwell, (Calmet) or to traffic. (Theodoret) --- Another city was built, but not so large, nor in the same place. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Beasts.\u0002 Hebrew \u0001tsiim,\u0002 \"fishermen.\" --- \u0001Serpents.\u0002 Hebrew \u0001ochim.\u0002 Septuagint, \"echo,\" (Haydock) or \"reeds.\" Babylon was built on a marshy situation, and Cyrus having \u0001let out\u0002 the waters of the Euphrates, they could never be effectually stopped. --- \u0001Ostriches.\u0002 Or swans. --- \u0001Hairy.\u0002 Goats, chap. xxxiv. 14. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Owls.\u0002 Or jackals, which resemble foxes, and going in packs, will devour the largest creatures. (Bochart) (Parkhurst in \u0001aje.\u0002) (Haydock) --- But St. Jerome explains it of birds, Job xxviii. 7., and Leviticus xiv. --- \u0001Sirens,\u0002 fabulously supposed to be sweet singing women with wings. --- \u0001Thannim\u0002 denotes some great sea monsters, such as whales or sea calves. (Calmet)" } ] }, { "chapter": 14, "slug": "id1234.html", "header": "Isaias xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prolonged.\u0002 Babylon was taken one hundred and seventy-two years after. (Calmet) --- Yet this time is counted short, compared with the monarchy, which had lasted a thousand years. (Worthington) --- \u0001Ground.\u0002 Cyrus restored the Jews; yet all did not return at that time. --- \u0001Stranger.\u0002 Converts, Esther viii. 17. All Idumea received circumcision under Hyrcan." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Place.\u0002 Cyrus probably granted an escort, as Artaxerxes did, 2 Esdras ii. 7. --- \u0001Servants.\u0002 They had purchased many slaves, (1 Esdras ii. 65.) as some were very rich in captivity, and were treated like other subjects. --- \u0001Oppressors.\u0002 Stragglers of the army of Cambyses, &c., though this was chiefly verified under the Machabees, Jeremias xxv. 14., and xxx. 16. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Parable.\u0002 Septuagint, \u0001threnon.\u0002 \"Lamentation.\" (Haydock) --- Or mournful canticle." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Persecuted.\u0002 The Jews read incorrectly, \"is persecuted.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Earth.\u0002 Subject to, or bordering upon the Assyrian empire. Under Darius the Mede, (the Cyaxares of Xenophon) and Cyrus, the people were little molested. (Calmet) --- The neighbouring princes (\u0001fir-trees,\u0002 &c., ver. 8.) were also at rest. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hell\u0002 is personified, deriding the Chaldean monarch, Baltassar, who perished the very night after he had profaned the sacred vessels, Daniel v. 3. He probably received only the burial of an ass, ver. 11, 19. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001O Lucifer.\u0002 O day-star. All this, according to the letter, is spoken of the king of Babylon. It may also be applied, in a spiritual sense, to Lucifer, the prince of devils, who was created a bright angel, but fell by pride and rebellion against God. (Challoner) (Luke x. 18.) (Calmet) --- He fell by pride, as Nabuchodonosor did. (Worthington) --- Homer (Iliad xix.) represents the demon of discord hurled down by Jupiter to the miserable region of mortals." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001North.\u0002 And be adored as God in the temple of Jerusalem, Psalm xlvii. 3. The Assyrian and Persian monarchs claimed divine honours, 4 Kings xviii. 33., and Judith iii. 13." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Depth.\u0002 Hebrew, \"sides,\" (ver. 13.) or holes dug out of a cavern. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Turn.\u0002 From their respective holes in the monument." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Grave.\u0002 Strangers seized the crown of Baltassar, and neglected his sepulchre: or if we explain it of Nabuchodonosor, his tomb was probably plundered, (Calmet) as the Persians did not spare that of Belus. In the reign of Alexander, the tombs of the kings were covered with water, and filled with serpents. (Arrian. vii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thy.\u0002 Septuagint, \"my.\" Thou hast been a murderer instead of a shepherd. --- \u0001Ever.\u0002 The children and monarchy of Nabuchodonosor presently perished. Evilmerodac and Baltassar reigned but a short time, and left no issue to inherit the throne." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Name.\u0002 It shall lose all its splendour, and be mentioned only with abhorrence, 1 Peter v. 13." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Besom.\u0002 Reducing it to a heap of rubbish, (chap. xiii. 21.; Calmet) as the event shewed. (Watson)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Assyrian.\u0002 4 Kings xix. (Worthington) --- Sennacherib, (St. Jerome) Cambyses, or Holofernes. The sight of their chastisement would be an earnest of the fall of Babylon. (Calmet) --- The allies of Assyria, (Menochius) or the enemies of God's people, will also be punished, chap. xv. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Achaz.\u0002 When Ezechias was just seated on the throne. The preceding and subsequent predictions were then delivered, chap. xiii. 20." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Rod.\u0002 Achaz. --- \u0001Bird.\u0002 Ezechias will openly attack thee, 4 Kings xviii. 8. (Calmet) --- Protestants, \"\u0001shall be\u0002 a fiery flying serpent,\" (Haydock) like that erected by Moses, Numbers xxi. 9. Sennacherib and Assaraddon shall lay waste Philistia, ver. 31., and chap. xx. 1. (Calmet) --- Though Achaz be dead, Ezechias and Ozias will destroy more of that nation, 4 Kings xviii. 8., and 2 Paralipomenon xxvi. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Nations.\u0002 Surprised that Ezechias should escape, while the power of the Philistines was overturned so easily; or when the king sent ambassadors to his allies, to announce the defeat of Sennacherib by the angel. All confessed that this was an effect of the divine protection towards Sion. (Calmet)" } ] }, { "chapter": 15, "slug": "id1235.html", "header": "Isaias xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Moab.\u0002 Which would be visited in three years' time (chap. xvi. 14.) either by Ezechias, or by Sennacherib, though history be silent on this head. The Moabites had been very cruel, Amos i. and ii. --- \u0001Night.\u0002 Suddenly. (Calmet) --- Their misery was so much the greater. (Worthington) --- \u0001Ar.\u0002 The capital. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001House.\u0002 Protestants, \"he is come up to Baiith,\" (Haydock) or the royal family is gone to the temple of their idol, Chamos, to lament. (St. Jerome) (Menochius) (Calmet) --- \u0001Shaven.\u0002 As in mourning, Jeremias xlviii. 37." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Itself.\u0002 Every one shall deplore his own distress." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My.\u0002 A charitable heart will grieve for the misfortune of an enemy. (Worthington) --- I shall join in the general lamentations, though Moab has always been so great an enemy of Israel. (Calmet) --- Septuagint, \"the heart of Moab cries in itself to Segor.\" (Haydock) --- We will retire thither. (Chaldean) --- \u0001Bars.\u0002 Princes. Protestants, \"his fugitives \u0001shall,\u0002\" &c. --- \u0001Heifer.\u0002 Strong and ungovernable. Hebrew, \"to Heglath and to Shelishia for,\" &c., though we may as well adhere to the Vulgate, Septuagint, &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nemrim.\u0002 Or Nemra, (Numbers xxxii. 3.) to the north of Segor. (Calmet) --- The country around hence became barren. (St. Jerome)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Willows.\u0002 That is, as some say, the waters of Babylon; others render it a valley of the Arabians, (Challoner) or \"of crows,\" to which their bodies will be exposed, chap. lvii. 6." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cry.\u0002 Of iniquity, or rather of grief." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dibon.\u0002 Septuagint, &c., read, \"Dimon,\" which signifies, \"blood.\" I will give it a better claim to this appellation. --- \u0001Lion.\u0002 Nabuchodonosor. (Calmet) --- Septuagint, \"I will bring the Arabs up on Dimon, and will take away the seed of Moab, and Ariel, and the remnant of Adama.\" (Haydock)" } ] }, { "chapter": 16, "slug": "id1236.html", "header": "Isaias xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Petra.\u0002 Hebrew \u0001selah,\u0002 \"the rock.\" (Haydock) --- Our Saviour sprung from Ruth, the Moabitess. (Menochius) --- The original may insinuate, that the king of the country had neglected to pay the usual tribute to Juda, 4 Kings iii. 4. (Calmet) --- \"Send the lamb to the ruler,\" &c. (Tournemine.) Amid scenes of distress, the prophet perceives that the Saviour will proceed from one of this nation. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Arnon.\u0002 They shall not be able to fly over, or to escape the conqueror." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Night.\u0002 Seek a retreat in the darkest places; or protect Israel when they shall flee before the Assyrians. Their cruelty is thus insinuated, Amos i." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dust.\u0002 Theglathphalassar. I need not exhort you to receive my people, as I know your dispositions, and they are out of danger. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Just.\u0002 This regards Christ, (St. Jerome) prefigured by (Haydock) Ezechias. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Walls.\u0002 Hebrew, \"Kir-hareseth,\" chap. xv. 1. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lords.\u0002 Princes of Jerusalem, (Lamentations i. 1.) or of Assyria. (Calmet) --- \u0001Sea.\u0002 Of Sodom, even as far as Jazer, (Haydock) in the tribe of Ruben. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001My tears.\u0002 Chap. xv. 5. (Haydock) --- I announce a different sort of music from that which is customary in times of harvest, and of vintage. The liquor shall be tears, chap. lxiii. 2., and Jeremias xlviii. 32, 33. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Carmel.\u0002 This name is often taken to signify a fair and fruitful hill or field, such as Mount Carmel is. (Challoner) --- It means, \"the vine of God.\" (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wall.\u0002 \u0001Kir-hareseth,\u0002 ver. 7. I am grieved at your misfortunes. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Prevail.\u0002 Chamos shall not be able to help them." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That time.\u0002 A long while ago, Psalm xcii. 2." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Not many.\u0002 It was laid waste in the third year of Ezechias. But its final destruction took place only five years after that of Jerusalem. (Calmet) --- The wars against Moab continued three years, after which it was reduced to servitude. (Worthington)" } ] }, { "chapter": 17, "slug": "id1237.html", "header": "Isaias xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Damascus.\u0002 When it was taken by Theglathphalassar, or rather by Sennacherib, chap. x. 8. It was again ruined by Nabuchodonosor, Jeremias xlix. 24. But after the first taking, it never regained its power. \u0001Magni nominis umbra.\u0002 (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Aroer.\u0002 Chaldean, \"abandoned, shall be folds for sheep.\" Septuagint, \"left for ever a resting place for flocks and herds, and none shall pursue.\" The tribes on the east of the Jordan shall be led captive, as well as those on the west, Ephraim, &c. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Damascus.\u0002 Their too great union proved their ruin. Sennacherib took Damascus, as Salmanasar had done Samaria." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lean.\u0002 All the power of the kingdom shall fail, as in a mortal illness." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Raphaim.\u0002 Near Jerusalem, 3 Kings xxiii. 13. Septuagint, \"of stones.\" (Calmet) --- It will be equally difficult to find any men left in the kingdom of Israel. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Israel.\u0002 They obeyed the summons of Ezechias and of Josias, (2 Paralipomenon xxx. 1., and xxxiv. 6.) and every after followed the same worship as Juda. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Left.\u0002 By the Chanaanites, when the children of Israel came into their land. (Challoner) --- Their consternation was become proverbial, Josue ii. 9., and v. 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Good.\u0002 Septuagint, \"fruitless.\" Israel had abandoned the Lord; and could expect nothing but the fruits of death. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Much.\u0002 Thou hast laboured earnestly, but reaped no benefit. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Multitude,\u0002 &c. This and all that follows to the end of the chapter, relates to the Assyrian army under Sennacherib, (Challoner) or rather to that of Israel and its allies. (Calmet) --- After the Assyrians had afflicted Israel, they were also punished. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Not be.\u0002 Phacee and Rasin were presently exterminated. --- \u0001Spoiled us.\u0002 The kingdom of Achaz, 4 Kings xvii. 5." } ] }, { "chapter": 18, "slug": "id1238.html", "header": "Isaias xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cymbal.\u0002 Or \u0001sistrum,\u0002 commonly used in Egypt. Septuagint, \"ship sails.\" --- \u0001Ethiopia,\u0002 or Chus, lying between the Nile (the branches of which are styled \u0001rivers\u0002) and the Red Sea. He alludes to the kingdom of Tharaca, 4 Kings xix. 8. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ambassadors.\u0002 Hebrew, \"images,\" (Bochart) in honour of Adonis; (St. Cyril) or rather Ezechias, or Tharaca send to demand troops. (Calmet) --- \u0001Bulrushes.\u0002 Literally, \"paper.\" (Haydock) --- Formed of rushes which grow on the banks of the Nile. (Pliny, [Natural History?] vii. 56., and xiii. 11.) --- \u0001Angels.\u0002 Or messengers. --- \u0001Pieces.\u0002 With factions after the death of Sabacon, or by the inroads of Sennacherib. --- \u0001Other.\u0002 He derides the vanity of the Egyptians. (Calmet) --- \u0001Expecting\u0002 the overflowing of the Nile. (Haydock) --- Hebrew, \"of line,\" (Calmet) with which they marked out each person's property, after the waters had subsided. (Strabo 17.) --- \u0001Foot.\u0002 They worked their dough with their feet, and sent swine to trample on the seed, which required no more cultivation. (Herodotus ii. 14., and 36.) --- \u0001Spoiled.\u0002 The Nile made considerable alterations." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Place.\u0002 God rules all with ease. --- \u0001Harvest.\u0002 The allies shall comfort my people, (Calmet) or Sennacherib shall threaten ruin. (Haydock) --- But I will frustrate his evil designs. His army shall perish unexpectedly, ver. 5. (Calmet) --- The Egyptians had sent messengers to assure the Israelites that they would come to assist them: but the prophet informs them of their own ruin. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 Their bodies shall lie unburied." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sion.\u0002 Egypt shall send presents to the Lord, 2 Paralipomenon xxxii. 23. (Calmet)" } ] }, { "chapter": 19, "slug": "id1239.html", "header": "Isaias xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Egypt.\u0002 Many refer this to the coming of Christ, (Calmet) at whose presence the idols fell down, and many saints adorned the country. (Worthington) --- But the prophet may also literally refer to the wars of the Assyrians against Egypt. Sabacon having retired, after reigning fifty years, Anysis, and afterwards the priest of Sethon, succeeded to the throne. The latter was attacked by Sennacherib. After his death, twelve kingdoms were formed, but Psammitichus reunited them, and had Nechao for his successor. (Herodotus ii. 141, 158.) --- \u0001Behold.\u0002 The prophet speaks fourteen years before the attack of Sennacherib. --- \u0001Cloud.\u0002 Psalm xvii. 11. Some Fathers explain it of the blessed Virgin [Mary]. (Calmet) --- \u0001Moved.\u0002 Plundered by the Assyrians. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Kingdom.\u0002 Under the twelve kings. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Egypt.\u0002 Septuagint, \"of the Egyptians shall be troubled within them.\" (Haydock) --- \u0001Soothsayers.\u0002 Feeble but too common resource of superstitious people!" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Masters.\u0002 Twelve kings. Psammitichus, one of them, shall gain the ascendancy." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dry.\u0002 The lakes and the Nile shall not afford sufficient moisture. (Calmet) --- If the Nile rose less than twelve or more than sixteen cubits famine ensued. (Pliny, [Natural History?] xviii. 18.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fountain.\u0002 The Nile rises in Ethiopia. But the canals alone were left dry. (Calmet) --- Septuagint, \"the achi, every green herb along the river, and every,\" &c. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fishers.\u0002 The lake Mœris produced a talent every day for the revenue, and so great was the abundance of fish, that they could hardly be salted. The Nile was also well supplied with fish." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Linen.\u0002 Greek, \"silk.\" Ezechiel xvi. 10. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001All they.\u0002 Septuagint, \"and all who make strong drink (\u0001secer\u0002) shall be in sorrow, and shall afflict their souls.\" (Haydock) --- This version is perhaps the best, as the Egyptians used much ale or wine distilled from barley. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tanis.\u0002 Or of the twelve kings, ver. 1. They are disconcerted at the approach of Psammitichus, (Calmet) or at the want of water. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Memphis.\u0002 The seat of many kings, and a very ancient city. Hebrew, \"Noph.\" --- \u0001Stay.\u0002 Literally, \"angle,\" denoting the chiefs, or all the land, Judges xx. 2." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Back.\u0002 King and subject are equally confused, chap. ix. 14. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Terror.\u0002 Hebrew also, \"a rejoicing,\" (St. Jerome) on account of Sennacherib's defeat there, chap. xviii. 7." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chanaan.\u0002 Hebrew. The Israelites had a connection with Egypt, which the prophets often blame, chap. xxx. 2. Ezechias trusted in their aid, when he refused to pay tribute to the Assyrians. Many at that time, or afterwards, retired thither, and served God unmolested, chap. xi. 2., and Jeremias xlii. More established themselves in the country under Alexander [the Great] and the Ptolemies. (3 Machabees viii.) But this prediction was more fully accomplished by the propagation of the Christian religion. Grace no where shone forth more brightly than in this country, once the seat of superstition. --- \u0001Sun.\u0002 Hebrew, \"of desolation.\" But the copies have varied. It is supposed to denote the city On, Genesis xli. 45. (Calmet) --- Prideaux (p. 2. b. 4.) accuses the Jews of willfully corrupting this text in the Septuagint. (Kennicott)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Altar.\u0002 If the Jews were forbidden to have any other than the one at Jerusalem, how can the prophet announce this as a blessing? Onias being excluded from the high priesthood, retired into Egypt, and obtained leave to build the temple Onion, in the Nome, though not in the city of Helipolis, above Bubaste, on the Nile, alleging that Isaias had foretold this event, and that one was already built at Leontopolis. (Josephus, Jewish Antiquities xii. 15., and xiii. 6.) --- But we must allow with the fathers and Jews in the days of St. Jerome, that this prediction regarded the Messias, when altars might be lawfully erected in every nation. See Misna, tr. Moneuth, xiii. 10. --- \u0001Monument.\u0002 The cross is set up wherever Christ is adored. (Calmet) --- The Egyptians shall embrace Christianity, and St. Anthony of Thebes, &c., shall live a holy (Worthington) and austere life. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Them.\u0002 The Jews were miraculously rescued from the hands of Philopater, (Josephus, contra Apion ii.) or rather Christians are delivered from sin and Satan." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Egypt.\u0002 The kings often caused sacrifices to be offered for them; but they were not acceptable, as long as they continued idolaters. The country was converted to Christianity, (Calmet) and the Anchorets performed their vows and penitential exercises, to the admiration of all. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Scourge.\u0002 By means of Sennacherib, Cambyses, and Ochus. Afterwards the country was quietly subject to the kings of Persia, Alexander the Great, the Ptolemies, and the Romans. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Land.\u0002 The apostles, who were true Israelites, (Haydock) procured the blessing of faith for these nations, (Calmet) to serve God with concord. (Haydock)" } ] }, { "chapter": 20, "slug": "id1240.html", "header": "Isaias xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year.\u0002 Eighteen after the preceding predictions. (Calmet) --- \u0001Sargon.\u0002 Sennacherib, (St. Jerome) Salmanasar, (Sanctius) or Assaradon, who intended to revenge Sennacherib, and sent his \"collector of taxes\" to take Azotus from Ezechias, and then to proceed farther. (Calmet) --- Psammitichus having obtained the sole dominion of Egypt, besieged Azotus for 29 years. (Herodotus ii. 157.) (Amos i. 8.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sackcloth.\u0002 The prophets lived in poverty, Zacharias xiii. 4. Their persons were prophetic. It is not agreed whether Isaias went quite naked, or only without his upper garment. The former supposition would represent better the condition of slaves, (ver. 4.) and is adopted by St. Jerome, &c. (Calmet) --- People are said to be naked when they are almost so, 2 Kings vi., and John xxi. (Haydock) --- Yet \"nothing is more \u0001honest\u0002 than to obey God.\" (St. Jerome) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Years.\u0002 Isaias went so long, or perhaps only three days undressed, Numbers xiv. 34., and Ezechiel iv. 5. Egypt and the Arabian Ethiopia were to be abandoned to the Assyrians, in or during three years." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Shame.\u0002 Thus captives were generally exposed to sale, chap. xlvii. 2., and Nahum iii. 5." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Glory.\u0002 The alliance of these nations shall not avail the Jews, who are said to inhabit an \u0001island,\u0002 because they neglected God's service no less than the most distant and abandoned nations. (Calmet) --- The changes in empires must convince us to depend only on God, since Damascus and Egypt could not save the Hebrews, nor even themselves. (Worthington)" } ] }, { "chapter": 21, "slug": "id1241.html", "header": "Isaias xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The desert of the sea.\u0002 So Babylon is here called, because from a city as full of people as the sea is with water, it was become a desert. (Challoner) --- After its fall, it was mostly inundated, chap. xiii. 20. --- \u0001Land.\u0002 Media and Persia, which lay to the south, and were not so beautiful as the environs of Babylon." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Spoileth.\u0002 Baltassar is incorrigible, or his opponents must proceed. (Calmet) --- \u0001Elam;\u0002 that is, O Persia: (Challoner) Cyrus, and Darius, the \u0001Mede.\u0002 (Calmet) --- The former nation was weak, and the latter strong. (Worthington) --- \u0001Cease.\u0002 The enemy will shew no pity; nor shall I; as Babylon did not heretofore. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pain.\u0002 He bewails the crimes and the fall of Babylon, which at this time was in amity with Ezechias, ver. 10. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Babylon.\u0002 Protestants, \"the night of my pleasure hath he turned into fear unto me.\" Septuagint, \"My soul is turned into fear.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Drink.\u0002 Persians refresh yourselves. --- \u0001Take up.\u0002 Hebrew, \"anoint.\" He may also allude to the Babylonians, who were feasting." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Camel.\u0002 These two riders are the kings of the Persians and Medes. (Challoner) --- The sentinel, placed by Isaias, in spirit, or rather by the king of Babylon, brings these tidings. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Out.\u0002 Literally, \"He cried, a lion.\" (Haydock) --- Cyrus appears like one. Septuagint, \"And call Urias to the watch-tower,\" &c., chap. viii. 2." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Horsemen,\u0002 drawn by the ass and camel, ver. 7. This was verified long after." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Floor:\u0002 you who must shortly be reduced to the utmost distress. Baladan was friendly to Ezechias. But Assaradon having seized Babylon, took Manasses prisoner; and the city thenceforward continued to fill up the measure of its sins. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Duma.\u0002 That is, Idumea, or Edom. (Challoner) --- It was a city of that country, twenty miles from Eleutheropolis. (St. Jerome) --- Assaradon desolated Idumea the year following, ver. 16. The Jews absurdly apply to Rome what is said of Edom. (St. Jerome) (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Night.\u0002 Instead of joy, I must announce dreadful things. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Arabia.\u0002 This sentence is not in the Roman (Calmet) or Alexandrian Septuagint, (Haydock) and Dedan is a city of Idumea. (Calmet) --- The Ismaelites are threatened. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Water.\u0002 To neglect this was to be accessary to another's death, in those dreary regions, chap. xvi. 3., and Deuteronomy xxiii. 2." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hireling;\u0002 counting precisely, chap. xvi. 14. (Calmet) --- \u0001Cedar:\u0002 Arabia, (Challoner) near to Edom. (Calmet)" } ] }, { "chapter": 22, "slug": "id1242.html", "header": "Isaias xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The valley of vision:\u0002 Jerusalem. The temple of Jerusalem was built upon Mount Moria, or the mountain \u0001of vision.\u0002 But the city is here called, \u0001the valley of vision,\u0002 either because it was lower than the temple, or because of the low condition to which it was to be reduced, (Challoner) during the captivity. (Worthington) --- \u0001Vision.\u0002 Septuagint, \"Sion.\" (Haydock) --- This prophecy regards the devastation caused by Sennacherib, (St. Jerome) Nabuchodonosor, (Sanctius) the Romans, (Eusebius) or by Assaradon, when he took Manasses, 2 Paralipomenon xxxiii. 11., and 4 Kings xxi. 10. --- \u0001Tops,\u0002 to weep." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Battle.\u0002 He taxes the king with cowardice." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001People.\u0002 He saw this in spirit, though he might not live to witness it. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Searching.\u0002 That day beheld the Assyrians (Haydock) undermining the wall, and behaving with haughtiness (Calmet) on Mount Sion. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wall.\u0002 Arms were frequently hung thereon, Canticle of Canticles ix. 4. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Covering.\u0002 Hebrew \u0001masac,\u0002 (Haydock) \"shade,\" for the convenience of the people, 4 Kings xvi. 18. --- \u0001Forest,\u0002 built by Solomon. Ezechias has also procured store of arms, which were now delivered out to the citizens." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Many,\u0002 but you have neglected them, (Calmet) till it be too late. (Haydock) --- \u0001Pool,\u0002 communicating with Gehon on the west." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Walls.\u0002 Manasses enclosed the pool within walls, forming a \u0001second\u0002 town, 4 Kings xxii. 29. --- \u0001Ago.\u0002 You have not imitated the piety of Ezechias." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Die.\u0002 Thus the pagans encouraged themselves to feast. (Calmet) --- \u0001Ergo vivamus dum licet esse bene.\u0002 (Petronius) --- This conduct betrayed an entire want of faith. (Calmet) --- \"Nothing offends God so much....as contempt proceeding from despair.\" (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Die.\u0002 The repentance of Manasses, and the piety of Josias, could not avert the storm. \u0001Discite justitiam moniti et non temnere divos.\u0002" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Temple,\u0002 in the place of Eliacim. He had been secretary before, (Calmet) and had intruded himself into some office in the temple, which he abused. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Cock.\u0002 St. Jerome's master assured him that the word which is usually rendered a warrior, has this meaning. (Haydock) --- The comparison agrees well with a proud man reduced to misery. (Calmet) --- Hebrew, \"With the captivity of a man, and he will cover thee.\" Septuagint, \"he will cast out and bruise the man, and will take away thy comely robe, and throw thee into,\" &c. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lord;\u0002 Manasses, who hath exalted thee. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Eliacim,\u0002 who had been displaced, ver. 15. He acted as regent after the departure of Manasses, who always followed his counsels at his return, Judith iv. 5. The priesthood was not then incompatible with civil and military functions." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Girdle,\u0002 the badge of power, Job xii. 18." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Shoulder.\u0002 Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. (Calmet) --- Thus we may gather what power Christ conferred on St. Peter, when he gave him the \u0001keys\u0002 of heaven, Matthew xvi. 19., and Apocalypse iii. 7. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Peg,\u0002 on which whatever is placed shall be secure, 1 Esdras ix. 8." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001House.\u0002 He shall be the ornament of the priesthood. --- \u0001Music.\u0002 All affairs in church and state shall be at his disposal." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Fall.\u0002 Sobna shall lose all his employments, and ruin others. (Calmet)" } ] }, { "chapter": 23, "slug": "id1243.html", "header": "Isaias xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tyre\u0002 was destroyed, in part, by Nabuchodonosor. Cyrus permitted all the captives of this, as well as of other countries, to return. --- \u0001Cethim;\u0002 Cyrus, or rather Macedonia. Merchants come thence no longer." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Island.\u0002 Tyre was originally surrounded with water. A communication with the land was made afterwards, Josue xix. 29. (Calmet) (Ezechiel xxvii.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Nile.\u0002 Hebrew \u0001Shichor,\u0002 or \"muddy water,\" designates that river, Josue xiii. 3. --- \u0001River.\u0002 The overflowing of the Nile gave fertility to Egypt, insomuch that Tyre and other nations were supplied by it with corn." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Strength:\u0002 people who sail. Septuagint, \"but the strength....replied: I,\" &c. Sidon will not be concerned for the fall of her rival. She alleges that she has nothing to do with Tyre. That city would not allow that it was a colony of Sidon, ver. 12. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Seas.\u0002 The rich Tyrians did so. (St. Jerome) --- Septuagint, \"to Carthage.\" Hebrew \u0001Tharsis,\u0002 in Cilicia. (Calmet) --- Hence Nabuchodonosor did not find a sufficient reward, Ezechiel xxix. 18." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sojourn.\u0002 Many fled, others were made captives." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Earth.\u0002 The merchants were as rich as kings, or the latter sent their merchandise to Tyre, Ezechiel xxvii. 33." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Girdle,\u0002 fortress; or rather, thou art naked, like a slave, chap. xx. 4." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Daughter;\u0002 colony. (Calmet) --- \u0001Oppressed.\u0002 Literally, \"calumniated.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001It.\u0002 Hebrew adds, \"for fishermen.\" It was formerly covered with water. (Eusebius, præp. ix.) --- \u0001Ruin.\u0002 The fall of Babylon has been denounced, chap. xiii." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001King\u0002 Nabuchodonosor, whose two sons reigned but a short time. The captivity of the people of God began also the year of the world 3398, and ended the year of the world 3468, the first of Cyrus. --- \u0001Harlot.\u0002 She shall be re-established, (Calmet) and shall invite people to her markets. (Sanchez) --- Before Cyrus, she had kings, but they were of small power. The city was become very rich, and well fortified, when Alexander [the Great] was stopped by it for seven months. See Ezechiel xxvi. 14. (Calmet) --- Tyre had rejoiced at the misfortunes of the Hebrews, and was punished by the like captivity. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Commit.\u0002 Septuagint, \"be the emporium for all.\" Great injustice prevailed formerly among merchants, so that it is represented as a dishonest calling. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sanctified to the Lord.\u0002 This alludes to the conversion of the Gentiles. (Challoner) --- Before, the Tyrians were great enemies to the Jews, 2 Esdras xiii. 16., and 1 Machabees v. 15. Our Saviour wrought a miracle in favour of one of this country, Matthew v. 22., and Zacharias viii. 20. (Calmet) --- \u0001Continuance.\u0002 Literally, \"old age.\" Aquila, \"with changes of dress.\" (Haydock)" } ] }, { "chapter": 24, "slug": "id1244.html", "header": "Isaias xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Earth.\u0002 After the ten preceding threats, the prophet denounces destruction to the whole world, (Worthington) at the day of judgment; though he may also allude to the desolation of the promised land, as our Saviour joins both in the same prediction, Matthew xxiv. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Priest.\u0002 All distinctions shall be disregarded. (Worthington) --- When Jerusalem was taken, all became captives." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Weakened:\u0002 Joakim, &c., are made prisoners. The greatest monarchs must come before God's tribunal." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sin.\u0002 Towards the end of the world iniquity will abound, and men shall rage against each other, Matthew xxiv. (Worthington) --- They will also feel the effects of sin. --- \u0001Mad:\u0002 abandoned to their passions, (Deuteronomy xxviii. 28.) excepting only the elect. (Menochius) --- \u0001Few.\u0002 The Chaldeans permitted only a few of the poorest sort to remain, 2 Paralipomenon xxix. 10." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The drink.\u0002 Hebrew \u0001shecar,\u0002 \"palm wine.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Vanity.\u0002 Jerusalem, (Calmet) or any other city, will be all in confusion. (Haydock) --- \u0001In,\u0002 as was the case in times of mourning, Jeremias ix. 21. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sea.\u0002 The few elect (ver. 13.) being rescued from the \u0001misery\u0002 of the world, shall praise God. (Haydock) --- They are exhorted to lift up their heads, Luke xxi. 28. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Instruction.\u0002 The Church is like an island, compared with the rest of the world; or it preaches the gospel to all nations, and to the islands, like Great Britain. (Worthington) --- Apostolic men are required to preach incessantly to all sorts of people. Hebrew, \"in light;\" or Pagnin, \"in vales.\" (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001I said.\u0002 The prophet, or any other, may speak thus in the latter days. (Calmet) --- \u0001Myself.\u0002 I cannot recount what horrid pains I beheld. (St. Jerome) (Menochius) (2 Corinthians xii. 4.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Snare.\u0002 He alludes to the methods of taking wild beasts, Job xviii. 11. --- \u0001Opened,\u0002 as they were in the days of Noe[Noah]. (Calmet) --- All sorts of misery hang over us." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Night,\u0002 unexpectedly, (Haydock) and with the utmost speed. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001High.\u0002 The stars, which in many places of the Scripture are so called. Some commentators explain that these words here signify the demons of the air. (Challoner) --- The apostate angels will be judged, 1 Corinthians vi. 3., and Matthew xxiv. 29." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Visited.\u0002 Hence Origen (Prin. iii. 6., &c.) took occasion to assert, that the damned would one day be released, though the Scripture so often declares the contrary. The prophet speaks of the future liberation of the Jews; (Calmet) or he intimates that \u0001after many days,\u0002 yea throughout eternity, the reprobate will still be punished. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Blush:\u0002 be turned into blood, Joel ii. 10. Dreadful calamities shall ensue, to usher in the great day of judgment. (Calmet)" } ] }, { "chapter": 25, "slug": "id1245.html", "header": "Isaias xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Amen.\u0002 He approves of God's judgments (Haydock) against Jerusalem. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001City;\u0002 Jerusalem, or rather Babylon, (chap. xxi.; Calmet) or every city (Haydock) in the world. (Menochius) --- \u0001Strangers:\u0002 the temples of idols." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001People;\u0002 the Chaldeans, or their conquerors." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Poor;\u0002 Juda, whom Nabuchodonosor's fury could not exterminate." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Away.\u0002 Cyrus (Calmet) shall reduce Babylon the great. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mountain\u0002 of Sion, a figure of the Church, and of heaven. The Jews shall feast: yea, some of all nations shall partake of the blessed Eucharist, and obtain heaven. The expressions are too grand for a corruptible feast. (Calmet) --- \u0001Wine.\u0002 Literally, \"of vintage,\" (Haydock) on which occasion great rejoicings were made. (Hesiod, Hercul. 297.) --- Protestants, \"of wines on the lees.\" (Haydock) --- In the East, the wines were very thick, Psalm lxxv. 9. (Calmet) --- On the rejection of the Jews, the Gentiles were converted. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tied.\u0002 He will open their eyes to the truth of the gospel. They shall be no longer as criminals, expecting death, or mourning." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ever.\u0002 Hebrew, \"he shall swallow up death in victory,\" 1 Corinthians xv. 54. Christ, by dying, conquered death, and rescued us from its power, if we do not voluntarily subject ourselves to it again. This was faintly represented by the liberation of the captives." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Mountain:\u0002 the Church. (Calmet) --- \u0001Moab.\u0002 That is, the reprobate, whose eternal punishment, from which they can no way escape, is described under these figures. (Challoner) --- The Machabees probably executed this vengeance on Moab, 1 Machabees v. 6." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hands.\u0002 All his exertions and fury will prove useless. (Haydock) --- Moab shall lie prostrate." } ] }, { "chapter": 26, "slug": "id1246.html", "header": "Isaias xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day.\u0002 Under the law of grace, Christians sing this and such like canticles. (Worthington) --- \u0001Sion.\u0002 This word is not in Hebrew, &c., though it be understood. (Calmet) --- Other nations have their respective cities. All Christians admit this one. (Worthington) --- The captives continue to return thanks. Yet the Holy Ghost speaks chiefly of the Church, and of the general resurrection. (Calmet) --- \u0001Bulwark.\u0002 Faith and good works. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Truth.\u0002 The Jews who returned from Babylon, were more virtuous than their ancestors, as the prophets intimate; though they have Christians principally in view." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Away:\u0002 condemning the virtuous, as if they were fools. (Menochius) --- Symmachus, \"our work, or fiction, is taken away.\" Hebrew may have other meanings. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001You,\u0002 people of Juda." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001High:\u0002 Nabuchodonosor and his empire." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Needy.\u0002 The Jews shall behold the ruin of the city by Cyrus, (Calmet) who was of a contemptible nation. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In.\u0002 God will remove every obstacle, at their return." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Night\u0002 of distress." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Justice.\u0002 Clemency would therefore be ill placed. If the Israelites had not been led away captives, would they ever have been reformed?" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not see.\u0002 Let them perish, or live to witness the glory of the Jews." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Works,\u0002 both in punishing and rewarding. (Calmet) --- God crowns his own gifts. (Estius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lords\u0002 of Babylon, (Calmet) and our own passions. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Giants;\u0002 the proud emperors of Babylon, whom thou wilt destroy. Septuagint, \"physicians;\" as \u0001Rephaim\u0002 has also this meaning." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nation\u0002 of the Jews. (Calmet) --- Septuagint, \"add evils to them, O Lord; add evils to the nobles of the land.\" (Haydock) --- Hebrew may have the same sense. --- \u0001Ends:\u0002 princes, or the Chaldeans, sending them also into captivity; or thou hast propagated thy Church over the world." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001They.\u0002 Septuagint, \"We,\" &c. (Calmet) --- Affliction is a wholesome medicine. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wind.\u0002 Our expectation of aid from others has been disappointed. (Calmet) --- Septuagint, \"the spirit of thy salvation, which thou hast wrought on the earth. We shall not fall, but the inhabitants of the earth shall fall.\" (Haydock) --- Their copies must have been different from ours. --- \u0001Fallen.\u0002 The Chanaanites are left for our trial and punishment. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Dead:\u0002 a civil death, shall regain their liberty; and those who have left this world in a state of virtue, shall be happy. --- \u0001Ruin.\u0002 Cyrus liberated the Jews, having conquered Babylon." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Away,\u0002 and Cambyses be destroyed, Ezechiel xxxviii. 11. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Shall cover her stain no more.\u0002 This is said with relation to the martyrs, and their happy resurrection. (Challoner) --- The blood of the saints shall demand vengeance. (Calmet)" } ] }, { "chapter": 27, "slug": "id1247.html", "header": "Isaias xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hard.\u0002 Septuagint, \"holy.\" (Calmet) --- \u0001Leviathan.\u0002 That is, the devil, the great enemy of the people of God. He is called the \u0001bar serpent\u0002 from his strength, and the \u0001crooked serpent\u0002 from his wiles, and the \u0001whale of the sea,\u0002 from the tyranny he exercises in the sea of this world. He was spiritually slain by the death of Christ, when his power was destroyed. (Challoner) --- It may also literally refer to Nabuchodonosor, and the king of Egypt, or rather to Cambyses, or Holofernes, but particularly Cambyses. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Vineyard;\u0002 the Church of Christ, (Challoner) or Judea. It may be the beginning of a noted song. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Drink;\u0002 or, as the Hebrew may also be rendered, I will continually water it. (Challoner) --- God will protect his people. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In me,\u0002 against the Church; nor shall I become as \u0001a thorn\u0002 or \u0001brier\u0002 in its regard; or \u0001march against it,\u0002 or \u0001set it on fire:\u0002 but it shall always \u0001take\u0002 fast \u0001hold of me,\u0002 and keep an everlasting \u0001peace with me.\u0002 (Challoner) --- God rather speaks of the enemy. If he attempt to lay waste this vineyard, I will chastise him. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rush in.\u0002 Some understand this of the enemies of the true Israel, that shall invade it in vain. Others of the spiritual invasion made by the apostles of Christ. (Challoner) --- Protestants, \"He shall cause them that come of Jacob to take root.\" Septuagint, \"those who come are children of Jacob.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Struck.\u0002 Hath God punished the carnal persecuting Jews, in proportion to their doings against Christ and his saints? (Challoner) --- God punished Israel as a father: but he will destroy the Chaldeans, &c. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cast off.\u0002 When the synagogue shall be cast off, thou shalt judge it in measure, and in proportion to its crimes. (Challoner) --- The Israelites have been rigorously punished. (Calmet) --- \u0001He,\u0002 &c. God hath designed severe punishments in the day of his wrath. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Jacob;\u0002 viz., of such of them as shall be converted. (Challoner) --- \u0001Altar,\u0002 dedicated to idols: then he shall obtain pardon. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001City.\u0002 Jerusalem, (Challoner) or more probably Babylon, of which he is going to speak." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Women.\u0002 The princes shall be weak and irresolute. (Calmet) --- Septuagint, \"Hither, ye women, coming from the shew. For it is not an intelligent people.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001River\u0002 Euphrates, even to the Nile. (Haydock) --- Nabuchodonosor laid waste all the intermediate countries. Afterwards Cyrus gave the people liberty. On the death of Cambyses, the nations were in consternation; and it was only during the peaceable reign of Darius that Israel returned, though not in a body, as the Jews had done twenty years before, chap. xxvi. (Calmet) --- \u0001By one,\u0002 into the Church of Christ, John xi. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Trumpet.\u0002 The preaching of the Gospel for the conversion of the Jews. (Challoner)" } ] }, { "chapter": 28, "slug": "id1248.html", "header": "Isaias xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ephraim.\u0002 That is, the kingdom of the ten tribes. (Challoner) --- \u0001Flower.\u0002 The pride of the kingdom shall thus decay. (Menochius) --- \u0001Head.\u0002 Samaria, situated on a hill, having under it a most fertile valley. (Challoner) --- See Amos ii. 6., and iv. 2. Samaria was taken in the sixth year of Ezechias." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord.\u0002 By his instrument, Salmanasar. (Haydock) --- Hebrew, \"behold the strong one, and the mighty to the Lord, as,\" &c. (Calmet) --- Septuagint, \"behold the Lord's fury....as.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Up.\u0002 Theglathphalassar was captivated with the beauty of the country, and made it tributary. But Salmanasar, fearing a revolt, destroyed it, 4 Kings xvii. 4." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001People,\u0002 who returned to the service of God; or it refers to the kingdom of Juda." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gate.\u0002 Ezechias reunited the divided kingdoms, and inspired his troops with courage, bringing them back victorious, 2 Paralipomenon xxx. 1., and 4 Kings xviii. 7. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001These also.\u0002 The kingdom of Juda. (Challoner) --- Ezechias could not correct every abuse; though what is here specified, regards rather the reigns of his successors." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Place.\u0002 All was defiled: they gloried in their shame." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Breasts?\u0002 St. Paul seems to allude to this text, 1 Corinthians iii. 2. (Calmet) --- The abandoned Jews ask contemptuously, if they be to be taught like children? (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Command,\u0002 &c. This is said in the person of the Jews, resisting the repeated commands of God, and still putting him off. (Challoner) --- They deride the prophets, speaking words of no meaning, as if their predictions were no better. (St. Jerome) --- Think they that we have to learn the first elements, or to join syllables together? (Calmet) --- Hebrew \u0001Tsav latsav,\u0002 &c. (Haydock) --- The Nicholaites abused these words. (St. Epiphanius 25.) --- Why do they not speak plain? Sometimes terrible things are denounced, then subjects of joy! Isaias answers, that since they pretend not to understand, God will lead them into a country where they shall indeed have to learn the language, like children, chap. xxix. 11. (Calmet) --- Protestants, \"for precept \u0001must be\u0002 upon precept....line upon line....here a little, and there a little. For with stammering lips,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hear.\u0002 To leave off their wicked practices, and cruelty. The Jews would not understand: therefore Christ spoke to them in parables, chap. vi. 9., and Matthew xiii. 14., &c." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Taken.\u0002 God will make his prophets speak, notwithstanding your repugnance; or he will reduce you to the necessity of learning an unknown language. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Men,\u0002 who make a parade of your knowledge, (Haydock) to turn the most sacred things into ridicule." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Protected.\u0002 Their conduct spoke this language. They would not fail to make alliances with Egypt, and to trust in idols, whatever the prophets might say to dissuade them. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Stone.\u0002 Christ. (Challoner) --- The Jews and Grotius would apply it to Ezechias. But he was already on the throne, and never could realize these glorious promises. The people were not to believe in him, &c. (Calmet) --- \u0001Hasten.\u0002 Let him expect his coming with patience. (Challoner) --- It would be delayed some time. Hebrew may also signify \"stagger;\" (Calmet) in which sense the Septuagint and the authors of the New Testament seem to have taken it. \"Whosoever believeth in him, shall not be confounded.\" See Romans ix. 33. (Haydock) --- Isaias promises a Redeemer, though these people were unworthy; and then returns to his own times. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Measure.\u0002 In the days of the Redeemer, they shall lead a virtuous life, (Calmet) or the scorners shall be treated with rigour. --- \u0001Protection.\u0002 The wall, (Menochius) or lies, (ver. 15.; Calmet) on which you depend, shall turn to your confusion. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hear.\u0002 Under the last kings of Juda, the misery was continual. Captivity opened the eyes of the people, and they were afterwards more docile. The murder of Christ, and the subsequent evils which befell the nation, seem to have had a quite different effect. They will at last submit to his yoke. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Straitened.\u0002 It is too narrow to hold two: God will have the bed of our heart all to himself. (Challoner) (1 Corinthians x. 20., and 2 Corinthians vi. 14.) (St. Jerome, &c.) --- The Jews explain it of the utmost distress, to which the people would be reduced, so that they would not be able to assist a friend, Amos iii. 12. (Forcr.[Forerius?]) (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001As in,\u0002 &c. As the Lord fought against the Philistines in Baal Pharasim, (2 Kings v.) and against the Chanaanites, in the valley of Gabaon, Josue x. (Challoner) --- \u0001Strange.\u0002 He punished unwillingly. (Calmet) --- \"It is not God's work to ruin what he has created.\" (St. Jerome) --- He will punish in an extraordinary manner those scoffers, ver. 15., and Numbers xvi. 29. (Piscator)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Earth.\u0002 Nabuchodonosor will take a complete and speedy vengeance, chap. x. 22." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sow.\u0002 The works of the husbandman vary, so will God's punishments be inflicted with measure, according to each one's deserts, ver. 27., and Wisdom vi. 7. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Gith.\u0002 Heberw \u0001ketsach.\u0002 Septuagint, \u0001melanthion.\u0002 (Haydock) (Pliny, [Natural History?] xx. 17.) (Menochius) --- Septuagint have not expressed all the terms of the original, (Haydock) being perhaps ignorant of their meaning. (St. Jerome)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001God.\u0002 From him proceeds every useful invention. The pagans attributed the discovery of corn, &c., to their idols." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Saws,\u0002 or heavy instruments. It would be thus crushed too much. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001But.\u0002 Septuagint, \"it shall be eaten with bread. For I will not be angry with you for ever, nor shall the sounds of my bitter wrath trample upon you.\" (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001This also,\u0002 &c. Such also is the proceeding of the Lord with his land, and the diverse seeds he sows therein. (Challoner)" } ] }, { "chapter": 29, "slug": "id1249.html", "header": "Isaias xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ariel.\u0002 This word signifies \u0001the lion of God,\u0002 and here is taken for the strong city of Jerusalem. (Challoner) --- It was destroyed by the Chaldeans, (4 Kings xxv.) and still more by the Romans, 40 years after. (Calmet) (Worthington) --- Ezechiel (xliii. 15.) styles the altar of holocausts \u0001Ariel.\u0002 --- \u0001Took.\u0002 Septuagint. The Hebrew means also \"inhabited.\" (Haydock) --- Sion was called the city of David. (Calmet) --- The invasion (Haydock) of Sennacherib is here foretold (Forcr.[Forerius?]) two years before, chap. xxxi. 10." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Trench.\u0002 Sennacherib did not besiege the city, chap. xxxvii. 33. But he made preparations for it, and his sentiments are expressed, (Calmet) together with the fatal consequences which he felt, when his army was offered up (Haydock) as a victim on the altar of holocausts, ver. 1." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Circle.\u0002 Thus provisions were cut off. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The Python.\u0002 The diviner by a spirit. (Challoner) --- Jerusalem shall hardly dare to make a noise. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Away.\u0002 The numbers, and speedy downfall of the Assyrians, are described. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thunder.\u0002 Psalm lxxv. 7. Tharaca was coming to assist Ezechias, chap. xxxvii. 36. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001It,\u0002 in their dreams." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Be,\u0002 &c. Though God spared the city, for the sake of the good, He will not fail to punish scoffers, in due time, as He now declares. (Haydock) --- \u0001Drunkenness.\u0002 You shall suffer for your crimes, (chap. xxviii. 7.) or be affrighted." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sleep,\u0002 or compunction, (Romans xi. 8.; Calmet) denoting their obstinacy. (St. Chrysostom) --- \u0001Visions.\u0002 Protestants, \"the seers.\" (Haydock) --- The Jews perceived but very imperfectly the meaning of the prophets, when they spoke of a future Redeemer, God and man. They are now more infatuated, (Calmet) having a veil on their hearts, 1 Corinthians iv. 3. Both learned and ignorant refuse to believe, excusing themselves, ver. 12. (Haydock) --- The more they read the Scriptures, the less do they understand. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Men.\u0002 Our Saviour applies this to the Jews. The evangelists follow the Septuagint, Matthew xv. 8., and Mark vii. 6. (Calmet) --- \"This people approacheth to me, (Grabe adds, with its mouth and with) their lips they honour me, but their heart is far from me. Yet in vain do they honour me, teaching the commands of men and doctrines.\" (Haydock) --- They still continue to corrupt God's word by their false interpretations." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hid.\u0002 At the approach of Sennacherib, the politicians were confounded. But the obstinate blindness of the Jews in the midst of such a blaze of predictions, which are evidently accomplished in Jesus Christ, excites \u0001admiration.\u0002 That their ancestors should have found them obscure, is not so wonderful. The prophets foretold this event; and the reprobation of the synagogue, which had been so highly favoured, is a proof of the truth of the Christian religion, 1 Corinthians i. 18. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Not.\u0002 So it is in vain to think that your hypocrisy or excuses will deceive God, chap. xxviii. 15. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Charmel.\u0002 This word signifies \u0001a fruitful field.\u0002 (Challoner) --- Shall Carmel be presently a forest or barren mountain? No. But I will work a greater miracle, ver. 18. Jerusalem shall rejoice, and Sennacherib shall be filled with dismay." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Rejoice.\u0002 Our Saviour alludes to this text, (Luke vii. 22.) which, under the figure of the deliverance from captivity, points out the vocation of the Gentiles, chap. xxxv. 5., and xlii. 7, 19." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Prevail.\u0002 Wicked princes, scoffers, &c., (ver. 10., and chap. xxviii. 7.) shall be exterminated. Ezechias promoted piety with greater zeal after his deliverance." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Gate.\u0002 False prophets rose up against those who spoke the truth, and condemned them unjustly. (Calmet) --- \u0001The just,\u0002 Christ. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Israel.\u0002 They shall serve God with fidelity and gratitude, chap. xxx. 22. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Murmured.\u0002 Magicians, (Grotius) or false sages, chap. xxviii. 9. (Calmet)" } ] }, { "chapter": 30, "slug": "id1250.html", "header": "Isaias xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of me.\u0002 Ezechias was guided by human prudence, in making an alliance with Egypt, though he might have just reasons for refusing to pay tribute to the Assyrians, 4 Kings xviii. 20. (Calmet) --- \u0001And.\u0002 Septuagint, \"alliances not by,\" &c. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Down,\u0002 with presents, ver. 6., and 4 Kings xviii. 20." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shame.\u0002 Egypt had been defeated before Sennacherib's approach." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hanes.\u0002 Chaldean, \"Taphanes,\" (Jeremias ii. 16.) or \u0001Daphnæ Pelusiæ.\u0002 (Herodotus ii. 30.) --- In the Arabic, Nome, which formed part of (Haydock) the dominions of Tharaca. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Burden.\u0002 This title seems unnecessary, and may be added by some Jew, (chap. xxi. 13.) though the Chaldean and others explain it, \"They carry on their beasts, presents to the south,\" to the nations of Arabia and Egypt, infested with lions, &c. The rest of the prophecy is against the Jews, who cannot well be styled beasts of the south. (Calmet) --- \u0001Basilisk.\u0002 The ibis devours many serpents on their flight from Arabia into Egypt. (Herodotus ii. 5.; Solin. xxxii.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cried.\u0002 Hebrew, \"called it \u0001Rahab,\u0002 (or pride) it is rest.\" The people are indolent, though they will make great promises. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Box.\u0002 This word was covered with wax. (Propertius iii. 3.) --- Write, that none may pretend that they were not admonished. Some think that this was addressed to Jeremias: but Isaias spoke to his incredulous countrymen." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001See not.\u0002 Such were the dispositions of their heart, chap. xxviii. 15." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Us.\u0002 Mention God no more, or let him not meddle with our affairs. Seek not to reclaim us, we are pleased with our delusion. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Oppression.\u0002 Literally, \"calumny,\" (Haydock) or rebellion against the Assyrians. This was contrary to the respect due to God's name, used in the ratification of treaties, how wicked soever those princes might be." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For.\u0002 Psalm lxi. 3. If God had not miraculously cut off the army of Sennacherib, what would have become of the kingdom of Juda?" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Be.\u0002 Septuagint, \"groan,\" as Origen, &c., read. If you be seriously converted, and trust not in Egypt, you need not fear." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ones,\u0002 or chariots. (Calmet) --- Egypt was famous for horses, Deuteronomy xvii. 16. (Forcr.[Forerius?]) --- Rebsaces ridicules the Jews for the want of them, 4 Kings xviii. 23. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Five.\u0002 A small number shall put you to flight. (Menochius) --- \u0001Mast,\u0002 set up after a shipwreck, to warn others, or as a signal, chap. xxxiii. 23." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wait for him.\u0002 Having convinced Ezechias that he ought to trust in no other, the Lord rescues him from the hand of Sennacherib. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Weep.\u0002 The citizens expected certain death, (Haydock) or slavery. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Water.\u0002 The land will be reduced to a miserable condition by the ravages of Sennacherib. (Haydock) --- The following was a sabbatical year, ver. 23., and chap. xxxvii. 30. --- \u0001Teacher.\u0002 It seems that Isaias, &c., had been silent. He spoke after Ezechias had sent for him, and God promises that the people shall not be left without guides. (Calmet) --- Christ will not abandon his Church. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Garment.\u0002 Hebrew, \"ephod,\" belonging to the idol, or its priests. Ezechias had prohibited idolatry at first. After his deliverance he was still more zealous, and even those who had formerly retained an affection for idols, saw their vanity, and became sincere." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Floor.\u0002 They shall not have straw only, but wheat, &c., to denote abundance." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Towers,\u0002 or chief officers of Sennacherib. All shall be luxuriant." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sevenfold.\u0002 Exceedingly great, equal to the light of 49 days. (Calmet) --- The fame of Ezechias spread widely. His kingdom was a figure of that of Christ, when this was more perfectly realized, the preaching of the gospel having dispelled the darkness of error. (Calmet) --- He alludes to the day of judgment. (St. Jerome) (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Name.\u0002 Majesty of God, (Calmet) in the future ages. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Error.\u0002 The unjust government of Sennacherib, who endeavoured to engage all in idolatry." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Night.\u0002 When the festivals commenced. (Calmet) --- He may particularly mean that night, when the destroying angel slew the Egyptians. (Vatable) --- \u0001Pipe.\u0002 Music. (Haydock) --- This was not prescribed." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Stones.\u0002 The Angel raised the storm, which destroyed many, while the rest in a panic fell upon one another, chap. ix. 5., and xxxvii. 36." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Rod.\u0002 Sennacherib is terrified, who a few days before insulted the living God." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Harps.\u0002 The sound of thunder will fill the people of Ezechias with joy, while the enemy shall perish irrecoverably. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Topheth.\u0002 'Tis the same as \u0001Gehenna,\u0002 and is taken for hell. (Challoner) --- The Assyrians perish amid horrid cries (Haydock) and thunders, which resembled the noise made by drums, and by children who were burning in the arms of Moloc, 4 Kings xviii. 4., and xxiii. 10., and 2 Paralipomenon xxix. 16. Some think that the carcasses of the Assyrians were to be burnt in this common sewer of Jerusalem. But they were too far distant, chap. xxxvii. 33. (Calmet)" } ] }, { "chapter": 31, "slug": "id1251.html", "header": "Isaias xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Chariots.\u0002 He continues to inveigh against this practice, chap. xxx. 16. (Calmet) --- Salmanasar will ruin the ten tribes. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Words.\u0002 The Lord will punish the wicked Jews, (Calmet) after the Egyptians. (Josephus, [Jewish Antiquities?] x. 1.) --- The former would not believe the prophets. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hand.\u0002 If God neglect to support empires, they fall of themselves." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thereof.\u0002 He will thence hurl destruction on the distant enemy. (Calmet) --- He had destroyed Sennacherib's army, 4 Kings xix. Yet they forgot this and other proofs of God's power and love. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Over.\u0002 He will protect Jerusalem, notwithstanding the menaces of Sennacherib, as he did his people from the destroying angel." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Revolted.\u0002 Let your conversion bear proportion (Calmet) with your sins. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Idols.\u0002 Their worship was afterwards more severely prohibited, chap. xxx. 21." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Flee not.\u0002 Hebrew, \"flee to himself,\"\u0001 lo.\u0002 Septuagint and Vulgate have read \u0001la,\u0002 \"not.\" The angel destroyed the army, and the king was slain at his return. --- \u0001Tributaries.\u0002 Ninive being afterwards subject to the Chaldeans, &c. (Calmet) --- Hebrew, \"shall melt.\" (Vatable)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strength.\u0002 Hebrew, \"rock,\" the king. --- \u0001Jerusalem,\u0002 to protect it, (Calmet) and punish the guilty. (Chaldean)" } ] }, { "chapter": 32, "slug": "id1252.html", "header": "Isaias xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001King.\u0002 Ezechias or Josias, as figures of Jesus Christ, who is meant. (Calmet) --- They and their counsellors only foreshewed the advantages derived from Christ and his apostles in a more abundant manner. (St. Jerome) --- \u0001Judgment and justice.\u0002 These words have a higher meaning than what is assigned to them by philosophers. In God, the former implies the preparation of the means for man's redemption, as the latter does the execution; and in man, \u0001judgment\u0002 denotes the selection of what is right, and \u0001justice\u0002 implies the putting it willingly in practice. Thus Christ will fulfill all that he has graciously purposed, with the two other divine persons; and the \u0001princes,\u0002 his pastors, shall discern what is good for their own and people's eternal welfare. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Land.\u0002 Ezechias and Josias were both a defence to their subjects." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Dim.\u0002 True prophets shall speak, while false ones shall be silent. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Plain.\u0002 Some parts of the prediction relate literally to the Old Testament. But this alludes to the New, when the mysteries of religion are clearly confessed in the Catholic Church. (Worthington) --- Even the most illiterate are guided with security, if they will but hear the Church. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Deceitful.\u0002 Hebrew, \"miser be called liberal,\" Luke xxii. 25. These good princes are contrasted with Achaz, who had oppressed his subjects." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vessels.\u0002 Arms, (Calmet) or all the words and actions of the miser are bent on evil. (Haydock) --- The ministers of wicked princes resemble them. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Women.\u0002 Great cities. He announces the impending dangers." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Year.\u0002 After a long time; or the prophet speaks two years before the arrival of Sennacherib, after the vintage was ended, chap. xxx. 20., and 4 Kings xix. 29. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mourn.\u0002 Septuagint, \"beat.\" (Haydock) --- \u0001Breasts,\u0002 suckling infants. In mourning, women beat and uncovered their breasts, which, on any other occasion, would have been deemed very indecent. (Calmet) (Ezechiel xxiii. 34.) (Herodotus ii. 84.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Up.\u0002 Being uncultivated for two years. This was still more the case during the captivity. (Calmet) --- \u0001How.\u0002 Septuagint, \"from every house joy shall be taken away, thou rich city.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ever.\u0002 Some palaces had been demolished by Sennacherib, though this seems to refer to the Babylonian captivity." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001High,\u0002 as Ezechiel (xxxvii. 10.) saw the dry bones rise again. Under this idea prosperity is frequently described. The rest of the chapter may very well be explained of the propagation of the gospel. --- \u0001Forest.\u0002 Carmel was a fertile spot. Judea shall flourish, and Assyria shall be laid waste. The synagogue will be rejected, while the Gentiles, (Calmet) formerly so barren, shall embrace the faith and true piety. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Peace.\u0002 The just shall enjoy peace, under Ezechias." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hail.\u0002 God's judgment shall overtake Babylon, or rather Ninive." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Waters.\u0002 Fruitful soils, abounding with cattle. (Calmet) --- Both Jews and Gentiles shall submit to Christ. (Clement of Alexandria, Strom. vi.) (St. Jerome)" } ] }, { "chapter": 33, "slug": "id1253.html", "header": "Isaias xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Spoilest.\u0002 This is particularly directed to Sennacherib. (Challoner) --- He was a figure of persecutors of the Church, to which many passages here allude. (Calmet) --- \u0001Remota justitia quid sunt regna nisi magna latrocinia?\u0002 (St. Augustine, City of God iv. 4.) --- Sennacherib plundered Samaria and Juda, and despising God, was himself contemned. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Morning.\u0002 Speedily. Hebrew, \"mornings,\" or every day. Ezechias thus addresses God." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Them.\u0002 The neglect of burying these insects has often brought on the plague. (St. Augustine, City of God iii. 31.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Faith.\u0002 Sincerity and justice adorn the reigns of Ezechias and Christ." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Without.\u0002 The people of the country, and the envoys of Ezechias, 4 Kings xviii. 14. Hebrew, \"Behold their Ariel, cried they without,\" insultingly, (Calmet) pointing at Jerusalem, chap. xxix. 1. At which (Haydock) the envoys rent their garments, &c., chap. xxxvi. 22. (Calmet) --- \"Behold I shall appear to them.\" (Aquila) (St. Jerome) --- \u0001Angels.\u0002 Messengers or deputies sent to negotiate a peace, (Challoner) who wept because they could not obtain it. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Void,\u0002 though Sennacherib had received what he demanded, 4 Kings xviii. 14." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Confounded.\u0002 Its trees were cut down, chap. xxxvii. 24." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Myself,\u0002 when all human aid fails." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001You,\u0002 Assyrians, are bringing destruction upon yourselves. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of you.\u0002 Hebrew, \"of us.\" (Haydock) --- They are seriously alarmed at the sight of the fires prepared to burn the dead bodies of the Assyrians, (chap. xxx. 33.) and begin to think of hell, (Calmet) which their sins deserve. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Blood.\u0002 Avoiding revenge, and punishing the guilty, without respect to persons. Such was Ezechias, and therefore his enemies could not hurt him." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sure.\u0002 Never failing. (Calmet) --- This was a great advantage in those dry regions. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001King\u0002 Ezechias, or he shall be one of his courtiers. --- \u0001Off.\u0002 Their limits shall be extended. Those who believe in Christ, shall cast their eyes up towards their heavenly country, Hebrews ix. 13." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ones.\u0002 These questions were put by the people, when the enemy approached; or they now rejoice that their severe masters were gone." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Shameless,\u0002 unjust Assyrians, Luke xviii. 2. When shame is gone, people give way to every excess. --- \u0001Profound.\u0002 Unknown to the Jews, 4 Kings xviii. 26. --- \u0001No wisdom,\u0002 manners, or piety." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Broken.\u0002 It was taken 125 years afterwards. The Church remains till the end of time, (Calmet) whereas both the prophets and history assure us, that Jerusalem was subject to destruction. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of rivers.\u0002 He speaks of the rivers of endless joys that flow from the throne of God to water the heavenly Jerusalem, where no enemy's ship can come, &c. (Challoner) --- God keeps all enemies from Jerusalem, like a deep river. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thy tacklings.\u0002 He speaks of the enemies of the Church, under the allegory of a ship that is disabled. (Challoner) --- Sennacherib shall attempt invasion no more than a ship without masts would put to sea." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Feeble.\u0002 All were obliged to collect the plunder, to be afterwards divided. None shall plead illness. The inhabitants of Jerusalem will not feel the effects of sin (Calmet) on this occasion. (Haydock)" } ] }, { "chapter": 34, "slug": "id1254.html", "header": "Isaias xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Come.\u0002 Both Gentiles and Jews are admonished of the world's end before judgment. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Away.\u0002 These strong expressions denote great misery, chap. xiii., and Joel ii. 10., and Ezechiel xxxii. 27. (Calmet) --- \u0001Book.\u0002 Hebrew, \"roll.\" (Haydock) --- Some thence foolishly inferred that the destiny of every one might be read in the heavens. (Huet.; Eusebius, præp. vi. 11.; Philoo. xxiii.; Pic. Astrol. viii. 5.) --- The prophet only means that the heavens shall be devoid of beauty, (Calmet) and covered with darkness. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heaven.\u0002 Casting down the rebel angels. (St. Jerome) --- The resolution to destroy the Idumeans, for their cruelty to the Jews, has been taken long ago. All these expressions allude to the last judgment. (Calmet) --- \u0001Idumea.\u0002 Under the name of \u0001Idumea\u0002 or \u0001Edom,\u0002 a people that were enemies of the Jews, are here understood the wicked in general, the enemies of God and his Church. (Challoner) --- Assaradon fell upon Edom two years after Sennacherib's death. (Calmet) --- No strong place like Bosra, shall rescue any from destruction at the last day. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The unicorns.\u0002 That is, the great and mighty. (Challoner)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Recompenses.\u0002 When the persecutors of Sion, that is, of the Church, shall receive their reward. (Challoner) --- The Idumeans had frequently shown their ill-will towards the Jews, 2 Paralipomenon xxviii. 17., and Amos i. 11. (Calmet) --- Sion shall perish as the wicked in hell shall be tormented. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Pitch.\u0002 The soil was sulphureous, and became neglected, (ver. 10.) like the territory of Sodom. The people are now no more, and only a few miserable Arabs pitch their tents there." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Line.\u0002 Intimating entire destruction, Lamentations ii. 8., and 4 Kings xi. 13. (Calmet) --- Yet God will not punish more than people deserve. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Dragons, Thannim,\u0002 chap. xiii. 22. (Haydock) --- \u0001Ostriches,\u0002 or swans." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Monsters.\u0002 Literally, \"Ass-centaurs.\" (Haydock) --- Hebrew, \"fishermen shall find islands,\" chap. xiii. 21. --- \u0001Ones.\u0002 Goats. --- \u0001Lamia.\u0002 Hebrew \u0001lilith.\u0002 Chaldean, \"owl,\" the bird of Minerva, or the Moon, which the Arabs style Alilat. (Calmet) --- Dicodorus (20) relates that Lamia was an African queen, who having last her children, was changed into a beast, and destroyed all the children she could catch; and the Jews deal still more in fables, (Calmet0 asserting that Lilith was the first wife of Adam, &c. (Buxtorf. Syn. 2.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ericius.\u0002 Hebrew, \"\u0001kippoz,\u0002 (Haydock) hath its nest.\" It may denote the serpent, \u0001acontias.\u0002 (Bochart) --- All this shews the desolation of the country." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Read\u0002 what I have written. --- \u0001The other.\u0002 All these beasts will be there, (Calmet) or all these declarations will be verified. (Haydock)" } ] }, { "chapter": 35, "slug": "id1255.html", "header": "Isaias xxxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lily.\u0002 Judea flourishes under Ezechias: but the Church does more so after the coming of Christ, to whom these expressions conduct us. (Calmet) --- The Gentiles shall be converted and flourish, as this text shews. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Joy.\u0002 The primitive Christians rejoiced in a good conscience, and in suffering for the truth." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Knees.\u0002 Ye prophets, comfort the people with these promises. (Calmet) --- The apostles taught the Gentiles to do good. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Recompense.\u0002 Christ will satisfy the justice of his Father. (Haydock) --- He will redeem the world, and refute the false interpretations of the Bible. (Calmet) --- He will bring the devil into subjection. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Free.\u0002 Our Saviour healed both soul and body, (Calmet) shewing by his works (John x.; Worthington) that he had fulfilled this prediction, Luke vii. 22., and Matthew xi. 5. --- \u0001Waters.\u0002 Baptism has sanctified the most wicked." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dragons.\u0002 Sea monsters, chap. xxxiv. 13. (Calmet) --- All shall be in proper order, neither too dry nor too wet. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Way,\u0002 leading to Jerusalem. Idolaters, &c., shall not be there, chap. lii. 1. This was only verified (Calmet) in the Catholic Church, where, though some wicked may be found, the truth still prevails; and holiness can be obtained no where else. (Haydock) --- This Church is unspotted, Ephesians v. 27. (Calmet) --- \u0001Fools.\u0002 The most simple may learn what is necessary for salvation, (Menochius) which will never be done by consulting Scripture alone. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lion.\u0002 The devil's power shall be repressed, so that none will be deluded except by their own fault. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sion.\u0002 Before the defeat of Sennacherib, the roads were unsafe, chap. xxxviii. 8. (Calmet)" } ] }, { "chapter": 36, "slug": "id1256.html", "header": "Isaias xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 These four chapters are taken from 4 Kings xviii., &c., as a sort of explanation of what Isaias has been foretelling. (Calmet) --- An abridgment also occurs, 2 Paralipomenon xxxii." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Altar.\u0002 Such is the blindness of infidels, that they confound what is done to destroy idols, with their worship. (Worthington)" } ] }, { "chapter": 37, "slug": "id1257.html", "header": "Isaias xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sackcloth.\u0002 Emblems of repentance. Sennacherib's boasting (ver. 13.) was chastised, ver. 36. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Spirit.\u0002 Angel, or a different design, 2 Thessalonians ii. 8. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lands.\u0002 Hebrew, \"all the lands and their land.\" The parallel text is more correct, \"the nations and their land.\" (Kennicott)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Carmel.\u0002 See 4 Kings xix. (Challoner)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Shut,\u0002 &c. Hebrew \u0001matsor,\u0002 (Haydock) \"of Egypt,\" where Sennacherib had been. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lips,\u0002 and treat thee like some ungovernable beast. (Haydock) (Ezechiel xxix. 4., and xxxviii. 4.) (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thee.\u0002 He directeth his speech to Ezechias." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Servant.\u0002 Hence it plainly appears that God protects the living for the sake of the saints departed. To evade this proof, Protestants (Bible 1603) explain, \"for God's promise sake made to David.\" But God never made any such promise to him; otherwise the city would never have been destroyed. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001They.\u0002 The people of Jerusalem, or rather the soldiers of Ezechias, who saw those who had been slain, near Pelusium. (Calmet)" } ] }, { "chapter": 38, "slug": "id1258.html", "header": "Isaias xxxviii.", "notes": [ { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ezechias.\u0002 Sanchez groundlessly thinks it was composed by Isaias. (Calmet) --- Ezechias was afflicted lest he should give way to dangerous joy. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hell.\u0002 Sheol, or Hades, the region of the dead. (Challoner) --- He was afraid to die without issue. (St. Jerome; ver. 12.) --- Manasses was born three years later. (Calmet) --- The king would naturally have died. (St. Augustine, de Gen. ad lit. vi. 17.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Living.\u0002 I shall not assist at the festivals of the Lord in the temple." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For me.\u0002 He represents his disease, as an inexorable creditor." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Truth.\u0002 He speaks only of the body." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lord.\u0002 The answer is given, (4 Kings xx. 9.) which seems to evince that this is only an extract. (Calmet) --- The prophet prescribed the medicine, and the king asked for a sign before he sung the canticle. (Worthington)" } ] }, { "chapter": 39, "slug": "id1259.html", "header": "Isaias xxxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 Septuagint add, \"ambassadors and presents.\" See 4 Kings xx. 12. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Days.\u0002 He is not unconcerned about his children, but dares not request more. Having given way to immoderate joy and vanity, he was informed that all his treasures should be taken away. (Worthington)" } ] }, { "chapter": 40, "slug": "id1260.html", "header": "Isaias xl.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Be.\u0002 Septuagint, \"comfort my people.\" Let them not be dejected. (Haydock) --- The end of the captivity, and still more the coming of the Messias, afford consolation, (Calmet) and to this the prophet chiefly alludes. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Evil.\u0002 Hebrew and some Latin copies have, \"warfare.\" --- \u0001Double.\u0002 A rigorous chastisement, Apocalypse xviii. 6. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001God,\u0002 that he may conduct his people from Babylon. (Sanchez) --- Yet the prophet speaks chiefly of John the Baptist, (Matthew iii. 3.; Calmet) who is evidently foretold. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Plain.\u0002 For the captives, or the conversion of the world, Baruch v. 6." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Glory.\u0002 God will rescue his people. Christ will redeem mankind." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Field.\u0002 On the downfall of the empire of Babylon, the Jews were liberated." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thou,\u0002 female. How beautiful are the feet of those who announce good tidings! (Romans x. 15.) (Haydock) --- Thus a feminine noun is applied to Solomon, Ecclesiastes i. Prophets make known to all the coming of the Saviour. (Calmet) --- Christ preaches from the mountain, and his apostles over the world. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Him.\u0002 Christ will reward and punish, Jeremias xxxi. 16., and Luke ii. 34." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Young,\u0002 or have lately had young lambs, \u0001fœtas.\u0002 Jesus is the good shepherd, John x. 14." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Who.\u0002 He now proceeds to shew the difference between God and idols. --- \u0001Fingers,\u0002 is not expressed in Hebrew, which may denote the epha, Psalm lxxix. 6. (Calmet) --- God's power and goodness in the works of the creation, shew what he will do for man. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Dust.\u0002 Hebrew \u0001caddak,\u0002 (Haydock) \"as dok fallen.\" (Symmachus) --- It may signify an atom. (St. Jerome) --- If all nations be only like a \u0001drop,\u0002 what portion of it do I occupy? (Calmet; ver. 17.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Image.\u0002 Catholics never pretend to represent the Deity, when they depict the Father as a venerable old man, &c. They do not adore pictures, as our adversaries would insinuate. If we were disposed to cavil, we might bring the same charge against them. For a few weeks ago, \"a beautiful altar-piece, painted and presented by the lady of major general Cheney, was put in Hornsea church, representing Christ blessing the bread and wine.\" But Protestants can confine such things to their proper use, and Catholic must adore them. (Haydock) --- \"Such things the Jew, Apella, may believe: not I.\" (Horace)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Silver.\u0002 Is God like these idols? (Haydock) --- Who knows not that the workman is better than they are? (Wisdom xiii. 11.) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Wood.\u0002 Hebrew \u0001hamsuccan,\u0002 (Haydock) which Septuagint, Chaldean, and St. Jerome explain of a sort of wood used for idols. Moderns take it to be \"a rich,\" or rather \"a poor man. He who is mean in his offering, chooses wood that,\" &c. (Calmet) (Protestants)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Beginning,\u0002 by the light of nature, and (Worthington) has not Moses declared that God alone created the world? (Haydock) --- His power and goodness herein convince us that he will not deny grace. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Locusts,\u0002 compared with the greatest animals. --- \u0001Nothing.\u0002 Hebrew, \"a curtain.\" Septuagint, Syriac, \"vault, (Calmet) or chamber,\" \u0001kamaran.\u0002" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Searchers.\u0002 Hebrew, \"princes to nothing.\" (Protestants) --- Philosophers know nothing independently of God, nor can they subsist without him. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Host\u0002 of heaven, the stars, &c., Genesis ii. 1., and Psalm cxlvi. 4." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Judgment,\u0002 or conduct, (Genesis xl. 13.; Calmet) as if God minded not our affairs." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Eagles,\u0002 who grow young, when they get new feathers, Psalm cii. 5. (St. Jerome) --- In this and the following 26 chapters the prophet chiefly comforts his people, as he had rebuked them for their crimes in the first part. (Worthington)" } ] }, { "chapter": 41, "slug": "id1261.html", "header": "Isaias xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Islands,\u0002 near Asia, whose conversion Isaias often predicts, (Calmet) as he does that of all nations. (Haydock) --- God continues to prove his divinity, (Calmet) expostulating with idolaters, whose conversion is insinuated, and among the rest that of Britain, which is the most renowned island in Europe. (Bristow, anot. 11.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Just one.\u0002 Septuagint, \"justice.\" Christ, (Eusebius; St. Jerome) Abraham, (Chaldean; Grotius) or Cyrus, whose conquests were effects of God's providence, ver. 10., and chap. xlv. --- \u0001Kings.\u0002 Cyrus liberated Persia, conquered Babylon and all Asia." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Feet.\u0002 His march and victories shall be so rapid, like those of Alexander the Great, Daniel viii. 5." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Beginning.\u0002 Disposing all things, as the conquests of Cyrus, announced so long before by name, evince. --- \u0001Last.\u0002 Alpha and Omega, Apocalypse i. 8., and xxii. 13." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Islands.\u0002 People of Asia Minor, Genesis x. 5. (Calmet) --- The Babylonians made a league with the most potent king Crœsus, to oppose the young conqueror. (Xenophon B. i.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Moved.\u0002 Thus the nations conspire against Cyrus (Calmet) and the Messias. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Upheld thee.\u0002 Cyrus shall gain the victory, and give thee liberty." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dead.\u0002 Though you were in the grave, I could protect you. Captivity is often represented under this idea. (Calmet) --- You who are despised, fear not, since Christ will protect and reward you. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Chaff.\u0002 Cambyses perished on the mountains of Judea, (Haydock) and the Machabees gained many victories over the Syrians, Micheas iv. 13., and Ezechiel xxxix. (Calmet) --- They are here meant, as their exploits resembled those of Cyrus. (Houbigant)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Waters.\u0002 The captives shall be refreshed in the deserts, chap. xxxv. 6., and xliii. 20. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The thorn.\u0002 In Hebrew, the \u0001shitta\u0002 or \u0001setim,\u0002 a tree resembling the whitethorn. (Challoner) (St. Jerome) --- A fragrant shade shall speedily rise up, Baruch v. 6. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thing.\u0002 Add \"strong,\" \u0001forte,\u0002 (Haydock) any good proof of idolatry." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Good.\u0002 The prescience and power of God prove his divinity. Can idols produce any thing similar? (Calmet) --- None can tell what will happen, unless God reveal it. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Work.\u0002 All that you can do or promise. Hebrew, \"your work is worse than a viper.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sun.\u0002 Cyrus had a Persian for his father, and a Mede for his mother; thus uniting both nations, (Calmet) so that he was styled a \u0001mule\u0002 by an ancient oracle. (Eusebius, præp. ix. 41.) --- These countries lay to the north-east of Judea. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Just,\u0002 or \"the just one,\" (Haydock) that we may recognise Cyrus at once. --- \u0001Your words.\u0002 He addresses the idols. You cannot dive into futurity. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001I.\u0002 Isaias, (Menochius) or God, (Haydock) pronounces sentence against the speechless idols. (Menochius)" } ] }, { "chapter": 42, "slug": "id1262.html", "header": "Isaias xlii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001My servant.\u0002 Christ, who, according to his humanity, is the servant of God, (Challoner) and Redeemer of others; none else being able to satisfy for themselves. (Worthington) (Philippians ii. 7.) (Calmet) --- This passage clearly refers to the Messias, (Chaldean; Kimchi) who was prefigured by Cyrus, ver. 6. (Calmet) (Hugo.) --- It is quoted by St. Matthew (xii. 18.) who has some variations both from the Hebrew and the Septuagint, (Calmet) particularly the first part of ver. 4., which the Septuagint renders, \"He shall shine, and shall not be broken.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Islands.\u0002 Septuagint and St. Matthew, \"the Gentiles shall hope in his name.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gentiles.\u0002 This was literally verified in Christ. Cyrus is also styled the just, (chap. xli. 26.) and gave liberty to many nations." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001House.\u0002 The Jews out of captivity, prefigured the redemption of mankind. These miracles proved that Jesus was the Messias, Luke vii. 22." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Things.\u0002 They shall not partake of my divinity. Our Saviour was truly God, Philippians ii. 6." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Them.\u0002 The completion of former predictions enforces the belief of those which are yet to come. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001All.\u0002 Literally, \"its fullness,\" (Haydock) sailors, (Calmet) and fishes. (Haydock) --- He concludes with a canticle." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Cedar,\u0002 or the Jews in exile in the desert Arabia, Psalm cxix. 5. (Calmet) --- The people dwell in tents. (Roger. ii. 5.) --- \u0001Petra.\u0002 A city that gives name to Arabia Petræa. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Enemies.\u0002 The Chaldeans, (Calmet) by the hand of Cyrus." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pools.\u0002 Cyrus deluged the country about Babylon, chap. xiii., and xxi. 1. (Haydock) --- The proud and covetous, who expected Christ to give them kingdoms, were deceived. He came to teach humility, and to grant eternal rewards. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Blind\u0002 captives, or converts to Christianity." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Deaf\u0002 Jews, who would not listen to the prophets, ver. 19. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sold.\u0002 Hebrew \u0001Cimshullam,\u0002 (Haydock) the perfect, or favoured. The Turks call \"believers\" \u0001Musselmans.\u0002 (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Men,\u0002 whom they corrupt by their bad example. (Haydock) --- Hebrew, \"their young men are in chains,\" during the last wars, and the captivity of Juda. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001We.\u0002 Septuagint, \"they have sinned,\" which seems preferable. (Haydock)" } ] }, { "chapter": 43, "slug": "id1263.html", "header": "Isaias xliii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And.\u0002 Notwithstanding the sins of his people, God will deliver them, that they may be his witnesses, ver. 10. (Calmet) --- \u0001Name.\u0002 As an intimate friend, (Haydock) or slave, chap. xlix. 1. (Calmet) --- God grants grace without any preceding merit. (Worthington) --- Forerius explains this mostly of the Gentile church, though it regards the converted Jews. (Houbigant)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Waters.\u0002 In every emergency, God will protect thee, (Calmet) as he did the three children. [Daniel iii.] (Haydock) --- He will suffer none to perish, without their own fault. Hence the Church still continues pure. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ethiopia.\u0002 Hebrew, \"Chus,\" the isle of Meroe, (Grotius) or the country bordering on the Red Sea, chap. xlv. 14. These were given to indemnify Cyrus. They obtained their liberty to return home, after 40 years, Ezechiel xxix. 11." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eyes,\u0002 by a gratuitous choice. --- \u0001Men.\u0002 Chaldeans, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001East.\u0002 Babylon. --- \u0001West.\u0002 The islands beyond the Mediterranean." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001North.\u0002 Assyria. --- \u0001South.\u0002 Egypt. The captives returned from these countries under Cyrus, Alexander the Great, &c., so that before the coming of Christ, Judea was as well peopled as ever. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Calleth.\u0002 Hebrew, \"is called by my name.\" (Protestants) (Haydock) --- My people's chastisements and liberation prove my divine perfections." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ears.\u0002 Yet will not hear, (Calmet) or who are miraculously healed. (Haydock) --- It seems rather to mean idolatrous \u0001nations,\u0002 (ver. 9.; Calmet) or rebellious Jews. (Forerius) (Houbigant)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Former.\u0002 The pagans were little acquainted with antiquity. Such researches lead to the knowledge of the true religion. (Haydock) --- \u0001Truth,\u0002 if they can produce any true prophecy." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Witnesses.\u0002 The history of the Israelites was sufficient to shew who was God. (Calmet) --- Thus the establishment of Christianity manifests its truth. (St. Augustine, City of God xxii. 6.) --- Septuagint add, \"and I am witness.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001One\u0002 idol, to announce what would happen." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bars.\u0002 Septuagint, \"fugitives.\" Theodotion, \"strong ones.\" --- \u0001Glorying.\u0002 Septuagint, \"shall be bound in ships,\" to be sent beyond the Caspian Sea. (Calmet) --- Cyrus was victorious for the sake of God's people; for he will not neglect his Church. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Waters\u0002 of the Jordan and the Red Sea, in the latter of which Pharao perished, ver. 17." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001New.\u0002 I shall work the like miracles as were seen in the wilderness." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Chosen.\u0002 We know not that rivers were found in Arabia. But the people were equally favoured. Christ facilitates the road to heaven by his example and graces, while the most savage tempers are changed in baptism." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Incense.\u0002 My kindness is gratuitous. In a strange land, thou couldst not offer sacrifice. See chap. xlviii. 9., and xlix. 1. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Iniquities.\u0002 Thou hast shewn the greatest ingratitude. (Haydock) --- Yet I will save thee." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Thyself.\u0002 God condescends to act thus with men, chap. xli. 20., and Osee iv. 1." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001First father.\u0002 Adam, (Lyranus) or rather Abraham \u0001sinned,\u0002 by diffidence, (Genesis xv. 8.; St. Jerome) or was formerly an idolater, Josue xxiv. 2. (Genebrard, the year of the world 2049) (St. Augustine, City of God xvi. 12.) (Calmet) (Tirinus) --- \u0001Teachers.\u0002 Literally, \"interpreters,\" (Haydock) Moses and Aaron, Numbers xx. 9. (Calmet) --- All the patriarchs and teachers sinned, till Christ, the immaculate lamb, appeared. Adam engaged all in guilt. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Profaned,\u0002 or declared such, (Haydock) Nadab, &c., (Leviticus x. 1.; Calmet) or Moses and Aaron. (Menochius) --- Septuagint, \"and the princes defiled my holy \u0001things.\u0002\" (Haydock) --- \u0001Slaughter.\u0002 Hebrew, \"anathema.\" Yet I will re-establish all. (Calmet)" } ] }, { "chapter": 44, "slug": "id1264.html", "header": "Isaias xliv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stock.\u0002 I will give fresh life to my people, as to the figure of Christ's Church." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Israel.\u0002 They shall no longer be ashamed of being called Israelites or Christians." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Witnesses.\u0002 The history of the true religion is its best proof, chap. xliii. 9, 10. --- \u0001Known.\u0002 Ruled, consequently no other can be truly God. (Calmet) --- Idolaters are foolish, trusting in those who cannot announce future events. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ashamed\u0002 of the origin and imbecility of their idols. (Calmet) --- All this may be turned against heretics, who worship their own fictions; which the Church never does. (St. Jerome) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001File.\u0002 Hebrew \u0001mahatsad,\u0002 (Haydock; Jeremias x. 3.) \"to make an ax, with,\" &c. This is the remote cause of the idol." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Man.\u0002 To be styled afterwards a god. (Calmet) --- \u0001Maluit esse deum.\u0002 (Horace i. ser. 8.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Covered.\u0002 Septuagint, \"darkened.\" Are Catholics in the same predicament? (Chap. xl. 18.) (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lie.\u0002 Can I assert in conscience that it is a god?" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Return\u0002 from captivity, (Calmet) and from your former errors, Matthew xi. 26. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Mad.\u0002 That people may be no longer deluded." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Servant.\u0002 The prophets and Jesus Christ, whose works never fail, Matthew xxiv. 35. (Calmet) --- In all this prediction of the Church, Isaias alludes to Jerusalem destroyed, and afterwards rebuilt. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Deep.\u0002 Babylon, situated amid waters, chap. xxi. 1. (Calmet) --- \u0001Rivers,\u0002 as Cyrus did. (Herodotus i. 191.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Cyrus.\u0002 This was spoken 110 years before his birth, which shews the prescience and power of God, so as not to injure free-will. The parents of Cyrus could not give him this name to fulfill the prediction, as they knew nothing of it. Amon was apprised that a person called Josias would overturn idolatry; but he had no reason to suppose that it would be his son, 1 Kings xiii. 2. --- \u0001My shepherd.\u0002 Chaldean, \"that he shall reign.\" This was shewn by the Jews to Cyrus, on which account, (Calmet) he gave them leave to return, &c. (Josephus, [Jewish Antiquities?] xi. 1.) --- The title of shepherd is given to Agamemnon by Homer, and it denotes a good prince, such as historians represent Cyrus to have been. He observed that kings and shepherds had the like duties to perform; (Xenophon viii.) and after his death he was bewailed as a \"father.\" (Herodotus iii. 89.) --- At first he did not bear the name of Cyrus, (Herodotus i. 113.) which in the Persian language means \"the sun.\" (Ctesias.) (Plut.[Plutarch?])" } ] }, { "chapter": 45, "slug": "id1265.html", "header": "Isaias xlv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Anointed,\u0002 often implies one chosen for some great work. Cyrus was to ruin the empire of Babylon, and to set the nations at liberty. He was a proof of the Deity by executing his decrees. --- \u0001Cyrus.\u0002 Some copies of the Septuagint seem to have read \u0001kurio,\u0002 \"to the Lord,\" incorrectly. (St. Jerome) --- Though Cyrus was not anointed, he is styled thus, in allusion to the custom of the Jewish kings. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Brass.\u0002 Babylon had 100 such gates. (Herodotus i. 179.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Treasures.\u0002 See Pliny, [Natural History?] xxxiii. 3. He overcame the rich king of Lydia, &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Likeness\u0002 of Christ. --- \u0001Known me.\u0002 Before the Jews had shewn Cyrus the prophecies, he did not attribute his success to the Lord, and even afterwards he seems not to have left the superstitions of his country, as his sacrifices to idols are described. He resembled Nabuchodonosor and the philosophers, who did not glorify God according to their knowledge, Daniel ii. 47., and Romans i. 21. Cyrus even revoked the decree for building the temple, 1 Esdras iv. 5. (Calmet) --- He believed there was one God; (1 Esdras i.) yet he did not embrace the truth entirely. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Create evil,\u0002 &c. The evils of afflictions and punishments, but not the evil of sin. (Challoner) --- I afflict and comfort my people." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Saviour.\u0002 Thus the ancient saints thirsted for the coming of Christ. His figure is styled the just, chap. xli. 2, 25. --- \u0001Him.\u0002 Christ, born of the virgin, in time, and of God from all eternity. I have appointed Cyrus to be his precursor, to set the captives free. (Calmet) --- He has been spoken of before. But now the prophet turns to Christ alone, who built his Church on a rock. (Worthington) --- Cyrus had not a right faith in God, and Zorobabel was himself set free, and was not king. (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Earthen.\u0002 Literally, \"Samian.\" (Haydock) --- Samos was famous for its pottery. (Pliny, [Natural History?] xxxv. 12.) Hebrew, \"Clay, \u0001disputest thou\u0002 against the potters of the earth?\" He shews the folly of idols, after having proved his own divinity. (Calmet) --- Protestants, \"Let the potsherds \u0001strive\u0002 with the potsherds of the earth.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Forth.\u0002 As such language would be improper to parents, so it is wrong to complain that God places us in any situation. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To me.\u0002 Ask what will come to pass, or direct me how to act." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Justice.\u0002 Cyrus shall punish the Chaldeans and restore the Jews. (Calmet) --- The prophet returns to him after having mentioned a greater Saviour, ver. 8. (Houbigant)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Stature:\u0002 the people of Saba were the tallest and best proportioned in Arabia. (Agathar. v. 50.) --- Cyrus possessed all these countries. He sent the Egyptians home in the third year of his reign, at Babylon, the year of the world 3470, Ezechiel xxix. 11. They never became subject to the Jews; but embraced the religion of Christ, acknowledging him for God, ver. 15. (Calmet) --- \u0001Besides thee.\u0002 Protestants, \"Surely God \u0001is\u0002 in thee, and \u0001there is\u0002 none else, \u0001there is\u0002 no God.\" Those whom we have hitherto adored, deserve not the name. Vulgate and Septuagint make the people address Christ, the God-man. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Saviour.\u0002 We confess that thou hast delivered the Jews; or rather, we acknowledge that thou, O Christ, art true God under the veils of thy human nature, and Saviour of all. Cyrus was only a feeble representation of thee." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Confusion.\u0002 Idolaters shall be confounded, when they shall behold the glory of the elect." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001In vain.\u0002 Hebrew, \"to be a chaos,\" Genesis viii. 2." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Earth.\u0002 The pagan oracles were given chiefly in mountains, where the impostures of the priests might escape detection. They were also generally ambiguous, or mere guesses. The declarations of the true prophets were quite the reverse. --- \u0001In vain;\u0002 without reward. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Gentiles:\u0002 converts, (Haydock) or Jews, returning from Babylon." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Me.\u0002 He transports his auditors to the times succeeding the captivity, when the completion of the prophecies will be evident." }, { "marker": "Ver. 23-24.", "first": 23, "last": 24, "text": "\u0001Myself,\u0002 having none greater, Hebrews vi. 13. --- \u0001Justice:\u0002 sure. --- \u0001To me.\u0002 All that are born belong to me. The Jewish women had seldom recourse to midwives, (Exodus i. 19., and 1 Kings iv. 19.; Calmet) no more than the Ethiopians. (Ludolf. i. 14.) --- \u0001Swear,\u0002 by the true God. (Haydock) --- Oaths on proper occasions, honour him, Deuteronomy vi. 13. Nothing could be spoken more plainly of the Gentiles' conversion." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Empire.\u0002 Cyrus shall make this confession, (1 Esdras i. 2.) and all who embrace the religion of Christ, shall attribute all their virtue to him." } ] }, { "chapter": 46, "slug": "id1266.html", "header": "Isaias xlvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Bel;\u0002 perhaps Nimrod, (Calmet) or Saturn, to whom they sacrificed their children. (Worthington) --- \u0001Nabo,\u0002 \"the oracle\" of Belus. The Chaldeans adored statues and beasts. But the Persians worshipped the elements. (Calmet) --- Xerxes destroyed the tomb of Belus, after his expedition into Greece. (Arrian vii.) He had there demolished the temples, (Herodotus viii. 109.) pretending (Haydock) that \"the world is the house of the gods.\" (Cicero, Leg. ii.) --- \u0001Weariness.\u0002 The priests affected to be weighed down, as if the god were present. (Baruch vi. 25.) (St. Cyril)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001They.\u0002 Literally, \"their soul.\" (Haydock) --- The pagans must have supposed they had one. (Calmet) --- \u0001Captivity.\u0002 \"There are as many triumphs over the gods as over men.\" (Tertullian) --- The former shared the fate of their adorers. Their statues were plundered." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001By my.\u0002 Vulgate may have read \u0001a me ab,\u0002 (Calmet) instead of \u0001a meo.\u0002 Hebrew and Septuagint, \"taken from the womb,\" (Haydock) and treated with the utmost tenderness. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ashamed.\u0002 Septuagint, \"groan.\" Protestants, \"shew yourselves men.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Bird;\u0002 Cyrus, whose rapid conquests are thus denoted. (Calmet) --- He chose a golden eagle, with wings expanded, for his standard. (Xenophon vii.) --- Christ came from heaven to redeem the world, Psalm xviii. 6., and Malachias iv. 2. (Calmet) --- He was the orient, adored by the eastern sages, to whom the prophet refers. (St. Jerome) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Israel.\u0002 It shall no longer be a reproach. Cyrus shall restore my people to their own country. But Christ more full accomplished what is here declared respecting the establishment of his Church. (Calmet)" } ] }, { "chapter": 47, "slug": "id1267.html", "header": "Isaias xlvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Virgin;\u0002 delicate. (Menochius) --- Cyrus overthrew this empire, (Calmet) which now felt its share of misery. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Shame.\u0002 Hebrew \u0001tsammathec,\u0002 Canticle of Canticles iv. 1, 4. Protestants, \"thy locks, make bare the legs, uncover the thigh, pass,\" &c. (Haydock) --- Thou shalt be reduced to a state of the most abject slavery, Exodus xi. 5., and Supra[Isaias] iii. 17., and xx. 4. The Barbarians sold their slaves naked." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Polluted;\u0002 deemed or declared unclean. But thou hast sought to gratify thy vindictive temper, in punishing my people. (Calmet) --- The sins of both called down vengeance. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lady.\u0002 Pride goes before ruin, Proverbs xvi. 18." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Two.\u0002 The empire and the people shall be removed at once. --- \u0001Enchanters;\u0002 princes or magicians, who gave them evil counsel, ver. 12." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Know.\u0002 All this shews the vanity of magic, which cannot announce future events to do any good. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Months,\u0002 to tell which would prove lucky, Esther iii. 7." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thereat,\u0002 to warm themselves, (Haydock) or to adore. (Calmet) --- In Cappadocia are to be seen \"Pyratheia,...in which the magi keep a perpetual fire, and sing hymns about the space of an hour.\" (Strabo xv.) --- These were a sort of open temples. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Merchants.\u0002 The city was well situated for trade, chap. xiii. 20. (Diodorus ii.)" } ] }, { "chapter": 48, "slug": "id1268.html", "header": "Isaias xlviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Waters;\u0002 people, (Apocalypse xvii. 15.; Haydock) or from the stock of Juda, Proverbs v. 15. (Calmet) --- He claimed the sovereign power, but had not the fortitude or wisdom of \u0001Israel.\u0002 (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001City:\u0002 citizens of Jerusalem, Daniel iii. 28., and Matthew iv. 5." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Suddenly,\u0002 when there was no human appearance of the event, as when I foretold the exploits of Cyrus and the ruin of Babylon so long before." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brass;\u0002 unblushing, Jeremias iii. 3. (Calmet) --- \u0001Os tuum ferreum.\u0002 (Cicero, contra Pis.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 Could you have believed them? --- \u0001Knowest not.\u0002 He upbraids their ignorance and indocility." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Knew.\u0002 Therefore I did not speak of the liberation from Egypt, but from Babylon, which is represented as just taking place. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Opened;\u0002 docile, (Theodoret) or acquainted with these things. Isaias first made known the captivity of Babylon, and its end; and he insists so much, that people may discern the truth of his predictions, and of religion. No atheist can, with a good conscience, hold out against his arguments, chap. xl., &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Bridle thee,\u0002 like a headstrong beast, (Calmet) running to its own ruin. (Haydock) --- God pardons freely, that people may be saved if they will. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Poverty,\u0002 at Babylon. I have not treated thee with the utmost rigour, nor attempted to render thee free from every imperfection. (Calmet) --- Septuagint, \"Lo, I have sold thee, but not for silver; I have snatched thee from the,\" &c. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Things,\u0002 as I have done respecting Cyrus? (St. Cyril, &c.) who was a figure of Christ, ver. 15." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Spirit.\u0002 The Fathers here find the three Persons of the blessed Trinity specified. Isaias was not from the \u0001beginning,\u0002 though the text may also speak of him (Calmet) as he spoke long before the event, by divine inspiration. (Chaldean) (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Name.\u0002 The Jews were not forgotten, till they had rejected the Messias." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Out.\u0002 Their return was facilitated. This may easily be applied (Calmet) to the conversion of the Gentiles. (St. Jerome)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Peace.\u0002 Septuagint, \"rejoicing,\" or prosperity for the Chaldeans or wicked Jews, ver. 18. (Calmet) --- It is promised only to the penitent. (Worthington)" } ] }, { "chapter": 49, "slug": "id1269.html", "header": "Isaias xlix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Give.\u0002 This fresh discourse continues to chap. lvi. 9., relating to the Messias, who is introduced speaking to all the world, Acts xiii. 47., and 2 Corinthians vi. 2. Some apply a part to Cyrus, Isaias, or John the Baptist, as to his figures. (Calmet) --- The prophet has foretold the conversion of the Gentiles, as he now does, like an evangelist. (St. Jerome) --- Many Jews will embrace the gospel at the end of time. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sword,\u0002 penetrating the very soul, (Hebrews iv. 12.) and slaying the wicked, Apocalypse i. 16., and 2 Thessalonians ii. 8. Without Christ, his ministers can apply this sword to little purpose. Cyrus cut asunder the bonds of the captives by his decree. (Calmet) --- Grotius improperly explains all of Isaias. (Houbigant)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glory.\u0002 In the Church, God is adored in spirit and truth. Isaias is ordered thus to address the Israelites." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001God.\u0002 He will reward the labours of his ministers, though the people be obstinate. The prophets and our Saviour frequently complain, chap. lxv. 2., and Mark ix. 18." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Will not.\u0002 Hebrew, Septuagint, &c., \"to be gathered.\" (Haydock) --- The original text, independent of the Masorets, may have the sense of the Vulgate. Yet there are other proofs of the synagogue's rejection. (Calmet) --- Protestants, \"though Israel be not gathered, yet,\" &c. Marginal note, or \"that Israel may be gathered, and I may,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Earth.\u0002 St. Paul, explains this of Christ, (Acts xiii.) who said, \u0001Go teach all nations,\u0002 Matthew xxviii. Isaias was one of his first preachers." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Despised,\u0002 Christ, Cyrus, or Isaias; though it refer chiefly to our Saviour." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ways.\u0002 The captives shall find every convenience. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001South.\u0002 Hebrew \u0001Sinim;\u0002 (Haydock) China, (St. Jerome) or rather \u0001Sin,\u0002 or Pelusium, and \u0001Sinai,\u0002 in Egypt and Arabia. Septuagint, \"Persians.\" (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sion,\u0002 the Jews, who will at last be converted in great numbers. (Houbigant)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hands,\u0002 which were nailed to the cross. Septuagint, \"I have delineated thy walls on my hands, and thou art before me always.\" (Haydock) --- The Assyrians wore such characters on their hands or necks. (Lucian) (Leviticus xix. 28.) (Calmet) --- Christ will always love his Church, which is of all times and nations. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of thee.\u0002 Sanballat, &c., shall yield to Zorobabel, Nehemias, &c." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Inhabitants.\u0002 The country was better peopled, (Calmet) and Jerusalem enlarged under the Machabees. (Josephus, Jewish Wars v. 6.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Barrenness,\u0002 of which thou complainest. He alludes to the captives who returned, and to Christian converts. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Shoulders.\u0002 Thus the Syrians commonly carried children astride. (Cotovic. xiv.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Nurses.\u0002 The Persian kings favoured the captives. The greatest monarchs bow before the prelates of the Church, (Menochius) and kiss the Pope's toe. They venerate relics, (Haydock) and greatly enrich the Church. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Strong.\u0002 Can I force the Babylonians to yield? Surely, and the devil also, Luke xi. 21. --- \u0001Mighty.\u0002 Hebrew, \"just,\" in lawful war. Septuagint, \"unjustly.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Flesh.\u0002 They shall attack one another. (Calmet) --- Neriglissor slew Evil-merodac. (Berosus, apud Josephus, contra Apion i.) --- Gobrias and Gadatas betrayed and killed Baltassar. (Xenophon iv. 5, 7.) (Calmet) --- In their fury they shall tear their own flesh. (Menochius)" } ] }, { "chapter": 50, "slug": "id1270.html", "header": "Isaias l.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Away.\u0002 Such a one could not be received again, if she had taken another husband, Deuteronomy xxiv. 3. Some explain this of the captives. But God restored them to favour. It seems rather to relate to the reprobation (Calmet) of the synagogue, which will never again become the true Church, (Haydock) though many of Israel will be converted, Romans xi. 25. --- \u0001Sold you,\u0002 as a father might do, Exodus xxi. 1., and Matthew xviii. 15. St. Ambrose (Tob.[Tobias?] viii.) inveighs against such cruel parents, as the Christian religion had not then entirely repressed this inhumanity. (Calmet) --- God rejected the synagogue, not out of hard-heartedness or want, but because of her sins. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hear.\u0002 My spouse had gone after other lovers. The people refused to hear the prophets; and the priests were become as corrupt as the rest, when the city was taken by the Chaldeans and by the Romans. (Calmet) --- \u0001Sea.\u0002 Babylon, chap. xxi. (Haydock) --- I could work the same miracles, as I did when Israel came out of Egypt." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Weary.\u0002 Isaias speaks in the name of Christ, whose words carried conviction and comfort along with them, John vi. 69., and vii. 46. (Calmet) --- \u0001Wakeneth.\u0002 Literally, \"lifteth up.\" \u0001Cynthius aurem\u0002---\u0001Vellit.\u0002 (Ec. vi.) --- \u0001Hear,\u0002 or obey. (Haydock) --- Christ preached more powerfully than Isaias, and continues to do so by his pastors. (St. Jerome) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Spit.\u0002 The greatest indignity, Job xxx. 10., and Deuteronomy xxv. 9. Yet this was the treatment of our Saviour, Luke xviii. 31., and Matthew xxvi. 67. (Calmet) --- \"The great Grotius, (I wish he were great in explaining the prophets)\" applies this to Jeremias. (Houbigant)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rock.\u0002 Christ heard the accusations of his enemies unmoved, as he had not been afraid to blame the conduct of the Pharisees." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Light.\u0002 The faithful are exhorted to take courage, while the Romans will destroy the rebellious Jews, (ver. 11.; Calmet) and the wicked shall dwell in hell \u0001fire.\u0002 (Menochius)" } ] }, { "chapter": 51, "slug": "id1271.html", "header": "Isaias li.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lord.\u0002 He speaks of the redemption of mankind, under the allegory of the return from captivity." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Alone,\u0002 and gave him children when he was grown old, and Sara barren. I can surely save you likewise. (Calmet) --- The example of these great progenitors is set before the Jews. Thus St. Paul says: \u0001Remember your prelates,\u0002 Hebrews xiii. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nations.\u0002 This was verified when the Bible was translated into Greek, and still more by the preaching of the gospel." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Just.\u0002 Christ, prefigured by Cyrus, whose empire was very mild, chap. xliv. 28." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fail.\u0002 Matthew xxiv. 35. The prosperity of the Jews was not of long duration. But the Church will remain till the end of time." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Proud.\u0002 Hebrew, \"Rahab,\" Pharao, king of Egypt, Job xxvi. 12., and Ezechiel xxix. 3. (Calmet) --- God drowned in the water, which had retired for Israel. He will thus destroy the devil. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Oppressor.\u0002 If thou hadst not abandoned God, thou wouldst have had no reason to fear Nabuchodonosor; and his power is now gone." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Fail.\u0002 Cyrus shall quickly restore the Jews to their country. He shall not lay waste the provinces, like many conquerors." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001People.\u0002 This may refer to Isaias, Cyrus, &c., as figures of Christ, chap. xlix. 1. He has bestowed greater favours on Christians than Cyrus did on the Jews, opening the kingdom of \u0001heaven\u0002 to true believers, &c., Ephesians ii. 19." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dregs.\u0002 Take courage: Babylon's turn is come, ver. 23. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Two.\u0002 War and famine cause desolation and destruction. (Worthington) --- Jerusalem was reduced to the greatest misery in the last siege under Nabuchodonosor, Lamentations iv. 3. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ox, oryx.\u0002 Hebrew \u0001Thua,\u0002 Deuteronomy xiv. 5. (Haydock) --- Many accounts respecting it are fabulous. Some understand a sort of wolf, mentioned by Pliny, [Natural History?] viii. 34. Septuagint, \"like beet half boiled.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Over.\u0002 This inhumanity was not uncommon, Josue x. 24., and Psalm cix. 1." } ] }, { "chapter": 52, "slug": "id1272.html", "header": "Isaias lii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thee.\u0002 Judea was no more laid waste by its ancient enemies. The persecution of Epiphanes did not continue long. Many have attacked the Church; but they cannot overcome her, nor will she cease to preach the truth, and to continue pure and holy." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Money.\u0002 The Chaldeans acted impolitically in leaving the country without inhabitants, and Cyrus will derive no immediate advantage from your return. (Calmet) --- The Jews had not injured the Chaldeans, nor mankind the devil. But both had offended God, who out of mercy paid their ransom. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Assyrian.\u0002 Pharao, (Sa; Tirinus) or rather Nabuchodonosor, (Calmet) and the princes of Assyria, who acted tyrannically. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Long,\u0002 by the Chaldeans, weak Jews, and strangers, who misconstrue my conduct towards my people, and represent it as the effect of injustice, or of weakness." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Here.\u0002 Jesus Christ appears, the Redeemer foretold so long before." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peace.\u0002 He comes like a conqueror to save his people. It may also be applied to the prophets and apostles, (Calmet) as St. Paul explains it, Romans x. 15. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Watchmen,\u0002 prophets. The angels sung at the birth of Christ, Luke ii. 14." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Arm.\u0002 The Saviour, Luke i. 51." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lord,\u0002 the Levites departing from Babylon, 1 Esdras i. 7., and Numbers iii. 6., and iv. 5., &c. (Calmet) --- St. Paul proves hence that communication with infidels in spiritual things is always unlawful, 2 Corinthians vi. 17. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Servant,\u0002 Christ. In vain do the Jews attempt to apply this to any other. It is wonderful that Grotius should follow their steps, and understand Jeremias to be meant; though elsewhere he allows that the prophet speaks only of the Messias. (De Verit. v. 19.) --- This author [Grotius] has been of great prejudice to religion. The Chaldean and many modern Jews have been compelled by evidence to apply this to the Messias. See Geir., &c. Jesus was pleased to assume the form of a servant, Philippians ii. 7." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of men,\u0002 who have disfigured the countenance of our Saviour with buffets, &c. The Jews would not receive him under this abject form, though it had been foretold equally with his elevation. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sprinkle\u0002 with baptism, (Haydock) and his manifold graces. (Calmet) --- Septuagint, \"so many nations shall wonder at him.\" (Haydock) --- \u0001Mouth,\u0002 out of reverence. How many great princes have submitted to his yoke? (Calmet) --- \u0001Beheld.\u0002 The Gentiles (Menochius) embrace the faith, at the sight of Christ's miracles. (Calmet)" } ] }, { "chapter": 53, "slug": "id1273.html", "header": "Isaias liii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Revealed.\u0002 Who could have believed such things? The apostles complain how few were converted, John xii. 38., and Romans x. 16. (Calmet) --- These would not submit, though the gospel was not against reason. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Plant.\u0002 Hebrew also, \"suckling child.\" (Septuagint, &c.) --- \u0001Ground.\u0002 The blessed Virgin [Mary]. (Calmet) --- \u0001Was.\u0002 Septuagint, \"he had no appearance nor beauty. But his appearance was abject and deficient above all men; a,\" &c. --- \u0001That we.\u0002 Literally, \"and we have desired him.\" Notwithstanding his abject condition, He was the desired of all nations, and by his wounds we are healed. (Haydock) --- Some assert that the person of Christ was not beautiful, while others think that his wounds prevented it from being discerned. Salmeron would supply a negation from the first number: \"We have not desired him.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not.\u0002 The whole life of Christ was spent in the midst of poverty, and contradictions, Hebrews iv. 15. He has thus taught us to despise ourselves." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sorrows.\u0002 Healing them by his own afflictions, Matthew viii. 15. Sickness is an effect of sin, which Jesus came to destroy, 1 Peter ii. 24 --- \u0001Leper,\u0002 who was bound to have his face covered, ver. 3., and Leviticus xiii. 45. --- \u0001God.\u0002 Payva (Def. Trin. iv.) assures us that many Jews were converted by the perusal of this chapter, and particularly of this verse, which may be rendered \"as a God wounded and afflicted.\" (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Healed.\u0002 He inculcates this important truth repeatedly. Christ nailed the hand-writing that was against us to the cross, Colossians ii. 14. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Astray.\u0002 We belong to his fold, chap. xl. 11., John x. 11., and Luke xv. 4.--- \u0001Laid.\u0002 Septuagint, \"abandoned him to our sins,\" as to so many executioners; (Calmet) \"and he, because he had been abused, opened,\" &c. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Will.\u0002 The pagans were very attentive that the victim should not make much resistance. (Macrobius iii. 5.) --- God loves a cheerful giver. (Haydock) --- Our Saviour offers himself willingly, knowing the inefficacy of legal victims, Psalm xxxix. 7. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Judgment,\u0002 or by an unjust and cruel judgment. (Haydock) --- Hebrew, \"from prison and judgment.\" (Calmet) --- Septuagint, \"in humiliation, (Haydock) or humility, his judgment was taken away,\" or rescinded, by his glorious resurrection. St. Philip follows this version in explaining this passage to the eunuch, Acts viii. 33. --- \u0001Generation,\u0002 from his eternal Father or from the Virgin [Mary], his incarnation, life, resurrection, or posterity in the Church. All these may be meant, and are inexplicable. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Death.\u0002 Hebrew, \"and he made his grave with the wicked \u0001men,\u0002 and with the rich \u0001man,\u0002 in his death.\" (Haydock) --- Grave and death seem to be transposed; and we might better read, \"He was taken up with wicked men in his death, and with a rich man was his sepulchre.\" This indeed is only a conjecture, but well grounded in the context. See Josue xxiv. 19. (Kennicott) --- Septuagint, \"and I will give the wicked for his grave, and the rich men for his death.\" (Haydock) --- The \u0001rich man\u0002 may denote the small number of Jews who embraced the faith. (Calmet) --- They esteemed themselves rich, and were highly favoured by God; yet they were blinded, (Haydock) and given up to the Romans, in punishment of their deicide, Matthew xxvii. 25. The Church is gathered both from Jews and Gentiles, ver. 10. (Calmet) (St. Jerome) --- \"He will send to hell the wicked,\" (Chaldean) who slew him. (Menochius) --- Christ was buried where malefactors were generally, yet honourably, in the tomb of Joseph [of Arimathea]. (Worthington) (Matthew xxvii. 57.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bruise.\u0002 Septuagint, \"to cleanse him from the wound.\" (Haydock) --- God was pleased that he should satisfy for our crimes. --- \u0001Hand.\u0002 Christ has died for all, and established a Church which shall not perish." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Many.\u0002 Even to the ends of the earth, Psalm ii. 8. --- \u0001Strong.\u0002 Demons, Jews, &c. Hebrew, \"with the strong\" apostles. --- \u0001Wicked\u0002 thieves. Barabbas, &c. --- \u0001Transgressors.\u0002 His executioners. The gospel could not speak plainer. (Calmet)" } ] }, { "chapter": 54, "slug": "id1274.html", "header": "Isaias liv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Barren\u0002 Jews in captivity, or Church of the Gentiles, to which alone many of the expressions can be applied. (Calmet) --- The Gentiles were before unfruitful, as the Jews will be till towards the latter times. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stakes,\u0002 to receive so great a family. All the Israelites did not return, and it does not appear that many embraced their religion, as they have done that of Christ." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Left.\u0002 To the north and south. Jerusalem increased. But what was it compared with the Christian establishment!" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Widowhood.\u0002 Thy former excesses shall be forgotten. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thee.\u0002 Hebrew, \"\u0001Bohalaic\u0002 (Haydock) \u0001shall be \u0002your Baalim,\" or husband, who was styled \u0001Lord,\u0002 1 Peter iii. 6. Perhaps he may allude to the two wives, the synagogue and the Church, or to the idols, which should be adored no more." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Youth.\u0002 This enhances her fault. God is pleased to overlook it, in the captives (chap. l. 1.) and Gentiles." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Earth.\u0002 Giving him the rainbow for a sign. My covenant with the Church is equally irrevocable: she is founded on a rock, Matthew xvi. 18. (Calmet) --- Christ will no more abandon her than he will drown the world. Some mountains shall be moved out of their place, but she shall not. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sapphires.\u0002 Hebrew, \"antimony,\" a mineral shining like silver, 4 Kings ix. 30." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bulwarks.\u0002 Hebrew, windows of crystal; (Ezechiel xxvii. 1[].; Calmet) Protestants, \"of agate.\" (Haydock) --- All this is allegorical, like the redemption of the new Jerusalem, Apocalypse. xxi." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lord,\u0002 Christ, Jeremias xxxi. 33., and John vi. 45." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thee.\u0002 The Cutheans rendered the Jews suspected, 1 Esdras iv. 2., and vi. 1" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To thee,\u0002 in the inheritance. This was verified in the Church. We have no accout of many being converted before." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Destroy.\u0002 I can give peace or war. (Calmet) --- Septuagint, \"but I have created thee not for utter destruction.\" (Haydock)" } ] }, { "chapter": 55, "slug": "id1275.html", "header": "Isaias lv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Waters,\u0002 which in that country are very scarce. --- \u0001Milk.\u0002 Septuagint, \"fat.\" (Calmet) --- In the western Churches, \u0001wine\u0002 and honey were given to the new baptized, chap. vii. 15. (St. Jerome) --- Christ invites all to come to him, John iv. 14,. and vii. 37. The establishment of the Church is described under the figure of the return from Babylon. (Calmet) --- Grace is offered to all. But only those are justified who \u0001thirst,\u0002 and do their best, Matthew v. 6. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001David.\u0002 I will be equally faithful to you, Psalm lxxxviii. 29. Septuagint, \"\u0001the holy things of David faithful,\u0002\" Acts xiii. 34. The resurrection of Christ fully accomplished the promise made to David." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Him.\u0002 David, who continually proclaimed the divine mercies, (Psalm xvii. 1.) or rather Christ; though Grotius alone would refer it to Jeremias. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Not\u0002 with approbation. (Haydock) --- The Gentiles are converted." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Near.\u0002 He will shortly (Calmet) \u0001turn to the Gentiles,\u0002 John xii. 35., and Acts xiii. 46. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Way.\u0002 This is a necessary preliminary to God's service. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001My ways.\u0002 I am not vindictive, but require a sincere conversion. (Calmet) --- We cannot serve both God and the world. We must therefore adhere to the former. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sent it.\u0002 I will assuredly bring you from Babylon; and the rain shall sooner return upwards than I will break my promise." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Peace,\u0002 by strangers, chap. xlix. 22. --- \u0001Hands,\u0002 for joy. (Calmet) --- \u0001Ipsa sonant arbusta Deus Deus ille, Menacla.\u0002 (Virgil, Eclogues v.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Myrtle-tree.\u0002 Instead of the wicked, the just shall be seen. (Chaldean) --- \u0001Away.\u0002 The conversion and sanctity of the Gentiles shall be a trophy to the Lord. (Menochius)" } ] }, { "chapter": 56, "slug": "id1276.html", "header": "Isaias lvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Judgment,\u0002 the right resolution to do God's will, which \u0001justice\u0002 executes, chap. xxxii. (Worthington) --- \u0001My justice.\u0002 Septuagint, \"mercy.\" Christ is at hand. Prepare for your deliverance, by keeping the commandments." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sabbath.\u0002 All the Jewish festivals, (Calmet) as well as those of the Christian Church, (Haydock) and the whole law. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001People.\u0002 The Jews would not admit all nations to their communion, Deuteronomy xxxiii. 1. A little before Christ's coming, they began to make more proselytes; (Matthew xxiii. 15.) and the sacred books being translated, came to the knowledge of the Gentiles, who were thus induced by degrees to embrace the true faith. The road to heaven was always open for those who kept the commandments, (ver. 6.; Calmet) though they might not receive circumcision. (Haydock) --- Christ has removed the wall of separation, (Ephesians ii. 14.; Calmet) and established \u0001one fold\u0002 for all, John x. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eunuchs.\u0002 It was ignominious to have no children among the Jews, as the propagation of the true religion depended much on their numbers. But now, since the Church is gathered from all nations, virginity is preferable to marriage, and those who keep the \u0001sabbath,\u0002 or all the commandments, and \u0001choose\u0002 this state freely, will receive greater glory than the other \u0001sons and daughters of \u0002God. Against this plain meaning, P. Martyr (de Cœlib.) asserts that God prefers eunuchs only before those who transgress the law. But he gives them \u0001a place better\u0002 than his other \u0001sons,\u0002 &c.! Protestants (Bible, 1603) understand that eunuchs \u0001shall be called after\u0002 (or according to) \u0001God's people, and be of the same religion,\u0002 which implies no preference at all. They add, therefore, \u0001yea, under Christ the dignity of the faithful shall be greater than the Jews were at that time;\u0002 as if the comparison were between God's servants before and after Christ, and not between eunuchs and such as have children. How much better is it for us to follow the holy Fathers, who hence commend those who make a vow of perpetual chastity? They shall possess an excellent dignity among the angels. (St. Basil, virg.) --- The rewards of continency are great, \u0001eximia.\u0002 (St. Cyril of Alexandria, hic.) --- \"In the eternal mansion they are preferred before children.\" (St. Gregory, past. iii. 29., &c.) (Worthington) --- Such spiritual eunuchs, as St. John the evangelist, are meant. \"He hath chosen what the Lord would, that he should offer more than was commanded....He who is an eunuch, and performs all that is prescribed, shall have....the best place, so that he shall be a tower, and occupy the rank of a priest, and instead of children of the flesh, shall have many spiritual children.\" (St. Jerome) (Haydock) --- The law excluded eunuchs from the Church, Deuteronomy xxiii. 1. But under the gospel, they may enter heaven, Matthew xix., and 1 Corinthians vii. 32., &c. Daniel (i. 3.) and his companions were eunuchs, yet in high estimation; and virtuous eunuchs are commended, Wisdom iii. 13. (Calmet) --- \u0001Choose.\u0002 Observing the commandments and counsels, like religious men. (Menochius) --- Those who \u0001choose\u0002 to do more than is commanded, will have a greater reward. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prayer.\u0002 So the temple is justly styled. (Haydock) --- This shall be open to all nations. After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests, 2 Machabees iii. 33. Physcon wished to penetrate into the inner sanctuary, (3 Machabees; Ecclesiasticus l.) which could not be granted." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Beasts.\u0002 Here a fresh discourse begins to chap. lxi. The Chaldeans and Romans are invited to punish God's people for their sins, committed before the captivity, Zacharias xiv. 2. (Calmet) --- The prophet foresees the negligence of some pastors, and denounces their rigorous chastisement. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Watchmen.\u0002 Priests and prophets. (Calmet) --- We know (Haydock) only Jeremias who continued firm, Lamentations ii. 14. In the days of Christ, the corruption was not diminished. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Last.\u0002 The \u0001scribes devour the houses of widows, making long prayers,\u0002 Matthew xxiii. 14. \u0001They are blind,\u0002 Matthew xv. 14. (Haydock)" } ] }, { "chapter": 57, "slug": "id1277.html", "header": "Isaias lvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The just.\u0002 Christ, (Calmet) Josias, (Grotius) or any whose cause is just, yet finds no protection from such corrupt magistrates. (Haydock) --- \u0001Evil,\u0002 by the wicked, or to prevent his fall, 4 Kings xii. 20. People little consider what a loss the world sustains, when those die who might have averted the divine wrath. (Calmet) --- They are usually taken away, that they may not witness such misfortunes, and are settled in eternal peace. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bed.\u0002 The grave which affords rest to the virtuous, Josias, &c. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sorceress.\u0002 Septuagint, \"lawless\" children. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tongue,\u0002 in contempt. Saints, and particularly Jesus Christ, have been exposed to ridicule." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Comfort.\u0002 Hebrew, \"heat,\" abandoning yourselves to shameful excesses. --- \u0001Torrents,\u0002 to avoid being seen. Such sacrifices would have been incredible, if the Scriptures, and all history did not prove their existence, Deuteronomy xii. 31., and Wisdom xii. 3., and 4 Kings xxiii. 10." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 The stones \u0001of the torrent,\u0002 which were often the objects of adoration, Leviticus xxvi. 1., and Genesis xxviii. 18. The god, Helagabalus, was a rough boundary stone." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bed,\u0002 like a shameless prostitute. The idols are generally represented in this light, as corrupting God's people. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Remembrance.\u0002 Domestic gods. (St. Jerome) The \u0001Lares\u0002 or \u0001Penates\u0002 were usually placed in the court or porch. The Jews probably used Hecate or Trivia, for the same purpose, chap. lxv. 11., and lxvi. 17. To prevent this impiety, God had ordered some of the law to be written on the doors, Deuteronomy vi. 9. But this it seems was disregarded, 4 Kings xxiii. 8., and 1 Machabees i. 58., and Ezechiel viii. 5. --- \u0001Near me.\u0002 Idols were placed in the very temple, Jeremias xxxv. 15., and 4 Kings xxi. 4., and Ezechiel viii. 3., and xvi. 17. (Calmet) --- \u0001Hand.\u0002 Protestants, \"where thou sawest it.\" Thou didst even invite thy lovers by presents, Ezechiel xvi. 32. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001King.\u0002 Moloc, or (Calmet) any foreign king, of whose alliance God did not approve. (Theodoret) --- To please them, the true religion was adulterated." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rest.\u0002 They were obstinate before the coming of Nabuchodonosor, and of the Romans. --- \u0001Asked.\u0002 Confiding in their own strength." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Afraid,\u0002 since thou hast despised me, my laws and offers." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Justice.\u0002 He speaks ironically. (Calmet) --- Self-righteousness is vicious. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Companies,\u0002 or princes, in whom thou hast confided. Assyria and Egypt cannot save themselves. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And I.\u0002 Seeing there is no aid in man, God will save his people for his own goodness' sake. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001End.\u0002 I will not always threaten or be angry, Genesis vi. 3. (Calmet) --- \u0001Spirit.\u0002 Holy Ghost. (St. Irenæus v. 12.) (St. Augustine) --- God spares the humble penitent, and grants what they desire with as much eagerness as a sailor does a fair wind. (Worthington) --- He does not regard the indifferent. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Heart.\u0002 Dreadful state of the abandoned sinner! (Deuteronomy xxxii. 21., and Psalm xii. 2., and xliii. 24.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lips.\u0002 Whatever they could ask, so that they might sing canticles. All shall be content. He alludes to the liberation of the captives, which was \u0001near,\u0002 and to the redemption of mankind \u0001far off.\u0002 (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Dirt.\u0002 Literally, \"treading,\" \u0001conculcationem.\u0002 (Haydock) --- The works of the wicked are fruitless. They have no content. (Calmet)" } ] }, { "chapter": 58, "slug": "id1278.html", "header": "Isaias lviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sins.\u0002 During the captivity, ver. 11. (St. Thomas Aquinas) --- Some will not hear, and those must be \u0001rebuked\u0002 with \u0001all patience,\u0002 till they follow virtue. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Approach,\u0002 and contend with God, scrutinizing his conduct, (Proverbs xxv. 27.) and doing good for the sake of applause and self-interest." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Will.\u0002 This alone suggested their fasts, and they did not shew compassion, Ezechiel vii. 2. (Calmet) --- \u0001Debtors,\u0002 who are not able to pay. (St. Jerome) (Deuteronomy xxiv. 12.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Strife.\u0002 The usual works were interrupted. The Church formerly forbade law-suits on fast-days. --- \u0001Fist.\u0002 Matthew xviii. 28. --- \u0001Wickedly.\u0002 Septuagint, \"the humble.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Circle.\u0002 They affected extreme debility, Matthew vi. 16. (Calmet) --- \u0001Ashes.\u0002 These external marks of penance are not condemned, but the want of corresponding sentiments. (Haydock) --- Protestants would hence infer that fasting from flesh is not requisite, or a religious worship. But St. Jerome shews the contrary, provided it be joined with the observance of other commandments, as the saints and Christ himself have shewn us. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bands.\u0002 Contracts of usury, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Deal.\u0002 Literally, \"break.\" (Haydock) --- Thin cakes are still used in the East. --- \u0001Flesh,\u0002 or relation, Genesis xxxvii. 27." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Light.\u0002 Prosperity, (Calmet) or Saviour. (Haydock) --- Matthew iv. 2., and John i. 8. (Calmet) --- \u0001Health.\u0002 Aquila, \"the scar of thy wound shall soon be covered.\" (St. Jerome) --- \u0001Up.\u0002 He shall close the rear, like the angel in the cloud, Exodus xiii. 21., and xiv. 19. He will grant thee rest from bondage in the grave and in heaven. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Finger,\u0002 contemptuously, or threatening. (St. Jerome) --- Some explain it of the ordaining sacred ministers, or taking another's property." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Soul,\u0002 effectually, and with love relieving the distressed. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fail.\u0002 Alexandrian Septuagint adds, \"and thy bones as a flower shall spring and grow fat, and shall inherit ages of ages.\" St. Jerome says this is not in the best copies. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Generation.\u0002 As the Jews did not comply with the condition, the Church falls heir to these promises." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sabbath,\u0002 doing no work, or refraining from the violation of festivals. --- \u0001Delightful.\u0002 We must not think the sabbath of the Lord a loss: (Amos viii. 5.) but rejoice in praising him, Psalm xlv. 11. (Calmet) --- \u0001A word,\u0002 or to apply to God's word. (Grotius) --- Pious reading on holidays is the duty of all who have an opportunity. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Earth.\u0002 Judea. (Calmet) --- Septuagint, \"upon the good things of the land.\" (Haydock)" } ] }, { "chapter": 59, "slug": "id1279.html", "header": "Isaias lix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Iniquities.\u0002 The history of Susanna shews that the captives were not all free from sin, which alone prevented their liberation, Lamentations iii. 44. (Calmet) [Daniel xiii.] --- God is willing and able to save. He punishes for sin, to cause us to repent, ver. 20. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Justice.\u0002 They arraign unjustly. None call upon the just God, but trust in idols. --- \u0001Iniquity.\u0002 They kill themselves, while they strive to injure others, Psalm vii. 15., and Micheas ii. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Basilisk,\u0002 or viper. (Calmet) --- The young ones \"burst through the viper's sides.\" (Pliny, [Natural History?] x. 62.) --- So the works of the wicked are useless or destructive." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Peace,\u0002 or prosperity. They quarrel with all, and ruin themselves, Psalm xiii." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Therefore.\u0002 The wicked Jews nevertheless confess that their sins prove their destruction." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dead.\u0002 The Jews will not recognize Christ, notwithstanding the prophecies and miracles." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Judgment,\u0002 that God would avenge us, (ver. 9.) and regard our fasts, chap. lviii. 3." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In.\u0002 Where truth is disregarded, there can be no justice." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Himself,\u0002 to arrest his arm, stretched out to chastise his son; or to second him. There is nothing in man to stop God's vengeance. He therefore pardons out of his own goodness, chap. lix. 2., and lxiii. 4. (Calmet) --- He became man to redeem us, as no pure mortal could do it. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Justice.\u0002 None can blame his conduct." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001On.\u0002 Hebrew, \"is standard-bearer.\" (Aquila) (St. Jerome) --- Cyrus, the figurative redeemer, proceeds rapidly." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To Sion.\u0002 Septuagint, \"from Sion, and will turn away iniquity from Jacob. (21.) And this,\" &c. (Haydock) --- St. Paul hence proves that the Jews will at last be converted, Romans xi. 26. The return of the captives prefigured this event. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Covenant.\u0002 Note here a clear promise of perpetual orthodoxy to the Church of Christ. (Challoner) --- She hath still the spirit of truth. (Worthington) (Matthew xxviii. 20.) --- None will apply this to the synagogue, which is visibly in the dark, and abandoned. (Calmet)" } ] }, { "chapter": 60, "slug": "id1280.html", "header": "Isaias lx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001O Jerusalem,\u0002 is not in Hebrew or St. Jerome, but in the Septuagint. Some few things may refer to the terrestrial Jerusalem, though the prophet speaks chiefly of the celestial and of the Church. --- \u0001Lord,\u0002 very great. Christ came to save us. (Calmet) --- God prevents by his grace, but man must co-operate to be justified. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001People.\u0002 Babylon shall suffer, while thou art relieved. (Calmet) --- The Gentiles continue in darkness till they embrace the faith, ver. 3. (Haydock) --- Only those who are in the Church receive the light of truth. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rising.\u0002 The three wise men were the first. [Matthew ii.]" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rise up.\u0002 St. Jerome, \"suck,\" as the Hebrew may imply. (Calmet) --- Septuagint, \"shall be carried on the shoulders.\" (Haydock) --- This may refer to the captives and to the Church." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wonder.\u0002 Hebrew and Septuagint in St. Jerome, \"fear.\" This sensation is often mixed with joy, Matthew xxviii. 8. --- \u0001Thee.\u0002 No such nations joined the Jews, as they did the Church." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Epha.\u0002 Abraham's grandson, who dwelt near his father, Madian, in Arabia, which was famous for camels. (Calmet) --- \u0001Saba.\u0002 India mittit ebur, molles sua thura Sabæi? (Geor. i.) --- The Arabians embraced the gospel, but never brought their treasures to Jerusalem. (Calmet) --- The three kings came on swift beasts to adore Christ, and fulfilled his prophecy, Matthew ii. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cedar\u0002 and \u0001Nabaioth\u0002 sprung from Ismael, and dwelt in desert Arabia, under tents, feeding flocks. (St. Jerome) (Ezechiel xxvii. 21.) --- They also were converted to Christ." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Clouds.\u0002 They are thy children, accompanied by strangers." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Afar.\u0002 All nations shall receive the gospel. Many made presents to the temple, after the return of the Jews. (Calmet) --- The islands, Great Britain, &c., embrace the faith. (Tertullian; Origen; Ven. Bede; St. Chrysostom, &c.) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To thee.\u0002 The Persian monarchs (Calmet) were mostly favourable to the Jews. (Haydock) --- The Gentiles help to form the Church, which rejects no one, ver. 11." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Desolation.\u0002 Though the Machabees conquered several nations, this can only be verified in the Church of Christ, to which God has subjected all; so that out of his faith none can be saved, Hebrews ii. 8." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Glory;\u0002 cedar, which was chiefly used in building the temple, 1 Esdras iii. 7. (Calmet) --- This must be explained of the saints, who founded the Church, &c. (St. Jerome) --- Emperors became Christians, with the most potent nations. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Feet.\u0002 Protestants, \"shall bow themselves down at the soles of thy feet.\" This posture is not then essentially idolatrous. (Haydock) --- Jerusalem shall be rebuilt by those who destroyed it, chap. xlix. 17. It is not easy to prove this of the earthly city: but the pagans, who persecuted the Church, have embraced her communion, and begged to receive baptism." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Kings.\u0002 Thou shalt be treated like royal babes, chap. xlix. 23. (Calmet) --- Septuagint, \"and thou shalt eat the riches of kings.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Visitation.\u0002 Septuagint, \"give thy chiefs in peace, and thy bishops in justice.\" St. Clement of Rome (ad Corinthians) reads, \"I will appoint their bishops in justice, and their deacons in faith.\" (Calmet) --- The Scripture thus specifies the name and duties of the pastors of the Church (St. Jerome)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gates.\u0002 Jerusalem was not less corrupt after the captivity than before, if we except idolatry. (Calmet) --- Heaven alone enjoys a perfect peace and freedom from sin, (St. Cyril, &c.) though the Church is always \u0001holy.\u0002 (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thou shalt,\u0002 &c. In this latter part of the chapter, the prophet passes from the illustrious promises made to the Church militant on earth, to the glory of the Church triumphant in heaven. (Challoner) --- \u0001Glory.\u0002 St. John seems to have copied this, Apocalypse xviii., &c." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The least\u0002 of the apostles shall bring many converts, (Calmet) or shall be spiritual (Haydock) governor of a great city, (Micheas v. 2.) in the Church militant. (Calmet) --- A small shoot, or family, in the Church, shall produce many others. (Menochius)" } ] }, { "chapter": 61, "slug": "id1281.html", "header": "Isaias lxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lord.\u0002 Hebrew adds, \"God.\" Adonai seems to have been inserted to prevent the pronunciation of Jehovah, (Kennicott) which alone occurs in the Septuagint, Arabic, and in St. Luke, iv. 18. (Haydock) --- Thus Elohim may have been substituted for Jehovah, Genesis xxii. 8., as [in] [Genesis xxii.] ver. 14, \"Abraham called the name of that place \u0001Jehovah jireh,\u0002 because he had said that day on the mount: Jehovah will provide\" a victim, even Jesus Christ in the same place. \u0001Perhaps\u0002 no part of the Bible is \"so absurdly translated\" as this, (Kennicott) by \u0001Protestants.\u0002 (Haydock) --- St. Luke follows the Septuagint in his quotation, only instead of \u0001to preach a,\u0002 &c., he has an explanation, \u0001to set at liberty them that are bruised.\u0002 Isaias may here speak of himself, (Chaldean) yet only as a figure of Christ. The Jews admit that the Messias is meant. Christ had received the Holy Spirit at the Jordan, John i. 32. He performed these works, (Luke vii. 22.) particularly addressing his discourse to the meek and poor, Sophonias iii. 12., and Zacharias xi. 7., and 1 Corinthians i. 26. (Calmet) --- He was not anointed with oil, like Aaron, but with the Holy Ghost; so that \u0001of his fullness\u0002 others must receive, Acts x. 39., &c. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Year\u0002 of Jubilee, (Jeremias xxv. 11.) when the Jews should be delivered, as a figure of Christ's redemption. --- \u0001Vengeance,\u0002 when the Chaldeans, &c., should perish, (Calmet) and all obstinate sinners, at the day of judgment. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glorify.\u0002 The rulers shall act with justice, chap. lx. 17, 21." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ruins,\u0002 as the Jews did, chap. lviii. 12. The apostles preached to the Gentiles, who had been long neglected." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vines.\u0002 Bishops were soon chosen from among the Gentiles. The Machabees subdued the neighbouring nations, 1 Machabees xv. 28." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Priests.\u0002 They were greatly honoured, (Exodus xix. 6.) so that the sons of David had the appellation. The Jews had still to labour as before. Christians become heirs to these promises, and are styled a royal priesthood, 1 Peter ii. 9., and Apocalypse i. 6. They have received the Scriptures from the Jews, and employ human sciences for the advancement of religion. The wisest pagans yield to the force of truth." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Part:\u0002 God, or the \u0001land.\u0002 Converts shall bless God for having withdrawn them from the crowd of infidels, and they will rejoice in suffering for his sake, (Calmet) preferring their lot before that of unbelievers. Before this change the apostles grieved. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Holocaust.\u0002 The pagans saw such things were improper victims. (Eusebius, præp. iv. 14.) --- Septuagint, \"hate unjust plunder.\" (Haydock) --- Therefore will I subject the strangers to you, ver. 5. --- \u0001Truth.\u0002 I will grant a sure reward. --- \u0001Covenant.\u0002 These of Nehemias and the Machabees were soon forgotten: but Christ's covenant shall abide for ever." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Blessed.\u0002 The Jews are visibly the reverse. The Church flourishes in spite of domestic and foreign enemies." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jewels.\u0002 Apocalypse xxi. 2. Jerusalem, or rather the Church, praises God." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nations,\u0002 whose conversion is implicitly foretold. All behold the justice which God has treated both his people and their oppressors. (Calmet)" } ] }, { "chapter": 62, "slug": "id1282.html", "header": "Isaias lxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rest,\u0002 as long as God grants me life, or till I behold the Saviour; or Cyrus, the figure of Christ. (Calmet) --- True preachers will not be silent on account of any threats, but will labour for the Church, 2 Timothy ii. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001One.\u0002 No profane historian mentions what Cyrus did for the Jews; but all the world knows how much Christ has favoured his Church. (Calmet) --- \u0001Name.\u0002 Thou shalt be no longer the rebellious Jerusalem, but the spouse and chosen people, the Church of Christ. (St. Ignatius of Antioch, ad Magnesians) (St. Jerome)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hand.\u0002 Chaldean, \"before.\" Hebrew, \"by the protection.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Forsaken.\u0002 Yet the synagogue was again rejected, at the death of Christ. The promises naturally relate to his Church. (Calmet) --- \u0001Inhabited.\u0002 Protestants retain the Hebrew words \u0001Chephtsi-bah,\u0002 \"my delight in her,\" and \u0001Beulah,\u0002 (marginal note) \"married.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dwell.\u0002 Hebrew, \"marry.\" They shall be attached to their country. --- \u0001Thee.\u0002 He shall love thee as a bridegroom does one whom he has lately married. Christ never abandons his virgin spouse. (Calmet) --- Isaias speaks of some state of the Jews which has not yet taken place. (Houbigant)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Watchmen;\u0002 priests and prophets, (Matthew ii. 1., and Psalm cxxxiii. 2.; Calmet) or angels. (St. Jerome; St. Bernard) --- The synagogue has been long destitute of guides, but the Catholic Church has an uninterrupted succession of watchful pastors. --- \u0001Mindful\u0002 whose duty it is to remind him of his promises, and to recite the Church office. (Calmet) --- Hebrew \u0001mazcirim,\u0002 monitors, 2 Kings viii. 16. (Haydock) --- In these faithful watchman the Church is always visible. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hand;\u0002 inviolably, Deuteronomy xxxii. 40. The Persians deemed this oath most sacred. (Calmet) --- Darius, just expiring, said to Polycrates, \"By thee I give this right hand to Alexander,\" (Plut.[Plutarch?]) that he may revenge my death. --- \u0001Wine.\u0002 The Church cannot be deprived of her faith or of her God." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001People,\u0002 that they may return to Judea, and be converted to Christ. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Work\u0002 the redemption of mankind. (Haydock) --- Though Cyrus was a figure of Christ, he was as much beneath him as earth is below heaven, Zacharias ix. 9. (Calmet)" } ] }, { "chapter": 63, "slug": "id1283.html", "header": "Isaias lxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Edom.\u0002 Edom and Bosra (a strong city of Edom) are here taken in a mystical sense for the enemies of Christ and his Church. (Challoner) --- St. Jerome with reason finds it difficult to explain it of Christ, as it regards the Machabees. (Houbigant) --- The first six verses are applied to our Saviour's ascension, which excites the admiration of angels, Psalm xxiii. 7. Judas, the Machabee, the glorious figure of Christ, is introduced speaking in this and the following chapter. He conquered Idumea, (1 Machabees v. 3., and 2 Machabees x. 10.) and fought \u0001to save\u0002 the people, 1 Machabees ix. 21. (Calmet) --- The highest order of angels asks this question, admiring the beauty of Christ, though imbrued in blood after his victory. (St. Dionysius, Hierar. vii.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Press.\u0002 Christ suffered, (St. Cyril) and punished his enemies, Apocalypse xiv. 19. Judas received God's sword from Jeremias, (2 Machabees xv. 15.) and liberated his people." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Me.\u0002 I depended on the goodness of my cause, and on God's aid, chap. lix. 15. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Drunk\u0002 with the wine of my fury, Psalm lxxiv. 9., and Ezechiel xxiii. 31. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I,\u0002 Isaias; or rather the hero mentions what induced him to rise up, 1 Machabees xvi. 10. (Calmet) --- The Jews confess God's mercies. (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Deny,\u0002 or prove degenerate. (Calmet) --- God approves the conduct of the Machabees. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Presence,\u0002 in high authority, Exodus xxxiii. 20. (Calmet) --- The angel guardian of the Church. Particular guardians also see God's face, Matthew xviii. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001One;\u0002 Moses, Numbers xiv. 29., and xx. 3, 12." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Flock.\u0002 Psalm lxxvi. 21. --- \u0001One.\u0002 Moses inspired by God. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Not,\u0002 the road was so plain, Wisdom xix. 7. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Back.\u0002 This is spoken by the prophet in the person of the Jews, at the time when for their sins they were given up to their enemies. (Challoner) --- Judas uses the same language at Maspha, 1 Machabees iii. 50. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Abraham,\u0002 &c. That is, Abraham will not now acknowledge us for his children, by reason of our degeneracy; but thou, O Lord, art our true father and our redeemer, and no other can be called our parent in comparison with thee. (Challoner) --- Abraham is not able to save us. (Calmet) --- The patriarchs may justly disregard us, as degenerate children; yet we hope in God's mercies. Thus St. Jerome, &c., explain the passage, which does not favour the errors of Vigilantius and of Luther, who maintain that the saints departed do not know what passes in this world. St. Augustine (Cura xv.) shews the contrary, from the example of Lazarus, Luke xvi. They know each other, though they had not lived together, (St. Gregory, Dial. iv. 33.) and behold in the light of God what regards their clients. (St. Augustine, City of God xxii. 29.) We cannot decide how the martyrs do help those whom it is certain they assist. (St. Augustine, cura xvi., and contra Faust. xx. 21.; St. Jerome, contra Vigil.; St. Gregory, 3 ep. 30., and 7 ep. 126., &c.) (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Hardened,\u0002 &c. The meaning is, that God, in punishment of their great and manifold crimes, and their long abuse of his mercy and grace, had withdrawn his graces from them, and so given them up to error and hardness of heart. (Challoner) --- They had abused his patience, to sin the more. (Theodoret) --- The Jews are accustomed to attribute all to God, though they agree with us in reality God might prevent any sin. (Calmet) --- But he chooses to leave man to the free exercise of his liberty. He hardens (Haydock) \"not by infusing malice, but by not shewing mercy; and those to whom he shews it not, are undeserving.\" (St. Augustine, ep. ad Sixt. cxciv. 14.) --- God is never the author of error. Man takes occasion from his indulgence to become obdurate. (St. Jerome) (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Nothing;\u0002 holding them in the greatest contempt. Epiphanes thought he should make them easily change their religion. His persecution lasted only three years and a half. --- \u0001Sanctuary.\u0002 1 Machabees i. 23, 49, 57., and iii. 45." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Name.\u0002 We seem to have no distinction, temple, &c. (Calmet) --- Protestants, \"We are \u0001thine.\u0002 Thou never bearest rule over them. They were,\" &c. (Haydock)" } ] }, { "chapter": 64, "slug": "id1284.html", "header": "Isaias lxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Presence,\u0002 as at Sinai, Exodus xix. 16., and Judges v. 4. Judas [the Machabee] continues to pray. (Calmet) --- The faithful sigh for Christ's coming. (Haydock) --- All good people desired it most fervently. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001They.\u0002 Septuagint, \"As wax melts before the fire, \u0001so\u0002 also fire will burn the adversaries, and thy,\" &c. (Haydock) --- \u0001Burn.\u0002 Sparks of fire seemed to proceed from it." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Bear.\u0002 Exodus xx. 18. Hebrew, \"expect.\" Judas [the Machabee] appeared victorious, when the nation was prostrate." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thee.\u0002 Never was deliverance more unexpected or miraculous. St. Paul quotes this passage, to shew the wisdom manifested in the incarnation, 1 Corinthians ii. 9. It is commonly applied to the glory of heaven." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thee.\u0002 The little band of Judas was sincerely attached to the Lord, 2 Machabees i. 3. --- \u0001Sinned.\u0002 This excited thy anger. Yet thou wilt shew mercy. Sin is often put for punishment. (Calmet) --- \u0001Vau\u0002 means also, \"for, and, yet.\" Protestants, \"for we have sinned.\" But we follow St. Jerome and the Vulgate. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Unclean:\u0002 leper. (Grotius) (Leviticus xiii. 45.) --- \u0001Justices.\u0002 That is, the works by which we pretended to make ourselves just. This is spoken particularly of the sacrifices, sacraments, and ceremonies of the Jews, after the death of Christ, and the promulgation of the new law. (Challoner) --- The justice which is under the law is stated uncleanness, when compared with evangelical purity, Philippians iii. 8. --- \"If any one after the gospel....would observe the ceremonies of the law, let him hear the people confessing that all that justice is compared to a most filthy rag.\" (St. Jerome) --- The good works which are done by grace, and not by man alone, cannot be said to be of this description. They constitute the internal glory of man, and God will one day crown these his gifts. Of ourselves indeed we can do nothing, and the works of the Mosaic law will not avail, as St. Paul inculcates; but those works, point out the saint, which are preformed by \u0001charity\u0002 with \u0001faith\u0002 in Christ. This justice is not imputed only, but real; and shews where true faith exists, according to St. James. Thus the apostles explain each other. (Haydock) --- \u0001Woman.\u0002 Septuagint, \"of one sitting down;\" like Rachel, Genesis xxxi. 35. Symmachus, \"lying-in.\" Aquila, \"of proofs.\" Grotius, \"like a plaster on a sore, which is thrown away.\" Such were Alcimus, &c. (Calmet) --- To practise (Haydock) the Jewish rites would now be sinful. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of thee;\u0002 to remove thy indignation, like Moses, Jeremias, (vii. 15.) &c. See Ezechiel xiii. 5." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Desolate,\u0002 under Antiochus Epiphanes, 1 Machabees i. 31., and iv. 38. (Calmet)" } ] }, { "chapter": 65, "slug": "id1285.html", "header": "Isaias lxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Me.\u0002 God answers the preceding prayer, and announces the rejection of the synagogue, alluding to the armies which prevailed in the days of the Machabees. --- \u0001Not.\u0002 St. Paul explains this of the conversion of the Gentiles, Romans x. 20. (Calmet) --- It cannot regard the Jews, who are spoken of in the next verse. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gardens,\u0002 to the impure Venus and Adonis. --- \u0001Bricks,\u0002 to the \u0001Manes.\u0002 (Calmet) ---" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Idols:\u0002 to have dreams, (Strabo xvi.) and commit impurities. --- \u0001Broth\u0002 of swine's flesh, which was prohibited, Leviticus xi. 7." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Unclean.\u0002 Thus acted the hypocritical Pharisees. --- \u0001Smoke.\u0002 A just punishment of those who had sought the smoke of human applause." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bosom:\u0002 good measure, Luke vi. 38. Rewards and punishments will be eternal." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hills.\u0002 Some offered sacrifices to God, others to idols; both unlawfully. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whole.\u0002 The good grain is preserved amid the general corruption. (Haydock) --- A few of the Jews were chosen to believe in Christ." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mountains\u0002 of Judea, (Deuteronomy iii. 25.) which the captives shall recover, as a figure of those who shall embrace the Christian faith." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Plains.\u0002 Hebrew \u0001Sharon,\u0002 in the land of Basan. --- \u0001Achor,\u0002 near Jericho, called after Achan, (Calmet) who perhaps was more correctly styled Achor, Josue vii. 26., and Osee ii. 15. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fortune.\u0002 Hebrew, \"Gad,\" the sun, Genesis xxx. 11. --- \u0001Upon it.\u0002 Symmachus, \"without me.\" Septuagint, \"to fortune.\" Hebrew, \"to Meni,\" the moon, or Queen of heaven, Jeremias vii. 18., and xliv. 17. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Chosen.\u0002 Free-will is clearly expressed, as rewards are, ver. 13. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Servants;\u0002 Christians, (Calmet) particularly the elect. (Haydock) --- When the Romans approached Jerusalem, the Christians retired to Pella, and had plenty. (Houbigant)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Execration.\u0002 They can wish to be preserved from nothing worse. --- \u0001Name.\u0002 The faithful shall be no longer called Jews. (Calmet) --- They shall be hated, while the name of Christian shall point out God's servants. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Amen,\u0002 or \"of truth.\" False gods shall be neglected. They shall not swear by them, as formerly, Sophonias i. 5. --- Christ usually adopted the asseveration, \u0001Amen, Amen,\u0002 to enforce his truths. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001New earth,\u0002 in eternity, (Clarius) or here indeed, (2 Peter iii. 3., &c.; Houbigant) having purified the former by the general conflagration, which many assert will take place at the end of 6,000 years. (St. Jerome; St. Augustine, &c.) At the return of the captives, the country flourished again under the Machabees; (ver. 18.; Grotius) or rather the gospel changes the face of the earth, chap. lxvi. 22. (Calmet) (Forerius) --- After the resurrection the qualities, and not the substance, of the world, will be changed. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fill up.\u0002 To die soon was deemed a misfortune, Psalm liv. 24., and Exodus xx. 12. Virtue is the measure of the Christian's life, and God will reward those who labour even late, Matthew xx. 13. --- \u0001Accursed.\u0002 This age will not be spared. Both just and wicked shall be immortal in eternity. (Theodoret)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001A tree.\u0002 Septuagint, \"of the tree of life,\" Jeremias xviii. 8. (Calmet) --- \u0001Continuance.\u0002 Hebrew, \"My elect shall long enjoy the works,\" &c. (Haydock) --- They shall not build for others to enjoy." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001In.\u0002 Hebrew, \"for trouble.\" Chaldean, \"death.\" Septuagint, \"malediction.\" The children shall not be cut off; and baptism shall secure their salvation." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Straw.\u0002 People of the most perverse tempers shall become mild by the influence of the gospel, and shall dwell together in perfect concord. (Calmet) --- \u0001Food,\u0002 according to the sentence, Genesis iii. 14. (Menochius) --- The devil's power is abridged, chap. xi. 6. (Calmet) --- The proudest Gentiles are converted, and adopt the mild manners of Christians, in fasting and mortification. (Worthington)" } ] }, { "chapter": 66, "slug": "id1286.html", "header": "Isaias lxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001House.\u0002 This is a prophecy that the temple should be cast off. (Challoner) --- Isaias alludes to the return of the captives, as to a figure of the Church. They had flattered themselves with the idea of building a magnificent temple. God regards it not, as long as they follow their own wills and cherish pride. (Calmet) --- He is pleased with the piety of his servants, which may be exhibited any where, though the temple is the most proper place. See Acts vii., and xiv. After the gospel, the sacrifices of the law became unlawful. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He.\u0002 Septuagint, \"the wicked who.\" (Haydock) --- \u0001Ox.\u0002 This is a prophecy, that the sacrifices which were offered in the old law, should be abolished in the new; and that the offering of them should be a crime. (Challoner) --- Without the proper dispositions, sacrifice only displeases God. (Calmet) --- \u0001Brain,\u0002 or slay. (Haydock) --- \u0001Incense.\u0002 To offer it in the way of a sacrifice; (Challoner) or to remind God of his people. The expression is popular, but energetic, Leviticus ii. 2, 9., and vi. 15. --- \u0001Ways,\u0002 to please themselves, and to bind me. But I will not have a divided heart, chap. i. 11., and lviii. 3. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mockeries.\u0002 I will turn their mockeries upon themselves; and will cause them to be mocked by their enemies. (Challoner)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Brethren,\u0002 the Idumeans, &c., or the Jews, who would not believe in Christ." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord,\u0002 who is about to quit the temple, and to abandon the Jews to their internal dissensions, and to the arms of the Romans. Many prodigies announced this judgment. (Calmet) --- One Jesus cried for seven years and five months, \"Woe to the temple,\" &c. At last he cried, \"Woe to myself;\" when he was shot dead. (Josephus, Jewish Wars vii. 12.) (Tacitus, Hist. v.) --- Angels were heard crying in the temple, \"Let us go hence.\" (Josephus) --- There was \u0001contradiction in the city,\u0002 Psalm liv. (St. Jerome) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Before,\u0002 &c. This relates to the conversion of the Gentiles, who were born as it were all on a sudden to the Church of God. (Challoner) --- Sion furnished the first preachers of the Gospel. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Day.\u0002 Shall a whole nation be born at once? Twelve fishermen effect the most surprising change in the manners of the world." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God.\u0002 His grace converts the nations. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For her.\u0002 Ye shall be comforted, (Haydock) when the captives return, and the gospel is propagated." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001You.\u0002 St. Paul fed the weak with milk, 1 Corinthians iii. 2., and Hebrews v. 12., and 1 Peter ii. 2." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Herb,\u0002 in baptism and the resurrection. --- \u0001Enemies,\u0002 the Chaldeans, infidel Jews, and all the reprobate, ver 15. How many miracles were wrought by Christian preachers! Persecutors have come to an untimely end. (Calmet) --- Before judgment, the world shall be consumed. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Many. Few are chosen.\u0002 (Haydock) --- All the wicked shall perish eternally. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Within\u0002 the court, or gardens, where they purified themselves, foolishly supposing that this would remove their crimes, as the pagans did. (St. Jerome) (Tertullian, Bapt. v.) --- Instead of \u0001gate,\u0002 St. Jerome wrote \u0001unam,\u0002 \"one,\" moon or Hecate, which is obviously derived from Hebrew \u0001Achat,\u0002 chap. lvii. 8., and lxv. 11. Chaldean, Syriac, &c., \"gardens, one after another with those who eat,\" &c. --- \u0001Mouse,\u0002 or \"field-rat,\" (Bochart) all declared unclean; (Leviticus xi. 7, 29.; Calmet) or, \"the dor-mouse,\" (St. Jerome) which was looked upon as a delicacy by the Romans. (Varro iii. 15.; Pliny, [Natural History?] xxxvi. 1.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gather them,\u0002 thoughts, &c. All is personified in poetry. The Gentiles shall witness my judgments. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sign;\u0002 the cross, which Christ left to enlighten us, (Ezechiel ix.; St. Jerome; Worthington) or the gospel, with the power of working miracles. Some Jews shall be saved, and shall preach to others, as God's servants. --- \u0001Sea.\u0002 Hebrew, \"Tharsis, to Phul \u0001in Thebais,\u0002 Lud, (\u0001Ethiopians.;\u0002 Bochart) \u0001who were\u0002 expert archers.\" Septuagint, \"Mosoch.\" --- \u0001Italy.\u0002 Hebrew, \"Thubal;\" denoting Italy, Spain, Iberia, &c. --- \u0001Greece.\u0002 Hebrew, \"Javan;\" who peopled Ionia and the Archipelago. \u0001Islands,\u0002 near Asia, (Calmet) and all distant places. (Parkhurst, p. 4.) (Haydock) --- Men of all nations shall be converted, and brought by angels to the Church. (St. Jerome) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Brethren,\u0002 as the converts may justly be styled. (Calmet) --- \u0001Coaches,\u0002 (\u0001carrucis.\u0002) Hebrew \u0001circaroth,\u0002 (Haydock) \"dromedaries,\" (Bochart) \"with songs of praise.\" (Chaldean, &c.) The precise import is unknown. Truth shall shew its sweet force. --- \u0001Offering;\u0002 the first-fruits, brought by all with great solemnity, Deuteronomy xxvi. 4., and 2 Thessalonians ii. 12. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of them,\u0002 Gentiles; (ver. 19.) some of whom alone will be properly priests, though all enjoy the title in a figurative sense, 1 Peter ii. 9. The Jews strive in vain to elude this text. (Calmet) --- Under the law, one family alone enjoyed this honour: but Christ chooses the most deserving pastors. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Name.\u0002 The faith and morals of Christianity shall subsist for ever, like the gospel, which is termed \u0001the new heavens,\u0002 chap. lxv. 17., and Matthew xvi. 18." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sabbath.\u0002 Grotius explains this of the Gentiles, who should come to Jerusalem. But this was never realized before the propagation of the gospel. The Jews came thrice a-year. Christians shall attend the sacred mysteries every week, Exodus xiii. 14., and Malachias i. 11." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Men;\u0002 rebellious Jews and persecutors, who perish miserably. --- \u0001Flesh.\u0002 Josephus (Jewish Wars vi. 16.) describes the horrors of the last siege of Jerusalem. The prophet may allude to the fires kept up in the vale of Hinnon; (chap. xxx. 33.) and our Saviour applies this text to the damned, Mark ix. 43. All shall condemn them. (Calmet)" } ] } ] }, "jas": { "book": "jas", "intro": [ { "text": "THE", "center": true }, { "text": "CATHOLIC EPISTLE OF ST. JAMES,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "ON THE CATHOLIC EPISTLES.", "center": true }, { "text": "PREFACE." }, { "text": "The seven following Epistles have been called \u0001Catholic\u0002 or general, not being addressed to any particular Church or person, if we except the Second and Third of St. John. They are called also \u0001Canonical,\u0002 having been received by the Church as part of the canon of the New Testament, and as writings of divine authority. It is a matter of fact allowed by every one, that five of these epistles, to wit, this of St. James, the Second of St. Peter, the Second and Third of St. John, that of St. Jude, as also the Epistle of St. Paul to the Hebrews, and the Apocalypse or Revelation of St. John, were doubted of , and not received \u0001always\u0002 and every where in the three first ages[centuries], till the canon and catalogue of Scripture books was examined by tradition, and determined by the authority of the Catholic Church, the supreme judge of all controversies in matters of faith and religion, according to the appointment of our Saviour, Christ, expressed in many places in the holy Scriptures. But I could never learn upon what grounds they who deny the Catholic Church and General Councils to be of an infallible authority, and who deny Christ's promises to guide his Church in all truth to the end of the world, can be certain which Scriptures or writings are canonical, and which are not. I could never understand what construction to put on the sixth of the Thirty-nine Articles of Religion of the Church of England. We there meet with this declaration: \u0001In,\u0002 or by\u0001 the name of the holy Scripture, we understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church.\u0002 These I have mentioned were certainly for some time doubted of; they are still doubted of by some of the late reformers: Luther, the great doctor of the reformation, is not ashamed to say that this epistle of St. James is no better than \u0001straw,\u0002 and \u0001unworthy of an apostle.\u0002 These writings therefore, according to the said declaration, ought not to be accounted and received as canonical; and yet before the end of the said sixth article, it is again declared, that \u0001all the books of the Old and New Testament, as they are commonly received, we do receive and account canonical.\u0002 And in all New Testaments of the Church of England, all these are received for canonical in the same manner as the four gospels, without any remark or advertisement to the contrary." }, { "text": "The first of the seven epistles was written by St. James, surnamed the \u0001lesser,\u0002 and \u0001James of Alpheus,\u0002 (Matthew x. 3.) one of the twelve apostles, called the \u0001brother of our Lord,\u0002 (Galatians i. 19.) who was made bishop of Jerusalem. His mother is thought to have been Mary, sister to the blessed Virgin Mary, and to have been married first to Alpheus, and afterwards to Cleophas; to have had four sons, \u0001James, Joseph, Simon,\u0002 (or Simeon) and \u0001Jude,\u0002 the author of the last of these epistles. All these four being cousins-german, are called \u0001brothers of our Lord,\u0002 Matthew xiii. 55. How great a veneration the Jews themselves had for this apostle and bishop of Jerusalem, see not only Hegisippus apud Eusebius, lib. ii. hist. chap. 23. and St. Jerome de viris illustribus, also the same St. Jerome in Galatians i. 19. (tom. iv, p. 237, lib. 1. contra Jovin. tom. iv, part 2, p. 182.) but even Josephus, (lib. xxviii. Jewish Antiquities, chap. 8.) where he calls him \u0001the brother of Jesus, surnamed the Christ.\u0002 This epistle was written about the year 62.[A.D. 62.] The chief contents are: 1. To shew that faith without good works will not save a man, as St. Augustine observed, lib. de fid. et oper. chap. iv.; 2. He exhorts them to patience, to beg true wisdom, and the divine grace; 3. He condemns the vices of the tongue; 4. He gives admonitions against pride, vanity, ambition, &c.; 5. To resist their disorderly lusts and desires, which are the occasions and causes of sin, and not Almighty God; 6. He publisheth the sacrament of anointing the sick with oil; 7. He recommends prayer, &c. St. Jerome, in a letter to Paulinus, (t. iv. part 2, p. 574.) recommends all these seven epistles in these words: James, Peter, John, and Jude, published seven epistles....both short and long, short in words, long as to the content; \u0001Jacobus, Petrus, Joannes, Judas, septem epistolas ediderunt....breves pariter et longas, breves in verbis, longas in sententiis.\u0002 (Witham)" }, { "text": "St. Gregory of Nazianzus remarks, that the faithful were not agreed as to the number of these epistles; some admitted seven and some only three, viz. this of St. James, the first of St. John, and the first of St. Peter:" }, { "text": "\u0001Katholikon Epistolon\u0002" }, { "text": "Tines men epta phasin, oi de treis monas" }, { "text": "Chrenai dechesthai ten Iakobou mian," }, { "text": "\u0001Mian de Petrou, tente Ioannou mian.\u0002" }, { "text": "Naz. Carm. de Script. Canon." }, { "text": "We shall state at the beginning of each epistle, the reason why they have been adopted into the canon of Scripture. (Calmet)" }, { "text": "The object of these epistles was, according to the remark of St. Augustine, to refute the rising errors of Simon Magus, the Nicolaites, and other such heretics, who abusing the liberty of the gospel, and perverting the meaning of St. Paul's words in his epistle to the Romans, pretended that faith alone, without good works, was sufficient for salvation; although St. Paul expressly requires Christians, a faith working by charity, Galatians v. 6. and 1 Corinthians xiii. where he uses these emphatic words: \"If I should have all faith, so as to remove mountains, and have not charity, I am nothing.\" (St. Augustine, lib. de fide et operibus, chap. xiv. (Calmet)" }, { "text": "As to what regards the authenticity of St. James' epistle, although Luther with his usual boldness asserts that many with good reason denied this epistle to be canonical, and affirmed that it was unworthy the pen of an apostle, yet, admitting that some individuals in the first ages[centuries] of the Church doubted of its authority, we are nevertheless assured from certain monuments that it was always considered as sacred and inspired both by the Latin and Greek Churches. This is evident from the sixtieth canon of the council of Laodicea; from the forty-seventh of the council of Carthage, in 397; from Origen, hom. vii. in Josue; from St. Athanasius in synopsi, Epiphanius hæresi 76; from St. Jerome, ad Paulinum Epis.; from St. Augustine, lib. ii. de Doc. Chris. chap. viii; from St. Gregory of Nazianzus, tom. iii, p. 98; from Amphilochus, apud St. Gregory of Nazainzus, tom. ii. p. 194; from Innocent I., Epis. ad Decentium; from Rufinus, Exposit. Symboli; and from Gelasius I., who in the fifth age[century], in a council of seventy bishops, at Rome, settled the canon of the genuine books of the holy Scripture, and distinguished them from what are spurious. (Cal. et Habert de Sacr. Ext. Un.)" }, { "text": "St. Jerome and St. Augustine quote frequently this epistle as the undoubted work of this apostle; and since their time, its authenticity has never been called in question by Catholics. It is believed St. James wrote this epistle in Greek, as he quotes the Scripture according to the version of the Septuagint, as in Chap. iv. 6; and as this language was commonly spoken in the East by the dispersed Jews, to whom he wrote. His style is concise and sententious, like that of Solomon in his proverbs, and like the maxims of the Orientals even to the present day. (Calmet)" } ], "intro_slug": "id258.html", "chapters": [ { "chapter": 1, "slug": "id259.html", "header": "James i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001James, a servant of God, and of our Lord Jesus Christ.\u0002 Some have doubted whether the author of this epistle was St. James, the apostle, because he does not call himself an apostle. By the same weak argument we might reject all the three epistles of St. John and his Apocalypse, and the epistle of St. Jude. Nor does St. Paul give himself this title in those to the Thessalonians, to the Philippians, to Philemon, or to the Hebrews. --- \u0001To the twelve tribes, which are dispersed.\u0002 Literally, \u0001which are in the dispersion.\u0002 That is, to the Jews converted in all nations. --- \u0001Greetings.\u0002[1] Literally, \u0001salvation.\u0002 Which comprehendeth much the same as, when St. Paul says, \u0001grace, peace, mercy,\u0002 &c. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Into divers temptations.\u0002 The word \u0001temptations,\u0002 in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place; sometimes for a tempting, enticing, or drawing others into sin. (Witham)" }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001The trying of your faith worketh patience.\u0002 St. Paul seems to assert the reverse: (Romans v. 3.) when he says, \u0001patience worketh a trial.\u0002 They are easily reconciled. Here St. James teacheth us, that patience is occasionally obtained, and strengthened by sufferings, the meaning of St. Paul is, that patience worketh, sheweth itself, and is found perfect in the sight of God by trials. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And upbraideth not.\u0002 That is, God does not think much, nor reproach us with the multitude of his benefits and favours: and if he puts sinners in mind of their repeated ingratitude, it is for their good and conversion. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Let not that man think that he shall receive.\u0002 He that has not a lively faith and firm hope, wavering with a distrust of God's power or goodness, must not imagine to receive what he so faintly asks. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Such a one, is as it were a \u0001double-minded man,\u0002[2] divided betwixt God and the world, halting betwixt two, and becomes \u0001inconstant in all his ways,\u0002 always rising and falling, beginning and relapsing. (Witham)" }, { "marker": "Ver. 9-12.", "first": 9, "last": 12, "text": "\u0001The brother of low condition.\u0002 Literally, \u0001humble.\u0002[3] See Luke i. 48. The sense is, that a Christian, of never so low and poor a condition, may \u0001glory,\u0002 and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. \u0001But the rich, in his being low.\u0002 Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass. --- \u0001The beauty of the shape thereof\u0002[4] \u0001perished.\u0002 So the Hebrews say, the \u0001face\u0002 of the heavens, the \u0001face\u0002 of the earth, &c. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001God is not a tempter\u0002[5] \u0001of evils, and he tempteth no man.\u0002 Here to tempt, is to draw and entice another to the \u0001evil\u0002 of sin, which God cannot do. The Greek may also signify, he neither can be tempted, nor tempt any one. But every one is thus tempted by the evil desires of his corrupt nature, which is called \u0001concupiscence,\u0002 and which is not properly called a sin of itself, but only when we yield to it. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001When concupiscence hath conceived,\u0002 (man's free will yielding to it) \u0001it bringeth\u0002[6] \u0001forth sin,\u0002 our perverse inclinations become sinful, and \u0001when\u0002 any grievous \u0001sin is completed,\u0002 or even consented to, it \u0001begetteth death,\u0002 it maketh the soul guilty of eternal death. It may not be amiss here to observe with St. Gregory, &c. that there are three degrees in temptations: the first, by \u0001suggestion only;\u0002 the second, by \u0001delectation;\u0002 the third, by \u0001consent.\u0002 The first, the devil, or our own frail nature, tempts us by a suggestion of evil thoughts in our \u0001imagination:\u0002 to have such thoughts and imaginations may be no sin at all, though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often. The reason is, because we cannot hinder them. On the contrary, if our will remains displeased with them, and resist them, such a resistance is meritorious, and by the mercies of God will purchase us a reward. Second, these representations may be followed with a delight or delectation in the senses, or in the body only; and if by an impression made against the will, which we no ways consent to, there is again no sin. There may be also some neglect in the person tempted, by not using sufficient endeavours to resist and repel those thoughts, which if it be only some small neglect, the sin is not great: but if the person tempted hath wilfully, and with full deliberation, taken delight in evil thoughts, either of revenge, or of fornication, or adultery, or about any thing very sinful, such a \u0001wilful delight\u0002 is a grievous and deadly sin, though he hath not had a will or design to perform the action itself. The reason is, because he then wilfully consents in mind and heart to a sinful delight, though not to the execution or action. And the sin may be great, and mortal, though it be but for a short time: for a temptation may continue for a long time and be no sin; and there may be a great sin in a short time. The reason again is, because we are to judge of sin by the dispositions and consent of the will, not by the length of time. Third, when the sinner yields to evil suggestions and temptations, so that his will fully consents to what is proposed, and nothing can be said to be wanting but an opportunity of putting his sinful desires in execution, he has already committed the sin; for example, of murder, of fornication, &c. in his heart, as our blessed Saviour taught us. (Matthew v. 28.) (Witham)" }, { "marker": "Ver. 16-17.", "first": 16, "last": 17, "text": "\u0001Do not err,\u0002 nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001By the word of truth.\u0002 Some, with St. Athanasius, understand the eternal word made man. Others commonly understand the word of the gospel, by which we have been called to the true faith, &c. --- \u0001Some beginning\u0002[7] \u0001of his creatures,\u0002 (or as the Greek signifies) such a beginning as are the \u0001first-fruits;\u0002 and perhaps St. James may so call the Jews, as being the first converted to believe in Christ. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001You know,\u0002 or you are sufficiently instructed in these things. --- \u0001Let every man be swift to hear\u0002 the word of God,\u0001 but slow,\u0002 or cautious in speaking, especially \u0001slow to anger,\u0002 or to that rash passion of anger, which is never excusable, unless it be through a zeal for God's honour, and against sin. (Witham) --- St. James in this epistle does not aim at a regular discourse: he proposes a diversity of moral sentences, which have not much connection with each other. He here instructs the faithful how to behave in conversation. He recommends to them modesty and prudence in their discourses; and rather to be fond of hearing much, than of speaking much; and of practising the truth, than of preaching it to others. \"For not those who understand the law, nor those who preach it, are justified before God, but the doers of the law shall be justified before God.\" (Romans chap. ii. 13.) (Calmet) --- A wise man is known by the fewness of his words. Sapiens verbis innotescit paucis. (Rule of St. Benedict, chap. vii.) With hearing, the wise man will become wiser. (Sen. [Seneca?] lib. ii. de Irâ. chap. 28.) --- Anger is a short madness. The best cure is to permit it to subside, and to let our reason have time to reflect upon the propriety of doing what we are at first inclined to. The first motions to anger are frequently indeliberate, and consequently not sinful; but we must be careful to resist as soon as we perceive them, lest they should become too violent, and obtain the consent of our will. (Calmet) --- Learn of me, says our Saviour, because I am meek and humble of heart. (Matthew chap. xii. 29.) If, says St. Francis de Sales, being stung and bit by detractors and enemies, we fly out, swell, and are enraged, it is a great sign that neither our humility nor meekness are true and sincere, but only apparent and artificial. It is better, says St. Augustine, writing to Profuturus, to deny entrance to just and reasonable anger, than to admit it, be it ever so little; because, being once admitted, it is with difficulty driven out again; for it enters as a little twig, and in a moment becomes a beam: and if it can once but get the night of us, and the sun set upon it, which the apostle forbids, it turns into a hatred, from which we have scarcely any means to rid ourselves; for it nourishes itself under a thousand false pretexts, since there was never an angry man that thought his anger unjust. (St. Francis de Sales, Introduction to a devout life, p. 3. chap. viii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The anger of man,\u0002 &c. Let us not then be angry with each other on the way to eternal life, but rather march on with the troop of our companions and brethren meekly, peaceably, and lovingly; nay, I say to you absolutely and without exception, be not angry at all, if it be possible, and admit no pretext whatsoever to open the gate of your heart to so destructive a passion: for St. James here tells us positively, and without reservation, \"the anger of man works not the justice of God.\" (St. Francis de Sales, Introduction to a devout life, p. 3. chap. viii.) --- The patient man is better than the valiant; and he that ruleth his spirit, than he that taketh cities. (Proverbs chap. xvi. 32.) The anger of man is the daughter of pride, the mother of enmities, he enemy of peace and harmony, and the source of stubbornness and blindness of mind and heart. The justice of God is humility, meekness, charity, peace, docility, and forbearance. How great the contrast!" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001All uncleanness.\u0002[8] The Greek shews that hereby is meant a sordid, filthy uncleanness, infecting and defiling the soul. --- \u0001The engrafted\u0002[9] \u0001word.\u0002 The word and doctrine of Christ, by the labours of his preachers, and chiefly by his divine grace engrafted and fixed in your souls. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He shall be compared to a man,\u0002 &c. The sense is, that it is not enough for a man to examine and look into his interior, and the state of his conscience in a negligent and superficial manner, no more than one that goes to a looking-glass, but does not take care to take away the dirt or spots which he might discover. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "The law of Christ, called here \u0001the perfect law of liberty,\u0002 as it is distinguished from the Jewish law of fear and slavery, is as it were a looking-glass, which may make us know ourselves, and discover and correct our failings. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001If any man think,\u0002 &c. He here blames those hot disputes, which seem to have been frequent amongst the converted Jews, concerning the necessity of observing the legal rites. In vain, says he, do you pique yourselves upon the rigorous observance of the law, and your zeal to unite its ceremonial rites with the practice of the gospel. If you be void of the essence of Christianity, which is charity, prudence, and moderation, your religion will avail you nothing. (Calmet) --- This may also be understood of those devotees who are fond of making a parade of their virtues, and who, as St. Gregory says, (hom. xii. in Mat.) afflict their bodies indeed with fasting, but for this they expect to be esteemed by men. (Haydock) --- A man must not imagine \u0001himself to be religious,\u0002 and perfect in the way of virtue, unless he governs and bridles \u0001his tongue\u0002 from oaths, curses, calumnies, detractions, lies, of which more in the third chapter. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Religion pure and unspotted,\u0002 &c. St. James may use the word \u0001pure,\u0002 as a proper admonition to the Jews, who were generally mostly solicitous to avoid \u0001legal\u0002 uncleanness, such as were incurred by eating meats forbidden in their law as unclean, by touching a dead body, &c. He therefore tells them that the Christian religion is known by acts of charity, by visiting and assisting widows, the fatherless, and such as are under afflictions, and in general by keeping our consciences interiorly clean, unspotted, and \u0001undefiled from this world,\u0002 from the corrupt maxims and sinful practices so common in this wicked world. (Witham)" } ] }, { "chapter": 2, "slug": "id260.html", "header": "James ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001With respect of persons.\u0002 This partial respect of persons is several times condemned both in the Old and New Testament. St. James here speaks of it as it was committed in the \u0001assemblies,\u0002 by which many understand the meetings of Christians, in[1] synagogues and places where they celebrated the divine service, or met to keep the charitable feast, called Agape. Others expound it of meetings where causes were judged. If it be meant of Church meetings, the apostle might have even greater reason to condemn such a partiality at that time than at present; for when the poorer sort of people, of which was the greatest number of converts, saw themselves so neglected and despised, and any rich man when he came thither so caressed and honoured, this might prove a discouragement to the meaner sort of people, and an obstacle to their conversion. But if we expound it of meetings where causes were judged betwixt the rich and others of a lower condition, (which exposition the text seems to favour) the fault might be still greater, when the judges gave sentence in favour of great and rich men, biassed thereunto by the unjust regard they had for men rich and powerful. This was a transgression of the law: (Leviticus xix. 15.) \u0001Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice.\u0002 See also Deuteronomy i. 17. (Witham) --- \u0001Respect,\u0002 &c. The meaning is, that in matters relating to faith, the administering of the sacraments and other spiritual functions in God's Church, there should be no \u0001respect of persons:\u0002 but that the souls of the poor should be as much regarded as those of the rich. ([Deuteronomy?] Chap. i. 17) (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Are become judges of\u0002 (or \u0001with\u0002 ) \u0001unjust thoughts,\u0002[2] when against justice you favour the rich. Or, if in Church assemblies you discover a wrong and partial judgment in your minds and \u0001thoughts,\u0002 by the high value and esteem you shew to the rich on account of their riches, and the contempt you have of poverty and of the poor, when they are perhaps more deserving in the sight of God, \u0001who hath chosen\u0002 them who \u0001are rich in faith,\u0002 whom he hath made his adoptive children, and heirs of his kingdom. These are much the greater riches: this is a dignity far surpassing that of the greatest king or emperor. And you have less reason to shew such distinguishing marks of honour and esteem for the rich of this world, since it is they who by might and violence oppress you, draw you to judgment-seats: and they are less worthy of your honour and esteem, when by their scandalous behaviour they blaspheme, or cause to be blasphemed and ill-spoken of, the good and holy name of God, which is invoked upon you. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001If then you fulfil the royal law,...thou shalt love,\u0002 &c. \u0001you do well.\u0002 By these words, the apostle explains what he had said before of the particular respect paid to rich and powerful men, that if these were no more than some exterior marks paid them without any injustice or interior contempt of such as were poor, so that they took care to comply with that royal precept given to every one by Almighty God, the King of kings, \u0001thou shalt love thy neighbour,\u0002 that is, every one without exception, \u0001as thyself;\u0002 in this \u0001you do well;\u0002 and the respect of persons was less blameable. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Is become guilty of all.\u0002 It is certain these words are not to be taken merely according to the letter, nor in the sense which at first they seem to represent, as if a man by transgressing one precept of the law transgressed and broke all the rest: this appears by the very next verse, that a man may commit murder by killing another, and not commit adultery. And it is certain, as St. Augustine observes, that all sins are not equal, as the Stoic philosophers pretended. See St. Augustine, Epist. clxvii, (nov. ed. tom. 2, p. 595) where he consults St. Jerome on this very place out of St. James, and tells us that such a man may be said to \u0001be guilty of all,\u0002 because by one deadly sin he acts against charity,[3] (which is the love of God and of our neighbour) upon which depends the whole law and all its precepts; so that by breaking one precept, he loseth the habit of charity, and maketh the keeping, or not breaking of all the rest, unprofitable to him. Secondly, it may be added, that all the precepts of the law are to be considered as one total and entire law, and as it were a chain of precepts, where by breaking one link of this chain the whole chain is broken, or the integrity of the law, consisting of a collection of precepts. Thirdly, it may be said, that he who breaks any one precept, contemns the authority of the lawgiver, who enjoined them all, and under pain of being for ever excluded from his sight and enjoyment. A sinner, therefore, by a grievous offence against any one precept, forfeits his heavenly inheritance, becomes liable to eternal punishments, as if he had transgressed all the rest: not but that the punishments in hell shall be greater against those who have been greater sinners, as greater shall be the reward in heaven for those who have lived with greater sanctity and perfection. (Witham) --- \u0001Guilty,\u0002 &c. That is, he becomes a transgressor of the law in such a manner, that the observing of all other points will not avail him to salvation; for he despises the lawgiver, and breaks through the great and general commandment of charity, even by one mortal sin. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001By the law of liberty;\u0002 i.e. by the new law and doctrine of Christ. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For judgment without mercy,\u0002 &c. It is an admonition to them to fulfil, as he said before, the royal precepts of the love of God and of our neighbour, which cannot be without being merciful to others. \u0001Blessed are the merciful, for they shall obtain mercy.\u0002 (Matthew v. 7.) --- \u0001And mercy exalteth\u0002 itself \u0001above judgment.\u0002 Some understand this as a confirmation of God's infinite mercies, out of Psalm cxliv. 9. where it is said that his \"mercies are over all his works;\" that is, though all his perfections be equally infinite, yet he is pleased to deal with sinners rather according to the multitude of his mercies than according to the rigour of his justice. Others expound these words of the mercy which men shew to one another, and that he exhorts them to mercy, as a most powerful means to find mercy; and the merciful works done to others will be beneficial to them, and make them escape when they come to judgment. (Witham) --- Similar to this are the words of old Tobias to his son: \"Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God, to all them that give it.\" (Tobias iv. 11, 12.) \"Blessed are the merciful,\" says our divine Judge, \"for they shall obtain mercy.\" (Matthew v. 7.) (Calmet) --- And the definitive sentence of Christians, at the day of judgment will be favourable or not, as they have complied in life with the calls of charity. [Matthew xxv. 31-46.]" }, { "marker": "Ver. 14, &c.", "first": 14, "last": 14, "text": "\u0001Shall faith be able to save him?\u0002 He now comes to one of the chief points of this epistle, to shew against the disciple of Simon , the magician, that faith alone will not save any one. We may take notice in the first place, that St. James in this very verse, supposes that a man may have faith, a true faith without good works. This also follows from ver. 19., where he says: \u0001Thou believest that there is one God: thou dost well.\u0002 And the same is evident by the words in John xii. 42., where it is said, \u0001that many of the chief men also believed in him,\u0002 (Christ)....\u0001but did not confess\u0002 it, \u0001that they might not be cast out of the synagogue.\u0002 Now that faith alone is not sufficient to save a man, St. James declares by this example: If any one say to the \u0001poor\u0002 and \u0001naked, go in peace, be you warmed and filled,\u0002 and \u0001give\u0002 them nothing, what \u0001shall it profit? Even so faith, if it have not works is dead,\u0002 &c. i.e. such a faith, though it be not lost and destroyed, yet it remains in a soul that is spiritually dead, when it is not accompanied with charity and grace, which is the life of the soul, and without which faith can never bring us to eternal life. In this sense is to be understood the 20th and 26th verses of this chapter, when faith is again said to be dead without good works. This is also the doctrine of St. Paul, when he tells us that a saving faith is a faith \u0001that worketh by charity,\u0002 Galatians v. 6. When he says, that although faith were strong enough to remove mountains, a man is nothing without charity. (1 Corinthians xiii. 2.) When he teacheth us again, that \u0001not the hearers of the law are just before God, but the doers of the law shall be justified.\u0002 [Romans ii. 13.] St. John teacheth the same (1 John iii. 14.) \u0001He that loveth not, remaineth in death.\u0002 But of this elsewhere. (Witham) --- Grotius in this place makes a very candid and remarkable profession of his faith, very different from that of his associates in the pretended reformation, called Solifideans [who pretend one is justified by faith alone]: \"There are some who say, 'My works indeed are not as they ought to be,' but my faith is firm, my salvation is therefore out of danger. This opinion, which has sprung up in this our unhappy age, and recommends itself under the name of reformed doctrine, ought to be opposed by every lover of piety, and all who wish well to their neighbour's salvation....no faith has ever availed any man, unless it were accompanied by such works as he had time and opportunity to perform.\" His words are: \"Opera quidem mea non recta sunt, sed fides recta est, ac propterea de salute non periclitor....Renata est hoc infelici sæculo ea sententia et quidem sub nomine repurgatæ doctrinæ, cui omnes qui pietatem et salutem proximi amant, se debent opponere....cœterum nulla cuiquam fides profuit, sine tali opere, quale tempus permittebat,\" &c. In vain do we glory in our faith, unless our lives and works bear testimony of the same. Faith without charity is dead, and charity cannot exist without good works. He who bears the fruits of Christian piety, shews that he has the root, which is faith; but the root is dead, when it affords no produce. Works are to faith what the soul is to the body. See the remainder of this chapter." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Some men will say: Thou hast faith, and I have works. Shew me thy faith,\u0002 &c. He confutes the same error, by putting them in mind that one can shew that he has faith, which is an interior virtue, only by good works, and that good works in a man shew also his faith; which is not to be understood, as if good works were merely the marks, signs, and effects of faith, as some would pretend, but that good works must concur with faith to a man's salvation by an increase in grace. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The devils also believe, and tremble.\u0002 St. James compares indeed faith without other virtues and good works, to the faith of devils: but comparisons must never be stretched farther than they are intended. The meaning is, that such a faith in sinners is unprofitable to salvation, like that of devils, which is no more than a conviction from their knowledge of God; but faith which remains in sinners, is from a supernatural knowledge, together with a pious motion in their free will. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Was not Abraham....justified by works?\u0002 We may observe, that St. James here brings the very same examples of Abraham and Rahab, which it is likely he knew some had miscontrued in St. Paul, as if the great apostle of the Gentiles had taught that faith alone was sufficient to salvation. But St. Paul neither excludes good works done by faith, when he commends faith, excluding only the works of the law of Moses, as insufficient to a true justification. See Romans iii. 27. And St. James by requiring good works does not exclude faith, but only teacheth that faith alone is not enough. This is what he clearly expresseth here in the 22nd and in the 24th verse. \u0001Man,\u0002 says he,\u0001 is justified, and not by faith only.\u0002 And (ver. 22.) \u0001seest thou that faith did co-operate with \u0002Abraham's \u0001works, and by works faith was made perfect.\u0002 In fine, we must take notice, that when St. James here brings the example of Abraham offering his son Isaac, to shew that he was \u0001justified by works,\u0002 his meaning is not that Abraham then began first to be justified, but that he then received an increase of his justice. He was justified at least from his first being called, and began then to believe and to do good works. It is true his faith was made perfect, and his justice increased, when he was willing to sacrifice his son. (Witham)" } ] }, { "chapter": 3, "slug": "id261.html", "header": "James iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001But not many masters,\u0002 teachers, and preachers. An admonition to all those who are not called, or not qualified to undertake this high ministry, lest they incur a greater condemnation. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001For in many things we all offend,\u0002[1] fall into many, at least failings. --- \u0001If any man offend not in word, the same is a perfect man.\u0002 He that in all occurrences can govern his tongue, has attained to a great degree of perfection. --- \u0001He is able also with a bridle to lead about the whole body.\u0002 He alludes to the comparison in the following verse; and the sense is, that when he has once perfectly subdued this unruly adversary, it may be presumed he can govern himself as to other passions, and \u0001the whole body\u0002 of his actions. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If we put bits,\u0002 &c. By the help of a bridle, a skillful rider can turn and guide horses never so headstrong and unruly. An experienced pilot sitting at the helm, steers the course of the vessel in a storm, turns and guides the ship what way he thinks most proper; so must a man learn, and use his utmost endeavours to bridle and govern his tongue. (Witham)" }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001The tongue is indeed a little member,\u0002 yet doth \u0001great things:\u0002[2] causeth great evils and mischiefs, when it is not carefully governed; as a little \u0001fire,\u0002[3] it \u0001kindleth\u0002 and consumeth \u0001a great wood.\u0002 It is \u0001a world of iniquity,\u0002 the cause of infinite evils, dissensions, quarrels, seditions, wars, &c. It defileth the whole body, even the body politic of kingdoms. This \u0001fire,\u0002 kindled \u0001by hell,\u0002 sets all in a flame during the course of our lives, (literally, \u0001the wheel of our nativity\u0002 ) from our cradle to our grave. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Is tamed,\u0002 &c. The wildest \u0001beasts\u0002 may be \u0001tamed,\u0002 lions and tigers, and \u0001the rest,\u0002[4] and so managed as to do no harm. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001But the tongue no man can tame,\u0002 without the special assistance of God. (Witham) --- Wherefore we are to understand, says St. Augustine, that as no one is able of himself to govern his tongue, we must fly to the Lord for his assistance. (St. Augustine, ser. 4. de verb. Matthew vi.) --- It is an unquiet \u0001evil,\u0002[5] which cannot be stopt[stopped]. It is full \u0001of deadly poison,\u0002 which brings oftentimes death both to men's bodies and souls. (Witham)" }, { "marker": "Ver. 9-13.", "first": 9, "last": 13, "text": "By it we bless God, &c. Such different effects from the same cause, as of blessing God, and cursing men, created to the likeness of God, seem contrary to the ordinary course of nature; for a fountain form the same source doth not send forth both sweet and bitter streams. --- Who is a wise man, and endued with knowledge among you? &c. This seems to be connected with the admonition given at the beginning of the chapter, be not many masters; let none pretend to this but who have wisdom and knowledge, which also may be known by their prudent and mild conversation." }, { "marker": "Ver. 14-16.", "first": 14, "last": 16, "text": "\u0001But if you have bitter zeal.\u0002 He hints at that bitter, false zeal, which many teachers among the Jews, even after their conversion, were apt to retain against the converted Gentiles, pretending with \u0001lies,\u0002 and against the truth of the Scriptures, that they are not to be made partakers of the blessings brought to all nations by the Messias. --- \u0001Glory not,\u0002 boast not in this pretended \u0001wisdom,\u0002 which descendeth not \u0001from above,\u0002 from God, but which is \u0001earthly, sensual, diabolical,\u0002 from an evil spirit, which foments these jealousies and divisions; and where there are such emulations and divisions, there is nothing but \u0001inconstancy,\u0002 and all kind of evils. (Witham)" }, { "marker": "Ver. 17-18.", "first": 17, "last": 18, "text": "\u0001But the\u0002 true \u0001wisdom, which is from above,...is chaste,\u0002 and pure, \u0001peaceable, modest,\u0002 free from such divisions, tractable, easy to be \u0001persuaded\u0002[6] of the truths foretold in the Scriptures, &c. Now the fruit and effect of such justice, piety, and sanctity, is sown in peace, with peaceable dispositions, in those who with sincerity seek true peace, and who hereby shall gain the reward of an eternal peace and happiness. (Witham) --- St. Paul gives a similar character of charity. (1 Corinthians chap. xiii.) \"Charity is patient, is kind,...is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil,...believeth all things, hopeth all things, endureth all things.\" --- \u0001Easy to be persuaded.\u0002 A good lesson for those devotees, who are not few in number, who are so obstinate and so wedded to their own opinions and ways, as to be unwilling to be controlled, even by those whom God has placed over them, for the direction of their souls. (Haydock) --- \u0001Without judging.\u0002 That is, it does not condemn a neighbour upon light grounds, or think evil of him. It puts the best construction upon every thing he says or does, and never intrudes itself into the concerns of others. (Calmet) --- \"Judge not, and you shall not be judged,\" says the Saviour of our souls; \"condemn not, and you shall not be condemned.\" (St. Luke, vi. 37.) \"No,\" says the holy apostle, (1 Corinthians iv. 5.) \"judge not before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.\"" } ] }, { "chapter": 4, "slug": "id262.html", "header": "James iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Whence are wars\u0002[1] \u0001and contentions,\u0002 in all kinds, but from your lusts and disorderly passions, coveting to have and enjoy what you have not, as to pleasures, riches, honours, &c. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You covet, and have not.\u0002 Though God has promised that whosoever asks shall receive, (Matthew vii. 8.) yet no wonder you receive not, \u0001because you ask amiss,\u0002 by asking such temporal things as would be prejudicial to your soul, or because you ask not with humility, devotion, and perseverance. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Adulterers:\u0002 which is here taken in a figurative sense for those who love creatures more than God, the true spouse of their souls; who reflect not that the love and friendship of this world is an enemy to God, and the true manner of serving him. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Do you think that the scripture saith in vain: To envy doth the spirit covet, which dwelleth in you?\u0002[2] This verse is obscure, and differently expounded. By some, of an evil spirit in men, by which they covet and envy others for having what they have not. Others understand God's spirit inhabiting in them; and then it is an interrogation, and reprehension, as if he said: Doth God's spirit, which you have received, teach or excite you to covet and envy others, and not rather to love and wish their good? And to enable men to do this, God is not wanting, who gives us greater grace, especially to the humble that ask it, though he resists the proud. (Witham) --- It is not evident to what part of Scripture St. James here alludes, the exact words are nowhere in the sacred writings. That which seems the most like this text, and the most adapted to his subject, is a passage from Ezechiel, \"I will set my jealousy against thee:\" (Ezechiel xxiii. 25.) i.e. I have loved thee with the love of jealousy, and I will revenge upon thee my slighted affections. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But he giveth greater grace.\u0002 The Holy Spirit which dwelleth in you, giveth you graces in proportion to your fidelity in complying with them, and according to your humility and the love which you bear to your neighbour. (Calmet) --- St. James may also mean by these two verses, to exhort the Jews and Gentiles, who were rather jealous of each other, to nourish no jealousy against one another, nor be troubled at the blessing which their neighbour enjoyed from the bountiful hand of the Almighty. Then will God deal to us with a more liberal hand, and will bestow upon us greater graces in proportion as we lay aside all ill-will towards our neighbour. But that he will withhold his hand from the envious man, because he resists the proud, and gives his grace to the humble. Glory is the exclusive property of heaven; whoever, therefore assumes it to himself, makes God his enemy. There is nothing in man since his fall; there is nothing in holy writ which does not preach to us this truth. --- N. B.[\u0001Nota Bene,\u0002 Note Well?] These last words, \"God resisteth the proud, and giveth grace to the humble,\" are only in the Septuagint edition, Proverbs iii. 34. The Hebrew and Vulgate read in this place, \"He shall scorn the scorners, and to the meek he will give grace.\" (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Be subject therefore to God;\u0002 humble yourselves in his sight, considering your own nothing. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Purify your heart\u0002 from the love of creatures, so that your affections be not divided betwixt God and this world, like persons of \u0001two minds\u0002[3] or two souls. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Be afflicted\u0002[4] \u0001and mourn,\u0002 and deplore your sins against his divine majesty; punish yourselves, and think not that a mere change of life is sufficient after so many sins committed. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Detract not one another,\u0002 (nor judge rashly) \u0001brethren.\u0002 Though he spoke so much against the evils of the tongue, he gives them a special admonition against the vice of detraction, so common in the world, as also against rash judgments, which happen so frequently where there are dissensions and divisions. He that detracteth, judgeth, and rashly condemneth his brother, may be said to detract and judge the law, inasmuch as he seems to contemn and condemn the law, by which these sins are forbidden; when, instead of obeying and complying with the law, he rather takes upon himself to act as a judge,[5] without fear of the law and of God, the only lawgiver, who is to judge all our actions, and who alone is able to destroy, or to free us and deliver us from the punishments we have deserved. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001To-day or to-morrow,\u0002 &c. An admonition against that presumption, when persons forget the uncertainty of life, and the vanity of all things in this world, which vanish like a vapour, and can never be relied upon, so as to count upon years and the time to come. All things here appear and disappear in a moment. Take heed, therefore, not to \u0001glory\u0002 or boast \u0001in your arrogancies;\u0002 (ver. 16.) literally, \u0001pride;\u0002 like the rich man, (Luke x.) who thought of nothing but a long and merry life, and was cut off that very night. And being now admonished, reflect that it is sinful to know what is good, what is your duty, and not to comply with it. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For what is your life? it is a vapour.\u0002 We frequently meet with three beautiful comparisons in holy writ. \"Remember that my life is but wind....As a cloud is consumed, and passeth away; so he that shall go down to hell, shall not come up.\" (Job vii. 7, 9.) \"Man is like to vanity, his days pass away like a shadow.\" (Psalm cxliii. 4.) Similar expressions also frequently occur in profane authors." } ] }, { "chapter": 5, "slug": "id263.html", "header": "James v.", "notes": [ { "marker": "Ver. 1-6.", "first": 1, "last": 6, "text": "\u0001Go\u0002 now \u0001rich men,\u0002 &c. In the first six verses, he gives admonitions to those among the Christians who were rich, not to rely on riches, nor value themselves on this account. You must look upon your riches and treasures as if they were already \u0001putrefied\u0002 and corrupted, your gold and silver eaten and consumed with rust: and their rust shall rise in \u0001testimony\u0002 and judgment against you, for not making better use of them. As your coin is eaten with rust, so shall your bodies be hereafter as it were eaten and consumed by fire. You heap up to yourselves a treasure in the day of wrath, while through covetousness, and hard heartedness, you defraud \u0001labourers\u0002 of their \u0001hire,\u0002 living at the same time in feasting and luxury, as \u0001in the day of slaughter.\u0002 That is, feasting as men are accustomed to do, on the days when victims are slaughtered, offered, and eaten with great rejoicing. Others expound it, as if you were feeding, and making yourselves fit sacrifices and victims for God's anger and indignation. (Witham) --- \u0001You have feasted,\u0002 &c. The Greek is, \"you have lived in delicacies and debaucheries, and have feasted upon your hearts as for the day of sacrifice:\" \u0001Etruphesate, kai espatalesate ethrepsate tas kardias umon os en emera sphages.\u0002 That is, you have fattened yourselves with good cheer and sensual pleasures, like victims prepared for a solemn sacrifice. (Calmet) --- Others among you have unjustly oppressed, accused, and brought to condemnation \u0001the just one,\u0002 by which seems to be understood just and innocent men, who are divers times deprived of their fortunes, and even of their lives, by the unjust contrivances of powerful wicked men. (Witham)" }, { "marker": "Ver. 7-11.", "first": 7, "last": 11, "text": "\u0001Be patient,\u0002 &c. He now in these five following verses turns his discourse from the rich to the poor, exhorting them to patience till the coming of the Lord to judgment, which \u0001draweth near;\u0002 his coming to judge every one is at his death. Imitate the patience of the husbandman, waiting for fruit after that the earth hath received the timely and \u0001early\u0002[1] rain soon after the corn is sown, and again more rain, that comes later to fill the grain before it comes to be ripe. This seems to be the sense by the Greek: others expound it, till he receive the early and latter fruits. (Witham) --- \u0001Behold the judge standeth before the door.\u0002 This expression is synonymous with that in the foregoing verse. \"The coming of the Lord is at hand.\" This way of speaking is not uncommon in Scripture. Thus God said to Cain: \"If thou hast done evil, shall not sin forthwith be present at the door?\" St. James is here speaking of the approaching ruin of Jerusalem, the destruction of the temple, and the dispersion of the Jews by the Romans. (Calmet) --- Call to mind for your encouragement the trials and constancy[2] \u0001of the prophets: the patience of Job,\u0002 after which God rewarded him with great blessings and property, and \u0001you have seen the end of the Lord;\u0002 that is, what end the Lord was pleased to give to Job's sufferings. But St. Augustine, Ven. Bede, &c. would have these words, \u0001the end of the Lord,\u0002 to be understood of the death of our Lord Jesus Christ, on the cross, for which God exalted him, &c. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001But above all things....swear not,\u0002 &c. This earnest admonition is against all kind of oaths in common conversation, (not against oaths made on just and necessary occasions) and in the very same words, as our blessed Saviour warned all people against this sin of swearing. (Matthew, chap. v.) How unaccountably is this commandment of God contemned? And what a dreadful account will some day be exacted for so many oaths, curses, and blasphemies, which are now so common, that we may rather wonder at the patience of God and that already exemplary punishments have not fallen upon whole cities and kingdoms for this continued profanation of the holy name of God? (Witham) --- St. James here repeats the injunctions of our Saviour, \u0001not to swear al all.\u0002 (Matthew v. 34.) See the annotations in that place." }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001Is any man sick among you?\u0002[3] or in danger of death by sickness, \u0001let him call,\u0002 or \u0001bring in the priests of the Church,\u0002 &c. The apostle here enjoins the constant use of the sacrament, called extreme unction, or the last \u0001anointing with oil,\u0002 instituted, (as were all the sacraments of the Church) by our Saviour Christ, and which is here fully and clearly delivered in plain words, expressing, 1. the persons to whom this sacrament is to be administered; 2. the minister; 3. the form; 4. the matter; 5. the effects. As to the first, \u0001is any man sick among you?\u0002 This sacrament then is to be given to every believing Christian, who is in danger of death by sickness. 2. \u0001Bring in the priests,\u0002 one or more, they are the ministers of this sacrament. The Protestant translation has the \u0001elders;\u0002 yet in their book of common prayer, he who is called in to assist and pray with the sick, is called either the minister, the curate, or the priest, never the elder. Dr. Wells has not changed the word \u0001elders\u0002 in his translation; but in his paraphrase he expounds it of those ministers of the church who are above deacons. 3. \u0001And let them pray over him.\u0002 Besides other prayers, the form of this sacrament is by way of prayer, \u0001let the Lord forgive thee,\u0002 &c. 4. \u0001Anointing him with oil.\u0002 The oil with which he is anointed by the priest, is the outward visible sign, and the matter of this sacrament, as water is the matter of baptism. 5. \u0001And the prayer of faith shall save the sick man,\u0002 &c. All the sacraments of the new law have their virtue from the merits of our Saviour, Christ, and therefore must be ministered and received with faith in our Redeemer. (Witham) --- \u0001Is any man sick?\u0002 &c. The Greek expression in this place is equivalent to, \"Is any one dangerously ill amongst you?\" \u0001Asthenei tis en umin.\u0002 The primary intention of this sacrament of extreme unction, is to confer a special grace upon the dying Christian, to strengthen him in his last and dreadful conflict, when the prince of darkness will exert his utmost to ruin his poor soul. But besides this, it was also intended to free man from venial sin, and likewise from mortal, if guilty of any, provided he were contrite and not able to have recourse to the sacrament of penance. But the sacrament of penance being the only regular means of obtaining pardon for mortal sin committed after baptism, a person must first have recourse to this sacrament, if he be able, as a necessary preparation for the sacrament of extreme unction. Other effects of this sacrament are, that it lessens the temporal punishment due to sin, and restores health to the worthy receiver, if it be expedient for the good of his soul. (St. Augustine, serm. 215. C. Theol. Petav. Habert. Bailly, &c. de Extrem. Unct.) --- How great then is the folly of such persons as are afraid to receive this sacrament, imagining it to be the irrevocable sentence of impending dissolution? whereas one of the very effects of this sacrament is to restore health, if it be expedient for the soul; and who would wish for health upon any other conditions? (Haydock) --- The anathemas pronounced by the council of Trent against those who deny the existence of this sacrament, are sufficient to establish the belief of it in the minds of Catholics. See session 14, canon 1, 2 and 3, of the council of Trent. It may be proper, however, to observe, in confirmation of our belief of this sacrament, that whenever the ancient Fathers have had occasion to speak of extreme unction, they have always attributed to it all the qualities of a sacrament, as St. Chrysostom who proves from this text of St. James the power which the priest has to forgive sins; (lib. 3. de Sacerdotio.; St. Augustine, ser. 215) not to mention Origen, who wrote at the beginning of the third century, (hom. ii. in Levit.) enumerating the different ways by which sins are forgiven in the new law, says, \"That they are remitted when the priests anoint the sick with oil, as is mentioned in St. James.\" When Decentius, bishop of Eugenium in Italy, in 416[A.D. 416], wrote to Innocent I upon this sacrament, he makes no question whether it was a sacrament, but only consults him concerning the manner of administering; whether a bishop could give it, or whether priests were the only administerers of this sacrament, as St. James says, \"Let them call in the priests of the Church;\" and whether it could be given to penitents before they had been reconciled by absolution. To the former question, the pope replied there could be no doubt, as St. James could never mean that bishops were excluded as being higher than priests; but that he supposed them to be taken up with other things. We might add to this, the word presbyter was then used indiscriminately for both bishops and priests. (Haydock) --- As to the next question, whether penitents could receive this sacrament before absolution, he answered in the negative. \"For,\" says he, \"can it be thought that this one sacrament can be given to those who are declared unworthy of receiving the rest?\" (Innocent I in epist. ad Decent. chap. viii.; Habert. de Extre. Unct.) --- If it be objected that mention is not more frequently made of this sacrament in the writings of the ancients, we will answer with Bellarmine, that the most evident things were not always written, but only as occasion offered, that many of the mysteries were kept secret, to preserve them from the ridicule of the infidels. That in the times of persecution it was more difficult to administer this sacrament and less necessary, as the greatest part of Christians died not by sickness but by martyrdom. (Theol. Petav. de Extre. Unc.) --- Ven. Bede in Luke ix. speaketh thus: \"It is clear that this custom was delivered to the holy Church by the apostles themselves, that the sick should be anointed with oil consecrated by the bishop's blessing.\" --- \u0001Let him bring in,\u0002 &c. See here a plain warrant of Scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms. (Challoner) --- And \u0001the Lord,\u0002 by virtue of this sacrament, or if you will, sacramental prayer, \u0001shall raise him up,\u0002 shall give him spiritual strength and vigour to resist the temptations which at that hour are most dangerous. He shall also \u0001raise him up,\u0002 by restoring him his corporal health, when God sees it more expedient for the sick man. --- \u0001And if he be in sins, they shall be forgiven him,\u0002 not merely by prayer, but by this sacrament. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Confess, therefore, your sins,\u0002 &c. Divers interpreters expound this of sacramental confession, though, as the authors of the annotations on the Rheims Testament observe, this is not certain. The words \u0001one to another,\u0002 may signify that it is not enough to confess to God, but that we must also confess to men, and not to every man, but to those whom God appointed, and to whom he hath given the power of remitting sins in his name. I cannot but observe that no mention at all is made, \"in the visitation and communion of the sick,\" in the Protestant common prayer book, of this comfortable passage out of St. James, of calling in \u0001the priests of the Church,\u0002 of their \u0001anointing him with oil...\u0002.and that \u0001his sins shall be forgiven him.\u0002 Perhaps having laid aside that sacrament, it seemed to them better to say nothing of those words. But such a confession as is practised by all Catholics, is at least there advised. \"The sick person,\" saith the book of common prayer, \"here shall be moved to make a special confession of his sins....After which confession, the priest shall absolve him after this sort. Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, who truly repent, forgive thee....and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, \" &c. Here is a special confession, or a confession of particular sins; here is a power of forgiving sins in God's name, acknowledged to be given to the Church, and to priests; here are the very same words used by every Catholic priest in the sacrament of penance. This is clearly ordained in their liturgy: how far it is complied with, I know not. (Witham) --- \u0001One to another.\u0002 That is, to the priests of the Church, whom (ver. 14.) he had ordered to be called for, and brought in to the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name. (Challoner) --- \u0001Pray for one another.\u0002 Here is recommended prayer in general, as a most necessary Christian duty. He encourages them to it by the example of Elias[Elijah]. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He who causeth a sinner to be converted,\u0002 &c. St. James concludes his epistle with a work of charity, one of the most acceptable to Almighty God, and most beneficial to our neighbour, when any one becomes instrumental in converting others from their errors, or from a wicked life; for it is only God that can convert the heart. But he who with a true and charitable zeal, animated with the love of God and of his neighbour, makes this the chief business of his life, has this comfort here given him, that this will \u0001cover\u0002 in the sight of God \u0001a multitude of sins,\u0002 which he may have contracted through human frailty. The Church of England, when they modelled the articles of their reformation, received this epistle of James as canonical. They profess to follow the holy Scriptures as the only rule of their belief: they find in the 14th and 15th verses of this chapter these words: \"Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil....and if he be in sins, they shall be forgiven him.\" In these words they find all that they themselves require, to be a sacrament of the new law; to wit, a precept or injunction, clear and unlimited as to time, a visible sign, with a promise of invisible grace, in remitting of sins, the minister of it, and the persons specified who are to receive it. They also found this practised at the time of the reformation by the Universal Church, by all Catholics, both in the east and west, both by the Latin and by the Greek Churches; and that all Christian Churches received it as a sacrament; and yet they thought fit to lay it quite aside, as if it was neither a sacrament nor a holy ceremony, nor a pious custom fit to be retained. They must have judged that they had convincing proofs both to contradict in other things the judgment and belief of the Catholic Church, and also in this particular; as to which latter case, I shall examine the reasons which they bring. I presume it may be needless to insist upon the groundless imagination of Wycliff, and some heretics about that time, who denied this to be a sacrament, fancying it was prescribed by St. James, because the oil of Palestine was a sovereign remedy to cure diseases. If so, any physician, any old woman or nurse to the sick, might have applied oil full as well, if not better than the priests. Calvin, and the reformation writers, give us the following reasons or conjectures, that this anointing, as well as that, (Mark vi. 13.) was only to be used for a time, by those who had the gift of curing diseases miraculously; so that like other miraculous gifts, (as the speaking of tongues, prophesying, &c.) it was but to last during the first planting of the Christian faith. Dr. Fulk, against the Rheims Testament, and Mr. Baxter, &c. affirm boldly, that Christ \"appointed his apostles to anoint those with oil whom they cured.\" And Dr. Hammond says, \"that the anointing with oil, was a ceremony used by Christ and his apostles in their miraculous cures.\" They assert this, as if it was taught by Scripture itself. They are no less positive that this anointing soon ceased, and was laid aside with the gift of miraculous cures, given sometimes to the first Christians at their baptism, or when they received the Holy Ghost in the sacrament of confirmation. Dr. Fulk, besides this, is positive that \"the Greek Church, never to this day received this anointing and praying over the sick as a sacrament.\" These are their arbitrary, groundless, and false expositions, which they bring against a clear text of the holy Scriptures. It might be sufficient to oppose the judgment and authority of the Church to their private judgment. But to answer in short each particular: we find by the evangelists, (Matthew x. 8.; Mark vi. 13.; Luke x. 9.) that Christ gave to his twelve apostles, and afterwards to his seventy-two disciples, in their first mission before his death, (which was only into the cities of Israel) a power of \u0001casting out devils, of raising the dead,\u0002 or \u0001curing diseases\u0002 in his name. And St. Mark tells us, \u0001that they cast out many devils, and anointed many sick with oil, and cured them.\u0002 But when Dr. Fulk and others add, that our Saviour appointed, ordered, or commanded them to anoint with oil those whom they cured, no such thing is said, nor insinuated, neither by St. Mark nor by any of the evangelists, nor any where in the holy Scriptures. And how Dr. Hammond could tell us that this \"anointing with oil was a ceremony used by Christ himself,\" I cannot imagine. As for the apostles and disciples, they might cure many, making use of oil, and many without it by laying hands upon them, by a prayer, or by calling upon the name of Jesus, as the seventy-two disciples returned to him with joy, (Luke x. 17.) saying, \u0001Lord, even the devils are subject to us in thy name.\u0002 Neither is it judge probable by the interpreters that the apostles, in their miraculous cures, were tied up or confined to the use of oil: especially since we find that after Christ's resurrection, in their second mission to all nations, Christ foretells (Matthew xvi. 18.) that they who believe in him, shall have this miraculous gift of healing the sick, but mentions only the laying of hands upon them: \u0001they shall lay hands on the sick, and they shall be well.\u0002 Besides had Christ appointed or given orders to his disciples to make use of oil in such miraculous cures, it would scarce have happened but we should have some examples of it in the Acts of the Apostles, where so many miraculous cures are related to have been done by St. Peter, by St. Paul, and others, but no mention of this ceremony of oil. We agree with our adversaries that this gift of miraculous cures, of which St. Paul speaks, (1 Corinthians xii.) was common only for a short time, like the other gifts of the Holy Ghost, which were only necessary, as St. Augustine takes notice, at the first planting of the Christian faith; and so that anointing with oil, merely as it was made use of in miraculous cures of the body, soon ceased, perhaps even before our Saviour's death; but we believe as our Saviour appointed water to be the matter of the sacrament of baptism, so he would have oil to be the matter of the sacrament of the sacrament of extreme unction, which he instituted to strengthen the souls of the sick, against the dangers and temptations at the approach of death, and of which St. James here speaks near upon thirty years after Christ's ascension. And the anointing in St. Mark, used in corporal diseases, may be looked upon as a figure of the sacrament of extreme unction in St. James, as the frequent washings or baptisms, as they are called, of the Jews, and especially the baptism of St. John the Baptist, was a figure of the baptism of Christ. The miraculous gift of healing, as well as other gifts of the Holy Ghost, was often given with the sacraments, which were to be always continued, and not to cease, with those gifts. We may also take notice, that neither they who had this gift of healing, had any command or advice to make use of it to all that were sick, nor were all that were sick ordered to seek for a cure of those who had this gift; whereas here St. James orders every one to send for the priests of the Church to anoint him, and pray over him for spiritual relief. St. Timothy had frequent infirmities, as we read in 1 Timothy v. 23., nor yet did St. Paul, who had that gift, cure him. The same St. Paul \u0001left Trophimus sick at Miletum.\u0002 (2 Timothy iv. 20.) Epaphroditus, St. Paul's \u0001companion in his labours,\u0002 was sick, when he had St. Paul with him, \u0001even unto death;\u0002 that is, so as to be at the point of death (Philippians ii. 27.); nor yet did St. Paul, but God, restore him to his health. And if St. James had spoken of a miraculous restoring of corporal health by that anointing, he should rather have said: bring in those who have the gift of healing; for we may reasonably suppose that many had this gift who were not priests, and we have no reason to suppose that all priests had this gift. Our adversaries tell us with great assurance, that this anointing mentioned by St. James was soon laid aside; which, say they, we may gather from the silence of the writers in the three following ages[centuries]. To this merely negative argument the Catholics answer: 1. That it is enough we have the tradition and practise of the Church, witnessed by the writers in the ages[centuries] immediately succeeding. 2. That the greatest part of the writings in those ages[centuries] are not extant. 3. The writers of those times seldom mentioned those things which were sufficiently known among the Christians by daily use, especially what related to the sacraments and mysteries of the Christian religion, which (as it appears by the writings that they were able to preserve) they made it their particular endeavour to conceal from the heathens, who turned them to derision and contempt. In the mean time, had not this anointing been always retained and continued, the ages[centuries] immediately following would not have conspired every where to practise it, and to look upon it as a sacrament. Not to insist on the authority of Origen,[4] in the beginning of the third age[century], (hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when \u0001priests anoint the sick with oil,\u0002 as in the epistle of St. James; St. Chrysostom[5] in the end of the fourth age[century], (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben., written before the end of the fourth age, about the year 375) says, that \u0001priests\u0002 (and his word expresseth sacrificing priests, not elders) \u0001have now \u0002a power to remit \u0001sins,\u0002 which he proves from those words in St. James, \u0001Is any man sick among you?\u0002 &c. This shews, as do also Origen's words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I[6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age[century], in the year 416, calls this anointing and prayer over the sick, set down in St. James' epistle, \u0001a sacrament\u0002 in the same sense as other sacraments in the new law. See Labbe's Councils, tom. ii, p. 1248. And as to what Innocent I and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliation, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages[centuries]. St. Gregory (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, in the year 668, among other decrees, ordains that sick persons receive the holy unction, set down by St. James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in a council of Chalons, the year 813, canon 48; by a council at Aix la Chapelle, the year 830, canon 5; by the council of Mayence, in the year 847, canon 26, &c. Now since we find this anointing made use of as a sacrament at least from the fourth age[century], let our adversaries tell us when this anointing prescribed by St. James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rheims Testament observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that \u0001this anointing was never to this day received in the Greek Church as a sacrament.\u0002 This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age[century], nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age[century], when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed the same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age[century]. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the \u0001Augsbourg confession\u0002 met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held \"in the orthodox Catholic Church seven divine sacraments,\" the same as in the Latin Church, \u0001baptism....and the holy oil.\u0002 Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (in the years 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held \u0001seven sacraments.\u0002 See M. Arnauld, tom. iii. Perpetuitè de la Foy; and the dissertations of M. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. (Witham) --- If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour's salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater?" } ] } ] }, "jde": { "book": "jde", "intro": [ { "text": "THE", "center": true }, { "text": "CATHOLIC EPISTLE OF ST. JUDE,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "This Epistle, as we find by Eusebius (lib. iii. History of the Church, chap. xxv.) and St. Jerome, (in Catalogo) was not everywhere received as canonical till about the end of the fourth age[century]. It is cited by Origen, hom. vii. in Josue[Joshua]; by Tertullian, lib. de cultu fœminarum; by Clement of Alexandria, lib. iii. Pædag.; by St. Athanasius, in Synopsi; by St. Gregory of Nazianzus, Carm. xxxiv.; by St. Cyril of Jerusalem, Catech. 4ta.; by the councils of Laodicea and the third council of Carthage; by St. Augustine, lib. ii. de Doct. Christianâ, chap. viii. See Tillemont, and Nat. Alex. in his preface to this epistle. The time when it was written is uncertain, only it is insinuated in ver. 17, that few of the apostles were then living, perhaps only St. John. The design was to give all Christians a horror of the detestable doctrine and infamous practices of the Simonites, Nicolaites, and such heretics, who having the name of Christians, were become a scandal to religion and to all mankind, as may be seen in St. Irenæus and St. Epiphanius. He copies in a manner what St. Peter had written in his third[second?] Epistle, Chap. ii. (Witham)" }, { "text": "St. Jude in the first part of his Epistle, (ver. 1 to 16) writes against certain heretics of his day, known in history by the name of Gnostics, whose extravagant opinions and shameful and criminal disorders have been described by St. Epiphanius, St. Irenæus, and other Fathers. In the second part, he seems to have principally in view such as were to arise in the latter times; and he exhorts such of the faithful as should live to see those days, to remain firm in the faith which they had received, applying themselves to prayer, persevering in charity, and awaiting the mercy of our Lord Jesus Christ and eternal life, which He has promised them. St. Jude in thus exerting himself, like St. Peter, against the first and last heresies, has invincibly established the perpetuity of the Catholic Church. With regard to the doubts of certain authors relative to the authenticity of this Epistle, we can oppose Origen, who says that St. Jude wrote a letter, which in the few lines it contains, includes discourses full of force and heavenly grace" }, { "text": "\u0001Ioudas egrapsen epistolen oligostichon men, pepleromenen de ton tes ouraniou charitos erromenon logon.\u0002" }, { "text": "And St. Epiphanius says, that he believed the Holy Ghost inspired St. Jude with the design of writing against the Gnostics in the letter he has left us....We find it inserted in the ancient catalogues of sacred Scripture, as in that of the council of Laodicea, canon. lx; of Carthage, canon xlvii: nor can there be any reasonable doubt at present for admitting it into the canon of Scripture. It is received by the Catholic Church, and has been received ever since the fourth age[century]. What gave doubts relative to the authenticity of this Epistle, was the author's quoting a prophecy of Enoch, which seemed to have been taken from a spurious work published under the name of this patriarch, and a fact concerning the death of Moses, not found in the canonical books of the Old Testament; but the apostle might have cited the prophecy of Enoch, and the fact concerning Moses, on the faith of some ancient tradition, without a reference to any book. Eusebius (History of the Church, lib. iii. chap. xxv.) bears testimony that this Epistle, though not frequently cited by the ancients, was publicly read in many Churches. Clement of Alexandria, Tertullian, and the later Fathers, have admitted it as a part of canonical Scripture. Hence Luther, the Centuriators of Magdeburg, and the Anabaptists, have no just reason to look upon this Epistle as doubtful. Le Clerc, in his Hist. Eccles. (an. 90.) acts more candidly in admitting it without any scruple. As for the exception Grotius takes from St. Jude not assuming the quality of apostle, and from its not being universally received in the first ages[centuries], we can answer, that St. Peter, St. Paul, St. John, did not take the title of apostles at the head of all their letters, and that some Churches have doubted at first of the authenticity of other writings, which have afterwards been universally acknowledged as authentic and canonical." } ], "intro_slug": "id284.html", "chapters": [ { "chapter": 1, "slug": "id285.html", "header": "Jude i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And brother of James,\u0002 the apostle and bishop of Jerusalem; he might have added, the brother of Christ, as he and the same St. James are so styled; i.e. cousin germans. --- \u0001And called.\u0002 That is, to all converted to the faith of Christ, whether they were Jews or Gentiles. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Being very solicitous to discharge my duty of an apostle, in writing and instructing you in the common concern of your salvation, I judge it necessary at present to write this letter, to exhort you \u0001to contend earnestly,\u0002[1] and stand firm in the Christian faith. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For there have crept in some men, impious\u0002 men, (who were of old[2] foretold that they should fall into condemnation, by their own obdurate malice) the disciples of Simon the magician, and the Nicolaites, who endeavour to turn \u0001the grace of our God,\u0002 and the Christian liberty into all manner of infamous[3] \u0001lasciviousness;\u0002 who, by their ridiculous fables, deny \u0001the only sovereign Ruler, and our Lord Jesus Christ.\u0002 Some by \u0001the only sovereign,\u0002 or master of all things, understand God the Father, and our Lord Jesus Christ, who, according to his divine Person, is the same God, Master, and Lord with him, and the Holy Ghost. But many interpreters think the true sense and construction is this, \u0001denying\u0002 Jesus Christ,\u0001 our only sovereign \u0002\u0001master,\u0002[4] \u0001and Lord.\u0002 The reasons for this exposition are: 1. That this verse of St. Jude seems correspondent to that of St. Peter, (2 Peter ii. 1.) where he says of the same heretics, that they deny \u0001the Lord who bought them,\u0002 or deny him that bought them, to be Lord. 2. Because the disciples of Simon denied Jesus Christ to be truly Lord God, but denied not this of the Father. 3. Because the Greek text seems to denote one and the same to be sovereign master and the Lord. See Cornelius a Lapide. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001But I will admonish you, that once\u0002[5] (that is, some time ago, when you were converted and instructed) \u0001knew all things\u0002 that were necessary as to the Christian faith, I will then put you in mind of the judgments and chastisements that such sinners may expect, \u0001that Jesus,\u0002[6] not as man, but as God, having \u0001saved\u0002 the \u0001people\u0002 of Israel from their slavery in \u0001Egypt, did afterwards\u0002 on several occasions punish and \u0001destroy those\u0002 among them, \u0001who believed not;\u0002 who were rebellious and incredulous to his promises. (Witham) --- The Greek, and after it the Protestant version, have the \u0001Lord saved;\u0002 the Vulgate has \u0001Jesus,\u0002 which signifies Saviour, and may in this place be understood of the Word, who from his incarnation took the name of Jesus (Bible de Vence) --- Menochius says it means Josue[Joshua], who is thus styled by the seventy interpreters [in the Septuagint]." }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "\u0001Principality.\u0002 That is, the state in which they were first created, their original dignity. (Challoner) --- \u0001Having given themselves over to\u0002[7] \u0001fornication,\u0002 or to excessive uncleanness. --- \u0001Going after other flesh,\u0002 and seeking unnatural lusts, with those of the same sex. (Witham) --- Impurity punished by fire and sulphur. Fire is a punishment proportioned to the criminal passion of the voluptuous. That of Sodom was most dreadful, but then it was of short duration. There is another fire that will never be extinguished." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In like manner these men\u0002 (heretics) \u0001also defile the flesh\u0002 with their horrid abominations, \u0001despise\u0002 just \u0001dominion,\u0002 all lawful authority, as well as ecclesiastical as civil; \u0001blaspheme majesty,\u0002 speak ill, and rail both against the majesty of God, and those whom he hath invested with power derived from him. (Witham) --- \u0001Blaspheme,\u0002 &c. Speak evil of them that are in dignity; and even utter blasphemies against the divine majesty. (Challoner) --- The justice of God generally punishes the pride of heart, by abandoning the body to shameful and humiliating abominations, and this we observe in the chief heresiarchs. Their pride makes them rebel against authority; and when once they have got free of this yoke, every other restraint is laughed at." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001When Michael,\u0002 &c. We do not find this in any other canonical Scripture, so that St. Jude must either have had it from some tradition among the Jews, or from some writing which he, by the Spirit of God, knew to be true. It is not expressed on what account this \u0001dispute\u0002 or strife was, betwixt St. Michael and the devil, about \u0001the body of Moses.\u0002 The common interpretation is, that St. Michael conveyed the body of Moses out of the way, and from the knowledge of the Israelites, lest they should pay to it some idolatrous worship; whereas the devil, for that end, would have it buried, so that the people might know the place and adore it. See Deuteronomy xxxiv. 6. where it is said, \"and no man hath known of his sepulchre until this present day.\" (Witham) --- \u0001Contended about the body,\u0002 &c. This contention, which is no where else mentioned in holy writ, was originally known by revelation, and transmitted by tradition. It is thought the occasion of it was, that the devil would have had the body buried in such a place and manner, as to be worshipped by the Jews with divine honours. --- \u0001Command thee,\u0002 or, \u0001rebuke thee.\u0002 (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001These men blaspheme whatsoever things they know not,\u0002 as it is the custom of false and ignorant teachers: and as to things which they know by their senses, in \u0001these they are corrupted,\u0002 following, like brute beasts, their natural lusts and appetites. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001They have\u0002 imitated, or \u0001gone in the way of Cain,\u0002 who murdered his brother; and they have a mortal hatred against the faithful. They have imitated \u0001Balaam\u0002[8] and his covetousness, (see 2 Peter ii. 15.) \u0001and Core,\u0002 (Numbers xvi.) who with others opposed Moses; and as these sinners perished, so will they. (Witham) --- \u0001Way,\u0002 &c. Heretics follow the way of Cain, by murdering the souls of their brethren; the way of Balaam by putting a scandal before the people of God, for their own private ends; and the way of Core or Korah, by their opposition to the church governors of divine appointment. (Challoner)" }, { "marker": "Ver. 12-13.", "first": 12, "last": 13, "text": "\u0001These are spots in their banquets;\u0002 (see 2 Peter ii. 13.) in which they commit unheard of abominations, \u0001twice dead,\u0002 which signifies no more than quite dead,\u0001 clouds without water,\u0002 &c. All these metaphors are to represent the corrupt manners of these heretics. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Enoch,\u0002 &c. Though the ancient writers mention an apocryphal book of Enoch's prophesies, yet St. Jude might know by tradition, or by the Spirit of God, what Enoch truly prophesied concerning God's coming with \u0001thousands of his saints,\u0002 to judge, condemn, and punish the wicked for their impieties and blasphemies. (Witham) --- \u0001Prophesied.\u0002 This prophecy was either known by tradition, or from some book that is since lost. (Challoner)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Nothing more terrible than a God avenging in the majesty of his power his own cause. Then the impious libertine, in proportion as he has studied to extinguish in himself and to stifle in others the light of faith, the more shall be confounded and overwhelmed with the glory of God in the day of just retribution." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Speaketh proud things, admiring persons for gain's sake.\u0002 It is a part of the character of these heretics to seem to \u0001admire\u0002 and flatter others when they can gain by it. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Be mindful,\u0002 &c. He now exhorts the faithful to remain steadfast in the belief and practice of what they had heard from the apostles, who had also foretold that in after times (literally, in the \u0001last time,\u0002)[9] there should be false teachers, scoffing and ridiculing all revealed truths, abandoning themselves to their passions and lusts, who \u0001separate themselves\u0002 from the Catholic communion by heresies and schisms; \u0001sensual men,\u0002[10] carried away, and enslaved by the pleasures of the senses. (Witham)" }, { "marker": "Ver. 20-21.", "first": 20, "last": 21, "text": "\u0001Building yourselves.\u0002 That is, raising by your actions a spiritual building, founded 1. upon \u0001faith;\u0002 2. on the \u0001love of God;\u0002 3. upon hope, whilst you are \u0001awaiting\u0002 for the \u0001mercies\u0002 of God, and the reward \u0001of eternal life;\u0002 4. joined with the great duty of \u0001prayer.\u0002 (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And some indeed reprove, being judged.\u0002 He gives them another instruction to practise charity in endeavouring to convert their neighbour, where they will meet with three sorts of persons. 1. With persons obstinate in their errors and sins, these may be said to be already judged and condemned, they are to be sharply reprehended, reproved, and, if possible, convinced of their errors. 2. As to others, you must endeavour to save them, by snatching them as it were out of the fire, from the ruin they stand in great danger of. 3. You must have compassion on others in great \u0001fear,\u0002 when you see them, through ignorance or frailty, in danger of being drawn into the snares of these heretics; with these you must deal more gently and mildly, with a charitable compassion, hating always, and teaching others to hate the carnal coat, which is defiled, their sensual and corrupt manners, that defile both the soul and body. (Witham)" }, { "marker": "Ver. 24-25.", "first": 24, "last": 25, "text": "\u0001Now to him,\u0002 &c. St. Jude concludes his epistle with this doxology of praising God, and praying to \u0001the only God, our Saviour,\u0002 which may either signify God the Father, or God as equally agreeing to all the Three Persons [of the blessed Trinity], who are equally the cause of Christ's incarnation and man's salvation \u0001through Jesus Christ, our Lord,\u0002 who being God from eternity, took upon him our human nature, that he might become our Redeemer. (Witham) --- To whom, O Lord, can we give the glory of our salvation, unless to thee, to whom all is due? To whom can we consecrate our hearts, but to him who has redeemed them with his blood, sanctified them by his Spirit, and who is to make them happy by his glory? Reign there, O Lord, as on thy throne, now by thy love; that you may reign there hereafter with glory, magnificence, and sovereignty in heaven." } ] } ] }, "jdg": { "book": "jdg", "intro": [ { "text": "THE BOOK OF JUDGES.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner)" }, { "text": "Some are of opinion, that the judges might have each left records of their respective administrations, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel)" }, { "text": "The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and many of the people were taken by the Philistines. (Huet)" }, { "text": "Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel)" }, { "text": "The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock)" }, { "text": "They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The \u0001Suffetes, \u0002who were Carthaginian magistrates, seem to have taken their name from these \u0001Ssuptim.\u0002 (Du Hamel)" }, { "text": "When God did not raise up judges, in an extraordinary manner, a kind of anarchy prevailed. (Haydock)" }, { "text": "Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius)" }, { "text": "Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. \u0001Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum.\u0002 (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards \"the judges as so many figures\" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. \u0001Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed,\u0002 &c., Ecclesiasticus xlvi. 13, 14. (Worthington)" }, { "text": "St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the \u0001spirit of the Lord,\u0002 chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock)" }, { "text": "Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of \u0001judge\u0002 here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius)" }, { "text": "They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. \u0001Moses\u0002 governed 40 years, \u0001Josue\u0002 20, the \u0001Ancients\u0002 20, king of Mesopotamia 8, \u0001Othoniel\u0002 40, Moabites 18, \u0001Aod\u0002 20, \u0001Samgar\u0002 0, the Chanaanites 20, \u0001Debora\u0002 and Barac 40, Madianites 7, \u0001Gedeon\u0002 40, Abimelech 3, \u0001Thola\u0002 23, Ammonites 0, \u0001Jair\u0002 22, \u0001Jephte\u0002 6, \u0001Abesan\u0002 7,\u0001 Ahialon\u0002 10, \u0001Abdon\u0002 8, Philistines 0, \u0001Samson\u0002 20, and with Heli 20, \u0001Heli and Samuel\u0002 25, Samuel and \u0001Saul\u0002 20, \u0001David\u0002 40, \u0001Solomon\u0002 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)" } ], "intro_slug": "id564.html", "chapters": [ { "chapter": 1, "slug": "id565.html", "header": "Judges i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After.\u0002 Hebrew, \"And after,\" as if this consultation had taken place immediately after the decease of their late victorious general, who had not pointed out his successor. But it is probable that the ancients who governed in their respective tribes, (Calmet) were only roused to this act of vigour some time after, on seeing the preparations of the Chanaanites, particularly of Adonibezec, whose power became very alarming. (Haydock) --- Indeed it is wonderful how he had escaped the vigilance of Josue, if he had been king during the lifetime (Calmet) of that enterprising leader. It is therefore more likely that he took advantage of the lethargy of the Israelites after his death, and rose to a degree of eminence, which made the people of God consult the high priest, how they were to resist his efforts, (Haydock) who was to be their generalissimo, (Calmet) or which of the tribes was to make head against him. (Menochius) --- God only gave answer to the last question, and it does not appear that all Israel was engaged in this war. After the defeat of the king, the different tribes might easily have subdued the enemies who held possession of part of their territory, if they had been vigorous." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Said,\u0002 by the mouth of Phinees, (Josephus, [Antiquities?] v. 2,) who had succeeded Eleazar in the pontificate. The latter survived Josue some little time, so that this must have happened some time later. Le Clerc offers violence to the text, when he asserts that the war against Adonibezec took place under the government of Josue. --- \u0001Juda.\u0002 Some suppose that this is the name of the leader: but most people conclude from the sequel, that it designated the tribe. (Calmet) --- This first judge was of this tribe, but not all of them. The manner of consulting the Lord was by the high priest praying before the tabernacle, Exodus xxix. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Brother.\u0002 They had the same mother, Lia, and were intermixed in the same country. The two tribes unite both for the public and their own private advantage. The king whom they attacked first, did not dwell in the territory of Juda, as the others did, whom they defeated in this chapter." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Pherezite.\u0002 This name denotes \"a countryman,\" as the former does \"a merchant.\" None of the children of Chanaan were of this appellation, Genesis x. 15. The people of the country assembled therefore at \u0001Bezec,\u0002 where Saul called a rendezvous when he was going to attack Jabes, and which seems to have been near the Jordan, 17 miles from Sichem. (Eusebius; St. Jerome) --- It signifies \"lightning.\" A place of this name lies to the west of Bethlehem. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Adonibezec,\u0002 \"Lord of Bezec.\" The cruelty of this tyrant, and the oppression which he probably made some of the Israelites suffer, roused their attention, and they treated him as he had treated others. He had perhaps recourse to such a cruel expedient, to disable his enemies from ever entering the lists against him afterwards, as the Athenians, who cut off the fingers of the inhabitants of Egina, that these islanders might not dispute with them the empire of the sea. (Cicero, Offic. 3.) Some have thus maimed themselves that they might be exempted from going to war, a practice not unusual among the Romans; and the Italian word \u0001poltron, \u0002signifies one whose fingers are cut off, as it was supposed, out of cowardice. David ordered the hands and the feet of the murderers of Isboseth to be cut off, and this sort of punishment is common in the eastern countries. Eight hundred Greeks who had been treated in this manner by the Persians, presented themselves to Alexander, at Persepolis, to implore his protection. (Curt. &c.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Table,\u0002 at different times. (Haydock) --- These were probably princes of some cities of Chanaan, who had been conquered by the tyrant. He obliged them to feed, like dogs, of what he threw down from his splendid table. Thus Sesostris made the kings whom he had overcome, drag his chariot. Sapor forced the Emperor Valerian to serve as a footstool, when he got on horseback. Tamerlane fed Bajazet in a cage, like a wild beast. (Jovius, &c.) (Calmet) --- \u0001Me.\u0002 So true is that Wisdom (xi. 17,) \u0001by what things a man sinneth, by the same also he is tormented.\u0002 (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Jerusalem.\u0002 This city was divided into two; one part was called \u0001Jebus,\u0002 the other \u0001Salem;\u0002 the one was in the tribe of Juda, the other in the tribe of Benjamin. After it was taken and burnt by the men of Juda, it was quickly rebuilt again by the Jebusites, as we may gather from ver. 21, and continued in their possession till it was taken by king David. (Challoner) --- \u0001Fire.\u0002 They treated it with such severity, because it seems to have revolted, (Serarius) though the text of Josue (x. 25,) only says that the king was slain. But [in] (Josue xv. 63., and here) ver. 21., it is said, that the children of Juda and of Benjamin dwelt along with the Jebusites." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Plains,\u0002 towards the west, which were very fruitful. They did not expel all the inhabitants from this part, as they had done from the mountains, which lay on the south of the promised land, ver. 19. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hebron.\u0002 This expedition against Hebron, &c., is the same as is related [in] Josue xv. 24. It is here repeated, to give the reader at once a short sketch of all the achievements of the tribe of Juda against the Chanaanites. (Challoner) --- Josue had taken Hebron before; (Josue x. 37,) and Caleb retakes it. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The city of letters.\u0002 Perhaps so called, from some famous school or library kept there. (Challoner) --- The explanation, \u0001that is,\u0002 &c., is added by the Vulgate. (Haydock) --- \u0001Madrid,\u0002 in Arabic, means \"the mother of sciences.\" (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Brother,\u0002 or near relation, but much \u0001younger.\u0002 See Josue xv. 17. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The Cinite.\u0002 Jethro, the father-in-law of Moses, was called \u0001Cinæus,\u0002 or the Cinite: and his children, who came along with the children of Israel, settled themselves among them in the land of Chanaan, embracing their worship and religion. From these the Rechabites sprang, of whom see Jeremias xxxv. ---\u0001The city of palms.\u0002 Jericho, so called from the abundance of palm-trees, (Challoner) or rather Engaddi, which is sometimes called Hazazon-Thamar, on that account. It lies nearer to the Dead Sea. Jericho was not rebuilt till the reign of Achab. See Josue vi. 26. --- \u0001Arad\u0002 was one of the most southern towns of Juda, near the country of the Amalecites. Saul ordered the descendants of Jethro to depart from among them, 1 Kings xv. 6. The Israelites had defeated the king of Arad long before, Nubmers xxi. 1. (Calmet) --- \u0001With him.\u0002 Hebrew, \"the people\" of Israel, (Menochius) or of Arad. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sephaath,\u0002 near Maresa, where Asa defeated the king of Arabia, 2 Paralipomenon xiv. 9. It was also called Sephata, and afterwards Horma. (Calmet) --- Septuagint, \"they anathematized it, and utterly destroyed it, and they called the city \u0001Exolethreusis,\u0002 \"utter ruin.\" (Haydock) --- Whether they had engaged themselves by vow to do so, or they treated the city in this manner in thanksgiving for the victory, is uncertain. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gaza,\u0002 &c. These were three of the principal cities of the Philistines, famous both in sacred and profane history. They were taken at this time by the Israelites; but as they took no care to put garrisons in them, the Philistines soon recovered them again, (Challoner) or perhaps the villages and territory were only seized by Juda; the cities being too well defended. Josue had not attacked them, Josue xii. 3. Josephus says that only Ascalon and Azotus, in the plain, fell into the hands of the Israelites; and the Roman Septuagint reads with a negation, (Calmet) which is inserted by Grabe in his edition as an interpolation, or as a peculiarity of the Alexandrian manuscripts, \"and Juda did [not] possess Gaza with its dependencies, and Ascalon....and Accaron....and Azotus, with its fields around.\" (Haydock) --- The situation of Gaza, Ascalon and Accaron in the plain, would seem to secure them from being captured, ver. 19. St. Augustine and Procopius admit the negation. But the original and all the versions reject it, so that the children of Juda must have had possession of these cities at least for a short time. (Calmet) See chap. xv., and xvi., and 1 Kings vi. 17. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Was not able,\u0002 &c. Through a cowardly fear of their chariots armed with hooks and scythes, and for want of confidence in God. (Challoner) --- Hebrew does not say expressly that Juda could not: \u0001quia non ad expellendum,\u0002 &c. He had not the courage or the will. With God's assistance, what had he to fear? Were these Philistines with their chariots, more terrible than the giants in their fortresses? --- \u0001Scythes.\u0002 Hebrew \u0001receb barzel,\u0002 \"chariots of iron.\" (Calmet) --- The Roman and Alexandrian Septuagint have \"Rechab was opposed to them.\" (Haydock) --- The edition of Basil adds, \"and they had chariots of iron,\" as St. Augustine (q. 5,) reads. A double translation is thus given. (Calmet) --- These chariots were calculated to cut down all that came in contact with them. (Curt. iv.) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Enac,\u0002 mentioned [in] ver. 10. Septuagint add, that \"he took the three cities....and \u0001destroyed,\u0002\" &c. See Josue xv. 14. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Day,\u0002 before the reign of David. See Josue xv. 63. The Jebusites occupied the citadel, &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of Joseph,\u0002 on the west side of the Jordan, attacked Bethel, which it does not appear that Josue molested. (Haydock) --- Instead of \u0001house,\u0002 some Hebrew manuscripts and the Arabic and Septuagint read, \"the sons,\" which seems to be the better reading. (Kennicott)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Besieging.\u0002 Hebrew, \"sent to descry,\" or they came upon it like spies." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Mercy.\u0002 The city belonged of right to them, so that they might use this means, as they were not bound to enquire by what motives the man was actuated thus to betray his country. He might be convinced, like Rahab, that God had granted it to the Israelites, and these might justly requite his good dispositions and suffer him to depart in peace. (Bonfrere; Grotius; Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hetthim.\u0002 The Hethite lived towards the south of Chanaan. The man probably retired into the stony Arabia, where we find the city of Lusa or Elysa. (Ptolemy v. 16.) --- He gave it this name in memory of his native city, (Calmet) which was called Luza, or \"of nuts.\" (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Bethsan,\u0002 &c. See Josue xvii. 11. --- \u0001Began.\u0002 Hebrew, \"would dwell.\" (Haydock) ---The Israelites sinfully acquiesced, partly through slothfulness and the dislike of war, and partly that they might receive tribute from the Chanaanites. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Them.\u0002 We shall see the punishment of their prevarication during the greatest part of this book. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Accho. Hebrew haco. The Greeks not knowing the derivation of this word, supposed that the city was so called from aké, \"a remedy,\" as they pretend that Hercules was cured in this place. It was also called Ptolemais, after the king of Egypt. The little river Belus, and the famous bed of sand so proper for making glass, were in the neighbourhood. (Pliny, [Natural History?] v. 19.) --- Ahalab. The situation is unknown, unless it be Aleppo. They say it is the famous city of Berea. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001He dwelt.\u0002 That is, the Amorrhite. (Challoner) --- Hebrew, \"But the Amorrhites would dwell in Mount Hares, in Aialon, and in Salebim.\" Some copies of the Septuagint seem to give the meaning of these proper names, though inaccurately. (Haydock) --- Solomon had one of his twelve officers at Salebim, in the tribe of Dan, 3 Kings iv. 9." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Rock,\u0002 Petra, the capital of Arabia, which Josephus ([Antiquities?] iii. 2,) assigns to Amalec. The Amorrhites dwelt in many parts of the land of promise, (Calmet) particularly in the higher places about the Dead Sea. (Haydock)" } ] }, { "chapter": 2, "slug": "id566.html", "header": "Judges ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001An angel.\u0002 Taking the shape of a man, (Challoner) such as had appeared to Josue, (chap. v. 13.; Menochius) the guardian angel of Israel. (Haydock) --- The Jews commonly suppose that it was Phinees, the \u0001high priest,\u0002 Malachias ii. 8. (Drusius) But he might be dead with the rest of the ancients when this took place, as the Israelites seem to have experienced many difficulties in consequence of their repeated prevarications, before this messenger was sent to them. He might very probably be some \u0001prophet,\u0002 who speaks in the name of God, (Aggeus i. 13,) as he is said to come not from heaven, but \u0001from Galgal to the place of weepers.\u0002 Hebrew, at \u0001Habbocim,\u0002 \"the mulberry trees.\" Septuagint, \u0001Klauthmon.\u0002 This place, the \u0001valley of tears,\u0002 (Psalm lxxxiii. 7,) perhaps received his name afterwards, from what happened, ver. 4. Some suppose it designates Silo, where the people might be assembled on some great festival, and where sacrifice was offered, ver. 5. Bonfrere collects from the Septuagint and Josephus, ([Antiquities?] vii. 4,) that it lay beyond the vale of the Raphaim, on the south side of Jerusalem, (Menochius) where this messenger might summon the people together, and authorize them to offer sacrifice, as was frequently done (Calmet) by dispensation (Haydock) at a distance from the tabernacle, chap. vi. 20., and xiii. 19. --- \u0001I made.\u0002 If he was an angel, his authority could not be called in question; and if he was the high priest, or a prophet known to the people, they would hear him with attention and respect. (Calmet) --- He appeared at least in human form, and spoke in the name of God. (Worthington) (Josue v.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001League.\u0002 None of a public nature had been perhaps made by the whole nation, to sanction the idolatry of the Chanaanites. But so many individuals had entered into marriages with them and imitated their perverse manners, so many tribes had spared the cities, &c., that the Israelites in general merited the reprimand. Whether these leagues, made in contradiction to God's command, were to be observed or broken, is a matter of dispute. We may steer a middle course, and assert that such agreements as stipulated the protection of the idolatrous worship and \u0001altars,\u0002 were null, and never to be observed; whereas those which secured to the inhabitants their lives and property, could not be lawfully broken, though the contractors did wrong in making such leagues. See 1 Esdras ix. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ruin.\u0002 Septuagint, \"stumbling block,\" the occasion of ruin. (Menochius) --- Thus by a false compassion (Calmet) and negligence, the Israelites brought upon themselves the most serious difficulties, while those whom they had spared, turned against them by a just judgment of God, and proved the ruin both of their souls and bodies, by drawing them into idolatry and then putting them to the sword. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lord:\u0002 holocausts to acknowledge his dominion, and sacrifices of expiation for the transgressions of the people. Only the tabernacle and temple were appointed for such sacrifices, though they might be offered elsewhere by dispensation. (St. Augustine, q. 36.) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And Josue,\u0002 &c. This is here inserted out of Josue, (xxiv.) by way of recapitulation of what had happened before, and by way of an introduction to that which follows. (Challoner) --- The sacred penman gives a short description of the general conduct of the Israelites, shewing how they abandoned their former fidelity, after Josue and the elders were no more, and in consequence were severely punished. Upon their repentance, God shewed them mercy again and again, as will be explained more at large (Haydock) in the subsequent chapters. Salien and some others have hence inferred, that Josue was living when the angel made this reproach. (Calmet) --- But that is contradicted by many passages in the Book of Josue, where the fidelity of the people is commended, as well as here, ver. 7; and chap. i., we read of the death of Josue, so that St. Augustine (q. 14,) says, \"there can be no doubt but this is a recapitulation.\" (Menochius) --- As little had been said before, to enable us to see the grounds of the accusation, these few remarks are subjoined to justify the words of the angel, who appeared while the people was groaning under the afflictions which their sins had deserved. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fathers.\u0002 These expressions prove the immortality of the soul, Job xxxiv. 4., &c. \u0001Knew not,\u0002 or did not approve or cordially serve the Lord. His tabernacle was still at Silo. But many joined the worship of idols with that of the true God, (Calmet) and light and darkness can never agree. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001They followed strange gods.\u0002 What is here said of the children of Israel, as to their falling so often into idolatry, is to be understood of a great part of them; but not so universally, as if the true worship of God was ever quite abolished among them: for the succession of the true church and religion was kept up all this time by the priest and Levites, at least in the house of God in Silo. (Challoner) --- At different times God raised up deliverers, who were taken from among his people, and no doubt abhorred the impiety of the multitude." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Baal,\u0002 \"Lord,\" a title given to many of the idols, (Haydock) both male and female. (Menochius) --- They are often distinguished by some additional name, as \u0001Beelzebub,\u0002 \"fly,\" and \u0001berith,\u0002 \"covenant,\" gods adored at Accaron and Sichem. Under this name the pagans adored heaven or the sun, (Calmet) as Astaroth denoted some female deity, the moon, Venus, &c. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Who took.\u0002 Hebrew, \"that spoiled them, and he sold\" or abandoned them, &c. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Them,\u0002 for any long time. Their inconstancy was astonishing. (Haydock) --- These \u0001judges\u0002 raised up by God, or chose by the people under his direction, often rescued Israel from servitude; and during the remainder of their lives, watched to see the laws put in execution, being assisted by the counsels of the senators (Menochius) and magistrates of the nation. (Haydock) --- They were commissioned to rescue the penitent and suffering Israelites. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Quickly.\u0002 They had persevered in virtue under the government of Josue and of the elders, for the space of forty years, according to Marsham and Houbigant. The former places the first state of anarchy and of idolatry 34 years after Josue, allowing 15 years for the administration of the surviving ancients, and the remainder to bring the nation to such a pitch of wickedness as to force God to abandon it to the dominion of Chusan, for eight years. --- \u0001Walked.\u0002 Hebrew and Septuagint, \"walked, obeying the commands of the Lord: they did not so.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Moved,\u0002 &c. Hebrew and Septuagint, \"and the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge, (for it repented the Lord (Septuagint, he was moved to compassion) on account of their groans, &c.) (Haydock) --- The repentance of God denotes a change of conduct in our regard. (Calmet) --- \u0001Delivered.\u0002 Hence the judges have the title of \u0001Saviour,\u0002 chap. iii. 9., and 2 Esdras ix. 27. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And did.\u0002 Hebrew, \"and corrupted \u0001themselves.\u0002\" Septuagint, \"were more depraved than,\" &c. --- \u0001By which,\u0002 &c., is put instead of the Hebrew, \"their stubborn (or hard) (Haydock) Chaldean, 'corrupt' way.\" This hard and rough path denotes the labours which the wicked have to encounter, in the pursuit of pleasure, as they themselves confess. \u0001We wearied ourselves in the way of iniquity....and have walked through hard ways,\u0002 Wisdom v. 7. (Calmet) --- Though the life of the libertine seem delightful, it draws on the most serious evils and provokes the anger of God. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Nations.\u0002 Hebrew, \"any.\" Septuagint, \"a man of those nations,\" which must be understood, unless the Israelites return to a proper sense of their duty. For then he destroyed not only individuals, but whole armies, by the hand of the judges. Yet we do not find that such havoc was made among the infidels afterwards, as had been made in the days of Josue. They frequently rose up and harassed the Israelites; and God suffered them to do so, that the latter might learn to know themselves, and might perceive how dreadful a thing it is not to comply, at first, with his injunctions. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Or not.\u0002 The secrets of hearts cannot be hidden from the omniscience of God. (Calmet) --- But he would have an experimental knowledge of the fidelity of his people, by leaving these nations in the midst of them. It was partly on this account that he withdrew the sword of Josue, who would otherwise have easily followed up his victories, and exterminated all the inhabitants. The cowardice and secret indispositions of the people was another obstacle. (Haydock) --- God acted like a person who distrusted the fidelity of his servant, and left something in his way to see if we would steal it. (Calmet)" } ] }, { "chapter": 3, "slug": "id567.html", "header": "Judges iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Instruct.\u0002 The original is translated \u0001try,\u0002 ver. 4, and chap. ii. 22. --- \u0001And all.\u0002 Hebrew, \"as many of \u0001Israel\u0002 as had not,\" &c. (Haydock) --- Those who had served under Josue, were so strongly impressed with a sense of the divine power and severity, that they never forgot them: but there was danger lest their children should grow careless, if they were suffered to enjoy a constant state of prosperity. Virtue or \u0001power is made perfect in infirmity,\u0002 2 Corinthians xii. 9. (Calmet) --- \u0001He that hath been experienced in many things, multiplieth prudence,\u0002 Ecclesiasticus xxxiv. 10." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And be.\u0002 Hebrew, \"at least, such as before knew nothing thereof.\" Though war be in itself an evil, the passions of men render it necessary, and God makes use of it as a scourge, to punish the wicked, and at the same time to keep all under due restraint. (Haydock) --- Too long a peace has proved sometimes fatal to states and to the virtue of individuals. In adversity we call upon God, and adhere to him with greater fervour and constancy. The Jews were so prone to evil, that, if they were permitted to enjoy tranquility for a few years, they presently forgot themselves and the author of all their good, and even turned their backs upon the only true God. Their enemies forced them to have recourse to Him. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Princes, \u0002(\u0001satrapas\u0002) a Persian word. (Menochius) --- These heads of the five great cities of the Philistines, are called \u0001Seranim,\u0002 (Haydock) but never \u0001kings,\u0002 whether they were governors of so many petty states, united in the same form of republican or aristocratical government, or independent of each other. See Josue xiii. Three of these cities are said to have been take by Juda, (chap. i. 18,) unless the Septuagint be more accurate, as this passage would seem to insinuate. (Calmet) --- They might have thrown off the yoke in a short time, as we before observed. These five cities were Gaza, Geth, Ascalon, Azotus, and Accaron. (Haydock) --- All but Geth were on the Mediterranean sea. (Calmet) --- \u0001All the Chanaanites, &c., who dwelt in Libanus,\u0002 with some others, who were dispersed through the country, ver. 5. (Haydock) --- These chiefly inhabited the environs of Sidon. --- \u0001Baal Hermon.\u0002 The idol of Baal might probably be adored on this mountain. (Menochius) --- We find \u0001Baal-gad\u0002 in the same neighbourhood, and both may mean the same city. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Not.\u0002 Various reasons are assigned, on the part of God, for not exterminating these nations at once. But their being spared so long, must be imputed to the disobedience of the Israelites, otherwise they would surely never have been tolerated with their idol-worship in the land of promise, to contaminate, by their wicked example, the manners of God's people. If they would have redeemed their lives, they must at least have given up the land and their idols. As the Israelites proved so little zealous in destroying the latter, they were justly punished by God, in being deprived of what would have contributed to make them richer and more comfortable in this world. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gods.\u0002 This was the fatal consequence which God had foretold, Deuteronomy vii. 4. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Astaroth.\u0002 Hebrew \u0001Asheroth, \u0002Septuagint, \"the groves,\" (Menochius) of which Astaroth was the goddess, (Calmet) like Diana, chap. ii. 11. Various trees were sacred to idols. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Chusan.\u0002 This name leads us to conclude that this prince was of Scythian extraction, a descendant of Chus: (Calmet) it signifies \"black, \u0001or\u0002 an Ethiopian.\" (Menochius) --- \u0001Rasathaim\u0002 was perhaps the place of his nativity. As it means \"of two sorts of malice,\" Arias thinks that the Syrian kings took this title to shew that they would punish or repress all crimes against the civil or criminal law, (Menochius) those which affected the property as well as the lives of their subjects. (Haydock) --- \u0001Mesopotamia.\u0002 In Hebrew \u0001Aram naharayim. Syria of the two rivers;\u0002 so called because it lies between the Euphrates and the Tigris. It is absolutely called Syria, ver. 10. (Challoner) --- \u0001Eight years,\u0002 by manual labour and presents, testifying their submission to their oppressor, who might not perhaps live among them. (Calmet) --- Moir's edition, by mistake, reads \u0001eighty years.\u0002 The Hebrews were equally fallible, chap. iii. 30. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Saviour.\u0002 \"We must remark, that the man by whom God grants us safety, is styled a saviour,\" (St. Augustine, q. 18,) though Christ is the proper and principal Saviour. (Worthington) --- \u0001Caleb.\u0002 Septuagint, \"the younger son of Cenez, who was the brother of Caleb.\" (Haydock) --- Othoniel was one of the ancients. If he could not prevent the people from falling into idolatry, he rescued them from it. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001In him,\u0002 to instruct and enable him both to rout the enemy, and to govern the people with prudence. (Haydock) --- Chaldean, \"the spirit of prophecy.\" The oracle excited him to attack Chusan. (Josephus, [Antiquities?] v. 3.) He was entrusted with an extraordinary authority, in a wonderful manner, and God gave him all those virtues which were requisite for his exalted station. (Calmet) --- \u0001Him.\u0002 Hebrew, \"his hand was strong upon Chusan Rasathaim.\" He gained a complete victory over him, (Haydock) the particulars of which are not mentioned, though they must have been very interesting and extraordinary, as the power of Chusan was so extensive. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Died,\u0002 \"forty years after Josue, according to the chronology of Usher, which we follow,\" (Calmet) or rather Usher translates the land began to rest \"in the fortieth year\" from the peace of Josue. He places the death to that leader in the year of the world 2570, and the end of Chusan's dominion 2599; so that, if we deduct 40 years from this last date, we shall come to the year 2559, the sixth of Josue's administration, when he began to divide the conquered lands. He supposes that the peace of Othoniel lasted about 62 years, when Eglon disturbed it for \u0001eighteen years.\u0002 \"Aod delivered Israel. After him Samgar appeared, and the land rested till the 80\u0001th\u0002 year from the peace of Othoniel.\" Houbigant censures this indiscriminate use of cardinal and of ordinal numbers, and the blending the times of servitude with those of peace; (Haydock) and \"surely this method of reckoning is very harsh, and contrary to the usual acceptation of words.\" (Calmet) --- Yet it is adopted by many. (Worthington) --- It may suit to form a system, but can have no solid foundation. (Haydock) --- The epoch from which Usher dates is no where so distinctly specified, as that we should suppose that the author of the Book of Judges had it in view. Moreover, by this method, we are left to guess how long each of the judges reigned, or how long the peace which they had procured, subsisted. Usher admits that the years of servitude are specified; and, why not also the years of peace, since they are expressed exactly in the same manner? If the ordinal numbers 40th, 80th, &c., were intended, \u0001b\u0002 would be prefixed, as [in] Deuteronomy i. 3.; and this grammatical observation alone, suffices to overturn the calculation of Usher. (Houbigant, Proleg.) --- Salien dates from the death of Josue in 2600, and allows that 40 years elapsed from that period till the decease of Othoniel; including the years which some attribute to the ancients, and to the anarchy; (chap. xvii., &c., to the end,) and also the eight years of servitude; so that instead of a rest of 40 years, we shall find that all was in confusion the greatest part of the time. The idolatry of Israel, which shortly brought on the servitude under Eglon, commenced immediately after the conclusion of these 40 years, when Salien begins to enumerate the years of Aod's government. Thus he does from one judge to another. This system does not indeed make the text bend to uphold it, but it supposes that the sacred writer includes anarchy and servitude under the name of \u0001rest.\u0002 In these matters much is to be supplied by conjecture, and hence the chronological difficulties which infidels propose, to invalidate the authority of the Scripture, can have but little weight, till the learned shall have discovered the exact disposition of former times. The first judge of Israel was of the tribe of Juda. The second was chosen from the almost ruined tribe of Benjamin, as the learned commonly place the dreadful catastrophe which befel that tribe during the anarchy which ensued, and the death of Josue and of the ancients. Aod had no share in the crime. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Eglon,\u0002 signifies \"a calf.\" (Calmet) --- God made use of this prince to scourge his people, with the assistance of the neighbouring nations. He took Engaddi, in the plains of Jericho, and was thus enabled to keep an eye both upon his own subjects and the conquered Israelites. (Calmet) --- Here he probably met with his untimely end. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Aod,\u0002 signifies \"praise,\" whence perhaps Josephus calls him \u0001Judes\u0002 which has the same import. (Menochius) --- He was a descendant of \u0001Jemini\u0002 or Benjamin, by his son \u0001Gera,\u0002 Genesis xlvi. 1. --- \u0001Right.\u0002 Septuagint and many interpreters agree, that Aod was \"Ambidexter,\" a quality which Plato exhorted those who were designed for war, to strive to acquire. Several of the heroes before Troy are praised on this account; and the Scripture takes particular notice of 700 citizens of Gabaa, who could use both hands alike, and could hit even a hair with a stone, chap. xx. 16. The Jews explain \u0001itter,\u0002 very absurdly; Aod \"had his right hand maimed or tied:\" (Calmet) and Protestants render \"a man left-handed.\" (Haydock) --- This would be a very awkward recommendation for a warrior, though it is pretended that such are more resolute, and more difficult to encounter than others. The number of the men at Gabaa who are praised for their skill, as well as the brave men of David, (1 Paralipomenon xii. 2,) shews sufficiently that the term does not mean left-handed. But the Scripture here takes notice that Aod could use his left hand so well, because he placed his dagger, contrary to custom, on his right side, and the motions of his left hand would not be so narrowly watched. Rufin does not agree with the present text of Josephus, which indeed seems very confused, saying, \"that all the strength of Aod lay in his left hand.\" Gelenius also translates, \u0001utraque manu ex æquo promptus;\u0002 (Antiquities v. 5,) so that perhaps the Greek of Josephus may have been altered. --- \u0001Presents;\u0002 that is, tribute; an odious expression, instead of which the Scripture often puts presents, 1 Kings x. 27., and 1 Paralipomenon xviii. 2. No tribute was imposed in Persia till the reign of Darius Hystaspes; the subjects had to make presents to the king. (Herodotus iii. 89.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He made,\u0002 or procured, though it was formerly honourable for a person to do such things himself. (Calmet) --- \u0001Hand.\u0002 Hebrew \u0001gomed,\u0002 is translated by the Protestants, \"of a cubit length,\" (Haydock) though the term is never used elsewhere for that measure. Septuagint have \u0001spithame,\u0002 a measure of 12 fingers. --- \u0001Garment.\u0002 The \u0001sagum,\u0002 as well as the Septuagint \u0001mandua,\u0002 from the Hebrew \u0001mad,\u0002 denote a military garment. But such a dress might have rendered Aod suspected, (Calmet) unless an uniform might then be deemed a suitable dress for an ambassador. (Haydock) --- \u0001Thigh.\u0002 The Jews wore the sword there; (Psalm xliv. 4,) and it would be more convenient on the left thigh, as the nations of Gaul and Germany had it, while the Roman cavalry wore the sword on the right; and the infantry had two swords, the long one on the left, and a shorter, about an hand's length, on the right. (Josephus, Jewish Wars iii. 3.) (Lipsius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fat.\u0002 The ancient version used by St. Augustine had, \"lean,\" which he justly took in an ironical sense. Septuagint \u0001asteios,\u0002 signifies \"beautiful\u0001 and\u0002 genteel.\" (Calmet) --- Serarius explains it in the same sense as the Vulgate. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Him;\u0002 or according to the Hebrew, Septuagint, and Chaldean, \"he sent away the men who had brought the presents.\" (Calmet) --- But it seems he followed after them as far as Galgal, (Haydock) whence he returned, as if he had been consulting the oracle, and had orders to communicate something of importance to the king, unless we translate, \"He dismissed, &c., (19.) and as he was returned from the idols at Galgal, he said,\" &c., at the same interview. (Calmet) He would not expose his companions to danger. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Idols.\u0002 Hebrew \u0001pesilim.\u0002 Some take these to be only heaps of stones. Protestants, \"quarries.\" (Haydock) --- But the Septuagint, &c., represent them as \"carved\" idols. The same expression is used [in] Exodus xx. 4., &c. The Moabites had probably placed idols here, to profane that sacred place, which was resorted to out of devotion by the Israelites, Osee iv. 14., and Amos iv. 5. Here also the prophets inform us that the ten tribes adored and consulted idols; resembling perhaps that of Michas, chap. xvii. 4. --- \u0001Silence\u0002 to Aod, (Calmet) that none of the people might be able to divulge the secret. Hebrew, \"be thou silent.\" (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Alone.\u0002 Hebrew, \"Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone.\" It seems to have been a private closet, to which he retired for greater secrecy, as his officers concluded that he was there only to ease nature. (Haydock) --- It might be rendered, \"a hall of audience.\" (Calmet) --- But the place where Aod presented the tribute, was more probably of this description, and Eglon retired thence into a back parlour, and was followed by Aod, alone, ver. 24. (Haydock) --- \u0001A word.\u0002 What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men. (Challoner; St. Augustine, q. 20.; Numbers xxv. Worthington) --- Hebrew, \"a thing (message, &c.) from God, (Aleim) or the gods.\" Probably the king would imagine that he was speaking of the idols at Galgal, and being full of awe for them, would be off his guard, and rise up out of respect. See Numbers xxiii. 18., and Exodus iii. 5. (Calmet) --- But as the word \u0001Elohim\u0002 was only abusively applied to idols and to great men, Aod might say with truth, that he had a word or an errand from \u0001Elohim\u0002 to the king, without minding in what sense Eglon would take the expression. See St. Augustine, q. 20., and Origen, hom. 4. Though God permitted this king to attack his people, and to scourge them for a time, he did not approve of his injustice, and now authorized the chief magistrate of Israel to revenge their wrongs. (Haydock) --- God is the arbiter of our lives, and may order whomsoever he pleases to put us to death. But the doctrine of J. Huss, who preached, \"It is lawful for every subject to kill any tyrant,\" was condemned in the Council of Constance. David severely punished the man who pretended that he had slain Saul. The first Christians never entered into any revolt against those cruel and impious emperors who oppressed them, and whose title to the throne was evidently unjust. See Romans xiii. 1. Under what government are all satisfied, or of the same religion with the sovereign? Even if any should pretend that they have an order from God to kill a tyrant, they must give proof of their commission to the lawful superiors, or them must expect to be treated as fanatical impostors. (Calmet) --- \u0001Throne;\u0002 or Hebrew, \"seat.\" The throne of state would not probably be placed in a retired chamber. (Haydock) --- The king rose up out of respect to the deity; (Menochius) and at the same moment, Aod plunged the dagger into his bowels. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001With,\u0002 &c. Hebrew [and] Protestants, \"And the haft also went in after the blade, and the fat closed upon the blade, so that he could not draw the dagger out of his belly, and the dirt came out.\" By the word \u0001belly,\u0002 the Jews mean all the vital parts. (Calmet) ---- The wound was so deep, that Aod did not think proper to strive long to extract his sword; and indeed, being all bloody, it would have only tended to excite suspicion. (Haydock) --- The Chaldean agrees with the Vulgate in rendering \u0001parshedona\u0002 \"excrements,\" though it seem to be rather irregularly in construction with a masculine [], &c. If we should read \u0001peristana,\u0002 \"a porch,\" the difficulty would be avoided. (Calmet) --- Septuagint, \"(23) and Aod went out into the porch, (\u0001prostada\u0002) and he shut the doors of the upper chamber....(24) and he himself went out.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Door.\u0002 Lyranus would prefer \u0001porticum,\u0002 \"the porch,\" as the Chaldean explains the Hebrew by \u0001exedra,\u0002 a portico highly ornamented with pillars and seats, where the princes formerly used to administer justice. Homer give a grand description of the portico of Alcinous. (Odessey) (Haydock) --- See that of Solomon described, 3 Kings vii. 6. (Calmet) --- The Roman Septuagint adds after \u0001prostada,\u0002 what may perhaps be a second version, \"and he went through those who were drawn up,\" or the guards. He shewed no signs of fear. (Haydock) --- It was not necessary for him to take the key with him, as a common one was used for several chambers, and was necessary only to unloose some bands, with which the doors were fastened. The keys in the East are very large, and of a very different construction from ours. (Calmet) --- \u0001Nature.\u0002 Hebrew, \"he covereth his feet.\" The ancients did not wear breeches: they covered themselves with great care. (Calmet) See Deuteronomy xxiii. 13. (Haydock) --- \u0001Parlour.\u0002 Hebrew, \"chamber.\" Septuagint, \"bed-chamber.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ashamed,\u0002 perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Confusion.\u0002 Hebrew, \"tarrying,\" as they waited a long time before they ventured to open the door." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Seirath\u0002 seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) where he saw the inscriptions, which he asserts were left by the children of Seth before the deluge. (Haydock) --- They might perhaps be the \u0001idols\u0002 which are mentioned here." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Fords.\u0002 That none, from the other side, might come to the assistance of the Moabites, (Menochius) who were at their prince's court, in the territory of Jericho, and that none of these might make their escape. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Strong.\u0002 Hebrew literally, \"the fatness,\" denoting what is most excellent, Psalm xxi. 30., and lxxvii. 31. (Calmet) --- Eglon would have his chief nobility and most valiant soldiers round his person. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Eighty.\u0002 The Hebrews use the letter \u0001p\u0002 to express this number; and, as it is very like their \u0001c,\u0002 which stands for 20, Houbigant suspects that he first number is a mistake of the transcribers. Usher confesses that it is \"extremely improbable\" that Aod should have governed so long, after he had slain Eglon, as he must have been at that time, about 40 years old; and the Israelites were not often so constant for such a length of time. (Houbigant, Proleg.) --- But this difficulty does not affect Usher, as he brings Aod forward only in the 80th year from the peace of Othoniel; and instead of allowing him 80 years of peaceful sway, he says Samgar appeared after him; but, it seems, both together did not reign a year, since in that 80th year, he commences the servitude, which Jabin brought upon Israel, from the year of the world 2679 till 2699, and peace was not restored by Barac for other 20 years! (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Samgar.\u0002 His reign seems to have been short, and only perhaps extended over the tribes of Juda, Simeon, and Dan, while Debbora governed in another part. Some exclude him from the list of judges. But Josephus, Origen, &c., allow his title, with most of the moderns. (Calmet) --- The Alex.[Alexandrian?] Chronicle gives his reign of 24 years, which Salien would understand, as if he had acted under the orders of Aod, when the latter was grown too old, if the author had not said that \"after the death of Aod, Samgar, his son, judged Israel 24 years,\" which he subtracts from the 80 years allotted to Aod. He makes Bocci succeed Abisue in the pontificate, at the same time, which Salien admits, in the year of the world 2696. --- \u0001Hundred.\u0002 Septuagint, \"as far as 600,\" which might be at different times, when the Philistines were dispersed through the country in order to plunder. --- \u0001Plough-share.\u0002 Septuagint \u0001aratropodi.\u0002 (Haydock) --- Some translate the Hebrew, \"an ox-goad.\" Maundrell describes those, which are used in Palestine, as eight feet long; and, at the thick end, 10 inches round, with a kind of spade, to clean the plough, while the other end is very sharp. Samgar might probably use such an instrument. From its being mentioned, we may gather that he did not engage the enemy in a pitched battle, (Calmet) but as he could find an opportunity. Thus Samson slew 1000 of the same nation with the jaw-bone of an ass, chap xv. (Haydock) --- \u0001Defended.\u0002 Hebrew and Septuagint, \"saved,\" which shews that he was a proper judge. (Menochius) --- It is true, he did not rescue the Israelites entirely, but he stood up in their defence. (Calmet) --- The duration of his government is not specified, nor is it said that the land rested, because he ruled for a short time only: Josephus says not quite a year; and the \u0001roads\u0002 were continually infested with the incursions of the Philistines on the south, and of the Chanaanites on the North, chap. v. 6. Samgar seems to have been a ploughman, and he seized the first weapon that came to hand. The Hungarians and Spaniards formerly defended themselves against the attacks of the Turks and Moors with their plough-shares, in memory of which the Spaniards long after went armed to plough. The most valiant Roman generals, Camillus, Curius, Cincinnatus, and Fabricius, were called from the plough to the Dictatorship; and Pliny ([Natural History?] xviii.) observes, that \"countrymen make the best soldiers.\"" } ] }, { "chapter": 4, "slug": "id568.html", "header": "Judges iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Aod.\u0002 Samgar is passed over, either because he was only a private man, who performed a feat of valour like Jahel, (chap. v. 6.; Salien) or because his government was so short and limited. Hence we need not wonder that he could not put a stop to the ravages of the Chanaanites, nor to the disorders of the people." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Asor.\u0002 Josue defeated the king of this country, Josue xi. 8. But some of his successors had contrived to raise themselves again to power. His dominion probably extended only over the tribes of Nephthali, Zabulon, and Issachar, while Debbora judged in Mount Ephraim, and Samgar in Juda. --- \u0001He dwelt.\u0002 It is not clear whether Jabin or Sisara dwelt in \u0001Haroseth,\u0002 but most probably it was the latter, ver. 13. This city was on the northern banks of the Semechonite lake, (Calmet) surrounded with \"woods,\" as the Hebrew word signifies; (Vatable) though Bonfrere explains it \"a shop, foundry, or arsenal,\" as if the arms and chariots were made and kept here. A mixture of different idolatrous nations dwelt in it." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Scythes.\u0002 Hebrew, \"chariots of iron.\" (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lapidoth,\u0002 signifies \"lamps,\" and Barac, \"thunder;\" which has given rise to various conjectures, as if they were the same person. St. Ambrose thinks that Debbora was a widow at this time, and the mother of Barac. But St. Jerome says there is no proof of either. Others suppose that the excellence of the gift of prophecy would not permit her to cohabit with her husband. It is not unusual for women to possess this gift. Mary, the sister of Moses, Holda, the blessed Virgin, the daughter of St. Philip, &c., were prophetesses. The devil most commonly chose women to explain his oracles. --- \u0001Judged.\u0002 Many deny that this word is taken in the same latitude here, as when it is applied to men. The Jews exclude women from government, and Athalia was only a tyrant. The Roman laws will not admit women to exercise the right of judicature. But the text, as it is explained by the Fathers in general, will not permit us to refuse the prerogatives of a judge to Debbora. Her authority was not merely voluntary, in consequence of the people's high opinion of her, as many would believe, with Salien, Worthington, &c., (Haydock) but she gave decisions which were binding on the Israelites; and she seems to have continued in the exercise of her functions along with Barac, after the victory which they gained over Sisara. The government of the latter was perhaps limited to the tribes which he had rescued from slavery. (Calmet) --- He is guided by her counsel, as Christian princes ought to be by their spiritual superiors. (Origen) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Name.\u0002 Hebrew, \"she dwelt (or sat to judge) under the palm-tree of Debbora.\" \"The oak of weeping,\" \u0001allon Bacuth,\u0002 under which Debbora, the nurse of Rebecca, was interred, was also near \u0001Bethel,\u0002 Genesis xxxv. 8. (Haydock) --- This city was on the confines of the tribes of Ephraim and of Benjamin, over which Debbora chiefly exercised her authority; and here she was consulted by the people. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cedes.\u0002 There was another city of this name in Juda. (Haydock) --- Barac was of the tribe of Nephthali. (Calmet) --- \u0001The Lord,\u0002 &c. Protestants translate, \"hath not the Lord?\" &c., as if the will of God had been notified to him before. We find that he makes some demur, ver. 8. (Haydock) --- \u0001Thabor.\u0002 A city of this name was also built at the foot or on the top of the mountain, and belonged to Zabulon. It is attributed to the Levites, 1 Paralipomenon vi. 77. The mountain rises in the midst of a vast plain, to the height of 30 stadia, (Josephus, Jewish Wars iv. 2.; St. Jerome in Osee v. 1,) or above 3000 paces, \"which make a league, or an hour's walk.\" It is inaccessible on the northern side. There was a platform two-thirds as broad, at the top, where Polybius says a fortified city stood. Antiochus took possession of this strong-place, and Josephus repaired the fortifications, to keep the country in subjection. It is commonly supposed the Jesus Christ was transfigured on this once delightful mountain, which is now a desert. During the crusades, there was an episcopal city and a Benedictine monastery here. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hand.\u0002 Cison flows through a luxuriant vale or champaign country, on the south of Mount Thabor, whence Barac came rushing down the rocks and precipices upon the army of Sisara, chap. v. 15. (Calmet) --- This general was delivered into the hand of Barac, to be routed, though he was afterwards slain by the hand of Jahel, ver. 9., and 21. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Not go.\u0002 Septuagint and St. Augustine (q. 26,) add, \"because I know not when the Lord will send his angel to grant me success.\" St. Paul (Hebrews xi. 32,) praises the faith of Barac, so that he spoke thus out of prudence, that the people, seeing (Calmet) their revered prophetess in his company, (Haydock) might not condemn the undertaking as too rash and perilous. He therefore entreats her, in this earnest manner, to come with him, and point out the time when he must attack the enemy." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thee.\u0002 Protestants, \"the journey that thou takest, shall not be for thine honour, for the Lord shall sell Sisara,\" &c. It is certain, however, that Barac acquired great commendations on this occasion: but if he had not been accompanied by Debbora, he would not have shared the glory of the victory with her and another woman. (Haydock) --- Some suppose that Debbora speaks of herself; others explain her words of Jahel. They may both be right. (Menochius) --- \u0001Cedes.\u0002 Here the Israelites took the generous resolution to throw off the yoke, and marched to seize the fort of Thabor. This motion gave the alarm to Jabin, who sent his general to besiege them, and to occupy the passages of the Cison, chap. v. 18." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Valley.\u0002 Hebrew \u0001elon,\u0002 may denote also, (Septuagint) \"a wood of oaks,\" (Calmet) or a plain. (Haydock) --- Haber probably left the first settlement of the Cinites near Engaddi, when his brethren went (Calmet) into the southern parts of the tribe of Juda, chap. i. 16. This is mentioned, that we might know how his wife came to be in those parts, ver. 17, &c. Whether he had given information to Jabin of these movements, as he was at peace with him, we cannot assert; but his being mentioned in this place, might seem to insinuate as much. Hebrew, ver. 12, \"they told \u0001or\u0002 shewed Sisara,\" &c. His wife, at least, did not prove unfaithful to Israel. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cison.\u0002 Part of this torrent falls into the Mediterranean, and part into the sea of Tiberias. It rises from Mount Thabor, (which is about two hours' walk, south-west of Nazareth) and from Gelboa, &c. (Menochius) --- Here Sisara displayed his \u0001immense\u0002 army, if we may credit Josephus, Jonathan, &c. But the Scripture only specifies 900 chariots of iron. (Calmet) --- Whence, however, we may conclude that his horse and foot would be very formidable. Yet all were presently routed by the small company of Barac, who had God for his \u0001leader,\u0002 ver. 14. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Terror.\u0002 The most dreadful storms of thunder, lightning, &c., (chap. v. 20,) discomfited the enemy, while the sword of Barac (Calmet) dealt death around, so that Sisara and all his army presently turned their backs, (Haydock) and the general himself being stricken with a panic, leapt from his chariot, as if he thought his horses did not run fast enough. Thus Homer represents two Trojans abandoning their chariots, to escape the fury of Diomed and of Achilles. (Iliad v., and xx.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Multitude.\u0002 Josephus allots Sisara the same number of horse and foot as he did to Jabin, whom Josue defeated and slew, chap. xi. 4. But instead of 20,000 chariots, he only gives Sisara 3000, which number appears to be far too great, and unauthorized by the Scripture. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Tent.\u0002 The women had separate tents from their husbands. Haber, it seems, was from home, and was not molested by the Chanaanites. He continued neuter during this war. What then must we think of the conduct of his wife? Commentators generally justify her, as the Scripture gives her great commendations, and as the family of the Cinites enjoyed the religion and privileges of the Israelites. Hence this portion of it could not make a league with the enemy of God's people, to the detriment of the latter; and if they did, they were bound to break it as soon, at least, as God manifested his will, that the enemy should be destroyed. Jahel might however deserve the praise of fortitude, which the Scripture gives her, and yet mingle some human imperfection in her manner of acting. She seems to speak with fraud, and to betray the sacred rights of hospitality; and it is doubtful whether Haber himself could renounce the alliance with Jabin, (particularly if they had taken mutual oaths to observe it, as was then customary) without informing him of his resolution. \u0001Fides, quando promititur, etiam hosti servanda est.\u0002 (St. Augustine, ep. i. ad Bonif.) See Grotius, Jur. iii. 19. (Calmet) --- Yet, if she told a lie, it was only an officious one, (Menochius) such as Sisara desired should be told for his safety, ver. 20. (Haydock) --- It is lawful to use stratagems against an enemy. (Salien, in the year of the world 2741.) See Josue ii., and viii. 4. Debbora pronounces the name of Jahel to be most blessed, (chap. v. 24,) which shews that she was inspired by God to kill Sisara. If we consider her action in any other light, it will certainly appear very shocking, as Rahab could not escape the accusation of treason towards her country by any other means. Aod, Judith, &c., who washed \u0001their hands in the blood of sinners,\u0002 (Psalm lvii. 11,) would undoubtedly have been condemned at any merely human tribunal, which would not admit the plea of inspiration. (Haydock) --- Besides this secret impulse, Jahel might be acquainted with the prediction of Debbora, (ver. 9,) and with the miraculous victory which encouraged her to destroy the common enemy, (Abulensis, Josephus, &c.; Tirinus) the only remnant of an immense army. (Haydock) --- The \u0001peace\u0002 which subsisted between her family and the Chanaanites, was a forced one, (Tirinus) and perhaps consisted only in the former being allowed to live quietly (Du Hamel) in the midst of these idolaters, whose manners they abhorred; (Haydock) while the Israelites, though at a greater distance, were so severely treated even when they were so weak as to adore the idols (Tirinus) of their oppressors. Thus the divine Providence was pleased to reward virtue, and to punish infidelity. (Haydock) --- The Fathers consider Debbora as a figure of the Synagogue, which begins the attack against the empire of the devil, while the victory is reserved for the Christian Church, represented by Jahel, a woman living among the Israelites, though of a different nation, and engrafted, as it were, like the wild olive on the good olive tree. She [the Christian Church] gains strength in the midst of persecutions, and, armed with the cross of Christ, destroys the captain of the worldly empire. (Origen, hom v.; St. Augustine, contra Faust. xii. 31, &c.) (Calmet) --- Jahel was also a figure of the blessed Virgin, who crushed the serpent's head. (Worthington) [Genesis iii. 15]" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cloak,\u0002 or rough hairy bed coverlet. Hebrew \u0001Semica,\u0002 occurs no where else. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Milk, \u0002out of a shew of greater civility. The Rabbins say the milk was sour, which is conformable to the manners of the oriental nations. Valle remarks, that the Arabs still give the preference to it. The bottle in which it was kept was made of leather, (\u0001utrem\u0002) and the milk was like cream, chap. v. 25. Some think that wine was not then used in this family, as the Rechabites, descendants of the Cinites, always refrained from it, Jeremias xxxv. But it is not certain that they did at this time, nor that they sprang from this branch of the family." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tent.\u0002 Such nails were used to fasten down the skins, of which the tent was composed. (Calmet) --- This resembled a stake, though Josephus says it was made of iron. (Menochius) --- \u0001And died.\u0002 Thus he met a more ignoble fate, which would be more hateful to a warrior. Abimelech ordered his armour-bearer to kill him, that it might not be said that he had fallen by the hand of a woman, chap. ix. 54. Extreme fatigue, and the will of Providence, caused Sisara to fall asleep so soon. How many, like him, like down in health, and rise no more! (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Humbled Jabin,\u0002 though he was not present in this battle. The Israelites followed up the victory, and presently brought their late oppressor to ruin, that all might confess, none could resist their power, when God was propitious to them; as, on the other hand, the most feeble state was able to reduce them to servitude, when they proved rebellious. (Haydock)" } ] }, { "chapter": 5, "slug": "id569.html", "header": "Judges v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Debbora\u0002 probably composed this most flowery and animated canticle, ver. 3, 7. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Lord. Hebrew may have different senses: \"bless the Lord for having avenged Israel, the people willingly exposing themselves, or shewing their concurrence.\" Roman Septuagint, \"What was hidden has been disclosed in Israel, when the people shewed their good will, bless the Lord.\" Porà, which the Vulgate has not expressed, commonly means to disclose, liberate, &c.; éthondob signifies to give freely, to expose one's self, &c. Septuagint and Theodotion together, (Calmet) and the Alexandrian copy have, \"bless the Lord, for that leaders have risen up in Israel, and the people have shewn their good will.\" These two things were to be greatly desired, as a general can do but little without an obedient army, and the latter is, in a manner, useless, without a head. Both had been wanting in Israel for some time, and even still, some of the tribes seem to be blamed for not co-operating with zeal, ver. 15, &c. This verse is repeated as a kind of chorus, ver. 9. The zeal and concord of the little troop, which had met the formidable army of Sisara, deserved the highest applause. (Haydock) --- Men bless God when they give him thanks; superiors bless by imparting some spiritual benefit. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kings.\u0002 She invites all who have authority, whether in or out of Israel, to attend unto the dispensations of Providence. God alternately cherishes and corrects his people. David makes a similar appeal to all kings and judges, Psalm ii. 10. --- \u0001It is I.\u0002 She dwells with a degree of rapture on the thought that God had shewn his power so wonderfully, and had effected his gracious purposes by the hand of a woman! (Haydock) --- She directed Barac. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Edom.\u0002 Sinai, where God gave his law amid thunder and lightning, was situated in Idumea. (Calmet) --- God displayed his glory on this mountain, and also on Mount Seir, Deuteronomy xxxiii. 2. Some believe that Debbora compares the wonders which attended the late victory, with those which God wrought when he led his victorious bands through the desert, and conquered the countries of Sehon, &c. (Haydock) --- He provided for the wants of his people, even in the most desolate regions, giving them water out of the hard (Calmet) rock of Horeb or Sinai, (Haydock) and causing all nature to change her appearance at his approach, Psalm lxvii. 8., and Exodus xix. 18. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The paths rested.\u0002 The ways to the sanctuary of God were unfrequented; and men walked in the bye-ways of error and sin. (Challoner) --- Though Samgar and Jehel were so remarkable for their valour, as they had manifested on a late occasion, yet they did not prevent the incursions of the enemy both on the south and north. (Haydock) --- The merchants durst not travel, as usual, through the country. (Drusius) --- God had threatened the faithless Israel with this punishment, Leviticus xxvi. 22., and Lamentations i. 4., and Isaias xxiii. 8. (Calmet) --- \u0001They that went by them\u0002 formerly without apprehension, are now forced to seek out \u0001bye-ways.\u0002 (Haydock) --- Thus was justly punished the negligence of those who observed not the festivals of the Lord, nor frequented his tabernacle. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Valiant.\u0002 Hebrew is also translated, \"the villages ceased,\" as no one thought himself in safety out of the strong cities. --- \u0001Until.\u0002 Hebrew, \"until I, Debbora, arose, that I arose, a mother,\" &c. The Holy Ghost obliges her to declare her own praises. She deserved the glorious title of \"mother of her country.\" --- \u0001Mother\u0002 denotes an authority, mixed with sweetness: such had been exercised by Debbora, in deciding the controversies of the people, (Calmet) and in directing them to follow the right path. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Israel.\u0002 What could be more astonishing and \u0001new,\u0002 than this method of warfare, in which a few unarmed Israelites gain the victory over an immense army, and oblige the general, to leap from his chariot, that he may escape observation? A woman calls to battle. Hebrew is rather different, \"They chose new gods:\" some copies of the Septuagint have \"vain gods, (Calmet) as barley bread.\" Others agree with the Hebrew, \"Then war was in the gates.\" Jabin would not allow any arms in the country, and hence Samgar was forced to use the implements of husbandry. So the Philistines afterwards would not suffer the Hebrews to have a smith among them, lest they should make arms, 1 Kings xiii. 19, 22." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Princes.\u0002 Hebrew, \"legislators,\" governors, judges. I cannot refuse them due praise, and I invite them earnestly to bless the Lord, ver. 2." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fair asses.\u0002 Hebrew, \"shining, white, or of divers colours, particularly red and white, with which the people were accustomed to paint their asses. (Bochart) --- The rich Arabians paint the back part red. (Tavernier iii. 5.) --- The Persians also give a yellowish hue to their horses as well as to themselves, with \u0001henna.\u0002 (Chardin.) --- Asses and mules were formerly much more in use than horses, Numbers xxii. 21., Matthew xxi. 25., and 3 Kings i. 33. (Calmet) --- \u0001Way.\u0002 You who can now proceed on your journey without molestation, join the judges of the land in sounding forth God's praises, ver. 6. (Haydock) --- Those who bring the flesh into subjection to the spirit, ride upon fair asses, (Origen, hom. vi.; Worthington) and they may preach to others with more authority. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Choaked in the waters of the Cison, and of Mageddo, ver. 19, 21. Hebrew is very obscure: \"from the noise of archers, in the places of drawing water, there shall they relate the justices of the Lord, the righteous acts of his villages, (or brave men) then shall the people of the Lord go down to the gates,\" where the courts of judicature are held. The peaceful inhabitants shall be no more disturbed with the shouts of archers, but rehearsing what obligations they are under to the Lord, the warriors of Barac, they shall pursue their usual employments without fear. (Haydock) --- Septuagint, You shall make your voices heard, playing on instruments, Calmet. (anacrouomenón, pulsantium.) --- Among those who rejoice, there shall they give righteous deeds to the Lord: they have wrought justice in Israel, &c. (Haydock) --- If we neglect the points, we may render the Hebrew more agreeably to the Vulgate. \"At the voice of those who are pierced with arrows in the midst of those who draw water (or are drowned) there they shall publish,\" &c. (Calmet) --- And obtained. This is not in Hebrew expressly; but it is added to shew that the people could now act as a free nation, having cleared their country of its enemies. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Captives.\u0002 Hebrew, \"Take thy captivity prisoner.\" Hold those in subjection who so lately domineered over you. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Remnants.\u0002 Many of the Israelites had been slain by Jabin, but the Lord enabled the valiant Barac to requite him. Hebrew, \"Then he made him that remaineth have dominion over the nobles among the people. The Lord made me rule over the mighty.\" Barac and Debbora were raised from an humble state to govern Israel; while the nobles were passed over. (Haydock) --- The people of God, which was reduced to such abjection and misery, is now become formidable to the greatest princes, who look upon themselves as something great, and \u0001are called beneficent,\u0002 Luke xxii. 25. Septuagint, \"Then his (Barac's) force was magnified: Lord, humble before me those who exceed me in strength.\" Chaldean, \"Then one of the army of Israel (Barac) crushed the power of these mighty nations,\" &c. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Out of Ephraim,\u0002 &c. The enemies struggling in their flight, were destroyed, as they were running through the land of Ephraim, and of Benjamin, which lies after, that is, beyond Ephraim; and so on to the very confines of Amalec. Or, it alludes to former victories of the people of God, particularly that which was freshest in memory, when the men of Ephraim and Benjamin, with Aod at their head, overthrew their enemies, the Moabites, with the Amalecites their allies. See chap. iii. (Challoner) --- \u0001Fight.\u0002 Debbora insinuates that the late victory had rendered Nephthali and Issachar as famous as these tribes, which had formerly sent forth the greatest generals; Josue, who conquered Amalec, (Exodus xvii. 10,) and Aod, of the tribe of Benjamin, (Calmet) who had so greatly signalized himself, and sounded the alarm in Mount Ephraim with success, chap. iii. 13, 27. (Haydock) --- Hebrew, \"out of Ephraim he has torn them (Protestants, \u0001was there\u0002 a root of them against, or) into Amalec, and after thee Benjamin among thy people.\" There was a mountain called \u0001Amalec,\u0002 in the tribe of Ephraim, (chap. xii. 15,) where some victory may have been obtained, though we know not the particulars of it. (Calmet) --- They and the neighbouring tribes might have encountered Amalec, coming to assist Jabin. (Du Hamel) --- It is hardly probable that the army of Sisara would flee in that direction, as they would have had to encounter all the multitudes of Israel, and could have no prospect of saving themselves. Benjamin, who was farther off Debbora than Ephraim, is praised for expelling the king of Moab out of their city of Engaddi; (Haydock) or else the victories which this tribe obtained over the joint forces of the \u0001people\u0002 of Israel are meant, (Calmet) as they shewed the valour of this tribe, though in so bad a cause. (Haydock) --- It is thought that the Moabites fell upon their territory only after most of the inhabitants were cut off, chap. xix., and xx. The Septuagint and Theodotion take no notice of Amalec, as they have read, \u0001Amok,\u0002 a valley: \"the people of Ephraim chastised them in the valley, and thy brother Benjamin, in his people.\" The Chaldean understands the whole verse, of the wars against Amalec, who had been routed by Josue, and would fall a prey to the arms of Saul, who was of the tribe of Benjamin. Many commentators follow this explanation. It does not appear that Barac received any aid from these tribes, nor from \u0001Machir,\u0002 or any of those who lived at a distance. (Calmet) --- As for \u0001Zabulon,\u0002 the Vulgate intimates that great generals were found among them but the Hebrew rather gives them the praise of learning: \"They that handle the pen of the writer.\" (Haydock) --- Yet \u0001sopher\u0002 is applied not only to writers, and to those who are learned in the law, as the \u0001scribes,\u0002 Esdras, Baruch, &c., were, but also to commissaries, secretaries of state, and officers who were employed both in peace and war, 2 Paralipomenon xxvi. 11. Hence the Septuagint translate, \"out of Zabulon, the powerful in the sceptre of learning;\" (Calmet) (Grabe,) \"of instruction.\" (Haydock) --- Some, without any proof, attribute the institution of these officers to Moses, others to David. We read of many who possessed this title under his reign; and ever after, the kings of Juda had scribes, as some great men had also. The kings of Persia kept secretaries to write their edicts, and some they sent, with greater authority, into the provinces. See 1 Esdras iv. 8. Ecclesiasticus (x. 5,) says, \u0001upon the person of the scribe God shall lay his honour.\u0002 The scribes, or sopherim, seem therefore to have enjoyed an extensive authority, and the tribe of \u0001Zabulon\u0002 used it on this occasion for the common good, (ver. 18.; Calmet) while many of the other tribes seem to be accused of backwardness in the cause of God." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Exposed.\u0002 Hebrew, \"he was sent on foot into the vale,\" to contend with the 900 chariots of Sisara. Issachar boldly followed him in battle. They came down with such fury and speed, as if they were falling headlong down a precipice. (Haydock) --- Sisara presently turned his back, being affrighted with the apparition of angels, who probably fought at the head of Barac's troop. (Salien) --- Only three tribes exposed themselves to danger, while the rest were either engaged in civil broils, or in their usual employments. (Calmet) --- \u0001Divided.\u0002 By this it seems that the valiant men of the tribe of Ruben were divided in their sentiments, with relation to this war; which division kept them at home within their own borders, to hear the bleating of their flocks. (Challoner) --- Hebrew may have different explanations, \"In the divisions (families) of Ruben, there are princes of a great heart,\" renowned for their prudence and valour: or \"Ruben dwelt in his division, (or territory) there are chiefs,\" &c. (Calmet) --- Protestants, \"for the divisions of Ruben, \u0001there were\u0002 great thoughts of heart.\" Bonfrere supposes that these disputes excited the surprise and observations of all. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Borders,\u0002 trusting in the strength of thy situation. Ruben was protected on all sides by the rivers Jordan, Arnon, and Jaboc." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Galaad\u0002 was inhabited by the tribes of Gad and Manasses; and took no part in this war. (Calmet) --- \u0001Dan.\u0002 Hebrew, \"Why did not Dan remain in ships?\" Debbora now rebukes those who lived on the west side of the Jordan, as well as those on the east. Dan might think himself remote enough from the kingdom of Jabin. But Aser dwelt very near, yet durst not make any attempt to throw off the yoke. --- \u0001Havens.\u0002 Hebrew, \"Breaches.\" He had, perhaps, suffered much already, (Haydock) and preferred to remain quiet, even in his half-ruined cities, before engaging in the perilous attempt of his brethren. (Calmet) --- He was too much taken up with commerce, to pay any attention to the oracles of the Lord. Grabe's Septuagint, \"Aser....pitched his tents upon his cavities, \u0001or\u0002 the broken ground of it,\" the sea shore, which is commonly intersected with a variety of rivulets amid the cliffs. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Merone.\u0002 Hebrew, \"In the heights of the field, \u0001or\u0002 of Merome.\" Some take this place to be the lake Semechon, but we have endeavoured to shew that it was in the vicinity of \u0001Thanac,\u0002 Josue xi. 5. (Calmet) --- Thabor was in the midst of a great field or plain. (Du Hamel) --- Barac seems to have been at the head of 10,000 men, of the tribe of Issachar, attacking Sisara, at the foot of Thabor, while 40,000 of the tribes of Nephthali and Zabulon, almost without arms, fell upon the kings of Chanaan, who had posted themselves near\u0001 the waters of Mageddo,\u0002 to intercept any recruits that might be sent from the southern tribes, ver. 8, 15, 19. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Spoils.\u0002 So far from it, they even lost their lives. (Menochius) --- Hebrew, \"they took no piece (\u0001or\u0002 gain) of money.\" If we understand this of the Israelites , we may say that they stopped not to plunder the slain, nor would they suffer any to redeem their life by the promise of a great ransom. Whatever riches they found afterwards, they consecrated to the Lord, in testimony of their gratitude. (Calmet) (Numbers xxxi. 54.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Stars,\u0002 or angels, who are compared to the stars, and often fought for Israel, 2 Machabees x. 29. (Vales, Philos. chap. xxxi.) (Calmet) --- The favourable and malignant influences of the stars, which the Rabbins talk of, would here be nugatory, (Haydock) unless they might contribute to bring on rain. (Cajetan) --- Josephus ([Antiquities?] v. 6.) informs us that a furious tempest of hail, &c., met the enemy in the face, and rendered all their efforts useless. (Calmet) --- A similar instance of the divine protection was obtained by the prayers of the thundering legion, in the army of M. Aurelius; (Tertullian; Eusebius, Hist. v. 5.) and again, when Theodosius attacked the tyrant Eugenius, of which Claudian speaks, (in 3 Cons. Honor.) \"Te propter gelidis Aquilo de monte procellis---Obruit adversas acies, revolutaque tela---Vertit in Auctores et turbine repulit hastas---O nimium dilecte Deo, cui fundit ab antris---Æolus armatas hiemes, cui militat æther---Et conjurati veniunt ad classica venti.\" (Haydock) --- \u0001Courses.\u0002 This miracle was of a different kind from that which proved so fatal to the enemies of Josue. (Lyranus) --- Septuagint Alexandrian, \"They fought with (meta) Israel,\" for which Grabe puts, against Sisara. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Dragged.\u0002 Protestants, \"swept them away, that ancient river, the river Kishon.\" --- \u0001Cadumim,\u0002 which the Protestants translate \u0001ancient,\u0002 (Haydock) means also \u0001eastern.\u0002 The former epithet seems very insignificant. Some assert, that the Cison divided its streams about Mount Thabor, and one part ran towards the east into the lake of Genesareth, which is here designated, while the other empties itself above Carmel into the great sea. But there is no proof of this assertion in the Scripture, nor in Josephus. We read (Judith vii. 3,) of a place, which the Syriac properly calls Cadmon, and the Vulgate Chelmon, in this neighbourhood. Instead of \u0001Kedumim,\u0002 Symmachus and Theodotion read Kodssim, which the former translates, \"the holy vale.\" Many of the army (Calmet) of the kings, and perhaps of Sisara also, (Haydock) endeavouring to make their escape, were drowned in the Cison. (Calmet)" }, { "marker": "Ver 22.", "first": 22, "last": 22, "text": "Broken (ceciderunt) \"fell off,\" the hoofs being fractured by the hard road, while the riders galloped full speed. (Haydock) --- Some translate the Hebrew, \"the hoofs of the horses made a sound like that of a hammer beating an anvil, on account of the hurry of the strong ones who push them forward.\" Quadrupedante putrem sonitu quatit ungulâ campum, as Virgil attempts to imitate the sound in verse. Others, \"the hoof....was broken by the precipitation (Calmet) (Protestants, prancings, the prancings of the mighty ones; Haydock) of those who fled.\" Formerly, Xenophon observes, the horses were not usually shod with iron. The feet of Bucephalus were consequently much worn. Yet some took the precaution to defend the feet of their horses with brass, (Homer) or iron, in the shape of crescents. (Eustathius) --- Nero shod his mules with silver; (Suetonius) and Poppea, his wife, had shoes of gold for her more delicate beasts. Soleas ex auro quoque induere solebat. (Pliny, [Natural History?] xxxiii. 11.) --- Yet many excellent horses in Arabia and Tartary are never shod. (Tavern. T. i. B. ii. 5.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Meroz.\u0002 Where this land of Meroz was, which is here laid under a curse, we cannot find: nor is there mention of it any where else in holy writ. In the spiritual sense, they are cursed who refuse to assist the people of God in their warfare against their spiritual enemies. (Challoner) --- Eusebius seems to have thought that Merom, a body of water, and the village of Meroz (Haydock) were the same place, 12 miles from Sebaste. The inhabitants were surely under an obligation of assisting their brethren; and these, it appears, lived in the vicinity, and neglected their duty. Septuagint Alexandrian reads Mazor. Some stars are styled Mazzaroth, Job xxxviii. 32. --- \u0001Angel,\u0002 Michael; or the high priest, or Barac, Debbora, &c. See chap. ii. 1. (Calmet) --- Protestants, \"Curse ye Meroz, (said the angel of the Lord) curse ye bitterly the inhabitants thereof.\" --- \u0001To help.\u0002 Protestants, \"to the help of the Lord against the mighty.\" Septuagint, \"our helper is the Lord in the mighty warriors.\" He assists their endeavours, which would otherwise prove unsuccessful. (Haydock) --- The Jews thin that Barac cursed Meroz, the star or the angel of the Chanaanites, who protected Sisara. (Chaldean) See Serarius, q. 15. Others say that he was an ally of that general, who was excommunicated by Barac, at the sound of 400 trumpets. But these opinions only deserve contempt. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Among.\u0002 Hebrew, \"above.\" After cursing those who befriended the enemy, Debbora pronounces a blessing upon Jahel. (Haydock) --- The blessed Virgin is surely still more entitled to praise. (Worthington) --- \u0001Tent.\u0002 It was esteemed a mark of virtue for a woman to keep at home. (Drusius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Dish.\u0002 Hebrew \u0001sephel;\u0002 whence the sympule of the Lydians, Tuscans, and Romans, was probably derived, denoting a bowl or jug with a handle, designed for libations. They were formerly made of potter's ware, \u0001fictilibus prolibatur sympuciis,\u0002 or \u0001sympulis.\u0002 (Pliny, [Natural History?] xxxv. 13.) \"Aut quis---Sympuvium ridere Numæ, nigrumve catinum---Aut vaticanas fragiles de monte patellas---Ausus erat.\" (Juvenal, Sat. vi.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sisara.\u0002 Hebrew says with the hammer; (Protestants,) \"she smote off his head, when she had pierced and stricken (\u0001the nail\u0002) through his temples.\" But we may rather translate, (Haydock) \"she pierced his head, she struck it, and pierced through his temples.\" (Calmet) --- For we cannot suppose that she severed his head from his body with the hammer; but she fastened it to the ground with the nail, chap. iv. 21." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wretched.\u0002 Hebrew, \"he expired where he fell down.\" (Haydock) --- Debbora represents Jahel as ready to tread the unhappy Sisara under her feet, if he should offer to stir. She thrice repeats his death." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001His mother,\u0002 &c. This poetical imagination is very natural. --- \u0001Room.\u0002 Hebrew, \"through the lattices,\" \u0001eshnab,\u0002 of which the windows then consisted, Proverbs vii. 6. (Calmet) --- \u0001Horses.\u0002 Protestants, \"why tarry the wheels of his chariots?\" (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Wives.\u0002 This is not expressed in Hebrew, \"his wise ladies answered her,\" or joined in her lamentations. Then the mother comforted herself with the hope that they might possibly be employed in dividing the spoils. (Calmet) --- Hebrew, \"yea she answered herself, Have they not gained the victory? have they divided the prey? to every man a damsel, yea two? to Sisara a booty of divers colours,\" &c. (Haydock) --- Perhaps instead of damsel, literally, \"a belly or two,\" which occurs no where else, the Hebrew should be, \"to the general a most beautiful embroidery work.\" (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Necks.\u0002 Hebrew, \"the spoils of various colours, the embroidery of divers colours, on both sides, for the necks (of the captors) of the spoil.\" (Haydock) --- Or more simply, \"for the neck (general) of the army;\" (Vatable) or \"the necks of the soldiers,\" who will be laden with the abundance of spoils. (Calmet) --- The ladies dwell with great delight on the thought of possessing rich embroidery or needle work. How dreadfully would their hopes be blasted, when a few hours after they saw Barac at their gates, and their city in flames! (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Rising.\u0002 Hebrew, when he goeth forth in his might.\" Let the just advance in virtue, and glory, as the sun becomes more beautiful and hot as he leaves the horizon, on a clear summer day. This comparison is often applied to the servants of God, Ecclesiasticus xvii. 16., 2 Kings xxiii. 5., and Matthew xiii. 45. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Forty.\u0002 Usher says only 20 from the victory of Barac. Potau and other able chronologers allow the full term of 40 years, after that event. See chap. iii. 11. (Haydock) --- Barac was buried at Cedes, where Benjamin (Itin.) saw his tomb. (Calmet) --- Ozi, the high priest for the last 40 years, was succeeded by Zaraias, in the year of the world 2760, who reigned an equal length of time, and died with Gedeon. Maraioth took his place, in the year 2801, at the commencement of Abimelech's usurpation, and died in the year 2841. (Salien)" } ] }, { "chapter": 6, "slug": "id570.html", "header": "Judges vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Madian.\u0002 This nation had formerly been almost extirpated by Moses, Numbers xxxi. 7, &c. (Haydock) --- But they had re-established themselves, and dwelt in the neighbourhood of the Moabites, whom they had assisted. They now made a league with Amalec, and other eastern nations, (Calmet) in order to revenge themselves upon the Israelites. (Haydock) --- Madian was a descendant of Abraham by Cetura, Genesis xxv. 2. The shortness of the servitude, which the Israelites had to suffer from them, was compensated by its severity. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Resist\u0002 is not expressed in Hebrew; neither did Israel dare to encounter the enemy. They retreated into the strongest holds, to rescue their goods and persons from the depredations of the Madianites. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Amalec\u0002 was formerly widely dispersed through Arabia. Some dwelt to the south of the promised land, Exodus xvii., Numbers xiii. 3., 1 Kings xv. 6., and xxxi. 1. But these inhabited the eastern countries, concerning whom Balaam spoke, Numbers xxiv. 20. The Amalecites were scattered from Hevila upon the Euphrates, as far as the Red Sea and Sur, which is near Egypt, 1 Kings xv. 7., and xxvii. 8. The other \u0001eastern nations\u0002 denote those who inhabited the desert Arabia, the Moabites, Ammonites, Idumeans, Cedarenians, &c., Isaias xi. 14., Jeremias xlix. 28., and Ezechiel viii. 7." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Blade.\u0002 Hebrew, \"the increase of the earth.\" They waited till the corn was almost ripe, and what they could not carry off they destroyed. (Calmet) --- It seems they had allowed Gedeon time to gather in some corn, (ver. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulgate may insinuate by mentioning \u0001the blade.\u0002 --- \u0001Gaza.\u0002 They ravaged the whole country from east to west. (Haydock) --- This method of warfare is, in effect, more cruel than any other. --- \u0001Asses.\u0002 They left no cattle, nor animals that they could take, wherewith the Isrealites might cultivate the earth. (Calmet) --- In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Locusts.\u0002 This comparison shews the rapacity and devastation of the enemy. Locusts in those countries often obscure the air with their numbers, and presently eat up every green thing. They proceed in regular order like a great battalion, and it is reported that they send some before to explore the country. (St. Jerome in Joel ii.; Bochart; Calmet) (Genesis x. 4.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001A prophet.\u0002 The people no sooner repent, than God shews them mercy. (Haydock) --- The name of this prophet is unknown. The Jews say it was Phinees; others think it was an angel in human shape: but he might be one divinely commissioned on this occasion, to make an exhortation to the people, assembled on some of the great festivals, (see chap. ii. 1.; Calmet) though he might continue to exercise his authority afterwards. (Menochius) --- St. Augustine (q. 31,) thinks that the angel (ver. 11,) is here called a prophet, because he appeared in human form. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fear not.\u0002 Idols can do you no hurt, if you continue faithful to me. (Haydock) --- Shew them no respect or worship. \u0001The fear of Isaac\u0002 means the God (Calmet) whom Isaac worshipped, Genesis xxxi. 42. Idolatry owed its rise to a groundless fear: \u0001primos in orbe deos fecit timor.\u0002 (Lucretius) The pagans offered sacrifice to Paventia, to fear and paleness, &c., that they might be secure from them. (Lactan.) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Angel;\u0002 Michael. (Menochius) --- Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants) --- But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. --- \u0001Ephra,\u0002 a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon viii. 18. Hebrew might be rendered, \"Joas, the Abiezerite,\" chap. viii. 32., and xiii. 2. --- \u0001Madian.\u0002 Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: \"Gedeon threshed wheat, by the wine press, to hide it, \u0001or\u0002 to flee,\" &c. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias xxviii. 27., and Ruth ii. 17. (Calmet) --- The wheat harvest was about Pentecost, that of barley was at Easter. It seems the Madianites had been later than usual this year, in making their incursions, ver. 33. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Is.\u0002 We should naturally translate,\u0001 be with thee,\u0002 if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My lord.\u0002 This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lord,\u0002 Jehova. (Haydock) --- The Chaldean and Septuagint have, \"the angel of the Lord,\" as the best interpreters understand it. (Calmet) --- \u0001Upon him,\u0002 with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock) --- \u0001Strength,\u0002 with which I have endued thee. (Menochius) --- Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The meanest in Manasses,\u0002 &c. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner) --- Hebrew and Septuagint literally, \"My \u0001millenary\u0002 is poor,\u0001 or\u0002 lowly,\" &c. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas v. 2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thou,\u0002 the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) --- He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so much surprised and afraid, only when the angel disappeared so suddenly, ver. 22." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A sacrifice,\u0002 or some provisions to present unto thee. Hebrew \u0001mincha,\u0002 is taken for a \u0001present,\u0002 particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, chap. iii. 15., and Genesis xliii. 14. (Calmet) --- \u0001To sacrifice,\u0002 often means to kill things for a feast, Matthew xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius) --- Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Measure.\u0002 Hebrew, \"epha,\" containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis xviii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. --- \u0001Broth.\u0002 Syriac and Arabic translate, \"a good (old) wine.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thereon.\u0002 Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings xviii. 34. (Haydock) --- This broth might serve to anoint the altar, (Exodus xl. 10.; Menochius) or answer instead of the usual libations. (A. Montan.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Alas. He makes this exclamation, concluding that he should soon die, Exodus xxxiii. 20. Callimachus says that \"it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it.\" (Grotius) --- This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Said to him,\u0002 as he was ascending into heaven, (Menochius) or the following night. (Calmet) --- It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled \u0001Yehova shalom,\u0002 \"God's peace,\" (Haydock) for doing which he received an order, ver. 26. (Menochius) --- Others erect altars, in various places; but they must be authorized by God. (Calmet) --- \u0001Ezri.\u0002 Protestants, \"unto this day it \u0001is\u0002 yet in Ophra, of the Abiezrites.\" Septuagint is ambiguous. \"He, \u0001or\u0002 it, being yet in Ephra,\" &c. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And another,\u0002 or \"the second.\" Only one seems to have been sacrificed; (ver. 28.; Cajetan) though others think that the second bullock was designed for a peace-offering. (Bonfrere) Some infer that it had been fattened for Baal. Septuagint observe, that the first bullock or \"calf \u0001was\u0002 fattened:\" but it does not appear for what purpose. (Calmet) --- \u0001Seven years,\u0002 in memory of the duration of the slavery. (Menochius) --- Before that age, bulls were not deemed so fit for yoking. Hesiod would have them to be nine years old. --- \u0001Altar.\u0002 We may render the Hebrew, \"Cut down the idol which is upon the altar; \u0001or,\u0002 Break in pieces the \u0001ashera,\u0002\" &c. This is the title of the idol of the grove, Astare or Asteroth. (Syriac and Arabic) The Septuagint is favourable to this explanation. (Calmet) --- But the groves themselves were to be cut down, where an altar of God was to be erected. It seems this altar and the grove belonged to Joas, who is hence supposed to have joined in the worship of Baal. If he did formerly, his eyes were now opened, and he boldly approved of the conduct of his son, (ver. 31.; Haydock) who had probably never been infected. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Top.\u0002 Hebrew, \"on the top of this fortress, (\u0001Mawz.\u0002 Daniel xi. 38.; Septuagint) on the platform, (Calmet) \u0001or\u0002 place appointed.\" (Haydock) --- \u0001Offer.\u0002 Though Gedeon was not a priest, he was authorized to offer sacrifice. (Menochius) --- God can dispense with his own laws. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001House,\u0002 his relations and fellow-citizens, (Calmet) who were addicted to idolatry. Prudence dictated that he should do this privately, lest he might be prevented by them. They would soon perceive the weakness of their idol. Yet some of the servants, or others who had been on the watch, disclosed to the idolaters that Gedeon had done the daring deed, unless perhaps they accused him on suspicion, as his enmity to that worship could not be concealed. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Bring.\u0002 Parents took cognizance of the evil actions done in their family. The citizens require Joas to punish his son, or to deliver him up to them. On the same principle, the Israelites insisted that the tribes of Benjamin should not neglect to punish the citizens of Gabaa; and the Philistines demand Samson, chap. xv. 12., and xx. 13. Cato advised that Cæsar should be given up to the Germans, whom he had unjustly invaded; and the Gauls would not be satisfied, unless the Fabii should be abandoned unto them. (Grotius, Jur. ii. 21, 4.[24?]) (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001His,\u0002 Baal's, or rather my son's \u0001adversary;\u0002 (Calmet) let him die before this morning be spent, as the Hebrew insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (Haydock) as the first in power and riches among them, (Calmet) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (Haydock) and so eager to revenge himself, he could never be restrained from bringing his adversary to condign punishment. \"Let the gods punish those who injure them,\" said Tacitus, Ann. i. \"They would take care that their sacred things were not abused.\" (Livy x.) This argumentation would suit the idolaters, who supposed that their gods were animated with the same sentiments and eagerness for revenge as themselves. But the true God, who can feel no such impressions, bears for a long time with the impiety of men, though he requires that those who are in power should punish notorious offenders. The magistrate is the instrument of God's justice, and must stop, as much as possible, the growth of vice and irreligion. (Calmet) --- It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Altar.\u0002 Protestants, \"Therefore on that day he called him Jerubbaal, saying, let Baal plead against him, because he hath thrown down his altar.\" Septuagint Alexandrian says that he then styled it (\u0001auto,\u0002 the altar,) \"the judgment-seat of Baal,\" \u0001Dikasterion Baal.\u0002 But the Vatican copy [of the Septuagint] leaves Terobaal; and this title rather belonged to \u0001Gedeon.\u0002 (Haydock) --- David, out of horror for the name of Baal, calls him Jeruboseth, 2 Kings xi. 21. \"Let confusion plead,\" &c. For the same reason, Esbaal and Meribaal are called Isboseth and Miphiboseth in Scripture. We read that Sanconiathon consulted \"Jerombaal, priest of the god Jao,\" concerning the antiquities of Phœnicia, which has led some to conclude that he had seen Jerobaal. The work, however, of that author is generally supposed to be a fabrication of Porphyrius, and was unknown to Josephus. It contains a multitude of fabulous accounts, intermixed with some truths, which might be taken from the Bible. Gedeon was no priest, and we may suppose little concerned about the Phœnician affairs or antiquities. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Jezrael.\u0002 The crossed the Jordan, probably at Bethsan, expecting to find rich booty in this most fertile vale, where it is reported that grass, or the plants, grow to such a size, that a man on horseback can scarcely be seen! They met with a defeat near Endor and Mount Thabor, chap. viii. 18., and Psalm lxxxii. 11. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Him.\u0002 He first calls his relations, and then the neighbouring tribes, to march against the enemy. He had before declared God's orders, and was recognized as judge and deliverer of Israel; so that no one objects to his exercising this act of sovereignty." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Him.\u0002 Hebrew, \"them.\" (Menochius) --- The people readily obey the summons, though many of them had not got the better of their fears, chap. vii. 3. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "So. Gedeon besought the Lord to confirm his mission, in order to raise the drooping spirits of his soldiers. If he had not believed that he was chosen for the purpose of rescuing Israel, he would never have exposed himself, by destroying the idol and grove of Baal, and by calling the people to arms. Yet he might fear at present, lest he might be destitute of some of the necessary qualifications, and might entertain some apprehensions, lest the promises of God might by only conditional. The readiness with which God grants his requests, shews that he was inspired to act as he did, and his faith is greatly commended, Hebrews xi. 32. Other great saints have asked for a miraculous confirmation of what was promised, Exodus iv. 1., Josue v. 13., and Luke i. 34. (Calmet) --- Vessels. Hebrew sephel, Septuagint lecané, \"a dish.\" Syriac, \"a basin.\" The dew in Chanaan is very copious, resembling a shower of rain, insomuch that the roads are rendered extremely slippery. (Roger. i. 2.) (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Ground.\u0002 In these two miracles the Fathers observe, that the fleece represented the Jewish nation, favoured with so many graces, while the rest of the world was dry and barren; and that, when the latter was watered with dew from heaven, by the coming of Jesus Christ, the Synagogue was deprived of those favours. (Origen, hom. viii.; Theodoret, q. 14.; St. Jerome, ad Paulin.; St. Augustine; &c.) --- In the first miracle we may also contemplate, the incarnation of our Saviour [Jesus Christ] in the womb of the most pure Virgin [Mary], Psalm lxxi. 6. (St. Bernard, serm.; St. Jerome, epist. Paul.) (Calmet)" } ] }, { "chapter": 7, "slug": "id571.html", "header": "Judges vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fountain.\u0002 The same also called Areth, as the copies of the Septuagint and of St. Jerome vary. (Bonfrere) --- \u0001Harad,\u0002 or \"of trouble,\" either because the Madianites were filled with terror at the approach of Gedeon, or because so many of his soldiers returned home through fear. (Menochius) --- Perhaps it may be the same which is called the fountain of Jezrael, near which Saul encamped, 1 Kings xxix. 1. (Calmet) --- Adrichomius places it on the south of Gelboe, which is called the \u0001high hill.\u0002 (Menochius) --- Hebrew, \"on the north side of them, by the hill of More, in the vale.\" (Haydock) --- Jezrael was between Gelboe to the south, and Hermon to the north. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lest Israel,\u0002 &c. By this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self-conceit, will take the glory to themselves. (Challoner) --- Yet Gedeon had only 32,000 to encounter 135,000 fighting men; so that if all had remained with him, they would each had to engage above four men, ver. 3., and chap. viii. 10. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Return,\u0002 agreeably to the law of Moses, Deuteronomy xx. 8. If God had not enforced this order, it would perhaps have been neglected in the hurry, particularly as all seemed to have joined the army with such alacrity. (Menochius) --- Scipio going to destroy Carthage, was informed that some Sicilian knights went on this expedition with extreme reluctance and fear; whereupon he gave 300 leave to depart. (Livy xxix.) --- \u0001Galaad\u0002 perhaps may have been substituted for Gelboe, as there seems to have been none from the Galaad, on the other side of the Jordan, in the army of Gedeon. (Calmet) --- Abulensis thinks that some little mountain of this name might be in the vicinity of Jezrael. --- \u0001Home.\u0002 They were terrified at the sight of the enemy's camp. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tongues.\u0002 Some Latin copies add, \"and hand,\" as it is expressed in Hebrew, &c., in the following verse. They resembled \u0001dogs\u0002 more in the hurry than in the method of taking water. An old proverb says, \"the dog drinks and flees away,\" (Calmet) alluding to the dogs of Egypt, who, through fear of the crocodiles which infest the banks of the Nile, lap the water with all expedition, \"like a dog from the Nile.\" (Erasmus; Haydock; Macrob. ii. 2.) --- Hence we might infer, that these 300 men were the most cowardly in the army, as Josephus, ([Antiquities?] v. 8,) Theodoret, (q. 15,) have done; (Calmet) and thus the glory of the victory would belong more incontrovertibly to God. (Haydock) --- But as these 300, on this supposition, ought to have been disbanded, as well as the rest, we may rather conclude that they shewed greater courage and temperance by their posture, and were therefore retained (Calmet) to accompany their heroic leader in his perilous expedition. We must, nevertheless remark, that only those who preferred to acknowledge their fear, were disbanded according to the law; and as, among those who were not quite so cowardly, (Haydock) there would be some less courageous than others, (Amama) these might be selected by God, \u0001that no flesh should glory in his sight,\u0002 1 Corinthians i. 29. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001That lapped water.\u0002 These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink; which argued a more eager and sensual disposition. (Challoner) --- It is thought that the former would be more capable of supporting the fatigues of war. (Menochius) --- The Jews suppose that those who knelt, had been accustomed to do so in honour of Baal. Lyranus concludes that they were extremely fatigued and thirsty, while the 300 underwent the labours of war with less inconvenience. Josephus observes that this experiment was made in the heat of the day; yet, if Providence had not interfered, it seems very improbable that 10,000 men should all be so eager for water. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Victuals.\u0002 It appears that they did not take sufficient, (Calmet) not expecting that they would have to pursue the enemy so far, chap. viii. 5, 8." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Servant.\u0002 Thus he confessed that he was not entirely free from \u0001fear\u0002 himself, ver. 5, 10. (Haydock) --- The most courageous feel less alarm, when they have a companion, (Menochius) as Diomede observed, when he desired that one or two might accompany him in the attempt to explore the enemy's camp. (Homer, Iliad x.) --- \u0001Arms.\u0002 The greatest part of this immense crowd of people, who came to plunder, neglected the laws of war; as the Israelites had not dared, for a long time, to oppose them. A select number of 135,000 men in arms was destined to keep them in order, and to protect them. Among these Gedeon insinuated himself, to know how they were encamped, and what sentiments they entertained. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A dream.\u0002 Observation of dreams is commonly superstitious, and as such is condemned by the word of God; but in some extraordinary cases, as we here see, God is pleased by dreams to foretel what he is about to do. (Challoner) --- See Genesis xl., Leviticus xix. 26., and Deuteronomy xviii. 10. (Worthington) --- The small company of Gedeon stood in need of every sort of encouragement. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sword\u0002 and \u0001loaf\u0002 are both derived from the same Hebrew word, which signifies \"to make war.\" See Numbers xiv. 9. But if there had been no connection or reason in the discourse of the soldier, (which was not the case, as Providence put it into his mouth,) the end would be equally obtained, which was to encourage Gedeon, and to inform him that the enemy was not without some apprehensions. (Calmet) --- Gedeon was not of the richest family, but came with great expedition, as the rolling of the \u0001barley-loaf\u0002 might designate. (Menochius) --- He was also encamped upon an eminence, and presently threw the affairs of Madian into confusion. (Haydock) --- He understands the language of the Madianites, as it was not very different from the Hebrew." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Interpretation.\u0002 Hebrew, \"the breaking,\" in allusion to a loaf or nut which must be broken. (Calmet) --- \u0001Adored\u0002 God, in thanksgiving. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lamps,\u0002 or flambeaux, (Calmet) made of wood, full of turpentine. (Haydock) --- The soldiers held one end in their hand, and when they had thrown down their pitchers, the sudden light, the sound of trumpets and of men on three sides of the camp, threw the various nations into the utmost consternation, as they very naturally supposed that they were surrounded with a great army. God also sent among them the spirit of confusion, so that they knew not one another. An ancient author, under the name of Tertullian, asserts that the 300 men were on horseback, and conquered by virtue of the cross, as the letter T, in Greek, stands for 300; (Calmet) and St. Augustine (q. 37,) follows up this idea, saying that, as the Greeks are put by the apostle for all the Gentiles, this letter was to insinuate, that the Gentiles chiefly would believe in Christ. Some of the Fathers have given a like mysterious explanation of the 318 servants of Abraham, as the two first letter of the name of Jesus denote 18. (Eucher. Gen. xiv. 14.) (St. Ambrose, de Abr. i. 3.) --- We can never conquer our spiritual enemies, without a lively faith in our crucified Saviour. If Amama, and other enemies of the cross of Christ, ridicule these pious meditations of the Fathers, we need not wonder. See Apocalypse xiii. 18. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Camp.\u0002 The three divisions stopt at the entrance, ver. 21. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Camp, and shout together to the Lord and to Gedeon:\u0002 or rather \"the sword of, &c., ver. 20. The war is the Lord's, victory to \u0001or\u0002 by the hand of Gedeon,\" Chaldean. He is the minister of God's justice to punish Madian. (Menochius) --- It is no derogation to God (Calmet) that honour is given to his servants. (Worthington) --- Protestants supply the word which seems to be wanting. \u0001The sword\u0002 of the Lord, &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Watch.\u0002 This was the second of the three watches known to the ancient Hebrews: in the New Testament, they followed the Roman discipline, and admitted four, Matthew xiv. 25. (Calmet) --- Menochius thinks they did the same at this time. (Haydock) --- \u0001Alarmed.\u0002 They were not asleep. (Menochius) --- We read of similar stratagems in the Roman history. The Falisci threw the Romans into consternation, by appearing among them in mourning weeds; (Calmet) others read in priestly attire, (Haydock) with flambeaux and serpents; as those of Veii did by means of burning torches. (Grotius; Fontin., Strat, ii. 4, &c.) (Calmet) --- \u0001Trumpets.\u0002 In a mystical sense, the preachers of the gospel, in order to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break the earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues. (Challoner) --- These lamps denote the virtues and miracles of the martyrs. (Ven. Bede, c. 5.) The things which would seem ridiculous, fill the enemy with terror and dismay. (ibid.[Ven. Bede, c. 5.]) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Camp.\u0002 Hence the Madianites made no doubt but a great army was in the midst of the camp, and began to cut in pieces all whom they met. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bethsetta.\u0002 These cities seem to have been near Bethsan. --- \u0001And the border.\u0002 Hebrew, \"in Zererath,\" (Haydock) which Junius takes to be Sarthan. --- \u0001Abelmehula\u0002 gave birth to Eliseus, and was 12 miles from Scythopolis. (St. Jerome) --- \u0001Tebbath\u0002 occurs no where else. But we read of Thebes, three miles from the last mentioned city, famous for the death of Abimelech, chap. xi. 50. --- \u0001Men.\u0002 Probably those who had been sent home the preceding night. Upon hearing of the success which attended Gedeon, all the tribes began to be in motion." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Bethbera,\u0002 \"the house of corn.\" (Serarius) --- Many take it to be Bethabera, \"the house of passage,\" or the ford of the Jordan. The river was fordable on camels at any time. But in summer, people might cross the Jordan in many places on foot. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Two men.\u0002 That is, two of their chiefs. (Challoner) --- \u0001Press.\u0002 Hebrew \u0001yekeb,\u0002 denotes a cistern fit to contain wine, Isaias v. 2., and Proverbs iii. 10. --- \u0001Zeb\u0002 had concealed himself in it. --- \u0001Jordan.\u0002 They afterwards took occasion from this exploit to extol their own valour, and to quarrel with Gedeon. (Calmet)" } ] }, { "chapter": 8, "slug": "id572.html", "header": "Judges viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ephraim.\u0002 The valour and insolence of these men are placed together. Afterwards we have an account of the transactions of Gedeon in the pursuit, ver. 4. (Haydock) --- The tribe of Ephraim seems to have had some grounds for being displeased at not being summoned at first, as well as the tribes of Aser, &c., which were farther off; particularly as they sprang from Joseph, no less than Manasses, and had their portion in common. The general answers them with great respect, as otherwise their displeasure might have had very pernicious consequences. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001What could I,\u0002 &c. A meek and humble answer appeased them; who otherwise might have come to extremities. So great is the power of humility both with God and man. (Challoner) (Proverbs xv. 1.) --- \u0001Could.\u0002 Hebrew and Septuagint, \"What have I yet done like you? (Menochius) --- Is not the gleaning?\" &c. I only commenced the war; you have brought it to a happy termination, by killing the princes of the enemy. (Debrio adag. 157.) At the first siege of Troy, Telamon having entered the city before Hercules, the latter was on the point of killing him, when Telamon, collecting a heap of stones, which he said he intended for an altar in honour of \"the victorious Hercules,\" the hero's fury was appeased. (Apol. Bibl. ii. 6.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jordan.\u0002 Notwithstanding the precautions of Gedeon, some had got over the river, whom he resolves to follow at Bethsan. This city was about 15 miles from Mount Thabor. His men had been in motion a great part of the night, and had not taken provisions (Calmet) for so long a journey; so that he was obliged to apply for some when he had crossed the Jordan. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Soccoth.\u0002 \"The tents,\" where Jacob had encamped, Genesis xxxiii. It belonged to the tribe of Dan. (Menochius) --- The people of this town, as well as the ancients of \u0001Phanuel,\u0002 return an insolent reply to the just request of Gedeon. In cases of such extremity, all are bound to assist the defenders of their country; and the refusal is punished as a sort of rebellion, 2 Kings xxv. 10. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hand.\u0002 Perhaps thou makest sure of taking these kings. (Haydock) We apprehend that they will return with greater forces, and punish our compliance. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Desert.\u0002 An usual mode of punishment, (2 Kings xii., and 1 Paralipomenon xx. 3.; Calmet) which the cruel irrision of Gedeon and his army, who were fighting in the cause of God and of the nation, richly called for." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Tower;\u0002 on the strength of which they ventured to treat him with insolence. Phanuel, \"the face of God,\" (Genesis xxxii. 33,) was near the Jaboc. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Resting,\u0002 as the Hebrew word \u0001Korkor,\u0002 signifies. (Bochart) --- Protestants have, \"in Karkor,\" as if it were the name of a place. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tents.\u0002 The \u0001Scenitæ,\u0002 (Menochius) who inhabited part of the desert Arabia. (Calmet) --- \u0001Hurt.\u0002 They had probably been mounted on camels, &c., (Haydock) and did not suspect that Gedeon would be so soon after them across the Jordan. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sun-rising.\u0002 It would seem as if all these exploits had been performed between midnight and sun-rising, in the month of May, which is quite incredible; and hence many translate, \"the sun being up.\" Septuagint and Theodotion, \"from the height \u0001or\u0002 ascent of Hares,\" (the situation of which we know not,) or \"of the mountains,\" (Aquila) or \"woods,\" (Symmachus) or perhaps \"from the eastward.\" (Calmet) --- The Scripture does not, however, specify that all this took place in the space of six or seven hours, or of one night, but only that Gedeon came to Soccoth so early, as to take the magistrates unawares, being informed by a young man where they lived. This might probably happen on the second morning, after he had surprised the camp of the Madianites, at Jezrael. Protestants and Chaldean agree with the Vulgate, \"before the sun was up.\" The other translations explain \u0001chares,\u0002 as if it denoted the place or situation from which Gedeon was returning. (Haydock) --- \u0001Described.\u0002 The text may signify either that the boy marked them out, or that Gedeon took down a memorandum of their names. (Calmet) --- He would not punish the innocent with the guilty. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Tore.\u0002 Hebrew seems to be corrupted in this place. \"And he shewed (instructed \u0001or\u0002 chastised) with these thorns.\" The Septuagint and Vulgate read the same word as ver. 7. He crushed the people with such instruments as are used to beat out corn. It is probable that he only treated the magistrates of Soccoth and of Phanuel in this manner. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thabor.\u0002 Some of the relations or brothers of Gedeon had retired thither, as to a place of safety; and the latter wished to know what was become of them, that he might redeem them, if alive. (Calmet) --- \u0001King.\u0002 They answer with flattery, insinuating that Gedeon had the air of a king. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Kill you.\u0002 They were not included in the number of the seven devoted nations, (Worthington) and the precept for destroying the Madianites no longer subsisted, Numbers xxxi. 17. (Menochius) --- The laws of war permitted the Hebrews to kill their prisoners, if they thought proper. No public executioner was necessary. Samuel killed Agag, 1 Kings xv. 32. See 3 Kings ii. 25., and 2 Kings i. 15. (Calmet) --- Gedeon had a mind to make his son partake in the victory, and punish these kings for an unjust murder of his relations. He would also inure him to fight against the enemies of God, &c. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Age.\u0002 They beg that they may die in a more speedy and noble manner. Tacitus (Hist. iv.) observes, \"it was reported that Civilis exposed some of the Roman captives to his little son, in order that he might fix his arrows and javelins in their bodies.\" --- \u0001Ornaments.\u0002 Most interpreters understand \"crescents.\" The veneration of the Arabs for the moon, the celestial Venus, or Alilat, is well known. The Turks still make use of this sign, as Christians employ the cross on their standards, temples, &c. Men and women anciently wore on their necks or forehead ornaments of the same nature, as these camels did, Isaias iii. 18. Latinus adorned his horses in the most splendid manner. Virgil, Æneid vii: \u0001Aurea pectoribus demissa monilia pendent.\u0002 Caligula decorated with extravagance his famous horse \u0001Incitatus,\u0002 on which he designed to confer the consulate. (Suetonius) --- In Egypt the camels are sometimes painted yellow, and hung with a variety of little bells. (Vaneb.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Israel,\u0002 who were in his army, and of whom he receives the \u0001earlets\u0002 for his share of the spoil. (Calmet) --- But as those who staid at home received a share of the booty, and no doubt would come to congratulate Gedeon on his victory, it seems equally probable that this offer of the regal dignity was made to him in a full assembly of the people, (Haydock) which is greatly to the honour of this valiant man. (Menochius) --- \u0001Rule thou.\u0002 They wish to confer upon him a dignity which he did not now possess, and which he absolutely refused, being, as he thought, incompatible with the theocracy. This shews that it was not the dignity of judge, which he retained till his death, but that of king, which was so displeasing to God, when the Israelites resolved to establish it among them, 1 Kings viii. 7. (Menochius; Tirinus; Grotius; Calmet) --- Josephus ([Antiquities?] v. 8.) thinks that Gedeon wished to resign the former dignity, but was forced to retain it forty years. The judges were chosen by God, and acted as his lieutenants, so that the people having no part in their election, the Lord alone was considered as the king of Israel. Some are of opinion that the people wished, on this occasion, to make the dignity hereditary. (Calmet) --- Serarius thinks that they made an offer of the regal power to Gedeon, to his son, and grandson, only. But it seems rather that they meant to make the sovereign authority over entirely to his family, (Menochius) so great a sense had they of his courage, moderation, and just severity, of which he had given such striking proofs. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Request.\u0002 It was not then thought dishonourable to ask nor to receive presents. The most precious part of the booty had been already presented to the general, according to the custom of the heroic times. But, as the people wished to make Gedeon king, he consents to receive the earlets, as a memorial of their affection. --- \u0001Earlets.\u0002 Hebrew and Septuagint (Menochius) may also signify, \"each an earlet,\" as if he would only accept one from each soldier. The original signifies also, the rings which women put under their noses; but, as men never did, it has not that meaning here, (Calmet) though there might be women in the camp of the Madianites. (Haydock) --- \u0001Ismaelites.\u0002 By this title various nations are designated. It seems almost as general as the word Arab among us. These nations were no more distinguished by these ornaments than the Hebrews themselves, Exodus xxxii. 2., and xxxv. 12. The Persians, Africans, Lybians, &c., wore ear-rings. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And jewels.\u0002 Some translate, \"crescents (Septuagint, \"little moons,\") and boxes\" (\u0001netiphoth,\u0002 Menochius) of perfumes, such as Alexander found among the spoils of Darius, and reserved to put his Homer in. These ornaments were also used by women, Isaias iii. 18. (Calmet) --- The eastern nations delight in perfumes. (Menochius) --- The ear-rings alone would amount to 3102\u0001l.\u0002 10\u0001s.\u0002 sterling. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001An ephod.\u0002 A priestly garment; which Gedeon made with a good design: but the Israelites, after his death, abused it by making it an instrument of their idolatrous worship, (Challoner) and perhaps consulting their idols with it. No law forbad the making of such a garment. (Menochius) --- It was not peculiar to the high priest, since we find that Samuel and David occasionally wore the ephod, (2 Kings vi. 14,) and probably Gedeon would, on public occasions, do the like with this most costly one, which would serve to remind the people of the victory which they had gained over Madian. The chief judge in Egypt wore a great golden chain and collar, adorned with curious figures, as a mark of his dignity. (Diod. ii. 3.) This monument of the victory, and of the dignity of Gedeon, became, after his death, an occasion of superstition to the people, who foolishly imagined that they might consult the Lord, wherever an ephod was found. See chap. xvii. 5., and Exodus xxv. 7. The began to neglect the tabernacle, and to form a religion of their own choice. Many think that Gedeon was guilty of indiscretion in making it. (St. Augustine, q. xli.; Lyranus; Estius) --- But the thing was in itself indifferent. He did not intend to arrogate to himself the privileges of the Levitical tribe. The Scripture nowhere condemns him, but speaks of his faith and of his death with honour, ver. 32., and Hebrews xi. 3. --- \u0001With it.\u0002 Hebrew, \"after it \u0001or\u0002 him,\" which may either signify that this superstition took place after the death of Gedeon, (Septuagint; Pagnin; Menochius) or in consequence of the making of the ephod. (Jonathan; Drusius; Protestants; &c. versions; Calmet) --- \u0001And to.\u0002 This explains how it affected Gedeon, who was probably dead. He suffered in the ruin of his family, (Haydock) as it is explained in the following chapter. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001His concubine.\u0002 She was his servant, but not his harlot; and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married. (Challoner) --- They had not all the privileges of wives; (Genesis xxv. 6,) and their children could not claim the inheritance. (Calmet) --- Abimelech means, \"my (Haydock) father king;\" alluding to the dignity of Gedeon; or perhaps the mother imposed this name, hoping that her son would obtain the highest honours. Josephus calls her Druma. She dwelt at Sichem, to which place the judge of Israel often resorted, though his usual residence was at Ephra. This son of theirs is included among the 70." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Good.\u0002 He left an excellent reputation, and died in God's friendship. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001After.\u0002 This is the most solid proof of Gedeon's piety, since he kept the people in awe, and faithful to the Lord during his life. --- \u0001God.\u0002 Hebrew, \"and appointed Baal Berith their god,\" or goddess; for Berith, \"of the covenant,\" is feminine. In the temple of this idol, the citizens of Sichem kept money, chap ix. 4. The pagans had many gods who presided over treaties; and the parties were, it seems, at liberty to choose whom they thought proper. They commonly pitched upon Jupiter, who is, therefore, styled \u0001Zeus orkios,\u0002 or \u0001Dius fidius,\u0002 or \u0001Fistius Jupiter.\u0002 (Laert. in Pythag.; Halicar. iv.) A statue \"of Jupiter for oaths,\" was seen at Olympus, holding the thunderbolts in his hands, ready to hurl against those who proved faithless. (Pausan. Eliac.) Philo of Byblos speaks of the Phœnician god Eliun, \"the High,\" and (Calmet) of the goddess \"Beruth,\" which last has a visible connection with Berith. The former title is sometimes given to the true God in Scripture. The city of Berytus was so called, probably in honour of the latter. Nonnus seems to have styled her Beroe. (Bochart; Chanaan ii. 17.) --- Pliny ([Natural History?] xxxi. 1.) mentions the god Briaze, at the foot of whose temple runs the river Olachas, the waters of which are said to burn those who are guilty of perjury. The Chaldean reads, \"they chose Beel-kiam for their error.\" Amos (v. 26.) speaks of the images of \u0001Chiun.\u0002 May he not be the same as Berith or Kiam? Spencer says, that Chiun was Saturn: but Vossius thinks it was the moon. (Idol. ii. 23.) (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Mercy\u0002 is here put for many virtues: gratitude, justice, kindness, &c. (Menochius) --- The Israelites did not take care to provide for (Calmet) the family of one who had rendered them such essential services. (Haydock)" } ] }, { "chapter": 9, "slug": "id573.html", "header": "Judges ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Abimelech\u0002 was encouraged to contend with his brethren as he saw the indifference which the people shewed for them, and as he was of a bold enterprising temper. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men,\u0002 particularly to those who have the greatest influence. Hebrew \u0001Bahalim.\u0002 (Menochius) --- The argumentation of Abimelech tended to prove that monarchy was the most perfect and eligible form of government, and that it would be hard upon the people, and greatly weaken the state, if seventy princes were to be supported in all the dignity of kings. But it was easy to discern the fallacy of his reasons. The dignity of judge was not hereditary, and it does not appear that the sons of Gedeon claimed it. If it had belonged to his family, the eldest would have been entitled to it, or any of the children, in preference to this son of the servant, ver. 18. He was, indeed, born at Sichem; but the others were by no means strangers: (Calmet) and what right had the men of this town to give a ruler to Israel? (Haydock) --- \u0001Flesh,\u0002 an usual expression in Scripture to denote kindred, ver. 3., Genesis ii. 23., and 2 Kings xix. 13. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Weight.\u0002 Hebrew, Chaldean, and Septuagint do not express what quantity of silver was given. (Menochius) --- But sicle on such occasions is generally supplied. (Calmet) --- Hence this sum would amount to little more than 8\u0001l.\u0002 sterling. (Haydock) --- As this appears too insignificant a sum to maintain an army, (Calmet) some would supply pounds, each consisting of 24 sicles, or talents, which were equivalent to 3000 sicles. (Menochius) --- But this is without example, and the army of Abimelech was, probably, a company of banditti, or villains, who went with him to Ephra, to murder his brethren, and afterwards kept near his person. When he had got possession of his father's estate, and of the sovereign power, he found means to supply his wants. (Calmet) --- \u0001Baalberith.\u0002 That is, Baal of the \u0001covenant,\u0002 so called from the covenant they had made with Baal, chap. viii. 33. (Challoner) --- The custom of keeping money in temples was formerly very common. Almost all the cities of Greece sent money to the temple of Apollo, at Delphos, (Marsham, sæc. xvii.) where the people of Rome and of Marseilles had also some. The different cities had likewise holes cut in the rock of Olympia, in Elis, for the same purpose. The public treasury was, almost universally, some temple. That of Rome was the temple of Saturn. --- \u0001Vagabonds.\u0002 Hebrew, \"empty and inconstant\" (Calmet) people who had nothing to lose, and who would not embrace any proper method of getting a livelihood. (Haydock) --- Chaldean, \"seekers.\" Septuagint, \"stupid.\" Symmachus, \"idle and of desperate fortunes, \u0001or\u0002 frantic.\" (Calmet) --- Such people are generally at the head of every revolution, or, at least, are ready to follow the directions of some powerful and designing man; as but too many instances, both in ancient and modern times evince; which ought to be a caution for all to watch their motions. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stone\u0002 where criminals were, perhaps, commonly executed, that he might seem to act with justice, (Tostat) or he might slaughter his brethren on the very altar, which had been erected to God by Gedeon, after he had thrown down that of Baal. By doing so, he would seem to vindicate the idol, and gratify the people of Sichem, who were zealous idolaters, ver. 46. Joatham escaped his fury, yet he, also, uses a round number, 70, when he says \u0001you have killed\u0002 70 \u0001men,\u0002 ver. 18. (Calmet) --- Abimelech himself must also be deducted from the number. Thus we say the seventy interpreters, (Menochius) though the Greek interpreters of the Bible are supposed (Haydock) to have been 72. (Menochius) --- The history of nations is full of similar instances of cruelty. Ochus, king of Persia, killed his uncle, and 80 or 100 of his sons. Phraartees, son of Herod, king of the Parthians, by a concubine, slew his father and his 30 children. (Justin. x. and xlii.) --- The Turkish emperors have shewn equal barbarity on many occasions, and they still murder or confine all their brothers. (Serar. q. 6.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mello.\u0002 We know of no such city in the vicinity of Sichem. Hebrew, \"all the house of Millo:\" which some take to be the town-house of Sichem, full of the chief citizens, as Mello signifies \"filled up;\" (Vatable) or it might designate some part of the city which had been levelled, like the deep valley at Jerusalem, (3 Kings ix. 15.; Haydock) and where some powerful family, probably the father of Abimelech's mother, might dwell. (Calmet) --- This family would interest itself the most in the advancement of the tyrant, ver. 3. (Haydock) --- \u0001Oak.\u0002 Hebrew, \"the plain,\u0001 or\u0002 oak of the statue,\" (alluding to the monument which was left here by Josue, ver. 37., Josue xxiv. 26) or Septuagint, \"of the station,\" as those of Sichem might assemble here to deliberate on public affairs, (Calmet) in memory of the solemn covenant between God and the people. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Stood on.\u0002 As Abimelech was a figure of Antichrist, who will reign for a time, so Joatham denotes the pastors of the church, who shall stand up for the truth. (Worthington) --- \u0001Garizim.\u0002 At the foot of this mountain Sichem was built. Joatham addressed the people of the city, probably during the absence of Abimelech, (Calmet) when, Josephus ([Antiquities?] v. 9.) says, a great festival was celebrated." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Us.\u0002 By this parable, Joatham expostulates with the men of Sichem, who had so basely requited the labours of Gedeon, and had given the preference to the son of a servant, who was of the most savage temper. (Haydock) --- In a spiritual sense, which the Fathers chiefly regard, heretics and schismatics act in this manner, and choose rather to be governed by those who will allow them to follow their passions, than by such governors as God has appointed, though the latter be endued with the grace of the Holy Ghost, and with all virtues, signified by the olive and other fruit trees. They prefer the bramble, or the worst dispositions, like Nemrod, Mahomet, Antichrist, &c., who, after persecuting the virtuous, and Catholics for a time, (2 Thessalonians ii.) will, in the end, prove their ruin, though they themselves be involved in the common destruction. \"Fire shall rise (says Ven. Bede, q. 6.) against this bramble, Antichrist, and shall devour him, and all his together.\" (Worthington) --- The use of parables has been very general. (Menochius) --- Agrippa brought the Roman plebeians, who had retired to the sacred mount, to a sense of their duty, and to a love of mutual harmony with the nobles, by observing that the members once refused to supply the wants of the belly, because it did not labour like the rest. (Livy ii.) --- In the application of these parables, Maimonides justly remarks, that we must consider their general scope, and not pretend to explain every circumstance; (More. Neboc.) a remark which Origen had already made. Many things are only added for the sake of ornament. (Haydock) --- Thus we need not imagine that the people of Sichem offered the sovereign authority to many, who refused to accept of it, and at last only prevailed upon Abimelech. Gedeon had, indeed, rejected a similar offer, (chap. viii. 22.) and his other sons not endeavouring to retain the authority of their father, the Sichemites acceded to the petition of Abimelech, to \u0001anoint\u0002 him \u0001king.\u0002 This expression does not always imply a material unction, though such was used among the Jews. It signifies the granting of all the power of a king; in which sense it is applied to foreign princes, (Isaias lxv. 1.) and to Jesus Christ, (Daniel ix. 24.) who received the reality of that sovereign dominion, of which this unction was only a figure. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Leave.\u0002 But, would this advancement prove any disadvantage? The king is bound to give himself up wholly for the good of the public, so that he must frequently be full of anxiety and care. (Calmet) --- \u0001Use of.\u0002 The olive-tree is introduced, speaking in this manner, because oil was used, both in the worship of the true God, and in that of the false gods, whom the Sichemites served. (Challoner) --- The pagans burnt lamps in honour of their idols, and anointed their statues: \u0001unguentoque lares humescere nigro.\u0002 (Prud., contra Sym. 1.) --- They also anointed their military standards at Rome. (Pliny, [Natural History?] xiii. 3.) --- The same author observes, that \"two sorts of liquor are very delightful to the bodies of men: wine to drink, and oil for the outside: \u0001intus vini, foris olei.\u0002 (B. xiv. 22.) --- Men use oil to strengthen and foment their bodies, as well as to give them light. (Calmet) --- It spiritually denotes the grace of God, which establishes the peace of the soul, as the fig-tree signifies the sweetness of God's law, producing good works, and the vine shews forth those noble actions, which are performed without the affection of outward show; and which are therefore, most agreeable both to God and to men. (Worthington) --- \u0001Promoted.\u0002 Some translate the Hebrew, \"to put myself in motion for,\" Syriac, &c. We might also render, \"which honoureth the gods, (or the judges) and men to come to be promoted among (or disquieted on account of) the trees.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sweetness.\u0002 The fig is the sweetest of fruits, and is regarded as the symbol of sweetness. (Aristop.[Aristophanes?]; Bonfrere)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cheereth God and men.\u0002 Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees in Joatham's parable, according to the strict rigour of divinity; but only in a sense accommodated to the design of the parable expressed in the conclusion of it. (Challoner) --- The same word, \u0001Elohim,\u0002 which is translated \u0001God\u0002 may also signify any powerful man, as in ver. 9. (Haydock) --- Yet wine may be said to cheer God, in the same figurative sense, as the odour of victims is sweet and delightful to him. (Calmet) --- He is pleased with the devotion of men, and requires these things as a testimony of their love and fidelity. (Haydock) --- Joatham might speak according to the notions of the idolaters, who thought that their gods really fed on ambrosia and nectar, and were pleased with the smell of victims and of perfumes. That \u0001wine cheereth the heart of man\u0002 needs no proof, Psalm ciii. 15. --- \u0001Tunc veniunt risus, tunc pauper cornua sumit.---Tunc dolor et curæ rugaque frontis abit.\u0002 (Ovid)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bramble.\u0002 Septuagint \u0001rhamnos,\u0002 \"the white, \u0001or\u0002 hawthorn.\" Some suppose that \u0001atad\u0002 means \"a wild rose, (Vatable) thistle,\" &c. (Calmet) --- It is here put for any base and ambitious man. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Shadow\u0002 or protection, Psalm xvi. 8., and Baruch i. 12. (Calmet) --- Joatham hints at the insolence of Abimelech, (Haydock) and foretels that he and his foolish subjects will soon be at variance, and destroy each other. \u0001Fire\u0002 is often put for war. The people of Sichem began soon to despise their new king, and he made war upon them, and destroyed their city; though the people afterwards took ample revenge, ver. 20. (Calmet) --- Tyrants promise much, but their rage soon falls upon the more wealthy and powerful citizens, (Haydock) here signified by the \u0001cedars.\u0002 (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001You are.\u0002 People are answerable for the injuries which they do not prevent, when they have it in their power. (Calmet) --- Many of the chief citizens of Sichem had assisted Abimelech, ver. 4. --- \u0001Brother.\u0002 The ties of kindred could not hide their ingratitude and cruelty. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Town of.\u0002 Hebrew, \"the house of Mello,\" ver. 6. (Calmet) --- The imprecation of Joatham was prophetical. He had not the smallest doubt but the people had done wrong; (Haydock) and the three different fruit-trees, which rejected the offer of promotion, represented all the virtuous Israelites, who knew that they could not lawfully assume the regal or judicial authority, without the divine call. Ezechiel (xvii. 24,) attributes knowledge to trees by the same figure of speech, as Joatham does here. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Bera.\u0002 Hebrew, Bar or Beera, \"the well.\" There was a place of this name in the tribe of Ruben, where the Israelites encamped, Numbers xxi. 16. Bersabee, in the tribe of Juda, was another famous well, and it is probable that Joatham would retire to some distant place. (Haydock) --- St. Jerome mentions a Bera, eight miles north of Eleutheropolis; and Maundrell speaks of another, about 21 miles from Sichem, on the road to Jerusalem. The dominion of Abimelech did not extend far. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Spirit.\u0002 God permitted the spirit of discord to arise, like an executioner, (Calmet) to punish the sins both of the ruler and of his subjects. (Haydock) --- St. Augustine (q. 45.) observes, that God caused the people to be sorry for what they had done: but they afterwards proceeded to acts of violence and enmity, at the instigation of the devil, to whose advice they gave ear, in consequence of their former transgression. (Worthington) --- The common people began to open their eyes, and beheld the cruelty of Abimelech, and of some of the principal citizens, who had espoused his cause, with abhorrence. (Menochius) --- They reflected on the justice of Joatham's parable, which tended to rouse them not to suffer the tyrant to remain unpunished any longer. (Haydock) --- \u0001Detest him.\u0002 Hebrew, \"revolted against (or dealt treacherously with) Abimelech, (24) that the crime (or punishment of the murder) of the, &c., might come, and their blood be laid upon,\" &c. (Haydock) --- God permitted that Abimelech should be punished by those very men who had been the occasion of his sin. To obtain the sceptre over them, he had committed the most horrible cruelty. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Coming.\u0002 Abimelech resided at Ephra, having appointed Zebul governor of Sichem, from whom he received information of what was doing. The malcontents began to plunder his adherents; (Calmet) and as it was the time of vintage, they gave way to all the sallies which fury, heated by wine, can suggest; particularly after Gaal, a powerful man of the neighbourhood, came to put himself at their head, ver. 28. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Cups.\u0002 Such revellings were common in the days of vintage; (Isaias xvi. 10., and Jeremias xlviii. 33,) and they generally accompanied the heathenish sacrifices, chap. xvi. 24. They went to give thanks to their god, for having delivered them, (Calmet) as they thought, from the power of Abimelech. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Sichem.\u0002 Why should this ancient city be thus degraded? This son of Jerobaal deigns not to reside among us, but sets one of his servants over us! (Haydock) --- He mentions \u0001Jerobaal\u0002 instead of Gedeon, to remind the people of the indignity formerly offered to their great idol, by the father of their present ruler. (Menochius) --- Hebrew may have another sense. \"Who is Abimelech?....Is he not the son of Jerobaal, and Zebul his officer? Serve the men of Hemor,\" &c. It seems that Gaal was of the race of Chanaan, by the manner in which he speaks of Hemor, whose history is given, Genesis xxxiv. Many of the same nations might still inhabit Sichem, (Calmet) which made the people so bold and zealous in the adoration of Baal. (Haydock) --- The insidious Gaal hence takes occasion to propose to his countrymen, that they had better acknowledge the authority of their ancient magistrates, who occupied the place of Hemor. (Calmet) --- But he immediately insinuates, that the most effectual method to expel the tyrant, would be to vest him with the sovereign authority. (Haydock) (ver. 29.) --- The party of Abimelech was now the weaker. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Thee.\u0002 Hebrew, \"they besiege (Calmet) or fortify the city.\" (Haydock) --- The partizans of Gaal attacked those who were still favourable to Abimelech, and fortified themselves as much as possible, in those parts which they had already seized. (Vatable; Drusius) --- Or as \u0001tsarim\u0002 means \"enemies,\" we may as well translate, \"lo, the enemies are in (or with) the city against thee.\" (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Places.\u0002 Hebrew, \"companies, (Haydock) \u0001or\u0002 heads.\" He divided his army into four parts, over each of which he appointed a commander. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001To Zebul.\u0002 It seems the latter had acted with such dissimulation, that Gaal supposed he had come over to his party. Zebul laughs at him, as if he were disturbed with groundless fears, (Haydock) in order that Abimelech may take him unawares. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Midst.\u0002 Hebrew \u0001Tabur,\u0002 here signifies \"a little hill, \u0001or \u0002the navel,\" which title is given to places which are elevated and in the centre of the country, Ezechiel xxxviii. 12. (Josephus, Jewish Wars iii. 2.) Varro mentions the lake of Cutilia, as the navel of Italy. The wood of Enna and Etolia are styled the navel of Sicily and of Greece, by Cicero and Livy. (Bonfrere; Calmet) --- \u0001Oak,\u0002 which is probably mentioned, ver. 6. (Menochius) --- Hebrew, \"another company comes by the oak or plain of Mehonenim,\" which may signify, \"of the augurs.\" Septuagint, \"of those who make observations,\" \u0001apoblepontón.\u0002 (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Ruma\u0002 may be the same place as Arimathea, between Joppe and Lidda. (St. Jerome) (Menochius) --- But this seems to be too remote from Sichem, (Haydock; Bonfrere) in the neighbourhood of which Abimelech halted, to give the citizens time to enter into themselves, (Calmet) and to open their gates to him without farther resistance. Gaal entered the city after his defeat: but was forced the next day to leave it by Zebul. Whereupon he was met by two divisions of Abimelech's army, which routed him, and pursued the fugitives, while the king marched straight to the city; and though he had a party within the walls, headed by Zebul, (Haydock) unless he was slain, (Calmet) the rest of the inhabitants made such a stout resistance, that the tyrant resolved to demolish the city, when he took it, at night. (Haydock)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Sowed salt.\u0002 To make the ground barren, and fit for nothing; (Challoner) and to testify his eternal hatred towards the place, as salt is the symbol of duration. See Deuteronomy xxix. 23., Sophonias ii. 9., and Jeremias xvii. 6. --- \u0001Salsa autem tellus & quæ perhibetur amara---Frugibus infelix.\u0002 (Virgil, Georg. ii.) Notwithstanding the fury of Abimelech, Sichem was afterwards rebuilt, and became as fertile as before. The city of Milan was destroyed and sowed with salt in 1162. (Sigon.) --- The houses of traitors were formerly treated in this manner in France, (Brantome) as was that of the admiral de Chatillon. (Calmet) --- See on this custom Bochart, animal. iii. 16. --- Some think it denoted that the ground might henceforth be cultivated, and grow corn where houses had stood. Salt is the source of fertility, if there be not too much of it. (Haydock)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Tower.\u0002 Serarius thinks it was the house of Mello, out of the city, ver. 6. (Menochius) --- It was the citadel, large enough to contain 1000 soldiers. They durst not, however, stop here to encounter Abimelech, but retired to the temple, either because it was still stronger and higher, or in hopes that they would be secure, on account of the veneration (Calmet) to which the place was entitled among the idolaters. --- \u0001Berith.\u0002 Protestants, \"they entered into an hold of the house of the god Berith.\" Septuagint, \"of the covenant.\" (Haydock) --- \u0001Where,\u0002 &c., is added by way of explanation, (Calmet) except the word \u0001strong,\u0002 which the Septuagint render \u0001ochuroma,\u0002 \"a fortress.\" The tower and temple seem to have been contiguous, since Abimelech, by setting fire to the tower, destroyed these people at the same time, ver. 49. (Haydock)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Selmon.\u0002 This mountain lay towards the Jordan, and was covered with trees and snow, Psalm lxvii. 16. (Menochius) --- \u0001Bough.\u0002 Septuagint, \"a burden \u0001or\u0002 faggot of sticks.\" Josephus observes that they were dry. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001And so.\u0002 Hebrew and Septuagint, \"upon them, so that all the men of the tower of Sichem died also, about a thousand men and women.\" The sanctity of the place where they had taken refuge, made no impression upon the tyrant's mind, who was equally devoid of religion as of humanity. (Haydock)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Thebes,\u0002 about 13 miles from Sichem, towards Scythopolis. (Eusebius) --- \u0001Besieged.\u0002 Hebrew, &c., \"took,\" as the sequel shews, (ver. 52,) since Abimelech was killed, as he was attacking the tower or citadel, in the midst of the city. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Battlements,\u0002 or roof of the tower, which was flat. Hence the defendants hurled down stones, &c., upon the enemy." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Above,\u0002 or \"of the upper millstone,\" according to the Hebrew and Septuagint. Pyrrhus met with a similar fate at Argos. Plutarch observes, (in Scylla) that the Lacedemonians did not like to attack walls, because the bravest men are there often slain by the greatest cowards. (Calmet) --- Hence Joab puts this advice in the mouth of David, that it is imprudent to come too near the walls, 2 Kings xi. 21. --- \u0001Skull,\u0002 (cerebrum) \"brain.\" Yet the tyrant's understanding was not perhaps so much impaired, as to excuse him for commanding his armour-bearer to kill him. (Menochius)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Slew him.\u0002 The ancient heroes were always attended by their armour-bearers. (Calmet) --- Marius ordered his servant to run him through, that he might not be exposed to the insults of his enemies; and V. Maximus (vi. 8,) greatly commends the servant for doing so. \u0001Nihil eorum pietati cedit, a quibus salus Dominorum protecta est.\u0002 David was not of the same opinion, since he punished the Amalecite who pretended that he had rendered this service to Saul, 2 Kings i. 16. The Christian religion condemns both those who engage others to take away their life, and those who comply with the impious request. Hercules was affected in the same manner as Abimelech, when he found that he was to die by the malice of a woman. \u0001O turpe fatum! femina Herculeæ necis---Auctor feratur.\u0002 (Seneca) --- The Lacedemonians were not eager to besiege Argos, when they saw that the women were engaged in its defence. (Pausan. ii.) (Calmet) --- Notwithstanding the wicked precaution of Abimelech, what he so much feared took place; for Joab said, \u0001Did not a woman cast a piece of a millstone upon him from the wall, and slay him in Thebes?\u0002 (2 Kings xi. 21.) His skull was so much fractured, that he had received a mortal wound: the sword only hastened his death. Thus was he justly punished with a stone, who had slaughtered 68 or 69 of his brethren \u0001upon one stone.\u0002 (Haydock) --- He can only be considered as an usurper or tyrant, since he was neither chosen by God nor by the Israelites in general. Hence he is only said to have reigned at Sichem. (Cornelius a Lapide) --- He was going to extend his conquests over other cities and tribes, when he was slain at Thebes. (Josephus) (Haydock)" } ] }, { "chapter": 10, "slug": "id574.html", "header": "Judges x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Uncle of Abimelech,\u0002 i.e., Half-brother to Gedeon, as being born of the same mother, but by a different father, and of a different tribe. (Challoner) --- The wife of Joas might have been married to a person of the tribe of Issachar, by whom she had Phua, who was half-brother of Gedeon. (Haydock) --- Thola was cousin-german of Abimelech. (St. Augustine, q. xlvii., &c.) The Israelites elected Thola for their judge, (Abulensis) out of respect to Gedeon, (Cornelius a Lapide) that he might put an end to the commotions which had been excited by the tyrant. (Menochius) -- Joatham might be passed over on account of his youth. The Septuagint and Chaldean have \"Thola, the son of Phua, the son of his uncle by the father's side,\" which may be true, if the brother of Gedeon adopted him; or this \u0001uncle\u0002 might refer to Abimelech. The uncertainty arises from the Hebrew \u0001Dodo,\u0002 which may be taken as a proper name. \"Phua, the son of Dodo;\" (Pagnin; Protestants, &c.; Haydock) or as denoting a relation, the paternal uncle of Abimelech, or of Thola, (Bonfrere, &c.; Calmet) or simply \"his kinsman.\" The Hebrew, Septuagint, &c., assert that Thola \"arose to defend \u0001or\u0002 to save Israel.\" He seems to have kept all quiet during the 23 years of his administration. --- \u0001Samir.\u0002 Septuagint Alexandrian reads \"Samaria;\" but the city was not built till the reign of Amri. There was a city on a mountain, (Haydock) called Samir, in the tribe of Juda, (Josue xv. 48,) different from this. (Menochius) --- People were at liberty to dwell where they pleased, out of their own tribe. (Calmet) --- This judge was buried among the Ephraimites. (Haydock) --- But we know not the exact place where Samir stood. (Calmet) --- There seems, however, to be no inconvenience in allowing that there was a town in the vicinity of Sichem, long before Amri made Samaria the capital of his kingdom; (see 3 Kings xiii. 22., and xvi. 24,) and here Thola might reside. He was probably the eldest, or of the second branch, of Issachar, (Numbers xxvi. 23, ) of great nobility and virtue, and the 10th judge of Israel." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Years.\u0002 S. Severus says 22, making the reign of Jair of equal length. \u0001Cum æque viginti & duos annos principatum obtinuisset.\u0002 But this is contrary to all the best chronologers. The fidelity of the Israelites seems to have been of no longer continuance at this period than usual, as we find that they relapsed into idolatry again, at least after the death of Jair, within 45 years after they had been scourged by the tyrant Abimelech, ver. 6. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Havoth Jair.\u0002 This name was now confirmed to these towns, which they had formerly received from another Jair, Numbers xxxii. 41. (Challoner) --- Sixty are there specified, and only 30 here, which might either be the same, or different from those villages to which the former Jair had left his name. Grotius thinks that judge Jair was the son of Segub, who left 23 cities to him. These, with seven belonging to his grandfather, Hesron, make up the number here specified, 1 Paralipomenon ii. 22. --- The Hebrew does not say that these 30 cities were called after the judge: \"they had 30 cities, which are called \u0001Havoth Jair,\u0002\" &c. (Calmet) --- Some copies of the Septuagint add \"two\" to the number of sons, asses, and cities, as if there had been 32 of each. In other respects they agree with the original. It was formerly a mark of distinction to ride on fair asses, chap. v. 10. (Haydock) --- St. Jerome thinks that horses were prohibited, as they were in Egypt, without the king's leave. But we nowhere find this law recorded , (Calmet) and it is not universally true that it existed. (Menochius) (Hieropolit. iii. 15.) --- Some have inferred from Jair's children having 30 cities, that he exercised a sovereign authority over Israel: but he might only give his children the authority of magistrates in them, as Samuel did, 1 Kings viii. (Estius) --- We know not by what means Jair was raised to the chief command, nor what he did for the benefit of the people. He is supposed to be the same who is called \u0001Bedan,\u0002 1 Kings xii. 11. Serarius; Usher, &c.); though others think that Bedan is a title of Samson. He was of the tribe of Manasses in Galaad. Having kept the people under due restraint during his administration, they burst forth, like a torrent, at his death, and, on all sides, abandoned themselves to a multiplicity of idols, so that God made some difficulty in restoring them again to favour. (Haydock) --- Cornelius a Lapide thinks that they had begun to relapse 18 years before the death of Jair, and were, consequently, chastised by the Ammonites. Serarius is of a contrary opinion, though Houbigant rather inclines to the former sentiment, as it is not said that Jair gave rest to the land, nor more than Samgar. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Camon\u0002 is placed in Galaad by Adrichomius, though St. Jerome mentions another, six miles from Legion, where he supposes that Jair was buried. It seems more natural to say that he was interred in his own country, on the east side of the Jordan. (Bonfrere) --- It is, probably the same city as Hamon (1 Paralipomenon vi. 16,) and Hammothdor, Josue xxxi. 32. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gods.\u0002 The sun and moon were principally adored among these nations, under different names." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ammon.\u0002 While these infested the eastern parts, the Philistines made incursions into the territories of their neighbours. (Haydock) --- This servitude resembled that of Madian. Jephte attacked the Ammonites, and Abesan, with other judges, made head against the Philistines (Calmet) on the west. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Years\u0002 by the Ammonites, whose dominion was suppressed by the victory of Jephte. When the servitude commenced is uncertain, ver. 4. Hebrew, \"and that year they vexed,\" &c. (Calmet) --- Roman Septuagint, \"at that time.\" Grabe's copy has \"in that year;\" and though the former expression appear to be more indefinite, yet it must refer to some period, (Haydock) either prior to the death of Jair, (Salien) or subsequent to that event. (Eusebius; Genebrard.) --- The text will not decide with certainty. How long the Philistines harassed Israel is specified, chap. xiii. 1." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Exceedingly.\u0002 Not only those who lived in Galaad, but also three tribes on the west of the Jordan, were treated as the half tribe of Manasses had been, (Calmet) when Gedeon delivered them. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Said\u0002 by the mouth of an angel, or of some prophet. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Chanaan.\u0002 Hebrew, \"Maon.\" Septuagint Roman and Alexandrian, \"Madian.\" The Maonites are styled \u0001Mineans\u0002 by the Septuagint (1 Paralipomenon iv. 40,) and these inhabited Arabia, (Diod. iii. 42,) and might join themselves to Madian and Amalec, in their attacks upon the Israelites. As for Chanaan, which other editions of the Septuagint retain, we know that they were domestic enemies, like thorns in the sides of Israel, Josue xxiii. 13. All the persecutions, which the Hebrews had to undergo, are not particularized in this book. (Calmet) --- They were grievously tormented in Egypt, they had to contend with the Amorrhites at their first entrance into the land. (Haydock) --- The Ammonites and Amalecites had assisted Eglon before, and the Philistines had attacked Samgar. The Sidonians, it seems, had also greatly molested those who lived near them, and probably were the auxiliaries of Jabin. (Calmet) --- But the Chanaanites were ready to fall upon every weak spot, living in various parts of the country, (Haydock) and continually tempted the people of Israel to abandon the service of God. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001No more,\u0002 so readily as I have done formerly. I will make you feel the rod of your oppressors. (Haydock) --- Unless you change your conduct, I will never deliver you. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Go.\u0002 This is not a command, but an ironical expression, as Deuteronomy xxxii. 38." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Time.\u0002 They are willing to suffer from the hand of God, (2 Kings xxiv. 14,) if they prove inconstant any more. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Touched.\u0002 Literally, \"grieved.\" Hebrew, \"his soul was straitened,\" as in joy it is said to be enlarged. He speaks of God in a human manner. (Calmet) (Genesis vi. 6.) (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Together,\u0002 as people sure of victory. --- \u0001Galaad,\u0002 the capital of the country of the same name. It belonged to Gad. --- \u0001Maspha,\u0002 near the springs of the Jaboc, Josue xi. 3., and xiii. 26. (Calmet) --- It signifies \"a watch-tower.\" (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Galaad.\u0002 It seems none of them durst accept the offer, as the first onset was the most hazardous. Hence they invited Jephte to take upon him the command. The Israelites consulted the Lord on a former occasion, who should begin the attack upon the Chanaanites, chap. i. 1. In these wars much depended on one battle. The wars were seldom protracted to such a length as they have been since. (Calmet)" } ] }, { "chapter": 11, "slug": "id575.html", "header": "Judges xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Harlot.\u0002 Hebrew \u0001Zona,\u0002 Josue ii. 1. It is uncertain whether she was properly a concubine, or a wife of inferior dignity. She lived with her son in the house of Galaad; (Calmet) at least the latter was in his father's house. (Haydock) --- Hence Jephte complains that he had been expelled, not that he was debarred from enjoying his father's inheritance, and consequently the law was not observed in his regard. Moses makes no provision for illegitimate children, but he excludes the son of a \u0001mamzer from the church of God,\u0002 Deuteronomy xxiii. 2. Some think that the mother of Jephte was of a nation with whom it was not lawful to marry. (Josephus, [Antiquities?] v. 9.) \u0001Said.\u0002 (Grotius) --- Seratius believes that his father was already married, when he had to do with this harlot. (Menochius) --- But he might have first taken her to wife, without the usual formalities. (Drusius; Cornelius a Lapide) --- It is equally uncertain whether Jephte was of the tribe of Gad or of Manasses, as both occupied the country of Galaad. Interpreters generally conclude that he was of one of these tribes, and most probably of the latter; his father also was called \u0001Galaad.\u0002 (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sons.\u0002 Grabe's Septuagint determines the number to be \"two.\" (Haydock) --- They caused the magistrates to declare that Jephte should not partake in the inheritance, ver. 7. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tob,\u0002 to the north of Galaad, of which it is a part. (Josephus) --- It is called Tubim, 1 Machabees v. 13. See 2 Kings x. 6. --- \u0001And robbers.\u0002 This is a farther explication of \u0001rekim,\u0002 poor, vain fellows, chap ix. 4. They did not infest the Israelites, but made war on their enemies around; \u0001latro,\u0002 in Latin, often signifies a soldier, particularly such as lived on plunder, as we read in Plautus. (Mil. glorios.) \u0001Latrocinatus annos decem, mercedem accipio.\u0002 Some have imagined that Jephte was at the head of some banditti. (St. Augustine, q. 43.) --- But David's followers were of the same description (1 Kings xxii. 2,) as those of Jephte, men of determined resolution and valour. (Calmet) --- Such a man as Jephte, was therefore a valuable acquisition to the dispirited Israelites; and Providence had inured him to labour, and endued him with extraordinary prudence, notwithstanding his want of education, ver. 12. Necessity has often supplied every deficiency, and produced the most consummate generals. \u0001Prince.\u0002 Hebrew and Septuagint, \"and there were gathered unto Jephte vain men, and they went out with him.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hard.\u0002 Hebrew, \"and when the Ammonites made war.\" As both armies were encamped near Maspha, they could hardly avoid having some skirmishes. But the Israelites durst not come to a pitched battle till they had Jephte at their head. (Haydock) --- The Ammonites infested them every year with similar incursions, ver. 12. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001House.\u0002 Perhaps he saw some of his brothers among them: though he might speak thus to the magistrates, because they had not prevented this injustice, (Calmet) as it was their duty to do. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cause\u0002 to make some reparation for our offence, though we must acknowledge that our present distress caused us to think of doing so. (Haydock) --- Hebrew, \"therefore we turn again to thee,\" &c. (Calmet) --- \u0001Galaad.\u0002 They only engage that the tribes of Gad and Manasses, who inhabited that country, should submit to his authority. (Menochius) --- But as they were the most in danger, they first make head against the enemy, not doubting but their brethren in other parts would come to their assistance, chap. xii. 1. God ratified their choice, ver. 11, 29; (Haydock) and he was acknowledged, after his victory, judge of all Israel. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Prince.\u0002 Hebrew, \"head or captain,\" (Haydock) to carry on the war, with a promise that he should be the judge of all the people, if he succeeded. (Calmet) --- \u0001Words.\u0002 Plans, explaining how he would first send a message to the king of Ammon, and if he would not accede to reasonable terms, he would collect all the forces of Galaad, and invite all their brethren on the other side of the river to make a joint attack upon him. (Haydock) --- The Lord was considered as present in their public assemblies, Deuteronomy vi., and xx. (Menochius) --- He had also been taken by the people to witness their engagement; and Jephte promises, in like manner, to perform his part with fidelity. (Haydock) --- They promise on oath to be constant to each other. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Land.\u0002 Jephte acts with a prudence and moderation which could not have been expected from one who had been brought up amid the noise of arms. (Calmet) --- He gives notice that he has been recognized by the lawful proprietors of the land for their head; and therefore begs that the Ammonites would desist from their unjust warfare. If words prove ineffectual, he must then try the fortune of a battle. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001To me.\u0002 The king falsely asserts, that all the country between the Arnon and the Jaboc belonged to him when Moses took it. The Amorrhites had possession when the Israelites arrived, and it had formerly been occupied by Moab, and not by Ammon, Deuteronomy ii. 19., and 37; (Menochius) unless both might claim different parts. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Moab.\u0002 After the death of Eglon, the Ammonites had probably seized upon his dominions, (ver. 25,) as we find no farther mention of the Moabites among the enemies of Israel, nor any king of that nation till the reign of David. Hence, as the king of Ammon laid claim to all the country, and had many of the Moabites in his army, Jephte answers at once, that the land under dispute belonged to neither of these nations. (Calmet) --- They had entirely lost it when Israel attacked Sehon, and took it from him, as was plain from the history of Moses and of the Amorrhites, Numbers xxi. 27. (Haydock) --- Jephte refers to facts universally known. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Red Sea,\u0002 as Asiongaber, many years after they left Egypt." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Moab.\u0002 This is not specified by Moses, but he sufficiently insinuates that he had done it, Deuteronomy ii. 8, 9. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001His land,\u0002 which the Amorrhite had first conquered, and which God took from him to give to Israel. It was clear that this country was not then considered as the property of the sons of Lot, since God expressly forbad his people to molest them. (Haydock) --- Jephte produces the right of conquest, the grant of God, and the possession of 300 years, to prove that the country belonged to the Israelites. All acknowledge that the right of conquest, in a just war, give a good title. (Grotius, Jur. iii. 6, 7.) --- The children of Lot had lost all hopes of recovering what Sehon had taken from them. (Calmet) --- He could not be proved to be a thief or an usurper, but was in peaceable possession when the war with Israel commenced, in which he lost all his dominions. (Haydock) --- By the same right, David kept what he had taken from the Amalecite plunderers, (1 Kings xxx. 20,) and Abraham might have retained the spoils which had been carried off from Sodom, Genesis xiv. 21. The Roman and Grecian histories are full of such examples; and this right was admitted by all as the law of nations, \u0001Quæ ex hostibus, jure gentium, statim capientium fiunt.\u0002 (Caius. J. C.) --- The second argument of Jepthe is unanswerable, since God may undoubtedly transfer the property of one to another. But as the Ammonites might reply that they did not admit the God of Israel, he observes that the latter might at least have the same privilege as their Chamos, ver. 24. Prescription of so long a time, with good faith, was the third argument, as the Amorrhites being destroyed, and the Moabites disheartened, could not pretend to reclaim the conquered country. There would never be an end of disputes among men, if the undisturbed possession of a country for such a length of time did not confirm their right to it. These principles establish the tranquillity of families and of states. (Calmet; Grotius, Jur. ii. 4.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Chamos.\u0002 The idol of the Moabites and Ammonites. He argues from their opinion, who thought they had a just title to the countries which they imagined they had conquered by the help of their gods: how much more then had Israel an indisputable title to the countries which God, by visible miracles, had conquered for them. (Challoner) --- Hebrew, \"And shall not we possess those (counties occupied by the people whom) the Lord our God has driven out from before us?\" (Haydock) --- The Emim had been expelled by the people, Deuteronomy ii. 10. Chamos was the peculiar deity of Moab, (Numbers xxi. 29., and Jeremias xlviii. 46., &c.; Calmet) and signifies \"as taking away.\" It is commonly supposed to be the sun. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Him.\u0002 Josue (xxiv. 9,) says that Balac \u0001fought\u0002 against Israel. But it was not in a pitched battle, (Calmet) at least of which we have the particulars, (Haydock) nor to recover the territory which the Israelites had taken from Sehon, but only to defend his own dominions. He collected an army, and called the soothsayer to curse Israel, Numbers xxii. 4, &c. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001He.\u0002 Hebrew, \"While Israel,\" &c. --- \u0001Years.\u0002 He makes use of a round number. (Haydock) --- Chronologists generally suppose that either more or fewer years had elapsed; (Menochius) and the Scripture only relates what Jephte said. (Sa) --- The Jews reckon 394. Some date from the coming out of Egypt 305. (Calmet) --- Petau has 365. But as Jephte only speaks of the time during which the Israelites had occupied the land, the 40 years' sojournment must be deducted, and still Petau will have 25 years too many; (Haydock) whereas \"those who adduce the title of prescription, are accustomed rather to increase than to diminish the length of time.\" (Usher, p. 74.) --- Hence this author allows only 263 years. Houbigant comes rather nearer to the number of Jephte, and reckons 281, which the ambassadors might represent, in a round number, as 300. (Proleg.) --- Salien almost agrees with Usher dating 306 years from the exit, and 266 from the victory over Sehon. He observes, with Eusebius, that Hercules instituted the Olympic games in the first year of Jephte, in the year of the world 2849. But they were restored, and became a famous epoch only 400 years after. He place the first rape of Helen by Theseus at the same time, when she was about 12 years old. In her 24th, she was stolen again by Paris, and gave occasion to the famous siege of Troy. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And decide.\u0002 Literally, \"the arbiter of this day.\" Jephte is so well convinced of the justice of his cause, that he is willing to abide by God's decision, (Haydock) to be manifested by the issue of the battle. (Menochius) --- At the same time, he threatens the Ammonites with God's judgments, if by their fault blood be shed unjustly, as he, like a good prince, had tried every means to prevent that misfortune, and to bring things to an amicable conclusion. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Therefore.\u0002 Hebrew, \"then.\" Septuagint, \"and.\" The refusal of the king of Ammon was not precisely the reason why God endued Jephte with shuch wisdom and courage, though we may say that it was the occasion. (Haydock) --- Jephte summoned the troops in Galaad, and in the two tribes of Manasses, to attend his standard. He also invited Ephraim, (chap. xii. 2.; Calmet) and we may reasonably suppose the other tribes also, who were near enough to be ready for the day of battle. Having collected what force he could in so short a time, he returned to Maspha, and thence proceeded to attack the enemy. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001He.\u0002 Hebrew and Septuagint, \"And he vowed.\" A new sentence commences; (Cajetan) so that it is not clear that Jephte was moved to make this vow by the spirit of the Lord; else it could not be blamed. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Whosoever,\u0002 &c. Some are of opinion, that the meaning of this vow of Jephte, was to consecrate to God whatsoever should first meet him, according to the condition of the thing; so as to offer it up as a holocaust, if it were such a thing as might be so offered by the law; or to devote it otherwise to God, if it were not such as the law allowed to be offered in sacrifice. And therefore they think the daughter of Jephte was not slain by her father, but only consecrated to perpetual virginity. But the common opinion followed by the generality of the holy fathers and divines is, that she was offered as a holocaust, in consequence of her father's vow: and that Jephte did not sin, at least not mortally, neither in making nor in keeping his vow; since he is no ways blamed for it in scripture; and was even inspired by God himself to make the vow, (as appears from ver. 29, 30.) in consequence of which he obtained the victory; and therefore he reasonably concluded that God, who is the master of life and death, was pleased, on this occasion, to dispense with his own law; and that it was the divine will he should fulfil his vow. (Challoner) --- St. Thomas [Aquinas] (2. 2. q. 88. a. 2.) acknowledges that Jephte was inspired to make a vow, and his devotion herein is praised by the apostle, Hebrews xi. 32. But he afterwards followed his own spirit, in delivering himself, without mature deliberation, and in executing what he had so ill engaged himself to perform. This decision seems to be the most agreeable to the Scripture, and to the holy fathers. St. Jerome (in Jer. vii.) says, \u0001non sacrificium placet, sed animus offerentis.\u0002 \"If Jephte offered his virgin daughter, it was not the sacrifice, but the good will of the offerer which deserves applause.\" Almost all the ancients seem to agree that the virgin was really burnt to death; and the versions have \u0001whosoever,\u0002 which intimates that Jephte intended to offer a human victim; particularly as he could not expect a beast fit for such a purpose, would come out of the doors of his house to meet him. (Calmet) --- Yet many of the moderns, considering how much such things are forbidden by God, cannot persuade themselves that Jephte should be so ignorant of the law, or that the priests and people of Israel should suffer him to transgress it. The original may be rendered as well, \"whatsoever proceedeth....shall surely be the Lord's, and (Protestants) or I will offer it up for a holocaust.\" (Pagnin. &c.) --- The version of Houbigant is very favourable to this opinion. See Hook's Principia. --- It is supposed that the sacrifice of Iphigenia, which took place about this time, (Aulis. v. 26,) was only in imitation of this of Jephte's daughter. But the poets say, that Diana saved her life, and substituted a doe in her place; (Ovid, Met. xii.) which, if true, would make the conformity more striking, if we admit that the sacrifice of Jephte's daughter was not carried into effect. Iphigenia was made a priestess of Diana, to whom human victims were immolated. The daughter of Jephte, whom the false Philo calls Seila, was consecrated to the Lord, and shut up (Haydock) to lead a kind of monastic life; as the wives of David, (2 Kings xx. 3.; Grotius) after they had been dishonoured, were obliged to live in a state of continency. Although (Haydock) forced chastity be not a virtue, (Calmet) yet Jephte had no reason to believe that his daughter would not enter into the spirit of his vow, and embrace that state for God's honour and service. We know that she gave her entire consent to whatever might be the nature of his vow; and surely she would be as ready to refrain from marriage, however desirable at that time, as to be burnt alive, which would effectually prevent her from becoming a mother, ver. 37. To require this of her, was not, at least, more cruel in her father than to offer her in sacrifice. The Chaldean paraphrast says, \"Jephte did not consult Phinees, the priest, or he might have redeemed her;\" and Kimchi gives us a very mean idea, both of Jephte and of the high priest, the great Phinees, whom the Rabbins foolishly suppose was still living, and of course above 300 years old, ver. 26. --- \"Phinees said, \u0001He wants me, let him come to me.\u0002 But Jephte, the head of the princes of Israel, \u0001shall I go to him?\u0002 During this contest the girl perished.\" To such straits are those reduced who wish to account for the neglect of Jephte in redeeming his daughter, as the Targum observes, was lawful for a sum of money, Leviticus xxvii. 2, 3, 28. --- But (Haydock) his vow was of the nature of the \u0001cherom,\u0002 which allowed of no redemption, and required death. (Calmet) --- On this point, however, interpreters are not agreed, and this manner of devoting to death, probably, regarded only the enemies of God, or such things as were under a person's absolute dominion. (Haydock) --- If a dog had first come out to meet Jephte, could he have offered it up for a holocaust? Certainly not, (Grotius) because it was prohibited, (Deuteronomy xxiii. 18,) to offer even its \u0001price,\u0002 (Haydock) and only oxen, sheep, goats, turtles and doves, were the proper victims. If, therefore, a person made a vow, of a \u0001man,\u0002 he was to be consecrated to the Lord, (Grotius) like Samuel, and he might marry. But a woman could not, as she was already declared the servant of the Lord, and was not at liberty to follow her husband. (Amama) --- We need not herein labour to defend the conduct of Jephte. The Scripture does not canonize him on this account. If he did wrong, his repentance, and other heroic acts of virtue, might justly entitle him to be ranked among the saints of the old law. (St. Augustine, q. 49) --- \"Shew me the man who has not fallen into sin....Jephte returned victorious from the enemy, but in the midst of his triumph, he was overcome by his own vow, so that he thought it proper to requite the piety of his daughter, who came out to meet him, by parricide. In the first place, what need was there of making a vow so hastily, to promise things uncertain, the event of which he knew not, instead of what was certain? Then why did he perform so sorrowful a vow to the Lord God, by shedding blood?\" (St. Ambrose, Apol. Dav. i. 4.) --- This saint adopts the common opinion that Jephte really immolated his daughter. But he is far from thinking that he was influenced by the holy spirit to make the vow, otherwise he would never represent it in such odious colours. If God had required the life of Jephte's daughter, as he did formerly command Abraham to sacrifice his son, the obedience and faith of the former would have been equally applauded, as the good will of the latter. But most of those who embrace the opinion that Jephte sacrificed his daughter, are forced to excuse or to condemn the action. They suppose that he was permitted to fulfil his vow, that others might be deterred from making similar promises, without the divine authority. (St. Chrysostom, hom. xiv. ad pop. Ant.; St. Jerome, contra Jov. i.) \"I shall never, says St. Ambrose (Off. iii. 12,) be induced to believe that Jephte, the prince, did not promise incautiously that he would immolate \u0001whatever\u0002 should meet him,...since he repented of his vow,\" &c. We may observe that this great Doctor supposes, that Jepthe promised to sacrifice the first thing that should meet him \"at the door of his own house;\" whence he seems to take \u0001whosoever\u0002 in the same latitude as we have given in the Hebrew. He concludes, \"I cannot accuse the man who was obliged to fulfil his vow,\" &c. We may imitate his moderation, (Haydock) rather than adopt the bold language of one who has written notes on the Protestant Bible, (1603) who says, without scruple, that by this rash vow and \u0001wicked performance, his victory was defaced;\u0002 and again, that he was overcome with \u0001blind zeal,\u0002 not considering whether the vow was lawful or not. (Worthington). --- If Jephte was under the immediate influence of the Holy Ghost in what he did, as Salien believes, and the context by no means disproves, we ought to admire the faith of this victorious judge, though he gave way to the feelings of human nature, ver. 35. We should praise his fidelity either in sacrificing or in consecrating his daughter to God's service in perpetual virginity: but if he followed his own spirit, we cannot think that he was so ill-informed or so barbarous as to murder his daughter, nor that she would consent to an impiety which so often disgraced the pagan superstition, though she might very well agree to embrace that \u0001better part,\u0002 which her father and God himself, by a glorious victory, seemed to have marked out for her. Amid the variety of opinions which have divided the learned on this subject, infidels can derive no advantage or solid proof against the divine authority of the Scripture, and of our holy religion. The fact is simply recorded. People are at liberty to form what judgment of it they think most rational. If they decide that Jepthe was guilty of an oversight, or of a downright impiety, it will in the first place be difficult for them to prove it to the general satisfaction; and when they have done so, they will only evince that he was once a sinner, and under this idea the word of God gives him no praise. But if he did wrong in promising, as many of the Fathers believe, he might be justified in fulfilling his vow, as God might intimate to him both interiorly, and by granting him the victory, that he dispensed with his own law, and required this sort of victim in order to foreshew the bloody sacrifice of Jesus Christ for our sins, (Serarius and Salien, in the year of the world 2850) or the state of virginity which his blessed Mother and so many nuns and others in the Christian Church embrace with fervour. --- \u0001Peace,\u0002 with victory. --- \u0001Same.\u0002 Hebrew, \"it shall be the Lord's, and (or) I will make it ascend a whole burnt-offering.\" (Haydock) --- The particle \u0001ve\u0002 often signifies \u0001or\u0002 as well as \u0001and,\u0002 and it is explained in this sense here by the two Kimchis, by Junius, &c. See Exodus xxi. 17. Piscator says, the first part of the sentence determines that whatever the thing was it should be consecrated to the Lord, with the privilege of being redeemed, (Leviticus xxvii. 11,) and the second shews that it should be immolated, if it were a suitable victim. (Amama)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Aroer,\u0002 upon the Arnon, belonged to the tribe of Gad. \u0001Mennith\u0002 was four miles from Hesebon, towards Rabbath. --- \u0001Abel\u0002 was noted for its vineyards, 12 miles east of Gadara, so that Jephte pursued the enemy, as they fled towards the north for about 60 miles, and during the course of the war destroyed 20 of their cities, (Calmet) to punish them for their unjust revenges and usurpation of another's property. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Daughter.\u0002 It seems the vow had been kept secret, as no precautions were taken to prevent the affliction of the general; (Calmet) and indeed to have done so, would have been injurious to God's providence, and childish in Jephte, as he meant to offer whatever should come to meet him. It would have been very mean, and contrary to the meaning of the vow, for him to procure something for which he had no great value, to present itself. (Haydock) --- \u0001Dances,\u0002 as it was customary on such occasions, 1 Kings xviii. 6." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Alas.\u0002 These indications of grief are the effects of nature. (Salien) --- St. Ambrose considers them as the marks of repentance; (ver. 31,) and we might hence infer that the vow was not dictated by the holy spirit, who would have endued Jepthe with fortitude, as he did Abraham, though all may not possess the virtue of that great father of believers, Genesis xxii. (Haydock) --- \u0001Deceived.\u0002 We mutually expected comfort from each other's presence: but we must both experience the reverse. Hebrew may signify, \"depressed, terrified,\" &c. --- \u0001Thing.\u0002 Hebrew, \"I cannot recede.\" (Haydock) --- It appears that he could not redeem what he had promised, (Calmet) as the condition had been fulfilled on the part of God. He might consider that he as no longer at liberty to use the privilege which the law allowed, when no condition had been specified, Leviticus xxvii. 4. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Bewail my virginity.\u0002 The bearing of children was much coveted under the Old Testament, when women might hope that from some child of theirs the Saviour of the world might one day spring. But under the New Testament virginity is preferred, 1 Corinthians vii. 35." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Mountains.\u0002 Such places were frequented in times of mourning, Jeremias xxxi. 15., and Isaias xv. 2. (Calmet) --- Jepthe allowed his daughter this short respite, without any offence, (Deuteronomy xxiii. 21,) before he immolated her, (Menochius) or before he debarred her from the society of men. (Grotius, &c.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Father.\u0002 Her fortitude is commended by St. Ambrose (Off. iii. 12,) as more worthy of admiration than that of the two Pythagorean friends, one of whom, being sentenced to die, procured the other to stand bond for his return; and, at the time appointed, came freely to deliver himself up; an instance of generosity which made the tyrant who had sentenced him to die, beg that they would admit him into the society of their friendship. (Haydock) --- Whatever we may think of Jephte, \"we cannot sufficiently admire the dutiful behaviour, and amiable simplicity of the daughter, who voluntarily submitted to her parent's will, and exhorted him to do as he had vowed. To die to sin, to resign the pomps of a licentious world, to renounce those pleasures and incentives to vice, which are inconsistent with a clean heart, is a sacrifice truly meritorious, and acceptable to God; it is a sacrifice which was solemnly begun at the font of baptism.\" (Reeves, in the year of the world 2817.) --- \u0001No man.\u0002 It is remarked by those who believe that she was not slain, that this observation would be very unnecessary in the contrary opinion. No mention of death is made. The virgin only deplores, with pious resignation, that she cannot be the happy mother of the Messias." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Lament.\u0002 Hebrew \u0001Lethanoth.\u0002 On this term the solution of this question greatly depends. (Haydock) --- Kimchi translates, \"to talk with,\" or \"to comfort the daughter of Jephte\" as he supposes that the custom subsisted during her life, while she was shut up either near the tabernacle, or in her father's house. (Calmet) --- Montanus renders \"to speak to.\" Junius and the Tigurin version, \"to discourse with.\" --- \u0001Thanan\u0002 certainly is used for \"he related,\" &c. Judges v. 11., \u0001yethannu narrentur,\u0002 or rather \u0001narrent;\u0002 and the construction here seems to require this sense. (Amama) --- If this be admitted, the bloody sacrifice is at an end, since the daughters of Israel could not meet to comfort the virgin every year, if she was immolated at the expiration of two months. But if we follow the translation of the Vulgate, Septuagint, and Chaldean, as the Protestants have done, the lamentation might still be viewed in the same light, as tending to condole with the lady, rather than bewail her untimely death, (Haydock) as, for the latter purpose, it would not have been necessary for them to assemble together. (Amama) --- They might well enter into her sentiments, when she \u0001mourned her virginity,\u0002 (ver. 38,) and strive to yield her some comfort in her secluded state, by coming in such numbers, and with the permission of the priests of God, continuing with her \u0001four days.\u0002 (Haydock) --- Some translate \"to publish,\" or sound forth the praises (Calmet) of this heroic virgin, which may be true, whether she was slain, or only consecrated to the Lord. (Haydock) --- St. Epiphanius (hær. 55., and 78,) informs us that \"at Sichem an annual sacrifice was still offered up in the name of the virgin, and that she was revered as a goddess by the people in the vicinity.\" The vow of Jephte seems to have given rise to what we read in profane authors, of that which Idomeneus, king of Crete, made in the midst of a storm at sea: \"He vowed that he would sacrifice to the gods whatever met him first. It happened that his son was the person, whom, when he had immolated, or, as others say, had wished to do it, and afterwards a pestilence had ensued, his subjects drove him from his kingdom.\" (Servius in Æneid iii., and xi.) (Calmet) --- Aldrovandus (in Asino) relates a similar vow of Alexander the Great. Even the more sober pagans could not, it seems, approve of the unwarranted vows of parents to destroy the lives of their children. But of people consecrated to the Lord, by their parents, without first requiring their consent, we have many examples, in Samuel. (St. Bonaventure, July 14, &c.) --- If we explain the vow of Jephte in the same sense, every difficulty will be removed, and infidels will not allege this example to prove that human victims are pleasing to God. (Haydock)" } ] }, { "chapter": 12, "slug": "id576.html", "header": "Judges xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sedition.\u0002 Hebrew, \"the men of Ephraim shouted together\" to arms. --- \u0001North.\u0002 Septuagint, \"Sephena.\" The Hebrew may either signify north, or some city. (Montfaucon) --- It is probable that Ephraim went to quarrel with Jepthe at Abel, before he had returned to Maspha. (Calmet) --- \u0001House.\u0002 Hebrew and Septuagint add, \"with \u0001or\u0002 upon thee.\" (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Strife,\u0002 to defend our property. --- \u0001I called.\u0002 Drusius doubts whether he sent an express invitation to Ephraim, otherwise how durst they assert that they had not been summoned? (Calmet) --- But we may rather give credit to Jephte. The condition of the nation was a sufficient invitation, as they knew that the greatest preparations were making for war on both sides, and it was their duty to come forward. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hands\u0002 exposed to all sorts of danger. I resolved to defend myself to the utmost, 1 Kings xix. 6., and Ecclesiastes x. 2. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fugitive.\u0002 Vile and timid, so that his brethren around him might destroy him at any time. (Menochius) --- Galaad dwelt in the midst of the descendants of Joseph. (Haydock) --- But Ephraim, in despite, had represented him as an outcast. Their envy deserved to be severely punished. (Calmet) --- The same passion had nearly excited them to make war upon Gedeon, chap. viii. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Letter.\u0002 Protestants, \"Say now Shibboleth, and he said Sibboleth, for he could not frame to pronounce it right.\" The interpretation of the first word is added by St. Jerome, (Haydock) and denotes also \"a running water;\" (Menochius) whereas the Ephraimites pronounced a word which signifies \"a burden,\" not being able to utter properly \u0001sh,\u0002 or schin, for which the substituted \u0001s,\u0002 or samec, sobloth. (Haydock) --- In the same natioin, a variety of pronunciation frequently distinguishes the inhabitants of the different provinces. The Galileans were thus known from the rest of the Jews, Matthew xxvi. 23." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001His city.\u0002 Maspha, in the country \u0001of Galaad,\u0002 chap. xi. 34. (Calmet) --- Hebrew, \"in the cities;\" whence the Rabbins have idly conjectured, that parts of his body were interred in different cities out of respect, or that they rotted off, in punishment of the sacrifice of his daughter. (Munster) --- Grotius compares Jepthe with the renowned Viriatus. His character, both in peace and war, deserves the highest commendations; and in many respects, he was a striking figure of Jesus Christ. (Calmet) --- The uncertainty of his birth, and the subsequent persecution which he endured from his brethren, foreshewed the deformity of the synagogues, and the conduct of the Jews (Haydock) towards their Messias, from whom alone they could expect salvation. Hence they are forced to have recourse to him, as the Israelites found themselves under a necessity of recalling Jepthe to lead them on to victory. Those who refused obedience to him, were deservedly exterminated, as the faithless Jews were by the arms of the Romans. Whether the daughter of Jepthe was immolated, or only consecrated to God, we may discover in her person a figure of the death and of the resurrection of our Saviour, who voluntarily made a sacrifice of his human nature to the justice of his father. See St. Augustine, q. 49.; Serarius, q. 26. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bethlehem\u0002 of Juda, where Booz also was born. (Calmet) --- The Rabbins make him the same person with Abesan. (Serarius, q. 5.) --- Maldonat (in Mat. ii. 1,) believes that this judge was of a city in Zabulon, Josue xix. 15. (Menochius) --- In the 6th year of Abesan, the Philistines compelled the Israelites to pay tribute, (chap. xiii. 1,) and Samson was born in the year of the world 2860. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001House,\u0002 or family, though perhaps not under the same roof. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ahialon.\u0002 Eusebius calls him Adon, and his successor Labdon. (Calmet) --- Salien says that he entirely omits the 10 years of Ahialon's administration, though his name occurs in the body of the Chronicle, as being in the Hebrew and not in the Septuagint. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Illel.\u0002 Josephus reads \"the son \u0001or\u0002 servant of Helon,\" whom some have confounded with Ahialon, though contrary to the Hebrew. (Calmet) --- The author supposes that Abdon reigned in peace. But it seems that he and the two others preceding him in the government of the people, were forced to purchase rest by paying tribute. (Salien, in the year before Christ 1193.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Forty sons.\u0002 At this we need not be surprised, in a country where polygamy prevailed. Priam had 50 sons, and the Turks have often as many. --- \u0001Colts.\u0002 This judge succeeded Ahialon, in the year of the world 2872, in the year before Christ 1182, the year after Troy was taken, having endured a ten years' siege, by the treachery of Antenor, and of Æneas, Dictys, &c. Dares says the Greeks lost 886,000, and the Trojans 676,000, before the city was taken. (Salien)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Amalec.\u0002 The situation of this mountain, as well as of the town of Pharathon, is unknown. Some have supposed that Amalec had formerly had possession of this country, chap. v. 14. Septuagint Alexandrian reads \"Mount Lanak.\" But this place occurs no where else, and other copies agree with the Vulgate. (Haydock) --- Amarias, who entered upon the pontificate the same year that Heli was born, died after a reign of 39 years, in the year of the world 2879, and left the care of the people to Achitob and Samson for 20 years. (Salien)" } ] }, { "chapter": 13, "slug": "id577.html", "header": "Judges xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Years.\u0002 It is not clear whence this sixth and longest servitude is to be dated. If it terminated at the death of Samson, when the Philistines lost their chief nobility, &c., we must allow that the Israelites began to be obliged to pay tribute in the 6th year of Abesan. (In the year before Christ 1193, Salien) Chap. xii. 8. (Haydock) --- Marsham dates from the third month after the death of Jair, to the third year of Samuel, during which period Heli governed in one part, and Jephte, Abesan, Ahialon, and Abdon in other provinces of Palestine. It is not very material which of these systems be adopted, as they do not contradict the text. All Israel was not reduced under the power of the Philistines; but the neighbouring tribes were infested with their incursions, and were obliged to pay tribute. Juda complains at their invading his territory, and they allege that it was because Samson had been the aggressor, which shews that the Israelites retained some little liberty, chap. xv. 9. (Calmet) --- The servitude had scarcely commenced, when God provided Samson a deliverer for his people. (Salien, in the year of the world 2860.) (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Saraa,\u0002 in the confines of Juda and of Dan, ten miles north of Eleutheropolis. (Eusebius) --- \u0001Manue\u0002 seems to have resided in the country, near this town, ver. 25. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Angel,\u0002 in human form. Some Protestants pretend that he was \"the Son of God,\" and yet (ver. 16) they say, \"he sought not his own honour, but God's, whose messenger he was,\" (Bible, 1603) in which they plainly contradict themselves, or else teach Arianism, as if the Son were not true God, and equal to his Father. (Worthington) --- The title of God, (Jehova) which is given to this angel, (ver. 15, 21) is no proof that he was the Supreme Being, chap. vi. 11." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thing.\u0002 Exhortations to observe the law are not unnecessary. (St. Augustine, q. 50.) Besides the things which common people might take, such as wine, grapes, &c., were unclean for the Nazarites. The mother of Samson was required to abstain from every species of uncleanness as much as possible, at least while she bore and nursed her child. (Calmet) --- Abulensis says, she was unquestionably under peculiar restrictions till her delivery. (Menochius) --- This was a preparation for the child who should abstain from all unclean things, not only for a time, (Numbers vi.) but during his whole life, that he might be a more perfect figure of Christ. (Worthington) --- His dignity was not of choice, nor could he forfeit it by touching any thing unclean, nor by the violent cutting off his hair. As the deliverer of the people, he must often have been obliged to touch dead bodies. (Calmet) --- \u0001Begin.\u0002 The power of the Philistines was greatly broken by Samson, chap xvi. 13. (Menochius) --- But Samuel, Saul, and David had still to contend with them, 1 Kings vii. 13. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And when,\u0002 &c. Hebrew, Chaldean, Syriac, Arabic, and the Vatican Septuagint read a negation, \"And I did not ask him whence he came; neither did he tell me his name.\" The other copies of the Septuagint, St. Augustine (q. 51.), &c., agree with the Vulgate though St. Augustine suspected that the negation was wanting. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Born.\u0002 Josephus ([Antiquities?] v. 10.) insinuates that Manue was touched with a sort of jealousy, as his wife had mentioned the comeliness of the stranger. (Haydock) --- But St. Ambrose (ep. 70) has undertaken his defence; and surely God would not have wrought a miracle to gratify his request, if it had not proceeded from a virtuous motive, desiring to enjoy the same happiness as his wife, and to know precisely how they were to educate their son. (Calmet) --- Procopius thinks that the wife of Manue was of more eminent virtue than her husband, and was therefore honoured with the first vision. She had been most afflicted at her sterility, and had prayed more earnestly for the people's safety. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Himself.\u0002 Hebrew and Septuagint, \"What shall be the judgment (education; Calmet) of the boy, and what his works? (or Protestants) how shall we do unto him?\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Let her refrain,\u0002 &c. By the Latin text, it is not clear whether this abstinence was prescribed to the mother or to the child; but the Hebrew (in which the verbs relating thereto are of the feminine gender) determines it to the mother. But then the child also was to refrain from the like things, because he was to be from his infancy a \u0001Nazarite of God,\u0002 (ver. 5) that is, one set aside in a particular manner, and consecrated to God; now the Nazarites, by the law, were to abstain from all these things." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Dress. Hebrew and Septuagint, \"let us make.\" Vulgate, faciamus, is used either for a common feast or for a sacrifice, Exodus xxix. 36. Virgil, (eclog. iii.) Cras faciam vitulâ. Manue did not yet know who the angel was. He only designed to give him something to eat. A kid was then esteemed the most delicious food, and physicians esteem it very wholesome. The taste of people has since altered. (Bochart, Anim. p. i. b. ii. 52.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bread\u0002 is put for all sorts of food. Angels eat none, Tobias xii. 19. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Honour\u0002 thee with a suitable \u0001reward,\u0002 1 Timothy v. 17." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wonderful.\u0002 Hebrew \u0001Peli.\u0002 Some have concluded that this was the proper name of the angel, as it is one of the titles of the Messias, Isaias ix. 6. But it is more probable that the angel did not reveal his name. (Chaldean) Others divide this sentence thus, \"and he (the angel, or rather God) was wonderful.\" He was the author of all miracles, to whom sacrifice was immediately offered. It is doubtful whether the angels have distinctive names. But we read of Michael, &c., and there is no reason why they should not have names denoting their peculiar dignity and offices. (Calmet) --- Michael, the guardian of the church, perhaps appeared on this occasion. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001On.\u0002 Manue was convinced that the person who had authorized him to offer sacrifice, had power to dispense with him. (Worthington) --- The angel \"did wonderful things,\" as the Hebrew may be explained, causing a flame to proceed from the rock and to consume the victim, as Josephus assures us, (Calmet) and as the angel who had appeared to Gedeon had done, chap. vi. 21. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Seen God:\u0002 not in his own person, but in the person of his messenger. The Israelites, in those days imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, (Exodus xxxiii. 20.) \u0001No man shall see me and live.\u0002 But the event demonstrated that it was but a groundless imagination. (Challoner) --- \u0001Elohim\u0002 is applied to angels and men, as well as to \u0001God.\u0002 (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Come.\u0002 The wife of Manue allays his fears with great prudence, as she observes that God had just promised them a son. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Samson\u0002 signifies, \"His sun, or joy;\" or Syriac, \"service.\" (Calmet) --- \"His, \u0001or\u0002 a little sun.\" (Menochius) --- \u0001Blessed him\u0002 with graces and strength, suitable for his office. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001To be.\u0002 Septuagint, \"to walk along.\" Jonathan, \"to sanctify.\" Samson began to manifest an eager desire to deliver his brethren. (Calmet) --- \u0001Dan,\u0002 as it was called from those 600 men who encamped here, when they were going to take Lais, chap. xviii. 12. (Haydock) --- God inspired him to commence the liberation of his country, when he was about 17 years old, (Usher) or 20 according to Salien. Then he entered upon his judicial authority, and punished the wrongs which the Philistines did him in person, as well as his countrymen. The seven years wandering of Æneas had terminated in his death just before, at the river Numicus. (Halicar. 1; Salien, in the year before Christ 1176.) (Haydock)" } ] }, { "chapter": 14, "slug": "id578.html", "header": "Judges xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thamnatha,\u0002 in the confines of the tribes of Juda and Gad, and of the Philistines, who often took it from the latter. It is called Thamna, Genesis xxxviii. 12, (Bonfrere) and lies near Lidda. (Eusebius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Eyes.\u0002 He probably informed his parents (Haydock) that he was inspired \u0001by the Lord,\u0002 ver. 4. (Worthington) --- The Jews say that he had first converted this woman; and interpreters generally excuse his conduct. But St. Ambrose thinks that he forfeited God's grace; (ep. 19) and Theodoret also supposes that he transgressed the law, (Exodus xxxiv. 12.) and God only permitted him to fall in love with women, without approving his conduct, q. 21. The Scripture often says, that he does and wills what he only permits, Exodus iv. 21., and Josue xi. 20. (Calmet) --- If the conversion of this woman were well attested, there would be no difficulty about his marrying her, as Salmon did Rahab, St. Matthew i. 5. We have only conjectures that the women whom these and other holy personages espoused, embraced the true faith. But these may suffice in a matter of this nature. We cannot condemn Samson on this occasion, without involving his parents in the same censure, as they were charged to keep him from any contamination. St. Ambrose justly observes that a woman was the occasion of his fall, but he might allude to Dalilia, chap. xvi. 4. It seems hard to pass sentence on this judge of Israel, on his first appearance, without the most cogent reasons. See Lyranus, Cornelius a Lapide, &c. (Haydock) --- Hebrew, \"She is right in my eyes.\" His parents were at length convinced that he was directed by God. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He sought.\u0002 This may be understood either of \u0001the Lord,\u0002 or rather of Samson. (Calmet) --- Septuagint, \"because he himself sought to retaliate upon the Philistines.\" Hebrew, \"that it was of the Lord that, \u0001or\u0002 because he sought an occasion to take,\" &c. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Young lion,\u0002 not quite so strong as an old one, but in its vigour. (Rabbins) (Calmet) --- \u0001Met him.\u0002 Hebrew, \"roared against him.\" (Haydock) --- His parents were at some distance. (Menochius) --- St. Augustine (in Psalm lxxxviii.) shews the application of this history to Christ's establishing and adorning the church of the Gentiles with sweet and wholesome laws. (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Spirit,\u0002 increasing his courage and strength. (Menochius) --- This shews that the strength of Samson was miraculous, attached to the keeping of his hair, and the observance of the duties of the Nazarites. (Calmet) (Chap. xvi. 19.) --- \u0001Mother.\u0002 The modesty which he displays is more wonderful than the feat of valour. (Haydock) --- Brave men are never boasters. (Menochius) --- He kept what he had done secret, designing to propose a riddle. (Salien)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Spoke.\u0002 Septuagint, \"they spoke;\" both Samson and his parents (Menochius) asked the young woman in marriage, Genesis xxiv. 57., and Canticle of Canticles viii. 8. (Calmet) --- \u0001That had.\u0002 Protestants, \"and she pleased Samson well,\" as at first, ver. 3. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001A honeycomb.\u0002 There was a very remarkable providence in this particular of the history of Samson. From which also in the mystical sense we may learn what spiritual sweetness and nourishment our souls will acquire from slaying the lions of our passions and vices. (Challoner) --- Samson waited some time before he went to celebrate his marriage. The Rabbins say a full year was the usual term after the espousals; (Esther ii. 12,) and many have translated \"after a year.\" (Chaldean, Arabic, &c.) During this space the flesh of the lion would be consumed, and bees might make honey in its skeleton. Herodotus (v. 114,) informs us that a swarm lodged in the skull of Onesylus, the tyrant of Cyprus, which had been suspended for a long time. They keep at a distance from carrion and every fetid smell. Some say that they were produced form the corrupted flesh of the lion, in the same manner as Virgil (iv.) describes them proceeding from a young ox beaten to death, and covered with boughs, in a place closely shut up. The bees might have laid their eggs upon these boughs, and the grass upon which an ox feeds, &c. But none of these precautions were taken with the lion which Samson tore in pieces. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Father.\u0002 Before the nuptials, the young man was not accustomed to go to the house of his future bride. (Montanus) --- Samson's mother also accompanied him. (Abulensis) --- \u0001Do.\u0002 Septuagint, \"Samson made there a feast for seven days, because young men do so.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001With him.\u0002 Some imagine that these were placed to watch his motions. But he had surely invited them, ver. 15. During the time that the nuptials were celebrated, these men (who are called the friends of the bridegroom, Matthew ix. 15,) are said to have been exempted from all public charges. (Montanus) (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Riddle.\u0002 Such obscure and ingenious questions were much liked in the East, 3 Kings x. 1. The Egyptians concealed the mysteries of their religion, and Pythagoras his choicest maxims under them. (St. Clement of Alexandria, strom. 5.) The Greeks proposed the \u0001griphous\u0002 at feasts, determining some reward or punishment to those who succeeded or failed to explain them. Athenæus (x. 22,) relates that Simonides proposed this to his companions, after he had seen a blacksmith asleep, with a skin of wine and a craw-fish beside him. \"The father of the kid, which eateth all sorts of herbs, and the miserable fish knocked their heads against each other, and he who has received upon his eye-lids the son of the night, would not feed the minister, who kills the oxen of king Bacchus.\" He could not get his ax mended. The ancients kept their wine in skins of kids, &c., whence he alludes to the bottle of wine, near the miserable craw-fish or lobster. --- \u0001Shirts.\u0002 Hebrew \u0001sedinim,\u0002 \"sindons,\" the garment which was worn next the skin, Mark xiv. 51. It was used also by women, (Isaias iii. 23,) and is probably the same which is called a \u0001tunic.\u0002 (Calmet) --- \u0001Coats.\u0002 Hebrew, \"change of garments.\" Some understand new and splendid garments. But Samson complied with his promise, by giving such as he found upon the 30 men, whom he slew, ver. 19. (Haydock) --- The custom of making presents of garments has long prevailed in the East. The Turkish emperor still receives and makes such presents to ambassadors. (Calmet) --- Their long robes may easily be made to fit any person. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sweetness.\u0002 The explication of the ancient riddles frequently depended on the knowledge of something that had taken place. Our riddle-makers follow other rules. In a spiritual sense, the Philistines might be considered as those strong ones who had domineered over Israel, but would shortly afford them the spoils of a glorious victory. Jesus rises triumphant from the grave, and, after he has been persecuted and torn in pieces, becomes the food of Christians. (St. Augustine, &c.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Seventh day\u0002 of the week, (Salien) which was the fourth of the feast; and the Syriac, Arabic, and some editions of the Septuagint read, \"the fourth.\" The young men tried their skill for three days; when, despairing of success, they solicited Samson's wife to draw the secret from him. She tried; but the seventh day being come, or at hand, (Menochius) the men began to threaten her, so that she became more importunate, and obtained her request. She had been weeping during a great part of the seven days, (ver. 17.; Calmet) or perhaps she had begun to tease him from the beginning. (Menochius) --- \u0001Strip us.\u0002 Septuagint, \"to impoverish us.\" Homer (Odyssey \u0001Z\u0002.) insinuates, that it was customary for the bride to furnish her attendants with white linen garments. These companions of Samson fear that they are going to be losers, by the honour which they do him. (Calmet) --- They compel his wife by threats to betray his secret, and still destroy her afterwards: thus persecutors frequently treat those who comply with they demands, and deny the faith. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Down,\u0002 at which time the day ended among the Jews. --- \u0001Heifer.\u0002 This proverbial expression means, that another's property had been used against himself; (Delrio adag.162) or it may intimate, that improper liberties had been taken with Samson's wife, (Calmet) as her so readily taking one of them for her husband, (ver. 20) might lead us to suspect. (Haydock) --- The Greek and Latin authors speak of a faithless wife in similar terms. (Theognis. lviii., &c.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Riddle.\u0002 Samson must no longer be considered as a private man. He was authorized by the Spirit of the Lord, thus to punish the oppressors of Israel. (Calmet) --- Though these 30 men had done him no injury in person, (Haydock) they had sinned against God, and deserved to die. (Salien) --- He slew them publicly in the city (Menochius) though others believe that he did it in the neighbouring country, as it does not appear that the people knew of their death. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Companions,\u0002 the chief \u0001friend of the bridegroom,\u0002 (John iii. 29,) the paranymph. (St. Ambrose) (Calmet) --- Protestants, \"But Samson's wife was \u0001given\u0002 to his companion, whom he had used as his friend.\" It seems her father had supposed, from Samson's keeping away for a long time, that he had abandoned her. (Haydock) --- But, though he offered some sort of recompense, (Menochius) he justly fell a victim to the people's rage, who abhorred adultery, (Calmet) and were irritated at the persecution which he had brought upon them, chap. xv. 2, 6. (Haydock)" } ] }, { "chapter": 15, "slug": "id579.html", "header": "Judges xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001After.\u0002 The same term is used in the original as chap. xiv. 8, which may be rendered \"a year after,\" as it is not probable that the wife of Samson should be married to another, nor that he should lay aside his resentment much sooner. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sister.\u0002 Jacob married two sisters, and such marriages were not uncommon among the eastern nations. (Calmet) --- Samson does not accept the offer, as it was now contrary to the law, Leviticus xviii. 18. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Evils.\u0002 This is a declaration of war, made by Samson in person, against a whole nation. (Haydock) --- He does not wish to engage his countrymen in the quarrel, that they may not be more oppressed. God chose that he should weaken the Philistines by degrees. They had been apprised of the injustice done to Samson, and did not strive to hinder it, so that they all deserved to suffer. (Grotius; Estius; Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Foxes.\u0002 Being judge of the people, he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country, (Challoner) as we may gather from Canticle of Canticles ii. 15., and Lamentations v. 15. (Menochius) --- Hence many places received the name of \u0001Sual,\u0002 Josue xv. 28., and xix. 42. Pompey exhibited 600 lions at Rome, and the Emperor Probus 5000 ostriches, and as many wild boars, &., in the theatre. (Vopisc.; Pliny [Natural History?] viii. 16.; Cornelius a Lapide) --- Is it more incredible that Samson should collect 300 foxes? By this means he cleared his country of a pernicious animal, the most proper for carrying flambeaux, and spreading fire far and wide among the fields of the enemy. By tying the foxes together, he hindered them from retiring into their holes, and gave the fire time to take hold of the corn and vineyards. (Calmet) --- Ovid mentions a Roman custom of burning foxes in the theatre, with torches tied upon their backs, in the month of April; which some have imagined was in memorial of this transaction. (Serarius, q. 7.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Father.\u0002 Thus they met with the fate which the woman had endeavoured to avoid, by an infidelity to her husband. (Salien) --- The princes of the Philistines acknowledged the wrong which had been done to Samson, and thus testify their abhorrence of adultery. (Calmet) --- Some Hebrew manuscripts confirm the Septuagint, Arabic, and Syriac versions; and instead of \"her father with her,\" read, \"and her father's house,\" (Kennicott) or all his family." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of you.\u0002 He intimates that they should answer for the injustice which they ought to have prevented, or punished sooner. (Haydock) --- Hebrew, \"If you had done like this,\" and slain the father and daughter, I should be quiet. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thigh.\u0002 Striking this part is often mentioned as a mark of consternation, Jeremias xxxi. 19. (Menochius) --- Hebrew, \"and he smote them thigh and leg, with a great slaughter.\" (Haydock) --- Vatable supposes this means an entire destruction. Chaldean, \"he smote both horse and foot.\" He rendered them incapable of fleeing, or of making resistance, Nahum ii. 5. (Calmet) --- \u0001Cavern.\u0002 Hebrew \u0001sahiph,\u0002 signifies, \"the top, branch, &c. The rock might be covered with wood, (Calmet) and was situated in the confines of the tribes of Simeon, Juda, and Dan, 1 Paralipomenon iv. 32. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Spread.\u0002 Hebrew, \"encamped in Juda, and spread themselves in Lechi.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Kill me,\u0002 in a treacherous manner. He was not afraid of them. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cords.\u0002 Hebrew \u0001habothim,\u0002 Septuagint \u0001Kalodiois,\u0002 denote strong ropes or cables. (Menochius) --- \u0001Etam\u0002 is not in Hebrew or the Septuagint. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bone.\u0002 Hebrew, \"Lechi,\" as it was called after the slaughter made by Samson, ver. 15. It is about 20 miles to the east of Ascalon. (Calmet) --- \u0001Approach:\u0002 literally, \"the smell.\" This expression is often used to denote burning. (Septuagint; Chap xvi. 9.; Daniel iii. 94.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001There.\u0002 The Septuagint, Josephus, and the Vulgate agree, reading Hebrew \u0001truth,\u0002 instead of the present \u0001teriya,\u0002 \"fresh,\" or raw, which seems an useless remark in this place. (Calmet) --- Asses are very large in Palestine. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Asses. He insists on this particular, as such an unusual weapon rendering his victory more astonishing, and he would not leave any room for doubt. Hebrew is variously translated, \"with the jaw-bone of an ass, I have made a heap, yea two heaps; with the jaw-bone of an ass, I have defeated a thousand men.\" (Syriac, &c.) Castalion and Bonfrere defend the Vulgate. The Septuagint have, \"with the jaw-bone of an ass I have entirely taken them off, (Haydock; defending them) with,\" &c. They have explained chamorathayim, as the first person of émor, rubefecit, or Chaldean destruxit, \"I have covered them with blood;\" and indeed to understand it of \"two she asses,\" is impossible. (Calmet) --- This verse formed the chorus of Samson's song. (Haydock) --- He did not take the glory to himself, as Josephus ([Antiquities?] v. 10,) would insinuate, but attributed the victory to God, ver. 18. (Salien, in the year before Christ 1172.) This miracle of strength can no more be accounted for by reason, than many others. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Which is,\u0002 &c. This is added by the Vulgate being the interpretation of the Septuagint \u0001Lnairesis;\u0002 (Calmet) though it also signify, \"the slaughter.\" (St. Ambrose, ep. 19.) (Haydock) --- The Syriac and Arabic have read \u0001domoth,\u0002 \"the blood,\" instead of \u0001ramath Lechi,\u0002 \"the lifting up;\" or as others would have it, \"the throwing down of the jaw-bone.\" (Calmet) --- Samson had snatched it form the ground, slew the thousand Philistines, and left it as a monument of his victory. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thirsty.\u0002 St. Ambrose (ep. 19 or 70) follows Josephus, (Menochius) in supposing that the arrogance of Samson, in attributing the victory to his own strength, was thus punished. But others are more favourable to the hero, (Calmet) and suppose that his thirst was occasioned by the extraordinary fatigue. He sufficiently testifies that he had received all from God, (Menochius) and he is immediately favoured with another miracle. (Haydock) --- God is able to grant victory by the most feeble instruments, and he is never wanting when his presence is requisite. (St. Augustine, Doct. iv. 15.) (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Then.\u0002 Hebrew, \"And God clave the \u0001Mactesh\u0002 (Haydock; hollow place, great tooth;\" or the name of a rock, as Josephus and others understand it, perhaps on account of its resemblance with a tooth) which was at Lechi; and....he called it the fountain of him who cries out, (Calmet; En-hakkore, Protestants) which is in Lechi, until this day.\" The translating of some proper names has given occasion to various difficulties. See 2 Kings vi. 3., and 1 Paralipomenon iv. 22. (Haydock) --- Sophonias (i. 11,) mentions a place called (Mactesh, or) Machtes, in Hebrew, which seems to have been built where the fountain of Samson was. (Calmet) --- It is a greater miracle to draw water out of a dry bone, than out of the earth or stones. But all things are possible to God. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Years.\u0002 Salien gathers from this remark being made here, that the Philistines still asserted their dominion over Israel, but with greater moderation than they had done before: and both nations acknowledged the judicial authority of Samson, who had now been giving them such proofs of his valour for two years, soon after he performed the feat at Gaza, in the year before Christ 1169, being on some business. (Haydock)" } ] }, { "chapter": 16, "slug": "id580.html", "header": "Judges xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A harlot,\u0002 or an innkeeper; for the Hebrew word signifies either. (Challoner) --- We have already noticed the ambiguity of the word \u0001zona,\u0002 which occurs [in] Josue ii. 1, and is applied to Rahab. This woman seems to have been of the same profession. Gaza was one of the strongest towns of the Philistines, on the south of the country. Some have erroneously supposed, (Calmet) that it was so called from a Persian word, which signifies a treasury, as Cambyses there deposited his most valuable effects. (Mela. i. 11.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Setting.\u0002 Hebrew, \"they laid wait for him all night in the gate,....and were quiet all night, saying, in the morning, when it is day, we shall kill him.\" They hoped to seize him unawares, (Haydock) as they were afraid to rouse this lion, and hence probably refrained from setting fire to the house: (Calmet) though they might be deterred from doing this, by the fear of the conflagration spreading to other parts of the city, (Haydock) and by an over-ruling Providence. (Salien)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Bolt, (serâ) which many translate, \"lock.\" (Haydock) --- The doors of the Hebrews were fastened with bars tied in a curious manner, so as to require a sort of a key, and not to be opened but on the inside. Hebron was above thirty miles distant: but travellers mention a small hill, where they say the doors were left in the vicinity of Gaza; (Calmet) and the text does not assert that Samson carried them as far as Hebron. (Haydock) --- He went out by that gate, contrary to the expectations of the Philistines, who supposed that he would go towards Thamnatha. If any saw him, none durst encounter the hero, as they had not yet forgotten the thousand slain with the jaw-bone. (Salien) --- The pagans confound their Hercules with Samson; (St. Augustine, City of God xviii. 19.) but the former durst not attack two at a time, whereas the latter engaged and slew so many. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001After this.\u0002 The lamentable fall of Samson took place in the last year of his administration, when Heli, of the house of Thamar, succeeded Achitob I. in the high priesthood. (In the year before Christ 1154. Salien) --- \u0001Sorec\u0002 was not far from Saraa, where Samson was born. It probably belonged to the Philistines, as Dalila is generally supposed to have been of that nation, and most people believe a harlot. (Calmet) --- Adrichomius says the eunuch was here baptized. (Tirinus) --- \u0001Dalila.\u0002 Some are of opinion she was married to Samson; others that she was his harlot. If the latter opinion be true, we cannot wonder that, in punishment of his lust, the Lord delivered him up by her means into the hands of his enemies. However, if he was guilty, it is not to be doubted, but that under his afflictions, he heartily repented and returned to God, and so obtained forgiveness of his sins. (Challoner) --- \u0001Dolol\u0002 means, \"to be impoverished or weakened,\" as Samson was in all respects by this wicked woman." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Princes,\u0002 (\u0001seranim;\u0002) the five satraps, who had the chief sway in the nation, either came in person or sent messengers to Cephar-Sorec. They were convinced that the strength of Samson was supernatural; but they wished to learn whether it depended on some magical charm, or on some religious observation, or whether he was vulnerable only in some particular part, like Achilles, who could only be slain by a wound in the heel, according to the pagans. (Calmet) --- If Dalila would learn, and endeavour to remove the obstacle, these princes engaged to give her each 1100 \u0001pieces\u0002 (or sicles, Calmet) \u0001of silver.\u0002 (Salien)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Her,\u0002 in jest. (Haydock) --- \u0001Sinews;\u0002 such were frequently used for strength. (Vegetius iv. 9.; Psalm x. 2) Cato often speaks of \u0001loreos funes,\u0002 (Calmet) or \"leathern thongs.\" (Haydock) --- \u0001Moist.\u0002 Hebrew, \"seven bands, green and moist;\" as if he were speaking of willow twigs, or bands made of the rind of trees, &c. But we need not abandon the Septuagint and Vulgate to follow the moderns in this place, as \u0001yetharim\u0002 unquestionably means cords of sinews, and the epithet, \u0001green,\u0002 is applied to the eyes of Moses, (Deuteronomy xxiv. 7.) to denote their shining vigour and strength; so here it may signify, that the sinews were to be fresh and in full perfection. (Calmet) --- Dalila might easily think that such bands would make Samson her prisoner. She had people to assist her, in case she proved successful. But Samson probably broke the bands before they made their appearance; otherwise he would have resented the woman's infidelity, and not exposed himself again. He supposed she only made these exclamations to see what he would do, ver. 9., &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fire.\u0002 Protestants, \"and he brake the withs, as a thread of tow is broken when it toucheth the fire.\" (Haydock) --- Thus he played with her, never suspecting that the enemy was concealed so near. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lace,\u0002 (\u0001licio;\u0002) \"the woof about the beam,\" &c. Hebrew, \"the web, (14) and she fastened \u0001it,\u0002\" &c. The original text is here imperfect. (Haydock) --- The Septuagint have preserved eighteen words, which have been omitted in Hebrew, \"the web, (and fastened them with a pin unto the wall, then shall I be weak, and be as another man. (14) And it came to pass, when he slept, that Dalilia took seven locks of his head, and wove them with a web) and fastened them with a pin, (unto the wall) and said,\" &c. (Kennicott, Diss. ii.) --- The Vulgate expresses the whole idea in fewer words: but the Hebrew leaves the proposal of Samson imperfect. It is observable that Grabe's edition of the Alexandrian Septuagint has no mark of any thing being redundant; whence we might suppose, that in the days of Origen, (whose marks he endeavours to exhibit) the Hebrew agreed with the Greek version: but the 14th verse is rather different from the Vatican copy, which has been given above. --- \"And Dalila (so the Septuagint always style her) lulled him asleep; (\u0001ekoimisen,\u0002 as [in] ver. 19, (Haydock) perhaps by giving him some potion, with which people of her character are frequently provided; Salien) and she wove the seven curls of his head with the wool, (\u0001ektaseos\u0002) and she fastened them with the pins of wood into the wall,\" &c. (Haydock) --- The Hebrew text is liable to many difficulties, says Calmet; \"If thou shalt make a tissue of seven locks of my head with the veil, which thou weavest, and shalt fasten it to a nail, I shall become weak as another man: \u0001or,\u0002 If thou weave together my hair and my thread,\" &c. The ancients were accustomed to weave standing. Samson was probably lying on the ground, while Dalila was acting this farce. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Death.\u0002 Hebrew, \"and pressed him so, that his soul was straitened unto death.\" It would be well if Christians would always make as stout a resistance against manifest temptations to sin, as Samson did on this occasion, when he might consider the revealing of the truth rather as an indiscretion than as a crime. It is difficult to determine in what precisely the fault consisted, which was followed by so severe a punishment. Perhaps he may have been placed as a pattern of patience, like holy Job, without incurring the divine displeasure. Yet most people suppose, that he fell by the love of women, and by disclosing the secret of his strength. But where do we read that he had received a precept from God, not to mention it even to his \u0001wife?\u0002 For in this light Sts. Ephrem and Chrysostom, Sulp Severus, Pererius, and others, represent Dalila, which removes the greatest objection to his character. We have seen (ver. 1) that the \u0001harlot\u0002 of Gaza might be only an innkeeper; and the first object of his love, was proposed to him by the holy spirit, chap. xiv. 4. But even allowing that Dalila was a harlot, though the Scripture does not assert it, what harm was there in Samson's endeavouring to reclaim her, and to make her his wife, as Osee (i. 2.) was commanded to do? It is only said, (ver. 4) the \u0001he loved a woman;\u0002 and his subsequent conduct with her, might be nothing more than what is lawful among lovers, or even commendable between married people. Isaac's \u0001playing with Rebecca, his wife,\u0002 (Genesis xxvi. 8.) was a proof of his conjugal love for her, as St. Francis de Sales observes. Generous souls are frequently prone to love, and delight to unbend their minds in the company of the fair sex, with whom they can fear no rivalship in strength. Samson, in particular, seemed unable to deny their importunate requests. He yielded at last to explain his riddle to his first wife, and though he was justly offended at her infidelity, he took occasion from it to begin the work for which he was sent by God, the destruction of the enemy. Perhaps he thought that his compliance with the repeated solicitations of Dalila would be attended with the like effect, as in reality it was, and he destroyed more in death than during the whole course of his life. Without the strongest proofs, it seems unjust to pass sentence of condemnation upon a great character, the number of the perfect being already too small. Our Saviour, laden with the sins of mankind, as with the treacherous Dalila, exclaimed, \u0001my soul is sorrowful unto death,\u0002 Matthew xxvi. 38. Yet (Haydock) the weakness of Samson's heart throughout this history, is still more surprising than the strength of his body. (Calmet) --- Tirinus asserts that God had granted him such strength, with an order not to disclose the secret, that it was attached to the not wilfully having his hair cut." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thing.\u0002 Hebrew and Septuagint, \"He told her all his heart.\" --- \u0001That is to say, consecrated,\u0002 is added by the Vulgate. (Haydock) --- \u0001Men.\u0002 Was the hair the physical, or only the moral, cause of his wonderful strength? It is generally believed that it was only a moral cause, or a token appointed by God, that as long as Samson retained his hair he should be endued with such force. The pagans relate, that the kingdom of Nisus and of Pterelaus depended on a fatal lock of hair, which their daughters cut off. \u0001Crinis inhœrebat, magni fiducia regni.\u0002 (Ovid, Met. viii.; Apoll. 2.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To me.\u0002 Hebrew, \"to her.\" \u0001Lah\u0002 instead of \u0001li,\u0002 perhaps in all the printed editions except the Complutensian, which has corrected the mistake, and is authorized by some manuscripts. (Kennicott)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Knees,\u0002 by some soporiferous draught, as on the other occasions. (Menochius) --- \u0001Barber.\u0002 He only produced the razor, or rather a pair of scissors, such as were used to shear sheep. Barbers were unknown at Rome for 454 years; and the ancient Greeks looked with indignation upon those who introduced the custom of shaving among them. (Pliny, [Natural History?] vii. 59.) The Hebrews did not cut all their beard, and generally let the hair of their head grow long. Samson wore his curled, which is still the fashion among some people. --- \u0001And began.\u0002 Septuagint, \"he began to be humbled, (Calmet) \u0001or\u0002 rendered abject, and his strength,\" &c. Hebrew, \"she began to render him contemptible\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Myself.\u0002 This might insinuate that he was bound, though it may only mean that he will extricate himself from the hands of the Philistines. (Calmet) --- We read of no bands on this occasion. But the loss of the sign of his being a Nazarite was Samson's greatest misfortune, and rendered him less formidable than if he had been bound with chains of adamant. He was not sensible of his loss at first; or he himself was uninformed that his strength depended on the preservation of his hair. The cutting it off was wholly involuntary, so that, if he sinned by losing it, we must conclude that he was guilty in putting himself in the power of a woman, by revealing a secret which he ought to have kept to himself. Other Nazarites were surely under no such obligation. If a barbarous ruffian or infidel had, by violence, deprived them of their sacred ornament, or touched them with something unclean, they would have been obliged to submit to the legal purifications, but no blame could have attached to them. (Haydock) --- \u0001From him,\u0002 as to the gratuitous and supernatural degree of strength. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Chains.\u0002 Hebrew and Septuagint add, \"of brass,\" which were more ancient than those of iron or of steel. Brass was generally used instead of the latter, for knives, &c. (Calmet) --- \u0001Gaza,\u0002 the place where he had lately given such an instance of strength, ver. 3. (Haydock) --- \u0001Grind.\u0002 Before the invention of wind or of water mills, the ancients forced their meanest slaves to grind with a hand-mill, consisting of two large stones. Many such are made in the isle of Milo. The mill was the common place for slaves, who had given an offence not deserving of death, Isaias xlvii. 2., Lamentations v. 13. (Cod. Theod. de pœnit.) Apuleius describes their condition as most pitiful; half naked, with their hair half cut, their feet chained, disfigured with scourges, &c. (Metam. ix.) Herodotus (iv. 2.) says, that the Scythians put out the eyes of their slaves, that they may not become dizzy with turning round vessels of milk, upon which these people feed. Such was the condition of Samson. St. Jerome (in Isaias xlvii.) mentions a foolish interpretation of the Rabbins, as if the Philistines obliged this strong man to have children by their women. See Thalmud, sutah 1, fol. 10. (Calmet) (Job xxxi. 10.) (Haydock) --- Samson \"laboured hard, that he might not eat his bread for nothing.\" (Lyra.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Again.\u0002 Hebrew adds, \"as when he was shaven.\" (Haydock) --- He was in prison three or four months. (Menochius) --- As his hair grew his strength returned, because he entered into himself and did penance, so that he was restored to the rank and privileges of a Nazarite. (Calmet; Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Dagon.\u0002 Probably the derceto, whom Diodorus (3,) represents with the head of a woman, and the rest of the body like a fish, the chief object of adoration at Ascalon. (Calmet) --- Dagon may signify \"wheat;\" and hence Eusebius (præp. 1,) styles him \"the ploughing Jupiter,\" or \"a fish.\" --- \u0001Hands.\u0002 For this purpose they were offering sacrifices of thanksgiving, (Menochius) which they did not only when they first took Samson, but probably on all their great festivals, till the hero's death. They could not but excite the indignation and zeal of this great judge, and God resented the indignity offered to himself. They cursed Samson, (Haydock) as the Sichemites had done Abimelec on a similar occasion, chap. ix. 27. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Played.\u0002 Dancing in a ridiculous manner, (Montanus) running against the walls, or falling down, so as to make the people laugh, (Lyranus) or rather (Haydock) Serarius gathers from the Septuagint that \"they buffetted him,\" and made a sport of him. (Menochius) --- It is not at all probable that Samson would act the ape before the Philistines; but, in attempting to keep off the rabble with many a fruitless blow, against his will he might make them merry. (Calmet) --- He appeared before them in the garb of a slave, covered with the dust of the mill, (Salien) like our Saviour in the fool's garment. (Haydock) --- \u0001Two pillars.\u0002 The temples of Hercules, at Tyre and in Africa, had the same number. (Porphyr. Abst. 2.) --- The temple of Dagon was supported on wooden pillars standing near each other. People might see down from the roof. (Serarius) --- We read that the theatre of Rome rested on one pivot, and the amphitheatre on two. \u0001Ecce populus Romanus universus,\u0002 says Pliny, ([Natural History?] xxxvi. 15,) \u0001binis cardinibus sustinetur.\u0002 (Calmet) --- The roofs of the Philistine temples were flat, and galleries all around them, so that an immense crowd might be collected, (Menochius) to gaze on this terror of their country, now their prey. They had forgotten how he had formerly carried off their gates, or they concluded that his amazing strength was gone for ever. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Play.\u0002 It is not clear from the text, whether the 3000 were distinct from those who were below. It seems this is the number of all the slain, (Calmet) as Josephus asserts. But the Protestants insert, \"the lords of the Philistines \u0001were\u0002 there: and \u0001there were\u0002 upon the roof,\" &c., which shews that they understand it in the same sense as the Vulgate and the Septuagint which distinguish these outside spectators from those who filled the \u0001house,\u0002 and were in company with the \u0001princes.\u0002 (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Revenge myself.\u0002 This desire of revenge was out of zeal for justice against the enemies of God and his people; and not out of private rancour and malice of heart. (Challoner) --- He was judge of his people, and concerned for their wrongs: God, by miracle, testified that he approved of his sentiments. (Calmet) -- Septuagint insinuate that the cry of Samson was accompanied with tears, (\u0001eklause.\u0002) It was the cry of the heart, which is most eloquent with God. Hebrew and Septuagint, \"strengthen me yet this once, O God, and I will repay,\" &c. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Both the.\u0002 Hebrew adds, \"middle\" \u0001pillars,\u0002 so that their fall occasioned that of the whole temple, (Calmet) excepting perhaps some of the ruins, which are still shewn at Gaza. (Button.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Let me die.\u0002 Literally, \u0001let my soul die.\u0002 Samson did not sin on this occasion, though he was indirectly the cause of his own death. Because he was moved to what he did, by a particular inspiration of God, who also concurred with him by a miracle, in restoring his strength upon the spot, in consequence of his prayer. Samson, by dying in this manner, was a figure of Christ, who by his death overcame all his enemies. (Challoner; Worthington) --- St. Augustine says, \"he was not under a human delusion, but divinely inspired....Who will accuse his obedience?\" (De C.[City of God?] i. 21., and 26., &c.) And St. Bernard (de præc. 3.) observes that he would have sinned, if he had not received a particular inspiration. But many think that he might have acted as he did, without it, in quality of judge, as he might intend primarily to avenge his people and the glory of God. He was willing to sacrifice his life for this purpose, though he would have preserved it, if it had been in his power. (Cajetan; Lessius, &c) --- The Church honours many virgin martyrs, (Calmet) who have thrown themselves into fire or water, in similar dispositions. St. Ambrose says, \"it is to be presumed that their zeal came from God.\" (De Virg. iii. 7.) He mentions St. Pelagia, and her mother and sisters, and St. Soteris, a relation of his, whose memory is honoured on the 10th of February. St. Apollonia's feast occurs the day before. \"She leapt into the fire, having her breast enkindled with a stronger flame of the holy spirit. (Brev. Rom. [Roman Breviary?]) See the fact of Razias, 2 Machabees xiv. 37. (Haydock) --- So that the revelation of St. Mathildes doubting of his, Solomon's, Origen's, and Trajan's salvation, as if God would thus keep mankind in fear, seems to be a fabrication. (Baronius. A.D. 604.) St. Paul ranks Samson among the saints, Hebrews xi. 32. --- \u0001Life.\u0002 Express mention is made of 1030 slain by Samson, besides the great numbers, which excited the \u0001astonishment\u0002 of the Philistines, chap. xv. 8. But on this occasion he destroyed 3000 at once, and the death of all the princes made the slaughter more terrible, (Calmet) insomuch that the people being without a head, were glad to let Samson's brethren take away his body without molestation, as they have every reason to fear that the Israelites would now fall upon them. (Salien) --- If 3000 perished on the outside of the temple, (Haydock) Serarius concludes that not less than 20,000 were destroyed in all." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Twenty.\u0002 \"Why then, says the Thalmud of Jerusalem, does the Scripture allow him 40? That thou mightest understand the Philistines were kept in awe, by the fear of him, for 20 years after his decease.\" The Hebrew copies seems to have varied. (Drusius) --- Some refuse the Samson the title of judge, (Masius) as they suppose (Haydock) that Heli filled that office at the same time. But there might be several in different parts of the country, and Heli might administer sacred things, while Samson acted in the character of a warrior. (Calmet) --- Salien believes that Heli only commenced high priest and judge at the death of Samson, and continued for 40 years, though he was 58 years old when he entered upon office, in the year of the world 2900, in the year before Christ 1153. Samson prefigured the Messias, not only in death, but also in his annunciation, birth, name, and in many particulars of his life. He was a Nazarite: Jesus receives that title even from his enemies. Samson marries a foreign woman; is delivered by his brethren of Juda into the hands of his enemies; judges and delivers his people. Christ, the sun of justice, calls the Gentiles; is betrayed by Judas, and abandoned to the fury of the Romans; is appointed Judge and Saviour of all. He embraces the cross, as Samson did the pillars, and by his humiliations redeemed the world. The pagan temple falls and crushes the idolaters. The Jews are overwhelmed in the ruins of their temple and city; and the earth trembles at the death of Christ. He is buried with honour, notwithstanding the malice of his enemies, (Calmet) as the body of Samson was taken from the midst of the raging inhabitants of Gaza, and interred peaceably in his father's tomb. The fabulous account of the Phœnician, or of another (Haydock) Hercules, who lived about this time, seems to have been chiefly taken from the history of Samson. Both encountered many difficulties, and perished by woman's malice. Hercules never used a sword, and we do not read that Samson had any. (Calmet) --- \"He was possessed of an incomparable strength both of mind and body, says Josephus, ([Antiquities?] v. 10,) which he employed for the destruction of the enemy even to the last breath. His being deceived by a woman, we ought to attribute to human weakness, which is prone to such faults. In all other respects, his virtue entitles him to eternal praise.\" (Haydock)" } ] }, { "chapter": 17, "slug": "id581.html", "header": "Judges xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001At that time,\u0002 is not in the Hebrew or Septuagint. It only means that the event which is recorded took place at some time, which the sacred writer does not determine. We should conclude, that the histories which fill up the remainder of this book, ought to be placed after the death of Samson, (Serarius, &c.) if some passages did not determine us to allow that their proper order must be soon after the death of Josue and of the ancients. The grandson of Moses must, on the former supposition, have been extremely old, whereas he is said to have been a young man, ver. 7. The tribe of Dan was still straitened for room, chap. xviii. 1, &c. (Calmet) --- Josephus, ([Antiquities?] v. 2,) who passesover the history of Michas. (Salien, in the year of the world 2622, the 22d year of Othoniel and Phinees.) (Haydock) --- Anarchy at that time prevailed, (ver. 6,) so that we need not wonder to behold such confusion among the Israelites. (Menochius) --- \u0001Ephraim.\u0002 The country was mountainous for nine miles. (Adrichomius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mother.\u0002 A rich (Calmet) old widow, since she had grandchildren, one of whom was appointed to serve her domestic chapel. (Menochius) --- She had lost a sum of money, and was venting \u0001imprecations\u0002 against the thief, when her son came and informed her that he had it safe, upon which she changed her curses into blessings. --- \u0001Swear,\u0002 may have another meaning, as if she had made a vow of this money. (Calmet; Menochius) --- \u0001Lord.\u0002 Hebrew \u0001Yehova,\u0002 the title of God, which she gives to idols, (Menochius) or perhaps she preposterously adored both the true and false gods at the same time. (Calmet) --- Many Protestants assert that her intention was good, in what she did. (Monceius; Grotius, &c.) --- So willing are they to excuse all from idolatry but Catholics! (Haydock) --- Almost all interpreters condemn Michas and his mother of superstition, and of acting contrary to the express orders of God, in appointing a priest who was not of the family of Aaron, &c. (Calmet) --- Their graven image was an idol. But this is no proof against the sacred images of Catholics. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001God.\u0002 Hebrew \u0001pesel umaseca.\u0002 The word \u0001thing,\u0002 would perhaps be as well substituted, as (Haydock) all are not convinced that the woman was guilty of idolatry. (Cajetan) --- The same figure might be both graven and molten. The image was first carved, and then covered with plates of gold, &c., in the more ancient times. (Calmet) --- There might be two figures made by Michas. (Salien) --- The Theraphim denote \"images which foretel what is to happen.\" (Rabbins; Tirinus) --- But this is not always the case. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001That....idols\u0002 is added by the Vulgate. St. Jerome supposes that the ephod denotes all the sacerdotal vestments, and the \u0001theraphim\u0002 whatever else was requisite for priestly functions, ep. ad Marcel. Grotius is of opinion that these theraphim, or cherubim, are styled elohim, \u0001gods,\u0002 (ver. 5) and that the altar, candlesticks, &c., are designated above by whatever was to be \u0001graven\u0002 or \u0001molten.\u0002 Michas had a mind to represent the tabernacle, with its ornaments, in miniature. By the theraphim he might imitate the urim, &c., at the expense of 200 sicles, while 900 might be set apart for the other ornaments. (Calmet) --- Many think that he wished to have domestic gods, like the \u0001Lares\u0002 or \u0001Penates.\u0002 --- \u0001Hand.\u0002 That is, appointed and consecrated him to the priestly office. (Challoner) --- He put in his hand the offerings which he had to make, as was customary, Exodus xxviii. 41. (Calmet) --- \u0001Priest,\u0002 contrary to all order. (Menochius) (Numbers iii. 10., and Hebrews v. 4.) (Calmet) --- The anointing of his hands with oil, prescribed, (Leviticus viii.) could give him no authority. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Himself.\u0002 Serarius thinks this took place before Heli was appointed to succeed Samson. But the opinion of Salien (Menochius) is more probable. For, though he places this history in the 22d year of Othoniel, yet we must remember that he attributes to him all the years of anarchy, so that this liberty was taken by an individual, when none had power or zeal enough to restrain it. How much would Phinees be mortified at this prevarication if he were still alive! (Haydock) --- The title of \u0001king\u0002 may be applied to the judges. But this book was probably written after the appointment of Saul. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Another,\u0002 is not in Hebrew or the Septuagint but it refers to the former young priest, the son of Michas, whose place he took. --- \u0001Thereof.\u0002 It is uncertain whether this be spoken of the city or of the man. Some think that this Levite's mother was of Juda, though his father was the son of Moses, chap. xviii. 30. (Calmet) --- He was poor, as the people neglected to pay tithes, and he imitated their irreligion, being of a fickle temper. He was yet single, (ver. 10 though he married among the Danites, chap. xviii. 30. (Menochius) --- Being a Levite, he is esteemed fitter for the priesthood; so Protestants receive with joy an apostate Catholic priest. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A father.\u0002 So he styles him out of respect, as we do our directors. (Haydock) --- It is a title of dignity, Esther xvi. 11., 2 Machabees xiv. 37., and 2 Paralipomenon ii. 13. (Calmet) --- \u0001Pieces, sicles.\u0002 --- \u0001Double suit,\u0002 one for summer and another for winter, (Menochius) or such as might be worn on common, or on sacred occasions, unless it rather mean a cloak and a tunic; (Calmet) a change of dress, chap. xiv. 13." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Good.\u0002 He was in hopes that the people would come and make their offerings with more zeal, so that he would derive greater advantage: the true character of superstitious misers, 1 Timothy vi. 5. (Calmet) -- He foolishly flattered himself that God would be pleased with his devotion; though he had done so many things contrary to the law. (Menochius) --- Thus many form a religion to themselves, and would still claim the title of Christians. But the judge will drive them away with, \u0001I never knew you,\u0002 Matthew vii. 23. They think that if they believe some things (which they are pleased to call fundamental, though they cannot agree what they are) they may form a \"true \u0001Catholic\u0002 church\" out of \u0001all\u0002 the contradictory heresies which have made such havoc in the world! Perhaps Michas thus deluded himself with the idea that his innovations were not fundamental. It is rather ridiculous to hear J. Wesley, and a late very weak defendant of his, (Mr. Slack,) refusing the title of Christian to Roman Catholics, while they prostitute it to almost every sectary. But heretics have, indeed, no just pretensions to it. See St. Athanasius, &c." } ] }, { "chapter": 18, "slug": "id582.html", "header": "Judges xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Days,\u0002 after the death of Josue and the ancients. Debbora speaks of the tribe of Dan, as addicted to navigation, chap. v. 17. (Calmet) --- It had now conquered most of the enemies who had formerly forced some to seek fresh settlements, (Haydock) as it is hinted at, Josue xix. The particulars are here given in detail. (Calmet) --- \u0001Received,\u0002 &c. They had their portions assigned them, Josue xix. 40. But through their own sloth, possessed as yet but a small part of it. See Judges i. 34. (Challoner; Worthington) --- Protestants supply, \"\u0001all their \u0002inheritance had not fallen unto them among the tribes of Israel.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Family.\u0002 Hebrew, \"From their extremity.\" Which may denote such as came to hand, (Calmet) or princes, (De Dieu) or people of mean appearance, (Castalion) unless we explain it \"from their coasts,\" with Montanus, Protestants, &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Voice.\u0002 His pronunciation was different from that of the Ephraimites, chap. xii. 6." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lord\u0002 (\u0001Elohim.\u0002) A title sometimes given to false gods. The Levite answered in the name of \u0001Jehova;\u0002 whence it is inferred that they all adored the true God, though their worship was not clear of superstition. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Looketh\u0002 with approbation. (Haydock) --- It is uncertain whether this prediction proceeded from God, from the devil, or from the crafty Levite, (Calmet) who might answer as he thought the messengers wished him to do. (Menochius) --- Their undertaking proved successful. But the devil, who knew the valour of the Danites, and the security of the citizens of Lais, or even a man of moderate prudence and sagacity, might have told what would be the probable event of an attack in such circumstances. (Calmet) --- Whether God approved or condemned the Levite's worship, he might speak by his mouth, as he did by that of Balaam. (Haydock) --- But it is generally supposed that Jonathan was the organ of the devil, (Calmet) who answered with a degree of obscurity, as he was accustomed, (Worthington) that, in any case, his credit might subsist. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lais,\u0002 four miles from Paneas, towards Tyre. It is called \u0001Lesem Dan;\u0002 (Josue xix. 47.) both the ancient and the new name being joined together. --- \u0001Rich,\u0002 Hebrew has almost as many different meanings as interpreters. De Dieu, \"There was no one to put them to shame, no chief magistrate.\" (Calmet) --- Protestants, \"and \u0001there was\u0002 no magistrate in the land that might put them to shame in \u0001any\u0002 thing.\" (Haydock) --- The citizens of Lais were perhaps a colony, and followed the manners and religion of \u0001Sidon,\u0002 but were at a day's journey from their territory; (Josephus) so that the latter could not come to their assistance at a very short warning. The Danites were therefore encouraged to make the attack, (Calmet) particularly as this city was confident in its own strength and riches, and made no alliance with any other. (Haydock) --- Septuagint Alexandrian, &c., read, \u0001Aram\u0002 instead of \u0001Adam.\u0002 \"They had no commerce with Syria.\" But the Roman edition (Calmet) has, \"they are far off from the Sidonians, and have no (word or) commerce with man.\" The edition of Grabe repeats a great part of this verse again; ver. 9, with an obelus." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001There will,\u0002 &c., is added to signify, that it will be necessary only to go to take possession. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Secure.\u0002 \"No one is sooner overcome than the man who has no fear; and security is generally the forerunner of ruin.\" Velleius 2.,\u0001 initium est calamitatis securitas.\u0002" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001War,\u0002 besides their wives, &c., ver. 21." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Behind,\u0002 on the west. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001To do.\u0002 Whether we must take them by force or by craft. (Haydock) --- It seems they had a premeditated design to seize them. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They.\u0002 Hebrew and Septuagint, \"and the five men that went to spy out the land.\" (Haydock) --- \u0001Off.\u0002 The Levite's attention was drawn off for a while by the 600 men, till the five, who had formerly become acquainted with him, had ransacked his little temple. (Calmet) --- Perceiving them as they came out, he began to complain, but was soon persuaded to follow the Danites, and to abandon his former protector. So little dependence can be had on those who are faithless to their God! (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Mouth;\u0002 to signify that silence must be observed, Job xxix. 9., and Ecclesiasticus v. 12.[14?] Angerona, among the Romans, and Harpocrates, in Egypt, were represented in this posture; \u0001digitoque silentia suadet.\u0002 (Ovid, Met. ix.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Houses.\u0002 Hebrew, \"near the house of Michas.\" The poor fellow called his neighbours, and pursued the Danites, (Haydock) despising as it were all his other effects, in comparison with his god. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001House.\u0002 The violence and injustice of the Danites cannot be excused, particularly as they were stealing what they deemed sacred. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And,\u0002 &c. Hebrew, \"and they took what Michas had made, and the priest,....and came.\" (Haydock) --- \u0001Fire,\u0002 as they could not make themselves masters of it otherwise. They were forced afterwards to rebuild it. Some Rabbins have supposed, that Sidon and its colonies were not given by God to Israel: but their proofs are unsatisfactory. Lais was inhabited by the Chanaanites; and though it was in the territory of Aser, as the people of Dan had made the conquest, they were suffered to keep quiet possession of it. See Josue xvii. 10." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rohob,\u0002 which stood at the foot of Libanus. The vale belonging to this city, extended for about twenty miles." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lais.\u0002 Hebrew \u0001Ulam Layish,\u0002 as the Septuagint express it. (Calmet) --- But the former term is explained by the Alexandrian and other copies in the sense of the Vulgate, \u0001before.\u0002 (Haydock) --- \u0001Dan\u0002 is often placed for the northern boundary of Palestine. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Idol.\u0002 Hebrew \u0001pasel.\u0002 (Worthington) --- Grabe's Septuagint, \"the graven thing of Michas, and Jonathan the son of Gersam, of the son of Manasses.\" The Roman copy omits \"of Michas,\" but retains Manasses, as the present Hebrew reads, instead of \u0001Moses.\u0002 (Haydock) --- It is suspected that the Jews have inserted an \u0001n\u0002 over the word Mose[Moses?], that it might not be known that a grandson of their lawgiver had been guilty of such impiety. They have not dared, however, to place the letter in the same rank as the others, but have suspended it, (Calmet) as if it were suspected, says Michaelis. Abendana relates, that by (or on) the authority of the ancients, this nun was added for the honour of Moses, lest his grandson might appear to be the first little sacrificing priest of an idol. The Latin Vulgate reads the name of Moses; and I am convinced that Moses, and not Manasses, ought to be understood: for how could a Levite have Manasses for his ancestor? (Grotius, Comm. 1753.) The Jews pretend that this relationship to the idolatrous king of Juda was not real, but figurative, in as much as Jonathan acted like him. But thus the reproach would fall on Gersam, who is said to be the son of Manasses, while the idolatrous priest is only placed as the son of Gersam. It is surely very absurd to say that he was the son of Manasses, because Manasses acted like him 800 years afterwards; and Sol. Jarchi honestly confesses that, \"for the honour of Moses nun was written, on purpose to change the name, and it was written suspended, to indicate that it was not Manasses, but Moses.\" See Talmud Bava. fol. 109. The letter has, however, sometimes been suspended half way, and sometimes uniformly inserted, so that it has at last supplanted the genuine word. Some copies of the Septuagint agree with the Vulgate. (Brug.) --- Theodoret reads, \"Jonathan, the son of Manasses, of the son (\u0001uiou\u0002) of Gersam, of the son of Moses,\" retaining both words, in order to be sure of the right one, as the copies varied. (Kennicott, Dis. 2., see Deuteronomy xxvii. 4.) Here we have a plain proof of the liberties which the Jews have taken with their text. But the providence of God has left us means to detect their fraud, by the Vulgate, &c. In other difficulties of a like nature, the collation of ancient manuscripts and versions will generally remove the uncertainty, and we may pronounce that the word of God has not been adulterated, though perhaps no one copy may now represent it in all its genuine beauty and integrity. See Prœlog. in SS. Mariana, C. xxiii. T. iii.; Menochius, &c. Protestants here follow the corrupted Hebrew, \"Manasseh.\" (Haydock) --- \u0001Captivity,\u0002 under the Philistines, when many of their brethren were taken prisoners, (Psalm lxxvii. 61.; Tirinus) and when Samuel obliged all Israel to renounce idolatry, 1 Kings vii. 4. (Estius) --- Serarius, (q. 7.) or the sacred penman, speaks of a captivity, the particulars of which are not recorded. Salien understands it of the captivity of Nephthali, 35 years before the rest of the kingdom of Israel was destroyed: (4 Kings xv. 29.; Haydock) though Lyranus and Bonfrere explain it of the latter event, under Salmanaser, 4 Kings xvii. (Menochius) --- We may allow that some interruptions took place under Samuel, David, &c. (Salien) --- In effect, Jonathan and his posterity might serve the idol of Michas till it was destroyed, at the same time as the ark was removed from Silo; (ver. 31.) and afterwards they might relapse into their wonted impiety, and act in the character of priests to the golden calves of Jeroboam; who, no doubt, would prefer such of the tribe of Levi as would come over to him, (Ezechiel xliv. 10.) though he was generally forced to select his priests from the dregs of the people, 3 Kings xii. In this sense they might be priests in Dan, till Salmanaser led them captives. But substituting \u0001galoth\u0002 or \u0001geloth,\u0002 we might translate, \"till the \u0001deliverance\u0002 of the land,\" which was effected by Samuel; (Calmet) who not only repressed the Philistines, (1 Kings vii. 13.) but also persuaded all Israel to renounce the service of idols, 1 Kings vii. 4. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001In Silo.\u0002 The ark was taken by the Philistines, (1 Kings iv.) after remaining at Silo 349 years, and 217 from the idolatry of Michas and of Dan. (Salien) (Haydock) --- \u0001In those.\u0002 The Hebrew here commences the following chapter, which contains an account of another instance of licentiousness, which probably took place after the two former. Phinees was high priest; but there was no civil head. (Calmet)" } ] }, { "chapter": 19, "slug": "id583.html", "header": "Judges xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ephraim.\u0002 Some think at Silo, to which place, he says, he was going, (ver. 18,) though it might be only out of devotion. (Calmet) --- \u0001A wife.\u0002 Hebrew, \"a concubine.\" Septuagint joins both together, \"he took a harlot to wife.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Left him. Hebrew thozné. Now tizne, (Du Hamel) \"his concubine, fell into fornication against (Junius improperly translates with) him.\" Chaldean, \"She despised and went from him.\" Septuagint, \"She was vexed at or she left him.\" (Calmet) --- Josephus, \"as he was deeply in love with her on account of her beauty, he was displeased that she did not correspond with his love. Hence a quarrel ensuing, the woman would not bear his continual expostulations, and leaving her husband, after four months, returns to her parents. Hither, overcome by his love for her, he follows, and, by the mediation of her parents, he is reconciled to his wife, both agreeing to lay aside all complaints.\" (Antiquities v. 2.) --- It is clear that the Septuagint, Vulgate, &c., have read the text in a different manner from what we do at present, and their explanation seems more rational than the Hebrew. For, is it probable that a Levite should go to be reconciled to an adulteress, contrary to the intention of the law (Deuteronomy xxiv. 2., Jeremias iii. 1., and Proverbs xviii. 22.) and the custom of the Jews, as well as of pagan nations, who looked upon those with contempt, who kept a woman of this character? The word concubine, we have often remarked, signifies a wife without a dowry, &c., (Calmet) such as the Mahometans still maintain as lawful wives. (Busbec. ii.) --- Months. Josephus explain this of the time she had remained with her husband." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001With him.\u0002 Hebrew, \"her husband arose and followed her to speak to her heart, to bring her back,\" Genesis xxxiv. 3. He shewed great condescension and love, (Haydock) and she received him with suitable sentiments of regard, and did not become more haughty, as women, who perceive themselves to be courted, frequently do. If she had been married to another, she could not have been received by her former husband." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001With him.\u0002 A beautiful instance of hospitality, like that of the disciples at Emaus, Luke xxiv. 29. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Advanced.\u0002 Hebrew, \"and they tarried until the evening.\" Septuagint, \"rest till the day decline.\" (Haydock) --- He wishes them to wait till the heat of the day be over. (Calmet) --- When he had obtained this request, he made the late hour an excuse for detaining them longer. But unhappily, the Levite was too resolute and desirous of returning home." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Depart.\u0002 Hebrew and Septuagint add, \"early,\" before the sun was up to render travelling incommodious. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jebus\u0002 was about six short miles from Bethlehem, and as many from Gabaa. It had not yet fallen into the hands of Juda (Calmet) and Benjamin, (Haydock) or they had been expelled again, so that the old inhabitants held possession of it at this time, (Calmet) as they did of the citadel till the reign of David. See chap. i. 6, 21. (Haydock) --- \u0001Concubine.\u0002 She was his lawful wife: but even lawful wives are frequently in Scripture called concubines. See above, chap. viii. 31. (Challoner) --- Ver. 2." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Rama\u0002 was not so far as Gabaa; so that, if they could not travel to the latter place, they might turn to the former, and lodge all night. They held on their journey, however, till they came not very late, to Gabaa." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Lodge.\u0002 No one invited them in. How much had these people degenerated from the manners of Abraham and of Lot, to imitate those of the men of Sodom! (Haydock) --- There was no inn it seems at Gabaa, though we read of some at Jericho, Gaza, &c., chap. xvi. 1., Josue ii. 1., and Genesis xlii. 27. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jemini.\u0002 That is, Benjamin. (Challoner) --- Chap. iii. 15." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bundles.\u0002 Hebrew, \"saw a traveller in,\" &c." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of God.\u0002 Septuagint, \"to my house I return in haste; and no one brings me into his house.\" The tabernacle was fixed at Silo in Ephraim. (Haydock) --- Chaldean, \"the house of the sanctuary of God.\" (Menochius) (Ver. 1.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Straw. It used to be cut small, as hay was very scarce. (St. Jerome in Isaias xxv.) Hebrew, \"straw and provender.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I will.\u0002 Hebrew, \"all thy wants be upon me.\" I will furnish all that may be requisite. In this wicked city, there was at least, one generous soul, like Lot in Sodom, Genesis xviii., and xix." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001That is,\u0002 &c. An interpretation of the Vulgate. Belial is sometimes rendered \"devilish, apostate,\" &c. Septuagint, \"lawless, \u0001or\u0002 transgressors.\" (Menochius) --- Aquila, \"rebels.\" Symmachus, \"libertines,\" without education or restraint. (Calmet) --- Josephus lays the blame on some young men, who had been captivated with the charms of the Levite's wife, whom they had seen in the street. But they seem to have had designs still more criminal, though they were prevailed upon to desist, when she was abandoned to them. (Haydock) --- The demanded the Levite himself. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001I have,\u0002 &c. A similar proposal was made by Lot; (Genesis xix. 8,) and hence the old man, who was brought up to hard labour, and the young Levite might, through ignorance, suppose it lawful for them to do the like. (Menochius) --- It is lawful to advise a man, who is about to commit two crimes, to be satisfied with the less: but we cannot persuade any one to do even the smallest offence, that good may ensue, Romans iii. 8. The ignorance or good intention of these people might extenuate, but could hardly excuse their conduct, as it was unjust to the woman, whom the people of Gabaa did not ask for; and they ought rather to have encountered the utmost fury of the populace. Had the latter even come to the extremity proposed, if the Levite had made all possible resistance, his virtue could not have been injured. (Calmet) --- His crown would have been doubled, as St. Lucy observed when the judge threatened to have her prostituted. \u0001Castitas mihi duplicabitur ad coronam.\u0002 (Dec. xiii.) (Haydock) --- Perhaps in the agitation of mind, caused by such a brutal proposal, the old man might have been so disturbed, as scarcely to know what he was saying, and he did not afterwards expose his daughter. (Calmet) --- But the Levite, seeing him in such a dilemma, on his account (Haydock) took his wife by force. (Hebrew, &c.) See Tostat; Bonfrere. (Estius) (Calmet) --- \u0001Against nature.\u0002 Hebrew, \"unto this man do not so vile a thing.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And abandoned.\u0002 Hebrew, \"and they knew her and abused her.\" (Haydock) --- Interpreters say in the most unnatural manner. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Lord.\u0002 So wives styled their husbands, 1 Peter iii. 5. --- \u0001Down\u0002 dead through fatigue, (Menochius) shame, and grief. (Josephus) --- She had not power to knock. (Calmet) --- Though the former misconduct of this unhappy woman might call for punishment, yet, after she was reconciled to her husband, we cannot but think he used her ill, though he acted through a sort of constraint and ignorance. (Haydock) --- Instances of women dying under a similar treatment, may be found in Herodotus, and in the Russian and Turkish historians. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Israel.\u0002 One part, like an epistle, written with blood, to every tribe. (Salien) --- Some, without reason, think that Benjamin was neglected: but they were to be summoned, to bring their guilty brethren (Calmet) to condign punishment, or to share in their fate, as accomplices of the crime. (Haydock) --- The state of the republic authorized the Levite to take this extraordinary method of rousing all to a sense of horror for what had been done. (Calmet) --- His brethren, dispersed through the country, would no doubt take part in his grief." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Egypt,\u0002 that is for the space of eighty years. (Salien) --- Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust. --- \u0001Done.\u0002 In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet) --- Grabe's Septuagint observes, that the Levite \"gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word (\u0001or\u0002 thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak.\" (Haydock)" } ] }, { "chapter": 20, "slug": "id584.html", "header": "Judges xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Bersabee,\u0002 from the northern to the southern extremity of the land, (Calmet) west of the Jordan, as \u0001Galaad\u0002 denotes that on the east, belonging to Israel. Only the Benjamites and the town of Jabes declined attending. (Haydock) --- \u0001Maspha,\u0002 on the confines of the tribes of Juda and Benjamin. Here the people frequently assembled; and it was a place of prayer, 1 Machabees iii. 46. It is thought that an altar of \u0001the Lord\u0002 had been erected. (Calmet) --- Maspha denotes, \"a height or watch-tower,\" (Haydock) near Silo. (Mas.[Massius?] in Josue xviii. 26.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Chiefs.\u0002 Literally, \"angles or corner-stones,\" whose business it was to keep the people in order; or, all the different ranks of men may be designated. (Calmet) --- Septuagint, \"the climate,\" \u0001or\u0002 country. (Haydock) --- Syriac and Arabic, \"the families of all the people.\" (1 Kings xiv. 38.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Levite.\u0002 Hebrew and Septuagint do not say that the discourse was addressed to him; but he was the most interested, and capable of giving a true account. Hebrew, \"They said the children of Israel, Relate (Septuagint, ye) how this wickedness happened, (4) And the Levite,\" &c., answered." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Kill me.\u0002 He expressed an abominable crime by another less horrible. (Salien) --- But he does not say that he brought out his wife. He might conclude, that if he had been exposed to their fury, he would have experienced a similar fate. (Haydock) --- So determined was he to resist to the last extremity. The outrage would have been more hateful to him than death. (Calmet) --- We may reasonably conclude that his wife had the same sentiments, and that she died a martyr to her conjugal fidelity, resisting even unto death, and thus making some atonement for her past misconduct." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Because,\u0002 &c. Hebrew and Septuagint, \"for they have wrought (\u0001zimma,\u0002 a word which the Septuagint (Alexandrian and Vatican) leave untranslated, others render \u0001dishonesty\u0002) lewdness and folly,\" or a most impious act of lust. (Haydock) --- They do not compare this crime with every other that had been committed, as idolatry, and other sins, which directly attack God, are greater. But this was the most atrocious injustice which could be done to a fellow creature. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In common.\u0002 Hebrew, \"by lot.\" (Calmet) --- They chose one man out of ten to procure provisions, selecting 40,000 for that purpose, or the 10th part of the forces. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001With,\u0002 &c. This is added to explain. (Calmet) --- Hebrew, \"united \u0001as one man.\u0002\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sent.\u0002 The law of nations requires that satisfaction be demanded, (Calmet) before a war commence. (Menochius) --- The former resolution (ver. 9,) was only conditional, if the Benjamites should prefer defending their brethren of Gabaa, before punishing them, as they deserved. (Calmet) --- Indeed their absenting themselves from this general assembly, implied as much, and the Israelites were determined, at any rate, to see that the guilty were duly punished. (Haydock) --- \u0001Tribe.\u0002 Hebrew, \"tribes,\" denoting the great families of Benjamin, Genesis xlvi. 21., and Numbers xxvi. 38." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Men.\u0002 This number is verified, ver. 35. The Benjamites had 25,700 in all, of whom they lost 25,100; so that 600 remained. Hebrew reads here 26,000; and some pretend (Calmet) that 1000 fell in the two victories which they obtained. (Grotius, &c.) --- But this is without proof, and the Vulgate is confirmed by Josephus, and by most of the copies of the Septuagint, though the Vatican copy has only 23,000. (Calmet) --- \u0001Gabaa.\u0002 Hebrew and Septuagint add, \"which were numbered 700 chosen men.\" Grabe repeats in the following verse with the Hebrew, \"Among all this people, 700 chosen men,\" which seems to insinuate that these expert archers were selected out of all the army. (Haydock) --- But the other copies of the Septuagint agree with the Vulgate, that they were all of Gabaa, (Calmet) as if they were trained at this city with more particular care, to hit a mark how small soever." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Right.\u0002 Septuagint, \"ambidextrous.\" Moderns generally translate the Hebrew, \"left-handed.\" But we have seen that such a meaning is improbable, chap. iii. 15. --- \u0001Side.\u0002 The inhabitants of Palestine formerly applied themselves very much to this exercise, and by them it was propagated over other parts of the world. (Pliny, [Natural History?] vii. 56.) Strabo (iii.) observes that the people of the Balearic islands became famous for slinging, only after the Phœnicians had taken possession of their country, which is the present Majorca and Minorca. They could hit the mark without failing, and penetrate every sort of armour. (Florus iii.) Their bullets of lead were sent with such violence, as sometimes to melt in the air, according to Ovid and Seneca, q. 2. 56. The slingers commonly stood 600 paces from the mark of white, which they seldom missed. (Veget. ii. 23.) The stones which they used weighted a pound among the Romans. The sling would frequently carry farther than a bow. (Xenophon, Anab. v.) Yet the exploits of bowmen are not less extraordinary than what is here recorded. Philostorgius (ii. 12,) assures us that the Indians, after they have been drinking, will shoot at a child, and only touch the ends of his hair. Domitian would shoot from a great distance, and make the arrow pass between the extended fingers of a child, and at other times would divest himself with piercing an animal with two arrows, so that they would stick out like horns. (Suetonius) Soranus could send an arrow into the air, and pierce it with another as it fell. The emperor Hadrian writes of him," }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thousand.\u0002 Their numbers had decreased since they came out of Egypt, (Numbers i., and xxvi.) when they were 600,000 fighting men. (Menochius) --- But we must reflect, that some would be left to garrison the cities, &c. The Benjamites must surely have been infatuated to encounter so great a force in such a cause. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Silo.\u0002 Hebrew simply \"to Bethel,\" which the Septuagint, Syriac, Josephus, and others, explain of the city: but others generally understand \"the house of God,\" at Silo, for which Bethel is placed, chap. xxi. 2, 9, and 12. Phinees resided near the tabernacle, and was desired to consult God. --- \u0001Juda\u0002 is not the name of a man, but of the tribe; (Calmet) and probably Othoniel would have the chief command. (Salien) --- The Israelites do not ask whether they ought to make war on their brethren, &c., but only desire to know which tribe shall begin the attack, chap. i. 1., and x. 18. They manifest a degree of presumption, which God soon chastised, (Calmet) as well as the idolatry of Dan, &c., which they had neglected to punish, though they had an express command to do it, Deuteronomy xiii. 12. (Salien) --- They were full of pride, and only concerned to revenge their own wrongs. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Trusting in their strength.\u0002 The Lord suffered them to be overthrown, and many of them to be slain, though their cause was just; partly in punishment of the idolatry which they exercised or tolerated in the tribe of Dan, and elsewhere: and partly because they trusted in their own strength: and therefore, though he bid them fight, he would not give them the victory, till they were thoroughly humbled, and had learned to trust in him alone. (Challoner) --- God's thoughts are often very different from ours; and he frequently delays to crown with success the most holy enterprises, that man may learn to be more humble, and to trust wholly in his mercy. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And join battle.\u0002 This is an explanation of Hebrew, \"against him.\" (Haydock) --- The Israelites still neglected to sue for the divine protection, trusting in their numbers. God sends them again to battle, and suffers them to be routed. Did he deceive them? By no means. He wished them to learn the important lesson of self-diffidence, and he had not promised them the victory. (Haydock) --- But after they had humbled themselves, He acts like a master. \u0001I will deliver,\u0002 &c., ver. 28. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sword.\u0002 In each battle the Benjamites kill almost as many as their whole army, in all 40,000 Israelites, without losing a man, ver. 15. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Evening.\u0002 Till then the Jews never eat on fasting days. The Turks still do the like: but they only change day into night, as they sleep till sunset, and then begin to feast and to make merry. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Was over.\u0002 Hebrew, \"stood before it at that time,\" (Haydock) in the camp, (Calmet) or perhaps at Silo, which was not so remote; but some, if not the whole army, might go thither to weep, and to consult the Lord. Phinees had formerly displayed his zeal against the impiety of Beelphegor, Numbers xxv. 7. He was contemporary with Jonathan, the priest of Michas. (Kennicott) --- Hence it appears that this took place not long after the death of Eleazar, Josue xxiv. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001To Gabaa,\u0002 from some other city. (Haydock) --- This body of men consisted of 10,000, who were designed to draw off the Benjamites from the city into the midst of the forces of Israel, at Baalthamar; while another division, in ambush, on the west of Gabaa, had to enter the city, and having set it on fire, were to prevent the inhabitants from re-entering. (Calmet) --- They use a similar stratagem to that which Josue (Josue viii.) had employed against Hai. (Salien)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Baalthamar,\u0002 the plain of Jericho; (Chaldean) or rather a village in the vicinity of Gabaa, which Eusebius calls Besthamar." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "West side. Hebrew máre, \"a cavern,\" (Calmet) \"a plain,\" (Chaldean) \"the thickets.\" (Vat.[Vatable?] &c.) But the Septuagint have read márbe, \"the west,\" with the Vulgate. (Calmet) --- The Vatican copy leaves Maraagabe. (Menochius) --- Gabaa was situated on a hill, and the ambuscade might be concealed in a cavern, some of which in Palestine are very spacious. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The sword.\u0002 It seems the slingers also used the sword, ver. 16." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Flee;\u0002 some towards the city, others to the wilderness, and to Remmon, ver. 45. (Haydock) --- \u0001That.\u0002 Hebrew, \"because they confided in those whom they had placed in ambush, near Gabaa.\" Hence they were not so eager to prevent their flight, by surrounding them." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Arose.\u0002 Hebrew, \"drew along (advanced or sounded the trumpet a long time,\") perhaps for a signal, (Calmet) though the firing of the city seems to have been designed for this purpose, ver. 40. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Saw.\u0002 Hebrew, \"retired in the battle, Benjamin began to smite and to kill....about thirty men; for they said, surely they are destroyed before us, (or flee) as in the first battle.\" It is wonderful that they should thus so easily fall into the very snare laid formerly for the men of Hai, Josue viii. 5." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Them.\u0002 Hebrew, \"and those who \u0001came\u0002 out of the cities, (of Benjamin) they (destroyed, (Haydock) or the other Israelites) destroyed them who fled in the midst of them.\"" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "Rest. Hebrew, \"with ease, or at leisure they crushed them,\" &c. Others translate, (Calmet) Monvée, from Nucha, Noua, (Septuagint Roman; Haydock) Menucha,\" &c. We read of a place in the tribe of Juda, called Menuchta, 1 Paralipomenon ii. 52. (Calmet) --- The same word may be taken as a proper name, or may signify rest. (Menochius)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001In that.\u0002 Hebrew, \"and they gleaned of them in the highways 5000 men, and pursued them close to Giddom,\" of which the Vulgate takes no notice. The Roman Septuagint reads \"Gedan;\" the rest have \"Galaad.\"" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001War.\u0002 The Scripture, and other authors of the greatest exactitude, sometimes use round numbers. (Calmet) --- An odd hundred (ver. 35, and 15.; Haydock) is here neglected. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Escape.\u0002 Mercy was shewn to these, as the tribe had been already treated with sufficient severity. St. Jerome says, they were \"reserved for the sake of the apostle Paul,\" (epit. Paul. M.[Menochius?]) who was descended from some of them. (Haydock) --- \u0001Remmon,\u0002 near Gabaa, Zacharias xiv. 10. Eusebius places it fourteen miles north of Jerusalem. (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001And villages,\u0002 is not expressed in Hebrew, &c. But as both cities, and all the inhabitants were destroyed, the villages would share the same fate, (Haydock) as being under a curse. The Israelites concluded, from the exemplary vengeance which had been taken of Sodom and Gomorra, that they were authorized to treat their brethren in guilt with the utmost severity. (Calmet)" } ] }, { "chapter": 21, "slug": "id585.html", "header": "Judges xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sworn,\u0002 (juraverunt.) The mention of \u0001Maspha,\u0002 seems to determine that this oath was taken before the battle; though it would otherwise appear, that the Israelites engaged themselves to extirpate the tribe in the heat of their fury, and after they destroyed the women of Benjamin. If they could lawfully slay their brethren indiscriminately, as connected in the same wicked cause, (Haydock) they might surely refuse their daughters to any of those (Menochius) who might chance to make their escape. (Haydock) --- But they ought first to have consulted the Lord, as this was a matter of as great consequence as to know who was first to go to battle. They seem to have discovered the rashness of their proceedings, and to have repented when it was too late; and they ridiculously attempt to elude the obligation of the oath, which lay heavy on their consciences. (Salien) --- They think it sufficient to adhere to the letter, while they neglect the spirit of their oath. (Haydock) --- The ancients had a scrupulous regard for oaths, and did not allow themselves the liberty of interpreting them away, Genesis xxiv. 5., Josue ix. 15., and 1 Kings xiv. 24. (Calmet) --- But here the Israelites wish to keep and to evade the oath at the same time. (Haydock) --- Serarius, &c., declare that their oath was lawful, as they did not consider the inconveniences which would attend its execution. As soon as they perceived them, the obligation ceased; though, if their erroneous conscience dictated the contrary to them, they were obliged to follow it, (Tirinus) if they could not receive a more certain information. (Haydock) --- Tostat and others maintain that the oath was null, as being illegal, and consequently of no force. Grotius (Jur. ii. 2, 21,) lays it down as the right of nature, for people to marry with their neighbours, (Calmet) though any individual may refuse such connexions; (Haydock) and St. Augustine (de C.[City of God?] ii. 17.) allows, that the Romans had \"a right, perhaps, to seize the Sabine women, in a war declared on account of the unjust refusal.\" We can excuse the Benjamites for taking the women of Silo, by force, on no other plea, (Calmet) unless the consent of the parents and of the virgins intervened. (Haydock) (Ver. 22.) --- If, therefore, the Israelites could not lawfully deny their daughters in marriage to the Benjamites, their oath was unjust, and nowise obligatory. (Calmet) --- They had not right to punish the innocent with the guilty, as they had received no order from God; (Salien) and therefore they ought not to have slain the unoffending females of Benjamin, or of Jabes, ver. 11. It is not necessary for us to defend the rash oaths or conduct of the Israelites in exterminating their fellow creatures, who were innocent; nor in the rape, &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Silo.\u0002 Hebrew simply, \"to Bethel,\" as chap. xx. 18. Septuagint Alexandrian, \"to Maspha and Bethel.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Evil.\u0002 Thus they style their own cruelty, in destroying the women and children, and in taking an oath to prevent the remaining Benjamites from having any posterity, unless they married with strangers, which the law forbade, (Calmet) though it would hardly bind in cases of such necessity. (Haydock) --- Hence the sons of Noemi are excused from entering into such marriages, Ruth i. 4. (Tirinus) --- Hebrew and Septuagint do not mention, \u0001so great an evil,\u0002 but only \u0001this.\u0002 The context however shews, that the people considered the extermination of a whole tribe, as a dreadful misfortune; and, as it was going to take place in consequence of their oath, unless some expedient could be discovered to prevent it, without the guilt of perjury, they were moved with repentance, and endeavoured to appease God's wrath by a multiplicity of victims. How much better would it have been not to have made a vow, than after making it, to strive to render it ineffectual! (Ecclesiastes v. 3, 4.) It does not appear that God gave them any answer in all this affair; and the concluding verse seems to indicate, that their conduct was displeasing to him. Perhaps he punished this, as well as the other faults of his people, by delivering them over to Chusan for eight years, as Salien and Usher place the first year of servitude immediately after the close of this unfortunate war, which would enable the Chanaanites to gain fresh strength, and to rejoice at the civil broils of Israel, chap. iii. 8. Aod, who slew Eglon, about 94 years afterwards, was not yet born. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Altar,\u0002 within the tabernacle, to suffice for the number of victims as Solomon did; (3 Kings viii. 64.; Tirinus) or out of the court, by God's dispensation, as they were defiled with blood; (Numbers xxxi. 24.; Calmet) though this is not certain, as four months elapsed between the battle and the reconciliation of the remaining Israelites with their brethren: (chap. xx. 47.) so that during that interval, they might have committed the massacres in the different cities, and still have had time to be purified seven days, as the law required, before they could be allowed to enter the \u0001camp\u0002 or the tabernacle. (Haydock) --- Some think that \u0001one\u0002 altar was prescribed only during the sojournment in the desert. See Serarius. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Slain.\u0002 Why then did they deem it lawful to reserve the virgins? or if they meant only those who were fit for war, why were the married women, &c., involved in the common ruin? The people of Jabes deserved chastisement, for seeming to connive at the wickedness of Gabaa, and by separating themselves from the religious sacrifices of the rest. But it does not appear that they were legally summoned, nor had the majority of the people a right to execute such summary justice upon a few, who perhaps might not have been acquainted with their vows and new made laws. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Say.\u0002 Governors should use great discretion, and correct with justice and mercy. (St. Gregory 1. ep. 24.) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In general.\u0002 Hebrew, \"by the Lord,\" with an imprecation, ver. 18. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Jabes\u0002 was between Pella and Gerasa, upon a mountain, east of the Jordan. It was after its destruction rebuilt, (Calmet) and became very famous, (1 Kings xi.; Menochius) if it was indeed ever demolished. We know not what prevented the inhabitants from joining in the common cause. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ten.\u0002 Hebrew, Chaldean, Septuagint, and Josephus read, \u0001twelve.\u0002 The refusal to serve in the national army was punished like a sort of rebellion, with death, no less than to desert. Debora curses the inhabitants of Meros, on this account, chap. v. 23." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001But,\u0002 &c. This is not expressed in the Hebrew or the Septuagint, though it be sufficiently implied, (Calmet) as the males and married women only are ordered to be slain. (Haydock) --- It is doubted whether the virgins, who were not fit for marriage, were reserved or butchered. But probably all the younger children were saved (Calmet) of that sex, though the order was to kill the wives and children; and the reason for sparing any was, that the Benjamites might be supplied with wives immediately. (Haydock) --- Hebrew and Septuagint intimate, that the citizens were to be treated as those who were under an anathema: \"ye shall utterly destroy;\" anathematize. Yet the house and cattle were spared. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Them,\u0002 the messengers to, &c. Hebrew, \"and to make unto them a proclamation of peace.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sorry, and.\u0002 Hebrew, \"for Benjamin, because the Lord had made a breach in Israel.\" (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And we,\u0002 &c. Hebrew, \"and they said: an inheritance for those Benjamites who have escaped, that a tribe,\" &c. They wished to repair the breach as fast as possible, so that each of the 600 may have a wife." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Counsel,\u0002 among themselves. (Haydock) --- \u0001Solemnity.\u0002 It is not known which is meant, as all the three great festivals occurred during the time that the vines were covered with leaves; (ver. 20) or this feast might be one peculiar to the city of Silo, in memory of the ark being transported thither. Vatable thinks that the description here given, regards the place where the dance was to be, as all must have known the situation of the city. Silo rather lies to the west than to the east, (Calmet) if we draw a line from Bethel to Sichem, but the road might be circuitous. (Haydock) --- St. Jerome places Silo ten miles west of Sichem. --- \u0001Lebona\u0002 may be Chan Lebna, four miles to the south of it. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To dance;\u0002 not in a lascivious manner, as a certain heretical interpreter would have it, but out of a religious motive. (Menochius) --- Such dances were formerly very common among all nations. The Therapeuts, who are supposed to have been the first Jewish converts to the Christian faith, in Egypt, and were remarkable for their modesty and serious deportment, danced nevertheless in their religious assemblies, first in two separate bands, and afterwards men and women together. (Philo, contemplat.) The women still dance round the tombs of their relatives, in Palestine, with solemn lamentations. (Roger, and Le Brun's Voyages) --- \u0001Come.\u0002 Josephus insinuates, that the women were to be seized as they came from different parts to the solemnity. But it hence appears that they were coming out of the city; (Calmet) though it is very probable that the virgins did not all belong to it, but came from all Israel: for why should the people of Silo be forced to supply wives for these surviving Benjamites, against whose character they might reasonably entertain such strong objections? But, if all the assembly agreed that the Benjamites should select from among their daughters whomsoever they could lay their hands on, they could not complain that they were treated with peculiar severity. (Haydock) --- But did not the Israelites offend by giving this counsel, so contrary to the import of their vow? And were not the Benjamites equally guilty in following such advice? It is answered that, in odious matters words must be taken in all their rigour, and the person who vows not to \u0001give,\u0002 does not engage himself to reclaim if the thing be \u0001taken.\u0002 Those who gave the advice are not perhaps deserving of excuse, on account of the artifice which they employ to get rid of their oath; but the rest, who were not apprised of it till after the execution, were surely without blame; and the Benjamites, who followed the counsel of respectable men, in such circumstances, cannot be considered as guilty of a rape, &c. (Grotius, Jur. ii. 13.; Cornelius a Lapide) (Calmet) --- St. Ambrose (ep. 6,) seems to be of this opinion. Tostat and others cannot, however, approve of these arguments. \"As they erroneously supposed that they were bound by their oath, they \u0001prudently\u0002 turned aside to advise the rape.\" (Tirinus) --- So Liranus, &c. --- But this was only a human prudence. (Haydock) --- The ancients gave counsel to the Benjamites, to ask the people of Silo to give them their daughters in marriage, knowing they would not grant the request, that they might afterwards have recourse to the expedient of taking them by force. \"No doubt they were not without blame. For as they believed that their oath was binding, they ought neither to have done nor to have advised any thing, by which it might be violated.\" (Salien, in the year of the world 2622.) --- The rape at Silo preceded that of the Sabines, at Rome, about 700 years, and both probably happened in September. (Tirinus)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Part.\u0002 Hebrew is variously translated; but the Septuagint and Arabic agree with the Vulgate. By your refusal, and by your oath, you have constrained them to take what you would not, (Calmet) or could not grant. Protestants, \"Be favourable to them for our sakes, because we reserved not to each man his wife, in the war; for ye did not give unto them, at that time, \u0001that\u0002 ye should be guilty.\" (Haydock) --- You have not to answer for the infraction of the oath, since you did not \u0001give\u0002 your daughters. (Calmet) --- They had no objections to the Benjamites on any other head, and the young women were not very reluctant. (Tirinus) --- It is wonderful that the high priest, Phinees, appears so little on this occasion. If he had spoken in the name of God, the rest would have been under no perplexity." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Himself.\u0002 This remark has been made twice before, respecting the conduct of Michas and of Dan, both which deserved reprehension. It seems to be added here for the same purpose, that we might not be so much startled at the relation of such strange proceedings. Soon after this event, the angel came to upbraid the Israelites, chap. ii. 1. (Haydock) --- There was no judge perhaps, but anarchy then prevailed. (Du Hamel) --- At least the people were under more restraint when they had kings, (Worthington) or judges divinely appointed at their head. (Haydock)" } ] } ] }, "jdt": { "book": "jdt", "intro": [ { "text": "THE BOOK OF JUDITH.", "center": true }, { "text": "INTRODUCTION." }, { "text": "The sacred writer of this Book is generally believed to be the high priest Eliachim, (called also Joachim.) The transactions herein related, most probably happened in his days, and in the reign of Manasses, after his repentance and return from captivity. It takes its name from that illustrious woman, by whose virtue and fortitude, armed with prayer, the children of Israel were preserved from the destruction threatened them by Holofernes and his great army. It finishes with her canticle of thanksgiving to God. (Challoner)" }, { "text": "He was a chief officer at court, under Ezechias, (4 Kings xviii. 18.; Haydock) before he was high priest, assuming his father Helchias's name. Many suppose that he was the author of this Book, as Josephus informs us that the priests recorded the most remarkable transactions. But this would prove that they wrote all the histories of the Bible. St. Jerome (in Aggeus i. 6.) seems to believe that Judith left these memoirs. Yet we have no certain proof of the author. Josephus passes over this history, as he professed to exhibit only the Hebrew books. (Antiquities x. 11.; Prol. &c.) St. Jerome doubts not but this was written in Chaldean, from which language he translated it; unless he caused it to be first explained to him in Hebrew as he did the Book of Tobias. (Calmet)" }, { "text": "He might, however, have attained sufficient knowledge of the former language, which is so like the Hebrew, before he undertook this work. (Haydock)" }, { "text": "He professes to give \"the sense,\" rather than a verbal translation. The Greek must have been taken from another copy, and is followed by the Syriac, in which we find some passages more exact than in the present Greek copies. The original is entirely lost. It might have removed many difficulties. Those however which are started by our adversaries, are not unanswerable. Grotius would suppose that this work is only a parable, representing the state of the Jewish church under the persecution of Epiphanes. But this singular notion has no foundation; and if it had, the authenticity of the Book would not be endangered, as the parables both of the Old and New Testament are certainly true, and written by inspiration. (Calmet)" }, { "text": "Luther styles it a poetical comedy; (Pref. et Sympos. 29.) but both Jews and Christians have esteemed it a true history: (Worthington) and this innovator (Haydock) allows, that \"the Book is beautiful, and written by an inspired prophet.\" (Calmet)" }, { "text": "The Fathers have looked upon it with the utmost veneration; and St. Jerome, though he was at one time under some doubts, placed it on a level with the Books of Ruth, and Esther, &c. (Ep. ad Principiam.)" }, { "text": "It is admitted by Origen, Tertullian, St. Chrysostom, St. Hilary, Ven. Bede, &c., as the history of a most valiant matron, delivering God's people from a cruel tyrant. (Worthington)" }, { "text": "Some place this event under Cambyses, son of Cyrus; (Eusebius; St. Augustine) others under Xerxes, (Torniel) or Darius Hystaspes, (Estius) or Ochus: (Sulp. Severus) but the opinion which has been given above is more accurate; (Calmet) or rather Bethulia was saved, while Manasses was in captivity, (in the 10th year of his reign) and the high priest administered affairs in his absence. At this point, Judith might be thirty-five years old. She lived seventy years afterwards; and \u0001many\u0002 days (perhaps eight \u0001years\u0002 more) passed before the country was invaded by Pharao Nechao, chap. xvi. 30. Thus Manasses survived 45 years, Amon 2, Josias 31; total 78. This chronology removes every difficulty. (Houbigant, Pref.)" }, { "text": "If true, it seems probable that the work would be originally in Hebrew, as the Chaldean was used only after the captivity, (Haydock) which may be farther proved from chap. i. 15. (Greek) (Houbigant)" }, { "text": "Protestants prefer to translate this and the other apocrypha from the Greek. (Menochius)" } ], "intro_slug": "id1017.html", "chapters": [ { "chapter": 1, "slug": "id1018.html", "header": "Judith i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now,\u0002 refers to the internal purpose of the author. (St. Gregory, hom 2. in Ezechiel.) (Worthington) Many of the books begin with \u0001And;\u0002 shewing their connection. This work formed a part of the general history. The building of Ecbatana likewise took place soon after the destruction of Ninive, mentioned in the preceding book. --- \u0001Arphaxad.\u0002 He was probably the same as is called \u0001Dejoces\u0002 by Herodotus; to whom he attributes the building of Ecbatana, the capital city of Media; (Challoner) or rather Arphaxad, more resembles both in name and actions the second king Phraortes or Apharaartas, (Montfaucon and Houbigant) who fortified and embellished the city. (Calmet) --- \u0001Ecbatana,\u0002 or Agbata, which in Arabic signifies \"variegated;\" (Bochart) as the seven walls, rising one higher than another round it, were marked with one white, two black, three red, four blue, five dark red, six silver, seven gold. (Herodotus i. 98.) (Calmet) See Tobias iii. 7." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hewed.\u0002 Greek adds, \"three cubits broad and six long.\" The ancients aimed at solidity in their architecture, as appears from their ruins. (Calmet) --- \u0001High.\u0002 Salien (the year of the world 3345) thinks there is a transposition, and that the walls were 70 cubits high. (Menochius) --- What need was there of such a breadth? Greek allows 70 in height, and 50 in breadth, which seems more proportionate. Old Vulgate has 60 cubits high, and 50 broad. On the walls of Ninive, three chariots might fight abreast, (Calmet) and six on those of Babylon. (Ctesias.) --- \u0001Feet.\u0002 Projecting from the wall, to remove an enemy. (Menochius) --- Greek, \"and the towers thereof he placed above the gates 100 cubits, and the foundation was 60 cubits broad. And he made the gates to rise 70 cubits, being 40 cubits in breadth, to send out the armies of his mighty men, and to draw up his infantry.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gloried.\u0002 Fool, this night wilt thou perish, Luke xii. 20. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Nabuchodonosor.\u0002 Not the king of Babylon, who took and destroyed Jerusalem, but another of the same name, who reigned in Nivine; and is called by profane historians \u0001Saosduchin.\u0002 He succeeded Asarhaddon in the kingdom of the Assyrians, and was contemporary with Manasses, king of Juda. (Challoner) --- He might be the same with Asarhaddon, who resided at Ninive in the 20th year of his reign. After the defeat at Bethulia, the Medes recovered part of their power, under Cyaxares I., who was succeeded by Astyages and Cyaxares II., with whom Cyrus was associated in the empire. (Xenophon) --- Asarhaddon spent the latter years of his life at Babylon, of which he had made himself master. (Houbigant) --- The Jews frequently give names to foreign princes different from those by which they are known in profane history. See Tobias ultra. (Haydock) --- \u0001Him.\u0002 Greek afterwards (ver. 15) insinuates, that he prevented any from mounting the throne of Media, till this work was written, \"he transfixed him with his darts, and destroyed him till this day.\" (Houbigant)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ragau,\u0002 near Rages. (Tobias i. 16.) (Menochius) --- Syriac, \"Dura,\" mentioned [in] Daniel iii. 1. (Calmet) --- \u0001Jadason,\u0002 or Mount Jason, above the Caspian gates; (Strabo xi.) unless it may be the city Jassu, in Armenia. Greek has \"the Hydaspes,\" a river of India, though Curtius (v.) places it near Susa; confounding it with the Choaspes. --- \u0001Elicians.\u0002 Greek, \"Elymeans,\" perhaps the same with Pontus. Hebrew \u0001Ellasar,\u0002 Genesis xiv. 9. Various battles were fought during this war, which the Greek intimates lasted seven years. (Calmet) --- That version also would represent these and various other nations coming to meet Nabuchodonosor, who hereupon sent his ambassadors to all in Persia, and westward to Cilicia, &c. As they were treated contemptuously, he swore that he would revenge himself. But first he attacked Arphaxad, took and sacked Ninive, slew the king, and then abandoned himself with his army to pleasure in the conquered city, \"120 days.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Esdrelon.\u0002 Syriac, \"Jezrael,\" which is the usual name in Scripture, Josue xvii. 16." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Jesse,\u0002 or Gessen, where Joseph placed his brethren, Genesis xlvi. 34." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Refused.\u0002 Greek adds, \"and did not come to \u0001help\u0002 him in the war, because they feared him not, (Haydock; supposing he would have enough to do with Arphaxad) as he was but like their equal, \u0001or\u0002 as one man. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Countries.\u0002 Those who were subject to him did wrong in refusing aid. But the Jews were under no such obligations; and God espoused their cause the more, as the king set up for a deity, chap. iii. (Calmet) --- He had at first entertained thoughts of universal dominion, (Haydock) being elated by his victory, like other conquerors. --- \u0001Auferre, trucidare, rapere falsis nominibus imperium, atque ubi solitudinem faciunt, pacem appellant.\u0002 (Tacitus, Agric.)" } ] }, { "chapter": 2, "slug": "id1019.html", "header": "Judith ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thirteenth.\u0002 Greek, 18th. --- \u0001Month.\u0002 Nisan, in spring." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Secret.\u0002 Literally, \"mystery,\" Tobias xii. 7. (Calmet) --- \u0001Abditos principis sensus exquirere illicitum.\u0002 (Tacitus, An. vi.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Empire.\u0002 \"The thirst of empire and riches is an old and deep-rooted cause of making war.\" (Sallust. Frag.) --- Greek adds, \"and they (counsellors) judged that all flesh must be destroyed of those who had not complied with his order.\" (Haydock) --- God laughs at the vain designs of men. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Armies.\u0002 Greek adds, \"and the second after himself,\" in the kingdom. (Menochius) --- Casaubon suspects that this drunkard was the king mentioned in history, as having lost the kingdom of Cappadocia, by attempting to introduce the dissolute feasts of Bacchus. (Polyb. xxxii. ap. Athen. x. 11.) --- He made his attack first upon this country, ver. 13." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Commandment.\u0002 Greek adds, he must demand \"earth and water,\" as an acknowledgment of his dominion, and that all necessaries of life belonged to him. This custom prevailed in Persia. (Herodotus iv. 123.) (Polyb. xix.) (Brisson iii.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Syria:\u0002 part of which, it seems, had submitted. (Calmet) --- Greek, \"and corn for every man, in abundance,\" (Haydock) for fear it should be carried off in the countries which he invaded. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Archers.\u0002 Greek adds, \"a mixed multitude,\" not bearing arms, Exodus xii. 38." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001When.\u0002 Greek, \"and they proceeded from Ninive, three days' journey, to the plain of Bektileth,\" or Bagdania, in Cappadocia, between Mount Argee and Taurus. Strabo (xii.) assures us that Argee is the highest mountain in the country, from which the two seas of Cilicia and the Euxine may be seen. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Melothus,\u0002 or Melita, built by Semiramis, (Pliny, [Natural History?] vi. 3.) in the same country. --- \u0001Tharsis,\u0002 or Cilicia, peopled by the son of Javan. --- \u0001Ishmahel,\u0002 on the Euphrates, east of the Desert Arabia." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mambre.\u0002 Greek, \"Abrona, (Calmet) or Arbonai;\" (Haydock) that is, from the river Chaboras to the Persian Gulf, or \u0001sea.\u0002 (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Japheth,\u0002 or Joppe, now Jaffa. (Serarius) --- Greek, \"he cut in pieces all who opposed him; and he came to the borders of Japheth, which are on the south, over-against Arabia.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Carried.\u0002 Greek, \"surrounded....and burnt their tents, and plundered their folds for cattle:\" \u0001mandras.\u0002 (Haydock) --- Madian lay to the east of the Dead Sea. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Harvest.\u0002 The rapidity of his conquests was astonishing, as all this had been done in six or seven weeks, ver. 1. But Holofernes probably sent his lieutenants into different parts at the same time. (Calmet) --- \u0001Caused.\u0002 Greek, \"he burnt all their fields, and destroyed their flocks and herds, and plundered their cities, and put to the sword all their young men.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Land.\u0002 Greek adds, \"on the sea-shore, in Sidon,...Ascalon,\" &c. (Haydock)" } ] }, { "chapter": 3, "slug": "id1020.html", "header": "Judith iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Kings.\u0002 Greek, \"they sent to him ambassadors, with proposals for peace, saying: Behold we, the servants of Nabuchodonosor, the great king, lay before thee; use us as thou thinkest best,\" &c. These proposals were made by those on the sea-coast, from Sidon and Tyre to Ascalon, from whom Holofernes took \"the choicest men,\" being received with honour, ver. 10. (Haydock) --- \u0001Syria,\u0002 &c. These are not specified in the Greek. --- \u0001Sobal,\u0002 or Soba, (1 Kings xiv. 47.) near Damascus, where Ptolemy (v.) places Samoulis. --- \u0001Lybia\u0002 seems too remote, and had not been attacked: some therefore would read Lycia, or Lygia, (Herodotus vii. 72.) or rather Lydia, (Calmet) which Holofernes had \"cut in pieces,\" according to the Greek, chap. ii. 13. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Great.\u0002 This was his usual title, Daniel ii. 30., and 4 Kings xviii. 19. (Calmet) --- \u0001Slavery.\u0002 Yet they make an unconditional submission. (Haydock) --- It is better for us to submit to servitude than to be slaughtered like our brethren. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sight,\u0002 at thy disposal, Genesis xiii. 9., and Proverbs xv. 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lights.\u0002 Torches were used to testify joy, 2 Machabees iv. 22." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Though.\u0002 Greek, \"He demolished all their borders, and cut down their groves.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Called.\u0002 Greek, \"Worshipped by all nations, and that all their tongues and tribes might call him god.\" (Haydock) --- Behold to what lengths ambition may be carried. If he had only claimed a place among the other pagan deities, his title was as good as theirs. (Calmet) --- He is a figure of Antichrist; for whom all heretics pave the way, 2 Thessalonians ii. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Apamea,\u0002 on the river Orontes, between which and the river Eleutherus, lay the \u0001Mesopotamia\u0002 here mentioned. --- \u0001Idumeans,\u0002 or to \"Rama,\" near Gabaa, which was on the north of Jerusalem; whereas Idumea lay far to the south. (Calmet) --- Yet (Haydock) Gabaa may designate a mountainous country, as 1 Kings vii. 1., (Menochius) and there is no reason why Idumea might not have felt the power of Holofernes, as well as Madian, &c. (Haydock) --- The order of conquests is not observed, (Menochius) for while the commander-in-chief was in one place, his generals were dispersed into different parts. He had now advanced as far as Gabaa of Saul, (Haydock) when meditating a serious attack upon Egypt, he thought proper to concentrate his forces; little expecting to meet with such a check at Bethulia. (Calmet) --- Greek, \"He came to Esdrelon, near Dotaia, (or Dothaim, north of Sichem) which is opposite the great saw of Judea,\" or the range of mountains of Ephraim. (Calmet) --- Old Vulgate, \"of Juda,\" dividing it from Idumea. The kings of Israel had fortified the defiles, 3 Kings xv. 17." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Took.\u0002 Greek, \"encamped between Gaba and Scythopolis, (Bethsan, Josue xvii. 11.) and he was there a month of days, to collect all the burden of his army.\"" } ] }, { "chapter": 4, "slug": "id1021.html", "header": "Judith iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Juda,\u0002 whither those had retreated who had escaped the fury of the Assyrians, under Theglathphalassar, &c. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Temples.\u0002 Surrendering would not secure these things; so that their very life and religion were at stake. Resistance, in other circumstances, would have been rashness. (Calmet) --- Greek adds, \"because they were recently come up from captivity, and lately all the people had been collected out of Judea, and the vessels, and the altar, and the house, had been purified from profanation,\" (Haydock) to which they had been exposed under Manasses, (chap. v. 23.; Calmet) who with several of his subjects had been made prisoner, and was now at Babylon; or, if returned, (Haydock) was wholly taken up with the concerns of his soul, and committed the care of affairs to Eliachim. See Josephus, [Antiquities?] x. 4., and 2 Paralipomenon xxxiii. 12, 16. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Samaria,\u0002 though an enemy's country, as the danger was common. (Menochius) --- Ezechias and Josias seemed to claim a right over the country, 2 Paralipomenon xxx. 1., &c., xxxiv. 6., and 33." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001War.\u0002 Greek adds, \"as the harvest was just ended.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Priest.\u0002 Greek, \"the great priest in Jerusalem, in those days, wrote to the inhabitants of Betouloua, (Haydock; Bethulia, in the tribe of Simeon) and of Betemestham, (Bethsames; Calmet) which is over-against Esdrelon, and the plain near Dothaim, giving orders to seize the mountainous ascents, by which there was a passage into Judea; and it was easy to stop their progress, as the passage was narrow, and would not admit above two men at once.\" This reminds us of the heroic resistance which Leonidas, with his 300 Spartans, made to the millions in the army of Xerxes, at Thermopylæ. (Haydock) --- It seems that Jews attempted to defend these defiles. They had received the orders before the enemy encamped near Scythopolis." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 Greek adds, \"and the senate of all the people of Israel, which sat at Jerusalem.\" Serarius thinks that Manasses was busy fortifying the city, and had committed the rest of the kingdom to Eliachim, (Menochius; Worthington) who receives such high commendations, Isaias xxii. 20. (Calmet) --- But is more probable that he was at Babylon. (Houbigant)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wives.\u0002 Greek adds, \"and their little ones, and beasts, and every sojourner, and hired servant and slave. They put sackcloth on their loins, and every man, woman, and child, and the inhabitants of Jerusalem, fell prostrate before the temple, and sprinkled ashes on their heads.\" The very beasts were covered with sackcloth, to denote the general sorrow. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Priests.\u0002 Greek, \"and they spread their sackclothes before the Lord, and arrayed the altar with sackcloth.\" (Haydock) --- This spectacle must have made impression on the most obdurate. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Off.\u0002 Literally, \"divided\" from their husbands, (Haydock) or among the victors. (Menochius) --- \u0001Gentiles.\u0002 Greek adds, \"and God heard their petition, and rescued them from their affliction; and all the people fasted many days in all Judea and Jerusalem, before the sanctuary of the Lord all mighty; and the high priest, Joachim, and all the priests who stood before the Lord, and ministered to the Lord, having their loins girded with sackcloth, offered the accustomed holocaust and the vows and presents of the people, and ashes were upon their caps, and they cried to the Lord with all their power, to look down graciously upon all the house of Jerusalem. And,\" chap. v." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Israel,\u0002 before the approach of the enemy. (Haydock) (ver. 5.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Clothes,\u0002 conformably to the advice of Joel, i. 13. (Calmet)" } ] }, { "chapter": 5, "slug": "id1022.html", "header": "Judith v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mountains.\u0002 Greek adds, \"and had fortified every summit of a high mountain, and had placed scandals in the plains,\" obstructing the passage (Haydock) with ditches, trees, (Calmet) and snares of every description. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ammon.\u0002 Greek adds, \"and the satraps of the maritime country,\" (Haydock) the Philistines, who had submitted like the rest." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Them.\u0002 Greek adds, \"Ye sons of Chanaan tell.\" He was not acquainted with their origin: the title belonged only to the Phœnicians, (Calmet) who might also be present. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001East.\u0002 Greek, \"west,\" which seems more accurate, unless Holofernes was on the sea-coast, (Calmet) or that part of the country went by this name, as it does at present. (Haydock) --- He was not absolutely unacquainted with the Jews, but spoke in contempt, (ver. 27.; Worthington; Menochius) and wished to know if they had formed a league with the Egyptians, &c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My.\u0002 Greek, \"the mouth of thy slave.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chaldeans.\u0002 Abraham was a native of Ur, Genesis xii. (Calmet) --- This tended to conciliate the favour of the general, who was of the same country. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heaven.\u0002 Greek adds, \"the God whom they had known, and they (the Chaldean idolaters) cast them out from the face of their gods, and they fled into Mesopotamia, and dwelt there many days: (Haydock; that is, about two years. Calmet) and their God commanded them to leave their abode, and to go into the land of Chanaan; and they dwelt there, and were enriched;...and when,\" &c. --- \u0001There.\u0002 Greek, \"and were there till they returned; and there they became innumerable.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Oppressed.\u0002 Greek, \"craftily inveigled them,\" Exodus i. 10." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Plague.\u0002 Greek adds, \"for which there was no remedy. And the Egyptians cast them out from among them. And God dried up the Red Sea before them, and conducted them to Mount Sinai and Cades-Barne, and cast out all the inhabitants of the desert; and they dwelt in the land of the Amorrhites, and exterminated all of Hesebon, by their power. Then crossing the Jordan, they took as their inheritance all the mountainous parts, and ejected the Chanaanite, Pherezite, Jebusite, Sichem, and all the Gergesites, and dwelt therein many days. And, \" ver. 21. (Haydock) --- The environs of Sichem belonged to the \u0001Hevites.\u0002 (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rested.\u0002 This is attested, Deuteronomy xxxii. 10., and Jeremias ii. 6. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Overcame,\u0002 in the days of Josue, (Menochius) at Jericho, &c. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Battles.\u0002 He seems to speak of the captivity of Manasses, (Worthington) of the ten tribes, and of the loss sustained by Achaz, 2 Paralipomenon xxviii. 5. (Menochius) --- \u0001By many.\u0002 Greek, \"exceedingly; and they were led captive into a land which was not their own, and the temple of their God became \u0001as\u0002 a pavement, and their cities were taken by the enemies. But now, returning to their God, they are come up from the places to which they had been scattered, and have possession of Jerusalem, where is their sanctuary; and they have inhabited the mountainous country, for it was a desert.\" (Haydock) --- Our adversaries would infer from this, and similar passages, that the siege of Bethulia could not have taken place till after the captivity at Babylon; and this many Catholics allow. But the proof is not conclusive, as all this might be verified under Manasses: (Calmet) \"the temple was trampled on,\" (Syriac, \u0001egennethe eis edaphos\u0002) and profaned. See chap. iv. 2., and 1 Machabees iii. 51., and Luke xxi. 24. It had been pillaged by Sesac and the Assyrians, and had stood in need of great repairs under Ezechias, Josias, &c. Several of the Israelites had escaped from the hands of their oppressors, (2 Paralipomenon xxxiv. 9.) and the Jews had regained their strength after the captivity of Manasses, (Calmet) having retired before into their strong holds in the deserts. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Cannot.\u0002 Greek, \"let my lord indeed pass by, lest their Lord should cover them with a shield, for their God is for them, and we,\" &c." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001All the.\u0002 Greek, \"all the people round the tent murmured; and the great men of Holofernes, and all who dwelt in the maritime country, and in Moab, threatened to cut him to pieces. For we shall not fear the children of Israel. Lo! a people without power, strength, or army in battle array! We shall then go up, and they shall be for food to all thy army, lord Holofernes. And,\" chap. vi." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Who.\u0002 They speak thus through indignation, though they knew Achior well enough. (Worthington) --- Their blasphemous presumption was soon punished. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Other.\u0002 This foolish attempt was not peculiar to this king. The great Nabuchodonosor was infected with the same vanity, (Daniel vi. 7.) and was imitated by many of the Persian monarchs, and by Alexander. \u0001Persas non pie tantum sed etiam prudenter Reges suos inter deos colere: Majestatem enim imperii salutis esse tutelam.\u0002 (Curtius viii.) Yet most of the Greeks could not brook such flattery, though they were not influenced by religion, but by reason, and their own haughty temper. See Justin vi.; Martial x. 62." } ] }, { "chapter": 6, "slug": "id1023.html", "header": "Judith vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Achior.\u0002 Greek adds, \"before all the populace of the strangers.\" And who art thou, Achior, before all \u0001this\u0002 company of foreigners, and the sons of Moab? and \u0001what are\u0002 the mercenaries of Ephraim, that thou? ver. 2." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To shew.\u0002 Greek, \"and who is God but Nabuchodonosor? He will,\" &c. (Haydock) --- They allow the title to none but their king. Neither will God admit of any rival. (Worthington) --- The generous advice of Achior was highly resented. Charidemus, who spoke with the like boldness to Darius, when Alexander approached, was even put to death, though the king repented when it was too late. (Curtius iii.) (Diodorus xiv.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001People.\u0002 Greek, \"my slaves shall station thee on the mountainous country, and in one of the cities on the ascents, (of which thou hast so much spoken) and thou shalt not perish till thou perish with them. But if thou believest in thy heart that they will not be taken, let not thy countenance fall. I have spoken, and nothing that I have said shall be without effect.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bethulia.\u0002 Travellers, depending on the uncertain traditions of the country, generally place this fortress in the tribe of Zebulon, about three miles west of Tiberias. See Brochard., &c. But St. Jerome places it nearer Egypt; (Vita Hil.) and the Scripture speaks of Bethul, in the tribe of Simeon, (Josue xix. 4.) to which Judith and the ancients belonged. Holofernes left his camp near Scythopolis, (chap. vii. 1.) when he proceeded (Calmet) to attack the southern countries. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And.\u0002 Greek adds, \"Chabris, the son of Othoniel, and Charmis, the son of Melchiel.\" (Menochius) --- The former is, in effect, mentioned [in] chap. viii. 9. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pride.\u0002 God will not fail to reward those who trust in him, (Haydock) and to humble the presumptuous. (Worthington) --- \u0001Saints.\u0002 Syriac, \"sanctuary.\" This version and the Greek have only, \"Look upon the face of the persons (or things) sanctified unto thee on this day. And they consoled Achior, and praised him greatly. And Ozias took him from the assembly to his own house, and made a feast (literally, drinking) for the ancients, and they invoked the God of Israel to assist them during all that night.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001With us,\u0002 observing the true religion. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Over.\u0002 The Jews eat nothing before night, and then no abstinence is prescribed, (Calmet) as the fast is at an end. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The church.\u0002 That is, the synagogue or place where they met in prayer. (Challoner) --- For such places were established, particularly after the captivity, though some have denied that there were any synagogues, even in the days of the Machabees. See Matthew iv. 23., and Esther iv. 16. (Calmet)" } ] }, { "chapter": 7, "slug": "id1024.html", "header": "Judith vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Twenty.\u0002 Greek, seventy; Syriac, sixty-two. (Calmet) --- \u0001Two,\u0002 &c. Greek, twelve, as above, chap. ii. 7. (Menochius) --- Syriac, twenty-two. Some of these texts must be inaccurate. (Calmet) --- Yet the cavalry of Holofernes (Haydock) might be increased, since he began the war. --- \u0001Taken.\u0002 Syriac, \"servants, and those who had joined them in great numbers.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hill side,\u0002 on the coast of the Mediterranean, leaving the mountains of Ephraim, (Calmet) which were so strait, (Haydock) on the left, as well as Jerusalem, as he intended to go into Egypt. Bethulia alone opposed his progress, chap. vi. 7." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of them.\u0002 Greek adds, \"were greatly afraid, and each one said to his neighbour: Now these will consume (Complutensian, shut up) the face of the earth, and neither the high mountains, nor the vales, nor the hills, will bear their weight. Then taking their arms, and lighting fires upon their towers, they kept guard all that night: but the second day, Holofernes brought out all his cavalry against the Israelites, in Bethulia, and he reconnoitred the ascent of their city, and came to the fountains of their waters, and took them; and leaving a guard of soldiers, he returned to his men,\" &c., ver. 8. (Haydock) --- The Syriac is also silent about the aqueduct and the small springs. (Calmet) --- The servants of God first humble themselves, and then take arms, confiding in God. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001An aqueduct:\u0002 the fountain must therefore have been on a higher ground than the city, though the latter was on an eminence. (Calmet) --- Yet water may be forced to ascend by pipes. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Children of.\u0002 Greek and Syriac, \"the chiefs of the sons of Esau,\" as Idumea had been conquered, chap. iii. 14. They omit Ammon, and after Moab subjoin \"the generals of the maritime countries;\" Tyrians and Philistines. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spring.\u0002 Greek and Syriac intimate that the Ammonites and Moabites, with 5,000 Assyrian infantry, guarded the springs: the rest of the army, according to the old Vulgate, was stationed in the plain. Greek and Syriac specify over-against Dothaim, which seems too remote; (Calmet) though such an immense army might cover a great part of the country, as all would not be necessary to besiege Bethulia; and it was agreed only to blockade the place, in order that no men might be lost, and the army might be ready to march against the more distant and powerful nations of Egypt. Another detachment was (Haydock) \"southward, at Ecrebel, (Syriac \u0001Ekarbat,\u0002 probably \u0001Akrabim,\u0002 the ascent of the scorpions) near Cush, (or Arabia) which is above the torrent Mochmur, (Syriac \u0001Peor,\u0002 or Bezor; Calmet) and the rest of the army of the Assyrians encamped in the plain, and covered the face of the earth.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Days.\u0002 Greek, \"and all the collection of the Assyrians continued round them....thirty-four days.\" (Haydock) --- Old Vulgate, \"twenty-four days.\" Syriac, \"two months and four days.\" --- \u0001Measure.\u0002 Greek adds, \"the infants, women, and young men fainted, and fell down dead.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hands.\u0002 We shall be treated as miserable slaves. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Assemble.\u0002 Greek, \"call them, and give up all the city to plunder to the,\" &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Conjuring.\u0002 Greek, \"and the sins of our parents, that he may not treat us thus to-day,\" and deliver us up to death. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saying.\u0002 Greek, \"And Ozias said to them: Take courage, brethren.,\" ver. 23. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Five.\u0002 Sulpitius reads, fifteen. (Calmet) --- But instead of \u0001decim,\u0002 we should read \u0001demum.\u0002 (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Spoken.\u0002 Greek and Syriac add, \"and he dispersed the people to their tents, and they went upon the walls and towers of the city, and sent their wives and children home. And they were under great humiliation in the city.\"" } ] }, { "chapter": 8, "slug": "id1025.html", "header": "Judith viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Idox.\u0002 Greek, \"ox,\" &c. All the versions disagree, as the copyists have probably taken in part of ver. 3 too soon, supposing that the genealogy of women was never given. St. Fulgentius (ep. ad Gallam) differs from all, giving the ancestors of Manasses as the same with those of Judith. (Calmet) --- \u0001Simeon, the son of Ruben.\u0002 In the Greek, it is, \u0001the son of Israel.\u0002 For Simeon, the patriarch, from whom Judith descended, was not the son, but the brother of Ruben. It seems more probable, that the Simeon and the Ruben here mentioned are not the patriarchs, but two of the descendants of the patriarch Simeon: and that the genealogy of Judith, recorded in this place, is not carried up so high as the patriarchs. No more than that of Elcana, the father of Samuel, (1 Kings i. 1.) and that of king Saul, 1 Kings ix. 1. (Challoner) --- Others think that Judith descended from Ruben, by her father, and from Simeon, by her mother; (Estius) or that, instead of \u0001son\u0002 of Ruben, we should read \"brother.\" But as we know that Judith calls Simeon her father, (chap. ix. 2.) it is more likely that Ruben has been placed for Israel, as it is in Syriac, St. Fulgentius, &c. This correction is maintained by Bellarmine, Salien, Menochius. (Calmet) --- Thus both Judith and her husband were of the same tribe, the former by Salathiel, the latter by Sarisadai. (Calmet) --- Innumerable are the mistakes in the proper names, in Scripture. (Haydock) --- Some of these might have had more than one. Greek has Sarasdai, (Complutensian, \"Saladai;\" Alexandrian Septuagint, \"Salasadai.\") instead of Simeon, son of Israel: (Calmet) Alexandrian Septuagint, \"\u0001Jeel,\u0002\" which is probably a contraction for Israel. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Who.\u0002 Greek adds, \"of her tribe and family, and he died in the days,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Died.\u0002 Greek, \"fell upon his couch; (Grabe adds, \"and died in Betuloua, his own city,\") and they buried him with his fathers, in the field between Dothaim and Balamo.\" (Haydock) --- These places seem to be added without reason, as they were too remote from Bethulia. (Calmet)" }, { "marker": "Ver. 4-5.", "first": 4, "last": 5, "text": "\u0001Six.\u0002 So the old Vulgate, Greek, and Syriac have, four months. --- \u0001Private.\u0002 Greek, \"a tent on the roof,\" that she might look towards Jerusalem, and pray with less distraction. Absalom lay in such a situation, 2 Kings xvi. 22. (Calmet) --- \u0001In which.\u0002 Greek, \"and she put sackcloth,\" &c., ver. 6. (Haydock) --- It was a rough sort of garment. (Calmet) --- Judith led a most religious life, in prayer, hair-cloth, and fasting, all the year, except on the festivals. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Loins.\u0002 Greek, \"and she had on the garments of her widowhood, and.\" (Haydock) --- She laid these aside, chap. x. ii. (Calmet) --- \u0001Life.\u0002 Greek, \"widowhood, except the day before the sabbath, and the sabbaths, and the new moons, and feasts, and days of rejoicing of the house of Israel.\" (Haydock) --- Syriac and old Vulgate omit, \"the day before the sabbath;\" and perhaps it may not have been in the original, the Greek translator having inserted it conformably to the practice of his times. It was then prescribed to abstain from fasting, that the joy of the festival might not be impaired, (Grotius) and because it would be necessary to taste what was made ready for the sabbath; (Skikard, Purim) or rather because, as the festival began on Friday, between the two vespers, or from three to six in the afternoon, during the equinoxes, the fast could not be rigorously observed on Friday. (Calmet) --- \u0001New moons\u0002 were days of rejoicing. (Menochius) (1 Kings xx. 5.) --- The Jews kept two days together, for fear of missing the day on which the moon really appeared. Several feasts were also prescribed perhaps before this time, on the 1st and 22nd of Nisan, &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of oxen.\u0002 Greek, Syriac, &c., add, \"and fields, and she lived on them.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Her.\u0002 \"The reputation of chastity in women is tender, and, like a beautiful flower, presently withers at the least blast, and perishes; particularly when they are at an age prone to vice, and destitute of the authority of a husband, whose shadow is the safeguard to a wife.\" (St. Jerome ad Salvinam.) --- The Scripture could not give Judith a greater character. (Calmet) --- How few can obtain it at present, though their virtue may be most pure, detraction is so keen! (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001When.\u0002 Greek and Syriac, \"and she heard of the evil discourses of the populace against the magistrate, as they lost courage on account of the scarcity of water; and Judith heard of all the words of Ozias to them, how he had sworn to them that he would deliver up the city to the Assyrians after five days. Then sending her maid, whom she had placed at the head of all her possessions, she called Ozias,\" &c. The following verses give the same sense as the Vulgate, though in other words, and with some additional circumstances. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Pleasure.\u0002 She blames the magistrates for taking a rash oath, pretending to fathom the designs of God, and to fix a time for him, and not attempting to make any resistance, though the welfare of the whole nation, and the sacred things, depended on their exertions. (Calmet) --- They had been assured that God had heard their prayer, (chap. iv. 9.) and had often witnessed a miraculous interference of Providence. In other circumstances (Haydock) the magistrates would not have been to blame, though Judith might think them so; (Serarius. See ver. 26.; Menochius) and, in effect, they ought rather to have died than thus to have exposed all to certain ruin. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Man.\u0002 Greek, \"But do not you govern the designs of the Lord, our God, for God is not to be menaced like man, nor forced to give an account like the son of man.\" (Haydock) (Numbers xxiii. 19.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For.\u0002 Greek, \"As there has not arisen in our \u0001families\u0002 generations, nor is there at this day either tribe, or family, or populace, or city among us, adoring gods made with hands, as it happened in days past;\" in the former part of the reign of Manasses. All had begun to open their eyes, at the sight of the dreadful catastrophe. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Let. \u0002Greek, \"Wherefore we hope that he will not despise us, nor \u0001those\u0002 of our race; nor, if we be taken, will Judea be so styled, our sacred things will be plundered. He will require his profanation at our mouth,\" &c. She shews the dread consequences which will ensue from the rash oath, and from such dastardly conduct under trial. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Brethren.\u0002 Greek adds, \"Let us shew our brethren that their soul depends on us, and the holy things, and the house, (temple) and the altar, are supported by us.\" These were not therefore demolished, chap. v. 22. (Haydock) --- \"Yea, let us give thanks, above all, to the Lord our God, who tries us like our fathers. Remember,\" &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Jacob.\u0002 Greek adds, \"in Mesopotamia....because he does not take vengeance on us, as he made them pass through fire to examine their heart. But the Lord, for an admonition, chastises those who approach to him. And Ozias,\" ver. 28. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Destroyer.\u0002 As this word is not used elsewhere, (Worthington) St. Paul seems to allude to this passage, (1 Corinthians x. 10.) as Judith does to various punishments (Numbers xi. 1., and xiv. 12., and xx. 4.; Calmet) inflicted by an angel. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Suffer,\u0002 as if to shew our impatience (Haydock) and anger against God. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Words.\u0002 Greek adds, \"for it is not to-day \u0001only\u0002 that thy wisdom has appeared, but from thy earliest days all the people has known thy prudence, as the formation (Haydock. Syriac, the thought; Calmet) of thy heart is good. But the people was much oppressed with thirst, and they forced us to....take an oath, which we shall not break. Now,\" &c. (Haydock) --- It hence appears that Judith was not very young; and as many desired to marry her, (chap. ultra; Greek) we may conclude that she was of a middle age, or about thirty-five. (Houbigant)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001God.\u0002 Greek adds, \"and the Lord will send rain to fill our reservoirs, and we shall faint no longer. And Judith replied: Hear me, and I will perform an action which shall come to the ears of all future generations of our race. You,\" &c., ver. 32. (Haydock) --- She did not tell what she was going to do. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Servant.\u0002 Greek \u0001abra,\u0002 commonly (Haydock) denotes a maid of honour, (Worthington) or companion, though sometimes it is applied to people of loose morals. This servant had probably the administration of the affairs of her mistress, ver. 9. (Calmet) --- \u0001Pray.\u0002 Greek, \"as you....the Lord will by my hand look,\" &c." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And till.\u0002 Greek, \"for I shall not tell you, till what I am about be accomplished. And Ozias, with the princes, said to her.\"" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Departed.\u0002 Greek adds, \"from the tent to their respective stations.\"" } ] }, { "chapter": 9, "slug": "id1026.html", "header": "Judith ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Oratory.\u0002 Of such our Saviour speaks, Matthew vi.; and Baronius at large. (The year of our Lord 293.) (Worthington) --- Greek, \"But Judith fell prostrate, and sprinkled ashes upon her head, (Syriac adds, and tore her tunic) and uncovered the sackcloth which she had on. That evening the incense had just been offered, in the house of the Lord, at Jerusalem. And Judith cried aloud,\" &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gavest him a sword,\u0002 &c. The justice of God is here praised, in punishing by the sword of Simeon the crime of the Sichemites: and not the fact of Simeon, which was justly condemned by his father, Genesis xlix. 5. Though even with regard to this fact, we may distinguish between his zeal against the crime committed by the ravishers of his sister, which zeal may be considered just: and the manner of his punishing that crime, which was irregular and excessive. (Challoner) --- The former is here commended. (Worthington) (Menochius) --- Yet Simeon was not blameless. God put the sword into his hand as he makes use of tyrants; in which sense Nabuchodonosor is styled his \u0001servant,\u0002 Jeremias xxv. 9., Ezechiel xxix. 18., and Genesis xxxiv. 2, 25." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And. \u0002Greek, \"For thou didst say: It shall not be so: and they did it because thou hadst given their princes unto slaughter, and their bed, which had perceived their deceit, unto blood; and thou didst slay the slaves with the princes, and the princes on their thrones; and thou gavest,\" &c. (Haydock) --- This style seems rather poetical. (Grotius) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of old.\u0002 Greek, \"before these, and these, and what followed, and is at present, and things to come, thou hast foreseen.\" All events depend on Thee. \"For the things which thou hadst decreed were at hand, and said: Behold, we are here.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judgments.\u0002 All is foreseen: nothing can resist the decrees of God. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001As.\u0002 Greek speaks not of the Egyptians: \"For behold the Assyrians are multiplied in their power, and exalted on account of their cavalry; they have boasted on the strong arm of the infantry, have trusted in their shield, and bow, and sling; and they have not known that thou art the Lord, making an end of wars: Thy name is Lord; break their force, by thy power,\" &c., ver. 11. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Them,\u0002 as they were not able to come to action during the night, Exodus xiv." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lips,\u0002 or with my endearing speeches. (Menochius) --- She meant innocently to engage the affections of Holofernes, (Haydock) and prays that he may receive her in that manner, as he might have done without sin. But when he abused his free-will, God turned his sin to the good of others. See Exodus vii. (St. Augustine, ser. 288.) (Worthington) --- Greek, \"Give that power which I have devised to the hand of me, a widow. Strike the slave by the lips of my delusion, (or by my ensnaring words) with the prince; and the chief, with his minister, break their haughtiness by the hand of a female, ver. 15. (Haydock) --- This prayer seems contrary to sound morality, as well as the indiscreet conduct of Judith, in exposing herself to danger, though her intention was good. (Calmet) --- But are not stratagems lawful in war? See 2 Kings xv. Is it sinful for a woman to endeavour to captivate the heart? The situation might be dangerous, but it was not criminal; and Judith was certainly determined to yield to no dishonest proposals. God therefore approved of her designs, and enhanced her beauty, chap. x. 4. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Horses.\u0002 Greek, \"the potent, but thou art the Lord of the humble.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And.\u0002 Greek, \"give my word and deceit to be a wound and a scar to them, who, against thy covenant and sanctified house, and the summit of Sion,...have devised cruel things, and do for all thy nation according to thy power and strength; for there is no other to shield Israel but Thou.\"" } ] }, { "chapter": 10, "slug": "id1027.html", "header": "Judith x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001House.\u0002 Greek adds, \"where she spent the sabbath and festival days, she rolled up her,\" &c. (Haydock) --- She remained in her oratory therefore only on other days. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Body.\u0002 Complutensian Greek, \"mouth.\" But other editions seem more accurate. (Haydock) --- \u0001Best.\u0002 Greek, \"thick,\" probably the \u0001myrobalanum\u0002 of Pliny, [Natural History?] xii. 21., and xiii. 1. --- \u0001Bonnet,\u0002 or mitre, tied with ribbands, hanging down behind, like those of bishops. --- \u0001Sandals,\u0002 highly ornamented, and worn by people of quality. (Calmet) --- \u0001Lilies,\u0002 pendent from the neck. (Grotius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And.\u0002 Greek, \"and she was richly adorned, so that she might captivate (literally, deceive) the eyes of whatever men should behold her. And,\" ver. 5. (Haydock) --- The fathers highly extol her virtue, and she was, no doubt, actuated by the purest motives. Yet she might be guilty of some indiscretion. Even the working of miracles would not prove the contrary, as wicked priests may confer the sacraments; and Moses was reprehensible the moment (Calmet) before (Haydock) he wrought a miracle, Numbers xx. 10., and Matthew vii. 22. God inspired her with the laudable design of freeing her country, but the means were left to her own choice. (Calmet) --- The making use of this rich attire was not, however, sinful in itself; and we have no right to suspect that Judith gave any way either to vanity or to sensuality. How many ladies of quality are dressed so as to enchant all those who are not upon their guard! Yet, provided they observe due modesty, who will blame their rich attire or perfumes? (Haydock) --- Judith might lawfully desire to marry Holofernes for the good of her nation, (Menochius) as Esther became the wife of Assuerus, though an infidel. The general seemed even willing to become a convert, chap. xi. 21. (Haydock) --- God bore witness to the holy intention of Judith in adorning herself. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bottle;\u0002 made of leather, (Calmet) used for carrying wine. (Pollox.) (Menochius) --- \u0001Corn.\u0002 It was eaten either steeped in water or mixed with oil. --- \u0001Cheese.\u0002 So the Syriac reads. Greek, \"pure loaves.\" (Calmet) --- Why she took her provisions with her, she explains, chap. xii. 2. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Her.\u0002 Greek adds, \"with her countenance and robes changed.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001But.\u0002 Greek, \"And they said to her, May God, the God of.\" --- \u0001With.\u0002 Greek, \"For the glory of the Israelites, and the exaltation of Jerusalem; and they adored God. And she said to them, Order the gate of the city to be opened for me, and I will go out to accomplish what you were talking about to me. And they commanded the young men to open for her; and they did so. But Judith and her maid went out. And the citizens looked at her while she descended the hill, till she had passed the valley, when they lost sight of her; and they passed along straight through the vale, and the advanced guard of,\" &c. (Haydock) --- It appears that there was still day-light, (Calmet) or the moon shone brightly. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Because I knew,\u0002 &c. In this and the following chapter, some things are related to have been said by Judith, which seem hard to reconcile with truth. But all that is related in Scripture of the servants of God, is not approved by the Scripture: and even the saints in their enterprizes may sometimes slip into venial sins. (Challoner) --- By means of mental reservations, we may exculpate her from lying. (Serarius) (Menochius) --- But this expedient is bad and childish. (Haydock) --- She might speak ironically, (Denis the Carthusian) or prophetically. (Raban. Glossa, &c.) --- Still it might be an untruth, (Calmet) to be excused, like stratagems in war. (Menochius) --- How often does an enemy give out that he is going to march to some place, when he intends to go quite another way! (Haydock) --- \u0001I knew.\u0002 Greek, \"Because they are about to be given up a prey to you. Therefore, I come to Holofernes, general in chief of your army, to inform him of the truth, and to shew,\" &c. (Haydock) --- She spoke many things certainly true, and others which would probably have taken place, if God had not sent relief. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Lord.\u0002 Greek adds, \"and now proceed to his tent, and some of us shall give thee into his hands. But if thou stand before him, let not thy heart fear, but tell him this, and he will treat thee well. And they selected 100 men, and surrounded her and her servant-maid, and conducted her to the tent of Holofernes. And they ran from all parts of the camp, as soon as her coming was made known, and they came round her as she stood without the tent of Holofernes, till they had told him of her. And they were astonished at her beauty, and at the Israelites, and said to each other, Who,\" &c., ver. 18." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That we.\u0002 Greek, \"For it is not expedient to leave one man of them alive, lest they should delude all the earth.\" (Old Vulgate omits the negation.) \"And all who slept near Holofernes, and all his servants, came out and introduced her into the tent;\" (Haydock. which was divided into two apartments. Heraclides) \"and Holofernes was reposing on a bed in the canopy, (or inner room) which,\" &c. (Haydock) --- The curtain was intended to keep off gnats. Mark Anthony imitated this delicacy." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001After.\u0002 Greek, \"And they told him of her, and he came out to the forepart of the tent, and silver lamps preceded him, (Haydock) either for grandeur, as they did the kings of Persia and the emperors of Rome and of the Turks, or because it was still dark.\" (Calmet) --- \"But as soon as Judith came in sight of him and of his ministers, they all were astonished at the beauty of her face; and falling prostrate, she adored him, (with civil respect) and his servants lifted her up.\" (Haydock) --- St. Fulgentius (ep. 2.) judges, with great probability, that Judith was now about 40 years old. (Worthington)" } ] }, { "chapter": 11, "slug": "id1028.html", "header": "Judith xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001King.\u0002 Greek adds, \"of all the earth.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Why.\u0002 Greek, \"And art come to us? For thou art come for thy own safety. Take courage, for thou shalt live this night and henceforth, as no one shall hurt thee, but shall do thee good, as the servants of my lord, Nabuchodonosor, the king, are treated.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Handmaid.\u0002 Greek adds, \"and I will tell no untruth to my lord this night, for,\" &c. --- \u0001Thing.\u0002 Greek adds, \"and none of the projects of my lord shall fail.\" (Haydock) --- All that Judith said was true in her sense, though the enemy did not understand her properly. So Josue lawfully entrapped the citizens of Hai. (St. Augustine, q. 10. in Josue viii.) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Liveth.\u0002 She imitates Joseph, (Genesis xlii. 15.) and Eliseus; (4 Kings ii. 4.) and speaks the truth, as the general had subjected many to his master. (Menochius) --- Her speech was not superstitious, but shewed a civil respect. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To him.\u0002 Greek intimates that she advised him to follow his counsel. \"For our nation is not punished with the sword, unless they sin against their God. But now let not my lord be at a loss what to do. For death has fallen upon them, and sin has taken possession of them, so that they have irritated God by their folly,\" &c., ver. 10. This might also be true, though they had not fallen into idolatry (chap. viii. 18.; Haydock) at Bethulia. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Prophets.\u0002 Though this had been threatened by the ancient prophets, (Haydock) we cannot pretend to specify which she means. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Famine.\u0002 They might have provisions, but they would be useless, on account of excessive thirst. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Drink.\u0002 Greek, \"and all that God had forbidden them to eat by his laws, (Haydock) without making any distinction between the clean and unclean. (Grotius) --- Blood was prohibited even before the law, Genesis ix. 4., and Leviticus xvii. 14. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Oil.\u0002 Greek may explain this. \"And the first-fruits of corn, and the tithes of wine and of oil, which they had reserved as sacred for the priests, standing in Jerusalem, before our God, they had decreed to consume; though none of the people ought so much as to touch these things. Yet they have sent to obtain permission of the senate at Jerusalem, where the people have done the like. And when they shall have obtained an answer, they will fall to work, and then they will be abandoned to be destroyed by thee.\" (Haydock) --- She insinuates that her countrymen are in the utmost distress, and not much attached to religion; (Calmet) though in extreme want the distinction of meats is not to be enforced. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tell.\u0002 Greek, \"To perform with thee a feat which will astonish all who shall hear of these things. For thy handmaid is religious, and serveth the God of heaven day and night; and now my lord, I am,\" &c." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001God.\u0002 Greek adds, \"in the night, in the valley.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001He will.\u0002 Greek, \"They shall have completed their sins.\" --- \u0001Tell thee.\u0002 Greek adds, \"and thou shalt go out with all thy forces, and none of them shall resist thee; and I will bring thee through Judea, over-against Jerusalem, and will place thy throne in the midst of it, and thou shalt drive them like sheep,\" &c. --- \u0001Dog.\u0002 This is proverbial, Exodus xi. 7. (Calmet) --- All Israel was at rest after the death of Holofernes. Judith brought his head in triumph through the country. The promise of dominion (Haydock) was ironical, 3 Kings xxii. 15. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001God.\u0002 Greek, \"My foreknowledge; and I was sent to inform thee.\" (Haydock) --- She flatters Holofernes with the idea that he is under the special care of heaven. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001That.\u0002 Greek, \"To increase our strength, and to bring destruction on those who have despised my lord.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Because.\u0002 Greek, \"And now thou art comely in thy appearance, and good in thy discourse. If then thou perform what thou hast spoken, thy God shall,\" &c. (Haydock) --- It is hardly probable that he spoke in earnest. Perhaps he did not know that the true God allowed \u0001of no\u0002 other. Being captivated with Judith's beauty, and perceiving that she was attached to religion, he had a mind to remove all her objections to his person. (Calmet)" } ] }, { "chapter": 12, "slug": "id1029.html", "header": "Judith xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And bade.\u0002 Greek, \"and ordered a bed (or table) to be prepared for her, \u0001to eat\u0002 of his own meat, and drink of his wine,\" (Haydock) that her beauty might be enhanced, (Daniel i.) and to honour her. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Upon me,\u0002 as these meats had been offered to idols; (Worthington) or she might fear they had, and wished to avoid all scandal, 2 Machabees vi. 21., and Tobias i. 12. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thee.\u0002 Greek adds, \"for there is none of thy race.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Which I.\u0002 Greek, \"he.\" --- \u0001Which.\u0002 Greek, \"and she slept till midnight and she arose at the morning watch.\" (Haydock) --- The mode of counting by hours prevailed after the captivity. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And.\u0002 Greek, \"and she sent to Holofernes, saying: May my lord please to order that thy handmaid may go out to pray. And,\" &c., ver. 6. (Haydock) --- She had prepared him to grant this request before: but out of civility, and that he may have greater confidence in her, she asks again. The choice of a retired place for prayer is very commendable, but she made choice of the fields, that she might go out of the camp afterwards without being suspected. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Chamberlains.\u0002 Greek, \"life-guards, not to hinder her; and she remained in the camp three days.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Water.\u0002 Greek, \"in the camp;\" perhaps she washed only her hands and face. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Pure,\u0002 from forbidden food. (Worthington) --- \u0001Evening.\u0002 Thus she continued to fast, to draw down the blessing of God. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Servants.\u0002 Greek adds, \"only, and he did not call any of those whom he \u0001usually\u0002 employed,\" (Haydock) that they might not witness his excesses. \u0001Vagao,\u0002 or Bagoas, the Persian name for an \"eunuch,\" or chief officer; though such were generally to wait on the ladies." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Merry.\u0002 This would pave the way for greater liberties. (Calmet) --- Greek adds, \"and to become this day as a daughter of the Assyrians, standing \u0001to wait\u0002 in the house of Nabuchodonosor.\" He probably alludes to those courtezans (Calmet) who sung at night, before the palace, &c. (Athen. Dip. xii. 2.) The Persians admitted women to their feasts, though they were generally excluded in the East, Esther i. 12. (Herodotus v. 18.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Best.\u0002 Greek, \"a boast, \u0001or\u0002 matter of exultation.\" (Haydock) --- This answer seems to shock our delicacy. Did she not understand the meaning of the eunuch, which was sufficiently plain? She only passed a compliment, which always implies a tacit condition, if the thing be practicable and honest: as the words might have two meanings, she was bound in charity to interpret them in the best sense. (Calmet) --- It was surely lawful to be merry. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Garments.\u0002 Greek adds, \"and all her female ornaments; and her servant came and spread on the ground, before Holofernes, the fleeces which she had received from Bagoas, for her daily use, to eat lying upon them. And coming in, Judith fell prostrate.\" (Haydock) --- The custom of sitting on the ground, upon skins, to eat, is very ancient, (Targum, Esther i.) and is still observed by the Turks. The kings of Persia let none eat with them at the same table. (Heraclides; Athen. v. 10.) --- The character of drunkenness, with which this nation has been branded, seems not unfounded. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Her.\u0002 Greek adds, \"company; and he had sought an opportunity of deluding her, from the day when he \u0001first\u0002 beheld her.\" He justly, therefore, fell into the snare which he had laid." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Life.\u0002 Greek adds, \"in any one day,\" (Haydock) at supper. (Menochius)" } ] }, { "chapter": 13, "slug": "id1030.html", "header": "Judith xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Doors.\u0002 Greek adds, \"without,\" yet so that Judith could open them. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Drunk.\u0002 Greek, \"drowned in wine.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The.\u0002 Greek, \"her chamber.\" --- \u0001Watch.\u0002 Greek adds, \"her coming out, as on other days; for she had said she would go out to pray, and she had told this to Bagoas. And all had departed,\" &c. All these precautions were necessary. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Judith.\u0002 She seems not to have disclosed her secret even to her companion, taking the whole upon herself. --- \u0001Lips.\u0002 Greek, \"in her heart.\" (Calmet) --- Yet the Jews generally use some words, (Haydock) thinking that prayer too cold, which is barely mental. (Grotius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Raise up.\u0002 If Bethulia had been taken, perhaps (Haydock) Jerusalem had also fallen. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pillar. \u0002Greek \u0001kanoni,\u0002 \"the rule,\" (Calmet) or pole on which the arms were hung. (Hesychius) --- \u0001Sword,\u0002 (\u0001acinace\u0002) used by the Persians, (Menochius) and shorter than the Greek or Roman sword. (Calmet) --- If she had not been inspired by God to act thus, like Aod, (Judges iii.) it would be difficult to excuse her, in thus hurrying a man, in the most wretched state, before the judgment-seat of God. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Canopy,\u0002 to convince all that it was the head of Holofernes. (Menochius) --- \u0001Body,\u0002 on the ground; (chap. xiv. 14.) perhaps to cut off the head more easily, (Calmet) and that it might appear more ghastly (Haydock) at the first entrance. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001While,\u0002 having composed herself, (Haydock) and done every thing necessary to prevent detection. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Open.\u0002 Greek repeats, \"open ye now the gate; God, our God is with us, still to shew power in Israel, and strength against the enemies, as he hath done to-day.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That.\u0002 Greek, \"they hastened to descend to the gate of their city, and called,\" &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Had now.\u0002 Greek, \"it was a paradox to them that she should come, and they opened the gate, and received them.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And she.\u0002 Greek, \"said to them with a loud voice: Praise God, praise, \u0001yea\u0002 praise God, because he hath not withdrawn his mercy from the house of Israel, but hath destroyed our enemies by my hand this night.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Drunkenness.\u0002 \"The fasting of one woman overthrew an innumerable host of drunkards. (St. Ambrose, de jej. ix.) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And abiding.\u0002 Greek, \"for my face has deluded him to his ruin, and he has not committed sin with me, for defilement and shame. And all the people were much amazed; and bowing down, they adored the Lord, and said, with one accord: Our God, thou art blessed, because this day thou hast brought the enemies of thy people to nought.\" (Haydock) --- Judith's guardian angel defended her; as Jacob's did him, Genesis xlviii. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Prince,\u0002 in that town, though Manasses was king. (Menochius) --- Greek, \"Ozias said.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Praise.\u0002 Greek, \"hope.\" --- \u0001For that.\u0002 Greek, \"and may God make these things \u0001turn\u0002 to thy eternal exaltation, to regard thee for good; because thou hast not.\" --- \u0001Ruin.\u0002 Greek adds, \"walking aright in,\" &c. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And.\u0002 This is related after ver. 5, in the following chapter, in Greek, Syriac, and the old Vulgate, (Calmet) and indeed it seems to be there in its proper place. --- \u0001Head,\u0002 or general. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Fear.\u0002 Astonished (Menochius) at the instability of human things, and admiring how God had rescued him from the threatened danger." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Reverenced.\u0002 Literally, \"adored;\" a word often used in this sense. (Haydock)" } ] }, { "chapter": 14, "slug": "id1031.html", "header": "Judith xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Walls.\u0002 Greek adds, \"upon the pinnacle.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beneath.\u0002 Into the valley; but make your appearance just out of the walls, as if you were rushing upon the enemy. Greek adds after \u0001arms,\u0002 \"and you shall appoint a leader over them, as if descending into the plain to the advanced guard of the Assyrians; but ye shall not go down. Then these seizing all their armour, will go to the camp, and awaken the leaders of the Assyrians, and they will run to the tent of Holofernes, and shall not find him. Then fear shall seize upon them, and they will flee before us. Whereupon ye, and all who inhabit the confines of Israel, shall follow after, and strew them in their paths,\" slain and wounded, ver. 6. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Then.\u0002 Greek, &c., \"But before ye do this, call to me Achior, the Ammonite, that seeing, he may recognize the contemner of the house of Israel, and the man who sent him away to us unto \u0001certain\u0002 death. And they called Achior from the house of Ozias. But as soon as he came, and saw the head of Holofernes in the hand of one of the assembly of the people, he fell,\" &c., as [in] chap. xiii. 29, 30. \"Blessed art thou in every tent of Juda, and in every nation. All who shall hear thy name shall be amazed. But now tell me what thou hast done during these days. And Judith, in the midst of the people, informed him of all that she had performed, since the day of her departure till the time when she was speaking. She had no sooner ended her speech, than all the people set up a loud shout of joy in their city. Then,\" &c. --- \u0001Leaving.\u0002 Greek, \"He believed in God greatly,\" or with the utmost sincerity. (Haydock) --- Hitherto Achior had only considered the Deity as the peculiar God of Israel, (Calmet) or as \u0001the common gods\u0002 \"revered by all nations;\" (Virgil xii.; Servius) but not as the only supreme Being. He now becomes a proselyte, not merely, like Naaman, to adore one God; but also to observe all the rites of the Jewish religion. The latter was a matter of choice, chap. vi. 18. It is not still clear that he could enjoy the privileges of the nation as a magistrate, or even marry, (Calmet) which shews his greater fervour. (Grotius) --- It is certain that no nation could be forbidden to worship God, Deuteronomy xxiii. 3. St. Thomas Aquinas (1. 2. q. 105. a. 3.) believes that a dispensation was granted to Achior, (Calmet) so that he might be treated like an Israelite in all respects. (Serarius q. 1.) (Menochius) --- This evinces that only the impenitent Ammonites, &c., were excluded from the \u0001Church.\u0002 (Worthington) --- \u0001With.\u0002 Greek, \"till this day.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001With.\u0002 Greek, \"In companies, to the ascent of the mountain.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ran.\u0002 Greek, \"Sent to their officers. But they went to the leaders and captains of thousands, and to every chief among them, and they proceeded to the tent of Holofernes, and said to his chief steward: Awaken now our lord, for the slaves have been so bold as to come down to offer us battle for their utter ruin. The Bagoas,\" &c., ver. 13. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mice.\u0002 They speak contemptuously of their foes, like the Philistines, 1 Kings xiv. 11. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Into.\u0002 Greek, \"In, knocked at the hall, (\u0001aule,\u0002 or antichamber) of the tent, for he suspected that he was sleeping with Judith. But as no one answered, he opened and went into the bed-chamber, and found him thrown upon the floor, dead, and his head taken from him, and he cried,\" &c. --- \u0001Curtain,\u0002 which separated this apartment from the rest, (Haydock) and hung before the door, as Heraclides describes the tent of the Persian kings. Holofernes assumed the like importance, and was treated almost as a deity. (Calmet) --- Hence he must not be awaked, in a rude manner. (Haydock) --- Civility requires that we should knock modestly at the doors of the great. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Said.\u0002 Greek, \"cried aloud, the slaves have prevaricated. One,\" &c. (Haydock) --- Perhaps he thought that Judith had introduced some of the Jews. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cry.\u0002 Greek adds, \"and shouting of them (the captains) in,\" &c. (Haydock)" } ] }, { "chapter": 15, "slug": "id1032.html", "header": "Judith xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001All.\u0002 Greek, \"Those who were in the tents heard, they were astonished at the fact; and fear and trembling fell upon them, and there was not a man remaining before his neighbour; but rushing out, with one accord, they fled through every path, in the plains and in the mountains; and those who were encamped in the high places around Bethulia, (Haydock; the Moabites, &c., chap. vii. 8.; Calmet) fled. Then every warrior of Israel rushed out upon them, and Ozias,\" ver. 5." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Israel.\u0002 Greek adds, \"informing them of what had been accomplished, and that all might pour upon the enemies, to cut them off. But when the Israelites heard this, they all, unanimously, fell upon them, as far as Chobai: (Haydock; Hoba.; Calmet) in like manner those from Jerusalem came up, and from all the mountainous country; for they also were informed of what had happened in the camp of their enemies; and the men of Galaad and of Galilee scattered them with great slaughter, till they had passed Damascus and its boundaries.\" (Haydock) --- As the enemy fled without a leader, we may easily imagine what carnage would ensue. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The.\u0002 Greek, \"their spoils, and were greatly enriched.\" (Haydock) --- Mariana suggests that we should read \u0001honestati,\u0002 which is used in this sense, (Ecclesiasticus xi. 23.) instead of \u0001onustati, loaded.\u0002" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001They.\u0002 Greek, \"The Israelites, returning from the slaughter, took possession of the remainder, and the villages and cities, both in the mountains and champaign country, took many spoils; for there was great abundance. But Joachim,\" &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Came.\u0002 Greek adds, \"and the senate of Israel, residing at Jerusalem, came.\" This alludes to the sanhedrim. (Grotius) --- But, it seems, its institution was posterior to the captivity, and we may understand the principal men of the city, or of the priests. (Calmet) --- \u0001To see.\u0002 Greek adds, \"the good things (Complutensian; to confirm \u0001or\u0002 lay a foundation for, the good things) which God had done to Israel, and to see Judith, and speak peace with her.\" Protestants, \"to salute her.\" (Haydock) --- Joachim is the same with Eliacim; El being only prefixed. (Tirinus) --- He is the Sadoc II or Odeas of Josephus; (Reinec.) and succeeded Sobna both in spiritual and temporal power, Isaias xxii. (Bellarmine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001She.\u0002 Greek, \"They were gone into her \u0001apartment\u0002, they,\" &c. --- \u0001Art the.\u0002 Greek adds, \"great joy, and the great boast of our race; because thou hast done all these things with thy hand, thou hast procured the good of Israel, and God hath been pleased with them. Be thou blessed by the omnipotent Lord for ever.\" (Haydock) --- Judith was a figure of the blessed Virgin [Mary], to whom these praises chiefly belong. (Fulbert.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Chastity,\u0002 &c. This is not in Syriac, &c., and though, generally speaking, celibacy was not esteemed honourable among the Jews, yet chastity was so much the more admired, as it was more uncommon. A widow was deserving of praise for not lightly entering upon a second marriage. (Calmet) --- Those who abstain from it, were respected, like virgins, by the Romans. (Val. Maxim. ii. 1.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thirty.\u0002 Greek, \"And the people plundered the camp thirty (Syriac; three) days.\" The camp of the Assyrians was in various places, and the people waited a month before they began to divide the spoils among all, according to their laws, Numbers xxxi. 27., and 1 Kings xxx. 24. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001But.\u0002 Greek, \"And they gave to Judith the tent of Holofernes, and all the silver \u0001plate,\u0002 and beds and basins, and all his furniture, which she taking, place upon her mule, and put to her chariots, and heaped them thereon; and every woman of Israel ran to see her, and they blessed her, and danced in her honour. Then she took some thyrsus (Haydock; or branches entwined with ivy, &c.; Calmet) in her hands, and gave to those women who accompanied her; and they crowned with olive both her and her attendant; (\u0001maid,\u0002 or Alexandrian Septuagint, \"and she was crowned with olive, and her mule;\" Grabe substitutes \"female companions,\") and she went before all the people, leading the dance of all the women; and every man of Israel followed in arms, with crowns, and with hymns in their mouth. Then,\" &c., chap. xvi. (Haydock) --- The bearing of green branches, on such occasions, was very common, Leviticus xxiii. 40., 2 Machabees x. 7., and Matthew xxi. 8. Hence Tacitus (Hist. v.) supposed that the Jews adored Bacchus. But there was nothing here of the immodesty, which generally attended the pagan festivals. We only find this instance of women being crowned with olive. But this tree was very proper, as it was used in rejoicings: \u0001Ramo felicis olivæ;\u0002 (Virgil vi.) on which Servius remarks, \u0001olivæ, arboris festæ.\u0002 At certain races in Greece, women who gained the victory, were thus crowned; (Alex. Genial v. 8.) and it was used by the Roman cavalry on the ides of July, and in ovations. (Pliny, [Natural History?] xv. 4.) --- The processions of the Church often admit of similar ornaments in honour of God, (Tirinus) and to promote piety. (Haydock)" } ] }, { "chapter": 16, "slug": "id1033.html", "header": "Judith xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sung.\u0002 Greek, \"Gave out this confession, in all Israel: and all the people echoed this praise;\" (Haydock) either repeating the whole after her, or singing the first verse as a chorus, Exodus xv. 20., 1 Kings xviii. 6., and 1 Paralipomenon xvi. 8. (Calmet) --- \u0001Saying.\u0002 Greek, \"And Judith said: Begin ye to my Lord.\" (Haydock) --- It is time for us to break silence, and to sound forth the praises of God. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wars,\u0002 or destroys armies. (Haydock) --- God is often represented as a mighty warrior, Isaias i. 24., Jeremias ii. 20., and Romans ix. 29. (Calmet) --- This passage is quoted by St. Ephrem (ser. de 2. Adv.) as a part of Scripture. (Worthington) --- \u0001Lord is.\u0002 Greek, \"For he has drawn me from the hands of my persecutors, into his camp, in the midst of the people.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mountains\u0002 of Cilicia, and through the defiles of Libanus and Hermon, on \u0001the north\u0002 of Palestine, by which road they were forced to come. The desert Arabia was impassable for a large army. (Calmet) --- \u0001North,\u0002 inclining to the east. (Haydock) (Isaias xiv. 13., Jeremias i. 13., and Ezechiel i. 4.) --- \u0001Torrents,\u0002 drinking them up, as Sennacherib boasted; (4 Kings xix. 24.) and the Greeks assert the same of the army of Xerxes. (Herodotus vii. 108.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To make.\u0002 Greek, \"that he would throw my children at the breast, on the pavement, and make,\" &c. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Stuck.\u0002 Literally, \"hurt him, overturning all his projects, (Calmet) as the Greek (\u0001ethetesen\u0002) intimates. (Menochius) --- \u0001Him.\u0002 Greek, \"them, by the hand of a woman: For,\" &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Men;\u0002 soldiers, chap. xiv. 6., and Genesis xiv. 24. --- \u0001Titan.\u0002 So the Septuagint render Raphaim, 2 Kings v. 18. The Greek translator of this work seems to have read the poets, who pretend that the Titans attempted to take heaven by storm. (Calmet) --- Neither such giants as those who lived before the flood, (Genesis vi.) nor such as were seen after, (Numbers xiii.; Worthington) attacked Holofernes. (Haydock) --- Neither does the Vulgate give any authority to poetic fictions, but only adopts terms which are best understood. (Tirinus) (St. Jerome in Amos v. 8.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And put.\u0002 Greek, \"for the exaltation of those who laboured in Israel.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Crown.\u0002 Greek, \"mitre,\" or ribband, ornamented with jewels, chap. x. 3. Syriac, \"net-work.\" --- \u0001New.\u0002 Greek, \"linen stole,\" which was a long robe, usually of linen, and worn both by men and women. (Calmet) --- \u0001Deceived him;\u0002 as he would make love to her, and thus give her an opportunity to perform what she had designed. (Haydock) --- She was not actuated by the desire of being admired, but sought to deliver her people, ver. 9. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sandals.\u0002 The bandages which tied the shoe-soles (Haydock) to the feet, were most ornamental, Isaias iii. The city of Antylla was assigned to furnish sandals for the queens of Egypt. (Herodotus xii. 98.) (Calmet) --- \u0001With.\u0002 Greek, \"a sword (\u0001acinace\u0002) passed through his neck.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Medes.\u0002 This is the first mention of these two nations, who afterwards became so famous. Nabuchodonosor had overcome Phraortes, chap. i. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Then.\u0002 Greek, \"Than my lowly ones (Haydock; she speaks thus contemptuously of the Assyrians.; Calmet) howled, my weak ones cried out through fear; they raised their voice, and were overthrown.\" (Haydock) --- Others think that she is speaking of her fellow-citizens, (Tirinus) or both. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Damsels;\u0002 young boys. Syriac, \"they run them through, as if they had been damsels.\" --- \u0001Children,\u0002 or \"slaves.\" (Syriac) Being thus overtaken, what could they do but sue for pardon? (Calmet) --- \u0001Before.\u0002 Greek, \"of the Lord,\" &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Let.\u0002 Greek, \"I will sing a new hymn to the Lord. Lord, thou art great.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Spirit, and they.\u0002 Greek, \"he built\" the world, Genesis i. 8., and Psalm xxxii. 9. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Waters,\u0002 by earthquakes and storms, Job ix. 5., Isaias v. 25., and Psalm xvii. 8." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Great.\u0002 Greek, \"treated mercifully by thee: for little with thee is all sacrifice, for the odour of sweetness; and all fat is \u0001but\u0002 the least for thy holocausts. But he who fears the Lord, is ever great.\" (Haydock) --- This text is remarkable, as it shews (Calmet) that no sacrifice can please God, without interior holiness. Outward magnificence will be otherwise rejected with contempt. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He will visit them,\u0002 is not in Greek, and only expresses the same again. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Flesh,\u0002 which is thus punished for ever, (St. Augustine, City of God xxv. 4.) while the soul is still more tormented with the loss of God's vision. (Worthington) --- The bodies of those who persecute God's people, will not only be thrown out with ignominy, but the impenitent shall suffer eternal torments. These worms and fires do not cease. They are not merely figurative, but real, according to the Fathers. (Serarius, q. 1.) (Tirinus) (Essais de Mor.) --- Though the damned have not yet their bodies, they are no less affected with pain; as people who have lost a member, often seem to feel pain in it. That our soul should even now suffer, when the body is hurt, depends on God's appointment. The Jews spoke of eternal torments in similar terms, Ecclesiasticus vii. 19., Isaias lxvi. 24., and Mark ix. 45." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And.\u0002 Greek, \"But as soon as they arrived at Jerusalem, they adored God; and when the people were purified, they offered their holocausts, and free gifts, and presents.\" (Haydock) --- They stood in need of purification, as they had shed blood, and had touched so many things of the Assyrians, which were to them unclean. (Calmet) (Numbers xxxi. 24.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001An anathema of oblivion.\u0002 That is, a gift or offering made to God, by way of an everlasting monument, to prevent the oblivion or the forgetting of so great a benefit. (Challoner) --- Yet some would read (Calmet) \u0001oblationis,\u0002 instead of \u0001oblivionis.\u0002 (Tirinus) --- Greek and Syriac say nothing of oblivion. The Scriptures, and pagan histories, are full of such monuments of gratitude, to perpetuate the memory of benefits received from above. (Calmet) --- Greek, \"to the Lord, all the vessels,\" \u0001or\u0002 furniture, chap. xv. 14. (Haydock) --- Joseph called one of his sons, Manasses, because God had caused him to forget his former toils, Genesis xli. 51. (Menochius) --- Judith's husband had the same name; and this victory made her forget past sorrow. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Three.\u0002 Syriac, \"one entire month.\" (Calmet) --- \u0001Joy.\u0002 Greek, \"and Judith remained with them.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Was made.\u0002 Greek, \"returned also to Bethulia, and dwelt on her own possessions; and in her time, was honourable throughout all the land.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Chastity.\u0002 Greek, \"many desired \u0001to have\u0002 her, (Haydock; \u0001in marriage.\u0002; Worthington) but no man knew her,\" &c. (Haydock) --- She again practised the same mortifications which she had done before. (Suidas) (Calmet) --- \u0001Husband.\u0002 Greek adds, \"when he was removed to his people. And proceeding, (to the temple, or advancing in age) she was very great, and she grew old in her,\" &c. (Haydock) --- She probably went up to Jerusalem at the great festivals. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Five.\u0002 Suidas alone reads, \"fifty.\" Some would suppose that Judith lived 105 years after her husband's death; so that she might have been in all 125 years old. But she would thus have survived the siege of Jerusalem under Nabuchodonosor; (Calmet) and the text does not require this sense. (Haydock) See Exodus xii. 40. (Tirinus) --- \u0001Free;\u0002 as she had been her assistant in such a glorious work. (Menochius) --- \u0001Died.\u0002 Greek adds, \"in Bethulia; and they buried her in the cave of her husband, Manasses.\" See chap. viii. 3." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Seven days.\u0002 The usual term; (Ecclesiasticus xxii. 13.) but it was extra ordinary for the whole province (Calmet) to mourn for an individual. Greek and Syriac add, \"And she divided all her possessions, before her death, among the nearest relations of her husband, Manasses, and among her own,\" (Haydock) which was very equitable, as she had no children, (Calmet) we may suppose. (Tirinus) (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Years.\u0002 Greek, \"days.\" See the preface. (Haydock) --- Judith was a widow near seventy years, shewing an excellent pattern to all in that state. Notwithstanding the many inducements which she might have had to marry again, she chose to abstain, for greater perfection, Matthew xix., and 1 Corinthians vii. (Worthington) --- From the death of Holofernes (the year of the world 3348) to that of Josias, (the year 3394) only forty-six years of peace would occur in Juda. Hence Hardouin would suppose that the text speaks of the kingdom of \u0001Israel.\u0002 But it would be hard to prove that it existed at that time, after the ten tribes had been led away. (The year 3283.) As the Scripture does not specify how old Judith was when she addressed Holofernes, (Calmet) she might be sixty-five. (Vitre.) --- If, therefore, we should make this peace last till the coming of Nabuchodonosor, to attack Jerusalem, about forty-six years might elapse before the period here assigned. (Calmet) --- It is, however, much more probable, (Haydock) that the peace subsisted from the 11th of Manasses to the death of Josias, 73 (Greek, 78) years; (Tirinus) and that she was not above forty when she performed her exploit; as she was then styled a beautiful girl, (chap. xii. 12.) and many desired to marry her. (Haydock) --- No instance can be produced, of the Jews entering into such contracts with those who were past child-bearing. Freret, who seems afraid to allow this book the same authority as the additions to Daniel, though both are equally rejected by Protestants, supposes that Bethulia was besieged in the 11th or 12th year of Josias; and, of course, that Judith would then be about eighty-four years old! (Houbigant)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001But.\u0002 This is taken from the Chaldean of St. Jerome, though omitted in the old Vulgate, as well as in the Greek and Syriac. We find no express mention of this festival in the Jews' Calendar, (Calmet) though no one can doubt but it once was kept. (Du Hamel) --- It probably ceased during the captivity; as that, in memory of the victory over Nicanor, (which was kept in the days of Josephus, [Antiquities?] xii. 16.) has been long since abolished, (Calmet) with many others. (Du Hamel) --- Many suppose (Calmet) that the feast of Judith concurred with that of the new fire, when the temple was renewed under Judas the Machabee, on the 25th of Casleu, (Salien, &c.) in December, though the victory of Judith was obtained about August. The point is not easily decided. As the festival was of human institution, it might be abrogated by the same authority. (Calmet) --- In Judith we behold a \u0001widow indeed,\u0002 such as the apostle commends, 1 Timothy v. 3. (St. Jerome ad Furiam.) --- We may also raise our minds still higher, and contemplate in her a glorious figure of the Christian Church, which is spotless; and by the practice of all virtues, overcomes the power of persecutors, giving all the glory to God. After victory, she continues in silence to practise her former austerities, which render her secure in peace and terrible in war. (Calmet)" } ] } ] }, "jer": { "book": "jer", "intro": [ { "text": "THE PROPHECY OF JEREMIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, \u0001great before the Lord,\u0002 and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome)" }, { "text": "He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock)" }, { "text": "He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)" } ], "intro_slug": "id1287.html", "chapters": [ { "chapter": 1, "slug": "id1288.html", "header": "Jeremias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Helcias,\u0002 the high priest who discovered the book of the law, (Clement of Alexandria, Strom. i., &c.) though this be uncertain. --- \u0001Anathoth,\u0002 a village to the north of Jerusalem, to which many priests had retired, though it did not belong to them. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Joakim.\u0002 His immediate predecessor and successor, both called Jechonias, (Haydock) are passed over, as their reign was short, (Calmet) only lasting three months each. (Haydock) --- \u0001Fifth.\u0002 Jerusalem was taken on the 9th of the preceding month. But the temple was not burnt, nor the captives sent off till the fifth month, or the 10th of the civil year, chap. xxxix. 8., and lii. 13., and 4 Kings xxv. 2. (Calmet) --- Jeremias also prophesied in Egypt, chap. xliv. (Worthington) --- But this title alludes to his principal predictions. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Knew,\u0002 with affection, and designed thee for this office from eternity. Many think (Calmet) that Jeremias was purified from original sin before his birth. (St. Augustine) --- He had this privilege, and was also a priest, prophet, virgin, and martyr. (Worthington) --- Yet to \u0001sanctify,\u0002 often means only to set aside, Exodus xiii. 2., and Ecclesiasticus xlix. 9. --- \u0001Nations,\u0002 whose overthrow he points out, chap. xxv. 27, 44, &c. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ah.\u0002 Hebrew \u0001ahah.\u0002 Septuagint, \"thou Being.\" Protestants, \"Then said I: Ah, Lord God.\" (Haydock) --- He does not imitate a child. He might be above 30 years old, though some say (Calmet) only 14, (Tirinus) or less; yet he finds himself devoid of eloquence, like Moses, Exodus xiv. 10. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mouth;\u0002 perhaps (Haydock) with a coal, by means of an angel, (Isaias vi. 5.) in a sort of dream. He found himself changed into a new man." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Root up,\u0002 to announce the fall and restoration of many nations, Ezechiel iv. 2. (Calmet) --- Jeremias spoke of the Gentiles, as well as of the Jews. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Watching.\u0002 Hebrew, \"of an almond.\" Septuagint, \"nut-tree.\" (Haydock) --- The almond-tree flourishes in January, and bears fruit in March. (Theodoret) (Pliny, [Natural History?] xvi. 25.) --- Thus God will speedily send his scourge from Babylon, to punish his people. (Calmet) ---The sense is the same. (Menochius) --- God's law is outwardly bitter, but the kernel is sweet. (Theodoret) (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001North,\u0002 whence the wind blows, to make the fire burn more intensely. Assyria lay to the north, and Babylon to the east of Judea; but the troops always penetrated the northern frontier, as they could not pass through the Desert Arabia. The \u0001caldron\u0002 represented Jerusalem, Ezechiel xi. 3., and xxiv. 3." }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001North.\u0002 The tributary kings were forced to attend, Judith ii. 7., and 3 Kings xx. 1. --- \u0001About.\u0002 The princes thus took Sedecias, and sent him to Reblatha, chap. xxxix. 3. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Loins.\u0002 Make haste, and take courage, Job xxxviii. 3. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Prevail.\u0002 God does not promise peace, but victory. (Worthington)" } ] }, { "chapter": 2, "slug": "id1289.html", "header": "Jeremias ii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Espousals.\u0002 He speaks ironically. (Theodoret) --- Yet the Israelites at first shewed greater proofs of love than they did afterwards. It is true they often prevaricated, in the wilderness, Exodus xxxii. 1., and Amos v. 25., and Psalm lxxvii., &c. (Calmet) --- The Lord declares his gratuitous love, and then upbraids his people. (Haydock) --- He had caused them to multiply in Egypt, and gratuitously made choice of them. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Increase;\u0002 most desirable, Osee ix. 10. God punished those who attempted to injure his people: yet they abandoned his service." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vanity;\u0002 idols, whom he will not mention, to spare their shame. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Carmel.\u0002 That is, a fruitful, plentiful land. (Challoner) (Worthington) --- All Palestine is thus designated. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Priests\u0002 were silent, or abandoned themselves. --- \u0001Pastors;\u0002 \"princes.\" (Chaldean) Manasses, Amon, &c. --- \u0001In Baal,\u0002 promoting his worship. (Haydock) --- The land was full of false prophets, and none stood up for the Lord." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Children;\u0002 the Israelites, under Moses, and their posterity transgressed." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cethim;\u0002 Macedon. It here denotes the western nations, as \u0001Cedar\u0002 does those on the east." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Glory;\u0002 the true God and his ark, Psalm iii. 4., and 1 Kings iv. 21." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gates;\u0002 angels, or the temple." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Water.\u0002 The idols and nations, to which they have had recourse, injure them. (Calmet) --- The Jews did just the reverse to what God commanded. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Slave.\u0002 From such, labour and tribute were required, Matthew xvii. 24., and John viii. 33." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Lions;\u0002 kings of Assyria, &c. The decree for the devastation of Juda had already passed, though it was not put in execution." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Taphnes,\u0002 16 miles from Pelusium, in Egypt. The nation proved only detrimental to the Jews, by engaging them in their abominations, instead of affording relief." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Troubled.\u0002 Hebrew \u0001shichor,\u0002 or Nile \u0001water,\u0002 (Josue xiii. 3.) which was thought as good as wine, and grew better for keeping. (Strabo xvii.) --- Hence the people adored it. (Vitruvius viii.) --- God often reproached the Jews for distrusting in his protection, and seeking aid from the Egyptians, who deceived them. We know not that Josias did so. (Calmet) --- He even opposed them, and lost his life in defending the country, 4 Kings xxiii. 29. (Haydock) --- He was probably obliged to pay tribute to the \u0001Assyrians,\u0002 whom Achaz had called in, 2 Paralipomenon xxviii. 23. These alliances the Lord condemned." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thou.\u0002 Septuagint. Yet Hebrew and Chaldean have, \"I have \u0001permissively\u0002 broken,\" or foretold this infidelity." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Chosen.\u0002 Hebrew, Sorek, Judges xvi. 4., and Isaias v. 2., and xvi. 8. (Calmet) --- God created all things good, planted his Church in justice, and no evil proceeds from Him. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Borith.\u0002 An herb used to clean clothes, and take out spots and dirt, (Challoner) like \u0001kali,\u0002 soda, (Calmet) or soap. (Langius.) --- Protestants, \"and take thee much soap.\" (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Valley\u0002 of Hinnom, under the very walls of Jerusalem. (Calmet) --- \u0001Runner.\u0002 Hebrew, \"dromedary,\" which takes its name from its swiftness. (Haydock) --- The female camel continues all day with the male, and cannot be approached. (Aristotle; Pliny, [Natural History?] x. 63.) --- Juda is represented as no less libidinous. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Away.\u0002 The female may easily be found by the poisonous \u0001hippo-manes.\u0002 (Georg. iii.) --- Thus Jerusalem is an impudent prostitute. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Foot,\u0002 and the parts which modesty covers. My exhortations are slighted. (Calmet) --- Despair opens the door to every sort of impurity, Ephesians iv. 19. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Taken.\u0002 Juda affected still to be very pious, ver. 23." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Cities.\u0002 All were abandoned, Ezechiel xvi. 24., and Osee x. 1." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Prophets;\u0002 Zacharias, (2 Paralipomenon xxiv. 21.) Isaias, &c., Matthew xxiii. 34. (Calmet) --- Punishment is designed by God to cause people to repent. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001See,\u0002 or hear. The \u0001sword\u0002 seems to be animated. (Calmet) --- \u0001Lateward.\u0002 Hebrew, \"darksome land.\" Have I not heaped blessings on my people? --- \u0001Revolted.\u0002 Protestants, \"Lords.\" (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Thou who.\u0002 Hebrew, \"Therefore have I.\" (Calmet) --- Protestants, \"hast thou also taught the wicked ones thy ways.\" (Haydock) --- Thou hast opened a school of vice." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Innocent\u0002 children, immolated to Moloc, or people murdered, whose blood thou hast not concealed, 4 Kings xxi. 16." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Head,\u0002 like the violated Thamar, 2 Kings xiii. 19. The king of Egypt was routed, when coming to assist Sedecias, chap. xxxvii. 3, 10. (Calmet)" } ] }, { "chapter": 3, "slug": "id1290.html", "header": "Jeremias iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001It.\u0002 Hebrew, \"a saying.\" Septuagint, \"If,\" &c., Deuteronomy xxiv. 1. (Haydock) --- \u0001Woman.\u0002 Hebrew, \"land.\" --- \u0001Lovers.\u0002 Septuagint, \"shepherds,\" (Calmet) seeking aid from idols and foreigners." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001High.\u0002 Literally, \"straight forward.\" (Haydock) --- On the hills, idolatry and immorality prevailed. --- \u0001Ways,\u0002 where harlots used to sit, Genesis xxxviii. 14., and Proverbs vii. 9., and xxxiii. 27. --- \u0001Robber;\u0002 \"Arab,\" (Chaldean, &c.) or \"crow.\" (Septuagint) (Calmet) --- No sin is so great as to be irremissible to the true penitent. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rain;\u0002 about November, Deuteronomy xi. 14. This drought happened under Josias, (chap. v. 24.) and was different from that specified, chap. viii. 13., and xiv. 1." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Guide.\u0002 Husband, Proverbs ii. 16., and Joel i. 8." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wilt.\u0002 Hebrew, \"will he,\" &c. The faithless people will not use this language, but do all the evil possible." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Days,\u0002 before the 18th year. God now pronounces sentence (Calmet) on all. (Haydock) --- \u0001Rebellious,\u0002 a faithless wife. The kingdom of Israel gave way to idolatry first. But the people were less favoured than Juda, which had many prophets and good kings, the temple, &c. Moreover, the misfortunes of Israel did not open the eyes of their brethren. (Calmet) --- Both the ten tribes, and the two tribes (Worthington) which adhered to the line of David, prevaricated. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Falsehood.\u0002 Their reform was only apparent, under Joas, &c. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Soul,\u0002 and appeared comparatively innocent, ver. 6., and Ezechiel xvi. 51. (St. Jerome) --- Yet neither of them was excusable. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001North.\u0002 Samaria, or rather Assyria, where the people were captives. --- \u0001Face,\u0002 in anger." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ways,\u0002 dividing thy love, and adoring idols with me." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Kindred.\u0002 Only few Israelites returned under Cyrus. The rest came by degrees, though it was more fully accomplished by the conversion of the Gentiles." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Pastors.\u0002 Zorobabel, &c., but more particularly Christ and his apostles." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ark.\u0002 It was no longer at Jerusalem. The law and its figures cease." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001All.\u0002 Many might embrace the Jewish religion. But the predictions of the prophets on this head, were not verified, till the gospel was preached. (Calmet) --- Then many embraced the faith: several captives also returned to God. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001North.\u0002 Septuagint add, \"and from all places\" where the Jews were in captivity. (Haydock) --- Many thus returned to their own country, ver. 14. (Calmet) --- Israel had been led into captivity sooner, but all were released at once. (Theodoret) (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Gentiles,\u0002 which they all covet, or to which they are invited in the Church. (Calmet) --- \u0001Me.\u0002 On these conditions thou shalt be restored. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001God.\u0002 Hence proceed these miseries and lamentations." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Liars,\u0002 unfruitful; and the idols have left us empty. (Calmet) --- They were placed on the hills. (Houbigant)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Confusion.\u0002 Thus Baal was styled \u0001Boseth,\u0002 contemptuously, Jeremias xi. 13." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Shame.\u0002 We are justly punished with exile, (Calmet) and death. (Menochius)" } ] }, { "chapter": 4, "slug": "id1291.html", "header": "Jeremias iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Blocks;\u0002 idols, (Calmet) and other occasions of sin. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Swear,\u0002 when requisite. (Calmet) --- Thus thou wilt learn to confess one God. (Theodoret) --- If all were upright, oaths would be unnecessary, Matthew v. 34. But as they are not so, (Calmet) this may be a religious act. (Worthington) --- \u0001Justice.\u0002 These three conditions are essential. (Haydock) --- \u0001Him;\u0002 the people, (Calmet) or God. (St. Jerome) --- An oath must attest God, and be used when a thing is true and of moment. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thorns.\u0002 Your misconduct hinders your advancement. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hearts.\u0002 Understand, and act with purity. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cities.\u0002 Nabuchodonosor is at hand." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Robber.\u0002 Nabuchodonosor attacks unjustly, (Calmet) though he be God's scourge." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heart;\u0002 counsel and vigour. --- \u0001Prophets\u0002 of falsehood." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Alas!\u0002 Protestants, \"Then I said: Ah! Lord God, surely thou hast deceived,\" &c., (Haydock) by permitting the people to follow false prophets, Isaias lxi. 17., and Psalm xliii. 19." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Desert\u0002 of Arabia. It may designate Nechao, (2 Paralipomenon xxxv. 20.) who slew Josias, after whose death all fell to ruin." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ephraim.\u0002 At Bethel and Dan the calves were adored. (Calmet) --- But they were now no more. (Haydock) --- The irruption of Nabuchodonosor is announced. He set himself up for a god." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Guards.\u0002 The Chaldeans will besiege the city, and prevent provisions from entering, 4 Kings xxv. 1. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001My.\u0002 God, (St. Jerome) the people, (Grotius) or rather Jeremias speaks." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Moment.\u0002 The cities are destroyed as easily as a tent." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Me,\u0002 practically. They have not honoured me as they ought. (Calmet) --- If they were indeed devoid of sense, they would be excused. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Void.\u0002 Hebrew, \"\u0001Thohu\u0002 and \u0001bohu,\u0002\" like chaos, Genesis i. 2. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Gone.\u0002 Beasts feel the wrath of God, and in a land uninhabited; not even birds will remain, Osee iv. 3. (St. Jerome)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Carmel:\u0002 the beautiful country of Palestine, (Haydock) Jerusalem, (Theodoret) or the mountain so called." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Destroy,\u0002 when Jechonias was led captive. God allowed the people still eleven years to repent; and he afterwards restored the Jews. (Calmet) --- He will never suffer his church to perish. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Repented.\u0002 Only a finite being can do this. God's resolution is here unconditional and fixed." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Stone,\u0002 or antimony, like Jezabel, (4 Kings ix. 30.) to darken and enlarge the eye-lids. --- \u0001Lovers.\u0002 Infidel nations of Egypt, &c." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Child.\u0002 Hebrew and Septuagint, \"a first-born,\" when the pains are most acute. (Calmet)" } ] }, { "chapter": 5, "slug": "id1292.html", "header": "Jeremias v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Go,\u0002 Jeremias, and you who publicly adhere to me. --- \u0001Man.\u0002 Sodom would have been spared for the sake of ten just people, Genesis xviii. 32. Before the reform of Josias, Jerusalem was strangely corrupted, though these expressions be hyperbolical, and spoken as it were in the heat of debate. Josias, Holda, and others, were living at this time, and renowned for their piety." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Falsely.\u0002 Some may confess my name. But they swear falsely, chap. iv. 2. (Calmet) --- Unless the requisite conditions be observed, an oath is unlawful. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Return.\u0002 The miseries with which, Achaz, &c., were afflicted, produced no amendment." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Foolish\u0002 idiots, (Calmet) who have had no means of receiving instruction. (Haydock) --- Such might be more excusable; but when the chiefs offend, the evil is irremediable." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lion.\u0002 Nabuchodonosor. --- \u0001Wolf.\u0002 Cambyses, (Calmet) and \u0001leopard.\u0002 Epiphanes. (Haydock) --- The Chaldeans, Persians and Greeks afflict them. (St. Jerome) --- The first beast may designate Nabuc: the second Nabuzardon: the third, Alexander [the Great?] or Epiphanes. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001How can.\u0002 I have only the character of judge left. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Stallions.\u0002 Hebrew \u0001mashcim,\u0002 (Haydock) \"stretching out,\" as others translate, Ezechiel xxiii. 20. (St. Jerome) --- The horse is the most intemperate of all animals but man. (Aristotle, Hist. vi. 22.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Destroy,\u0002 at the first taking of the city, ver. 18., and chap. iv. 27. --- \u0001Branches.\u0002 Children of Jechonias, (chap. xxii. 30.) and the people. (Calmet) --- Hebrew, \"her battlements,\" (Haydock) Chaldean, \"palaces.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Them.\u0002 The evil shall fall on the head of these impostors. So the wicked deride the prophets (Calmet) impugning the known truth. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Fire.\u0002 Thou shalt declare their impending ruin." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ancient.\u0002 Nemrod founded the empire of Ninive and of Babylon, Genesis x. 10. Nabopolassar had succeeded to the ancient Assyrian and Chaldean sovereigns. Under his son, Nabuchodonosor, the dominions were much enlarged. --- \u0001Say.\u0002 4 Kings xviii. 26." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Devour.\u0002 Hebrew, \"destroy.\" They did not eat human flesh." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Own.\u0002 You shall thus know the difference between the masters. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Understanding.\u0002 Literally, \"heart,\" chap. iv. 22. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001It.\u0002 Nature and chance are improper terms. God regulates all, and has established those laws which preserve the world." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Rain,\u0002 in autumn and in spring, Deuteronomy xi. 14. (Calmet) --- \u0001Fulness.\u0002 Hebrew, \"the weeks for harvest.\" (Haydock) --- That of barley began at the Passover, and that of wheat ended before the feast of weeks, (Exodus xxxiv. 22., and Leviticus xxiii. 10.; Calmet) or Pentecost. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Away.\u0002 The rain comes unseasonably." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Man.\u0002 As some tyrants have done, though this implies (Calmet) the eagerness with which the wicked strive to corrupt mankind. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Of the widow,\u0002 is not in Hebrew. (Calmet) --- \u0001Fatherless.\u0002 Protestants add, \"yet they prosper, \u0001and they,\u0002\" &c. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Nation?\u0002 It is contrary to God's justice not to punish the guilty. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Clapped.\u0002 Hebrew, \"came down to, \u0001or\u0002 received in, \u0001or\u0002 domineered by their hands.\" The priests concurred with these impostors for their own ends. (Calmet)" } ] }, { "chapter": 6, "slug": "id1293.html", "header": "Jeremias vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Strengthen.\u0002 Hebrew also, \"Flee, Benjamites, from the midst,\" &c. Jerusalem belonged partly to this tribe, which prided itself on its valour. --- \u0001Thecua\u0002 was in the lot of Juda, 15 miles south of Jerusalem. --- \u0001North.\u0002 The Chaldeans approach, chap. i. 13. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shepherds.\u0002 So captains are styled, because they feed and govern soldiers. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Prepare.\u0002 Literally, \"sanctify.\" Observe the usual formalities of demanding reparation, offering victims, &c. The Chaldeans thus encourage one another, and will allow themselves no rest day or night, ver. 5." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cold.\u0002 Hebrew, \"come forth.\" All the citizens imitate her vices." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Instructed,\u0002 by afflictions and prosperity, by public and internal admonitions. Willful ignorance is criminal, and drives God away, chap. li. 9., and Psalm lxxx. 12." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Basket.\u0002 Chaldeans, destroy all. Nabuchodonosor took Joakim twice, and afterwards Jechonias and Sedecias, chap. xxix. 2." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Uncircumcised.\u0002 Impure and deaf. (Calmet) --- \u0001Non vocat impossibilitas supplicio quæ de contemptu et infidelitate descendit.\u0002 (St. Jerome)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In.\u0002 Jeremias is indignant. The Lord then orders him to \u0001pour,\u0002 or declare what will ensue. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Prophet.\u0002 Septuagint, \"false prophet,\" chap. iv. 31. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Disgracefully.\u0002 They shall be ashamed, when the contrary to what they declared shall come to pass, chap. viii. 11." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Paths,\u0002 of patriarchs, and of Moses. Avoid novelty in religion. (Calmet) --- This advice is very applicable to the present generation. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Watchmen.\u0002 Prophets, Ezechiel iii. 17., and xxxiii. 2." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Congregation.\u0002 Septuagint, \"shepherds feeding their flocks have heard.\" The Chaldeans are apprised of my resolution against Juda. (Calmet) --- After the Jews had been called repeatedly in vain, the Gentiles obey, Matthew x. 5. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To me.\u0002 For want of proper dispositions; otherwise the offerings of the best things were enjoined, and commendable. The Jews are taught not to depend on external observances, while they neglect the heart. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001North.\u0002 As Babylon lay with respect to Jerusalem, (Worthington) or rather to the east. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Only son.\u0002 Let thy grief be extraordinary, Amos viii. 10., and Zacharias xii. 10." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Trier\u0002 of my people, as of gold in the furnace, Job xxii. 25." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Bellows,\u0002 or crucible. --- \u0001Lead,\u0002 which was intermixed to purify the dross (St. Jerome) of gold and silver. But brass and iron could not be thus purified. All would be lost labour. Afflictions do not correct the obstinate. (Calmet)" } ] }, { "chapter": 7, "slug": "id1294.html", "header": "Jeremias vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gate,\u0002 before all the people. This discourse ends [in] chap. xiii. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Dwell.\u0002 Hebrew, \"make you dwell here.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lord.\u0002 The triple repetition shews the vain confidence of the people, who blindly imagined that the temple would screen them, (Calmet) and that external sacrifices would suffice. But they were rejected with the temple. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dwell.\u0002 Hebrew and Septuagint as [in] ver. 3. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not,\u0002 which have done you no good, and deserve not to be styled gods. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Because.\u0002 Hebrew also, \"although,\" (Sa; Grotius) \"to perform,\" (Chaldean; Montanus) or \"by doing.\" God must surely approve of our conduct, since we are unmolested. (St. Thomas Aquinas; Lyranus) --- But the Vulgate seems preferable, and the people attribute their success to idols, chap. xliv. 17., and 2 Paralipomenon xxviii. 23." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Robbers.\u0002 Our Saviour alludes to this, Matthew xxi. 13. --- \u0001Seen.\u0002 Think not to hide yourselves, as in a den. My temple shall not be an asylum for wretches. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Beginning,\u0002 under Josue. (Haydock) --- The sins of a few priests caused this place to be abandoned, (1 Kings ii. 22., and iii. 4., and Psalm lxxvii. 60.) and shall the crimes of a whole people escape? (Calmet) --- It is true, that place and Jerusalem were once sanctified: but the people being criminal, God retires. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Early.\u0002 Sparing no opportunity of reclaiming you. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ephraim.\u0002 The ten tribes (Worthington) had been led into captivity in the days of Ezechias, the great-grandfather of Josias. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Praise,\u0002 offered to appease my wrath. (Haydock) --- This admirably shews the force of the saints' intercession, which God does not reject, but rather encourages by such declarations. Abraham and Moses did not leave off praying for the guilty, (Genesis xviii. 23., and Exodus xxxii. 10.) and the Lord complains that there was none to withhold him, Isaias lxiv. 7., and Ezechiel xxii. 30. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Heaven.\u0002 That is, the moon, which they worshipped under that name. (Challoner) --- Some understand the sun also and stars, chap. xliv. 17., and Isaias lxv. 11. All the family contributes to promote this idolatry." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Flesh.\u0002 I reject your holocausts. Keep them for yourselves. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001I commanded them not:\u0002 viz., such sacrifices as the Jews at this time offered without obedience; which was the thing principally commanded: so that in comparison with it, the offering of the holocausts and sacrifices was of small account. (Challoner) --- The observance of the decalogue would suffice. Victims were to teach internal piety, Leviticus i. (Worthington) --- God \"brought them out of Egypt, not for the sake of their sacrifices, but that they might....hear his word.\" (St. Irenæus, [Against Heresies] iv. 17.) --- This was the principal design. See Matthew ix. 13., and Osee vi. 6., and 1 Corinthians i. 17. (Maldonat) (Menochius) (Calmet) --- The rules for sacrifices were given after the adoration of the calf, as necessary preservatives against idolatry. (St. Thomas Aquinas, [Summa Theologica] i. 2. q. 102. a. 3.) --- Yet the paschal lamb, &c., had been already commanded. (Calmet) --- Many such absolute expressions imply a condition or comparison. (Gloss.) (Proverbs viii. 10.) --- \u0001I brought.\u0002 Several manuscripts read thus more accurately than the Hebrew, \"He brought,\" (Kennicott) which Protestants abandon, (Haydock) though the present reading may stand. (Chappel.) (Crat.) --- Every variation should be noticed, as this and the former verse \"seem greatly corrupted; perhaps the Syriac version will be the best guide to their true meaning.\" (Kennicott) --- Yet the passage is sufficiently intelligible in the Vulgate and Septuagint." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Thee.\u0002 Septuagint omit this verse, which Grabe replaces. The people will be more inexcusable. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001High.\u0002 People lamented in such places, chap. ix. 13., and Judges xi. 35. (Calmet) --- \u0001Wrath,\u0002 which he treats with the utmost severity. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Abominations.\u0002 Hebrew. We have literally, \"stumbling-blocks,\" \u0001offendicula.\u0002 (Haydock) --- Manasses placed idols in the very temple, as the last kings of Juda did, 4 Kings xxiii. 4., and Ezechiel viii. 3." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Valley,\u0002 to the south of the city. Here Moloc was adored, and Josias therefore contaminated the place, 4 Kings xxiii. 10. (Calmet) --- It was very delightful. (St. Jerome)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Place,\u0002 elsewhere. (Haydock) --- This was verified when Nabuchodonosor and Titus besieged the city. (Calmet) --- The latter was quite shocked. (Josephus, Jewish Wars vi. 14.) See chap. xix., and xxxi. 40." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Bride.\u0002 None shall think of marrying, (chap. xvi. 9., and xxv. 10.; Calmet) all being filled with lamentation. (Menochius)" } ] }, { "chapter": 8, "slug": "id1295.html", "header": "Jeremias viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Graves.\u0002 They might suppose that they would find treasures in them, as the tombs of Semiramis, Cyrus, &c., were thus enriched. This inhumanity seems to have taken place before the last siege, Baruch ii. 24. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Again.\u0002 Why then do not the people strive to repent?" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Stork.\u0002 These birds retire at the approach of winter to warmer climates. In Poland swallows plunge into marshes, like frogs. If instinct teach them to do so, for their preservation, is it not strange that men should be so inconsiderate?" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Falsehood.\u0002 The impostors have deceived you, and they are themselves taken prisoners. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Them.\u0002 Those who understand, and do not observe the law, are not wise. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Others.\u0002 Idumeans, &c. Yet most part of the land remained uncultivated. (Calmet) --- The rest, to ver. 13., \"they will collect their fruits, says,\" &c., is supplied by Grabe. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001They are.\u0002 Or, \"are they?\" &c. (St. Jerome) --- No, they are too hardened, chap. vi. 14." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gather\u0002 into Jerusalem, to be butchered. (Calmet) --- \u0001Away.\u0002 They are now in the greatest distress. (Haydock) --- This probably happened a little before the last siege, chap. xiv." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Silent,\u0002 in utter destruction, 1 Kings ii. 9. We cannot be in a worse condition." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dan,\u0002 by which the Chaldeans must pass, chap. iv. 15. Many have hence inferred that antichrist will be the serpent (ver. 17.) of the tribe of Dan, Genesis xlix. 17. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Charm.\u0002 The Chaldeans will not be moved to pity (Menochius) by any words. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Me.\u0002 God, Jeremias, the people, or rather Jerusalem bewails her children. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sion.\u0002 Thus the people complain, (Menochius) or God answers them that they had no reason to have recourse to idols for protection. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Saved.\u0002 Our hopes of redress are vanished. We must still pine away for want of food. (Haydock) --- The siege continues, though we had been assured it would shortly be terminated. (Calmet) --- It commenced January 30, the year of the world 3414. Soon after Nabuchodonosor went to meet Pharao, and having defeated him, returned about June, the year of the world 3415, and after 390 days took the city, 27th of July, the year of the world 3416. (Usher) (Chap. xxxix. 2.) (Calmet) (Ezechiel iv. 5.) (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I.\u0002 Jeremias. (Menochius) --- The prophet continues to speak in the next chapter." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Balm,\u0002 (\u0001resina\u0002) \"turpentine,\" (Calmet) which was much used. (Dioscor. i. 66.) --- \u0001Galaad\u0002 was famous for the best, chap. xlvi. 11., and Genesis xxxvii. 25. --- \u0001Closed?\u0002 Have I not sent prophets? But they will not be healed. (Calmet)" } ] }, { "chapter": 9, "slug": "id1296.html", "header": "Jeremias ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To.\u0002 Hebrew is more expressive. (Calmet) --- \"Who will give my head waters, (Haydock) or change it into water, and my eyes into a fountain.\" (Calmet) --- Protestants, \"Oh that my head were waters.\" (Haydock) --- The miseries of my people are so great, (Calmet) a few tears would not suffice to bewail them. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men.\u0002 Why cannot I retire (Menochius) from this scene of misery, or afford some consolation to the captives? Septuagint, \"Who will give me the last station in the desert?\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lies.\u0002 They are bent on deceit (Calmet) and murder, (Haydock) ver. 8., and Psalm lxiii. 4., and cxix. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Deceitfully.\u0002 A man must guard against his relations and domestics, Micheas vii. 5., and Matthew viii. 35. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Iniquity.\u0002 It is become natural to them. (St. Jerome) --- They cannot lay the blame on the violence of passion. They sin on purpose. (Calmet) --- Septuagint, \"they have not left off, (6.) in order to be converted. Usury upon usury; fraud upon fraud; they,\" &c. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Try them\u0002 in the crucible of war, chap. vi. 27. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Owner.\u0002 Hebrew \u0001mikne,\u0002 \"cattle,\" or (Haydock) \"substance.\" (St. Jerome) --- \u0001Departed.\u0002 Beasts and birds will not continue long after men cease to cultivate the country. (Theodoret) (Chap. iv. 25., and xii. 4., and Sophonias i. 3.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sand.\u0002 The stones were burnt to dust, 2 Esdras iv. 2. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Gall.\u0002 Hebrew \u0001rosh,\u0002 \"poison,\" &c., Deuteronomy xxix. 18. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Consumed.\u0002 Chap. xliv. 27. No country shall afford them protection. (Calmet) --- The richer sort were made captives, and most of the people destroyed, but not all, chap. iv. 27. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wise,\u0002 in composing or singing the \u0001Nænia,\u0002 or mournful songs, recording the praises of the deceased. (Calmet) --- \"This custom still subsists in Judea: women go about with dishevelled hair and naked breasts, with \u0001mournful\u0002 tunes, exciting all to tears.\" (St. Jerome) --- Music was also used, Matthew ix. 23. Thus feigned tears, at least, would supply the want of real ones." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For.\u0002 This was the song. (Calmet) --- \u0001Streets.\u0002 Death spares none. The least suspecting fall. (Haydock) --- It enters by the windows, if the doors be shut, Joel ii. 8." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Speak.\u0002 Our editions of the Septuagint omit this word, though St. Jerome found it in his copies, (Calmet) and in Theodotion, expressed by \"death;\" while others rendered it, \"speak,\" as the same letters \u0001dbr,\u0002 may have both meanings, according as people may please to pronounce them. (St. Jerome) --- Grabe supplies, \"by death. (22.) These things, says the Lord.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Me.\u0002 Virtue will save, when riches, &c., will prove useless. (Menochius) --- Phocilides, a pagan, said, (Calmet) \"Boast not of wisdom, strength, or riches great. One God is wise, and potent too, and rich.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Egypt.\u0002 the uncircumcised shall be punished as well as Juda, if they transgress. Only the Jewish nation properly observed the right of circumcision generally, or at first. Others imitated them, but with various ceremonies. (Calmet, Diss.) (Ezechiel xxxi. 18., and Judith xiv. 6.) --- Hyrcan obliged the Idumeans to receive circumcision. (Josephus, Jewish Antiquities xiii. 17.) --- \u0001Round.\u0002 The Arabs, &c., Leviticus xix. 27. (Calmet) --- \u0001Heart.\u0002 All then became guilty, Romans ii. 25. (Menochius) --- Neither these nations nor Juda was circumcised in heart, and of course were hypocrites. (Worthington)" } ] }, { "chapter": 10, "slug": "id1297.html", "header": "Jeremias x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ways.\u0002 Religious rites, ver. 3. --- \u0001Fear.\u0002 Worship, Leviticus xix. 14. --- \u0001Signs.\u0002 They were designed to point out the seasons, Genesis i. 14. (Calmet) --- Heathens thought that they had a divine power. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Asunder.\u0002 Isaias xliv. 8., Baruch vi. 3., and Wisdom xiii. 11. The pagans themselves laughed at such folly. (Calmet) --- If such things were gods, the makers and tools deserved more adoration: \u0001Fabri deorum vel parentes numinum,\u0002 says Prudentius. The vanity of such idols was more easily discerned than that of the stars. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tree.\u0002 The ancient statues were ill-formed, (Diodorus 4.) before Dedalus brought the art to greater perfection, and gave them a living attitude." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001There.\u0002 Septuagint omit the three following verses; and from ver. 9., \u0001all these,\u0002 &c., to the end of ver. 10., which Grabe inserts in a different character. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wise.\u0002 Manuscript 2 has in the margin \"kings,\" perhaps more correctly. (Kennicott)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Vanity,\u0002 and shews them clearly to be foolish (Calmet) and wicked. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ophaz,\u0002 or Phison, (Genesis ii. 11.; Calmet) the coast of Pegu, Faprobana, &c. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wrath.\u0002 God is the true cause of all that terrifies mankind." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Heaven.\u0002 This verse is in Chaldean, for the captives to use at Babylon, to defend themselves. It should be in a parenthesis, as it interrupts the discourse. Perhaps it was added during the captivity." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Voice.\u0002 Thunder, (Psalm xxviii. 3.) which is usually the forerunner of rain. Lightning is occasioned by the inflamed exhalations of conflicting clouds." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Knowledge.\u0002 If it were real, he would see the vanity of idols, ver. 8. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Portion.\u0002 The Lord. (Haydock) (Psalm lxxii. 6.) --- \u0001Rod,\u0002 to measure, (Psalm lxxiii. 2.) or the sceptre and ruler. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Shame.\u0002 Idols. See if they will keep thee. Hebrew, \"thy merchandise,\" or most precious effects." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Found\u0002 by the enemy. Hebrew also, \"find\" me, being taught by affliction, chap. xxix. 13. (Calmet) --- Entering into sentiments of penance, they shall say, \u0001Woe,\u0002 &c. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001North.\u0002 He has announced this conqueror eight times. --- \u0001Dragons. Tannim\u0002 means \"huge reptiles,\" whether of sea or land. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The way,\u0002 &c. Notwithstanding man's free-will, yet he can do no good without God's help, nor evil without his permission. So that, in the present case, all the evils which Nabuchodonosor was about to bring upon Jerusalem, could not have come but by the will of God. (Challoner) (Worthington) --- This prince succeeds by thy order. (Theodoret) --- Yet chastise us as a father, and leave us not to his fury, ver. 24. (Calmet) --- \"Let new preachers blush, who say that each one is governed by his own will,\" (St. Jerome; chap. ix. 23.) and able to do good without God's grace. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Judgment.\u0002 Chap xxx. 11., and Psalm vi. 1. Justice is not contrary to mercy. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Glory.\u0002 This is repeated from Psalm lxxviii. 6. (Menochius) --- The prophet supposes that these nations will not repent, and that their sins are more enormous. To see God's people treated with greater severity, might scandalize the weak, while infidels would take occasion to abuse their own impunity. (Calmet)" } ] }, { "chapter": 11, "slug": "id1298.html", "header": "Jeremias xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The,\u0002 &c. He continues his discourse, (ver. 15.) or rather addresses the people, when Josias renewed the covenant, 2 Paralipomenon xxxiv. 29., Leviticus xxvi., and Deuteronomy xxvii. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fathers.\u0002 God chooses his people for obedience, not for kindred, &c. (St. Jerome) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Amen.\u0002 Septuagint, \"So be it.\" (Haydock) --- Thou hast fulfilled thy engagements." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cities,\u0002 or to those who come thence to the temple, that all may know." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For.\u0002 This and the next verse have not been read by Septuagint; (Calmet) but only \"and they did not comply.\" Grabe supplies the rest. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Brought;\u0002 or \"will bring,\" seems preferable. What does the history of God's people till the captivity exhibit, but scenes of disorder and of succeeding misery? (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Conspiracy.\u0002 They are leagued together to do evil, with all earnestness. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To them,\u0002 for a long time. Yet they must not despair, or have recourse to idols, (ver. 12.) or witches, 1 Kings xxviii." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Confusion.\u0002 Thus he contemptuously denotes \u0001Baalim,\u0002 chap. iii. 24. (Calmet) --- Various idols were objects of adoration, (Haydock) so that no city or street, perhaps not any house, was pure, chap. vii. 18., and xliv. 17., Isaias lxv. 11., and Ezechiel xvi. 25." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Beloved, dilectus.\u0002 Hebrew and Septuagint have the feminine. Chaldean, \"people.\" They presumptuously thought that they would be freed from all their abominations, by partaking of the sacrifices. (Calmet) --- But the offerings of such are not accepted. (Menochius) --- The flesh is holy, but is of no service to the obstinate sinner. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Burnt,\u0002 by lightning. The olive was a most useful and beautiful tree." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Shewedst me.\u0002 He insinuates that something more than what appears must be understood. (Theodoret) --- All Christians explain what follows of Jesus Christ, (St. Jerome; Worthington) whom Jeremias prefigured in his sufferings. (Calmet) --- \"Let us follow the rule which shews that all the prophets did most things for a type of our Lord and Saviour; and what was now done by Jeremias, foreshewed what would happen to our Lord.\" (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Meek:\u0002 pet lamb. The Arabs still keep one in their houses, 2 Kings xii. 3. (Bochart ii. 46.) (Calmet) --- \u0001Knew.\u0002 I acted as if I had been ignorant. (Menochius) --- Yet Christ foretold his sufferings, Matthew xx. 18., &c. (Worthington) --- \u0001Bread.\u0002 Christ, \u0001the bread of life,\u0002 was nailed to the disgraceful \u0001wood.\u0002 (St. Jerome; St. Gregory, Mor. iii. 12.) --- They threaten to beat him, (De Dieu) or to mix a poisonous wood with his food. (Calmet) (Menochius) --- Some Jews had corrupted this text in St. Justin's time. (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sabaoth.\u0002 That is, of hosts or armies; a name frequently given to God, in the Scriptures. --- \u0001Thy revenge.\u0002 This was rather a prediction of what was to happen, with an approbation of the divine justice, than an imprecation. (Challoner) --- He speaks of the impenitent, (St. Jerome) and wishes they may be converted." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Life.\u0002 What precedes, was spoken concerning the prophet, though it regarded Christ also in a proper but more elevated sense. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Remains.\u0002 All these priests shall perish, Psalm xxxvi. 28. (Haydock) --- He speaks of the wicked, as a remnant was still left, chap. iv., and Isaias x. (Worthington)" } ] }, { "chapter": 12, "slug": "id1299.html", "header": "Jeremias xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Is just.\u0002 Hebrew, \"judgment.\" Septuagint, \"I will make my apology to thee.\" Jeremias had been grievously persecuted by his countrymen: he therefore mentions a subject which has been the source of much perplexity. The success of the wicked is a temptation for \u0001weak\u0002 souls. See Job xxi., Psalm lxxii. 3., and Habacuc i. 13. (Calmet) --- The prophets often speak in their names, not being ignorant or doubtful of the justice of divine providence. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Reins.\u0002 They have thy name in their mouth, but not in their heart, Isaias xxix. 13., and Matthew xv. 8." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gather.\u0002 God orders his prophet to announce the misery of the wicked." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mourn?\u0002 Is not this a proof of my providence in chastising Juda? This famine is specified [in] chap. viii. 13., and xiv. 4. (Calmet) --- \u0001Last end.\u0002 Two letters seem to be transposed in Hebrew, as the Septuagint read \"ways.\" (Kennicott) --- The impious blaspheme as if all were ruled by chance. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Horses.\u0002 If thou hast been terrified at the threats of thy fellow-citizens, how wilt thou withstand those of Jerusalem? (Menochius) or he speaks to Juda, who would not be able to resist the Chaldeans, since the Philistines, &c., had routed the Jews, though destitute of cavalry. --- \u0001Jordan,\u0002 or the nations of Ammon, &c., on that side. (Calmet) --- Protestants, \"if in the land of peace, \u0001wherein\u0002 thou trustedst, \u0001they wearied thee,\u0002 then how wilt,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To thee.\u0002 Edom, &c., made a league with Sedecias, which they broke. They always bore a hatred to the Jews, though sprung from the same stock, chap. xxvii. 1., and Lamentations iv. 21. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Soul;\u0002 people, (Haydock) whose punishment was decreed. Say not, therefore, that the wicked always prosper." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "As a. Septuagint, \"a den of the hyena:\" Alexandrian, \"robbers.\" Grabe inserts, \"or a den around it?\" (Haydock) --- They have read áuss, \"a den,\" instead of hait, \"a bird.\" Bochart, (iii. 11.) however, shews that the latter word denotes various wild beasts, and nearly follows the Septuagint. Though the inheritance be most charming, it shall not pass unpunished. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Pastors;\u0002 princes of my people, as well (Haydock) as of the Chaldeans, chap. vi. 3." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Heart,\u0002 to seek God and the cause of their misfortunes." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Fruits.\u0002 They shall not satisfy your expectations or wants." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Land.\u0002 Nabuchodonosor led the Ammonites, &c., into captivity, five years after the Jews. (Josephus, Antiquities x. 11.) (Calmet) --- After the children are chastised, the rod is burnt. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Land;\u0002 the Jews, as well as their neighbours, chap. xlix. 6. (Menochius) (Isaias xxiii. 15., and Ezechiel xvi. 55.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001People.\u0002 After the captivity, converts were more cherished. Yet the predictions concerning the call of the Gentiles were accomplished only by the preaching of the gospel. (Calmet)" } ] }, { "chapter": 13, "slug": "id1300.html", "header": "Jeremias xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Girdle,\u0002 usually worn by women. (St. Jerome) (Exodus xxviii. 42.) --- It denoted the Jews, who became more corrupt during the captivity; (ver. 7, 11.) so that God delivered them out of his pure mercy. Thus He explains this prophetical action. (Calmet) --- \u0001Loins.\u0002 God cherished his people. (Menochius) --- \u0001Water.\u0002 He made choice of them when they were rough and deformed. (St. Jerome) --- Their sins cause their ruin. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Euphrates,\u0002 above 150 leagues distant. Some think this was only to be done in spirit: but it is generally supposed that the prophet made this long journey twice. Bochart suggests that Euphrates (Hebrew \u0001Peratha\u0002) may be put for \u0001Ephrata,\u0002 or Bethlehem, as the first syllable is often cut off. (Calmet) --- Yet a journey to the Euphrates would represent more strikingly the destination of the people; and it would not be difficult for God to convey Jeremias thither in a short time, if requisite, as he sent Habacuc through the air to carry a dinner to Daniel; (xiv. 32.) though this supposition is not here necessary, as the labour to which Jeremias was repeatedly exposed, might shew the people their manifold transgressions and captivities. (Haydock) --- Such prophetic actions make a deeper impression than words, Hebrews i. The ingratitude of the people is here described, to chap. xxi. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rot.\u0002 I will bring them low. (Menochius) --- They shall see that all their dependance must be on the divine mercy." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Glory;\u0002 that they might serve me for the edification of the world." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bottle,\u0002 of earthen ware, chap. xxv. 27. (Calmet) --- Every man shall suffer, ver. 13. (Haydock) --- This is another prophetical similitude denoting extreme perplexity. (Worthington) --- \u0001Do.\u0002 They deride the prophet, as if he said nothing worthy of notice. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dark.\u0002 John xii. 35. --- \u0001Mountains,\u0002 beyond the Euphrates, resembling clouds." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My soul.\u0002 Jeremias can do no more. (Calmet) --- Septuagint, \"your soul,...your eyes,\" &c. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Queen;\u0002 Nohesta, mother of Joachim, or to the consort of Sedecias. (Calmet) --- Septuagint, \"to the princes.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001South,\u0002 belonging to Juda; (Calmet) or Egypt will afford no protection. (Tournemine) (Chap. xxxvii. 3, 10.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001North:\u0002 ye Chaldeans. (Haydock) --- Hebrew and Septuagint, \"see those who come.\" --- \u0001Cattle.\u0002 O king, what account wilt thou give of the people to the Almighty? (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Head.\u0002 Achaz called the Assyrians into the country, and Ezechias had shewn his treasures to the Babylonians. Other kings excited God's indignation." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Defiled.\u0002 Thou art exposed to the brutality of the soldiers." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Evil.\u0002 Bad habits are a sort of second nature. I speak in vain. (Calmet) --- Yet God sometimes converts inveterate sinners, who cannot rise of themselves. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Appeared.\u0002 Thou art treated as a wretched and vile captive. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Me;\u0002 to serve me. (Menochius)" } ] }, { "chapter": 14, "slug": "id1301.html", "header": "Jeremias xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Drought,\u0002 during the last siege, (ver. 18.; St. Jerome) or after the captivity of Jechonias; (chap. viii. 13.) though the famine might happen in the days of Josias, Joel i. (Calmet) --- This scourge was in punishment of sin, and signified the privation of grace. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Water.\u0002 Siloe was the only spring near, and it was often dry, (St. Jerome) though it was formerly abundant, (Josephus, Jewish Wars vi. 6.) as well as the fountain of Gehon. The city was furnished with cisterns. (Calmet) --- But all was now dry. (Haydock) --- \u0001Heads;\u0002 mourning, 2 Kings xv. 30." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Field.\u0002 They prefer places frequented by men. (Pliny, [Natural History?] viii. 32.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wind,\u0002 for refreshment. --- \u0001Failed,\u0002 through want, though they be very piercing." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sake.\u0002 We have the honour to be called thy people. We urge no merit of our own." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lodge.\u0002 The Fathers apply this to our Saviour, in a spiritual sense. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wandering.\u0002 Septuagint, \"sleeping;\" (Haydock) or as a boaster, who thinks himself strong. (Worthington) --- \u0001Upon us.\u0002 Shall strangers rule over thy people?" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rested.\u0002 They are inconstant, fond of novelties, and apply to idols." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Good,\u0002 that the drought may be removed. (Calmet) See chap. vii. 16., and xi. 14. (Menochius) --- \"It is folly to pray for him who has sinned unto death,\" (St. Jerome; 1 John v. 16.) by final impenitence. (Calmet) --- Sacrifices will not benefit the impenitent. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ah.\u0002 Hebrew has only one exclamation, or three letters, which Aquila renders, Ah, ah, ah., chap. i. 6., and Ezechiel iv. 14. (Haydock) --- Jeremias lays the blame on false prophets. (Calmet) --- Yet they afford no excuse to thy followers. Both fall into the ditch. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My.\u0002 Septuagint, \"your eyes.\" Jeremias shews by his tears the future misery. (Calmet) --- \u0001Virgin.\u0002 Though many were sinners, the Church had some just souls. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Famine.\u0002 Under Jechonias many were slain, and the chiefs carried into captivity, 4 Kings xxiv. 12. --- \u0001Into.\u0002 Hebrew, \"through the land, and are ignorant.\" Chaldean, \"they apply to their business, to earthly concerns, and care not,\" chap. v. 31." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Glory;\u0002 heaven, the temple or Jerusalem. How will infidels blaspheme!" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Rain.\u0002 Let not the people have recourse to idols, (Calmet) in despair. (Haydock)" } ] }, { "chapter": 15, "slug": "id1302.html", "header": "Jeremias xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001If.\u0002 The Geneva Bible reads corruptly, \"Though Moses...stood,\" contrary to Hebrew and Greek. (Worthington) --- \u0001And Samuel.\u0002 These two had shewn a particular love for the people, Exodus xxxii., and 2 Kings xii. (Calmet) --- Ezechiel (xiv. 4.) specifies Noe[Noah], Daniel, and Job, who were eminent for sanctity. Daniel was still alive. Yet God will not grant their request; and he forbids his prophet to pray for those who were resolved not to repent, chap. xiv. 11. (Haydock) --- Their punishment was fixed, and God will not remit it at the request either of the living or of the dead. Hence it is evident, that the dead could and did sometimes make intercession, otherwise they would not here be mentioned. To evade this argument, Protestants in the Geneva Bible, suppose God's \"meaning \u0001to be,\u0002 that if there were any man living, moved with so great zeal towards the people as were these two, yet he would not grant their request, for so much as he had determined the contrary.\" Yet surely Jeremias, Daniel, &c., had a similar zeal; and therefore the text speaks of Moses and Samuel in a state of happiness, where their charity is greater than in this life, as St. Jerome, St. Chrysostom (hom. 1. in 1 Thessalonians) and St. Gregory (Mor. ix. 12.) explain it. (Worthington) --- Jeremias had been praying earnestly for the people in the temple. But God answers his request with a severity rarely witnessed in Scripture, ordering him to drive the people out, or to announce that they should be thus treated. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Death.\u0002 This Hebrew phrase intimates that some should die by sickness, &c. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kinds\u0002 of persecutors, the sword, &c. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rage.\u0002 Hebrew, \"agitation.\" (Calmet) --- Septuagint, \"necessities.\" Protestants, \"to be removed into all,\" &c. (Haydock) This the event verified, Isaias xi. 11. --- \u0001Manasses.\u0002 Though he obtained pardon, the people would not imitate his repentance. A dreadful warning for princes! (Calmet) --- \"The people generally perish by the fault of their governors.\" (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Peace.\u0002 All will abhor thee. (Calmet) --- \"The creatures cannot be so clement as the Creator.\" (St. Jerome)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Intreating thee.\u0002 Hebrew, \"of being intreated;\" (St. Jerome) or, \"of repenting,\" and suspending the effects of my wrath. (Calmet) --- Septuagint, \"I will no longer spare them.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Will,\u0002 or \"have scattered\" the ten tribes, and many of Juda, before the last siege. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Man,\u0002 or \"a spoiler of the young man,\" (Haydock) so that the \u0001widow\u0002 shall also be deprived of her children. Hebrew, \"the young spoiler,\" Nabuchodonosor. He shall not come like a night thief, to attack the metropolis." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Seven:\u0002 many. It is not common for a mother to lose so numerous a family; yet such shall be the misfortune of Jewish parents. The synagogues shall decrease. --- \u0001Day.\u0002 Her prosperity shall end on a sudden. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Strife.\u0002 Jeremias was under continual persecution, (Menochius) yet ceased not to reprimand the wicked. (Haydock) --- \u0001Obsequium amicos, veritas odium parit.\u0002 (Cicero) --- \u0001Usury.\u0002 Such people are exposed to contention. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Remnant;\u0002 posterity, (Calmet) or rather possessions, as the prophet never married, chap. xvi. 2. (Haydock) --- God assures him that he shall be protected. (Menochius) --- The Chaldeans treated him with respect, chap. xxxix. 2., and xl. 1. Sedecias and the people had often recourse to him. Chaldean, \"They will come to intreat thee, when the enemy shall straiten them.\" (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Iron.\u0002 Shall the \u0001iron\u0002 (that is, the strength of Juda) stand against the stronger iron of the north, (that is, of Babylon) or enter into an alliance upon equal footing with it? No, certainly; but it must be broken by it. (Challoner) --- Iron is not easily united with brass, though Pliny ([Natural History?] xxxiv. 4.) mentions a statue of this nature. Neither iron nor brass can stand against steel, which is meant by the iron from the north. The Jews shall not hurt Jeremias, ver. 20., and chap. i. 17. (Calmet) --- Protestants, \"shall iron break the northern iron and the steel?\" The \u0001riches\u0002 of Juda shall become a prey, ver. 13. (Haydock) --- Stronger kingdoms easily oppress their weak allies. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bring.\u0002 Septuagint, \"enslave thee to thy,\" &c. Chaldean, \"thou shalt serve.\" (Haydock) --- They have read (Calmet) \u0001hahabadti.\u0002 Hebrew has \u0001r\u0002 instead of \u0001d,\u0002 \"I will make \u0001thee\u0002 to pass with thine enemies into a,\" &c. (Protestants) (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Patience.\u0002 That is, let not thy patience and long suffering, which thou usest towards sinners, keep thee from making haste to my assistance. (Challoner) --- He is actuated by a zeal for God's glory. (Calmet) --- He is afraid of his own weakness, and begs to be delivered shortly, Psalm xii. 2. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eat them.\u0002 I received them most cordially, (Ezechiel iii. 1.; Haydock) as one who is hungry. --- \u0001Upon me.\u0002 I was recognized as the prophet of the Lord." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Jesters,\u0002 who deride religion, (Psalm i. 1.) or sport away their time. (Calmet) --- \u0001Hand,\u0002 through vanity. Literally, \"and I boast of.\" (Haydock) --- I rejoiced in suffering, as this prophet. Many (Calmet) supply \u0001nor\u0002 from the former part of the sentence. (Menochius) --- \u0001Threats.\u0002 I could not refrain from admonishing the people of their ways, (Haydock) which I would not countenance by my presence. (Calmet) --- All indeed kept at a distance from me." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Trusted.\u0002 It is not cured as soon as might be expected. (Haydock) --- It continually breaks out again, (Menochius) like a bog not properly drained. (Haydock) --- Hebrew, \"Thou art become,\" &c. Chaldean, \"break not thy promise, as,\" &c., Do not reject me when I stand most in need of redress. (Calmet) --- My hopes seem (Haydock) vain. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Converted,\u0002 and cease to fear the people; (Calmet) and confide in my \u0001precious\u0002 words, (Haydock) despising the \u0001vile\u0002 threats of the people. (Menochius) --- \u0001Mouth;\u0002 interpreter, Exodus iv. 16. Chaldean, \"If thou wilt recall the wicked into the way of justice, though shalt fulfill my will.\" See St. Jerome in Psalm cv. 32. --- \u0001To thee.\u0002 Thus Sedecias and the people acted, chap. xxi. 1., and xlii. 2. (Calmet) --- The prophet must not give way to sinners, but they must be reclaimed. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Mighty;\u0002 Chaldeans. Providence watched over Jeremias, amid all his enemies. (Calmet)" } ] }, { "chapter": 16, "slug": "id1303.html", "header": "Jeremias xvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Place.\u0002 It was going to be destroyed, and the cares of a family might interrupt the prophet. The Fathers believe that Jeremias never married, (see St. Jerome in chap. xxiii. Isidor.) which was then a rare example. (Calmet) --- He always lived a single life, and not only in time of tribulation. (St. Jerome, contra Jov. 1.) (Worthington) --- The Church enforces this \u0001law of God\u0002 for her sacred ministers, in subdeacons and the higher orders. St. Paul shews the propriety of such a regulation, (1 Corinthians vii.) which innovators deem unnatural and tyrannical. How then could God enforce it once? With his grace we may observe celibacy like Jeremias. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Illnesses,\u0002 denoting God's wrath. (St. Jerome) --- \u0001Earth.\u0002 The privation of sepulture was accounted one of the greatest evils." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Feasting:\u0002 usual at burials for all relations. (Calmet) --- This custom reduced many to poverty. (Josephus, Jewish Wars ii. 1.) ---" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cut.\u0002 Moses prohibited this being done in honour of Adonis, Leviticus xix. 27., Deuteronomy xiv. 1., and Ezechiel xxvii. 31. \"The custom of cutting the arms and hair still subsists in Judea,\" says St. Jerome; and in other countries. (Plut.[Plutarch?] Herodotus iv. 71.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cup.\u0002 Most exquisite things were sent on such occasions. (Buxtorf, Syn. xxxv.) (Proverbs xxxi. 6., Tobias iv. 18., and John xi. 19.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Feasting.\u0002 Hebrew, \"of drinking,\" in times of joy." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fathers.\u0002 Hence you are justly partakers of their punishment, Matthew xxiii. 32. (Calmet) --- A continuance in sin brings on severe punishments; after which, God again shews mercy. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gods. Elohim,\u0002 \"masters,\" &c., chap. xvii. 4. Chaldean, \"idolatrous nations.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fathers.\u0002 He joins consolation with distressing predictions, and alludes to the redemption of mankind, of which the return of the Jews was the most striking pledge." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Rocks.\u0002 They shall be found in all their lurking places, Ezechiel xii. 12., and Habacuc i. 4. (Calmet) --- The apostles shall save them. (Origen) --- The Medes and Persians shall grant them liberty; or rather Nabuchodonosor shall \u0001fish\u0002 at first, and afterwards \u0001hunt\u0002 or destroy more of the Jews. (Calmet) --- Apostolical men (Worthington) shall be like rocks, (St. Jerome) for the protection of their hearers." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Double:\u0002 enormous. (Haydock) (Chap. xvii. 18.) --- I will punish them doubly. --- \u0001Carcasses.\u0002 So he styles the victims, or idols, the representations of dead men." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Them.\u0002 After the captivity many were converted, Esther viii., and 1 Esdras vi. 21. Edom was forced to receive circumcision. But this was nothing in comparison with the crowds which embraced the gospel." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Make gods.\u0002 This consideration alone suffices to shew their absurdity. (Calmet) --- \"Man must now be merciful to god!\" (Tertullian, Apol.) --- No one can make even a man, much less a god. (St. Jerome) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Power,\u0002 in taking vengeance on idolatry. --- \u0001Lord.\u0002 \"He who is;\" (Calmet) \u0001Jehova.\u0002 (Haydock)" } ] }, { "chapter": 17, "slug": "id1304.html", "header": "Jeremias xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The.\u0002 Grabe (de Vit. p. 8.) observes that the four first verses were omitted in the Septuagint by some careless transcriber, long before the days of Origen, who restored them from the Hebrew and the other Greek versions. On such occasions his work was very useful; but the marks being soon neglected, great confusion ensued. (St. Jerome) (Kennicott, Dis. ii.) --- Grabe has restored these verses in his edition. (Haydock) --- Eusebius (Dem. x.) and Theodoret acknowledged them; and Nobilius found the first verse thus expressed in many copies, (Calmet) as it is in Grabe: \"The sin of Juda is expressed in writing with a \u0001finger\u0002 nail of adamant, cleaving to the breast of,\" &c. (Haydock) --- \u0001Altars,\u0002 to appear more conspicuously to the latest times. This excited God's indignation. (Calmet) --- These figurative expressions shew the inveterate malice of the people. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sin\u0002 of idolatry, chap. xv. 13." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Be left.\u0002 Protestants, \"discontinue from thine,\" &c. (Haydock) --- The land shall have its sabbaths, which thou wouldst not allow. (Chaldean) (Exodus xxii. 11., and Leviticus xxvi. 34.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thus.\u0002 Septuagint continue from the last chapter, \"cursed,\" &c. (Haydock) --- Sedecias had formed alliances with several princes, instead of turning to the Lord, chap. xxvii., and xxxvii. (Calmet) --- Our chief dependence must be on God, not on human policy. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tamaric.\u0002 A barren shrub, that grows in the driest parts of the wilderness. (Challoner) --- \u0001Harhar\u0002 denotes some sort (Haydock) of \"useless wood.\" (Symmachus) See chap. xlviii. 6., and Isaias xvii. 2. --- \u0001Salt,\u0002 like the environs of Sodom, the fruits of which were bad." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fruit.\u0002 See Psalm i. 3. (Pindar, Nem. viii.) How different from the wicked! (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Perverse.\u0002 Septuagint, \"deep.\" --- \u0001Unsearchable.\u0002 Septuagint, \"man, who shall know him?\" (Haydock) --- God alone can search the heart by his own power. He enables saints to do it by the light of glory, or of prophecy; as Eliseus and St. Peter knew secret transactions. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Partridge.\u0002 Hebrew \u0001kore,\u0002 (Haydock) may mean the \"coucou.\" The \u0001kra\u0002 lays many eggs, \u0001all of\u0002 which she does not hatch. (Calmet) --- Protestants, \"\u0001As\u0002 the partridge sitteth \u0001on eggs,\u0002 and hatcheth \u0001them\u0002 not,\" &c. (Haydock) --- It is rare that all produce birds; so the unjust do not succeed (Calmet) in the \u0001end.\u0002 (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Throne.\u0002 The temple. We may also read \"O high,\" &c., chap. xiv. 21." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Earth,\u0002 where alone their portion shall be, (Apocalypse iii. 5,) or they shall be forgotten. It is a proverbial expression, like that of Catullus:" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Come.\u0002 We have several instances of such impious sarcasms, Isaias xxviii. 10., and xxxiv. 13., Amos ii. 12., and Micheas ii. 6. (Calmet) --- We fear not the Chaldeans. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Troubled.\u0002 Hebrew, \"in haste to be a pastor after thee.\" Chaldean, \"I delay not, at thy command, to announce thy truths to them,\" chap. i. 6. Jeremias was aware of the dangers attending his office, yet not dismayed. --- \u0001Day:\u0002 approbation, (1 Corinthians iv. 3.) or advantages of the world. (Calmet) --- \u0001Of man.\u0002 Hebrew also \"of the wretched:\" \u0001anush.\u0002 I wished rather for the people's welfare, (Haydock) and sought not their ruin. (Chaldean) (Theodoret)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Let them be confounded,\u0002 &c. Such expressions as these in the writings of the prophets, are not to be understood as imprecations proceeding from malice or desire of revenge, but as prophetic predictions of evils that were about to fall upon impenitent sinners, and approbations of the ways of the divine justice. (Challoner) --- The prophet has already prevented this objection, ver. 16. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Gate\u0002 of the palace, or that by which the kings entered the temple, on the west. The time when this admonition was given is not ascertained." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Souls.\u0002 Those who broke the sabbath were to die, Exodus xxx. 15., and Numbers xv. 32. --- \u0001Burdens,\u0002 or servile work. (Calmet) --- The Jews trifle in deciding what is a burden. (Origen, prin. iv. 2.) --- Sabbath often denotes the observance of the whole law. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001David.\u0002 I will observe my covenant, 2 Kings vii. 12. --- \u0001Horses:\u0002 in prosperity, (Menochius) provided this law, as well as all the rest, be observed. (Haydock) --- Such temporal rewards were commonly proposed under the law, as spiritual ones are now. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sacrifices.\u0002 Hebrew \u0001mincha,\u0002 (Haydock) \"offerings\" of flour, wine, &c. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Fire,\u0002 by means of Nabuzardan. (Menochius) --- The city shall be entirely destroyed. (Calmet)" } ] }, { "chapter": 18, "slug": "id1305.html", "header": "Jeremias xviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Potter's.\u0002 Thus God would shew his dominion over all, Romans ix. 21." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wheel.\u0002 Hebrew, \"stones.\" Septuagint, \"seats;\" or \"wheel.\" (Chaldean) (Exodus i. 16.) See Ecclesiasticus xxxviii. 32. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Broken.\u0002 So Providence ordered it. (St. Jerome) --- How should this idea humble man! (Calmet) --- A potter may mould afresh the clay as long as it is soft, but God can change the hardest heart. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Shall repent,\u0002 having free-will, though prevented by grace. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hopes.\u0002 Chap. ii. 25. Septuagint, \"we are valiant men.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Virgin.\u0002 The disorders of Israel are thus enhanced. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Snow.\u0002 It continues on \u0001Libanus\u0002 seven or eight months, (La Roque quoted. Univ. Hist. ii. p. 363) or all the year; (Tacitus, Hist. v. 6.) and hence the mountain is justly denominated \"white,\" as the Alps and Albion are from \u0001albon.\u0002 (Bochart; Parkhurst, p. 155.) (Haydock) --- \u0001Away.\u0002 Yet my people abandon me, to serve idols! Hebrew may have many other senses to the same purpose. Septuagint, \"Shall the mountain springs fail, or snow from Libanus? Shall a stream forcibly driven by the wind, turn aside?\" (Haydock) --- The laws of nature are observed by inanimate things, and shall my people be so foolish as to follow mere vanity." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ancient;\u0002 followed by the patriarchs, chap. vi. 16." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Head,\u0002 through contempt (Calmet) and pity, Lamentations ii. 15." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Burning.\u0002 Hebrew \u0001kadim,\u0002 \"eastern,\" (Haydock) coming from Desert Arabia, Exodus x. 13. (Calmet) --- \u0001Back.\u0002 Thus the Lord now treats the synagogue. (St. Jerome)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Prophet.\u0002 Jeremias will not cease to upbraid us with our transgressions; or we have guides as good as him, and we shall not be left destitute, as he would intimate. --- \u0001Tongue,\u0002 detraction; or make him suffer for what he says. In all the transactions of this prophet, Christ was foreshewn; (Calmet) and here, particularly, the Jews demand the crucifixion. (St. Jerome) (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Remember,\u0002 &c. This is spoken in the person of Christ, persecuted by the Jews, and prophetically denouncing the evils that should fall upon them in punishment of their crimes. (Challoner) --- Jeremias had prayed earnestly for the people, chap. xiv. 17. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Therefore.\u0002 He foretells of the event, and approves of the chastisement of the impenitent, (Calmet) whose \"impurity might be a bad precedent for others.[\"] (St. Jerome) See chap. xvii. 18." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001For.\u0002 Protestants, \"when.\" (Haydock) --- \u0001Robber.\u0002 So Nabuchodonosor and all professional conquerors are styled. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Destroy.\u0002 Hebrew, \"with them.\" Use them as vessels of ignominy: \u0001abutere.\u0002 (Haydock)" } ] }, { "chapter": 19, "slug": "id1306.html", "header": "Jeremias xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Priests.\u0002 They were to furnish the vessel, and accompany the prophets, ver. 10. Septuagint, \"and thou shalt take some of,\" &c. (Haydock) --- Words and actions together instruct most powerfully. (St. Jerome) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gate,\u0002 which must have been to the south-east of Jerusalem, leading to the valley. (Calmet) --- Septuagint, \"Charseith gate.\" (Haydock) --- Here the common people were buried, after the reign of Josias, who contaminated the place where the idol Moloc had been adored." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tingle,\u0002 as if he had heard a sudden noise or clap of thunder. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Profaned.\u0002 Literally, \"rendered strange.\" (Haydock) --- I have no farther regard for it. --- \u0001Innocents:\u0002 their own children, ver. 5., and chap. vii. 31." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mind.\u0002 Perhaps the people stupidly thought thus to honour him; but God pointedly condemns such sacrifices." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Valley.\u0002 Septuagint, \"burial-place of slaughter,\" ver. 2. Here the Chaldeans slew many." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sons,\u0002 to punish them for their cruel sacrifices. (St. Jerome) --- This was verified under Sedecias, Lamentations ii. 10., and iv. 10., and Ezechiel v. 10." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Again.\u0002 The captives indeed returned, so that this must not be urged too much. (Calmet) --- Yet the Romans strictly fulfilled this prophecy, (St. Jerome; Sanctius) and the city was built in another place, and styled Ælia. (Haydock) --- God can perform what is impossible to man, chap. xviii. 3., and Matthew xix. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Topheth.\u0002 This sentence was not in St. Jerome's Hebrew copy, but in the Septuagint (Calmet) with some variations: (Haydock) \"All the houses of the kings of Juda, like the place of Topheth,\" is added by the Septuagint. (St. Jerome) --- In Grabe they agree with the present Hebrew and Chaldean only rendering, \"shall be as a place in ruin, for the defilements in all,\" &c. (Haydock) --- \u0001Of heaven:\u0002 the moon, &c., 4 Kings xxiii. 12. Josias could not entirely root out this impiety, chap. xxxii. 29. His wicked son Joachaz or Sellum, was probably now on the throne, when the prophet went to the \u0001potter,\u0002 &c., chap. xviii. to xxi." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001People.\u0002 Many still resorted to the temple. (Calmet)" } ] }, { "chapter": 20, "slug": "id1307.html", "header": "Jeremias xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Son,\u0002 or descendant. His father was Melchia, chap. xxi. 1., and 1 Paralipomenon ix. 12. (Calmet) --- \u0001Chief:\u0002 high priest, (Theodoret) or rather a chief officer, (chap. xxix. 25.) or \u0001prince,\u0002 (Matthew xxvi. 27.; Tolet.; Grotius) whose duty it was to take up impostors. He treated Jeremias in this light. (Calmet) --- See Luke xxii. 52. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Struck,\u0002 or seized. (Grotius) --- \u0001Upper gate,\u0002 nearer the temple. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Phassur.\u0002 This name signifies, \u0001increase\u0002 and \u0001principality;\u0002 and therefore is here changed to \u0001Magor-Missabib,\u0002 or \"fear on every side,\" to denote the evils that should come upon him in punishment of his opposing the word of God. (Challoner) --- Aquila renders \u0001Posseur,\u0002 \"a stranger,\" and St. Jerome, \"blackness of visage.\" (Haydock) --- It may also mean, \"one who causes paleness.\" (Calmet) --- \u0001Mogur\u0002 may signify \"fear \u0001or\u0002 distress.\" Septuagint and Syriac, \"an exile.\" (Haydock) --- He deserved to be thus treated, ver. 6. (Calmet) --- He would be terrified by many enemies. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lie.\u0002 He was therefore a false prophet, and vexed that Jeremias should contradict him. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thou hast deceived,\u0002 &c. The meaning of the prophet is not to charge God with any untruth; but what he calls \u0001deceiving,\u0002 was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him. (Challoner) --- Hebrew, \"thou hast enticed me,\" when I declined the office. (Tirinus) --- God never promised that he should suffer no persecution. (Haydock) --- Jeremias might also have supposed that he was to be sent to the Gentiles, chap. i. 5. (St. Jerome in chap xxv. 18.) --- The oriental languages are much more lofty than ours, and express common things in the strongest manner. (Calmet) --- We may perceive the different emotions of fear and joy (Du Hamel) with which the prophet was actuated, like St. Paul, and our Saviour himself. The saints evince the weakness of man and the power of divine grace. (Calmet) --- Hebrew, \"If thou, Lord, hast deceived me, I am,\" &c. (Tournemine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Day.\u0002 They keep asking where are these enemies from the north, the plagues? &c. (Calmet) --- He is sorry to see the word of God despised, (Theodoret) and is guilty of a venial pusillanimity, concluding that his words had no good effect. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And there,\u0002 or \"for,\" &c. I was grieved continually. (Sanctius) --- I could not however refrain from speaking, Acts xvii. 16., and 1 Corinthians ix. 16., and Job xxxii. 18." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Side,\u0002 seeking an opportunity to ruin me, as the Pharisees did our Saviour, Psalm xl. 10. (Calmet) --- Protestants, \"familiars watched for my halting, \u0001saying,\u0002 peradventure he,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Let me see,\u0002 &c. This prayer proceeded not from hatred or ill-will, but zeal of justice. (Challoner) --- He expresses in a human manner a future punishment." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sing.\u0002 God having shewn that his prayer should be heard, he gives thanks, (Calmet) and thus shews that what he is going to say proceeds not from impatience. (Theodoret)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cursed,\u0002 &c. In these and the following words of the prophet, there is a certain figure of speech to express with more energy the greatness of the evils to which his birth had exposed him. (Challoner) --- The wicked would deem the day of his birth \u0001cursed,\u0002 or unlucky. (Menochius) --- Jeremias was now in prison, (Grotius) and people in pain express themselves forcibly, particularly in the East, ver. 7., and Job iii. 2. (Calmet) --- Perhaps no \u0001man\u0002 had announced the tidings of his birth, or he might be no longer living to feel the effects of a curse: as the \u0001day\u0002 was certainly irrevocably past. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Repented,\u0002 his decree for the ruin of Sodom being fixed. --- \u0001Noon.\u0002 This is more extraordinary than at midnight. Let him always be terrified with dismal sounds. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Who.\u0002 Septuagint, \"because he (the Lord.; Du Hamel; Tirinus) slew me not in my mother's womb.\" (Haydock) --- Syriac, Grotius, &c., explain the Hebrew in the same sense, though it may also agree with the Vulgate, \u0001from the womb,\u0002 or as soon as I was born. O that I had never seen the light! (Calmet) --- He abstracts from the effects of original sin. (Tirinus) --- It is better not to exist than to be in constant misery, Matthew xxvi. (St. Jerome) (Worthington) --- The prophet bewailed the abuse which was made of God's word, by unbelievers, ver. 8. (Haydock)" } ] }, { "chapter": 21, "slug": "id1308.html", "header": "Jeremias xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sent,\u0002 after Nabuchodonosor had returned from Egypt. (The year of the world 3415.) This consultation should be placed after chap. xxxvii. (Calmet) --- \u0001Phassur,\u0002 specified above, and chap. xxxviii. 1., (Calmet) or a different person. (St. Jerome) (Piscator) --- \u0001Sophonias, the second priest,\u0002 (chap. xxxvii. 3., and lii. 24.) of the 24th class, (1 Paralipomenon xxiv. 18.) who was slain at Reblatha. (Calmet) --- Jeremias threatens the great ones to chap. xxix. and is persecuted. He spoke this when Nabuchodonosor invaded the country. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001City.\u0002 The people shall turn their arms against each other; or rather the Chaldeans shall use their weapons to destroy them. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pestilence.\u0002 Septuagint, \"death;\" the sword, and various diseases. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To them.\u0002 This was verified, chap. lii., and 4 Kings xxiv." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Death;\u0002 the former if they submit, the latter if they fight, ver. 9. (Calmet) --- God's grace is ever ready, that sinners may be converted. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Spoil.\u0002 He shall be happy to escape naked, chap. xxxviii. 3. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Valley.\u0002 He speaks to Jerusalem, confiding in the strength of her situation, upon rocks, surrounded with a deep valley. (Challoner) --- Literally, \"valley, solid and in a plain.\" (Haydock) --- Isaias (xxii. 1.) styles it ironically, \"the valley of vision.\" (Calmet) --- Jerusalem was situated on many rocks. (Josephus, Jewish Wars vi. 6.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Doings.\u0002 Hebrew, \"studies.\" So \"Your studious pursuits\" occurs, ver. 12, in many Hebrew manuscripts, though the printed copy have, \"their;\" and \"spoiled\" for \u0001apprised.\u0002 (Kennicott) --- \u0001Forest,\u0002 the temple, which is called Libanus, (Zacharias xi. 21.) and the houses built of cedar-wood, (4 Kings xxv. 9.; Calmet) particularly the royal palace of the \u0001forest,\u0002 3 Kings vii. (Haydock)" } ] }, { "chapter": 22, "slug": "id1309.html", "header": "Jeremias xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Go.\u0002 The contents of this chapter are of a more ancient date than those of the foregoing chapter; for the order of time is not always observed in the writings of the prophets. (Challoner) (Worthington) --- \u0001King\u0002 Joakim, who succeeded Sellum, the year of the world 3394. (Usher)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Myself,\u0002 having none greater, Hebrews vi. 13. Oaths evince the insincerity of men, who distrust each other; but when God condescends to use them, it shews men's incredulity. --- \u0001House,\u0002 the temple, or rather the palace, where the king was sitting at the gate, ver. 2. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Galaad, the head of Libanus.\u0002 By Galaad, a rich and fruitful country, is here signified the royal palace of the kings of the house of David; by Libanus, a high mountain abounding in cedar-trees, the populous city of Jerusalem. (Challoner) (Worthington) (Theodoret) --- Both mountains are connected. (St. Jerome) (Strabo xvi.) --- Yet the proper Galaad was at some distance, and on the side of Ammon very barren. The palaces had arisen from a miserable state to resemble Libanus. They shall surely be destroyed. (Calmet) --- The advantageous situation of Jerusalem should not protect it, no more than it had done Galaad, 4 Kings xv. 29. (Junius; Grotius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prepare.\u0002 Literally, \u0001sanctify;\u0002 (Challoner) as various religious ceremonies were used before the declaration of war, and to know what would be the success. (Calmet) --- The Chaldeans were destined to execute God's decrees. (St. Jerome) --- \u0001Cedars;\u0002 fine buildings, (ver. 14.; Calmet) and chiefs. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dead.\u0002 He means the good king Josias, who by death was taken away, so as not to see the miseries of his country. --- \u0001Away.\u0002 Sellum, alias Joachaz, who was carried captive into Egypt, (Challoner) ver. 12., and 4 Kings xxiii. 33. (Calmet) --- He was the fourth son of Josias, (1 Paralipomenon iii. 15.) and had probably the title of king after the death of Sedecias. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Friend.\u0002 Joakim forced his subjects to work for him for nothing." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Wide.\u0002 Hebrew, \"measured;\" large, and well-proportioned. --- \u0001Vermilion,\u0002 (\u0001cynopide.\u0002) This colour was invented in the town of Pontus, and was used for statues, &c. (Pliny, [Natural History?] xxxiii. 6., and xxxv. 6.) (Wisdom xiii. 14.) (Calmet) --- Hebrew \u0001shashar\u0002 (Haydock) may mean indigo. (Junius) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cedar;\u0002 Josias. (Calmet) --- Shall thy magnificent palaces secure thy empire? (Haydock) --- \u0001Him.\u0002 Obey the Lord, in like manner, that thou mayst prosper." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sister.\u0002 They shall not condole with his consort." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Jerusalem.\u0002 Chap. xxxvi. 30. He died indeed \u0001with\u0002 or like \u0001his fathers,\u0002 4 Kings xxiv. 6. But it is not said that he was buried. (St. Jerome) --- The Chaldeans designed to send him to Babylon, (2 Paralipomenon xxxvi. 6.) but slew him on the road, (Usher, the year of the world 3405) or treated his corpse ignominiously after his arrival. (Grotius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Go;\u0002 Jerusalem. The verbs are feminine. --- \u0001Lovers;\u0002 citizens, or Egyptians, &c., chap. xxvii. 2." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Pastors,\u0002 or princes, whose expectations of aid will be frustrated, Osee xii. 1. Chaldean, \"Thy leaders shall be scattered to all the winds.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Jechonias:\u0002 Joachin, (4 Kings xxiv. 6.; Worthington) or Chenias, who did not take warning by his predecessor's misfortune. --- \u0001Ring,\u0002 or seal, if he were most dear to me, the prime minister of the greatest monarch, Aggeus ii. 24. (Calmet) --- Alexander the Great gave his ring to Perdiccas, designating him his successor, or regent. (Curt. x.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Mother;\u0002 Nohesta, (4 Kings xxiv. 8.) who perverted, (Calmet) or did not correct him in his youth. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Mind;\u0002 ardently desiring and expecting to be liberated. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Jechonias.\u0002 Protestants, \"Koniah, a despised broken idol? \u0001is\u0002 he,\" &c. Alexandrian Septuagint, \"Jechonias has been dishonoured as a vessel, or which there is no need, for he hath been snatched and cast,\" &c. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Write this man barren.\u0002 That is childless: not that he had no children, but that his children should never sit on the throne of Juda, (Challoner) ver. 28., Matthew i. 12., and Ezechiel xvii. 24. Zorobabel was of his seed, yet he never obtained the title or sovereign power of a king. The Machabees were of a different family. (St. Jerome) --- Joachin, or Jechonias, was restored indeed to some favour, (4 Kings xxv. 27.) but not to the kingdom, no more than any of his posterity, till Christ. (Worthington)" } ] }, { "chapter": 23, "slug": "id1310.html", "header": "Jeremias xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pastors.\u0002 Successors of Josias (Calmet) and false prophets. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Multiplied.\u0002 The prophets subjoin tidings of peace to such as might cause affliction. (Theodoret)" }, { "marker": "Ver. 4-5.", "first": 4, "last": 5, "text": "\u0001Pastors;\u0002 Zorobabel, &c., as figures of Christ, and of the pastors of his Church. --- \u0001No more,\u0002 as much as formerly. So many expressions must be understood. --- \u0001Branch.\u0002 Septuagint, \"orient.\" --- \u0001Reign.\u0002 Zorobabel was not chief governor, (Calmet) though at the head of his tribe. (Haydock) --- The kingdom of Christ was not of this world, John xviii. 36. (Calmet) --- He alone imparts justice to others. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Saved:\u0002 less disturbed. The world shall be redeemed, Luke ii. 14., and Ephesians ii. 14. --- \u0001Just.\u0002 Hebrew, \"Justice,\" by whom we are made just. He is the true God, Colossians ii. 9, 14. No man could bear this title: and Grotius insidiously attempts to apply it to the Jews, though the Chaldean, &c., clearly speak of the Messias. He [Grotius] must be read with great caution. (Calmet) --- Septuagint, \"This is his name, which the Lord will call him, Josedech. In the prophets. (9.) My,\" &c. (Haydock) --- \u0001Josedech\u0002 means \"the Lord justice.\" (Calmet) --- Symmachus, \"Lord, justify us.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Land.\u0002 The deliverance from Egypt and Babylon were emblems of man's redemption, which was accomplished by far greater miracles." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prophets\u0002 of falsehood. He directs his discourse to them, and afterwards to the priests, being filled with amazement at their impending ruin." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Adulterers;\u0002 impostors or idolaters. --- \u0001Cursing\u0002 of the Lord, or the abuse of his sacred name. (Calmet) --- \u0001Unlike.\u0002 Hebrew, \"not right.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Defiled.\u0002 Hebrew, \"hypocrites.\" My priests retain the appearance of religion, to join with impostors in deluding the people." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Jerusalem.\u0002 These were far worse, as they pretended to be inspired by God, whereas those of Samaria publicly adhered to Baal; so that the people must have been foolish to have been deceived by them. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Gall,\u0002 or something mortally bitter, chap. ix. 15. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Own.\u0002 To rely on private judgment, and not on the Church, is a mark of falsehood. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Blaspheme.\u0002 Hebrew, \"despise;\" or Septuagint, \"reject disdainfully the word of the Lord, you,\" &c., chap. vi. 14., and viii. 11." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Counsel.\u0002 Hebrew, \"secret.\" Which of you is acquainted with his designs? I will inform you, that your perdition is at hand, ver. 20. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Not send.\u0002 The want of mission proves a prophet or preacher to be false. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001I should.\u0002 Some copies read \u0001avertissent,\u0002 \"they would have turned,\" conformably with the Hebrew, &c., and we should suspect that this was a mistake of the transcriber, if St. Jerome did not agree with the Vulgate in his commentary, (Calmet) though not in express terms: (Haydock) \"I also should not have abandoned them to impurity....Let us behold \u0001how\u0002 heretics, having once given way to despair,...seek the gratification of their sensual appetite.\" (St. Jerome)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Off?\u0002 Can you so easily penetrate my designs, or escape my fury? Am I like your idols of yesterday? Septuagint and Theodotion, \"I am a God at hand,\" &c., which agrees with the sequel. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Dreams,\u0002 as if God had favoured them with his revelations. (Haydock) --- \u0001Fathers;\u0002 the false prophets of Baal, whom these imitate." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Dream,\u0002 to those who are really sent by God, (Calmet) and recognized, 1 Corinthians xiv. 29. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Pieces?\u0002 True prophets will have a zeal fo the conversion of souls, chap. xx. 9., and Hebrews iv. 12." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Neighbour,\u0002 causing those whom I have sent to be disregarded." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Use.\u0002 Hebrew also, \"sharpen, \u0001or\u0002 render smooth,\" and insinuating, Psalm xlix. 16. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Wonders.\u0002 Protestants, \"lightness.\" Septuagint, \"frauds,\" or pretended miracles. (Haydock) --- False prophets cannot work true miracles: but it is more difficult to distinguish these than the former mark of being lawfully sent, ver. 21. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Burden, Massa,\u0002 (Haydock) denotes a weight, or sometimes a prediction. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Burden of the Lord.\u0002 This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his \u0001burdens.\u0002 (Challoner)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Answered.\u0002 I will make you alter your language by chastisements." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Take.\u0002 Hebrew of the Masorets, (Calmet) \"I, even I, will utterly forget (Protestants; Haydock) \u0001or\u0002 abandon you.\" (Chaldean) But the sense of the Septuagint and Vulgate seems preferable. (Calmet)" } ] }, { "chapter": 24, "slug": "id1311.html", "header": "Jeremias xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Engravers.\u0002 Hebrew, \"those who enclose,\" 4 Kings xxiv. 14., and 1 Kings xiii. 19." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Season.\u0002 Appearing in autumn and ripe in spring, Micheas vii. 1. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Regard.\u0002 Literally, \"know,\" with love, Psalm i. 6. (Haydock) --- Jechonias was treated with honour, (4 Kings xxv. 27.) as well as Daniel (ii. 48.) and Zorobabel, of the same family, chap. xxix. 5. The captives, under Sedecias, (ver. 8.) were much more abused, chap. xxix. 17. (Calmet) --- This is the literal sense; the mystical shews that the good shall be rewarded. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Up,\u0002 till the Messias appear, and the true \u0001Israel of God,\u0002 his disciples, to whom the promises chiefly pertain. They will continue for ever. If this answer does not give satisfaction, as it ought, we may say that the Jews did not comply with the condition, and were therefore abandoned to the Romans. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Egypt,\u0002 to which they fled contrary to the prophet's advice, 4 Kings xxv. 26." } ] }, { "chapter": 25, "slug": "id1312.html", "header": "Jeremias xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Babylon,\u0002 when he was associated by Nabopolassar, three years before his death, the year of the world 3397. This year Joakim was taken to be conducted to Babylon, though he was afterwards permitted to remain on very hard conditions, while the sacred vessels, Daniel, &c., were taken away, and the 70 years of captivity commenced. They ended in the first of Cyrus, the year 3468. (Usher) --- This chapter should be placed before the 24th and after the 26th. (Calmet) --- The prophets did not observe the order of time, chap. xxi. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Josias.\u0002 He prophesied nineteen years under him, and three under his successors." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001All.\u0002 We know of Joel, Habacuc, Sophonias, and Holda. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001My servant.\u0002 So this wicked king is here called; because God made him his instrument in punishing the sins of his people. (Challoner) (Worthington) --- He thought himself more than man, but he was only the rod destined for the fire." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sound,\u0002 or songs of women turning the \u0001mill,\u0002 Matthew xxiv. 41. (Calmet) --- \u0001Lamp,\u0002 or illuminations, on account of some victory, (Haydock) or festival. (Pers. v. 180.) The Jews \"light a lamp for the sabbaths,\" (Seneca, Ep. xcv.) before they commence. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Years.\u0002 Ver. 1. The neighbouring nations were also involved in this calamity, and were to be sent back by Cyrus. (Calmet) --- Another period of 70 years is specified, (chap. xxix. 10.) during which the city and temple should remain in ruins, till the second of Hystaspes, the year of the world 3485. (Usher) --- This system is not without difficulties. The present prediction seems rather to refer to the desolation, (Vatable; Aggeus i. 2.) as appears from Zacharias i. 12., or the prophet speaks of the same event in both places, dating from the year preceding the capture of Jerusalem, (the year 3415), till Darius gave entire liberty to the Jews, the year 3485. We differ from Usher in the years allotted to Cyrus, who began to restore the Jews, 1 Esdras i. 5. (Calmet) --- These 70 years are dated from the 11th of Sedecias. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Punish.\u0002 Literally, \u0001visit upon.\u0002 (Challoner) --- Cyrus overturned the monarchy, and the city was ruined by degrees, Isaias xiii., and xiv., and xxi. 1., and Ezechiel i. 5. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Kings.\u0002 They perfidiously joined the Chaldeans, after making a league with Sedecias, chap. xxvii. 3. This is condemned, (Calmet) and not precisely their submitting to Nabuchodonosor, chap. xxviii. 8. Their league with Juda was indeed wrong; but the infringement of it was another crime. Septuagint is here much transposed almost to the end. See Grabe. (Haydock) --- Jeremias had prophesied against the nations, though his words are given, chap. xlvi., &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fury.\u0002 Chastisement, Isaias li. 17. --- \u0001All,\u0002 who might be then at Jerusalem. Sanctius thinks Jeremias travelled into all these countries: most believe it was only done in vision. He might write to them. (Calmet) --- The \u0001cup\u0002 metaphorically denotes God's wrath, Psalm lxxiv. 9. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001As,\u0002 &c. He probably inserted this (Haydock) after the event, (Vatable) or the country was much distressed even under Sedecias." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Pharao,\u0002 who was defeated (Ezechiel xxx. 25.) coming to assist Juda, (chap. xxxvii.) and again plundered after the taking of Tyre, Ezechiel xxix. 18." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In.\u0002 Hebrew, \"the mixed multitude,\" (Exodus xii. 38.; Calmet) or \"Arabs.\" (Grotius) --- \u0001Ausitis,\u0002 near Palmyra, Job i. 1. --- \u0001Azotus,\u0002 taken by the Egyptians, and afterwards by the Chaldeans, chap. xlvii. 2." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ammon.\u0002 The details are given in chap. xlviii., and xlix., and Ezechiel xxv. to xxxiv., and Abdias and Sophonias." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Kings.\u0002 Ithobaal (Josephus, Antiquities x. 11.) had many governors under him. Nabuchodonosor besieged Tyre for 13 years, Ezechiel xxvi., &c. --- \u0001Sea,\u0002 or Gibraltar. See Jos. sup. v. 22.[Josephus, Antiquities x. 22.?] (Haydock) He had navies on the Mediterranean, Ezechiel xxx. 9." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Buz.\u0002 Scenite Arabs, who cut off the hair of the eyebrows, chap. ix. 26. These Saracens left the hair below the ears long, as the Polonians and Hungarians do. (Worthington)" }, { "marker": "Ver. 25-26.", "first": 25, "last": 26, "text": "\u0001Zambri,\u0002 sprung from Cethura, and dwelling in Arabia, (Calmet) or Persia, (St. Jerome) where Pliny ([Natural History?] vi. 28.) places the Zamarenians. --- \u0001Elam.\u0002 Persians, (Haydock) by the sword of Alexander [the Great?], (St. Jerome) or Cyrus subdued those who were subject to the Medes, and united the two nations. --- \u0001North.\u0002 Armenia, &c., subdued by Cyrus and by Alexander. --- \u0001Brother.\u0002 When Cyrus stood up for the Persians. All shall drink, as at a feast, (Calmet) of this bitter wine. --- \u0001Face,\u0002 and forming the empire of Babylon. (Haydock) --- \u0001Sesac.\u0002 That is Babel, or Babylon; which after bringing all these people under her yoke, should quickly fall and be destroyed herself. (Challoner) --- The Chaldeans are not expressed, to avoid their resentment. The \u0001sh\u0002 in \u0001sheshac,\u0002 is at the same distance from the end as \u0001b\u0002 in \u0001Babel\u0002 is from the beginning of the alphabet. See St. Jerome. (Haydock) (2 Timothy iv. 17.) --- Yet they are not elsewhere spared, chap. xlix., &c. Sesac was probably the idol, \"anais or the moon.\" (Calmet) --- The \u0001Sacean\u0002 feasts were very dissolute, like the saturnalia at Rome. (Dio. Chrys.[St. Chrysostom?] iv.; Strabo xi.) (Calmet) --- Cyrus took Babylon after he had conquered the rest of Asia, and then seizing Nabonides at Borsippe, which was sacred to Anais, \"the moon,\" (Calmet) or Diana, (Strabo xv.) suffered him to die in peace. (Berosus in Josephus, contra Apion 1.) --- Thus fell the king of Sesac, an idol worshipped both at Borsippe and at Babylon." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001City.\u0002 Jerusalem first fell a prey." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Beauty.\u0002 The temple, which was like the palace (Calmet) of the great king. (Haydock) --- \u0001Grapes.\u0002 Great feasting was then customary. The soldiers rushing to battle, \"answer\" the Lord. (Septuagint) (Calmet) --- People encouraged one another by songs under the labour of the vine-press, as those in distress must do. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Flesh.\u0002 He will justify his conduct, particularly at the last day." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001To nation.\u0002 Jerusalem, Tyre, Syria, desert Arabia, Ammon, Idumea, and Egypt, shall fall one after another. Thus Cyrus will attack the Medes, Asia, and Babylon." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Leaders.\u0002 Septuagint, \"rams.\" He addresses the princes. --- \u0001Vessels.\u0002 Septuagint, \"chosen rams,\" fattened for slaughter." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Silent.\u0002 The places where you fed your flocks so delightfully, are laid waste." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001The dove.\u0002 This is commonly understood of Nabuchodonosor, whose military standard, they say, was a dove. But the Hebrew word \u0001Jonah,\u0002 which is here rendered \u0001a dove,\u0002 may also signify a waster or oppressor, which name better agrees to that unmerciful prince; or by comparison, as a dove's flight is the swiftest, so would their destruction come upon them. (Challoner) --- Septuagint, \"waste\u0001 or\u0002 impassible before the great sword,[\"] chap iv. 7. (Haydock) --- While God, like a lion, protected his people, none durst invade them. (Menochius) --- What is said respecting the Babylonian standards is very dubious, (Grotius; Calmet) as the same expression is applied to the Persians, (chap. l. 16.; Menochius) though it may there also be understood of the Chaldeans. (Haydock) --- God is like a dove, yet terrible. (Worthington)" } ] }, { "chapter": 26, "slug": "id1313.html", "header": "Jeremias xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beginning,\u0002 after Joakim had reigned some time, ver. 21." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Word.\u0002 This example all pastors should follow, in the midst of dangers. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If.\u0002 God is not ignorant, (Calmet) but he preserves man's free-will. (St. Jerome) --- He threatens conditionally, if people persist in evil. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Silo.\u0002 Chap. vii. 12. (Calmet) --- \u0001Curse.\u0002 No greater punishment could be threatened or endured in this world. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Death.\u0002 The pretext was plausible, as God seemed to have promised the temple an eternal duration, 3 Kings ix. 3. The Jews accused Christ of the like crime, Matthew xxvi. 61. Such questions were brought before the sanhedrim and priests, chap. xxvi. 57. But the latter are here (Calmet) the chief accusers with \"the false prophets.\" (Septuagint) (Haydock) --- The princes, moved by the elders, (ver. 17.) acquit the prophet, (Calmet) at the persuasion of Ahicam, ver. 24. Several \u0001priests\u0002 would probably judge along with the other princes, as the examination of impostors belonged chiefly to their tribunal. (Haydock) --- \u0001All\u0002 is often used for most part. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sent me.\u0002 This was a complete justification. (Calmet) --- None could deny but Jeremias had all the characters of a true prophet, ver. 16. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001All.\u0002 The populace easily changes either for better or for worse. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ancients.\u0002 They declare what happened about 100 years before, respecting Micheas iii. 12. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mountain.\u0002 Sion, on which the house of the Lord was built. Conquerors have sometimes ploughed up cities. (Calmet) --- \u0001Jam seges est ubi Troja fuit.\u0002 (Ovid, ep. i.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001There was.\u0002 The adversaries make this reply, or the others contrast the conduct of Joakim with the piety of Ezechias." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Egypt,\u0002 as a seditious person....Joakim was tributary to Pharao." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ahicam.\u0002 A man employed under Josias, (4 Kings xxii. 12.) and father of Godolias, who was also the protector of Jeremias, chap. xxxix. 14., and 4 Kings xxv. 22. (Calmet)" } ] }, { "chapter": 27, "slug": "id1314.html", "header": "Jeremias xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Joakim.\u0002 This revelation was made to the prophet in the beginning of the reign of Joakim: but the bands were not sent, to the princes here named, before the reign of Sedecias, ver. 3. (Challoner) --- He wore them six or seven years. (Vatable) (Tirinus) --- But this is uncertain. Septuagint omit this title. Syriac, Arabic, &c., read \"Sedecias.\" (Calmet) --- As far as \u0001Juda\u0002 may belong to the last chapter. St. Jerome includes the whole verse. (Haydock) --- It seems to be rather a fresh prophecy, or the title may be spurious, like many in the Psalms. See chap. xxvi. 1., and xxviii. 1., and Isaias xxi. 13." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Chains.\u0002 Hebrew, \"a yoke and pole,\" (Calmet) or piece of wood for the necks of slaves. (St. Jerome) --- Thus would the servitude of these nations be clearly represented. (Haydock) --- Bands and chains were proper signs, as they were used to bind captives. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Edom.\u0002 Thus he exercises the function of prophet among the nations, chap. i. 5. These had come to compliment Sedecias, or rather to form a league." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eyes.\u0002 God disposes of all princes, &c. His prophets speak boldly. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Beasts.\u0002 The property of those people, or the most barbarous nations. (St. Jerome) --- Hangmen and executioners may in the same sense be styled God's \u0001servants.\u0002 (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001His son;\u0002 viz., Evilmerodach, and his son's son, viz., Nabonydus, or Nabonadius, the \u0001Baltassar\u0002 of Daniel, (chap. v.) and the last of the Chaldean kings. (Challoner) --- \u0001Come.\u0002 It will not be long before this rod is cast into the fire, the usual fate of those who execute God's vengeance." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prophets,\u0002 who deluded the Jews, as \u0001diviners\u0002 did the Gentiles." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To remove.\u0002 Hebrew, \"that I may,\" &c. This will be the effect, though contrary to their intention." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In it.\u0002 None complied, and though the Idumeans, &c., joined the Chaldeans against Juda, they were punished (Calmet) for their former league, ver. 3. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Time.\u0002 Hananias specified \u0001two years,\u0002 (chap. xxviii. 3.) which proved false. Some \"silver vessels,\" (Baruch i. 8.) and not those of gold, it seems, (Calmet) or not all, (Haydock) were restored at the request of Saraias, chap. li. 59." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hosts.\u0002 If they prevail, account me a false prophet. (Calmet) --- The things taken shall not be soon restored; but more shall be conveyed away. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To thee.\u0002 Hebrew also, \"concerning,\" as [in] ver. 21., (Haydock) though (Calmet) inanimate things are often spoken to. (St. Jerome)" } ] }, { "chapter": 28, "slug": "id1315.html", "header": "Jeremias xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Juda.\u0002 So far Sanctius joins with the former chapter, improperly. \u0001In the 4th year,\u0002 seems rather an interpolation; though the Septuagint omit \u0001in the beginning,\u0002 &c., to reconcile the passage; and others date the 4th year from the last sabbatical one, which is quite unusual. See chap. xxvii. 1. (Calmet) --- Sedecias reigned 11 years, so that the 4th might be said to be the beginning. (Worthington) --- \u0001Prophet.\u0002 Septuagint, \"false prophet,\" to explain the meaning: the original denotes any prophet. (St. Jerome) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Years.\u0002 Some were brought back in the 4th of Sedecias; (chap. xxvii. 16.; Haydock) so that this must be false, whether he spoke in the 1st or 4th year of his reign. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Do.\u0002 Hebrew also, \"will do.\" He speaks ironically; or shews that he wishes not the misfortune of his countrymen. (Calmet) --- He approves of the good thing, but warns his people that it is falsely promised. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Truth.\u0002 This criterion was given by Moses; and another was assigned in case the prophet attempted to introduce idolatry, which was not here the case, Deuteronomy xiii., and xviii. 20. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Chain,\u0002 or wooden yoke, chap. xxvii. 2. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Way,\u0002 mildly. God inspired him what to say soon after." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Iron.\u0002 Deuteronomy xxviii. 48. The rashness of Hananias brought a heavier punishment on his admirers, which is the lot of all who follow heresiarchs. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Seventh month.\u0002 He had spoken in the 5th of the sacred year, ver. 1. (Calmet)" } ] }, { "chapter": 29, "slug": "id1316.html", "header": "Jeremias xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Letter.\u0002 Literally, \"book.\" (Haydock) --- It was probably sent at the beginning of the reign of Sedecias by his ambassadors, and is different from that sent by Baruch i. and chap. lii. 28. --- \u0001Prophets.\u0002 Chaldean, \"scribes.\" (Calmet) --- Septuagint, \"false prophets,\" ver. 8. (Haydock) --- Daniel had begun to prophesy, the year of the world 3402. Ezechiel commenced only five years after the captivity of Jechonias. One prophet frequently instructs another, as Nathan did David, Daniel ix. 2., and 1 Peter i. 11. (Calmet) --- Jeremias declares that the captivity would continue long. He comforts and rebukes to chap. xl. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Queen.\u0002 Nohesta. --- \u0001Eunuchs.\u0002 Real, (Hebrew) or \"Grandee.\" (Chaldean) --- \u0001Engravers.\u0002 Chap. xxiv. 2." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gamarias,\u0002 the son of Saphan, is different. These two are unknown." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Build.\u0002 Establish yourselves, as you must remain a \u0001long\u0002 time in captivity. We are exhorted not to be attached to the things of the world, to remind us that we shall not live long, chap. xvi. 2., and xxxv. 7., and 1 Corinthians vii. 29." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peace.\u0002 We must submit to the magistrates, where we reside, Baruch i. 11., and 1 Timothy ii. 1." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Prophets.\u0002 There were many false ones, ver. 21., and Ezechiel xiii. --- \u0001Dreams.\u0002 The prophets, or people. They are vain." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seventy.\u0002 Dating from the 4th of Joakim to the 1st of Cyrus, the year of the world 3468. (Calmet) See chap.. xxv. 1, 11. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001An end.\u0002 Septuagint, \"these things.\" This version is much abridged. From ver. 15., to 21., is omitted in St. Jerome's and the Roman edition; but not in the Complutensian or Theodoret. (Calmet) --- Grabe inserts what is wanting, and places the 15th at the end of our 20th verse. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Said.\u0002 Expressing your confidence in Providence; or rather, if we join this with what follows, he rebukes them for trusting in false prophets, who represented their condition as worse than that of their brethren, who were left behind; whereas it was really better, ver. 17., and chap. xxiv. 2, 8. (Calmet) --- The deluded people supposed that the false prophets had been sent by God. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001By night,\u0002 or \"early,\" \u0001de nocte,\u0002 as soon as the night was over. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Curse.\u0002 Ver. 18. The malediction which has befallen the Jews, \"overtake thee.\" (Worthington) --- \u0001Fire,\u0002 in frying-pans, (see 2 Machabees vii. 5.) or cauldrons of boiling oil. This death shews that these were not the infamous judges who tempted Susanna, (Calmet) as the Jews quoted by (Haydock) St. Jerome, Salien, &c., would infer from ver. 23., and Daniel xiii. 57. They were stoned to death by the people, ibid. lxii.[Daniel xiii. 62.] (Calmet) --- Yet the king might order their dead bodies to be cut in \u0001two\u0002 and \u0001burnt,\u0002 to express his horror of their wicked conduct, Daniel xiii. 55, 59. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Folly.\u0002 A crime, Judges xix. 23., and 2 Kings xiii. 12. --- \u0001Witness,\u0002 the sovereign truth. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And.\u0002 God orders his prophet what to say, to an accusation sent from Babylon, in consequence of the former letter, ver. 5, 28. (Haydock) --- \u0001Nehelamite,\u0002 \"torrent,\" (St. Jerome) or \"dreamer.\" We know of no place of this name." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The second priest,\u0002 (4 Kings xxv. 18.) a chief officer of the temple, chap. xxi. 1." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Joiada,\u0002 whose zeal had been conspicuous long before, under Joas, in persuading him to destroy the false prophets, 4 Kings xi. 17. Sophonias is exhorted to imitate him, by treating Jeremias in like manner. (Calmet) --- \u0001Thou.\u0002 Hebrew, \"ye should be officers.\" (Protestants) (Haydock) --- There were many chief priests. --- \u0001Raveth.\u0002 Hebrew, \"is possessed, and counterfeits the prophet.\" Such were to be slain, being confined till sentence had been passed, Deuteronomy xviii. 20. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Time,\u0002 before you will return. (Haydock) --- Sophonias read the letter, approving of its contents, (St. Jerome) though this is not certain. He took no violent steps against Jeremias, as Phassur had done. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Sit,\u0002 in an honourable station, or they shall all die. (Calmet)" } ] }, { "chapter": 30, "slug": "id1317.html", "header": "Jeremias xxx.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Book.\u0002 This was spoken in the reign of Sedecias, for the people's conviction. The prophet had received orders to write in the 4th year of Joakim, chap. xxxvi. 1. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Come.\u0002 Some in St. Jerome explain this and the following chapter of the end of the world, when all shall confess Christ. Others refer them to the preaching of the gospel alone. (Estius) (Tirinus) --- But the return from captivity is specified, as prefiguring that event. (St. Thomas Aquinas, &c.) (Calmet) --- It is probable that many of the ten tribes returned to Samaria, chap. xxxi., and Ezechiel xxxiii. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To Juda.\u0002 All the race of Abraham are concerned. The kingdom was no longer divided." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001We.\u0002 Jeremias is ordered to express the alarms of the captives, at the news of the destruction of Jerusalem, or rather of the Chaldean empire, by Cyrus. They were naturally afraid that they would also suffer." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bear.\u0002 Literally, \"beet,\" \u0001generat.\u0002 But it has here the former signification, (Haydock) \u0001pariat.\u0002 (Vatable) --- \u0001Yellow.\u0002 The Babylonians are in great anxiety. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Great,\u0002 and terrible for this city, the outer walls of which shall be demolished, (Beros.; Calmet) and all its glory perish. (Haydock) --- \u0001Of it.\u0002 Cyrus liberated the Jews, 1 Esdras i." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Strangers.\u0002 Idols. The people were not so prone to worship them. Yet the Jews were almost constantly subject to foreigners (Calmet) \u0001despectissima pars servientium, Macedonibus invalidis....sibi ipsis reges imposuere.\u0002 (Tacitus, Hist. 5.) --- Christ granted a more perfect liberty to the faithful, John viii. 33. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001David.\u0002 That is, Christ, of the house of David. (Challoner) (Ezechiel xxxvii. 24., and Osee iii. 5.) --- Grotius and some modern Jews, in opposition to their ancestors, (Chaldean; Kimchi, &c.) and to all Christians, would understand Zorobabel, though he was never possessed of the title or authority of king. (Calmet) --- The prophecy may allude to him, but it is fulfilled only in Christ. (Theodoret)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nations,\u0002 which are now no more. Grabe supplies ver. 10, 11, 15., and 22. (Haydock) --- \u0001Judgment,\u0002 like a father, (Calmet) though the \u0001chastisement\u0002 may seem \u0001cruel,\u0002 ver. 14. (Haydock) --- Hebrew, \"with justice, but I will not deny thee for ever.\" Chaldean, \"utterly.\" (Calmet) --- Only the Church is preserved continually. All other kingdoms change. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Up.\u0002 There is none to judge thy cause, or to be thy physician. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lovers.\u0002 Nations which had seduced thee to worship their idols. (Haydock) --- \u0001Enemy.\u0002 This \u0001judgment\u0002 (ver. 11.) was requisite. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Prey.\u0002 The Romans utterly overturned the Macedonian empire, (Haydock) as the former had done the Persian, and they the Chaldean monarchy, which has risen on the ruins of the Assyrian empire. But the Jews rise as it were from their ashes. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Close.\u0002 Septuagint, \"remove the healing plaster from thy painful wound.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Temple.\u0002 After 70 years, it was rebuilt. The Church was founded on a \u0001rock.\u0002 [Matthew xvi. 18.] (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Play,\u0002 or laugh. (Calmet) --- Protestants, \"make merry,\" chap. xxxi. 4. --- \u0001Lessened.\u0002 The Jews were as numerous in our Saviour's time (Haydock) as ever they had been. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Leader.\u0002 Zorobabel, the figure (Theodoret) of Christ, who is here meant. (Calmet) --- He springs from Jacob. (Worthington) --- The sceptre was not taken away till his coming, Genesis xlix. (Haydock) --- \u0001Who.\u0002 Cyrus alludes to this passage in his decree, 1 Esdras i. (Calmet) --- The prediction is fully verified in Christians. (St. Jerome) --- Christ is near to God, being \u0001one,\u0002 John xiv. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Wicked,\u0002 at Jerusalem, or rather the Chaldeans; and the Jews, who crucified their Messias. (St. Jerome, &c.) (Calmet)" } ] }, { "chapter": 31, "slug": "id1318.html", "header": "Jeremias xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 The ten tribes returned as well as Juda, &c. (Calmet) --- They were more ready to receive Christ than the other two tribes, Matthew xiii., &c. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Desert.\u0002 From which the former inhabitants had been driven, (4 Kings xvii. 6, 24.; Calmet) or, as those under Moses were favoured, (Haydock) so shall the captives. (Grotius) --- Septuagint, \"I found him warm,\" (\u0001thermon,\u0002 means also a \u0001lupin,\u0002 which has misled the old Latin interpreters. St. Jerome) \u0001murdered\u0002 \"in the desert, with those slain by the sword. Go, and destroy not Israel.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Afar.\u0002 He has seemed to despise me, (St. Jerome) or he has spoken to my ancestors. (Calmet) --- Chaldean, He has \"manifested himself long ago to our fathers. Prophet, tell them I have,\" &c., Psalm xxxv. 11., and cviii. 11. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Samaria.\u0002 Its wine was famous, Judges ix. 27. (Josephus, Jewish Wars iii. 2.) --- \u0001Time,\u0002 three years being elapsed, Leviticus xix. 35. (Calmet) --- Protestants, \"plant, and shall eat (marginal note, profane) \u0001them\u0002 as common things.\" They shall not be too greedy, (Haydock) but shall have leisure to enjoy the fruits of their labour. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Watchmen.\u0002 Some were stationed on eminences to observe the first appearances of the moon, (Calmet) which was a sort of festival. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Head.\u0002 Rejoice over Babylon. --- \u0001Save.\u0002 Hebrew \u0001Hoshang,\u0002 \"I beg,\" was usually added; and this acclamation is used by the Church." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Together.\u0002 All shall hasten, and there shall be no impediment, Isaias xxxv. 5." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Shall,\u0002 or \"came\" into captivity, Baruch vi. 6., Psalm cxxv. 6., and Isaias lxvi. 20. --- \u0001Way.\u0002 They shall find every accommodation, and plenty of water, Isaias xxxv. 7., and xlix. 10. --- \u0001Born.\u0002 Chaldean, \"beloved.\" I will treat the ten tribes as well as Juda. Christ inebriates his disciples with his graces. (Calmet) --- Ephraim shall be treated with all the love and attention shewn to the first-born. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sion.\u0002 There shall be no farther schism or idolatry among them. --- \u0001No more,\u0002 if they prove faithful. This was not the case." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Fatness.\u0002 Abundant crops secured them more plentiful tythes[tithes], as long as the \u0001people\u0002 preserved their religion. (Haydock) --- No nation had more priests, or better provided for. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001High.\u0002 Literally, \"high places.\" Hebrew \u0001Rama.\u0002 (Haydock) --- There was a city of this name near Bethlehem, where Rachel was buried. Benjamin was her son, and was conducted by this road to Babylon. (Chaldean) (Grotius) (Tirinus) --- Ephraim and Manasses were also her grandchildren, and she may bewail their captivity by personification. St. Matthew (ii. 18.) shews that this prediction was more fully accomplished when the innocents were slain. The same passage may allude to different events. (Calmet) --- All the people of God, both of the ten and of the two tribes, bewailed their captivity, and the mothers lamented for those slain near Bethlehem. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Reward.\u0002 A time fixed for thy tears being dried up, Isaias xvi. 14., and xl. 10." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I was.\u0002 Chaldean, Theodoret, and St. Chrysostom have \"not.\" But chastisement produced a salutary effect upon the ten tribes, Osee vi. 1., and xiv. 3. --- \u0001Convert.\u0002 Bring me back from captivity and from my evil ways. This must be attributed to grace. (Calmet) --- We cannot repent without it. (St. Jerome) --- \u0001Da quod jubes.\u0002 (St. Augustine, Confessions x. 19, 31, and 37.) --- God's grace is the principal cause of justification. Man's co-operation is the secondary cause. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thigh,\u0002 through grief. \u0001Femur mœrenti plangere dextra.\u0002 (Ovid, Metam. xi.) --- Cyrus struck his thigh, mounted his horse, and went to attend the funeral of Abradates. (Xenophon vii.) --- So did Achilles for Patroclus. (Homer, Iliad xvi.) --- \u0001Youth,\u0002 being seduced by Jeroboam." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I spoke.\u0002 Hebrew, \"my word is in him,\" and he is docile to my instructions." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tower,\u0002 to bewail thy past follies; or signals to know the way, or tombs for thy beloved." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Daughter.\u0002 Bury thy dead, and delay thy return no longer. The Israelites did not soon make use of the leave granted by Cyrus. (Calmet) --- \u0001Man.\u0002 Hebrew, \"a hero.\" (Tirinus) --- The fathers generally explain this of the incarnation. (Calmet) --- Christ had the perfect use of reason in the virgin's womb. (Haydock) --- He was the brightness of his Father's glory, Hebrew i. 3. Even some ancient Jews apply this to the Messias. (Galatin. vii. 14.) But the moderns understand that women would offer themselves in marriage; the times would be so happy. This was not so unusual in countries where polygamy prevailed, Ruth iii. 9., Isaias iv. 1., and Canticle of Canticles viii. 1. (Calmet) --- Hence this is hardly the meaning; for God promises something \u0001new.\u0002 (Haydock) --- \"The Lord hath created a new \u0001thing\u0002 in a woman.\" (Aquila) --- Symmachus agrees nearly with the Septuagint, \"because the Lord has created thee by salvation a new plantation. Men shall go about in \u0001thy\u0002 salvation.\" This \"might be explained, if it were not sacrilegious to argue respecting God's word by human sense,\" says St. Jerome; though this censure of \"the Vulgate\" (Septuagint) seems rather harsh. He complains here of his copy. Theodoret explains it of the apostles going through the world to spread the gospel. (Haydock) --- Behold whence thy happiness must come, (Menochius) O thou who hast so long proved faithless, going \u0001astray after many lovers.\u0002 (Haydock) --- Christ, in his mother's womb, was in stature small, but a perfect man (Worthington) in the use of reason, &c. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bless thee.\u0002 Thus the captives speak in rapture at their return." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Together.\u0002 Jerusalem shall be large enough to contain all, at the great festivals." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001To me.\u0002 Thus Jeremias concludes his prediction with joy. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Men.\u0002 They shall increase exceedingly by my blessing. (Haydock) --- \u0001Beasts\u0002 were the source of their riches. Hence \u0001pecunia\u0002 is derived from \u0001pecus.\u0002 (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Edge.\u0002 Such observations had been too often made, Ezechiel xviii. 12. (Haydock) --- Henceforward you shall not suffer for the faults of Achab, Manasses, &c. Each one shall bear his own burden. The captivity has been like a deluge, cleaning all away. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Covenant.\u0002 That made with the captives was not such. Their covenant is grown \u0001old,\u0002 and at an end, as St. Paul shews, Hebrews viii. 8. They were not indeed divided, as they had been, Ezechiel xxxvii. 16." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Dominion.\u0002 As a husband, (Hebrew; Calmet) or \"Lord.\" (Haydock) --- \"I despised them.\" (Septuagint) (Hebrews viii.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Heart.\u0002 They were more docile after their return: yet still their service was very imperfect and forced. How many false traditions were received, at the coming of Christ! This of course, regards his disciples." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Lord.\u0002 Christ himself came to instruct mankind. The true God was better known than ever, even by the illiterate. Yet God requires us to have recourse to men, in order to know his truths, as St. Paul was sent to Hananias, and the eunuch to Philip. [Acts viii., and ix.] (Haydock) --- The apostles were enlightened by the Holy Ghost, (John vi. 45.; St. Augustine, de Spir.; Calmet) who still guides the flock by his pastors. The private spirit is too fanatical and delusive. (Haydock) --- The most ignorant shall easily become acquainted with the truths of salvation. External preaching is requisite, though of little use unless grace touch the mind and the heart. (Tirinus) --- All will hear successively, (Haydock) or embrace the gospel at the same time, for several years before the last day. (Houbigant, pref. in Prop. 356) (Isaias xi. 9., and xlv. 23., and Sophonias iii. 9., &c.) (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Ever.\u0002 Like the Chanaanites and \u0001Ephraim\u0002 during the captivity, Isaias vii. 8. God restored the latter. Yet they are again dispersed from above 17 centuries, so that this perpetuity, which shall equal the world's duration, belongs to the Church. (Calmet) --- \u0001Israel\u0002 remains, not in the incredulous Jews, but in those who with the apostles embraced and propagated the faith of Christ. (St. Jerome) (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Out,\u0002 experimentally, and not by philosophical hypotheses, which were little known in the days of Jeremias. (Calmet) --- Septuagint, \"if \u0001it\u0002 be made lower.\" (Haydock) --- This is impossible; so it is that I should abandon Israel. (Theodoret) --- \u0001All\u0002 was not faithless. (Calmet) --- The \u0001Israel of God\u0002 embraced the gospel. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Come,\u0002 is only in the margin of the Hebrew, but is found properly in some manuscripts. (Kennicott) --- \u0001Corner.\u0002 On the south, opposite to the former, 2 Esdras iii. 1." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Valley\u0002 of Hinnom, or Topheth, (chap. vii. 32., and xix. 6.) where Cedron flowed, Zacharias xiv. 4. (Calmet) --- The city was much enlarged on this side, under the Machabees. (Josephus, Jewish Wars vi. 6.) --- \u0001Ever.\u0002 Yet the temple was utterly destroyed by the Romans, so that we must explain this of the Catholic Church, founded on a \u0001rock,\u0002 and proof against the \u0001gates of hell,\u0002 and all the malice of heretics and persecutors, Matthew xvi. 18. (Calmet)" } ] }, { "chapter": 32, "slug": "id1319.html", "header": "Jeremias xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tenth.\u0002 The city had been besieged about a year, (chap. xxxix. 1.) and the prophet continued to admonish the king and people of their fate, chap. xxxiv. (Calmet) --- He bought land, to shew that they should one day return. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Court,\u0002 at large, so that people might come to him freely. He was not chained or in prison, as [in] chap. xxxvii. 15., and xxxviii. 6, 13. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eyes.\u0002 They were afterwards put out at Reblatha, (Haydock) so that he could not see Babylon, Ezechiel xii. 13. (Worthington) --- Sedecias was imprisoned, and buried there by the Jews, chap. xxxiv. 5, 12." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Next.\u0002 Priests could sell only to their fellow priests, Leviticus xxv. 34. (St. Jerome) --- Others might dispose of their landed property to any, until the year of jubilee. The nearest relation had the first offer, but he was not obliged to purchase. Jeremias now consented, to shew that the people should return to possess the land, though it was now in the enemy's hands. (Calmet) --- Thus a Roman purchased the land on which Hannibal was encamped, despising his power and threats. (V. Max. iii. 8.; Livy xxvi.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Came\u0002 into the city clandestinely; or rather he entered before the siege. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Silver.\u0002 Hebrew, \"seventeen sicles of silver.\" (Haydock) --- Coin was not yet used. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Outside.\u0002 \"There was another copy left open for inspection, (ver. 14.) which custom still prevails,\" says St. Jerome. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Days,\u0002 safe from dampness, &c. Thus Origen found a version of the Bible preserved at Jericho. (Calmet) --- After the captivity, the owners shall claim their land." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Alas.\u0002 Hebrew \u0001ahah, ah!\u0002 only once. Septuagint, \"O, \u0001thou\u0002 Being, Lord God.\" (Haydock) --- \u0001Hard.\u0002 Hebrew also, \"hidden, wonderful,\" &c. (Calmet) --- \"When the gods perform, nothing appears incredible.\" (Pindar, Pyt. x.) See ver. 27., and Luke i. 37. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001After them,\u0002 to the third and fourth generation, Exodus xxxiv. 7. His mercy is more exalted. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Day.\u0002 We remember thy ancient miracles, and witness others." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Any of.\u0002 Literally, \"all those,\" which seems better, as he who offends \u0001in one,\u0002 becomes guilty \u0001of all;\u0002 and the Jews certainly had observed some precepts, though they did not persevere unto the end. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001By.\u0002 Literally, \"at the presence of the sword,\" or by its force, Psalm lix. 6. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Is given,\u0002 in the eternal decrees, ver. 28. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Baal,\u0002 the sun, &c., chap. xix. 13., Sophonias i. 5., and 4 Kings xxiii. 12. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Continually,\u0002 (Symmachus) \"moreover,\" (Aquila) or \"alone,\" (Septuagint and Theodoret) ver. 23. (Haydock) --- The Jews had rebelled in the desert. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Built it.\u0002 The Jebusites polluted it. David himself offended, as well as Solomon, and under all the kings many crimes were committed, (Calmet) which is always the case in large cities. These general terms only denote a great corruption, tough some would be virtuous. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001It,\u0002 under Achaz, Manasses, and perhaps the last kings of Juda, Ezechiel viii. 9." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Consecrate.\u0002 Hebrew, \"make \u0001them\u0002 pass\" through or into the fire, to be consumed in honour of Moloc, 4 Kings xxi. 6. --- \u0001Heart.\u0002 They perhaps meant to imitate Abraham, chap. vii. 31." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Lands.\u0002 What is here said must be understood of the captives, yet in such a manner that Christians are more particularly designated, for the Jews never enjoyed such perfect security, nor followed \u0001one way,\u0002 nor enjoyed the eternal covenant, (ver. 39, 40., and chap. xxxi. 31.; Calmet) except those who embraced the true faith of Christ. At all times \u0001one\u0002 religion alone can be pleasing to God, (ver. 39.) and those who were saved under the old law, must have believed in a Redeemer to come, as we must do in one already past. (Haydock) --- God would not suffer true believers to become extinct under the old law; much less will he since Christ's coming. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Truth,\u0002 like a tree which shall not be eradicated." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Juda, and in.\u0002 A farther description of these cities is given, situated about the capital, Hebron, Sephala, (\u0001the plain\u0002) near Gaza, (Calmet) and the \u0001Negeb\u0002 or \u0001south\u0002 country, (Haydock) towards Arabia. Here the excellent commentary of St. Jerome ends, to our great loss. (Calmet) --- It was perhaps his last work, undertaken after the twelve minor and the other three great prophets. He never wrote on Baruch, on the epistle of Jeremias, the Greek parts of Daniel, &c., as the Jews did not allow them to be canonical, and the point was not then decided. The Church styles St. Jerome \"the greatest doctor in expounding the sacred Scriptures,\" as he translated and illustrated the greatest part of them; (Haydock) and indeed he seems to have been the best qualified for the undertaking, of all the fathers. (Du Pin) --- Hence we may lament the more that we have not all his works in their genuine purity and perfection, as even the latest editions are very faulty, and proceed upon a plan which the learned do not approve. See A. Butler, Kennicott, &c. (Haydock)" } ] }, { "chapter": 33, "slug": "id1320.html", "header": "Jeremias xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Time.\u0002 Soon after the former. (Calmet) --- He was comforted in prison by two visions, shewing that the Church should not perish for the sins of many. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thus.\u0002 Hebrew uses the feminine for the neuter. Septuagint, \"forming the earth,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cry.\u0002 The prophetic spirit was sometimes granted to earnest prayer, Daniel ix. 2., and x. 3." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To.\u0002 \"Concerning the houses....and the sword of them,\" who would not obey God, thus bringing on their own destruction." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Their.\u0002 The houses, wounds, or \u0001breaches.\u0002 (Hebrew and Septuagint) (Calmet) --- \u0001Peace.\u0002 That is, the peace and welfare which they pray for. (Challoner) --- I will teach them how to pray for a durable peace." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Iniquity,\u0002 by means of the captivity, which shall be a sort of baptism, chap. xxxi. 29. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And it.\u0002 Jerusalem, as figure of the Church. (Menochius) --- \u0001Fear,\u0002 worship, and desist from persecuting God in his saints, (Haydock) whom he so highly favours." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Vows.\u0002 Promised victims of thanksgiving. (Calmet) --- \u0001First,\u0002 when they were settled in it under Josue. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mountains.\u0002 Chap. xxxii. 44. --- \u0001Numbereth\u0002 them, they come into the fold. (Calmet) --- Chaldean, \"my people shall be instructed, and formed by the hand of the Messias.\" Grabe supplies what follows to the end of the chapter. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bud,\u0002 or orient, Christ, (Calmet) of whom Zorobabel was a figure. (Theodoret) All cannot be verified of the latter, ver. 16. (Calmet) --- The Jews themselves explain this of the Messias. (Calov.) --- It evidently refer to him, as he was born of David, whose posterity should continue till Christ, the founder of an eternal kingdom. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Him.\u0002 (Septuagint, Chaldean, &c.) The Hebrew has \"her\" Jerusalem, or the Church, which receives all its beauty from Christ. (Calmet) --- See chap. xxiii. 5., where all read \u0001him.\u0002 (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001David.\u0002 This was verified in Christ, who is of the house of David; and whose kingdom in his Church shall have no end. (Challoner) --- The tribe of Juda continued most eminent till his coming. But there was no king till Hyrcan, and he was of another tribe. The priests governed after Nehemias, till Herod was appointed by the Romans. This must therefore be explained of Christ's eternal kingdom, Genesis xlix. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Priests.\u0002 This promise relates to the Christian priesthood; which shall also continue for ever: the functions of which (more especially the great sacrifice of the altar) are here expressed, by the name of holocausts, and other offerings of the law, which were so many figures of the Christian sacrifice. (Challoner) --- The Levitical sacrifices have ceased for 17 centuries. But Christ will officiate by his ministers till the end of time. (Calmet) --- St. Hypolitus and all the fathers agree that the blessed Eucharist is the complement of all the ancient sacrifices. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Ministers.\u0002 The promise in not conditional, but as unchangeable as the course of the seasons. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Families\u0002 of kings and priests, (Challoner) or the two kingdoms of Israel and Juda. The people complained that God had broken his word, (Calmet) so heretics assert that he has abandoned his Church for above 800 years. Providence watched in a particular manner over the families of Aaron and David, which enjoyed peculiar privileges, (Haydock) or blessings. (Worthington)" } ] }, { "chapter": 34, "slug": "id1321.html", "header": "Jeremias xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Came,\u0002 in the 11th year of Sedecias, before the Chaldeans returned to their siege, chap. xxxvii. 4." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Go to,\u0002 yet shall \u0001not see Babylon,\u0002 (Ezechiel xii. 13.) his eyes being put out, chap. xxxii. 4. (Calmet) See 4 Kings xxv. 7. (Worthington) --- Paine objects this as a false prophecy, though it was verified so terribly. Daniel, &c., would not neglect to bury the king. (Watson)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Peace.\u0002 That is, by a natural death. (Challoner) --- \u0001Burn\u0002 thee, like Asa; (2 Paralipomenon xvi. 14.; Calmet) or aromatical spices were only burnt over their dead bodies, which were also embalmed. (Sanctius; Vatable, &c.) --- Tostat says that Sedecias was intoxicated, for sport, (Habacuc ii. 15.) and died of grief in prison, chap. lii. 11. (Calmet) --- The king of Babylon would probably not refuse him a decent burial. (Watson, Let. vi.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lachis,\u0002 near Hebron. Detachments were sent to different places." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Brethren.\u0002 The sabbatical year happened in the 9th of Sedecias, when the Chaldeans approaching, caused him to shew some signs of religion. But when they departed to meet the Egyptians, the people repented of what they had done well. (Calmet) --- Such a relapse offends God more than the former sins, as our Saviour shews by a parable, Matthew xviii. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001End,\u0002 or commencement. (Glass.; Gram. iii. 6.) (Exodus xxi. 2., Deuteronomy xv. 12., and Luke ii. 21.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And set.\u0002 Hebrew, \"to their own soul,\" to do as they pleased. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For you.\u0002 I acknowledge you no longer as my servant. I will let loose the sword, &c., against you." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Parts.\u0002 This was done to signify that if they transgressed, they consented to be slain, Genesis xv. 9, 17. It seems Sedecias and his subjects had solemnly ratified the covenant made at Sinai, being impressed with fear of the enemy." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Eunuchs,\u0002 chief officers. One was at the head of the army, 4 Kings xxv. 19." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001From you,\u0002 to attack Egypt. Afterwards the various detachments came and took Jerusalem. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Command.\u0002 He did not approve of their cruelty, but used them as scourges. (Worthington)" } ] }, { "chapter": 35, "slug": "id1322.html", "header": "Jeremias xxxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Joakim,\u0002 when Nabuchodonosor besieged him again in his 7th year. The Rechabites then pitched their tents in Jerusalem, ver. 11. (Calmet) --- Here we behold a figure of religious orders in the Church, as well as in the Nazarites and disciples of the prophets, Numbers vi., and 4 Kings i. They observed certain rules for acquiring greater perfection, and refrained from many things which were otherwise lawful. Thus various religious orders, both of men and of women, have flourished in the Church, and though they have different names and regulations, yet they are not sects, as heretics would pretend, but all follow the same faith, use the same sacraments, and are a great ornament to the Catholic Church by their profession of the three essential vows of poverty, chastity, and obedience, in imitation of the apostles, Matthew xix. 12. --- \u0001Joakim.\u0002 This happened before the preceding prophecies. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rechabites.\u0002 These were of the race of Jethro, father-in-law to Moses. (Challoner) --- All the Hebrew and Latin doctors agree that the Rechabites were \u0001strangers,\u0002 ver. 7, 19. (Worthington) --- \u0001Treasures\u0002 of corn, wine, &c. Jeremias, as a priest, had free access." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of God.\u0002 Prophets are generally thus designated, 4 Kings iv. 7. We know nothing more of this holy man. --- \u0001Princes\u0002 of the priests; or where princes made their offerings, or assembled to judge, chap. xxvi. 10. --- \u0001Entry.\u0002 He was not removeable like the other Levites, 1 Paralipomenon ix. 19, 34. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wine.\u0002 This was not an exhortation, but a trial. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jonadab.\u0002 A man much esteemed by Jehu, 4 Kings x. 15. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Days.\u0002 The reward of dutiful children, Exodus xx. 12. These are models of those Christians who follow the rule of some virtuous person, in order to be at a greater distance from any transgression of the law, and to observe it with more perfection. (Calmet) --- \"If a father could lay such an injunction on his descendants, and they receive commendation for observing it, why may not the fathers of the Church enjoin things which are not of themselves necessary, but....useful to avoid the occasions of evil, or to advance in virtue?\" says Grotius, a Protestant, after St. Jerome, (Ad Paulin.) St. Augustine, in Psalm lxx., &c.) (Haydock) Jonadab exhorted, and prescribed this rule, but it was not properly a command, being too arduous. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Syria.\u0002 4 Kings xxiv. 2. The mention of these shews that this was the second siege, when Joakim was slain, and many led into captivity, (chap. lii. 28.) with these Rechabites. (Calmet) --- They lived under tents, but in case of necessity entered the city, ver. 10. If they observe works of supererogation, all must surely keep God's law. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Me.\u0002 What a contrast! (Haydock) --- This was only a counsel, mine a law! (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Before me,\u0002 in an honourable situation (1 Paralipomenon ii. 55.) about the temple. It was not requisite that they should be Levites. (Calmet) --- \u0001For ever.\u0002 Their reward shall be eternal bliss. (Haydock) --- This they sought for, as they were \u0001strangers\u0002 of Madian in the country, ver. 7. (Menochius)" } ] }, { "chapter": 36, "slug": "id1323.html", "header": "Jeremias xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fourth,\u0002 towards the conclusion, after the siege was raised, ver. 6, 9." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Write.\u0002 He had already prophesied 22 years. Now he was more frequently ordered to write. (Calmet) --- He executed the order by the hand of Baruch, ver. 4." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If.\u0002 This indicates free-will. (Haydock) --- God makes this last effort, that the hearing of so many separate prophecies together might make a deeper impression." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Book.\u0002 This was afterwards burnt. What he wrote a second time has not come down to us, in the same order. Jeremias made use of his memory, which was directed by the Holy Spirit. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Shut up.\u0002 Not that the prophet was now in prison; for the contrary appears from ver. 19., but that he kept himself shut up, by reason of the persecutions he had lately met with. See chap. xxvi. (Challoner) --- If he had been confined, as Grotius asserts, the king would easily have found him. (Calmet) --- He and Baruch retired to some secret place, as most priests (Worthington) did formerly in England, (Haydock) that they might better exercise their functions than they could do in the hands of the persecutors. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Read.\u0002 This may sometimes have as good an effect as preaching without a book. (Haydock) --- \u0001Fasting day\u0002 of expiation, (Usher, the year of the world 3398) or rather on (Haydock) the day prescribed in the 9th \u0001month,\u0002 ver. 9. (Lyranus) (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They.\u0002 Literally, \"their supplication may fall prostrate before,\" &c. (Haydock) --- It is personified. So Homer represents (Calmet) \"supplications,\" as daughters of Jupiter, lame, and with eyes averted, (Iliad ix.) to shew how we ought to pray. Jeremias finds means to instruct the people: the \u0001word of God is not bound,\u0002 2 Timothy ii. 9. (Calmet) --- As many refused to hear his discourses, God ordered him to write what might be a perpetual warning and reproach, or testimony against them. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fast.\u0002 Probably on account of the catastrophe the second year, Daniel i. 2. Many such were afterwards appointed, Zacharias vii. 3., and viii. 19. All came to Jerusalem on such occasions." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gate,\u0002 on the east, (2 Paralipomenon xx. 5.) leading to the court of the priests. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Reading.\u0002 No study was requisite. (Haydock) --- \u0001Ink.\u0002 It formerly resembled that used by printers, (Calmet) being composed of soot and gum. (Vitruvius vii. 10.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Are.\u0002 Thus they provide for the safety of the prophets, and perform their duty to the king." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Read it.\u0002 This was the third time. It was in vain afterwards to destroy the book." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Winter-house.\u0002 He was very magnificent, and had other apartments for summer. Though the climate was warm, fires would be useful in November. --- \u0001Hearth.\u0002 There was no chimney used, and the smoke went out by the door, or by holes at the top of the room, as we see in some old monasteries. (Calmet) --- Charcoal was probably used, Baruch vi. 42." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Pages.\u0002 Perhaps what was written on so many skins, (Haydock) or sheets of paper, pasted together, and rolled up; or there might be some marks to shew the different subjects, like the sections used in the synagogue, (Calmet) or our chapters; though we are assured that all was formerly written without any separation even of letters. Protestants have \"leaves.\" (Haydock) --- Hebrew, \"doors.\" (Calmet) The secretary cut and burnt the leaves by the king's order, ver. 25. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Afraid.\u0002 They saw all without any concern, not believing that God spoke to them. They did not imitate Josias, 2 Paralipomenon xxxiv. 19." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hid them,\u0002 and prevented any one from betraying them. (Calmet) --- He did not remove them to a place different from what they had chosen by his direction. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001None,\u0002 &c. Because his son, Joachin or Jechonias, within three months after the death of his father, was carried away to Babylon, so that his reign is not worthy to be taken notice of. (Challoner) (Theodoret) (Worthington) --- He was subject to the Chaldeans; his uncle took his place. Joakim had the burial of an ass, chap. xii. 18. (Calmet) --- None of the following princes enjoyed the glory or power of the ancient king. (St. Thomas Aquinas, [Summa Theologiae] p. 3. qu. 31. a. 2.) (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Before.\u0002 We cannot tell what. (Calmet) --- Protestants, \"many like words.\" (Haydock)" } ] }, { "chapter": 37, "slug": "id1324.html", "header": "Jeremias xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sedecias.\u0002 He was less impious than his two predecessors; but too weak to do good." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pray,\u0002 or consult. He wished to know whether the Chaldeans would return. (Calmet) --- He feared, yet ill-treated the prophet, as Herod did John the Baptist. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Return,\u0002 routed, chap. xlvi. 15. His army was small, Ezechiel xvii. 17., and xxx. 21. This king Ephree, (chap. xliv. 30.) or Apries, had succeeded Psammis, after an interregnum of ten years' continuance. (Herodotus ii. 161.) --- He foresaw that his own dominions would be invaded, after Jerusalem, the key, was taken. The other allies of Juda perfidiously sat still, or joined the Chaldeans. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Away.\u0002 They departed indeed, but for a short time." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Tent.\u0002 So easy it is for God to destroy by few as well as by many! (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Possession,\u0002 lately purchased, chap. xxxii. (Lyranus) --- Yet some think this had not yet taken place. (Calmet) --- Septuagint, \"to buy \u0001provisions\u0002 among.\" Hebrew, \"to slip away thence in the midst of the people.\" (Haydock) --- He wished to escape the fury of his enemies at Jerusalem. (Calmet) --- It is an old device of persecutors to lay false charges on the innocent, as Julian and the Arians did. (Hist. Tripart. vi. 27.) (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Beat him,\u0002 as a traitor and fugitive. --- \u0001Prison,\u0002 very deep, ver. 19. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Prison.\u0002 Literally, \"lake or pit,\" (Haydock) such as was used to keep wine. Thus God tries his chosen friends, according to their strength!" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Prophets.\u0002 He insults over these impostors, and speaks boldly. The Chaldeans were now returned, chap. xxxviii." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Be.\u0002 Hebrew, \"fall prostrate,\" chap. xxxvi. 7." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Entry,\u0002 where he had been already, chap. xxxii. 1., and xxxiv. 1, 7. --- \u0001Piece.\u0002 Roll, sufficient for a day's maintenance. (Calmet) --- Protestants, \"a piece of bread (Septuagint, a loaf) out of the baker's street.\" (Haydock)" } ] }, { "chapter": 38, "slug": "id1325.html", "header": "Jeremias xxxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And Phassur,\u0002 the violent priest, chap. xx. 1. --- \u0001People,\u0002 who might come to the entry of the prison." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Safe.\u0002 Hebrew, \"a booty,\" chap. xxi. 9. --- Septuagint, \"like a thing found.\" (Calmet) --- The Hebrew idiom implies that he shall most surely live. Voluntary offerings prevent eternal misery. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lawful.\u0002 This is a compliment, or Sedecias complains indirectly that they had only left him the name of king. He grieved at the treatment of the prophet. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mire,\u0002 up to the neck; so that he would soon have been smothered. (Josephus, Antiquities x. 10.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eunuch.\u0002 Officer over 30, ver. 10. (Haydock) --- He was afterwards rewarded, chap. xxxix. 15. (Calmet) --- God moves some to pity the distressed, till he recompense their patience. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001City.\u0002 It was useless, therefore, to add the torment of the dungeon, since he must soon have perished. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Arms.\u0002 He was probably naked. (Sanctius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Third,\u0002 or officers of the guard's \u0001gate,\u0002 leading from the palace to the temple, 4 Kings xi. 19. (Calmet) --- Hebrew \u0001hashelishi;\u0002 (Haydock) the third denotes also an officer of the army." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001King.\u0002 He was at Reblatha. Though an usurper, he had claims upon Sedecias, whom he had appointed ruler, on his swearing to be faithful and to pay tribute. The prophet's advice was just. (Calmet) --- Even conditional prophecies are certain, and the king would have been treated differently if he had complied. But on his refusal, great misery ensued. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Jews.\u0002 Traitors, whom Sedecias had perhaps treated ill. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Say.\u0002 At parting, bewailing thy blindness, which has entailed misery upon all. (Haydock) --- \u0001Of peace.\u0002 That is, thy false friends, promising thee peace and happiness, and by their evil counsels involving thee in misery. (Challoner) --- \u0001Mire.\u0002 He alludes to his own treatment, (Calmet) which he had received from these false counsellors or \u0001princes,\u0002 ver. 4. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001There.\u0002 This he had actually done, chap. xxxvii. 19. He perhaps renewed the petition, at this interview, to satisfy the king. (Haydock) --- We may conceal the truth, but must never speak what is false. (Calmet) --- \"In a matter, says Puffendorf, which I am not \u0001obliged\u0002 to declare to another, if I cannot with safety conceal the whole, I may fairly discover no more than a part.\" Who can require a privy counsellor to reveal the king's secret? Yet Paine accuses the prophet of duplicity! (Watson)" } ] }, { "chapter": 39, "slug": "id1326.html", "header": "Jeremias xxxix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fifth.\u0002 The parallel passages and other editions read \u0001ninth.\u0002 Some pretend that (Calmet) the city was taken on the 5th of the 4th month, and after being pillaged was burnt on the 7th (4 Kings xxiv. 8.) or 10th of the 5th month, chap. lii. 12. (Sanctius; Cornelius a Lapide) --- But the city was taken on the 9th of the 4th month, and Nabuzardan entered on the 7th of the 5th month, and burnt it and the temple on the 10th. (Salien, &c.) (Calmet) --- From the beginning of the siege (the year of the world 3414) to the end (the year 3416.; Usher), two years and a half elapsed. It was interrupted a short time. Two fasts are still observed by the Jews to deplore these events, Zacharias vii. 3., and viii. 19." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Neregel, Sereser.\u0002 Perhaps Nabuzardan should be read, (ver. 13.; Haydock) or these names are mentioned twice, probably by mistake of transcribers. The former was an idol; (4 Kings xvii. 30.) the latter word means \"treasurer.\" (Calmet) --- (Protestants) Nergal-Sharezer seems to be one person, as in Septuagint, or \"treasurer of Nergel.\" (Haydock) --- \u0001Samgar-nebu,\u0002 was \"prefect of \u0001the temple\u0002 of Nabo.\" --- \u0001Sarsachim,\u0002 \"prince of the sacæ, or Scythians.\" --- \u0001Rabsares,\u0002 \"master of the eunuchs,\" or officers within the palace. Such a one was employed by Sennacherib, 4 Kings xviii. 17. --- \u0001Rebmag,\u0002 \"chief of the magi,\" (Calmet) or \"master of the camp.\" (Junius) --- These entered the first wall, chap i. 15., and Isaias xxii. 7." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Walls.\u0002 This gate had not yet been seized, (Calmet) leading to Jericho, ver. 5. (Haydock) (Ezechiel xii. 4.) --- Roman Septuagint passes over the next 12 verses, which seem to be taken from 4 Kings xxv. 4. (Calmet) --- Grabe supplies ver. 4. to 13., inclusively. \"And they sent,\" &c., which is well connected with ver. 3. --- The possession of one gate would let all the army enter: whereupon Sedecias fled by a postern gate. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In the land,\u0002 or environs of Emesa, in Syria. (Theodoret) --- \u0001Judgment.\u0002 Reproaching him with perfidy and ingratitude. (Worthington) --- He slew the nobles, as his accomplices." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Army.\u0002 Hebrew, \"slayers,\" denoting soldiers, cooks, and sacrificers, Genesis xxxvii. 36. --- \u0001Remained,\u0002 having escaped the sword, &c. They had been spared when Joakim and Jechonias were taken." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cisterns,\u0002 and fields, 4 Kings xxv. 12. They were thus attached to the Chaldeans." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Had given,\u0002 after the prisoners had got to Rama, chap. xl. 1." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Nabusezban\u0002 perhaps stand for Semegar, Nabu, and Sarsachim. The other four officers occur [in] ver. 3. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Godolias.\u0002 The Jews say he had gone over to assist the Chaldeans. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saved.\u0002 Hebrew, \"a booty,\" chap. xxi. 9. Thus God rewards what is done to his servants, Matthew xxv. 40. (Calmet)" } ] }, { "chapter": 40, "slug": "id1327.html", "header": "Jeremias xl.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Word.\u0002 This happened to Jeremias; (Raban) or the prophet rather interrupts what he was about to say, to let the reader know the state of affairs, when he was consulted about the journey into Egypt, chap. xlii. 9. --- \u0001Rama;\u0002 probably in Benjamin, near Bethel, Judges xix. 12. (Calmet) --- In this last part, Jeremias foretells what would befall the Jews in Egypt, and other nations. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001You,\u0002 people of Juda. (Haydock) --- This pagan acknowledges that God had punished his people, (chap. xviii. 16.; Calmet) as Titus did at the last siege. (Josephus) (Haydock) --- He acknowledges the justice of God. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Eyes,\u0002 with all kindness, chap. xxxix. 12. (Haydock) --- \u0001Before thee.\u0002 Thou hast liberty to choose, Genesis xiii. 9., and xx. 15., and xxiv. 51." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And.\u0002 Hebrew, \"And as he (the people, or Godolias) will not return, dwell;\" or, \"He had not yet answered, \u0001when the general said:\u0002 Return to Godolias.\" He perceived that the prophet was not desirous of going to Babylon; and he insinuated that such a step would not be for his advantage, as the captives would not return. --- \u0001Presents.\u0002 He had been plundered like the rest." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Masphath;\u0002 because it was near Jerusalem, and an ancient place of devotion. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Captains,\u0002 who had fled from Sedecias, and effected their escape. (Josephus, Antiquities x. 11.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With you.\u0002 They might naturally suspect Godolias, and think that the Chaldeans would seize them as soon as they should know of their escape." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Answer.\u0002 Hebrew, \"stand before,\" as minister (Haydock) for the Chaldeans. You need not be jealous of my power; and I can answer that they will not hurt you, provided you continue quiet. (Calmet) --- He promises to act in behalf of the people, as a governor ought to do. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Countries.\u0002 They had fled to avoid the taxes, &c., but found no redress, Lamentations i. 3." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Came,\u0002 having discovered the design of Ismahel, whose ambition prompted him to murder the governor, that he might reign: as he was of the royal family, chap. xli. 1. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Baalis.\u0002 Queen. (Grotius) --- The Ammonites sought the entire ruin of the Jews." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Do not.\u0002 He did right in forbidding this assassination, which could never be authorized, even to prevent a similar crime. Godolias should have taken precautions: but he was too open, (Calmet) like Eumenes. (Grotius)" } ] }, { "chapter": 41, "slug": "id1328.html", "header": "Jeremias xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month;\u0002 Tisri, the third of which is still observed as a fast by the Jews. (Calmet) --- Godolias had given a supper to the traitors, and had drunk plentifully. They set upon him while he and the people were retired to rest. (Josephus, Antiquities x. 11.) --- This happened two months after the burning of Jerusalem, chap. xxix. 2. Nabuchodonosor soon after punished this perfidy of the Ammonites. (Calmet) --- \u0001Bread:\u0002 feasted. (Haydock) --- Such tragedies are usually performed with the show of friendship. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Second,\u0002 or next day. All had been slain in the night but some captives. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rent,\u0002 as people \u0001mourning.\u0002 Literally, \"dirty.\" Hebrew and Septuagint, \"cut.\" (Haydock) (Chap. xvi. 6., and Leviticus xix. 28.) --- \u0001Lord,\u0002 at Masphath, where people performed their devotions, as well as they could, Judges xx. 1., and 1 Machabees iii. 46.) Jeremias had probably ordered an altar to be erected, as Samuel had done, 1 Kings vii. 6. (Calmet) --- Others think that these people went thither for a priest, to offer what they had brought on the altar of Jerusalem, Baruch i. 10. (Tirinus) --- Masphath lay to the south. (Calmet) --- It seems many of the people about Samaria were true believers, and even more affected at the destruction of the temple. (Haydock) --- Their city had been demolished by Salmanasar (Calmet) long before, and many fresh inhabitants introduced, who adhered to idols. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He\u0002. Septuagint, \"they.\" Yet Hebrew intimates that Ismahel feigned tears. (Calmet) --- He did not weep sincerely. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Into.\u0002 Literally, \"slew them about the,\" &c. (Haydock) --- The pit was not full of water, but had been intended by Asa for a reservoir, (ver. 9., and 3 Kings xv. 20.; Calmet) when he built Maspha. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Field.\u0002 It was usual to cover them up carefully. (Chardin.) --- Avarice sometimes will set bounds to cruelty, when nothing else will. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001King's;\u0002 Sedecias, (Calmet) or some of his predecessors, as all the women were taken, (chap. xxxviii. 22, 23.) unless those had escaped before. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Johanan.\u0002 He and the rest of the fugitives thus shewed that they were clea[][clear?]. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gabaon,\u0002 famous for the battle of Abner, 2 Kings ii. 13." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Eight.\u0002 He had brought ten, ver. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eunuchs;\u0002 officers of Sedecias, who had escaped, chap. xl. 9." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001As.\u0002 Hebrew, \"at the station \u0001or\u0002 inn of Chamaam,\" the son of Berzellai. (Chaldean) Perhaps our Saviour was born in this (Calmet) \"inn,\" (Eusebius, Dem. vii. 4.) which was then deserted. (Haydock) --- \u0001Egypt.\u0002 These poor wretches find no repose. (Calmet)" } ] }, { "chapter": 42, "slug": "id1329.html", "header": "Jeremias xlii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pray;\u0002 consult, ver. 4., and chap. xxxvii. 3. (Haydock) --- \u0001Few;\u0002 comparatively, though there was a great number, chap. xliii. 5." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Witness.\u0002 Jeremias knew their fickle temper. They will obey, only if God comply with their desires. (Calmet) --- They began with piety, but soon refused to obey the directions given, chap. xliii. 2. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Good or evil.\u0002 That is, agreeable or disagreeable. (Challoner) --- It would have been well for them if they had been sincere, (ver. 10.; Haydock) and determined to comply whether the prophet announced prosperity or the reverse. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Days.\u0002 The \u0001Spirit breathes where he will,\u0002 and the prophets must wait his good time. Jeremias prayed for ten days in that place. He now resumes his discourse, chap. xl 1." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Appeased.\u0002 Hebrew, \"comforted.\" Septuagint, \"at rest.\" I forget (Calmet) or pardon (Haydock) the past." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And will.\u0002 Hebrew, \"and he will.\" The king will take pity on you. --- \u0001Dwell.\u0002 Septuagint, \"return;\" which is less correct." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Faces;\u0002 obstinately, ver. 17., and chap. xliv. 12." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Kindled.\u0002 Hebrew, \"hath dropped,\" 2 Paralipomenon xii. 7. --- \u0001Curse.\u0002 People can wish no greater misery to their enemies. (Calmet) --- They shall be execrated, Isaias lxv. 15. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Deceived.\u0002 Septuagint, \"done ill in your souls.\" Your intention was bad. You thought that I should speak conformably to your wishes. (Calmet) --- He saw by the prophetic light, or by their deportment, that they were bent on going. (Haydock) --- They were doubly guilty in neither observing their promise nor obeying God's decree. (Worthington)" } ] }, { "chapter": 43, "slug": "id1330.html", "header": "Jeremias xliii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Proud\u0002 and headstrong. (Calmet) --- Sinful people easily become worse. They are guilty of calumny, and comply not with their promise, chap. xlii. 5. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Baruch.\u0002 He had been at Babylon, and was liberated with Jeremias, always speaking with moderation of the king of Babylon, and exhorting the people to submission. This was enough to make the populace suspect. They are incapable of reasoning." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And Baruch,\u0002 by compulsion. (Worthington) (Calmet) --- Hence God did not cease to speak by their mouth. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Taphnis,\u0002 or \u0001Daphnæ Pelusiæ,\u0002 sixteen miles from Pelusium, (Antonin.) the Hanes of Isaias, (xxx. 4.) and key of Egypt. It was a royal city." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wall;\u0002 kiln, or court. (Hebrew) Justice was administered at the gate, and the magnificent throne of Solomon was placed in the court or porch, 3 Kings x. 18. (Calmet) --- The prophet preaches by facts, laying great stones in the chief city, chap. xix. 10. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Servant.\u0002 The greatest monarchs only execute God's decrees." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Temples.\u0002 Hebrew also, \"the palaces of the princes,\" as temples occur below. --- \u0001Captives.\u0002 The idols share the fate of their votaries, chap. xlviii. 7. --- \u0001Array;\u0002 or Hebrew, \"cover \u0001with soldiers\u0002 the land.\" Septuagint, \"he shall cleanse (Calmet) \u0001or\u0002 destroy.\" (Bochart)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sun.\u0002 Septuagint, \"of Heliopolis,\" where the largest temple of the sun was seen. Egypt was famous for its obelisks, erected by Pheron, successor of Sesostris. Some have been removed to Rome. --- \u0001Fire.\u0002 History does not specify the particulars: but we may judge how the conqueror would treat these temples, &c., from what Xerxes and Ochus did afterwards. (Calmet)" } ] }, { "chapter": 44, "slug": "id1331.html", "header": "Jeremias xliv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Magdal,\u0002 the third station of the Israelites, (Exodus xiv. 2.) or another \"tower\" twelve miles from Pelusium, chap. xlvi. 14. --- \u0001Memphis,\u0002 the capital of Nome, near the western banks of the Nile, and famous for its pyramids, which are standing, though the town be no more, chap. xlvi. 19. --- \u0001Phatures;\u0002 perhaps in higher Egypt. Jeremias might go or send to these cities, this his last prediction, (Calmet) to reclaim his countrymen from idolatry. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Inhabitant:\u0002 or the number is exceedingly small. (Calmet) --- All the Jews had retired. (Haydock) --- It would be well if people would reflect, how those who have given way to heresy and infidelity have been treated. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Forth,\u0002 drop by drop, chap. xlii. 18. I have repeatedly warned them by punishments. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gods.\u0002 Their blindness and malice was inconceivable. They attribute their past miseries to the neglect of worshipping the moon! ver. 18. They may be compared to a mixture of iron and brass, which is put through the crucible in vain, chap. vi. 29., and Ezechiel xxii. 18." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Face,\u0002 to punish grievously, Ezechiel iv. 3., and xx. 35. (Calmet) --- All did not perish, but the far greatest part, ver. 14, 28. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Desire\u0002 and expectation, chap. xxii. 27. They meant to return as soon as the Chaldeans had left the country: but their hopes were vain. The enemy would fall upon Egypt, after he had taken Tyre and the neighbouring provinces; and those who had not abandoned that country in time, would perish, ver. 12, 26. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The queen of heaven;\u0002 the moon, which they worshipped under this name, (Challoner) as also under that of the Celestial Venus, (Theodoret) Diana, and Isis. It seems the Jews had engaged by vow (ver. 27.) to restore her worship. (Calmet) --- The women more particularly adored the moon: yet all were guilty, chap. vii. 18., and 4 Kings xxiii. 5. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Famine.\u0002 They think nothing of the transgression of the law, &c., ver. 23. Could obduracy and blindness go greater lengths? (1 Machabees i. 12.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Worship.\u0002 Hebrew, \"to represent.\" The cakes had a crescent on them. (Calmet) See Hesychius in \u0001selenai.\u0002 --- \u0001Husbands.\u0002 The women are most zealous. But all partook of this idolatry, chap. vii. 18. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Heart,\u0002 or mind to punish you for idolatry. Sacrifice could be offered to the Lord only in his temple. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Liveth.\u0002 They swore by his name as well as by that of idols. God could not abide such company. (Calmet) --- Not one of these obstinate Jews shall be spared, ver. 14. Others, like Jeremias, the Septuagint [translators], and the holy family[Jesus Christ, the Blessed Virgin Mary and St. Joseph], no doubt called upon the Lord in the land of Egypt. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Enemies.\u0002 Herodotus (ii. 161, 169.) informs us that Apries reigned fortunately twenty-five years, when he lost many of his men fighting against the Cyreneans, and was dethroned by Amasis, and strangled by his subjects. Usher (the year of the world 3433) suspects that Amasis was assisted and confirmed by Nabuchodonosor, and he might thus fulfill the prophecies, chap. xliii. 11., &c., and Ezechiel xxix., &c. Josephus (Antiquities x. 11.) and Berosus (contra Apion i.) assert, that Nabuchodonosor defeated and slew the king of Egypt, though Herodotus is silent on this subject, his account being communicated by the Egyptian priests, and full of fables. (Calmet)" } ] }, { "chapter": 45, "slug": "id1332.html", "header": "Jeremias xlv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Book,\u0002 which Joakim burnt, and sought the life of the prophets, chap. xxxvi. (Calmet) --- Baruch apprised of the general distress, weeps for it, and his life is spared. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Great:\u0002 the spirit of prophecy; (Rabbins) or rather to be exempted from suffering, while \u0001all\u0002 the neighbouring nations were perishing. (Calmet) --- \u0001And save.\u0002 Literally, \"for salvation.\" Hebrew, \"booty.\" (Haydock) --- He seems to have been set at liberty with his master, chap. xl. 1. (Calmet)" } ] }, { "chapter": 46, "slug": "id1333.html", "header": "Jeremias xlvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gentiles,\u0002 to whom Jeremias was sent, chap. i. 5. What follows regards them, (Calmet) if we except the last chapter. (Haydock) --- It was thought proper to place these predictions here, though out of their chronological order, to which the Septuagint have more adhered, placing them after chap. xxv. (Calmet) --- The punishment of the chief enemies of the Jews is foretold. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nechao.\u0002 He slew Josias, and took all as far as Charcamis, 4 Kings xxiii. Four years after Nabopolasser associated his son, and sent him to conquer these countries, which he effected, 4 Kings xxiv. 7. (Josephus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Prepare\u0002 Egyptians, the enemy is at hand. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seen.\u0002 The prophets usually speak as if things were already past. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Away.\u0002 It will be in vain. (Calmet) --- Nechao went to defend Charcamis, but lost \"many myriads in the battle,\" and all the country \"as far as Pelusium, except Judea.\" (Josephus, [Antiquities?] x. 7.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rivers.\u0002 He alludes to the Nile. The king of Egypt had a numerous army." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001City;\u0002 Babylon, and every fort which shall oppose my progress. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Men.\u0002 Soldiers formed one of the principal classes among the Egyptians. (Herodotus ii. 164.) --- \u0001Ethiopians.\u0002 Hebrew, \"Cush,\" in Lower Egypt, on the Red Sea. --- \u0001Lybians.\u0002 Hebrew, \"Phut, another son of Cham, inhabiting the Nome Phtenethu,\" Ezechiel xxx. 5., and Nahum iii. 2. --- \u0001Lydians.\u0002 Their situation is not known." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Devour.\u0002 It seems animated, and eager to slay the victim, Ezechiel xxxix. 17." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of Egypt;\u0002 or ye Egyptians, who have been wounded. The balm (Haydock) or \u0001resina\u0002 of Galaad was then very famous, Genesis xxxvii. 25. (Calmet) --- Egypt thought itself invulnerable, and is derided. Its cure was hopeless, ver. 16. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Egypt,\u0002 under Apries, about thirty-five years after the former expedition, chap. xliv. 30., and Ezechiel xxix., and xxxi. This country was invaded the last, ver. 14." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Men.\u0002 Literally, \"man.\" Hebrew \u0001abir,\u0002 (Haydock) where \u0001Apis\u0002 has been perhaps formed. (Calmet) --- Septuagint, \"Why has Apis (Complutensian omits this word) fled from thee? thy calf, thy chosen one has not remained.\" (Haydock) --- He derides the chief idol of Egypt; or he alludes to those who fell at Charcamis, or rather who fled after they had come out to assist Sedecias, chap. xxxvii. 5., and Ezechiel xxx. 21." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dove.\u0002 Hebrew also, \"of the destroyer.\" Septuagint, \"Greeks,\" or Ionians. (Calmet) --- See chap. xxv. 35. (Challoner) --- Nebuchodonosor came with expedition, or had a dove on his standards. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Pharao.\u0002 Septuagint add, \"Nechao.\" But Apries seems rather to be meant. (Calmet) --- \u0001A.\u0002 Hebrew \u0001shaon hehebir hamohed.\u0002 Protestants, \"\u0001is but\u0002 a noise, he hath passed the time appointed;\" (Haydock) or, \"the height which the crowd (or God, \u0001who raised\u0002) hath displaced.\" (Calmet) --- Septuagint retain the original: but the middle word varies in their copies. (Haydock) --- All the boasts of Pharao ended in smoke. He lost the proper opportunity, and caused his own kingdom to be laid waste. Syriac, \"the disturber, who deranges the times.\" (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He,\u0002 the destroyer; (ver. 16.) or \"it,\" my word (Haydock) shall surely stand as long as the mountains, (Calmet) yea, longer than heaven and earth. (Haydock) --- My decrees shall be put in execution in spite of the efforts of man. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Furnish.\u0002 Literally, \"make thyself vessels of captivity,\" or pack up what thou mayst want there. (Haydock) (Ezechiel xii. 3., and xxix. 11.) --- Many returned under Cyrus, ver. 26." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Goad her.\u0002 Nabuchodonosor shall subdue the country." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hirelings.\u0002 Apries had thirty thousand Carians, &c., who were defeated by Amasis. (Herodotus ii. 163.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Brass.\u0002 Septuagint, \"hissing serpent;\" lamenting in secret, Isaias xxix. 4. --- \u0001Wood.\u0002 Battle-axes were then used. Great cities and monarchs shall fall, Zacharias xi. 2., and Ezechiel xxxi. 3. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Above,\u0002 or \"more than locusts,\" (Haydock) which destroy all herbs where they light." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Visit upon.\u0002 That is, punish. --- \u0001Alexandria.\u0002 In the Hebrew \u0001No;\u0002 which was the ancient name of the city, to which Alexander [the Great] gave afterwards the name of Alexandria; (Challoner) or this city was built near Rachotes, the harbour. \"Ammon of No\" was rather Diospolis, (Ezechiel xxx. 14.; Septuagint) in the [Nile] Delta, north of Busiris. Ammon was the chief god adored at No, Nahum iii. 8. Alexandrian Septuagint, \"I will revenge myself on Ammon, her son, on Egypt, or Pharao, and on them.\" (Haydock) --- Ammon was of their invention, and for this the people were justly punished. It means also, \"a multitude.\" --- \u0001Kings.\u0002 Chap. xlii. 12. Apries was slain, (chap. xliv. 33.; Calmet) and his two successors perished miserably by sentence of Cambyses. (Herodotus iii. 14, 16.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Afterwards, \u0002forty years being expired (Ezechiel xxix. 14.) from the time when Apries made his unsuccessful attack on Cyrene, and his subjects revolted." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Off\u0002 from all countries, (Calmet) particularly from Egypt; (Haydock) on occasion of which country's deliverance, that of Jacob is foretold. (Calmet) --- If God would bring the Egyptians back, much more would he deliver the Jews. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Nations\u0002 of Assyria, Chaldea, &c., chap. xxx. 11. (Calmet)" } ] }, { "chapter": 47, "slug": "id1334.html", "header": "Jeremias xlvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gaza,\u0002 going or returning from Charcamis. Apries also attacked Tyre, and would of course invade the Philistines. They had assisted the Tyrians against Nabuchodonosor, who therefore made incursions into their territory, and into that of Ammon, &c., while the main part of his army besieged Tyre for thirteen years. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Marching.\u0002 Literally, \"pomp,\" (Haydock) or warlike apparatus. (Haydock) --- Protestants, \"stamping of the hoofs of his strong \u0001horses,\u0002 at,\" &c. (Haydock) --- \u0001Children.\u0002 Fear makes one forget the nearest relations, while each one provides for himself, chap. ix. 4., Micheas vii. 5., and Matthew x. 35." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tyre.\u0002 See chap. xlvii. 4., and Ezechiel xxvi., &c. --- \u0001Sidon.\u0002 It had rejoiced at the downfall of its rival, (Isaias xxiii. 4.) and of the Jews, Joel iii. 4., and Ezechiel xxviii. 24. Artax Ochus punished it severely; (Calmet) and its own king, Tenner, betrayed his subjects, who were slain by the Persians, or burnt themselves in the conflagration of the city. (Diodorus, Olym. 177. a. 2.) --- \u0001Helpers;\u0002 Philistines, who came originally from the isle of Caphtor, or Crete. --- \u0001Cappadocia\u0002 was not an island, or near the sea, (Calmet) but at a distance from the Jews. (Sanctius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Baldness,\u0002 the sign of mourning, (Calmet) or captivity. (Haydock) --- \u0001Peace.\u0002 Hebrew, \"shall be destroyed.\" Septuagint, \"cast away.\" She has afforded no assistance to Gaza. (Haydock) --- \u0001Valley,\u0002 along the Mediterranean. (Calmet) --- Literally, \"And ye remnants of their valley, how?\" &c. --- \u0001Cut,\u0002 in despair or grief, chap. xli. 5. Septuagint, \"Remnants of the Enakeim, (giants) how long wilt thou make incisions?\" (Haydock) --- The race of Enack dwelt in those parts; though \u0001ánkim\u0002 seems to have been mistaken for \u0001ankom.\u0002 (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sword.\u0002 He is moved with pity to see so much carnage, but reflects that such is the will of God. Nabuchodonosor was his sword or scourge. (Calmet)" } ] }, { "chapter": 48, "slug": "id1335.html", "header": "Jeremias xlviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Moab.\u0002 This people broke their covenant with Sedecias, yet were punished for having entered into it, five years after the taking of Jerusalem. (Josephus) (St. Jerome, in chap. xxv. 32.) --- The same war is described by Ezechiel (xxv. 8.) and Sophonias, ii. 8. Many words of Isaias (xv., and xvi., and xxiv.) are adopted, though he speaks of what happened under Ezechias. --- \u0001Nabo,\u0002 a town at the foot of that mountain, where Moses died, Deuteronomy xxxiv. It might have been famous for some pretended \"oracle,\" Isaias xv. 2., and xlvi. 1. This chief city, with the rest, shall be destroyed. (Worthington) --- \u0001Cariathaim.\u0002 This city, and most of the others, were repossessed by Moab after the Israelites were led into captivity. (Calmet) --- \u0001City.\u0002 Hebrew \u0001Hammisgab,\u0002 a fortress. (Vatable)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hesebon,\u0002 at the foot of Phasga, and one of the strongest cities. --- \u0001Shalt.\u0002 Hebrew, \"shall Medemena hold her peace.\" (Calmet) --- \"Thou shalt be cut down, O madmen.\" (Haydock) --- It signifies \"silence.\" Thou silent city, thou shalt be reduced to a mournful silence or destruction." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Little ones.\u0002 Hebrew, \"to Segor,\" ver. 34., and Isaias xv. 5. (Calmet) --- Chaldean, \"princes\" of the second rank. (Vatable)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Heath, or tamarick, chap. xvii. 6. Hebrew Haroher." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bulwarks.\u0002 Hebrew, \"works,\" or possessions of corn, cattle, &c. (Calmet) --- \u0001Chamos,\u0002 the idol of the Moabites. (Challoner) --- He was esteemed the king of the country, as the devil is the ape of God. The prophets often deride the imbecility of these idols, chap. xliii., and xi. The chief idol of Moab shall fall, to shew the vanity of trusting in idols. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spoiler,\u0002 or \"thief,\" (\u0001prædo\u0002) a title which Nabuchodonosor deserved, on account of his unjust conquests. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Flower:\u0002 an usual ceremony at funerals. (Cornelius a Lapide) (Menochius) --- \u0001Manibus date lilia plenis.\u0002 (Virgil, Æneid vi.) --- Hebrew, \"wings.\" Protestants, \"signs.\" Septuagint, (Haydock) \"that they may know how to return.\" Let Moab flee. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Deceitfully.\u0002 In the Greek, \u0001negligently.\u0002 The \u0001work of God\u0002 here spoken of, is the punishment of the Moabites. (Challoner) --- Woe to those who spare those whom God orders to be destroyed, as Saul and Achab did, 1 Kings xv. 8, 23., and 3 Kings xx. 32, 42. The zeal of the Levites, Phinees, &c., is rewarded, Exodus xxxii. 27., and Numbers xx. 8." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fruitful\u0002 as a vine. --- \u0001Lees.\u0002 The wine has not been disturbed. It was customary to keep it first in pits, (Mark xii. 1., and Isaias v. 1.) and afterwards in large earthen vessels. \u0001Vina bibes Tauro diffusa:\u0002 \"Thou shalt drink wine bottled off in the consulship of Taurus.\" (Horace i. ep. 5.) --- If the wine was weak, the vessels were put under ground. (Pliny, [Natural History?] xiv. 21.) --- The better sort was arranged in order, (ver. 12.) in some clean apartment, Canticle of Canticles ii. 4. (Homer, Odyssey \u0001B\u0002. 237.) --- \u0001Changed.\u0002 He alludes to the wine. (Haydock) --- Moab has enjoyed a long peace and prosperity. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Of Bethel.\u0002 That is, of their golden calves, which they worshipped in Bethel. (Challoner) --- Chamos and the golden calves were both taken away, Osee viii. 5. (Calmet) --- The ten tribes had foolishly trusted in the latter, 3 Kings xii. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Swiftly;\u0002 about twenty-three years from the fourth of Joakim." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001His name,\u0002 as particular friends, Exodus xxxiii. 12, 17. People in the East had a secret name, which they disclosed to very few, to prevent incantations. --- \u0001Rod.\u0002 This nation was exceedingly vain, ver. 29." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thirst.\u0002 Dibon was well supplied with water, Isaias xv. 9." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Arnon,\u0002 on which river Aroer stood." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Drunk\u0002 with the wine of God's wrath. --- \u0001Dash.\u0002 Hebrew, \"roll in,\" or \"they shall clap hands over Moab, in,\" &c." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Thieves.\u0002 Chap. ii. 26. (Calmet) --- Protestants, \"was he found among thieves? for since thou speakest of him, thou skippest for joy.\" (Haydock) --- Chaldean agrees with the Vulgate, which is clearer. (Calmet) --- Septuagint, \"hath he been found stealing from thee, since thou hast fought against him?\" Grabe subjoins, \"Thou shalt go into banishment.[\"] (Haydock) --- As Moab was related to Israel, his derision was the more criminal, and more grievously punished. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Place.\u0002 Seek for shelter in the caverns and highest mountains. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Able.\u0002 He hath attempted too much." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Brick wall.\u0002 Hebrew \u0001Kir-cheres,\u0002 (Isaias xvi. 7.; Calmet) \"the city of the sun;\" (Grotius) Ar, the capital. The prophet joins in the mournful canticle, as was usual, Luke vii. 32. (Calmet) --- Those who boast of more than they have, are compared to an earthen wall. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Jazer,\u0002 or \"more than for Jazer;\" about six leagues to the north of Sebama, which had a rivulet communicating with the \u0001sea\u0002 of Jazer." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Carmel,\u0002 which here denotes any fruitful vineyard or place. --- \u0001The,\u0002 &c. Protestants, \"none shall tread with shouting, \u0001their\u0002 shouting \u0001shall be\u0002 no shouting.\" Hebrew \u0001hedad,\u0002 \"the cry\" of the people in the vintage. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001As a.\u0002 Literally, \"the heifer;\" a title of Oronaim, which was proud and ungovernable. (Haydock) --- Hebrew also, \"from Agelah to Salisa; the,\" &c. --- \u0001Bad;\u0002 abandoned, Isaias xv. 6. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Pipes.\u0002 Hebrew \u0001chalilim,\u0002 (Haydock) lyre or flutes. Such were used at funerals of children; (Matthew ix. 23.) trumpets sounded for men. (Servius) --- \u0001Could;\u0002 opposing the conqueror of Asia, ver. 30, 31. (Calmet) --- Protestants, \"the riches that he hath gotten is perished.\"" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Shaven,\u0002 or \"clipt,\" (Protestants; Haydock) as in mourning. --- \u0001Tied.\u0002 Hebrew, \"cut,\" chap. xvi. 6. (Calmet) --- Such signs of mourning were usual in those countries. The Romans let their hair grow. (Cicero, pro Sestio.) (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Bowed.\u0002 Septuagint and Chaldean, \"turned his back.\"" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Carioth,\u0002 probably Kir Hares, which the \u0001eagle\u0002 of Babylon seized. Roman Septuagint omits verse 40. (Calmet) --- Grabe supplies, \u0001Behold,\u0002 &c., and here, \u0001the heart,\u0002 &c. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Cease\u0002 for a time, till he regain his liberty under Cyrus, ver. 47." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Fear.\u0002 It was customary to hand feathers near a wood, to frighten the prey into pits or nets, Isaias xxiv. 17. (Sanctius)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001There....saith,\u0002 &c., to the end of the chapter is supplied by Grabe. His copy subjoins, \"What Jeremias prophesied against all nations. Thus,\" &c., chap. xxv. 15. (Haydock)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Hesebon,\u0002 expecting shelter. But internal broils ruined them. --- \u0001There,\u0002 &c., to [verse] 47., is borrowed from Numbers xxi. 27.[28, 29.?] Sehon had taken Hesebon from Moab. --- \u0001Part.\u0002 Moses has \"Ar, of Moab, and the inhabitants of the heights of Arnon.\" [Numbers xxi. 28.] (Calmet) --- \u0001Tumult.\u0002 Hebrew \u0001shaon,\u0002 (Haydock) means also \u0001pride,\u0002 in which sense Balaam uses \u0001Seth,\u0002 Numbers xxiv. 17. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Days.\u0002 When they, Elam and the other Gentiles, shall be converted to the faith of Christ. We read of no other bringing back, (Worthington) though it might take place. (Haydock)" } ] }, { "chapter": 49, "slug": "id1336.html", "header": "Jeremias xlix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Melchom,\u0002 the idol of the Ammonites. (Challoner) --- \u0001Gad,\u0002 to whom a part of their country was assigned. After the captivity of this tribe, the Ammonites seized the country, regardless of God's appointment. They joined the Chaldeans afterwards; but the latter could not depend upon them, and sent them into captivity, to revenge the death of Godolias, chap. xli. 2., Sophonias ii. 8., and Ezechiel xxv. 3. (Calmet) --- They had taken the country as their right, as if all Israel had perished; which God resents. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rabbath;\u0002 called Amana, Astarte, and Philadelphia, by Stephanus. --- \u0001Possess;\u0002 returning first from captivity, and subduing the cities of Ammon, under Hyrcan, 1 Machabees v. 6." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hai,\u0002 or Je-abarim. Both these cities pertained also to Moab. --- \u0001Hedges.\u0002 Hebrew \u0001Gederoth,\u0002 may be the city Gadara. --- \u0001Melchom,\u0002 or Moloc, who claimed dominion over this people. If they had used their reason, they must have seen that he was no god, since the Lord disposed of him as he pleased so long before." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Delicate.\u0002 Hebrew, \"rebel \u0001or\u0002 dissolute.\" Septuagint, \"impudent.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Edom.\u0002 This nation was involved in the common ruin, for its barbarity towards God's people, Abdias x., Psalm cxxxvi. 7., and Ezechiel xxv. 12. --- \u0001Theman,\u0002 renowned formerly for wisdom, Job ii. 11. Yet at the approach of danger, all were confounded. (Calmet) --- They were only worldly wise. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hole.\u0002 The territory of Edom, from Eleutheropolis to Elath, is full of such. (St. Jerome, in Abdias) --- \u0001Dedan\u0002 lies south of the Dead Sea. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Secrets,\u0002 or lurking holes, ver. 8. (Haydock) --- God permits the Chaldeans to plunder all. --- \u0001Brethren;\u0002 Israelites. --- \u0001Neighbours;\u0002 Moab, &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Was not\u0002 so much. There were some faithful Jews, chap. xxv. 28. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bosra,\u0002 different from that of Ammon; (chap. xlviii. 24.; Cellar. iii. 14.) though this may be doubtful. Could such a city be unknown?" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ambassador;\u0002 Jeremias: or rather this is a personification of the passions, which would sufficiently prompt the Chaldeans. (Calmet) --- A good angel might urge them to execute the divine decrees. (Theodoret) --- The greatest armies are thus made use of by Providence, without approving of their malicious designs." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Little.\u0002 Edom was scarcely known, except in sacred history; and it was forced to receive circumcision by the Machabees." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hill.\u0002 The mountains were numerous, and full of caverns, ver. 8." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Desolate.\u0002 The few who survived left their ancient territories, which are now a desert, like most of Stony Arabia. (Calmet) --- \u0001Hiss,\u0002 out of contempt. The punishment was so great as to excite surprise. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Swelling.\u0002 Literally, \"pride;\" (Haydock) or those banks which the Jordan reaches, when it overflows. They are lined with woods, from which lions rush to devour the sheep. (Calmet) --- \u0001Strong\u0002 \"one's dwelling.\" (Hebrew) (Haydock) (Zacharias xi. 3.) --- \u0001Over her.\u0002 What sort of men come to the attack? or, who shall dare to resist them? (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Little.\u0002 Chaldean, \"chiefs of the people.\" \u0001Tsáir\u0002 (Haydock) is supposed to have this sense, Micheas v. 2. (Calmet) --- But the weakest of the Chaldeans will be an overmatch for Edom. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Damascus,\u0002 the capital of Syria, Isaias vii. 8. (Worthington) --- It was punished at the same time as the rest. (Josephus) --- \u0001Arphad;\u0002 Arad, an island near Tyre, or \u0001Raphanæ.\u0002 (Theodoret) --- Syriac, \"Rephad....they are troubled from the sea.\" Nabuchodonosor left Tyre to invade them. (Calmet) --- \u0001As in.\u0002 The islands of the Mediterranean tremble for themselves, and all Syria is afraid, hearing of the fall of so many cities and nations." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001They.\u0002 Hebrew, Septuagint, and Chaldean add, \"not.\" Why have they not spared this beautiful city? or, why have not its citizens given it up, to prevent its entire demolition?" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Benadad.\u0002 So the kings were usually styled, 3 Kings xv. 8. Septuagint, \"the son of Ader.\"" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Cedar\u0002 and \u0001Asor\u0002 were parts of Arabia; which, with Moab, Ammon, Edom, &c., were all brought under the yoke of Nabuchodonosor. (Challoner) --- We know nothing of the situation of Asor, which means \"a court.\" (Calmet) --- It might be the flying camp (Theodoret) of the Saracens, (St. Jerome, in Isaias xxi. 16.) who dwelt under tents like the hordes of Tartars, the Ethiopian emperor, and the mogul. Yet this seems to have been a fixed habitation, ver. 30, 33. --- \u0001East;\u0002 the Desert Arabia, ver. 32. (Calmet) --- \u0001Cedar\u0002 was the son of Ismael, and Asor the chief city of the Agarens. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001About.\u0002 The enemy shall terrify them, and plunder all their riches." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Alone.\u0002 We need not fear any resistance. They have no allies. (Calmet) --- The ancient Suevi, of Germany, laid waste the surrounding countries, that they might appear more terrible. (Cesar iv., and vi.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Wind;\u0002 throughout the world. --- \u0001Round.\u0002 Chap. ix. 26. (Calmet) --- This the Arabs did, in imitation of Bacchus. (Herodotus iii. 8.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Elam.\u0002 A part of Persia. (Challoner) --- The Elamites had besieged Jerusalem, under Manasses, (Calmet) and are therefore punished. (Worthington) --- They were subject to Aseradon: Nabuchodonosor subdued them after the other nations, ver. 36. Cyrus set his countrymen at liberty, (Calmet) and thus began his conquests. (Haydock) --- Pagan historians assert, at random, that they were before subject to the Medes." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Thence.\u0002 Daniel (viii. 2.) governed at Susa, the capital of Elam, for Baltassar." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Return.\u0002 They joined the standards of Cyrus, and became masters of the East. (Calmet) --- This and similar texts are understood of the conversion of the Gentiles, Acts ii. 7. (Worthington)" } ] }, { "chapter": 50, "slug": "id1337.html", "header": "Jeremias l.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prophet.\u0002 He had spoken against them in the fourth year of Joachim, and now is more explicit in the fourth of Sedecias, (chap. li. 60.) sending his predictions to be read, and then thrown into the Euphrates. The fall of Babylon was gradual. It was in consequence of her pride and cruelty, ver. 11, 17, 23, 29., and Isaias xlvii. 6. (Calmet) --- It had shewn the greatest enmity to the Jews, and was at last overthrown by the Medes and Persians. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Declare.\u0002 This is grand. Let all the captives publish these tidings. (Calmet) --- \u0001Bel,\u0002 &c. Bel and Merodach were worshipped for gods by the men of Babylon. (Challoner) --- Merodach might be an ancient king deified. (Calmet) --- These greatest of their idols could neither save the people nor themselves. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A nation,\u0002 &c., viz., the Medes, (Challoner) under Darius, (Daniel v. 31.; Theodoret; Grotius) or rather under Cyrus, who came upon Babylon from the north, after conquering Asia; though he was born to the east of that city, Isaias lxi. 2, 25. He was a Mede by his mother, and ruler of that nation. He gave liberty to the Jews, as the prophet inculcates ten times. --- \u0001Desolate.\u0002 Herodotus, Xenophon, &c., say not that Cyrus demolished any part of the city; but Berosus informs us that he took it without opposition, and levelled the outer walls. Hystaspes did more damage. (Herodotus iii. 150.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Weeping\u0002 for joy and compunction. Israel returns, as well as Juda. (Calmet) --- Thus Joseph wept when he beheld his brethren, Genesis xlii. 24. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Covenant.\u0002 They renewed the old one under Nehemias, and never publicly broke it, as they had done. Yet the covenant of Christ is more properly meant." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shepherds;\u0002 kings, (Calmet) and false prophets. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Not sinned:\u0002 the Jews were such notorious offenders. But in what had they injured the Chaldeans? --- \u0001Beauty.\u0002 Hebrew, \"dwelling or fold.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Kids;\u0002 rams. This comparison was not ignoble. Go boldly out of the city, before it be besieged." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Nations.\u0002 Cyrus had Armenians, &c., in his army. (Calmet) --- \u0001Thence,\u0002 by the bed of the Euphrates, the waters of which were mostly let out into the marshes. Thus the city was taken, while the people were feasting. (Herodotus i. 191.) --- Aristotle (Pol. iii. 3.) says, three days passed before all the citizens were apprised of its fate, it was so extensive: but this is incredible. If we follow the account of Berosus, Cyrus routed Nabonides, who fled to Borsippe, while he took Babylon and demolished the outer walls. (Josephus, contra Apion i.) (Calmet) --- \u0001North,\u0002 with respect to Babylon. (Worthington) --- The Persians lay rather to the south, and to the east of Palestine, (Haydock) if our maps be accurate. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Bulls.\u0002 You have rioted in Juda, and treated my people cruelly. (Haydock) --- In Hebrew four verbs have improperly \u0001i\u0002 for \u0001v;\u0002 but [in] chap. li. 34., \u0001v\u0002 supplants \u0001i\u0002 five times. (Kennicott)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dust,\u0002 like a suppliant, Isaias xlvii. 1. (Calmet) --- \u0001Dry.\u0002 The country shall be equally unfruitful. The waters of the Euphrates being let off, gave a passage to the enemy, ver. 9. (Haydock) --- Babylon soon lost its splendour. (Calmet) --- Vologeses completed its ruin. (Pliny, [Natural History?] vi. 26.) --- It ceased to be the metropolis or \u0001mother\u0002 city. (Haydock) --- The whole country was laid waste. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hand,\u0002 to form leagues; or she faints, (Septuagint) and submits, Lamentations v. 6." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Harvest.\u0002 Such were usually unmolested. (Calmet) --- Babylon was so large, that people sowed corn within the walls. (Curt. v.) --- The environs were well cultivated. (Pliny, [Natural History?] xviii. 17.) --- \u0001Dove,\u0002 or the \u0001destroyer;\u0002 for the Hebrew word signifies either the one or the other. (Challoner) (Chap. xxv. 38., and xlvi. 16.) --- Literally, \"from before the sword of the dove.\" The power of Babylon is no more. (Haydock) --- The king is compared to a dove, for his swiftness; or God is meek, though terrible. (Worthington) --- \u0001Land.\u0002 The other nations were set free as well as the Jews. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bones.\u0002 He completely ruined the nation, which the Assyrians had left. (Haydock) --- They led the ten tribes away, and the Chaldeans took the rest, 4 Kings xviii., and xxv. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Assyria.\u0002 This monarchy was subdued by Nabopolasser." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Israel;\u0002 the ten tribes, whose country is specified." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001None.\u0002 Idolatry shall not be re-established." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Rulers:\u0002 the most potent empire of Babylon. --- \u0001All.\u0002 Hebrew, \"anathematize them and their posterity.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hammer.\u0002 The violent injustice of the Chaldeans is thus entitled." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Aware.\u0002 Men seemed to rise out of the earth, ver. 9." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Armoury.\u0002 Fire and war are the Lord's weapons, Job xxxviii. 22. --- \u0001Work:\u0002 punishment, chap. xlviii. 10." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001That.\u0002 Hebrew, \"her granaries; trample on her as on heaps of corn, destroy,\" &c. He alludes to the custom of oxen trampling out the corn, chap. li. 33." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Voice.\u0002 I hear the captives proclaiming this at their return." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Peace,\u0002 in the grave; (Calmet) or shall submit quietly, 1 Machabees i. 3. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Proud.\u0002 So the Chaldeans are often styled in the Psalms. (Calmet) --- The prophet addresses Nabuchodonosor, or rather Baltassar, (Menochius) under whom the city was taken, (Josephus, &c.) by Darius and Cyrus. He may be the Nabonides of Berosus, the question is so much perplexed. Yet \"we are convinced that Darius reigned at Babylon before Cyrus, and took the city after the death of Baltassar.\" (Calmet) --- Most commentators are of a different opinion. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Israel.\u0002 Samaria had been destroyed forty-four years before the fourth of Joakim, from which period many of Juda had been captives seventy years, till Cyrus became their deliverer, and chastised the Chaldeans. (Calmet) --- Both kingdoms had been oppressed by a strong hand, till a stronger, even God himself, delivered them. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Name.\u0002 He gives victory to Cyrus. Thus the Lord directs all for the sake of his elect, and laughs at the vain projects of men. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Wise men.\u0002 They were styled Chaldeans, and inhabited a certain part of the city, being employed in astronomical and mathematical observations. They disapproved of those who cast nativities. (Strabo xvi.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Diviners.\u0002 Hebrew, \"impostors.\" They were nowhere more plentiful, Daniel i. 20. Fortune-tellers were consulted on every occasion. The eastern nations are still much addicted to this superstition." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Drought.\u0002 Cyrus almost drained the Euphrates, chap. li. 42., and Isaias xxi. --- \u0001Things,\u0002 fit to terrify children, Baruch vi. 14. (Calmet) --- Protestants, \"they are made upon their idols.\" (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Fig-fauns.\u0002 Monsters of the desert, or demons in monstrous shapes; such as the ancients called \u0001fauns\u0002 and \u0001satyrs:\u0002 and as they imagined them to live upon wild figs, they called them \u0001fauni-ficarii,\u0002 or \u0001fig-fauns.\u0002 (Challoner) --- Maldonat reads \u0001sicariis,\u0002 \"ruffians.\" Sixtus V and St. Jerome, (in Isaias xiii. 21.) have \u0001fatuis,\u0002 \"foolish wild men.\" Hebrew, \"the \u0001Tsiim\u0002 with the \u0001iim\u0002 shall dwell there, and the daughters of the \u0001Yahana\u0002 (Haydock; swans) shall there reside,\" or \"\u0001fishermen\u0002 among the \u0001rushes\u0002 shall dwell,\" &c. --- \u0001Ever.\u0002 Its situation is unknown. There is still a town of the same name, but not in the same place." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Cruel.\u0002 The Medes will not spare for money, ver. 3., and Isaias xiii. 7." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001King.\u0002 Baltassar, (though he was succeeded by Darius) or Nabonides, ver. 31. (Calmet)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001And beautiful.\u0002 Hebrew, \"habitation.\" (Haydock) --- He will rush into the fold, chap. xlix. 19. (Calmet) --- The king of Babylon had ruined many. Others shall destroy him, rushing on like the Jordan. (Worthington)" } ] }, { "chapter": 51, "slug": "id1338.html", "header": "Jeremias li.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thereof.\u0002 Hebrew \u0001leb kamai,\u0002 \"of the heart, rising up against me.\" (Haydock) --- Many take Leb-kamai to be the enigmatical name of the \u0001Chaldeans,\u0002 by a secret combination of letters, (Kimchi; Grotius) as if they were not clearly designated in the sequel. (Calmet) --- The prophet expresses more pointedly what he had declared in the preceding chapter. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fan her.\u0002 After the corn was trodden out, it was heaved into the wind. This custom would insinuate the distress and captivity of the Chaldeans. Septuagint, \"I will send....scoffers, and they shall treat her with scorn, \u0001kathubriousin.\u0002 (Haydock) --- They have read (Calmet) \u0001zedim\u0002 for \u0001zarim.\u0002" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mail.\u0002 There will be little or no resistance made, chap. l. 3. (Haydock) --- The Persians denounce destruction to all taken in arms; or, according to Septuagint and Syriac they exhort each other to fight. (Calmet) --- \"Let him,\" &c. (Haydock) --- Hebrew of the Masorets, \"you who bend....spare not.\" (Calmet) --- Protestants, \"against him that bendeth let the archer bend his bow,\" &c. (Haydock) --- Hebrew is printed \u0001ne tendat tendat tendans.\u0002 The second word is properly omitted in some manuscripts. Thus (1 Chronicles xxiv. 6.) we read \u0001taken taken, achuz\u0002 having been put erroneously for \u0001achad,\u0002 one. (Kennicott)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Forsaken,\u0002 as a widow, \u0001viduatus.\u0002 (Haydock) --- God still considers the nation as his spouse. --- \u0001Their land.\u0002 That of the Chaldeans, (Calmet) or of the Jews. (Theodoret) --- \u0001Sin,\u0002 or punishment." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Silent.\u0002 Jews proclaim that Babylon is justly punished, (Calmet) \u0001lest you partake in her crimes,\u0002 Apocalypse xviii. 4. Protestants, \"be not cut off in her,\" &c. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cup.\u0002 She has exercised the vengeance of the Lord on Juda, Egypt, &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Suddenly.\u0002 She has not lost many battles; but is fallen at once from being the greatest city of the East." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001We.\u0002 The guardian angels, or Jews reply. Miracles are lost on her. --- \u0001Heavens.\u0002 Her crimes call for punishment, Genesis xviii. 21., and Jonas i. 2." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Justices.\u0002 We had not injured the Chaldeans, though we had offended God." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sharpen.\u0002 He addresses ironically the citizens of Babylon. --- \u0001Medes.\u0002 Thus the subjects of the Persian monarchs are commonly styled. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Standard.\u0002 Call together thy subjects and allies. (Haydock) --- This must be explained of Babylon. (Menochius) --- Yet all will be in vain, ver. 11. (Haydock) --- \u0001Ambushes.\u0002 Herein the valour and genius of heroes was most displayed, Josue viii. 2. (Homer)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Waters.\u0002 Not far from the Tigris, and divided into two parts by the Euphrates. (Calmet) --- \u0001Entire,\u0002 being cut up by the roots, \u0001pedalis,\u0002 (Lyranus) or according to the measure of thy crimes. (Delrio) (Calmet) --- Septuagint, \"thy end is truly come into thy bowels.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Himself.\u0002 Septuagint, \"his hand\" lifted up, or by his power. --- \u0001Locusts.\u0002 Their ravages were equally dreaded, Joel ii. 4., and Judges vi. 5." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Rain.\u0002 Thunder and lightning are usually followed by showers. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Every man,\u0002 &c. That is, every maker of idols, however he boasts of his knowledge and skill, does but shew himself a fool in pretending to make a god. (Challoner) (Wisdom xiv. 18.) --- \u0001By his,\u0002 or \"by default of knowledge;\" (\u0001a scientia.\u0002 Haydock) as the Hebrew may also mean. The Babylonians were so confounded, they knew not what to do. (Calmet) --- Protestants, \"Every man is brutish by his knowledge.\" Marginal note, or \"is more brutish than to know,\" chap. x. 14. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thou,\u0002 Cyrus, (Grotius) or more commonly the Chaldeans are understood." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Mountain.\u0002 So Babylon is styled in derision. See chap. xxi. 13., and Isaias i. 10., and xx. 6., and xxii. 1. The city stood on a plain. Some think that its palace and walls are designated. --- \u0001Burnt;\u0002 unfruitful. This happened long after Cyrus, though it then ceased to be the capital, and became only a shadow of its former greatness." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Corner.\u0002 No king or conqueror shall spring thence. Alexander [the Great] thought of making it the seat of his empire, but was prevented by death. (Strabo xv.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Prepare.\u0002 Literally, \"sanctify.\" (Haydock) --- Call together all nations to fight against Babylon. (Worthington) --- Many religious ceremonies were used. --- \u0001Ararat,\u0002 where the ark rested, (Genesis viii. 4.) near the Araxes, (St. Jerome, in Isaias xxxvii.) or in the Gordyean mountains, in Armenia, where the \u0001Menni\u0002 dwelt. --- \u0001Ascenez,\u0002 or Ascantes, (Calmet) near the Tanais. (Pliny, [Natural History?] vi. 7.) --- \u0001Taphsar,\u0002 \"the prince,\" Nahum iii. 17. (Pagnin) \"Warriors.\" (Chaldean) \"Machines\" (Septuagint) --- \u0001Caterpillar,\u0002 or \"locust,\" (\u0001bruchum.\u0002 Haydock) which resembles more a body of cavalry. (Calmet) --- Septuagint, \"Push forward the cavalry against her, as a multitude of locusts.\" (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Prepare;\u0002 \"sanctify.\" (Haydock) --- \u0001Media.\u0002 Cyrus, ver. 11. --- \u0001Captains:\u0002 generals. (Calmet) --- \u0001Rulers.\u0002 Literally, \"magistrates.\" (Haydock) --- Hebrew \u0001Seganim,\u0002 a title used once by Isaias, and frequently by those who wrote after the Assyrians (Calmet) commenced their invasion. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Bars,\u0002 fastening the gates. (Calmet) --- Those who entered by the channel of the river, would seize the gates to let their companions enter. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001King,\u0002 feasting in his palace, (Herodotus i. 191.) or at Borsippe. (Berosus) He sent to make inquiries, (Calmet) or his subjects hastened to convey the doleful tidings, and thus met each other. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Fords.\u0002 Thus the enemy entered. --- \u0001Marches.\u0002 Hebrew, \"sedges,\" which grew to the size of trees, and were burnt when the waters of the river and lakes were drained. Herodotus (i. 185, 178.) specifies a lake four hundred and twenty stadia square, and says the ditches round the city were full of water." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Threshing,\u0002 performed by oxen treading, and by rollers, &c., Judges viii. 16., and 2 Kings xii. 31. --- \u0001Little;\u0002 about fifty-six years." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Dragon,\u0002 or huge fish, which swallows without chewing. Sion is here venting her complaint, Psalm cxxxvi. 8. (Calmet) --- She shews that Babylon is justly punished for her cruelty towards God's people. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Spring;\u0002 commerce, the source of her riches; or rather the waters shall be brought out of their usual channels. For many ages (Calmet) the Euphrates has been lost in sands, and reaches not the Persian Gulf. (Pliny, [Natural History?] vii. 27.) (Cellar. iii. 16.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Dragons.\u0002 This has been the case for above sixteen centuries, chap. l. 31., and Isaias xiii. 21." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Roar.\u0002 They shall retain their haughty air and threaten others, when they themselves shall fall (Calmet) in the midst of their feasting, Daniel v. 30. (Xenophon vii.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Sesach,\u0002 the city which worshipped the moon, (chap. xxv. 26.) Bel, (chap. l. 2.) &c." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Sea:\u0002 numerous armies of Cyrus, or the waters of the Euphrates let loose. (Calmet) --- In the days of Alexander [the Great], many tombs of the kings were inundated. (Strabo xv.)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Down.\u0002 His priests pretended that he eat, (Daniel xiv. 11.) and a woman of their choice slept in the most retired part of the temple. (Herodotus i. 181.) --- The prophet derides this notion. The idol, or rather his votaries, (Haydock) shall be forced to let go the Israelites. (Calmet) --- \u0001Fall,\u0002 by means of Cyrus and of Darius, chap. l. 3. (Haydock)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Faint.\u0002 You may apprehend that your miseries will increase in the midst of such confusion; but no, Baltassar, the last of your oppressor's race, shall be assassinated by Neriglissor, who will be succeeded by Laborosoarchod and Nabonides. This last shall yield to Cyrus, who will grant you liberty. Baltassar reigned two years, Neriglissor four, his ill-tempered infant son nine months, when his followers murdered him, and gave the crown to a Babylonian called Nabonides, who kept it seventeen years, till Cyrus took him prisoner. This we learn from Berosus, quoted by Josephus, contra Apion i. On the other hand Daniel makes Darius, the Mede, succeed Baltassar, and after him Cyrus reigned. To these changes and continual alarms the prophet alludes." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Idols;\u0002 Bel, &c., ver. 41. --- \u0001Slain.\u0002 Hebrew, \"dancers.\" The people were feasting. (Calmet) --- It means also \"slain,\" (Protestants) or \"soldiers.\"" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Praise,\u0002 for the just punishment. (Haydock) --- The crimes were public. (Calmet)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Mind.\u0002 Offer sacrifices of thanks on Sion, (Haydock) both Jews and other nations. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001We.\u0002 The Jews answer: we are ashamed when we think of these places. (Menochius)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001High.\u0002 Her fortifications and ditches will prove fruitless, chap. xlviii. 7, 18." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Great voice,\u0002 or boasting and songs of joy, usual at public meetings. --- \u0001Noise.\u0002 They groan under affliction." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Drunk,\u0002 with the wine of fury, ver. 39., and chap. xxv. 26." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Broad wall.\u0002 The pagan historians agree not in the dimensions, but allow it was excessively broad and lofty. (Calmet) --- Six chariots might go abreast. It was 360 stadia long, (Ctesias); or 480 (Herodotus i. 178.) that is above 23 leagues, allowing 2,500 paces for each. This author says the breadth was fifty cubits of the \u0001king,\u0002 three inches larger than the common one, or about twenty-one inches. Pliny ([Natural History?] vi. 26.) improperly applies this to Roman feet, and says the walls were two hundred feet high; while Herodotus assigns so many cubits. (Calmet) --- There were three different walls. (Curt. v.) --- Cyrus demolished the outer one. (Berosus) --- What remained, (Calmet) with the hundred brazen gates, Darius treated in like manner. (Herodotus i. 179., and iii. 159.) --- Thus was the prediction fulfilled, and the works of so many captive nations brought to nothing. It is asserted that 200,000 (Calmet) daily finished a stadium, (Curt. v.) or 125 paces. (Calmet)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001With.\u0002 Hebrew also, (Calmet) \"on behalf of.\" (Protestant marginal note) (Haydock) --- It is no where else asserted that Sedecias went in person, and Septuagint, Chaldean, &c., explain it in this manner. Baruch accompanied his brother Saraias, and probably took the letter, Baruch i. 2. Saraias went to petition for the sacred vessels. --- \u0001Prophecy,\u0002 or of the embassy to speak (Calmet) in the king's name. Hebrew \u0001menucha,\u0002 was a caution of Benjamin. It means, \"rest;\" whence some have inferred that he was chamberlain, (Canticle of Canticles iii. 8.) or a favourite. Most translate, \"chief of the presents,\" Septuagint and Chaldean, as if they they had read \u0001mincha,\u0002 which he carried as a tribute to Babylon. Jeremias gave him charge of the parcel, perhaps before Baruch had determined to go." }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Sink.\u0002 The angel did the like; (Apocalypse xviii. 21.; Calmet) and the Phoceans, leaving their country, swore that they would return no more till a piece of red hot iron, which they threw into the sea, should swim. (Herodotus i. 165.) --- \u0001Thus,\u0002 &c., was added by the compiler. Septuagint omit the sentence, as what relates to Babylon is placed [in] chap. xxviii. in their copies. (Calmet) --- Yet Grabe puts it in a different character. (Haydock) --- Jeremias wrote a great deal, after the 4th year of Sedecias, ver. 59. (Calmet) --- He here finished his predictions against Babylon. (Worthington) --- This does not mean that he did not write the next chapter, (Menochius) as Cappel allows, (Houbigant) though this may still be doubted. (Haydock)" } ] }, { "chapter": 52, "slug": "id1339.html", "header": "Jeremias lii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sedecias.\u0002 This is purely historical, taken from 4 Kings xxiv. 18., &c. Many doubt with reason the Jeremias inserted it, as he could not well be alive at the time when Joakim was honoured, ver. 31. If he had written both this and the Book of Kings, the variations which we here discover would not be seen. It seems, therefore, that Esdras or some other has inserted it, to explain the fall of Jerusalem and the lamentations; as a similar addition has been made to Isaias, chap. xxxvi., &c. See Grotius. (Calmet) --- The history occurs more at large, Paralipomenon ultra.[last chapter?] (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Revolted,\u0002 breaking his oath, which greatly offended God." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Tenth:\u0002 4 Kings \u0001seventh,\u0002 on which day Nabuzardan set out from Reblatha, according to some. But it was above sixty leagues, or hours journey, distant. (Calmet) --- He entered the city on the 7th, and put his orders in execution on the 10th. (Usher) --- Nothing of the king's imprisonment, or of the \u0001city\u0002 poor occurs, 4 Kings." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Poor.\u0002 He took those of the city, and left the poor of the country, ver. 16. (Calmet) --- Alexandrian Septuagint omits this verse, which Grabe inserts: 16. \"And the rest of the people, the chief cook or general, left for,\" &c. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Under\u0002 the sea \u0001the bases,\u0002 (Haydock) or bowls, \u0001which,\u0002 &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hundred;\u0002 four next the wall were not seen, or were \u0001fixed\u0002 to the chaptrels." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Second\u0002 in dignity to the high priest, a chief officer of the temple." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Seven:\u0002 4 Kings has \u0001five.\u0002 But this seems more correct, as seven were commonly employed, Esther i. 10., and Tobias xii. 15. (Calmet) --- Two might be taken later. (Haydock) --- \u0001A scribe.\u0002 St. Jerome has \u0001Sopher,\u0002 (4 Kings) as if it were a proper name, and not an office." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Seventh year\u0002 of Nabuchodonosor, and last of Joakim, 4 Kings. Roman Septuagint omits this and the next verse, which are found in Theodoret and the Complutensian edition. (Calmet) --- Grabe supplies all from, \u0001And Juda,\u0002 ver 27, to 31. (Haydock) --- Zuinglius observes that the Septuagint have not a fragment of it, and that it has been added by some one to hide the ignominy of the Jews. It is interpolated in the Arabic of the Lond. Polyglot, and seems contrary to the true history, 4 Kings xxiv. 14. (Kennicott, Diss. 2.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Joachin.\u0002 He had been thrown into prison when 18 years old, and continued there 37 years. It is not probable that Jeremias wrote this. Evilmerodach had also been the same in prison. --- \u0001Five:\u0002 4 Kings has \u0001seven.\u0002 Probably Nabuchodonosor died on the 25th, and his son then resolved to liberate Joachin; which he did on the 27th." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Kings,\u0002 who had been conquered, and kept at court for parade. (Calmet)" } ] } ] }, "jhn": { "book": "jhn", "intro": [ { "text": "THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. JOHN.", "center": true }, { "text": "PREFACE." }, { "text": "St. John, the evangelist, a native of Bathsaida, in Galilee, was the son of Zebedee and Salome. He was by profession a fisherman. Our Lord gave to John, and to James, his brother, the surname of \u0001Boanerges,\u0002 or, sons of thunder; most probably for their great zeal, and for their soliciting permission to call fire from heaven to destroy the city of the Samaritans, who refused to receive their Master. St. John is supposed to have been called to the apostleship younger than any of the other apostles, not being more than twenty-five or twenty-six years old. The Fathers teach that he never married. Our Lord had for him a particular regard, of which he gave the most marked proofs at the moment of his expiring on the cross, by intrusting to his care his virgin Mother. He is the only one of the apostles that did not leave his divine Master in his passion and death. In the reign of Domitian, he was conveyed to Rome, and thrown into a caldron of boiling oil, from which he came out unhurt. He was afterwards banished to the island of Patmos, where he wrote his book of Revelations; and, according to some, his Gospel. \u0001Tota antiquitas in eo abundè consentit, quod Domitianus exilii Joannis auctor fuerit.\u0002 (Lampe. Proleg. lib. i. cap. 4.)" }, { "text": "In his gospel, St. John omits very many leading facts and circumstances mentioned by the other three evangelists, supposing his readers sufficiently instructed in points which his silence approved. It is universally agreed, that St. John had seen and approved of the other three gospels. (St. Hier. [St. Jerome,] de vir. illust. Eusebius, lib. iii, chap. 24.)" }, { "text": "St. Luke, says a learned author, seems to have had more learning than any other of the evangelists, and his language is more varied, copious, and pure. This superiority in style may perhaps be owing to his longer residence in Greece, and greater acquaintance with Gentiles of good education." }, { "text": "St. Denis, of Alexandria, found in the gospel of St. John, elegance and precision of language, not only in the choice and arrangement of expressions, but also in his mode of reasoning and construction. We find here, says this saint, nothing barbarous and improper, nothing even low and vulgar; insomuch, that God not only seems to have given him light and knowledge, but also the means of well clothing his conceptions. (Dion. Alex. [Denis of Alexandria] apud Euseb. lib. vii, chap. 25.)" }, { "text": "Our critics do not join with St. Denis. They generally conceive St. John, with respect to language, as the least correct of the writers of the New Testament. His style argues a great want of those advantages which result from a learned education: but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths, by the supernatural lights, by the depth of the mysteries, by the superexcellency of the matter, by the solidity of his thoughts, and importance of his instructions. The Holy Ghost, who made choice of him, and filled him with infused wisdom, is much above human philosophy and the art of rhetoric. He possesses, in a most sovereign degree, the talent of carrying light and conviction to the mind, and warmth to the heart. He instructs, convinces, and persuades, without the aid of art or eloquence." }, { "text": "St. John is properly compared to the eagle, because in his first flight he ascends above all sublunary objects, and does not stop till he meets the throne of the Almighty. He is so sententious, says St. Ambrose, that he gives us as many mysteries as words. (De Sacram. lib. iii, chap. 2)" }, { "text": "From Patmos our saint returned to Ephesus, where he died. (Euseb. lib. iii. hist. eccles.)" }, { "text": "It is said that the original gospel was preserved in the church of Ephesus till the seventh age [century], at least till the fourth; for St. Peter, of Alexandria, cites it. See Chron. Alex. and manuscript fragment. de paschate apud Petav. et Usher." }, { "text": "Besides the gospel, we have of St. John three epistles and the Book of Revelations; and though other productions have been palmed on the world under the name of our evangelist, the Catholic Church only approves of those above specified. Ancient Fathers have given him the name of the \u0001Theologian:\u0002 a title his gospel, and particularly the first chapter, deserves. Polycratus, bishop of Ephesus, tells us that St. John carried on his forehead a plate of gold, as priest of Jesus Christ, to honour the priesthood of the new law, in imitation of the high priests of the Jews. (Polycr. apud Euseb. liv. v, chap. 24.)" }, { "text": "This gospel was written in Greek, about the end of the first hundred years from Christ's nativity, at the request of the bishops of the Lesser Asia [Asia Minor], against the \u0001Cerinthians\u0002 and the \u0001Ebionites,\u0002 and those heretics, or \u0001Antichrists,\u0002 as St. John calls them, (1 John iv. 3.) who pretended that Jesus was a mere man, who had no being or \u0001existence\u0002 before he was born of Joseph and Mary. The blasphemies of these heretics had divers abettors in the first three ages [centuries], as \u0001Carpocrates, Artemon, \u0002the two \u0001Theodotus, Paul of Samosata, Sabellius,\u0002 and some others; on whom, see St. Irenæus, St. Epiphanius, St. Augustine, &c. To these succeeded, in the beginning of the fourth century, \u0001Arius,\u0002 of Alexandria, and the different branches of the blasphemous Arian sect. They allowed that Jesus Christ had a being before he was born of Mary; that he was made and created before all other creatures, and was more perfect than any of them; but still that he was no more than a creature: that he had a beginning, and that there was a time \u0001when he was not:\u0002 that he was not \u0001properly God,\u0002 or \u0001the God,\u0002 not the same God, nor had the same \u0001substance\u0002 and \u0001nature,\u0002 with the eternal Father and Creator of all things. This heresy was condemned by the Church in the first General Council, at Nice, ann. 325." }, { "text": "After the Arians rose up the \u0001Macedonians,\u0002 who denied the divinity of the Holy Ghost; and afterwards the Nestorians, Eutychians, &c. In every age pride and ignorance have produced some heresies; for, as the Apostle says, (1 Corinthians xi. 19.) \u0001there must be heresies.\u0002 Towards the beginning of the sixteenth age [century] Luther, Zuinglius, Calvin, &c. set themselves up for \u0001reformers,\u0002 even of that general and Catholic \u0001faith\u0002 which they found every where taught, and believed in all Christian Churches. Luther owns that he was then \u0001alone,\u0002 the only one of his communion, (if so it may be called); yet none of these called in question the mysteries of the \u0001Trinity,\u0002 or of the \u0001Incarnation.\u0002" }, { "text": "But not many years after, came the blasphemous sect of the \u0001Socinians,\u0002 so called from \u0001Lœlius\u0002 and \u0001Faustus Socini.\u0002 These, and their followers, renewed the condemned errors of the Arians. We scarce find any thing new in the systems of these men, who would pass for \u0001somebody,\u0002 like Theodas, Acts v. 36.; or who, like \u0001Simon,\u0002 the \u0001magician,\u0002 and first heretic, would be looked upon as \u0001great men,\u0002 and great wits, by daring to be \u0001free-thinkers,\u0002 and thereby \u0001bold blasphemers.\u0002" }, { "text": "To do justice to Calvin, he did not think these Socinians fit to live in any Christian society: and therefore he got \u0001Michael Servetus\u0002 burnt alive at Geneva, ann. 1553; and \u0001Valentinus Gentilis,\u0002 one of the same sect, was beheaded at Berne, ann. 1565. I must needs say, it seems an easier matter to excuse the \u0001warm sharp\u0002 zeal of Calvin, and his Swiss brethren, in persecuting to death these Socinians with \u0001sword\u0002 and \u0001faggot,\u0002 than to shew with what justice and equity these men could be put to death, who followed the very same principle, and the \u0001only rule of faith;\u0002 i.e. Scriptures expounded by every man's private reason, or private spirit; which the pretended Reformers, all of them, maintain with as much warmth as ever, to this very day." }, { "text": "Heretics in all ages have wrested the sense of the Scriptures, to make them seem to favour their errors: and by what we see so frequently happen, it is no hard matter for men who have but a moderate share of wit and sophistry, by their licentious fancies and arbitrary expositions, to turn, change, and pervert Scripture texts, and to \u0001transform almost any thing into any thing,\u0002 says Dr. Hammond, on the second chapter of St. John's Revelation. But I need not fear to say, this never appeared so visibly as in these last two hundred years; the truth of which no one can doubt, who reads the \u0001History of the Variations,\u0002 written by the learned bishop of Meaux." }, { "text": "These late Reformers seem to make a great part of their religion consist in reading, or having at least the Bible in their mother-tongue. The number of translations into vulgar languages, with many considerable differences, is strangely multiplied. Every one rashly claims a right to expound them according to his private judgment, or his private spirit. And what is the consequence of this; but that as men's judgments and their private interpretations are different, so in a great measure are the articles of their creed and belief?" }, { "text": "The Scriptures, in which are contained the revealed mysteries of divine faith, are, without all doubt, the most excellent of all writings: these divers volumes, written by men inspired from God, contained not the \u0001words of men,\u0002 but the \u0001word of God,\u0002 which \u0001can save our souls:\u0002 (1 Thessalonians ii. 13. and James i. 21.) but then they ought to be read, even by the learned, with the spirit of humility; with a fear of mistaking the true sense, as so many have done; with a due submission to the Catholic Church, which Christ himself commanded us \u0001to hear\u0002 and obey. This we might learn from the Scripture itself. The apostle told the Corinthians, that even in those days there were \u0001many\u0002 who \u0001corrupted\u0002 and \u0001adulterated the word of God.\u0002 (2 Corinthians ii. 17.) St. Peter gives us this admonition: that in the Epistles of St. Paul, \u0001are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction.\u0002" }, { "text": "It was merely to prevent and remedy this abuse of the best of books, that it was judged necessary to forbid the ignorant to read the Scriptures in vulgar languages, without the advice and permission of their pastors and spiritual guides, whom Christ appointed to \u0001govern his Church.\u0002 (Acts xx. 28.) The learned University of Paris, 1525, at that time, and in those circumstances, judged the said prohibition necessary: and whosoever hath had any discourses with persons of different religions and persuasions in our kingdom, especially with Anabaptists, Quakers, and such as pretend to expound the Scriptures, either by their private reason or by the private spirit, will, I am confident, be fully convinced that the just motives of the said prohibition subsist to this very day. Ignorant men and women turn Scripture texts to the errors of their private sects, and wrest them to their own perdition; as the very best of remedies prove pernicious and fatal to those who know not their virtues, nor how to use them, and apply them." }, { "text": "They might learn from the Acts of the Apostles, (Chap. xv.) that as soon as a doubt and dispute was raised, whether the Gentiles converted by the apostles, were obliged to observe any of the ceremonies of the law of Moses, this first controversy about religion was not decided by the private judgment, or private spirit, even of those apostolical preachers, but by an assembly or council of the apostles and bishops, held at Jerusalem; as appears by the letter of the council sent to the Christians at Antioch. \u0001It hath seemed good to the Holy Ghost, and to us,\u0002 &c. to us, whom Christ promised to direct by the \u0001Spirit of truth;\u0002 with whom, he assured us, he would \u0001remain to the end of the world.\u0002" }, { "text": "The very same method, as it is evident by the annals of Church history, hath been practised to the very time, and will be to the end of the world. It is the rule grounded on the command and promises of Christ, when he founded and established the Christian Church. All disputes about the sense of the Scriptures, and about points of the Christian belief, have been always decided by the successors of St. Peter, and the other apostles; even by general councils, when judged necessary: and they who, like Arius, obstinately refused to submit their private judgment to that of the Catholic Church, were always condemned, excommunicated, and cut off from the communion of the Church of Christ." }, { "text": "Nor is this rule and this submission to be understood of the ignorant and unlearned only, but also of men accomplished in all kind of learning. The ignorant fall into errors for want of knowledge, and the learned are many times blinded by their pride and self-conceit. The sublime and profound mysteries, such as the Trinity, the Incarnation of the eternal Son of God, the manner of Christ's presence in the holy sacrament, are certainly above the reach of man's weak reason and capacity; much less are they the object of our senses, which are so often deceived. Let every reader of the sacred volumes, who pretends to be a competent judge of the sense, and of the truths revealed in them, reflect on the words which he finds in Isaias: (Chap. lv. 8, 9) \u0001For my thoughts are not your thoughts; nor your ways my ways, saith the Lord. For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts.\u0002 How then shall any one, by his private reason, pretend to \u0001judge,\u0002 to \u0001know,\u0002 to \u0001demonstrate,\u0002 what is possible or impossible to the incomprehensible power of God?" }, { "text": "A self-conceited Socinian, big with the opinion he has of his own wit and knowledge, will boldly tell us, that to say or believe that three distinct persons are one and the same God, is a manifest contradiction. Must we believe him? Or can he himself reasonably trust his own natural reason in such a mystery, against the clear testimonies of the Scripture, and the received belief of the Christian Catholic Church, in all ages? That is, against the greatest authority upon earth: whether we consider the Church as the most illustrious society and body of men; or whether we consider the same Church as under the protection of Christ and his divine promises, to teach them all truth to the end of the world. Besides this, experience itself should make the said Socinian distrust his own judgment as to such a pretended contradiction, when he finds that the brightest wits, and most subtle philosophers, after all their study and search of natural causes and effects, for so many hundred years, by the light of their reason could never yet account for the most common and obvious things in nature, such as are the \u0001parts of matter,\u0002 and \u0001extension, local motion, \u0002and the \u0001production\u0002 of numberless \u0001vegetables \u0002and \u0001animals,\u0002 which we see happen, but know not how. See the author of a short answer to the late Dr. Clark and Mr. Whiston, concerning the divinity of the Son of God, and of the Holy Ghost. An. 1729." }, { "text": "The latest writers among the pretended Reformers hesitate not to tell us, that what the Church and its councils have declared, as to Christ's real presence in the holy sacrament, is \u0001contradicted by all our senses;\u0002 as if our senses, which are so often mistaken, were the supreme and only judges of such hidden mysteries. Another tells us, that for Christ to be truly and really present in many places, in \u0001ten thousand places at once,\u0002 is a thing \u0001impossible in nature and reason;\u0002 and his demonstrative proof is, that \u0001he knows \u0002it to be impossible. With this vain presumption, he runs on to this length of extravagant rashness, and boldly pronounces, that should \u0001he find such a proposition in the Bible,\u0002 nay, though with his eyes \u0001he should see a man raise the dead,\u0002 and \u0001declare that proposition true, \u0002he \u0001could not believe it:\u0002 and merely because \u0001he knows it impossible:\u0002 which is no more than to say, that it does not seem possible to his weak reason. I do not find that he offers to bring any other proof, but that it \u0001is contrary to his senses,\u0002 and that \u0001God cannot assert a contradiction.\u0002 And why must we take it for a contradiction, only because he tells us, \u0001he knows it\u0002 to be so? It was certainly the safest way for him, to bring no reasons to shew it impossible to the infinite and incomprehensible power of the Almighty: this vain attempt would only have given new occasions to his learned antagonist, the author of the \u0001Single Combat,\u0002 to expose his weakness even more than he has done." }, { "text": "May not every \u0001Unitarian,\u0002 every \u0001Arian,\u0002 every \u0001Socinian,\u0002 every \u0001Latitudinarian, \u0002every \u0001Free-thinker,\u0002 tell us the same? And if this be a sufficient plea, none of them can be condemned of heresy or error. Calvin could never silence Servetus, (unless it were by lighting faggots round him) if he did but say, \u0001I know\u0002 that three distinct persons cannot be one and the same God. It is a \u0001contradiction,\u0002 and God \u0001cannot assert a contradiction. I know \u0002that the Son cannot be the same God with the Father. It is a contradiction, and therefore impossible. So that though I find clear texts in the Scriptures, that \u0001three give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one:\u0002 though Christ, the Son of God, tells us, that \u0001he and the Father are one,\u0002 or \u0001one thing; nay, \u0002though I should with my own eyes, see men \u0001raise the dead\u0002 to confirm these mysteries, (as many are recorded to have done) and \u0001declare\u0002 them to be revealed divine \u0001truths, I cannot believe them, \u0002because \u0001I know them\u0002 to be false, to be \u0001nonsense, \u0002to be \u0001contradictions in reason and nature.\u0002 The like the Free-thinker may tell us, with the \u0001Pelagians,\u0002 as to the existence of original sin, that all men should become liable to eternal death for Adam's sinning; with the \u0001Manicheans,\u0002 that men cannot have free will to do, or abstain from, sinful actions, and yet God know infallibly from eternity what they will do; with the \u0001Origenists,\u0002 that God, who is infinite goodness itself, will not punish sinners eternally, for yielding to what the inclinations of their corrupt nature prompt them. They have the same right to tell all Christendom, that they \u0001know\u0002 these pretended revealed mysteries to be \u0001nonsense, impossibilities,\u0002 and \u0001contradictions.\u0002 And every man's private judgment, when, with an air of confidence, he says, \u0001I know it,\u0002 must pass for infallible; though he will not hear of the Catholic Church being infallible, under the promises of our Saviour, Christ." }, { "text": "But to conclude this preface, already much longer than I designed, \u0001reason\u0002 itself, as well as the \u0001experience\u0002 we have of our own weak understanding, from the little we know even of natural things, might preserve every sober thinking man from such extravagant presumption, pride and self-conceited rashness, as to pretend to measure God's almighty and incomprehensible power by the narrow and shallow capacity of human understanding, or to know what is possible or impossible to Him that made all things out of nothing. In fine, let not human understanding \u0001exalt itself against the knowledge of God,\u0002 but bring into a rational captivity and submission \u0001every thought to the obedience of Christ.\u0002 Let every one humbly acknowledge with the great St. Augustine, whose learning and capacity, modestly speaking, were not inferior to those of any of those bold and rash pretenders to knowledge, \u0001that God can certainly do more than we can understand.\u0002 Let us reflect with St. Gregory of Nazianzus (Orat. xxxvii. p. 597. C.) that if we know not the \u0001things under our feet,\u0002 we must not pretend to \u0001fathom the profound mysteries of God.\u0002[1]" }, { "text": "And, in the mean time, let us pray for those who are thus \u0001tossed to and fro\u0002 with every \u0001wind \u0002and \u0001blast\u0002 of different \u0001doctrines,\u0002 (Ephesians iv. 14.) that God, of his infinite mercy, would enlighten their weak and blinded understanding with the light of the \u0001one\u0002 true \u0001faith,\u0002 and bring them to the \u0001one fold\u0002 of his Catholic Church. (Witham)" }, { "text": "[1] Naz. Orat. xxxvii. Mede ta en posin eidenai dunamenoi ... me theou bathesin embateuein." } ], "intro_slug": "id91.html", "chapters": [ { "chapter": 1, "slug": "id92.html", "header": "John i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In the beginning was the word:\u0002[1] or rather, \u0001the word was in the beginning.\u0002 The eternal \u0001word,\u0002 the increated[uncreated?] \u0001wisdom,\u0002 the second \u0001Person\u0002 of the blessed Trinity, the \u0001only begotten Son\u0002 of the Father, as he is here called (ver. 14.) of the \u0001same nature\u0002 and \u0001substance,\u0002 and the \u0001same God,\u0002 with the Father and Holy Ghost. This word \u0001was always;\u0002 so that it was never true to say, \u0001he was not,\u0002 as the Arians blasphemed. This word was \u0001in the beginning.\u0002 Some, by the \u0001beginning,\u0002 expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. --- \u0001And the word was with God;\u0002 i.e. was with the Father; and as it is said, (ver. 18) \u0001in the bosom of the Father;\u0002 which implies, that he is indeed a \u0001distinct person,\u0002 but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in St. John. --- \u0001And the word was God.\u0002 This without question is the construction; where, according to the letter we read, \u0001and God was the word.\u0002 (Witham) --- The Greek for the \u0001word\u0002 is \u0001Logos,\u0002 which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. (Bible de Vence) --- Philo Judæus, in the apostolic age, uses the word \u0001Logos,\u0002 p. 823, to personify the wisdom and the power of God. \u0001Logos estin eikon Theou di ou sumpas o Kosmos edemiourgeito.\u0002 By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. --- \u0001And the word was God.\u0002 Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The same was in the beginning with God.\u0002 In the text is only, \"this was in the beginning;\" but the sense and construction certainly is, \u0001this word\u0002 was in the beginning. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001All things were made by him,\u0002[2]\u0001 and without him was made nothing that was made.\u0002 These words teach us, that all \u0001created being, visible, \u0002or\u0001 invisible\u0002 on earth, every thing that ever \u0001was made,\u0002 or began to be, were \u0001made,\u0002 produced, and created by this eternal word, or by the Son of God. The same is truly said of the Holy Ghost; all creatures being equally produced, \u0001created,\u0002 and \u0001preserved\u0002 by the three divine Persons as, by their \u0001proper, principal,\u0002 and \u0001efficient\u0002 cause, in the same manner, and by the same action: not by the Son, in any manner inferior to the Father; nor as if the Son produced things only \u0001ministerially,\u0002 and acted only as the \u0001minister,\u0002 and \u0001instrument\u0002 of the Father, as the Arians pretended. In this sublime mystery of one God and three distinct Persons, if we consider the \u0001eternal processions,\u0002 and \u0001personal proprieties,\u0002 the Father is the \u0001first Person,\u0002 but not by any \u0001priority of time,\u0002 or \u0001of dignity;\u0002 all the three divine Persons being \u0001eternal,\u0002 or \u0001co-eternal, equal\u0002 in all perfections, being one in nature, in substance, in power, in majesty: in a word, one and the same God. The \u0001Father\u0002 in no other sense is called \u0001the first Person,\u0002 but because he proceeds from none, or from no other person: and the eternal Son is the second Person begotten, and proceeding from him, the Father, from all eternity, proceeds now, and shall proceed from him for all eternity; as we believe that the \u0001third divine Person,\u0002 the \u0001Holy Ghost,\u0002 always \u0001proceeded\u0002 without any beginning, doth \u0001now proceed,\u0002 and \u0001shall proceed\u0002 for ever, both from the Father and the Son. But when we consider and speak of any creatures, of any thing that was made, or had a beginning, all things were \u0001equally created\u0002 in time, and are \u0001equally preserved,\u0002 no less by the \u0001Son,\u0002 and by the \u0001Holy Ghost,\u0002 than by the \u0001Father.\u0002 For this reason St. John tells us again in this chapter, (ver. 10.) that \u0001the world was made by \u0002the word. And our Saviour himself (John v. 19.) tells us, \u0001that whatsoever the Father doth, these things also in like manner,\u0002 or in the same manner, \u0001the Son doth.\u0002 Again the apostle, (Hebrews i. ver. 2.) speaking of the \u0001Son,\u0002 says, the \u0001world was made by him:\u0002 and in the same chapter, (ver. 10.) he applies to \u0001the Son\u0002 these words, (Psalm ci. 26.) \u0001And thou, O Lord, in the \u0002beginning didst found the earth: and the heavens are the \u0001works of thy hands,\u0002 &c. To omit other places, St. Paul again, writing to the Colossians, (Chap. i. ver. 16, 17.) and speaking of \u0001God's beloved Son,\u0002 as may be seen in that chapter, says, that \u0001in him all things were created, visible and invisible---all things were created in him, and by him,\u0002 or, as it is in the Greek, \u0001unto him,\u0002 and \u0001for him;\u0002 to shew that the Son was not only the efficient cause, the \u0001Maker\u0002 and \u0001Creator\u0002 of all things, but also the last end of all. Which is also confirmed by the following words: \u0001And he is before all, and all things subsist in him,\u0002 or \u0001consist in him;\u0002 as in the Rheims and Protestant translations. I have, therefore, in this third verse, translated, \u0001all things were made by him,\u0002 with all English translations and paraphrases, whether made by Catholics or Protestants; and not \u0001all things were made through him,\u0002 lest \u0001through\u0002 should seem to carry with it a different and a \u0001diminishing signification;\u0002 or as if, in the creation of the world, the eternal \u0001word,\u0002 or the \u0001Son of God,\u0002 produced things only \u0001ministerially,\u0002 and, in a manner, inferior to the Father, as the Arians and Eunomians pretended; against whom, on this very account, wrote St. Basil, lib. de spiritu Sto. St. Chrysostom, and St. Cyril, on this very verse; where they expressly undertake to shew that the Greek text in this verse no ways favours these heretics. The \u0001Arians,\u0002 and now the \u0001Socinians,\u0002 who deny the Son to be \u0001true God,\u0002 or that the \u0001word God\u0002 applies as properly to him as to the Father, but would have him called God, that is, a \u0001nominal god,\u0002 in an inferior and improper sense; as when Moses called the \u0001god of Pharao;\u0002 (Exodus vii. 1.) or as men in authority are called \u0001gods;\u0002 (Psalm lxxxi. 6.) pretend, after Origen, to find another difference in the Greek text; as if, when mention is made of the Father, he is styled \u0001the God;\u0002 but that the Son is only called \u0001God,\u0002 or \u0001a God.\u0002 This objection St. Chrysostom, St. Cyril, and others, have shewn to be groundless: that pretended significant \u0001Greek article\u0002 being several times omitted, when the word \u0001God\u0002 is applied to God the Father; and being found in other places, when the Son of God is called God. See this objection fully and clearly answered by the author of a short book, published in the year 1729, against Dr. Clark and Mr. Whiston, p. 64, and seq. (Witham) --- \u0001Were made,\u0002 &c. Mauduit here represents the word: ---\"1. As a cause, or principle, acting extraneously from himself upon the void space, in order to give a being to all creatures:\" whereas there was no void space before the creation. Ante omnia Deus erat solus, ipse sibi et mundus et locus, et omnia. (Tertullian, lib. cont. Prax. chap. v.) And St. Augustine in Psalm cxxii. says: antequam faceret Deus Sanctos, ubi habitabat? In se habitabat, apud se habitabat. --- The creation of all things, visible and invisible, was the work of the whole blessed Trinity; but the Scriptures generally attribute it to the word; because wisdom, reason, and intelligence, which are the attributes of the Son, are displayed most in it. (Calmet) --- What wonderful tergiversations the Arians used to avoid the evidence of this text, we see in St. Augustine, lib. iii. de doct. Christ. chap. 2; even such as modern dissenters do, to avoid the evidence of \u0001This is my Body,\u0002 concerning the blessed Eucharist. (Bristow)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In him:\u0002 i.e. in this \u0001word,\u0002 or \u0001Son of God, was life;\u0002 because he gives life to every living creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls. --- \u0001And the life was the light of men,\u0002 whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And the light shineth,\u0002 or did shine,\u0001 in darkness.\u0002 Many understand this, that the light of reason, which God gave to every one, might have brought them to the knowledge of God by the visible effects of his Providence in this world: but \u0001the darkness did not comprehend it,\u0002 because men, blinded by their passions, would not attend to the light of reason. Or we may again understand it, with Maldonatus, of the lights of grace, against which obstinate sinners wilfully shut their eyes. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001That all men might believe through him;\u0002 i.e. by John the Baptist's preaching, who was God's instrument to induce them to believe in Jesus the Christ, or the Messias, their only Redeemer. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "\u0001He;\u0002 that is John the Baptist,\u0001 was not the true light:\u0002 but the word was the true light. In the translation, it is necessary to express that the word was the true light, lest any one should think that John the Baptist was this light. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He was in the world,\u0002 &c. Many of the ancient interpreters understand this verse of Christ as God, who was \u0001in the world\u0002 from its first creation, producing and governing all things: but the blind sinful world did not know and worship him. Others apply these words to the Son of God made man; whom even God's own chosen people, the Jews, at his coming, refused to receive and believe in him. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001His own.\u0002 This regards principally the Jews. Jesus came to them as into his own family, but they did not receive him. It may likewise be extended to the Gentiles, who had groaned so long a time in darkness, and only seemed to wait for the rising sun of justice to run to its light. They likewise did not receive him. These words, though apparently general, must be understood with restriction; as there were some, though comparatively few, of both Jews and Gentiles, who embraced the faith. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001He gave to them power to be made the \u0002adoptive \u0001sons of God,\u0002 and heirs of the kingdom of heaven. They are made the children of God by believing and by a new spiritual birth in the sacrament of baptism,\u0001 not of blood;\u0002 (literally, not of bloods) not \u0001by the will,\u0002 and desires of the \u0001flesh,\u0002 not by the \u0001will of men,\u0002 nor by human generation, as children are first born of their natural parents, but \u0001of God,\u0002 by faith and divine grace. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And the word was made flesh.\u0002 This \u0001word,\u0002 or \u0001Son of God,\u0002 who was \u0001in the beginning,\u0002 from all eternity, at the time appointed by the divine decrees, \u0001was made flesh,\u0002 i.e. became man, by a true and physical union of his \u0001divine person,\u0002 (from which the \u0001divine nature\u0002 was inseparable) to our human nature, to a human soul, and a human body, in the womb, and of the substance, of his virgin Mother. From the moment of Christ's incarnation, as all Christians are taught to believe, he that was God from eternity, became also true man. In Jesus Christ, our blessed Redeemer, we believe \u0001one divine Person\u0002 with \u0001two natures,\u0002 and \u0001two wills;\u0002 the one \u0001divine,\u0002 the other \u0001human:\u0002 by which \u0001substantial union,\u0002 one and the same Person became truly both God and man; not two persons, or two sons, as Nestorius, the heretic, pretended. By this union, and a mutual communication of the proprieties of each nature, it is true to say, that the Son of God, remaining unchangeably God, was made man; and therefore that God was truly conceived and born of the virgin Mary, who, on this account, was truly the Mother of God: that God was born, suffered, and died on the cross, to redeem and save us. The \u0001word,\u0002 in this manner made man, \u0001dwelt in us,\u0002 or among us, by this substantial union with our human nature, not \u0001morally only,\u0002 nor after such a manner, as God is said to dwell in a temple; nor as he is in his faithful servants, by a spiritual union, and communication of his divine graces; but by such a real union, that the same person is truly both God and man. --- \u0001And we saw his glory,\u0002 manifested to the world by many signs and miracles; we in particular, who were present at his transfiguration. (Matthew xvii.) --- \u0001Full of grace and truth.\u0002 These words, in the construction, are to be joined in this manner: \u0001the word dwelt in us, full of grace and truth; \u0002and \u0001we have seen his glory,\u0002 &c. This fulness of grace in Christ Jesus, infinitely surpassed the limited \u0001fulness,\u0002 which the Scripture attributes to St. Stephen, (Acts vi. 8.) or to the blessed virgin Mother: (Luke i. 28.) they are said to be full of grace, only because of an extraordinary communication and greater share of graces than was given to other saints. But Christ, even as man, had a greater abundance of divine graces: and being truly God as well as man, his grace and sanctity were infinite, as was his person. --- \u0001As of the only begotten of the Father.\u0002[3] If we consider Christ in himself, and not only as he was made known to men by outward signs and miracles, St. Chrysostom and others take notice that the word \u0001as,\u0002 no ways diminisheth the signification; and that the sense is, we have seen the glory of him, who is truly from all eternity the \u0001only begotten Son\u0002 of the Father: who, as the Scriptures assure us, is his \u0001true,\u0002 his \u0001proper\u0002 Son, \u0001his only begotten,\u0002 who was \u0001sent into the world,\u0002 who \u0001descended from heaven,\u0002 and \u0001came from the Father,\u0002 and \u0001leaving the \u0002world, returned \u0001where he was before, returned to his Father.\u0002 We shall meet with many such Scripture texts, to shew him to be the eternal Son of his eternal Father; or to shew that the Father was always his Father, and the Son always his Son: as it was the constant doctrine of the Catholic Church, and as such declared in the general council of Nice, that this, his only Son, \u0001was born or begotten of the Father before all ages ... God from God, the true God from the true God.\u0002 It was by denying this truth, \"that the Son was the Son always, and the Father always, and from all eternity, the Father;\" that the blaspheming Arius began his heresy in his letter to Eusebius of Nicomedia, against his bishop of Alexandria, St. Alexander. See the letter copied by St. Epiphanius, Hær. 69. p. 731. Ed. Petavii. (Witham) --- \u0001Dwelt among us.\u0002 In a material body, like ours, clothed with our nature. He is become mortal, and like us in every thing, but sin and concupiscence. The Greek literally translated, is, \u0001he has pitched his tent amongst us,\u0002 like a stranger and passenger, who makes no long stay in one place. The body in Scripture, is sometimes called a tent or tabernacle, in which the soul dwells, as 2 Peter i. 14. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Is preferred before me.\u0002[4] Literally, is \u0001made before me.\u0002 The sense, says St. Chrysostom is, that he is greater in dignity, deserves greater honour, &c. though born after me, he was from eternity. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And of his fulness we all have received;\u0002 not only Jews, but also all nations. --- \u0001And grace for grace.\u0002[5] It may perhaps be translated \u0001grace upon grace,\u0002 as Mr. Blackwall observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. (Witham) --- Before the coming of the Messias all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, God has made a new distribution of graces. He has given the light of faith, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Romans i. 17. The Jews were conducted by \u0001faith to faith;\u0002 by \u0001faith\u0002 in God and the law of Moses, \u0001to the faith\u0002 of the gospel, announced by Christ. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001No man hath seen God.\u0002 No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: none but his only begotten divine Son, who \u0001is in the bosom of his Father,\u0002 not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (John xiv. 11.) \u0001I am in the Father, and the Father in me.\u0002 (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The Jews sent,\u0002 &c. These men, who were \u0001priests\u0002 and \u0001Levites,\u0002 seem to have been sent and deputed by the sanhedrim, or great council at Jerusalem, to ask of John the Baptist, who was then in great esteem and veneration, whether he was not their Messias; who, as they knew by the predictions of the prophets, was to come about that time. John declared to them he was not. To their next question, if he was not \u0001Elias?\u0002 He answered: \u0001he was not:\u0002 because in person he was not; though our Saviour (Matthew xi. 14.) says he was Elias: to wit, in spirit and office only. Their third question was, if he \u0001was a prophet?\u0002 He answered, \u0001no.\u0002 Yet Christ (Matthew xi.) tells us, he was a \u0001prophet, and more than a prophet.\u0002 In the ordinary acceptation only, they were called prophets who foretold things to come: John then, with truth, as well as humility, could say he was not a prophet; not being sent to foretell the coming of the Messias, but to point him out as already come, and present with the Jews. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The voice of one crying in the wilderness.\u0002 See Matthew iii. 3.; Mark i. 3.; Luke iii. 4.; and Isaias xl. 3. by all which John was his immediate precursor. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hath stood.\u0002 St. John the Baptist, by these words, which he spoke to the priests and Levites, sent to him by the Pharisees, did not mean to tell them, that Jesus was either at the present time standing amongst them, or that he had ever been in the presence of the self same people; but they may be understood two different ways, either with regard to his divinity; and in that sense, Jesus was always by his divine presence amongst them; or in regard to his humanity; either that he lived in the same country, and among their countrymen, or, that he stood actually amongst them, because Jesus was accustomed yearly to go up to Jerusalem on the festival of the Pasch. (Denis the Carthusian)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Behold the Lamb of God.\u0002 John the Baptist let the Jews know who Jesus was, by divers testimonies. 1st, By telling them he was the Lamb of God who taketh away the sin, or sins of the world, who was come to be their Redeemer, and to free mankind from the slavery of sin; 2ndly, that he was \u0001greater\u0002 than he, \u0001and before him,\u0002 though \u0001born after him;\u0002 3rdly, that God had revealed to him that Jesus was to \u0001baptize in the Holy Ghost;\u0002 4thly, that he saw the \u0001Spirit descending upon him \u0002from heaven, and \u0001remaining upon him;\u0002 5thly, that he was \u0001the Son of God,\u0002 ver. 34. (Witham) --- \u0001Who taketh away.\u0002 It was only a being like Christ, in whose person the divine and human natures were united, that could effectually take away the sins of the world. As man, he was enabled to suffer; and as God, his sufferings obtained a value equal to the infinite atonement required. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Staid with him that day.\u0002 Yet they did not continually remain with him, as his disciples, till he called them, as they were fishing. See the annotations, Matthew iv. 18. (Witham)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Thou art Simon, the son of Jona,\u0002 or of John. Jesus, who knew all things, knew his name, and at the first meeting told him he should hereafter be called \u0001Cephas,\u0002 or Petrus, a rock, designing to make him the chief or head of his whole Church. See Matthew xvi. 18. (Witham) --- Cephas is a Syriac word, its import is the same as rock or stone. And St. Paul commonly calleth him by this name: whereas others, both Greeks and Latins, call him by the Greek appellation, Peter; which signifies exactly the same thing. Hence St. Cyril saith, that our Saviour, by foretelling that his name should be now no more Simon, but Peter, did by the word itself aptly signify, that on him, as on a rock most firm, he would build his Church. (Lib. ii. chap. 12. in Joan.)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Can any thing of good come from Nazareth?\u0002 Nathanael did not think it consistent with the predictions of the prophets, that the Messias, who was to be the Son of David, and to be born at Bethlehem, should be of the town of Nazareth; which he did not imagine could be the place of Jesus's birth. But when he came to Jesus, and found that he knew the truth of things done in private, and in his absence, he professed his belief in Jesus in these words: \u0001Rabbi, thou art the Son of God, thou art the king of Israel.\u0002 We may here take notice, with Dr. Pearson, on the second article of the Creed, that the Jews, before the coming of Christ, were convinced that he was to be the Son of God; (though they have denied it since that time) for they interpreted, as foretold of their Messias, these words: (Psalm ii. 7.) \u0001The Lord said to me, thou art my Son, this day have I begotten thee:\u0002 and this is what Nathanael here confessed. The same is confirmed by the famous confession of St. Peter, (Matthew xvi. 16.) \u0001Thou art the Christ, the Son of the living God;\u0002 by the words of Martha, (John xi. 27.) \u0001I have believed that thou art the Christ, the Son of the living God, who art come into the world:\u0002 In fine, by the question which the Jewish priest put to our Saviour, (Matthew xxvi. 63.) \u0001I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God.\u0002 See also John vi. 70. and John xx. 31. (Witham)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Greater things than these.\u0002 Greater miracles and proofs that I am the Messias, and the true Son of God. (Witham)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001You shall see the heaven open,\u0002 &c. It is not certain when this was to be fulfilled: St. Chrysostom thinks at Christ's ascension; others refer it to the day of judgment. (Witham)" } ] }, { "chapter": 2, "slug": "id93.html", "header": "John ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The Mother of Jesus\u0002 was present. It is supposed she was then a widow, since in all the rest of the history of Jesus, not a single word occurs respecting St. Joseph. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001They have no wine.\u0002 The blessed virgin Mother was not ignorant of the divine power of her Son, and that the time was come when he designed to make himself known to the world. She could not make her request in more modest terms. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Some of the Fathers have spoken without sufficient precaution on this action of the blessed Virgin; supposing she was actuated by some inclination to vanity, in begging her Son to perform a miracle on this occasion; that some of the glory of it might accrue to her, and that on this account our Saviour answers her with severity, saying, \u0001Woman,\u0002 (not \u0001Mother\u0002) what is it to thee or me. Other Fathers, with more reason, attribute the interference of the blessed Virgin to her charity and compassion for the new married couple. Whatever turn be given to our Saviour's answer, it must be acknowledged it has in it the appearance of something severe. But the Fathers have explained it with mildness, observing that our Saviour only meant to say, Mother, what affair is it of ours if they want wine? Ought we to concern ourselves about that? Others think that he wished, by these words, to let his Mother know that she must not forestall the time appointed by the heavenly Father, as if her demand were unseasonable and out of time. But most of the Fathers and best commentators understand, that he speaks here not as man and Son of Mary, but as God; and in that quality, he observes to his Mother, I have nothing in common with you. It is not for you to prescribe when miracles are to be performed, which are not to be expected in compliance with any human respect. I know when my power is to be manifested for the greater glory of God. (Calmet) ---See the like forms of speech, Mark i. 24; Luke iv. 34; &c. ---\u0001 My hour is not yet come.\u0002 It is not yet time. He waited till the wine was quite done, lest any should believe that he had only increased the quantity, or had only mixed water with the wine. He would have his first miracle to be incontestable, and that all the company should be witnesses of it. (St. Augustine, \u0001et alii patres passim.\u0002 --- Christ's first miracle in the New Testament, was a kind of transubstantiation in changing water into wine; the first miracle Moses performed when sent to the Jews, was transubstantiation. (Exodus iv.) The first Moses and Aaron performed, when sent to the Egyptians, was transubstantiation. (Exodus vii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Two or three measures,\u0002[1] called \u0001metreta.\u0002 Both the Latin and Greek text, by the derivation, may signify a measure in general, according to the Rhemish translation: but \u0001metreta\u0002 was a particular measure of liquids: yet, not corresponding to our \u0001firkins,\u0002 I could not think it proper with the Protestant and M. N. to put \u0001two or three firkins.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001When men have well drank,\u0002[2] or plentifully; this is the literal sense: nor need we translate, when \u0001they are drunk,\u0002 being spoken of such company, where our Saviour, Christ, his blessed Mother, and his disciples, were present. See Genesis xliii. 34; 1 Machabees xvi. ver. 16, where the same word may be taken in the same sense. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "This was the first miracle which Jesus had performed in public, and to manifest his glory; but Maldonatus is of opinion that he had before wrought many miracles, known to the blessed Virgin and St. Joseph; which gave her the confidence to ask one now. This opinion is no way contrary to the evangelist. His disciples believed in him. They had believed in him before or they would not have followed him. This confirmed their faith. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001He drove them all out of the temple.\u0002 According to St. Chrysostom (hom. lxvii. in Matt.) this casting out was different from that which is there related, [Matthew?] chap. xxi. ver. 12. (Witham) --- How could the Son of the carpenter, Joseph, whose divinity was yet unknown to the people, succeed in expelling so great a multitude from the temple! There was undoubtedly something divine in his whole conduct and appearance, which deterred all from making resistance. The evangelist seems to insinuate this by putting these words: \u0001\"The house of my Father,\"\u0002 into our Saviour's mouth, which was making himself immediately the Son of God. This made Origen consider this miracle, in overcoming the unruly dispositions of so many, as a superior manifestation of power to what he had shewn in changing the nature of water at Cana. (Haydock) --- Jesus Christ here shews the respect he requires should be shewn to the temple of God; and St. Paul, speaking of the profaners of God's Church, saith: \u0001If any man defile the temple of God, him will God destroy.\u0002 (1 Corinthians iii. 17.) Which in a spiritual sense may be understood of the soul of man, which is the living temple of the living God. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Six and forty years,\u0002 &c. This many understand of the time the second temple was building, from the edict of Cyrus to the sixth year of Darius Hystaspes. Others, of the enlarging and beautifying the temple, which was begun by Herod the great, forty-six years before the Jews spoke this to our Saviour. (Witham) --- Interpreters are much embarrassed by these words; as the building of the temple, which then existed, had been finished in much less than 46 years. Herod renewed the temple from the foundations, and spent in that work only nine years and a half. It was begun 46 years before the first Pasch at which our Saviour appeared. (Usher, ad an. Mundi 3987.) --- But this prince, according to Josephus, continued to make new building and embellishments to the very time in which the Jews uttered these words: it is now 46 years, &c." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Trust himself to them.\u0002 The Fathers generally understand these words, \u0001to them,\u0002 to refer to those who believed in him, mentioned in the preceding verse. Though they believed in him, he did not trust himself to them, because he knew them. He knew their weakness, their inconstancy, their unsteadiness. He knew they would abandon him on the first occasion; and that his passion, his cross, his doctrines, would be a subject of scandal. St. Augustine compares these first believers to catechumens. They believe in Christ, confess his name, and sign their foreheads with his cross: but Jesus Christ does not trust himself to them; he does not trust to them the knowledge of his mysteries; he does not reveal to them the secrets of his religion. (Calmet) --- The catechumens were not allowed to be present at the holy mysteries of the sacrifice of the mass, but went out after the instruction of the gospel; whence the first part of the mass was frequently called the mass of the catechumens." } ] }, { "chapter": 3, "slug": "id94.html", "header": "John iii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By night.\u0002 Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in chap. xii. ver. 42,) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. Chrysostom) --- It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Unless a man be born again of water, and the Holy Ghost.\u0002 Though the word \u0001Holy\u0002 be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ's adding \u0001water,\u0002 is excluded a metaphorical baptism. See also Acts viii. 36. and x. 47. and Titus iii. 5. (Witham) --- \u0001Except a man be born again.\u0002 That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can understand or conceive the glory which is in me. (St. Chrysostom)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The Spirit breatheth where he will.\u0002 The Protestant translation has \u0001the wind:\u0002 and so it is expounded by St. Chrysostom and St. Cyril on this verse; as if Christ compared the motions of the Holy Ghost to the \u0001wind,\u0002 of which men can give so little account, whence it comes, or whither it goes. Yet many others, as St. Augustine, St. Ambrose and St. Gregory, understand this expression of the Holy Ghost, of whom it can only be properly said, that \u0001he breatheth where he will.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And knoweth not these things.\u0002 That is, of baptism given by in a visible manner, and you understand not, how will you comprehend greater and heavenly things, if I speak of them? (Witham) --- Many passages, both in the law and the prophets, implied this doctrine of \u0001regeneration;\u0002 for what else can be the meaning of the \u0001circumcision of the heart,\u0002 commanded by Moses; (Deuteronomy x. 16.) of the renewal of a clean and right spirit, prayed for by David; (Psalm l.) of God's giving his people a new heart and a new spirit. (Ezechiel xxxvi. 26, &c.) But the Pharisees, taken up with their rites and traditions, paid little attention to spiritual things of greater moment." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001We speak what we know.\u0002 It may perhaps be asked here, why Christ speaks in the plural number? To this we must answer, that it is the only Son of God, who is here speaking, showing us how the Father is in the Son, and the Son in the Father, and the Holy Ghost proceeding from both. (St. Thomas Aquinas)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001No man hath ascended---but he that descended from heaven, the Son of man, who is in heaven.\u0002 These words, divers times repeated by our Saviour, in their literal and obvious sense, shew that Christ was in heaven, and had a being before he was born of the Virgin Mary, against the Cerinthians, &c. That he \u0001descended\u0002 from heaven: that when he was made man, and conversed with men on earth, he was at the same time in heaven. Some Socinians give us here their groundless fancy, that Jesus after his baptism took a journey to heaven, and returned again before his death. Nor yet would this make him \u0001in heaven,\u0002 when he spoke this to his disciples. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "This comparison of the serpent lifted up in the desert, upon which whoever looked was immediately cured from the bite of the fiery serpents, is a figure of the crucifixion of Christ on Calvary. And we remark, that our divine Saviour makes use of these words, \u0001the Son of man must be lifted up\u0002 or exalted; (\u0001exaltari\u0002) by which form of expression he would teach us, that he does not consider the cross as a disgrace, but as a glory; (Theophylactus and St. Chrysostom) and moreover, that as the Israelites, bitten by the fiery serpents, were cured by looking upon the brazen serpent, so are Christians cured by looking up with an active faith, replete with love and confidence, on Jesus Christ crucified." }, { "marker": "Ver. 16-17.", "first": 16, "last": 17, "text": "\u0001Give his only begotten Son---God sent not his Son into the world.\u0002 He was then his Son, his only begotten Son, before he sent him into the world. He was not, therefore, his Son, only by the incarnation, but was his Son \u0001from the beginning,\u0002 as he was also his \u0001word\u0002 from all eternity. This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God \u0001was always Father,\u0002[1] and the Son \u0001always\u0002 the eternal Son of the eternal Father. See note on chap. i. ver. 14. (Witham) --- \u0001The world may be saved.\u0002 Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth? He has come like a good physician, effectually to save mankind. The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician. (St. Augustine)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Is not judged.\u0002 He that believeth, viz. by a faith working through charity, is not \u0001judged;\u0002 that is, is not \u0001condemned;\u0002 but the obstinate \u0001unbeliever\u0002 is \u0001judged;\u0002 that is, \u0001condemned already,\u0002 by retrenching himself from the society of Christ and his Church. (Challoner)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The judgment.\u0002 That is, the cause of his condemnation. (Challoner)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And baptized.\u0002 Not Christ himself, but his disciples. See chap. iv. 2. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Salem.\u0002 A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.) --- The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom's voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; but on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. Chrysostom)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001He \u0002(Christ) \u0001must increase,\u0002 not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001He that cometh from above,\u0002 meaning Christ. \u0001He that is of the earth,\u0002 meaning himself, \u0001is from the earth,\u0002[2] is earthly, is but a frail and infirm man; and so \u0001speaketh \u0002as \u0001from the earth:\u0002 this seems rather the sense, than that he speaketh of, or concerning the earth. See the Greek text. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001What he hath seen and heard.\u0002 The meaning is not by his senses, but what he knows for certain, having the same knowledge as his eternal Father. See chap. v., ver. 19. And no one; i.e. but few \u0001now receive\u0002 his testimony. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001He that hath received his testimony.\u0002 These following words to the end of the chapter, seem to be the words of St. John the Baptist, rather than of the evangelist. The sense is, whosoever hath believed, and received the doctrine of Christ, hath attested as it were under his hand and seal, \u0001that God is true,\u0002 and hath executed his promise concerning the Messias. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Doth not give the Spirit by measure.\u0002 Christ, even as man, has a plenitude of graces. See chapt. i. ver. 14. And \u0001all things,\u0002 all creatures, both in heaven and earth, are given \u0001into his hands,\u0002 and made subject to him, as man. See 1 Corinthians xv. 26. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The Father loveth the Son.\u0002 The Father loveth John, loveth Paul, yet he hath not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. \"There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one.\" Which verse is entirely omitted by Luther in his version; for which omission he is severely reproved by Keckerman. But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the same texts, and deduce quite contrary consequences? How clearly does this prove that the Bible only cannot prove the exclusive rule of faith. With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, \"Are all Protestants alike in their religion? Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh? Have we not both Arminian and Calvinistic Protestants? Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind which they mean. When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort. In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles. How, therefore, can we know, if we give the Bible only, what sort of Protestantism well be deduced from it?\" --- In the same publication, Dr. Herbert Marsh, p. 21, adds, \"Protestants of every description, however various and even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. The doctrine of conditional salvation is an indubitable consequence to the Arminian. The doctrine of absolute decree, an indubitable consequence to the Calvinist. The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible. But the consequences which they deduce appear indubitable to them.\" This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, \"by which many a pilgrim has lost his way between the portal of the temple and the altar---disdaining the gate belonging only to the priests, and approaching at once the portals of the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view.\" See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible." } ] }, { "chapter": 4, "slug": "id95.html", "header": "John iv.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "This knowledge which the Pharisees had of our Saviour's making so many disciples, and baptizing such members, could not prevail upon them to follow him for their salvation; otherwise Christ would not have departed out of Judea. Jesus knew full well that this, their knowledge, would not work their conversion, but only stir up their envy, and excite them to persecute him; and therefore he retired. He could indeed have remained amongst them in security, had he chosen to exercise his power; but he would not: that so he might leave an example to his faithful servants, teaching them to flee from the rage of their cruel persecutors. (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. Chrysostom thinks that this baptism, given by the disciples of Christ, did not at all differ from the baptism of St. John the Baptist; both, in his opinion, being used to prepare the people for Christ; but Alcuin interprets it otherwise. Some will ask, says he, whether the Holy Ghost was given by this baptism, since it is said the Holy Ghost was not yet given because Jesus was not yet glorified? To this we answer: that the Holy Ghost was given, though not in that manifest manner as after the ascension; for as Christ, as man, had always the Holy Ghost residing within him, and yet after his baptism received the Holy Ghost, coming upon him in a visible manner, in the shape of a dove; so before the manifest and public descent of the Holy Ghost, all the saints were his hidden temples. (St. Thomas Aquinas)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "This is what Jacob gave to his son Joseph, when calling him to him just before he died, he said: (Genesis xlviii. ver. 22.) I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite, with my sword and bow. (Theophylactus) --- It was thirty-six miles from Jerusalem, and the same place as \u0001Sichem,\u0002 (Genesis xxxiv.) the capital of Samaria, now called Neplosa." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thou didst know the gift of God;\u0002 i.e. the favour now offered thee by my presence, of believing in me. --- \u0001And he would have given thee living water,\u0002 meaning divine graces; but the woman understood him literally of such water as was there in the well. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "The Samaritan woman says, \u0001our father Jacob;\u0002 because the Samaritans claimed lineage from Abraham, who was himself a Chaldean; and they; therefore, called Jacob their father, because he was Abraham's grandson. (St. Chrysostom) --- Or she calls him their father because they lived under the law of Moses, and were in possession of that spot of ground which Jacob had bequeathed to his son Joseph. (Ven. Bede)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Shall thirst again.\u0002 After any water, or any drink, a man naturally thirsts again; but Christ speaks of the spiritual water of grace in this life, and of glory in the next, which will perfectly satisfy the desires of man's immortal soul for ever." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sir, give me this water.\u0002 The woman, says St. Augustine, does not yet understand his meaning, but longs for water, after which she should never thirst. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Call thy husband.\u0002 Christ begins to shew her that he knows her life, to make her know him and herself. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Our fathers adored on this mountain,\u0002 &c. She means Jacob and the ancient patriarchs, whom the Samaritans called their fathers; and by the \u0001mountain,\u0002 that of Garizim, where the Samaritans had built a temple, and where they would have all persons adore, and not at Jerusalem; now she had a curiosity to hear what Christ would say of these two temples, and of the different worship of the Jews and of the Samaritans. (Witham) --- Sichem was at the foot of Mount Garizim. The Samaritans supposed the patriarchs had exercised their religious acts on this mountain. (Bible de Vence) --- Josephus (Antiquities, lib. xiii. chap. 6.) gives the dispute between the Jews and the Samaritans. Both parties referred themselves to the arbitration of king Ptolemy Philometer, who gave judgment in favour of the Jews, upon their stating the antiquity of their temple, and the uninterrupted succession of the priesthood, officiating there throughout all ages. In this controversy, the intelligent reader will see some resemblance to that which subsists between Catholics and Protestants. See Dr. Kellison's Survey of the New Religion, p. 129. --- The woman in this place must mean \u0001offering sacrifice,\u0002 for \u0001adoration \u0002was never limited to any particular place. It is clear from 3 Kings ix. 3. from 2 Paralipomenon vii. 12. that God had chosen the temple of Jerusalem; but the Samaritans rejected all the books of Scripture, except the Pentateuch of Moses. The schism was begun by Manasses, a fugitive priest, that he might hold his unlawful wife thereby, and obtain superiority in schism; which he could not do whilst he remained in the unity of his brethren. How forcibly do these circumstances remind us of a much later promoter of schism, king Henry VIII. It is true the Protestants appeal to the primitive Christians, as the Samaritans appealed to the patriarchs, but in the argument both must stand or fall by the incontrovertible proof of continual succession." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "The Israelites, on account of their innumerable sins, had been delivered by the Almighty into the hands of the king of Assyria, who led them all away captives into Babylon and Medea, and sent other nations whom he had collected from different parts, to inhabit Samaria. But the Almighty, to shew to all nations that he had not delivered up these his people for want of power to defend, but solely on account of their transgressions, sent lions into the land to persecute these strangers. The Assyrian king upon hearing this, sent them a priest to teach them the law of God; but neither after this did they depart wholly from their impiety, but in part only: for many of them returned again to their idols, worshipping at the same time the true God. It was on this account that Christ preferred the Jews before them, saying, \u0001that salvation is of the Jews,\u0002 with whom it was the chief principle to acknowledge the true God, and hold every denomination of idols in detestation; whereas, the Samaritans by mixing the worship of the one with the other, plainly shewed that they held the God of the universe in no greater esteem than their dumb idols. (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Now is\u0002 the time approaching, \u0001when the true adorers shall adore the Father in spirit and in truth,\u0002 without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practise. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messias. (Witham) --- Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachias; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away, and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (ver. 17) is called grace and truth. Now this is no more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ's words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches and societies. &c. &c. (Bristow)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I know that the Messias cometh.\u0002 So that even the Samaritans, at that time, expected the coming of the great Messias. (Witham)" }, { "marker": "Ver 26.", "first": 26, "last": 26, "text": "\u0001Jesus saith to her: I am he.\u0002 Christ was pleased to own this truth in the plainest terms to this Samaritan woman, having first by his words, and more by his grace, disposed her heart to believe it. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001His disciples ... wondered,\u0002 &c. They admired his humility, finding him discoursing with a poor woman, especially she being a Samaritan. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "The Samaritans looked for the Messias, because they had the books of Moses, in which Jacob foretold the world's Redeemer: \u0001The sceptre shall not depart from Juda, nor a leader from his thigh, until he come that is to be sent.\u0002 (Genesis xlix. 10.) And Moses himself foretold the same: \u0001God will raise to thee a prophet of the nations, and of thy brethren.\u0002 (Deuteronomy xviii. 15.) (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001My meat is to do the will of him that sent me.\u0002 Such ought to be the disposition of every one who, as a minister of Christ and his Church, is to take care of souls. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001For they are white already to harvest.\u0002 The great harvest of souls was approaching, when Christ was come to teach men the way of salvation, and was to send his apostles to convert all nations. They succeeded to the labours of the prophets, but with much greater advantages and success. And to this is applied that common saying, that \u0001one soweth and another reapeth.\u0002 (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "By these words our Saviour testifies to his disciples, that the prophets had sown the seed in order to bring men to believe in Christ. This was the end of the law, this the fruit which the prophets looked for to crown their labours. He likewise shews that he himself that sent them, likewise sent the prophets before them; and that the Old and New Testament are of the same origin, and have the same design. (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001This is indeed the Saviour of the world.\u0002 These Samaritans then believed that Jesus was the true Messias, sent to redeem the world. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001For Jesus himself gave testimony,\u0002 &c. The connexion and reason given here by the word \u0001for\u0002, is obscure, when it is said, Jesus \u0001went into Galilee\u0002 and \u0001gave testimony that a prophet hath no honour in his own country.\u0002 One would think this should not be a reason for his going into Galilee, but rather why he should not go thither. St. Cyril,[1] and also St. Chrysostom distinguish different parts of Galilee; and say that when Jesus \u0001went into Galilee,\u0002 the meaning is, that he would not at that time go \u0001to Nazareth,\u0002 where he was bred, nor \u0001to Capharnaum,\u0002 where he had lived for a time, but went \u0001to Cana,\u0002 and those \u0001other parts\u0002 of Galilee; and that the word \u0001for\u0002 only gives the reason of this, that he would not go to Nazareth or Capharnaum, because no prophet is honoured in his own country. And for the same reason he again said to the \u0001ruler:\u0002 (ver. 48) \u0001Unless you see signs and wonders you believe not:\u0002 whereas the Samaritans, from whom he was now coming, readily believed without such miracles. (Witham)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Thy son liveth;\u0002 i.e. thy son is recovered, at this very moment. (Witham)" } ] }, { "chapter": 5, "slug": "id96.html", "header": "John v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Observe here the malice of the Pharisees; they were more hurt at the cure of the sick man, than at the violation of the sabbath. Therefore, they ask not, Who healed you; but, as if they wished to keep that out of sight, Who told you to take up you bed? (St. Chrysostom) --- But he answers: The same who healed me: Why should I not receive orders from him from whom I have received my health? (St. Augustine) --- By the festival, mentioned in ver. 1, is generally understood the Passover; and this was the second from the commencement of Christ's ministry. St. Matthew calls it by this name, chap. xxvi. 5; St. Mark, Chap. xiv. 2. and xv. 6; and St. Luke, Chap. xxiii. 17. For the first Passover, see above, John ii. 13; for the third, John vi. 4; for the fourth and last, Matthew xxvi. 17. The first three are only mentioned by St. John, the fourth by all the evangelists." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Now there is at Jerusalem a pond,\u0002 called \u0001Probatica.\u0002[1] Some translate, the \u0001sheep-pond.\u0002 It is true the Greek word signifies something belonging to \u0001sheep.\u0002 But because the ancient Latin interpreter thought fit to retain the Greek, \u0001probatica,\u0002 and also because of the different expositions, I have not changed the word. Some think it was so called, as being near the gate called the \u0001sheep-gate:\u0002 others, as being near the \u0001sheep-market:\u0002 others, because the sheep that were brought to be sacrificed, were washed in it; or, at least, that the blood and entrails of sheep and beast sacrificed, were thrown into it, or washed there. In the ordinary Greek copies we read thus: there is \u0001at,\u0002 or \u0001near,\u0002 the Probatica, a \u0001pond\u0002 or \u0001fish-pond.\u0002 In Hebrew it was called \u0001Bethsaida,\u0002 a house for fishing: and in most Greek copies, \u0001Bethchesda, a house of mercy,\u0002 (perhaps because of the cures done there) having \u0001five porches,\u0002 covered and arched, for the convenience of the infirm that lay there, waiting for the motion of the water. (Witham) --- The word \u0001probaton,\u0002 signifies a sheep. This pond is therefore called Probatica, because there the priests washed the sacrifices. (St. Augustine) --- In imitation of this sick man, if we wish to return God thanks for his favours, or to enjoy the pleasure of his company, we must fly the crowd of vain and wicked thoughts that continually tempt us; we must avoid the company of the wicked, and fly to the sanctuary, that we may render our hearts worthy temples of that God who vouchsafes to visit us. (Alcuin)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And an angel of the Lord.\u0002[2] In many Greek copies is now wanting, \u0001of the Lord;\u0002 but at least the ancient Fathers, and interpreters, expound it of a true angel, and of a miraculous cure: so that I cannot but wonder that so learned a man as Dr. Hammond, should rather judge these cures to have been natural. By the \u0001angel,\u0002 he would have us to understand a messenger sent from the temple, who was to stir up the blood, and the grosser and thicker parts from the bottom of the pond, and that these cures were made much after the same manner, as, in some cases, persons find a cure by being put into the belly of a beast newly opened. Into what extravagant interpretations are men of learning sometimes led by their private judgment! What scholar of Galen or Hippocrates, ever pretended that this was a certain and infallible cure for all manner of diseases? Yet here we read: that \u0001he\u0002 who \u0001got first into this pond, after the motion of the water, was healed, whatsoever distemper he was seized with.\u0002 The \u0001blind\u0002 are particularly named: Is this a certain remedy that restores sight to the blind? (Witham) --- The effect produced could not be natural, as only one was cured at each motion of the waters. The longing expectation of the suffering patients, is a mark of the persevering prayer with which poor sinners should solicit the cure of their spiritual infirmities. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Infirmity.\u0002 The Greek, \u0001astheneia,\u0002 signifies in its radical interpretation, a loss of strength: in this place it seems to denote a confirmed palsy." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wilt thou be made whole?\u0002 No doubt but the poor man desired nothing more. Christ put this question, to raise him to a lively faith and hope. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Arise, take up thy bed, and walk.\u0002 The man found himself healed at that very moment, and did as he was ordered, though it was the sabbath-day. The Jews blamed him for it: he told them, that he who had healed him, bade him do so. And who it was he knew not, till Jesus finding him in the temple, said to him: (ver. 14.) \u0001Sin no more, lest some worse thing happen to thee.\u0002 Upon this he went, not out of malice, but out of gratitude, and told the Jews that Jesus had cured him. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sin no more,\u0002 &c. By these words our Saviour shews, that his infirmity was sent in punishment of his sins. When our souls are covered with the leprosy of sin, we are frequently insensible of our misfortune; whereas, as soon as the body is attacked with sickness, though ever so inconsiderable, we are not to be pacified till the physician has been consulted, and some remedy applied to remove, if possible, the complaint. (St. Chrysostom, hom. xxxvii. in Joan.) --- Men are astonished that God, for so short a pleasure as is found in the perpetration of sin, should have decreed an everlasting punishment in the fire of hell; for they say, Shall I be punished for ever, for having indulged a sinful thought for a single moment? But their astonishment will cease, when they consider that punishments are not inflicted on sins in proportion to the length of time that was spent in their perpetration, but that they are proportioned to their malice. Now the malice of sin being infinite, aimed against the infinite majesty and infinite sanctity of God, the punishment, to be any ways commensurate, must be infinite. If, therefore, the sinner dies charged with the infinite debt of mortal sin unrepented of, as the time of mercy and repentance finishes with the present life, the sin must necessarily remain, God's hatred for sin must necessarily remain, and the punishment justly inflicted must necessarily continue. (Haydock) --- These words are applicable to every penitent sinner, when he returns from the tribunal of confession, and shew how careful he ought to be not to relapse into his former sins. \"For he who after pardon sins again, is unworthy of mercy; who being cured, makes himself sick again, and who being cleansed, defiles himself again.\" (Tom. ii. St. Chrysostom, de lapsu prim. hom.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001My father worketh until now:\u0002[3] \u0001and I work.\u0002 The Jews looked upon it of obligation to do nothing on the sabbath, because God is said to have \u0001rested the seventh day;\u0002 on which account the \u0001rest\u0002 on the seventh day was commanded. Christ puts them in mind, that though it be said \u0001he rested the seventh day,\u0002 (that is, produced no more new kinds of creatures) yet that God may be said to work always, by preserving and continually governing the world: \u0001and I,\u0002 saith he, do all things that he doth, \u0001I work\u0002 with him, being one and the same in nature and substance with him: nay, even as man, I do nothing but what is conformable to his will; and so you need not fear that I break the sabbath. --- The Christian faith teacheth us, that Jesus Christ was both God and Man. The objections of the ancient and modern \u0001Arians,\u0002 only shew that Christ was also truly a man, and that divers things which he speaks of himself, or which are said of him in the holy Scriptures, apply to him as man. Nothing is more certain, and agreed on by all. But at the same time we ought to take notice, that Christ has affirmed many things of himself, and many things are asserted of him in the Scriptures, which by no means could be applied to him unless he were also truly and properly one and the same God with his eternal Father. And these are the passages by which the Arians and Socinians might be convinced of their errors and blasphemies. (Witham) --- If Christ had not been the natural Son of God, these words, which he says in excuse of his seeming breach of the sabbath, would rather have increased the strength of their accusation. For no governor, when accused of any crime, excuses himself by saying the king does the same. But as the Son is equal to the Father, his excuse is a true one. (St. Chrysostom, hom. xxxvii. in Joan.) --- The rest God entered into after the creation, and which he was pleased to honour by that of the sabbath, is no hinderance to the operations of his power in the preservation of his works, nor to the operations of his grace in the sanctification of souls." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That God was his Father,\u0002[4] \u0001making himself equal to God.\u0002 In divers places of the Old Testament, God is called the \u0001Father\u0002 of the Israelites, and they his \u0001children:\u0002 but here, and on several other occasions, the Jews very well saw, that he called God his Father in a quite different sense from that in which he could be said to be their Father; that his words made him equal to God, and that he \u0001made himself God.\u0002 See John x. 33; John xix. 7; Luke xxii. 70; &c. And therefore St. Augustine says on this verse: (Trac. xvii. in Joan.) \u0001Behold the Jews understand what the Arians do not.\u0002 (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The Son cannot do any thing of himself,\u0002[5] \u0001but what he seeth the Father do.\u0002 In like manner, (ver. 30.) Christ says, \u0001I can do nothing of myself. As I hear, so I judge.\u0002 Again (Chap. viii. 28.) \u0001I do nothing of myself; but as the Father hath taught me, I speak these things.\u0002 All these, and the like expressions, may be expounded, with Maldonatus and Petavius, (lib. ii. de Trin. chap. 4.) of Christ, as man. But the ancient Fathers commonly allowed them to be understood of Christ as God, and as the true Son of God proceeding from him from all eternity; as when it is said, \u0001the Son cannot do any thing of himself,\u0002 it is true, because the eternal \u0001Son is not of himself,\u0002 but always proceeds from the Father. 2. Because the \u0001works\u0002 of all the three Persons, by which all things are produced and preserved, are inseparable. 3. When it is said, that the Son doth nothing, but what he \u0001seeth\u0002 the Father doing: that \u0001he heareth,\u0002 as the Father hath \u0001taught\u0002 him, \u0001or shewed\u0002 to him: these expressions bear not the same sense as when they are applied to men, or to an inferior or a scholar, who learns of his master, and follows him; but here, says St. Augustine, to \u0001see,\u0002 to \u0001hear,\u0002 to \u0001be taught by the Father,\u0002 is no more than to proceed from him, to do and produce by the same action, all that the Father doth and produceth. This is the general interpretation of the ancient Fathers: St. Athanasius, St. Basil, St. Gregory of Nazianzus, St. Chrysostom, St. Cyril, St. Ambrose, St. Augustine. The words immediately following, confirm this exposition, when it is said: \u0001For what things soever he \u0002(the Father) \u0001doth, these also in like manner the Son doth,\u0002 i.e. the very same things by an unity of nature, of will, and of action: nor could these words be true, unless the Son was the same true God with the Father. (Witham) --- This must be understood, that he cannot do any thing contrary to the will of the Father. He does not say, \"The Son does nothing of himself, but the Son can do nothing of himself, in order to shew their likeness and perfect equality.\" For by saying this, he does not betray any want of power in the Son; but, on the contrary, shews his great power. For when we say that God cannot sin, we do not esteem it a want of power; so when the Son says he cannot do any thing of himself, his meaning is, that he cannot do any thing contrary to the will of the Father; which certainly is a great perfection. (St. Chrysostom, hom. xxxvii. in Joan.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Greater works than these will he\u0002 (the Father) \u0001shew him,\u0002 &c. These words may also, with Maldonatus be expounded of Christ, as man; but the ancient interpreters understand them of Christ, as God, in this sense, that the Father, and the Son, or the Father by the Son, will shew greater miracles hereafter done by Christ, that more persons may admire and believe. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For as the Father ... giveth life,\u0002 so also the Son giveth \u0001life to whom he will;\u0002 where these words, \u0001to give life to whom he will,\u0002 shew the power of the Son and of the Father to be equal. (Witham) --- Our Saviour here mentions the greater works he spoke of in the preceding verse; for it is much more wonderful that the dead should rise, than that the sick should recover their health. We are not to understand these words, as if they meant some were raised to life by the Father, and others by the Son; but that the Father raises those whom the Son raises. And lest any one should understand this, that the Father makes use of the Son as his minister, through whose means he raises the dead, he immediately adds, &c. (St. Augustine, Tract. xxi. in Joan.) --- We see the lovers of this temporal and perishable life, labour to the utmost of their power, I will not say to avoid death, but merely to prolong their frail existence. If, therefore, men labour with so much solicitude, if they strain every nerve to prolong their lives but for a few years; how foolish and blind to their interest must those be, who live in such a manner as to be deprived of the light of eternal day! (St. Augustine, De verb. Dni. Serm. 64.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Neither doth the Father judge any man.\u0002 It is certain that God is the Judge of all, by divers places of the holy Scriptures; and to judge, belongs both to the Father and to the Son, as they are the same God: so that when it is added, that \u0001the Father hath given all judgment to the Son,\u0002[6] this is meant of the exterior exercise of his judgment upon all mankind at the end of the world, in as much as Christ then will return, in his human body, to judge all men, even as man, in their bodies. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Hath everlasting life.\u0002 That is, a title to an eternal inheritance of glory, by believing in the Father, and in the Son, and also in the Holy Ghost, as we are taught to believe at our baptism. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The hour cometh ... when the dead shall hear the voice of the Son of God.\u0002 Though some understand this of the rising of Lazarus; others of those that rose with Christ at his resurrection: yet by these words, \u0001when the dead shall hear the voice of the Son of God,\u0002 seems rather to be signified the general resurrection at the end of the world; and though it be said, that \u0001now is the hour,\u0002 this may be spoken of the last age of the world; and, as St. John says, (1 John ii. 18.) \u0001children, it is the last hour.\u0002 In fine, some interpreters understand these words of a spiritual resurrection from sin, which Christ came to bring to the world. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001To execute judgment, because he is the Son of man;\u0002 or, because, he is God made man, and is to come to judgment in a visible manner, to judge all men. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Unto the resurrection of judgment.\u0002 That is, condemnation. (Challoner)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001I can do nothing of myself,\u0002 &c. See ver. 19. St. Chrysostom also take notice, that it may be no less with truth said of the Father, that he can do nothing of himself, nor without his Son, nor both of them without the Holy Ghost; because both they, and their actions, are inseparable. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001If I bear witness of myself,\u0002 &c. Christ tells the Jews elsewhere, (chap. viii. 14.) that though he should bear witness of \u0001himself, it would be true.\u0002 But the sense of the words in this place is: I could allow you, that if I only gave testimony of myself you might seem to have some reason to except against my testimony: but now besides my own words, you have had also the testimony of John the Baptist, who divers times witnessed that I am the Messias, and the \u0001Son of God,\u0002 come to take \u0001away the sins of the world.\u0002 2. You have had the testimony of my eternal Father, particularly at my baptism. 3. You have yet a greater testimony, by the works and miracles wrought before your eyes, and at the same time foretold by the prophets. 4. The prophets, and the \u0001Scriptures,\u0002 which \u0001you search,\u0002 or which I remit you to, to search them diligently, these also bear witness concerning me. (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "You do not observe the commandment he gave you. (Deuteronomy xviii. 15. 19.) of listening to the prophet He would send you." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "Or, \u0001You search the Scriptures: \u0002(\u0001scrutamini; ereunate\u0002). It is not a command for all to read the Scriptures; but a reproach to the Pharisees, that reading the Scriptures as they did, and thinking to find everlasting life in them, they would not receive him to whom all those Scriptures gave testimony, and through whom alone they could have that true life. (Challoner) --- This hope is the cause and motive which leads to this study; and eternal life is the end they propose to themselves in it. Hence, from the context and mode of argumentation made use of, the indicative, \u0001you search,\u0002 instead of the imperative mood, \u0001search ye,\u0002 is best supported. Catholics are most unjustly accused of depriving the faithful of the use of the holy Scriptures. The council of Trent, (Session v., chap. i. de reform.) makes this proviso; that in churches where there exists a prebendary, or benefice, set apart for lectures on sacred Scripture, the bishops, &c. shall compel those holding such benefice to expound the sacred Scriptures themselves, should they be equal to the duty; or, by a proper substitute, chosen by the bishop or local ordinary. Also in monasteries of monks, it is prescribed that if abbots neglect, let the bishops of the places compel their compliance; and in convents where studies can be conveniently prosecuted, let there be also a lecturer on Scripture appointed, to be chosen from the most able professors. Moreover, in public universities, where this most honorable and most necessary of all lectures has not been instituted, let the piety and charity of religious princes and governments provide for it; so that the Catholic faith may be defended and strengthened, and sound doctrine protected and propagated. And where the lecture has been instituted, but discontinued, let it be re-established. Moreover, no one was to be appointed to this office, whose life, morals, and learning had not been examined and approved by the bishop of the place, &c." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001And you will not come to me.\u0002 Christ now gives them reason why they do not \u0001receive him,\u0002 and his doctrine, nor \u0001believe in him;\u0002 because they are void of the \u0001love of God,\u0002 full of self-love, envy, pride, seeking for praise and glory one from another. Hence you will not receive me, who \u0001come in the name of my Father,\u0002 sent to redeem the world. \u0001But if another,\u0002 such as false prophets, or even \u0001Antichrist\u0002 himself, who will pretend to be the Messias, \u0001come in his own name,\u0002 him you will receive. (Witham) --- It is proper to remark, that the testimonies here adduced all rise gradually one above another, and make a body of evidence that must leave the incredulous Jews without excuse: for they pay no regard to Jesus Christ himself, nor to John the Baptist, nor to the evidence of miracles, nor to the voice of God, nor to the Scriptures, nor even to Moses himself." } ] }, { "chapter": 6, "slug": "id99.html", "header": "John vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Galilee.\u0002 St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is purposely to introduce the subject of the heavenly bread, which begins ver. 37. He seems, moreover, to have had in view the description of the different passovers during Christ's public ministry. As he, therefore, remained in Galilee during the third passover, he relates pretty fully what passed during that time. We may also remark, that as the other three evangelists give, in the same terms, the institution of the blessed sacrament, St. John omits the institution, but gives in detail the repeated promises of Jesus Christ, relative to this great mystery." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "From the circumstance of the passover, the number that followed Jesus was greatly increased. (Bible de Vence)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Our Lord first said, (Matthew xiv. 16.) \u0001Give them to eat;\u0002 but afterwards, accommodating himself to the weakness of his disciples, he says: \u0001Whence shall we buy bread?\u0002 So there is no contradiction." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The text in St. Matthew adds: \u0001without counting the women and the children,\u0002 who might possibly amount to an equal number." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In the Greek, there is this addition: \u0001He distributed to the disciples, and the disciples to them that were sitting.\u0002 The Syriac, and some Greek copies agree with the Vulgate." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "To make the miracle still more conspicuous to the multitude, Jesus Christ shewed, that not only their present wants were supplied, but that there remained as much, or more, after they had all been filled, than there had been at first presented to Him." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The Prophet indeed.\u0002 That is, the Messias. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "St. John here corrects what relates to Jesus, and then what relates to the disciples. For if we attend to the order of time, the apostles got into the boat before Jesus went to the mountain. But, in matters of this nature, it is usual for the historians to follow their own choice. (Polus, Synop. critic.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Five and twenty or thirty furlongs.\u0002 About three or four miles." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "In St. Matthew xiv. 26. and St. Mark vi. 51. we find that Jesus entered into the boat. St. John does not deny it; but he remarks a circumstance not noticed by the others: \u0001The vessel was presently at the land.\u0002 (Bible de Vence)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Christ did not return an express answer to their words, but he replied to their thoughts. For they seem to have put this question to him, that by flattering him, they might induce him to work another miracle, similar to the former; but Christ answers them not to seek for their temporal prosperity, but for their eternal welfare. The Church is daily filled, says St. Augustine, with those who come to petition for temporal advantages, that they may escape this calamity, obtain that advantage in their temporal concerns: but there is scarce one to be found who seeks for Christ, and pays him his adoration, through the pure love he bears him. (Maldonatus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001For him hath God the Father sealed.\u0002 The sense seems to be, that Christ having wrought so many miracles in his Father's name, the Father himself hath thereby given testimony in his favour, and witnessed, as it were, under his seal, that Jesus is his true Son, whom he sent into the world. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001What sign then dost thou shew?\u0002 And foreseeing that he might, with great propriety, allege the recent miracle, they contrast it with what Moses performed in the desert. It is true, they say, you once fed 5,000 persons with five loaves; but our fathers, to the number of 600,000 did eat, not for once, but during forty years, manna in the desert; a species of food infinitely superior to barley bread. (Bible de Vence) See Numbers i. 46." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Christ having declared that he was greater than Moses, (since Moses could not promise them bread which should never perish) the Jews wished for some sign by which they might believe in him; therefore they say: Our fathers did eat manna in the desert, but you have only given us bread; where then is the food that perishes not? Christ therefore answers them, that the food which Moses gave them, was not the true manna from heaven, but that it was only a figure of himself, who came down from heaven to give life to the world. (St. Augustine) --- St. Chrysostom observes, that the Jews here acknowledge Christ to be God, since they entreat Christ not merely to ask his Father to give it them; but, do thou thyself give it us." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Moses gave you not bread from heaven;\u0002 i.e. the manna was not given to your forefathers by Moses, but by God's goodness. 2ndly, Neither came it from \u0001heaven\u0002, but from the clouds, or from the region of the air only. 3rdly, It did not make them that eat it live for ever; but they that spiritually eat me, the living bread; that is, believe in me, and keep my commandments, shall live for ever. --- Ver. 37, 44, and 66. \u0001No one can come to me, unless the Father draw him.\u0002[1] These verses are commonly expounded of God's elect; who are not only called, but saved, by a particular mercy and providence of God. God is said to \u0001draw them\u0002 to himself by special and effectual graces, yet without any force or necessity, without prejudice to the liberty of their free-will. A man, says St. Augustine, is said to \u0001be drawn\u0002 by his pleasures, and by what he loves. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "A life of immortality and eternal happiness to all who worthily receive it." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "St. Augustine with all the Fathers, believed that the Jews did not understand this in its proper sense; but only understood a material bread, of superior excellence to the manna, which would preserve their health and life for ever (St. Augustine); or at least, a far more delicious bread, which they were to enjoy during the whole course of their lives." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "You demand this bread; behold it is before you, and yet you eat it not. I am the bread; to believe in me is to eat me. You see me, but you believe not in me. (St. Augustine) --- It is to this place that those words of St. Augustine are to be referred: \"Why do you prepare your teeth and belly? believe in me, and you have eaten me.\" Words which do not destroy the real presence, of which he is not speaking in this verse. (Maldonatus, 35.) --- Jesus Christ leads them gradually to this great mystery, which he knows will prove a stumbling block to many. The chapter begins with the miraculous multiplication of the loaves; then Christ walking on the sea; next he blames the Jews for following him not through faith in his miracles, but for the loaves and fishes, and tells them to labour for that nourishment which perishes not, by believing in Him, whom the Father had sent; and then promises, that what their fathers had received in figure only, the manna, the faithful shall receive in reality; his own body and blood." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "Christ does not say this as if he did not whatever he wished; but he recommends to us his humility. He who comes to me shall not be cast forth, but shall be incorporated with me, because he shall not do his own will, but that of my Father. And therefore he shall not be cast forth; because when he was proud, he did his own will, and was rejected. None but the humble can come to me. (St. Hilary and St. Augustine) --- An humble and sincere faith is essentially necessary to believe the great mysteries of the Catholic faith, by means of which we come to God and believe in God. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001I am the living bread, which came down from heaven.\u0002 These Jews did not believe that Christ was the true and eternal Son of God, who came down from heaven, and was \u0001made flesh,\u0002 was made man. He speaks of this faith in him, when he calls himself the \u0001living bread,\u0002 the mystical bread of life, that came to give life everlasting to all true and faithful believers. In this sense St. Augustine said, (trac. xxv. p. 489) \u0001why dost thou prepare thy teeth and belly? only believe, and thou hast eaten;\u0002 but afterwards he passeth to his sacramental and real presence in the holy sacrament. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Draw him.\u0002 Not by compulsion, nor by laying the free-will under any necessity, but by the strong and sweet motions of his heavenly grace. (Challoner) --- We are drawn to the Father by some secret pleasure, delight, or love, which brings us to the Father. \"Believe and you come to the Father,\" says St. Augustine, \"Love, and you are drawn. The Jews could not believe, because they would not.\" God, by his power, could have overcome their hardness of heart; but he was not bound to do it; neither had they any right to expect this favour, after the many miracles which they had seen. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "Every one, therefore, that hath heard of the Father, and hath learned of him who I am, cometh to me by faith and obedience. As to others, when the Scripture says they are \u0001taught of God,\u0002 this is to be understood of an interior spiritual instruction, which takes place in the soul, and does not fall under the senses; but not less real on that account, because it is the heart, which hears the voice of this invisible teacher." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "Thus Jesus Christ concludes the first part of his discourse: \"Amen, amen, he that believeth in me, hath everlasting life;\" which shews that faith is a necessary predisposition to the heavenly bread." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "Because the multitude still insisted in begging for their corporal nourishment and remembering the food that was given to their fathers, Christ, to shew that all were figures of the present spiritual food, answered, that he was the bread of life. (Theophylactus) --- Here Jesus Christ proceeds to the second part of his discourse, in which he fully explains what that bread of life is, which he is about to bestow upon mankind in the mystery of the holy Eucharist. He declares then, in the first place, that he is the bread of eternal life, and mentions its several properties; and secondly, he applies to his own person, and to his own flesh, the idea of this bread, such as he has defined it." }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "Christ now no longer calls the belief in him, or the preaching of the gospel, the bread that he will give them; but he declares that it is his own flesh, and that flesh which shall be given for the life of the world. (Calmet) --- This bread Christ then gave, when he gave the mystery of his body and blood to his disciples. (Ven. Bede)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "The bread which I will give, is my flesh for the life of the world.[2] In most Greek copies we read, is my flesh which I will give for the life of the world. Christ here promised what he afterwards instituted, and gave at his last supper. He promiseth to give his body and blood to be eaten; the same body (though the manner be different) which he would give on the cross for the redemption of the world. The Jews of Capharnaum were presently scandalized. How (said they) can this man give us his flesh to eat? But notwithstanding their murmuring, and the offence which his words had given, even to many of his disciples, he was so far from revoking, or expounding what he had said of any figurative or metaphorical sense, that he confirmed the same truth in the clearest and strongest terms. Amen, amen, I say to you, unless you eat, &c. And again, (ver. 56.) For my flesh is meat indeed, and my blood is drink indeed. I cannot omit taking notice of what St. Chrysostom and St. Cyril, in their commentaries on this place, have left us on these words, How can this man do this? These words which call in question the almighty and incomprehensible power of God, which hinder them, says St. Chrysostom, from believing all other mysteries and miracles: they might as well have said: How could he with five loaves feed five thousand men? This question, How can he do this? Is a question of infidels and unbelievers. St. Cyril says that How, or, How can he do this? cannot, without folly, be applied to God. 2ndly, he calls it a question of blasphemy. 3rdly, a Jewish word, for which these Capharnaites deserved the severest punishments. 4thly, He confutes them by the saying of the prophet Isaias, (lv. 9.) that God's thoughts and ways are as much above those of men, as the heavens are above the earth. But if these Capharnaites, who knew not who Jesus was, were justly blamed for their incredulous, foolish, blasphemous, Jewish saying, how can he give us his flesh to eat? much more blameable are those Christians, who, against the words of the Scripture, against the unanimous consent and authority of all Christian Churches in all parts of the world, refuse to believe his real presence, and have nothing to say, but with the obstinate Capharnaites, how can this be done? Their answers are the same, or no better, when they tell us that the real presence contradicts their senses, their reason, that they know it to be false. We may also observe, with divers interpreters, that if Christians are not to believe that Jesus Christ is one and the same God with the eternal Father, and that he is truly and really present in the holy sacrament of the Eucharist, it will be hard to deny but that Christ himself led men into these errors, which is blasphemy. For it is evident, and past all dispute, that the Jews murmured, complained, and understood that Christ several times made himself God, and equal to the Father of all. 2ndly, When in this chapter, he told them he would give them his flesh to eat, &c. they were shocked to the highest degree: they cried out, this could not be, that these words and this speech was hard and harsh, and on this very account many that had been his disciples till that time, withdrew themselves from him, and left him and his doctrine. Was it not then at least high time to set his complaining hearers right, to prevent the blasphemous and idolatrous opinions of the following ages, nay even of all Christian Churches, by telling his disciples at least, that he was only a nominal God, in a metaphorical and improper sense; that he spoke only of his body being present in a figurative and metaphorical sense in the holy Eucharist? If we are deceived, who was it that deceived us but Christ himself, who so often repeated the same points of our belief? His apostles must be esteemed no less guilty in affirming the very same, both as to Christ's divinity, and his real presence in the holy sacrament, as hereafter will appear. (Witham) --- Compare the words here spoken with those he delivered at his last supper, and you will see that what he promises here was then fulfilled: \"this is my body given for you.\" Hence, the holy Fathers have always explained this chapter of St. John, as spoken of the blessed sacrament. See the concluding reflexions, below." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "Because the Jews said it was impossible to give them his flesh to eat, Christ answers them by telling them, that so far from being impossible, it is very necessary that they should eat it. \"Unless you eat,\" &c. (St. Chrysostom) --- It is not the flesh of merely a man, but it is the flesh of a God, able to make man divine, inebriating him, as it were, with the divinity. (Theophylactus) See Maldonatus." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Unless you eat ... and drink,\u0002 &c. To receive both the body and blood of Christ, is a divine precept, insinuated in this text; which the faithful fulfil, though they receive but in one kind; because in one kind they receive both the body and blood, which cannot be separated from each other. Hence life eternal is here promised to the worthy receiving, though but in one kind: (ver. 52.) \u0001If any man eat of this bread he shall life for ever: and the bread which I will give, is my flesh for the life of the world:\u0002 (ver. 58.) \u0001He that eateth me, the same also shall live by me:\u0002 (ver. 59.) \u0001He that eateth this bread shall live for ever.\u0002 (Challoner)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "Jesus Christ, to confirm the notion his disciples had formed of a real eating of his body, and to remove all metaphorical interpretation of his words, immediately adds, \"Unless you \u0001eat\u0002 the flesh of the Son of man, and \u0001drink\u0002 his blood, you shall not have life in you. ... For my flesh is meat indeed, and my blood is drink indeed;\" which could not be so, if, as sectarists pretend, what he gives us in the blessed sacrament is nothing but a bit of bread; and if a figure, certainly not so striking as the manna." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001As the living Father hath sent me,\u0002 his only, his true Son, to become man; \u0001and I live by the Father,\u0002 proceeding always from him; so he that \u0001eateth me,\u0002 first by \u0001faith \u0002only, by believing in me; and secondly, he that eateth my \u0001body\u0002 and \u0001blood, truly \u0002made \u0001meat\u0002 and \u0001drink,\u0002 though after a spiritual manner, (not in that visible, bloody manner as the Capharnaites fancied to themselves) shall \u0001live\u0002 by me, and \u0001live for ever,\u0002 happy in the kingdom of my glory. (Witham)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "If Christ had wished to say nothing else than that his disciples should be filled with his doctrine, that being his flesh and blood, it would not have been a hard saying; neither would it have shocked the Jews. He had already said as much in the former part of his discourse: but he goes on in still stronger terms, notwithstanding their complaints; and, as they were ignorant how he would fulfil his promise, they left him, (Calmet) and followed the example of the other unbelieving Jews, as all future sectarists have, saying: how can this be done?" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "If you cannot believe that I can give you my flesh to eat, now that I am living amongst you, how will you believe, that, after my ascension, I can give you to eat my glorified and immortal flesh, seated on the right hand of the majesty of God? (Bible de Vence)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001If then you shall see,\u0002 &c. Christ, by mentioning his ascension, by this instance of his power and divinity, would confirm the truth of what he had before asserted; at the same time, correct their gross apprehension of eating his flesh and drinking his blood, in a vulgar and carnal manner, by letting them know he should take his whole body living with him to heaven; and consequently not suffer it to be, as they supposed, divided, mangled, and consumed upon earth. (Challoner) --- The sense of these words, according to the common exposition, is this: you murmur at my words, as hard and harsh, and you refuse now to believe them: when I shall ascend into heaven, from whence I came into the world, and when my ascension, and the doctrine that I have taught you, shall be confirmed by a multitude of miracles, then shall you and many others believe. (Witham)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001The flesh profiteth nothing.\u0002 Dead flesh, separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ) profit any thing. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us. --- \u0001Are spirit and life.\u0002 By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace and life. These words sufficiently correct the gross and carnal imagination of these Capharnaites, that he meant to give them his body and blood to eat in a visible and bloody manner, as \u0001flesh,\u0002 says St. Augustine, \u0001is sold in the market, and in the shambles;\u0002[3] but they do not imply a figurative or metaphorical presence only. The manner of Christ's presence is spiritual and under the outward appearances of bread and wine; but yet he is there truly and really present, by a change of the substance of bread and wine into the substance of his body and blood, which \u0001truly\u0002 and \u0001really\u0002 become our spiritual food, and are truly and really received in the holy sacrament. --- \u0001The flesh\u0002[4] of itself \u0001profiteth nothing,\u0002 not even the flesh of our Saviour Christ, were it not united to the divine person of Christ. But we must take care how we understand these words spoken by our Saviour: for it is certain, says St. Augustine, that the \u0001word made flesh,\u0002 is the cause of all our happiness. (Witham) --- When I promise you life if you eat my flesh, I do not wish you to understand this of that gross and carnal manner, of cutting my members in pieces: such ideas are far from my mind: the flesh profiteth nothing. In the Scriptures, the word \u0001flesh\u0002 is often put for the carnal manner of understanding any thing. If you wish to enter into the spirit of my words, raise your hearts to a more elevated and spiritual way of understanding them. (Calmet) --- The reader may consult Des Mahis, p. 165, a convert from Protestantism, and who has proved the Catholic doctrine on the Eucharist in the most satisfactory manner, from the written word. Where he shows that Jesus Christ, speaking of his own body, never says \u0001the flesh,\u0002 but \u0001my flesh:\u0002 the former mode of expression is used to signify, as we have observed above, a carnal manner of understanding any thing." }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "\u0001Jesus said to the twelve: Will you also go away?\u0002 He shews them, says St. Chrysostom, that he stood not in need of them, and so leaves them to their free choice. (Witham) --- Jesus Christ remarking in the previous verse that the apostate disciples had left him, to walk no more with him, turning to the twelve, asks them, \u0001Will you also go away?\u0002 The twelve had heard all that passed; they had seen the Jews strive amongst themselves, and the disciples murmur and leave their Master; they understood what he said in the same literal sense; it could, indeed, bear no other meaning; but when Jesus put the above question to them, leaving them to their free choice, whether to follow him, or to withdraw themselves, Simon Peter answered him: \"Lord, to whom shall we go? Thou hast the words of eternal life;\" and therefore art able to make good thy words, however hard and difficult they may appear to others. --- We may here admire not only the excellency of their faith, but the plain, yet noble motive of their faith: they believe, because he is Christ, the Son of God, (or, as it is in the Greek, the Son of the \u0001living God\u0002) who is absolutely incapable of deceiving his creatures, and whose power is perfectly equal to perform the promises he here makes them." }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Simon Peter,\u0002 the chief or head of them, said in the name of the rest: \u0001Lord, to whom shall we go?\u0002 It is only from thee that we hope for salvation. \u0001Thou hast the words of eternal life:\u0002 we have \u0001believed, and known,\u0002 and remain in this belief, that \u0001thou art the Christ, the Son of God.\u0002 (Witham)" } ] }, { "chapter": 7, "slug": "id100.html", "header": "John vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This was the festival of Tabernacles, on which the Jews made tents, in imitation of those which were their habitations during their sojournment in the wilderness, for forty years. See Leviticus xxiii. 34. The Jews called it a festival day; though it consisted not of one, but of many days successively. (St. Augustine, tract. 28. in Joan.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "These brethren of Christ were the relatives of the blessed Virgin, not her children. For, as in the sepuchre, were the body of our Saviour was deposited, no other mortal lay either before or since; so neither did the womb of Mary ever either before or after bear any other body but that of her divine Son. (St. Augustine, tract. 28. in Joan.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Neither did his brethren believe in him;\u0002 by his brethren here, we are to understand his kindred, his townsmen or countrymen, at or about Nazareth. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Go you up to this festival day,\u0002 which lasted eight days. --- \u0001I go not\u0002 with you, nor to be there at the \u0001first\u0002 day, nor in that public manner as you desire. But when the \u0001feast was half over,\u0002 about the fourth day, Jesus went thither in a private manner, yet so that when he arrived, he spoke publicly in the temple. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "But why does he ascend to the festival day, when he said he would not? He did not say, I \u0001will\u0002 not ascend, but only, I \u0001do\u0002 not ascend; that is, in your company. (St. Chrysostom, hom. xlvii. in Joan.) --- Or, I do not go up to this festival, viz. the first or second day of the feast, which lasted eight days, and to which you wish me to ascend: but he went afterwards, when the first part of the festival was over. (St. Augustine, tract. 28. in Joan.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "It was the people that held the favourable opinion of Christ, whilst on the contrary, the Scribes and Pharisees speak ill of him, saying, he seduceth not us, but he seduceth the multitude. (St. Chrysostom, hom. xlviii. in Joan.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "No one publicly took the part of Jesus, however favourable were their private sentiments; for the Jews hated and persecuted such as sided with him. (Bible de Vence)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Whilst the Jews proceeded no farther than to admire the wisdom of our Saviour, when they could easily have seen that what he taught he knew by the power of God, Christ himself reveals to them the source of his wisdom, saying: \u0001My doctrine is not mine, but his that sent me.\u0002 (St. Chrysostom, hom. xlviii. in Joan.) --- St. Thomas Aquinas, the great doctor of the schools, and styled the angelic doctor, informs us that in all the scriptural difficulties he met with, he uniformly had recourse to prayer, and that he acquired greater light and knowledge at the foot of his crucifix than from any books or masters. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001My doctrine is not mine;\u0002 i.e. not mine only, but also the Father's; from whom I proceed, and with whom I am always. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He is true:\u0002 seeketh truth, and not his own glory. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "The law of Moses prescribes that you shall not kill, but this law you transgress; for, why do you seek to kill me? You do not observe the law; otherwise you would learn from that law, that I am the Christ, and not seek to put me to death, when I appear amongst you. (St. Augustine, tract. 30, in Joan.) --- If I cure on the sabbath-day, do not you also give circumcision, and also cure the wound on the sabbath? (Bible de Vence) --- See ver. 23, of this chapter." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thou hast a devil:\u0002 art possessed with a devil, mad, &c. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001One work I have done.\u0002 He means by healing the man at the pond, who had been ill thirty-eight years. (Witham) --- Jesus here speaks of the cure that he had performed on the paralytic, eighteen months before, and which had scandalized the Jews. See Chap. v, ver. 9. et dein. of this gospel. (Bible de Vence)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Have the rulers,\u0002 &c. the chief priests, elders, and all the members of the great sanhedrim. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001We know this man whence he is.\u0002 They looked upon him as no more than a man, and they thought they knew his father to be St. Joseph; they knew his Mother and kindred. --- \u0001But when the Christ cometh, no man knoweth whence he is.\u0002 Thus said some of the people; but, doubtless, the more learned knew Christ was to be born at Bethlehem. (Witham) --- The Jews had imbibed this opinion of the secrecy of the origin of Christ from the prophet Isaias, Chap. liii. \u0001Who shall relate his generation?\u0002 But they likewise were acquainted with many other texts of Scripture relative to the Messias, which plainly point out the place of his birth, viz. Bethlehem, and also the place of his residence, when it is said, He shall be called a \u0001Nazarite.\u0002 His generation is indeed unknown with regard to his divinity, as Christ himself told the Jews in his answer: He is true that sent me, but you know him not. But as to his humanity, his origin\u0001 \u0002is well known: You know me, and whence I am you know. (St. Augustine, tract. 31. in Joan.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001You both know me;\u0002 i.e. you know me as man, and where I have been educated. --- \u0001But him that sent me,\u0002 from whom I proceeded, and who sent me into this world to be its Redeemer, \u0001you know not;\u0002 because you know not, that he was always, and from all eternity, my eternal Father, and I his eternal Son. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "The faith of these was not at all sound, as appears from the following words, which they spoke. (St. Chrysostom, hom. xlix. in Joan.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001The Pharisees\u0002 understood well enough that his words signified he was their Messias, and the true Son of God. And they sent some servants to seize him, and bring him to them. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Yet a little while and I am with you:\u0002 and then \u0001I go,\u0002 and return to him that sent me, with whom I am always; but as man, I shall leave the world. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001And shall not find me.\u0002 Some understand it, you shall wish me conversing with you, as at present, healing diseases, &c. but as I shall suffer death shortly, you shall not find me. Others expound it, you shall seek for your Messias, but not owning \u0001me,\u0002 who am truly he, you shall not find your Messias; and you \u0001cannot come\u0002 to me in my kingdom of glory, because you will not believe in me. (Witham) --- Or \u0001where I shall be.\u0002 The present tense is not unfrequently used for the future, by the hagiographers. See Chap. xiii. 33." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Will he go to the dispersed among the Gentiles,\u0002 or to the dispersed Gentiles, and Jews among them to preach to them? (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Out of his belly shall flow rivers of living water.\u0002 By this living water, are signified the gifts of the Holy Ghost, which were promised to the faithful. (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001As yet the spirit was not given,\u0002 in that particular and extraordinary manner, \u0001because Jesus was not yet glorified\u0002 by his ascension and the coming of the Holy Ghost. (Witham) --- It is said that John the Baptist was filled with the Holy Ghost from the womb of his mother; that Zacharias, when he prophesied concerning his son, and the blessed Virgin, when she prophesied concerning our Lord, were both filled with the Holy Ghost; that Simeon and Anna were inspired by the Holy Ghost, to declare the greatness of Christ. How can this be otherwise reconciled with this text of St. John, that by saying that this gift of the Holy Ghost, after the ascension of Christ, was much more abundant than it had ever been before? It had something which essentially distinguished it from all preceding gifts. For we never read that men inspired by the Holy Ghost before the coming of Christ, spoke languages which they had never learned. (St. Augustine, 4 de Trin. chap. xx.) --- The Holy Ghost is still received, but none speak with tongues: because the Church herself, being spread over the whole earth, speaks the languages of all. (St. Augustine, tract. 32. in S. Joan.) --- The primitive Christians of Corinth consulted St. Paul on the subject of these spiritual gifts or graces, frequently communicated in the sacraments of baptism and confirmation. In his Epistle, addressed to them, (1 Corinthians chap. xii.) he explains those gifts, and complains that some among the Corinthians made not a right use of these gifts; especially those who had the \u0001gift of tongues,\u0002 and made use of it rather through vanity, than for the profit of others. In the last verse of 1 Corinthians chap. xii. he adds: \u0001But be zealous for the better gifts. And I shew to you a yet more excellent way.\u0002 And in the 13th chapter, he describes the excellence, the characters of \u0001charity\u0002 which he extols far above all other gifts. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "A prophet does not come from Galilee, but the Lord of the prophets does. (St. Augustine, tract. 38. in Joan.) --- Without faith, without advantage, they again return to their habitations of infidelity and impiety. (Alcuin)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001But this multitude ... are accursed;\u0002 i.e. falls under the curses of the law, by being seduced and led away by false preachers. (Witham)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "They say to Nicodemus: \u0001Art thou also a Galilean,\u0002 who defendest this Galilean, whereas no prophet, nor especially the Messias, comes from Galilee? (Witham) --- \u0001A prophet,\u0002 properly \u0001the prophet:\u0002 for they could not be ignorant that the prophet Jonas was from Galilee. We have not indeed the article \u0001the\u0002 in this verse, but we find it in ver. 40, with which this appears to correspond. (Haydock)" } ] }, { "chapter": 8, "slug": "id101.html", "header": "John viii.", "notes": [ { "marker": "Ver. 1, &c.[1]", "first": 1, "last": 1, "text": "The last verse of the foregoing chapter, and the eleven verses that follow in this, are not found in the greater part of our present Greek copies, yet they are in some manuscripts and so are retained in the Protestant translation. We read nothing of them in the commentaries of St. Chrysostom or St. Cyril; but St. Jerome (lib. ii. con. Pelag. tom. 4, part 2, p. 521. Ed. Ben.) says, they were found in many both Latin and Greek copies. St. Ambrose (Ep. 52.) says this passage, of the woman taken in adultery, was always famous in the Church. St. Augustine expounds them, tract. in Joan, &c. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wrote with his finger,\u0002 as one that was musing about something else. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "We cannot with any propriety reprehend or condemn faults in others, if we ourselves be guilty of the same, or other great faults, St. Cyril, in Joan. --- See annotations on Matthew vii, ver. 1." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Went out one by one,\u0002[2] confounded, and as it is in the ordinary Greek copies, convicted by their own conscience. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Hence we may see how impious is the doctrine of those who say that God is the author of sin. Christ did not say to the woman: I do not condemn thy sin; or, go and live now as thou pleasest, I will free thee from all punishment due to any sin thou shalt commit: but he only said, \u0001Go, and from henceforth sin no more:\u0002 thus preserving his amiable virtue of clemency, and still not encouraging vice. (St. Augustine)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Although I give testimony\u0002 (or witness) \u0001of myself, my testimony is true.\u0002 He gives them the reason, ver. 16; because he is not alone, but the Father (who also beareth witness) is also with him. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001You judge,\u0002 and also bear testimony concerning other men,\u0001 according to the flesh,\u0002 and according to outward shew and appearances only.\u0001 I judge no one in \u0002this manner. And whatever judgment I pass, or if I give testimony, my testimony is true, as coming also from the Father, with whom I am one in nature, though a distinct person: and \u0001two,\u0002 according to the law, are enough to give evidence. (Witham) --- \u0001You judge according to the flesh,\u0002 &c. Because you do not understand the ways of God, and think you only see in me the person of man; therefore I seem to you to be arrogant, bearing witness of myself. Man indeed, who wishes alone to bear testimony of himself, is arrogant, and not to be believed, because all men are frail and liable to be deceived; but light and truth itself can neither deceive nor be deceived. (St. Augustine)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001I am not alone.\u0002 Christ does not here say that he is the Father and he is the Son, he only says that he is not alone, but that the Father is with him, plainly distinguishing the two Persons. The Father is truly the Father, and the Son truly the Son, not one elder or greater than the other, but both entirely equal in all perfections. One in substance, co-eternal, and of one perfect equality. (St. Augustine)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Where is thy Father?\u0002 They knew well enough by other discourses, that he had called and declared God to be his Father; but they had a mind to make him own it again, that they might accuse him as guilty of blasphemy. --- \u0001Neither me do you know, nor my Father:\u0002 you will not own me to have been always his Son, nor him to have been always my Father, but \u0001did you know me\u0002 to be his Son, always proceeding from him, \u0001you would know my Father also,\u0002 and know him as my Father from all eternity. (Witham) --- As in common conversation we often say, \"when you have seen one, you have seen the other;\" when two persons or things seem perfectly alike as to outward appearances, so here Christ says, \u0001If you did know me, you would know my Father also:\u0002 not that the Father is the Son, or the Son the Father, but because the Father is like the Son. (St. Augustine) --- Here might the Arians, and all who maintain that Christ is a mere creature, blush; for if he were a creature, how can any one who knows him likewise know God? Therefore is Christ consubstantial with the Father, for he who knows the Son, knows the Father also. (Theophylactus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001I go my way, and you shall seek me,\u0002 &c. See the foregoing chapter, ver. 34. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001I am not of this world:\u0002 he speaks of his divine person, as the words evidently shew. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Who art thou? Jesus said to them: The beginning,\u0002[3]\u0001 who also speak to you.\u0002 This text and the construction of it is obscure, both in the Latin and in the Greek. St. Augustine and some of the Latin Fathers, expound it in this manner: \u0001I am the beginning\u0002 of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where \u0001the beginning\u0002 is not in the nominative, but in the accusative case) and therefore St. Augustine having considered more attentively the Greek, thinks that something must be understood, as \u0001believe me to be the beginning:\u0002 he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, \u0001if you believe not that I am he,\u0002 the true Messias, \u0001you shall die in your sins.\u0002 \"That they might,\" says St. Augustine (tract. 38, num. 11, p. 560) \"know what they were to believe,\" he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that \u0001the beginning\u0002 is here a Grecism, and signifies that same as \u0001at first,\u0002 or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. (Witham) --- The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the \u0001Beginning,\u0002 Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (ver. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And the things I have heard from him,\u0002 &c. For Christ, to \u0001hear\u0002 from his Father, to \u0001see,\u0002 &c. is the same as to proceed from him, to be of the same nature and substance. See chap. v, ver. 19. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Now they,\u0002 &c. Some of the more ignorant among the Jews understood not Christ when he clearly enough signified that he was equal to God, and of one and the same nature; but at other times they that heard him, perceived it very well; and so, in this place, they were for stoning him to death. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001When you shall have lifted up,\u0002 &c. That is, have put me to the death of the cross; (see John iii. 14. and xii. 32.) \u0001you,\u0002 that is, many of you, \u0001shall know,\u0002 and believe in me, as your Messias. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "If you persevere in the true faith, and in the observance of my words, you shall be my disciples indeed. It is not sufficient to believe; you must likewise do what my words command you to do: nor will it be sufficient to have the true faith for a time; you must persevere in that faith to the end. (St. Augustine, Ven. Bede, St. Chrysostom, Theophylactus, Euthymius, &c.) --- Faith alone without perseverance, or abiding in God's commandments, will not suffice. (Bristow)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001And the truth shall make you free.\u0002 They were affronted at these words, as if he hinted they were slaves, and not a free people. They tell him, therefore, that they were never \u0001slaves to any one.\u0002 They can only pretend this of themselves: for, their forefathers were slaves to the Egyptians, to the Babylonians, &c. and besides they were now the subjects, if not slaves, to the Romans. But Christ speaks of the worst of slaveries, and tells them the such as live in sin, \u0001are slaves to sin.\u0002 (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Now the servant abideth not in the house for ever,\u0002 nor has a right to live in that manner as a son and a child of the family has to live in his father's house. A slave or servant, though he live ever so long in his master's house, his condition is quite different from that of a son of the family: and thus Christ puts them in mind that though they be of the race of Abraham, and in that sense can pretend to be his children, yet having made themselves slaves to sin, and remaining in that sin, by which they refuse to believe in him, their Messias, they are not the spiritual children of Abraham, nor can they inherit the promises made to Abraham, till, by the grace of Christ, they believe in him, and become his adoptive children. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "Man never was without free-will; but, having the grace of Christ, his will is truly made free from the servitude of sin. (St. Augustine, tract. 41. in Joan.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001You.\u0002 That is, many of you, \u0001seek to kill me, because my word hath no place in you;\u0002 that is, is not rightly understood, nor received by you: you reject my doctrine, and are displeased with it. (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001The things that you have seen with your father.\u0002 That is, you follow the suggestions of the devil, whom, (ver. 44.) in plain terms, he calls their \u0001father.\u0002 (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "Not only faith but good works make men children of Abraham. See James, chap. ii." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001We are not born of fornication; we have one Father, God.\u0002 These Jews perceived that Christ had hinted that they were not the true and faithful sons of Abraham; and therefore they replied in this manner. But Christ answered, \u0001if God\u0002 was your Father, if you were his dutiful children, \u0001you would\u0002 also believe in me, and \u0001love me; for I have proceeded from him, and am come \u0002from him, his true Son: and now \u0001sent\u0002 into the world by him. But you \u0001cannot hear my word,\u0002 because you will not, by your own wilful obstinate blindness. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001You are of your father, the devil,\u0002 and have made yourselves his slaves. --- \u0001He was a murderer from the beginning\u0002 of the world, having brought both a corporal and a spiritual death by sin, upon all mankind. --- \u0001He abode not in the truth,\u0002 in the ways of truth and obedience to God. --- \u0001He is a liar, and the father thereof:\u0002 that is, the father of lies. \u0001I speak truth,\u0002 being truth itself. (Witham) -- St. Augustine compares heretics, who drive Christians out of the Church, to the devil, who was the cause of our first parents' banishment from paradise. (Cont. lit. Petil. lib. ii. chap. 13.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001He shall not see death,\u0002 he shall not die, \u0001for ever.\u0002 That is, he shall not incur an eternal death, as they who die in sin: but they understood his words of the death of the body. (Witham) --- You accuse me of being possessed with a devil, because I preach to you a doctrine far different from what you are accustomed to hear; but I speak nothing but the truth; I give honour to my Father, I execute his orders; and the words I now speak to you, are the words of eternal life. Whoever observes them shall not die. Moses promised a long life to those who observed what was commanded in the old law, and offered them as their reward goods and temporal prosperity. But I now offer you an eternal life. Believe my words, keep them, and observe my ordinances, and you shall not feel the death of the soul, the second, eternal, and most miserable of deaths. (Calmet)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Abraham, your father, rejoiced that he might see my day,\u0002 my entrance into this world, my incarnation, my birth, my manifestation in Israel, my death and passion. (St. Irenæus, Origen, St. Cyril, &c.) --- He waited with impatience for the deliverance of the whole world. \u0001He saw it, and was glad.\u0002 He saw it in spirit, for God revealed it to him. He saw it approaching in the birth of his son Isaac, and in the miraculous deliverance of his dear son, when he was commanded to offer him in sacrifice to the Lord. The vivacity of his faith made him, as it were, present at the time of my birth, though then so far off. (St. Chrysostom, Leont., Theophylactus, Euthymius) --- It is not unlikely that this patriarch, and the others who were with him, detained in limbo, were apprised of the incarnation and coming of the Messias, which would fill them with an effusion of inexpressible joy. (St. Chrysostom) --- Christ here teaches us two things. 1. That he was before Abraham. 2. That the Jews were not true sons of Abraham, now treating so rudely him, who, even before his coming, had given the patriarch so much joy. (Calmet)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Before Abraham was made, I am.\u0002[4] Christ here speaks of his eternal existence as God. St. Augustine shews this by these very words, \u0001I am.\u0002 He does not say, \u0001before Abraham was made, I was made:\u0002 because, as the Son of God, he never was made: but \u0001I am,\u0002 which shews his eternal divine nature. (Witham)" } ] }, { "chapter": 9, "slug": "id102.html", "header": "John ix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "When Christ healed the paralytic, he dismissed him with this injunction: \u0001Behold thou art made whole; now sin no more.\u0002 From this the disciples concluded, that his infirmity was sent him in punishment of former sins. When, therefore, they saw this man afflicted with blindness, they inquired of their divine Master, whether it was on account of his or his parents' sin. (St. John Chrysostom, hom. lv. in Joan.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "When Christ says that neither he nor his parents had sinned, we must not understand that he was born without original sin, nor even that he had not committed other sins. For both he and his parents had sinned; but the meaning is, that this blindness was not a penal blindness inflicted in punishment of any sin either himself or his parents had committed; but, as is afterwards subjoined, it was sent him for the manifestation of the glory of God. (St. Augustine, tract. xliv. in Joan.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Whilst it is day.\u0002 That is, during all the time of this mortal life; \u0001the night comes,\u0002 that is, death. (Witham) --- He speaks of that night of which mention is made is St. Matthew chap. xxii. \u0001Cast him into exterior darkness.\u0002 This is a night in which none can work, but only receive the reward of their labours. If you wish to work, work now whilst you live; for beyond the grave there is neither faith, nor labour, nor repentance. (St. Chrysostom, as above.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Thus the day of which I am to avail myself is the time of my mortal life; and the night which is to follow this, is that of my death. (Bible de Vence)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He spat on the ground.\u0002 With clay and spittle he cured the blind man, to make the miracle more visible. (Witham) --- From the example of Jesus Christ, religious ceremonies are introduced in the administration of the sacraments; and can the Church be blamed for copying her divine Founder? (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "The fountain of Siloe was at the foot of the walls of Jerusalem, to the east, where its waters were collected in a reservoir for the benefit of the city. Thither our Saviour sent the blind man. The word \u0001Siloe\u0002 signifies \u0001sent,\u0002 and was a figure of Christ, who was sent by his eternal Father into the world to enlighten all men, of whom this blind man was the emblem. The pool of Siloe represents the sacrament of baptism, by which we are sanctified and made Christians. It is still to this day held in great veneration by the Turks, who think its waters very beneficial in diseases of the eyes. (Calmet) --- Its waters signify those of divine grace and \u0001light,\u0002 communicated to the faithful soul through Jesus Christ, who was \u0001sent\u0002 of God. (Bible de Vence) --- Thus Sedulius:" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "The Hebrews gave the name of prophet to all those who were honoured by the Almighty in a particular manner. And it was a maxim amongst them, that a prophet could dispense with the law of the sabbath. (Calmet) --- Do you wish to know what he believed Jesus to be? asks St. Augustine. And falling down, he adored him. Before, he regarded him as a holy man, as a prophet; but he did not adore him until he understood him to be the Son of God; whereas no sooner did he know this, than, falling down, he paid him that sovereign worship which is due to God alone. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The Jews had already agreed,\u0002 or combined together, that if any one owned him for the Messias, he should be turned out of their synagogues, as a person excommunicated. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Give glory to God, before whom thou art speaking, and tell us the truth. It could not be this man who cured thee; for we know he is a sinner, who seduceth the people. (Bible de Vence) --- So say our separated brethren, when they derogate from miracles done by saints, pharisaically pretending the glory of God, as if it were not God's glory when his servants act by his power and virtue. Witness Peter's shadow, (Acts v.) and Paul's handkerchiefs that cured diseases, and expelled wicked spirits. (Acts xix. 11, 12.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001I have told you already, and you have heard.\u0002 In almost all Greek manuscripts we now read, and you have \u0001not\u0002 heard. Beza, with good reason, here prefers the Latin Vulgate, as more correct than the Greek. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001They reviled him\u0002 with scornful[1] and disdainful language. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001God doth not hear sinners.\u0002 That is, in so particular a manner, as to work miracles in favour of them and their doctrine. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001From the beginning of the world it hath not been heard.\u0002 Though we read of many miracles done by Moses and the prophets, this, saith he, is the first example of any man receiving his sight who had been born blind. (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001For judgment I am come into this world.\u0002 Christ said (chap. iii. 17.) \u0001that God did not send his Son to judge the world:\u0002 the same he repeats; (John xii. 47.) nor is this contradictory to those words: the meaning here is not that he is come to exercise the office of a judge, but he tells them what will be the consequences of his coming, and their refusing to believe in him, that they shall be justly punished with the greatest severity for their wilful blindness. (Witham) --- Jesus Christ came into the world that the pagans, who were yet in darkness, might receive light, and that the Jews, who enjoyed the light, might fall into darkness. The Jews were thus condemned, on account of their presumption and hardness of heart, and grace was granted to the Gentiles to enter into the true Church. These are the designs of the Almighty upon mankind, some of whom remain in infidelity, whilst others receive the light of faith; but all is done by the secret and impenetrable decrees of the justice and wisdom of God. The Holy Ghost, by these words, tells us only what was to be the event, not what was the cause of these things. We must seek for the cause of them in the malice of the heart of man, and in the depth of the judgments of God. (Calmet) --- \u0001I am come,\u0002 &c.\u0001 \u0002Not that Christ came for that end, that any one should be made blind; but that the Jews, by the abuse of his coming, and by their not receiving him, brought upon themselves this judgment of blindness. (Challoner)" }, { "marker": "Ver. 40-41.", "first": 40, "last": 41, "text": "The Pharisees then replied: \u0001and are we also blind? Jesus said to them: if you were blind,\u0002 by ignorance in not having heard of me, and my doctrine, you might be excused for not believing; but now \u0001saying, we see:\u0002 and having been yourselves in the occasions and opportunities of seeing, \u0001your sin remaineth,\u0002 and you in your sins. (Witham) --- \u0001If you were blind,\u0002 &c. If you were invincibly ignorant, and had neither read the Scriptures, nor seen my miracles, you would not be guilty of the sin of infidelity: but now, as you boast of your knowledge of the Scriptures, you are inexcusable. (Challoner) --- If you had humility enough to acknowledge your blindness and ignorance, and seriously to seek for a remedy, you would soon be delivered from sin, and freed from the evil of blindness. But filled as you are with presumption, you remain still in blindness, which, as it is voluntary, is at the same time criminal and inexcusable. This is your evil; this your sin. (Calmet) --- We here see that it is judged by truth itself far better not to read the Scriptures at all, than to read them with bad dispositions; not to see the miracles of Jesus Christ, than to refuse our assent to their author. At the present day all read the Scriptures, but do we see any marked improvement in the moral world? The text, without any comment, is given to Churchmen and to Dissenters: the latter gladly accept the offering, because, as the Rev. Frederick Noland observes, (in his objections of a Churchman to uniting with the Bible society, p. 34) \"the authorized version is in many places accommodated to their peculiar opinions, through the conciliatory spirit of the Church, which revised the text for the purpose of doing their objections away.\" And in his note on this part, he adds: \"The last revisal of the translation of the Bible was undertaken, as is notorious, for the purpose of removing certain objections made to the old version by the non-conformists. That the execution has been answerable to the intent, is evident from the fact of the Dissenters having withdrawn their exceptions, and adopted the version. Comp. Nichols. Defens. Eccles. Anglic. p. 33. Pierre. Vindic. Fratr. Dissent. p. 60-67.\" Thus (Acts xiv. 23.) \"\u0001cheirotonesantes de autois presbuterous kat ekklesian.\u0002 When \u0001they had ordained them elders by election,\u0002 in every church. (Bp's Bible.) When they had \u0001ordained them elders\u0002 in every church. (Authors. vers.) These words, as applied to St. Paul and St. Barnabas, who had merely received first orders, (Acts xiii. 2.) form in the former version an argument against presbyters' right to ordain, and in the latter one in favour of that practice.\" As a further accommodation, he says the word \u0001elders\u0002 was substituted for \u0001presbyters,\u0002 &c. \"Independency in the very nature of it is schism; for every \u0001congregation\u0002 is a different \u0001church.\u0002\" (Sherl. Def. of Stillingfl.)" } ] }, { "chapter": 10, "slug": "id103.html", "header": "John x.", "notes": [ { "marker": "Ver. 1, &c.", "first": 1, "last": 1, "text": "In this parable the \u0001fold\u0002 is the Church: the \u0001good shepherd,\u0002 and also the \u0001door\u0002 is Christ: the \u0001thieves\u0002 and \u0001robbers\u0002 are false guides; the \u0001hirelings,\u0002 such ministers as seek their own profit and gain, and a good living, as they call it; the \u0001wolves,\u0002 heretics; the \u0001sheep\u0002 not yet \u0001brought into the fold,\u0002 the Gentiles not then converted. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001His own sheep by name.\u0002 By this is signified the particular care. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He goeth before them,\u0002 leads them by his instructions and example. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All they who came are thieves,\u0002 meaning those who came of their own accord, without being sent: not so the prophets, who had their mission from God. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "How happy are we in having such a shepherd, so great, so good, so loving, so careful of our true welfare! O he is the true shepherd indeed, that came down from heaven to seek the poor sheep that was lost; and when he found it, took it upon his own shoulders to carry it home with joy to his heavenly fold. How dearly have his sheep cost him, for truly has he made good in himself this sentence, that the \u0001good shepherd giveth his life for his sheep.\u0002 Let us then ever follow and obey, love and embrace this true shepherd of our souls. (Meditations for every Day, vol. ii. p. 417.) The good pastor gives his life for his sheep; he exposes himself to every danger to save them, no inclemency of the weather, no frost or cold, no rains or tempests, can drive him from looking over his sheep, to defend them from the attacks of wolves, &c. and like Jacob he might say, day and night was I parched with heat, and with cold, and sleep departed from my eyes. (Genesis xl.[xxxi. 40.?]) Or, like David speaking to Saul: \"Thy servant kept his father's sheep, and there came a lion or a bear, and took a ram out of the midst of the flock; and I pursued after them, and struck them, and delivered it out of their mouths; and they arose up against me, and I caught them by the throat, and I strangled them, and killed them.\" (1 Kings xvii.) This is a model of a true pastor. But Jesus Christ has done more than this for us. He has exposed his life and his repose, he has spilled his blood, he delivered himself to the fury of his enemies, and has offered himself as a victim on the cross to his eternal Father, to free us, his lost sheep, from the most cruel wolf, the devil. And ever since his death he has always protected his Church, assisted and consoled his distressed flock under all their sufferings, pouring into their hearts the consolations of the holy Spirit, and sending to them holy teachers, to govern and lead them in the holy path of salvation. Such were the apostles and their successors, the bishops and priests of the holy Catholic Church, whom he has sent, and will continue to send, to govern his flock to the end of time. (Calmet.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Every bishop and pastor is bound to abide with his flock in the time of danger, and persecution, except himself be personally sought for, rather than his flock, or the flock itself forsake him. In such cases the pastor may fly, as the apostles did, and St. Athanasius and others. (St. Athanasius, Apol. de suâ fugâ.; St. Augustine, ep. 180.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I know mine, and mine know me.\u0002 To \u0001know,\u0002 in the style of the holy Scriptures, is to love and approve. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001I lay down.\u0002 That is, in a short time shall lay down \u0001my life for my sheep:\u0002 for all, and in a special manner for my elect. See ver. 28. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001One fold.\u0002 In the Greek \u0001one flock.\u0002 The signification is the same; that is, there shall be one church of Jews and Gentiles converted. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Therefore doth the Father love me, because I lay down my life,\u0002 &c. Christ here speaketh of himself, as made man for the redemption of mankind: or rather, as he was our Redeemer, both God and man: for he laid down his life, and died as man, and had power to take it up again, as God. Yet the \u0001command\u0002 of laying it down, he as man received from the Father: thus as man, he was obedient to him even to the death on the cross. See Philippians ii. 8. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "In the gallery of Solomon, which was near the temple, supposed to be attached to the eastern gate of the court, and called \u0001beautiful.\u0002 See Acts iii. 2." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001If thou be the Christ, tell us plainly.\u0002 St. John the Baptist had told them several times who Jesus was. See John chap. i. He himself had not only owned it in plain terms to the Samaritan woman, (John iv. 26.) but he had frequently delivered this truth so openly to them, that he came from heaven, that he was sent into the world that all men should be saved by believing in him, that he was the Son of God, and one with the Father, that they easily perceived he made himself God: but these men would have him to declare it again, that they might accuse him. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The works\u0002 and miracles, \u0001that I do in the name of my Father, they give testimony of me,\u0002 and shew who I am, being foretold by the prophets. See John v. 31, &c. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Because you are not of my sheep,\u0002 refusing to believe in me, and to follow my doctrine, by your own wilful blindness. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Christ here says that his sheep hear his voice, and follow him: but let us ask ourselves, Do we cling close to this heavenly shepherd? Do we follow him, both by our faith and by our lives? Do we know him, and hear his voice? Do we fly from strangers, the world, the flesh, and the devil? If so, we are his sheep indeed; and if we persevere, he will bring us, in spite of the world, the flesh, and the devil, to the pastures of eternal life. But if we run away from our shepherd, to follow these strangers, we must expect to fall a prey to wolves. (Med. vol. ii. p. 417)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001They shall not perish for ever: and no man shall snatch them out of my hand.\u0002 He speaks of his elect, of those whom he called by a special Providence and mercy, whom he blessed with more than ordinary graces, and with the gift of final perseverance to the end in his grace. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001That which my Father hath given\u0002[1] \u0001me, is greater than all.\u0002 We may look upon this as the true reading by Tertullian, St. Hilary, St. Ambrose, St. Augustine, &c. The ancient Fathers make use of these words, to shew the eternal procession of the Son from the Father; and that they are one in nature, substance, power, &c. The reading in the ordinary Greek copies is now different. \u0001My Father, who gave me them,\u0002 (the sheep) \u0001is greater than all. No one can snatch,\u0002 or pull them by force, \u0001out of the hand of the Father.\u0002 He had said just before, \u0001no one shall,\u0002 or can snatch them, \u0001out of my hand.\u0002 And this shews that the \u0001hand,\u0002 that is, the power of the Father and the Son, is equal, is one and the same. See St. Augustine, St. Chrysostom, &c. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001I and the Father are one,\u0002[2] or \u0001one being,\u0002 not one \u0001person,\u0002 nor one by an union \u0001of affection\u0002 only, but in nature, substance, power, and other perfections, as appears by the whole text: for Christ here tells them that none of his elect shall perish, because no one can snatch them out of his hands, no more than out of the hands of his Father: and then adds, that he and his Father are one, or have one equal power: and if \u0001their power,\u0002 says St. Chrysostom, \u0001is the same, so is their substance.\u0002 Christ adds, (ver. 38.) that \u0001the Father is in him, and he in the Father;\u0002 which also shews an union of nature and substance, and not only of love and affection, especially when taken with other words of our Saviour Christ. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Then took up stones,\u0002 &c. \u0001because,\u0002 said they, \u0001being a man, thou makest thyself God.\u0002 The Jews, says St. Augustine, understood well enough what the Arians will not understand, that from Christ's words it followed that he was one and the same God with the eternal Father. (Witham) --- The Jews, in opposition to our Saviour's doctrine, took up stones to destroy him, in order that he might preach no more to them. So heretics at the present time exercise the odium of their impiety against the same Lord, by perverting his holy doctrines, and, as much as in them lies, pulling him and his servants down from the glorious seats of heavenly bliss. (St. Augustine)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "This is addressed to princes established to govern the people of God. They are the image of God on earth by the authority they exercise, and which they have received from Him. --- \u0001Is it not written in your law,\u0002 (under which were also comprehended the Psalms) \u0001I have said: you are Gods?\u0002 &c. Christ here stops the mouths of the Jews, by an argument which they could not answer, that sometimes they were called \u0001Gods,\u0002 who acted by God's authority. \u0001I have said: you are Gods.\u0002 (Psalm lxxxi. 6.) But then he immediately declares, that it is not in this sense only that he is God. 1st, Because he has been \u0001sanctified\u0002 by the \u0001Father,\u0002 which St. Augustine and others understand of that infinite sanctification, which he has necessarily by always proceeding from the Father. Others expound it of a greater sanctity and fulness of grace above all other saints, given to him, even as he was man. But 2ndly, he adds at the same time, and confirms what he had often told them, that he was the \u0001Son of God, sent into the world:\u0002 that his \u0001works\u0002 shew that \u0001he was in the Father, and the Father in him.\u0002 by this they saw that he was far from recalling or contradicting what he had said before. And therefore (ver. 30.[39.?]) \u0001they sought to \u0002apprehend him, and put him to death for \u0001blasphemy.\u0002 (Witham) --- \u0001Eloim,\u0002 which name of God was so called from judging, and may be interpreted judges. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001And he escaped out of their hands;\u0002 perhaps making himself invisible, or hindering them by his divine power. (Witham)" } ] }, { "chapter": 11, "slug": "id104.html", "header": "John xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "At the end of the preceding chapter, we are told that Jesus went into the place where John the Baptist was first baptizing. This place, as may be gather from St. John, (chap. i. ver. 28. and 44.) was Bethania; but not the Bethania where the sisters of Lazarus resided. The Bethania where Christ was at this time was beyond the Jordan, and was likewise called Bethabara; whereas the Bethania where Lazarus lay sick, was two miles to the south of Jerusalem, and formed a part of the suburbs of that city. It is called the town of Martha and Mary, because they lived there; in the same manner as Bethsaida is called the city of Peter and Andrew. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001This sickness is not unto death.\u0002 That is, though he truly die, it is not designed that he remain dead. (Witham) --- This sickness is not unto death; because his death itself was not unto death, but rather to the working of a great miracle, by which men were brought to the true faith, and thus avoided an eternal death. (St. Augustine, tract. 49. in Joan.) --- Lazarus indeed died of this sickness, but he did not die as other men, to continue dead; for Jesus raised him again to the glory of God. (Sts. Cyril, Chrysostom, &c.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Some, by the day in this place, understand the time preceding the Passion of our Saviour; and, by the night, the time of his Passion. (Theophylactus) --- By this he encouraged his disciples, assuring them that the day of his sojournment on earth was not yet over; and therefore that the Jews, with all their malice and hatred, could not hurt him. But when the night (the time of his Passion) comes, then their power over him commenced. This is your hour, says he to them, and the power of darkness. (Calmet) --- The Hebrews then divided the day into twelve parts of equal duration, from the rising to the setting sun. (Bible de Vence)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lazarus ... sleepeth.\u0002 It is strange that the disciples could imagine that Christ spoke of an ordinary sleep, and that he would go two or three days' journey to awake him. Nothing but the fear and concern they were under, could make them think so. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "To men indeed he was dead, but to God he slept. For the Almighty as easily raised him from his grave, as man can raise the slumberer from his bed. (St. Augustine, tract. 49. in Joan.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "When Christ says, \u0001that you may believe,\u0002 we must not suppose he means, that they might begin then for the first time to believe, but that their faith, already begun, might be increased; for the faith of the disciples still stood in need of miracles, to make it grow more strong and rooted. (St. Augustine, as above.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Thomas ... said, let us also go, that we may die with him. That is, with Jesus: this he said, exhorting the other disciples not to fear. (Witham) --- The words, Thomas and Didymus, have the same radical signification; both meaning twins." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001About fifteen furlongs.\u0002 About two Italian miles. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001If thou hast been here.\u0002 These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham) --- Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addresses him as one who is remarkable for virtue, and approved of by heaven. (St. Chrysostom, hom. 61. in Joan.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thy brother shall rise again.\u0002 Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I am the resurrection, and the life.\u0002 That is, the author of both. (Witham) --- I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Thou art Christ, the Son of the living God.\u0002 Martha breaks out into an act of perfect faith. See Chap. i. ver. 49. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. (Bible de Vence)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001He groaned in the spirit, and troubled himself.\u0002 The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Where have you laid him?\u0002 He asks what he knows, says St. Augustine, to raise their attention, their faith, hope, &c. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Jesus wept.\u0002 A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. (Witham) --- The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Take away the stone.\u0002 He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. (Witham)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Father, I give thee thanks, that thou hast heard me.\u0002 He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. (Witham) --- Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. (Origen, tract. 18. in Joan.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001He cried with a loud voice: Lazarus come forth.\u0002 His will had been sufficient. He calls upon the dead man, says St. Chrysostom, as if he had been living; and it is no sooner said than done. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Loose him, and let him go.\u0002 Christ, says St. Gregory, by giving these orders to his apostles, shews that it belongs to his ministers to loose and absolve sinners, when they are moved to repentance, though it is God himself that forgiveth their sins; and they by his authority only. (Witham) --- Lazarus comes forth bound from the sepulchre, that he might not be thought to be a phantom; and that the bystanders might themselves loose him, and touching and approaching him, might know for certain that it was he. (St. Chrysostom, hom. lxiii. in Joan.) --- St. Cyril and St. Augustine both adduce this verse to shew the power of priests in absolving sinners. See St. Cyril, lib. vii. last chap. in Joan. and St. Augustine, tract. 49. in Joan." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001The chief priests ... said: what do we?\u0002 &c. as if they had said: why are we so slow, so remiss, and indolent in our proceedings against this man, when we daily see what numbers he draws after him by his miracles? (Witham)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001The Romans will come\u0002 upon us, in case he be admitted as our great Messias, and our King. (Witham)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001But one of them, named Caiphas, being the high priest,\u0002 &c. He said not this, says the evangelist, \u0001of himself,\u0002 but as the \u0001high priest of that year.\u0002 The spirit of prophecy was given him, and he foretells that Jesus was to lay down his life both for the nation of the Jews, and for all mankind. The gift of prophecy itself does not make a man holy. It was also given to the wicked Balaam. (Numbers chap. xxiv.) (Witham) --- It is supposed that he exercised the \u0001sacrificial office \u0002alternately with his father-in-law, Annas, who, as we have seen in Luke iii. 2. was also high priest. (Bible de Vence)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "How great is the power of the Holy Ghost? From a wicked mind he brings forth the words of prophecy. And how great is the power attached to the pontifical dignity! For Caiphas having becoming high priest, though unworthy of that dignity, prophesies, not knowing indeed what he says. The Holy Ghost makes use of his tongue only, but touches not his sinful heart. (St. Chrysostom, hom. lxiv. in Joan.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "The same words have an impious and sacrilegious sense in the intention of the high priest, the enemy of Jesus Christ: and a divine and prophetic sense, in the intention of the Holy Ghost. (Bible de Vence) --- We here behold the privilege of the office and order, though in a wicked person: and as we have the assistance of God for the utterance of truth, which Caiphas neither meant nor knew, we may rest satisfied that Christ will not leave Peter's chair; (Luke xxii. 32.) whose faith he promises should never fail, though the occupants be as bad as their enemies describe them." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "Ephrem was a small city or town in the neighbourhood of Bethel. Some suppose it to be the same as Ephron, mentioned in 2 Paralipomenon xiii. 19., and 1 Machabees v., 2 Machabees xii. 17.[27.?] Eusebius and St. Jerome say it was situated about 20 miles to the north of Jerusalem. (Calmet) --- Here he remained with his disciples till the time in which he had resolved to deliver himself up into the hands of his enemies. (Bible de Vence)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "This was the last Pasch that our Saviour kept upon earth, and the one on which he suffered death for our salvation. (Calmet) --- It is well called the Pasch of the Jews, and not of the Lord, since on it they were laying snares to apprehend their Saviour. (Origen) --- Thus making this day of festivity a day of murder. (St. Chrysostom, hom. lxv. in Joan.) --- They went up so early to purify themselves by the sacrifices ordered by the law. (Bible de Vence)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "He had not then arrived, because He would not expose himself to the fury of his enemies before his own time. (Bible de Vence)" } ] }, { "chapter": 12, "slug": "id105.html", "header": "John xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "On the tenth day of the month the Jews were accustomed to collect the lambs, and other things in preparation for the ensuing great feast. On this day, likewise, they generally had a small feast, or treat for their friends, at which time Jesus coming to Bethania, joined his friends in their entertainment. This was most likely in the house of Lazarus, Martha and Mary. Martha served at the table herself, thinking herself happy in waiting on Jesus, whom she considered as her Lord and God. Lazarus was one of them that were at table, to shew himself alive, by speaking and eating with them, and thus confounding the inexcusable incredulity of the Jews. And Mary too shewed her loving attachment to Jesus, by anointing his feet with her precious ointment. (Theophylactus, St. Augustine, and St. Chrysostom)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Judas did not then begin to be wicked: he followed Christ, not in heart, but in body only. This our Master tolerated, to give us a lesson to tolerate the bad, rather than divide the body. (St. Augustine, in Joan. tract. 50.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Me you have not always\u0002 with you. He speaks of his corporal presence; for by his majesty, by his providence, by his ineffable and invincible grace, he ever fulfils what he said, (Matthew xxviii.) \u0001Behold I am with you all days, even to the consummation of the world.\u0002 (St. Augustine, tract. 50 in Joan.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To kill Lazarus.\u0002 A foolish thought, says St. Augustine, as if Christ who had raised him to life from a natural death, could not also restore him to life, when murdered by them. (Witham) --- O foolish thought, and blinded rage! As if you could, by putting Lazarus to death, take away power from the Lord; as if Christ, who had already raised one that had died, could not as easily have raised one that was slain. But, lo! he has done both. Lazarus dead, he hath restored to life, and himself slain, he hath raised to life. (St. Augustine, tract 50. in Joan.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Do you see that we prevail nothing?\u0002[1] Thus said the Pharisees, being vexed that so many followed Christ, even after they had ordered, that whosoever owned him, should be turned out of their synagogues; and after they had employed men to apprehend him, but to no purpose. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Gentiles ... came up to adore.\u0002 These either were proselytes who had been Gentiles, and now had embraced the Jewish law: or they were such among the Gentiles, who owned and served the one true God, as Cornelius did, (Acts, chap. x.) but did not submit themselves to circumcision, and all the other Jewish rites and ceremonies. These could only enter into that part of the temple, called the court of the Gentiles. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Unless the grain of wheat.\u0002 The comparison is this, that as the seed must be changed, and corrupted in the ground, before it fructify, so the world would not be converted but by Christ's death. (Witham) --- By this grain of corn our Saviour means himself, who was to die by the infidelity of the Jews, and be multiplied by the faith of the Gentiles. (St. Augustine, tract. 51. in Joan.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "We must minister to Jesus by seeking not our own things, but the things of Christ; that is; we must follow him, we must walk in his footsteps, we must perform the corporal works of mercy, and every other good work, for his sake, till we come to put in practice the most perfect act of charity, the laying down of our lives for our brethren. Then will he crown us with this greatest of rewards, the happiness of reigning with him. And where I am, there shall my minister be. (St. Augustine, tract. 51. in Joan.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Now is my soul troubled.\u0002 Christ permitted this fear and horror to come upon his human nature, as he did afterwards in the garden of Gethsemani. \u0001Father, save me from this hour;\u0002 yet he presently adds, \u0001but for this cause I came unto this hour;\u0002 that is, I came into this world for this end, that I might die on a cross for all mankind. In like manner, when he had said in the garden, \u0001let this cup pass from me,\u0002 he presently joined these words: \u0001but not my will, but thine be done.\u0002 (Witham) --- Lest the disciples, upon hearing our Saviour exhorting them willingly and courageously to suffer death, should think within themselves, that he could well exhort them to these things, being himself beyond the reach of human misery, he assures them in this place, that he himself is in agony, and yet does not refuse to die for them. (St. Chrysostom, hom. lxvi. in Joan.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Father, glorify thy name,\u0002 by my sufferings and death, as well as by many miracles that shall follow. \u0001A voice came from heaven,\u0002 and so loud, that some there present compared it \u0001to thunder:\u0002 and at the same time these words were heard: \u0001I have glorified it,\u0002 thy name, \u0001and I will glorify it again,\u0002 by a number of ensuing miracles at Christ's death, at his resurrection and ascension, as well as by all those miracles, which the apostles and disciples wrought afterwards. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "As the soul of Christ was troubled, not on his own account, but for the sake of the people; so this voice came from heaven, not for his sake, but for that of the people. What it announced was already known to him; the advantage and instruction of the Jews was its end, object, and motive. (St. Augustine, 52. tract. in Joan.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Now is the judgment of the world:\u0002 Their condemnation, says St. Chrysostom, for not believing. --- \u0001The prince of this world,\u0002 that is, the devil, \u0001shall be cast out\u0002 from that great tyranny, which he had over mankind, before Christ's incarnation. (Witham) --- By these words Christ informs the Gentiles that wished to see him, that soon he would punish the incredulous Jews, and cast off their synagogue, for their malice and insatiable hatred against him; and that the prince of this world, that is, the worship of idols, should be destroyed, and all called to the true faith. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001And I, if I be lifted up from the earth:\u0002 that is, on the cross. See the same expression, John iii. 14. and viii. 28. --- \u0001I will draw all things,\u0002 all nations, \u0001to myself\u0002 by faith. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001How sayest thou the Son of man must be lifted up?\u0002 By these words of the people, Christ, in this discourse must have called himself \u0001the Son of man,\u0002 though it is not here mentioned by the evangelist. The people also tell him, they had heard that their Messias was to \u0001abide for ever:\u0002 which was true as to his spiritual kingdom of grace, not as to such a glorious temporal kingdom, as they imagined. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Yet a little while,\u0002[2] that is, for a very few days, I, who am the \u0001light\u0002 of the world, am \u0001with you.\u0002 (Witham) --- How much do the Jews now do, and yet they know not what they do: but like men that are walking in the dark, they think they are in the right way, when alas! they are quite the contrary. (St. Chrysostom, hom. lxvi. in Joan.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001They could not believe,\u0002[3] that is, they would not, says St. Augustine, or it could not be, considering their wilful obstinate blindness. (Witham) --- But where then is the sin, if they could not believe? They could not believe, because they would not. For as it is the glory of the will of God, that it cannot be averse to its own glory, so it is the fault of the will of man, that it cannot believe. (St. Augustine, tract. 53. in Joan.) They could not believe. Since the prophet has foretold it, and he cannot but say the truth, it is impossible that they should now believe. Not but they had it in their power to believe; and had they believed, the prophet would never have foretold the contrary. (St. Chrysostom, hom. lxvii. in Joan.)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001He hath blinded their eyes,\u0002 &c. See Matthew xiii. 14. (Witham) --- God blinded the Jews, not by filling them with malice, but by refusing them his graces, of which they had made themselves unworthy, and which they before abused and despised. It was their perverse will, their pride, presumption, and obstinacy, that brought on them this judgment. (St. Augustine)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001For they loved the glory of men.\u0002 This was one of the chief obstacles of their belief: \u0001yet many\u0002 even \u0001of the chief of them believed in him;\u0002 but durst not own it for fear of being disgraced, and turned out of their synagogues. Do not human considerations, and temporal advantages, hinder men from seeking out, and embracing the truth?" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001He that seeth me, seeth him that sent me.\u0002 In what sense these words are true, see John xiv. ver. 9. where they are repeated again, and with other expressions to the same sense. (Witham)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001I do not judge him.\u0002 To judge here, may signify to condemn. St. Augustine expounds it in this manner: I do not judge him at this my first coming. St. Chrysostom says, it is not \u0001I only\u0002 that judgeth him, but the works also that I do." } ] }, { "chapter": 13, "slug": "id106.html", "header": "John xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Before the festival day,\u0002 or feast \u0001of the Pasch.\u0002 See the note on this word Pasch, Matthew xxvi. ver. 2. Here when St. John says, \u0001before the festival day,\u0002 he means in the evening, or latter evening after sunset, on the 14th day of the month of Nisan, when the great feast of \u0001Azyms\u0002 or \u0001unleavened bread\u0002 was begun, (for the Jews began their feasts from sunset on the foregoing day) so that the hours from sunset, at least, on the 14th day of the month of Nisan (at which time the paschal lamb was to be eaten with unleavened bread belonged to the \u0001first,\u0002 and \u0001great day of Azyms,\u0002 which lasted till sunset on the 15th day of the month [of] Nisan. St. John therefore says, \u0001the day before,\u0002 meaning after sunset on the 14th day of the month; but yet it was part of the same great feast, which was kept on the 15th day. See also the note Matthew xxvi. ver. 17. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And when supper was done.\u0002 By this we must not understand, that the supper was over; for we afterwards find that Jesus again sat down, and gave bread to the traitor. But these words only mean, that all had partook of refreshment, and might be therefore said to have supped. (St. Augustine, tract. 55. in Joan.) --- He knew that he went out from God, and would return to God; but at the same time, he did not leave God, when he went out from him, nor us, when he returns to him. (St. Augustine, as above.) --- And though he went out from God, and returns to him, yet here he condescends to perform the office, not of the Lord God of the universe, but of a man and a slave; (St. Augustine) and this, says St. Chrysostom, (hom. lxix. in Joan.) that he might tread all pride under foot: doing every thing himself on this occasion, to teach us with what eagerness we ought to perform the duties of humility." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He riseth from supper;\u0002 that is, after \u0001supper was done,\u0002 or ended, as it is here said, (ver. 2. and 1 Corinthians xi. 25.) \u0001girded himself\u0002 like a servant, to wash and wipe the feet of his apostles. (Witham) --- If we compare the text of the four evangelists, it will appear that the washing of the feet preceded the institution of the blessed Eucharist, of which St. John is silent. (Bible de Vence)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "St. Ambrose and St. Bernard shew that this washing was mysterious, and significative of the very great purity expected of those that receive the blessed Eucharist." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord, dost thou wash my feet?\u0002 My master, my Lord, the true Son of the living God, wilt thou wash the feet of me, thy servant, thy disciple, a poor vile sinner? this must not be. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001If I wash thee not, thou shalt have no part with me.\u0002 At this, Peter, as one thunderstruck, replied: \u0001Lord, not my feet only, but my head;\u0002 whatever my Lord pleaseth. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He that is washed,\u0002 &c. The feet are always apt to contract some dust or dirt; and in the mystical sense, he that is washed by the sacraments of baptism, or penance, from greater sins, must still endeavour to cleanse, and purify his affections from lesser failings of human frailty. And you, my apostles, are clean from greater offences, \u0001but not all of you,\u0002 meaning the traitor Judas. (Witham) --- It is impossible that the extremities of the soul (if we may be allowed the expression) should not, as long as we tread upon this earth, receive some stain or other; although in the opinion of men, the soul appear just. Many indeed after baptism, are covered with the dust of sin, even to the head, but those who are disciples indeed, need only to wash their feet. (Origen, tract. 32. in Joan.) --- The foulness of the feet, when the rest is clean, signifies the earthly affections, and remains of former sins remitted, which are to be cleansed by devout acts of charity and humility. (St. Ambrose, lib. iii. de Sacram. chap. 1; St. Bernard, de cæn. Dom. ser. 1.) --- Though his disciples were clean, still he washed their feet, comformably to that of the Apocalypse, chap. xxii. \"He that is clean, let him be cleansed still.\" (Origen, tract. 32. in Joan.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001You also ought to wash one another's feet.\u0002 Not that he made this a standing precept according to the letter; but designed it as a lesson of humility. We find this custom literally observed in several churches, as it is now done every year by diverse prelates, and by Christian kings and princes. (Witham) --- He gives us an example of a more elevated act of virtue, that we may at least learn to practise the lower degrees of it. For he indeed was their Lord, but when we perform this office, we can but do it to our fellow-servants. (St. Chrysostom, hom. lxx. in Joan.) --- This it is, blessed Peter, which you were ignorant of, but which he promises to explain afterwards. (St. Augustine, tract. 58. in Joan.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Shall lift up his heel against me.\u0002 It is the sense of those words, (Psalm xl. 10.) \u0001hath supplanted me;\u0002 and they were spoken of Judas's sin in betraying Christ. (Witham) --- Jesus Christ applies in this place to the perfidy of Judas, that which David appears to have said on occasion of the perfidy of Achitophel, who was thus a figure of the perfidious Judas. (Bible de Vence)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001One of his disciples.\u0002 St. John himself \u0001was lying at table in\u0002 (or towards) \u0001the bosom of Jesus.\u0002[1] These words seem to express the manner that the Jews were placed at table. They had couches about a table, to lean or lie upon; and three for example upon each couch. The master, or head of the company, was placed in the midst; so that we may suppose, that Christ was placed on one of these couches in the midst, St. Peter on one side of him, and St. John on the other; and that St. John, in that resting and leaning posture, had his head all the time turned, and inclined towards Christ's bosom: yet it can scarce be imagined, that his head laid continually upon our Saviour's breast or bosom; for this posture would have been very uneasy to Jesus, or to any one. St. John then leaned all supper time towards Jesus's bosom or breast, but not upon it. (Witham) --- Whilst all were fearing for themselves, and Peter, the very head of the apostles, was trembling, St. John rests; reposing on the bosom of Jesus. (St. Chrysostom, hom. lxxi. in Joan.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "When Christ had said, \u0001one of you is to betray me,\u0002 St. Peter whispered with St. John, by turning to him behind Jesus's back, and desired him to ask, \u0001who this was:\u0002 now \u0001when John had leaned down upon the breast of Jesus, or\u0002 as the Greek hath it, \u0001falling down on the breast of Jesus,\u0002 as a person may do in a great concern, or fit of grief, he said, \u0001Lord, who is it?\u0002 This posture seems to have been only for that moment of whispering, and to have been different from the posture of eating at table. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Satan entered into him,\u0002 who presently went out with great anger and indignation. It was then night, likely about nine o'clock. (Witham) --- \u0001That which thou dost, do quickly.\u0002 It is not a license, much less a command, to go about his treason: but a signification to him, that Christ would not hinder or resist what he was about, do it as soon as he pleased: but was both ready, and desirous to suffer for our redemption. (Challoner) --- Christ does not by these words exhort the traitor, much less command him, to perform his wicked deed; but he means to reprobate it, and at the same time testify that he would not hinder his being betrayed. (St. Chrysostom, hom. lxxi. in Joan.) --- It is the voice not of command, but of permission, not of a person in fear, but of one prepared for death. (St. Leo)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Jesus said: now is the Son of man glorified:\u0002 the time is at hand, when he shall be glorified by miracles at his death, resurrection, &c. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "The commandment of mutual love had been previously given, but evidently misconstrued and abridged by the Jews to friends only, to this life only, and for earthly respects: but Jesus Christ reneweth it and enlargeth it after the form of his own love towards us, and giveth grace to observe it. (Bristow)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "You cannot follow me yet to the dying for justice sake, for you are not yet prepared for martyrdom; you cannot yet follow me to the glory of my body, when risen from the dead, but must wait till the general resurrection; you cannot follow me to the bosom of my Father, being not yet sufficiently perfected in charity. (St. Augustine, tract. 64. in Joan.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "This commandment was already in the old law, where it is written, \u0001Thou shalt love thy neighbour as thyself;\u0002 how then does our Saviour call it a \u0001new\u0002 command? It is new, not because we simply love one another; but because we love one another, as he has loved us: not as men love one another, as being fellow creatures, but united in love, as being all the children of the Most High; that so we may be brethren to his only begotten Son, bearing to all the same love that he has borne to us. (St. Augustine, tract. 64. in Joan.) --- By this shall I moreover know that you truly love me. (Bible de Vence)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "The love which St. Peter bore our Saviour was exceedingly tender, but it was not yet sufficiently strong. (St. Bernard, Serm. iv. in Cant.) --- Jesus therefore asks him, \u0001Wilt thou lay down thy life for me?\u0002 Do you think yourselves sufficiently strong to perform this heroic act for love of me? so far are you from exposing your life for me, that you will shortly deny me. (Menochius)" } ] }, { "chapter": 14, "slug": "id107.html", "header": "John xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "After having answered the questions of St. Peter, Jesus again addresses himself to his disciples, and bids them not to be afflicted or troubled, at what he says to them. Many Greeks and Latins begin this chapter thus: \u0001Jesus said to his disciples, let not your hearts be troubled.\u0002 (St. Chrysostom) --- Euthymius; Leont.; Theophylactus; Theodor.; &c. agree, that our Saviour wished to encourage his apostles, who were so much troubled, because he had said, that Peter should deny him. They thought within themselves, if Peter, who is the strongest, and most resolute amongst us, shall so far forget himself, as to deny his master, what will become of us? Jesus seeing their anxiety, tells them not to be troubled; but to believe in him, and in his words, for he had said, that he would not lose any, whom his Father had given him; (John chap. vi, ver. 39.) and that whosoever should believe in him, should have life everlasting. (chap. iii, ver. 15.) --- \u0001Let not your heart be troubled.\u0002 Christ here begins those incomparable discourses to his apostles, which are set down in the four next chapters. His sufferings and death now approaching, he forewarns them \u0001not to be troubled.\u0002 You believe in God, and put your trust in him; \u0001believe also,\u0002 and trust \u0001in me,\u0002 no less than in him. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In my Father's house.\u0002 He does not say of your Father: for though God be the Father of all by creation, and of the just, by the grace of adoption; yet Christ in several places, calls him his Father, in a quite different sense, that is, as he was his eternal Father, as the ancient interpreters observe. (Witham) --- These \u0001many mansions\u0002 signify different degrees of glory in heaven. (St. Jerome, lib. ii. adv. Jovin.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I will come again:\u0002 not only by rising the third day, but at your death, and at the day of judgment: \u0001that where I am, you also may be,\u0002 and may receive the reward of eternal happiness in my kingdom." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And whither I go, you know, and the way you know.\u0002 Thomas replied, we know neither. \u0001Jesus saith to him, I am the way.\u0002 They knew it, says St. Augustine, (tract. 69.) but they did not know, that they knew it: they knew their Master, Jesus Christ, and he was the way: they also knew, that is, believed, the kingdom of heaven, but they knew not, that he was returning thither: for as yet their imaginations were upon a temporal kingdom. --- \u0001I am the way,\u0002 by my doctrine and example: I am \u0001the Truth,\u0002 by my promises; and I am \u0001Life,\u0002 by the graces I offer and give. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001If you know me, you would surely\u0002[1] \u0001have known my Father also.\u0002 That is, (says St. Chrysostom; St. Cyril; &c.) did you know me to be his true, and eternal Son, you would always know him to be the Father from all eternity. And from \u0001henceforth,\u0002 especially from the coming of the Holy Ghost, you shall know him with a more perfect knowledge. \u0001And you have seen him,\u0002 not as to the divine nature: in this manner, you have neither seen him, nor me. But," }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001He that seeth me, seeth the Father also:\u0002[2] that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Do you not believe that I am in the Father, and the Father in me?\u0002 These words confirm the equality of the Father and the Son: nor can they be expounded of an union of \u0001affection\u0002 only, by what Christ told them before. (John v. 17. and 19.) \u0001As the Father worketh till now, so I work:\u0002 and \u0001whatsoever things the Father worketh, these also in like manner the Son doth.\u0002 (Witham) --- In the Son and in the Father, there is one and the same essence, the same wisdom, the same power; so that what the Son says, he does not say it of himself, and what the Son does, he does not do it of himself; but it is the Father, who abideth in the Son, who both acts and speaks." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And greater than these shall he do, because I go to the Father.\u0002 Christ speaks of the greatness of visible miracles, and tells them, that after his ascension, they shall be enabled, even to do greater miracles than he has yet shewn to the world. He would give this power to his disciples, who were to convert the world; and perhaps the greatest miracle of all, was the conversion of the whole world. (Witham) --- Behold another proof of my divinity, viz. the wonderful miracles those perform, who believe in me. An impostor may seduce the vulgar with false miracles, or, perhaps, with real wonderful prodigies; but he cannot confer that power on others. Behold, I have performed miracles by my own power, without any deceit, and always with a sovereign authority. I have given those, who believed in me, power to work in my name, as great, and even greater miracles, than I have done myself. All this I have done, to shew you, that I am equally God with the Father. I truly am so, then, for it would be impossible for God to assist an impostor, a liar, and an enemy to his honour and glory. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That will I do.\u0002 He does not now say, this the Father will do: to shew that the power of both is equal, and the same. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Instead of afflicting yourselves at our separation, and my going to the Father, you ought, if you truly love me, to testify your affection, by a faithful observance of my commandments. Behold, this is the best proof you can give me of your attachment: better far than any exterior sign of grief and tenderness. (St. Chrysostom)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Paraclete.\u0002 This is a comforter: or also an advocate: inasmuch as by inspiring prayer, he prays, as it were, in us, and pleads for us. --- \u0001For ever.\u0002 Hence it is evident, that this spirit of truth was not only promised to the persons of the apostles, but also to their successors, through all generations. (Challoner) --- I have not changed the word \u0001Paraclete,\u0002 which signifies, both and advocate and a comforter.\u0001 He shall remain with you, \u0002and \u0001in you, for ever.\u0002 What greater happiness, what greater security for the faithful, than to have this divine promise, the Holy Ghost, \u0001the Spirit of truth,\u0002 remaining with the Church for ever, to protect her, and preserve her from all errors and heresies? (Witham) --- If the Holy Ghost had been promised only to the apostles, their successors could not have challenged the promise. But the promises and privileges were not merely personal, but attached to their office perpetually. Hence, the Holy Ghost, in every age and clime, perpetually watches over the Catholic Church, and preserves her from both open and secret attacks of her enemies." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The world seeth me no more,\u0002 after my death; \u0001but you shall see me, \u0002conversing with you for forty days, after my resurrection. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In that day,\u0002 when I am risen again, or when the Holy Ghost is come, \u0001you shall know that I am in the Father,\u0002 and how, and in what manner: as also, \u0001how I am in you, and you in me.\u0002 Our Saviour Christ, on several occasions, speaks of different ways of being\u0001 united,\u0002 or of \u0001being one;\u0002 as first, of being one in nature and substance, and by such an union, as agrees only with the divine persons, who are one in all things. 2ndly, Persons may be \u0001one,\u0002 or \u0001united\u0002 in affection and love, which also, as to its most perfect manner, agrees only with the three divine persons; but a similitude, and an imitation of this union of love, is found among creatures, both when they love God, and when for God's sake, they love one another: yet these unions are as different as God, and his creatures. The Arians and Socinians lay hold on these expressions, and of the words, (chap. xvii. ver. 21.) when Christ prays, that his disciples \u0001may be one, as he and his Father are one,\u0002 which words imply no more than a similitude, and an imitation of that union of love (with which the three divine persons love one another) though at an infinite distance. If the old or new Arians examined, with a sincere desire of finding the truth (which they ought to seek from many passages in the New Testament, as well as from the sense and tradition of the Church, guided by the promised Spirit of Truth) they might certainly find how different is the union of nature and substance of the eternal Son with his eternal Father, and of that union of the three divine persons, when they are said to be one, from that inferior and lesser union of love and affection, by which either God loves his adoptive children, his faithful servants, or they love one another: they would easily discover, that many things are said of the unity and union of the divine persons, which could not be true, unless they were one and the same God, \u0001coeternal\u0002 and \u0001consubstantial,\u0002 which by no means can be said of God and his creatures, nor of the union of affection only, by which the creatures love one another. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Now that Christ in this place speaks only of this imperfect union of affection, appears by the following words: \u0001he that keepeth my commandments, loveth me: and he that loveth me, shall be loved by my Father, and I will love him, and I will manifest myself to him:\u0002 that is, by particular graces and favours, and by a recompense of glory in the next life. (Witham)" }, { "marker": "Ver. 22-25.", "first": 22, "last": 25, "text": "\u0001Lord, how is it?\u0002 Literally, \u0001what is done,\u0002 or, what will be done, \u0001that thou art about to manifest thyself to us, and not to the world?\u0002 This apostle imagined, that the Messias would make manifest his glory of a temporal kingdom, not to them only, but to all the world. But Christ, by his answer, lets him know, that he spoke only of \u0001a manifestation\u0002 of his love to those that loved him. \u0001If any man love me, my Father will love him, and we will come to him,\u0002 that is, the three divine persons, will come to his soul, in a special manner, so as to bless him with an infusion of graces, and make our abode in his soul. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The Paraclete, the Holy Ghost, whom the Father will send in my name,\u0002 as proceeding also from me: and therefore Christ saith, in the next chapter, (ver. 26) that \u0001he \u0002himself \u0001will send him from the Father. He will teach you all things,\u0002 &c. He will give you a more perfect knowledge of all those truths, which I have taught you. (Witham) --- \u0001Teach you all things.\u0002 Here the Holy Ghost is promised to the apostles, and their successors, particularly, in order to teach them all truth, and to preserve them from error. (Challoner) --- The Scripture, in different places, remarks, that the apostles did not understand the accomplishment of prophecies, as soon as they were fulfilled. (Luke xxiv. 27.) They could not draw the comparison between the actions of our Saviour, and the figures of the old law: but no sooner had the Holy Ghost descended upon them, than they explained the Scriptures, their hearts and eyes being opened and enlightened by the light of the Holy Spirit. (Calmet) --- See chap. xvi. ver. 12. and 13." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001The Father is greater than I.\u0002[3] According to the common exposition, Christ here speaks of himself, as made man, which interpretation is drawn from the circumstances of the text, Christ being at that time, going to suffer, and die, and shortly after to rise again, and ascend into heaven, all which agree with him, as man, and according to his human nature. But the Arians can take no advantage from these words, (though with divers of the ancient Fathers, we should allow them to be spoken of Christ, as the Son of God:) the Father may be said in some manner to be greater than the Son, if we consider the order of the divine processions, that is, that the Father is the first person, and proceeds from no other; whereas the Son proceeds from the Father. If any one, says St. Chrysostom, will contend, that the Father is greater, inasmuch as he is the cause, from which the Son proceedeth, we will bear with him, and this way of speaking: provided he grant that the Son is \u0001not of a different substance,\u0002 or nature. St. Athanasius allows the same, and takes notice, that though the Father is said to be greater, yet he is not said to be better, nor more excellent, than the Son; because they are one and the same in substance, nature, and other perfections. (Witham) --- The enemies of the divinity of Christ here triumph, and think they have the confession of Christ himself, that he is less than the Father. But if they would distinguish the two natures of Christ, their arguments would all fall to the ground. Jesus Christ, as man, and a creature, is inferior to his Father, the Creator; but, as God, he is, in every respect, equal to him. (St. Basil, St. Augustine, &c.) --- Others, likewise, answer it thus: Following the confused opinion of the world, and even of the apostles themselves, who as yet only considered Christ as a prophet, and as a man, eminent in virtue and sanctity, he was less than the Father. (St. Chrysostom; Leont.; Theophylactus; Euthymius) --- And likewise the title of Father, (as we generally use the word) is greater, and much more honourable, than that of Son; and in this respect, Christ is inferior to his Father. (St. Athanasius; St. Hilary; St. Epiphanius; St. Gregory of Nazianzus; and St. Cyril) ---But this appellation, though really true, does not destroy the equality of the persons, because Christ has declared, in numerous other places, that he is equal to the Father; that he is in the Father; and that he and the Father are one. The apostles ought to have rejoiced that Christ was going to the Father, who was superior to him, considering him in his human nature; because, then, would the Son shew forth his honour and glory to be equal to the Father's, in heaven. This would have been a mark of a pure, solid, and disinterested love, which ought to have inspired the apostles, if they truly loved their divine Master. (Calmet) --- Protestants assume to themselves the liberty of making the Bible only, the exclusive rule of faith, yet refuse this privilege to others. Thus Luther insisted, that his catechism should be taught, and followed. Calvin burnt Servetus for explaining his faith, by his own interpretation of the Bible, particularly of these words, \u0001the Father is greater than I.\u0002 The Church of England compels every clergyman to swear to the Thirty-nine Articles, and has inflicted the severest penalties on such as interpreted the Bible according to the principles of Socinus; and on Catholics, who understand the words of Jesus Christ, \u0001This is my body: this is my blood,\u0002 in the literal and obvious sense of the words. As long as each individual is at liberty to expound Scripture by the private spirit, it is a great injustice to compel any one, by penal laws, to yield his judgment to any authority, that is not less fallible than his own." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001As the Father hath given me commandment, so I do.\u0002 --- He again speaks of himself, as man. \u0001Arise, let us go hence.\u0002 Yet by chap. xviii. ver. 1. Christ still continued the like instructions, either in the same place, or in the way to Gethsemani. (Witham)" } ] }, { "chapter": 15, "slug": "id108.html", "header": "John xv.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001I am the true vine.\u0002 Christ, says St. Augustine, speaks of himself, as man, when he compares himself to a \u0001vine,\u0002 his disciples to the \u0001branches,\u0002 and his Father to the \u0001husbandman.\u0002 He himself, as God, is also the husbandman. --- \u0001Without me, you can do nothing,\u0002 that shall be meritorious of a reward in heaven. (Witham) --- These words are supposed to have been spoken by our Saviour, when on the road, as he was going from the house, where he had supped, to the garden of Olives. It was then about midnight. (Calmet) --- Though many other interpreters think they were spoken before Jesus Christ left the house." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "He here shews, that the virtuous themselves stand in need of the help of the husbandman; therefore the Almighty sends them tribulations, and temptations, that they may be cleansed, and rendered firm, like the vine, which, the more it is pruned, the more vigorous are its shoots. (St. Chrysostom, hom. lxxv. in Joan.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "See John xiii. 10." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "On account of our being in this world, we sometimes ask for that, which is not expedient for us. But these things will not be granted us, if we remain in Christ, who never grants us any thing, unless it be profitable to us. (St. Augustine, tract. 81. in Joan.) --- If we abide in Christ, by a lively faith, and his words abide in us by a lively, ardent charity, which can make us produce the fruits of good works, all that we ask, will be granted us. (Bible de Vence) --- These conditional expressions, if you remain in the vine, if you keep my commandments, &c. give us to understand, that our perseverance and salvation are upon conditions, to be fulfilled by us. --- (St. Augustine, de cor. & gra. chap. 13.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "It is the glory of the husbandman, to see his vine well cultivated, and laden with fruit. And it is the glory of God, my Father, to see you filled with faith, charity, and good works, and to behold you usefully employed, in the conversion of others. Then will men, seeing your good works, and the fruit of your preaching, among all nations, glorify your heavenly Father, as the author of all these blessings. (St. Matthew v. 16.) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001As I also have kept my Father's commandments.\u0002 He still speaks of himself, as man. (Witham) --- This frequent admonition, of keeping the commandments, proveth, that a Christian's life consists not in faith only, but in good works. (Bristow)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001You are my friends.\u0002 A wonderful condescension, says St. Augustine, in our blessed Redeemer, who was God as well as man, to call such poor and sinful creatures, his friends; who, when we have done all we can, and ought, are still but unprofitable servants. \u0001I have called you my friends, because I have made known to you,\u0002 &c. We can only understand these words, as St. Chrysostom takes notice, of \u0001all things\u0002 which they were capable of understanding, or which it was proper to communicate to them; for, as Christ tells them in the next chapter (ver. 12.) \u0001I have many things to say to you, but you cannot bear them now.\u0002 (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "O ineffable grace! For what were we, before Christ chose us, but wretched and abandoned creatures? Such we were; but now we are chosen, in order that we may become good by the grace of Him that hath chosen us. (St. Augustine, tract. 86. in Joan.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001If the world hate you.\u0002 The wicked, unbelieving world, hate and persecute you, as they have done me; remember, that the servant must not desire to be treated better than his master. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Here Christ predicts, that many will be deaf to the words of his Church, as they have neglected to attend to his precepts." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001They would not have sin,\u0002 or would not be guilty of sin: that is, they might be excused, as to their not believing me to be their Messias: but after so many instructions, which I have given them, and so many, and such miracles done in their sight, which also were foretold of their Messias, they can have no excuse for their obstinate sin of unbelief. \u0001They have hated both me, and my Father:\u0002 that is, by hating me, the true Son, who have one and the same nature with my Father, they have also hated him, though they pretend to honour him as God. See on this chapter St. Augustine (tract. 81.) and St. Chrysostom (hom. lxxvi.) in the Latin edition, hom. lxxvii. in Joan. in the Greek." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "How can this be true, that Christ wrought greater wonders than any one else had ever done? We find recounted in the Old Testament, the miracles of Elias and Eliseus, who raised the dead to life, healed the sick, and brought down fire from heaven; of Moses, who afflicted Egypt with plagues, divided the Red Sea, for the passage of the Israelites, and brought water from the rock; of Josue, who stopped the waters of the Jordan, for the passage of the children of Israel, and in the battle of Gabaon, made the sun and moon stand still; in all which miracles, there appeared a greater manifestation of power, than in any of the miracles wrought by our Saviour, during his ministry. But to this may be answered, that the miracles of our Saviour were much more numerous than those of any of the saints of the Old Testament, even of Moses himself; particularly when we compare the few years which he preached, and manifested the glory of his Father by his miracles, with the long life of Moses: Christ did not preach full four years, whereas Moses governed the people forty years. Again, if the miracles of Jesus were not of so astonishing a nature, at least they always had for their object, the healing of the sick, and the good of the people; which the prophets have given us, as the distinguishing characteristics of the miracles of the Messias. Add to this, the ease and authority with which he performs them, which are most sensible proofs of their superiority. But what chiefly distinguishes his miracles, from those of the other saints, is, that he performed them in proof of his divinity, and of his mission, as the deliverer of Israel: whereas the prophets only perform miracles, as the ministers of the Lord, and as so many voices, which foretold the Messias. Besides, if the ancient saints could work miracles, they never could confer that power upon others, as Christ did upon his disciples, of which the Jews themselves were witnesses, in all the places whither Christ sent his disciples. We omit mentioning his resurrection, which at this time he had not performed, but had already foretold, and which was the greatest miracle that has ever been performed. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Whom I will send.\u0002 The Holy Ghost is sent by the Son: therefore he proceedeth from him also, as from the Father; though the schismatical Greeks think differently; (Bristow) otherwise, as Dr. Challoner says, he could not be sent by the Son." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001You shall give.\u0002 He vouchsafes to join together the testimony of the Holy Ghost, and of the apostles; that we may see the testimony of truth, jointly to consist in the Holy Ghost, and in the prelates of the Catholic Church. See Acts xv. 28." } ] }, { "chapter": 16, "slug": "id109.html", "header": "John xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Which the persecutions you will have to suffer, on the part of man, may possibly occasion, particularly with the weak." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001That when the hour of them shall come\u0002[1] \u0001, you may remember that I told you.\u0002 This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001None of you asketh me, whither goest thou?\u0002 St. Peter had put this question, chap. xiii. 36. and Thomas, chap xiv. 5. The meaning, then, of Christ's words here, seems to be, that having told you, I am going to leave you, and also \u0001going to him that sent me,\u0002 you do not ask, says St. Cyril, to be fully and thoroughly informed about it. (Witham) --- You suffer yourselves to be entirely overcome with grief; and none of you inquire of me, whither I am going. You look on my departure as an eternal separation between us, and take leave of me, as if we were never to meet again. But be persuaded; my absence will only be for a short continuance; and this absence will be honourable and glorious for me, and extremely advantageous for you. If you were fully persuaded of this, you would inquire, how long I should be absent, and whither I was going; as one friend in the act of parting, is always accustomed to ask another. But you only torture your minds with the pain and grief you will have to suffer at my loss. (Menochius, Tirinus, &c.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sorrow hath filled your heart:\u0002 and this sorrow hindereth you from asking, what you should earnestly desire to know. (Witham) --- Peter had put the question above, chap. xiii. 36. and Thomas, chap. xiv. 5. But Jesus Christ means, that they did not persevere in their questions, so as to obtain satisfactory information, where, when, and for what end he was going, and how soon he was to return to them, or if to return at all. For it is customary with friends, to put the most minute questions on all these heads to friends, when they are about to be separated from each other. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I tell you ... it is expedient for you that I go:\u0002 that I leave you, as to my \u0001corporal presence:\u0002 that I suffer death, for the redemption of all men. \u0001And if I go not, the Paraclete will not come,\u0002 according to the order of the divine decrees: his coming to sanctify you with his gifts, and to teach you all things, is not to be till after my ascension. When I am gone, \u0001I will send him to you.\u0002 The Father and I will send him, for he proceedeth from both. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He will convince\u0002[2], or convict the world. Others translate, he will \u0001reprove the world of sin,\u0002 &c. These words have occasioned a great many expositions. I here follow St. Cyril, that the Holy Ghost will condemn the Jews, and all obstinate unbelievers, \u0001of\u0002 their \u0001sin,\u0002 in not believing, after so many miracles, and so many pregnant motives, that ought to induce them to submit to the Christian faith. 2ndly, Of \u0001justice,\u0002 by shewing the justice and innocence of Christ, and also, that true justice and sanctification cannot be obtained, but by his grace. 3rdly, Of \u0001judgment,\u0002 by shewing that the world, and the prince of this wicked world, the devil, is justly condemned, his empire in a great measure destroyed, and that all the wicked will be justly condemned, and punished with him. (Witham) --- The Holy Ghost, by his coming, brought over many thousands, 1st, To a sense of their sin, in not believing in Christ. 2ndly, To a conviction of the justice of Christ, now sitting at the right hand of his Father. And 3rdly, To a right apprehension of the judgment prepared for them that choose to follow Satan, who is already judged and condemned. (Challoner) --- The Greek text, in addition, has \u0001oti ou pisteuousin eis eme.\u0002 Because they have not believed in me. This accusation and conviction of sin, cannot naturally fall on any, but the incredulous Jews. St. Augustine, Ven. Bede, St. Chrysostom, Theophylactus, and many others, are of opinion, that this sin was their unbelief in Jesus, after all the miracles he had done in their presence, after so many prophecies so clearly accomplished in his person, after so many prodigies and wonders, which happened at his death, at his resurrection, and after his resurrection. They are accused, and convinced of sin, particularly by sensible effects of the Holy Spirit, in the apostles, by the gift of miracles and tongues, and that supernatural knowledge, which was communicated, not only to the apostles, but also to all the first Christians. These are the means, which the Paraclete, the consoling and assisting Spirit, makes us of, to condemn, and convince the world of sin; that is, of incredulity, which is the source and foundation of all other sins. The world had calumniated and despised its Saviour. It had condemned him, as a liar, as a seducer, magician, a man possessed by the devil, a destroyer of the law of God. To which the Son of God made no resistance; he only replied, that he did not wish to take the execution of justice upon himself, and that he was not come into the world to judge the world. Therefore, he committed all to the Holy Spirit, who, in the persons of the apostles, did justice to the Son, by shewing to the whole world, his doctrines, his life, his miracles, and the accomplishment of all the ancient prophecies in his person. All that the apostles preached, they confirmed by most stupendous miracles, gained the hearts of pagans to believe Jesus as their Redeemer, and called down imprecations upon the heads of the incredulous Jews, who had rejected a prophet, visibly sent by God, a Saviour and Redeemer of his people, who, in his person, bore all the characters of the divinity. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "When he, the Spirit of Truth, is come, he will teach you all truth; will direct you and the Church, in the ways of truth. For he shall not speak of himself, or of himself only, because, says St. Augustine, he is not from himself, but proceedeth from the Father and the Son. Whatsoever he shall hear, he shall speak[3]; this his hearing, says St. Augustine, is his knowledge, and his knowledge is his essence, or being, which from eternity is from the Father and the Son. The like expressions are applied to the Son, as proceeding from the Father. (John v. 30. and viii. 16. &c.) (Witham) --- If he shall teach all truth, and that for ever, (chap. xi; ver. 26.) how is it possible, that the Church can err, or hath erred in matters of faith, at any time, or in any point of doctrine? In this supposition, would not the Holy Ghost have forfeited his title of Spirit of Truth?" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001All things whatsoever the Father hath, are mine.\u0002 The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ's adding: \u0001therefore he\u0002 (the Holy Ghost) \u0001shall receive of mine,\u0002 we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A\u0002\u0001 little while, and now you shall not see me,\u0002 &c. Many expound these words in this manner: that after a little while, you shall not see me, because even to-morrow, I shall be taken from you by death: and again, \u0001after a little while, you shall see me,\u0002 because the third day I shall rise again, and converse with you, till my ascension. St. Augustine gives another interpretation, (tract. 101.) that by the first \u0001little while,\u0002 may be understood, the short time till Christ's ascension, and by the latter \u0001little while,\u0002 the short time that the apostles were to live in this world; after which they should \u0001see,\u0002 and enjoy Christ for ever in the kingdom of heaven. And this exposition seems to agree better with the following promise. (Witham) --- In a few hours, I shall be separated from you, to be delivered up to my enemies, and put to the cruel death of the cross; and after a short time, I shall rise again; then you shall see me in my new state of glory. St. Chrysostom, both Sts. Cyrils, Theophylactus, Euthymius, St. Augustine, and others, interpret this verse differently; thus: Not long hence, I shall be entirely separated from you; you shall not see me, because I shall go to the Father, by my ascension; but you shall see me again, after a short time, at my second coming, to judge the living and the dead. All the time, that shall pass between my ascension, and my second coming, is in the eyes of God only as a moment. For a thousand years in thy sight are but as yesterday, which is past and gone. (Psalm lxxxix. ver. 4.) And the apostle calls all time a moment, a time that soon passes. (1 Corinthians vii. and 2 Corinthians iv.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Your sorrow shall be turned into joy,\u0002 chiefly at the end of your mortal life; then you shall \u0001have a joy, never to be taken from you.\u0002 (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "The joy you will feel at my resurrection, shall ever be unalterable, and unremitting, because there I shall give you assurances and proofs of your future resurrection, and immortality. As you have been partakers in my labours, in my ignominies, and in my sorrows, so also shall you have a share in my glory, in my resurrection, and immortal bliss. Behold, these will rise to your ever unalterable and permanent joy. This is the opinion of St. Chrysostom, St. Cyril, Theophylactus, and others." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001In that day\u0002[4], or at that time, in that happy state, \u0001you shall not ask,\u0002 you shall not need to ask me any questions: nor even desire to have any happiness, but what you will enjoy. \u0001But now if you ask,\u0002 that is, petition for \u0001any thing of the Father in my name, he will give it you,\u0002 whatever graces or assistances you stand in need of: ask them in my name, as I am your chief Mediator, through whose merits all shall be granted you. This is the constant practice of the Church, to ask for all graces through our Lord Jesus Christ. (Witham) --- \u0001In my name.\u0002 In consequence of this promise, the Church concludeth all her prayers, even those that are addressed to the saints, \u0001Per Christum Dominum nostrum,\u0002 through Christ our Lord." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Hitherto you have not asked any thing in my name:\u0002 by the merits of me, your Mediator and Redeemer. They were not yet acquainted, says St. Cyril, with this manner of praying and petitioning, as they were afterwards. (Witham)" }, { "marker": "Ver. 26-27.", "first": 26, "last": 27, "text": "\u0001In that day ... I say not to you that I will ask the Father for you,\u0002 or shall need to ask \u0001the Father for you,\u0002 though I am your Redeemer, your chief Advocate and Mediator, by dying for all the world. --- \u0001For the Father himself loveth you, because you have loved me, and have believed that I came forth from God,\u0002 sent to be your Redeemer. --- \u0001I came forth from the Father,\u0002 both as begotten of him from all eternity; and I also came into the world, as sent from him to become man, to become the Redeemer of the world, both as God and man. Now \u0001I am going,\u0002 as man, \u0001to leave the world, and go to the Father,\u0002 with whom I am, and have always been, as God. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001In this we believe that thou camest forth from God;\u0002 that is, we are more confirmed than ever, that thou art the Messias, the true Son of God. Yet St. Chrysostom, St. Cyril, and St. Augustine, take notice, that their faith was but imperfect, till after Christ's resurrection, and the coming of the Holy Ghost; and therefore Christ answered them, (ver. 31. &c.) \u0001Now do you believe? the hour cometh, that you shall be dispersed,\u0002 &c. (Witham)" } ] }, { "chapter": 17, "slug": "id110.html", "header": "John xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Glorify thy Son,\u0002 by signs and miracles, lest dying so disgraceful a death, I seem to be no more than another man: \u0001that thy Son may glorify thee,\u0002 that my death may make thee praised and glorified. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Power over all flesh, that he may give life everlasting to all\u0002[1] \u0001whom thou hast given him.\u0002 He speaks of himself, as made man, and the Redeemer of mankind. If we ask, who are they, who in this sense are said \u0001to be given to Christ:\u0002 it is true, only the elect, or \u0001predestined,\u0002 are given by a special and uncommon mercy. In this sense St. Augustine, (tract. 111. p. 779.) \u0001They are not said to be given, to whom he shall not give life everlasting.\u0002 Yet not only the elect, but all believers, nay, all men whatsoever, may be said to be given to him, inasmuch as by his coming to redeem all, sufficient helps and means are offered to all men, whereby they may be saved: and inasmuch as Christ came, suffered, died, and offered up his death for all men. See 2 Corinthians v. 15. (Witham) --- \u0001Thou hast given him power over all flesh\u0002: by this our Saviour shewed, that his preaching was directed, not to the Jews only, but to every nation of the earth. Are then all saved? Christ has done sufficient for the salvation of all, and if they are not saved, it is the fault, not of him that speaketh, but of those that receive not his word. (St. Chrysostom, hom. lxxix. in Joan.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001This is life everlasting;\u0002 that is, the way to life everlasting, \u0001that they may know thee, the only true God, and Jesus Christ, whom thou hast sent\u0002[2]. The Arians, from these words, pretended that the Father only is the true God. St. Augustine and divers others answer, that the sense and construction is, \u0001that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God.\u0002 We may also expound them with St. Chrysostom and others, so that the Father is here called the only \u0001true God,\u0002 not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles. Let the Socinians take notice, that (1 John v. 20.) the Son of God, Jesus Christ, is expressly called \u0001the true God,\u0002 even with the Greek article, upon which they commonly lay so much stress. (Witham) --- \u0001Life everlasting.\u0002 Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity. For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge. (1 John xi.[ii.?])" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And now, glorify thou me, O Father, with thyself, with the glory which I had with thee, before the world was. Glorify me,\u0002 is the same as make me known to men; so that the sense may be, make men know, that I had the same glory \u0001with thee,\u0002 before \u0001the world was\u0002 created, and from all eternity. Others understand, that Christ as man, here prays that his eternal Father would make known to men, that glory, which it was decreed from eternity should be given him: that is, that all creatures should be made subject to him, even as he was man, and appointed to be judge of the living and the dead. See 1 Corinthians xv. 26; Ephesians i. 22. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To the men whom thou gavest me out of the world.\u0002 By whom we may understand his apostles and disciples. \u0001They were thine,\u0002 and also mine, as I am God. See ver. 10. --- \u0001And to me thou gavest them,\u0002 inasmuch as I am become man, their Saviour, their Redeemer, &c. (Witham) --- Had then the Father any thing which the Son had not? By no means. But Christ, as Son of God, had from eternity what he had not as Son of man; because he had not yet taken flesh of his virgin mother. All that he had as God, he attributes to his Father. (St. Augustine, tract. 106. in Joan.)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001Now they have known that all things which thou gavest me, are from thee.\u0002 That is, says St. Augustine,[3] they now know, and will know more perfectly hereafter, that I myself am from thee, or proceed from thee, and am sent by thee to redeem the world. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I pray for them, I pray not for the world.\u0002 That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (ver. 20.) Christ prays for all \u0001those, who should believe in him.\u0002 He also prayed (Luke xxiii. 34.) for all, even for those that crucified him, \u0001Father, forgive them, for they know not what they do.\u0002 (Witham) --- The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world. I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time. At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me. (Calmet) --- Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And all mine are thine, and thine are mine.\u0002 They must needs be \u0001equal,\u0002 says St. Augustine, to \u0001whom equally belong\u0002 all things, and all persons; on which words St. Chrysostom also says, (hom. lxxxi.) \u0001Do you see the equality?\u0002 (Witham) --- And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me, remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine. (St. Chrysostom, hom. lxxx. in Joan.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And now I am no more in the world:\u0002 that is, I am now leaving the world, as to a corporeal and visible presence: yet St. Augustine takes notice, that Christ saith afterwards, (ver. 13.) \u0001these things I speak in the world:\u0002 therefore he was still for some short time in the world. And as to his true invisible presence with his Church, he gave us this promise, (Matthew xxviii. 20.) \u0001Behold I am with you all days, even to the end of the world. --- Keep them in thy name, whom thou hast given me.\u0002[4] Christ, as man, says St. Augustine, asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world. --- \u0001That they may be one, as we also are.\u0002 These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection. See St. Chrysostom, St. Cyril, and St. Augustine on these words. (Witham) --- Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001While I was with them, I kept them in thy name.\u0002[5] He still speaks, says St. Chrysostom, as man, and after \u0001a human manner,\u0002 by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them. --- \u0001And none of them hath perished, except the son of perdition,\u0002 the wretched Judas, whose fall was foretold in the Scriptures. (Psalm cviii.) He hath perished, that is, now is about being lost, by his own fault, says St. Chrysostom on this place. And St. Augustine on Psalm cxxxviii. \u0001How did the devil enter into the heart of Judas? he could not have entered, had not he given him place.\u0002 (Witham) --- \u0001That the Scripture may be fulfilled:\u0002 this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them. Who will doubt, says St. Augustine, (lib. de Unit. Eccl. chap. ix.) but that Judas might, if he pleased, have abstained from betraying Christ. But God foretold it, because he foresaw clearly the future perversity of his disposition. (Calmet) --- See above, (xiii. 18.) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor's crime had been predicted." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "He tells his Father the reason why the world hated them, because they were not of the world. By generation, indeed, they were of the world; but by regeneration, they were not of the world. Thus they became like to himself, being born again of that Holy Spirit, by whose all powerful operation, he took upon himself the form of a servant. But although they were not of the world, still was it necessary that they should remain in the world; therefore he continues, I ask not that thou wouldst take them out of the world. (St. Augustine, tract. 107. in Joan.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001As thou hast sent me into the world, I also have sent them into the world.\u0002 He speaks of that mission, which agreed with him, as man, and become man for the salvation of mankind, to which also the apostles, and their successors were to co-operate, as the ministers and instruments of Christ, by virtue of their mission from him. (Witham) --- For the same intent as Christ himself was sent, were the apostles sent also: whence St. Paul says, God was in Christ reconciling the world to himself, and he has placed in us the word of reconciliation. (2 Corinthians v. 19.) (Glossarium.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And for them do I sanctify myself\u0002[6]. St. Augustine expounds it, I sanctify them, who are my members, in myself. The interpretation of St. Chrysostom and St. Cyril, seems preferable, that to \u0001sanctify\u0002 in the style of Scriptures, is oftentimes the same as to offer up a sacrifice: so the sense here is, I sacrifice, and offer up myself on the cross for them and all mankind. (Witham) --- By this Christ shews, that he sanctified the apostles, by sanctifying himself; because they are the members of his body. (St. Augustine, tract. 107. in Joan.) --- Or, according to St. Chrysostom, I offer myself up to be the victim in their behalf. For victims, and whatever is dedicated to God, are called holy. He, their head, was offered up, and they also are immolated, according to that of the apostle, Romans xii. Exhibit your members a living sacrifice, holy, &c. (St. Chrysostom, hom. lxxxi. in Joan.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "After having prayed for his apostles in particular, he now begins to pray for all that would afterwards, by their preaching, believe in his name; (St. Augustine, tract. 109. in Joan.) and by this he likewise comforts his disciples, shewing them, that they would prove the instruments of the salvation of others. (St. Chrysostom, hom. 80. in Joan.) --- This divine prayer of Jesus Christ is a great comfort to all Christians; it is introduced in the holy Canon of the Mass, before the consecration, as here it was made just before his visible sacrifice on the cross. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Christ does pray that his disciples may be one, as he and his heavenly Father are one; not that the unity may resemble the unity of persons in the divinity, by a perfect and exact likeness; but only as far as it is possible for men to imitate the perfections of God, as when he says, \"Be ye merciful as your heavenly Father is merciful.\" (St. Chrysostom, hom. lxxxi. in Joan.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The glory which thou gavest me, I have given to them.\u0002 St. Chrysostom expounds this of the power of working miracles: St. Augustine rather understands the glory of heaven, which he had given, prepared, and designed to give them in heaven. This seems to be the sense by the 24th verse, where he says, \u0001Father, I will that where I am, they also whom thou hast given me, may be with me.\u0002 (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "I will make thy name known to them, by giving them, by means of the Holy Ghost, a perfect knowledge. For if they know Thee, they will likewise know that I am not different from Thee, but thy own well begotten Son. (St. Chrysostom, hom. lxxxi. in Joan.)" } ] }, { "chapter": 18, "slug": "id111.html", "header": "John xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Over the\u0002 torrent, or \u0001brook Cedron,\u0002[1] which ran betwixt Jerusalem and Mount Olivet, in the valley of Cedron, or of Hennom, or of Josaphat, not of Cedars, as in many Greek copies. See the history of Christ's Passion. (Matthew xxvi. and xxvii.) (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Jesus here asks them, whom they were seeking, not as if he were ignorant of their errand, but to shew them, that of their own power they could do nothing, because, though he, whom they sought, was present, and stood before them, yet, they did not know him. (Theophylactus) --- The darkness of the night could not have been the reason why they did not see him, because, as the evangelist observes, they had lanterns and torches with them, and if they could not see him, at least they might have known him by his voice; for how could Judas, their leader, who was one of his own apostles, be unable to know him by his voice. (St. Chrysostom)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Jesus again shews the Jews his power, and works another miracle before them, to give them another opportunity of being converted; but they would not: they still persevere in their hardness of heart; he therefore now delivers himself up to them, as now they can have no excuse for their incredulity. (St. Chrysostom)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Some are of opinion that Annas and Caiphas both dwelt in the same house. (Bible de Vence)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Peter followed Jesus, but at a distance, for he was afraid. And so did another disciple. St. Jerome, and St. Chrysostom, and after him, Theophylactus, with some others, believe that this other disciple was St. John himself. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "St. John gives here Peter's first denial, which is reunited to the other two by all the preceding evangelists. This is one of the circumstances, which the others may have neglected, to unite three similar facts, and relating to the same object. (Bible de Vence) --- St. Peter, the prince and head of the Church, was permitted to fall, to teach him to treat with more mildness and condescension those, whom he would afterwards have to raise out of the same miserable state of sin. One weak and frail man is placed over another, that seeing him unhappily fallen, he may give him his kind and helping hand, to free him from that unhappy state, in which he knows himself to have been. (St. Chrysostom) --- Of all which our divine Saviour suffered in the court of Caiphas, nothing so much affected him as the dangerous fall of Peter, the chief of all his apostles, who had received the most signal favours from him. He had boasted that very night, that although all the rest of the disciples should abandon their master, he would never forsake him. Yet, see the weakness and inconstancy of human nature; at the voice of a poor maid, he forthwith denies his master; repeats his denial a second, and a third time, and even swears with an imprecation, that he never knew the man. O what is man, when he confides too much in himself! Let us look to ourselves, and see, that we never fall into the same unfortunate state. But if we have the misfortune to imitate this apostle in his fall, let us likewise imitate him in his speedy repentance: for immediately after his fall, going out, he wept bitterly; a practice which, it is said, he ever after retained, as often as he heard the cock crow. (Butler's Lives of the Saints)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Why askest thou me?\u0002 Caiphas, in quality of judge, was to examine the crimes laid to the charge of the accused, by the testimony of the witnesses. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Annas sent him bound to Caiphas.\u0002 Christ was but a little while there: for both the box on the ear, given to our Saviour, and St. Peter's denial, were at the house of Caiphas: so that St. John does not here observe the order of time. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001That they might eat the Pasch.\u0002 They, who by the Pasch will always understand the paschal-lamb, look upon it certain from these words, that the Scribes and Pharisees at least, had deferred eating the paschal-lamb, till Friday the 15th day, in the evening: but there are passages in the Scripture, which shew, that the word \u0001Pasch,\u0002 or Phase, comprehended not only the paschal sacrifice of the lamb, but also the sacrifices, that were to be eaten with unleavened bread, during the seven days of the paschal solemnity, as Deuteronomy xvi. 2. \u0001thou shalt offer up the Phase,\u0002 or Pasch, \u0001to the Lord, of sheep and oxen.\u0002 And 1 Paralipomenon xxxv. 8. \u0001They gave to the priests to make the Phase,\u0002 or Pasch,\u0001 in altogether two thousand six hundred small cattle, and three hundred oxen.\u0002 The oxen, therefore, were also given, to make up the Pasch, and were comprehended by the word Pasch, or Phase. It might, therefore, be these paschal sacrifices, and not the paschal-lamb, which the priests designed to partake of, and therefore would not enter into the palace of Pilate. See Tillemont against Lamy, on the 2nd passage out of St. John, tom. ii. p. 696. See also the Lexicon of Mr. Heure on the word Pâque. (Witham)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "It pleased God, that Christ, who was to die both for the Jews and the Gentiles, should be betrayed by the one, and put to death by the other. (Bristow)" } ] }, { "chapter": 19, "slug": "id112.html", "header": "John xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Pilate's motive, for ordering our Saviour to be scourged, was no other than this; that the Jews might be satisfied with these his numerous sufferings, and might no longer seek his death. For the same reason, likewise, he permitted his soldiers to inflict those unheard of cruelties, related in the sequel. (St. Augustine, tract. 110. in Joan.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Unless it were given,\u0002 or permitted \u0001thee from above. Therefore, he that delivered me to thee, hath the greater sin.\u0002 Some expound this of Judas; others, rather of the high priest Caiphas, with the Jewish council: for they could not be ignorant that Jesus was their Messias, having seen the miracles Jesus did, and knowing the predictions of the prophets. (Witham) --- Lest any should think, from what our Saviour had said, that Pilate was not in fault, in this place, he here adds, that he that had delivered him up, had the greater sin: God, indeed, had permitted it; but still these instruments of his death were not without fault. (St. Chrysostom, hom. lxxxiii. in Joan.) --- Christ had been delivered into the power of Pilate through envy, and Pilate was about to exercise that power through fear. But though this last motive of fear can never justify any one, who condemns the innocent, yet still it is much more pardonable than the motive of envy, which was the incentive of the Jewish multitude. (St. Augustine, tract. 116. in Joan.) --- Judas delivered Jesus into the hands of the priests, but both the priests and the people delivered him up to Pontius Pilate." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The Parasceve of the Pasch;\u0002 that is, the day before the paschal sabbath. The eve of every sabbath was called the Parasceve, or day of preparation. But this was the eve of a high sabbath, viz. that which fell in the paschal week. (Challoner) --- It was about the sixth hour when they crucified him. St. Mark, in his gospel, says, it was at the third hour that Jesus was crucified. These two evangelists are easily reconciled, if we consider that according to the custom of the Jews, all that took place between the third hour and the sixth hour of their day, was said to have happened in the third hour: their days being divided into four parts of three hours each, in the same manner as the nights were into four watches, of three hours each. St. Mark, therefore, might say very well, that the crucifixion of our Saviour took place in the third hour: though it might have been towards the conclusion of this general division of the day: whilst St. John, with a reason equally as good, says that it happened about the sixth hour. (John Nicolaus, in his marginal notes on St. Thomas Aquinas' Aurea Catena.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "St. John makes no mention of what took place on the way to Calvary, when Jesus, being worn out by fatigue, could not proceed any farther, and they were obliged to relieve him of his burden, and to give it to a man, named Simon, of Cyrene, to carry for him, as is related in St. Matthew xxvii. 32. and St. Mark xv. 21. (Calmet) --- For the honour paid in the early ages to the holy cross see St. Cyril, lib. vi. cont. Julian.; St. Jerome, ep. xvii.; St. Paulin. ep. xi." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "He is the king, not of the Jews only, but of the Gentiles also. But it is not without reason, that he is called king of the Jews. For they were the true olive (Romans xi.); and we, the wild olive, have been ingrafted, and made partakers of the virtue of the true olive. Christ, therefore, is the king of the Jews, circumcised, not in the flesh, but in the heart, not according to the letter, but the spirit. (St. Augustine, tract. 118. in Joan.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "As there were probably many Gentiles at Jerusalem at this time, on account of the festival day, this inscription was written in three different languages, that all might be able to read it. (St. Chrysostom, hom. lxxxiv. in Joan.) --- It was written in Hebrew, on account of the Jews, who glorified in the law of God; in Greek, on account of the wise men of all nations; and in Latin, because of the Romans, who at that time commanded almost every nation of the earth. (St. Augustine, tract. 118. in Joan.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001They made four parts.\u0002 Christ's upper garment had seams, which the four executioners could easily divide; but his under garment, or vest, was \u0001without seam,\u0002 so that being cut, it would have been of no use. (Witham) --- This coat without seam is a figure of the unity of the Church. (St. Cyprian, de unit. Eccles.) --- The Rev. Fred. Nolan, of Woodford, in Essex, in his late work, entitled, \u0001Objections of a Churchman to uniting with the Bible Society,\u0002 after quoting 2 Peter iii. 15, 16, says: \"That the Bible may, therefore, prove the remote, but innocent cause of harm, is not, I apprehend, to be disputed, if we are to admit of its own authority:\" p. 23, and again, p. 24, \"that the present mode of circulating the Scriptures must prove a most effectual specific for multiplying sects and schisms; and consequently, for increasing, to an infinite degree, the greatest evil, under which Christianity has suffered, from the time of its promulgation, down to the memorable epoch of this happy invention, for the establishment of Christian \u0001faith,\u0002 and the extension of Christian \u0001unanimity.\"\u0002 P. 62., in the same work, \"That the Bible is the foundation of our religion, is new doctrine, unless in the divinity of the conventicle. We are built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. (Ephesians ii. 20.) On this foundation others still build, who are labourers together with God; (1 Corinthians xi. 9. 10.) of which divine co-operation the successors of the apostles have an express promise, to the end of the world. (Matthew xxviii. 20.) And by persons thus authorized (John xx. 21.) apostolical tradition has been delivered down to the present day, p. 63. The \u0001one body,\u0002 of which our Lord was resolved his Church should consist, was to have \u0001one faith,\u0002 (Ephesians iv. 4, 5.) it was to contain \u0001no schism,\u0002 (1 Corinthians xii. 25.) but the present confederacy is formed on the principle of combining every sect and party, and this, while we have received an express prohibition against associating with those, who reject apostolical traditions, committed to the Church.\" (2 Thessalonians iii. 6. 14.) In a foot-note on the above, the learned divine very appositely cites St. Ignatius, in which quotation we find these emphatic words: \u0001Me planasthe adelphoi mou, ei tis schizonti akolouthei, Basileian theou ou Kleronomei.\u0002 Be not deceived, my brethren, not only acknowledged schismatics, but whoever shall join with a schismatic, shall not inherit the kingdom of God. The same apostolic Father, in another part, adds: he who corrupts the faith of God, for which Christ suffered, shall go into unquenchable fire: \u0001eis to pur to asbeston choresei.\u0002 St. Alexander, in the fourth century, says of the Arians: that seamless garment, which the murderers of Jesus Christ would not divide, these men have dared to rip asunder. \u0001Tou arrekton chitona schisai eiolmesan.\u0002\u0001\u0002" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001There stood by the cross....his mother.\u0002 And so near to him, that from the cross he both spoke to her, and also to St. John. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Though there were other holy women standing by the cross, he takes notice of none but his mother, teaching us, by this, what we owe to our parents. For although it is our duty to disown them, when they place obstacles in our way to salvation; yet when they do not thus impede us, we owe every thing to them, and must prefer them to all. (S. Chrysostom, hom. lxxxiv. in Joan.) --- We learn also here, what should be our respect and confidence in this Virgin Mother, so highly honoured by her divine Son." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001The disciple took her to his own\u0002[1] home, or into his own are, not for his mother, by the Greek expression. See St. Chrysostom and St. Augustine. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Because it was the Parasceve.\u0002 It is also called, (ver. 14.) \u0001the day of preparation of the Pasch.\u0002 Literally, \u0001the Parasceve of the Pasch.\u0002 And (ver. 31.) \u0001the Jews, because it was the preparation, that the bodies might not remain on the cross on the sabbath, for that was a great sabbath day,\u0002 &c. Some pretend, by these expressions, to prove that Friday, the year Christ suffered, was not the first and great day of the \u0001feast of Azyms,\u0002 but only the day of preparation, and that on Friday night the Jews eat the paschal lamb, and not the night before, or Thursday night, as Christ had done with his disciples. But according to the common exposition, Friday is here called \u0001the day of preparation,\u0002 for the great and solemn sabbath, which happened in the paschal week. See Tillemont on the 5th passage out of John, p. 698, section 11. and 12. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001There came out blood and water,\u0002 which naturally could not come from a dead body. (Witham) --- Hence it is, that the sacred mysteries flow; as often, therefore, as thou approachest the awful cup, approach it as if thou wert going to drink from thy Saviour's sacred side. (St. Chrysostom, hom. lxxxiv. in Joan.) --- The holy Fathers say, that the spouse [i.e. the Church] of Jesus Christ was here taken out of his side, whilst sleeping on the cross, as Eve was from Adam's side, when he was cast asleep in Paradise." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001You shall not break a bone of him.\u0002 This, which was literally spoken of the paschal lamb, (Exodus xii. 46.) the evangelist applies to Christ, of whom the lamb was a figure. (Witham) --- This had been said of the paschal lamb, which was a figure of Jesus Christ. (Exodus xii. 46. and Numbers ix. 12.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "This text is from Zacharias xii. 10. and seems to refer most literally to Jesus Christ." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001About a hundred pound.\u0002 This seems a great quantity. It may be, they did not use it all. And besides, it was the custom of the Jews, at their great burials, to cover the body with spices and perfumes. (Witham)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "This is added, lest it should be said, that it was not Christ, but some other, that rose from the dead; or at least, that he rose by the virtue of some other person reposing there. (Calmet)." } ] }, { "chapter": 20, "slug": "id113.html", "header": "John xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. St. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. (Calmet) --- This was on the first day of the week, the morrow of the sabbath. (Bible de Vence) --- Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. (St. Chrysostom, hom. lxxxiv. in Joan.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He saw the linen cloths lying.\u0002 St. Chrysostom takes notice, that Christ's body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He saw and believed.\u0002 He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. (St. Augustine, tract. 120. in Joan.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "It may be asked, why Magdalene, after putting the question to the angels, turns round, without waiting for the answer. No doubt, as soon as she had spoken, the heavenly messengers perceived their Lord behind Mary, and by their looks and actions, gave her to understand that they beheld their Lord. This caused her immediately to look behind her. (St. Chrysostom, hom. lxxxv. in Joan.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001If thou hast taken him away.\u0002 Thinking him, as the evangelist remarks, to be the gardener, how comes it, that without saying whom she sought, she asks if he had taken him away? Because such was the ardour of her love, that she could not imagine any one could think of any other but him, of whom her own mind was so full. (St. Gregory, hom. xxv. in Evan.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jesus saith to her, Mary.\u0002 Magdalene, now in grief and tears, knew not Jesus, till he called upon her by her name, and with his usual voice: then with joy, she cried out, \u0001Rabboni, Master.\u0002 And Jesus saith to her, \u0001touch me not, \u0002&c. The meaning of which words seems to be: I am not yet leaving thee, nor \u0001ascending\u0002 to the Father, so that thou mayest have time enough to embrace my feet afterwards; now \u0001go to my disciples,\u0002 &c. (Witham) --- Magdalene, having inquired where he had placed him, appears to have turned towards the angels, to inquire the cause of the awe and reverence she had observed in them. Upon this, Jesus calls upon her by name, and she, turning again towards him, discovers him by his voice. (St. Chrysostom, hom. lxxxv. in Joan.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "I will not leave you again; be not in a hurry to touch me; you shall all have this pleasure. I will remain with you some time, before my ascension. Announce my resurrection to my apostles. You shall see me again. This is the interpretation most modern commentators put upon this place. Others suppose, that Magdalene imagined he was risen from the dead to live with men as before, like Lazarus. He addresses these words to her to disabuse her of this notion. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And the doors were\u0002[1]\u0001 shut,\u0002 or \u0001being shut;\u0002 and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection. Maldonatus takes notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power. (Witham) --- The same power which could bring Christ's whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension. (Challoner) --- Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth. We do not still join with the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is. This is contrary to faith. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001As the Father hath sent me.\u0002 The word \u0001mission,\u0002 when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man. The mission which Christ here gives his apostles, is like this latter mission, with this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions. See St. Augustine, lib. iv. de Trin. chap. xix. xx. tom. 4. p. 829. and seq. (Witham) --- Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power. Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same. St. Cyprian, in the 3rd century, ep. lxxiii. says: \"for the Lord, in the first place, gave to St. Peter, on whom he built his Church, super quem ædificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven. And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, &c. whose sins you shall forgive,\" &c. Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone? Because he was the mouth, and chief of the apostles. (St. Chrysostom, de Sacerd. lib. ii. chap. 1.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Receive ye the Holy Ghost.\u0002 It was said, (John vii. 39.) \u0001that the Spirit was not yet given, because Jesus was not glorified.\u0002 The sense must needs be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ's ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time. Now at this present, he gave them the power of forgiving sins. (Witham) --- Some say, that our Saviour did not then confer the Holy Ghost on his disciples, but only prepared them for the receiving of the Holy Ghost. But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins. (St. Chrysostom, hom. lxxxv. in Joan.) --- St. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, \"How then, or why, did Christ impart to his disciples a power, which belongs to the divinity alone? It seemed good to him, that they, who had within themselves his divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men.\" (In Joan. lib. xii. chap. 1.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Whose sins you shall forgive,\u0002[2] &c. These words clearly express the power of forgiving sins, which, as God, he gave to his apostles, and to their successors, bishops and priests, to forgive sins in his name, as his ministers, and instruments, even though they are sinners themselves. For in this, they act not by their own power, nor in their own name, but in the name of God, who as the principal cause, always remitteth sins. This is generally allowed to be done by God's ministers in the sacrament of baptism, as to the remission of original sin; and the Catholic Church has always held the same of God's ministers, in the sacrament of penance. (See the Protestant Common Prayer Book, in the Visitation of the Sick.) --- \u0001Whose sins you shall retain, they are retained:\u0002 by which we see, that to priests is given a power to be exercised, not only by \u0001forgiving,\u0002 but also by \u0001retaining;\u0002 not only by \u0001absolving\u0002 and \u0001loosing,\u0002 but also by \u0001binding,\u0002 by \u0001refusing,\u0002 or \u0001deferring\u0002 absolution, according to the dispositions that are found in sinners, when they accuse themselves of their sins. From hence must needs follow an obligation on the sinner's part, to declare, and confess their sins in particular, to the ministers of God, who are appointed the spiritual judges, and physicians of their souls. A judge must know the cause, and a physician the distemper: the one to pronounce a just sentence, the other to prescribe suitable remedies. (Witham) --- See here the commission, stamped by the broad seal of heaven, by virtue of which, the pastors of Christ's Church absolve repenting sinners upon their confession. (Challoner)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thomas ... was not with them.\u0002 Yet no doubt the like power of forgiving sins was given to him, either at this time or afterwards. See St. Cyril. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001I will not believe.\u0002 St. Cyril thinks, that the grief and trouble St. Thomas was under, might partly excuse his want of belief: however, we may take notice with St. Gregory, the his backwardness in believing, was permitted for the good of Christians in general, that thereby they might be more convinced of Christ's resurrection. (Witham) --- The doubts of St. Thomas are of greater advantage to the strengthening of our faith, than the ready belief of the rest of the apostles. For when he proceeded to touch, to assure his faith, our minds, laying aside every, even the least doubt, are firmly established in faith. (St. Gregory the Great)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Put in thy finger hither.\u0002 Christ, to shew he knew all things, made use of the very same words in which St. Thomas had expressed his incredulous dispositions. Our blessed Redeemer would have the mark of the spear, and the prints of the nails to remain in his glorified body, to convince them it was the same body: and that they might be for ever marks of his victory and triumph over sin and the devil. The evangelist does not say, that St. Thomas went and touched Christ's body, though it is very probable he did as he was ordered. But how could a body that entered in, when the doors were shut, be \u0001felt,\u0002 or be \u0001palpable?\u0002 St. Chrysostom[2] answers, that Christ at that time permitted his body to be palpable, and to resist another body, to induce St. Thomas to believe the resurrection; and that when he pleased, his body could not be felt. In like manner, his body was either visible or invisible, as he had a will it should be. In fine, he could eat in their sight, though he stood not in need of any nourishment. See St. Augustine." } ] }, { "chapter": 21, "slug": "id114.html", "header": "John xxi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "How comes it that Peter, after his conversion, should return to his fishing, when Jesus Christ had said, that he that sets his hand to the plough, and looks back, is not worthy of the kingdom of heaven? The employments they applied to before their conversion, without being guilty of sin, these they might, without fault, exercise, after their conversion: therefore Peter returned to his fishing; but St. Matthew never returned to his custom-house, because when once converted, we never can be allowed to give ourselves to these employments, which of themselves lead to sin. And there are many pursuits which can scarcely, or not at all, be followed without sin. (St. Gregory, hom. xxiv. in Evan.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Have you any meat?\u0002[1] Have you any thing to eat? This is what is literally signified, both in the Latin and in the Greek text. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001It is the Lord.\u0002 St. Chrysostom says, we may here see the different characters of the two apostles, Peter and John; the former is more ardent, the latter more sublime; the first more vehement, the last more penetrating; for these reasons, John was the first to know Christ, Peter the first to hasten to him. (Hom. lxxxvi.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The evangelist praises Peter, and excuses the other apostles: all come to Christ; the former leaving his boat, his companions, his nets and prey, arrives more expeditiously; the latter with the impediments of the boat and nets, &c. &c. arrive also, but not so readily; a just figure this of religious, who leave all to go directly to God, and of those who remain in the world, and have to navigate a treacherous element with imminent danger of shipwreck. (Maldonatus) --- The poet Sedulius writes thus on the nets:" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hot coals lying, and a fish laid thereon, and bread.\u0002 The fish caught in the net were not yet drawn to land. These things, then, were created out of nothing, or miraculously transported thither, by the divine power. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Simon Peter went up, and drew the net to land, full of great fishes, one hundred and fifty-three;\u0002 a figure of the great number to be converted by the labours of the apostles. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And none of them who were at meat, durst ask him, who art thou? knowing that it was the Lord.\u0002 It is likely he appeared to them with a countenance different, and brighter than before his death; yet they were presently so convinced it was Jesus, that they were ashamed to ask or doubt of it. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This is now the third time that Jesus was manifested to his disciples.\u0002 He had appeared to them more than thrice, even the very day of his resurrection. (Matthew xxviii. 16.) Here it is called the third time either because it was the third different day; or because it was the third time that he had then appeared to a considerable number together. After this, he appeared to them frequently, and conversed with them for forty days, till his ascension. See Acts i. 3. and 1 Corinthians xv. 5. (Witham) --- This must be understood of the third day, or of the third time, that our Saviour appeared to his apostles assembled: the first day, being the day of his resurrection; the second, eight days after, when St. Thomas saw, and believed; and on this day of their fishing. (St. Augustine, tract. 122. in Joan.) --- The evangelists relate ten different manifestations of our Saviour, after his resurrection. First, he was seen by the women at the sepulchre; 2ndly, he was again seen by the same holy women, returning from the sepulchre; 3rdly, by St. Peter; 4thly, by the two going to Emmaus; 5thly, by many at Jerusalem, when Thomas was not with them; 6thly, at the time when St. Thomas saw him; 7thly, at the sea of Tiberias; 8thly, by the eleven, on a mountain of Galilee, according to St. Matthew; 9thly, according to St. Mark, by the disciples, at their refreshment, because he was going to sup with them no more; and 10thly, on the day of his ascension, raised from the earth into heaven. (St. Augustine, de Concord. Ev. lib. iii. chap. 25.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Simon, son of John, lovest thou me more than these?\u0002 That is, more than any one of these love me. Christ puts this question thrice to St. Peter, that this triple protestation of love, says St. Augustine, might correspond to his triple denial. St. Peter did not answer that he loved him more than the rest did, which he could not know, but modestly said: \u0001yea, Lord, thou knowest I love thee:\u0002 and the third time, \u0001thou knowest all things,\u0002 and the hearts of all men, \u0001thou knowest\u0002 how much \u0001I love thee.\u0002 At each protestation, Jesus answered, \u0001feed my lambs;\u0002 and the third time, \u0001feed my sheep.\u0002 To feed, in the style of the Scriptures, is to guide, rule, and govern. St. Ambrose and some others take notice, as if by the \u0001lambs,\u0002 might be understood the people, and by the \u0001sheep,\u0002 those placed over them, as bishops, priests, &c. but others make no such difference in this place, betwixt \u0001lambs\u0002 and \u0001sheep,\u0002 only as comprehending all the members of Christ's Church, of what condition soever, even the rest of the apostles. For here it was that Christ gave to St. Peter that power which he had promised him, (Matthew xvi. 18.) that is, He now made St. Peter head[2] of his whole Church, as he had insinuated at the first meeting, when St. Andrew brought him to our Saviour, when he changed his name from Simon to Peter: again, when he chose him, and made him the first of his twelve apostles; but particularly, when he said, \u0001thou art Peter,\u0002 (a rock) \u0001and upon this rock will I build my Church,\u0002 &c. Upon this account the Catholic Church, from the very first ages, hath always reverenced, and acknowledged the supreme power of the successors of St. Peter, in spirituals, over all Christian Churches. This appears also by the writings of Tertullian, of St. Irenæus, of St. Cyprian, of the greatest doctors and bishops, both of the west and east, of St. Jerome, St. Augustine, of St. Chrysostom, in several places, of the first general Councils, particularly of the great Council of Chalcedon, &c. (Witham) --- \u0001Simon\u0002 (son) \u0001of John.\u0002 The father's name is here added, to discriminate him from Simon Thaddeus, that every one might know that the chief care of the universal Church was not given to any other apostle but Peter. This Simon of John is the same as Simon Bar-jona. See Matthew xvi. 17. (Menochius) --- St. Peter had three times renounced his master; and Jesus, to give him an opportunity of repairing his fault by a triple confession, three several times demanded of him, if he loved him more than these? That, as St. Augustine remarks, he who had thrice denied through \u0001fear\u0002 might thrice confess through \u0001love.\u0002 (Calmet)" }, { "marker": "Ver. 16-17.", "first": 16, "last": 17, "text": "The lambs and the sheep of our Saviour here mean the faithful, who compose his Church, without any distinction of Jew or Gentile. St. Peter, by these words, is appointed to take charge of the whole flock, as being the chief and prince of the apostles. He is, in some manner, the pastor, not of the sheep only, but of the pastors themselves. They have each their own flock to look after; but to him is committed the care of all; he alone is the pastor of all. (Calmet) --- \u0001Feed my sheep.\u0002 Our Lord had promised the spiritual supremacy to St. Peter; (St. Matthew xvi. 19.) and here he fulfils that promise, by charging him with the superintendency of all his sheep, without exception; and consequently of his whole flock, that is, of his whole Church. (Challoner)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thou shalt stretch forth thy hands ... signifying by what death he should glorify God;\u0002 that is, that a cross should be the instrument of his death and martyrdom. --- \u0001Whither thou wouldst not:\u0002 which is no more than to say, that a violent death is against the natural inclination of any man, even though he be ever so willing, and disposed to undergo it. (Witham) --- By this is meant the martyrdom of St. Peter, which took place thirty-four years after this. He was first cast into prison, and then led out to punishment as Christ had foretold him. He stretched out his arms to be chained, and again he stretched them out, when he was crucified; for he died on the cross, as the ancients assure us. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lord, what shall this man do?\u0002 St. Chrysostom thinks, it was the love and friendship, that St. Peter had for St. John, that moved him to ask this question. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Jesus saith: so I will have him remain,\u0002[3] &c. That is, in case I will have him remain; or, as it is in the Greek, \u0001if I will have him remain, what is\u0002 that to thee? It is thy duty, and thy concern, to follow me. (Witham) --- When Christ told St. Peter to follow him, he meant, that he should go like himself to the death of the cross; but when he says of St. John, So I will have him to remain till I come, he insinuates that his beloved disciple should not undergo a violent death; but remain in the world, till he should visit him by death, and conduct him to glory. It may likewise be understood of the Revelations, in which our Saviour manifested himself in his glory to this his beloved disciple. [Apocalypse i. 13.] In the Greek, it is, \u0001if I will have him to remain;\u0002 and this is the true reading, according to Estius, and Jansenius, bishop of Ghent, authorized by many Latin copies. Others refer these words of Christ to his coming to destroy Jerusalem: an epoch which St. John survived." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001This saying, therefore:\u0002[4] that is, a report went about among the disciples, the John was \u0001not to die.\u0002 But St. John himself, as St. Augustine and St. Chrysostom observe, took care to tell us, that Christ said not so. Nor do we find any sufficient grounds to think that St. John is not dead. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001This is that disciple,\u0002 &c. Some conjecture, that these words were added by the Church of Ephesus. But the ancient Fathers, St. Chrysostom, St. Cyril, St. Augustine, expound them as they do the rest, without any such remark. Nor is it unusual for a person to write in this manner of himself, as of a third person. It is what St. John hath done of himself, chap. xix. ver. 35. (Witham) --- Some conjecture, that these words were added by the Church of Ephesus, to point out St. John to be the real author of this history, and to record their own assent to this his testimony. But the ancient Fathers give no such comment. Nor is it unusual for a person to write of himself, as of a third person. It is what St. John hath done before." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The world\u0002[5] \u0001itself, I think,\u0002 &c. It is an hyperbolical way of speaking, says St. Cyril, common enough, even in the holy Scriptures; and only signifies, that a very great number of things, which Christ did and said, have not been recorded. (Witham) --- This is a figure of speech, called hyperbole, and only means, that it would require many, many books, to contain all the various actions and sayings of our divine Lord." } ] } ] }, "job": { "book": "job", "intro": [ { "text": "THE BOOK OF JOB.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner)" }, { "text": "The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their very words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock)" }, { "text": "The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably lived during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet)" }, { "text": "Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock)" }, { "text": "This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were \u0001right,\u0002 chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant)" }, { "text": "However, as they asserted what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus)" }, { "text": "Job refutes them by sound logic. (St. Jerome)" }, { "text": "We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel)" }, { "text": "It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington)" }, { "text": "The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen)" }, { "text": "St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock)" }, { "text": "Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock)" }, { "text": "Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)" } ], "intro_slug": "id1051.html", "chapters": [ { "chapter": 1, "slug": "id1052.html", "header": "Job i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hus.\u0002 The land of Hus was a part of Edom; as appears from Lamentations iv. 21. --- \u0001Simple.\u0002 That is, innocent, sincere, and without guile, (Challoner) in opposition to hypocrites and double dealers. (Calmet) --- Hebrew \u0001Tam,\u0002 \"perfect.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sheep.\u0002 Hebrew including \"goats,\" which are equally valuable in that country for milk. --- \u0001Camels.\u0002 These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. --- \u0001East,\u0002 in the desert Arabia. Septuagint add at the end of the book, that Job was king; and he seems to have been independent, (Calmet) and to have had other kings who acknowledged his authority. (Pineda) (Chap. xxix. 7., &c.) --- Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba, Genesis xxxvi. 32. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His day\u0002 of the week in succession; (Pineda) or each on his birthday, (Genesis xl. 20., and Matthew xiv. 6.; Grotius) or once a month, &c. The daughters of Job were probably unmarried." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Blessed.\u0002 For greater horror of the very thought of blasphemy, the Scripture both here and [in] ver. 11, and in the following chapter (ver. 5., and 9.) uses the word \u0001bless,\u0002 to signify its contrary. (Challoner) (3 Kings xxi. 10.) --- Thus the Greeks styled the furies \u0001Eumenides,\u0002 \"the kind,\" out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (Calmet) in the midst of feasts, where the neglect of saying grace is also too common. (Haydock) --- Septuagint, \"they have thought evil against God.\" Every kind of offence may be included, to which feasting leads. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The sons of God.\u0002 The angels, (Challoner) as the Septuagint express it. (Calmet) --- \u0001Satan also,\u0002 &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. (Challoner) --- A similar prosopopeia occurs, 3 Kings xxii. 19., and Zacharias i. 10. (Calmet) --- Devils appear not in God's sight, but sometimes in presence of angels, who represent God. (St. Athanasius, q. 8. ad Antioc, (Worthington) or some ancient author.) --- The good angels can make known their orders to them, Zacharias iii. 1., and Jude 9. Both good and bad spirits may be considered as the ministers of God. (Calmet) --- They appear in judgment; though the latter could not see the Lord." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In vain,\u0002 without recompense. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Face,\u0002 like a hypocrite, (Sanctius) or rather curse thee openly, ver. 5. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hand.\u0002 God permits evils. (Worthington) --- The devil can do nothing without leave. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sabeans,\u0002 descended from Abraham, in the desert (Calmet) or happy Arabia. These nations lived on plunder. (Pliny, [Natural History?] vi. 28.) (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Heaven,\u0002 or the air, where the devils exercise a power, Ephesians ii. 2." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Chaldeans.\u0002 Some copies of the Septuagint read \"horsemen.\" These nations inhabited the other side of the Euphrates, but made frequent incursions to plunder their neighbours. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Head.\u0002 Hebrew, torn his hair, and rolled in the dust. (Bochart) (Isaias xv. 2., &c.) (Calmet) --- The fathers oppose this example to the apathy of the stoics. (St. Augustine, City of God i. 9.) (Romans i. 31.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thither.\u0002 To that earth from which all are taken. (Haydock) --- \u0001Ista terra gentes omnes peperit & resumet demum.\u0002 (Varro.) --- \u0001Ut mater operiens.\u0002 (Pliny, [Natural History?] ii. 63.) See 1 Timothy vi. 7. --- \u0001As....done.\u0002 Some copies of St. Jerome omit this, which is borrowed from the Septuagint. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001By his lips,\u0002 is not in Hebrew but occurs [in] chap. ii. 10. --- \u0001God.\u0002 Much less did he blaspheme, as satan had said, ver. 11. He did not consider all as the effect of chance, or like a mere philosopher. His thoughts were regulated by religion and the fear of God. (Calmet) --- The virtue of Job was so much the more wonderful, as he lived among the wicked. (St. Gregory) He bore patiently with the loss of all things: and English Catholics have often imitated him. (Worthington) --- He might well record his own good actions, the gifts of God, being moved by divine inspiration, like Moses, &c. (St. Gregory)" } ] }, { "chapter": 2, "slug": "id1053.html", "header": "Job ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day.\u0002 Job had been under trial for some time, perhaps a year. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Through it.\u0002 Seeking whom he might devour, 1 Peter v. 8. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Simple.\u0002 Plain-dealing, mild, and without guile. (St. Gregory) (Worthington) --- \u0001Without cause.\u0002 This may form a new sentence. (Haydock) --- Thy proposal and attempts are vain. (Calmet) --- Job has not deserved this treatment. (St. Chrysostom, &c.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Skin:\u0002 a proverbial expression, denoting that a man will part with any thing sooner than his life, (Calmet) or health. (Haydock) --- Satan hints, that if those inestimable blessings should be endangered, (Calmet) Job would shew his real sentiments. (Haydock) --- Skin was formerly used instead of money, at Sparta. (Senec. Ben. v. 14., &c.) Yet perhaps not in the time of Job." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Life.\u0002 Afflict him with any species of illness; but do not kill him, (Calmet) nor inspire him directly with wicked thoughts. (Grotius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ulcer;\u0002 the leprosy: and even with that species which is called the venereal disease, which may be contracted without any crime. Job was afflicted with a complication of the most painful and disgraceful disorders. (Pineda) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Potsherd.\u0002 His nails were worn, and poverty had left him nothing else. --- \u0001Dunghill.\u0002 Hebrew, \"ashes.\" (Haydock) --- St. Chrysostom represents this place as visited by pilgrims, instructive and more brilliant than any throne. (Hom. 5. ad Pop. Ant.) -- Septuagint add, \"upon the dung, without the city: and after a long time had elapsed, his wife also said to him, How long wilt thou wait, saying: Lo, I will still tarry a little while, expecting the hope of my salvation? For behold thy memory is perished from the land, thy sons and daughters, the pains and labours of my womb, whom I brought forth in labour and sorrow, to no purpose. But thou sittest in the open air, the night long, amid the corruption of worms, while I wander \u0001like\u0002 a slave, seeking for one place and house after another, in expectation of the sun setting, that my labours may cease, and the sorrows which now surround and hold me fast. But speak thou some word to (or against) the Lord, and die.\" (Haydock) --- This addition has been omitted in the Complutensian edition, to make it like the Vulgate, (Calmet) though it is found in all the Greek copies (Nobilius) and fathers, and also in several Latin Bibles. It seems, however, to be only a gloss of some transcriber. The devil had not destroyed this wife, as she would prove one of his most powerful auxiliaries. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Bless.\u0002 She speaks with cruel irony. (Calmet) --- Curse God, that he may take away (St. Basil) thy miserable life; or, after taking this revenge on such unjust treatment, put an end to thy own existence. Beza and Amama excuse this woman, though condemned by Job. They pretend that she only meant to insinuate, like the rest of his friends, that he must be guilty of some grievous crime, which she urges him to confess, giving glory to God, before it be too late. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Foolish.\u0002 The same word often means impious, (chap. i. 22.) and ignorant, (Haydock) or \"delirous.\" (Aquila) (Psalm xiii. 1.) --- \u0001Lips.\u0002 The Jews assert, without reason, that he was guilty in his heart. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Heaven.\u0002 This denoted mourning or indignation, Josue vii. 6., and Acts xxii. 23." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Seven days,\u0002 &c. They sat with him for a good part of the day, and of the night, during seven days: and spoke nothing all that time that could give him any uneasiness. (Challoner) (Menochius) (Olympiad.) --- They mourned for him as if he had been dead. Their mutual grief was too great for utterance. But the text seems to intimate that they remained with Job, all this time. (Scultet.) (Calmet) --- Their design in coming was really to afford him consolation; but being under a mistake, respecting the conduct of Providence towards mankind, (Calmet) they erred involuntarily, (Tirinus) and by attempting to prove their assertions, as if none but criminals could be so grievously afflicted, they eventually \u0001insulted\u0002 the holy man, Tobias ii. 15. --- They argued on the principle, \"that under a just God no one is miserable, unless he have deserved it;\" not reflecting that God sometimes puts his best servants to the trial, that their merit and glory may increase. Notwithstanding their piety and learning, they became therefore the devil's most powerful agents unawares: (Calmet) and though they were not properly heretics, as they acquiesced when better informed, they were a figure of them, by drawing from many undeniable truths false inferences, and by a parade of learning, and of \u0001new things.\u0002 (St. Gregory, Mor. iii. 24., and v. 18.) --- They also judged rashly of Job's secret behaviour. (Worthington)" } ] }, { "chapter": 3, "slug": "id1054.html", "header": "Job iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cursed his day.\u0002 Job \u0001cursed\u0002 the day of his birth, not by way of wishing evil to any thing of God's creation; but only to express in a stronger manner his sense of human miseries in general, and of his own calamities in particular. (Challoner) --- He has these only in view: though, in another light, it is better for a man to be born, and to undergo any misery, that he may obtain eternal rewards. (Haydock) --- Some allowances must be made for extreme pain, and for the style of the Eastern (Calmet) poetry. (Haydock) --- Jeremias, (xx. 14.) Habacuc, (i. 2.) the psalmist, and even our Saviour in his agony, made use of such strong expressions, Matthew xxvi. 39., and xxvii. 46. Some heretics accuse Job of impatience and blasphemy. The devil, therefore, came off with victory; and the praises given to Job's patience are false. He might offend by some degree of exaggeration. (Calmet) --- But even that is by no means clear. Time past could not be recalled, nor receive any injury by the maledictions. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Praise,\u0002 by the appearance of the stars, chap. xxxviii. 7. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Day.\u0002 The nations of Ethiopia, under the line, curse the sun as their greatest enemy. (Strabo xvii.) (Pliny, [Natural History?] v. 8.) --- They also brave the fury of the leviathan or crocodile, chap. xl. 27., and xli. 1., and Psalm lxxiii. 14. The natives of Tentyra, upon the Nile, were supposed to be a terror to that monster, or they were very courageous in entangling and pursuing it. (Seneca, q. 4. 2.) (Pliny viii. 25.) --- \u0001Leviathan.\u0002 Protestants, \"their mourning.\" De Dieu rejects this interpretation, substituting \"and thou, leviathan, rouse up,\" &c. The fathers generally understand the devil to be thus designated. Septuagint, \"he who is about to seize the great whale,\" (Haydock) or fish, which they also explain of the conflict of Satan with Jesus Christ. (Origen, &c.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Nor took.\u0002 Septuagint, \"for it would \u0001then\u0002 have freed my eyes from labour.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In the.\u0002 Hebrew, \"from the womb,\" (Haydock) or as soon as I was born. (Calmet) --- He seems to have lost sight of original sin, (ver. 1.) or there might be some method of having it remitted to children unborn, which we do not know. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Knees,\u0002 by my father or grandfather, Genesis xxx. 3. (Homer, Iliad ix.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sleep.\u0002 So death is often styled." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Consuls.\u0002 Hebrew, \"counsellors,\" or any in great authority. Septuagint, \"kings, the counsellors of the land, who rejoiced, boasting of their swords.\" The same word, \u0001choraboth,\u0002 (Haydock) means both swords and solitudes. (Du Hamel) --- Those great ones had prepared their own tombs, which were usually in solitary places; (Calmet) or they had filled all with their extensive palaces; and removed the people to a distance. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Houses,\u0002 while alive; (Calmet) or their tombs were thus enriched with silver, (Menochius) as this practice was not uncommon, ver. 22. (Josephus, [Antiquities?] xiii. 15.) --- Marcian forbade it. St. Chrysostom complains it subsisted in his time. (Orat. Annæ.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Light;\u0002 dying in the womb. He expresses a desire that he had been thus prevented from feeling his present miseries and danger of sin. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Tumult.\u0002 In the grave they can no longer disturb the world. (Menochius) --- \u0001In strength.\u0002 Septuagint, \"in body.\" Both heroes and labourers then find rest, (Calmet) if they have lived virtuously. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Bound\u0002 in chains, like incorrigible slaves, (Calmet) or debtors. (Cocceius.) --- These were formerly treated with great severity, Luke xii. 59. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Not.\u0002 They feel the same eagerness for death as those who seek for a treasure; (Calmet) and when death is at hand, they rejoice no less than those who discover a \u0001grave,\u0002 in which they hope to find some riches, ver. 15, 22." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Grave,\u0002 full of stores, or the place where they may repose. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001To.\u0002 Why is life given to? &c. The uncertainty whether a man be worthy of love or hatred, (Ecclesiastes ix. 1.) and whether he will persevere to the end, is what fills Job with distress; though we must trust that God will suffer none to be tempted above their strength, 1 Corinthians x. 13. --- He finds himself surrounded with precipices, and in the dark. (Calmet) --- So God often tries his faithful servants. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sigh,\u0002 through difficulty of swallowing, (Pineda) or sense of misery. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Fear.\u0002 In prosperity he feared the assaults of pride. Now he is in danger of yielding to impatience and despair. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Dissembled\u0002 my sufferings, making no complaint, not only during the seven days that his friends had been with him, but long before. Hebrew and Septuagint, \"I was not in safety, nor at rest; neither was I indolent: (Haydock; in the administration of affairs. Calmet) yet trouble came.\" (Haydock) --- I have enjoyed no peace, since the wrath \u0001of the Lord\u0002 has found me. (Calmet) --- In such a situation, Job might well beg to be delivered, (Haydock) and to pray that those things which obstructed his repose in God might be removed; considering them not so much as the works of God, as the effects of \u0001sin.\u0002 (Pineda) (Worthington) --- In this light he curses his birth-day, and will no longer look upon it as a joyful and happy day. (Du Hamel)" } ] }, { "chapter": 4, "slug": "id1055.html", "header": "Job iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Themanite.\u0002 People of this city, about twelve miles from Petra, in Arabia, were renowned for wisdom, Jeremias xlix. 7., and Baruch iii. 22. Pythagoras therefore visited this country. (St. Cyril, contra Jul. x.) --- Eliphaz attempts to prove that no innocent person is chastised. He does not speak of small faults, to which any person may be exposed, and which God may severely punish. But he will have Job to be a great offender, at least in secret, and represents himself in too advantageous a light; though he was really a good man, and meant well. (Calmet) --- But this did not exempt him from sin, (chap. xlii.) no more than Eliu, chap. xxxii. Bonum ex integra causa; malum ex quolibet defectu; as theologians agree. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Conceived?\u0002 and to which the speech of Job had given occasion. (Menochius) --- Septuagint, \"Who shall bear the force of thy words? For if thou,\" &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Knees.\u0002 It is just that thou shouldst apply thy instructions to thyself. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And thou.\u0002 Septuagint, \"and has touched thee. But thou makest haste\" (Haydock) to flee. Hebrew, \"art consternated.\" We may easily prescribe for others, but when we are sick we know not what to do. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Where?\u0002 Septuagint, \"Rather is not thy fear foolishness as well as thy hope, and the innocence of thy path?\" (Haydock) --- Is not all hypocrisy? (Menochius) (Calmet) --- Many of the assertions of Job's friends are true, but their inferences are false. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Destroyed?\u0002 They never were eternally. But Abel and many other just persons, have been exposed to tribulation in this world, (Worthington) for their greater improvement. Yet Eliphaz falsely concludes from the sufferings of Job, that he must have been a criminal. (Calmet) --- If any one should now hold the same opinion, we should deem him very ignorant or foolish. But we have observed, (Preface) that this was not so obvious at that time. Cain, the giants, Her, Onan, Sodom, &c., had been made examples of divine vengeance. But a new order of things was now commencing. (Houbigant)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Reap them.\u0002 He insinuates that Job now reaps what he had sown, Galatians vi. 8." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Tiger.\u0002 Hebrew \u0001Layish,\u0002 means also an \"old lion.\" Septuagint \u0001murmekoleon,\u0002 \"ant-lion,\" which some have deemed fabulous, improperly. (Bochart, vi. 5.) (Ælian, xvii. 42.) --- Eliphaz tacitly accuses Job of violence and pride. (Ven. Bede) (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Private.\u0002 Heretics pretend such obscure visions, rather to get credit than to edify others. (St. Gregory, v. 18.) (Worthington) --- Many suppose that Eliphaz was guilty of feigning: but the greatest part think that he had truly seen a vision, but did not draw the proper conclusions from it. (Calmet) --- Protestants, \"Now a thing was secretly brought to me, and mine ear received a little thereof.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The horror.\u0002 Hebrew, \"thoughts,\" while I considered the cause of thy distress. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Spirit:\u0002 angel, or gentle breeze. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And I.\u0002 Protestants, \"\u0001there was\u0002 silence, and I heard a voice.\" Marginal note, \"a still voice.\" Septuagint, \"But I heard a breeze and a voice.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Maker.\u0002 It is thought that these were the words of the angel. If God punish without cause, may not the sufferer esteem himself the better of the two? You must therefore be guilty. (Calmet) --- Job would never dispute; but God was infinitely more pure than man, who may nevertheless be free from grievous sins. (Worthington) --- The highest angel has nothing but what he has received from God, in comparison with whom he is still as a mere nothing. But this does not prove that Job was a criminal, or that he pretended to arrogate to himself any excellence, independent of the giver of all good gifts. He did not assert that he was impeccable: yet, with God's grace, he might be innocent. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Angels,\u0002 who fell, as the fathers explain it. (Estius) (Tirinus) --- Hebrew, \"behold, he put no trust in his servants, and his angels he charged with folly,\" chap. xv. 15., and xxv. 5., and 2 Peter ii. 4. (Protestants) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Foundation.\u0002 Children of Adam, whose bodies are taken from the dust. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Understandeth.\u0002 Hebrew, \"regardeth.\" Septuagint, \"can help himself.\" (Haydock) --- Man is justly punished because he does not reflect on what he ought. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And they.\u0002 Hebrew, \"doth not their dignity pass away with them? They die without wisdom.\" (Haydock) --- This is but too frequently the case of the great ones of this world, who never discern true from false riches. (Calmet)" } ] }, { "chapter": 5, "slug": "id1056.html", "header": "Job v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Saints.\u0002 This is a proof of the invocation of the saints (Calmet) and angels. (Haydock) --- The Jews often begged God to have mercy on them for the sake of the patriarchs, 2 Paralipomenon vi. 42. (Calmet) --- Eliphaz, therefore, exhorts Job, if he have any patron or angel, to bring him forward in his defence. (Menochius) --- Septuagint, \"Invoke now if any one will hear thee, or if thou perceive any of the holy angels,\" (Haydock) as I have done. (Menochius) --- He extols himself, to correct the pretended presumption of his friend, (Calmet) and other defects, which none will dare to deny, as he supposes. See St. Gregory, v. 30. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Foolish and....little,\u0002 here denote the wicked, as in the book of Proverbs. (Calmet) --- He accuses Job of anger (Menochius) and folly. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And I.\u0002 Septuagint, \"But presently their subsistence was eaten up.\" I envied not their riches: but judged they would soon end. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gate,\u0002 in judgment. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ground.\u0002 If you had not sinned, you would not suffer. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bird.\u0002 Hebrew, \"sparks fly up.\" (Haydock) --- You can no more then expect to pass unpunished, since it is impossible for man to be innocent! (Calmet) and, at any rate, labour is inevitable. (Menochius) --- We must gain our bread by the sweat of our brow. [Genesis iii. 19.] (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001I will,\u0002 or if I were in your place, I would sue for pardon. (Calmet) --- Protestants, \"I would seek unto God,\" (Haydock) under affliction. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mouth;\u0002 detraction and calumny. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In six,\u0002 mentioned below; (Menochius) or in many, indefinitely. (Calmet) --- Both during the six days of (Menochius) life, and at death, God's grace delivers us. (St. Gregory) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Scourge.\u0002 Ecclesiasticus (xxvi. 9., and xxviii. 21.) has the same expression. See James iii. 6. (Calmet) --- \u0001Calamity,\u0002 from robbers, as the Hebrew \u0001shod,\u0002 (Haydock) intimates. The word is rendered \u0001destruction, vastitate,\u0002 ver. 22. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Stones,\u0002 so as not to stumble; or, the rocks will be a retreat for thee." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Beauty\u0002 does not mean his wife, as some grossly imagine, (Calmet) but a house well ordered. (Menochius) --- Hebrew, \"thy habitation.\" Yet Sanchez adopts the former sentiment. In effect, the habitation includes all the regulation of a wife and family. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Abundance.\u0002 \"With loud lamentations.\" (De Dieu) --- \"In full age, like as a shock of corn cometh in its season.\" (Protestants) --- After a life spent in happiness, thy memory will not be obliterated. Many shall bewail thy loss. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Which thou.\u0002 Septuagint, \"And what we have heard: but do thou reflect with thyself what thou hast done.\" (Haydock) --- What had been revealed to Eliphaz was very true. Yet his conclusions were unwarrantable. (Calmet) --- How confidently does he speak of his own knowledge, and how great must have been his disappointment, when God condemned him of \u0001folly,\u0002 and sent him to be the prayers of that very man whom he now considered as a wretched sinner! (Haydock)" } ] }, { "chapter": 6, "slug": "id1057.html", "header": "Job vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001My sins,\u0002 &c. In the Hebrew \u0001my wrath.\u0002 He does not mean to compare his sufferings with his real sins; but with the imaginary crimes which his friends falsely imputed to him: and especially with his \u0001wrath\u0002 or \u0001grief, \u0002expressed in the third chapter, which they so much accused. Though, as he tells them here, it bore no proportion with the greatness of his calamity. (Challoner) --- Job does not deny but he may have transgressed. (Calmet) See chap. vii. 20. --- But his is not conscious of any mortal offence; such as his friends insisted he must have committed, as he was so cruelly tormented. (Haydock) --- Some deny canonical authority to the words of Job, because God reprehended him. But St. Gregory (Mor. vii.) says, \u0001Ab æterno judice casurus laudari non potuit.\u0002 (Du Hamel) --- \"The man who was on the point of falling, could not be praised by the eternal Judge;\" (Haydock) and it seems to be a mistake that Job erred, (Houbigant) though asserted by many. See Calmet; Worthington, &c. --- \u0001Wrath.\u0002 Hebrew, \"O that my grief (Haydock; or complaints. Calmet) were thoroughly weighed, and my calamity laid in the balances together.\" (Protestants) (Haydock) --- A just man confesses his own sins, but not those which are wrongfully laid to his charge. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heavier.\u0002 The figure hyperbole is frequently used in Scripture, to give us some idea of what surpasses our understanding. Job intimates that the punishment was incomparably greater than his sins. As he and other saints, particularly our Saviour [Jesus Christ] and the blessed Virgin [Mary], have thus patiently suffered more than they had deserved, these merits form part of that treasure of the Church, out of which the pope and bishops are empowered to dispense indulgences, to release people from the pains due to sin, either in this world or in purgatory. (Worthington) --- Septuagint, \"Yea, these (sorrows) are heavier than the sand of the sea-shore. But, it seems my words are wicked.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rage.\u0002 Hebrew, \"poison,\" (Haydock) or \"venom;\" (Chaldean; Menochius) as it was customary to use poisoned arrows. (Calmet) --- Septuagint, \"When I begin to speak, they pierce me. For what! Does the wild ass continually bray, except when he is in quest of food?\" (Haydock) --- It is easy for those to be silent who suffer nothing. The wild asses were so common in those parts, (Calmet) that Herod sometimes slew 40 in a hunt. (Josephus, Jewish Wars i. 16.) --- Many fabulous accounts have been given of them. Some are still found in Ethiopia resembling a mule, except in the ears, and beautifully striped with grey, black, and reddish colours. (Bernier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Salt.\u0002 I wonder not that you should consider my lamentations as insipid; I now find some consolation in them, ver. 7. (Calmet) --- \u0001Or can.\u0002 Hebrew, \"or is there any taste in the white of an egg?\" (Protestants) or in blue milk? (Mercer) or \"in the spittle, which a man swallows in a dream?\" See Isaias xxviii. 8. If pain did not extort these complaints, should I find any pleasure in them? (Calmet) --- Septuagint, \"is there any taste in vain words?\" Can I hear your arguments without indignation? (Haydock) (Menochius) --- Some manuscripts add, \"For to a hungry soul even bitter things appear to be sweet,\" from Proverbs xxvii. 7. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Off,\u0002 and release me from this state of misery and danger. (Haydock) --- He is ready to die cheerfully, if it be God's will. (Calmet) --- Septuagint, \"May the Lord, who has begun, wound me, but not take me away finally. Yea, let my city, over which I have exulted, be my grave. I will not spare, for I have not belied a word of my holy God.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001End.\u0002 Septuagint, \"time.\" I am too weak and short-lived to bear all this. (Haydock) --- I can perceive no end. (Menochius) --- \u0001Keep.\u0002 Protestants, \"prolong my life.\" (Haydock) --- \"What is the extent of my soul, to reach so far?\" (Calmet) --- Longanimity is the characteristic of a great soul. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Brass.\u0002 This is proverbial. Homer (Iliad \u0001A\u0002) says, \"Attack the Greeks; their skin is neither of stone, (Calmet) iron, or brass.\" Those who are aware of their own frailty, ought not to expose themselves to dangerous company, particularly to those of the other sex." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Myself.\u0002 \"Have I not placed my trust in him?\" God alone. (Haydock) --- All my other friends have abandoned me, ver. 15. (Calmet) --- Can they wonder if I express my grief? (Haydock) --- \u0001Familiar.\u0002 Hebrew, \"is wisdom removed far from me?\" (Haydock) --- Has my strength abandoned me, so that I cannot be recognized? (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Them.\u0002 They shall run from a less to a greater evil. (Calmet) --- Septuagint, \"Those who respected me, have now fallen upon me, like snow or ice; (17) as when it is consumed with heat, it is no longer known where it was: (18) thus I have been abandoned by all, lost and expelled from my house.\" Consider, (19) Hebrew continues, in the comparison of the torrents, (15) \"which are hidden by the ice and snow,\" and are left dry and of no service in summer, when most wanted. (Haydock) --- So these friends stood by me only in the days of my prosperity. (Calmet) --- Luther and the Dutch version follow the Vulgate, Amama says, improperly. He proposes that of Pagnin, \"which (torrents) are darkened by the ice. Snow is concealed in (Montanus, upon) them.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Entangled.\u0002 Like meandering streams, my friends act crookedly. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001While.\u0002 Till the torrents subside, when the caravans from these towns of Arabia may pass on. Job may also address his friends, (Calmet) and bid them consider how few had taken any notice of him. (Menochius) --- Protestants, \"the troops of Tema looked, the companies of Sheba waited for them.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I.\u0002 Hebrew, \"they had hoped\" to pass along. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Come.\u0002 Hebrew, \"are good for nothing.\" (Calmet) --- Protestant marginal note, \"\u0001like\u0002 to them.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Why.\u0002 Hebrew, \"How strong are the words of truth!\" (Calmet) --- \u0001Whereas.\u0002 Protestants, \"But what doth your arguing reprove?\" What part of my discourse do you find erroneous? Septuagint, \"But it seems the words of the man of truth are deceitful. Yet I do not beg from you (a word or) strength.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Wind.\u0002 Job humbles the vanity of Eliphaz. (Calmet) --- Septuagint, \"nor shall your rebuke silence my words: for I will not admit the sound of your discourse. Nay, you rush,\" &c." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Mouth.\u0002 He engages their attention. (Calmet) --- Hebrew, \"Cannot my taste discern perverse things,\" (Protestants; Haydock) or \"the evil\" which I endure? My complaints are not surely unfounded. (Calmet)" } ] }, { "chapter": 7, "slug": "id1058.html", "header": "Job vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Warfare.\u0002 Hebrew, \"is it not determined\" (Haydock) for some short space, as the Levites had to serve from 30 to 50 years of age; (Numbers iv. 3., and viii. 25.) and the days of a \u0001hireling\u0002 are also defined and short, Isaias xvi. 14. (Amama) --- No soldier or hireling was ever treated so severely as Job. Yet they justly look for the term of their labours. Septuagint have \u0001peiraterion.\u0002 Old Vulgate \u0001tentatio.\u0002 \"Is not the life of man a temptation?\" (Calmet) --- Palæstra, school, or time given to learn the exercise of a soldier and wrestler; or of one who has to prepare himself for a spiritual warfare, and for heaven. (Haydock) --- Are we not surrounded with dangers? and may we not desire to be set at liberty? The Vulgate is very accurate, (Calmet) and includes all these senses. (Haydock) --- A soldier must be obedient even unto death, and never resist his superior. (Worthington) --- \u0001Hireling,\u0002 who has no rest till the day is spent. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And have.\u0002 Hebrew, \"they have appointed for me.\" (Calmet) --- God treats me with more severity, as even the night is not a time of rest for me, and my months of service are without any present recompense. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And again.\u0002 Hebrew, \"and the night be completed, I toss to and fro,\" (Haydock) or \"I am disturbed with dreams, (Calmet) till day break.\" Vulgate insinuates that night and day are equally restless to a man in extreme pain. (Haydock) --- As I find no comfort, why may I not desire to die? (Menochius) --- I desire to be dissolved, as being much better, said St. Paul. [Philippians i. 23.]" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Web.\u0002 Hebrew, \"the weaver's shuttle,\" chap. xvi. 23., and Isaias xxxviii. 12. (Haydock) --- The pagans have used the same comparison. But they make the three daughters of Necessity guide the thread of life. (Plato, Rep. xii.; Natal. iii. 6.) --- Septuagint, \"my life is swifter than speech.\" Tetrapla, \"than a runner.\" (Calmet) --- \u0001Hope. Heu fugit,\u0002 &c. Ah! time is flying , never to return! (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wind.\u0002 What is life compared with eternity, or even with past ages? (Calmet) --- \"What is any one? Yea, what is no one? Men are the dream of a shadow,\" says Pindar; (Pyth. viii. \u0001Skias onar onthropoi\u0002) \"like the baseless fabric of a vision.\" (Shakespeare)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eyes,\u0002 in anger, (Calmet) or thy mercy will come too late when I shall be no more." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hell,\u0002 or the grave. (Menochius) --- He was convinced of the resurrection. But he meant that, according to the natural course, we can have no means of returning to this world after we are dead." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001More.\u0002 This may be explained both of the soul and of the body, Psalm cii. 16. The former resides in the body for a short time, and then seems to take no farther notice of it (Calmet) till the resurrection." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mouth.\u0002 I will vent my bitter complaints before I die. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sea.\u0002 Ungovernable and malicious. Some of the ancients looked upon the sea as a huge animal, whose breathing caused the tides. (Strabo i.; Solin xxxii.) --- They represented its fury as proverbial. \"Fire, the sea, and woman are three evils;\" and they call the most savage people sons of Neptune. (Agel. xv. 21.) --- Am I so violent as to require such barriers? Am I capacious, or strong enough to bear such treatment? (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hanging.\u0002 Protestants, \"strangling and death, rather than my life,\" or Marginal note, \"bones.\" (Haydock) --- Any species of Death would be preferable to this misery. (Calmet) --- Who would not entertain the same sentiments, if the fear of worse in the other world did not withhold him? But Job had reason to hope that his sorrows would end with his life. (Haydock) --- It is thought that he was dreadfully tempted to despair. (Calmet) --- Yet he resisted manfully, and overcame all attempts of the wicked one." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hope\u0002 of surviving this misery. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Magnify him,\u0002 or put him to such severe trials. He is not worthy of thy attention. (Calmet) --- Hebrews ii. 6. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Suddenly.\u0002 During his whole life, he is exposed to dangers; (Calmet) of if, at first, he taste some comfort, that is presently over. The greatest saints have experienced this treatment. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sinned.\u0002 I acknowledge my frailty. (Menochius) --- How may I obtain redress? (Calmet) --- Job's friends maintained that he was guilty. But he does not acquiesce in their conclusion, that these sufferings were precisely in punishment of some crime, though he acknowledges that he is not without his faults. (Haydock) --- \u0001Shall.\u0002 Hebrew also, \"what have I done to thee?\" I have only hurt myself. But this reasoning is nugatory. Though God loses nothing by our sins, they are no less offensive to him, as the rebel does his utmost to disturb the order which he has established. The sinner indeed resembles those brutal people, who hurl darts against the sun, which fall upon their own heads, chap. iii. 8. (Calmet) --- \u0001Opposite,\u0002 as a butt to shoot at. (Haydock) --- \u0001Myself.\u0002 Hebrew was formerly \"to thee,\" till the Jews changed it, as less respectful. (Cajetan) --- Septuagint still read, \"and why am I a burden to thee?\" (Haydock) as I am under the necessity of complaining, in my own defence. (Calmet) --- I throw my grief upon the Lord, that He may support me, Psalm liv. 23., and 1 Peter v. 7. (Pineda)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Be.\u0002 He lovingly expostulates with God, and begs that he would hasten his deliverance, lest it should be too late. (Calmet)" } ] }, { "chapter": 8, "slug": "id1059.html", "header": "Job viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Suhite,\u0002 from Sue, the son of Abraham, who dwelt in the desert Arabia; (Genesis xxv. 2.) though several suppose, without reason, (Calmet) that Baldad resided at Sueta, in Cœlosyria. (Menochius) --- He was the second in age and dignity. (Pineda)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001How long.\u0002 He seems tired with hearing, (Haydock) and accuses Job of want of moderation, representing him as a hypocrite, (Calmet) and an obstinate defender of his own opinion, against the better judgment of Eliphaz; (Menochius) though he was in reality only a constant asserter of truth. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Just.\u0002 He begins with the same principle as Eliphaz, which nobody denied. But he does not reflect, that God may cause even the just to be afflicted, for their trial and improvement." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Iniquity,\u0002 and suffered them to perish. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Peaceable.\u0002 Justice and peace shall kiss. (Haydock) --- Prosperity will attend the righteous. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001That.\u0002 Hebrew, \"because our days.\" (Haydock) --- Baldad strives, in vain, to prove what nobody contested. But he does not come to the point, and shew that Job was guilty. Past histories might have informed him that the just are often persecuted, like Abel, Abraham, Jacob, and Joseph. (Calmet) --- It is true, these were afterwards conforted in honour, except the first, who was slain, and better off in the other world. But Job might hope for the same treatment; and no man can be pronounced happy or miserable till his death. After a storm a calm frequently ensues; as Baldad might have seen verified in the person of his friend, if he had waited patiently, and not judged so peremptorily from equivocal arguments. (Haydock) --- We must allow, however, that what he said had been generally true. (Houbigant)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sedge-bush,\u0002 or flag. Hebrew \u0001achu;\u0002 so called, because from one root many \u0001brothers\u0002 (as it were) spring. Septuagint style it \u0001Boutomon,\u0002 as it was usually \"cut for oxen,\" Genesis xli. 2. (Parkhurst) (Haydock) --- As plants die without suction, so do those who depart from God. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Herbs,\u0002 for want of moisture. (Calmet) --- \u0001Sic transit gloria mundi.\u0002 (Haydock) --- The prophets often compare the prosperity of the wicked to grass, (Psalm xxxvi. 2., and James i. 10.) and Baldad ranks Job with them." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Him,\u0002 the hypocrite, or God. (Calmet) --- Both shall one day condemn the ill use of riches. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001He.\u0002 The spider, or rather the hypocrite, who will not be able to screen himself, by his possessions, from the wrath of God. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Seemeth.\u0002 Hebrew, \"he is green before the sun\" beat upon him. --- \u0001Rising, ortu,\u0002 for \u0001horto,\u0002 (Haydock) as the Hebrew, &c., have \"garden,\" (Menochius) with some Latin editions. He had compared the wicked to a rush without moisture. But the just is like a plant in a fine garden, which is not hurt by the sun beams. It will grow even among stones, (Calmet) and may be transplanted without danger, ver. 19. (Haydock) --- The whole may be, however, a continuation of the former simile. The rush will presently be scorched, as if it were thrown among stones, and its place will know it no longer, ver. 18. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Joy.\u0002 Septuagint, \"the catastrophe of the wicked, for another shall spring,\" &c. Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Until.\u0002 If thou be simple, (Haydock) or irreproachable, (Calmet) God will make thee exult. (Haydock) --- \u0001Until,\u0002 &c. (Menochius) --- He will restore thee to thy former state of affluence. (Calmet)" } ] }, { "chapter": 9, "slug": "id1060.html", "header": "Job ix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001God.\u0002 Job answers both his friends, and with admirable humility acknowledges that in God's sight he is full of defects; but not of such a nature as to fall (Calmet) under the cognizance of man. \u0001I am not conscious to myself of anything; but....God is the judge,\u0002 1 Corinthians iv. 4. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thousand.\u0002 Psalm cxlii. 2. \"Woe even to the praise-worthy life of man, if God judge without mercy.\" (St. Augustine) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Resisted.\u0002 Hebrew and Septuagint, \"hardened himself against him.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Removed,\u0002 by earthquakes. (Pliny, [Natural History?] ii. 83.) (Calmet) --- In Calabria, 5th February, &c., 1783, during the most destructive and dreadful earthquake, a level valley was removed entire about a mile, and a hill, with the trees still growing, was projected down a declivity half a mile, and another above four miles. (Sir W. Hamilton) --- Septuagint, \"who makes the mountains grown old, and they know not who overturns them in his wrath.\" (Haydock) --- Kings and empires fall to ruin at his command. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pillars.\u0002 These are represented as fixed in the waters, Proverbs viii. 29., and Psalm xxvii. 16., &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Seal.\u0002 So that they appear not. He alludes (Calmet) to masters confining their servants with seals, before locks were invented. (Macrob. vii. 3.) --- From these noble effects of God's power, Job takes occasion to humble himself. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Heavens,\u0002 like a tent, Psalm ciii. 2. These nations lived under tents; (Calmet) and beholding the magnificent one which God had spread over the heads of all, Job, in rapture, (Haydock) wonders that he should have created such a pavilion for his servants." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Arcturus,\u0002 &c. These are names of stars or constellations. In Hebrew, Hash, Cesil, and Cima. (Challoner) --- And \u0001chadre theman,\u0002 (Haydock) the \"bottom \u0001or\u0002 seals of the south,\" which were to him invisible, being the Antarctic constellations. The ancients were acquainted only with these four, (Homer; Virgil, Æneid iii., &c.) which denoted the four quarters and seasons. (Calmet) --- \u0001Ash, Arcturus,\u0002 \"the bear's tail,\" near the north pole, (Haydock) rules in autumn, when the year begins (Calmet) in Arabia. \u0001Cesil,\u0002 (Haydock) or \u0001Orion,\u0002 on the west, styled by astronomers \"the heart of the scorpion,\" rises about the autumnal equinox, and presides over winter; (Calmet) and \u0001Cima,\u0002 (Haydock) the \u0001Hyades,\u0002 or the seven \"rainy\" stars, do over spring, the \"pleasing\" season, as \u0001Cima\u0002 denotes, (chap. xxxviii. 31.) when navigation commences. \"The seals of the south,\" designate summer. (Calmet) --- We must not, however, imagine that Job countenances poetical fables; (St. Jerome in Amos v. 8.) or that he called the constellations by these names, \u0001Arcturus,\u0002 &c. (Calmet) --- Hebrew, \"who makes the fire, the spirit, and the light,\" \u0001Cima,\u0002 chap. xxxviii. 31. (Haydock) --- The creation of these seems grander than the making of any constellation, and all the stars had been asserted to be the work of God, ver. 7. What connection is there between the names assigned by the Rabbins and the Hebrew terms? R. Abraham observes that the last is \"a northern star, causing \u0001heat,\u0002 and producing fruit.\" (Parkhurst) --- The Arabs were convinced of the influence of the stars; (chap. xxxviii. 31.) and living under a sky generally without clouds, could easily observe them. (Roger. ii. 2., and 15.) --- Sanchez asserts, that the peasants in Spain can point out the stars by name. (Calmet) --- \u0001Inner.\u0002 Protestants, \"the chambers.\" They agree with the Vulgate in the other names. Septuagint, \"who makes the Pleiads, and Hesper, and Arcturus, and the store-rooms of the south?[\"] (Haydock) --- They are styled \u0001inner\u0002 with respect to us, who cannot see them." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Understand,\u0002 as he is a spirit; (Menochius) and not that God is changeable, but his works and judgments are above our comprehension, and we are always liable to change. Hence the proud erroneously think themselves to be in favour; while the humble, on the contrary, keep at a distance, and still sue for pardon, when their sins have been forgiven, Luke xviii. 13., and Ecclesiasticus ii. 1. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001God.\u0002 Protestants, \"\u0001If\u0002 God will not withdraw his anger, the proud helpers do stoop under him.\" Septuagint, \"For he is not turned aside by wrath;\" (or Roman edition) \"God, whose anger cannot be averted,\" (Haydock) unless we repent: (Calmet) \"under him the whales below heaven bend.\" (Haydock) --- Perhaps they may have had some notions, like the Rabbins, respecting Leviathan; and St. Jerome may have alluded to the fable of the giants placed under mountains; (Virgil, Æneid iii., and ix.; Calmet) or to Atalas propping the skies. (Haydock) --- \u0001World.\u0002 Great heroes, (Calmet) Kings, (Pineda) angels, (Menochius) who move the spheres, (Worthington) or devils, Ephesians vi. 12. (Cajetan)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001What?\u0002 Hebrew, \"Much less shall I answer him, choosing \u0001even my\u0002 words with him.\" (Haydock) --- This is the conclusion from the display of God's power. (Calmet) --- No eloquence will persuade him. (Haydock) --- Though not conscious of any sin, Job will not justify himself (1 Corinthians iv.; Worthington) before God. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Voice.\u0002 So much am I beneath his notice. How unjust were the aspersions of Job's friends, who accused him of presumption and blasphemy! (Calmet) --- No one ever spoke with greater humility (Haydock) and respect of God's absolute dominion. (Calmet) --- He will attribute nothing to his own prayers, as he is still in the dark. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Without cause.\u0002 That is, without my knowing the cause; or without any crime of mine. (Challoner) --- To argue from my afflictions, that I am a criminal, is unjust, chap. ii. 3." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Equity.\u0002 Hebrew, \"if judgment, who will appoint me a time,\" (Haydock) or \"set me before him,\" and undertake my defence? Who will dare to sit as judge between us?" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Condemn me,\u0002 as this conduct would appear presumptuous. (Calmet) --- Septuagint, \"if I be just, my mouth will utter impiety,\" (Haydock) in declaring it. (Olymp.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Life,\u0002 under this uncertainty and affliction. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Consumeth.\u0002 Ecclesiastes ix. 2. (Haydock) --- This principle is incontrovertible. (Worthington) --- I do not retract it. (Menochius) --- The misery inflicted on the just, is not contrary to the goodness of the Almighty. Job perfectly discovered this truth, which puzzled his enlightened friends, and most of those who lived before Christ; (Psalm lxxii. 2., and Jeremias xii. 1.; Calmet) and even Job himself was not fully convinced of the motives of the Providence, till God had explained them. (Houbigant) (Chap. xlii.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Innocent.\u0002 Having expressed his sentiments clearly, now he mentions what he could desire under the pressure of misery. (Menochius) --- Seeing the danger of falling, to which he was exposed, he begged to be delivered by death. We are taught by our Saviour to pray, \u0001Lead us not into temptation,\u0002 Matthew vi. 13. God does not laugh at our sufferings, but he acts like a surgeon, and cuts without minding our complaints. Ridere Dei \u0001est humanæ nolle afflictioni misereri.\u0002 (St. Gregory) (Calmet) --- Hebrew, \"If the scourge slay suddenly, he will laugh at the trial of the innocent.\" (Protestants) (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Wicked\u0002 one, (Haydock) the devil, (Menochius) or any impious person who enjoys prosperity. He, (Calmet) or even God permissively, \u0001covered the face,\u0002 (Haydock) by bribes; so that judges pass sentence unjustly. --- \u0001Then.\u0002 If it be not the devil, (Menochius) or God. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Good,\u0002 of late. Hebrew, \"they see no good.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Carrying.\u0002 Hebrew literally, \"of desire,\" belonging to one person, or full of goods, which he desires to carry quickly to market. (Menochius) --- Chaldean agrees with us. But most interpreters vary. Pagnin retains the original, \u0001ebe;\u0002 (Haydock) supposing the river Abeh, or Avah, is meant. It certainly implies expedition; \"they have hastened like (Calmet) the eagle to its prey.\" Septuagint, \"Is there any trace of ships, or of an eagle flying in quest of food?\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Sorrow.\u0002 I cannot entirely repress it. (Calmet) --- The more I strive, (Haydock) the greater is my pain. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Works.\u0002 Hebrew, \"sorrows.\" I dread their increase, and fear impatience. Even in the midst of prosperity, Job offered sacrifice, lest the sins of his children should be laid to his charge." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Vain.\u0002 Why have I endeavoured to repress my grief in silence? God does not forbid us to complain, but only to murmur. (Calmet) --- Septuagint, \"Since I am wicked, why did I not die?\" (Haydock) --- Should a wretch be even suffered to live? (St. Chrysostom)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Snow.\u0002 Nitre brings off the dirt better. Chaldean, \"soap.\" Hebrew \u0001bor,\u0002 is supposed by many to be the \u0001Borith\u0002 of Jeremias ii. 22. Snow-water was also used through delicacy in summer. (Petronius; Sat.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Abhor me.\u0002 This striking expression intimates something extremely filthy. God will make his servants discern many stains, even when they have aimed at the greatest purity. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001There.\u0002 Septuagint, \"O that an umpire, (\u0001or\u0002 mediator) were between us, and one arguing and giving ear in the midst of both!\"" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Fear him.\u0002 Septuagint, \"and I shall not fear, but speak. For I am not conscious to myself of injustice.\" (Haydock) --- The dread of incurring God's displeasure makes me prefer to be silent; and if I had no other reason, this fear would suffice, as I should not be master of myself under such anxiety and pain. (Calmet) --- If my sufferings were at an end, I should take courage, and speak in my own defence, (Menochius) in answer to my false friends. (Haydock)" } ] }, { "chapter": 10, "slug": "id1061.html", "header": "Job x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Life.\u0002 Job had intimated a fear to proceed any farther. (Calmet) --- But perceiving that he had not convinced his friends, he continues his discourse (Haydock) in still stronger terms, yet so as to acknowledge the justice of God. (Calmet) --- \u0001Speech against.\u0002 Hebrew, \"complaint upon, (Haydock) \u0001or\u0002 respecting myself,\" I will deplore my misfortunes, (Calmet) or I will say no more about them. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judgest.\u0002 Hebrew, \"contendest with me,\" as with an enemy? Is it to punish some fault, or only to make thy grace shine forth? (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Calumniate\u0002 permissively, by treating \u0001me\u0002 in such a manner, that others lay false crimes to my charge. Hebrew, \"oppress and despise the work.\" --- \u0001Wicked,\u0002 who are ready enough (Haydock) to assert that virtue is useless, (Calmet) and that God mindeth not human affairs. My affliction will confirm them in their false notion, (Haydock) and my friends will triumph as if their arguments were well founded. The devil will also exult. (Calmet) --- He knew that God could not be guilty of calumny, and inquireth why he is afflicted. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Seeth,\u0002 judging only of the exterior. (Tirinus) (Ver. 6.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Days,\u0002 sometimes denote judgments, 1 Corinthians iv. 3. Is God liable to change, like men, or does he stand in need of time to examine them, or fear lest they should escape? (Calmet) --- Is it necessary for him to prove his friends, to know their real dispositions? (Sanctius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Shouldst.\u0002 Hebrew and Septuagint, \"Thou knowest that....and there,\" &c. (Haydock) --- It would be vain for me to appeal to any other. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sudden,\u0002 like a potter's vessel? Job was reduced to misery all at once. (Calmet) --- He acknowledges that God may destroy him as his \u0001creature;\u0002 but that character encourages him to hope for mercy, grace, and glory. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Milked.\u0002 Hebrew, \"poured me out as milk, and curdled me like cheese?\" (Haydock) --- See Wisdom vii. 1. The ancients explained our origin by the comparison of milk curdled, or cheese; (Arist.[Aristotle?] i. 10.; Pliny, [Natural History?] vii. 15.) which the moderns have explained on more plausible principles. (Calmet) --- Yet still we may acknowledge our ignorance with the mother of Machabees, 2 Machabees vii. 22." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thy\u0002 fatherly \u0001visitation\u0002 (Haydock) but still preserved my life. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Rememberest.\u0002 Septuagint, \"canst do all things.\" Hebrew, \"this is with thee.\" (Haydock) --- I am convinced that thou still regardest me with affection, though it would appear as if thou hadst forgotten me. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Iniquity?\u0002 Punishing me for the sins which seemed to be pardoned. (Calmet) --- Hebrew, \"If I sin, then thou markest me, and wilt not suffer; (Haydock) or if thou hast not pardoned my iniquity: (15) And,\" &c. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Woe.\u0002 Thou wilt not suffer me to pass unpunished. (Calmet) --- \u0001Head.\u0002 I will adore in silence, chap. ix. 15, 31. (Ven. Bede) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Pride.\u0002 If I give way to pride, thou wilt pull me down, though I were as fierce and strong as a lioness. Hebrew, \"for it (affliction) increaseth. Thou huntest me.\" (Protestants) --- \u0001Returning.\u0002 Hebrew and Septuagint, \"again.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Witnesses,\u0002 afflictions; (Menochius) \"wounds.\" (Pagnin) (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lament.\u0002 Hebrew, \"take comfort,\" (Haydock) \u0001or\u0002 breath. (Calmet) --- Repentance is always necessary, but more particularly at the hour of death. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Death,\u0002 to the grave, or to hell, (Calmet) if my sins deserve it. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Horror.\u0002 At death all distinction of ranks is at an end. (Tirinus) --- Hebrew, \"where the light \u0001is\u0002 as darkness.\" (Protestants) Septuagint, \"To the land of eternal darkness, where there is no sound, nor life of mortals to see.\" (Haydock)" } ] }, { "chapter": 11, "slug": "id1062.html", "header": "Job xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Naamathite.\u0002 Septuagint, \"the Minean,\" in Arabia Felix, or rather of the \u0001Meonim,\u0002 not far from the Themanites, Judges x. 11. Sophar was probably a descendant of Sepho, styled by Septuagint \u0001Sophar,\u0002 (Genesis xxxvi. 11., and 1 Paralipomenon i. 36.) brother of Theman, and grandson of Eliphaz, the son of Esau. (Calmet) --- He speaks with greater insolence than the two others, (Pineda) and inveighs against Job, insisting that he can be punished thus only for his crimes. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Much.\u0002 The speeches of Job seemed tedious to him, because he was not of his opinion. (Menochius) --- He might have applied to himself and his friends the fault of talking too much, as they all spoke many things to no purpose, whereas Job went straight to the point. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Men.\u0002 Hebrew, \"shall thy lies make men keep silence?\" Septuagint, \"Blessed be the short-lived son of a woman. Speak not much, for there is no one to give sentence against thee.\" (Haydock) --- \u0001Mocked,\u0002 by not acquiescing to their solid arguments, (Menochius) and speaking with much animation. (Pineda)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sight.\u0002 Job had just said the reverse, chap. ix. 2. (St. Chrysostom)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Law.\u0002 Hebrew \u0001Thushiya,\u0002 (Haydock) \"the essence\" of any thing. Hence it is explained, \"law, strength, comfort,\" &c. We might translate, \"and that the reality of thy crimes deserved double punishment,\" &c. The obligations of the natural, and also of the written law of Moses, with which Job was (Calmet) perhaps (Haydock) acquainted, (chap. xxii. 22.) are very numerous and difficult. The ways of Providence are not easily understood, though some are obvious enough. He rewards and punishes. (Calmet) --- Septuagint, \"for it is double of what \u0001has come\u0002 against thee, and then thou wouldst know that thy sins are justly requited.\" Protestants, \"that \u0001they are\u0002 double to that which is: Know, therefore, that God exacteth of thee \u0001less\u0002 than thine iniquity \u0001deserveth,\u0002\" 1 Esdras ix. 13. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Perfectly?\u0002 If not, it is rash to find fault. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001It?\u0002 to inflict punishment. Septuagint, \"he will not overlook.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Is.\u0002 Hebrew, \"is he heart? or \u0001wise,\u0002 (Calmet) he who is born \u0001like\u0002 a,\" &c. Shall he assert his independence, or pretend to be wise? (Haydock) --- The Hebrews place wisdom in the heart, as we do courage, chap. xii. 3., and Proverbs ii. 2., &c. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001But.\u0002 Hebrew, \"If thou direct thy heart, &c. Thou mayst lift up thy face,\" (ver. 15.; Haydock) without fear, 2 Kings ii. 22. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Iniquity.\u0002 Of this Job was not conscious, and therefore could not confess it. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Without.\u0002 Septuagint, \"as clean water, thou shalt put away corruption, and shalt not fear.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Brightness.\u0002 Septuagint, \"But thy prayer, like the day-star and life, shall arise to thee from the south, \u0001or\u0002 as at noon-day.\" Hebrew, \"Thy age (Haydock) shall appear clearer than the noon-day, and darkness like the morning.\" Prosperity shall succeed, (Calmet) when thou shalt think all lost. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Secure,\u0002 dying full of hope. (Chaldean) Hebrew, \"thou shalt dig,\" (for water, which was there a great treasure, Genesis xxi. 25., and xxvi. 15.) or to fasten down thy tent, (Calmet) \"and rest secure.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Face.\u0002 Luther translates \"shall flatter thee.\" The Dutch version, which is taken from Luther's, has mistaken a letter, and rendered \"shall flee before thee,\" which shews the danger of translating without recurring to the originals. (Amama)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Soul,\u0002 because hope deferred causeth pain to the soul, Proverbs xiii. 12. (Menochius) --- Hebrew, \"their hope \u0001shall be\u0002 the sorrow, \u0001or\u0002 the breathing out of the soul.\" (Calmet) --- Protestants, \"the giving up of the ghost.\" Marginal note, \"a puff of breath,\" chap. xviii. 14. (Haydock)" } ] }, { "chapter": 12, "slug": "id1063.html", "header": "Job xii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You.\u0002 Hebrew, \"Truly you are the people, and wisdom will die with you!\" This irony is very sharp. (Calmet) --- \"Are you alone men? or shall?\" &c. (Septuagint; Syriac)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mocked.\u0002 He retaliates on Sophar, (chap. xi. 3.; Haydock) who had very seriously exhorted Job to call on God, as if he had been ignorant of this duty. (Calmet) --- God will one day force the wicked to retract their false notion, in despising his servants, Wisdom v. 3. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The lamp.\u0002 Such is the just man, who under affliction is (Haydock) exposed to the ridicule of men who live at their ease. --- \u0001For.\u0002 Hebrew, \"to fall.\" (Calmet) Septuagint, \"It was appointed for me to fall under others at the time fixed.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Abound.\u0002 Hebrew, \"are at peace.\" (Calmet) --- The prosperity of the wicked is therefore no proof that they are pleasing to him. (Haydock) --- All nature testifies that God exercises a sovereign dominion over his works. He may therefore cause the just to suffer, though they be guiltless. This is one of Job's grand maxims. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Taste.\u0002 For this no master is requisite; so I stood in no need of your information, (Calmet) of such trite remarks. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ancient.\u0002 He rather chides the youth of Sophar for offering to give him lessons. Old age is indeed commonly wiser and more experienced. Yet, what is man's knowledge compared to that of God! ver. 13." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To a.\u0002 Hebrew, \"to be despoiled\" of their wisdom and riches. (Calmet) --- Septuagint, \"into captivity.\" (Haydock) --- Crafty plotters at last fall into such misconduct, as to be derided by men of the meanest capacity. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Looseth.\u0002 Septuagint, \"setteth kings upon the throne,\" &c. --- \u0001Belt.\u0002 This was usually very magnificent, and a military ornament. See that of Pallas described. (Virgil, Æneid x.) Job intimates that God deprives kings of their authority, at pleasure. Hebrew may also signify that he looseth the \u0001bond\u0002 or prisoner of kings, and reduces themselves to slavery. (Calmet) --- Things never remain long in the same state. (Haydock) --- Even kings are sometimes obliged to beg. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Without.\u0002 Hebrew, \"despoiled.\" Septuagint, \"captives.\" \u0001Cohanim,\u0002 may comprise both sacred ministers and civil princes, 1 Kings viii. 18. All are equally subject to God. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Speakers.\u0002 Permitting them to speak deceitfully, (Calmet) or causing their oracles to be contemned. (Haydock) --- Hebrew, \"he withdraws speech from men of confidence.\" (Calmet) --- \u0001Neemanim,\u0002 (Haydock) ambassadors or prime ministers, Numbers xii. 7. He disconcerteth the best concerted plans." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Relieveth.\u0002 Hebrew, \"ungirdeth (disarms) the strong.\" (Calmet) --- Septuagint, \"but the lowly (humble) he has healed.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of death. Tsalmaveth\u0002 (Haydock) may perhaps simply denote darkness. (Calmet) --- God bringeth to light the most hidden things. (Haydock)\u0001\u0002" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Multiplieth.\u0002 Hebrew, Septuagint, and Syriac, \"deceiveth,\" (Calmet) suffering them to confide too much in their strength, so that they fall an easy prey. (Haydock) --- How many nations, once so powerful, are now fallen; while others of no account have risen to eminence!" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Changeth.\u0002 Hebrew, \"taketh away the heart,\" or prudence \"of princes.\" Hence they follow the most absurd counsels, Isaias xxix. 19. (Calmet) --- \u0001No way.\u0002 This was the case of Pharao, when he pursued the Israelites into the sea; (Tirinus) and the like may rationally be feared by those princes, who attempt to make innovations in the true religion, or in the sound laws of a kingdom. (Menochius)" } ] }, { "chapter": 13, "slug": "id1064.html", "header": "Job xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001All,\u0002 without your information. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reason.\u0002 Hebrew, \"to dispute with,\u0001 or\u0002 before God,\" concerning the matter which we have in hand. He appeals to God, as to the judge of all." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Having.\u0002 Hebrew, \"But ye are sewers of lies.\" (Calmet) --- Septuagint, \"unskilful surgeons, (who, instead of sewing up a wound, increase it) and all of you doctors of evil;\" vain empirics. --- \u0001Maintainers.\u0002 Protestants, \"ye \u0001are\u0002 all physicians of no value.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Men.\u0002 Proverbs xvii. 28. If you had been silent, you might still have had the reputation of wisdom. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Judgment.\u0002 Hebrew, \"pleading\" before our common judge. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Accept.\u0002 Hebrew, \"will you not be seized with fear?\" Olympiodorus translates, \"will you stand in his presence, and dispute with him?\" (Calmet) --- Septuagint, \"Are you sent to be judges?\" &c., or, do you suppose that you please him by asserting that he punishes me for my sins? (Haydock) --- Is it thus you hope to gain his favour? (Calmet) --- He knows the state of my soul best; then I myself: but you are quite in the dark. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Or.\u0002 Hebrew, \"Is it good that he should examine you, would you escape?\" (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001His.\u0002 Hebrew, \"persons.\" Because you see me afflicted, you infer that I am guilty; and think this mode of judging most honourable to God, whom you wish thus to please. (Haydock) --- But he stands not in need of lies; (Calmet) and something farther is still to be proved. (Haydock) --- You judge rashly, as if you designed to please a prince, (Menochius) without examining the cause of the accused. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Necks.\u0002 Septuagint, \"body.\" Hebrew also, (Haydock) \"heights,\" (Calmet) or \"fortifications.\" (Grotius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Whatsoever.\u0002 Hebrew, \"come what \u0001will.\u0002\" Septuagint, \"that my anger may cease.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Why\u0002 you seem to ask \u0001do I\u0002 thus eagerly desire to die, (Haydock) as if I were tearing my own flesh, and exposing my soul to danger, (Worthington) like a madman? (Tirinus) --- Is it not better for me to address myself to God, that he would hasten my departure, than thus to tear my flesh with my teeth? (Calmet) --- Some have supposed that Job really did so in extreme anguish, (Ven. Bede) the leprosy occasioning such an insupportable irritation. (Haydock) --- But the expression insinuates an interior anguish or despair; (Isaias xlix. 26.) in which sense Pythagoras enjoins, \"not to eat the heart.\" --- \u0001Hands,\u0002 in imminent danger of death, Psalm cxviii. 109. --- St. Gregory explains it in a moral sense: \"It is to manifest the intention of the heart by the actions.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In him.\u0002 Hebrew \u0001lu\u0002 is read, though \u0001lo,\u0002 \"not,\" is written in the Hebrew text. (Haydock) --- Protestants, &c., follow the sense of the Vulgate, and Junius comes to the same, as he reads \u0001lo\u0002 with an interrogation: \"Should I not hope in him?\" Luther and the Belgic version go astray: \"Behold he shall kill me, and I cannot expect,\" or hope; I am resolved to die: which words indicate \"extreme impatience.\" (Amama) --- Septuagint, \"If the powerful (or Lord) lay [not] hands on me, since it is commenced? No: but I shall speak and arraign [you] before him,\" &c. The words \u0001not\u0002 and \u0001you\u0002 are thus placed in Grabe's edition. (Haydock) --- \u0001Ways.\u0002 I do not pretend that I am quite blameless. (Calmet) --- Protestants, \"I will maintain (Marginal note: prove, or argue) mine own ways before him.\" (Haydock) --- I will hope, like Abraham, even against hope, to shew that I am not actuated by despair: yet I will continue to declare my innocence, ver. 16. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hypocrite.\u0002 If I were such, I should not dare to appeal so boldly to his tribunal. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Truths.\u0002 Literally, \"riddles\" to you. Hebrew \u0001achavathi,\u0002 (Haydock) means \"instructions,\" &c. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Just.\u0002 He was in extreme anguish, yet still trusted in God. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Peace.\u0002 It will be some consolation to explain my reasons. If I am fairly overcome, I shall die with more content. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Only.\u0002 He makes the same petition to God as [in] chap. ix. 34., and xxxiii. 7. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Offences,\u0002 which might be hidden to Job himself. (Worthington) --- He speaks to God with the freedom which he had requested, desiring to know if he were really guilty, (Calmet) that he might give glory to him, (Haydock) by an humble confession." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Bitter.\u0002 The judge wrote down the sentence; which he read, or gave to his officer. (Calmet) --- \u0001Youth,\u0002 for which I thought I had satisfied. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Stocks,\u0002 in which the person's legs were sometimes stretched to the sixth hole; (Calmet) at other times, the neck was confined. (Menochius) --- Some translate the Hebrew, \"in the mud,\" which agrees with the other part of the verse. --- \u0001Steps.\u0002 Hebrew and Septuagint, \"roots,\" or ankles, which retained the prints made by the stocks." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rottenness.\u0002 Septuagint, \"an old vessel,\" or skin, to contain wine, &c. (Calmet) --- My condition might excite pity. (Menochius)" } ] }, { "chapter": 14, "slug": "id1065.html", "header": "Job xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Man.\u0002 He exposes to God the common miseries of mankind. (Calmet) --- They cannot avoid many miseries in their short life, yet may be brought to heaven. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Shadow. Pulvis et umbra sumus.\u0002 (Horace iv. Ode 7.) \"Come then, ye men, whom nature condemns to spend your days in darkness, ye who resemble the leaves, are of little strength, formed of mud, shadow-like,...of a day's duration, miserable mortals, men like dreams, attend to the immortals.\" (Aristophanes, Avib.) --- Most of these expressions occur in Job, Psalm ci. 12., Wisdom ii. 5., and Ecclesiastes ii. 23., &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001With thee.\u0002 He seems beneath God's attention: (Arist.[Aristotle?] Met. viii. 9.; Cicero, Nat. ii.) but as the knowledge and other attributes of the Deity are infinite, he must necessarily attend to the whole creation. The moral actions of men being also infinite in their object, tending to God, or contradicting his ordinances, they are not beneath the consideration of an infinite Being. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Seed,\u0002 is not expressed in Hebrew, \"\u0001unclean.\u0002\" It may refer to Adam. There is no contagion in the seed to infect the soul, as Tertullian supposed; it in only \u0001unclean\u0002 in the cause, as every person who is born according to the common course of nature, becomes a child of Adam, and partakes in his original sin. (The Scholastics) (Tirinus) --- \u0001Only art.\u0002 Essence itself. (Denis the Carthusian) --- \"The justification of the sinner is a greater miracle than the creation of the world.\" (St. Augustine, ibid.) --- The birth of Jesus Christ was free from stain; (Luke i. 35.) as was also the conception of his virgin Mother [Mary], by the power of God; (Menochius) and his grace, as it is piously believed. (Haydock) --- He alone can purify man. (Calmet) --- Hebrew, \"who can produce what is clean out of the unclean? Not one.\" Or Chaldean, \"Is there not one?\" Septuagint, \"For who shall be pure from corruption? Not so much as one: (5) though his life be only of one day upon earth.\" The more ancient Fathers have generally quoted the text in this manner, to prove original sin; (Haydock; St. Cyrian; Tertullian, St. Deo. Mag.[St. Leo the Great?] in Nat. i., &c.; Tirinus) and Bellarmine almost does the same, (Grat. iv. 4.) observing that the Septuagint have taken in three words from the following verse: \"though his days are few.\" Yet there are some words which are not in Hebrew, though the doctrine here maintained is indubitable. (Amama) --- Job was fully convinced of it, and adduced it as plea for mercy. It also tends to keep us in the most profound humility and watchfulness, to resist the motions of concupiscence. (Calmet) --- Man," }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hireling,\u0002 who rejoices at being permitted to rest a little. So, before death, suffer me to have some relaxation, chap. vii. 1." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Dust.\u0002 After being even exposed to the air, for a long time, some branches will take root, like the rose of Jericho, the willow, &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Scent,\u0002 or light touch, Daniel iii. 94. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Is he?\u0002 Will he naturally come to life again?" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sea.\u0002 There would be no supply of rain for the fountains. (Ecclesiastes i. 7.) All would continue dry: so when the blood is once gone, life is at an end. See 2 Kings xiv. 14. (Calmet) --- The water cannot go back. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Till.\u0002 At that time, the general resurrection will take place. (Vatable) (Scultet.) --- But people will \u0001never\u0002 revive, according to the course of nature. In St. Matthew v. 18., and Psalm lxxi. 7., \u0001till\u0002 is used in this sense. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That thou mayst protect me in hell.\u0002 That is, in the state of the dead; and in the place where souls are kept waiting for their Redeemer; (Challoner) and in the grave, where the body awaits the resurrection. (Haydock) --- These words are repeated in the office for the dead, in the name of the souls in purgatory. (Denis the Carthusian, a. 34.) --- They are adduced in proof of limbo. But \u0001sheol\u0002 denotes also \"the grave.\" (Amama) --- What then? The soul is not confined there. It must consequently be explained of the lower receptacle for souls, as well as of the grave. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dead.\u0002 Shall one in a condition nearly as bad, like myself, be restored to health? Yes, I entertain this hope. (Calmet) --- \u0001Thinkest thou,\u0002 is not in Hebrew or Septuagint. The latter speaks (Haydock) clearly of the resurrection. (Calmet) --- \"For if a man die, shall he revive, having completed the days of his life? I wait (for thee) till I be again.\" (Grabe) (Haydock) --- \u0001Warfare.\u0002 Chap. vii. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001But.\u0002 Hebrew, \"Mark out, (Calmet) \u0001or\u0002 dost thou not observe my sin?\" This fills me with terror, (Haydock) unless thou shew mercy." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Cured.\u0002 Hebrew, \"sewed up.\" This method and sealing was in use to keep things of value, before locks were invented. (Calmet) --- Septuagint, \"thou hast noted if I had transgressed unwillingly, \u0001akon.\u0002\" Yet God will not make us accountable for what we cannot help." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Man.\u0002 Hebrew and Septuagint, \"the hope of man.\" (Haydock) --- He must not expect to be more privileged than all other things, which time consumes. (Calmet) --- Job again deplores human misery. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Strengthened.\u0002 Septuagint, \"driven away.\" (Pagnin, &c.) --- \"Thou wilt treat him harshly.\" (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Or dishonour.\u0002 He cannot naturally be informed. (Menochius) --- God may, however, reveal to souls departed, what may increase their accidental happiness or misery. (Haydock) --- Hence the Church prays to the saints. Job is speaking chiefly of the body in the grave, and of what appear exteriorly. During life man cannot foresee the state of his children; nor in the other world, would their condition render him happy or otherwise. (Calmet) (Mercer) --- Septuagint, \"If his sons be many,...or....few, he knows not.\" (Haydock) --- He is not affected in the same manner as he would be, if living. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Over.\u0002 Hebrew, \"within him.\" (Haydock) --- During life man is full of cares, and presently he is consigned to the dreary tomb, ver. 19. (Calmet)" } ] }, { "chapter": 15, "slug": "id1066.html", "header": "Job xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heat.\u0002 Hebrew, \"east wind,\" (Haydock) or give vent to passion. (Haydock) --- Eliphaz now rebukes Job without any reserve. (Calmet) --- He was perhaps displeased at the comparison used by the latter, chap. xiii. 4. Baldad had also hinted that Job's discourse was nothing but wind, chap. viii. 2. (Haydock) --- Being unable to answer his arguments, he reviles him as an enemy of God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Equal.\u0002 God, who is far above \u0001thee.\u0002 Hebrew, \"Will he (the wise) argue with less words, or with speeches which are nothing to the purpose?\" (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001God.\u0002 Another, after thy example, will assert his own innocence under affliction, and will not fear, nor have recourse to God by humble prayer. Behold the dangerous consequences of thy principle. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Blasphemers.\u0002 Hebrew, \"of the crafty,\" which is sometimes taken in a good sense. Septuagint, \"thou hast not distinguished the speeches of the princes.\" Thou hast not shewn respect to our admonitions, (Calmet) or understood our meaning. (Haydock) --- Thou rather choosest to imitate those false sages, who strive to deceive the world. Abuse could hardly be carried to greater lengths than it is by this man; who before spoke with some moderation, chap. iv. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001First.\u0002 Is thy experience so great, (Menochius) or art thou the most excellent of men? To hear thee we are but novices, chap. xiii. 5. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001His.\u0002 Hebrew, \"dost thou restrain wisdom to thyself? Septuagint, \"or has wisdom come to thee?\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fathers.\u0002 Hebrew and Septuagint, \"father.\" (Haydock) --- Eliphaz always speaks first, and hints that he was as old, perhaps older, than Job; who had rather found fault with the youth of Sophar, chap. xii. 12. He also boasts that they, or their country, furnished master of greater wisdom and experience than even Job's father. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thee.\u0002 This would not be difficult, (Tirinus) if thy presumption did not prove an obstacle. Thou makest small account of those comforts or of our advice, trusting in thy own justice. (Calmet) --- Septuagint, \"Thou hast been chastised little, considering thy sins. Thou hast spoken with excessive insolence.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Why.\u0002 Septuagint, \"What has thy heart dared, or what have thine eyes brought thee?\" Hebrew, \"what do thy eyes wink at?\" (Haydock) through pride and disdain, Psalm xxxiv. 19., and Proverbs vi. 13. (Calmet) --- We need not wonder that Eliphaz should misunderstand the looks of Job, (Haydock) since he gives such a false notion of his speeches. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Just.\u0002 Few are free from all spot; but venial sins do not hinder a man from being styled truly virtuous. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Unchangeable,\u0002 of his own nature, and during this life. (Calmet) Hebrew and Septuagint, \"is not trusted by him,\" till they have been tried, (Haydock; chap. iv. 17.; \u0001None is good but God alone,\u0002 Mark x. 18.) in comparison. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Water,\u0002 with the utmost avidity and unconcern, Proverbs x. 23., and xxvi. 6." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Seen.\u0002 He had before given himself out for a prophet. Perhaps he may only mean to deliver what he had been taught, or had learned by experience, ver. 18. His observations are in themselves just; but the application to Job is no less insulting. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wise.\u0002 Protestants, \"which wise men have told from their fathers, and have not hid \u0001it,\u0002\" chap. viii. 8. The authority of tradition was then very great; and why should it now be despised? (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Them.\u0002 Their antiquity, courage, and purity of morals must consequently be greater, as they have preserved themselves from the inroads of strangers. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Proud;\u0002 uncertain. Hebrew, \"in pain.\" (Haydock) --- Septuagint, \"numbered,\" or few, Genesis xxxiv. 30. These are the maxims which Eliphaz had received in a vision, or from the ancients, ver. 17. The description of a tyrant's life was admirably verified in Dionysius, of Syracuse, (Calmet) and in our Cromwell, (Haydock)---" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And is.\u0002 Hebrew, \"even upon the thick bosses of his buckler.\" (Haydock) --- God thus seizes his antagonist, who, like Pharao, swells with pride. (Calmet) (Deuteronomy xxxii. 15.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Heaps,\u0002 by his ambition and fury, (Calmet) and exactions, (Cajetan; Menochius) till the king chooses to rebuild the cities. (Vatable)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001That he.\u0002 Hebrew and Septuagint, \"for vanity shall be his reward.\" (Haydock) --- If he would repent, he might still be safe. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hands;\u0002 strength and prosperity. (Calmet) --- Septuagint, \"his branch shall not grow thick.\" (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001First.\u0002 Hebrew, \"unripe.\" (Haydock) --- He shall derive no aid or comfort from his young family." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Congregation,\u0002 or family. --- \u0001Bribes.\u0002 Literally, \"presents,\" which (Haydock) frequently were not given freely, but extorted as a real tribute. (Calmet) --- Septuagint, \"for the death of the wicked is a martyrdom,\" or proof of his impiety. \"But fire shall consume the houses of the present (or bribe) receivers.\"" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Sorrow.\u0002 Hebrew, \"mischief.\" (Haydock) See Psalm vii. 15., and Isaias xlix. 4. --- The tree is known by its fruit. Eliphaz sufficiently insinuates, that he is speaking of Job. (Calmet) --- \u0001His,\u0002 or \"its,\" the congregation's \u0001womb,\u0002 ver. 34. Protestants, \"their belly.\" (Haydock)" } ] }, { "chapter": 16, "slug": "id1067.html", "header": "Job xvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Comforters.\u0002 \"Job's friends or comforters,\" are become proverbial, to denote people who do the contrary to what they seem to promise. (Haydock) --- Never did men sustain worse the character of comforters. They all magnify their knowledge and piety, and make the most absurd application of their principles to Job's condition. (Calmet) --- He was not ignorant that tyrants and wicked men were \u0001often,\u0002 nay generally till the age in which he lived, visited with visible judgments. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Windy,\u0002 inconclusive arguments. They all entertain a mean opinion of their adversaries, as they did not agree in the application of the propositions. Hence though they might be true, they were nothing to their present purpose, chap. xv. 3. (Haydock) --- \u0001Trouble.\u0002 You can speak without any pain: but the case is far different with me. (Menochius) --- Hebrew, \"what emboldeneth thee to answer?\" (Haydock) --- Who asks thee for advice? (Calmet) --- True friends will give it without upbraiding, or laying false crimes to the charge of any one. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001My soul.\u0002 If you had experienced my state of misery, (Haydock) I surely would not have behaved thus to you. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wag,\u0002 or shake my head out of pity, chap. xlii. 11., and Nahum iii. 7. The same sign often indicates astonishment or contempt, Psalm xxi. 8., and Matthew xxvii. 39. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001But.\u0002 Hebrew, \"If I speak,\" &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Limbs.\u0002 Hebrew, \"company,\" (Haydock) or family. The assemblage of my limbs is also disordered by the leprosy." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Against me,\u0002 in your opinion, as if I were guilty of lies. Hebrew, \"my leanness bears witness, my falsehood has risen up against me and answered me to my face;\" which may be understood in the same sense as the argument of Eliphaz. He is designated by the false speaker; (Calmet) unless we explain it of the wrinkles, which falsely indicated that Job was advanced in years, or of the malady; whence it was gathered that he must be a criminal. (Menochius) --- Protestants, \"my leanness riseth up.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Cheek.\u0002 His friends seemed so enraged, as to be disposed to do so. (Calmet) --- These expressions were strikingly verified in Christ. (Menochius) --- The outrages may also be attributed to the devil; (Calmet) or, by personification, to the malady of Job. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lances.\u0002 Hebrew, \"archers.\" Septuagint, \"they have encompassed me, throwing lances into my veins, \u0001or\u0002 loins, not sparing,\" &c. (Haydock) --- \u0001Bowels.\u0002 Hebrew and Septuagint, \"gall,\" being afflicted with a dysentery. St. Thomas Aquinas explains it of his children, who were slain. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Flesh.\u0002 Hebrew, \"horn.\" Septuagint, \"strength.\" (Haydock) --- I have lost all my beauty and splendor, and have put on the garments of penance. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dim.\u0002 Hebrew and Septuagint, \"covered with the shadow of death,\" (Haydock) greatly impaired. Some have almost lost their sight by weeping; and death seemed ready to close Job's eyes. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hand,\u0002 which has not been defiled with any injustice. (Menochius) --- \u0001When.\u0002 Hebrew, \"and my prayer \u0001was\u0002 pure.\" I never neglected this sacred duty, (chap. i. 5.) as my friends accuse me, chap. xv. 4. (Haydock) --- They continued in their false accusation: so he repeats the same true answer. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In thee.\u0002 Let the cry of my blood, which issues from my wounds, and the injury which my reputation has suffered, come before the throne of God. Calumny is a species of murder. See Genesis iv. 10. (Calmet) --- If I be really guilty, I am willing to remain unburied. Let the dogs lick up my blood. (Cajetan) --- \u0001Cry.\u0002 Let the hills re-echo my sufferings. (Pineda)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Full.\u0002 Hebrew, \"scorners.\" Therefore I appeal to inanimate things; and, above all, to God, who cannot give a wrong judgment." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Judged.\u0002 Hebrew, \"might plead.\" (Haydock) --- Earthly judges may be compelled to pronounce sentence publicly. Job is afraid lest the justice of his cause should remain undecided, till death overtook him, ver. 23. (Pineda)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Years.\u0002 Hebrew and Septuagint, \"of number.\" \u0001Pauperis est numerare pecus.\u0002 (Haydock) --- Like a man under affliction, Job repeats what he had said, chap. xiv. 5., (Menochius) and chap. x. 20. (Haydock)" } ] }, { "chapter": 17, "slug": "id1068.html", "header": "Job xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Spirit.\u0002 Hebrew, \"breath is corrupt,\" (Haydock) or spent. I cannot breathe without the greatest difficulty. (Calmet) --- \u0001Only.\u0002 Septuagint, \"But I want the grave, and do not obtain it.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Not sinned.\u0002 That is, I am not guilty of such sins as they charge me with. (Challoner) --- Hebrew, \"the wicked were not with me\" in friendship at any time. Protestants, \"\u0001Are there\u0002 not mockers with me?\" (Haydock) --- Job was doubly afflicted, with corporal pain and calumny: yet hopeth in God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fight.\u0002 I am secure under thy protection. Hebrew, \"who will strike hands with me?\" or stand bondsman for my debt? (Proverbs vi. 1.) Who will take my place? You accuse me of weakness and of impiety: but how would you act, if you were treated in the same manner? (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Understanding.\u0002 They will not answer for me. They are not of such a generous disposition; nor can they distinguish between the punishment of guilt and the trial of virtue. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He.\u0002 My friend. (Calmet) --- Hebrew, \"speaketh flattery,\" (Haydock) or promiseth to caress me, while he neglects his own children. But the sense of the Vulgate and Chaldean seem preferable. My friends speak as if they could do any thing, and as if no trial would stagger their resolution. But they durst not be in my situation for a short time. (Calmet) --- Like hunters, who have promised their children some prey, my friends will not, however, gain the victory over me. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Example.\u0002 Protestants, \"a tabret.\" (Haydock) --- The people sing over my misfortune, Lamentations iii. 14. I am represented as a victim of God's just indignation. (Calmet) --- Septuagint, \"a laughter,\" or laughing-stock. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Indignation\u0002 of God, or of myself. (Menochius) --- \u0001Nothing.\u0002 Hebrew, \"as a shadow.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hypocrite.\u0002 If you condemn me, I shall comfort myself with the approbation of the righteous, and still maintain my station. (Haydock) --- Men of sense and virtue will tremble at the judgments of God, and will never join the crowd of scoffers. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Man.\u0002 He offers to dispute with them again, and convince them of folly; (Menochius) or rather he here concludes his address to them, and invites them to change their preposterous judgments." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thoughts,\u0002 or fine projects of living happy a long time. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Day.\u0002 Sleep flees from me. (Menochius) --- All is in confusion. --- \u0001After.\u0002 Hebrew and Septuagint, \"light is near in the face of darkness.\" (Haydock) --- I still hope for relief." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hell.\u0002 Seol. The region of the dead. (Challoner) --- Protestants, \"grave.\" (Haydock) --- But this text proves that there was a place of rest called hell. (Worthington) --- He speaks here chiefly of the body. (Calmet) --- \u0001Mors ultima linea rerum est.\u0002 (Horace) --- \"Death is the end of all.\" (Haydock) --- If I refrain from complaining, still I cannot expect to be restored to health." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sister.\u0002 I am nearly related to such things, and ready to drop into the grave, as my flesh is already devoured by worms. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Who.\u0002 Hebrew, \"who shall see my hope?\" I wish all might witness it. (Haydock) --- But I expect no redress on this side of the grave. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Deepest pit.\u0002 Literally \u0001hell.\u0002 (Challoner) --- Hebrew, \"We shall go down to the bars of the pit, when we shall rest together in the dust.\" My hopes may be frustrated by death; (Haydock) or you, my friends, must also go to the house of eternity. (Calmet)" } ] }, { "chapter": 18, "slug": "id1069.html", "header": "Job xviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Understand\u0002 ye. Teach this man to comprehend what we say. He deigns not to address Job in person: but repeats most of his former remarks respecting the wicked, as if they were unquestionably applicable to Job, chap. viii. (Calmet) --- Hebrew, \"mark ye.\" Septuagint, \"do thou attend.\" (Haydock) --- Baldad speaks to many who might be of Job's opinion, as he was a figure of the Church, defending the common cause; while his friends, like heretics, speak both true and false things. (St. Gregory xiv. 1.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reputed.\u0002 Septuagint, \"silent as four-footed animals before thee? (Haydock) without discipline or understanding,\" chap. xvii. 4. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thou.\u0002 Hebrew, \"He teareth his soul in his fury!\" (Haydock) --- This is spoken with an air of contempt, as if Job were mad, chap. xiii. 14. (Calmet) --- \u0001Place.\u0002 We should expect to see such effects, as soon as we would allow that God punishes thee, without thy being guilty. Hitherto he has treated the wicked only with such rigour. Still thou wouldst assert that thou art a singular example of an innocent man under oppression! (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Light;\u0002 prosperity, (Menochius) offspring, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Step.\u0002 He shall be greatly embarrassed, (Menochius) like a man in a narrow pass, (Calmet) beset with thorns. (Haydock) (Proverbs iv. 12.) --- Septuagint, \"the weakest have made a prey of his possessions.[\"] (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Meshes,\u0002 (\u0001maculis\u0002) or holes of the net. (Menochius) --- The more he strives to get out, the more he gets entangled. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thirst:\u0002 the greedy hunter. (Calmet) --- Hebrew, \"the robber.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fears.\u0002 Hunters used to place loose feathers round the wood, except where the gin was laid, in order to frighten the prey into it." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001First-born\u0002 denotes the best, or the worst. (Haydock) --- \u0001Death.\u0002 Hebrew, \"of death,\" the devil, or a premature death, and most cruel enemy. (Calmet) --- Septuagint, \"But death devours his most beautiful things.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Confidence.\u0002 Septuagint, \"health.\" --- \u0001Let.\u0002 Protestants, \"and it shall bring him to the king of terrors;\" (Haydock) or, \"thou (O God) shalt,\" &c. Septuagint, \"let him be in the greatest (Calmet) want, on account of a royal accusation,\" (Haydock) of high treason. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tent,\u0002 when he is gone to purify it." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Harvest.\u0002 Hebrew also, \"branch;\" (Calmet) his family, (Menochius) and all on which he trusted. (Calmet) --- All must be destroyed, root and branch." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Them.\u0002 Literally, \"the first,\" who were witnesses of his misery. (Haydock)" } ] }, { "chapter": 19, "slug": "id1070.html", "header": "Job xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ten times;\u0002 very often. --- \u0001Oppress me.\u0002 Hebrew word occurs no where else, and is variously translated. It may signify, \"to dig a pit for me,\" chap vi. 27., and Psalm vi. 6. Job repeats nearly what he had said before, only with greater vehemence. He admits that Providence treats him in an unusual manner. Yet he still retains an assured hope, and arraigns his adversaries before the divine tribunal. (Calmet) --- Yet he rather hesitates; (ver. 4, 6.) and this species of ignorance is the folly of which he, at last, accuses himself, chap. xlii. 3. It was no real fault, chap. xlii. 8. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001With me.\u0002 I alone am answerable for it. But I am no wiser for your remarks. If I have sinned, have I not been sufficiently punished? (Calmet) --- Septuagint, \"Yea, truly, I was under a mistake; and the mistake still remains with me, to have spoken a word which was not becoming. But my speeches are erroneous and importunate.\" He talks thus ironically. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Reproaches,\u0002 which I endure, as if they were a sure proof of your assertion. (Haydock) -- I must therefore refute you. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001With an equal judgment.\u0002 St. Gregory explains these words thus: Job being a just man, and truly considering his own life, thought that his affliction was greater than his sins deserved; and in that respect, that the punishment was not equal, yet it was just, as coming from God, who gives a \u0001crown of justice\u0002 to those who suffer for righteousness' sake, and proves the just with tribulations, as gold is tried by fire. (Challoner) --- He knew that God would surely give a just reward, 2 Timothy iv. (St. Gregory xiv. 16.) (Worthington) --- The friends of Job had too contracted a notion of Providence, supposing that the virtuous could not be afflicted. Job allowed that the ordinary rules were not here observed. Hebrew, \"the Lord hath perverted \u0001or\u0002 overthrown me.\" (Calmet) --- This gave him no small uneasiness. If the thing had been as plain as it appears now to us, he might have refuted all with a bare denial. (Houbigant)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hear.\u0002 Jeremias makes the same complaint, Lamentations iii. 8. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Troops: \u0002(\u0001latrones\u0002) \"free-booters,\" (Haydock) or \"soldiers.\" (Sanctius) --- Those nations made a practice of plundering one another's territories, without any declaration of war. Mercury and Autolychus are praised for thefts of this description. (Odys. xix.) See Judges xi. 3. Septuagint, \"his temptations (Calmet; or militia; \u0001peirateria\u0002) came rushing together upon me; lying down (Haydock) in ambush, (Calmet) they surrounded my paths.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Entreated.\u0002 Protestants add, \"for the children's sake of mine own body.\" Septuagint, \"I invited with flattering speeches the sons of my concubines. (18) But they cast me from them for ever. When I arise, they speak against me.\" (Haydock) --- Interpreters generally suppose that Job speaks of the children by his inferior wives: though he might have some at home by the first wife, who were not old enough to be invited to the feast, with those who were destroyed. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fools;\u0002 wicked men, (Menochius) or the meanest of the people, (Calmet) whom (Haydock) these unnatural children (Calmet) resembled. Hebrew, \"young children.\" (Protestants) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Some.\u0002 Hebrew, \"men of my secret.\" Septuagint, \"who knew me;\" my most intimate friends. --- \u0001And he.\u0002 Hebrew and Septuagint, \"They whom I love are.\" (Haydock) --- These ungratefully joined with the rest, in turning their backs on their benefactor. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Teeth.\u0002 I am like a skeleton, so strangely emaciated, and my flesh corrupted: even my bones are not entire. (Haydock) --- Hebrew, \"I have escaped with the skin of my teeth.\" Only my gums are left. My bones cut the skin. Symmachus, \"I tore my skin with my teeth.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Flesh?\u0002 acting with the like inhumanity towards me. Am I not then sufficiently tormented in your opinion, that you insult over my distress? (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001In a.\u0002 Hebrew, \"lead, in the rock for ever.\" (Protestants) Septuagint have, \"for ever,\" after \u0001book,\u0002 (ver. 23) and subjoins, \"with a writing instrument of iron and (or) lead, or be engraven on the rocks for a memorial.\" Grabe insinuates that before there was only, \"and on lead, or be engraven on the rocks.\" (Haydock) --- \u0001Instrument, \u0002(\u0001celte\u0002) means \"a chisel,\" (Haydock) like \u0001cœlum\u0002 from \u0001cœlo:\u0002 \" I engrave.\" (Pineda) --- St. Jerome, (ad Pam.) and the late editor of his works, retain this word, as the older editions of St. Gregory did; (Calmet) though \u0001certe,\u0002 \"surely,\" has been inserted instead, from several manuscripts by the Benedictines. (Haydock) --- Ancient manuscripts and Latin Bibles have more generally the latter word. But the received editions are supported by many manuscripts (Calmet) and the Septuagint \u0001eggluthenai,\u0002 expresses as much. \u0001Celtis est, gluthaion.\u0002 (Amama). (Casaub. in Athen. vii. 20. p. 556.) --- An inscription, in Dalmatia, has the same sense: \u0001Neque hic atramentum vel papyrus aut membrana ulla adhuc; sed malleolo et celte literatus silex.\u0002 \"Here as yet was neither ink, nor paper, nor any parchments; but a flint stone was lettered with a mallet and a chisel..\" The former modes of writing were not, in effect, invented in the days of Job. (Calmet) --- But it was long very usual to make use of lead. (Pineda) --- What he desired to have written in such durable characters, (Haydock) was the following sentence, in proof of his unshaken confidence in God, and as a refutation of his friends, who accused him of despair and blasphemy, (Calmet) as also the whole history of his conflict. His desire has been granted. (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Redeemer\u0002 may be understood of the Deity, without confining it to the second Person; (Isaias xli. 14., and xlix. 7.; Piscator) though it may have a more peculiar reference to Christ: (Junius; Haydock) in whom he believed, as the Redeemer of all mankind. (Calmet) --- \u0001Earth.\u0002 Yea, ere long I shall be restored to health, (St. Chrysostom; Grotius) as an earnest and figure of the resurrection. Nothing is more common, in Scripture, than for the same prophecy to have a double accomplishment; one soon after it is made public, and another more sublime and remote. Job seemed to have no expectation of surviving his present misery, (ver. 7., and chap. vii. 7., and xxiv. 15.) unless God now revealed it to him, as a figure of his future resurrection, founded on the hope of our Saviour's, which he expresses in much clearer terms. Hebrew, \"I know that my Redeemer is living, and that he will raise himself one day upon the earth,\" (Calmet) like a conqueror, (Haydock) or wrestler, having overthrown his antagonist: (Amama) or, \"he will stand the last upon the earth, \u0001or\u0002 dust,\" (Piscator) ascending his throne, to judge all. (Deodat.) --- Yet Luther translates, \"and one day he will raise me up from the earth;\" which is not conformable to the Hebrew. Others explain, \"he....will place (26) this, my skin, after they (worms) shall have ruined it.\" (Pagnin; Montanus) --- But Amama suspects that the latter is not in earnest. Pineda defends the Vulgate and observes that \u0001yakum\u0002 (Haydock) may signify, \"will raise\" himself, or \"me;\" the latter being at least a consequence of the former, if St. Jerome did not read it \u0001me\u0002 in his copy. So St. Paul argues; \u0001If Christ be risen, we also shall rise again.\u0002 Septuagint, \"For I know that he is eternal, who will set me free,\" (Haydock) by death, (Calmet; or redemption; \u0001ekluein\u0002) \"upon the earth.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And I.\u0002 Septuagint, \"But he will raise up my body \u0001or \u0002skin, which has sustained these things. This now has been accomplished for me by the Lord; (27) which I know within myself, which my eyes have seen, and not another. For all things are accomplished in my bosom.\" I am as fully convinced of this glorious event, (Haydock) as if it were past. (Calmet) --- Hebrew, \"and \u0001though,\u0002 after my skin, \u0001worms\u0002 destroy \u0001this\u0002 body, yet in my flesh shall I see God.\" (Protestants, or in the margin, \"After I shall awake, though this body be destroyed, yet out of,\" &c. Various other interpretations are given. (Haydock) --- But we had as well adhere to the Septuagint, Vulgate, &c. (Du Hamel) --- \u0001God.\u0002 Sixtus V and some other editions, add \"Saviour.\" (Calmet) --- Job would see the Messias by the eyes of his posterity. (St. Augustine or Faustus, ser. 234. t. v. App.) (Sanctius) --- He hoped also to see God face to face in glory (Calmet) though not by means of his corporeal eyes, (Haydock) and to be restored to favour, so that God would no longer turn his back on him, chap. xlii. 5. St. Gregory, when legate at Constantinople, convinced the patriarch Eutychius, by this text, that after the resurrection, our bodies would still be palpable, and not aerial only. (Calmet) --- It contains an express profession of Job's faith, on this head. We shall rise the same in substance. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Myself.\u0002 Hebrew, \"for myself,\" and for my comfort; not like the reprobate, who shall see their judge to their eternal confusion. Job insists so much on this point, that he shews he is not speaking merely of the divine favour being restored to him, in the re-establishment of his health and affairs, but that he raises his mind to something more solid and desirable, of which the former was only a faint representation. (Calmet) --- \"No one since Christ has spoken so plainly of the resurrection, as this man did before the coming of the Messias.\" (St. Jerome, ad Pam.) --- \u0001This.\u0002 Hebrew, \"\u0001though\u0002 my reins be consumed within me;\" (Protestants; Haydock) or, \"my reins (desires and tender affections) are completed in my bosom.\" (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Let us.\u0002 Septuagint, \"Why do we contend against him? and the root of the word (reason) we shall find in him.\" He provokes us to speak thus. (Haydock) --- Hebrew reads, \"in me.\" But the Chaldean, &c., \"have \u0001him,\u0002\" as the sequel requires; unless Job speak this in his own person. I am ready to answer you; or, have you really discovered in me any grounds for your virulent attack? (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Know.\u0002 Septuagint, \"And then they shall know that their power is nowhere;\" or, \"where is their substance?\" (Grabe) (Haydock) --- Job menaces his friends with God's judgments, as they had done him. (Calmet)" } ] }, { "chapter": 20, "slug": "id1071.html", "header": "Job xx.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Therefore.\u0002 From this concession which thou hast just made. (Menochius) --- \u0001Various.\u0002 Hebrew, \"Hence do my thoughts cause me to answer, and for \u0001this\u0002 I hasten.\" Septuagint, \"I did not thus suspect that thou wouldst contradict these things,\" &c. (Haydock) --- Sophar only speaks this second time; and he produces little new, but begins with an air of more moderation, as if the arguments of Job had made some impression upon him. (Calmet) --- He attempts to prove that the wicked have no comfort long; which is true in one sense, as all time is short, though they may prosper all their lives, as Job corrects his observation, chap. xxi. 13. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I know.\u0002 Hebrew and Septuagint, \"dost thou not know?\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pride.\u0002 Septuagint, \"presents.\" (Haydock) --- Riches may be meant by pride. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hill.\u0002 Hebrew, \"his own dung.\" (Haydock) (Proverbs x. 7.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fleeth.\u0002 The poets assign wings to sleep and to dreams. (Homer, &c.) Isaias (xxix. 7.) describes a man who dreams that he is eating, and finds himself hungry when he awakes. Such is the live of the avaricious, (Calmet) and of all wicked people. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Behold him,\u0002 as if it were susceptible of resentment, and entered into the views of God, chap vii. 10., and Psalm xxvi. 35. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Be.\u0002 Hebrew, \"seek to please the poor, and his hands shall restore their goods,\" which the wicked had gotten by oppression. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Vices of,\u0002 is not in Hebrew, but must be understood. (Haydock) --- \u0001Youth.\u0002 Some translate, \"hidden.\" Sophar perhaps accuses Job of some secret abominations, for which he was afflicted with the venereal disease. At least, nothing is more common than to see people brought to old age and infirmities unnumbered, (Calmet) before their time, in consequence of riotous living in their youth. (Haydock) --- Youth may also denote the sin in which we are born, which is the source of all our maladies, and is always dragging us towards the grave. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Evil\u0002 of any king, and particularly (Haydock) injustice, which at first seems sweet, but will prove in the end a mortal poison. (Calmet) --- The unjust will be forced to restore his ill-gotten goods, or suffer eternally for the neglect, ver. 14, 18. (Haydock) --- Habitual sins are also overcome with most difficulty, ver. 11. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Head.\u0002 Hebrew, \"venom.\" Septuagint, \"the wrath of dragons.\" (Calmet) --- \u0001Vipers.\u0002 The same Hebrew term is elsewhere rendered basilisk, or asp. The precise import of such things is not easily ascertained. (Pineda) --- \u0001Tongue.\u0002 The ancients thought that serpents communicated the venom by the tongue, or sting. Moderns think they do it rather by the teeth. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Butter.\u0002 The impious may have a short-lived pleasure, but it will not give perfect satisfaction. The poets use similar expressions. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Suffer\u0002 eternal torments. (Calmet) --- Hebrew, \"according to \u0001his\u0002 substance, \u0001shall\u0002 the restitution \u0001be,\u0002 and he shall not rejoice.\" (Protestants)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Them.\u0002 Death will overtake him, like the rich man, Luke xii. 20. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Continue.\u0002 Hebrew, \"no one shall look for his goods.\" The sinner eat up all in his life-time, or saw his possessions slip from him. (Haydock) --- At least, he shall not take them with him to the grave. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001May.\u0002 Hebrew, \"And \u0001when\u0002 he shall be about to fill his belly,\" like king Baltassar, death shall hurry him away. (Calmet) --- \u0001Rain.\u0002 Septuagint, \"hurl sorrows upon him,\" (Haydock) by an untimely death, followed with eternal hunger and thirst. Thus was treat the rich glutton, Luke xvi. 22. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Brass;\u0002 of which metal the strongest bows were made. Protestants have, \"steel:\" (Haydock) but brass was used by the ancients for the same purpose. (Calmet) --- This proverb shews that those who endeavour to escape from men, fall into the hands of God. (Delrio. Adag. 9, t. ii.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The sword is,\u0002 occurs not in the Vulgate, (Haydock) though it be in the Complutensian and Sixtine editions. (Calmet) --- Hebrew, \"It is drawn, and cometh out of the body; the glittering sword cometh out of his gall; terrors are upon him.\" Protestants, \"May likewise the dart come out through his body,\" &c. (Haydock) --- \u0001Ones.\u0002 Hebrew, \u0001Enim;\u0002 giants, who formerly inhabited the land of Moab, near the eastern Idumea. Their name might be placed for any cruel enemies. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Darkness,\u0002 or misery. (Calmet) --- Septuagint, \"Terrors upon him, (26) and all darkness may await him.\" (Haydock) --- He shall find no means of escaping. (Calmet) --- \u0001Kindled.\u0002 Hebrew, \"blown.\" St. Gregory observes that hell-fire is corporeal, but very different from our material fire. Chaldean, &c., explain this passage in the same sense. It may also intimate interior anguish, (Calmet) lightning, (Vatable) pestilence, (Grotius) and every species of calamity. (Calmet) --- \u0001Tabernacle,\u0002 in hell. (Menochius) --- We may also translate, \"he who is left,\" (Haydock) the offspring shall be also miserable. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Heavens,\u0002 as his sins have cried for vengeance, Genesis xviii. 20. (Calmet) --- All creatures shall fight against the wicked. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Exposed.\u0002 Hebrew, \"the bud, (Calmet) or increase of his house, shall depart,\" (Haydock) and be led away into captivity, (Calmet) and ruined. Septuagint, \"Let final destruction draw away his house, and the day of wrath overtake him.\"" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Doings.\u0002 Literally, \"words.\" Hebrew, \"of his decree.\" (Haydock) --- This is what he may expect for him impiety both in words and actions. (Calmet)" } ] }, { "chapter": 21, "slug": "id1072.html", "header": "Job xxi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Do.\u0002 \"Alter your opinion.\" (Menochius) --- Symmachus, \"hear.\" Septuagint, \"may this be for your consolation,\" (Hebrew) which I shall receive from you, or which you may make use of, if you should be afflicted (Calmet) as I am. (Haydock) --- Job undertakes to show that the wicked are sometimes suffered to enjoy a long prosperity." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Troubled.\u0002 Hebrew, \"Why is not my spirit shortened\" by death, if your assertion be true? (Haydock) or why may I not be \"troubled,\" since I have to deal, not with an enlightened judge, but with men who are under the greatest prejudices? (Calmet) --- I seem to you to dispute against God. Have I not then reason to tremble? ver. 6. (Haydock) --- Though he disputed with men, it was concerning Providence and eternal things. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hearken to.\u0002 Literally, \"look steadfastly on me.\" (Haydock) --- Compare my present with my former condition, and do not pretend to fathom God's judgments; which fill me also with astonishment, when I consider why the virtuous are distressed, and the wicked prosper, ver. 7. --- \u0001Mouth\u0002 be silent. Harpocrates, the god of silence, was represented in this posture; and Virgil says, \u0001Intentique ora tenebant.\u0002 (Æneid ii.) --- Septuagint, \"upon the cheek,\" like men in deep consideration. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Riches.\u0002 This is what fills me with great anxiety. Yet it quite destroys the force of your argument, (Calmet) since you pretend that the prosperity of the wicked is never of long duration. We see them, however, live to an advanced old age, (Haydock) continually offending God, and annoying their neighbours. (Calmet) --- Septuagint, \"yea, they grow old in riches.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sight.\u0002 The Jews esteemed this as the greatest blessing and mark of God's favour. Yet it was also equivocal, as it was often possessed by the wicked. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rod.\u0002 Divine judgments. (Menochius) (Psalm lxxii. 5.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cattle.\u0002 Literally, \"ox,\" \u0001bos.\u0002 Protestants, \"their bull gendereth, and faileth not.\" (Haydock) --- But Bochart explains it of the cows' bringing forth every year. (Calmet) --- Ox is used in the same sense, both by sacred and profane authors. (Haydock) --- A great part of the riches of these nations consisted in cattle, Psalm cxliii. 14., and Zacharias viii. 5." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Their.\u0002 Septuagint, \"They continue like eternal sheep, as if they and their flocks would never die. (Calmet) --- \u0001And play,\u0002 is to shew the nature of the dance. It is not in Hebrew. (Haydock) --- The children are healthy and sportive. (Menochius) --- Septuagint, \"they play before them.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Moment.\u0002 Septuagint, \"in the rest of the lower region, \u0001adou,\u0002 they shall be laid,\" (Haydock) in the grave. (Menochius) --- A sudden death, without agony or sickness, (Haydock) was the choice of Julius Cæsar, the night before he was slain. \u0001Repentinum inopinatumque prætulerat.\u0002 (Suetonius) --- But the enlightened servant of God would rather desire time to do penance, and to prepare for death. For who shall presume that he has that charity which banisheth fear? (Calmet) --- \u0001Hell.\u0002 The same term is used for the place where the damned are tormented, as for that where the souls of the just waited (chap. vii., and xvii.) for their Redeemer's coming. But here Job is speaking of the apparent happiness of the wicked; (Haycock) and only alludes to the grave, (Calmet; Menochius) or comfortable death and burial of the reprobate: though, at the same time, he may declare that their souls are buried in hell. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ways.\u0002 The too common effect of riches, Proverbs xxx. 8., and Ecclesiasticus v. 2." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Because,\u0002 is not in Hebrew. \"Lo, their good is not.\" They are not possessed of true riches, or of good sense. Alexandrian Septuagint, \"For good things were in their hands: but the works of the impious are not pure.\" No: the more they possess, the greater is their perversity. Grabe substitutes \u0001oukathora,\u0002 for \u0001kathara;\u0002 God \"does not behold\" the works, &c., which is more conformable to the other editions; and thus the blasphemies of the impious are continued. (Haydock) --- When we are not sensible of our wants and dependance, we think less on God. (Calmet) --- \u0001Hand,\u0002 or power, they are only the gifts of God; far be then such sentiments from me. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001How often.\u0002 When do we witness the downfall of the wicked? (Mercer.) --- Or, in a contrary sense, how often are they miserable as well as the just? Such things are, therefore, a very equivocal argument, to prove either side of the question. Those who are afflicted, and cling closer to God, must be accounted virtuous and happy; while that prosperity is fatal which is an occasion of our neglecting his service. (Calmet) --- Job answers his own questions, ver. 7. If the wicked be happy for a time, their future state is deplorable, and often they forfeit even their temporal advantages. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The sorrow.\u0002 Protestants, \"his iniquity.\" Marginal note, \"that is \u0001the punishment.\u0002\" (Haydock) --- The children shall share in his punishment, (Calmet) when they have been partakers, or imitators of his injustice. (Haydock) --- \u0001Know\u0002 his offence, and whether there be a God (Calmet) and Providence. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And if.\u0002 Hebrew, \"when\" he is cut off in the midst of his days: he does not regard the happiness or misery of those whom he leaves behind. (Haydock) --- The children are rather taken away for his punishment, while he is living, as their misery would not touch him in the grave. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hale,\u0002 or healthy. Hebrew, \"in perfect strength.\" (Haydock) --- Septuagint, \"simplicity, or folly.\" St. Augustine reads with the old Vulgate, \"in the strength of his simplicity, (Calmet) or innocence. (Haydock) --- These outward appearances prove nothing for interior piety or wickedness. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Bowels.\u0002 Protestants, \"breasts\" (Marginal note, \"milk-pails\") are full of milk. But the Septuagint, Bochart, &c., agree with the Vulgate. Job describes a corpulent man (Calmet) living in luxury, like the glutton. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Any.\u0002 Hebrew, \"ever having eaten with pleasure.\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Me.\u0002 I perceive you are not convinced; and what you say respecting the wicked, is pointed at me. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Prince.\u0002 Job, (Menochius) or rather the tyrant, whose lot we know is miserable, as he falls a victim of God's justice, chap. xx. 7." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Way.\u0002 Travellers, who have seen foreign countries, (Vatable) or any one that may be passing, (Sanchez) will answer this objection (Haydock) in my favour. (Menochius) --- They will all agree in testifying that the wicked prosper, even for a long time. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001To the.\u0002 He will be requited indeed, at last; or rather, when others are in the utmost danger, he will be protected as it were by God. Septuagint, (Calmet) or Theodotion, \"the wicked is kept on high,\" \u0001chouthizetai.\u0002 All from ver. 28 to 33 inclusively, is marked as an addition to the Septuagint by Grabe, who has supplied many similar omissions, of which Origen and St. Jerome complained. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Done.\u0002 Man is afraid, and God defers to take cognizance. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Dead.\u0002 Hebrew, \"the sheaves,\" being quite ripe for harvest, and even in the tomb, the tyrant retains some sore of pre-eminence, as he is buried with honour, an set like a more elevated sheaf, to inspect the rest. (Calmet) --- \u0001Godiss,\u0002 is rendered by Protestants, \"tomb,\" (margin) \"heap.\" But (chap. v. 26.) where only the word occurs again, we find \"a shock of corn,\" and this comparison seems very suitable here. The damned shall \u0001watch,\u0002 alas, when it will be to no purpose, among the heap of fellow-sufferers, who would not think while they had time to repent. After millions of night spent thus without sleep or ease, we may imagine we hear their mournful lamentations from the depth of the abyss. Always misery! and never any hope of ease! (Haydock) --- \"Eternity,\" says Bridayne, (ser. in Maury's Eloq.) \"is a pendulum, the vibration of which sounds continually, Always! Never! In the mean while, a reprobate cries out: What o'clock is it? And the same voice answers, Eternity!\" Thus at last the wicked shal awake from the sleep in which they have spent their days; (Haydock) and their watching, restless, and immortal souls (St. Thomas Aquinas) will bitterly lament their past folly. What profit will they derive from the honours paid to their corpse by surviving friends, (Haydock) even though they be embalmed, and seem to live in marble statues? (Pineda)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Acceptable to the gravel of Cocytus.\u0002 The Hebrew word, which St. Jerome has here rendered by the name \u0001Cocytus,\u0002 (which the poets represent as a river in hell) signifies a \u0001valley\u0002 or a \u0001torrent:\u0002 and in this place, is taken for the low region of death, and hell: which willingly, as it were, receives the wicked at their death: who are ushered in by innumerable others that have gone before them; and are followed by multitudes above number. (Challoner) --- Isaias (xiv. 9.) and Ezechiel (xxxii. 21.) describe the splendid reception in hell of the kings of Babylon and of Egypt, nearly in the same manner as Job does that of any sinner who has lived in prosperity, chap. xxxviii. 17. He gives life to the whole creation, in the true spirit of poetry. (Calmet) --- The rich man is represented as tenderly embraced by his mother earth; (chap. i. 21.; Haydock) the very stones and turf press lightly upon him; as the ancients prayed, \u0001Sit tibi terra levis.\u0002 Hebrew, \"the stones \u0001or\u0002 clods of the torrent (Calmet) shall be sweet to him, and he,\" &c. (Haydock) --- St. Jerome has chosen to mention a particular river, instead of the general term \u0001nel,\u0002 \"a torrent or vale,\" to intimate that Job is speaking of the state after death. --- \u0001Cocytus\u0002 is a branch of the Styx, a river of Arcadia, of a noxious quality, which the poets have place in hell. (Pineda) --- Septuagint, \"The pebbles of the torrent became sweet to him, and in his train every man shall come, and unnumbered men before him.\" Alexandrian manuscript has \"men of number;\" the two first letters of \u0001anarithmetoi\u0002 being omitted. (Haydock) --- The Church reads in her office for St. Stephen, \u0001Lapides torrentis illi dulces fuerunt: ipsum sequuntur omnes animæ justæ.\u0002 Many explain this passage of Job as a menace. The wicked have carried their insolence so far as to (Calmet) give orders to (Haydock) be buried with the utmost pomp: but in the other world, they shall be thrown ignominiously among the other dead. (St. Gregory, &c.) (Calmet) --- They were little moved with the thought of death, as it was common to all. But what will they think of eternal misery? (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Vain.\u0002 These arguments shew that your assertions are destitute of proof, and afford me no comfort. (Calmet)" } ] }, { "chapter": 22, "slug": "id1073.html", "header": "Job xxii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Knowledge.\u0002 How then canst thou dispute with God?" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Profit.\u0002 God rules all with justice or with mercy: since, therefore, he punishes, it must be for some guilt, and not for his own advantage. But he might still chastise for the good of man, or to manifest his own power, John ix. 3. God also punishes the sinner for the wrong which he does to himself. (St. Augustine, Conf. iii. 8.) Any one may discover the sophism of Eliphaz. If God were indifferent with regard to our virtue, who would be able to advance one step towards him? (Calmet) --- Man is unprofitable indeed to God, but he may reap great advantage from piety himself; and this is what God desires, as well as his own glory, Matthew v. 17. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fear.\u0002 Thus malefactors are condemned, that they may no longer disturb society. But may not God afflict the just, though he have nothing to fear? (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Iniquities.\u0002 He adduces no fresh arguments, but boldly taxes Job with many crimes, which a person in his station might have committed. He rashly concludes that he must have fallen into some of them at least. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pledge.\u0002 Hebrew, \"person.\" Debtors might be sold, Matthew xviii. 30." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Water.\u0002 Job's disposition was the reverse, chap. xxix. 15. Such inhumanity would hardly be conceived possible among us. But the Idumeans were guilty of it; (Numbers xx. 18., and Isaias xxi. 14.) and if it had not been probable, Eliphaz would not have dared to speak thus. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001It.\u0002 Hebrew and Septuagint intimate that Job accepted persons, and gave sentence in favour of his rich friends. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Arms;\u0002 possessions, condemning orphans unjustly." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Waters,\u0002 and misery, (Calmet) which such conduct deserved. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Stars:\u0002 and of course, that his Providence regardeth not human affairs. (Calmet) --- When an infidel observed, \"I think the gods are too great to want my adoration,\" Socrates well replied, \"The greater they appear to thee, the more oughtest thou to treat them with respect and honour.\" (Xenophon, Memor.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Doth.\u0002 Hebrew, \"seeth not.\" Septuagint, \"is not seen.\" --- \u0001Poles,\u0002 on which the whole machine seems to turn. (Calmet) --- \"Hipparchus intimated that there would be a time when the hinges, \u0001or\u0002 poles of heaven, would be moved out of their places.\" (Colum. i. 1.) Hebrew and Septuagint, (according to Origen's edition, ver. 13 to 16) \"he walketh about in the circuit of heaven.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wicked.\u0002 Alexandrian Septuagint, \"just.\" But Grabe substitutes \u0001unjust;\u0002 (Haydock) as otherwise, Eliphaz would argue against his own principles: unless \u0001just\u0002 be put ironically for hypocrites. (Calmet) --- Wilt thou imitate the ancient giants, before the deluge? (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Flood.\u0002 Hebrew, \"river,\" (Septuagint; Calmet) or \"flood.\" (Protestants) This does not certainly allude to the deluge, though Job could not be unacquainted with an event (Haydock) which appears in the writings of the most ancient pagan authors. (Grotius, Relig.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001From me.\u0002 He thus insinuates that Job entertained such sentiments, though he seemed to condemn them, chap. xxi. 16. (Calmet) --- Septuagint, \"is far from him,\" God." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Shall.\u0002 Septuagint, \"saw.\" The Jews explain this of Noe, who saw the ruin of the giants with pity, mixed with joy, as he approved of the divine judgments. (Vatable, &c.) --- The just can thus rejoice, only on this account; as they would not be just if they were devoid of charity. (St. Gregory) (Psalm lvii. 11., and cvi. 42.) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Their.\u0002 Hebrew, \"our.\" (Calmet) --- \"Whereas our substance is not cut down.\" (Protestants) (Haydock) --- But the Septuagint and Chaldean agree with the Vulgate, which gives a better sense. --- \u0001Fire,\u0002 which consumed Sodom, &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Law\u0002 of Moses, (Rabbins) or rather (Haydock) the natural law, which teaches that God is just, and deserves to be adored. He addresses Job, as if he had acknowledged no law or restraint." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Gold,\u0002 to build and adorn thy habitation, ver. 23. Hebrew, \"He will give thee gold instead of dust; (or more abundant) yea, gold of the torrents of Ophir.\" The Phasis is said to roll gold dust, which is of the purest kind, Genesis ii. 11. (Calmet) --- \"Thou shalt lay up gold as dust, and the \u0001gold\u0002 of Ophir, as the stones of the brooks.\" (Protestants) (Haydock) --- This is an exaggeration, (3 Kings x. 27.; Calmet) and a sort of proverb, intimating that strength and plenty should succeed to infirmity. The foundations should be the hard rock, instead of earth, &c." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Silver.\u0002 Septuagint, \"But he shall purify thee, as silver, which has passed the fire.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Face,\u0002 with confidence of being in favour and accepted. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Vows,\u0002 after obtaining thy requests. (Menochius) ---" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Decree.\u0002 Thy projects shall succeed. Septuagint, \"But he shall appoint for thee the rule of justice.\" (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Glory,\u0002 as the gospel declares, Matthew xxiii. 12. The Hebrew is more perplexed. \"When \u0001men\u0002 are cast down, then thou shalt say, \u0001there is\u0002 lifting up;\" (Protestants; Haydock) or \"when thy eyes shall be cast down, they shall say to thee, Arise.\" (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Innocent.\u0002 Hebrew, \"He shall deliver even the man who is not innocent, and that for the sake of the purity of thy hands.\" (Chaldean; Junius, &c.) --- God will even spare the guilty, to manifest the regard which he has for the intercession of the saints. These interpreters have taken \u0001ai\u0002 in the same sense as \u0001ain,\u0002 which is the case, 1 Kings iv. 21. (Calmet) --- Others explain, \"He shall deliver the island of the innocent, and it is delivered by the pureness of thine hands.\" (Protestants) This also would shew the merit and protection of the saints, as a whole island may owe its safety to one of God's servants. In effect, the world stands by the prayers of the saints. (Haydock) --- All that has been said from ver. 21 tends to shew that God favours his friends; and, consequently, that he would never have punished Job, if he had not been guilty. (Calmet)" } ] }, { "chapter": 23, "slug": "id1074.html", "header": "Job xxiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bitterness.\u0002 Instead of comfort, he only meets with insult from his friends. He therefore appeals to God, (Worthington) but with fear. (Calmet) --- \u0001Scourge,\u0002 is not in Hebrew. (Menochius) --- But it explains the meaning of \"my hand,\" (Haydock) or the heavy chastisement (St. Gregory) which I endure. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nor.\u0002 Protestants, \"No, but he would put \u0001strength\u0002 in me.\" He would enable me to stand my trial. (Haydock) --- He would lay no falsehood to my charge." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Victory.\u0002 Before such a judge I should hope to be acquitted. Job must have been well convinced of his innocence. For woe to man, if God treat him according to the rigour of his justice! (Calmet) --- Septuagint, \"For truth and reproof are with him. But, oh! that he would bring my judgment to an end.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001East,\u0002 or Hebrew, \"before....if behind I cannot perceive him.\" (Calmet) --- Where, then, shall I find this just judge? ver. 3. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Right,\u0002 southward. --- \u0001See.\u0002 The southern part of the heavens, or the antarctic stars would not be discerned in Idumea, chap. ix. 9. (Calmet) --- Job speaks in a human manner, as he was not ignorant of God's immensity. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fire.\u0002 They had not a stone, like the Greeks, to try gold. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lips,\u0002 given to Noe, (Genesis ix. 5.) or to Moses. This work was written by a Jew, who dresses up the sentiments of Job in his own style. The holy man was also acquainted with the Mosaic dispensation, though he was not bound to observe the ceremonial part of it. (Calmet) --- His words may, however, be verified, though he speak only of the natural law, or of that which was preserved by tradition of the patriarchs, as both proceeded from God. (Haydock) --- \u0001Hid.\u0002 Protestants, \"esteemed....more than my necessary \u0001food.\u0002\" (Haydock) --- Septuagint agree with the Vulgate. The ancients placed in their bosom what they greatly esteemed. The Turks still use it as a pocket. (Thevenot xxii.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Alone.\u0002 Self-existent. Hebrew, \"in one thing,\" or resolution. He is immutable: all I could say would avail nothing. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001With him,\u0002 to punish me afresh. Hebrew, \"when he shall have appointed me my portion, he shall still have many such.\" He may treat me as a slave, allowing me only a certain portion of meat, Proverbs xxx. 8., and xxxi. 15. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Face.\u0002 My afflictions have not yet taken away my life, as might have been expected. (Haydock) --- I am less affected with my miseries, than with the dread of God's presence, ver. 15, 16. (Calmet)" } ] }, { "chapter": 24, "slug": "id1075.html", "header": "Job xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Days,\u0002 when he will punish. (Menochius) --- They are convinced it will be sometime: while the wicked flatter themselves with impunity. (Worthington) --- Job has already shewn that his complaints had not been excessive, and that they were extorted chiefly by the dread which he had of God. He now comes to prove that he had not denied Providence. For though he asserted that the wicked were sometimes at ease, he maintained that there was another world, where all would be set to rights. Without this the book would be inexplicable. (Calmet) --- \u0001Know him.\u0002 Septuagint, \"the impious.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Marks.\u0002 This was a heinous offence, (Deuteronomy xix. 14.) which Numa punished with death. (Halyc. i.) (Calmet) --- \u0001And fed.\u0002 Septuagint, \"and those who fed them.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Poor,\u0002 by oppression, not allowing them to get their bread, or to walk on the same road. (Calmet) --- \u0001And have.\u0002 Hebrew and Septuagint, \"the meek....have hidden themselves together.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Others.\u0002 Hebrew, \"Behold as,\" (Haydock) which may be explained of these oppressors, or rather of the \u0001poor,\u0002 who are forced to flee before them to seek for food. (Calmet) --- The Vulgate and Septuagint seem more favourable to the former supposition. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Not,\u0002 is omitted by the Protestants. (Haydock) --- Hebrew, \"they reap in the field food for the cattle.\" (Calmet) --- \u0001His.\u0002 Hebrew, \"the wicked man's vineyard.\" (Haydock) --- They do not examine whether the person whom they plunder be just or not. (Calmet) --- Septuagint, \"they have reaped before the season the field which was not theirs. But the poor (helpless men) have laboured in the vineyards of the wicked without wages or meat.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cold.\u0002 Hebrew is still ambiguous, as it may be understood either of the oppressor or of the poor. The cruelty here reprobated is contrary to the law, Exodus xxii. 26. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Stones,\u0002 for their bed, though they be so wet. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Robbed.\u0002 Hebrew and Septuagint, \"snatched from the breast.\" --- \u0001Stript.\u0002 Septuagint, \"knocked down.\" Hebrew, \"taken a pledge of, \u0001or\u0002 seized the poor.\" (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Corn,\u0002 which they had gleaned for their daily sustenance. Hebrew also, \"the \u0001poor,\u0002 perishing through hunger, carry the sheaf\" of the rich." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of them.\u0002 Hebrew, \"of corn, and thirst while pressing out their olives.\" (Calmet) --- Protestants, \"they take away the sheaf \u0001from\u0002 the hungry, (11) \u0001which\u0002 make oil within their walls, \u0001and\u0002 tread\u0001 their\u0002 wine-presses, and suffer thirst,\" (Haydock) not being allowed to taste any thing, though the law of Moses would not suffer even the ox to be muzzled, Deuteronomy xxv. 4. The rich look on without pity, taking their rest at noon, amid the heaps which really belong to the poor, whom they force to labour for them." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Suffer.\u0002 Hebrew, \"and God suffers no disorder,\" according to you. (Calmet) --- Symmachus, \"God inspireth not folly: but they have,\" &c., ver. 13. Septuagint, \"But why does he not regard,\" (Haydock) or punish these things? (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Light\u0002 of reason and humanity. (Calmet) --- Pineda understands that they have sought darkness, (ver. 14.) to do evil. But this expression would be too harsh. (Calmet) --- Heretics, acting against their own conscience, are stricken with blindness, so that they see not the truth. (St. Gregory xvi. 26.) (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thief.\u0002 Oppressing the poor, (Ven. Bede) and taking away their bread, Ecclesiasticus xxxiv. 25." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Face.\u0002 Septuagint insinuate \"with a mask.\" Protestants, \"disguiseth \u0001his\u0002 face.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Themselves.\u0002 The band of robbers had marked out their prey. (Haydock) --- Hebrew, \"In the day time they lie concealed, and know not the light.\" (Calmet) --- Septuagint, or rather Theodotion, from whom ver. 15 to 17., is taken, \"They have sealed themselves up during the day.\" If we should read \u0001eautois,\u0002 Hebrew \u0001lamo,\u0002 we might translate as well \"they marked them out for themselves.\" (Haydock) --- The adulterer had made is his arrangement with the faithless woman, when he should break into the house. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Death.\u0002 They are as much afraid of the light as others are of profound darkness. (Calmet) --- They dread being detected. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He is light,\u0002 &c. That is, the adulterer, that he may not be perceived and discovered, steps as nimbly and as light as if he were walking upon the waters. Or the sense is: he is as light, that is, as swift and nimble as the running waters. --- \u0001By the way of the vineyards.\u0002 That is, by the way where he may meet with fruit and blessings. (Challoner) --- The wicked are always inconstant. (Calmet) (Isaias lvii. 29.) --- He deserves no temporal nor eternal happiness. If he were deprived of the former, he might perhaps endeavour to escape the torments of hell. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Let.\u0002 Hebrew, \"Drought and heat consume the snow waters; \u0001so doth \u0002the grave \u0001those which\u0002 have sinned.\" (Protestants) (Chaldean) (Haydock) --- The wicked die quickly, and without a lingering illness. (Piscator) --- What foundation, therefore, has the hell of cold as well as of fire? says Amama. St. Jerome (in Matthew x.) observes, \"We read very plainly in the Book of Job that there is a double gehenna, both of too much heat and of too much cold;\" the latter occasions the gnashing of teeth, Matthew viii. (Denis the Carthusian) --- \"In this world people pass through a medium or temperate state. But in hell, they pass from the excess of tormenting cold to that of burning fire; they will know no medium, because in this life they proceeded from one vice to another, even to the heat of lust. (Albertus Magnus.) (Haydock) --- Therefore they are punished with torments of a contrary nature. (Worthington) --- They go from the coldness of infidelity to the heat of heresy; (St. Gregory) from one calamity to another. (Sa) --- Septuagint, \" For they have torn away the arm of the orphans. Then his \u0001or\u0002 their sin has been remembered, and, like a dew-drop, he has disappeared. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sweetness.\u0002 These will inherit him; (Haydock) for here all his pleasures will terminate. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fed the barren.\u0002 That is, the harlot. Or else, \u0001he hath fed;\u0002 that is, he hath fed upon the barren; that is, the poor and desolate. (Challoner) --- He has not had posterity, but pleasure, in view, when he married. (Rabbins) --- Septuagint agree with the Vulgate. (Haydock) --- But most explain the Hebrew, \"He hath oppressed the barren;\" which may denote those whose husband and children have been slain. (Calmet) --- \u0001No good,\u0002 but even dealt with them dishonestly. (Cajetan)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Down.\u0002 Hebrew, \"taketh along with him his guards for his defence. He riseth and is not sure of his life,\" fearing lest his enemies may still overpower him. This is a description of the tyrant's continual anxiety. (Calmet) --- Protestants, \"And no man is sure of life,\" may intimate that the wicked put all men in danger. (Haydock) --- He who puts others in fear, must also be alarmed. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001God.\u0002 Septuagint, \"Being sick, let him not expect to be healed, but he shall fall under sickness.\" Hebrew, \"Though it be given him to be in safety, whereon he resteth, yet his eyes are upon their ways,\" (Protestants) or \"he has given (Haydock) himself, \u0001or\u0002 appointed them (guards) for his defence, and rests on them; yet his eyes,\" &c. He suspects the fidelity of his servants. (Calmet) --- \u0001Pride.\u0002 Man abuseth by his free-will the time which God had allowed him to repent for former sins, Romans ii. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And set.\u0002 Septuagint and Protestants, \"and make my speech nothing worth.\" (Haydock) --- This conclusion come frequently, chap. ix. 15., and xvii. 15. Job defies his friends to shew the fallacy of his arguments, or that the wicked do not enjoy prosperity, though they may be inwardly miserable. (Calmet)" } ] }, { "chapter": 25, "slug": "id1076.html", "header": "Job xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Answered.\u0002 He directs his attack against Job's desiring to plead before God, and gives a wrong statement of his request, which he also attempts to refute, by urging the same inconclusive arguments as before. (Calmet) --- Blind and obstinate disputers still repeat the same objections; (Worthington) as Protestants do against the Catholic doctrines, which have been so often and so ably defended. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Places.\u0002 Directing all the heavenly bodies with perfect harmony. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Soldiers.\u0002 The works of the whole creation, particularly the stars and angels. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Clean.\u0002 Job had used a similar expression, as well as Eliphaz, chap. iv. 17., and xiv. 4., and xv. 15. The holy man did not assert that he was free from sin, but only that God did not punish him (Calmet) so dreadfully (Haydock) on that account, and that he has just reasons for afflicting his servants, if it were only to manifest his own power and glory. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sight,\u0002 compared with him. The most beautiful things in nature are nothing; and of course, the most just are all imperfection, when left to themselves. (Calmet)" } ] }, { "chapter": 26, "slug": "id1077.html", "header": "Job xxvi.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Life.\u0002 Septuagint also seem to understand this of God. (Calmet) --- Job does not blame his friends for undertaking to approve the ways of Providence, but for condemning himself (St. Chrysostom) rashly, (Haydock) and, with an air of haughtiness, endeavouring to restrain him from pleading his cause before the divine tribunal. (Menochius) --- Hebrew, \"Whose spirit came from thee?\" (Protestants) (Haydock) Did I receive my life, or do I seek advice from thee? (Calmet) --- God stood in no need of Baldad's wisdom (Worthington) no more than Job. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001With them.\u0002 The less and greater fishes, (Menochius) or rather the giants and others who were buried in the waters of the deluge, and are confined in the dungeons of hell. The poets speak in the same manner." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hell.\u0002 The grave. --- \u0001Destruction.\u0002 Hebrew \u0001abaddon.\u0002 (Haydock) --- St. John (Apocalypse ix. 11.) styles the bottomless abyss; (Calmet) or its angel, (Haydock) Abaddon, or Apollyon. It may here be called destruction, (Calmet) as all its victims are lost for ever to every thing that is good. The obscurity of the grave, and even that of hell, can hide nothing from God." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001North\u0002 pole, which alone was visible in Idumea, and continued unmoved, while all the stars performed their revolutions. (Calmet) --- \u0001Nothing. Terra, pilæ similis, nullo fulcimine nixa.\u0002 (Ovid, Fast, vi.) (Calmet) --- All tends to the centre, (Menochius) by the laws of attraction. (Newton, &c.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Clouds,\u0002 as in a vessel or garment, Proverbs xxx. 4." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Over it.\u0002 The firmament, with all its beauty, is but like a cloud, to conceal from our feeble eyes the splendor of God's throne." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001End.\u0002 Till the end of the world, the ocean will respect these limits. (Haydock) --- The ancients looked upon it as a continual miracle that the world was not deluged, as the waters are higher than the earth, Jeremias v. 22., and Amos v. 8. (St. Basil and St. Ambrose, Hexem.) (Cicero, Nat. ii.) --- Philosophers have explained this phenomenon. But it is still certain that the power and wisdom of God preserve the equilibrium, without which all would return to the ancient chaos. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Heaven.\u0002 The mountains are so styled by Pindar; and the poets represent them supporting the heavens. \u0001Totum ferre potest humeris minitantibus orbem.\u0002 (Petronius) --- Yet others understand that power which keeps all things together, (Calmet) or the angels, to whose rule the ancients attributed the celestial bodies. (St. Gregory; Ven. Bede, &c.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Together,\u0002 at the beginning, Genesis i. 9. Hebrew, \"By his strength he has divided the sea; and by his wisdom he has pierced the proud, \u0001or\u0002 Egypt.\" Rahab, (Haydock) or Rachab, is often put for Egypt; (Psalm lxxxviii. 11.) and all would naturally have concluded that the fall of Pharao was pointed at, if it had not been supposed that Job lived before that event. That is, however, dubious. Isaias (li. 9.) uses the same terms in describing the fall of this tyrant. (Calmet) --- Yet the Septuagint translate, \"the whale,\" (Haydock) or some sea monster, which God holds in subjection, (Pineda) like the weakest creature. (Haydock) --- The foaming billows (Menochius) are likewise subject to his control. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heavens,\u0002 with stars, &c., Psalm xxxii. 6., and Wisdom i. 7. God also sends winds to disperse the clouds, that the heavens may appear. (Calmet) --- \u0001Artful,\u0002 (\u0001obstetricante\u0002) \"being the midwife.\" The least things are ruled by Providence. (Worthington) --- \u0001Serpent;\u0002 a constellation, lightning, the devil, or rather the leviathan, Isaias xxvii. 1. (Drusius) (Calmet) --- Septuagint, \"by his decree, he killed the apostate dragon.\" (Haydock) --- But there is no need of having recourse to allegory. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Drop.\u0002 This comparison is often applied to speech, Deuteronomy xxxii. 2., and Isaias lv. 10. If the little that we know of God's works give us such an exalted idea of his greatness, what should we think if we could fully comprehend his mysteries? (Calmet)" } ] }, { "chapter": 27, "slug": "id1078.html", "header": "Job xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Parable:\u0002 speaking in a figurative poetic style, Numbers xxiii. 7. Job grants that God generally punishes the wicked, but he maintains that he also chastises the just; and hence admonishes all to revere his judgments and wisdom, and to decline from evil; which truths must always subsist, whatever may be the conduct of Providence. (Calmet) --- \u0001Parables\u0002 do not always imply similies, but sometimes pithy, and profound sentences, spoken by the wisest men." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judgment.\u0002 Chaldean, \"my rule of judging.\" Septuagint, \"Live the Lord, who hath judged me thus.\" Symmachus, \"hath despised my judgment.\" The expression seems very harsh, and may be one of those which God blames, chap. xl. 3. (Estius) (Calmet) --- Yet we shall examine that point later, chap. xlii. (Haydock) --- He may only mean that he is so well convinced of his innocence, that he calls God to witness it, (Calmet) and adores his ways, (Haydock) in not permitting him to appear before his tribunal, (Calmet) to justify himself; (Menochius) so the he is abandoned to the rash judgments of others, chap. xxxiv. 5. Isaias (xl. 27.) and Sophonias (iii. 15.) speak in similar terms. (Calmet) --- God deferred passing sentence, for Job's greater trial. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Nostrils:\u0002 while I live. (Haydock) --- Genesis ii. 7., and Ezechiel xxxvii. 14. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Till.\u0002 Never will I abandon this path, (Haydock) nor will I yield to your reasons, (Calmet) or cease to defend myself. (Menochius) --- It would have been contrary to justice and charity, (Haydock) as well as to truth, to confess a false crime. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Enemy, or opponent. Hebrew, \"my enemy shall be,\" &c. (Haydock) --- In effect, those who maintained the contrary to what Job taught, favoured the cause of impiety, as they represented God never punishing his servants, &c., (Calmet) which is contrary to experience; (Haydock) though it was not so evident at that time. (Houbigant) --- Job is so far from thinking riches a proof of sanctity, that he rather would wish his enemy to have them, (Menochius) as they are too frequently an incentive to sin. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Soul,\u0002 in death: \u0001What will it profit?\u0002 &c., Matthew xvi. 26. All this proves demonstratively another world. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Him.\u0002 Like Antiochus, the wicked pray only through fear of punishment, and their request is therefore rejected, 2 Machabees ix. 13. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hand,\u0002 or \u0001grace of God.\u0002 --- \u0001Hath,\u0002 how he acts, and with what design. (Calmet) --- \u0001Quid disponat Deus.\u0002 (St. Augustine)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Portion.\u0002 This you have repeatedly asserted; and (Haydock) I acknowledge it is generally, but not always, the case. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bread.\u0002 Septuagint, \"if they grow up to manhood, they shall beg,\" Psalm xxxvi 25. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In death;\u0002 without honour. (Sanctius) --- \u0001Weep\u0002 for him. Septuagint, \"his widows no one shall lament, \u0001or\u0002 pity.\" (Haydock) (Psalm lxxvii. 63.) (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Moth.\u0002 Hebrew, \"as the polar star.\" (Junius) --- But the Chaldean, &c., translate with the Vulgate, which agrees better with the latter part of the verse. The moth devours another's property, like the wicked man, who lodges commodiously, though not at his own expense. --- \u0001Keeper\u0002 of a field, or of a vineyard. (Calmet) --- Septuagint, \"His house has slipt away like a moth, and what he has kept (\u0001or\u0002 his riches) like a spider.\" (Haydock) --- The moth demolishes its own house, and is then disturbed, (Menochius) or thrown with the rotten wood into the fire." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Nothing.\u0002 His riches are all left behind! The men of riches have slept their sleep, and have found nothing in their hands. They awake as from a dream, (chap. xx. 8.; Haydock) and then they form a true estimate of things. (Menochius) --- God chiefly punishes the wicked in death, Psalm lxxv. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Night.\u0002 Darkness often denotes disgrace and misery." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And he\u0002 (God) \u0001shall,\u0002 or Septuagint \u0001the wind,\u0002 (Calmet) \"shall fall upon him.\" (Haydock) --- \u0001Flee.\u0002 Yet he will not escape, (Menochius) though he flee with all expedition. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Place.\u0002 God having waited patiently a long time, at last displays the effects of his indignation, with a sort of contempt, Proverbs i. 26., and Ezechiel v. 13. (Calmet) (Psalm ii. 4.) (Menochius) (Pineda) --- Every passenger who shall witness his fall, and his now abandoned \u0001place,\u0002 shall also testify his approbation. (Haydock)" } ] }, { "chapter": 28, "slug": "id1079.html", "header": "Job xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Silver.\u0002 Hebrew, \"Surely there is a vein, \u0001or\u0002 mine, for silver.\" (Haydock) --- The sagacity of man has discovered all these things. Wonderful also is the instinct of animals, ver. 7. Yet wisdom comes from God alone; and those act rashly, who pretend to dive into his counsels in punishing his creatures and ruling the world. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stone.\u0002 Protestants, \"and brass \u0001is\u0002 molten \u0001out of\u0002 the stone.\" (Haydock) --- \"When brass comes out of the mine it resembles stone, and being mixed with earth is refined in the fire.\" (Pliny, [Natural History?] xxxvi. 27.) (Menochius) --- All this process would require much ingenuity and time. Tubalcain was a great artist before the deluge; (Genesis iv. 22.) but we cannot tell who were the inventors of these things, though (Calmet) the Greeks have specified the names of some who introduced these metals into their respective countries. (Pliny vii. 56.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He\u0002 (God) \u0001hath,\u0002 &c. (Haydock) --- \u0001Darkness,\u0002 before which these inventions could not be made; (Menochius) or, man has been able to measure the hours of day and night by the shadow of the sun, and by other means. He always strives to perfect his works, and examines with care the mines which lay concealed in the most profound obscurity. (Calmet) --- Precious stones and metals lie the deepest. (Menochius) --- From the consideration of these beautiful works, men ought to raise their minds to the Creator, and wisely rest in him alone. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001At.\u0002 Nations are separated by waters from each other. (Calmet) --- Some, like the Chinese, keep all strangers at a distance. (Haydock) --- But the industry of man breaketh through all barriers. Hebrew, \"a river separates a foreign nation forgotten by travellers; but these \u0001waters\u0002 cannot stop man: they flow away.\" (Calmet) --- Protestants, \"The flood breaketh out from the inhabitants, \u0001even the waters;\u0002 forgotten of the foot, they are dried up; they are gone away from men.\" Septuagint, \"Sand cuts off a torrent: but those who forget the way of justice, have become infirm, and have been instable among mortals.\" (Haydock) --- Travellers are sometimes parted by a swelling torrent; (Sa) and waters, bursting forth suddenly, change the roads of men. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In its,\u0002 &c. Hebrew and Septuagint, \"and under it is turned up as it were fire,\" which lies in it. (Haydock) --- \u0001Fire,\u0002 like Sodom; to which event Job alludes, chap. xxii. 20. (Calmet) --- The furnaces to melt various metals have taken the place of corn, and occupy the land. (Menochius) --- Men have extracted bitumen, &c., even from the lake of Sodom. (Pliny, [Natural History?] vii. 15.) --- Nothing escapes them. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sapphires.\u0002 The best are found in Media, in the country of the Taphyri, (Ptol.) or Raspires. (Herodotus iii. 94.) --- \u0001Gold.\u0002 This precious metal, like all others, is found in the bowels of the earth, (Haydock) and in the bed of rivers, in Ophir, Peru, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Path\u0002 of these metals, (Menochius) or a path in general. (Haydock) --- They fly, as beasts roam about, without keeping the high road; yet never miss their way, or fail to return to their own place, though they may have crossed the sea or woods, and been absent many months. This instinct is one of the wonders of nature. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Merchants,\u0002 who go the shortest road. (Haydock) --- Hebrew, \"of lions,\" which find their deans without asking for the path. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Roots,\u0002 in quest of precious metals. (Menochius) --- \"\u0001Imus in viscera terræ et in sede Marium opes quærimus.\u0002\" (Pliny, [Natural History?] xxxiii. pref.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rivers.\u0002 Or, the waters lodged in the mines. (Menochius) --- He hath even cut canals through the hardest rocks, (Haydock) and sunk wells. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Searched,\u0002 by diving; (Calmet) or, Hebrew, \"he bindeth the rivers from flowing;\" diverting their course by dams, &c. This is another proof of the power of man. (Calmet) ---\u0001Labor omnia vincit.\u0002 (Horace)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Understanding,\u0002 of supernatural things, which teaches us to love God, and to comprehend his counsels. This is very different from the human sagacity of which he has been speaking; and this is the gift of God alone. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Price.\u0002 It has none, like other precious things, Baruch iii. 15. --- \u0001In delights\u0002 is not expressed in Hebrew or Septuagint. (Calmet) --- But to live in misery is hardly to be accounted living, (Haydock) and the addition restrains the proposition, as some men possess this treasure, though not those who take no pains (Calmet) to mortify corrupt nature. (Haydock) --- Chaldean, \"it is not found in the land of the proud, whose life is spent in sin.\" (Calmet) --- True wisdom is found, not in natural, but in supernatural, things. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Finest, obrizum,\u0002 which has the colour of fire. (Pliny, [Natural History?] xxiii. 3.) The old Vulgate and Septuagint read \"locked-up gold,\" \u0001aurum conclusum,\u0002 (Calmet) and the Hebrew \u0001Segor,\u0002 (Haydock) \"that which is shut up,\" like things of value: gold is sometimes specified, 3 Kings vi. 20." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Dyed,\u0002 &c. Hebrew \u0001cethem ophir,\u0002 (Haydock) \"the shut up\" (gold, though the Vulgate, Septuagint, &c., very in the interpretation) \"of Ophir.\" This country was famous for its gold. (Calmet) --- Its situation is not clearly ascertained. St. Jerome seems to have placed it in India, with Josephus, \"in the golden country,\" now Malacca. --- \u0001Stone.\u0002 Protestants, onyx. Hebrew \u0001shoham\u0002 (Haydock) means, probably, the emerald, Genesis ii. 12. (Calmet) --- But these names are very indeterminate. Theodotion, from whom great part of this chapter is inserted in the Septuagint has \"the gold of Ophir, and the precious onyx and sapphire.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Gold.\u0002 This is the third time it has been mentioned, according to its different degrees of excellence. Hence it is called by the most common name, (Calmet) \u0001zahab.\u0002 (Haydock) --- \u0001Crystal\u0002 was formerly more \"transparent\" than we have it at present. (Calmet) --- \u0001Zecucith\u0002 (Haydock) denotes something of this kind. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Things.\u0002 Hebrew \u0001Ramoth\u0002 and \u0001Gabish\u0002 (Haydock) are terms much controverted. The first may denote the unicorns, (Deuteronomy xxxiii. 17.) and the latter the thunderbolt, or ceraunia, which were in high request. (Pliny, [Natural History?] xxxvii. 9. Ezechiel (xiii. 11., and xxvii. 16.) mentions the former as carried by merchants to Tyre. These stones, which fell from the sky, were used by the Parthian magi, &c., for secret purposes. They have given rise to many fabulous accounts. Those which are to be seen, are by no means beautiful. (Calmet) --- Yet if the people esteemed them, Job might well include them among other things of most value. Protestants, \"No mention shall be made of coral, or of pearls, for the price of wisdom is above rubies.\" (Haydock) --- The latter part of the verse would be rather, \"the fishing for wisdom would be more difficult than that for pearls;\" (Calmet) or, \"the extraction of wisdom is above the drawing forth of \u0001peninim.\u0002\" (Haydock) --- The pinna is a kind of fish which is fastened to the bottom of the sea, by roots, of which the byssus was made, 1 Paralipomenon xv. 27. Pearls were commonly found in the Persian Gulf, near Idumea. The art of diving for them, and extracting them from the fish, was very difficult, but nothing in comparison with the labour requisite to discover wisdom. The ancients describe some pearls of a reddish gold colour. (Athen. iii. 13.) ( Jeremias' Lamentations iv. 7.) --- \u0001Adam,\u0002 which is interpreted \u0001red,\u0002 in Jeremias, means also any thing very shining; in which sense the word \u0001purpureus\u0002 is used. (Horace vi. Ode 1.) (Bochart, Anim. p. 2, b. v. vi. (Calmet) and t. iii. 681. 91.) The opinion of this author seems preferable to that of Hutchinson and Cooke, who would translate \u0001peninim\u0002 (Haydock) by \"loadstones or magnets,\" which the former says are like \"reddish clay,\" though they are really of a dusky iron grey, sometimes tinged with brown or red. This complexion would not be very beautiful. Yet the Nazarites are compared to \u0001peninim,\u0002 (Lamentations iv.) and to snow, (Parkhurst) as they were of a most fair red and white, like pearls. (Haydock) --- Though the ancients seem to have been acquainted with the loadstone or magnetic needle, particularly the Phenicians (Odys. viii. 556.) and Chinese, for many ages, yet it was never so common as to form a popular comparison. Aquila renders the word in question, \u0001periblepta,\u0002 \"conspicuous things;\" and pearls were certainly highly valued by the Jews, &c. Parkhurst, in \u0001pone.\u0002 --- Theodotion, in the Septuagint, \"draw forth wisdom before the inmost things.\" --- Both these versions agree with the Vulgate, as the most precious goods are kept out of sight. (Haydock) --- Yet the deepest mines of gold do not require so much diligence and sagacity for us to discover and possess them, as wisdom does; but, in return, it will abundantly recompense the man who finds such a treasure, Ecclesiasticus vi. 19., and 24. (Pineda)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ethiopia,\u0002 on the east of the Red Sea. Pliny ([Natural History?] vi. 29.) mentions the isle of \u0001Chuthis,\u0002 which was also famous for the topaz. --- \u0001Dying.\u0002 Hebrew \u0001cethem,\u0002 (Haydock) which we have observed relates to gold, ver. 16." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Destruction.\u0002 Hebrew \u0001abaddon,\u0002 which is before (chap. xxvi. 6.) used to signify the bottomless abyss. There, too late! the dead become acquainted with the value and nature of wisdom. (Haydock) --- But their knowledge is imperfect, and of no use to us. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Measure.\u0002 He regulates the winds, and knows the drops of water, (Haydock) which to man is impossible, Proverbs xvi. 2." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Storms;\u0002 or Hebrew, \"for the lightning, which attends thunder.\" (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001It.\u0002 All the works of God proclaim his wisdom. (Haydock) --- He never made an acquisition of it, but possessed it from all eternity, Proverbs viii. 23." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Understanding.\u0002 This is the duty of man, and a thing of the utmost importance. This teaches us to adore God's judgments (Calmet) in silence. (Haydock) --- It is the most important instruction of the whole book. (Pineda) --- Man must consider God's works to fear Him; and by avoiding evil, and doing good, (Worthington) to shew true wisdom. (Haydock)" } ] }, { "chapter": 29, "slug": "id1080.html", "header": "Job xxix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Me.\u0002 Job perceiving that his friends made no reply, (Calmet) and yet did not appear satisfied, (Haydock) explains how he had behaved in prosperity, in answer to the insinuations of Eliphaz; (chap. xxii. 5.) and what miseries he now experienced; though he maintains these were not inflicted on account of his sins. He continues this discourse in the two next chapters. (Calmet) --- He wishes to be restored to his former state, for his own vindication, (Haydock) and that he might exercise the works of mercy. (Ven. Bede)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Youth.\u0002 Hebrew, also \"autumn or winter,\" which are seasons of repose, when people enjoy the fruits of their labours. --- \u0001Tabernacle,\u0002 and all consulted me as an oracle. (Calmet) -- Septuagint, \"when God made the visit of my house,\" (Haydock) and filled it with blessings, like that of Obededom, 2 Kings vi. 12." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Butter.\u0002 Many understand \"cream.\" But butter was used to anoint the body, as well as oil. \u0001Non omittendum in eo \u0002(\u0001butyro\u0002)\u0001 olei vim esse, & Barbaros omnes infantesque nostros ita ungi.\u0002 (Pliny, [Natural History?] ix. 41.) --- \u0001Oil.\u0002 These hyperbolical expressions denote the utmost fertility, Genesis xlix. 11. (Calmet) --- Septuagint have \"milk.\" On all sides, Job could behold his rich pastures and cattle, (Haydock) so that he might have washed his feet in butter and milk. The rocks also were covered with olive trees; (Menochius) or the stone used for a press made the oil gush forth. (Cajetan) (Sa)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To the gate.\u0002 Septuagint, \"early.\" --- \u0001Chair,\u0002 or throne, where Job sat in judgment. (Haydock) --- It appears evident that he was the prince in his city. Idumea had at first several petty kings at the same time, Genesis xxxvi. 15. (Calmet) --- But Job had several princes (ver. 9.; Haydock) under him. (Pineda)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Gave.\u0002 Septuagint, \"winked,\" through approbation. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Diligently,\u0002 not passing sentence at random. I also endeavoured to do justice to those who durst not make any complaint. The prince ought to have an eye to all things. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Prey,\u0002 which he had extorted from the poor. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Nest,\u0002 in security, and among my children. (Calmet) --- \u0001Palm-tree.\u0002 Septuagint, \"But I said, my youth shall grow old like the shoot of the palm-tree: I shall live a long time.\" This is clearly the meaning of this version, (Haydock) as appears from the word \u0001stelechos,\u0002 \"a shoot (Calmet) or trunk.\" (Menochius) --- Yet as \u0001phoinix,\u0002 signifies also \"a Phœnician, and the phœnix,\" some have explained this passage of the latter, which seems agreeable to the mention of a nest. Many fabulous accounts have been given of this bird, of which only one is supposed to exist at a time, rising from its parent's ashes; which, if true, (Calmet) would have been very (Haydock) beautifully applicable to a future resurrection. (St. Clement, ep. 1 Cor.; St. Ambrose, de fide Res. ii. 59, &c.) See Solin, xlii.; Tacitus, Ann. vi. This uncertain bird may have been confounded with the bird of Paradise. Palm-trees live a long time, and multiply shoots all round them surprisingly. (Pliny, [Natural History?] xiii. 4., and xvi. 44.) --- Yet the Scripture never elsewhere uses the term \u0001é\u0002\u0001ul\u0002 for this tree. The moderns generally translate, \"I shall multiply my days like the sand,\" which is a very common expression. (Calmet, Diss.) --- The following verse seems, however, favourable to the sense of the Septuagint and Vulgate, though the heavy nature of sand, which \"remains\" in its place, might serve to express the confidence which Job had of continuing for a long time in the midst of prosperity. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Harvest.\u0002 Protestants, \"branch.\" (Psalm i. 3., and Isaias xviii. 4.) (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bow,\u0002 strength. I thought my glory would never end. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shower,\u0002 in autumn, at which season only, and in spring, it rained in those countries. (Calmet) (Deuteronomy xi. 14.) (Menochius) --- It would, of course, be very acceptable after the drought of summer, Proverbs xvi. 15." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Earth,\u0002 with neglect. (Calmet) --- My attendants could scarcely believe their own eyes, through joy, (Haydock) when I assumed a more familiar air with them. (Calmet) --- They still revered my authority. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001With.\u0002 Hebrew, \"in his army, like one comforting people in mourning.\" (Haydock) --- Job was not merely \u0001as,\u0002 or like \u0001a king,\u0002 but also one in effect; exercising the power, (ver. 7.) and wearing the royal robes, ver. 14. (St. Isidore; Ven. Bede, &c.) (Worthington)" } ] }, { "chapter": 30, "slug": "id1081.html", "header": "Job xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Flock,\u0002 to watch over them. (Sanchez) (Calmet) --- I had so little confidence in them, (Haydock) or they were so very mean. (Calmet) --- They were not as well fed as my dogs. (Nicetas.) --- Job does not speak this out of contempt, as he was affable to all. But this proverbial expression denotes how vile these people were. (Menochius) --- Even the most contemptible, and such as were not fit to have the care of dogs, derided him. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And they.\u0002 Hebrew, \"Their old age is perished.\" They were good for nothing all their lives. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Who.\u0002 Hebrew, \"solitary in,\" &c. Yet these vagabond (Haydock) people now insult over me. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Grass.\u0002 \"There (in Crete, where no noxious animal, no serpent lives) the herb \u0001alimos,\u0002 being chewed, expels hunger for the day;\" \u0001admorsa diurnam famem prohibet.\u0002 (Solin. 17.) --- The Hebrew \u0001malluach,\u0002 is rendered halima, by the Septuagint (Haydock) and Bochart would translate, \"who gather the halima from the bush.\" (Calmet) --- Protestants, \"who cut up mallows by the bushes, and juniper roots \u0001for\u0002 their meat.\" (Haydock) --- Yet all agree that the latter is not proper for food. (Calmet) --- \u0001Rethamim\u0002 may (Haydock) designate any \"shrubs or wild herbs,\" as the Septuagint and Symmachus have explained it. (Calmet) --- Perhaps the very poor people might use the juniper or broom roots for food, (Menochius) or to burn in order to prepare their victuals. (Haydock) --- The Arabs and Spaniards still use the word \u0001retama\u0002 for \"the birch-tree.\" (Parkhurst)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Who.\u0002 Septuagint, \"through excessive hunger. Robbers rushed upon me.\" Protestants, \"They were driven forth from among \u0001men;\u0002 (they cried after them as after a thief.\") (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gravel\u0002 of the torrents. (Menochius) --- Hebrew, \"in the rocks,\" living like the Troglodites. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pleased.\u0002 Hebrew, \"brayed.\" (Calmet) --- \u0001Briars.\u0002 Protestants, \"nettles.\" They were driven from the society of men and forced to abscond. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And not.\u0002 Hebrew, \"viler than the earth.\" (Protestants)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Bye-word.\u0002 \"Proverb.\" (Haydock) --- They speak of me with contempt, chap. xvii. 6." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Face.\u0002 This most people explain literally; while some, (Calmet) as Job was herein a figure of Christ, (Menochius; Matthew xxvi.; Worthington) think that the expression denotes the utmost contempt; (St. Gregory, &c.) or that the people spit upon the ground (Calmet) for fear of contracting any infection; (Haydock) and because lepers were held in the utmost abhorrence. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For he.\u0002 Protestants, \"Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me,\" (Haydock) being no longer under any restraint. Sometimes it was customary to put bits into the mouth of a person who was led to execution, Isaias xxxvii. 29. (Calmet) --- The Hebrew plural, \u0001have put,\u0002 insinuates the plurality of persons in God, (Worthington) though it may be as well referred to the enemies of Job." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Forthwith.\u0002 Hebrew \u0001pirchach\u0002 seems to be translated (Haydock) by three terms, \u0001rising, calamities,\u0002 and \u0001forthwith,\u0002 as it denotes \"a bud\" which suddenly appears. (Calmet) --- Septuagint \u0001Blaston,\u0002 \"On the right hand of the bud they rose up.\" (Haydock) --- Hebrew, \"Youth stood up on the right,\" to accuse me; (Psalm cviii. 6.) or, \"Scarcely had I begun to flourish, when they rose up,\" &c. The days of prosperity soon vanished, (Calmet) and young men were ready to insult the distressed, and, as it were, to trip them up. (Menochius) --- Septuagint, \"they stretched out their feet and trampled upon me, that they might destroy \u0001me.\u0002\" (Haydock) --- They seem to have read (Calmet) \u0001regliem,\u0002 \"their feet,\" though the two last letters are now omitted in Hebrew. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Help\u0002 them, or me. (Calmet) Septuagint, \"they took off my garment.\" (Haydock) --- Job seemed to be besieged, and could not escape. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Down,\u0002 (\u0001devoluti sunt.\u0002) They have proceeded to aggravate my misfortunes. (Haydock) --- \"They came \u0001upon me\u0002 as a wide breaking in \u0001of waters:\u0002 in the desolation they rolled themselves \u0001upon me.\u0002[\"] (Protestants)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nothing.\u0002 Hebrew, \"terror.\" (Haydock) --- \u0001Desire.\u0002 Hebrew, \"princess,\" reason. (Calmet) --- Protestants, \"soul.\" Septuagint, \"my hope has flown away like wind.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Fadeth.\u0002 Hebrew, \"is poured out,\" (Haydock) ready to take its flight, Psalm xli. 5." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They that.\u0002 Heberw, \"my sinews take no rest.\" Septuagint, \"are dissolved.\" (Haydock) --- The worms prey upon me, and I am like one in a raging fever. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Coat.\u0002 The worms are so numerous, (Menochius) or my enemies pour upon me. (Calmet) --- Septuagint, \"with great power He (God; Protestants, my \u0001disease\u0002) has seized me by the garment.\" Theodotion adds, \"He has taken hold of me like the collar of my tunic:\" (Haydock) which corresponds with our shirt, and had an opening at the top. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I am.\u0002 Hebrew, \"He hath cast me into the mire;\" (Protestants) or, \"He regards me as dirt; my portion is on the earth and dust.\" (Haydock) --- All look upon me with horror and contempt. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Not\u0002 is supplied by Protestants in the second part of the verse from the first; (Haydock) as this construction is not unusual in the Hebrew. Septuagint, \"they have stood up, and have considered me,\" (Calmet) to procure my entire ruin. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Dashed me\u0002 in pieces, as if I had been raised so high for that purpose. Hebrew, \"thou hast dissolved my substance,\" wisdom, &c. The signification of \u0001tushiova\u0002 (Haydock) is very indeterminate, chap. v. 12. (Calmet) --- \"Thou hast cast me far away from salvation.\" (Septuagint and Theodotion) (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Liveth.\u0002 Death is a relief to a just man in tribulation. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Consumption.\u0002 Thou dealest mercifully with other people: but all the effects of thy anger fall upon me, even here. Septuagint, \"O that I might lay hands on myself, or desire another to do this for me!\" Hebrew has nothing similar; but is very obscure: \"He will not, however, stretch forth \u0001his\u0002 hand to the grave; and when they are wounded, they are healed.\" (Calmet) --- Protestants, \"grave, though they cry in his destruction.\" (Haydock) --- The grave is more desirable than such a life. There the dead are freed from the miseries of this world. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Mourning.\u0002 Hebrew, \"blackened without the sun.\" (Haydock) --- Bile has disfigured my countenance, through excessive sorrow, ver. 30. The dark olive complexions of the Jews and Arabs would be more susceptible of these effects. (Calmet) --- \u0001Indignation.\u0002 I have not given way to passion, though I allowed full scope to my groans. (Septuagint) (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Brother of dragons,\u0002 &c. Imitating these creatures in their lamentable noise. (Challoner) -- I was like those beasts which retire in order to lament. (Worthington) --- The dragons hiss dreadfully, when crushed by the elephant; (St. Jerome) and the young ostriches, being abandoned, make great lamentations. (Menochius) (Delrio, t. ii. adag. 18.) --- This comparison occurs, Micheas i. 8. Natural history does not, however, represent these animals as very plaintive. The former term may denote sea monsters, or crocodiles; \u0001thannim:\u0002 (Septuagint, syrens) and \"the daughters of the \u0001yahana,\u0002\" signify \"swans,\" (Isaias xiii. 21.) though commonly rendered ostriches, as they are by the Septuagint, &c. (Calmet) --- Protestants have, \"owls.\" But we may adhere to the Vulgate. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Weep.\u0002 I have exchanged my songs of joy for mourning. (Menochius)" } ] }, { "chapter": 31, "slug": "id1082.html", "header": "Job xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I made.\u0002 Job is compelled to proclaim his own praises, for his vindication, as St. Paul was, being at the same time convinced that he had only done his duty, Luke xvii. 10. This is the third part of his discourse. Having given a picture of his prosperous and of his miserable condition, he observes that the latter was not inflicted in consequence of any misconduct, since he had always been attentive to avoid (Calmet) the most remote danger of offending God, or his neighbour. (Haydock) --- \u0001That I.\u0002 Hebrew, \"for why should I think upon a virgin?\" (Haydock) --- Why should I expose myself, (Calmet) by indiscreet looks, (Haydock) since the passage from the eye to the heart is so easy, Ecclesiastes ii. 10. (Menochius) --- In the warfare between the flesh and the spirit, Job deemed this precaution necessary, (Worthington) and was thus preserved from carnal thoughts. (St. Gregory xx. 2.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001High,\u0002 if I should give way to such unchaste thoughts. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Aversion\u0002 of God. Hebrew \"strange \u0001punishment.\u0002\" (Protestants) Incontinence is a source of much mischief, and of the most dreadful punishments, as the deluge and fate of Sodom evince. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vanity,\u0002 or hypocrisy, (Calmet) so as to overreach others. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Simplicity,\u0002 and \"uprightness.\" \u0001Tummathi.\u0002 (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eyes.\u0002 Sixtus V read, \"If my eye hath followed my heart.\" (Calmet) --- Job kept the utmost restraint both upon his eyes and heart, that no evil impressions from exterior objects might cause his ruin, Numbers xv. 39. (Haydock) --- \u0001Hands,\u0002 from presents, (Calmet) or injustice, particularly that of impurity. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Door,\u0002 to seduce his wife. (Calmet) (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Let.\u0002 Hebrew, \"Let my wife grind for another, and let others bend over her,\" urging her to work like the meanest slave. (Calmet) --- Septuagint, \"Let my wife please (Grabe substitutes \u0001l\u0002 for \u0001r,\u0002 and reads \u0001alesai, grind for\u0002) another, and my little children be brought low.\" (Haydock) --- Yet the sense of the Vulgate is most followed, Ecclesiasticus xlvii. 21., and Lamentations v. 13. Ausonius (epig. 5) says, \u0001molitur per utramque cavernam.\u0002 (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001This\u0002 adultery, to which I might have given way, and that of others with my wife, (Haydock) which would have been a requital, of which I could not indeed have complained, (Menochius) but which is nevertheless a most heinous offence. (Haydock) --- \u0001Iniquity.\u0002 Hebrew, \"a crime of judgment,\" or capital, Genesis xxxviii. 24. (Calmet) --- The canons of the Church (Haydock) have ranked adultery with murder and idolatry, which shews the horror in which it is held. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Spring;\u0002 the children, Ecclesiasticus xxiii. 35., and Wisdom iv. 3. (Calmet) --- Protestants, \"all mine increase.\" (Haydock) --- Adulteresses were formerly consigned to the flames. The injured husband would resent the offence, and even dislike her former children. Love is also like a fire, and those who entertain it, may soon consume all their substance (Menochius) in feasting and presents. Above all, the fire of God's indignation in hell will still pursue the libidinous." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Me,\u0002 in private; as slaves had no redress in the common courts of judicature. We cannot but admire Job's humility, and noble sentiments of God, (Calmet) whose majesty will eclipse all human grandeur, and place the master and the servant on the same level. (St. Gregory; St. Augustine, City of God x. 25.) (Ephesians vi. 9., and Colossians iv. 1.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wait,\u0002 and not given sentence in due time, (Haydock) but frustrated her expectation. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Alone.\u0002 This was objected to St. Chrysostom. (Calmet) --- But his conduct proceeded not from pride or avarice. (Haydock) --- The ancient patriarchs delighted much in the exercise of hospitality; and Tobias (iv. 17.) exhorts his son to invite the poor. \u0001Cœna,\u0002 or \"supper,\" received its name from many eating \"together,\" while people dined alone. (Plut.[Plutarch?] Sym. viii. prob. 6.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Womb.\u0002 I was of a compassionate disposition, with which I always corresponded. (St. Gregory) --- Hebrew, \"from my youth, pity (\u0001ceab,\u0002 which Protestants translate \"as \u0001with\u0002 a father.\" Haydock) grew up with me; and from my birth I have preserved it!\" (Calmet) --- Protestants, \"From my youth he was brought up with me, as \u0001with\u0002 a father, and I have guided her (the widow, margin) from my mother's womb.\" Septuagint, \"I fed \u0001him\u0002 as a father, Theodotion adds, and was \u0001his\u0002 leader from,\" &c. It was my earliest delight to assist the afflicted orphan and widow. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Blessed me\u0002 for clothing. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Gate,\u0002 in judgment, (Calmet) where I was the supreme judge, (Haydock) and none could resist me." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001With.\u0002 Hebrew, \"from its bone,\" at the elbow. (Septuagint) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Bear.\u0002 I knew that he would resent the injury, though I might, for a time, oppress the weak." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Fine \u0001obrizo.\u0002 Hebrew \u0001cethem,\u0002 chap. xxviii. 15. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Rejoiced.\u0002 Hebrew and Chaldean, \"been seduced\" to idolatry. (Menochius) --- The worship of the sun and moon was most ancient, Ezechiel viii. 16. --- \u0001Mouth,\u0002 to testify respect and admiration. This custom prevailed in many nations. Lucian (dial. de sacrif.) observes that this only sacrifice of the poor was not disregarded. The Syrians still extend their hands towards the altar, and then apply them to their mouth and eyes, when the body and blood of Christ are offered in the Mass. (Life of M. de Chateuil.) (Calmet) --- Septuagint, (26) \"Do I not see the shining sun eclipsed, (Haydock) and the moon disappear, for \u0001light\u0002 does not belong to them,\" but to the Creator, from whom we have every thing; (Calmet) so that we should not swell with pride. Theodotion adds, (27) \"and if my heart was secretly deceived.\" Septuagint continue, \"if indeed, putting my hand to my mouth, I kissed, (28) this would also be imputed to me as a great transgression, because I should have acted falsely before the most high God.\" (Haydock) --- He will admit of no rival; hence the man who admits another god, denies Him. (Menochius) --- Job repels the charge which had been indirectly brought against him. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Rejoiced.\u0002 Hebrew, \"lifted up myself.\" Septuagint, \"said in my heart, well, well;\" \u0001euge.\u0002 (Haydock) --- These sentiments of perfection shew that the same Spirit animated those who lived under the law of nature, as well as those who were favoured with the Mosaic or Christian dispensation. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001For.\u0002 Septuagint, \"Then let mine ear hear my curse, and may I fall a prey to the whispers of my people.\"" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Filled.\u0002 If my servants have not testified sufficient affection for me, (Haydock) because I kept them under restraint, and obliged them to wait on my guests, (Menochius; St. Gregory) I still would not omit that duty; (ver. 32.; Haydock) or if they gave way to the greatest excesses of rage, so as to threaten to devour me, I refrained from wishing any evil to my enemy, ver. 30. (Calmet) --- Others suppose that Job's domestics urged him on to revenge, and spoke as if they were ready to eat his enemies; (Cajetan; Tirinus) while some explain the expression in a contrary sense, to denote the extreme attachment of Job's servants to his person; in which manner the Church uses it, speaking of Christ's feeding us with his own body and blood. (Calmet) --- Septuagint, \"If frequently my maids said who?\" &c. Hebrew, \"said not, oh! that we had of his flesh! we cannot be satisfied.\" (Protestants) (Haydock) --- Have I given my servants any reason to utter these expressions?" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A man.\u0002 Hebrew, \"Adam,\" who, to excuse himself, threw the blame upon Eve, Genesis iii. 12. (Calmet) --- His posterity have too frequently imitated his example. The name of Adam often designates any man. (Haydock) --- It was requisite that Job should assert his sincerity, that his friends might not suppose that he was actuated by self-love or obstinacy to defend his innocence. (Calmet) --- Septuagint, \"If falling into an involuntary fault I hid my sin, (for I feared not the crowd of people, that I should not plead before them) but if I let the needy pass my gate with his bosom empty.\" Theodotion xxxv. subjoins, \"who would give me a hearer? but if I did not revere the hand of the Lord.\" Septuagint go on, \"the bond which I had against any one, if I placed on my shoulder, as a crown, and read, and did not rather tear it, and give it up, taking nothing from my debtor. If,\" &c., ver. 38. According to this version, Job insists on his pity for the distressed, and shews that he had no reason to fear. But the Hebrew is more conformable to the Vulgate." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Have not.\u0002 Hebrew, \"that I kept silence, not going out of doors\" to defend the innocent. (Haydock) --- Moses commands judges to do their duty without fear, Exodus xxiii. 2. People in such situations ought to be uninfluenced by hatred, love, &c. Cæsar says, justly, (in Sallust) \"\u0001qui de rebus dubiis consultant, ab odio, amicitia, ira atque misericordia vacuos esse decet. Haud facile animus verum providet, ubi illa officiunt.\u0002\" (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001He himself.\u0002 Hebrew, \"my adversary would write a book.\" His very accusation would establish my cause, provided he adhered to the truth. (Calmet) --- I would carry it about as a trophy. (Haydock) --- \u0001A book.\u0002 The judge wrote down the sentence. Job appeals to God, and fears not being condemned." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Crown.\u0002 This shews that something pliable was then used to write on. The people of the East still lift up to their heads such letters as they respect. (Chardin Perse, p. 218.) See 4 Kings xi. 12. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001To a.\u0002 Hebrew, \"as a prince would I approach to him,\" and not fear my adversary. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Mourn,\u0002 as if I possessed the land unjustly, or had committed some crime." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Money.\u0002 Or paying for them. (Menochius) --- \u0001And have.\u0002 Protestants, \"or have caused the owners thereof to lose their life.\"" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Thorns.\u0002 Protestants, \"cockle.\" Marginal note, \"loathsome weeds.\" (Haydock) --- The precise import of the word is not known; but it means something \"stinking.\" (Calmet) --- Septuagint, Batos, \"a briar.\" (Haydock) --- \u0001Ended.\u0002 Many Latin editions omit these words with St. Gregory, &c. The old Vulgate has \u0001& quieverunt verba Job,\u0002 as a title. (Calmet) --- Septuagint place at the beginning of the next chapter, \"And Job ceased to speak. His three friends also left off contending with Job; for Job was just before them.\" Grabe substitutes \"himself,\" as they were not perhaps yet convinced. (Haydock) --- Job, however, addresses his discourse no more to them, but only to God, (Calmet) acknowledging some unadvised speeches; (Worthington) or want of information. (Haydock)" } ] }, { "chapter": 32, "slug": "id1083.html", "header": "Job xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 They thought it useless to say any more." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Buzite,\u0002 a descendant of Buz, the son of Nachor, Genesis xxii. 21. (Calmet) --- \u0001Of,\u0002 &c. Septuagint, \"of the country of Hus.\" --- \u0001Ram.\u0002 Chaldean, \"Abraham;\" (Menochius) or rather (Haydock) this is put for \u0001Aram.\u0002 Symmachus, \"Syria,\" 2 Paralipomenon xxii. 5. Some suppose that Eliu sprung from Aram, the son of Esron, of the tribe of Juda. Others think that (Calmet) he was the same with Balaam. (St. Jerome; Ven. Bede) --- He is never ranked among the friends of Job, as he perhaps did not come from a distance. His speech, or good intention, is not condemned by God; and Job seems to have acquiesced in what he said. (Calmet) --- This silence of the latter might rather proceed from a just (Haydock) contempt, as Eliu said nothing to the purpose; many of his observations being palpably false, and others not at all controverted. Yet with his private spirit he comes forth, not much unlike Protestants and Puritans, who pretend that they will overturn the Catholic faith by arguments which have escaped the sagacity of all preceding ages! (Worthington) --- God also did not let Eliu pass entirely unnoticed; but, in one line, showed his displeasure: (chap. xxxviii. 2.; Houbigant) as Job perhaps did likewise, by repeating the same decision, chap. xlii. 3. (Haydock) --- Eliu vainly explains why he had not spoken before. He arraigns Job for asserting his own innocence, though the holy man only maintained that he was not punished thus for his crimes, according to the laws of vindictive justice; (chap. xxvii. 2.) much less did he pretend that he was juster than God, (chap. xxxv. 2.) as his adversary asserts; taking thence occasion to praise the divine wisdom and power, as if Job had called them in question. (Calmet) --- \u0001God,\u0002 whose eyes behold the smallest faults. (Menochius) --- Hebrew, \"rather on, or (Haydock) above God.\" (Calmet) --- This young man, who was learned and proud, is the pattern of those hot disputants who set themselves above their elders. (St. Gregory xxiii. 2.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Found.\u0002 Hebrew, \"produced an answer, but had \u0001still\u0002 condemned Job;\" (Haydock) or, \"had made Job wicked,\" by giving him occasion to blaspheme, in order to defend his own righteousness. (Calmet) --- Septuagint, \"they took it for granted (or laid it down as a fact, \u0001ethento\u0002) that he was a wretch.\" This was not true: (Haydock) but they had also done their best to prove it. (Calmet) --- \u0001Job.\u0002 Almost all the Rabbins assert that the original copies read \u0001Jehova,\u0002 \"the Lord;\" (Haydock) and that the Masorets changed it, to avoid the apparent blasphemy; as if the three friends had rendered themselves guilty by not answering Job. But the Chaldean, &c., are silent on this head, and Abenezra allows that the change is very doubtful. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hanging.\u0002 Hebrew, \"I felt a reverential awe, (Septuagint, I was silent) and durst not shew,\" &c. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spirit,\u0002 which is communicated to the young, as well as to the old. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Aged: poluchronioi.\u0002 Septuagint \u0001Rabbim,\u0002 \"the Rabbins,\" (Haydock) the \"great ones,\" placed in authority. These are not always the wisest, as understanding is the gift of God, and not attached to rank. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Disputing.\u0002 Hebrew, \"searching out words,\" or arguments. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001None.\u0002 A notorious piece of arrogance, to esteem himself wiser than any of his own sect, or of his adversaries. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Man.\u0002 You seem to think this a convincing proof that Job is guilty: (Ven. Bede; Haydock) but it is no such thing. You would fain excuse yourselves from saying any more, for fear of causing him pain, which is already very great; and you vainly imagine that you may thus leave him to be judged by God. We must however convince Job. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001He;\u0002 Job, or God. I do not pretend that I have had any revelation, like Eliphas and Sophar, chap. iv. 12., and xi. 5. Job has addressed himself to you; (Calmet) but I shall not answer him as you have done. (Menochius) --- Those who neither believe Catholics, nor their own teachers, but rely on the private spirit, think that the answers which have been given to others, on the same points, do not regard them. (St. Gregory) (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They.\u0002 Eliu speaks thus contemptuously of the three friends, as if they had been absent. In the former verse he spoke to them: now he turns to Job. Hebrew, \"they were amazed.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Me.\u0002 And forces me to speak, Jeremias v. 24., and xx. 9. Thus Juvenal describes a great talker. \u0001Tunc immensa cavi spirant mendacia folles.---Conspuiturque sinus.\u0002 (Sat. vi.) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Vessels,\u0002 made of skins. Hebrew \u0001oboth.\u0002 (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Man.\u0002 Hebrew, \"give flattering titles unto man.\" Protestants, \"I do not respect a mortal.\" Septuagint, (Haydock) \"nothing shall make me conceal the truth: I will give things their proper names.\" Job seemed to him to have arrogated to himself the perfection of God, in maintaining his own innocence. (Calmet) --- He promises to stand up in defence of the Almighty, (Menochius) as his advocate. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Away.\u0002 I shall therefore speak with the utmost caution, (Haydock) as one who must shortly appear before the divine tribunal. (Menochius) --- Hebrew, \"For I know not how to call things by their sirnames, (Calmet) or titles of vanity; (Haydock) \u0001If I do,\u0002 may my Creator soon (Calmet) take me away.\" Septuagint, \"I know not how to admire the face. If \u0001it be \u0002not\u0001 so,\u0002 the worms shall consume me.\" (Haydock)" } ] }, { "chapter": 33, "slug": "id1084.html", "header": "Job xxxiii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sentence.\u0002 Some editions have \u0001scientiam,\u0002 \"knowledge,\" with the Hebrew. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Spirit.\u0002 We are therefore equal. (Menochius) --- Thou canst not fear being overpowered with the divine majesty, in this dispute, chap. xiii. 21. (Calmet) --- \u0001Life.\u0002 Septuagint, \"instruction.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Formed.\u0002 Job had expressed a desire to plead before a man, chap. ix. 32., and xiii. 19., and xxxi. 35. Eliu offers himself to maintain the cause of God. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wonder\u0002 (\u0001miraculum.\u0002) Hebrew, \"terror,\" (Haydock) in allusion to Job's words, chap. ix. 34. --- \u0001Eloquence.\u0002 Hebrew, \"hand.\" (Calmet) --- Septuagint, \"the dread of me shall not cast thee down, nor my hand be heavy upon thee.\" Arrogant men esteem their own observations as something \u0001wonderful.\u0002 (St. Gregory) (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In me.\u0002 Job had not said so in express terms, though he had said something to the same purpose. But he had sufficiently explained himself, and Eliu could not be ignorant that he only meant that his present sufferings were not proportioned to his guilt. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Complaints.\u0002 Something similar had indeed come from Job's lips; (chap. xiv. 17., and xxx. 21.) not that he pretended that God sought to find him guilty without cause; but he meant that He treated him as an enemy, for some secret purpose. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Stocks.\u0002 Chap. xiii.14., and xiv. 16. Eliu interprets the words in the worst sense, though Job had only expostulated with God on the treatment which he received, testifying a great love and confidence in him. He acknowledges some want of knowledge, chap. xlii. 3. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Man:\u0002 so that he is not obliged to explain his reasons. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Because.\u0002 Septuagint, \"Thou hast said, Why has not He heard every word of my pleading \u0001or\u0002 judgment.\" Aquila and Theodotion, \"for all his words are unanswerable.\" Protestants, \"He giveth not account of any of his matters.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Time.\u0002 One decision ought to suffice; and God had declared Job innocent, chap. i. 8., &c. (Worthington) --- His decrees are immutable; and yet thou wouldst have him to explain his conduct, as if he could be under a mistake, and correct it. He manifests his will, and it is our business to be attentive. We cannot expect that he should speak twice, though he does so frequently in his great mercy. Hebrew, \"God speaketh once, and he regardeth not a second time.\" (Calmet) --- Septuagint, \"But the second time, (15) a dream,\" &c. (Haydock) --- Eliu specifies three methods by which God declares his will; (ver. 26) 1. By vision; 2. by afflictions; 3. by the voice of angels, or of preachers, ver. 19, 23." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Beds.\u0002 It seems prophetic dreams were not then uncommon." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Instructeth.\u0002 Hebrew, \"sealing,\" that they may not mistake such a favour for a common dream. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Him.\u0002 Septuagint, \"his body from the fall [of iniquity.]\" (Grabe) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Also.\u0002 This is the second method of instruction. Eliu pretends that Job had thus been visited by God, and had not understood his meaning." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Bare.\u0002 The skin will scarcely cover them. He will appear ghastly, like a skeleton. (Calmet) --- Hebrew, \"his bones....shall stick out.\" (Protestants) (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Destroyers; the worms in the grave, (Haydock) or to sickness, (Menochius) \"which bring on death.\" Pagnin mortiferis." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Angel,\u0002 by secret inspirations, (St. Thomas Aquinas; Tirinus, &c.) or a man sent by God, to announce the truths of salvation. (Mariana) --- \u0001Man's,\u0002 or \"to man.\" (Calmet) --- Hebrew, \"a messenger with him, an interpreter, one....to declare to man his uprightness.\" Protestants, (Haydock) \"If there be any merit in him, the angel comforter, chosen from a thousand accusers, is ready to declare to the son of man his rectitude.\" Septuagint, \"If there be a thousand destroying angels, not one of them shall hurt him; if the consider in his heart to be converted unto the Lord. Though he (the angel) lay before man his reproof, and shew his folly, He (God) will take hold of him, that he may not die. He will renew his flesh as the plaster of a wall, and fill his bones with marrow: (25) he will make his flesh soft, like that of an infant, and will place him in manhood among men.\" (Haydock) --- But this is different from the Hebrew. (Calmet) --- The intercession of angels is very powerful. They are represented as suggesting motives, which prevail on God to shew mercy, ver. 24. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Consumed.\u0002 Hebrew, \"fresher than a child's,\" (Haydock) as was the case of Naaman, 4 Kings v. 14." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And he.\u0002 It is ambiguous whether this refer to God or to man. (Calmet) --- But both shall see each other with joy. The penitent will be restored to as much favour as if he had never sinned. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Times,\u0002 or often. God instructs man by visions, sickness, and the intercession and inspirations of angels, ver. 14. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Living,\u0002 both soul and body, delivering them from adversity. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Just,\u0002 and to be so indeed. (Menochius) --- How much would his vanity be mortified, when Job answered him only with silence! (Haydock) though he urged him to reply so often. (Worthington)" } ] }, { "chapter": 34, "slug": "id1085.html", "header": "Job xxxiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Taste. The most accurate philosophers attribute this faculty to the tongue, (Calmet) rather than to the throat, guttur. Hebrew, \"mouth or palate.\" (Haydock) --- But Eliu speaks agreeably to the notions of the vulgar. (Calmet) --- Intellectus saporum cæteris est in primâ lingua, homini et in palato. (Pliny, [Natural History?] xi. 37.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judgment.\u0002 Chap. xxvii. 2. Job had used this expression, but only to intimate that strict justice did not take place, as he thought his faults had not deserved so severe a chastisement. He did not pretend that God was unjust, or that he was quite blameless; and he had so explicitly declared his sentiments, that Eliu could not well be ignorant of them. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001There.\u0002 Septuagint, \"he has been deceived;\" \u0001epseusato.\u0002 Hebrew, \"I will convict my judge of lying;\" or (Calmet) Protestants, \"should I lie against my right?\" (Haydock) --- Job, in the excess of grief, had expressed himself forcibly, chap. xix. 6., and xxiii. 7. But great deductions must be made from such hyperboles; and he had frequently praised the mercy and justice of God, and his just punishment of the wicked. He had indeed excepted himself from the number; and Eliu ought to have proved that he was wrong in this respect. But he seems to have all along evaded or mistaken the point under dispute. (Calmet) --- \u0001Arrow,\u0002 which pierces me. (Haydock) --- The deferring judgment was not a subversion of it, as Eliu would argue, chap. xxvii. 2. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001What.\u0002 This may be a continuation of Job's speech, who seemed to assert that none had ever been insulted like himself, nor borne it with greater patience; (chap. xvi. 4.) or Eliu reproaches him with talking scornfully to his friends and to God. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Goeth in.\u0002 Septuagint insert a negation, which is not found in Hebrew, Chaldean, &c. They may be understood to speak ironically. (Calmet) --- \"Who committeth no sin, nor iniquity, nor has had any society with lawless people, so as to walk with wicked men.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With him,\u0002 and strive to please him. Horrible blasphemy! of which Job was incapable: as if God were a cruel master, and threw us into despair. He had asserted that God punishes the wicked, and often treats his friends with the like severity, (chap. ix. 22., and xxx. 26.) in this world: which is very true. (Calmet) --- Septuagint, \"Say not that man is not visited. He is indeed visited by the Lord.\" (Haydock) --- Eliu wrests Job's words, in order that he may have something to say against him. (St. Gregory xxiv. 25.) (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Earth?\u0002 If God cannot be unjust, hath he given the administration of the world to some other, who may have been deceived? This will not be asserted. Hebrew, \"who hath visited the earth for him?\" or, \"who hath set him over the earth?\" Is he a hired judge, who may be bribed? (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001To him,\u0002 and examine his conduct with rigour: there is scarcely a moment of our lives in which he would not discover a just reason for withdrawing his hand, and suffering us to die, Psalm ciii. 29. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Judgment.\u0002 How can we hope for redress from God, while he condemns his conduct? (Menochius) --- How can we bring Job to a sense of his duty, since he entertains such perverse notions? Hebrew, \"Shall he hold dominion, who hates justice?\" If God be unjust, does he deserve our adoration? (Calmet) or, \"ought not the person to be put in prison, who resists judgment?\" (Grotius) \"If thou dost not think that He who hates crimes, and destroys the impious, is eternal and just?\" (Septuagint) (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Who.\u0002 Theod.[Theodotion?] in Septuagint, \"wicked is he who says to the king, thou actest contrary to the law; and to the rulers, thou most impious.\" (Haydock) --- \u0001Apostate.\u0002 Hebrew, \"Belial.\"" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Tyrant.\u0002 This title is not always odious. It formerly was given to all princes, and came to be used in a bad sense, on account of the misconduct of some kings of Sicily. \u0001Tyrannus a rege distat factis, non nomine.\u0002 (Sen.[Seneca?] Clem. xii.) --- Hebrew, \"the rich more than the poor.\" (Haydock) --- God fears not to rebuke even the greatest princes, and dost thou dare to arraign his justice? (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001They,\u0002 the wicked, whatever may be their station in life. (Haydock) --- God takes off the tyrant (Calmet) when he least expects it, as well as the poor. (Haydock) --- \u0001Troubled,\u0002 or make an insurrection. (Calmet) --- This often proves the ruin of tyrants. (Haydock) --- \u0001Hand,\u0002 by the destroying angel. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Death,\u0002 or the most obscure recess. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Man.\u0002 Hebrew, \"He will not lay upon man (Calmet) more \u0001than right\u0002 (Protestants; Haydock) to,\" &c. After once passing sentence, all is over. (Calmet) --- When man has fallen into sin, he cannot with a good grace contend with God. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Stead.\u0002 Where are now the ancient Assyrians, Carthaginians, &c., who once made such a figure in the world? (Calmet) --- Septuagint, \"glorious and sudden, and unnumbered.\" The next eight verses are taken from Theodotion. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Night,\u0002 calamities. At once they shall be oppressed. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Sight.\u0002 Literally, \"in the place of the beholders,\" (Haydock) in public. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001All.\u0002 Protestants, \"Any of.\" The wicked observe none of God's commandments as they ought. \u0001He that offends in one becomes guilty of all,\u0002 James ii. 10." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Condemn,\u0002 either God or the person whom he approves. Does not he exercise dominion over all? (Calmet) --- \u0001Men.\u0002 Literally, \"all men.\" Hebrew, \"a man.\" God may destroy either a part or the whole of the creation. Sometimes whole nations or cities are cut off, and the deluge nearly swept away all mankind. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001People.\u0002 A hypocrite denotes one infected with all sorts of crimes. (St. Irenæus v. 24.) Such a king is sometimes given to punish a wicked people, Osee xiii. 11., and Isaias iii. 4. This sense is beautiful, and followed by the Chaldean, Septuagint, &c. We may explain the Hebrew in like manner, by neglecting the Masoretic points. (Calmet) --- Protestants, \"That the hypocrite reign not, lest the people be ensnared.\" (Haydock) --- Hebrew, \"He overturns the throne of hypocrites, on account of the scandal of the people,\" or \"he delivers the people from servitude.\" The sense of the Vulgate seems preferable. (Calmet) --- Eliu insinuates that Job had been a hypocrite and an oppressor; but God exculpates him. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Seeing.\u0002 Hebrew, \"Thou shouldst have said to the Lord, I have suffered enough: (Calmet) I will not offend.\" (Protestants) (Haydock) (Ver. 32.) --- \u0001Turn.\u0002 He had undertaken to plead God's cause. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001It,\u0002 my iniquity. (Menochius) --- Will God make thee accountable for it? (Haydock) --- Yea, if thou keep silence, (Calmet) thou wilt seem to connive at it. (Haydock) --- He wishes to engage Job to speak. Hebrew may be translated many ways. (Calmet) --- Protestants, \"\u0001Should it be\u0002 according to thy mind? He will recompense it whether thou refuse, or whether thou choose; and not I. Therefore speak what thou knowest.\" (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Father.\u0002 From God all the rights of a father spring, Ephesians iii. 15. (Calmet) --- Septuagint, \"No indeed: but learn Job, answer not like fools.\" Protestants, \"my desire is, (marginal note, my father) that Job may be tried unto the end, because of \u0001his\u0002 answers for the wicked.\" (Haydock) --- He has imitated their wicked discourses; let his chastisement deter others. (Calmet) --- The sequel seems to intimate, that Eliphaz is here styled Father. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Fast,\u0002 and pressed by arguments. (Menochius) (Calmet) --- Hebrew, \"since he adds crime (Calmet; Protestants, rebellion) to his sin, and clappeth \u0001his hands\u0002 among us, and multiplieth his words against the Lord.\" Eliu concluding that Job was obstinate, (Haydock) invites his friends to join in prayer, that he might be still more severely chastised, to make him enter into himself. Such a strange petition might possibly proceed from charity. But Eliu had given too many proofs of passion, to allow this interpretation. Had he evinced that Job as a criminal? and were not his sorrows already too great, so that he might rather have prayed that God would alleviate them, or grant him more patience?" } ] }, { "chapter": 35, "slug": "id1086.html", "header": "Job xxxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001God.\u0002 Eliu being greatly mortified at Job's silence, uses still more provoking expressions, and pretends to refute one of the holy man's assertions, which never escaped his lips, though he had complained that God treated him as an enemy, and with more severity than his sins deserved; (chap. vi. 2.; Calmet) or, that his affliction was greater than his sin, chap. xxiii. 7., &c. Eliu therefore calumniates him. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Please thee,\u0002 since thou punishest the guiltless. (Menochius) --- \u0001If I sin.\u0002 Job had not said so, but it seemed to follow from his expressions, chap. xxi. 7. See chap. xxii. 3. Whether sin be committed and punished, or not, what does it \u0001profit\u0002 God? (Calmet) --- His sovereign perfections require that he should not let sin pass unnoticed, and Job never entertained an idea to the contrary." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thee.\u0002 I will shew that you are all wrong. (Haydock) --- I will supply what the three have left imperfect. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thee.\u0002 Thy sin cannot hurt, nor thy virtue add any thing to God. He is not therefore actuated by resentment, or jealousy, but by justice. (Calmet) --- He revenges the injury done by the sinner to himself, ver. 8. (St. Augustine, Conf. iii. 8.) --- The inference is therefore wrong, (Calmet) that God will not regard the sins or punishment of men, because he thence derives no profit, ver. 3. (Haydock) --- The strong sentences of Eliu agree not (or are ill-applied) to the blessed Job. (St. Gregory xxvi. 7.) (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Out.\u0002 The wicked shall cry out, through vexation, but still they will not address themselves to God, ver. 10. Why are they abandoned, but because He takes cognizance of all?" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Songs.\u0002 Arabic, \"thoughts,\" by means of visions. Chaldean, \"where is the Lord, in whose presence the angels sing canticles of praise in the night?\" (Calmet) --- Septuagint, \"who has ordered the night watches;\" (Haydock) the stars, which display the power of God? His servants also are filled with interior joy, even in the midst of afflictions. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Air:\u0002 and yet the wicked make not use of their understanding, to have recourse to God under distress. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Vain.\u0002 Hebrew, \"falsehood.\" He will not relieve the hypocrite, who does not cry to him with sincerity. This conduct shews that God acts with discretion, and hears people according to their deserts. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Before him.\u0002 Try whether the assertion be true. (Haydock) --- Only change thy life, and hope in him, and thou wilt see the good effects. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For.\u0002 Protestants, \"But now because \u0001it is\u0002 not \u0001so,\u0002 he hath visited in his anger; yet he (marginal note, Job) knoweth it not, in great extremity.\" (Haydock) --- In this world, God punishes not with rigour. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Knowledge.\u0002 I have shewn that God punishes or rewards according to our deserts, and is not indifferent about our sins. If Job have not experienced the divine bounty, it is because he has not deserved it. (Calmet)" } ] }, { "chapter": 36, "slug": "id1087.html", "header": "Job xxxvi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Beginning.\u0002 Hebrew, \"afar\" from that God, who is ancient, and not of human invention; (Jeremias xxiii. 23.) or from the consideration of the heavens. Nothing could be more magnificent than the descriptions which conclude this fourth part of the discourse. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lie.\u0002 Every orator will promise to speak the truth, and will do so sometimes to gain credit. (Worthington) --- \u0001Shall be.\u0002 Hebrew, \"is with thee.\" Thou art not devoid of sense, and thou wilt (Calmet) surely approve my reasons, which are suggested by the God of all knowledge. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 Septuagint, \"Know that the Lord will not cast away the innocent.\" Theodotion continues to ver. 12: \"The mighty, in strength of heart, (Wisdom vi.) will not make the impious live, and will render judgment to the poor.\" (Haydock) --- They seem to have read \u0001Thom,\u0002 which is now wanting in Hebrew. (Calmet) --- \"Behold God \u0001is\u0002 mighty, and despiseth not \u0001any:\u0002 mighty in strength \u0001and\u0002 wisdom.\" (Protestants) (Haydock) --- Eliu begins to prove that God administers justice to all equally. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Just.\u0002 Hebrew, Syriac, &c., \"the just man, he will place him with kings on the throne.\" (Calmet) --- \u0001Exalted,\u0002 or \"extolled\" for ever, if they have done well. (Worthington) --- He always disposes of kingdoms. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Violent,\u0002 while in power and on the throne, or because even in a private station, their will has risen up in rebellion against God. (Haydock) --- Poverty and afflictions are scourges, which are often inflicted by mercy, to bring us to a sense of our duty. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ear,\u0002 by secret inspirations, or by the admonitions of pastors. (Calmet) --- Afflictions will also speak louder to them than any orator. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Folly.\u0002 Hebrew, \"without knowledge.\" He speaks of princes, (Calmet) and of all the wicked, who have not known the day of their visitation. (Haydock) --- They shall suffer the punishment prepared for fools or wicked men. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bound,\u0002 in misery and evil habits. They will not have recourse to God by humble prayer, though they perceive his displeasure, and design in punishing them." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Storm.\u0002 Hebrew and Septuagint, \"in youth,\" (Haydock) being suddenly cut off, without having deplored the sins of their youth. (Calmet) --- \u0001Effeminate.\u0002 Hebrew, \"the consecrated\" to prostitution. Eliu compares those who will not attend unto God, to the most infamous characters. (Calmet) --- Septuagint, \"and let their life be taken away by the angels\" (Haydock) of death, chap. xxxiii. 23. (Calmet) --- He may allude to the impure Sodomites. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He shall.\u0002 He would have prevented thee from falling into this irremediable distress, if thou hadst imitated the poor who trust in Him. (Calmet) --- Yea, he will still restore thee to favour, if thou wilt repent. (Haydock) --- He will fill thee with joy and plenty. (Menochius) --- \u0001Foundation.\u0002 Hebrew, where there is not straitness. (Protestants) He would have rescued thee from distress, and set thee at large. (Haydock) --- The psalmist often speaks in the same language. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Recover.\u0002 Thou shalt be treated as thou hast treated others. Hebrew is not well understood. It may be, \"Thou hast spoken like the impious; but judgment and justice rule. (18) Beware lest wrath overtake thee, so that thy prayers may not avert it. (19) Will He regard thy cries, thy riches, gold or strength?\" (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Without,\u0002 or before thou be forced by tribulation. (Menochius) --- Lay aside \u0001all\u0002 sentiments of pride, (St. Gregory) or keep in awe the mighty, who administer justice in thy name. (Menochius) --- Protestants, \"Will he esteem thy riches? No, not gold, nor all the forces of strength.\" Septuagint, \"Let not a willing mind incline thee \u0001unjustly\u0002 to the prayer of the needy in distress.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Prolong not the night,\u0002 &c. Prolong not causes that are brought before thee, but dispatch, by early rising, the business of them that come up to thee. (Challoner) --- Septuagint, \"and all the men of power do not withdraw in the night,\" \u0001from just punishment.\u0002 Theodotion adds, \"that the people may come up against them,\" to demand vengeance. Do strict justice both to the rich and to the poor, without pity or fear. (Haydock) --- This text is very obscure; and the Hebrew may have different meanings, which do not, however, seem well connected with the rest. \"Plant not after night, when people retire home;\" (Calmet) or Protestants, \"are cut off in their place.\" (Haydock) --- Delay not to banish temptations, or they will increase. (St. Gregory xxvi. 38.) (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Iniquity,\u0002 or blaspheming, (chap. xxxiv. 37.; Menochius) and murmurs, to which alone thou hast given way since thy fall. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lawgivers.\u0002 Hebrew \u0001more,\u0002 \"a master.\" In Chaldean, \"a sovereign.\" (Grotius) Septuagint, \"what potentate is against him?\" (Haydock) --- What art thou, to dare thus to resist him? (Calmet) --- St. Gregory (xxvii. 1.) explains this as a prediction of Christ, \"our singular lawgiver.\" God is most able to punish transgressors, and willing to reward those who obey his laws. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Not,\u0002 is omitted in Hebrew and Septuagint. \"Remember that thou magnify his work, which men behold;\" Protestants, (Haydock) or \"thou hast magnified,\" formerly. Do so again. --- \u0001Sung.\u0002 The memory of great exploits was commonly preserved by canticles. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001All.\u0002 The rest of this chapter, and the five first verses of the next, seem to be inserted in the Septuagint from Theodotion. \"Every man sees in himself how many mortals are wounded,\" &c. --- \u0001Off,\u0002 in the stars, &c., or in ancient times, what wonders God has performed. (Calmet) --- The works of God are like a ladder, by which we may ascend to the knowledge of him. (Menochius) (Wisdom xiii.) (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Floods.\u0002 God causes the water on the earth to evaporate, (Calmet) to form the clouds, (Haydock) which afterwards fall in torrents. (Menochius) --- Theodotion, \"the drops of rain are numbered by him,\" &c., chap. xxvi. 8." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001If.\u0002 Hebrew, \"Also can \u0001any\u0002 understand the spreading out of the clouds, the elevation \u0001or\u0002 noise of his pavilion?\" (Haydock) --- What could be more magnificent than the throne of God! (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Ends.\u0002 Literally, \"the hinges,\" or poles, \u0001cardines.\u0002 (Haydock) --- Hebrew, \"roots;\" Aristotle (Meteor. ii. 1.) and Hesoid (Theog. 727,) use the same term, (Calmet) to denote the fountains which supply the sea. (Haydock) --- Who ever discovered these deep recesses? Eliu describes a thunder-storm, when the sea is covered with darkness. He intimates that the pavilion of God, though hidden from us by the clouds, is not destitute of light. (Calmet) --- God inhabits light inaccessible. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Mortals.\u0002 Hebrew, \"in abundance.\" (Haydock) --- By thunder he overwhelms many nations, while by moderate rains, he causes the earth ot fructify (Calmet) and nourish mankind. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hands,\u0002 or clouds, which are compared to a hand, 3 Kings xviii. 44. He opens his hand, and light appears. This expression denotes the utmost facility with which a very surprising thing is effected. --- \u0001To come.\u0002 Hebrew, \"by this obstacle.\" He alludes to the sun's eclipse, as if God's hand covered its disk. (Calmet) --- Protestants, \"He....commandeth it \u0001not to shine,\u0002 by \u0001the cloud\u0002 that cometh betwixt.\"" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001To it.\u0002 The tabernacle of God is designed for his friends. Hebrew is very obscure. \"Thunder announces the rain, and the very animals know it;\" (Virgil describes their signs, Geor. i.) or \"His thunder announces from above the clouds his wrath to men.\" (Calmet) --- \"The noise thereof sheweth concerning it, the cattle also concerning the vapour.\"" } ] }, { "chapter": 37, "slug": "id1088.html", "header": "Job xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001This\u0002 thunder, the effects of which are so terrible, that it is often styled the \u0001voice\u0002 of God. (Calmet) (Psalm xxviii.) (Menochius) --- The consideration of rewards (chap. xxxvi. 33.) stimulates the good, while thunder strikes the heart with terror. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Earth.\u0002 Lightning appears from the east to the west, Matthew xxiv. 27." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001After.\u0002 Light travels faster than sound, (Haydock) though thunder and lightning are produced at the same instant. (Calmet) --- \u0001Found out.\u0002 Philosophers can only propose their conjectures on the cause of thunder. This sense is confirmed by the Greek, Chaldean, &c. Hebrew may be, \"he delays not;\" (Calmet) --- Protestants, \"he will not stay them;\" (Haydock) rain commonly falling soon after thunder. As the latter is occasioned by the collision of clouds, when they come to a certain distance from the earth, the heat causes them to dissolve into showers, which augment at each crack. (Calmet) --- Septuagint, \"For he has done great things, which we have not understood.\" This is connected with chap. xxxvi. 24. Then we read, (ver. 7.) \"that man may know his own weakness.\" All the intermediate verses have been supplied by Origen from Theodotion, or others. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He sealed up,\u0002 &c. When he sends \u0001those showers of his strength;\u0002 that is, those storms of rain, \u0001he seals up;\u0002 that is, he shuts up the hands of men from their usual work abroad, and confines them within doors, to consider \u0001his\u0002 works; or to forecast \u0001their\u0002 works; that is, what they themselves are to do. (Challoner) --- We are all the servants of God. He marks us in the hand, as such, Isaias xliv. 5., and Ezechiel ix. 6., and Apocalypse xiii. 6. The Romans marked soldiers with a hot iron in the hands. (Veget. i. 8.) --- The abettors of chiromancy have hence vainly pretended that they can discover each person's future in the lineaments of his hands. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Den.\u0002 Foreseeing the tempest and retreating for shelter." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Parts.\u0002 The south, (chap. ix. 9.) whence storms commonly came in that country, (Calmet) from the sea or desert of Idumea. (Haydock) (Psalm lxxvii. 26., and Zacharias ix. 14., and Isaias xxi. 1.) --- \u0001North\u0002 wind or pole. (Worthington) --- Yet the south seems to be designated; (ver. 17., and chap. xxxviii. 32.) though cold comes from the north, in Idumea as well as here. (Calmet) --- \u0001Mezarim,\u0002 is rendered by Protestants \"north.\" Marginal note, \"scattering \u0001winds.\u0002\" Septuagint \u0001akroterion,\u0002 \"summits\" of mountains." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Abundantly.\u0002 He causes it to freeze or rain at pleasure. (Haydock) (Psalm cxlvii. 17.) (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Corn\u0002 requires rain. (Haydock) --- \u0001Light.\u0002 As they are transparent, they do not hinder the sun from appearing. Hebrew, \"the brightness of the sky disperses the clouds, and the clouds shed their light\" in the rainbow, (ver. 15.; Grotius) or lightning. (Junius; Calmet; Menochius) --- Protestants, \"Also by watering, he wearieth the thick cloud, he scattereth his bright cloud, (12) and it is turned round about by his counsels, that they may do whatsoever,\" &c. God prohibits or gives rain. (Haydock) --- Nothing is left to chance. (Calmet) --- He directeth the clouds as a master does his ship. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tribe.\u0002 Hebrew also, \"for correction.\" (Haydock) (Amos iv. 7.) --- \u0001Land\u0002 of promise, Psalm lxvii. 10." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Light:\u0002 the rain-bow, according to the best interpreters; or the lightning. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Paths.\u0002 Hebrew, \"the balancings of the clouds, the wondrous works of Him whose knowledge is perfect?\" chap. xxxvi. 4. Dost thou know what suspends the heavy clouds in the air? (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Are.\u0002 Hebrew, \"How thy,\" &c. It is also beyond thy comprehension, why thou shouldst be too hot when the south winds blows (Haydock) moderately, though tempests generally proceed from the same quarter, ver. 9. If thou art in the dark respecting these things, which thou feelest, how canst thou pretend to fathom and condemn the counsels of God? (Calmet) --- Job was far from doing either. His friends rather undertook to explain God's reasons for punishing thus his servants, which Job acknowledged was to him a mystery, (Haydock) till God had enlightened him, chap. xxii. 3. (Houbigant)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Brass.\u0002 Hebrew, \"Hast thou with him stretched out (or beaten, as brass, \u0001tarkiang;\u0002 which word Moses uses for the firmament) the heavens, which are as solid (Chaldean, and like) a molten looking-glass?\" which was formerly made of metal, Exodus xxxviii. 8. The Hebrews looked upon the sky as a sheet of brass; and the poets speak of the brazen heaven. (Pindar. Nem. vi.; Homer, Iliad \u0001A\u0002.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Darkness.\u0002 Thou who art so learned, give us some information, what we may blame in the works of God. Cutting irony! (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001He shall be swallowed up.\u0002 All that man can say, when he speaks of God, is so little and inconsiderable in comparison with the subject, that man is lost, and as it were swallowed up in so immense an ocean. (Challoner) --- The man who should dare to mention what I could reprehend in God's works, would soon be overwhelmed with majesty. (Calmet) --- Alphonsus IX, king of Leon, (the year of our Lord 1252) surnamed \"the wise and the astronomer,\" said \"he could have given some good advice respecting the motions of the stars, if he had been consulted by God;\" meaning to ridicule some vain systems of philosophers, then in vogue. (Dict. 1774.) (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Light;\u0002 being hindered by the clouds, and dazzled when they are removed. Yet we presume to judge of the secrets of Providence! (Calmet) --- \u0001Away.\u0002 As there is a constant vicissitude of these things, so there is of happiness and misery. (Menochius) --- Septuagint, \"For the light is not seen by all. It is refulgent in beauties, as that which comes thence upon the clouds.\" If, therefore, this light does not pervade all places, why should we wonder that all do not understand the ways of God? (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gold.\u0002 Septuagint, \"from the north, gold-coloured clouds. Above these, great is the praise and honour of the Almighty.\" (Haydock) --- When the wind blows, the clouds are dispersed, and the sky appears serene. Each country has its peculiar advantages. In the north, Ophir, &c., may boast of gold: but what ought to be most conspicuous in the praises given to God, is an humble \u0001fear.\u0002 Pindar begins his Olympic Odes somewhat in the same style. (Calmet) --- \"Water is excellent, and gold....But if, dear heart, thou wilt sing of games, regard no other star....as brighter than the sun....nor shall we celebrate any game more excellent than that of Olympia.\" (Haydock) --- God disposes of all things as he pleases. He makes the golden day succeed a tempest. But it is our duty to praise him with awe, whatever he may ordain. This is the epilogue. (Pineda) --- Man must praise God with fear, as he cannot do it sufficiently. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Worthily.\u0002 Hebrew, \"the Almighty, we cannot find him out,\" (Haydock) or comprehend his nature or mysteries. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fear him,\u0002 and receive with respect whatever he shall appoint. (Haydock) --- \u0001And all.\u0002 Hebrew, \"he fears not any that are wise of heart.\" He knows that the most intelligent (Calmet) must confess their ignorance, when they attempt to examine his divine nature. Simonides being desired by Hiero to express his sentiments on this subject, always requested more time to consider of it. \u0001Quia, inquit, res videtur mihi tanto obscurior, quanto diutius eam considero.\u0002 (Cicero, Nat. i. 60. Selectæ e Prof. i. 3.) --- \"With thee (says St. Augustine, Conf. i. 6.) stand the causes of all instable things,\" &c. (Haydock) --- Those who are really wise, will therefore adore God's judgments in silence, while the presumptuous will be forced to yield. This is the excellent conclusion of all that had been said. (Pineda) --- The sentence is beautiful, but ill-applied (Haydock) to Job. (Philip) See Proverbs iii. 7. (Haydock) --- He convinced the other three with sound arguments, \"and this last and most arrogant disputant with silence.\" (Worthington)" } ] }, { "chapter": 38, "slug": "id1089.html", "header": "Job xxxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Then.\u0002 Septuagint, \"After Eliu had ceased to speak.\" (Haydock) --- \u0001Lord.\u0002 That is, an angel speaking in the name of the Lord. (Challoner) --- The name Jehova (Haydock) here occurs, though it never does in the speeches; whence many have inferred that the Lord spoke in person; which argument, however, is not conclusive; and that this work was written after the apparition in the burning bush. (Calmet) --- The Hebrew edition would at least be given after that event. --- \u0001Whirlwind,\u0002 designed to strike the senses, (Haydock) and to represent the distressed condition of Job. (Pineda) --- This awful appearance imposed silence upon all. (Haydock) --- Some think that a time was allowed for reflection and repentance, before God passed sentence; but the Septuagint, &c., seem to suppose that the cause was decided as soon as Eliu had ended his discourse. (Calmet) --- God discusses the controversy, and gives sentence in favour of Job. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Words.\u0002 Many explain this as a condemnation (Calmet) of the last speaker, (Du Hamel) who would otherwise pass without any reproach, (Haydock) though he had spoken with less reserve than the rest. (Calmet) --- Pineda allows that this opinion is very plausible; but he thinks that Job himself is reprehended, not for any grievous offence, but for indiscreet expressions, chap. xli. The context also seems to require this, as Job takes it to himself, chap. xxxix. 33. (Calmet) --- The change of persons might rather imply the contrary: \u0001Who is this?\u0002 Eliu. 3. \u0001Gird up thy loins.\u0002 Job. (Haydock) --- Can we admit that the devil got the victory; or, that God falsely declared that Job had spoken \u0001right?\u0002 chap. xlii. (Houbigant) --- Did not the latter maintain the truth with greatest zeal, while his friends certainly \u0001mixed unskilful\u0002 words or inferences with \u0001sentences\u0002 of the greatest consequence? \u0001His face I will accept, that \u0002your\u0001 folly be not imputed to you; for you have not spoken right things before me, as my servant Job hath,\u0002 chap. xlii. 8. Hebrew, \"Who is this that darkeneth counsel, by words without knowledge?\" (Protestants) \"Who is the who concealeth counsel from me, keeping words in his heart, and thinketh to hide from me?\" (Septuagint) Eliu pretended to explain the counsels of God, and perhaps did not utter all that he had in his mind; but God condemns the very harbouring of thoughts, which are contrary to truth and justice. (Haydock) --- Job's friends laboured under great prejudices, and condemned him without cause, (Calmet) thinking that they were doing a service to God, like those who put the apostles to death, and persecuted Catholics on account of their religion. But this plea will not excuse them. Here one line suffices to refute the long harangue (Haydock) of Eliu; (St. Gregory; Ven. Bede; Tirinus, &c.) though we have observed, (Haydock) some understand the words to be addressed to Job, as a rebuke for his too warm expressions. (St. Chrysostom; St. Augustine, &c.) (Calmet) --- The remainder of the discourse is designed for Job's instruction. (Haydock) --- \u0001Hoc\u0002 (Eliu)\u0001 despecto ad erudiendum Job verba vertuntur.\u0002 (St. Gregory)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Loins,\u0002 like one about to engage in an arduous task, (Haydock) or journey, (Calmet) to explore the ways of divine Providence. (Haydock) --- \u0001Answer\u0002 my reasons, if thou art able. (Calmet) --- Hebrew, \"make me know.\" (Haydock) --- Only the Creator hath perfect knowledge of all his works, as may appear by induction or example: 1. of inanimate; 2. of living things, ver. 39. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Foundations.\u0002 The Hebrews placed the earth in the centre of the universe, resting upon nothing, (chap. xxvi. 7., and xxxvi. 30.) or upon itself. See Hesiod, Theog. 325. (Calmet) --- These questions seem intended to shew, that if God has created all things for man, he will not surely neglect to watch over him. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Upon it.\u0002 He speaks of the world as of a vast house, (Calmet) or palace, (Menochius) in which the Architect has shewn his art. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sons.\u0002 Septuagint, \"all my angels.\" Hence it appears that the angels were among the first of God's works, formed probably at the same time with the heavens, (Calmet) or light, Genesis i. 3. (Haydock) --- The praise of the stars is figurative, (Calmet) as they tend to raise our hearts to God by their beauty, (Haydock) whereas that of the angels is real. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Shut.\u0002 Hebrew also, (Haydock) \"facilitated the birth of the sea,\" as a midwife. (Grotius) (Calmet) --- \u0001Forth.\u0002 Septuagint, \"raged.\" (Haydock) --- God represents the waters ready to overwhelm all when first produced out of nothing, if he had not shut them up in the abyss, like a child in a cradle, or a wild beast in its den, ver. 10. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mist.\u0002 So Moses says darkness was on the face of the abyss. Obscurity covered it, as swaddling bands do a child's body. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Set.\u0002 Protestants, \"brake up for it my decreed place.\" Marginal note, \"established my decree upon it;\" (Haydock) or, \"I gave order to break it,\" against the shore, Jeremias v. 22., and Amos v. 8." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Place.\u0002 Thou art but as yesterday: where is thy power? (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And didst.\u0002 Some explain Hebrew, \"that it (Aurora) might spread at once to the extremities of the earth. Then the wicked flee before it;\" as they hate the light, chap. xxxiv. 26., and John iii. 20. (Calmet) --- Septuagint and Protestants may be understood in this sense. (Haydock) --- Allusion may also be made to the shaking of a sieve, to separate the wheat from the chaff; (Amos ix. 9., and Luke xxii. 31.; Calmet) or of a carpet, to clean it from the dust. (Du Hamel) --- Did God ask thee to help him to exterminate the wicked? The short digression in these three verses, shews the punishment exercised on offenders. It is not contrary to the true spirit of poetry. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Seal.\u0002 Men, formed to the image of God, shall die; and others shall be place in their stead, (Menochius) with as much ease as an impression is made upon clay. (Haydock) --- \u0001Garment.\u0002 The body seems to be the clothing of the soul, and will be changed, Psalm ci. 27. (Menochius) --- Chaldean, \"their form will be changed to clay, and they shall resemble a tattered garment.\" Hebrew, \"their seal shall change like clay,\" &c. All their glory shall perish. (Calmet) --- Septuagint, \"hast thou taken earth \u0001or\u0002 clay, and formed a living creature, and endued it with speech on the earth?\" Is man the workd of thy hands? (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Doors?\u0002 Septuagint, \"through fear; or have the porters of hell flown away at thy sight?\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Darkness.\u0002 The poetical style of this book represents these things as real beings, in the same manner (Calmet) as the \u0001house,\u0002 (ver. 20) or palace of the sun, &c., are described by the ancients. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001War.\u0002 Hail, &c., are like the arrows of God, Jeremias x. 13., and l. 25. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Heat.\u0002 Hebrew \u0001kadim,\u0002 (Haydock) the \"east.\" Septuagint, \"south wind.\" Perhaps the east winds produced the same bad effects in Egypt, as the south wind did in Judea; (Calmet) or this noxious burning wind might proceed from the south-eastern point of both countries. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Noisy.\u0002 Hebrew, \"for lightning, which accompanies thunder?\" By these questions, respecting things which to man are impossible, and many inexplicable, God humbles (Calmet) the pride of the human heart. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Dwelleth.\u0002 This shews the magnificence of God, (Menochius) at least. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Pleiades.\u0002 The seven stars. --- \u0001Arcturus.\u0002 A bright star in the north. (Challoner) --- The same terms occur, and are explained, chap. ix. 9. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Day-star.\u0002 Hebrew \u0001mazzaroth,\u0002 (Haydock) corresponds with the \"inner parts of the south;\" (chap. ix. 9) though some translate, \"the signs of the zodiac, or the influences,\" &c. The antarctic constellations could not be seen in Idumea, while those at the north pole (Calmet) must appear to those who live on that side of the line, (Haydock) as the perpetual sentinels of the sky. --- \u0001Evening-star.\u0002 Hebrew, \"Wilt thou make \u0001hayish\u0002 and her daughters go to rest?\" These indicate the arctic stars. Here two quite opposite stars are meant; (Calmet) though (Haydock) with us the evening and morning star be the same, being so styled according as it appears after or before the sun. (Menochius) --- Protestants, \"Canst thou bring forth Mazzaroth (Septuagint also retain the original term, \u0001Mazouroth\u0002) in his season, or canst thou guide Arcturus, with his sons?\" The former term signifies things \"scattered,\" the planets, (Haydock) or \"the grains of gross air dispersed\" to all the extremities, which returning to the centre, occasion cold, chap. xxxvii. 9. (Parkhurst)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Reason.\u0002 Hebrew, \"dominion,\" (Haydock) or influence upon the earth. Mathematicians thought they had discovered these laws, and the number of the stars; but daily experience evinces their error. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Voice,\u0002 to mimic the thunder of God, (Calmet) or to order it to rain. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Understanding.\u0002 That is, to distinguish the hours of the night. (Challoner) --- Septuagint, \"Who gave to women the knowledge of the loom, and the art of embroidering?\" (Haydock) --- It was the part of women to weave, as appears from the conduct of queen Penelope. But the best interpreters translate, \"Who has placed wisdom in the reins, or who hath given understanding to the heart,\" \u0001or\u0002 soul? (Calmet) --- God gives wisdom to man, and an instinct to cocks, (Haydock) or the skill, of which the former is deprived, (Worthington) to know the approach of day. (Du Hamel)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Sleep.\u0002 The ancients have celebrated this harmony. (Cic.[Cicero?] Somn. Scip.) --- Septuagint, \"Who numbereth the clouds in wisdom, or hath bent the sky down to the earth?\" Protestants, \"or who can stay the bottles of heaven?\" (Haydock) --- Canst thou cause it to rain, or to be fair? (Calmet) or make the celestial bodies (Haydock) rest from motion? (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Together.\u0002 When was the water separated from the earth? (Haydock) --- Where wast thou when I gave consistency to the rocks? (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001And satisfy.\u0002 Septuagint, \"or fill the souls of the dragons?\" (Haydock) --- Here Hebrew editions commence the following chapter, (Calmet) and are followed by Protestants (Haydock) and others, as the proof of God's superior knowledge begins to be established by the consideration of various animals. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Wandering.\u0002 Sixtus V reads \u0001vagientes,\u0002 (Calmet) \"crying like children.\" (Haydock) --- The ravens presently drive their young away to seek for fresh habitations. (Pliny, [Natural History?] x. 12.) (Psalm cxlvi. 9.) (Calmet) --- If God provide for such creatures, He will shew still greater attention to man. (Worthington)" } ] }, { "chapter": 39, "slug": "id1090.html", "header": "Job xxxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Goats\u0002 (\u0001Ibex.\u0002 Hebrew \u0001Yahale.;\u0002 Haydock) frequent rocks, and places which are almost inaccessible to man. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Roarings.\u0002 They pretend that these animals bring forth with great difficulty, Psalm xxviii. 9. (Vatable, &c.) --- Aristotle (v. 2., and vi. 29.) asserts, that they receive the male bending down, as Hebrew may be here explained. \"They bend, they divide their young,\" as they have often two; \"and they leave their strings\" at the navel, &c. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Feed.\u0002 Being weaned very soon. (Pliny, [Natural History?] viii. 32.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wild ass,\u0002 described, chap. vi. 5. The industry of man cannot make this beautiful and strong animal serviceable to him. The like would be the case (Calmet) with many others, if Providence had not ordered it otherwise. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Barren.\u0002 Literally, \"salt.\" (Haydock) --- This is of a nitrous quality, which renders those countries barren. The salt in snow and dung gives warmth and fruitfulness." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rhinoceros.\u0002 See Deuteronomy xxxiii. 17., and Numbers xxiii. 22. Sanchez says they are untameable. (Menochius) --- But this is not true, when they have been taken young. (Malvenda) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Valleys,\u0002 or furrows. Can he be made to harrow?" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hawk.\u0002 We may also read, \"Is the wing of the ostrich like?\" Septuagint or Theodotion, \"The bird Neelasa is rejoicing, if she take the Asida, &c., the Neessa.\" (Haydock) --- Hebrew is variously translated, \"The ostrich lifts itself up with its wings, which have feathers, as well as those of the stork.\" (Bochart) --- It flutters, running like a partridge, swifter than any horse. (Adamson) --- \"Canst thou give to the stork and the ostrich their feathers,\" which form all their beauty? (Calmet) --- Protestants, \"\u0001Gavest thou\u0002 the goodly wings upon the peacock, or wings and feathers unto the ostrich?\" (Haydock) --- The import of these names is uncertain. (Menochius) --- \u0001Renanim,\u0002 (from \u0001Ron,\u0002 \"to cry, or move quickly,\") may signify peacocks, ostriches, &c. \u0001Chasida,\u0002 \"a stork, (Haydock; Jer.[Jeremias?]) falcon, (Worthington) or \u0001heron; notsa\u0002 \"a \u0001hawk,\u0002 or a feather.\" (Haydock) --- The first term occurs no where else, and may denote any singing birds or grasshoppers, as the last may be applied to the ostrich, which has \"wings,\" though it fly not. (Grotius) (Calmet) --- Acknowledge the wisdom of Providence, which has thus enabled such a huge animal to travel so fast. (Menochius) --- See Parkhurst, \u0001alcs.\u0002 (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dust.\u0002 This might help to hatch them. (Calmet) --- Hebrew, \"earth, and warmeth them in the dust.\" (Protestants)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ones,\u0002 or eggs which she leaves. (Calmet) --- Ælian (xiv. 6.) asserts that this bird will expose her own life to defend her young. Yet the neglect of her eggs, will suffice to make her deemed \u0001cruel,\u0002 Lamentations iv. 3. (Haydock) --- \u0001Her.\u0002 Other birds leave their nests through fear; (Calmet) but this, after sitting a while, will depart carelessly, (Haydock) and if she meet with other eggs on her road, will take to them, thus rendering her own useless. (Bochart)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Understanding.\u0002 This bird has a head disproportionately small; insomuch, that Heliogabalus served up the brains of 600 at one supper. It greedily eats iron, &c., which may help its digestion, as sand does that of other birds. (Calmet) --- When it is hunted, it hides its head only, as if this would be a sufficient defence, (Pliny, [Natural History?] x. 1.) and is taken alive by a man, clothed in the skin of an ostrich, who moves the head with his hand. (Strabo xvi.) --- All which proves its stupidity. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001High.\u0002 With her head erect, the ostrich is taller than a man on horseback. (Pliny x. 1.) --- Its wings are used like sails, and enable it to run as fast as many birds can fly, (Calmet0 while it hurls stones at the pursuer with its feet, so as frequently to kill them. (Diodorus ii.) --- \u0001Rider,\u0002 as they can travel with equal speed. (Menochius) (Ver. 13.) --- Adamson (Senegal) placed two negroes on one, and testified that it still went faster than any English horse. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Neighing.\u0002 Hebrew, \"thunder,\" to denote the fierceness of the horse; or \"with a mane,\" (Bochart) \"armour,\" (Syriac) or \"terror.\" (Septuagint) (Calmet) --- Wilt thou enable the horse to neigh, (Menochius) when he appears so terrible? (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Up.\u0002 Hebrew, \"frighten,\" (Haydock) or \"make him leap.\" (Bochart) (Calmet) --- \u0001Nostrils.\u0002 Septuagint, \"of his chest, \u0001or\u0002 shoulders, is boldness.\" (Haydock) --- This inspires the rider with courage, and the enemy with fear. But the Vulgate is more followed. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hoof.\u0002 Ploughing, or rather prancing, through impatience. (Calmet) --- \u0001Boldly.\u0002 Hebrew, \"he exults in his strength,\" being sensible of glory and commendation. (Calmet) --- \u0001Non dubie intellectum adhortationis et gloriæ fatentur.\u0002 (Pliny vii. 43.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shield,\u0002 or lance, Josue viii. 18. (Calmet) --- The din of armour does not disturb the horse, which has been inured to such things. (Haydock) --- It is of singular courage. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ground.\u0002 This expression is still used by the Arabs, to denote velocity. (Grotius) --- Septuagint, \"in wrath he will make the earth disappear.\" (Haydock) ---" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ha.\u0002 Literally, \"Vah,\" a sound of joy, (Menochius) or of contempt. Septuagint, The trumpet having given the sign, he will say, Well: \u0001Euge.\u0002 Nothing could be more poetically descriptive of the war-horse. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Feathered.\u0002 Hebrew, \"fly.\" (Haydock) --- \u0001South,\u0002 at the approach of \"winter retiring\" to warmer regions. (Pliny x. 8.) --- Septuagint, \"spreading her wings, looking unmoved, towards the south.\" The hawk alone can stare at the sun, and fly to a great height. (Ælian x. 14.) --- Hence the Egyptians consecrated this bird to the sun. (Calmet) --- The eagle is of the same species, and has the same properties. (Haydock) Aristotle mentions 10, and Pliny 16 species of hawks. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Access.\u0002 See Abdias iv.; Aristotle, anim. ix. 32." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Off.\u0002 The eagle was remarkably (Calmet) quick-sighted, (Worthington) as well as the serpent. (Horace i. Sat. iii.; Homer, Iliad xvii.) --- They say it can discern a fly or a fish from the highest situation; (Bochart) and if its young seem dazzled with the sun-beams, it hurls them down as spurious. (Pliny x. 3.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Blood,\u0002 gushing from the animals, which the eagle brings. (Menochius) --- St. Chrysostom explains this of the vulture, (Matthew xxiv. 28.; Calmet) which is of the same species. (Menochius) --- Some eagles will not touch carcasses, but others are greedy of them. (Pliny x. 3.) (Proverbs xxx. 17.) --- \u0001There.\u0002 Our Saviour quotes this passage, Luke xvii. 37. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Went on.\u0002 Septuagint, \"answered.\" This was the conclusion drawn from the display of God's wonderful works. If we cannot sufficiently admire them, why should we be so much surprised, as Job acknowledged he was, at the ways of Providence? It would, therefore, be better to keep silence, ver. 35. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Be so.\u0002 Receive instruction, \u0001or\u0002 (Calmet) instruct \u0001him?\u0002 Wilt thou learn to admire my works? (Haydock) or dost thou attempt to give me any information? (Calmet) --- \u0001Him.\u0002 Hebrew, \"it.\" Septuagint, \"shall he decline judgment with him who is competent?\" \u0001ikanou.\u0002 Theodotion adds, \"the man who accuses God, shall answer it,\" or stand his trial. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Spoken inconsiderately.\u0002 If we discuss all Job's words, (saith St. Gregory) we shall find nothing impious spoken; as may be gathered from the words of the Lord himself; (chap. xlii. ver. 7, 8.) but what was reprehensible in him was the manner of expressing himself at times, speaking too much of his own affliction, and too little of God's goodness towards him, which here he acknowledges as \u0001inconsiderate,\u0002 (Challoner) or rather as the effect of inculpable ignorance; (Haydock) as the present order of things being then novel, confounded the sagacity both of Job and of his friends. The wicked had formerly been the victims of justice, but henceforth, says Job, (Hebrew) \"if it shall not be so, who can convince me of lying?\" (Chap. xxiv. 25.) Yet he did not perfectly discern the intention of God, in abandoning his servants to the power of satan, till the Lord himself had explained it in the parables of behemoth and leviathan. Then Job testified his conviction and entire submission, chap. xlii. 5. Houbigant observes that the Vulgate is perhaps less accurate here, and [in] chap. xlii. 3., as God exculpates Job, ver. 8. Yet the latter might entertain fear at least, of having exceeded in words, after such pungent questions. We may translate, (Haydock) Hebrew, \"Behold I am vile, (Calmet) what shall I answer thee?\" (Protestant) or Septuagint, \"Why am I still judged, being admonished and rebuke by the Lord, hearing such things?\" (Grabe, after Origen, marks with an obel what follows, as not found in Hebrew) \"I, who am nothing, what answer shall I then give to these things?\" (Haydock) --- If we discuss all Job's speeches, we find nothing spoken wickedly, but only a species of pride, in talking too much of his sufferings, and too little of God's goodness and justice, which he ought to have confessed. (St. Gregory xxxii. 3.) (Worthington)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001One.\u0002 Septuagint, \"Once I have spoken, but I will not add again.\" (Haydock) --- I have spoken too much, but I will be more cautious. Hebrew, \"I have spoken one thing, and I will not answer; (Calmet) yea, two things, but I will go no farther.\" Many of my observations may be too strong, as I am not perfectly aware what may be the designs of Providence in my regard. (Haydock)" } ] }, { "chapter": 40, "slug": "id1091.html", "header": "Job xl.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judgment.\u0002 Job had frequently acknowledged that God could not be in the wrong. But he had expressed himself in too forcible language, of which God makes him, as it were, ashamed. (Calmet) --- Septuagint, \"rejectest thou not my decision? yea, dost thou think that I have judged thee in a different manner, in order that thou mayst appear just?\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Scatter.\u0002 Septuagint is shorter: (Calmet) \"Send angels \u0001or\u0002 messengers in wrath, and humble every insulting person. 7. Extinguish the proud, destroy the wicked at once. 8. Hide them in the earth together, and fill their faces with shame.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pit,\u0002 or grave. Cause the earth to swallow them up, and I will confess thy power. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Behemoth;\u0002 the elephant, (Challoner) \"as some think.\" (Protestants' marginal note) (Haydock) --- This is the most common opinion, though Sanchez explains it of the bull; and Bochart, after Beza and Diodati, declares in favour of the hippopotamus, (Calmet) or \"river horse.\" Parkhurst even thinks Bochart has proved this \"to a demonstration.\" The sea or river horse, (Haydock) is an amphibious animal, (Calmet) found in the Nile and Indus, and said to have the feet of an ox and the teeth of a boar, but not quite so sharp, while the neighing, back, mane, and tail, resemble those of a horse. Its hide, when dry, is said to resist even a musket-ball. (Button; Dict.) --- We find a good description of this animal in Watson, p. 91. But the plural \u0001Bemoth,\u0002 female (Haydock) \"beasts,\" seems more applicable to the elephant, on account of its great size, as it is designated by \u0001theria,\u0002 or \u0001Bellua,\u0002 by the Greek and Roman authors. (Suidas.) (1 Machabees vi. 35.) (Pliny, [Natural History?] viii. 3.) --- It may have received the name of elephant from (Calmet) \u0001alp,\u0002 \"to lead or teach,\" (Haydock) on account of its great sagacity and strength. All that Job says of behemoth, may be well explained of it. The Fathers have supposed, that the devil is meant: but we stick to the literal sense. (Calmet) --- He may, however, (Haydock) have been hinted at by this name, (Worthington) as well as by that of leviathan. (Houbigant) --- \u0001With thee,\u0002 on the same day, or as well as thee. (Amama) --- \u0001Grass.\u0002 The elephant does so, and is by no means savage. (Calmet) --- Septuagint, \"Yet, behold, near thee wild beasts, equal to oxen, eat grass.\" (Haydock) --- The spontaneous productions of the earth, and branches of trees, afford the principal sustenance to satisfy the prodigious stomach of the elephant; which is frequently twelve feet high, and of a dark colour. A sword can scarcely pierce it in the back or sides. It has small eyes, eight teeth, and two tusks; which last are sometimes above a hundred weight each, and being cast every tenth year, (Button) afford ivory. The proboscis serves it instead of hands to collect the smallest grain, or to defend itself. (Haydock) --- The female goes with young a whole year, and the duration of its life is generally supposed to be above a hundred. Elephants inhabit warm climates, and were formerly much used in war, to carry wooden towers, from which twenty, or even thirty, men might throw darts, 1 Machabees vi. 37. (Button.) --- If this greatest and most temperate of all beasts be overcome by the unicorn, or led by the nose, how much more will God enable man to overcome the devil? (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Loins.\u0002 The towers were fastened here by an iron chain. --- \u0001Belly.\u0002 Yet it is nowhere so easily wounded, 1 Machabees vi. 45. (Pliny, viii. 20.) --- Hence some would translate Hebrew, \"and its pain in the belly,\" (Calmet) as it is only subject to an inflammation and flux; \u0001profluvium alvi.\u0002 (Pliny) (Ælian xvii. 44.) --- But the original rather denotes the parts of generation, which lie concealed, (Aristotle, anim. ii. 1., and v. 2.) and are styled the strength, Genesis xlix. 3., and Deuteronomy xxi. 17." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Tail,\u0002 which is very small, and without hair. (Calmet) --- Vavassor rather thinks \"the trunk\" is meant. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Gristle.\u0002 Hebrew again, \"bones.\" (Calmet) --- Septuagint, \"back-bone, like cast iron.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Beginning,\u0002 or prince. (Haydock) --- The elephant may be considered as the king of beasts for strength, agility, gratitude, longevity, &c. None approaches so near to man. (Pliny viii. 1.; Calmet; Lipsius, 1 ep. 50.; Amama) --- \u0001Sword;\u0002 which is the rhinoceros, killing the elephant under the belly with its horn; (Pliny viii. 20.; Grotius) or God seems to have entrusted his sword to the elephant, for the destruction of his enemies. Nothing can withstand its fury, as it overturns houses and trees with its trunk. (Junius) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Play.\u0002 No animal is of a milder nature. It never attacks, unless in its own defence. When a crowd of other beasts obstruct its passage, it removes them quietly with its proboscis. (Pliny vi. 9., &c.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Places,\u0002 insomuch that Ælian (iv. 24.) styles it a \"beast of the marshes.\" It is fabulous that it is forced to sleep against a tree, as if it could not rise without much difficulty. (Calmet) --- Septuagint, (14) \"This is the beginning or chief (\u0001arche\u0002) of the creation of the Lord, being made for his angels to play with, \u0001or\u0002 beat. Departing to the craggy rock, it has made sport for the quadrupeds in the field. It sleepeth under all sorts of trees; near the reed and papyrus, and the boutomon, \u0001or\u0002 ox-herb.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wonder.\u0002 Hebrew, \"make haste,\" taking time to render it muddy. (Ælian xiv. 44.) --- It can drink a great deal at once, and then abstain for a week. (Calmet) --- \u0001Run.\u0002 Hebrew, \"he may draw.\" Septuagint, \"may knock at his mouth,\" (Haydock) in vain, (Calmet) as long as it can breathe by holding by holding its trunk out of the water. (Aristotle ix. 46.) --- Theo.[Theodotion?] in the Septuagint, \"If there should be an inundation, it shall not perceive. It confideth that, \u0001or\u0002 when, the Jordan shall knock at its mouth. He shall take it by its eye; laying snares, he shall bore [its] nose.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Stakes.\u0002 Serpents attack the eyes of the elephant, and sometimes drag it by the trunk into the deep, where it is drowned. (Pliny viii. 12.; Solin xxxviii.) --- Others read with an interrogation: \"Shall one take?\" &c. Will any one dare to attack it openly? The elephant is taken by stratagem, either in pits covered with a little earth, or by a tame elephant in an inclosure, and (Calmet) lying on her hack to receive the male. (Aristotle, anim. v. 2.) --- When he has entered, the gate is shut, and the animal is tamed by hunger; being thus taken by his eyes, Judith x. 17. Chaldean, \"They pierce his nostrils with bands.\" Thus other animals are led about, (ver. 21) and the elephant might be so treated in those days; though of this we have no account. (Calmet) --- Protestants, \"his nose pierceth through snares;\" or marginal note, \"will any bore his nose with a gin?\" Here they conclude this chapter, which commences chap. xxxix. 31., in Hebrew. But the Septuagint agree with us. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Leviathan:\u0002 the whale, or some sea monster. (Challoner) --- Protestants' marginal note, \"or a whirlpool.\" (Haydock) --- But some animal is designated; and Bochart understands the crocodile, which agrees very well with the context. The Thalmudists also say that the calbish is a small fish, which gets into the throat of the leviathan. They mean probably the ichneumon, which kills the crocodile by that means. Leviathan, \"the winding serpent,\" (Calmet) often denotes the dragon or crocodile, (Psalm ciii. 26., and Isaias xxvii. 1.) which frequents the Nile. (Haydock) --- It can live as well by land as under water, (Watson, p. 293) and hence may be translated, (Haydock) \"the coupled dragon.\" (Parkhurst) --- Moses mentions the choled, (Leviticus xi. 29.) which the Septuagint and most others translate, \"the land crocodile:\" but what could induce the Protestants \"to render it tortoise, we are at a loss to determine.\" Crocodiles lay about sixty eggs, like those of geese, in the sand, the warmth of which soon hatches them. Their bodies are covered with scales, which are scarcely penetrable, except under the belly; and they are between twenty and thirty feet in length, running very fast, straight forward, though their feet be short, and they cannot turn easily. They have several rows of sharp teeth, which enter one within another, and their throat is very wide. (Button.) --- The same word may however denote whales, (Parkhurst) which are the greatest fishes with which man is acquainted. (Haydock) --- They may also be styled coupled dragons, because many smaller fishes accompany them, and they are well protected by scales, &c. (Menochius) --- This huge fish, perhaps the whale, representing the devil, is subject to God. (Worthington) --- \u0001Cord.\u0002 The crocodile may be taken, but with the utmost hazard; though the Tentyrites attacked it without fear, chap. iii. 8. Herodotus (ii. 70.) says it may be caught with a hook, baited with hog's flesh, while the fisher has a pig grunting, at which the crocodile comes open-mouthed. Having swallowed the hook, it is drawn to land, and its small eyes being filled with dirt it is easily slain. But the method was not yet invented, or was deemed too rash in Job's days." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Buckle.\u0002 Literally, \"bracelet,\" (\u0001armilla.\u0002; Haydock) or ring. Horses were thus ornamented, (Virgil vii. 7.) and other beasts led about. But this fierce animal could not be tamed. Hebrew, \"Wilt thou put a rush through its gills, \u0001or\u0002 nose, or pierce its jaw with a thorn?\" like those little fishes which are thus brought fresh to market. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Will\u0002 it lay aside its ferocity, (Haydock) and flatter thee? (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Handmaids?\u0002 or little girls. (Calmet) Septuagint, \"Wilt thou tie it like a sparrow for \u0001thy\u0002 boy?\" (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Friends.\u0002 Hebrew also, (Haydock) \"enchanters.\" (Calmet) --- \u0001Frigidus in pratis cantando rumpitur anguis.\u0002 (Virgil, Ec. viii.) --- Septuagint, \"the nations.\" --- \u0001Merchants.\u0002 Septuagint, \"the generation of the Phœnicians (Hebrew) of Chanaan, (Haydock) famous for merchandise, (Calmet) insomuch that the name is used for any merchant. (Haydock) --- Will they salt the crocodile for sale? (Calmet) --- Its flesh was much liked. (Herodotus, &c.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Cabins,\u0002 (\u0001gurgustium\u0002) the reservoir or basket. (Calmet) --- Protestants, \"Canst thou fill his skin with barbed prongs, (for which they have now irons) or his head with fish spears?\" --- But this is hardly the meaning of the original, chap. xli. 6. Hebrew, \"wilt thou fill tents with its skin, or the fish net, with its head?\" to catch other fish, or to cover thy tent? &c. The skin is very hard, except under the belly. (Calmet) --- One defended itself against 36 men, who fired at it six times in vain. (Herera.) --- Septuagint, \"a whole fleet collected would not carry off the skin of its tail.\" (Haydock) --- They seem to speak of the whale. (Calmet) --- Theodotion adds, \"and its head in fisher boats.\" (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Speak.\u0002 Hebrew, \"do.\" (Haydock) --- Thy rash attempt will prove thy ruin. If thou escape, thou wilt not dare to engage again. (Calmet) --- Septuagint, \"Wilt thou lay thy hand upon it, remembering the battle with its body? and let it not be done any more. (28.) Hast thou not seen it, nor been astonished at what has been said?\" (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Down,\u0002 whoever engages in the conflict, (Menochius) except the bold citizens of Tentyra. All the rest are terrified at the very sight. Hence the Egyptians have ever given divine honours to the crocodile. (Calmet)" } ] }, { "chapter": 41, "slug": "id1092.html", "header": "Job xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I.\u0002 Hebrew, \"None is so fierce that dare stir it up.\" (Haydock) --- \u0001Cruel,\u0002 or rash, like those to Tentyra, chap. iii. 8. (Calmet) --- This monster is terrible to those that flee, while it retires from the pursuer. --- But only these people dare to attack it. (Pliny, [Natural History?] viii. 25.) --- \"I will not ask the crocodile to revenge me of my enemies,\" as some might do in a rage, through impotence. (Haydock) (Sanchez) (Menochius) --- \u0001Countenance,\u0002 even though they might overcome the crocodile. God is here speaking. Septuagint, \"Dost thou not fear, since it is ready for thee, (Grabe substitutes, \"me,\") for who will resist me?\" or, \"who shall stand against me, and live? All,\" &c., ver. 2. (Haydock) --- God ruleth not with cruelty, like a tyrant, but with justice, ease, and power. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Supplication.\u0002 This is explained by the Fathers as spoken of the devil. (Amama) --- But the Hebrew may signify, that God will reward each one according to his deserts, and that Job had consequently no reason to complain; or it means, that the strength and beauty of the crocodile should be made known. (Calmet) --- Protestants, \"I will not conceal his parts, nor his power, nor his comely proportion.\" Theo.[Theodotion?] in Septuagint, \"I will not keep silence on his account, and the word of power shall take pity on his equal.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Garment,\u0002 or the skin. (Menochius) --- Who shall look steadfastly, or dare to take off its skin? --- \u0001Mouth.\u0002 Protestants, \"Who can come to him with his double bridle?\" (Haydock) though it be of the greatest strength; or, who will enter its jaws, or put bits in them? It is reported that the Tentyrites jump on the crocodile's back, and having thrown a piece of wood into its open mouth, like bits, which they hold with both hands, they conduct it to the river side, and kill it. (Pliny viii. 25.) --- Septuagint, \"Who would enter the wrinkles of his breast, (Calmet) \u0001or\u0002 the folds of its coat of arms?\" which may allude to the almost impenetrable scales of the leviathan. (Haydock) --- Symmachus, \"Who will enter the folds of its scales?\" The crocodile can open its mouth so wide as to swallow a heifer, or to let a man stand upright. (Calmet) --- Each jaw is furnished with thirty-six teeth. (Vansleb.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Body.\u0002 Septuagint, \"entrails are like brazen shields.\" Protestants, \"\u0001His\u0002 scales are \u0001his\u0002 pride shut up together, as with a close seal.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sneezing.\u0002 When the whale breathes, it causes the water to foam. (Pineda) (Menochius) --- The eyes of the crocodile are also (Haydock) very bright, when out of the water. (Pliny viii. 25.) They appear first, and therefore were used as an hieroglyphic of Aurora, (Horus i. 65.) or of the \u0001morning\u0002 star. (Haydock) --- Syriac, \"His look is brilliant.\" Arabic, \"The apples of his eyes are fiery, and his eyes are like the brightness of the morning.\" Septuagint, \"like Aurora.\" (Calmet) --- Olaus (xxi. 5.) says, \"that the eyes of the whale shine at night,...and at a distance, are taken by fishermen for great fires.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fire,\u0002 when they spout water, (Menochius) or pursue their prey open mouthed. This description is extremely poetical, like that of anger, 2 Kings xxii. 9. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Smoke;\u0002 breath, or streams of water sent upwards." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Breath,\u0002 like bellows, ver. 10. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Neck.\u0002 Some deny that the crocodile has any, being formed like a lizard. But it is a dispute about words. The animal turns with difficulty, so that Thomas Gage assures us he escaped one by going in different directions. --- \u0001Want.\u0002 It ravages a whole country. Hebrew, \"fear.\" (Calmet) --- Protestants, \"sorrow is turned into joy before him;\" which seems strange. Septuagint, \"destruction runs before him.\" (Haydock) --- The poets place fear, carnage, &c., in the train of Mars. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Place;\u0002 though people may shoot at him, they will make no impression, chap. xl. 20, 26. (Haydock) --- If God send his thunderbolts at him, the monster must however perish. (Calmet) --- Symmachus, \"His flesh being cast for him, \u0001as\u0002 in the foundry, (molten) is immoveable.\" (Haydock) --- Yet God destroyeth him whom man cannot overcome. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Stone.\u0002 Pineda understands this of the whale's heart. Others suppose that it alludes to its cruel and fearless temper. (Menochius) --- The Arabs call a valiant man, \"heart of stone.\" (Calmet) --- \u0001Smiths.\u0002 Protestants, \"as a piece of the nether \u0001millstone,\u0002\" (Haydock) which must be larger and more compact than that which is above. (Calmet) --- Septuagint, \"He hath stood immoveable as an anvil.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Angels.\u0002 Elim. That is, the mighty, the most valiant, shall fear this monstrous fish, and in their fear shall seek to be purified, (Challoner) by contribution. (Sanchez) --- R. Levi has given a ridiculous exposition, which is adopted by Sa (Amama) and others, (Haydock; see Ezechiel ii. 7.; Aristotle iv. prob. 32.) as the natural consequences of fear. (Calmet) (Menochius) --- The Fathers refer this to the fall of Lucifer, when the other angels might tremble for their own safety. (Haydock) --- Angels with reverent fear honour God's power, and his most perfect servants are filled with apprehensions at his judgments; as the most valiant are terrified at the sight of this huge fish. (Worthington) --- Septuagint, \"If he turn, there is fear among the wild quadrupeds, jumping on the land.\" Hebrew, 'When he raiseth up himself, the mighty are afraid: by reason of breakings, they purify themselves.\" (Protestants) or \"spoil themselves,\" (Calmet) expecting nothing but certain death. (Amama)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Plate.\u0002 Protestants, \"habergeon.\" The precise nature of these arms is not known. (Calmet) --- Neither offensive or defensive weapons can avail. (Menochius) --- All agree that the crocodile can be pierced only under the belly. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Are.\u0002 Literally, \"are turned into stubble,\" as in Hebrew. (Haydock) --- They have no more effect. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Hammer.\u0002 Septuagint \u0001sphura,\u0002 means also, \"the bottom of a rock.\" This would not overwhelm the whale; as some are represented like floating islands. Protestants, \"darts.\" (Haydock) --- Chaldean, \"axe.\" Others have, \"the ballista;\" an instrument to throw stones. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Under him.\u0002 He shall not value the beams of the sun: and gold to him be like mire. (Challoner) (Menochius) --- Hebrew, \"sharp stones (\u0001or\u0002 potsherds) are under him; he spreadeth (or lieth upon) sharp-pointed things, \u0001as\u0002 upon the mire.\" (Haydock) --- He is not afraid of being hurt." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001When.\u0002 Hebrew, \"a pot of ointment.\" This boils out very much. (Calmet) --- The flesh of the crocodile has also the smell of musk; (Bochart) and Peter Martyr asserts, that Columbus found some in America, which plunged into the water, and left behind them the odour of musk or castor. When they are wounded, they give the same perfume to the sea, or rather to the waters, where they abide. The Hebrews style all deep rives and lakes, \u0001seas.\u0002 (Calmet) --- Crocodiles were kept in the lake Mœris, being adored and honoured as gods. (Herodotus ii. 69.) --- Septuagint, \"He deems the sea as a vase of ointment; (23) and the Tartarus of the abyss, like a prisoner.\" Theodotion adds, \"He hath considered the abyss as a walk.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The deep as growing old.\u0002 Growing hoary, as it were, with the froth which he leaves behind him. (Challoner) --- The Vulgate has well expressed the force of the original, and shews the rapidity with which the crocodile moves. (Calmet) --- Protestants, \"one would think the deep to be hoary.\" The devil transforms himself into an angel (Haydock) of light. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Power.\u0002 Hebrew and Septuagint, \"none like him on earth,\" for bulk. --- \u0001One.\u0002 Septuagint, \"made to be played with, \u0001or\u0002 beaten, by my angels.\" (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001He is king,\u0002 &c. He is superior in strength to all that are great and strong amongst living creatures: mystically it is understood of the devil, who is king over all the proud. (Challoner) (St. Gregory xxxiv. 4., and 17.) (Worthington) --- Hence Job perceived that God has also now permitted this cruel foe to exercise a dominion over him, and to pull him from his high station, though innocent. (Haydock) --- This would henceforward be more frequently the order of Providence, and therefore he expresses his entire resignation, chap. xlii. (Houbigant) --- \u0001Pride:\u0002 the strongest and fiercest animals. (Haydock) --- The crocodile has been seen encountering even the elephant, and gaining the victory. He is king of all fishes. Septuagint, \"of all in the waters.\" Chaldean, \"of all the sons of the mountains:\" or Theodotion, \"of arrogance.\" This may particularly denote the Egyptians, as the crocodile was one of their gods; and people are often styled after them, Numbers xxi. 29., and Jeremias xlviii. 46. (Calmet) --- \u0001Pharao\u0002 even means \"a crocodile,\" in Arabic. (Bochart, Anim. p. ii. b. v. 16.) --- He is styled simply, \u0001the proud,\u0002 Psalm lxxxviii. 11. (Calmet) --- The pride of the Egyptians was notorious, Ezechiel xxxii. 12. (Calmet)" } ] }, { "chapter": 42, "slug": "id1093.html", "header": "Job xlii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I know.\u0002 So the Keri orders us to translate, with all the ancient versions, as the Hebrew text has, \"thou knowest;\" which Prof. Chappelow and Schultens deem more \"sublime,\" though one would think it was hardly \"sense.\" (Kennicott) --- \u0001Hid.\u0002 Hebrew, \"of thine can be hindered.\" All thy orders must be obeyed. It is in vain to keep silence: (chap. xxxix. 34.) I will confess openly thy justice and power. (Haydock) -- He acknowledges his error, in not having before spoken enough of a just Providence. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Who.\u0002 Hebrew, \"Who \u0001is\u0002 he \u0001that\u0002 hideth counsel without knowledge?\" (Protestants) This seems to allude to the words of God, chap. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock) --- \u0001Unwisely.\u0002 See chap. xxxix. 35. (Worthington) (Du Hamel) --- Hebrew, \"without knowledge, things wonderful to me, which I knew not.\" (Haydock) --- Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no farther, now \u0001I see\u0002 thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant) --- Septuagint, \"I have been told what I knew not, things great and wonderful, of which I was not apprized.\" (Haydock) --- Who can deny God's providence? (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seeth thee.\u0002 Some have thought that God now manifested himself from the cloud. (Eusebius, Dem. i. 4.; Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. (Calmet) --- Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c., ver. 4. The rest of this book is in prose. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Reprehend.\u0002 Hebrew and Septuagint, \"vilify.\" (Haydock) --- I recall the obscure expression which has occasioned my friends to mistake. (Du Hamel) --- \u0001Penance.\u0002 Hebrew, \"groan.\" Septuagint, \"pine away, I look upon myself as dust and ashes.\" Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. (Haydock) --- I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, ver. 8. (Houbigant) --- Chaldean, \"I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes.\" I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. (Calmet) --- Job waits not for God's answer, ver. 4. He at once feels an interior light, and is resigned. (Haydock) --- He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Two friends.\u0002 It is astonishing that Eliu is not also reprehended, as he was no better than the rest. Some answer, that God had passed sentence upon him first. Others maintain, that he spoke with greater dignity of God's judgments, and that his ignorance was blameless; while others remark, that he was connected with some of the three friends, or only came accidentally to enter into the debate. God gives sentence in favour of Job, though with some reproof for his manner of speaking. --- \u0001As.\u0002 They had maintained false doctrines, and shewed a want of due respect and compassion for their friend; (Tirinus) whereas Job's assertions were true. (Calmet) --- How then can he be accused of denying the divine justice, or of speaking disrespectfully of Providence? God seemed to interrogate him on this account, though he approved of his sentiments, because some might draw such inferences from his words as all his friends did. But Job entertained no such ideas. He was not guilty of such \u0001folly,\u0002 ver. 8. Septuagint, \"Thou hast sinned, and thy two friends, for you have spoken in my presence nothing true like my servant Job.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Offer.\u0002 Septuagint, \"Thou shalt make an oblation, \u0001karpoma,\u0002 for you.\" (Haydock) --- Yet holocausts seem to have been the only species of sacrifice before Moses. The number seven, has always been in a manner sacred; (Calmet) being doubled, it shews the greatness of the offence. (St. Gregory) (Worthington) --- Job was to present these victims to God, (Calmet) as the priest and mediator, (Du Hamel) of whom God approved. He officiated for his family, (Calmet) and was the most honourable person there. (Haydock) --- It seems Job was not present when God gave this injunction; perhaps some time after their debates. (Calmet) --- \u0001Pray.\u0002 Behold the efficacy of the prayers of the saints, even while upon earth. How much greater will it be, when their charity is greater and unfailing! (Haydock) --- The many sacrifices would not have sufficed, if Job had not joined his prayer, as St. Chrysostom (or 5 con. Judœos) observes. His mediation did not derogate from God's mercy, under the law of nature; not does that of other men injure Christ's, under the law of grace, 2 Corinthians i. 11. We have here also a proof that both sacrifice and the devotion of the offerer, have their distinct effects; \u0001opus operatum,\u0002 and \u0001opus operantis,\u0002 as the schoolmen speak. Thus Job was honourably acquitted, while his friends were justly rebuked. Eliu needed no express condemnation; as what God says to one, must be applied to another in the same circumstances, chap. xxxiii. 14. Protestants are therefore inexcusable, who preach a doctrine not only condemned in their fellows, Luther, &c., but long before in ancient heretics: as the justification by faith alone was in the apostles' time, the rejection of ceremonies in baptism, of confirmation and penance, in the Novatians, &c. See St. Cyprian iv. ep. 2. (Worthington) --- \u0001Face.\u0002 Septuagint, \"For I would not accept his face, and if it were not on his account, I had surely destroyed you. For you have not said to me any thing good (Roman Septuagint, \u0001true,\u0002) against (or concerning, \u0001kata,\u0002) my servant Job.\" They acted both against charity and truth. (Haydock) --- \u0001Before.\u0002 Protestants, \"of me \u0001the thing which is\u0002 right.\" The words underlined were not so in the earlier edition by Barker, printer to James I, (1613) where some of the margin translations are also omitted, ver. 14, &c. The matter is of no farther consequence, than to shew that alterations have taken place since the days of James I, whose Bible is supposed to be the standard of the English Church. The marginal version is also frequently neglected altogether, (the year of our Lord 1706) though the authors seem to have looked upon it as equally \u0001probable\u0002 with that in the text. (Pref.) (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Penance.\u0002 Hebrew, \"return.\" He resolved to restore him to his former prosperous condition, while he prayed for those who had so cruelly exercised his patience. (Calmet) --- Protestants and Vatable, \"the Lord turned the captivity of Job:\" so any great distress may be styled, though Job was in a manner abandoned to the power and bondage of satan. Septuagint, \"But the Lord gave an increase to Job, and while he was praying for his friends, He forgave them their sin. And,\" &c. (Haydock) --- \u0001Twice,\u0002 excepting children, who were living (Worthington) with God. (Rabbins) (St. Gregory, &c.) --- Some also include the years of Job's life, but that is not clear, (see Spanheim, c. 7.; Calmet) though not improbable; as he might very well live twice as long as he had done, if we suppose that he was about (Haydock) 50 when he was so much distressed (Petau); and thus arrived at the age of 140, ver. 16. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Brethren.\u0002 Who had before shamefully abandoned him, chap. vi. 13. (Calmet) --- \u0001Bemoaned.\u0002 Literally, \"shaked their heads at him,\" (Haydock) out of pity, (Menochius) or astonishment, (Tirinus; Calmet) at his fallen state, and at the present change for the better. They helped to restore him to affluence, in conformity with the will of God, who caused their presents of multiply. The kindred and friends of Job were undoubtedly numerous. (Haydock) --- \u0001Ewe.\u0002 Kesita, \"lamb,\" as most of the ancients agree, (Spanheim) or a piece of money, (Bochart) marked with the figure of a lamb. (Grotius) See Genesis xxxiii. 19. (Calmet) --- \u0001Ear-ring.\u0002 Hebrew \u0001Nezem,\u0002 an ornament (Haydock) \"for the nose,\" still very common in the East. Symmachus adds, \"it was unadorned,\" (Calmet) or plain. Septuagint, \"a piece of gold worth four drachms, and not coined,\" \u0001asemon.\u0002 (Haydock) --- Oleaster supposes that the nose was perforated, like the ear. But the ornament would thus be very inconvenient, and we may rather conclude that it hung down from the forehead upon the nose. (St. Jerome, in Ezechiel xvi.) (Pineda)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Asses.\u0002 Septuagint, \"droves of,\" &c., which would greatly increase the number." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dies,\u0002 &c. \"Day....cassia....and horn of antimony.\" (Hebrew) --- \u0001Yemima....Ketsiha....Keren hapuc.\u0002 This last may signify (Haydock) \"horn of change,\" (Pagnin) in allusion to Job's different states. (Menochius) (Du Hamel) --- Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Protestants, \u0001Jemima,\u0002 \"handsome as the day.\" \u0001Kezia,\u0002 \"superficies, angle, or cassia.\" \u0001Keren-happuch,\u0002 \"the horn or child of beauty.\" The marginal explanations are given at least in the edition Edinb. 1787. (Haydock) --- \u0001Cassia,\u0002 an aromatic herb, which is perhaps not now to be found in Europe, Matthiol. in Dios. i. 12. --- The Arabs like to give such names to their children. (Spanheim, Hist. Job.) --- \u0001Cornustibii,\u0002 (Hebrew \u0001Puc\u0002) means a sort of paint, used to blacken the eyelids, (4 Kings ix. 30.) or a precious stone, Isaias liv. 11. Chaldean, \"brilliant as an emerald.\" She was so styled, on account of her great beauty, (Calmet) in which she was not inferior to her two sisters. Septuagint, \"Horn of Amalthea,\" (Haydock) or of plenty, (Calmet) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. (Nicetas.) --- Cassia might remind him of the bad smells to which he had been exposed. (Menochius) (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Daughters.\u0002 Alexandrian Septuagint adds, \"and sons.\" --- \u0001Brethren.\u0002 This was contrary to the custom of the Jews, (Numbers xxvii. 8.) but conformable to the Roman laws, and to the Koran. (Sur. 4.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Years,\u0002 in all, as Judith is said to have dwelt in the house of \u0001her husband\u0002 105 \u0001years;\u0002 though it is agreed that she only lived that space of time. (Haydock) --- Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (Tirinus) or for a whole year, (Calmet) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. (Calmet) (Tirinus) Septuagint, \"Job lived after his chastisement 170,\" (Grabe substitutes 140 years. Then he marks with an obel as redundant) \"but all the years which he lived were 248;\" and adds from Theodition, \"And Job saw his sons and their children, \u0001even\u0002 the fourth generation.\" (Haydock) --- The old Vulgate had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (Calmet) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, ver. 10. (Haydock) --- The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. (Pineda) --- \u0001Days.\u0002 Here a long addition is found in the Greek, Arabic, and old Vulgate; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eusebius, præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alexandrian Septuagint with an obel prefixed: \"But it is written, that he shall be raised again, with those whom the Lord will restore \u0001to life.\u0002\" He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arabic, a native of Bosra) so that he was the 5th (Arabic, the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, \u0001son\u0002 of Semphor; (others have \u0001Beor\u0002) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him \u0001were,\u0002 Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Suhites) Sophar, king of the Mineans.\" What is marked with crotchets, (Haydock) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alexandrian manuscript. (Calmet) --- \"[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising.\"] \u0001or\u0002 eastern country. (Haydock) --- Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Paralipomenon i. 35, 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. (Calmet) --- Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, \u0001outos ermeneuetai ek tes Suriakes Biblou, en men ge katoikon,\u0002 &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his \u0001father?\u0002 Grabe therefore, marks it as such. It would be too long for us to transcribe (Haydock) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Hebrews iv. 15 and xiii. 12.; Tertullian, patient.; St. Chrysostom, hom. xxxiv. in Matt. St. Ambrose, in Psalm xxxvii. 21., observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. (Calmet) --- Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. (St. Gregory, &c.) (Worthington) --- The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But it is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. (Haydock)" } ] } ] }, "jol": { "book": "jol", "intro": [ { "text": "THE PROPHECY OF JOEL.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Joel, whose name, according to St. Jerome, signifies \u0001the Lord God,\u0002 (or, as others say, \u0001the coming down of God\u0002) prophesied about the same time in the kingdom of Juda as Osee did in the kingdom of Israel. He foretells, under figures, the great evils that were coming upon the people for their sins; earnestly exhorts them to repentance, and comforts them with the promise of a \u0001teacher of justice,\u0002 viz., \u0001Christ Jesus, our Lord,\u0002 and of the coming down of his \u0001Holy Spirit\u0002 (Challoner) upon the hundred and twenty faithful assembled in Sion. [Acts i. 15. and ii. 4.] He describes the land of the twelve tribes made desolate, and the people cast off. (St. Jerome ad Paulin.)" }, { "text": "Yet he speaks chiefly of the kingdom of Juda, and mentions the house of God, sacrifices, &c. (Worthington)" }, { "text": "St. Jerome infers from his being placed after Osee, without any fresh title, (Calmet) that he lived in that order of time. (Worthington)" }, { "text": "But this rule is not general, as Jonas lived before Amos; and [the] Septuagint observe not the same disposition of the prophets as we do. The exact time of the famine, when Joel prophesied, cannot be ascertained. It seems he addressed the people in autumn, when a second year's famine was apprehended. He paints every thing with great force and beauty of style. (Calmet)" } ], "intro_slug": "id682.html", "chapters": [ { "chapter": 1, "slug": "id683.html", "header": "Joel i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Planted.\u0002 Septuagint, \"Bathuel.\" He was born in the tribe of Gad, at Bethaven, the town which Herod styles Livias, Josue xiii. 27. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men.\u0002 Magistrates, and all who have children. (Haydock) He speaks to Juda, as the kingdom of Israel was ruined, chap. iii. 2. His principal object is to describe the ravages of locusts, and to exhort the people to repent, promising them better times after the captivity, and under the Messias, chap. ii. 28., and iii. 20. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Generation.\u0002 Prophecies relate to all future times, that people may see their accomplishment, (Worthington) and believe. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Left,\u0002 &c. Some understand this literally of the desolation of the land by these insects: others understand it of the different invasions of the Chaldeans, or other enemies. (Challoner) --- Jerusalem was four times plundered by the Babylonians, and every time worse than before, as these four sorts of destructive things shew. But we shall not enlarge upon these points, nor pursue the mystical sense of the prophets, which may be found in the fathers and Ribera. (Worthington) --- Others suppose that the Assyrians, Chaldeans, Greeks, (particularly Epiphanes) and Romans, are meant. We explain it simply of the devastation by insects. (Calmet) --- Four different species of locusts are denoted. (Bochart, p. 2. b. iv. 1.) --- \u0001Mildew.\u0002 Hebrew \u0001chasil,\u0002 (Haydock) is often rendered \"a locust,\" by [the] Septuagint, (chap. ii. 25., &c.) and most suppose this is here the sense. The mildew destroys corn chiefly in low damp situations. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sweet.\u0002 Hebrew, \"wine, because of the sweet wine,\" (Haydock) or liquors extracted from fruit. The things which you have abused, are now taken away." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nations.\u0002 Some understand the Assyrians or Chaldeans. But locusts are here styled a nation, Proverbs xxx. 25. --- \u0001Lion.\u0002 Such locusts are described, Apocalypse ix. 8. (Calmet) --- \"In India they are said to be three feet long, and their legs and thighs are used for saws when dried.\" (Pliny, [Natural History?] xi. 29.) --- They were attacked by regular troops in Syria. (Pliny, [Natural History?] xi. 29.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Youth,\u0002 whom she espoused first. Such are more tenderly loved, particularly where polygamy prevails. (Calmet) --- So Dido speaks of Sichæus, Virgil, Æneid iv.:" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lord.\u0002 No harvest being reaped, the fruits could not be paid. Yet it is thought that what was requisite for sacrifice, would be procured from other countries. (Calmet) --- When Jerusalem was destroyed, sacrifices ceased. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Withered.\u0002 The bite of the locust corrupts the juice of plants." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Go in\u0002 to the temple, or sleep on sackcloth, Judith iv. 9. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sanctify.\u0002 Appoint (Haydock) or proclaim a general fast, as was usual in such emergencies, 3 Kings xxi. 9., and 2 Paralipomenon xx. 3. Fasting and other good works are calculated to appease God's wrath. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Day.\u0002 Hebrew \u0001ahah layom:\u0002 (Haydock) \"Ah, what a day!\" --- \u0001Mighty.\u0002 Septuagint, \"destruction.\" They have read in a different manner. God is about to give sentence, (Calmet) and to send Nabuchodonosor, (St. Jerome) or to destroy by famine, ver. 17." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001God.\u0002 None can bring the first-fruits. All appear in mourning." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dung.\u0002 Horse-dung dried for bedding, was used in the East instead of straw, (Busb. 3.) as it is still by the Arabs. (Darvieux 11.) --- Hebrew, \"the seeds are rotten under their clods,\" (Haydock) finding no moisture. Septuagint, \"the cows have stamped in their stalls;\" or Syriac, \"remain without food in their cribs.\" Chaldean, \"the pitchers of wine have been corrupted under their covers,\" as there was no new wine. (Calmet) --- \u0001Houses.\u0002 Hebrew \u0001mammeguroth.\u0002 Protestants, \"barns, (Haydock) or country houses;\" which means cabins erected for the season, (Ruth ii. 7.) the \u0001Magaria\u0002 (Calmet) or \u0001Mopalia\u0002 of the Africans. (St. Jerome pref. Amos.) --- Septuagint, \"the wine presses.\" Wine and corn were preserved in pits carefully covered over, Aggeus ii. 20. These fell to decay, as there was no use for them." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Places.\u0002 Hebrew, \"dwellings,\" or shepherds' huts. --- \u0001Wilderness,\u0002 denoting all pasture land unploughed." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Up,\u0002 as if to pray for rain, Jeremias xiv. 6. (Calmet) --- Hebrew, \"cry,\" (Haydock) or \"pant.\" --- \u0001As....rain\u0002 is not in Hebrew or Septuagint. (Calmet)" } ] }, { "chapter": 2, "slug": "id684.html", "header": "Joel ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Blow.\u0002 The prophets often ordered, to signify what will take place. (Worthington) --- The people were gathered by the sound of trumpets. The danger from the locusts was imminent; and all are exhorted to avert it, by praying in the temple, &c. --- \u0001Tremble\u0002 at the sound, Amos iii. 6. (Calmet) --- \u0001Extemplo turbati.\u0002 (Virgil, Æneid viii.) --- \u0001Lord.\u0002 That is, the time when he will execute justice on sinners, (Challoner) and suffer affliction to fall upon them. (Worthington) (Chap. i. 15.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Darkness.\u0002 This implies great misery, ver. 10. (Calmet) --- \u0001People.\u0002 The Assyrians or Chaldeans. Others understand all this of the army of locusts laying waste the land. (Challoner) --- \u0001Morning;\u0002 unexpectedly, (Calmet) and soon. (Haydock) --- No human force can prevent the ravages of the locusts --- \u0001Beginning,\u0002 in Palestine. Moses says the same; but speaks of Egypt, Exodus x. 14." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Flame.\u0002 They destroy all by their bite, chap. i. 12. (Calmet) (Theodoret) --- \u0001Pleasure.\u0002 Hebrew, \"Eden.\" So luxuriant was Palestine." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Horsemen.\u0002 The head of a locust bears some resemblance with that of a horse, and its flight is rapid, Apocalypse ix. 7. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mountains.\u0002 \"They beat their wings so loudly, that they may be taken for other birds.\" (Pliny, [Natural History?] xi. 29.) --- They are much larger in hot climates, (chap. i. 6.; Haydock) and may be heard at the distance of two miles, (Bochart) darkening the air for the space of four leagues. Yet this description is poetical, and perhaps an allegory is nowhere better kept up." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Kettle.\u0002 The Jews were naturally of a dark complexion. Fear causing the blood to retire, would make them black, Isaias xiii. 8., Lamentations iv. 8., and v. 10. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ranks.\u0002 Locusts march like a regular army. (Theodoret) --- No fortification can keep them out. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Brother.\u0002 St. Jerome saw a cloud of them in Judea. They were not \"a finger-nail's breadth from each other.\" (Calmet) --- The Arabs discover the military art in them. (Bochart) --- They invested France (the year of the Lord 874) with all the skill of an army, the chiefs marking out the place for the camp the night before. (Sigebert.) --- \u0001Windows.\u0002 They eat the wood, (Haydock) and the windows were simple lattices or curtains. (Calmet) --- Hebrew, \"they fall upon the sword, and shall not be hurt.\" Septuagint, \"consumed \u0001or\u0002 filled.\" (Haydock) --- They are never satisfied. (Theodoret)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Shining.\u0002 The cloud of locusts intercepts the light; or, people in distress think all nature is in confusion. (St. Jerome; Ezechiel xxxii.; Jeremias iv. 23.) --- Aloysius (13.) saw locusts in the air for the space of twelve miles; and among the Cossacks, clouds of them may be found six leagues in length and three in breadth. They frequently occasion a famine in Ethiopia. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Voice;\u0002 thunder, (Haydock) or the noise of locusts, ver. 5. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mourning.\u0002 For moving the heart to repentance these external works are requisite, at least in will: if they be wilfully omitted, it is a sure sign that the heart is not moved. (St. Jerome) (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Garments,\u0002 as was customary in great distress. God will not be satisfied with mere external proofs of repentance. (Calmet) --- \u0001Evil.\u0002 He will forego his threats if we do penance. (St. Jerome) --- He punishes unwillingly, Isaias xxviii. 21." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Who knoweth.\u0002 Confidence in God and repentance must accompany prayer. --- \u0001Blessing;\u0002 plentiful crops, so that the usual sacrifices may be performed again, chap. i. 9." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Trumpet.\u0002 Thus were festivals announced, Numbers x. 7." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sanctify.\u0002 Let all make themselves ready to appear. --- \u0001Ones.\u0002 Their cries would make an impression on men, and prevail on God to shew mercy, Judith iv. 9." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Altar\u0002 of holocausts. They turned towards the holy place, lying prostrate, 1 Esdras x. 1., and 2 Machabees x. 26. (Calmet) --- Hither the victim of expiation was brought, and the high priest confessed. (Maimonides) --- \u0001Over them,\u0002 as they might easily have done during the famine." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Zealous.\u0002 Indignation is excited when a person perceives any thing contemned which he loves. So God resented the injuries done maliciously by the Gentiles towards his people; though he often punished them for their correction or greater merit. (Worthington) --- He will resent the blasphemies uttered by infidels against his holy name, and will restore fertility to the land. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Nations.\u0002 This did not take place till after the seventy years captivity, nor then fully. It is verified in true believers, and after death in the glory of the saints. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The northern\u0002 enemy. Some understand this of Holofernes and his army, others of the locusts. (Challoner) --- Protestants, \"the northern \u0001army.\u0002\" Hebrew may denote (Haydock) \u0001wind.\u0002 This often drives away locusts. Those here spoken of were drowned in the Mediterranean and Dead Seas. (Calmet) --- This occasioned a pestilence, (St. Jerome; St. Augustine, City of God iv. 31.) to prevent which the locusts were to be speedily buried, Isaias xxxiii. 4. --- \u0001Proudly.\u0002 Hebrew, \"great things.\" God, or the locusts are meant." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Strength;\u0002 fruit, as formerly." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Teacher;\u0002 Joel, &c., or rather the Messias, John i. 9., and Matthew xxiii. 8. Some translate Hebrew, \"rain.\" Septuagint, \"meat,\" (Calmet) sufficient for the people. (Theodoret) --- \u0001Rain\u0002. Osee vi. 3." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Presses,\u0002 or subterraneous reservoirs." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Host.\u0002 God could have hurled his thunderbolts, or mountains, to destroy all mankind; but he chooses to shew their insignificance, (Calmet) by employing the vilest insects, which they cannot withstand. (St. Jerome)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001After.\u0002 From this verse to the end the prophet speaks of the times succeeding the captivity, and more especially of the propagation of the gospel. The enemies of God's people shall be destroyed, (chap. iii. 1.) which seems to refer to Cambyses, Ezechiel xxxviii. (Calmet) --- \u0001My spirit.\u0002 This plainly foretells the coming of the Holy Ghost, Acts ii. (Worthington) --- The Jews never had such a multitude of prophets after the captivity as the Church had, 1 Corinthians xiv. 24. What relates to them was only a shadow of what would befall true believers." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Handmaids.\u0002 Septuagint of St. Jerome and St. Peter read, \u0001my handmaids.\u0002 \"My,\" is omitted in both places in Complutensian and Hebrew and the latter word in the Roman Septuagint." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Wonders.\u0002 Many prodigies preceded the persecution of Epiphanes, the death of Christ, the ruin of the temple, and more will be seen before the day of judgment. Though we cannot prove the same with respect to Cambyses, it suffices that the people were thrown into the utmost consternation (ver. 2, 11.) when he forebade the building of the temple, (1 Esdras iv. 6.) and designed to plunder them. Ezechiel (xxxviii. 11.) speaks of the same event, as the Jews assert. Ctesias also mentions that when he offered sacrifice, the victims would not bleed; and that his wife, Roxana, brought forth a child without a head, implying, according to the magi, that he should have no heir. His mother also frequently appeared, and reproached him with the murder of his brother. See chap. iii. 15., and Ezechiel xxxviii. 22." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Call.\u0002 Amid these fears, those who trust in the Lord shall have nothing to suffer. Cambyses could not execute his designs. But the prophet here alludes still more to the conversion of the Gentiles, Acts ii. 21., and Romans x. 13. Some returned from Babylon, as a figure of this great event. Only a few Jews embraced the faith. (Calmet) --- \u0001Salvation.\u0002 Septuagint, \"shall be saved, as the Lord hath spoken, and the person preaching the gospel, whom the Lord hath called.\" (Haydock)" } ] }, { "chapter": 3, "slug": "id685.html", "header": "Joel iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Back.\u0002 The people were just returned when the nations around fell upon them, and were miraculously defeated. (Theodoret) --- We shall follow the system respecting Gog, given [in] Ezechiel xxxviii. (Calmet) --- Most people, with St. Jerome, suppose that the general judgment is described, though some explain it of the captives delivered from their enemies. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Josaphat,\u0002 \"the judgment of the Lord,\" (Haydock) marks the place where the Judge will sit, on the east of Jerusalem, between the temple and Olivet, whence our Lord ascended into heaven. (Worthington) --- There also he had been seized and treated contumeliously. (Haydock) --- But many of the Fathers assert that the whole world will be the scene of judgment, and the first author who determines the situation of Josaphat, is one in the works of Ven. Bede. Here it may denote the great plain reaching from Carmel to the Jordan, where the army of Cambyses perished with its chief. People of almost \u0001all nations\u0002 were there, Ezechiel xxxviii. --- \u0001Land.\u0002 The Chaldeans, now governed by a Persian, had scattered the Jews, and the Idumeans had seized part of their land." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Boy,\u0002 to gratify their brutal passions; (Lamentations v.) or, they have exchanged such for harlots, (Calmet) and paid the latter with captive boys. (Septuagint) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Me.\u0002 These cities and nations had rejoiced at the ruin of the Jews, Ezechiel xxv. (Calmet) --- \u0001Coast.\u0002 Septuagint, \"Galilee of strangers.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Temples,\u0002 or palaces. The Chaldeans had done so, and perhaps had sold some to others." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Greeks:\u0002 the Ionians carried on such a traffic, Ezechiel xxvii. 13. Tyre and the Philistines were ready to sell, Ezechiel xxvi. 2., and xxv. 15." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Them,\u0002 particularly under Hystaspes and Artaxerxes." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sabeans;\u0002 probably at the bottom of Arabia. (Calmet) --- Thirty thousand Tyreans were sold by Alexander. (Arrian ii.) --- The Jews would not fail to purchase. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prepare.\u0002 Literally, \"sanctify.\" (Haydock) --- God sends Cambyses to chastise Egypt. His turn will then come." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Down.\u0002 Many perished in Egypt, the rest in Judea, ver. 2." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Valley,\u0002 at Jezrahel, \u0001the valley\u0002 of destruction, ver. 14." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Harvest,\u0002 the time of vengeance, Matthew xiii. 30., and Apocalypse xiv. 15. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Nations.\u0002 Hebrew \u0001hamonim,\u0002 \"multitudes.\" (Haydock) --- This alludes to the place Amona, where Gog was buried, Ezechiel xxx. 15, 18. (Calmet) --- Septuagint, \"sounds have been heard in the vale of justice,\" where sentence has been pronounced and executed. (Haydock) --- The repetition of \u0001peoples\u0002 and \u0001destruction,\u0002 shews the crowds (Haydock) which shall be judged and cut in pieces like fuel for the fire, Psalm cxxviii. 4. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Shining.\u0002 All shall be amazed at the fall of Cambyses, chap. ii. 30., and Ezechiel xxviii. 30. A storm shall overwhelm his army. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Roar,\u0002 in thunder, Jeremias xxv. 30., and Amos i. 2. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001No more,\u0002 for a long time. Antiochus and the Romans again profaned the temple. But the Church of Christ is always holy." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sweetness;\u0002 oil and honey. (Calmet) --- \u0001Fountain,\u0002 &c., viz., the fountain of grace in the Church militant, and of glory in the Church triumphant; which shall water \u0001the torrent\u0002 or valley \u0001of thorns,\u0002 that is, the souls that before, like barren ground, brought forth nothing but \u0001thorns,\u0002 or that were afflicted with the \u0001thorns\u0002 of crosses and tribulations. (Challoner) --- Septuagint have, \"bands.\" Hebrew \u0001shittim.\u0002 (Haydock) --- Abundance shall ensue after the death of Cambyses, as a figure of the graces which shall be granted to Christians, Ezechiel xlvii. 2." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Desolation.\u0002 Cambyses laid it waste for three years, as Ochus did afterwards. --- \u0001Edom.\u0002 Judas and Hircan punished them for their former barbarity, Psalm cxxxvi. 7., and 2 Machabees x. 16., and Ezechiel xxv. 12. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Judea\u0002 and \u0001Jerusalem.\u0002 That is, the spiritual Jerusalem, viz., the Church of Christ. (Challoner) --- Judea was unmolested for a considerable time." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Which\u0002 must be supplied in Hebrew. The Idumeans had been spared for a long time. But they shall not escape. (Chaldean, &c.) (Calmet) --- The rites of the law could not purify, as the sacraments of Christ do. (St. Jerome) --- God will cleanse his people, and will chastise the Ammonites, &c., who had injured them. Septuagint, \"I will seek (or avenge) their blood, and will not pronounce innocent;\" \u0001athooso.\u0002 (Haydock) --- \u0001Sion,\u0002 in heaven, (Menochius) and in the tabernacles of the Catholic Church, from the beginning of the world unto eternity. (Haydock)" } ] } ] }, "jon": { "book": "jon", "intro": [ { "text": "THE PROPHECY OF JONAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Jonas prophesied in the reign of Jeroboam II, as we learn from 4 Kings xiv. 25., to whom also he foretold his success in restoring all the borders of Israel. He was of Geth-Opher, in the tribe of Zabulon, and consequently of Galilee; which confutes that assertion of the Pharisees, (John vii. 52.) that no prophet ever arose out of Galilee. He prophesied and prefigured in his own person the death and resurrection of Christ, and was the only one among the prophets who was sent to preach to the Gentiles. (Challoner)" }, { "text": "The most incredible mystery in our religion, and the vocation of the Gentiles, are thus insinuated. (Calmet)" }, { "text": "The latter shall be saved if they repent, like Ninive. (Worthington)" }, { "text": "[Thomas?] Paine's supposition, that this book was written by a pagan \"to satirise the malignant character of a predicting priest,\" requires no refutation. (Haydock) (Watson)" } ], "intro_slug": "id528.html", "chapters": [ { "chapter": 1, "slug": "id529.html", "header": "Jonas i.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ninive, \u0002the capital city of the Assyrian empire. (Challoner) --- It was 150 stadia long and 90 broad, (Diod. ii.) on the western bank of the Tigris. (Pliny, [Natural History?] vi. 13.) --- Mosul, which some mistake for it, stands on the northern side. See Genesis x. 10. At the time when Jonas preached, Ninive would contain about 600,000, chap. iv. 11. They were people less favoured by God, (Acts xiv. 15.; Calmet) but not abandoned. (Theodoret) --- God took sufficient care of all his creatures, and foretold many things relating to foreign nations. (Calmet) --- Romans iii. 29. (Worthington) --- \u0001For the. \u0002Septuagint add, \"cry of,\" Genesis iv., and xviii. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tharsis. \u0002Which some take to be Tharsus of Cilicia, others to be Tartessus of Spain, others to be Carthage. (Challoner) --- \u0001Joppe, \u0002now Jaffa, (Menochius) a miserable seaport. (Haydock) --- It was formerly the best near Jerusalem, (2 Paralipomenon ii. 16.) though very dangerous. (Josephus, Jewish Wars iii. 15. or 29.) --- It is said to have been built before \"the inundation\" of the world, (Mela. i. 11.) and was famous for the adventure of Andromeda, rescued by Perseus from a sea monster. (Pliny, [Natural History?] v. 13.) (Calmet) --- \u0001Lord. \u0002He feared being accounted a false prophet, (Worthington) knowing how much God was inclined to shew mercy, (chap. iv. 2.) and being disheartened at the difficulty of the undertaking, like Moses and Gedeon. (Calmet) --- He might also think that if the Ninivites repented, it would be a reflection on the obstinacy of the Jews. (St. Gregory, Mor. vi. 13.) (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Broken. \u0002Seeing no natural cause of such a sudden tempest, they concluded (Worthington) that some on board must be guilty; as the sailors argued (Haydock) when the noted atheist, Diagoras, was in similar circumstances. (Calmet) --- They had recourse to lots, and the prophet consented by God's inspiration, (Worthington) though this is not written, (Haydock) and the lots were superstitious. (Menochius) --- The oriental writers add many things to this sufficiently marvellous account. (Lyranus; D'Herbelot.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God. \u0002They were idolaters, ver. 6. --- \u0001Wares, \u0002which is commonly done in storms. (Calmet) --- This loss was in punishment of their sins; though they seem not devoid of some fear of God and man. (Haydock) --- \u0001Sleep. \u0002This is a lively image of the insensibility of sinners, fleeing from God, and threatened on every side with his judgments; and yet sleeping as if they were secure. (Challoner) --- Yet Jonas was sleeping through grief. (St. Jerome) (Matthew xxvi. 40.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fear, \u0002and therefore fly \u0001from the face of the Lord, \u0002ver. 3, 10. (Haydock) --- He knew that God is every where, ver. 3., and Psalm cxxxiii. 8. (Calmet) --- Septuagint, \"I worship.\" Fear is often taken in this sense. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cast me. \u0002God intimates that he required this sacrifice. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hard. \u0002They were unwilling to destroy the prophet, (Calmet) fearing to incur fresh guilt by thus treating one who had intrusted his life to them. (Josephus, Antiquities ix. 11.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Blood. \u0002We act thus by his direction, and through necessity." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lord. \u0002They were converted by this prodigy, and offered sacrifice immediately, or (Calmet) when they came to port. (Menochius) --- All know by the light of reason that sacrifice and vows are acceptable to the Lord. (Worthington)" } ] }, { "chapter": 2, "slug": "id530.html", "header": "Jonas ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fish. \u0002Hebrew \u0001dag: \u0002afterwards \u0001daga\u0002 occurs, ver. 2; (Haydock) on which Leusden observes, the Jews infer that Jonas was first swallowed up by male and then by a female fish, which being full of young he was much straitened, and prayed from the belly of that (\u0001hadaga\u0002) female fish! He alludes to Rabbi Jarchi. (Haydock) --- Thus \u0001nar, \u0002puer, is put for a girl, to imply that Rebecca was prudent and Dina rambling. (Buxt. Tib. 13.) See Kennicott, Dis. 2., p. 417 and 552. --- Noble discoveries! Many suppose (Haydock) that this fish was a whale, as it does not live on flesh; (Calmet) but its throat being so narrow, as hardly to suffer a man's arm to pass, it is more probable that it was the sea-dog, \u0001lamia\u0002 or \u0001canis chariarias, \u0002(Bartolin 14.) which may easily contain a man. (Aldrovandus iii. 32.) (Menochius) --- This sea-dog, or shark, has five rows of teeth in each jaw. Human bodies have been found entire in the stomach. (Button.) --- Our Saviour calls the fish a whale, Matthew xii. 40. (Worthington) --- But that term is given to any great sea monster. Yet it is not of much importance what species of fish be meant, provided the miracle be admitted. (Calmet) --- The pagans ridiculed it. (St. Augustine, ep. 102. q. 6. 30.) --- Yet they believed many of a similar nature, alleging the omnipotence of God. (St.. Jerome) --- This reason accounts for all the miracles recorded in Scripture. But might not God have chosen some easier expedient? We must not dive into his reasons. The impression which such a fact would make on the Ninivites, and the prefiguring of Christ's burial, might suffice. Jonas was not a type of his death, as some have imagined, Q. ad Orthodox. (Calmet) --- \u0001Nights, \u0002or as long as our Saviour was in the monument, (Menochius) which was about thirty-four hours. (Calmet, Dis.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Prayed. \u0002He entertained these sentiments. (Sanct. xiv.) --- He afterwards wrote them down. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I cried. \u0002These five verses (Haydock) express his thoughts while he was in the sea, (St. Jerome; Calmet) or in the fish. (Haydock) --- He doubtless prayed before, when he was cast into the sea, and also in the whale's belly, having then greater confidence that he should arrive safely on dry land, (ver. 5.) and therefore vowing sacrifices of thanks, ver. 10. (Worthington) --- \u0001Hell; \u0002the whale's belly, (Theodoret; &c.) or rather the depth of the sea. It may denote any imminent danger." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eyes, \u0002in a sort of despair, like the psalmist, xxx. 23. Yet he presently resumes fresh confidence in God, notwithstanding the greatness of his offences. --- \u0001Temple. \u0002He went to Jerusalem, like other good Israelites." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Soul, \u0002so that I was in danger of being suffocated, Psalms lxviii. 2. (Calmet) --- \u0001Sea. \u0002Hebrew, \"weeds entangled,\" &c. (Haydock) --- The Mediterranean has a great deal of sea weed. He speaks of the time before he was swallowed up by the fish." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lowest. \u0002Hebrew and Septuagint, \"clefts.\" --- \u0001Bars, \u0002or prisons, in the abyss, (Calmet) farthest from the heights. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Me, \u0002at the last gasp, (Calmet) and oppressed with grief. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mercy. \u0002He alludes to the sailors. (Theodoret) --- Hebrew also, \"let them forsake their worship,\" (Drusius, Leviticus xx. 17.) or they are guilty of impiety. They neglect their vows, ver. 10., and chap. i. 16. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spoke to the fish. \u0002God's speaking to the fish was nothing else but his will, which all things obey. (Challoner) (Worthington) --- \u0001Land. \u0002Josephus says near the Euxine Sea. But thus it must have travelled 800 leagues. Others fix upon different places, without any proof. (Calmet)" } ] }, { "chapter": 3, "slug": "id531.html", "header": "Jonas iii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bid thee \u0002before, or when thou shalt be there. (Calmet) --- He seems to have retired to Jerusalem. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Journey. \u0002By the computation of some ancient historians, Ninive was about fifty miles round: so that to go through all the chief streets and public places, was three days' journey. (Challoner) --- Diodorus (iii. 1.) says Ninive was 150 stadia or furlongs in length. It must have been therefore 480 round; and as each furlong contains 125 paces of 5 ft. each, the compass would be \"60 Italian miles, (about 50 English)\" which would employ a person three days to go through the principal streets. (Worthington) --- Ninive \"was much larger that Babylon.\" (Strabo xvi.) --- Hebrew, \"a great city of God,\" &c., denoting its stupendous size." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Journey. \u0002He records what he said the first day, though he seems to have preached many (Theodoret) even during forty days, after which time (Haydock) he expected the city would fall, and therefore retired out of the walls, chap. iv. --- \u0001Forty. \u0002Septuagint \u0001three. \u0002St. Justin Martyr, (Dialogue with Trypho) \"three, \u0001or\u0002 forty-three.\" Theodoret thinks that the mistake was made by some ancient transcriber, and has since prevailed in all the copies of the Septuagint. All the rest have forty. St. Augustine (City of God xviii. 44.) believes the Septuagint placed three for a mysterious reason. Origen (hom. xvi. Num.) suggests that the prophet determined the number, and hence God did not execute the threat. (Calmet) --- This and many other menaces are conditional. If men repent, God will change his sentence. (St. Chrysostom; St. Gregory, Mor. xvi. 18.) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God. \u0002They were convinced that he had wrought such wonders in the person of Jonas, with a desire of their welfare, particularly as he allowed them some delay. Accordingly they did penance for about forty days, and their conversion was so sincere, that Christ proposes it to his disciples, Matthew xii. 41. (Calmet) --- Thus \"the city was overturned in its perverse manners.\" (St. Augustine, City of God xxi. 24., and Psalm l.) --- They were at an end, and the city was renovated. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001King\u0002 Sardanapalus, (Salien, Year of the world 3216) or rather his father, Phul, whom Strabo calls Anacyndaraxes, (Calmet.) and who died in the year of the world 3237, (Usher) four years after he had invaded Palestine, 4 Kings xv. 19." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Princes. \u0002Their consent was requisite, to form an irrevocable edict, Daniel vi. 8. --- \u0001Men. \u0002Even infants, according to the Fathers, Joel ii. 16. St. Basil adds also, the young of cattle. This was done to excite rational beings to repentance. (Theodoret) --- We do not find that cattle were deprived of food on such occasions among the Jews. But Virgil specifies that this was the case at the death of Cæsar, (Ecl. v.) as it was in droughts among some nations of America. (Horn ii. 13.) (Calmet) --- When people are greatly moved by repentance, they exceed in austerity; but if this be not indiscreet, God accepts of their good intention. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Mercy. \u0002Hebrew, \"repented,\" as some copies of the Septuagint read, while others have, \"was comforted.\" (Haydock) --- God suspended the stroke. But as the people soon relapsed, Sardanapalus burnt himself to death, and the city was taken, (St. Jerome) thirty-seven years after Jeroboam. (Year of the world 3257, Usher) --- Yet this was only a prelude to its future ruin, foretold by Tobias, (xiv. 5. in Greek) and effected by Nabopolassar and Astyages. (Calmet) (Year of the world 3378, Usher) --- The vestiges did not appear in the days of Lucian, (Charon.; Calmet) soon after Christ. (Haydock)" } ] }, { "chapter": 4, "slug": "id532.html", "header": "Jonas iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Troubled. \u0002His concern was lest he should pass for a false prophet; or rather lest God's word, by this occasion might come to be slighted and disbelieved. (Challoner) --- He conjectured that God would spare the penitent Ninivites, and feared lest prophecies should be deemed uncertain. But this doubt is solved by observing that some are conditional, (chap. iii. 4., and Jeremias xviii. 8.) as it proved here. When the people relapsed, they were afterwards destroyed, Nahum i., &c. (Worthington) (Chap. iii. 10.) --- The conversion of Ninive was an earnest of that of the Gentiles. (Calmet) --- This being so intimately connected with the reprobation of the Jews, (Haydock) the prophet was grieved at the misery of the latter, (St. Jerome) which our Saviour and St. Paul bewailed. (Acts xi. 2.; Romans x. 19.; Luke xix.; &c.) Yet Jonas seems to have considered himself rather too much." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Went, \u0002or \"had gone,\" waiting for the city's ruin. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The Lord God prepared an ivy. \u0002Hederam. In the Hebrew it is kikajon, which some render a \u0001gourd; \u0002others a \u0001palmerist, \u0002or \u0001palma Christi. \u0002(Challoner) --- This latter is now the common opinion. St.Jerome explains it of a shrub growing very fast in the sandy places of Palestine. He did not pretend (Calmet) that \u0001hedera, \u0002or ivy, as Aquila translates, (Haydock) was the precise import; but he found no Latin term more resembling, (Calmet) as he observes here and in his letter to St. Augustine, who had informed him that a certain bishop of Africa having read his version publicly, the audience was surprised at the change; and the Jews, \"either through ignorance or malice,\" decided in favour of the old Greek and Latin version of \u0001gourd,\u0002 which [the] Protestants retain. (Haydock) --- But this does not grow so soon no more than the ivy. The \u0001palma Christi\u0002, or \u0001ricinus, \u0002does. The Egyptians call it \u0001kiki, \u0002and the Greeks \u0001selicy prion. \u0002See Pliny, [Natural History?] xv. 7. Its foliage is thick, and its trunk hollow. (Calmet) --- But how came St. Jerome to be unacquainted with this plant? or why did he substitute one false name for another?" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hot. \u0002Hebrew also, \"eastern and sultry,\" (Haydock) or silent, (Calmet) which instead of refreshing, served only to increase the heat, (Haydock) and to raise dust. Septuagint, Syriac, &c., agree with the Vulgate." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Death. \u0002The spirit of prophecy changes not the temper. (Calmet) --- Jonas had reason to be grieved, and so had God to shew mercy. In this history and prediction, who would have thought that Jonas had been a figure of our Saviour's death and resurrection, if he himself had not declared it? (Matthew xii.) (Worthington) --- The prophet comes out of the fish alive, as Christ does from the tomb. He was cast into the sea to save those on board; Christ dies for the redemption of mankind. Jonas had been ordered to preach, but did not comply till after his escape; thus the gospel was designed to be preached to the Gentiles, yet Christ would not have it done till he had risen, Matthew xv. 26. The prophet's grief intimates the jealousy of the Jews; as his shade destroyed, points out the law, which leaves them in the greatest distress. The very name fish, \u0001ichthus, \u0002is a monogram of \"Jesus Christ, the Son of God, a Saviour, (Calmet) \u0001or\u0002 crucified.\" (Haydock) (St. Paulinus, ep. 33.) --- Hence Jonas most strikingly foreshewed Christ. (St. Augustine, City of God xviii. 30.)" } ] } ] }, "jos": { "book": "jos", "intro": [ { "text": "THE BOOK OF JOSUE.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called Josue, because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., \u0001A Saviour.\u0002 And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from \u0001Osee\u0002 (for so he was called before, Numbers xiii. 17,) to \u0001Josue\u0002, or \u0001Jesus\u0002, to give us to understand, that Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, \u0001Jesus\u0002, was to bring us into it. (Challoner)" }, { "text": "The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock)" }, { "text": "Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) \u0001was successor of Moses among the prophets\u0002, or, according to the Greek, \"in prophecies.\" Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted [in] chapter x., under the name of the \u0001book of the Lord\u0002. See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet)" }, { "text": "The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to their only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock)" }, { "text": "As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington)" }, { "text": "They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)" } ], "intro_slug": "id534.html", "chapters": [ { "chapter": 1, "slug": "id535.html", "header": "Josue i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Now:\u0002 literally, \u0001And.\u0002 Thus the sacred history is connected, the last chapter of Deuteronomy being, in the opinion of many, a part of the work of Josue. (Haydock) --- Moses died on the 1st of the 12th month, Adar, and as soon as that month of mourning had expired, and the spies had returned on the 4th of Nisan, God ordered the people to prepare for their departure. --- \u0001Minister.\u0002 This was by no means degrading. He was designed for the successor of Moses, as Eliseus was to succeed Elias. The heroes at Troy had servants of the same high character as themselves, attached to their persons by the ties of friendship. See Exodus xvii. 10." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jordan\u0002, a river well known, which rises in Antilibanus, not from Panion, but from the lake Phiala, as Herod the Tetrarch discovered by throwing some straw into the latter, which passed by a subterraneous passage into Panion. Thence it proceeds to the Semonite lake and to Daphne, where it begins to be called the Great Jordan. (Josephus, Jewish Wars iii. 33.) Having traversed the land of Palestine in a southern direction, it loses itself in the lake of Sodom. (Calmet) --- It is a very rapid river, and hence its appellation from \u0001irod\u0002, or \u0001jord, descendit,\u0002 is very probably derived. (Haydock) --- The Arabs call it Zacchar, \"overflowing,\" because the snows and rains cause it \u0001formerly\u0002 to overflow about Easter. (Universal History) --- When Maundrell travelled through this country, the stream was too rapid for a person to swim against it. (Parkhurst) --- Hence the miracle of the Hebrews passing through the Jordan on dry land, when its waters were the most copious and violent, would be the more observable. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Moses.\u0002 Thus the preceding permission, which the Jews extend, as if God had authorized them to conquer the whole world, is limited. (Haydock) See Deuteronomy xi. 24. --- Their right to the land of Chanaan depends on this grant of God, who is the Lord of all things, and who thus took away all the privileges of the former inhabitants. But the warrant of destruction only regarded the people of Chanaan. Those who lived towards the Euphrates, were obliged only to pay tribute by David and Solomon, though their country formed part of what had been promised to the Israelites. They might have possessed all that region, if they had proved faithful. The limits of the promised land vary, as they are considered under various lights. (Calmet) --- The desert of Arabia Petrea and Antilibanus formed the boundaries on the south and on the north, the Euphrates and Mediterranean were on the east and west, when the territories of the Israelites were considered in their utmost extent. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hethites,\u0002 the most formidable of the nations of Chanaan. (Masius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Resist you.\u0002 They shall at last be overcome, and their resistance will prove detrimental to themselves. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lot.\u0002 Hebrew, \"thou shalt give for an inheritance.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001From it.\u0002 Hebrew \u0001him,\u0002 Moses. But the Masorets order us to read \u0001it.\u0002 (Haydock) --- \u0001Understand,\u0002 or \"succeed.\" (Chaldean) (Vatable)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Princes. Shoterim\u0002 may denote both judges and heralds, such as those mentioned in Homer, the messengers of gods and men, whose persons were deemed sacred. They bore a wand or sceptre, as a mark of their authority." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Victuals.\u0002 The manna still supplied the army after they had passed the Jordan, chap. v. 12. But Josue might fear lest the people might not have liberty to gather it in the midst of the enemy's country, or he might perhaps suppose that this miraculous food would be withdrawn, as soon as they had entered Chanaan. He therefore takes all necessary precautions, and gets other sorts of provisions in the neighbourhood. (Calmet) --- This might foreshew, that in the primitive Church the ceremonies and privileges of the old law would not be abrogated immediately, but they might be used for a time along with the rites of the gospel, till the old law should be buried with honour. (Worthington) --- \u0001Third day,\u0002 after their departure from Setim; or perhaps this order was only published when the Israelites were arrived on the banks of the Jordan. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Armed before,\u0002 in order of battle, at the head of the army, and not according to the disposition of the tribes, which was observed in the desert. Only 40,000 men were selected out of 110,580, the rest were very prudently left to guard the new conquered country. See Numbers xxxii. 17. --- \u0001For them.\u0002 Hebrew, \"help them.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Beyond.\u0002 The same expression is translated \u0001on this side,\u0002 ver. 14. Hebrew \u0001beheber\u0002 means also, \"in the passage.\" If we have regard to Josue, when he spoke this, he was \u0001beyond,\u0002 that is on the east side of the river, though perhaps (Haydock) he might be on the other side when he wrote the history, Deuteronomy i. 1. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Moses.\u0002 Thus they express their ardent wish, that God would extend his protection to Josue. (Menochius) --- They do not mean to insinuate, that they will obey him only as long as he complies with God's law. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Die,\u0002 as guilty of high treason. The person's goods were confiscated, and became the property of the king. Thus David disposed of the effects of Saul, (2 Kings xvi. 4.) and Achab seized the vineyard of Naboth, 3 Kings xxi. 15. (Calmet)" } ] }, { "chapter": 2, "slug": "id536.html", "header": "Josue ii.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Sent,\u0002 or as many translate, \"had sent,\" as if Josue had dismissed the spies immediately after the mourning of Moses was ended, (Calmet) on the 1st of Nisan. On the second day they examined the city, and were obliged to flee in the night. But they only returned to their brethren on the 6th. On the following day Josue gave orders to make all necessary preparations for their departure, and crossed the Jordan on the 10th of the month. (Salien, B.C. 1469.) --- \u0001Setim\u0002 was about eight or nine miles from the river, \"or sixty stadia.\" (Josephus, [Antiquities?] v. 1.) --- \u0001Two men.\u0002 Septuagint intimate that they were \u0001young.\u0002 See chap. vi. 23. (Haydock) --- The Rabbins assert, without reason, that Caleb and Phinees were chosen, and that they pretended that they were \u0001deaf,\u0002 (\u0001eross\u0002) a word which the Vulgate translates, \u0001secretly.\u0002 (Calmet) --- \u0001Jericho.\u0002 Josue had himself examined the country some time before. But there might have been many changes, and he might not know the present disposition of the people of Jericho. (Haydock) --- This city was built in a delightful plain, surrounded by mountains, (Calmet) except on the east side, chap. iv. 13. (Haydock) --- \u0001Harlot.\u0002 Hebrew \u0001zona\u0002 may also signify an \"innkeeper,\" as such places were under the direction of women, who were commonly of a very loose character. Hence the Greeks deemed it a dishonour to enter into a public house. Isocrates says, that \"even an honest servant will not dare to enter into an ale-house, to eat or drink.\" (Athen. Dipn. 13.) --- \u0001Rahab\u0002 might have been formerly addicted to pleasure, as the Scripture and the Fathers agree; (Hebrews xi. 31., and James ii. 25.) (Calmet) though she might at this time be very discreet, being awakened by the account of the miracles which God had wrought in favour of his people, who, she knew, were approaching to take possession of the country. The spies might, therefore, take shelter in her house with the least suspicion, and without danger of injuring their character. (Haydock) --- The woman was not very old, as she was afterwards married to Salmon. (St. Matthew i. 5.) --- \u0001With her.\u0002 They spent the first night in her house, entering the city in the dusk of the evening, so that they had not time to make any observations till the following day. (Salien) --- Others think that they were suspected by the people of the town almost immediately, and denounced to the king. Hence they were forced to flee that same night, without having accomplished their design, and were only informed by Rahab of the dismay which had seized the inhabitants, ver. 11." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By night.\u0002 Hebrew, \"this night.\" (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House.\u0002 She spoke to them through a window. The messengers did not enter into her house; whence Serarius infers, that Rahab was a person consecrated to some impure deity, and therefore held in some estimation among the people of Jericho, as this was a city of the moon, in whose honour such consecrations were generally made. But these arguments are not very convincing. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hid,\u0002 or \"had hidden,\" as (ver. 6,) she had made the men retire before she spoke to the messengers, and probably before they came to demand them. As soon as she was informed of their design, she took all prudent precautions both for her own and their safety, as she could not have escaped death, if she had been discovered affording shelter to the enemies of her country. She felt herself authorized by God on this occasion, to abandon those upon whom he had declared war, and who could have derived no benefit from the spies being betrayed to them. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001At the time,\u0002 not precisely, as otherwise the men who shut the gates must have seen them, but about that time, (Calmet) Rahab pretends that the spies had left her house, and had directed their course towards the gate, so that she made no doubt but they might easily overtake them. (Haydock) --- Notwithstanding this officious lie, which is a venial sin, St. Paul and St. James testify that she was justified by her faith in God, and by good works towards these men. See St. Augustine, contra Mend. 17. and note on James ii. 25. (Worthington) --- Rahab might suppose that an officious lie was not a sin, (Menochius) as many great and learned men seemed to have maintained this doctrine. See Grotius, Jur. iii. 1. 9.; Origen, contra Cels. iv. p. 171.; St. Chrysostom, hom. 53, Genesis. She was so far from intending to do an injury to any one, that she consulted the welfare both of her guests and of her countrymen, who, if they had detected the spies and committed murder, would have thus brought greater destruction upon themselves, as they could not escape the wrath of God. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001There.\u0002 The roofs were flat in that country, and consequently very proper to dry flax, or \"cotton,\" as Masius understands." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Jordan,\u0002 where they had probably come over, though perhaps in a boat, (Menochius) and where the messengers concluded they would have the best chance of finding them, as the Israelites were on the opposite side of the river. (Haydock) --- As soon as they were gone out of the city, the guards shut the \u0001gate,\u0002 that if the spies should still be lurking within, they might be hindered from making their escape. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Asleep.\u0002 It seems as if the spies had been ignorant of the danger to which they had been just exposed, and had gone to the roof of the house with a design to pass the night in greater security. Rahab perceives, however, that it would be extremely rash for them to continue with her any longer, and therefore she gives them the best advice, to secure their safety by fleeing in the dead of the night, and without further delay. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strength.\u0002 Hebrew, \"they faint \u0001or\u0002 melt away,\" deprived both of strength and counsel." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Beneath.\u0002 This is the confession of a true convert, (Calmet) inspired by God. (Haydock) --- For St. Paul commends her \u0001faith.\u0002 (Hebrews xi. 31.) (Menochius) --- The pagans confined the power of their idols to certain districts; the power of the true God is infinite. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001True token,\u0002 such a one as, when I shew it to the Israelites, they may preserve me and mine. She is not content with a verbal promise, she requires something permanent and sensible, as a mark of their mutual engagements, (Calmet) a token of their sincerity. They afterwards appointed a piece of \u0001scarlet\u0002 to be hung out of the house, where those were to be collected who should be entitled to protection. Rahab was bound not to divulge their secret, nor to betray them. If she had instructed others of her fellow-citizens to hang out the same mark, she would have forfeited all her privileges, ver. 20. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Death. We are willing to die instead of you, if we do not fulfil our promises. --- Truth, a real and effectual mercy." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Days;\u0002 the remainder of this night, and the day and night following. It is probable that they would travel only in the night time. (Calmet) --- If they had gone by the high road, they might easily have been discovered by the messengers, who would be on their return. (Haydock) --- But retiring to the mountains south of Jericho, till they had re-entered the city, the spies made their escape. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001By which\u0002 window or cord. (Calmet) --- The cord was left as a signal. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fear,\u0002 as Rahab had testified. They might also have been witnesses of the people's consternation, which gave them the most assured hopes of victory, as the Lord had given this sign, among others, that he would be with them, Deuteronomy xxviii. 10. (Haydock)" } ] }, { "chapter": 3, "slug": "id537.html", "header": "Josue iii.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Days,\u0002 in part, as they arrived on the 8th of Nisan, staid there the following day, and crossed the Jordan on the 10th, on Friday the 30th of our April. Thus Christ is said to have remained three days in the tomb, (Calmet) though he was there only a small part of Friday and of Sunday, and the whole of Saturday. Hebrew, \"they lodged there before they passed over, (2) and it came to pass after three days that the,\" &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heralds. Shoterim,\u0002 chap. i. 10. Protestants, \"the officers went through the host.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Levi.\u0002 Sigonius thinks that the Caathites performed this office on this as on other occasions. But the Vulgate shews that the priests sometimes carried the ark, perhaps because it was uncovered, chap. vi. 6., and 2 Kings xv. 25. At this period the number of priests was but small. Some of the sons of Eleazar and of Ithamar might be old enough to assist their parents: only two would be necessary at a time, though the Rabbins assign four, (which is not improbable. Theodoret) and pretend that the two who went first were obliged to go backwards, in order that their faces might be turned towards the ark, out of respect. The ark now marked the way for the people, as the cloud had disappeared on the death of Moses. (St. Augustine, q. 3.; Masius.) (Calmet) --- It had been carried at the head of the army in the desert. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Space of.\u0002 Hebrew adds, \"about...by measure.\" It was not easy to observe the exact distance in the march. This was prescribed both to keep the people at a respectful distance, and also to enable them to see which way they were to proceed. When the priests stood in the bed of the river, the waters rose up like a firm wall on the north side, while those to the south flowed away into the lake of Sodom, leaving about 16 miles open for the army of Israel to pass on dry land. The soldiers did not approach within 600 paces of the ark. --- \u0001Before.\u0002 This insinuated that they would pass over in a miraculous manner; though perhaps Josue did not know by what means God would enable them to cross (Calmet) the overflowing waters. Josephus only seems to intimate that they abated suddenly, so that they might be forded, &c. He also greatly diminishes or destroys the miracle performed at the passage of the Red Sea. Yet here he acknowledges a sort of \"prodigy in the waters being restrained,\" and resuming their usual course as soon as the priests had left the channel of the river. --- \u0001And take,\u0002 &c. Hebrew places these words at the beginning of the sentence, after \u0001cubits.\u0002 (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sanctified,\u0002 as Moses had required at Mount Sinai, (Exodus xix. 10, 15,) ordering the people to wash their garments, and to abstain from their wives, that by this exterior purity, they might be reminded not to neglect that of the soul, without which they would derive but small benefit or instruction from the greatest miracles." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Commands.\u0002 Josue was only the organ of God, (Calmet) whose orders he announces to the sacred ministers; (ver. 8.; Menochius) though as a civil magistrate, he was bound to hear and to obey them in matters of religion. (Calmet) --- When \u0001he\u0002 ordered circumcision to be administered, when he blessed the multitude, and ratified the covenant between God and the people, (Chap. v., and xxiv., &c.) he did nothing but what a virtuous governor ought to do; yet he did not these things by virtue of his civil jurisdiction, or in opposition to the spiritual authority of Eleazar. Moses had been the supreme head, being both priest and king. But only \u0001part of his glory\u0002 was communicated to Josue, while Eleazar was directed to consult the Lord for him, (Numbers xxvii. 21.; Theodoret, q. 48. in Numbers) Josue was to govern \u0001at his word,\u0002 so that he was bound to consider the high priest as his superior. What he therefore did, was in subordination and conformity to the will of Eleazar and of God, and not designed to shew that the priestly authority belonged to himself, as English Protestants would hence infer. The best of princes, both in the Old and New Testament, have always looked upon it as a part of their duty to promote the true religion. (Worthington) --- Isaias (xlix) foretold that kings and queens would esteem it their glory to guard and to advance the prosperity of the Church. (Haydock) --- Hence they may enact laws for this purpose. (St. Augustine, contra Crescon. iii. 51.) Constantine ratified the judgment passed already by the bishops in the cause of Cecilian, though he confessed at the same time that the determination did not belong to his tribunal; (Worthington) and he greatly disapproved of the conduct of the Donatists, who appealed to him, as the heathens might have done to an emperor, who was at the same time one of their high priests. (Haydock) --- \u0001O rabida furoris audacia,\u0002 said he, \u0001sicut in causis gentilium fieri solet, appellationem interposuerunt.\u0002 (1. Optat. c. Parm. i.; St. Augustine, ep. 166.) Other emperors and kings have acquired great fame, on account of their labours and zeal in defence of the Church. Thus the kings of Spain and of France have obtained the titles of \u0001Catholic\u0002 and \u0001Most Christian,\u0002 and our Henry VIII was honoured by Pope Leo X with the title of \u0001Defender of the Faith,\u0002 in 1521, (Worthington) on account of the book which he presented to that pontiff, while he was yet an obedient son of the Catholic Church, and undertook to defend her faith on the sacraments, against the objections of Luther. Is this the faith which the kings of England defend at present? Whatever the princes might do in the old law in spiritual matters, no inference can be drawn for the same right being now exercised by civil magistrates, how supreme soever in their own sphere. Those princes, Josue, &c. might be considered not only in the light of civil governors, but also in that of \u0001prophets\u0002, who had a great share in the administration of affairs under the Jewish theocracy. If God chose to make known his will by the mouth of a king, or by that of a \u0001shepherd,\u0002 his mandates were to be put in execution with equal exactitude. But now the distinctive limits of the ecclesiastical and of the civil power are more clearly ascertained. \u0001Render therefore to Cæsar the things that are Cæsar's, and to God the things that are God's.\u0002 (Matthew xxii. 21.) The kingdom of Christ is not of \u0001this world;\u0002 neither did he appoint kings to be the \u0001pastors\u0002 of his Church. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Also.\u0002 Grotius remarks that God made known his choice of the governors of his people by miracles, till the days of Saul. In effect, we hardly find any, before that time, whose public authority was not sanctioned by some prodigy. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001It.\u0002 Hebrew, \"when you shall have come to the brink (or extremity) of the water of the Jordan, you shall stand still in the Jordan,\" (Haydock) which some explain by saying that they were to stop on the eastern bank, as soon as they had wet their feet, (Serarius) while others say they crossed quite over, and stood at the other side. (Masius) --- But it is more probable, that as soon as they had touched the waters, the priests halted till the bed of the river was presently dried up, and then they placed themselves in the middle of it, close to the raging billows, which, rising up like mountains, were stopped in their career, (Haydock) and forced to retire backwards to their source, ver. 15, 17, and chap. iv. 9. (Bonfrere; Cornelius a Lapide) --- Some translate, \"into the division,\" instead of \u0001part,\u0002 or \u0001extremity.\u0002 (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hither,\u0002 probably to the door of the tabernacle, where the assemblies were held." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Living God,\u0002 in opposition to the idols of the Gentiles, who were dead men, or at least incapable of affording any assistance to their votaries. Josue gives the people two signs of the divine protection, the destruction of the devoted nations, and the miraculous division of the Jordan, or rather the latter prodigy would be an earnest of the former event; and all, both friends and enemies, might be convinced, that the Lord was with his people, and their present leader, as he had been with Moses. No miracle could have been more suitable for the occasion, none more convincing or useful. (Calmet) --- It would naturally inspire the Israelites with confidence, at the revival of the miracles wrought 40 years before, when their fathers and some of themselves had passed the Red Sea, in a similar manner. At the same time, it would fill the Chanaanites with still greater dismay and teach them that all resistance would prove fruitless. Some have wondered that they did not oppose the passage of the Israelites on this occasion. But it is a greater matter of surprise that they should have ventured on the dangerous expedient of encountering them in war, after what they had seen and heard. It can be attributed to nothing but their infatuation, and that blindness with which God punished them, that they might draw on a more speedy and merited destruction for their crimes. (Haydock) --- \u0001Destroy.\u0002 Hebrew. \"dispossess, \u0001or\u0002 drive out before you the Chanaanite,\" &c. These seven nations comprised the \u0001ten\u0002 which are mentioned, Genesis xv. 19. The \u0001Chanaanite\u0002 occupied the countries chiefly about Tyre, while the \u0001Hethite\u0002 dwelt in the southern part of Palestine. The \u0001Hevite\u0002 possessed Mount Hermon, Garizim, &c. The \u0001Pherezite\u0002 were not perhaps a separate people, but employed in cultivating the country. The \u0001Gergesite\u0002 were fixed to the east of the lake of Genesareth, the \u0001Jebusite\u0002 at Jerusalem, and the \u0001Amorrhite\u0002 about the Dead Sea. (Calmet) --- But they were often mixed with one another, so that their limits cannot be ascertained with any degree of precision. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Prepare.\u0002 Hebrew, \"take.\" But they must have been selected from the tribes, either to carry twelve stones out of the bed of the Jordan, and to place twelve others in their stead, as monuments of this stupendous miracle; (Calmet) or to accompany the priests and the ark, out of respect. (Cajetan) (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heap.\u0002 Hebrew, \"the waters of the Jordan shall be cut off: the waters that come down from above, even they shall stand as upon a heap,\" like mountains of ice. The Vulgate informs us what became of the waters (Haydock) below this division. Where it took place we do not find recorded, so that we cannot know exactly how large a space would be left dry. Calmet allows, \"near six leagues,\" ver. 4, and 16. But here, supposing that the Jordan was divided over-against Jericho, he says, that \"the waters running off into the Dead Sea, would, in all probability, leave not less than two or three thousand paces of the channel dry.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Water.\u0002 Thus they manifested the strength of their faith. (Calmet) --- Immediately the obedient waters divided, and the gravel or sand was left dry, ver. 17. (Haydock) --- \u0001Channel.\u0002 The barley harvest was ready about the 30th of April, Leviticus xxiii. 10. On other occasions this overflowing of the Jordan is noticed, 1 Paralipomenon xii. 15., and Ecclesiasticus xxiv. 36. Doubdan says that when he visited these parts, at the same season of the year, the Jordan was quite full, on account of the melted snow, and ready to leave its banks. It was about a stone throw across, and very rapid. See chap. i. 2. The rains which fall in spring, serve to increase the inundation, (Deuteronomy xi. 14,) as well as the snow which melts at that time on Libanus, though a great part resists the violent heats. \u0001Mirum dictu,\u0002 says Tacitus v., \u0001tantos inter ardores opacum fidumque nivibus.\u0002 (Jeremias xviii. 14., and xlix. 19." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mountain.\u0002 Hebrew, \"heap or bottle.\" The billows were forced to roll back almost as far as the lake of Genesareth, where Sarthan stands, about twenty leagues above Jericho. --- \u0001Sarthan.\u0002 Hebrew, \"rose up on a heap, very far from (or to) the city of Adom, that is beside Sarthan.\" The situation of Adom can only be ascertained by that of Sarthan, which was near Bethsan, or Scythopolis, (3 Kings iv. 12,) in the vale of Jezrahel, on the Jordan. Many copies of the Septuagint read Cariathiarim, though it was six or seven leagues up the country, west of Jericho. (Calmet) --- The swelling billows might perhaps be seen from this place. (Haydock) --- But it could not properly determine how far the waters rolled back. (Calmet) --- \u0001Failed.\u0002 Hebrew, \"and those that came down towards the sea of the plain, (or of \u0001Araba,\u0002 which means a desert, fit only for pasturage) the salt sea, failed, were cut off\" from the waters above Jericho. The Jordan after running three miles in the lake of Sodom, without mixing its waters, becomes at last reluctantly confounded with it. \u0001Velut invitus...postremo ebibitur, aquasque laudatas perdit, pestilentibus mixtus.\u0002 (Pliny, [Natural History?] v. 15.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Jericho,\u0002 at Bethabara, which was five or six leagues from the Dead Sea, all which space was left dry. Jericho was three leagues from the Jordan. (Calmet) --- \u0001Girded.\u0002 Septuagint, \"ready,\" preparing the way for all the army. Hebrew, \"firm,\" and undaunted. (Haydock) --- A great part of the day must have been spent in crossing the river, and erecting the two monuments. (Menochius)" } ] }, { "chapter": 4, "slug": "id538.html", "header": "Josue iv.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Over.\u0002 Hebrew and Septuagint, \"clean, \u0001or\u0002 entirely;\" perhaps two million people, with all their possessions, had crossed the river on that day, the 10th of Nisan, leaving many of their brethren to cultivate and defend the eastern parts of the Jordan. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Choose.\u0002 Hebrew, \"take,\" as [in] chap. iii. 12. Those twelve men were ordered to attend the ark, and to observe the miracle with care: these are chosen to carry the stones for the monuments. (Salien) --- Calmet supposes that they are the same people, and that the former verse might be translated, \"the Lord had said.\" But this does not agree with the context. Hebrew, \"and it came to pass, when all the people were clean passed over the Jordan, that the Lord spake.\" The former injunction was given before they entered the river. Hebrew, \"the ark passeth...Now therefore take,\" &c. (Haydock) --- One was selected from the tribe of Levi, and one from that of Joseph, so that all the twelve tribes were represented. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hard.\u0002 The Hebrew term is referred by some to the \u0001priests,\u0002 \"from the station of the priests, prepared, \u0001or\u0002 standing firm,\" (chap. iii. 17,) by others to \u0001the stones,\u0002 which were to be prepared, hard, or exactly twelve. (Calmet) --- The Septuagint have taken it in the latter sense, \"twelve stones ready,\" or such as they might easily find, in the place where the priests had stood. They were of a flinty nature, (Haydock) that they might perpetuate the memory of this event. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Of Israel,\u0002 who had twelve \u0001sons.\u0002 The same expression occurs [in] Deuteronomy xxxii. 8., and must be explained of the immediate sons of Jacob, without including those grandchildren who might be born before his death. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Day.\u0002 Some hence infer that Josue did not write this book. But surely if he wrote it towards the end of his life, he might well use this expression, (Menochius) as St. Matthew does to denote a shorter term. The twelve stones at Galgal, and in the bed of the Jordan, at Bethabara, (Haydock) were probably each placed apart. See Exodus xxiv. 4. (Menochius) --- They were still to be seen in the days of St. Jerome. Such monuments were formerly very common, and very useful, to make a lasting impression upon the minds of a gross people. See Genesis xxviii. 18., and Leviticus xxvi. 1." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To him.\u0002 Moses had been dead forty days. But it seems this miraculous division of the Jordan had been revealed to him, and he had cautioned Josue to let slip no opportunity of attaching the people to God's service, by erecting monuments of religion, as he did on this occasion. (Calmet) --- \u0001Haste.\u0002 Though they were assured by the divine promise, they experienced a certain fear. (Salien) --- Even the most constant are liable to such impressions. (Matthew xiv. 30.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001People,\u0002 who passed over 2000 cubits lower down, and always kept the same distance, till they arrived at Galgal. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Them.\u0002 (Chap. i. 14., and Numbers xxxii. 28.) Forty thousand were only chosen. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bands.\u0002 Hebrew, \"prepared for war passed over, before the Lord, unto battle, to the plains of Jericho.\" (Haydock) --- These formed the van-guard. --- \u0001Plains.\u0002 Hebrew \u0001harboth,\u0002 which is translated \u0001desert,\u0002 Jeremias lii. 8. A large plain, fit for pasturage, extended from the city to the Jordan, on the east side. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In,\u0002 &c. Josue recapitulates how this miracle established his authority, and how he was ordered to command the priests to come up from the midst of the Jordan, after the people had all got to the other side, and the stones were fixed, to denote where the ark had stood, like a wall, to hinder the waters from rushing down. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Month\u0002 of the ecclesiastical year. They had left Egypt on the 15th of Nisan, so that they had spent forty years, within five days, on their journey. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Galgal.\u0002 It received its name afterwards, chap. v. 9. It lay in a direct line from Jericho to the Jordan eastwards, being ten stadia from the former, and fifty from the latter place. Josue had his camp here while he subdued the kings of Chanaan, (Calmet) as it had plenty of water and wood in its environs; (Menochius) though perhaps at this time, there were no houses. Saul was here recognized king of all Israel, 1 Kings xi. 14. Tertullian (contra Marc. iv.) supposes, that the twelve stones were placed on the ark, \u0001in arcam,\u0002 which is not at all probable. (Calmet) --- But they might be erected in its vicinity, and that may perhaps be the meaning of the author. (Haydock) --- R. Levi says the stones were placed near the ark, that all Israel might see them thrice a year. Josephus believes that an altar was formed of them." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Earth,\u0002 particularly of Chanaan. This miracle tends to inspire the enemy with fear and consternation, and to confirm the faith and hope of the Israelites. The obstinacy of the former was thus rendered more inexcusable. (Calmet)" } ] }, { "chapter": 5, "slug": "id539.html", "header": "Josue v.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Chanaan.\u0002 These occupied the countries situated on the Mediterranean sea, as far as Egypt: the \u0001Amorrhites\u0002 dwelt nearer to the lake of Sodom. The whole country is divided between these two nations, including that territory which the Philistines had seized, and which belonged also to Israel. Almost every city had its respective king, according to the ancient custom in the east, \u0001intra suam cuique patriam regna finiebantur.\u0002 (Justin. i.) Strabo (xvi.) says this was particularly verified in the cities of Phœnicia. (Calmet) --- \u0001Till they.\u0002 Hebrew, \"we...their heart melted, neither was there spirit in them any more, because of the children of Israel.\" They fainted as it were through fear, and could not take their breath, or according to the Septuagint adopt any thing rational; \"they had no prudence,\" \u0001phronesis.\u0002 (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Time. While the enemy was rendered incapable of attacking the Israelites by excessive fear (Calmet) and consternation, Josue was commanded to renew the sign of the covenant, by which they were to take possession of the land, and it is supposed that he complied the day after he arrived at Galgal; (Haydock) so that the wound would be healing, when the feast of the Passover commenced four days later. On the third day it is most painful. (Genesis xxxiv. 25.) --- Of stone. Hebrew tsurim, which some translate, \"sharp;\" but the Septuagint and the best interpreters agree, that the word indicates a stone. Such a knife was used by Sephora. (Exodus iv. 25.) It was supposed that sharp stones would cause less inflammation or danger. Samiâ testâ....amputabant, nec aliter citra perniciem. (Pliny, [Natural History?] xxv. 12.) Herodotus (ii. 86,) observes, that the Egyptian embalmers opened the body of the deceased with a \"sharp Ethiopian stone.\" The people of Africa, and of America, have frequently used stone to cut wood, &c. Some of the Fathers assert, that Christ was circumcised with a knife of stone. But any other sharp instrument might be used for the purpose. Any person might perform the operation. Izates, king of the Adiabenians, received circumcision from the hand of a surgeon. (Josephus, [Antiquities?] xx. 2.) (Calmet) --- Time. Not that such as had been circumcised before were to be circumcised again: but that they were now to renew, and take up again the practice of circumcision; which had been omitted during their 40 years' sojourning in the wilderness; by reason of their being always uncertain when they should be obliged to march. (Challoner) --- St. Augustine (q. 6,) seems to think that the Israelites despised this ceremony in the desert. Theodoret (q. 2,) supposes it was disused because it was not then necessary, to distinguish the Israelites from other nations. Masius is of opinion that God would not allow them to employ it, after their revolt at Cades-barne, when they would not take possession of the land of Chanaan; and hence they could not resume that privilege, till God had authorized them again, ver 7., and Numbers xiv. 33. The covenant with God, of which circumcision was the seal, had been, in the mean time, suspended. But as the Israelites are no where blamed, in Scripture, on account of this omission, it seems that God dispensed with them during the 38 years after they left Sinai, that the children might not be exposed to the evident danger of perishing, as the people knew not how soon the cloud would give notice for an immediate departure. (Calmet) --- Since they were now in the midst of the nations of Chanaan, this distinctive mark (Menochius) was to be henceforth diligently observed. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hill,\u0002 at Galgal. Josue took care to have this ceremony performed. (Calmet) --- Perhaps he circumcised some himself, as Abraham did those of his own \u0001house,\u0002 Genesis xvii. 23. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Second.\u0002 Hebrew, \"this is the thing, (the cause why) Josue gave circumcision.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Desert.\u0002 After the departure from Sinai, where the Passover was celebrated, and where, of course, the people must have been circumcised. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Forty.\u0002 Some copies of the Septuagint add, \"two,\" as if the 40 years' wandering in the desert, were to be dated from the time that the spies discouraged the people, in the second year of their departure from Egypt. But the Hebrew and the best chronologers allow only 40 years in the whole. (Calmet) --- Hebrew, \"For the children of Israel walked 40 years in the wilderness, till all the men fit for war, who came out of Egypt, were consumed, because they obeyed not the voice of the Lord, unto whom the Lord swore that he would not shew them the land, which the Lord swore unto their fathers that he would give us, a land flowing with milk and honey; (7) and their children he raised up in their stead, them Josue circumcised.\" (Haydock) --- The Septuagint is also rather fuller than the Vulgate but gives the same sense. These children who receive, what their rebellious fathers had been refused, are a sensible figure of the Christian Church; as that \u0001second circumcision\u0002 under Josue, represents the spiritual cleansing of the heart, which Jesus Christ has enjoined, Romans ii. 28., and 1 Corinthians vii. 19." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Healed.\u0002 The Passover lasted eight days: after which they proceeded to attack Jericho. Yet the people, unfit for war, remained at Galgal; where the camp continued a long time afterwards." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Egypt.\u0002 The people of that country adopted circumcision only after this period, (Calmet) and it never became general among them. They were therefore held in abhorrence, like the rest of the uncircumcised nations, among the Jews, Genesis xxxiv. 14., and 1 Kings xiv. 6. Theodoret (q. 4,) looks upon circumcision as a symbol of the liberation from the servitude of Egypt, where, he says, history informs us, that many of the Hebrews had neglected this rite. --- \u0001Galgal\u0002 is interpreted liberty, by Josephus; but moderns render it \"a rolling away,\" (Calmet) or revolution. Hebrew, \"I have rolled away the reproach of Egypt from off you.\" (Haydock) --- Those Israelites who remained at the other side of the river, were ordered to be circumcised at the same time with their brethren. But they could not partake in the solemnity of the Passover, as they were at a distance from the ark. (Salien)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Phase.\u0002 This was the third. The first was celebrated in Egypt, Exodus xii. The second at Sinai, Numbers ix. (Menochius) --- Afterwards it was disused till the Israelites took possession of Chanaan, as it was chiefly designed for that country, Exodus xii. 25." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Corn.\u0002 Some pretend that the Hebrew means \"old corn.\" But the ancient interpreters take no notice of this restriction. The offering of corn was probably omitted on this occasion, as the Israelites had not cultivated the land. --- \u0001Frumenty.\u0002 Septuagint, \"new corn.\" Hebrew, \"parched, on that same day.\" These last words are taken by the Septuagint as a part of the next sentence." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Land.\u0002 The Septuagint intimate on the 15th. The Hebrew seems to say the 16th, Nisan, \"on the morrow after they had eaten of the (old) corn.\" (Calmet) --- Grabe's Septuagint agrees with the Vulgate and Hebrew, and specifies that the Israelites \"eat of the corn of the country on the day after the Passover, unleavened and new. On that day, the morrow, manna ceased.\" All depends on the determination of the first day of the festival. If we date from the eating of the paschal lamb on the 14th, or from the solemn day, which was the 15th, manna must have been withdrawn either on the 15th or 16th of the month; though Salien thinks that it ceased as soon as the Israelites had begun to eat of the fruit of the country, on the eastern side of the Jordan. This miraculous food was withholden as soon as the Israelites entered the land of promise; and so the blessed Eucharist, of which it was a figure, and all the sacraments, will cease, when the Christian people shall have taken possession of their heavenly country. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Adversaries?\u0002 Dost thou bear arms for or against us? (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prince of the host of the Lord,\u0002 &c. St. Michael, who is called prince of the people of Israel, Daniel x. 21. (Challoner) --- Some of the Fathers explain it of the Son of God. (Origen, hom. 6.) But St. Augustine, City of God xi. 13., St. Jerome in Galatians iii., and interpreters in general agree, that the person who here appeared to Josue, was the archangel Michael. He came, in the name of God, to assure Josue of success, as the angel had appeared to Moses in the \u0001burning\u0002 bush, as if to denote the distress of the Hebrews, and to encourage Moses to undertake their liberation. (Calmet) --- Chaldean, \"I am the angel sent by God.\" In that character he is called \u0001the Lord.\u0002 (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Worshipping.\u0002 Not with divine honour, but with a religious veneration of an inferior kind, suitable to the dignity of his person. (Challoner) --- He styles the angel \u0001Adonai,\u0002 which is a title frequently given to men; and hence he does not seem to have designed to give him supreme worship. (Calmet) --- If he did, (Haydock) it was referred to God. (Calmet) (Exodus xx.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Loose.\u0002 The angel did not only accept of the honour done to him, but also required more, shewing that the field near Jericho was rendered \u0001holy,\u0002 by his presence. (Worthington) --- Hence he ordered Josue to put off his shoes, as Moses had done at the bush, Exodus iii. 5. The Turks leave their shoes at the doors of their mosques, and do not dare to tread on the bare floor. Formerly the pagans would not spit in their temples. (Arrian.) \"If, says Porphyrius, in the sacrifices instituted by men, in honour of the gods, people be careful to have their shoes clean, with how much greater attention ought we to preserve our bodies, which are, as it were, the garments of the soul, free from every impurity and corruption!\" (Abstin. 2.) (Calmet)" } ] }, { "chapter": 6, "slug": "id540.html", "header": "Josue vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord,\u0002 in the person of the angel, who appeared to Josue, as he was praying in silent meditation, or reconnoitring the city of Jericho, chap. v. 13. (Haydock) --- \u0001Men.\u0002 People of the different nations had come to defend the city, chap. xxiv. 11." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Men.\u0002 These went first. Afterwards the priests bore the ark, which was followed by all the people. (Calmet) --- The procession began on a Sunday. (Rabbins)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jubilee.\u0002 (Numbers x. 2.) The number seven, is often used to express an indefinite number. But here a particular stress is laid upon it. See Masius. As, on the 7th year the Hebrews regained the possessions which they had sold: so now they assert their rights to the land of Chanaan. The sound of the trumpets announced joyful tidings to them. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tune,\u0002 with certain modulations, continued for a long time, Numbers x. 5. (Haydock) --- \u0001Ground.\u0002 The Rabbins say they sink in, so that the ruins might not impede the march of the army. Some think only a large breach was made, opposite to the Israelites, as the house of Rahab upon the walls was preserved. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He said.\u0002 Some manuscripts and Hebrew editions have, \"they said,\" though the points shew it must be singular, whatever Michaelis may object in favour of the Masora. Leudsen foolishly admits here \u0001a double literal sense.\u0002 (Kennicott) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001There.\u0002 This singular procession served to exercise the obedience of the people, and to teach them to despise the enemy, who durst not come out to attack them, though many were unarmed. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Seventh day.\u0002 The Jews say it was the sabbath; but of this there is no proof. Marcion hence took occasion to accuse God of inconsistency, as he forbad all working, and yet ordered the people to go round Jericho on a sabbath day. But Tertullian (iv. 12,) answers very well, that servile work is forbidden, and not the works of God or of religion, and God may change the ceremonial law as he thinks proper. (Calmet) --- \u0001Sabbato opera humana prohibentur non divina.\u0002 (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Said,\u0002 or \"had said,\" when he gave the people the sound of the trumpet for a sign (Haydock) when they were to shout, ver. 5. He probably gave the regulations respecting the plunder of the city, before the army left the camp. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001An anathema.\u0002 That is, a thing accursed and devoted to utter destruction. (Challoner) --- Only the metal that was found, was consecrated to the Lord, (ver. 19,) and the family of Rahab saved. In devoting things, the person who laid on the curse, might extend its operation as he pleased. On some occasions, all was to be destroyed; on others, some things were preserved, Deuteronomy ii. 34., and Leviticus xxvii. 21. (Calmet) --- This first city, which the Israelites attacked, was treated with peculiar severity, to terrify the rest." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Forbidden, transgression, sin.\u0002 Hebrew has always \u0001anathema.\u0002 (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Treasures,\u0002 probably in the tabernacle. See Numbers xxxi. 48. God claims the first-fruits of the booty, as an acknowledgment that he granted the victory, (Calmet) and all the riches of the country, to his people. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Men.\u0002 Hebrew, \"boys;\" a name given to people advanced in years. --- \u0001Camp.\u0002 A respect for the majesty of God, would not permit the Israelites to introduce unbelievers into the camp. They were first instructed, and then the men were circumcised, and the women received baptism. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Day.\u0002 Rahab prefigured the wild olive tree, which St. Paul says was engrafted on the good olive tree, (Romans xi. 24,) and which will remain till the end of the world. (Theodoret, q. 8.) She married Salmon, of the tribe of Juda, and became the ancestor of David and of the Messias. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Cursed,\u0002 &c. Jericho, in the mystical sense, signifies \u0001iniquity;\u0002 the sounding of the trumpets by the priests, signifies the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted: and a dreadful curse will light on them who build them up again. (Challoner) --- \u0001Gates.\u0002 Some copies of the Septuagint insert here that the curse fell upon Azan (Hiel) of Bethel, 3 Kings xvi. 34. Before his time, there was a city of palm-trees, or Jericho, built in the neighbourhood. (Josephus, Jewish Wars v. 4.) Though Hiel was so severely punished, no one made any scruple to live there. Elias and Jesus Christ himself honoured the place with their presence. The city is now almost in ruins, and the territory uncultivated. Ancient history mentions similar imprecations against obnoxious cities. Thus the Romans cursed the rebuilders of Carthage, and Agamemnon followed \"the ancient custom,\" says Strabo, (xiii.) laying a curse upon those who should rebuild the city of Troy. The Ionians and Greeks forbad those temples to be re-established, which the Persians had destroyed, that they might remain eternal monuments of the impiety of the latter, and of the hatred which subsisted between the two nations. (Pausanias in Phoc.) (Calmet)" } ] }, { "chapter": 7, "slug": "id541.html", "header": "Josue vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Children.\u0002 Achan was guilty of theft: some of the rest might have connived at his fault. He had taken what was reserved for the Lord. The offender was discovered, to inspire all with a horror for his conduct. Some of his brethren were punished, (ver. 5,) but they suffered for their own secret transgressions, or death might be no real punishment to them; while the Israelites were awakened to a sense of their own inability to conquer without the divine protection, and were forced to humble themselves. (Haydock) --- Chastisements are the marks of God's displeasure, though they frequently proceed also from his clemency. --- \u0001Achan\u0002 is called \u0001Achar,\u0002 1 Paralipomenon ii. 7. These five persons occupy the space of 265 years; so that they must have been 50 or 55 years old, when they had children." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Against Hai,\u0002 to see the situation and strength of that city, which was about 10 miles west, or rather north, of Jericho. It was afterwards rebuilt, 1 Esdras ii. 28. --- \u0001Bethaven\u0002 and \u0001Bethel\u0002 are the same place; (St. Jerome; Calmet) though many distinguish them, with Cellarius. The former name means \"the house of iniquity,\" because Jeroboam there set up a golden calf. Bethel was its former appellation, in consequence of the vision of Jacob, Genesis xxviii." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Few.\u0002 It appears, however, that the city contained 12,000 fighting men; so that these spies must have formed a false notion of its strength, chap. viii. 25." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sabarim,\u0002 which means people \"broken and defeated.\" Septuagint, \"they pursued them from the gate, till they had entirely broken them,\" destroying 36, and putting the rest to flight. (Calmet) --- This small disaster filled the whole camp with dismay, as the Lord generally caused the victories of his people to be complete, and without any loss, as long as they continued in his favour. None were found wanting of those who attacked and destroyed so many of the Madianites, Numbers xxxi. 49. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Heads. These marks of grief were very common. Achilles covered his head with ashes, tore his garments and face, when he received news of the death of his friend, Patroclus. Homer and Virgil, (Æneid xii.) speaking of Latinus, the king, says, It scissa veste Latinus---Canitiem immundo perfusam pulvere turpans." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Began.\u0002 Some had established themselves in the land of Galaad. (Menochius) --- Hebrew, \"would to God we had been content, and dwelt on the other side of the Jordan.\" Josue speaks in this animated manner, through zeal for the glory of God, (Calmet) more than for any personal inconvenience. He was grieved that any one should have merited God's displeasure. He was afraid that the Chanaanites would blaspheme the \u0001great name\u0002 of the Lord, ver. 9." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lied.\u0002 Each one, on delivering up what he had taken, made profession, at least by his behaviour, (Haydock) that he retained nothing. Achan did like the rest, but he kept back of the plunder. (Calmet) --- He lied, and did not comply with the promise made by all Israel, which he was bound to observe, as much as if he had made it with his own mouth." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sanctified.\u0002 Prepared by washing, &c., to appear before the tabernacle, and to see the event. Septuagint, \"purify the people.\" Chaldean, \"call an assembly.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Find.\u0002 Hebrew, \"it shall be the tribe which the Lord taketh.\" (Haydock) --- This was done by lots, as on similar occasions, 1 Kings x. 20., and xiv. 41. When God authorized this method, there could be no danger in it. But to have recourse to lots without such authority, would be often tempting God. The apostles chose an apostle by lot: but they had first taken every precaution (Calmet) to select two persons, both fit for the important charge. (Haydock) --- To commit the choice of sacred ministers to chance would be extremely improper. \"We forbid the use of lots in the elections,\" said Honorius. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Juda.\u0002 The dignity of this tribe enhanced the fault of Achan. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001My son.\u0002 Clemency is the virtue of great souls. --- \u0001Give glory.\u0002 Confess candidly, John ix. 24." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Garment.\u0002 Hebrew, \"a robe of Sannaar, \u0001or\u0002 of Babylon.\" This city was famous for embroidered, or painted robes, such as were worn by kings, Jonas iii. 6. (Pliny, [Natural History?] viii. 48.) --- \u0001Rule,\u0002 or linget. No coin was yet used. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001His sons,\u0002 &c. Probably conscious to, or accomplices of the crime of their father, (Challoner) as he could hardly have concealed these things in the midst of his tent without their knowledge. (Menochius) --- But granting, with St. Augustine (q. 8,) that they were innocent of this crime, God, who is the sovereign arbiter of life and death, might order them out of the world, on this occasion, without injustice." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Day.\u0002 Hence some have drawn a very weak argument, to prove the repentance of Achan, as if he had only to undergo a temporary punishment. It is probable, however, that his sincere confession, proceeding from a penitent heart, might influence God to shew him mercy. --- \u0001Fire.\u0002 Children, as well as his other effects; though some have supposed that the former were spared, as they are not here specified. Hebrew seems to include them; \"and burnt them with fire after they had stoned them with stones.\" Chaldean says they were stoned first. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Achor.\u0002 That is, trouble; (Challoner) in allusion to the name of Achar, as he is called in the Septuagint invariably, and in the Hebrew and Vulgate in the Book of Chronicles. (Haydock) --- This \u0001heap of stones\u0002 was thrown upon the ashes of the deceased, or perhaps at his person, while he was burning at the stake, as it is the custom still among the Turks. (Roger. ii. 7.) The king of Hai was treated in this manner, chap. viii. 29. See 2 Kings xviii. 17. The \u0001vale of Achor\u0002 was on the road between Jerusalem and Jericho, where a small castle, at Adommim, was built to protect travellers from the insults of robbers, who infested that part, Luke x. 30., and chap. xv. 7." } ] }, { "chapter": 8, "slug": "id542.html", "header": "Josue viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Men.\u0002 Masius and Salien (Haydock) suppose that Josue selected out of them 30,000; 5000 of whom were to be placed in ambush, and the rest were to pretend that they were terrified at the approach of the king of Hai, and to flee with Josue. But the text seems to assert that all accompanied their general, (Calmet) excepting such as were left to guard the camp. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001King.\u0002 There was this difference, that the king of Hai was to be gibbeted, and his corpse stoned, while the city was to be plundered by the Israelites. --- \u0001It.\u0002 This mode of warfare is equally just, as if the enemy was attacked in the open field. \u0001Dolus an virtus quis in hoste requirat?\u0002 (Virgil) --- God was pleased to authorize it on this occasion, that his people might be less exposed, being under some apprehensions on account of the former defeat. Some nations have preferred to encounter the enemy openly. (Grotius, Jur. iii. 1, 20.) But their example is no law for others. \"When the war is just, it matters not whether a person gain the victory by open fighting or by stratagem.\" (St. Augustine, q. 10.) \"It is often prudent to conceal the truth.\" (contra Mend. x.) People engaged in warfare, allow each other to take such advantages. God could easily have routed these few men by means of the army of Israel, or by a miracle, as he did at Jericho. (Haydock) --- But he is at liberty to act as he thinks proper. The ambush was laid on the south-west side of Hai, so that those of Bethel might not perceive it, as they came out to the assistance of their countrymen, ver. 17. Five thousand were placed in one place, and 25,000 in another, while the main body of the army, under Josue, took a circuit by the east, and came to attack the city on the north side. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ready\u0002 to enter the city, when its soldiers are all in pursuit of us. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And turn,\u0002 &c. Josue had not fled before. (Calmet) --- Hebrew, \"against us, as at the first, we will flee before them.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fire.\u0002 They were to set some houses on fire for a signal, but the whole city was not to be destroyed (Calmet) till the Israelites had collected the plunder. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ancients,\u0002 who had a command in the army, and assisted Josue with their counsel. They gave him an account of the state and numbers of the army. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Five thousand.\u0002 These were part of the 30,000 mentioned above, ver. 3 . (Challoner) --- Josue had given orders to have them placed in ambush apart; (Calmet) unless, perhaps, he places these himself in some secret place. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Night.\u0002 He spent the forepart of it at Galgal, to prevent any suspicion, ver. 9. But setting out very early, (ver. 10,) he arrived at Hai before sun-rise." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Desert\u0002 of Bethel, fit only for pasturage, chap. xviii. 12." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Afraid.\u0002 Hebrew, \"made as if they were beaten before them, and fled.\" Thus they drew on the king of Hai, so as to leave the ambush in his rear. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Not one\u0002 fit to bear arms. (Worthington) --- \u0001Bethel.\u0002 As soon as the people of this city perceived the Israelites fleeing, they rushed out to assist the king of Hai in the pursuit. But when they saw the former rally, before they had joined their friends, (Calmet) they very prudently retired, and left the unhappy citizens of Hai to their fate. (Haydock) --- Hence all who were slain belonged to the latter city, ver. 25." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Shield,\u0002 as Moses lifted up his hands, Exodus xvii. 11. Some translate, \"dart, spear,\" or \"sword.\" (Septuagint; Ecclesiasticus xvi. 3.) (Calmet) --- The buckler might be suspended on a spear, (Menochius) that it might be seen afar off (Worthington) by some appointed to keep watch on purpose. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Josue.\u0002 This king was reserved for greater torments and ignominy. It was the ancient custom to present kings and chief commanders to the victorious general, who rewarded those who brought them. (Grotius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001For ever,\u0002 or for a long time. It was rebuilt before the captivity, 2 Esdras vii. 31." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Gibbet.\u0002 Septuagint, \"a cross.\" Some say that the king was first killed; but that assertion is destitute of proof. The corpse was taken down before night, Deuteronomy xxi. 22." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hebal.\u0002 The Samaritan Chronicle says, on Mount Garizim. No doubt Josue complied with the injunctions of Moses: but we have seen that there are reasons to doubt which mountain he pitched upon, Deuteronomy xxvii. 4. (Haydock) --- It seems more probable that the altar would be upon Garizim, where the blessings were proclaimed, if the texts of Moses and of Josue did not formally assert the contrary. (Calmet) --- But if they have been interpolated, nothing certain can be deduced from those passages. Josephus ([Antiquities?] iv. 8,) says that the altar was between the two mountains, not far from Sichem, which was built at the foot of Garizim; and it is not probable that this historian, the mortal enemy of the Samaritans, would have hesitated to assert that the altar was upon Hebal, if the texts had been so positive, in his time. It is undeniable that the tribes of Levi, and of Ephraim, were upon Garizim; and consequently Josue and the \u0001priests\u0002 must have been there; and who would then officiate at the altar on Hebal? See Kennicott, who ably refutes the insinuations of the infidel, Collins, against the character of the Samaritans. When this altar was erected the learned are not agreed. (Haydock) --- Some say, immediately after the passage of the Jordan, and that the 12 stones taken from the bed of the river, were used for that purpose. Josephus says five years elapsed, and R. Ismael supposes that the altar was not built during the 14 years after the passage of the Jordan. But it is most probable that Josue complied with the command of God as soon as he had procured a sort of peace, (Haydock) by the conquest of these two cities, and was thus enabled to penetrate into the heart of the country, where Garizim was situated, not in the plain of Jericho, as Eusebius imagined, but near Sichem, (Calmet) about 30 or 40 miles to the north-west of Jericho. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Iron.\u0002 Spencer complains that the Protestants have not translated \u0001barzel,\u0002 \"iron tool,\" as [in] Deuteronomy xxvii. 5. This translation is found in their more ancient editions of 1537-49, &c. (Kennicott) --- But the difference is very unimportant. The reason of this prohibition is given, Exodus xx. 25. --- \u0001He offered;\u0002 so we read that \u0001he wrote, blessed and cursed,\u0002 &c., because these things were done at least by his authority. It is not necessary to suppose that he engraved the words of the law with his own hands, or that he passed from Garizim, where he had been pronouncing the blessings, to Hebal, in order to denounce the curses. (Haydock) --- He probably commissioned some of the princes on Hebal to perform the office of cursing, after he had repeated the blessings himself from Garizim; and the select company of Levites before the ark, having answered or repeated the words, the whole multitude stationed at the foot of each mountain, testified their entire approbation by shouting \u0001Amen;\u0002 the six tribes near Garizim thus ratifying the blessings; and the rest, at the foot of Hebal, giving their consent that the transgressors should be cursed. (Kennicott) --- Hence Josue must have sacrificed by the hands of the priests. (Haydock) --- Various instances are produced to shew that princes and prophets have, on extraordinary occasions, performed this office themselves, 1 Kings vi. 15., and vii. 9., and 3 Kings xviii. 32. (Calmet) --- But these must have either received a dispensation from God, or they must have employed the ministry of the legal priests; or, in fine, their actions, like that of Saul, (1 Kings xiii. 9,) of Absalom, (1 Kings i. 9,) Herod, &c., may have been deserving of blame. (Haydock) --- The Jews assert that in the desert no one was permitted to sacrifice, except in the tabernacle; but that this prohibition ceased at Galgal, as the ark had no fixed abode, and thus Josue might offer sacrifice himself. Afterwards the law was enforced, while the ark was at Silo. But upon its being removed to Nobe, Maspha, and Gabaon, people resumed their former liberty; and hence there was nothing to hinder Samuel, Saul, and David from offering sacrifice, till the temple was erected. (Outram de Sac. i. 2; Grotius in Deuteronomy xii. 8.) This sacred office was formerly exercised by kings, particularly at Athens, where, after the people became more numerous, Theseus appointed \u0001the king of sacrifices\u0002 to keep up the memory of the ancient practice. (Demost. c. Neream.) (Calmet) --- The like was done at Rome under the republic. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Stones,\u0002 of which the altar was formed, (Calmet) or on a separate monument, (Masius) consisting of two stones of black marble, so as to leave the letters prominent, and to fill up the vacuities with white plaster, that they might be seen more plainly, and might, at the same time, be more durable than if they had been only written on the cement, whatever some may have said of the tenacity of the ancient plaster. --- \u0001Deuteronomy.\u0002 &c., or copy of the Decalogue, which, by way of eminence, is called \u0001the law,\u0002 Acts vii. 53. It is distinguished from the blessings and the curses; (ver. 34,) and Moses referred to it, as already existing, (Deuteronomy xxvii. 3, 8,) though the Book of Deuteronomy was not finished till afterwards. He might point to the very tables contained in the ark. \"This law, consisting of only 16 verses, might easily be engraved on this solemn day; whereas to engrave the 80 verses of blessings and cursings, would be improbable; and engraving the Pentateuch, or indeed the Book of Deuteronomy, had been impossible.\" That the Decalogue was to be thus solemnly proclaimed is evident, from the Samaritan text, Exodus xx. 18. (Kennicott) --- This was the covenant which God had made with his people, (Deuteronomy iv. 13,) and which Moses cautions the Israelites to observe; as upon their fidelity, their present and future happiness entirely depended. It was on this title alone that they could hold the land of Chanaan; and therefore Josue takes care thus publicly to admonish them of their duty. (Haydock) --- The Rabbins say that the whole Pentateuch was written on this occasion in 70 languages, that no nation might plead ignorance. But we can hardly believe that even the Book of Deuteronomy could be written, and read, and explained to the people, as that would require many days. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Hebal.\u0002 \"Gerizim and Ebal, says Maundrell, p. 59, are separated by a narrow valley, not above a furlong broad; and Naplosa, (the ancient Sychem) consisting chiefly of two streets lying parallel, is built at the foot of, and under Gerizim.\" The princes, representing the different tribes, were stationed on these mountains, and the crowd at the foot of them, while a select company of Levites attended the ark in the midst, and repeated what the princes proclaimed, that the multitude might answer \u0001Amen,\u0002 as they turned successively to them; (Kennicott) or the princes might answer \u0001Amen,\u0002 from the top of the two hills. (Calmet) --- \u0001And first.\u0002 Protestants, \"as Moses....had commanded before, that they should bless the people of Israel.\" But if Josue blessed them himself, (Haydock) all superiors might do so, as parents bless their children. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Words.\u0002 Hebrew, \"words of the law, the blessings,\" &c. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Repeated.\u0002 Coverdale's Bible has \"Josua caused it to be proclaimed.\" \"It is very common in Scripture to represent a person as doing that which is done by another, in his name and by his authority.\" (Kennicott) --- Josue might be in the midst to preside, (Calmet) or rather he would be along with the princes of the six tribes on Mount Garizim, ver. 30. (Haydock) --- Thus the covenant entered into between God and the Israelites, was solemnly ratified when the latter first entered the promised land. The greatest part of those who had been present at Horeb had perished in the wilderness. (Calmet)" } ] }, { "chapter": 9, "slug": "id544.html", "header": "Josue ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001These things.\u0002 The solemn covenant by which the Israelites took possession of Chanaan, (Haydock) and the destruction of the two cities of Jericho and Hai. (Calmet) --- The kings on that \u0001side of the Jordan,\u0002 and in all the neighbourhood, perceiving that, if the Israelites were suffered to attack them singly, in this manner, they would all presently lose their dominions and their lives. They resolved, therefore, to form a general league, offensive and defensive. (Haydock) --- \u0001Beyond.\u0002 Hebrew, \"on the side of.\" --- \u0001Mountains,\u0002 on the south of Judea. --- \u0001Sea.\u0002 All the nations of Phœnicia, and the country of the Philistines, (Calmet) who had seized a part of the country, which belonged to the Israelites. Josue divided their territory among the people, though he did not live to make the conquest of it. (Haydock) --- \u0001Libanus.\u0002 Hebrew, \"and in all the coasts of the great sea, over-against Libanus,\" as if the Phœnicians were alone meant. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Provisions.\u0002 By the alteration of a single letter, Hebrew means, \"they feigned themselves to be ambassadors.\" But the Chaldean, Syriac, and Septuagint agree with the Vulgate. (Calmet) --- The Gabaonites were Hevites, though they are called by the more general name of Amorrhites, 2 Kings xxi. 2. St. Jerome says that their city stood in the tribe of Benjamin; according to Josephus, 40 or 50 stadia north of Jerusalem. (Menochius) --- They alone had the prudence to submit, (Calmet) being terrified and converted by the miracles of God. (Haydock) --- \u0001Again.\u0002 In the East, goat skins with the hair inwards, are used to carry wine." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Patches.\u0002 Hebrew, \"spotted,\" or of different colours, like shoes worn out and spoiled with dirt. --- \u0001Pieces.\u0002 Hebrew, is translated, \"dry, burnt, eaten, mouldy,\" &c. But it means fine thin bread, or wafers, (3 Kings xiv. 3,) full of holes. The Israelites partook of this bread, which they would hardly have done if it had been mouldy. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001You.\u0002 The Gabaonites addressed themselves to the first whom they met in the camp; and these made this remark to them before they were brought into the presence of Josue. The Israelites could make no league with the Chanaanites, as with equals, but only on condition that the latter should embrace the true religion, and acknowledge the dominion of the former. (Grotius) (Exodus xxiii. 32., and Deuteronomy vii. 2.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Servants.\u0002 They did not mean to submit to servitude, but to make a league; otherwise they would not have needed to have recourse to such artifices. (Calmet) --- But finding that no other terms could be procured, they were willing, at any rate, to save their lives. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God.\u0002 So the queen Saba came to Solomon, 3 Kings x. The people of Gabaon being convinced that the God of Israel was the only true God, came to join themselves to his people, and to worship him. (Serarius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Astaroth.\u0002 They take care not to mention what had happened so recently at Jericho, lest they might be detected. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And almost.\u0002 This is added by way of farther explanation of the Hebrew, \"are become old.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Victuals,\u0002 to examine whether they were as old as they pretended; or they eat of them in sign of friendship. (Menochius) --- Thus we find a feast generally accompanied the making of a league, Genesis xxvi. 30., and xxxi. 54. To betray a guest was deemed a heinous injury, Psalm liv. 15. (Euripides) --- \u0001Lord.\u0002 By the high priest, clothed with the Urim and Thummim. (Calmet) --- This remark shews that the Israelites had been guilty of some negligence. (Haydock) --- Hence they were so easily deceived, being perhaps overjoyed that their friendship should be courted by so distant a nation. (Menochius) --- The high priest was ordered to consult the Lord for Josue, at the door of the tabernacle, Exodus xxix. 42., and Numbers xxvii. 21. (Worthington)" }, { "marker": "Ver 15.", "first": 15, "last": 15, "text": "\u0001Them.\u0002 Were they bound to keep this promise? Some maintain the negative, as it was obtained by fraud, and therefore the Gabaonites leave themselves to the mercy of Josue, (ver. 25,) who condemns them to perpetual servitude in the house of the Lord. He could not, however, have taken away their lives after what had passed. The error was not essential, but the people might have obtained the same conditions, if they had frankly told the truth. If we make a contract with a person who pretends to be of a nation to which he does not belong, the contract will hold good. The deceit of the Gabaonites was punished as it deserved. But God required that the conditions which were granted to them, should be diligently observed; and the family of Saul was severely punished, because he had slain some of them, 3 Kings xxi. If the rest of the Chanaanites had changed their religion, and submitted to the Israelites, they might have been preserved, as Rahab, and so many others were, with whom the pious kings scrupled not to form alliances, chap. xi. 19., and Deuteronomy xx. 10, &c. (Masius; Bonfrere; Calmet) --- They were, however, obliged to yield possession of the land to the Israelites, and to renounce idolatry. The Gabaonites were willing to accede to these conditions, and therefore Josue might justly make a peace with them. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Now.\u0002 The five kings coming to attack the Gabaonites, these were forced to confess the truth, and to implore the assistance of the Israelites; (Calmet) or perhaps Rahab had given information who they really were. (Menochius) --- Josue flew to their assistance in the night, and arrived the day following, chap. x. 9." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Israel.\u0002 This is one reason why their lives were spared. But we have seen that they could not, with justice, have treated them as enemies, on their submitting to the conditions required, even if they had not engaged themselves by oath. The Gabaonites knew with what respect oaths were then kept by the Hebrews, even when they might have some specious pretext for dispensing themselves from their obligation. \"People had not yet begun to neglect God, as they do in the present age; nor did they allow themselves the liberty of interpreting an oath, and accommodating the laws to their own humour, but they rather regulated their morals by their prescription.\" \u0001Nondum hæc quæ nunc tenet sæculum, negligentia Dei venerat,\u0002 &c. (Livy iii.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Multitude.\u0002 The common people, only considering their own private advantage, murmured at the conduct of their leaders, as they supposed that they were thus deprived of the plunder (Calmet) of many cities, and engaged in a dangerous war, with the five confederate kings. But this war was in no degree detrimental to them, as they knew they had to subdue the whole country; and as for the Gabaonites, they eased the people of Israel of a great burden, by doing the drudgery of the tabernacle, which otherwise must have fallen upon them. (Haydock) --- These people were dispersed through the country, particularly in the cities of the priests and Levites, whose servants they were forced to be. Gabaon was allotted to the priests. In latter ages, many of these poor people being slain by Saul, &c., David was obliged to select some others, called \u0001Nathineans,\u0002 or \"people given,\" to supply their place, (Calmet) unless these were all the remnants of the Gabaonites. (Menochius) --- Josephus (Jewish Wars ii. 17,) speaks of the feast of \u0001Xylophoria,\u0002 or \"wood carrying,\" for the uses of the temple; and we read, (2 Esdras x. 34,) that lots were cast \u0001among the priests and the Levites, and the people, for the offering of wood,\u0002 &c., which seems to insinuate that the ancient institution was then altered. Many authors speak of a fountain which furnished the temple with water, after the captivity, so that the service of the Gabaonites was not much wanted. We find no mention of them after that time." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Curse.\u0002 Hebrew, \"you are cursed, and there shall be none of you freed from being bondmen;\" (Haydock) you are a part of those nations which are under an anathema, and you deserve to be severely punished. (Calmet) --- But we shall fulfil our engagements with you, only in punishment for your craftiness: (Haydock) you must submit to change your religion, (Calmet) which will be your greatest blessing, (Haydock) and to perform the meanest offices, which may be considered as a sort of curse. It is thought that some recompense was allowed the Gabaonites for their labour. (Serarius, q. 17.) --- This sentence was probably pronounced at Galgal, (Calmet) though we might as well conclude that Josue would wait till he came to Gabaon, before he arraigned the people, as no doubt they would make the best of their way out of the camp, as soon as they had obtained their request. (Haydock) --- \u0001Water.\u0002 Slaves of the meanest condition were employed in these offices, Deuteronomy xxix. 11. (Athen. x. 22.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thereof.\u0002 It seems they know not that any conditions would be admitted; and many interpreters have supposed, that none could be offered by the Israelites. See Deuteronomy xx. 15." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thee.\u0002 They acknowledge not only that Josue is too strong for them, but also that he has a right to punish them for their deceit. They accept, therefore, of whatever terms he is pleased to allow them. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Chosen\u0002 in the tabernacle and temple. (Menochius) --- In these Gabaonites, of the race of Chanaan, the prediction of Noe, that he should \u0001serve\u0002 Sem, was fulfilled, Genesis ix. (Worthington)" } ] }, { "chapter": 10, "slug": "id545.html", "header": "Josue x.", "notes": [ { "marker": "Ver 1.", "first": 1, "last": 1, "text": "\u0001Adonisedec\u0002 means, \"Lord of justice,\" as Melchisedec denotes \"the king of justice;\" perhaps Salem was originally styled \u0001Zedec.\u0002 (Masius) --- This king had probably some control over the neighbouring cities. (Menochius) --- He was also in the greatest danger; and not daring to attack the Israelites, he resolves to fall upon the Gabaonites unawares, that other cities might be deterred from following their example. --- \u0001Confederates.\u0002 Hebrew, \"and were among them,\" which may signify either that the Israelites were to dwell in the towns belonging to the Gabaonites, or that the latter should live along with them, as one and the same people, following the same religion, and bound together by the same interests." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cities.\u0002 Yet we read not of its king, chap. ix. 11. (Calmet) --- Septuagint, \"It was like a royal metropolis.\" (Haydock) --- \u0001Valiant.\u0002 Prudence therefore, and not fear, had influenced them to take this step." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hebron\u0002 was about 24 miles south of Jerusalem, and \u0001Jerimoth\u0002 16. \u0001Lachis\u0002 was a very famous city, (4 Kings xiv., and xviii. 14,) about nine miles south of Eleutheropolis, which was itself situated about 20,000 paces towards the south of Jerusalem; (Itin. Anton.) though some assert it was 22 or 32 miles distant. Eusebius and St. Jerome generally fix the situation of places by this city. \u0001Eglon\u0002 was twelve miles to the eastward of it. The Septuagint read \u0001Odollam,\u0002 (Calmet) which was either the same city, (Eusebius) or one probably near it, chap. xii. 12, 5[15], and ver. 35, 9[39]." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Amorrhites\u0002 is a generical term, as well as Chanaanite, to denote the people of the country. The other kings did not come to the assistance (Calmet) of these five, ver. 40. (Haydock) --- Yet the people of Gabaon might suspect the worst, or exaggerate, in order to make Josue come with greater expedition. He was then at Galgal, above twenty miles distant, and set off the next night, coming unexpectedly upon the confederate kings early in the morning, ver. 9." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Troubled them.\u0002 Septuagint, \"filled them with consternation;\" so that they knew not what to do, Exodus xxiii. 17. --- \u0001Bethoron.\u0002 There were two cities of this name in the tribe of Ephraim, rebuilt by \u0001Sara,\u0002 1 Paralipomenon vii.. 24. The \u0001lower\u0002 was twelve miles from Jerusalem. \u0001Maceda\u0002 was eight from Eleutheropolis to the east, as \u0001Azeca\u0002 was about the same distance west of Jerusalem, and not far from Soco, 1 Kings xvii. 1. Thus Josue proceeded westward to Gabaon and Bethoron, where he defeated the confederates, and pursued them, as they fled to their respective cities in the south, on the road between Jerusalem and the country of the Philistines, as far as Maceda. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Azeca,\u0002 for the space of twelve miles. --- \u0001Hailstones,\u0002 of an uncommon size, accompanied with thunder and lightning, Habacuc iii. 11. (Josephus, [Antiquities?] v. 1.) (Calmet) (Ecclesiasticus xlvi. 6.) --- Of the same nature was the seventh plague of Egypt, Exodus ix. 23. (Menochius) --- Real stones may very probably have been hurled against the enemy, by means of some hurricane or vulcano, which God directed against the Chanaanites. Several instances of showers of stones are recorded in history. (Calmet, Dissert.) --- Even quantities of stone and earth, sufficient to form new islands, have been thus thrown up. (Montfaucon.) --- The isle of Santorin, in the Archipelago, appeared in 1707." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Them.\u0002 This may be considered as a canticle of victory, containing a fervent prayer, which was presently followed with the desired effect. --- \u0001Aialon.\u0002 Hebrew, \"Sun, in Gabaon, be silent; (move not) and thou, moon, in the valley of Aialon,\" or \"of the wood,\" which was probably not far from Gabaon. Josue had pursued the enemy at mid-day, to the west of that city, when turning round, he addressed this wonderful command to the sun. It is supposed that the moon appeared at the same time. But the meaning may only be, that the sun and the course of the stars should be interrupted for a time. (Calmet) --- \u0001The sun and the moon stood still in their habitation,\u0002 Hebrews iii. 11. (Menochius) --- Many have called in question this miracle, with Maimonides, or have devised various means to explain it away, by having recourse to a parhelion or reflection of the sun by a cloud, or to a light which was reverberated by the mountains, after the sun was set, &c. (Prœdam iv. 6.; Spinosa; Grotius; Le Clerc) --- But if these authors believe the Scriptures, they may spare themselves the trouble of devising such improbable explanations, as this fact is constantly represented as a most striking miracle. If St. Paul (Hebrews xi. 30,) make no mention of it, he did not engage to specify every miracle that had occurred. He does not so much as mention Josue, nor the passage of the Jordan, &c., so that it is a matter of surprise that Grotius should adduce this negative argument, to disprove the reality of the miracle. (Calmet) --- The pretended impossibility of it, or the inconvenience arising to the fatigued soldiers from the long continuance of the day, will make but small impression upon those who consider, that God was the chief agent; and that he who made all out of nothing, might easily stop the whole machinery of the world for a time, and afterwards put it in motion again, without causing any derangement in the different parts. (Calmet) --- It is not material whether the sun turn round the earth, or the contrary. (Haydock) --- The Hebrews generally supposed that the earth was immovable; and on this idea Josue addresses the sun. Philosophers have devised various intricate systems: but the Scripture is expressed in words suitable to the conceptions of the people. The exterior effect would be the same, whether the sun or the earth stood still. Pagan authors have not mentioned this miracle, because none of the works of that age have come down to us. We find, however, that they acknowledged a power in magic capable of effecting such a change." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The book of the just.\u0002 In Hebrew \u0001Sepher hayashar;\u0002 an ancient book long since lost. (Challoner) --- It was probably of the same nature with that of the \u0001wars of the Lord,\u0002 (Numbers xxi. 4,) containing an account of the most memorable occurrences which concerned the people of Israel, \u0001the just,\u0002 or \u0001Ischuron,\u0002 Deuteronomy xxxiii. 5. Josephus ([Antiquities?] v. 2,) says, such \"records were kept in the archives of the temple.\" They were drawn up by people of character. The quotations inserted are in a poetical style, as the book might contain various canticles, though the rest was written in prose. See 2 Kings i. 18. It might appear unnecessary for Josue to appeal to this work, as the fact in question was known to all. (Calmet) --- But too great precaution could not be taken to prevent the danger of people calling in question the reality of the miracle. If the book of the just was a more detailed history of facts, out of which this work of Josue has been compiled, as Theodoret supposes, the author might very well remit the more inquisitive reader to that authentic source. (Haydock) --- \u0001Midst.\u0002 It was then almost noon. (Calmet) --- Josue was nevertheless afraid lest the day should not allow them time to destroy their fleeing enemies completely. (Haydock) --- If the evening had been at hand, he would have said, \u0001return sun\u0002 towards Gabaon, as it would have been on the west of his army. The battle had begun early in the morning, and the pursuit had lasted perhaps four or five hours. (Calmet) --- \u0001Day.\u0002 Hebrew, \"about a whole day.\" Many think that a day here comprises 24 hours; and as the sun had been above the horizon six hours, and continued other six, it must have been visible for the space of 36 hours, as the Jews believe, and as it is specified in St. Justin Martyr, Dialogue with Trypho. The author of Ecclesiasticus xlvi. 5, says, \u0001Was not the sun stopped in his anger, and one day made as two?\u0002 that is, 24 hour long, allowing 12 unequal ones to form a day, according to the reckoning of those times. Others suppose that the day of Josue might consist of 18 (Calmet) or of 48 hours. But how would the soldiers be able to support such a fatigue? They had been marching all the preceding night from Galgal. (Haydock) --- If they had stopped to take refreshment, their enemies would have escaped. Hence some of the Fathers imagine, that God enabled his people to pursue them without taking any food. (St. Jerome, contra Jov. ii.) They might, however, take some along with them, as it was then customary; and eat as they pursued, whenever they could find an opportunity. Josue had given no prohibition; and Jonathan observed that his father, Saul, had troubled Israel, by following a different plan, 1 Kings xiv. 24. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Long.\u0002 This word is not found in Hebrew, \"and there was no day like that, before it, or after it, that the Lord hearkened unto,\" &c. But God had often wrought miracles before, at the prayer of his servants. The difference between this day and all others, must be therefore in the length, or in the stopping of the heavenly bodies. (Haydock) --- The long day which the prayer of Ezechias procured, (4 Kings xx., and Isaias xxxviii.) consisted of 32 hours; or, supposing that the retrograde motion of the sun was instantaneous on the dial, it might only be 22 hours in length. (Calmet) --- But if the day of Ezechias had been even longer, the words of this text may be verified, that neither in times past, nor while the author lived, had any such day been known. See Amama, p. 383. (Haydock) --- \u0001Obeying.\u0002 God is ready to grant the requests of his servants, Isaias lviii. 9. \"We remark something still stronger, in the power which he has given to priests, to consecrate the body and blood of Jesus Christ in the sacrament of the eucharist.\" (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Galgal.\u0002 Masius supposes, that here the quotation from the book of the just terminates. The Roman and Alexandrian Septuagint place this verse at the end of the chapter. (Calmet) --- Grabe has it in both places with a star, to shew that it is taken from Theodotion. (Haydock) --- In effect, Josue did not return to his camp till he had completed the business of the day, by destroying the five kings. After which, he proceeded to conquer that part of the country. He might have designed to return, (Calmet) and even have begun his march, (Du Hamel) when he was diverted from proceeding, by the news that the kings had been discovered. So we often say, that a person does what he is on the point of doing. See Genesis xxxvii. 21., and Numbers xxxiv. 25." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001City,\u0002 or territory. (Calmet) --- The kings had sought their own safety in flight, leaving their people to make their escape as well as they could. But their cowardly behaviour only brought upon them a more dishonourable death. Josue and some of the forces stopped in the environs of Maceda, while the rest pursued after the fugitives, and slew all that had not strength to enter the fenced cities. (Haydock) --- Then all the army assembled round their leader, took Maceda, and completed the victory of that most memorable day, by the ignominious death of the five kings. (Calmet) --- God permitted some to escape, lest the land should be overrun with wild beasts; (Exodus xxiii. 29,) and to instruct us that his children must suffer tribulation, to prevent the growth of vice. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001No man,\u0002 (\u0001nullus.\u0002) Some supply \u0001canis,\u0002 \"dog,\" alluding to the proverbial expression, Exodus xi. 7. (Masius, &c.) --- Septuagint, \"not one of the Israelites moved his tongue.\" (Calmet) --- All was profound silence, in expectation of what would be determined respecting the unfortunate kings. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Feet,\u0002 as Moses had foretold, Deuteronomy xxxiii. 29. The conduct of Josue would appear cruel, if we did not reflect that he was only the executioner of the divine justice, which was pleased thus to punish these proud and impious princes, that others might not imitate their example." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Down.\u0002 (Deuteronomy xxi.) The victorious army had returned some time before the evening, and had time to take the city of Maceda; though some, without reason, believe that this took place the day following." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Remains\u0002 of inhabitants. (Calmet) --- The \u0001king\u0002 was gibbeted and stoned. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Lebna,\u0002 not far from Eleutheropolis. From before this city Sennacherib dispatched his menacing order to Ezechias, 4 Kings xix. 8. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Lachis\u0002 was still farther south. Josue took it the second day of the siege." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Gazer,\u0002 near Azotus, in the country of the Philistines. It is not said that Josue took this city. It was given long after to Solomon by the king of Egypt, 3 Kings ix. 15., and Josue xvi. 10. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001The king,\u0002 viz., the new king, who succeeded him that was slain, ver. 26. (Challoner) --- Caleb afterwards took Hebron, which, it seems, the Chanaanites had seized again and fortified, while Josue was conquering other parts of the country. He could not leave garrisons in all the cities which he took, and hence he set many of them on fire. After the strength of the country was broken, he knew that the Israelites might easily subdue the few isolated cities which he was forced to leave behind. But they proved so negligent, that many places were left in the possession of the Chanaanites, which proved a stumbling block to God's people." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Dabir,\u0002 which was formerly called \u0001Cariath sepher,\u0002 \"the city of the book,\" (chap. xv. 15,) or of \u0001Senna,\u0002 (chap. xv. 45,) near Hebron. It was taken again by Othoniel and Caleb." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Hills\u0002 of Judea. --- \u0001South\u0002 of the promised land. --- \u0001Plain.\u0002 Hebrew, Sephela, a flat country near Eleutheropolis. (St. Jerome in Abd. i. 19; 1 Machabees xii. 38.) --- \u0001Asedoth,\u0002 \"of the springs.\" --- \u0001Remains.\u0002 God ordered these people to be utterly destroyed, in punishment of their manifold abominations; and that they might not draw the Israelites into the like sins. (Challoner)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Gaza.\u0002 These cities were on the southern limits of the land of Chanaan, and of the Philistines. --- \u0001Gosen,\u0002 or Gessen, where the Hebrews had formerly dwelt. It was then very fertile, chap. xiii. 3. The territory of Juda extended as far as the Nile; (Calmet) or this country may have resembled the country of Gessen, Genesis xlvi. (Menochius) --- It seems indeed rather wonderful, that if this was a part of the promised land, God should order his people to leave it, as it were, to the Egyptians; and after they had occupied another part of the country, should seize it again. But he might have secret reasons for this order. (Haydock)" } ] }, { "chapter": 11, "slug": "id546.html", "header": "Josue xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jabin,\u0002 \"the intelligent,\" was perhaps the common name of the kings of \u0001Asor,\u0002 the most powerful city in the northern parts of the country, (ver. 10.; Calmet) not far from the Cæsarea, (Menochius) which was built by Philip, where Lais stood before. (Haydock) --- Josue burnt Asor to the ground; but it was rebuilt by the Chanaanites, and a powerful king reigned here, and subjugated the Israelites, about 130 years after the death of Josue, Judges iv. 1. (Calmet) --- Being the most interested in this warfare, Jabin assembled all the petty kings of the country as far as Dor, to resist the common enemy. (Haydock) --- He was the generalissimo, (Grotius) and went to stop the progress of Josue, who had conquered the southern parts, and was making ready to march against the north." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ceneroth,\u0002 or having the lake Genesareth on the south. They city of Cineroth, or of Tiberias, was situated on the southern borders of the lake. (St. Jerome) --- \u0001Side.\u0002 Dor lay on the Mediterranean, the last of the cities of Phœnicia. All below was in a manner subdued. The Philistines did not enter into this league, nor were they invited, as they bore a certain antipathy to the people of Chanaan." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Chanaanite.\u0002 Some lived near the Jordan, others upon the Mediterranean. --- \u0001Maspha.\u0002 Probably where Laban and Jacob had met, Genesis xxxi. 48. \u0001Hermon\u0002 lay to the east of Libanus. (Calmet) --- There was another Hermon near the torrent of Cisson. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Shore.\u0002 The Scripture sometimes uses an hyperbole, as well as the other figures of speech. (St. Augustine, City of God xvi. 21.) Josephus says they had 300,000 foot, 10,000 horse, and 20,000 chariots. These were frequently armed with scythes. The ancient heroes often fought on chariots of a different kind. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Merom,\u0002 or the lake of Semechon, according to most interpreters; though it is more probable, that the confederates would advance to meet Josue near the lake of Cisson, to the important pass 12 miles north of Samaria, in the canton of Meron, or Merone, Judges iv. 10., and v. 18. This place was famous for the victory of Barac, and for the defeat of king Josias." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hamstring their horses,\u0002 &c. God so ordained, that his people might not trust in chariots and horses, but in him. (Challoner) --- He mentions the very time, when the victory will be obtained, to inspire the Israelites with greater confidence. Josue had proceeded from Galgal to Meron, about 90 miles; or if he had to go to the Semonite lake, 120 miles. Josephus says he had marched five days." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thereof.\u0002 Josue divided his forces, and sent some to pursue the fugitives to Sidon and Sarepta, and others he dispatched to the east side of the Jordan. --- \u0001Sihon\u0002 was famous for its commerce, and for its glass works. (Pliny, [Natural History?] v. 19.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001King.\u0002 Jabin had thrown himself into the city, or perhaps a new king had been appointed, according to the custom of Persia, &c., when the former went to battle. Hence we find so many kings of Israel were chosen very young and while their fathers were living." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Him.\u0002 (Deuteronomy vii. 22.) All the Chanaanites in arms, are ordered to be slain. (Calmet) --- Josue took the greatest part of the strong cities, and indeed all which he attacked. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Fire.\u0002 Several towns built on eminences, were reserved to keep the country in subjection. But it was thought proper to destroy Asor. Hebrew may be, \"He burnt not the towns which remained standing, with their fortifications,\" &c., or such as had opened their gates to the Israelites. (Chaldean; Septuagint; &c.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Spoil,\u0002 excepting what was found on the idols, which was burnt, Deuteronomy vii. 25. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Moses.\u0002 It is not to be doubted but that the lawgiver would communicate many instructions, by word of mouth, to his successor. He would also tell him, in general, to observe whatever laws had been given to regulate the conduct of the leader, (Calmet) as they were given not only to Moses, but to all who should afterwards occupy his post. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001So.\u0002 Here follows a recapitulation of the victories of Josue. --- \u0001Israel,\u0002 or of Ephraim, which was the chief tribe of the kingdom of Israel: after the commencement of which, this seems to have been inserted; (Calmet) or having designated the southern parts by the name of \u0001Juda,\u0002 (ver. 21,) the more northern countries are called the \u0001mountain of Israel,\u0002 which refers particularly to Samaria, or Bethel, which might receive the appellation of \u0001Israel,\u0002 among his descendants, from the vision of the ladder, with which that patriarch was favoured. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And part.\u0002 Hebrew, \"from Mount Halak, (Haydock; or the bald mountain, destitute of wood) going up to Seir, (which is very shady; that is, from the southern parts of Chanaan, by Seir) as far as Baalgad,\" on the east side of the Jordan, perhaps unto Cœlosyria. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A long time.\u0002 Seven years, as appears from chap. xiv. 10., (Challoner) where Caleb informs us that he was 85 years old. He was 40 when he went to explore the country, and 38 years were spent in the wilderness. God was pleased to allow the Chanaanites time to repent, and he would not render the country desolate all at once, lest wild beasts should overrun it, Exodus xxiii. 19., and Wisdom xii. 10. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Hardened.\u0002 This hardening of their hearts, was their having no thought of yielding or submitting: which was a sentence or judgment of God upon them, in punishment of their enormous crimes. (Challoner) --- God might indeed by his all-powerful grace have changed their hearts, but their crimes caused him to withhold that grace; and thus they were suffered to shut their eyes to their true interest. (Calmet) --- They alone therefore were the cause of their own obduracy, which God only did not prevent, Exodus vii. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Time.\u0002 Among his other conquests, after the victory of Gabaon, Josue defeated the Enacim at Hebron, &c. Many of them fled into the country of the Philistines, and afterwards seized an opportunity of re-establishing themselves, so that Caleb had to drive them out afresh, chap. xv. 14. --- \u0001Cities,\u0002 or inhabitants. We have seen that he did not demolish all the cities, which were built on a commanding situation, ver. 13. --- \u0001Enacim.\u0002 Goliah is supposed to have been of this family, being \u0001six cubits and a span\u0002 high, 1 Kings xvii. 4. (Calmet) --- The Phœnicians probably took their name from Enak, \u0001bene anak,\u0002 \"sons of Enak;\" whence Phœnix might easily be formed. (Bochart) --- Carthage was founded by them, and styled \u0001Chadre-Anak,\u0002 \"the dwelling of Anak,\" (Plautus) as they chose to pass for descendants of that giant, though they were not in reality. Anak means \"a chain;\" and some have asserted that he wore one, as the kings of the Madianites did when they were vanquished by Gedeon, and the \u0001Torquati\u0002 at Rome, as a mark of honour. But this is uncertain. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gaza,\u0002 the most southern city of the Philistines, was afterwards taken by the tribe of Juda, but lost again in a short time. It was particularly addicted to the worship of Jupiter, \u0001Marnas,\u0002 or \"the Lord.\" --- \u0001Geth\u0002 was probably taken by David, who found a refuge with its king, 1 Kings xxi. After the reign of Solomon, it returned to its former masters. --- \u0001Azotus,\u0002 or as the Hebrew writes, Asdod, on the Mediterranean, was noted for the temple of Dagon, (1 Kings v. 1,) which Jonathas destroyed. (Josephus, [Antiquities?] xxii. 8.) (Calmet) --- \u0001Wars,\u0002 of a general nature. The different tribes had only to take some cities, chap. xv. 1. (Worthington)" } ] }, { "chapter": 12, "slug": "id547.html", "header": "Josue xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wilderness.\u0002 Hebrew, \"all the plain country (\u0001Araba\u0002) on the east.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Galaad.\u0002 Sehon occupied from the middle of the torrent Arnon, as far as half of the mountains of Galaad, and the torrent Jaboc. (Calmet) --- Og possessed the other half of the mountains northward, while the Ammonites had the eastern parts. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Bethsimoth\u0002 is ten miles from Jericho, (Eusebius) near the Dead Sea, in the plains of Moab. (Calmet) --- \u0001Phasga.\u0002 Asedoth lay at the foot of this mountain, being well supplied with water. \u0001Subjacet Acedoth usque Phasga,\u0002 the southern limits of Sehon's dominions had \"abundance of springs, as far as Phasga.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Og.\u0002 See Numbers xxi. 33., and Deuteronomy iii. 11." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Seir.\u0002 The same expression occurs, chap xi. 17. Hebrew, \"from Baalgad, in the vale of Libanus, even unto Mount Halak, that goeth up to Seir.\" (Haydock) --- Halak means, \"bald or naked.\" It is not know what mountain it denotes. Josue, (Calmet) or the Israelites, (Haydock) conquered \"all the country beyond the Jordan, on the north from Baalgad, at the foot of Libanus, and from Hermon, where these mountains meet, as far as the mountains of separation,\" which divide the country of Chanaan from that of Seir, on the south of Judea. (Calmet) --- Baalgad was situated on the north \u0001western\u0002 borders of this territory, not of the Jordan. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Asedoth,\u0002 or \"in the springs,\" or valleys, ver. 3." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Herma,\u0002 \"a curse,\" where the Israelites defeated king Arad, Numbers xiv. 45., and xxi. 3." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Odullam,\u0002 ten miles east of Eleutheropolis, and famous for the retreat of David. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bethel.\u0002 Josue perhaps slew the king, but did not take the city, Judges i. 22. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Aphec.\u0002 A place of this name was in the tribe of Aser, another in that of Juda. --- \u0001Saron.\u0002 Hebrew, \"Lasharon;\" probably \u0001Sarona,\u0002 (Acts ix. 35,) or a canton near Joppe. (Eusebius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Madon,\u0002 or \u0001Maron.\u0002 Septuagint, chap xi. 1. This place is joined with Semeron, in Hebrew (ver. 20,) improperly. Perhaps it may be the \u0001Meros,\u0002 (Judges v. 23,) or Maronia, a city of Phœnicia." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thenac,\u0002 a city of the Levites, but seized afterwards by the Chanaanites, Judges i. 27. It was near the town of Legion, built by the Romans. --- \u0001Mageddo,\u0002 where Josias was overcome, 2 Paralipomenon xxxv. 22. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Jachanan\u0002 was near Mount \u0001Carmel.\u0002 Sometimes Josue specifies both the city and the canton, where it was situated; at other times he only mentions the latter, as in the following verse." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Galgal,\u0002 not where the Israelites had encamped, but that part which was afterwards called the \u0001Galilee\u0002 of the Gentiles, in some corner of which the king in question had fixed his residence. For we cannot suppose that he ruled over all that country, extending from Tyre to beyond the Jordan. His people might probably be a mixed multitude of various nations, as Strabo (xvi.) observes, that many parts of Palestine were peopled by men of this description." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thersa.\u0002 Here the kings of Israel kept their court, till Amri built Samaria, (Calmet) about nine miles more to the north. (Brocard.) --- \u0001One.\u0002 The two kings slain by Moses (Worthington) are not included. (Menochius)" } ] }, { "chapter": 13, "slug": "id548.html", "header": "Josue xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Age.\u0002 Josue was now 100 years old. He lived ten more, (Calmet) having governed the people in all 17. (Haydock) --- During the first seven years, he had performed all that could be expected from an able general, and he probably designed to conquer the whole country before he divided it. But God, who chose to leave some of the ancient inhabitants in the country, to try the fidelity of his people, &c., ordered him to proceed to the distribution, that the different tribes might take care to exterminate those idolaters, who might be found in their territory. --- \u0001Lot.\u0002 Hebrew, \"to be possessed.\" Only the country east of the Jordan was yet divided." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Galilee.\u0002 As Josue had been making such conquests in that part lately, some would translate \u0001Geliloth,\u0002 \"the confines\" of the Philistines, in which sense it seems to be taken, chap. xviii. 18., and xxii. 10. (Calmet) --- Bonfrere suspects that St. Jerome wrote \u0001Galila.\u0002 --- \u0001Gessuri,\u0002 either near Mount Hermon, (Menochius) or bordering upon Arabia, 1 Kings xv., and xxvii. 10." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Egypt. Hebrew, \"from the Shicor, (or Sichor) which is on the face, (or over-against) Egypt.\" Jeremias (ii. 18,) informs us that this river was in Egypt which is not true of the torrent of Rhinocorure; which the Septuagint and many commentators, understand in this place to be the boundary fixed for the promised land. Strabo, &c., attribute that torrent to Phœnicia; which they extend as far as Pelusium. St. Jerome (in Amos vi.) seems dubious whether the branch of the Nile passes by that city, or the aforesaid torrent be meant. David collected all his forces from the Sichor, or the torrent of Egypt, to the entrance of Emath, 1 Paralipomenon xiii. 5. Epiphanes constituted Lysanias governor of all the countries between the Euphrates and the river of Egypt, (2 Machabees iii. 32,) and he undoubtedly had extended his conquests as far as the Nile. Though the country beyond Gaza be now mostly barren, and therefore little inhabited or noticed, yet the Israelites were entitled to assert their right to it, as they seem to have done by taking possession of Gosen, chap. x. 41. Some parts were formerly well peopled, 1 Kings xxvii. 8. It is not unusual for the Nile, and other great rivers, to be styled torrents. The Hebrew nél, is often applied to rivers, Ecclesiastes i. 7. The troubled state in which the waters of the Nile generally appear, is very remarkable, as their taste is most excellent. The natives have discovered a method of rendering them clear, by the mixture of almond powder. The names of this river bear some relation to the Hebrew term which is here used. It was formerly called Siris; and the star, which rose when it overflowed, received the name of Sirius. The Ethiopians style it Schichri. Another name was Melas, or Egyptus, denoting \"blackness.\" The people of the country idolized this river, because it supplied the want of rain. (Tibul, i. 8.) (Calmet) --- Accaron, the most northern city of the Philistian principalities, (Haydock) attributed to Juda or Dan, though neither held it for any length of time. Beelzebub was chiefly adored here, 4 Kings i. 2. --- Lords, who seem to have been independent. They are styled Sornim, as the next in dignity to the king of Persia was a Surena. (Marcellin. 24.) The Philistines took this country from the Chanaanites, or Eveans, (Calmet) who are a different people from the Hevites. (Bochart)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Chanaan.\u0002 From the south to Sidon was yet undivided, and thence eastward, (Haydock) to \u0001Apheca\u0002 of Syria, where was the capital of the kings of that country, and a famous temple of Venus, 3 Kings xx. 26. (Sozom. i. 58.) --- \u0001Amorrhite,\u0002 or perhaps Aramean, (Calmet) though we may understand that all the country of the Amorrhite on the south, as well as the northern parts of Chanaan, were to be divided, (Haydock) as far as Emesa. --- \u0001Will,\u0002 &c., provided the Israelites observe their part of the covenant. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001With whom.\u0002 That is, with the other half of that same tribe." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Aroer,\u0002 and part of the town of \u0001Dibon,\u0002 belonged to Gad, Numbers xxxii. 34." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Day.\u0002 The Israelites were satisfied with what they had already conquered. (Menochius) --- But herein they deserved blame, as they were ordered to reduce them entirely, and never suffer them to continue their idolatrous practices in the country which God had chosen for his people. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Victims.\u0002 Hebrew, \"the sacrifices of the Lord made by fire.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mephaath,\u0002 near the desert, where the Romans afterwards kept a garrison. It was given to the Levites, but was seized by the Moabites after the reign of David. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The princes of Madian.\u0002 It appears from hence that these were subjects of king Sehon: they are said to have been \u0001slain with him,\u0002 that is, about the same time, but not in the same battle. (Challoner) --- After the death of their sovereign, they looked upon themselves as independent. They had reigned before as viceroys of Sehon, being natives of the country, and not come from some other part, like the Amorrhites. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Slain.\u0002 Septuagint, \"they slew Balaam....with the sword in the moment,\" Numbers xxii. 5., and xxxi. 8. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Rabba,\u0002 \"the great,\" being a title of Ar, the capital of the Moabites. The Israelites thought themselves justified in keeping what had been taken from the children of Ammon, by Sehon, (Judges xi. 13.; Calmet) and the Amorrhites. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Betharan,\u0002 which was enlarged by Herod, and called Livias, or Julias, as the Greeks called Livia, the wife of Augustus, Julia. (Josephus) --- \u0001Saphon,\u0002 or \"the northern part of,\" &c." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Towns,\u0002 which were conquered by Jair, of the tribe of Juda; though he belonged, in some degree, to that of Manasses, by his grandmother, Numbers xxxii. 41." } ] }, { "chapter": 14, "slug": "id549.html", "header": "Josue xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Princes,\u0002 whose names are given, Numbers xxxiv. 17. There were 12, including Josue and Eleazar. The tribes of Ruben and Gad sent none of their princes, as they were not concerned in this distribution." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tribe.\u0002 God regulated the lots, as he had authorized Jacob and Moses to foretell how the country should be divided. By this method, he precluded every pretence of discontent among the tribes. Each of them drew a ticket, on which a certain portion of land was described; or perhaps in one urn the names of the tribes, and in another the lands were specified, (Calmet) and the tickets were drawn by two persons of irreproachable character, probably by Eleazar and Josue. (Haydock) (Numbers xxvi. 54.) --- Only the tribes of Juda and of Joseph received their portions at Galgal, chap. xviii." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Suburbs.\u0002 A certain quantity of ground, which the Levites were not allowed to till or plant with vines. (Grotius) (Numbers xxxv. 4.) --- The tribe of Manasses, which was divided, fell heir to the portion which would have been allotted to Levi, who was also scattered among his brethren. (Haydock) --- Thus Joseph obtained the birth-right of Ruben. (Calmet) --- Twelve portions were made, as Jacob had adopted Ephraim and Manasses, Genesis xlviii. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Land:\u0002 or they were making all necessary preparations for the work, when Caleb came to remind Josue of what had been promised to him. No doubt land-measurers would be sent through the country." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Jephone\u0002 was the father of Caleb. Esron and Cenez probably some of his ancestors, 1 Paralipomenon ii. 18., and Numbers xxxiii. 12. What Caleb here asserts, must have been delivered by word of mouth, in the hearing of the people, Deuteronomy i. 36. Moses declared not that Caleb was to have the whole country but that he should enter into it, and possess the environs of Hebron. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001March.\u0002 Hebrew, \"to enter and to go out.\" Septuagint add, \"to war.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Me.\u0002 He trusts not in his own strength, but in the assistance of God, which he modestly acknowledges is not due to him. (Calmet) --- God's promises are indeed sure on his part; but being conditional, and the will of man being free, he adds \u0001perhaps.\u0002 (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Blessed him,\u0002 wishing him all success. --- \u0001Gave him.\u0002 Some think that Josue himself attacked the giants of that country with all the forces, as it is mentioned by anticipation, chap. x. 28. But there seems to be no need of this, as Caleb might attack them a second time with his own family and the assistance of the tribe of Juda, after they had seized those places again, while Josue was in the north. Hebron was granted to him without drawing lots. When he was besieging Cariath Sepher, he promised his daughter to the person who should first enter; and Othoniel, his brother, or nephew, obtained her in marriage, chap. xv. 17., and Judges i. 10. It seems, therefore, that this family carried on this war, as the \u0001Fabii\u0002 did at Rome, without the interference of the commonwealth, though Grotius asserts the contrary. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hebron belonged,\u0002 &c. All the country thereabouts, depending on Hebron, was given to Caleb; but the city itself, with the suburbs, was one of those that were given to the priests to dwell in. (Challoner) --- Caleb might also dwell, (Calmet) and be lord of the city, (Salien) though the profits (Haydock) or the town belonged to the priests, chap. xxi. 11. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cariath Arbe,\u0002 \"the city of Arbe,\" and ancient giant; or \"of four,\" which the Jews explain of four great patriarchs, who were buried there. --- \u0001Adam,\u0002 &c. St. Jerome seems to favour the opinion that Adam was one of these, whose tomb ennobled Hebron, though many of the Fathers think he was buried on Mount Calvary. Others think that his body, or skull at least, was translated thither. But we cannot depend on any of these traditions. Most commentators explain the Hebrew, \"The ancient name of Hebron with Cariath Arbe; (Calmet) he was a man great among the Enacim.\" (Haydock) --- \u0001Adam\u0002 is often put for a man in general, 2 Kings vii. 19., and Osee xi. 4. (Calmet; Amama) --- Septuagint, \"the city of Arbo. This was the metropolis of the Enacim.\" (Haydock) --- \u0001Wars,\u0002 for a time, particularly from such wars as engaged the attention of all Israel. The different tribes had to encounter and drive out the Chanaanites who might be left in their respective districts. (Calmet)" } ] }, { "chapter": 15, "slug": "id550.html", "header": "Josue xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sin,\u0002 or \u0001Sina,\u0002 (ver. 3,) bordering upon Idumea, where the city of Cades-barne was situated, Numbers xiii. 22. It is now impossible to ascertain the precise situation of all the place mentioned in Scripture, as the land of Chanaan has been subject to so many changes. But this inconvenience attends all ancient geography. If those who attempt to unravel such labyrinths in profane authors, deserve praise, much more do those who do their utmost to explain the difficulties of sacred history. It was once very necessary to have the limits of the tribes marked out with precision, that, at the return from captivity, they might occupy their own. Now we may be satisfied if we can point out some of the places of the greatest importance. The limits of the tribe of Juda are specified with particular care, on account of the dignity and power of that tribe, which was to give kings to all the land, and a Messias to the world, as well as to preserve the true religion. The greatest part of the southern regions of Chanaan fell to their share, from the Dead Sea, by Idumea, to the Nile, and as far north as Jerusalem and the torrent of Cedron. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bay,\u0002 (\u0001lingua,\u0002) tongue. Chaldean, \"a promontory,\" or rather a gulph. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Scorpion.\u0002 A mountain infested with those creatures, by which people travelled from Idumea into Chanaan, leaving \u0001Sina\u0002 on the left." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Asemona,\u0002 which lies nearest to the river of \u0001Egypt\u0002 of all the cities of Juda, Numbers xxxiv. 4., chap. xiii. 3." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jordan,\u0002 where it discharges itself into the Dead Sea, or mixes its waters with the latter; which, as we observe, (chap. v. 16,) does not take place for three miles. (Haydock) --- the north-western part of this sea belonged to Benjamin." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Stone.\u0002 It is not certain that this was a city." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Galgal.\u0002 Hebrew \u0001Gilgal,\u0002 may designate \"the limits.\" The valley of Achor lay south of Galgal. --- \u0001Sun.\u0002 Hebrew, \"Hen-Shemesh.\" It was not \"a city.\" --- \u0001Rogel,\u0002 \"of the fuller.\" This fountain was in the king's gardens, running eastward from Sion into the torrent of Cedron. (Josephus, [Antiquities?] vii. 11.) It was used to wash linen. \u0001Rogel,\u0002 signifies \"to trample on,\" as they formerly washed their linen with their feet. Nausicrae is represented in Homer doing so, in holes or basins, prepared for the purpose. (Odyssey \u0001S\u0002)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ennom.\u0002 Hebrew, Ge-ben-Hinnom, or simply Ge-ennom, whence Gehenan has probably been formed. In this vale, children were immolated to Moloc: the beating of drums, to hinder their lamentations from being heard, caused it perhaps to be called \u0001Tophet.\u0002 It was to the east of Jerusalem, (Calmet) inclining to the south. (Haydock) --- \u0001Northward.\u0002 The valley extends south to Bethlehem. (Josephus, [Antiquities?] vii. 10.) Here David gained a great victory, 2 Kings v. 23. (Calmet) --- \u0001Woods.\u0002 This explanation is added by St. Jerome. (Haydock) --- The ark remained at this city for some time, 1 Kings xv. 6. It was 10 miles north of Jerusalem." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bethsames,\u0002 \"the house of the sun,\" was at the same distance, westward. Here the sight of the ark proved so fatal to 50,070 of the inhabitants, 1 Kings vi. 19. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Arbe,\u0002 who was \u0001the father,\u0002 and the \u0001greatest man\u0002 of the race of \u0001Enac,\u0002 chap. xiv. 15. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Enac.\u0002 These three giants were at Hebron when the spies came thither, Numbers xiii." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Letters,\u0002 as the Septuagint render it. St. Jerome adds this interpretation. (Haydock) --- It means literally \"the city of the book.\" \u0001Senna,\u0002 may also mean \"instruction,\" ver. 49. Here probably a famous school was kept, before the arrival of the Israelites; or the archives of the nation might be deposited among these giants, as the Chaldean \u0001Kiriat-arche,\u0002 \"the city of the library, \u0001or\u0002 archives,\" insinuates. (Bochart, Phaleg. ii. 17.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wife.\u0002 Parents had full authority to do this. Saul promised his daughter to the person who should overcome Goliah. Something was required by way of dowry for the lady. (Grotius) (1 Kings xvii. 25.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Brother.\u0002 It is not clear in the original whether this relates to Cenez or to Othoniel, (Haydock) as \u0001younger\u0002 is not found in [the] Hebrew but it is in the Syriac, Septuagint, and Judges i. 13. Many think that Cenez was the brother of Caleb. If Othoniel had been brother of the latter, they say he could not have legally married his niece. (Calmet) --- But though Moses forbids a nephew to marry his aunt, it does not follow that uncles could not take their nieces to wife, as they would be still the head; (Worthington) whereas there would be a sort of indecency for a nephew to command his aunt. The Jews allow these marriages, while the Samaritans condemn them, Leviticus xviii. 14. In confirmation of the Vulgate, we may remark, that Cenez is never (Calmet) clearly (Haydock) represented as the brother of Caleb; and there is no inconvenience in asserting that Othoniel was the \u0001brother\u0002 of the latter, whether we take this word to denote a near relation, or strictly. In the former supposition, Othoniel might marry his cousin, Axa, the daughter of Caleb, while he himself was descended from Cenez, the brother of Jephone. (Calmet) --- But if we take the word strictly, as the remark of his being \u0001younger brother,\u0002 both here and Judges i. 13., may seem to imply, we must then allow that Othoniel followed the custom of his nation, (Haydock) in marrying his niece. (Menochius) --- Septuagint here make him \"the younger son of Cenez, who was brother of Caleb;\" and in the Book of Judges, they say, \"Gothoniel, the son of Cenez, (and) the younger brother of Caleb, first made himself master of it, under him;\" as if Othoniel and Caleb had been born of the same mother, but of a different father, unless we suppose that they were only nearly related, and the former much less advanced in years; so that he might well marry the daughter of Caleb and afterwards become a judge and deliverer of Israel, Judges iii. 9. See Masius; Bonfrere. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Was moved;\u0002 as the Syriac, Arabic, Junius, &c., represent the matter. Others render the Hebrew in a different sense: \"she moved him to ask of her father a field, and she lighted off \u0001her\u0002 ass, and Caleb said unto her,\" &c., which seems very abrupt, as she herself is represented as soliciting for the favour in the next verse, instead of her husband. The Chaldean supposes that she was restrained by natural modesty, from preferring the petition; but when Othoniel refused to do it, or was denied what he requested, she took courage and asked herself. The sense of the Vulgate seems more natural, (Calmet) as the husband might easily suppose that she would have greater influence with her father. (Haydock) --- \u0001Sighed.\u0002 The original term is found only in this history, and in that of the death of Sisara, Judges iv. 21. Septuagint, \"she cried out.\" Others translate, \"she remained fixed,\" (Menochius) or \"she waited sitting on the ass,\" till she had obtained her request." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Blessing,\u0002 or \"favour, present,\" &c., 1 Kings xxv. 27. (Calmet) --- \u0001And dry.\u0002 This is a farther explanation of \u0001southern;\u0002 as the lands in that situation being exposed to the sun-beams, in Palestine, are often destitute of sufficient moisture, which is the cause of the sterility of Mount Hebal, &c. --- \u0001Watery ground.\u0002 Hebrews, \"springs of water, and he gave her the upper springs and the lower springs.\" Aquila leaves springs untranslated. (Haydock) --- \u0001Golgot.\u0002 Septuagint, \"Golathmaim, and the upper Golath,\" &c. Symmachus translates \"possession on the high places,\" Judges i. (Calmet) --- Caleb had probably given his daughter a part of the mountain. He now grants her also some field that lay lower down, and was better supplied with water on all sides (Haydock) by springs above, and cisterns below." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001New Asor,\u0002 to distinguish it from the capital of Jabin, in the north. This was dependent on Ascalon. (Eusebius) --- Hebrew, \"and Hazor, Hadatta, and (or) Kerioth (\"the towns\") of Hezron, which is Hazor.\" The Septuagint only specify the same town of Asor by different names. There was one towards Arabia, Numbers xi. 35." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Bersabee,\u0002 noted for the residence of Abraham, &c. It is attributed to Simeon, (chap. xix. 2,) with some other of these towns, as the two tribes lived intermixed, and some changes might be made in the first regulation, to bring things to a greater equality, and as circumstances might require." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Siceleg.\u0002 The Philistines kept possession of it till king Achis gave it to David; and it continued afterwards the property of the kings of Juda." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Villages.\u0002 Twenty-nine of the former cities were of greater note; the six, or taking in the three belonging to Caleb, the nine others which are mentioned, (Calmet) were only \u0001villages.\u0002 (Menochius) --- Others think that these nine towns are not numbered here, because they were allotted to the tribe of Simeon, chap. xix. 2, &c." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Plains.\u0002 Hebrew \u0001Schephela,\u0002 near Eleutheropolis, chap. x. 40. --- \u0001Estaol\u0002 was afterwards given to Dan. Samson was buried near it and \u0001Sarea,\u0002 Judges xvi." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Fourteen.\u0002 One of those mentioned above, may have been a village. (Menochius) --- Others think that \u0001Enaim\u0002 may be the name of a \u0001fountain,\u0002 near which perhaps Juda met Thamar, Genesis xxxviii. 14." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Ceila,\u0002 which David took from the Philistines, and were he was nearly betrayed into the hands of Saul, 1 Kings xxiii. Habacuc was buried here, on the road between Eleutheropolis and Hebron." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Carmel.\u0002 Not where Elias dwelt, but a city and mountain 10 miles east of Eleutheropolis. Nabal rendered it famous by his imprudence, (1 Kings xxv.) and Saul by a triumphal arch, 1 Kings xv. 12." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Bessur.\u0002 About 20 miles from Jerusalem, fortified by Simon, 1 Machabees xiv. 33. It is there said to be only five stadia distant from that city. But the Alexandrian copy reads \u0001five schœnus,\u0002 or cords, each of which consisted of at least 30 stadia. (Cellarius)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Eltecon:\u0002 given afterwards to the tribe of Dan, (chap. xix. 44,) and then to the Levites, chap. xxi. 13. The Alexandrian Septuagint here add many cities, which are omitted in Hebrew. (Calmet) --- \"Theco and Ephrata, (this is Bethlehem) and Phagor, and Artam, and Koulon, and Tatami, and Sores, and Karem, and Gallim, and Baither, and Manocho, eleven cities and their villages.\" (Haydock) See St. Jerome in Micheas v. 1. (Calmet) (Deuteronomy xxvii. 4.) --- Dr. Wall says, \"these cities were doubtless in the Hebrew copy of the Septuagint\" and \"they are of such a nature, that it is scarcely possible to think them an interpolation.\" The former critic thinks \"the omission in the Hebrew was occasioned by the word \u0001villages\u0002 occurring immediately before, and at the end of the words thus omitted; and indeed the same word occurring in different places, has been the cause of many and great omissions in the Hebrew manuscripts. He thinks it less likely that the Jews should have \u0001designedly\u0002 omitted Bethlehem here, because that place is mentioned as belonging to Juda, in several other parts of Scripture.\" But is Ephrata ever joined with it, except in this passage, and in the text of Micheas? \"And, therefore, though this remarkable omission was probably owing, at first, to some transcriber's mistake, its not being reinserted might be owing to the reason specified by St. Jerome, out of malice to Christianity.\" (Kennicott, 2 Diss. 56.) --- Reland is astonished to find a place which was to be rendered so famous by the birth of the Messias, not enumerated in this place among the cities of Juda. But he observes that it is found in the Alexandrian version, p. 643. (Palest.) --- St. Jerome will not decide absolutely whether the Jews have erased these cities, or the Septuagint have inserted them. As he undertook to translate the Hebrew as he found it, he has not admitted these cities into his translation, though there seems to be abundant reason for supposing that they are genuine. (Haydock)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Salt.\u0002 Bonfrere supposes it is Segor, which was preserved for Lot's sake. --- \u0001Engaddi,\u0002 which was famous for its balm and palm-trees, in the desert of Jericho. (Solin. xxxv.) --- We may here remark that in the preceding catalogues, many towns are repeated like \u0001Zanoe,\u0002 (ver. 34., and 56,) and others are left out. Some are also afterwards attributed to other tribes. Hence some have inferred that alterations have been made in the original copies. But we may rather believe that the reason of these variations is, because the cities were parcelled out among the 10 families of Juda, (1 Paralipomenon ii. 3,) as was the case in the distribution of land to Manasses; (chap. xvii. 2,) and hence the same cities were sometimes given to two different families. They are also attributed to different tribes, because many families of the respective tribes dwelt in them. The priests, for example, lived along with their brethren of other tribes. (Calmet)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Jerusalem.\u0002 The Benjamites claimed the northern part of this city; (Haydock) and they did not drive out the Jebusites, but lived with them, Judges i. 21. The tribe of Juda had burnt a part of the city, Judges i. 8. But it seems the Jebusites kept their hold, (Calmet) at least in the citadel, (Haydock) and frequently in the lower town, till they were entirely banished by David, 2 Kings v. 7. See Judges xix. 11. In latter times, the Jews considered this place as the common city of all the nation, to which none of the tribes had an exclusive right; and hence, in the last siege, there was no head, and all the Jews were admitted without examination. (Josephus, Jewish Wars iv. 5, &c.) (Calmet) --- \u0001Day,\u0002 and even till the reign of David. The author of this observation must have lived before that period. Josue might have made this and many other similar remarks, when he finished this work, towards the end of his life. (Haydock)" } ] }, { "chapter": 16, "slug": "id551.html", "header": "Josue xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Joseph.\u0002 The double portion is given to him, as Ruben forfeited his birth-right. (Chaldean) (Worthington) --- \u0001Waters;\u0002 or the celebrated fountain, which renders the territory so fruitful, and which was made sweet, by Eliseus casting salt into it, 4 Kings ii. 19. --- \u0001Wilderness\u0002 of Bethaven, chap. xviii. 12., and viii. 14. (Calmet) --- \u0001Which,\u0002 is not to be referred to \u0001wilderness,\u0002 but to the word \u0001lot.\u0002 (Masius; Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To Luza.\u0002 The Vulgate reads \u0001Bethel Luza,\u0002 which may be supposed to be two names, (chap. xviii. 13.; Haydock) for the same city. (Menochius) (Genesis xxviii. 29.) --- Bethel was probably the country, (Calmet) or mountain, (Haydock) to the east of Luza, on the frontiers of Benjamin and of Ephraim; for which reason it is sometimes attributed to both. --- \u0001To Atharoth.\u0002 This city, and \u0001Archi,\u0002 are supposed by some to be the same city. Archi seems, however, to have been a distinct place, where Chusai ws born, 2 Kings xv. 32. Atharoth is styled \u0001Addar,\u0002 \"the illustrious,\" ver. 5. It was 15 miles from Jericho." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Nether.\u0002 See chap. x. 11. The upper Bethoron was of much less note, near the Jordan. --- \u0001Gazer\u0002 was in the vicinity of \u0001Azotus,\u0002 1 Machabees xiv. 34., chap. x. 33. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Possessed it,\u0002 or \u0001divided\u0002 the country between them. The territories of Ephraim are henceforward described, to the end of the chapter. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Looketh to the north,\u0002 &c. The meaning is, that the border went towards the north, by \u0001Machmethath;\u0002 and then turned eastward to \u0001Thanathselo.\u0002 (Challoner) --- \u0001Borders.\u0002 It should be \u0001terminus.\u0002 \"The border turneth eastward,\" Septuagint. (Bonfrere) --- \u0001Janoe,\u0002 twelve miles east of Sichem. (Eusebius) (4 Kings xv. 29.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Reeds.\u0002 Septuagint, \"of Cana.\" The vale belonged to Manasses, but the cities were ceded to Ephraim, ver. 9., chap. xvii. 19. The limits of these two tribes are very confused. (Calmet) --- \u0001Most salt.\u0002 This is the title generally applied to the lake of Sodom. But here the Mediterranean is meant, which, compared with many of the seas of Palestine, is certainly \u0001most salt.\u0002 (Menochius) --- The epithet is not, however, found in Hebrew or Septuagint (Calmet) and Serarius thinks it has crept in here by mistake. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gazer.\u0002 It is not certain when the Ephraimites rendered this city tributary, or when it threw off the yoke. The king of Egypt afterwards conquered it, and gave it with his daughter to Solomon, chap. x. 33. (Calmet) See Judges i. 29. --- The negligence of Ephraim was contrary to God's order, Exodus xx. (Menochius) --- The Alexandrian Septuagint here inserts after \u0001day,\u0002 \"till Pharao, king of Egypt, went up and took the city, and burnt it with fire, and the Chanaanites and Pherezites, and the inhabitants of Gazer, he slew; and Pharao gave it as a dowry to his daughter.\" Grabe adds what seems deficient, \"and they became tributary slaves.\" (Haydock)" } ] }, { "chapter": 17, "slug": "id552.html", "header": "Josue xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Born.\u0002 Machir was the only son of Manasses. But the Scripture uses the word \u0001first-born\u0002 for such, as it does for our Saviour, Matthew i. (Menochius) --- If Machir was living when Moses assigned the territory to the half tribe of Manasses, he must have been 180 years old. (Calmet) --- But he probably received the inheritance only in his posterity. (Haydock) --- \u0001Galaad\u0002 did not give his name to the country, as it was called so in the days of Jacob. Perhaps he took his name from the land, as many noblemen do, though he is styled Galaad before the war against Sehon commenced, Numbers xxvi. 29. By giving Ephraim the preference before his elder brother, Jacob did not deprive the latter of his birth-right. (Calmet) --- In effect, Manasses was partly (Haydock) provided for before Ephraim received any portion. (Calmet) --- This, however, was a privilege, and not a right. He had also two allotments, because his numbers required so much land. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Children\u0002 here comprises grandchildren, &c. These who are specified sprang from Galaad or from Jair, as they all dwelt on the east side of the Jordan, 1 Paralipomenon v. 23., and vii. 14. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Father,\u0002 adjoining to Ephraim. See Numbers xxvii., and xxxvi." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jordan.\u0002 Some of the families, which had possessions there already, were permitted to have a share on the west side also. Here Manasses had ten portions, \u0001schœnus,\u0002 or cords, which Herodotus (ii. 6,) reckons to contain each 60 stadia; so that he would have 600 stadia, (Calmet) or at least half of that quantity, chap. xv. 58. (Herodotus ii.) (Haydock) --- There were six sons and five daughters to be provided for. But the portion of Hepher, the father of Salphaad, being given to his granddaughters, he is not counted. (Masius) --- The Jews say the five daughters had only four portions, two for their grandfather, who, they say, was the eldest of the family; one for their father, and another for their uncle, who died without children. (Selden) --- But of this no proof is adduced. (Calmet) --- The five daughters would only have the one portion, which would have been enjoyed by the father. (Menochius) See 1 Paralipomenon v. 23." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Aser\u0002 was contiguous to \u0001Machmethath,\u0002 15 miles from Sichem, towards Scythopolis. (St. Jerome) (Calmet) --- The limits of Manasses are described from the south, where he joins Ephraim, chap. xvi. 6. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Taphua;\u0002 which city, though situated in the territory of Manasses, belonged to Ephraim, (Worthington) as the Hebrew intimates." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001East.\u0002 These two tribes are contiguous to the tribe of \u0001Joseph,\u0002 taken all together, ver. 14. (Menochius) --- \u0001Aser\u0002 extended as far as Mount Carmel, which was not far from \u0001Dor,\u0002 a city of Manasses, ver. 11., chap. xix. 26. The tribes of Issachar and of Zabulon seem, indeed, to come between Manasses and Aser; so that we might say, that the tribe of Joseph finding itself too much straitened, was forced to seek for more room in the cities of the other tribes, which we find it really inhabited, ver. 11. We might avoid all difficulties, by translating \"they invaded (or made an irruption into) the tribe of Aser,\" &c., as the Hebrew will allow. Thus Dan conquered Lais, which lies at so great a distance from his own portion, and the tribes of Juda and Simeon were frequently intermixed. (Calmet) --- Aser and Manasses may, however, have been really united on the north-west, or Mediterranean point. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In Aser.\u0002 The following towns were upon the frontiers of these two tribes, (Menochius) or they properly belonged to them respectively. But the children of Manasses took possession of them, after conquering by degrees, the former inhabitants, who were suffered to live among them, as the Jebusites were for some time, at Jerusalem, chap. xv. 63. (Haydock) --- \u0001Bethsan,\u0002 or Scythopolis, as it was called by the Greeks, after the Scythians had invaded those countries, (Herodotus l. 105,) in the year of the world 3391, almost 100 years from the destruction of the kingdom of Israel. Unless these Scythians may rather be the Cutheans, who were sent to people the kingdom of Samaria, most of whom embraced the Jewish religion, while those of Bethsan adhered to their ancient idolatry, and therefore retained their name. Even in the days of Josephus, most of the inhabitants were heathens: the kings of Juda were not able to subdue them entirely. Bethsan was situated to the south of the sea of Tiberias, 600 stadia from Jerusalem; (2 Machabees xii. 29,) that is, about 37 leagues, (Calmet) or 111 miles. (Haydock) --- \u0001Dor,\u0002 nine miles north of Cæsarea. --- \u0001Endor,\u0002 \"the fountain of Dor,\" four miles south of Mount Thabor. (Eusebius) --- Here Saul consulted the witch, 1 Kings xxxviii. 7. --- \u0001Thenac,\u0002 near Legion, and the torrent of Cisson, where Barac gained a victory, Judges v. --- \u0001Nopheth,\u0002 means \"a canton,\" and thus Manasses may have had three portions of land round the three aforesaid cities, in which sense it is translated, chap. xi. 2. (Calmet; Masius) --- But Serarius takes Nopheth to mean a city, (Menochius) agreeably to the Septuagint, \"the third part of Naphetha, and its villages.\" (Haydock) --- The other two parts of the city might be occupied by Zabulon. (Bonfrere) --- No mention is made of Nopheth, Judges i. 27. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Could,\u0002 because they would not, Judges i. 27. The children of Manasses took these cities; but not putting the inhabitants to death, the latter got possession again, as was the case with respect to many other cities taken (Calmet) and destroyed (Haydock) by Josue. Hebrew, \"the Chanaanite consented to dwell,\" &c. The Israelites spared their lives on their paying tribute; and this prevarication was the cause of their being afterwards reduced to submit to the yoke of these nations. (Calmet) (Judges ii. 20., Deuteronomy xx. 16.) (Menochius) --- The Chanaaite dwelt with Manasses for a time; (Worthington) perhaps they were never wholly expelled. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Spoke.\u0002 Septuagint, \"contradicted Josue.\" In effect, they spoke with a good deal of emotion. --- \u0001Portion.\u0002 Hebrew, \"cord.\" (Calmet) --- They addressed themselves to the general, before their territory was divided. (Masius) --- Or they insinuate that the portion allotted to them both, would scarcely suffice for one tribe, and there was but little room for them to enlarge their dominions by subduing the Chanaanites, as the rest might do. Manasses was most concerned, as his numbers had increased 20,500 since he left Egypt, while his brother had diminished, Numbers xxvi. 34. (Calmet) --- But then he had an extensive country on the other side of the Jordan. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Thee.\u0002 Destroy the Pherezite, &c., (Menochius) take their cities, and destroy the inhabitants, like so many trees, or cut down the wood to build houses, and in order to cultivate the land for the production of corn and grass." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Iron,\u0002 armed with scythes, who will obstruct our passage to the mountains, as we dare not encounter them in the open field. (Haydock) (4 Kings xx. 23.) --- Hebrew, \"the hill is not enough for us, (or it will not be found, \u0001or\u0002 be attacked by us) and all the Chanaanites,\" &c. (Calmet) --- Septuagint, \"the mountain of Ephraim will not contain us; all the Chanaanites who dwell in the land of Emek, (or of the valley) in Bethsan, and its villages, and in the vale of Jezrael, have chosen cavalry and iron.\" (Haydock) --- They are invincible. (Calmet) --- \u0001The slothful man saith there is a lion without,\u0002 Proverbs xxii. 13. Josue over-rules the cowardly objection, and argues, from their own boasting, that they were numerous enough to overcome all their opponents. He was himself of the tribe of Ephraim. (Haydock) --- \u0001Valley,\u0002 extending about 10,000 paces from Bethsan to Legion. Jezrael was in the middle of it, and is attributed to Issachar, chap. xix. 18. But it was probably on the frontiers of Manasses, who seems to have spoken as if it would belong to the first who had driven out the Chanaanites. The kings of Israel had a palace at Jezrael, and the vineyard of Naboth being contiguous to it, gave occasion to the sin of Jazabel, and to the destruction of Achab's family, 3 Kings xxi. 1. In this vale, Gedeon routed the Madianites, Judges vi. 33." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mountain,\u0002 probably of Gelboe, as that of Ephraim was not sufficient, ver. 15. Gelboe extended almost as far as Bethsan, and it would afford a fine opportunity of attacking the nations below. Josue persists in his first resolution; and though of the same tribe, he is so little actuated by partiality towards his brethren, that they alone seem to have been dissatisfied with their portion. (Calmet)" } ] }, { "chapter": 18, "slug": "id553.html", "header": "Josue xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Silo\u0002 was delightfully situated, about the midst of the country, 12 miles south of Sichem. Hither the Israelites removed with the ark from Galgal after having had their camp in the latter place seven years at least; the Jews say 14. But Josue might reproach the Israelites for their indolence, (ver. 3,) without waiting seven years after the country was divided. --- \u0001Tabernacle.\u0002 The Jews pretend that this was not the same as that set up by Moses; and others say that \u0001a house\u0002 was built for the Lord at Silo, 1 Kings i. 23. But there seems to be no reason for these assertions. David informs us that the ark of the Lord was covered with \u0001skins,\u0002 2 Kings vii. 2. If any repairs were found necessary for the tabernacle erected by Moses, they might be made. The ark was certainly in it till the Israelites unfortunately sent it into the camp, where it was taken by the Philistines. When they sent back the ark, it was deposited at Gabaa, and not in the tabernacle, which was at Silo. Then it was sent to Nobe. We find the tabernacle was at Gabaon some time after the ark was translated to Jerusalem. (Calmet) --- \u0001Them.\u0002 They might, therefore, removed the ark into the interior, and measure the country without danger. (Menochius) --- The greatest part of the country had submitted to Josue. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Slack.\u0002 These seven tribes had been accustomed to live in indolence, having their food provided for them in a miraculous manner. They were perhaps afraid lest, if the army of Israel should be divided, the different tribes would be too weak to make head against the enemy. (Calmet) --- Josue had, however, made all things easy, and they might at their leisure conquer the few towns which yet remained in the hands of the Chanaanites, if they had not cherished this indolent disposition, which was so displeasing to God, and brought upon them so many evils. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Tribe:\u0002 it is not clear whether any but these seven were concerned. --- \u0001Out.\u0002 Josephus says, that people well skilled in geometry accompanied them. (Calmet) --- They had to mark out seven portions of land, which might suffice for these remaining tribes, (Haydock) who would receive them by lot, to take away all cause of discontent. They still received according to their numbers, Numbers xxvi. 54. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001North,\u0002 with respect to Silo. Juda had taken possession of his territory, as well as the tribes of Joseph." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The land in the midst, between these mark ye out into seven parts:\u0002 that is to say the rest of the land, which is not already assigned to Juda or Joseph. (Challoner) --- For we must not suppose that Joseph occupied the most northern parts of the country, so as, with Juda on the south, to enclose all the other tribes. (Haydock) --- Hebrew, \"As for you, you shall describe the land into seven parts.\" (Calmet) --- Only the tribe of Benjamin was between these two tribes, (ver. 11,) so that Serarius thinks that \u0001mediam\u0002 has been substituted for \u0001aliam,\u0002 \"the other.\" (Menochius) --- \u0001Lots.\u0002 The deputies divided the country into seven portions, equal in goodness, though not in extent. After the lots were drawn, some alterations might be made by common consent, and those tribes which were too much straitened for room, received what was requisite among those who had too large a territory. Hence we find Joseph occupying the cities of Issachar, &c., chap xvii. 10. It was equally inconvenient to have too much or too little." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Priesthood,\u0002 and the rights attached to it, tithes, &c. (Calmet) --- It was therefore necessary to make eight portions. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Book.\u0002 Hebrew, \"described it, according to the cities, into seven parts, in a volume,\" (Haydock) or table, resembling a map. The ancients commonly wrote on boards covered with wax, and engraved on stone, lead, &c." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001First.\u0002 A person might proclaim that the tribe, whose name was drawn first out of the urn, should have the territory which was described in the book by the land surveyors; or the names of the seven tribes might be in one urn, and seven parcels of land in another. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bethaven,\u0002 or Bethel. Josephus says, (Antiquities v. 3,) that the territory of Benjamin extended as far as the Mediterranean: but it only went to Ataroth, ver. 13. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sea,\u0002 on the west. (Haydock) --- The northern limits of Juda form the southern ones of Benjamin, only here Josue proceeds in a contrary direction, from west to east. (Menochius) See chap. xv. 5, 8." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Part.\u0002 Hebrew, \"end, \u0001or\u0002 summit.\" (Calmet) --- \u0001That is,\u0002 &c., an explication added by St. Jerome. Some say this dreadful vale (Haydock) was on the \u0001south\u0002 of Jerusalem. (Button.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hills.\u0002 Hebrew \u0001Geliloth,\u0002 \"the limits,\" (Calmet) or Galgal, on the road to Jerusalem from Jericho, and different from that where the Israelites encamped, chap. xv. 7. --- \u0001Adommim\u0002 is a narrow pass in the vicinity, much infested with robbers. --- \u0001Abenboen.\u0002 The explication is alone given, chap. xv. 6. --- \u0001Plain.\u0002 Septuagint, \"and it shall pass by Betharaba, on the south from the north, and it shall descend.\" Grabe supplies \"to Araba;\" or the plain desert country. (Haydock) --- Betharaba is, in effect, mentioned as one of the cities of Benjamin, (ver. 22,) as it had before been assigned to Juda, (Calmet) being inhabited by both tribes. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Towards,\u0002 (\u0001contra linguam\u0002) \" the bay on the north,\" &c. (Haydock) --- There is another on the south, chap. xv. 2." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Vale\u0002 of \u0001Casis,\u0002 \"incision,\" so called, as some pretend, on account of the balm, which was extracted by cutting the bark with a stone, or with glass. But this etymology seems too far fetched, and there is no proof that balm was cultivated there in the days of Josue. (Calmet) --- Some of the cities of Benjamin have been here omitted, as two others are mentioned, chap. xxi. 18. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ophni,\u0002 the Gophna so celebrated in latter times, fifteen miles from Gabaa. St. Jerome attributes it to Ephraim, as perhaps it was chiefly inhabited by people of that tribe. --- \u0001Gabee.\u0002 The wickedness of its citizens almost involved the whole tribe in destruction, Judges xix. It was twenty mile north of Jerusalem. (Josephus, [Antiquities?] v. 2.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Mesphe,\u0002 where Samuel assembled the people, 1 Kings vii. 5. It was regarded as a place of devotion, while the temple was in the hands of the profane, 1 Machabees iii. 46." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Jebus.\u0002 The city was called Salem in the days of Abraham, Genesis xiv. 18., and Psalm lxxv. 3. St. Jerome supposes that Melchisedec resided near Scythopolis, at Salem. (Genesis xxxiii. 17., ep. ad Evag.) Usher thinks he lived at \u0001Salim,\u0002 John iii. 23. --- \u0001Gabaath.\u0002 There seems to have been two cities of this name; one famous for the tomb of Habacuc, (St. Jerome) and the other in the tribe of Ephraim, chap. xxiv. 33. (Calmet)" } ] }, { "chapter": 19, "slug": "id554.html", "header": "Josue xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Juda.\u0002 Thus was verified the prediction of Jacob, that Simeon and Levi, who had been too much united for the destruction of Sichem, should be scattered among their brethren, Genesis xxxiv., and xlix. 6. The tribe of Simeon was not very numerous, Numbers xxvi. 14. Yet all his cities are not here enumerated, but only such as served to point out the limits. The Jews suppose that this tribe occupied the cities of Juda only as long as the latter pleased, and that it was driven out of them in the days of David, (1 Paralipomenon iv. 31.; Rabbins ap. Mas.) or at least under the reign of Ezechias, when it was forced to seek fresh settlements in Gador and Seir, 1 Paralipomenon v. 39. It was, however, led into captivity by Salmanasar along with the other nine tribes, in the sixth year of Ezechias, 4 Kings xvii. 6. The lot of Simeon was not in the centre of Juda, but only within his limits, (Calmet) either on the south, (Cellarius) or on the west side, (Calmet) or on both. (Haydock) --- \u0001And Sabee.\u0002 This is the same town with the preceding, otherwise there would be 14 instead of 13, ver. 6. (Menochius) -- If this be not the case, we may give the same solution as chap. xv. 62." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bethul.\u0002 We shall see elsewhere whether this be the Bethulia of Judith. Some place a town of this name in Galilee, near Tiberias, (Brocard) of which, however, there is no proof. (Cellar. iii. 31.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Great.\u0002 The land measurers, it seems, had been under a mistake, (Menochius) which was corrected by the ancients. Distributive justice was to be observed." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001From the sea.\u0002 Hebrew, \"towards the sea.\" Bonfrere asserts that Zabulon did not extend quite to the shore of the Mediterranean, chap. xvii. 10. (Calmet) --- \u0001Torrent,\u0002 near Sidon, which some call the river Belus or Papis. (Pliny, [Natural History?] v. 19." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Geth-hepher,\u0002 the birth-place of Jonas, 4 Kings xiv. 25. See chap. xii. 17." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bethlehem,\u0002 very different from that of Juda. --- \u0001Twelve.\u0002 Nineteen are mentioned, but some of them belong to other tribes, (Calmet) or were not properly cities. (Menochius) --- All the towns of Zabulon are not specified. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Issachar.\u0002 The reason why he has been placed after his younger brother, Zabulon, both here and in the blessing of Jacob, is not known." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Jezrael.\u0002 This was a city of the first note, (Menochius) situated in the vale between Mount Hermon and Gelboe, having Bethsan on the east. --- \u0001Sunem,\u0002 where Eliseus raised the child to life, five miles south of Thabor. (St. Jerome) --- Here the Philistines were encamped the day before the battle, in which Saul was slain and Israel dispersed, 1 Kings xxviii. 4. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rabbath.\u0002 These four cities formed the western boundary, though Serarius observes, this tribe extended as far as the Mediterranean, being in possession of Carmel, which lay close to the shore. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Engannim,\u0002 called Enam, 1 Paralipomenon vi. 73. --- \u0001Enhadda.\u0002 There was another town of this name, 10 miles from Eleutheropolis. (Calmet) --- This and the four following towns lay on the north of Issachar. (Menochius) --- \u0001Bethsames,\u0002 \"the house of the sun.\" Juda and Nephthali had also a Bethsames." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Carmel,\u0002 so famous for the miracles of Elias, 3 Kings xviii. 20. Josephus (Jewish Wars ii. 17,) places it 120 stadia south of Ptolemais. This range of mountains extended northward through the tribes of Issachar and of Zabulon. Pliny ([Natural History?] v. 17,) speaks of a promontory and of a town of this name. Here also the god Carmel was adored, having an altar, but no temple or image, as the ancients had decreed. \u0001Nec simulacrum Deo aut templum, (sic tradidere majores) ara tantum et reverentia.\u0002 (Tacitus, Hist. ii. 78.) --- Vespasian consulted the priest Basilides. Carmel means \"the vineyard of the Lord,\" or the excellent vineyard, &c. It was so rich and beautiful as to become proverbial. The spouse compares the head of his beloved to Carmel, chap. vii. 5. Isaias (xxxii. 15,) foretels that the deserts shall be equal to Carmel. It was covered with wood and fruit. (St. Jerome in Isaias x. 18., and Jeremias iv. 26.) The city, which was built upon this mountain, and which Pliny calls by the same name, was formerly styled Ecbatana. The oracle had denounced to Cambyses that he should die at Ecbatana, and he concluded that the city of Media was meant; but it was \"that of Syria,\" says Herodotus, (iii. 64,) where he died. --- \u0001Labanath.\u0002 Hebrew leaves out the conjunction. --- \u0001Sihor\u0002 means a \"troubled\" river, (chap. xiii. 3,) or brook, which probably ran near the white promontory mentioned by Pliny, (v. 19,) near Tyre. \u0001Labanath\u0002 signifies \"white.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Bethdagon.\u0002 \"The temple of Dagon, \u0001or\u0002 of the fish,\" different from the town of Juda, chap. xv. 41. --- \u0001Zabulon,\u0002 a city which took its name from the tribe, and separated Ptolemais from Judea. (Josephus, Jewish Wars ii. 37.) --- \u0001Left;\u0002 that is, the north \u0001side of Cabul,\u0002 which means either the canton where the 20 cities of Hiram were situated, or a village which Josephus (Vita) calls Chabolo, which lies near the sea, and Ptolemais." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rohob,\u0002 on the northern extremity of the land, Numbers xiii. 22. It was assigned to the Levites. But the tribe of Aser never drove out the Chanaanites, Judges i. 31. --- \u0001Cana,\u0002 where Christ wrought his first miracle, about 23 miles west of Tiberias, as we may gather from Josephus. (Vita) (Cellarius) --- Some would admit another Cana nearer Sidon." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Horma.\u0002 Hebrew, Septuagint, &c., \u0001Rama,\u0002 \"a height.\" --- \u0001Of Tyre.\u0002 When this city was founded, is wrapped up in obscurity. The Tyrian priests claim a very high antiquity; whereas Josephus (Antiquities viii. 2,) allows that the city was founded only 200 years after Josue, on which supposition this name must have been added by a subsequent writer. The matter, however, is so uncertain, that nothing can be concluded. It was a colony of Sidon, Isaias xxiii. 12. Old Tyre was on the continent; the new city was built in an island, where the temple of Jupiter Olympius formerly stood. Alexander made a road between the two cities, when he besieged New Tyre: which, on that account, may be considered either as an island, or as part of the continent. He used for this purpose the ruins of the old city, which he threw into the sea. Hiram had formed a similar road to the temple of Jupiter. (Dius. ap. Josephus, contra Apion i.) Whether Nebuchodonosor besieged the Old or the New Tyre, soon after he had taken Jerusalem, authors are not agreed. St. Jerome (in Ezechiel xxviii., and Amos i., &c.) seems to think that he attacked the new city; whereas Marsham believes that it was built only after the other had fallen a prey to the arms of the Chaldeans. It was only five or 700 paces from the continent. \u0001Tyrus quondam insula præalto mari septingentis passibus divisa, nunc vero Alexandri oppugnantis operibus continens.\u0002 (Pliny, [Natural History?] v. 19.) --- \u0001Portion.\u0002 Hebrew, \"from the coast of Achzib,\" which is the same town as Ecdippe, south of Tyre, and nine miles from Ptolemais. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Amma;\u0002 perhaps on mount Amana, a part of Libanus, Canticle of Canticles iv. 8. For though the Israelites had possession of these parts only a short time, they had a right to them, and to the countries as far as the Euphrates and Pelusium. Septuagint read, \"Akom or Archob,\" (Calmet) in some copies, though the Alexandrian agrees with the Vulgate. (Haydock) --- Perhaps Acco, the ancient name of Ptolemais, may be meant, as it is hardly probable that so famous a city should be omitted. --- \u0001Aphec,\u0002 beyond Antilibanus, from which city the Israelites could not drive the Chanaanites, Judges i. 31. Here the kings of Syria assembled their forces to attack the people of God, 1 Kings xx. 26. Profane authors speak of the temple of Venus Aphachitis, who appeared in the eyes of the superstitious to shed tears. The city lay between Biblus and Heliopolis. (Zozimus, i. 58.; Eusebius (laud. Const.); Macrob. i. 21.) --- \u0001Twenty-two.\u0002 More are mentioned above, but some might belong to other tribes." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Heleph\u0002 seems to have been on the north-eastern limits of Nephthali. The cities on the Jordan southwards, as far as Genesareth, are specified. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Juda\u0002 was in possession of the southern parts of the Jordan, as Nephthali had the northern, so that by means of navigation they might enjoy the riches (Calmet) of each other, and of the other tribes. (Haydock) (Deuteronomy xxxiii. 23.) --- Septuagint do not read \u0001Juda,\u0002 which forms all the difficulty, as five tribes lay between these two. They have \"and the Jordan is towards the rising sun.\" (Calmet) --- Grabe inserts, with a star, \"\u0001to Juda,\u0002 the Jordan,\" &c., intimating that \u0001to Juda,\u0002 was not a part of the Septuagint version." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Ser.\u0002 The Septuagint seem to have read rather differently. \"And the fortified, \u0001or\u0002 walled cities of the Tyrians, Tyre and Emath, (and) Bekkath,\" &c. (Haydock) --- \u0001Assedim\u0002 may be the name of a people. The situation of \u0001Ser\u0002 is also unknown. --- \u0001Emath\u0002 is the famous Emesa, Numbers xiii. 22. (Calmet) --- Tyre, &c., belong to Aser, and not to Nephthali, as the Septuagint might insinuate. But Emesa would be within the borders of the latter. (Haydock) --- \u0001Cenereth,\u0002 the lake of that name, as St. Jerome says that the city of Cenereth was Tiberias, on the southern extremity of the lake whereas Nephthali possessed only the northern part. (Calmet) --- Bonfrere supposes that Caphernaum, or some adjacent city, is meant; and indeed the first words of the verse indicate that a list is given of the \u0001strong cities,\u0002 unless that should be restricted to those of the \u0001Assedim,\u0002 which are not specified. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Arama.\u0002 Hebrew, \"Rama.\" --- \u0001Asor,\u0002 the capital of Jabin, chap. xi. 1." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Enhasor,\u0002 \"the fountain of Asor,\" or Daphne, a delightful spot resembling the famous suburbs of Antioch. (Josephus, Jewish Wars iv. init.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Bethanath,\u0002 \"the house of poverty,\" is Betanea, 15 miles from Cæsarea. (Eusebius) --- \u0001Nineteen.\u0002 Twenty-three places are mentioned. But some might only be villages, &c., chap. xv. 62." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Sun.\u0002 Some suppose that it is the same with Bethsames of Juda, which was ceded to the Levites. (Calmet) --- Dan lay on the west of Juda. (Haydock) --- \u0001Selebin,\u0002 where the Amorrhites maintained themselves, Judges i. 35." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Themna;\u0002 the Thamna of the tribe of Juda, chap. xv. 10. --- \u0001Acron,\u0002 or Accaron." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Elthece,\u0002 or Elthecon of Juda, given to the Levites. All the three tribes might dwell in it." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Barach.\u0002 Hebrew, \"Bene-barac,\" or \"Jud, of the sons of Barac.\"" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Mejarcon,\u0002 \"the waters of Jarcon\" and \u0001Arecon,\u0002 were near \u0001Joppe.\u0002 (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001There.\u0002 Hebrew, \"and the limits of Dan went out from them. They were not able to keep the cities in subjection; so that, finding themselves too much confined, they sought for fresh settlements at Lessem; or, their borders were known by these cities, through which they passed, (Calmet) though most of them had been already assigned to the tribe of Juda. (Menochius) --- \u0001Dan.\u0002 This city was not Peneas, or Cæsarea, but the utmost boundary of Palestine on the north, as Bersabee was on the south. This history is given more at large, Judges xviii. 1. The Septuagint vary from the Hebrew in verses 46, 47, and 48, (Calmet) and add that \"the children of Dan did not destroy the Amorrhites, who afflicted them in the mountain, and would not suffer them to descend into the plain....But the hand of Ephraim lay heavy upon them, and they became tributary to them. (See chap. xvii. 13.) 49. And they went to take possession of their limits, and the children of Israel,\" &c. (Haydock)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Lord,\u0002 by the mouth of Eleazar. Josue was content with one of the most barren parts of the country. He waits till all are provided for, shewing throughout his life a pattern of moderation and disinterestedness, which render him worthy to be considered as a figure of Jesus Christ, who reduced himself to the lowest state of abjection for our sakes. (Calmet) See chap. xiv. 6. (Menochius) --- \u0001Ephraim.\u0002 It was before called \u0001Gaas;\u0002 and the city, which Josue enlarged, lay on the north side of it, chap. xxiv. 30., and Judges ii. 9." } ] }, { "chapter": 20, "slug": "id555.html", "header": "Josue xx.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of blood,\u0002 and authorized to kill the manslayer, (Menochius) if he find him out of one of these cities. See Numbers xxxv. 6., and Deuteronomy xix. 4. Revenge was never lawful: but to prosecute offenders in the courts of justice, (Calmet) or agreeably to the law of God, can never deserve blame. (Haydock) --- If some of the saints of the old law seem to have taken delight in revenge, their expressions must be explained in a favourable sense. David, who is accused of this crime, (Calmet) repels the charge with horror, Psalm vii. 5. The evils which he denounces to his adversaries, were predictions of what they had reason to expect, Psalm lvii. 11., and Jeremias xi. 20. (Haydock) --- If some of the Jews looked upon vengeance as lawful, it cannot be a matter of surprise, when we reflect that even some, who have been taught the mild law of the gospel, think themselves bound, in some cases, to revenge an affront. (Calmet) --- So far have the maxims of the world supplanted Christianity in their breasts! How severely does Jacob rebuke his children for what they had done to the Sichemites, though they falsely thought that the affront offered to their sister, would justify them! (Genesis xxxiv.) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gate, \u0002where justice was administered. (Menochius) --- Here the ancients heard what the manslayer had to say in his own defence; and if they thought his account plausible, they gave him a retreat till he might be safely brought to answer the charges of the avenger, who might endeavour to prove that the murder was wilful." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Before.\u0002 This is generally taken literally. But if sufficient proof could be brought that the contending parties were at variance, or reconciled some time before the accident happened, the person who had taken refuge, would be judged accordingly. It might lawfully be presumed that they were enemies, if, after being at variance, they had given no signs of reconciliation. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fact.\u0002 Septuagint, \"before the synagogue for judgment.\" (Haydock) --- Whether this took place in the same city, or where the murder was committed, (see Numbers xxxv. 12, 25.) the reasons are given why the manslayer was released at the death of the high priest. (Calmet) --- By the death of Christ, the greatest criminals are redeemed. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cedes\u0002 and \u0001Gaulon\u0002 lay on the north, \u0001Sichem\u0002 and \u0001Ramoth\u0002 in the middle, \u0001Hebron\u0002 and \u0001Bosor\u0002 on the south of the country. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strangers.\u0002 The limitations of the Jews in favour of their own nation are rejected. The civil and criminal law should affect all alike, except God order it otherwise. --- \u0001Stand.\u0002 This was the posture of the people accused, while the judges sat. (Drusius) (Calmet)" } ] }, { "chapter": 21, "slug": "id556.html", "header": "Josue xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The priest,\u0002 who seems to have presided, as he is always placed first. A select number of the tribe of Levi came to represent the priests, and those of an inferior order; and to obtain what God had promised them, Numbers xxxv. 2. There was one family of priests who sprang from Aaron, the son of Caath. The rest of Caath's family, with the children of Gerson and Merari, were simply Levites, constituting three other families. God was pleased that they should be dispersed through Israel, that they might instruct the people both by word and by example, 1 Paralipomenon xxvi. 29. (Calmet) --- Josue would not have neglected them. (Menochius) --- But they were naturally solicitous to know where they were to live, as the tribes had now all received their portions. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gave,\u0002 by lot, ver. 4, &c. (Menochius) --- Whether any changes were afterwards made, to grant more or less, in proportion to the numbers of the four families, (as seems to have been done with regard to the other tribes) or the cities were specified in four parcels, and the priests received the first lot, the text does not explain. (Calmet) --- It is also uncertain what right the Levites had to these 48 cities. Some say that they had only the use of them, while others maintain that the cities were their property entirely, so that no other could live there without their consent. They could sell the houses, which returned to them in the year of the jubilee, if not redeemed before; but the suburbs were a common property of all the Levites, and could not be sold by any, Leviticus xxv. The cities, therefore, belonged to God, and he abandoned the property to his ministers. Other people might live among them, as they were not debarred from choosing their habitation in places which were not originally allotted to them. Thus we find that Gabaa was chiefly peopled by the tribe of Benjamin, when the outrage was offered to the Levite's wife, and no blame attached to the latter, Judges xix. Saul and his family were of the same town, though it belonged to the Levites, and David kept his court at Hebron, a sacerdotal city, for the first seven years of his reign. (Calmet) --- Here also Caleb had probably resided, chap. xiv. 14. The priests and Levites were not indeed at this time sufficiently numerous to people all these cities; and Calmet supposes that they only received as many houses as they might occupy, being supplied with more by the magistrates as their numbers increased. But might not they let the houses, which they did not want to occupy, and receive the profits, so as to take possession of them when they had occasion? Were these 48 cities, which were the only part of the land to which the Levites had any claim, too many or too rich to compensate the labours of this most deserving tribe? It seems, therefore, unnecessary to call in the aid or interference of the magistrate, except any person were so bold as to refuse to give up what the law had so positively assigned to the Levites. Their rights were as well defined as those of any of the other tribes. (Haydock) --- The land beyond the suburbs, was cultivated by the proprietors, who might either live in the town or country. Many of the priests and Levites chose to reside near the tabernacle, as Moses had encouraged them to do, Deuteronomy xviii. 6. Thus Nobe became a sacerdotal city; (1 Kings xxi. 1,) and after the temple was built, Jerusalem and its environs were the places of abode for most of the priests. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thirteen.\u0002 These three tribes give more cities than any of the others, because their territories were the largest, Numbers xxxv. 8. Juda in particular, had a most extensive portion allotted to him at first; so that a part was afterwards taken away to accommodate Simeon and Dan, and now so many cities are appointed for the priests, (Calmet) who would thus have their residence near the temple, when it should be built. (Haydock) --- God ordered the lots according to the designs of his providence; and gave the priests, though so few in number, more than what fell to the share of all the rest of the family of Caath. (Calmet) --- This family had in all twenty-three cities, lying south of Dor and Bethsan, and leaving the tribe of Issachar on the north. Gerson had thirteen cities among the three other northern tribes, and that of Manasses on the east side of the Jordan; while Merari had twelve, more southward on the same side, in the tribes of Gad and of Ruben, and on the west of the Jordan, in the tribe of Zabulon. Thus these two families were more intermixed. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Possession.\u0002 Only the houses which the priests occupied, were taken from him. (Calmet) --- Caleb enjoyed all the dependencies of Hebron, and took the city, as he would not have been secure while the Chanaanites dwelt there. (Magalian.) --- Serarius thinks that he abandoned the city to the priests, in which he follows Tostat, who supposes that they had to pay tribute to the tribes among whom they lived; and that mines, &c., belonged to the latter. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ain and Jeta.\u0002 Septuagint of Grabe agrees with the Vulgate. But the Vatican copy (Haydock) has, \"Asa....and Tanu.\" In 1 Paralipomenon vi. 59, only \u0001Asan and Bethsemes\u0002 are mentioned. Several other variations may also be observed, which may be attributed either to the changes which were afterwards made when the Chanaanites kept their hold, (Rabbins) or to the different places having two names, or to the mistakes of transcribers, &c. See chap xv. 62. Only eleven cities are specified in the Book of Paralipomenon, though it observes that there were thirteen. (Calmet) --- \u0001As hath,\u0002 &c., words added by St. Jerome, or rather expressing more fully the Hebrew, \"those\" \u0001two tribes.\u0002 (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001One of,\u0002 (\u0001urbes confugii Sichem....and Gazer\u0002.) Literally, \" cities of refuge, Sichem,....Gazer,\" &c., as if all the Levitical cities had enjoyed this privilege, which we have seen (Numbers xxxv. 6,) is the opinion of some. But the Hebrew, Septuagint, and Chaldean read in the singular, \"Sichem, a city of refuge;\" and interpreters generally allow only six cities of this description. (Calmet) --- Without extending this privilege to all the rest, we may observe that all the cities of refuge were given to the Levites, ver. 11, 21, 27, 32, 36, 37. Protestants, \"For they give them Shechem, with her suburbs in Mount Ephraim, \u0001to be\u0002 a city of refuge for the slayer; and Gazer,\" &c. By inserting \u0001to be,\u0002 they seem to countenance the opinion that all the subsequent towns were of the same nature as Sichem. The text would be clearer without the addition, to prove the contrary sentiment. (Haydock) --- See Bonfrere how the Vulgate may be vindicated. (Menochius)" }, { "marker": "Ver 22.", "first": 22, "last": 22, "text": "\u0001Beth-horon.\u0002 Grabe's Septuagint adds, \"the upper,\" which is the received opinion. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And of,\u0002 &c. This verse is omitted in Paralipomenon, (Haydock) whence we find Helon and Gethremmon (probably the same as Aialon and Beth-remmon, ver. 24, assigned to Ephraim. --- \u0001Eltheco.\u0002 See chap. xv. 59., and xix. 44. --- \u0001Gabathon\u0002 continued a long time in the hands of the Philistines, 3 Kings xv. 27." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Cities.\u0002 Instead of these, \u0001Aner and Balaam\u0002 are mentioned in Paralipomenon. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Degree,\u0002 who were not priests. Caath is placed before his eldest brother Gerson, on account of the honour of the priesthood and of Moses. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Refuge.\u0002 Literally, \"the cities of refuge, Gaulon...and \u0001Bosra.\u0002\" See ver. 21. (Haydock) --- The latter gives place to \u0001Asteroth,\u0002 in Paralipomenon." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Cities.\u0002 These are called \u0001Cedes and Daboreth, Ramoth and Anem,\u0002 in Paralipomenon." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "Suburbs. Paralipomenon only mentions two, Remmono and Thabor." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Four cities.\u0002 There are no more, though there be five names: for \u0001Misor\u0002 is the same city as \u0001Bosor,\u0002 which is to be observed in some other places, where the number of names exceeds the number of cities. (Challoner) --- With regard to the 36th and 37th verses, there seems to have been great confusion in the Hebrew manuscripts both ancient and modern. In some they have been totally omitted, in others only a part. (Haydock) --- The famous manuscript of Hillel, and the Masorets, reject them, (Calmet) because they had reckoned only 656 verses in Josue, and these two verses would destroy their authority. Hence they erased them wherever they might be found; and Kimchi assures us, that he never could meet with them \"in any manuscript (thus) corrected.\" Yet the Paralipomena universally acknowledge them, (Kennicott) as the context of Josue must also do, otherwise there will be only eight cities instead of twelve, and four will be wanting to complete the number of forty-eight. The Protestant version therefore is forced to admit them, (Haydock) as they are found in the Eng. Polyglot, on the authority of some ancient manuscripts. They do not, however, express them so fully as the Septuagint have done. (Kennicott) --- These read, \"And beyond the Jordan, over-against Jericho, out of the tribe of Ruben, the city of refuge for the slayer, Bosor, in the wilderness, (Misor) and her suburbs, and Jazer and her suburbs, (37) and Gedson and her suburbs, and Mapha (Alexandrian copy reads Maspha) and her suburbs, four cities.\" (Grabe) --- Protestants only admit, \"And out of the tribe of Ruben, Bezer with her suburbs, and Jahazah....Kedemoth....and Mephaath with her suburbs, four cities.\" Kennicott finds in some Hebrew manuscripts, \"the city of refuge for the slayer, Bosor;\" one manuscript has, \"\u0001in the wilderness,\u0002\" &c. (Haydock) --- These verses were not in the Hebrew text of the Hexapla, as they are obelized in the Septuagint and in the Syriac manuscript of Masius; and yet, as they are found in the old Greek and Syriac versions, and in the Chaldean paraphrase, they were probably omitted between the year 100 and 200. They are left out in several printed editions of the Hebrew Bible, and even in that of Jablonski, (1699) though in opposition to his better judgment and all the manuscripts which he had consulted: \u0001legunt omnia nostra \u0002manuscripts. Michaelis (1720) reprinted this text, with some few emendations, particularly with these two verse very laudably inserted. (Kennicott, 2 Diss.) --- In the Bened.[Benedictine?] edition of St. Jerome, Martianay observes, that the Hebrew manuscripts of St. Jerome seem to have been mutilated, for if they had admitted this 36th verse, St. Jerome would have translated it, and it would have been found in the more ancient manuscripts of the Latin edition, where it is wanting. Hence this editor leaves it out. He also remarks that other Hebrew manuscripts omit \"a city of refuge for the slayer, in the desert.\" The last word, he says, occurs in several copies of the best note; and Houbigant inserts it on the authority of the oratorian manuscript 54. (Haydock) --- In some editions of the Vulgate, this verse is transposed, and placed after the cities of Gad. (Louvain; R. Steph.; &c.) --- It is therefore, probable that St. Jerome found it not in Hebrew but, if he inserted it, he borrowed it from the Septuagint. The Syriac version places these verses before the 34th and 35th. All this shews that the Hebrew manuscripts have not been kept with great care in this place. Some have surmised that the Septuagint have inserted this necessary supplement from Paralipomenon. But they do not entirely agree with that book, so that it seems that they found these verses in their Hebrew copies. (Calmet) --- We have already given the Hebrew and Septuagint as it is found in the common editions. In Paralipomenon (vi. 78,) it is thus expressed: \u0001Beyond the Jordan also, over-against Jericho, on the east side of the Jordan, out of the tribe of Ruben, Bosor in the wilderness, with its suburbs, and Jassa....\u000279. \u0001Cademoth also....and Mephaath with its suburbs.\u0002 The word Misor, which Grabe's Septuagint and the Vulgate leave untranslated, is the Hebrew word which denotes \u0001a plain,\u0002 (Haydock) as Aquila and Symmachus agree, and as appears [in] chap. xx. 8. Deuteronomy iv. 43, where Bosor is said to have been \u0001upon the plain of the wilderness.\u0002 This city was the famous Bosra, in the desert Arabia, between Philadelphia and Jazer, towards the east. (Calmet) --- We might translate, \"the cities of refuge, Bosor in the wilderness, \u0001which is also \u0002the plain\" of Moab, ver. 21. (Haydock) --- \u0001Jaser,\u0002 or Jassa, (chap. xiii. 18,) different from that [in] ver. 37, which lay on the river of the same name in the tribe of Gad. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Families,\u0002 the four great ones, which parcelled out the cities among the several branches. (Haydock) --- The Levites were only 23,000, (Numbers xxvi. 62,) yet they receive more cities than what are specified for any other tribe. It must be observed, however, that all the cities of the different tribes are not mentioned, and the Israelites might live along with those of the tribe of Levi, ver. 3. Moreover, these had only the cities, with 2000 cubits of land round them. The Septuagint here insert that Josue divided the land, and received the city of Thamnasachar; (Grabe substitutes Thamnasarach) where he deposited the knives of stone with which he had circumcised those who were born in the desert. (Haydock) --- They farther remark, that they were buried in his tomb, chap. xxiv. 30." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Pass.\u0002 How then did the Chanaanites keep possession of so many places? St. Augustine (q. 21,) answers, that they were suffered to do it for the \"utility and trial\" of the Israelites. For the latter were not sufficiently numerous at first to cultivate all the land. God had therefore promised that the nations should not be driven out all at once, lest the country should fall a prey to wild beasts, Exodus xxiii. 29. (Masius) --- During the life-time of Josue, none of them durst make head against him; and if many of the tribes did not take possession of all their cities, it was owing to their own negligence. After this hero was no more, the natives took courage, and greatly harassed the Israelites; but it is plain that the latter were not straitened for room, while Josue lived, since they invited the other tribes east of the Jordan to come and reside with them on the west, if they thought proper, chap. xvii. 19. (Calmet)" } ] }, { "chapter": 22, "slug": "id557.html", "header": "Josue xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Time;\u0002 before the assembly broke up. The 40,000 had continued to fight along with their brethren, (Calmet) as long as there was occasion. Now peace being obtained, they are permitted to return to their families. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And peace.\u0002 This is a farther explication of \u0001rest,\u0002 (Haydock) which alone occurs in Hebrew. It may denote a fixed and permanent abode, Deuteronomy iii. 20., and Ruth i. 9." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Blessed them,\u0002 like a good magistrate, having given them a solemn admonition not to forget God, the source of all blessings. (Haydock) --- This expression may also intimate that he loaded them with praises and with presents, and wished them all prosperity. --- \u0001Dwellings.\u0002 Literally, \"tents,\" in which they had been accustomed to live, in the desert. Hence they gave the name to houses, temples, &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Riches.\u0002 Hebrew, Septuagint, &c., \"cattle.\" --- \u0001Brethren.\u0002 Grotius pretends that they were to keep what they had gotten. But his proofs rather shew that they were to follow the ancient custom and law, which prescribed that those who had remained at home to guard the country, should share the booty with those who had gone to battle, 1 Kings xxx. 24., and Numbers xxxi. 27. Some suppose that the booty was divided into equal parts, and the 40,000 would retain as much as all the rest of their brethren, who had been less exposed. The Israelites, however, made all alike, as other nations seem to have been, Exodus xv. 9., &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Galaad\u0002 here denotes all that country, (Calmet) as Chanaan does that on the west of the Jordan (Haydock) and Ephraim, the ten tribes. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Banks.\u0002 Hebrew \u0001Goliluth,\u0002 which is (chap. xiii. 2, &c.) rendered \u0001Galilee,\u0002 Galgal, \"limits,\" &c. (Haydock) --- \u0001Chanaan,\u0002 consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] v. 1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet) --- The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock) --- \u0001Immensely.\u0002 Hebrew, \"a great altar to be seen,\" like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] vi. 16.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001In Silo,\u0002 without being called, as they were all fired with a holy zeal, (Menochius) to prevent the growth of idolatry among their brethren. (Haydock) --- They knew that one altar was to be allowed (Menochius) in the place which the Lord should appoint, Leviticus xvii. 8., and Deuteronomy xii. 5., &c. (Haydock) --- God had ordered such cities as embraced idolatry among them, to be exterminated, Deuteronomy xiii. 12. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Tribe.\u0002 Another of the tribe of Levi, and deputies from the other nine tribes, accompanied Phinees on this important occasion. The Levites were most of all concerned, as their rights seemed to be particularly invaded. (Haydock) --- The princes of the tribes did not (Calmet) perhaps (Haydock) go, but only men of high rank. Kimchi says, men set over a thousand. Hebrew, \"ten princes with him of each chief house, a prince of all the tribes of Israel, and each one head of the house of his fathers, among the thousands of Israel.\" (Calmet) --- These were commissioned by Eleazar, Josue, and all the congregation, to endeavour to bring back their brethren to a sense of their duty, if they had so soon forgotten God, (Haydock) or if they should persist in their rebellion, to denounce an eternal war against them. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lord.\u0002 Thus Phinees shews that he speaks in the name of those who still continued faithful to the Lord. He imputes the crime of apostacy to Ruben, &c., that they may declare more openly for what reason they had built this altar. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Beelphegor.\u0002 As they lived in the country, where this idol had been adored, Phinees was afraid lest they might have built the altar in his honour. He reminds them what destruction that worship had brought upon all Israel. He had been particularly zealous in appeasing the wrath of God, and therefore speaks with more authority. Hebrew, \"is not the crime of Phegor enough for us, that we should not wish to expiate it until this day?\" (Calmet) or Protestants, \"is the iniquity of Peor too little for us, from which we are not cleansed until this day? (although there was a plague in the congregation of the Lord).\" The stain of this impiety still remained upon Israel. They ought, therefore, to endeavour by sincere repentance, to obliterate it entirely, and not, by fresh provocations, enkindle the dreadful wrath of God. (Haydock) --- There was reason to fear lest the Lord should punish this sin still more, as he is accustomed to do, when people relapse. (Calmet) --- All must therefore shew their zeal to prevent such crimes, as the multitude sometimes suffers for the offence of one, when they do not take all possible care to prevent it, ver. 20. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Unclean,\u0002 as being destitute of the ark, &c. The Israelites had the greatest veneration for the land which God had chosen for their habitation. Naaman loaded two mules with some of the earth. We cannot help admiring the zeal and the disinterestedness of Phinees. He proposes to abandon some of the possessions on the other side of the Jordan, rather than that his brethren should forsake God, or offend him." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Wickedness.\u0002 Hebrew, \"he did not expire in his sin,\" (Calmet) but repented; (Haydock) or, Did he not? &c. The Septuagint, \"he did not alone die in his sin.\" Chaldean, \"but this man alone did not die in his transgression.\" (Calmet) --- All Israel was in consternation, and 36 were slain. If this secret offence was so severely punished, what judgments will not the public apostacy of so many thousands draw down upon our heads!" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Israel.\u0002 Septuagint, \"answered the Chiliarchs of Israel,\" who had spoken by the mouth of their president. They repel the charge with earnestness. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001God.\u0002 In Hebrew there are three terms, (Calmet) \u0001El, Elohim, Yehova,\u0002 \"the strong, the judge, the self-existent Being.\" To him they make their appeal. Him they acknowledge in the first place, as the only true God, as they had been accused of departing from him, ver. 19. (Haydock) --- They are willing to undergo any punishment, if they had any evil intention. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sacrifice.\u0002 Hebrew intimates particularly \"of flour or libations.\" (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001To-morrow.\u0002 At any future period. (Haydock) --- \u0001Israel.\u0002 The same idea is expressed, ver. 27. \u0001You have no part in the Lord.\u0002 You are not his peculiar people. Of this title the Israelites were always very jealous, even when they neglected the worship and covenant of the Lord. (Calmet) --- Hence these tribes take these precautions, that they may not be excluded from the society and privileges of their brethren on the other side of the Jordan. They profess openly that they do not esteem it lawful to offer sacrifice in any other place, besides that which God had chosen. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Lord,\u0002 who would not have failed to punish Israel for such a crime. (Calmet) --- They rejoice, therefore, not only at the fidelity of their brethren, but also on their own account, because they may now confidently look up for protection to God, instead of being in continual apprehensions of feeling his avenging arm. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Into,\u0002 &c. (\u0001finium Chanaan\u0002) \"of the confines of Chanaan,\" which is ambiguous. (Haydock) --- But the Hebrew removes the difficulty in this manner." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001God.\u0002 Hebrew seems rather defective; (Calmet) \"called the altar, (Syriac supplies the altar of witness) for it shall be a witness between us, that the Lord he is the God. \u0001Ed,\u0002 \"witness,\" is placed in the margin of Plantin's edition (Kennicott) and the Protestants have inserted it in the text, though in a different character, (Haydock) as \"it is confirmed by the Syriac, Arabic, and Vulgate versions.\" Kimchi quotes the Chaldean paraphrase, as having the word \u0001seid,\u0002 \"witness,\" twice, which, if read in two places formerly, has been lately omitted in one, as many other alterations have \u0001perhaps\u0002 been made in it, in conformity to the later copies of the Hebrew text. It is still found in one Chaldean manuscript and in that of Masius. Between the two last words of this verse, some Hebrew manuscripts read \u0001eva,\u0002 \"He.\" \"The Lord, He is the God;\" which not only gives an emphasis, but is expressly confirmed by the Chaldean; and indeed this seems to have been a common form of confessing the belief of the one true God, 3 Kings xviii. 39. (Kennicott, Diss. i.) --- Masius would translate, \"They made an inscription upon the altar, declaring that it should be an eternal witness of their attachment to the Lord.\" \u0001Cora,\u0002 in effect, sometimes means to write, as \u0001Alcoran,\u0002 in the Arabic tongue, signifies \"the scripture\" (Calmet) of the Mahometans, which they hold in the utmost veneration, as containing the life and doctrine of their great prophet. The Septuagint (Grabe) insinuate that Josue approved of what had been done, \"and Jesus gave a name to the altar,....and said, it is a witness in the midst of them, that the Lord God is their God.\" Thus, instead of war and destruction, which seemed to threaten Israel on all sides, all ended in peace and harmony. If Christians would imitate the conduct of the Israelites, they would not so rashly condemn their neighbours on every idle report; and, if our adversaries would condescend to examine seriously into the grounds of charging idolatry upon us, and on that account waging an eternal war against us, it is to be hoped they would pronounce our doctrine innocent, and reform their own iniquitous proceedings. (Haydock)" } ] }, { "chapter": 23, "slug": "id558.html", "header": "Josue xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Long time.\u0002 Josue governed only ten years after the distribution of the land. Towards the close of his life, perceiving that the Israelites were too indolent in subduing the people of the country, and fearing lest they should by degrees begin to imitate their corrupt manners, he called a general assembly either at his own city, or at Silo, or more probably at \u0001Sichem,\u0002 (as it is mentioned [in] chap. xxiv. 1, which seems to give farther particulars of this assembly) and laid before his people, in the strongest terms, the dangers to which they would be exposed, by entertaining a friendship for the enemies of God, and by abandoning him. (Calmet) --- He called together all the heads of the people. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For you.\u0002 God fought for his people three ways: 1. By destroying their enemies himself in a miraculous manner, as he did the Egyptians; 2. By assisting their endeavours, as at Jericho, and in the victory of Gabaon, when he caused the walls of the former town to fall down, and hurled stones upon the fleeing enemy near the latter; (chap. x.) 3. By giving courage and strength to Israel, while he filled their opponents with dismay, and this was most frequently the case. He continues to assist his servants in their spiritual warfare against the world, the flesh, and the devil, in all these different ways. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And now.\u0002 Hebrew, \"Behold, I have divided unto you by lot these nations, which remain \u0001to be subdued,\u0002 to be an inheritance for your tribes from the Jordan, (these two words are transposed, and should come after; Calmet) with all the nations that I have cut off---even unto the great sea westward.\" He mildly expostulates with them for not following up his victories, by reducing the few scattered nations whom he had abandoned to them as a prey. (Haydock) --- They ought to be considered not only as the enemies of God, but also as unjust detainers of another's right, and Josue promises that nothing will be wanting on the part of God to render their reduction easy, if they will but do their duty to Him and to themselves. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Come in,\u0002 an expression which may denote any familiarity, or marriage. (Menochius) --- Hebrew is in the form of a prohibition, \"Come not among (have no connections with) these nations....Neither mention their gods, nor swear (or cause to swear by them.\") The psalmist (Psalm xv. 4,) says, speaking either of idols, (Haydock) or of sinners, \u0001Nor will I be mindful of their names by my lips.\u0002 Osee (ii. 16,) says, \u0001She shall call me no more \u0002Baali, (\"my lord,\" a term applied by wives to their husbands) on account of its reminding one of the idol Baal. Hence David calls Jerobaal, or Gedeon, Jeroboschot, 2 Kings xi. 21. St. Paul would not have Christians so much as to name the sins of impurity, Ephesians v. 3. The more religious Jews will not even mention an idol, or an unclean animal; and they beg \u0001pardon\u0002 before they speak of a heretic. (Drusius) --- Some understand that the worship of idols is meant by naming them, as those who invoked the name of Jesus Christ, were his disciples, Acts ix. 14., 1 Timothy ii. 19., and Exodus xx. 24. To swear by idols is always sinful, (Exodus xxiii. 13,) while it is an act of religion to swear on proper occasions, by the name of God. Theophrastus (ap. Josephus, contra Apion i.) observes, that the laws of the Tyrians prohibit the using of foreign oaths, such as that of the Corban, which was peculiar to the Jews. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Day.\u0002 Those who had formerly given way to idolatry were all cut off, and all Israel had lately given a proof of their attachment unto the Lord. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thousand.\u0002 This Moses had repeatedly foretold, Leviticus xxvi. 13., and Deuteronomy xxviii. 7." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Side.\u0002 Hebrew, \"snares and traps unto you, and scourges in your side.\" Children and slaves were formerly beaten on this part, Ecclesiasticus xxx. 12., and xlii. 5. Horace (epod. iv.) says, \u0001Ibericis peruste funibus latus.\u0002 The first word St. Jerome seems to have read with \u0001th\u0002 at the end, as \u0001peth,\u0002 means a hole, (Calmet) by which means it was customary to take wild beasts, and to annoy the enemy. (Haydock) --- Septuagint render \u0001side,\u0002 \"they shall be nails in your heels.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This day:\u0002 shortly I must die. (Calmet) --- \u0001Metam properamus ad unam.\u0002 (Horace) \"We hasten to one common goal.\" (Haydock) --- The pagans called death, or the grave, \u0001the common place;\u0002 and Plautus says, in the same sense, \u0001Quin prius me ad plures penetravi.\u0002 (Calmet) \"Before I penetrate the receptacle of the many.\" (Haydock) --- \u0001Mind.\u0002 Hebrew, \"you know in your hearts, and in all your souls;\" you are convinced, you cannot be ignorant that God has fulfilled his engagements. (Calmet) --- The Septuagint read, \"you shall know,\" &c. The experience of future ages will only establish this truth more fully. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And speedily.\u0002 This word is added to express the force of the Hebrew term. (Menochius) --- \"Punishment is seldom lame in overtaking the wicked. (Haydock) --- \u0001This.\u0002 He emphatically sets before them what labours they had sustained in making the acquisition, and what ingratitude they will be guilty of, if they ever forfeit so great a blessing. (Menochius) --- The threat or prediction was verified during the captivity, and still more after the destruction of Jerusalem. (Calmet)" } ] }, { "chapter": 24, "slug": "id559.html", "header": "Josue xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of Israel.\u0002 There seems no reason for restricting this to the \u0001ancients,\u0002 &c. On this solemn occasion, when all Israel was probably assembled at one of the great festivals, Josue concluded his exhortation, by renewing the covenant (Calmet) in the place where he had formerly complied with the injunction of Moses, chap. viii. 31. (Haydock) --- \u0001In Sichem,\u0002 in the field which Jacob had purchased, and where a great \u0001oak\u0002 (ver. 26,) was growing, that had been honoured, it is thought, with the presence of the patriarchs. It was near the two famous mountains of Garizim and Hebal. (Calmet) --- Sichem was at the foot of the former mountain of blessings; and Josephus informs us, the altar was erected in its vicinity. No fitter place could therefore have been selected by the aged chief, to conclude the actions of his life, and to attach the people to the religion which they had once received, in the most signal manner. The Vatican and Alexandrian copies (Haydock) of the Septuagint, followed by St. Augustine (q. 30,) read Silo, where the tabernacle was fixed: but all the rest agree with the original, and with the ancient versions, in retaining Sichem, to which place the ark was removed on this occasion, (Calmet) the distance of ten (St. Jerome) or twelve miles. (Eusebius) --- It is not probable that an oak would be growing in the sanctuary, near the altar, contrary to the express prohibition of the Lord, ver. 26., and Deuteronomy xvi. 21. (Calmet) --- Many interpreters suppose that the assembly might be held at Silo, in the territory of Sichem. (Tirinus; Menochius; Serarius) --- But the distance seems too great; and Bonfrere rather thinks that the copies of the Septuagint have been altered. (Haydock) --- Salien remarks, that they might go in solemn procession from Sichem to Silo. (In the year of the world 2600)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Of the river.\u0002 The Euphrates. (Challoner) --- \u0001Gods.\u0002 Some think that Abraham himself was in his youth engaged in the worship of idols, (though this is denied by St. Augustine, City of God xvi. 13.; Theodoret, q. 18.; &c.; Worthington) as well as his father, &c., ver. 14., and Genesis xi. 31. Thare was the father of both Abraham and Nachor, (Genesis xi. 26,) unless (Haydock) the grandfather (Menochius) of Abraham be meant, who was also called Nachor, (Haydock) as well as Rebecca's grandfather, Genesis xxiv. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001From the.\u0002 Hebrew and Septuagint, \"other side of the flood \u0001or\u0002 river,\" where \u0001Mesopotamia\u0002 commences. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Isaac,\u0002 the promised seed and heir of the blessings, (Calmet) after Ismael was born. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001You.\u0002 Many still survived, and had seen these wonders, as God had only exterminated those who had murmured." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fought,\u0002 not perhaps with the sword, but by endeavouring to get Israel cursed, that so he might be unable to make any resistance. He had the will to fight, and in this sense princes are said to be at war, though they never come to an engagement, 3 Kings xiv. 38. (Calmet) --- Balac shut his gates against Israel. (St. Augustine, q. 26.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Men.\u0002 Hebrew, \"the masters of Jericho,\" which may denote either the king or the inhabitants. It is thought that people of the different nations were come to defend the city, or the text may signify that not only Jericho, but these different people, (Calmet) fought successively against the people of God, but all in vain. (Haydock) --- The fighting of the inhabitants of Jericho was only intentional; a miracle rendered all their efforts abortive. Yet this is called fighting in scripture (ver. 9,) as well as in other authors. \"We judge of actions by the intention, says St. Isidore: (Pelus. ii. ep. 289,) the person who intended to murder is punished, though he only inflicted a wound; and on the other hand, he who dills undesignedly receives a pardon.\" So Orion was said to have violated Diana, because he wished to do it; and Virgil, (Æneid viii.) speaking of some who already thought they were in possession of the capital, says, \u0001Galli per dumos aderant, arcemque tenebant,\u0002 \"they seized the citadel,\" though they never entered it. (Calmet) --- Yet it is probable that the inhabitants of Jericho would defend themselves. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hornets.\u0002 St. Augustine explains this of the rumours, or devils, which terrified the people of the country. But it is generally understood literally, Wisdom xii. 8. (Menochius) (Exodus xxiii. 28.) (Calmet) --- \u0001The two,\u0002 &c., not only the nations on the west, but also those on the east side of the Jordan, who fell, not so much by the valour of the Israelites, as by the terror and judgments of God. (Haydock) --- The resistance which they made was hardly worth mentioning." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The gods.\u0002 Some still retained in their hearts an affection for these idols, though privately; (Calmet) so that Josue could not convict them, or bring them to condign punishment; as no doubt he, and Moses before him, would have done, if they had been apprized of any overt act of idolatry. Amos (v. 26,) says, \u0001You carried a tabernacle for your Moloch and the image of your idols,\u0002 &c., which is confirmed by Ezechiel xxiii. 3, 8., and Acts vii. 42. For these acts many of the people were punished, (Numbers xxv. 3, 9,) and the rest were either sincerely converted, or took care to hide their impiety till after the death of Josue. Yet the secret inclination of many was still corrupt; and these no sooner found a proper opportunity than they relapsed repeatedly into the worship of idols, for which reason the prophets represent their disposition as criminal from their \u0001youth.\u0002 (Haydock) --- St. Augustine (q. 29,) cannot think that the people, who are so often praised for their fidelity during the administration of Josue and of the ancients, (chap. xxii. 2., and xxiii. 3, 8., and xxiv. 31,) and who had testified such zeal against every appearance of idolatry in Ruben, (chap. xxii.) should be themselves infected with this deadly poison. He therefore supposes that Josue exhorts them to repent, if any of them should have retained a predilection for the worship of their ancestors in Mesopotamia, and in Egypt, (Calmet) which, by the prophetic light he saw, was secretly the case. (Worthington) --- Yet, though the great majority was clear of this crime, it seems many concealed from their leaders their secret attachment to it, ver. 23; (Calmet) or if they were sincere, for a time, their former bad habits soon gained the ascendancy, and involved them in perdition. (Haydock) --- \u0001Fathers.\u0002 He does not exempt Abraham, and the Jews acknowledge that he was once an idolater, which is the opinion of St. Ephrem, of the author of the Recognitions, B. i., and of many moderns; some of whom think that St. Paul gives him the epithet of impious, or \u0001ungodly,\u0002 on that account, Romans iv. 5. The idolatry of the Hebrews in Egypt, is no less certain than that of their ancestors in Mesopotamia, Ezechiel xxiii. 2, 8, 27. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Choice.\u0002 Josue was persuaded that no restraint could bind the will; (Haydock) and that, if the Israelites did not freely adhere to the Lord, they would not serve him long, nor would their adoration have any merit. (Calmet) --- Hence he endeavours by all means to draw from them a free and candid acknowledgment of his divinity; and he leads the way, by declaring that all his \u0001house\u0002 will adhere to the true and only God. They answer his fullest expectations, and profess in the most cordial manner, that every tie of gratitude must bind them for ever to the service of the same Lord. (Haydock) --- Elias makes a similar proposition; (3 Kings xviii. 21. See Ecclesiasticus xv. 18.; Menochius) not that it can be ever lawful to choose evil and to reject the sovereign good. But by this method the minds and hearts of the audience are stimulated to make the free and decided election of what alone can ensure their eternal happiness. (Haydock) --- Thus we often set before the people hell or heaven for their choice. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "You will not be able to serve the Lord, &c. This was not said by way of discouraging them; but rather to make them more earnest and resolute, by setting before them the greatness of the undertaking, and the courage and constancy necessary to go through with it. (Challoner) --- Josue knew the fickle temper of his subjects. He insinuates, therefore, that if they do not lay that aside, they will not stand to their engagements, (Calmet) and will irritate God the more, if they enter into a covenant with him, and afterwards prove inconsistent. Hebrew La thuclu, \"you cannot,\" may perhaps have the first u redundant; (Kennicott) as that is a letter which is often inserted or omitted at the transcriber's pleasure. (Aben Ezra. Simon) --- Hallet suggests that we ought to read lo thucelu, \"you shall not cease,\" which would obviate the apparent difficulty of Josue's attempting, as it were, to cool the fervour of the people, by insinuating that they will not be able to stick to their resolutions, and that at a time when he is exerting every nerve to make them sensible of their duty, and to engage them to swear an inviolable fidelity to the Lord. \"Cease not to serve the Lord, for he is a holy God, he is a jealous God, he will not forgive your rebellion, (Copssácos. Job xxxiv. 27,) nor your sins; if you forsake the Lord, and serve strange gods, then he will turn and consume you.\" (Kennicott, Dis. 2.) --- If we were to read with an interrogation, \"Will you not be able? &c., it might answer the same end. Josue may be considered as starting an objection, which is but too common in the mouth of the slothful, and of many of the pretended reformers, Luther, &c., who endeavour to persuade the world that they are not able to comply with the rigour of God's law, and even make his severity an encouragement for their despair. Josue replies that these pretexts are groundless, and that God, who has already done so much for them, (ver. 20,) will not abandon them in their wants, if they cry unto him; and that, instead of being dejected by the thought of his judgments, they ought to strive, with the utmost fervour, to comply with his divine will. (Haydock) --- A general sometimes withholds the ardour of his soldiers, telling them that they are not a match for the enemy, in order to inflame their courage the more. (Menochius) --- A torrent which has been long repressed, rushes forward with greater fury when the dam is broken down. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Turn, and alter his conduct in your regard, instead of being your protector, he will destroy you." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lord.\u0002 We shall not experience the chastisements with which thou hast threatened us, because we will adhere inviolably to the Lord. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Covenant.\u0002 He renewed the one that had been formerly made, stipulating, on the part of God, that the people should serve Him alone, ver. 23. After which he probably read some of the most striking passages of Deuteronomy, (Calmet) particularly the Decalogue, or ten \u0001commandments,\u0002 with the blessings and curses which enforced the observance of them, Deuteronomy v., and xxvii., and xxviii., and xxix., and xxx. (Haydock) --- Then the people swore that they would observe the law, the customary sacrifices were offered, and a record of the whole was subjoined by Josue to that of Moses, in order that it might be deposited in or near the ark, Deuteronomy xxxi. 26. (Calmet) --- This renewal of the covenant prefigured the law of grace. (St. Augustine, q. 30.) (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Lord,\u0002 particularly what related to the ratification of the covenant, which was the last public act of this great man. He placed it in its proper order in the continuation of the sacred history, which Moses had commenced. (Haydock) --- \u0001Stone\u0002 unpolished, except where there was an inscription, relating what had taken place. (Menochius) --- This monument of religion was not forbidden, Deuteronomy xvi. 22. (Calmet) --- \u0001Oak.\u0002 Hebrew \u0001alla,\u0002 is translated a \u0001turpentine tree,\u0002 Genesis xxxv. 4., (Haydock) and by the Septuagint here. But most people translate \u0001the oak.\u0002 (Chaldean; Aquila; &c.) Under it Jacob buried the idols of Laban, and Abimelech was chosen king; (Judges ix. 6,) as Abraham had entertained the angels under the same tree, Genesis xviii. 1., (Calmet) and had sat under it when he first came into Sichem, Genesis xii. 6. On which supposition it must have subsisted about 500 years. (Menochius) --- It was even shewn some ages after Christ. But it is hardly credible that the same tree should have continued for such a length of time. --- \u0001Sanctuary,\u0002 or tent, where the ark was placed on this occasion under the oak. (Calmet; Bonfrere) --- Some think it was at Silo. (Menochius; ver. 1.) --- Kennicott denies that the ark was present, and supposes that they offered sacrifice upon the very altar which Josue had erected on Garizim, between 20 and 30 years before; and that this mountain is here called \u0001the sanctuary\u0002 or \"holy place.\" Upon it the \u0001oak\u0002 might very well grow, and Josue might \"with great propriety take some large stone, and set it up for a witness, making at the same time this striking remark, that this stone \u0001had heard all the words of the Lord,\u0002 or had been present when his law was inscribed and read to the people at their former solemn convention.\" Hence he infers against Collins, \"that the Jews had thoughts of worshipping, and did worship at Gerizim long before the separation of Israel from Juda;\" and it was probably for fear of the Israelites returning to a sense of their duty, by the sight of these monuments of the old religion, that Jeroboam refrained from setting up his golden calves in the vicinity. (Diss. ii. p. 119.) (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001It hath heard.\u0002 This is a figure of speech, by which sensation is attributed to inanimate things; and they are called upon, as it were, to bear witness in favour of the great Creator, whom they on their part constantly obey, (Challoner) which is the best manner of hearing. They rise up to our confusion. (Theodoret, q. 19.) (Worthington) --- The oriental writers delight in these strong figurative expressions, which are not confined to poetry. Jesus Christ says, that if the children were silent, \u0001the stones would cry out,\u0002 Luke xix. 40. See Numbers xiii. 33., and Genesis iv. 10. (Calmet) --- \u0001Lest.\u0002 Hebrew, \"it shall be therefore a witness unto you, lest you deny your God;\" or literally, \"lie unto your Elohim.\" (Haydock) --- The expression often means to revolt and prove faithless, Deuteronomy xxxiii. 29., &c." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And after,\u0002 &c. If Josue wrote this book, as is commonly believed, these last verses were added by Samuel, or some other prophet. (Challoner) --- Scholastic History. (Worthington) --- Josue had governed Israel 17 years with the greatest prudence and fidelity. (Calmet) --- Some extend his administration to a longer period. (Haydock) --- He paid the debt of nature [i.e., he died] probably not long after the ratification of the covenant. It does not appear that he was ever married. (St. Jerome, contra Jov. 1.; St Chrysostom) --- The Scripture does not mention that the people mourned for him, as they had done for Moses, &c. Yet we cannot doubt but they would shew this mark of respect to his memory, on account of the many benefits which they had received from him. The Holy Ghost has vouchsafed to be his panegyrist, Numbers xxvii. 12., and Ecclesiasticus xlvi. 1., &c. Josephus ([Antiquities?] v. 1,) represents him as a most universal character, equally perfect in every thing that he took in hand. His greatest honour is to have been so striking a figure of Jesus, whose name he bore, (Calmet) and whose sacred office in administering a second circumcision after he had caused the people to cross the Jordan, he so well described. Like him he introduces the faithful into the land of promise, overthrows their enemies, and establishes them in peace, taking care both at the beginning and at the end of his administration, to set before their eyes the will of the heavenly Father, the God who is both holy and jealous, ver. 19. Under Josue the Israelites are invincible, only as long as they continue faithful, chap. vii. But Jesus secures his Church both from infidelity and from the attacks of all her enemies, by his all-powerful grace. (Haydock) --- The Jews have attributed to Josue ten regulations, which are too trifling to have been made by him. (Selden, Jur. vi. 2.) --- The Samaritan chronicle embellishes the account of this great man with many surprising and puerile fictions, as if the true history were not sufficient to excite our attention. See Basnage and Serarius. (Calmet) --- The Jews say Josue died on the 26th of Nisan, unmarried. The Roman martyrology honours his memory on the 1st of September. (Salien, in the year before Christ 1453.) It is probable that the Egyptian or Tyrean Hercules, who encountered so many giants and difficulties, was no other than Josue, whose history the pagans have obscured with fables. (Vossius.) (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thamnathsare.\u0002 Judges ii. 9. The last word is written \u0001hares\u0002 (\u0001eros\u0002) the first and last letters being transposed in one of these places. It may probably be in this verse, as we read of Mount \u0001Hares,\u0002 Judges i. 35. Kennicott rather thinks that Sare is the proper reading, as it is found in the Syriac, Arabic, and Vulgate versions of the Book of Judges. He observes, that if we were to read in an English historian that the renowned Marlborough was buried at \u0001Blenheim, \u0002near Woodstock, and a few pages after that his remains were interred \"at \u0001Blenmeih,\u0002 &c., we should naturally conclude that two letters had exchanged their places. And may we not allow the same in this part of the sacred history, as it is universally printed\" in Hebrew? (Dis. i.) Some, however, maintain that \u0001Thamnath hares\u0002 was so called, on account of \"the image of the sun\" being placed in the tomb of Josue, along with the knives of stone used by him in circumcision, which last the Septuagint and St. Augustine (q. 30,) admit. But these must be reckoned among the Jewish or Oriental fables, (Calmet) though it is not improbable but the circumcising knives might be thus preserved, as a monument of the covenant made with the Israelites. (Haydock) --- \u0001Gaas.\u0002 This was another name for Mount Sare, or Hares, a part of Mount Ephraim; where St. Jerome tells us St. Paula visited the tomb of Josue. It was shewn near Thamna in the days of Eusebius. (Calmet) --- No mention is made of mourning, as for Moses, &c., to insinuate that under the law the saints descended into limbo, but are admitted into paradise under the gospel. (St. Jerome, mans. 34.) (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Long time;\u0002 perhaps fifteen years. These ancients kept the people in order by their authority (Calmet) and good example, so great an influence have the manners of superiors upon those of the subjects. (Menochius) --- \u0001Regis ad exemplar totus componitur orbis.\u0002 See 2 Paralipomenon xxiv. 2, 16. After the death of these virtuous rulers, who had been formed in the school of Moses and of Josue, and had beheld the wonders of God, (Haydock) the people began to embrace the worship of \u0001Baalim,\u0002 Judges ii. 11." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Sichem.\u0002 Joseph had charged his brethren to take his bones with them, Genesis l. 24., and Exodus xiii. 19. Masius supposes that they were solemnly interred after the altar was erected near Sichem, and the covenant ratified, when all the people were together. Others think that they deferred doing this till the country was conquered and divided. Josue would lose no time unnecessarily in performing these last rites to the revered patriarch. --- \u0001Field.\u0002 Jacob had given this field to his son. He had first purchased it; (Genesis xxxiii. 19,) and when the Amorrhite had taken possession again, after the unhappy affair at Sichem, he recovered it by the sword, Genesis xlviii. 22. --- \u0001Ewes.\u0002 Hebrew \u0001Kesita\u0002 may denote also some species of money, though not perhaps marked with any figure of a lamb, &c. (Calmet) --- Protestants, \"pieces of silver.\" (Haydock) --- The mausoleum of Joseph at Sichem, was to be seen in St. Jerome's time. (q. Heb. in Gen.) (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Eleazar,\u0002 the second high priest, was succeeded by his son \u0001Phinees.\u0002 They were both of a very unexceptionable character. The Holy Ghost says, (Ecclesiasticus xlv. 28,) \u0001Phinees, the son of Eleazar, is the third in glory, by imitating him\u0002 (his father or grandfather) \u0001in the fear of the Lord,\u0002 &c. The Jews seem to have adopted the doctrine of Pythagoras, with respect to Phinees, (Haydock) as they say that he was the man of God, (3 Kings ii. 27,) who appeared to Heli, (Trad. Heb. in Reg.) and that he was consulted by Jephte, and gave him advice to fulfil his vow; that he was the same person with Elias, and with one Phinees, who returned from the captivity with Esdras, 1 Paralipomenon ix. 20. They will even have him to be an incarnate angel. (Ap. Munster, &c.) But without dwelling any longer on these fabulous accounts, (Calmet) he was surely a man of the greatest zeal and piety. (Haydock) --- In consideration of his extraordinary merit, the city of Gabaath was given to him, though it was not properly a sacerdotal city, and priests could not regularly possess any land as their inheritance. Grotius supposes that he obtained this city along with his wife, as she was an heiress of the tribe of Ephraim. But if that had been the case, must she not have married some of the same tribe? Numbers xxxvi. 8. (Calmet) --- Septuagint (Grabe) add, \"In that day the children of Israel taking the ark of the covenant of God, carried it about among themselves, and Phinees was priest instead of his father, till he died, and he was buried in Gabaath, his own city. But the Israelites went each to his own place and city; and the children of Israel worshipped Astarte and Asteroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon, the king of Moab, and he held them in subjection 18 years.\" See Judges iii. 12, 14. Why this is recorded in this place does not appear, unless it be to insinuate that the servitude under Eglon did not commence till after the death of Phinees, who had been high priest 40 years. Abisue, his son, entered upon the pontificate in the first year of the administration of Aod, 1 Paralipomenon vi. 4, 50. (Salien, in the year of the world 2641, in the year before Christ 1412.) Josue and Eleazar had reigned nearly during the same period of time, and finished their course together. They had assisted each other in keeping the people of God under due restraint. Their successors in office acted with the like zeal and concord, though they were not quite so successful. It is probable that Phinees would have the chief sway in \"the aristocracy\" of the \u0001ancients,\u0002 which Josephus says took place between Josue and Othoniel. Their government is acknowledged by most authors, though Salien supposes that their authority, as distinct from the Sanhedrim, consisted in giving good example. Many assert that Phinees ruled the people twenty-three years. (Haydock)" } ] } ] }, "lam": { "book": "lam", "intro": [ { "text": "THE LAMENTATIONS OF JEREMIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "In these Jeremias laments in a most pathetic manner the miseries of his people, and the destruction of Jerusalem and the temple, in Hebrew verses, beginning with different letters according to the order of the Hebrew alphabet. (Challoner)" }, { "text": "In the first chapter the order is exactly observed, but in the three next \u0001phe\u0002 comes before \u0001ain,\u0002 either for some mystery to us unknown, or by the derangement of transcribers, who perhaps thought that those verses were better connected, as they seem to be, (Calmet) though this is not very clear. (Haydock)" }, { "text": "In such pieces the sentiments of a pensive heart are poured out without much connection. (Worthington)" }, { "text": "The Greeks style this word \u0001threnoi,\u0002 and Hebrew \u0001kinoth,\u0002 or lamentations. (Haydock)" }, { "text": "St. Jerome, (2 Paralipomenon xxxv. 25.) thinks it was the first composition of Jeremias, and sung at the death of Josias. (Worthington) (St. Jerome, in Zacharias xii. 11.)" }, { "text": "The eulogy of the king seems to belong to him rather than to Sedecias, chap. iv. 20. (Calmet)" }, { "text": "Yet it might afterwards be applied to the latter, (Haydock) and to the ruin of Jerusalem, Ecclesiasticus xlix. 8. (St. Jerome, Pref.; Theodoret, &c.)" }, { "text": "The city is represented standing, and sometimes in ruins. Chap. v. seems to have been written after the rest, ver. 4, 18. (Calmet)" }, { "text": "It is not acrostic like them. The prophet alludes to the wretched condition of the Jews, after the murder of their Messias; and hence the Church makes use of the lamentations on the anniversary of our Saviour's passion, inviting all sinners, both Jews and Gentiles, to repent: \"Jerusalem, Jerusalem, be converted to the Lord thy God.\" (Worthington)" }, { "text": "Many passages are applicable to a soul fallen into sin, as the commentary under the name of St. Jerome, (Haydock) compiled by Rabanus, (Du Pin) shews. (Haydock)" } ], "intro_slug": "id1340.html", "chapters": [ { "chapter": 1, "slug": "id1341.html", "header": "Lamentations i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001City.\u0002 David had conquered many. Jerusalem was long considered as the finest city in those parts. --- \u0001Tributary.\u0002 It had been so to the Assyrians, Egyptians, and Chaldeans, 4 Kings xxiv. 1. From this and similar passages, it would seem that the city was still existing: yet in others it appears to have been demolished. Here then the prophet declares what it had been: (Calmet) unless he wrote part after the death of Josias. (Haydock) --- The beholders are astonished at the change and misery of the city. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Night;\u0002 privately, or without ceasing. --- \u0001Friends,\u0002 who had made a league with Sedecias, chap. xxvii. 3., and xlviii. 26." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rest.\u0002 Many returning to join Godolias, chap. xl. 7. (Calmet) --- The Jews who beheld their brethren led away to Babylon, retired into Egypt, but were in misery. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Feast,\u0002 thrice a-year. This was the most charming sight, when all the nation met to adore God, and to renew their friendship with one another. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lords.\u0002 Literally, \"at the head,\" (Haydock) which Moses had threatened, Deuteronomy xxvi. 1, 43. (Calmet) --- This would be most cutting. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Beauty;\u0002 princes' palaces, but particularly the temple, ver. 10. (Calmet) --- \u0001Rams,\u0002 fleeing from place to place to seek relief. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of all.\u0002 She compares her past happiness with her present chastisement. --- \u0001Sabbaths,\u0002 or days of rest. The pagans derided them as so much lost time. \u0001Ignava et partem vitæ non attigit ullam.\u0002 (Juvenal v.; Seneca, apud St. Augustine, City of God vi. 11.) --- If none of their legislators thought of such an institution, it was because they had not the spirit of Moses: their feasts were dissolute. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Unstable.\u0002 Hebrew also, \"removed,\" (Haydock) like a woman unclean. (Calmet) --- Such were excluded from places of prayer, and were not allowed to touch a sacred book, or to pronounce God's name. Their husbands could not look at their face, nor give them any thing, but laid it down for them to take. (Buxtorf, Syn. 31.) --- No condition could be more distressing. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001End\u0002 in her prosperity, to avert this misfortune. (Haydock) --- Idolatry is a spiritual adultery, (Worthington) and one of the worst species of filth. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Church.\u0002 Deuteronomy xxxiii. 1., and Ezechiel xliv. 9. The Chaldeans disregarded the ordinance." }, { "marker": "Ver. 11-12.", "first": 11, "last": 12, "text": "\u0001O.\u0002 Hebrew of the Masorets, \"It is.\" (Calmet) --- Protestants, \"Is it nothing to you, all?\" &c. (Haydock) --- But the Vulgate is much clearer, and approved by many Protestants, \u0001lu\u0002 being often used as an exclamation, Genesis xvii. 18. (Calmet) --- \u0001Vintage.\u0002 He has plundered all, ver. 22. (Haydock) --- The king took a great deal, and his general the rest, 4 Kings xxiv., and xxv. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bones:\u0002 fortresses. (Theodoret) --- I am like one in a burning fever, Ezechiel xxiv. 4. (Calmet) --- \u0001Chastised.\u0002 Literally, \"instructed.\" This is the good effect of affliction. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Watched.\u0002 This metaphor is not too harsh, chap. xxxi. 28. The Masorets prefer, (Calmet) \"is bound by his hand.\" (Protestants) But \u0001miskad\u0002 is explained (Haydock) by the Septuagint, &c., in the sense of the Vulgate. God lays the yoke on my neck suddenly. My iniquities are like bands, and Nabuchodonosor has power over me." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mighty.\u0002 Hebrew, \"magnificent\" princes, (Luke xxii. 25.) or warriors. --- \u0001Time\u0002 of vengeance. All is animated. Hebrew also, \"a troop\" of Chaldeans, chap. ii. 22. --- \u0001Juda.\u0002 God, as the first cause, punishes the Jews by war." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Then.\u0002 They surround the city, to starve the inhabitants, ver. 8." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Me.\u0002 Egypt attempted to relieve Juda, to no purpose, ver. 2. (Calmet) --- It could not, or at least did not, prove of any service to the Jews, chap. ii. 18. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Alike,\u0002 by famine, &c. (Calmet) (Worthington) --- \u0001Ubique pavor et plurima mortis imago.\u0002 (Virgil, Æneid ii.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Done it.\u0002 They conclude that I am cast off for ever. But when I shall be comforted, their turn will come; (Calmet) or rather they will feel the scourge soon after me. --- \u0001Consolation.\u0002 Hebrew, \"which thou hast appointed.\" (Haydock) (Chap. xlviii. 26., &c., and Ezechiel xxv., &c.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Let.\u0002 He prays not for their ruin, but predicts it; and wishes rather that they would be converted. (Calmet)" } ] }, { "chapter": 2, "slug": "id1342.html", "header": "Lamentations ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Obscurity.\u0002 He continues to bewail the misery of Jerusalem. --- \u0001Heaven,\u0002 the highest glory, Isaias xiv. 12. --- \u0001Stool;\u0002 the temple, and the land. The ark fell not into the hands of the enemy. (Calmet) --- The punishment which the Lord permits, is justly ascribed to Him. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Unclean,\u0002 or treated it as such. (Calmet) --- Septuagint, \"he hath accounted profane the kings.\" (Haydock) --- Joakim, Jechonias, Sedecias, and the royal family, were exposed to the greatest ignominy and sufferings. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Horn:\u0002 beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington) --- \u0001Hand;\u0002 refusing us protection, and aiding the Chaldeans." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Women,\u0002 suffering them to be abused, chap. v. 11, 13." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tent:\u0002 the temple, with the same indifference as if it had been a hut, built to guard the fruit of a garden, Isaias v. 5., and Psalm lxxix. 13. --- \u0001Sabbaths.\u0002 The Jews rested, but could offer no sacrifices in captivity. --- \u0001Priest.\u0002 Saraias was slain, and Sedecias imprisoned, &c., chap. lii. 10. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cursed,\u0002 or suffered it to be polluted, (Worthington) as he looked on it with horror, after it had been profaned by Achaz, &c. --- \u0001Towers.\u0002 Septuagint, \"palaces;\" \u0001bareon.\u0002 --- \u0001Feast.\u0002 What a contrast! The temple used to resound with songs of praise and music: the Chaldeans fill it with insolent shouts of victory." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Line,\u0002 to level it with the ground, (Isaias xxxiv. 11.; Calmet) or to treat it with just severity. (Theodoret) --- \u0001Bulwark.\u0002 Literally, \"the first wall,\" (Haydock) or ditch, lined with palisades. Alexander [the Great] ordered the towers to be levelled, and the horses' manes to be cut, when Hephæstion died, to denote the general sorrow." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Among,\u0002 as slaves, or in prison. --- \u0001Law\u0002 has been neglected; and now it cannot be observed, as to the ceremonial part. There are no public instructions. --- \u0001No vision.\u0002 When Jeremias was consulted, he had to pray for ten days, chap. xlii. 7." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ancients,\u0002 even magistrates. (Calmet) --- \u0001Canitiem multo deformat pulvere.\u0002 (Virgil, Æneid x.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Earth,\u0002 by an overflowing of the bile, occasioned by grief, Job xvi. 14. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sea.\u0002 This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Revelations.\u0002 Hebrew \u0001Masoth,\u0002 \"burdens\" for the enemy. This sentence ought to come before \u0001and they,\u0002 &c., as it is in the Vulgate. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mouth,\u0002 with scorn, Isaias lvii. 4., and Psalm xxxiv. 21." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Old,\u0002 by Moses, (Deuteronomy xxviii. 15, 49., and Leviticus xxvi. 14.) Micheas, (chap. xxvi. 18.) Holda, &c. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Upon.\u0002 Hebrew and Septuagint, \"O wall,\" &c., ver. 8. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Watches.\u0002 Jerusalem is here represented in the midst of danger and misery. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Dealt.\u0002 Literally, \"gathered grapes,\" chap. i. 12. (Haydock) --- \u0001Long;\u0002 quite small, Psalm xxxviii. 9. This has been denounced, chap. xix. 9., and Deuteronomy xxviii. 53. (Calmet) It took place at Samaria, and in the last siege of Jerusalem, (Josephus, Jewish Wars vii., and viii.; Worthington) as well as at this time. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Killed.\u0002 Literally, \"stricken\" (Haydock) with unusual severity. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001About.\u0002 The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet)" } ] }, { "chapter": 3, "slug": "id1343.html", "header": "Lamentations iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Man.\u0002 Jeremias had a share in the common misery, (Worthington) and bewails his own condition, as a figure of Christ, Psalm lxxxvii. 16., and Isaias liii. 3. (Calmet) --- His disciples must expect to suffer. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Led,\u0002 or driven me with \u0001the rod.\u0002 (Haydock) --- God employs two, Zacharias xi. 7. That of rigour was reserved for this prophet; (chap. xxxviii.) none of them suffered more." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Old\u0002 and wrinkled, the effect of misery." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gall.\u0002 Septuagint, \"head.\" Chaldean, \"he hath seized the chief,\" Job xvi. 13. He speaks in the name of the besieged, who had been threatened with this punishment, ver. 19., and chap. viii. 14. (Calmet) --- \u0001And labour.\u0002 Nabuzardan ransacked the city worse than his master, (Worthington) if the latter was at all present. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ever\u0002 indeed, Ecclesiastes xii. 5., and Psalm xlviii. 12. Jeremias (xxxviii. 6.) was in imminent danger." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Prayer.\u0002 God would not allow him to pray for the people, chap. vii. 16." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Stones.\u0002 There is no passage, Job xix. 8." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Places.\u0002 This may refer to the prophet or to the people." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Arrows.\u0002 Such places were common where shooting was practised, 1 Kings xx. 36., and Job xvi. 11." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Song.\u0002 True prophets were derided on account of impostors, and because their declarations were unpleasant, &c., chap. xvii. 15., and Ezechiel xii. 22." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wormwood,\u0002 or a bitter poisonous herb, chap. ix. 26., and Deuteronomy xxix. 18." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001One.\u0002 Hebrew, \"against a stone.\" My bread is full of them, Psalm ci. 10. (Calmet) --- He describes his afflictions, as if his teeth had been broken. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001End.\u0002 Hebrew, \"strength.\" Septuagint, \"victory.\" (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hope.\u0002 The remembrance fills him with grief and hope, chap. xx. 12. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001New. Novi\u0002 should be \u0001novæ,\u0002 to agree with \u0001miserationes.\u0002 (Calmet) --- Chaldean, \"new miracles\" occur daily. (Haydock) --- God's mercies are ever fresh. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Yoke.\u0002 Afflictions endured for justice sake ensure a blessing. (Haydock) --- All may derive great benefit from suffering." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Himself,\u0002 with perfect resignation." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hope.\u0002 He does not doubt, but confides with great humility." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Him.\u0002 We cannot verify this of the prophet as we can of Christ, (Matthew xxvi. 62.; Calmet) to whom this particularly refers. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Men.\u0002 He punishes with regret, Ezechiel xviii. 23. Our crimes force him to chastise, ver. 36. (Calmet) --- Yet he seeks our advantage. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Commanded.\u0002 Hebrew, \"said: It cometh to pass,\" as if by chance. There have always been Epicureans, Ezechiel viii. 12., and Psalm xciii. 7. (Calmet) --- Those who deny Providence speak, ver. 30. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Sins?\u0002 If all happened by inevitable necessity, or according to the laws of Providence, why should any one complain?" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Up.\u0002 This posture \"is the testimony of a soul naturally Christian.\" (Tertullian, Apol.) --- Our heart must accompany our hands, 1 Timothy ii. 8. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Inexorable.\u0002 Hebrew and Septuagint, \"Thou hast not shewn pity.\" (Haydock)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Covered\u0002 thyself, as if not to see our distress." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Cloud.\u0002 Isaias lix. 2., and Ecclesiasticus xxxv. 21. These expressions are admirable." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Prophecy.\u0002 Many would read, \u0001vastatio.\u0002 Hebrew, \"ruin.\" Septuagint, \"taking away.\" (Calmet) --- Protestants, \"Fear and a snare is come upon us, desolation and destruction.\" The prophets were continually in danger. (Haydock) --- The preaching of false prophets has brought these evils upon the people. (Worthington)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Wasted.\u0002 Literally, \"robbed.\" (Haydock) --- I have felt more for my people than they have themselves. Moral writers often produce this text, to shew the dangers of an unguarded glance (Calmet) at women." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Over me,\u0002 as if I were buried. (Haydock) --- Jeremias was in prison (chap. xxxviii. 6.) when he prayed, ver. 54., and chap. xx. 7. (Calmet)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Judge\u0002 what they have judged unjustly. (Worthington)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Lips;\u0002 or language (Genesis xi. 1.) thou knowest, ver. 60." }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Up,\u0002 all their conduct. --- \u0001Song.\u0002 Ver. 14." }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Buckler,\u0002 to cover all the body. They shall be surrounded with misery, (Psalm cviii. 29.) while God will protect his servants, Psalm v. 13. (Calmet) --- Let sorrow pierce their heart, as thy enemies are treated. (Worthington)" } ] }, { "chapter": 4, "slug": "id1344.html", "header": "Lamentations iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Colour.\u0002 Hebrew, \"gold.\" Septuagint, \"silver;\" (Haydock) denoting the patriarchs, (Theodoret) chiefs, (Vatable) or ornaments of the temple. (Calmet) --- It had formerly glittered with gold; now there was nothing but smoke and ruins. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Best.\u0002 Hebrew, \"gold of Phaz,\" in Colchis, Genesis ii. 11. (Calmet) --- In Solomon's reign, they powdered their hair with gold dust. (Josephus, Antiquities viii. 7.) --- \u0001Vessels.\u0002 Isaias xxx. 14." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sea-monsters.\u0002 Literally, \u0001Lamia.\u0002 Hebrew \u0001Tannim.\u0002 (Haydock) --- The lamia has a face like a woman, and a body like beasts; and is cruel, yet feeds its young. (Worthington) --- The fabulous lamia is supposed to destroy all children, (Diod. Sic. xx.; Ovid, Fast. vi.) and cannot be meant. But the sea dog, though most cruel will not neglect its young ones. (Calmet) --- \u0001Ostrich.\u0002 Hebrew \u0001henim,\u0002 (Haydock) \"swans,\" Isaias xiii. 21., and Job xxix. 14. The ostrich is said to break some of its eggs. (Elian iv. 37.) -- Swans do the like, and devour their young; for which reason they are hated by the Indians. (Elian xiv. 3.) --- Septuagint, \"their young (drajohs) have suckled the daughters of my people, so that they can find no remedy, like,\" &c. (Haydock) --- Though the ostrich has wings it never flies, but dwells in desert places. Such is the condition of the Israelites. (Theodoret) --- The ostrich forsakes its eggs. (Worthington) --- All are solicitous for themselves." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Scarlet.\u0002 Literally, \"yellow;\" \u0001croceis.\u0002 (Haydock) --- Hebrew means purple. Those who have been educated in the most delicate manner, are forced to feed on the most disgusting things, 4 Kings vi. 25., and xviii. 27., and Deuteronomy xxviii. 54." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In her.\u0002 Sodom was destroyed by God. Her temporal misery was short. (Haydock) --- Jerusalem was exposed to greater afflictions (Calmet) here, (Haydock) and her ingratitude and abominations were greater, Ezechiel xvi. 46." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Old ivory.\u0002 Whiteness shews its age. (Pliny, [Natural History?] iii. 8.) --- As it grows old it turns yellow, and loses much of its value. But the ancients had the art of dyeing it scarlet. (Virgil, Æneid xii.; Homer, Iliad iv.; Ovid ii. Am. v.) (Calmet) --- Hebrew \u0001poninim\u0002 may signify (Haydock) \"pearls,\" the shells of which are stained with a delicate red; though the epithet \u0001ruddy\u0002 may mean \"shining,\" in which sense \u0001purpureus\u0002 is used. (Horace, iv. Od. 1.) --- The complexion of the Nazarites was fair, with a mixture of red, Canticle of Canticles v. 10. They were probably clothed in white, and were highly respected, 1 Machabees iii. 49., Amos ii. 11., and Numbers vi. 18. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Coals.\u0002 Hebrew, \"blackness.\" Septuagint, \"soot.\" (Haydock) --- The people were naturally brown. Fasting and distress cause them to turn black, chap. v. 10., and Joel ii. 6. (Calmet) --- They were so changed, that old acquaintances knew not one another. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001For.\u0002 Literally, \"by the barrenness of the earth.\" (Haydock) --- Such a death was, no doubt, more painful than to perish quickly by the sword. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Pitiful.\u0002 So their nature dictates. (Worthington) --- But hunger made them the reverse. Some think they slew their children, to prevent them being exposed to more cruel torments, (Calmet) as the people of Colchis do their sick. (Chardin.) --- \u0001Sodden:\u0002 boiled or roasted; \u0001coxerunt,\u0002 ver. 5., and Deuteronomy xxviii. 55. At the last siege of Jerusalem, this barbarity was manifested. (Calmet) (Josephus, Jewish Wars vii. 8.; Gr. 21.) See chap ii. 20. --- \u0001Daughter.\u0002 So cities are styled. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Believed.\u0002 God had so often protected this city against Sennacherib, Holofernes, &c. (Haydock) --- It had been also so strongly fortified, 2 Kings v. 6. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Priests.\u0002 They too generally favoured (Haydock) the false prophets, chap. ii. 26., &c. They were judges, and condemned the innocent: or exposed (Calmet) the citizens to destruction, by not warning them to amend, (Haydock) and to submit to the Chaldeans. (Calmet) --- Impostors are called prophets, as they have the same outward appearance. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001They.\u0002 Septuagint, \"Her guards have tottered in,\" &c. --- \u0001When.\u0002 Protestants, \"so that men could not touch their garments,\" as they were defiled. (Haydock) --- These hypocrites were afraid of touching blood, as they observed external ceremonies, while they disregarded the spirit of religion." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Depart.\u0002 They were not ashamed to speak thus to others, or the citizens address the priests contaminated with blood. Even the Chaldeans looked upon the Jews with abhorrence, as an abandoned people. --- \u0001For they.\u0002 Hebrew, \"but they understood not, and wandered about. They, (Calmet) the Gentiles, \u0001said.\u0002\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001They,\u0002 the Jews; or rather the prophet thus describes the Chaldeans, chap. v. 12., and Deuteronomy xxviii. 50." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Save.\u0002 The Egyptians attempted it in vain, chap. xxxiv. 8., and xxxvii. 10." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Streets.\u0002 There were enemies within as well as without. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Christ,\u0002 &c. According to the letter, is spoken of their king, who is called the \u0001Christ;\u0002 that is, the anointed of the Lord. But it also relates, in the spiritual sense, to Christ our Lord, suffering for our sins. (Challoner) (Isaias liii. 5.) (St. Augustine, City of God xviii. 33.) --- It literally speaks of Josias, or of Sedecias. (Worthington) --- Josias was slain by the Egyptians. (St. Jerome, in Zacharias xii.) --- But Sedecias seems chiefly to be meant. The people were much attached to him, though he was wicked; and they expected that he would have rescued them from the power of the Chaldeans, as his league with the neighbouring Gentiles (Calmet) seemed to insure, (Haydock) if they had proved faithful. (Calmet) --- But all was useless against the Lord. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Rejoice.\u0002 Edom had manifested her joy at the misfortunes of Juda. The prophet hints at this with a cutting irony, Psalm cxxxvi. 7., and Abdias 11. --- \u0001Come,\u0002 as at a feast. Edom was visited five years after the Jews, chap. xlix. 7. --- \u0001Naked.\u0002 Septuagint, \"and shalt pour it out,\" (Haydock) or vomit. (Calmet) (Grotius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Accomplished,\u0002 and sufficiently punished by exile, chap. l. 20., and Isaias xl. 2. --- \u0001Discovered.\u0002 Genesis xliv. 16., and 3 Kings xvii. 18. (Calmet) --- In vain wouldst thou hide them. (Haydock)" } ] }, { "chapter": 5, "slug": "id1345.html", "header": "Lamentations v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The prayer,\u0002 &c. This title is not in Hebrew, Septuagint, &c. Theodoret has passed over the chapter, as if he doubted of its authenticity. It does not follow the order of Hebrew letters like the preceding, and seems to be a form of prayer for those who retired into Egypt. (Calmet) --- Jeremias foresees what would happen, and prays as the people would do. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Aliens.\u0002 The Idumeans seized and kept possession of the southern parts." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Father.\u0002 Many had none surviving, and all had lost their king. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Water.\u0002 Even this was not given for nothing." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hand;\u0002 engaged to serve Egyptians, Babylonians, (Calmet) or other nations, to procure sustenance. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Iniquities.\u0002 This was the usual complaint of the Jews, (chap. xxxi. 29.) as if they had committed no offence themselves. If any virtuous people were involved in the common ruin, they bore it with resignation, and acknowledged that they had deserved it, 1 Esdras ix. 6., and 2 Esdras i. 6., and Esther xiv. 6., and Daniel iii. 29." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Servants.\u0002 One had command over another, Matthew xxiv. 45. The Chaldeans were like slaves, and the race of Cham was condemned to servitude, Genesis ix. 26. (Calmet) --- The Jews had formerly dominion over Edom, &c., who now treated them so cruelly. (Menochius) (Lyranus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sword.\u0002 Any one might kill us." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Oppressed.\u0002 Hebrew, \"afflicted.\" Brutal insolence prevailed. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hand.\u0002 Thus Leonidas was treated, after his head was cut off, by Xerxes. (Herodotus vii. 238.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Indecently,\u0002 like the Sodomites. Hebrew, \"they made the young men grind\" at the mill, in their prison, (Haydock) as Samson (Judges xvi. 21.) and Sedecias (according to the Septuagint, chap. lii. 11.) were forced to do. To grind is often used in a bad sense; but it is not necessary to adopt it here. (Calmet) (Amama) --- The Chaldeans treated their captives without pity or shame. (Haydock) --- \u0001Wood;\u0002 burdens, or stumbling-blocks, unless they were crucified; or, \"roasted,\" if we admit a small alteration in the Hebrew, chap. iv. 10. (Calmet) --- They were forced to grind naked, and were beaten with staves. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Gates,\u0002 where sentence was usually passed. (Haydock) --- The Jews had judges at Babylon, (Daniel xiii. 5.) but not at first, nor everywhere." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Crown,\u0002 used at feasts; (Calmet) or, we have lost the sovereign power. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dim,\u0002 the natural consequence of extreme want, 1 Kings xiv. 27." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Foxes,\u0002 which were very common, Judges xv. 4. Thus, Horace says:" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Convert.\u0002 Thy grace must work upon our hearts, (Calmet) before we can expect redress, (Haydock) and an end of our banishment. (Tirinus) (Grotius) --- \u0001Beginning,\u0002 when our fathers observed the law. (St. Thomas Aquinas) (Menochius) See chap. xxxi. 18.; St. Augustine, City of God ii., and iv. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Thou hast.\u0002 We might read with an interrogation, (Haydock) in Hebrew, \"Hast thou?\" &c. The Jews superstitiously repeat the last verse, for fear of ending the book in an ominous manner, as they do at the end of Isaias and Malachias. (Calmet) --- Having treated us so severely, stop thy hand. (Worthington) --- But I perceive it will be in vain to beg for redress till the seventy years be expired. (Menochius)" } ] } ] }, "lev": { "book": "lev", "intro": [ { "text": "THE BOOK OF LEVITICUS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called Leviticus: because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra, from the word with which it begins; (Challoner) \"and (the Lord) called.\" The \u0001a\u0002 at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.)" }, { "text": "This Book is styled also, \"The Priests' Law.\" (Haydock)" }, { "text": "The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.)" }, { "text": "These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus)" }, { "text": "In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel)" }, { "text": "If we confine ourselves to the letter, we may say these precepts are \u0001not good,\u0002 and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and \u0001spiritual.\u0002 (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)" } ], "intro_slug": "id419.html", "chapters": [ { "chapter": 1, "slug": "id420.html", "header": "Leviticus i.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Offer,\u0002 voluntarily, without any command. Some sacrifices were of precept, Exodus xxii. 29. (Menochius) --- These first chapters are addressed to the people; the 6th [chapter] from ver. 9, to the priests. Oxen, goats, and sheep, pigeons, and turtles, were to be offered in sacrifice, and small birds also, in the purification of lepers, (chap. xiv. 4,) as they might easily be procured. (Calmet) --- By sacrifice, we testify the dominion of God over all. They were offered by the patriarchs, and by all nations. God requireth that the victim should be without blemish, and slain with certain ceremonies wisely ordained, Psalm ciii. 24. (Worthington) --- \u0001A sacrifice.\u0002 Hebrew \u0001korban,\u0002 a present of any sort, Mark vii. --- \u0001Sheep and goats,\u0002 ver. 10. The same term, \u0001tson,\u0002 signifies both. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A holocaust.\u0002 That is, a whole burnt-offering; (olocauston) so called, because the whole victim was consumed with fire; and given in such manner to God as wholly to evaporate, as it were, for his \u0001honour and glory;\u0002 without having any part of it reserved for the use of man. The other sacrifices of the Old Testament were either \u0001offerings for sin,\u0002 or \u0001peace-offerings:\u0002 and these latter again were either offered in \u0001thanksgiving\u0002 for blessings received, or by way of \u0001prayer\u0002 for new favours or graces. So that sacrifices were then offered to God for four different ends or intentions, answerable to the different obligations which man has to God: 1. By way of adoration, homage, praise, and glory, due to his divine Majesty. 2. By way of thanksgiving for all benefits received from him. 3. By way of confessing and craving pardon for sins. 4. By way of prayer and petition for grace and relief in all necessities. In the New Law we have but one sacrifice, viz. that of the body and blood of Christ: but this one sacrifice of the New Testament perfectly answers all these four ends; and both priests and people, as often as it is celebrated, ought to join in offering it up for these four ends. (Challoner) (St. Augustine, City of God viii. 17.; St. Chrysostom in Psalm xcv.) --- \u0001We have an altar,\u0002 (Hebrews xiii. 10,) on which the unbloody sacrifice is offered, (Matthew xxvi. 25,) as the blood of Christ was on the cross, Hebrews ix. 25. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Victim.\u0002 To transfer all the curses due to him upon it, (Eusebius, Demon. i. 10,) and to testify that he gives it up entirely for the honour of God. (Lyranus) --- The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved. Then they sold it to some foreigner, or threw it into the Nile. (Herodotus ii. 39.) All nations seem to have acknowledged, that life should be given for life. \u0001Hanc animam vobis pro meliore damus:\u0002 (Ovid, Fast. i.) and they had holocausts, in imitation of the Hebrews. (Bochart) --- \u0001Expiation.\u0002 Hebrew, \"it shall be accepted for him to make atonement for him,\" provided he be in proper dispositions. (Menochius) --- The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He,\u0002 by the hands of the priests, (chap. x. 1,) as the Septuagint express it, \"they shall immolate;\" (Menochius) though we might infer from this text, that the person who offered the victim, had to slay it; (Calmet) while the priests alone could pour the blood upon and around the altar. \u0001Without the effusion of blood remission is not made,\u0002 Hebrews ix. 22. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They.\u0002 Regularly the Levites performed this office. The skin belonged to the priest, chap. vii. 8. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fire.\u0002 Hebrew and Septuagint place the fire first, then the wood. It was the sacred fire which was never extinguished, but removed from the altar in marches, (chap. iv. 13,) perhaps in a censer or pan. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All things,\u0002 &c. Hebrew \u0001pador,\u0002 may signify the \u0001fat,\u0002 or the \u0001trunk\u0002 of the animal. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sweet.\u0002 Not that the Deity can take delight in sweet odours: but he is pleased with the devotion of men. For their advancement in piety, he required these sacrifices; 1. to keep the people from idolatry; 2. to teach them to consecrate their body and effects to him, as well as their souls, \u0001to serve justice unto sanctification;\u0002 (Romans vi. 19; John iv. 24) as without the help of exterior observances, the mind will hardly rise to the contemplation of truth; 3. to prefigure the greater mysteries of the Christian religion, of which the law was only a shadow, incapable of conferring justifying \u0001grace.\u0002 (John i. 17; Galatians iii. 11.) (Worthington) --- \u0001The law was our pedagogue, in Christ, that we might be justified by faith,\u0002 Galatians iii. 24." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Male.\u0002 Lyranus seems to have read \"a year old,\" in the Vulgate. But it is not found in the Hebrew or in any version. It may have been taken from Exodus xii. 5, where the paschal \u0001lamb\u0002 must be \u0001a male of one year.\u0002 --- \u0001Blemish.\u0002 The Septuagint add, \"and he shall put his hand upon its head.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pigeons.\u0002 Hebrew and Septuagint say nothing about the age; though the Rabbins assure us, that old turtles and young pigeons were to be immolated, as being more excellent. God requires only what each person may easily procure. This third species of holocaust was chiefly intended for the poor, chap. xii. 8. But if they could not afford even this, they might offer flour, chap. ii." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The neck.\u0002 Some say, without pulling the head off (Grotius); which the Rabbins deny. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Throat.\u0002 Hebrew \u0001mierath,\u0002 is rendered \"the crop and its contents,\" by the Chaldean, Syriac, and Samaritan." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Pinions,\u0002 as if it were to be roasted. Eusebius remarks, that the pagans plunged their birds into the sea, then poured the blood round the altar, and afterwards burnt them. Abram did not divide the birds, Genesis xv. 10. (Calmet) --- \u0001Oblation.\u0002 Hebrew, \"made by fire;\" or which must be all consumed, except the crop and feathers. (Haydock)" } ] }, { "chapter": 2, "slug": "id421.html", "header": "Leviticus ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "One, (anima). The soul is put to denote the whole person. --- Of sacrifice. Hebrew mincha, which is applied to inanimate things, particularly to flour, \"a present of wheat.\" (Vatable) --- As the other sacrifices have peculiar names, this is barely called sacrifice by the Vulgate. It was instituted, 1. for the poor; 2. to support the ministers of religion; 3. to shew that God was to be honoured with the fruits of the earth; 4. sacrifice being intended as a sort of feast, bread, salt, wine, and oil accompany it; and also incense, which was almost solely reserved for God. (Menochius) --- The person who offered the sacrifice, had to furnish all things belonging to it. The Samaritan and Septuagint add at the end of this verse, \"Behold what is the offering of the Lord.\" Similar words occur, (ver. 6. and 16,) in Hebrew. Sacrifices of flour were the most ancient of all. Ovid (Fast. ii.) says, Farra tamen veteres jaciebant, farra metebant, &c. \"Numa taught the people to worship the gods with fruits and flour, and to make supplication with a salted cake.\" (Pliny, xviii. 2.) Fruge deos colere, & molâ salsâ supplicare. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Memorial.\u0002 \"To worship and celebrate the name of God.\" (Louis de Dieu.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Holy of holies.\u0002 That is, \u0001most holy;\u0002 as being dedicated to God, and set aside by his ordinance for the use of his priests. (Challoner) --- All was to be eaten or consumed in the tabernacle. The high priest offered a gomor full of flour and oil, rather baked, every day, chap. vi. 20. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Out of.\u0002 The handful, which shall be burnt, shall cause God to remember and grant the request of the offerer, equally as if the whole were consumed. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Without leaven or honey.\u0002 No \u0001leaven\u0002 or \u0001honey\u0002 was to be used in the sacrifice offered to God: to signify that we are to exclude from the pure worship of the gospel, all double-dealing and affection to carnal pleasures. (Challoner) --- The prohibition of leaven regarded these sacrifices. It was offered with the first-fruits, (chap. xxiii. 17,) and perhaps also in peace-offerings, chap. vii. 13. Honey is here rejected, as incompatible with the other ingredients, to admonish us to lead a penitential life, and to keep at a greater distance from the customs of the pagans, who generally accompanied their oblations with honey, Ezechiel xvi. 18. Herodotus (B. ii.) says, the Egyptians used honey in sacrifice. (Calmet) --- By unleavened bread, the Hebrews were reminded of their flight out of Egypt; and by refraining from honey, they were taught to act like men. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001First-fruits,\u0002 &c., to be voluntarily given to the priests, in honour of God. The honey arising from the dates might also be offered. --- It was little inferior to that of bees. (Josephus, Jewish Wars v. 3.) See Numbers xv. 19." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Salt. In every sacrifice salt was to be used, which is an emblem of wisdom and discretion, without which none of our performances are agreeable to God. (Challoner) --- Salt is not prescribed in the sacrifices of animals. But it was to be used in them, as we learn from the Jews, and from St. Mark ix. 48, Every victim shall be salted. The ancient poets never specify salt in their descriptions of sacrifices. But Pliny assures us, that in his time it was of the greatest authority, and always used in sacrifices, with cakes. Maxime in sacris intelligebatur salis auctoritas, quando nulla conficiuntur sine molâ salsâ. (B. xxxi. 7.) --- Covenant. It is so called, because it was a symbol of the durable condition of the alliance with God, which was renewed in every sacrifice; (Calmet) or it may signify \"the salt prescribed\" by God: for the law and covenant are often used synonymously. (Menochius) --- Let your speech be always in grace, seasoned with salt, Colossians iv. 6. See Numbers xviii. 19." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And break,\u0002 &c. Hebrew has simply, \"corn beaten out (\u0001or\u0002 ready to be beaten out) of full ears.\" (Haydock) --- These were to be offered at the Passover. (Du Hamel)" } ] }, { "chapter": 3, "slug": "id422.html", "header": "Leviticus iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Peace-offerings.\u0002 \u0001Peace,\u0002 in the Scripture language, signifies happiness, welfare, or prosperity; in a word, all kind of blessings. Such sacrifices, therefore, as were offered either on occasion of blessings received, or to obtain new favours, were called \u0001pacific\u0002 or \u0001peace-offerings.\u0002 In these some part of the victim was consumed with fire on the altar of God: other parts were eaten by the priests, and the persons for whom the sacrifice was offered. (Challoner) --- Female beasts might here be sacrificed, but not birds. The victims were either offered to praise God for past favours, or to comply with some vow, or were perfectly free, chap. vii. 12. Three sorts of victims, the ox, the sheep, and the goat, denoted all those who \u0001served\u0002 God in innocence, or in the state of penance. (Du Hamel) --- Of these sacrifices \"of the perfect,\" none of the unclean could taste, chap. vii. 20. When only flour or bread was given, the donor received no part again." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Which shall.\u0002 Hebrew, \"which he gives, he shall slay it....the priests shall pour,\" &c. Yet some assert, that laymen were not allowed to approach the altar." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Fat. All the fat was carefully presented to the Lord. The Persians offered this alone. Omentum in flammâ a pingue liquefaciens. (Catullus, Epig. de Magis.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Flanks.\u0002 St. Jerome sometimes translates the Hebrew \u0001loins,\u0002 as the Septuagint and Symmachus do; (Psalm xxxvii. 7) and this Bochart believes is the most proper signification. (Calmet) --- \u0001Two\u0002 is not specified in the Latin, nor \u0001little\u0002 in the Hebrew." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For a.\u0002 Some translate, \"upon the,\" others \"after the burnt-sacrifice;\" as if that were always to be offered first, every day. (Calmet) --- But is seems that the peace-offering was an imitation of the holocaust, with respect to the fat, caul, and kidneys, which were to be entirely consumed. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001It.\u0002 Hebrew and Septuagint, \"he shall slay,\" ver. 2, 13. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Whole rump.\u0002 Septuagint, \"the loin without blemish.\" The tail of the Arabian sheep is extremely large and fat, weighing eight or ten pounds; so that it is necessary to support it on a vehicle. (Busbecque, ep. 3.) The tail was not sacrificed in any other species. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001With,\u0002 &c. Hebrew, \"and the two kidneys with their fat by the flanks, and the great lobe of the liver, above the kidneys, shall they take.\" (Haydock) --- All our affections must be consecrated to God, and our passions kept under. (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Food,\u0002 destined for the honour of God, and to be consumed by \u0001fire.\u0002 In other places, God calls these sacrifices \u0001his food,\u0002 and the altar his \u0001table.\u0002 (Chap. xxi. 21.; Malachias i. 7, 12.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fat.\u0002 It is meant of the fat, which by the prescription of the law was to be offered on God's altar: not of the fat of meat, such as we commonly eat. (Challoner) --- This distinction is sufficiently insinuated; (chap. vii. 25,) whence it also appears that the fat, here forbidden, is only that, which, in all sacrifices, appertains to the Lord, ver. 9, 10. The fat which was intermingled with the flesh might be eaten, and even the rest if the animal was not sacrificed. God repeatedly forbids the use of \u0001blood,\u0002 chap. xvii. 13. Yet the Jews abstain from the \u0001fat\u0002 also of all oxen, sheep, and goats; (Josephus, [Antiquities?] iii. 10,) and some, adhering to the words of this text, forbid the use of fat indiscriminately. (Calmet) --- Cornelius a Lapide condemns it, if the animal might be offered in sacrifice, though it were slain at home." } ] }, { "chapter": 4, "slug": "id423.html", "header": "Leviticus iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ignorance.\u0002 To be ignorant of what we are bound to know is sinful: and for such culpable ignorance, these sacrifices, prescribed in this and the following chapter, were appointed. (Challoner) --- \u0001Not to be done.\u0002 Hence the Rabbins admit sins of ignorance, only against the negative precepts. But when God forbids one thing, he commands the contrary; and we may sin by ignorance against any of his ordinances. If the ignorance be voluntary, it enhances the crime; and Aristotle well observes that drunkards, who do an injury, are to be doubly punished, because their fault is voluntary in its cause, (ad Nicom. iii. 7). But if the ignorance were perfectly involuntary, and inculpable, no sacrifice was required; so that God here speaks only of that sort of ignorance which involved some degree of negligence. This fault could not be forgiven without interior good dispositions. The sacrifice only reached to \u0001the cleansing of the flesh,\u0002 (Hebrews ix. 13,) or to screen the culprit from the severity of the law and of the magistrates; (Calmet) though they might help the inward dispositions of the heart, and thus contribute to obtain God's pardon. (Origen; St. Augustine, q. 20) The difference between \u0001peccatum\u0002 and \u0001delictum,\u0002 is not perfectly ascertained. Some think the former word denotes sins of malice, and the latter those of ignorance. Tirinus maintains the contrary, as a more costly sacrifice, he says, is required for the latter. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Anointed.\u0002 That is, \"the high priest,\" Septuagint. Inferior priests were not anointed, except the sons of Aaron, at the beginning. (Calmet) --- Ignorance in such a one is greatly to be avoided, as it tends to scandalize the people. (Haydock) --- The same ceremonies are prescribed, as on the day of expiation; only the priest did not enter the most holy place. --- \u0001Offend,\u0002 in some smaller matter. If he engaged his brethren in the crime of idolatry, he should die, Deuteronomy xiii. 15. (Calmet) --- Before the solemn unction, he might be expiated, like one of the princes. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Calf.\u0002 Hebrew \u0001par,\u0002 does not specify the age. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The blood.\u0002 As the figure of the \u0001blood\u0002 of Christ shed for the remission of our sins; and carried by him into the sanctuary of heaven." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Seven.\u0002 A number consecrated in Scripture, (Calmet) and not superstitious. (Worthington) --- Apuleius (Met. xi.) mentions it. \u0001Septies submerso fluctibus capite.\u0002 (Calmet) --- \u0001Sanctuary,\u0002 or most holy place. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ashes\u0002 of the victims. They were first laid beside the altar of holocausts. By this ceremony, the priest begged that his sins might be removed from the sight of God, (Menochius) by virtue of Christ's sacrifice, who suffered out of the gate of Jerusalem, Hebrews xiii. 13. The high priest was obliged to offer this sacrifice himself, to expiate his own sin, as well as that of the people, Hebrews ix. 7." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Multitude\u0002 assembled. Septuagint add, \"be involuntarily ignorant, and no one of the congregation perceive the truth, (\u0001or\u0002 word,) and shall transgress, by commission or omission, one of all the precepts of the Lord.\" Such was the offence of Saul and the people, 1 Kings xiv. 33. On these occasions, the elders were to put their hands on the victim, to acknowledge the general offence, if it were not of too heinous a nature to be expiated by sacrifice. See Deuteronomy xiii. 12." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001A prince.\u0002 King, magistrate, general, chief of a tribe, or great family; in a word, one \u0001elevated\u0002 above the rest (\u0001Nasi\u0002), as appears, Numbers i. 4. and vii. 2." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001He.\u0002 Samaritan and Septuagint read, \"they shall have,\" referring it to the priests." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Him.\u0002 Moses does not here specify what was to be done with the flesh. But (chap. vi. 26,) he commands it to be given to the priests. (Calmet) --- In the sacrifices for the sins of the multitude, or of the priest, all was consumed; to express a greater detestation of such offences, (Tirinus) and that the priests might derive no benefit from them. (Theodoret, q. 3.; St. Thomas Aquinas i. 2, q. 102, a. 3.) (Worthington) --- Those who offered these victims received no part of them again, nor were oil or incense used; as all delicacies must be rejected by penitents. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001The land.\u0002 A rustic or plebeian. (Menochius) --- The offences of such might be expiated by the sacrifice of a goat, ewe, lamb, ram, two pigeons, or flour, chap. v. 7. and xi. 15. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Of,\u0002 &c. One Hebrew manuscript, the Septuagint, and Syriac read, \"in the place in which he shall slay the holocaust.\" The Samaritan has \u0001they slay,\u0002 both here and ver. 24. and 33, which seems the truer reading. (Kennicott)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001For a.\u0002 Hebrew may be \"according to, like (Haydock) upon, besides, after the holocausts.\" (Calmet) See chap. iii. 5." } ] }, { "chapter": 5, "slug": "id424.html", "header": "Leviticus v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Swearing.\u0002 We are accountable for the sins of others, to which we are accessory, as appears from this and part of the following chapter. No distinction of persons is here noticed. If any one, therefore, be witness to another's promise, confirmed by oath, and, being cited to the bar, refuse to speak, he shall be guilty of sin, and offer the sacrifice proscribed (ver. 6,) for all the preceding cases. Restitution must also be made to the injured person. (Menochius) --- But others suppose that no sacrifice was allowed for such an obstinate wretch as when not answered when the judge \u0001swore\u0002 or adjured him. He was liable to be put to death. The associate of the thief fell under the like punishment as the thief himself, when he would not reveal the theft to the judge, Proverbs xxix. 24. Others again understand this \u0001swearing\u0002 to mean blaspheming God. If the hearer do not reprehend him, he shall suffer as his accomplice. (Origen; Philo) --- Junius thinks that the neglect of fraternal correction, was to be expiated by the sacrifice prescribed for the sins of ignorance, concerning which Moses is treating. But it seems that the person here mentioned was to die, as the words \u0001he shall bear his iniquity,\u0002 commonly denote, chap. xix. 8.; &c. (Calmet) --- When perjury prejudiceth another's cause, we are bound to reveal what we know to the judge, if it can be done so as to avoid scandal. (Worthington) --- \u0001Not.\u0002 Hebrew editions read \u0001loa,\u0002 instead of \u0001la,\u0002 both here and in 34 other places; an irregularity unknown in some manuscripts, and to the Samaritan copy. Perhaps it may have been occasioned by \u0001lu,\u0002 \"to him,\" being of the same sound with \u0001la.\u0002 (Kennicott)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beast.\u0002 All wild beasts were deemed unclean; but domestic clean cattle, though slain, did not defile; (Calmet) while some of the unclean did, even alive, chap. xi. 26, 31. (Haydock) --- Fishes are comprised under the name of \u0001reptiles;\u0002 yet some were not unclean, chap. xi. 9. The Septuagint neglect \u0001reptiles,\u0002 and put \"the carcasses of impure abominations;\" by which they probably mean dogs, and such things as the Egyptians adored. This verse does not regard those who had only touched something unclean, as such were to be purified at night, by washing their garments; but it refers to those who, having neglected that ordinance, had still ventured to touch something sacred, and were therefore required to offer the sacrifice, \u0001assom,\u0002 (Calmet) as for an irreligious behaviour towards God. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of man,\u0002 who may be in a state of legal uncleanness. If he neglect or forget to purify himself, he must offer a sacrifice, either such as he may choose, (St. Augustine, q. 2.) or such as the priest may require. (Lyranus) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lips.\u0002 This is necessary before he can be punished by men; but every secret promise binds before God. (Tostat) --- \u0001Evil or good:\u0002 any thing whatsoever, whether favour or punishment, whether the completion of it be difficult or easy. (Calmet) --- Thus parents sometimes foolishly swear that they will chastise their children unmercifully; libertines that they will live in luxuries as long as they have any money; ill-natured people that they will never speak to such a one, that they will murder, &c. To execute such promises, even confirmed by an oath, would be a double crime. Let them ask pardon of God for their rash oath. (Philo) --- Herod made his oath a pretext for killing John the Baptist, deluding himself, perhaps, with a false interpretation of this law. (Haydock) --- As such hasty oaths are easily forgotten, when the guilty person recollected himself, he was bound to confess his fault to the priest in the following manner, according to the Rabbins: Placing his hands between the horns of his victim, he shall say, \"I beseech you, Lord, I have sinned; I have committed iniquity and prevarication; I have committed such a fault. I repent, I am filled with sorrow and confusion for having done so; I will relapse no more.\" These doctors teach, that without confession and sorrow no sacrifice will remit sin. (Calmet) --- To preserve the \u0001secret\u0002 of confession, the priests were ordered to eat the victims \u0001alone.\u0002 (Philo, &c.) (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Let,\u0002 &c. Hebrew, \"and surely when he is guilty in one of these things, he shall confess that he hath sinned therein; (ver. 6.) and he shall bring his sin-offering unto the Lord, for his transgression,\" &c. Confession to the priest was requisite, before all the other sacrifices for sin. See Josephus, [Antiquities?] iii. 10. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sin.\u0002 The flesh belonged to the priest, chap. vi. 26." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ephi,\u0002 or a gomor, which is the tenth part of three pecks and three pints, English. (Arbuthnot.) --- \u0001For sin,\u0002 and therefore to shew how odious sin is to God, he will not allow any frankincense to be offered. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Memorial.\u0002 See chap. ii. 2. At the end, the Hebrew and Septuagint add, \"It is a sin-offering;\" \u0001peccatum.\u0002 (Calmet) --- Hence the priests are said to eat the \u0001sins\u0002 of the people, Osee iv. 8." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The ceremonies:\u0002 omitted in Hebrew and Septuagint --- \u0001Sanctified[Sacrificed?],\u0002 neglecting to pay the first-fruits; or, by mistake, eating any of the victims reserved for God, or for the priests. --- \u0001Two sicles.\u0002 St. Jerome seems to have read in the dual number, whereas the Hebrew pointed copies have sicles indefinitely; and the Rabbins understand two, when the word is plural and undetermined. Theodoret reads fifty, which some maintain is the ancient translation of the Septuagint, though it is not found in any of our copies. Hebrew may be rendered \"a ram (or) according to thy estimation, sicles of silver.\" The particle \u0001or\u0002 is sometimes understood. It is probable that when the fault was considerable, a ram was to be sacrificed, and restitution made of what was due with the fifth part besides; but if the fault was small, the priest determined how many sicles were to be presented for sacred purposes. --- \u0001Sanctuary.\u0002 See Exodus xxx. 13." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Through ignorance.\u0002 These words are not found in the Hebrew or Septuagint; but the context shews, that they must be understood. Some pretend that the ignorance here spoken of, is that by which a person \u0001doubts\u0002 whether the thing which he touched was unclean or not. But we may explain these last verses as a recapitulation of what had been already ordered. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sin.\u0002 If it were grievous, the priest required a more valuable victim, ver. 15." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lord.\u0002 Hebrew, \"It is a victim for the sin which he has committed against the Lord.\" From this chapter, as well as from Numbers v. 7, it is obvious that a special confession was necessary, not only for those who had fallen into the disorder of leprosy, which was a figure of sin, and often inflicted by God in punishment of it; but also, when they had given way to the smallest transgression against the commands and ceremonies of the Lord. (Haydock) --- This custom is still observed by the Jews. (Galatinus x. 3.)" } ] }, { "chapter": 6, "slug": "id425.html", "header": "Leviticus vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Despising:\u0002 interpretatively; not formally, as Numbers xv. (Estius) --- \u0001The Lord,\u0002 who knows the truth, and is an avenger of all injustice, even the most secret. (Haydock) --- The law inflicts indeed a smaller punishment, as these offences are supposed to be secret, and the offender is thus invited to repent, and to repair the injury done. When the crime is public, the law is more severe. (Calmet) --- Hebrew, \"If a soul transgress and sin against the Lord.\" Septuagint, \"If any one wilfully despise the commands,\" &c. (Haydock) --- \u0001Trust.\u0002 Hebrew and Septuagint, \"or a sum given for traffic for their common benefit.\" --- \u0001Oppression,\u0002 by any means whatsoever detaining the wages of the labourer, &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lost.\u0002 We acquire no title to the thing by finding it. The Roman law, as well as divines, condemn those who appropriate the thing found to their own use, as guilty of theft, whether they knew to whom it belonged or not; and Plato greatly commends the law of Solon, \u0001\"Take not what thou didst not put down,\"\u0002 a rule which the Dyrbeans and the people of Biblos rigorously observed. We may, however, take up what is lost, (Calmet) and endeavour to find the owner, who must indemnify us for our trouble; and, if we never find him, we are directed to give the price to the poor, for the owner's welfare. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Convicted, by his own conscience, and by the judgment of the priest to whom he has confessed his sin. The Hebrew expresses the different sorts of sins specified above, which the Vulgate denotes by the word offence." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wronged.\u0002 Hebrew and Chaldean add, \"in the day of his sin-offering;\" and the Septuagint, \"in which he is convicted.\" No unnecessary delay in making restitution can be allowed to the sincere penitent, who wishes to make his peace with God." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The.\u0002 Hebrew, \"thy estimation for a sin-offering.\" (Haydock) --- Wilful sins require a more noble victim than those of ignorance, which were expiated by the sacrifice of a goat. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Holocaust.\u0002 The regulations respecting it, as they regard the priests, are here given, as chap. i., directions were given to those who presented the victims. --- \u0001Morning.\u0002 All the parts of the victim were not laid on at the same time. The like was observed during the day also, when no other sacrifices were to be offered on this altar. --- \u0001Of the same,\u0002 not strange, unhallowed fire, but such as was kept continually burning on the altar of holocausts, as the Hebrew intimates; \"the fire of the altar shall be burning in it.\" During the marches in the desert, it is not written how this fire was preserved. The Persians believed that their eternal fire came down from heaven, and the vestal virgins kept their sacred fire at Rome, with superstitious care. Theophrastus (ap. Eusebius, præp. i. 9,) mentions the keeping of fire in the temples, as one of the most ancient rites of religion." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Others;\u0002 such as were worn on common occasions, out of the tabernacle. --- \u0001And shall,\u0002 &c. Hebrew has only, \"unto a clean place,\" as the other versions and some Latin copies read. The meaning of the addition is, that all the bones, &c., must be perfectly reduced to dust, before they be carried out of the camp. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fat,\u0002 along with the whole burnt-offering. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The perpetual fire.\u0002 This fire came from heaven, (chap. ix. 24,) and was always kept burning on the altar: as a figure of the heavenly fire of divine love, which ought to be always burning in the heart of a Christian. (Challoner) --- It must be fed by assiduous meditation on the Scripture and holy things. (Du Hamel)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Sacrifice of flour, moneé, chap. ii. 1. --- And libations. These words are added, to shew that oil and wine accompanied this sacrifice." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He.\u0002 Only the priests, who were actually officiating, could partake of it. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lord.\u0002 As long as this law shall be in force. (Menochius) --- \u0001Sanctified.\u0002 Theodoret (q. 5,) seems to assert, that all such were obliged to serve the altar in some function or other. If any unclean person touched the victims wilfully, he was slain; if, by mistake, the blood sprinkled a garment, it was to be washed, ver. 27." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Evening.\u0002 And this shall continue as long as they are high priests, from the day of their consecration, (Josephus, [Antiquities?] iii. 20.; Cajetan,) \u0001a perpetual sacrifice.\u0002 (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Rightfully.\u0002 According to the law, which decides that, if the first-born be deformed, the next shall succeed, chap. xxi. 18. Hebrew, \"the priest, of his sons, who is anointed in his stead, shall offer it.\" No mention is made of its being \u0001hot,\u0002 either here or in the Septuagint. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sacrifice\u0002 of flour, not of animals, Exodus xxix. 28." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sin\u0002 of individuals. The victims offered by the priest, or by the whole people, were to be burnt, chap. iv. 7." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Tabernacle.\u0002 No part shall be given to those who are not of the sacerdotal race. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Place,\u0002 in the court, that so it may be worn again. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Sodden,\u0002 or boiled. Such vessels, of private people, as had been used to boil part of the victim, (1 Kings ii. 13,) were either to be abandoned to the service of the altar, or \u0001broken,\u0002 &c. (Calmet) --- Earthen vessels might imbibe some part of the consecrated juice. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Fire.\u0002 As they are the victims for the sins of the priest and of the people, chap. iv. 6, 18. (Menochius)" } ] }, { "chapter": 7, "slug": "id426.html", "header": "Leviticus vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Trespass.\u0002 Trespasses, for which these offerings were to be made, were less offences, than those for which the sin-offerings were appointed. (Challoner) See chap. iv. 2. --- \u0001Delictum, trespass,\u0002 answers to the Hebrew \u0001asham,\u0002 and the Greek \u0001plemmeleia;\u0002 (Haydock) being of a more extensive signification that the Hebrew \u0001chete, sin,\u0002 as it comprises even sins against knowledge. (Parkhurst) See chap. iv. 2. --- No particular ceremonies are enjoined, (ver. 7,) only a he-goat or a ram was to be offered; if the former, the rump, &c., were to be given (ver. 3); if the latter, the fat of the intestines and the reins were to be offered, and the blood poured out at the foot of the altar. --- \u0001Victim.\u0002 Septuagint, \"ram.\" --- \u0001Holy.\u0002 To be eaten by priests, and in the court of the tabernacle, ver. 6. (Calmet) --- Sins of commission, \u0001peccata,\u0002 and of omission, \u0001delicta,\u0002 are equally offensive to God. (St. Augustine, q. 20.) (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Skin.\u0002 Of these skins a great profit was made. (Philo, de Præm. Sacerd.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Priest's;\u0002 to be divided among his brethren, ver. 10. They officiated a week by turns. (Calmet) --- Each, therefore, claimed the parts allotted by God to the priest on duty. But it is not certain what part they could retain for their own use. Some think that the unbaked flour alone was to be distributed equally, ver. 10. (Bonfrere)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001This.\u0002 Here the Roman, Septuagint, Junius, &c., commence the 7th chapter." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Oil.\u0002 Any of these sorts of bread would suffice. Jacob and Jethro had formerly offered sacrifices of praise, and the Greeks had some which they termed \u0001Soteria.\u0002 (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Bread,\u0002 for the use of the priests, chap. ii. 11." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Of which\u0002 leavened bread, \u0001one,\u0002 representing all the rest, \u0001shall be offered for first-fruits.\u0002 Hebrew, \"a heave-offering,\" not as a sacrifice. (Menochius) --- Others maintain that a loaf, without leaven, was laid upon the altar; and all the rest given to the priest. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Morning.\u0002 Thus were they admonished to let the poor share of the bounty which God had bestowed upon them. (Theod. and Philo)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001It.\u0002 The victim of thanksgiving was more worthy, as it proceeded from a more disinterested motive. (Menochius) --- Such victims as were perfectly voluntary might be received, though they had some defect, chap. xxii. 23." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Fire.\u0002 No part must be reserved so long, as to become offensive and putrid. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Yea rather.\u0002 Hebrew, \"it is an abomination to be thrown away,\" and the soul, &c. Thus by neglecting to comply exactly with God's commands, we lose the fruits of our former piety. (Haydock) --- The flesh of these victims might be eaten in any clean place, by all those who were not defiled, chap. x. 14. (Josephus) (Tirinus)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Shall eat of it.\u0002 That is, of the flesh of the thanks-offering. (Challoner) --- People might eat the flesh of animals which had been touched by something unclean, Deuteronomy xii. 15, 22. But victims, defiled by any accident, were to be burnt. The others were to be eaten only by such as were clean. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001People\u0002 excommunicated, or even slain, either by God, or by the judge. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Uncleanness of man,\u0002 means a person defiled, or his excrements. (A Lapide)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Eat,\u0002 when they have been once immolated. See chap. iii. 17." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Uses.\u0002 Hebrew, \"for any other use: but you shall not eat it.\" Origen (hom. 5,) seems to reject this fat entirely." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Beasts.\u0002 Hence the Rabbins except the blood of fishes, as it is not specified. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sacrifice\u0002....Libations, flour, wine, and oil. (Lyranus)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hands,\u0002 upon a silver dish. The priest shall direct his hands to form a triple cross. (Cajetan) (Tirinus)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The breast,\u0002 and other parts mentioned, Deuteronomy xviii. 3." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Separated\u0002 from the breast for the Lord, and \u0001waved\u0002 before Him, as the Hebrew intimates." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Anointing.\u0002 Le Clerc translates \u0001the food.\u0002 On this Aaron shall be maintained. This shall be his salary or portion, in quality of God's anointed." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Israel.\u0002 Hebrew adds, \"in the day of his anointing,\" or consecration. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Law.\u0002 Six sorts of sacrifices are here specified, holocausts, flour-offerings, sin and trespass-offerings, those for the consecration of priests, and the peace-offerings." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001In,\u0002 or at the foot of Mount Sinai. (Haydock)" } ] }, { "chapter": 8, "slug": "id427.html", "header": "Leviticus viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bread.\u0002 This basket stood near the altar of holocausts, in the court. Most part of this chapter has been already explained, Exodus xxix." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Garment, subucula, which is styled a strait tunic, Exodus xxviii. This was girded close, while the upper garment (máil) was fastened by the ephod, contrary to what Josephus and others have asserted. (Calmet) --- Truth. When the ephod and rational were joined together, God gave his oracles, 1 Kings xxiii. 9. No woman could wear the ornaments, which were made by divine wisdom. (St. Cyril, in Lev. xiii. 6.) (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Sanctification. Having these words engraven on it, Holiness to the Lord." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Head.\u0002 To shew that he was the fountain of the priesthood, and that power was derived from him." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Linen.\u0002 Aquila translates \"inward.\" It was next to the skin. --- \u0001Mitres,\u0002 caps, Exodus xxviii. 4. These were the garments of priests. Those of the Levites are not particularized. About six years before the destruction of the temple by Titus, the Levites obtained of Agrippa leave to wear the linen tunic, which was deemed a great innovation, seldom left unpunished. (Josephus, Antiquities xx. 8.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Calf.\u0002 This ceremony was repeated for seven days, ver. 33. (Calmet) --- At the same time, Moses consecrated the altars and all the furniture of the tabernacle, ver. 10." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Foot.\u0002 The whole person was thus sensibly consecrated to God's service. (Haydock) --- The pagan high priest, among the Romans, was adorned in silk and ribbands, with a crown of gold. Being conducted under ground, the blood of an ox, which had been sacrificed, came upon his head, ears, and other parts of his body, through little holes, made in a board; and thus besmeared, he was recognized by the people. (Prudent. hym. S. Romani, Saumaise. &c.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Who having.\u0002 Moses supported and directed the hands of the priests." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Vestments.\u0002 It is a maxim among the Rabbins, that a priest without his vestments, is not considered as such; and he is put to death, if he should dare to approach the altar in that condition. When the priests lay aside their sacred robes, they are looked upon as laymen. (Calmet) --- The high priest was consecrated by the unction on the head; (ver. 12,) those of an inferior condition, were sprinkled with ointment mixed with blood, &c. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Finished.\u0002 During this time, some say they were allowed to go our for a short time, to satisfy the calls of nature; while others say they were to continue always in the tabernacle, or in the court. Afterwards the priests on duty continued all the time in the temple, adorned with their sacred robes. The high priest could not wear his on other occasions, except some very urgent affair required it, as was the case when Jaddus went to meet Alexander. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Done....so.\u0002 The Hebrew adds, \"the Lord hath commanded to do, to make atonement for you.\" (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Watches.\u0002 They might be permitted to take a little sleep during part of this week. (Tirinus) --- \u0001In:\u0002 Hebrew, \"at the door of the tabernacle of the assembly, attentive to the ordinances of the Lord.\" (Haydock) --- \u0001Die,\u0002 as Nadab did afterwards. Moses officiated as the consecrating priest. One of the most venerable of the order, consecrated the successors of Aaron. Some assert, that they only invested him with the pontifical robes. (Numbers xx. 25.; 1 Machabees x. 21.) (Calmet) --- The power of Moses was extraordinary; that of Aaron was ordinary, designed to continue in after ages. (St. Augustine, q. 23.) None must presume to take this office of priest, but such as are called by God, Hebrews v. Those of the old law, were initiated by sacred rites or sacraments, which signified the grace of God, requisite to perform their duties well. They were chosen from among men, to be more holy; of which their washing was a sign, as their splendid robes were to remind them of their sublime dignity and authority over the people. The high priest had seven special ornaments: 1. white linen, to denote purity; 2. a curious girdle, intimating that he must use discretion in all things; 3. the long tunic of various colours, with bells, &c., signifying heavenly conversation upon earth, union and harmony in faith and morals; 4. an ephod, with two precious stones on the shoulders, teaching him to support the failings of the multitude; 5. the rational, with its ornaments, shew that the pontiff should be solicitous to teach sound and profitable doctrine; 6. the mitre indicates, that all his actions should be referred to God above; and lastly, the plate of gold denotes that he should have God always in view, and never forget that consummate holiness which He requireth. See St. Jerome, ep. ad Fabiol. --- The three ornaments of the priests, put them in mind of purity, discretion, and a right intention, to be observed in all their conduct. On this occasion, a change was introduced in the priesthood, as the law was new; the first-born being obliged to give place to Aaron's family. Thus, when these were deprived of the exclusive privilege, and people from any family were chosen by Christ, the law of Moses ceased to exist, Hebrews vii. The ordination of the former was a figure of that sacrament, by which Christian priests still receive grace and power. (2 Timothy i.; Theodoret, q. 48. Num.; St. Augustine, de bono conj. 24.) (Worthington)" } ] }, { "chapter": 9, "slug": "id428.html", "header": "Leviticus ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Come.\u0002 From the consecration of the tabernacle, (Menochius) and of Aaron. --- \u0001Israel.\u0002 The princes of the tribes. (Calmet) --- They were to offer sacrifice by the hands of their new priests." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Calf.\u0002 As they had formerly adored a calf, so now they sacrifice one to God. (St. Jerome in Jer. vii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Children.\u0002 Samaritan and Septuagint, \"the ancients,\" or princes of the people, for whom a \u0001he-goat\u0002 is sacrificed. --- \u0001Old.\u0002 Not above, though they might be younger." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Offering,\u0002 &c. Hebrew simply, \"and a flour-offering tempered with oil; for,\" &c. (Haydock) --- All these sacrifices were accompanied with an offering of this nature, as they were in imitation of a dinner presented to God. (Menochius) --- \u0001You.\u0002 By the cloud, resting upon the tabernacle, or by fire proceeding thence. God will manifest his presence by miracles, ver. 24." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thy sin.\u0002 Christ \u0001needed not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's,\u0002 Hebrews vii. 27." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The altar\u0002 of holocausts; as he is yet considered only as a private person; afterwards he touches the altar of perfumes. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Burnt,\u0002 or placed in order to be burnt by the fire sent by God, ver. 24. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Camp.\u0002 According to the prescriptions given, chap. iv. 12." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Water.\u0002 Hebrew adds, \"he burnt them upon the holocaust, upon the altar.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And expiating the altar.\u0002 Hebrew, \"he offered it (the goat) for sin, as the first,\" for himself, placing the parts of the victim upon his own holocaust. (Haydock) --- The Chaldean says, \"he expiated the altar with the blood of the he-goat, as he did before.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Holocaust.\u0002 Which were religiously observed every day. The law respecting the libations was given already, though it be related, Numbers xv. 4. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Elevating them.\u0002 After which they were used by the priest, chap. vii. 31. (Calmet) --- \u0001As.\u0002 Samaritan and some Hebrew manuscripts read, \"as the Lord had commanded Moses.\" (Kennicott)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hands.\u0002 Thus representing the form of a cross, on which Christ redeemed us; in memory of which we still make the same sign. (Worthington) --- \u0001Them.\u0002 The blessing is recorded, Numbers vi. 24. \u0001And the Lord bless thee,\u0002 &c. (Menochius) --- In blessing an individual, the priest laid his hands upon him; but he stretched them out towards the multitude, as a mark of superiority." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Testimony.\u0002 To offer incense, which always preceded the morning holocaust. --- \u0001Glory;\u0002 or fire, probably issuing from the tabernacle, and consuming the victims in a moment. Thus God was pleased to shew his approbation of the priests and victims, (Calmet) and at the same time, to impress a religious awe upon the minds of the spectators. (Haydock) --- This fire was carefully preserved and nourished by the priests with wood; though the Rabbins say, this was done only to conceal the miracle of its perpetual continuance. A fire, of the same nature, came down upon the victims, when Solomon dedicated his temple, (2 Paralipomenon vii. 1,) and was kept burning till the captivity, when it was hidden in a cistern. Being found afterwards, like a muddy water, God kindled it again, (2 Machabees i. 18; ii. 10,) and it was not lost till the persecution of Epiphanes." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Lord:\u0002 2 Machabees ii. 10, explains this text. \u0001Fire came down from heaven,\u0002 appearing like a flash of lightning, in the midst of the victims. (Josephus, Antiquities iii. 9.) (Calmet)" } ] }, { "chapter": 10, "slug": "id429.html", "header": "Leviticus x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The \u0002eldest \u0001sons,\u0002 as they are mentioned first, Exodus vi. 23. --- \u0001Censers.\u0002 On the same evening of their consecration. --- \u0001Fire.\u0002 Not taken from the altar of holocausts, chap. vi. 9. Whether they neglected to do so out of respect for the miraculous fire, or out of thoughtlessness and inattention, their fault was severely punished, however venial in itself; (Tirinus) that all might learn to comply exactly with God's commands, and not dare to explain them away. Thus we must carefully avoid the mixing of falsehood with the word of God. (Theod., q. 9.) (Worthington) --- Those in power, like priests, if they be negligent, shall suffer great torments, Wisdom vi. 7. They must expect to be treated with rigour. (St. Augustine, q. 21.) Estius infers, from the command to abstain from wine being given, (ver. 8,) that these priests had been rather intoxicated. Josephus says, they had not offered proper victims; and the Rabbins assert, that they were not clothed with the sacred garments: but the Scripture only condemns them for taking strange fire. Some imagine, that no formal precept had yet been given. But had not God commanded (chap. vi. 9, 12,) that the victims should be burnt with the \u0001perpetual fire on the altar,\u0002 and were not these young priests guilty of rashness in doing any thing of their own head, without positive instructions? Hence some infer that their offence was mortal, and their punishment a prelude of eternal torments; while others piously hope that their sin was only venial, and that it was expiated by their repentance and violent death, in which sense Philo explains \u0001they died before the Lord.\u0002 Hence they were buried honourably." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord.\u0002 Near the altar of incense, being stricken, as it were with lightning, so that their garments were not injured. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Spoken,\u0002 by this exemplary judgment. (Haydock) --- We do not find the exact words recorded before: but there are some equivalent, shewing that God requires a particular sanctity in his ministers. (Chap. viii. 35; Exodus xix. 22.) \u0001The altar shall be sanctified by my glory;\u0002 (Exodus xxix. 43,) may be considered as a prediction of what happened on this melancholy occasion. --- \u0001Peace.\u0002 Excessive grief requires silence; \u0001curæ graviores silent.\u0002 \"He was filled with grief.\" Septuagint, adoring the judgments of God. The fortitude of Mino and Xenophon, who, upon hearing of the death of their sons, did not desist from sacrificing, is greatly admired. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brethren;\u0002 cousins. These were ordered to bury the priests, as Aaron and his family were employed about the altar, (Haydock) and could not perform the office without contracting a legal uncleanness. (Josephus) (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Uncover not.\u0002 Take not off your mitres; (Septuagint) let not your hair grow long, (Chaldean) as the Egyptians do in mourning, nor yet shave your heads, like the priests of Isis. This God forbids, chap. xxi. 5. And Ezechiel, (xliv. 20,) probably with reference to this law, says, \u0001Neither shall they shave their heads, nor wear long hair....and no priest shall drink wine when,\u0002 &c. --- \u0001Garments,\u0002 sacred vestments, which were worn only in the tabernacle or temple. (Calmet) --- The high priests are forbidden to tear their garments at funerals, (chap. xxi. 10,) as this would betray a want of fortitude. --- \u0001Perhaps.\u0002 This does not imply any doubt. (Menochius) See Genesis iii. 3. --- \u0001Indignation\u0002 of God, punishing the people, while there is none to entreat for them. --- \u0001Burning\u0002 of the two priests." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001On you.\u0002 So that you cannot now join in the funeral, as there are so few anointed. (Haydock) --- On other occasions, priests are allowed to mourn, chap. xxi." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Drunk.\u0002 Hebrew \u0001shekar;\u0002 which the Septuagint and Vulgate commonly translate by \u0001sicera,\u0002 any strong liquor, (St. Jerome) particularly palm-wine. (St. Chrysostom in Isai. v. 11.) Jonathan says old wine. Hecateus assures us, that the Jews drink no wine at all in the temple. But the Rabbins admit of some exceptions. This abstinence was prescribed by any other nations to their priests and magistrates in office. (Calmet) --- The intent of the law, is to prevent any mistake arising from the fumes of wine, (ver. 10,) as likewise all drowsiness or foolish mirth. As mourning and excessive grief are prohibited on the one hand; so are intoxicating liquors, on the other. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sacrifice,\u0002 of flour or bread. A tent was undoubtedly erected, where the priests might take the necessary refreshments of meat and sleep, during the days of their service." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Place,\u0002 at home. The Septuagint translate, \"in the holy place;\" understanding that these sacrifices for sin were to be eaten in the court of the tabernacle. Malvenda allows, that the children of the priests, and their wives, might come thither to eat the parts of the peace-offerings allotted to them. But of this there is no proof." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sons.\u0002 Samaritan and Septuagint add, \"and thy daughters.\" The male children were allowed to partake of the sin-offerings: those of \u0001peace,\u0002 were given also to females." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001While,\u0002 &c. Hebrew, \"and Moses sought diligently for,\" &c. This goat had been offered the same day, for the sins of the priest and of the people, chap. ix. 15. Aaron had not taken the parts allotted to his family, being too much grieved, and perhaps thinking that they could not eat all. (Calmet) --- Therefore, he judged it conformable to God's command to consume the whole, chap vii. 17. Moses fearing lest the thing had been done through negligence, finds fault with his two \u0001sons;\u0002 but on hearing the remonstrance of Aaron, is satisfied. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001People.\u0002 Offering the sacrifices of expiation, as mediators between them and God." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Places.\u0002 This is not a victim, the blood of which is to be poured out in the holy place, and the flesh consumed with fire. (Calmet) --- \u0001You ought,\u0002 or might lawfully \u0001have eaten it,\u0002 chap. vi. 25." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001How,\u0002 &c. My children are slain. Hebrew, \"and if I had eaten the sin-offering to-day, would it have been agreeable to the Lord?\" (Haydock)" } ] }, { "chapter": 11, "slug": "id430.html", "header": "Leviticus xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Aaron.\u0002 God shews him this honour after his consecration, though not always. See chap. xii. and xvii., &c. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Animals which you are to eat,\u0002 &c. The prohibition of so many kinds of beasts, birds, and fishes, in the law, was ordered, 1. to exercise the people in obedience and temperance; 2. to restrain them from the vices of which these animals were symbols; 3. because the things here forbidden were for the most part unwholesome, and not proper to be eaten; 4. that the people of God, by being obliged to abstain from things \u0001corporally unclean,\u0002 might be trained up to seek a \u0001spiritual cleanness.\u0002 (Challoner) --- These animals had no natural uncleanness: for all \u0001things are clean to the clean,\u0002 Titus i. 15. But they were looked upon as such by the prejudice of the people, and many of them possessed noxious qualities. If they had been the most excellent, the will of God is a sufficient reason to enforce the duty of abstinence; (Calmet) as it was in the case of Adam and Eve. As some animals were adored, and others were deemed unclean by the Gentiles, the Hebrews were commanded to sacrifice some of the former description, and to abhor also the latter, that they might never be so foolish, as to imitate the perversity of the nations, in looking upon any animal as a god. (Theod., q. 11.) St. Thomas Aquinas (i. 2. q. 102. a. 6,) explains at large, out of the holy fathers, the different vices, which the unclean animals represent. (Worthington) --- By the distinction of these creatures, God would have his people known, chap. xx. 24, 26. Those who chose rather to die than to transgress in this point, are justly honoured by the Church as martyrs, 2 Machabees vi. and vii. (St. Gregory, or. 20.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hoof divided, and cheweth the cud.\u0002 The dividing the hoof, and chewing the cud, signify discretion between good and evil, and meditating on the law of God: and where either of these is wanting, a man is unclean. In like manner, fishes were reputed unclean that had not fins and scales: that is, souls that did not raise themselves up by prayer, and cover themselves with the scales of virtues, (Challoner) particularly of mortification and penance. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Camel,\u0002 which hath a hard skin connecting its hoof below. The Arabs and Persians eat its flesh. God will have his people keep at a distance from imitating them; and that is one of the reasons for this and similar precepts. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The cherogrillus.\u0002 Some suppose it to be the \u0001rabbit,\u0002 others the hedgehog: St. Jerome intimates that it is another kind of animal common in Palestine, which lives in the holes of rocks, or in the earth. We choose here, as also in the names of several other creatures that follow, (which are little known in this part of the world) to keep the Greek or Latin names. (Challoner) --- Bochart (Hierozoicon) may be consulted on this subject. He supposes, that the Hebrew \u0001shaphan,\u0002 denotes the Arabian rat called aliarbuho. But the Jews themselves are ignorant of many of these animals. (Calmet) --- Both \u0001choiros\u0002 and \u0001grullos,\u0002 signify swine. The porcupine, or the bear-mouse of Palestine, may be meant. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cheweth.\u0002 Some copies of the Septuagint add \u0001not,\u0002 which agrees with the nature of the hare; though the people to whom Moses addresses himself were of a different persuasion. Its hoof is not divided into two parts only, and therefore it is accounted unclean." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Swine.\u0002 This animal was abhorred by many other nations. If an Egyptian happened to touch one, he plunged into the Nile. (Herodotus ii. 47.) Few are to be seen in the East. Yet the people of Crete and of Samos held swine in veneration; and they were offered in sacrifice to Venus, by the Cyprians. They seem designed for slaughter, as they are good for nothing alive. They are very subject to leprosy. (Calmet) --- The Jews would hardly name them, but called them \"the beast.\" Old Eleazer was strongly instigated to pretend at least to eat swine's flesh, but preferred a painful death before the transgression of God's law, 2 Machabees vi. 18. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Carcasses.\u0002 They might be touched while alive, ver. 24." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Eat.\u0002 The Egyptians, and the priests of the Syrian goddess, abstained from fish. --- \u0001Pools.\u0002 Hebrew and Septuagint \u0001torrents.\u0002 (Calmet) --- Eels are prohibited, &c. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Scales.\u0002 Numa forbade fish without scales to be used in the sacred feasts. (Pliny, [Natural History?] xxxii. 2.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The griffon.\u0002 Not the monster which the painters represent, which has no being upon earth; but a bird of the eagle kind, larger than the common. (Challoner) --- \u0001Osprey.\u0002 The sea or black eagle, which is very clear-sighted, and expert in catching fish. Pliny relates, (B. x. 3,) that it tries its young by making them look at the sun, and hurls them down if they refuse. But this seems fabulous." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Ostrich; which was served up at the tables of the Persian kings. Hebrew, \"the daughter of the hiena;\" (both êiáne) or the swan, Isaias xiii. 21. --- Owl, or perhaps the male ostrich, which cruelly abandons its young. --- Larus, the water-hen. (Calmet) --- Some have the cuckow. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Owl,\u0002 or the onocrotalus, which makes a hideous noise like \u0001an assibis,\u0002 a bird adored in Egypt. Bochart takes the Hebrew to mean an owl, as well as the following term, \u0001swan,\u0002 (Calmet) which is not probable." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Bittern,\u0002 onocrotalum. See ver. 17. Protestant version has \"pelican and the gier-eagle,\" for \u0001porphyrion.\u0002 (Haydock) --- Its beak and long legs are \u0001red.\u0002 (Pliny, [Natural History?] x. 46.) Bochart understands the vulture, and the Samaritan version the pelican; both of which are remarkable for the care they take of their young. \u0001R\u0002\u0001é\u0002\u0001me\u0002 may be derived from \u0001r\u0002\u0001é\u0002\u0001m\u0002\u0001,\u0002 \"mercy.\"" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Heron,\u0002 or \"stork,\" noted for the same quality: \u0001chasida,\u0002 means \"piety.\" --- \u0001Charadrion,\u0002 a kind of heron, (Calmet) mentioned by Aristotle, viii. 3. It is found in deep holes and rocks. (Menochius) --- Some translate parrot, peacock, kite, &c. \u0001Anapha,\u0002may denote a bird easily vexed. (Calmet) --- \u0001Houp,\u0002 or lapwing. (Haydock) --- \u0001Bat.\u0002 Strabo (xvii.) speaks of some very large, which were salted and eaten at Borsippe." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Feet.\u0002 Such as bees, (Calmet) and other insects of which he speaks. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Walketh.\u0002 Hebrew adds \u0001lo,\u0002 \"not.\" But the Massorets read \u0001lu,\u0002 \"to it,\" agreeably to the Vulgate. (Calmet) --- Protestant version, \"Yet these may ye eat, of every flying creeping thing that goeth upon \u0001all four,\u0002 which have legs above their feet, to leap withal upon the earth.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Locust.\u0002 The three former are species of the same kind. The \u0001bruchus\u0002 is a young locust, without wings, (St. Augustine in Psal. civ.,) and the \u0001attachus\u0002 the least of all. (Pliny, xxix. 5.) The \u0001ophiomachus\u0002 is large, \"encounters serpents,\" and is destitute of wings. The nations called \u0001Acridophagi,\u0002 received their name from their feeding upon locusts, which are the food of the common people in Syria and Africa. See Pliny, xi. 29, &c. Clenard, in 1541, wrote from Fez, that he had seen the sky darkened with clouds of locusts, which the people endeavoured presently to destroy, and filled waggons with their bodies, for food. Kirsten says, they are very delicious. Arnulph assures us, that they are a finger's breadth, and are fried in oil by the poor. (Raban. in Matthew iii. 4.) See Joel ii. (Calmet) --- There is no need, therefore, of having recourse to crab fish and wild pears, for John the Baptist's food, as Beza has done. (Tirinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Only.\u0002 Equal in length, ver. 20-21. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Evening.\u0002 If he were guilty of sin in so doing, contrition would be necessary to regain God's favour. (Worthington) --- But the legal uncleanness would not be removed till the evening; as the one might subsist while the other was remitted. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "Necessary. To prevent the obstruction of the road, or the infection of the air. (Menochius) --- When any person touched these carcasses, he was obliged to wash his clothes immediately, and still to refrain from touching any thing sacred till sun-set. (Estius) --- If a dog chanced to die in the house of an Egyptian, all the family shaved their hair and began to mourn. The food and wine in the house could no longer be used. (Eusebius, præp. ii. 1.) They adored the dog. But other nations, which did not adore animals, esteemed those unworthy of sacred things who had touched a carcass, though they invoked their gods by slaying beasts, as Porphyrius remarks. (Eusebius, præp. v. 10.) They put off their shoes when they enter certain temples, for the same reason. Scortea non ulli fas est inferre sacello---ne violent puros exanimata Deos." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001It.\u0002 When dead. It was lawful to ride on a camel, but not to eat its flesh." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Hands.\u0002 Like a monkey, frog, &c., the fore-feet of which rather resemble hands." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Weasel.\u0002 Bochart understands the mole, in opposition to all the versions: \u0001choled,\u0002 means indeed \"to root up the earth.\" (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Chameleon,\u0002 feeds upon air, and assumes various colours. (Pliny viii. 33.) It resembles a lizard, as does the \u0001stellio,\u0002 Pliny xxix. 4. --- \u0001Lizard.\u0002 Protestants, \"snail.\" (Haydock)" }, { "marker": "Ver. 30.[31.?]", "first": 30, "last": 30, "text": "\u0001Unclean,\u0002 either to eat or touch, ver. 41-43. (Chap. v. 2.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Broken.\u0002 See chap. vi. 28, where a similar injunction is given. (Menochius) --- And (ver. 35,) ovens and pots, made of earthenware, according to Pollux, are to be destroyed. (Tirinus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Water,\u0002 unclean, or in a polluted vessel." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Clean.\u0002 They would be so difficult to purify, and water is so necessary." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Defiled,\u0002 and given to the beasts. (Menochius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Beast die\u0002 a natural death, or be suffocated, or be slain by a wild beast. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Clothes,\u0002 and his whole body, either together or separate, as the Rabbins explain the law. (Selden, syn. i. 3.) If any one eat or touch these things, on purpose, he was liable to a more severe punishment, (Menochius) and his \u0001soul was defiled\u0002 by disobedience, ver. 43. (Calmet)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Abominable.\u0002 Serpents, worms, and reptiles are proscribed. (Menochius)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Holy,\u0002 and detest the uncleanness of the Gentiles, in their sacrifices and feasts. (St. Augustine, City of God vi. 7.)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Your God.\u0002 By these laws, the Jews were to be distinguished from other nations. (Haydock) --- They were also to be reminded, that God was very jealous of their interior sanctity, since he required so great a legal purity. Without the former, they might easily conclude that the latter would not please him. (Calmet)" } ] }, { "chapter": 12, "slug": "id431.html", "header": "Leviticus xii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Child.\u0002 By this manner of expressing himself, Moses excludes the blessed Virgin, as the ancient fathers and the moderns generally remark. She conceived without concupiscence, and was subject to none of the usual inconveniences of child-birth. (Suarez) --- So that whether this law was instituted to expiate the former, or to purify the latter, she was not included. All other mothers were separated, at least seven days, and longer if their state required it; (Calmet) during which time, they were treated like those mentioned, chap xv. 19. After that period they were allowed to manage their affairs, as usual, but not to touch any thing sacred, nor suffer their husbands to approach them, till the expiration of 33 days more, ver. 4. (Menochius) --- Euripides blames Diana for keeping such women at a distance from her altar, while she delighted in human sacrifices. (Iphigen. v. 380.) Censorinus says, \"Prægnans ante diem quadragesimum non prodit in Fanum; & post partum pleræque graviores sunt, nec sanguinem interdum continent.\" (Grotius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Eighth.\u0002 Nothing but the child's health could retard the day, (Calmet) unless the parents were under the necessity of taking a journey, as they were in the desert, &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sanctuary,\u0002 or court of the tabernacle, where the women had probably a place apart. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Days.\u0002 In all 80, double the time required for a male child, as they infirmities of women continue so much longer when they bear a female. (Vales. sac. Philos. c. xviii.) Hippocrates allows forty-two days for the one, and thirty for the other. --- \u0001Purification.\u0002 Some copies of the Septuagint read, \u0001in her pure,\u0002 others, \u0001in her impure blood;\u0002 which Origen attempts to reconcile by observing, that she is deemed less impure during the last thirty-three or sixty-six days, than in the preceding ones. (Calmet) --- During these, she was treated almost like those who were under the greatest legal uncleanness, chap. xv.; Numbers v. Those who were under the \u0001less,\u0002 might enter the court of the Gentiles, and did not infect others by their touch. (Josephus, contra Apion 2.) (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lamb,\u0002 to thank God for her happy delivery. --- \u0001Sin,\u0002 or uncleanness, which was esteemed a legal offence. Perhaps this sacrifice was also designed to expiate the sins she might have fallen into, (Menochius) since she was last able to offer one; and likewise the original sin of her female offspring. That of males was effaced by circumcision. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Blood,\u0002 which has caused her legal uncleanness." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lamb.\u0002 This was the case of the blessed Virgin Mary: (Luke ii. 24,); so poor was she! (Menochius) --- It seems difficult to conceive, how all the women of Palestine could present themselves before the tabernacle, 40 or 80 days after the childbirth. Perhaps the law regarded those only who lived in the neighbourhood. The priests explained to the rest what they had to do, whether they might defer bringing their offspring to the next great festival, or they might send it by another hand. We read that Anna came to the temple after she had weaned Samuel, 1 Kings i. 21. (Calmet)" } ] }, { "chapter": 13, "slug": "id432.html", "header": "Leviticus xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Colour,\u0002 &c. Hebrew, \"a tumour, abscess, or white spot,\" which are three marks of leprosy. (Calmet) --- \u0001Leprosy.\u0002 The leprosy was a figure of sin: and the observances prescribed in this and the following chapter, intimate what ought spiritually to be done, in order to be delivered from so great an evil, or preserved from it. (Challoner) --- The authority of the priests in the new law to bind or loose sins, was hereby prefigured. (St. Chrysostom, de Sacerd. 3.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Flesh.\u0002 These two signs indicated the species of leprosy called volatile, or \u0001impetigo,\u0002 (Menochius) resembling a scab, which did not penetrate the flesh or bones, as our leprosy or elephantiasis does. (Vales.; Chap. xix.) --- \u0001Separated\u0002 from society. Hebrew, \"he shall contaminate him.\" See ver. 11. (Haydock) --- Some assert, that the physician was first to be consulted. But none but the priests could declare them unclean, or set them at liberty. After they had pronounced sentence, the lepers might apply for medicines to others." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Obscure.\u0002 Some translate the Hebrew \"retired,\" with the Syriac and Arabic versions. --- \u0001Scab,\u0002 \"an ebullition,\" or pustule. (Theodoret; St. Jerome in Nah. ii.) --- \u0001Clothes,\u0002 and himself. See Chap. xi. 40." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Uncleanness,\u0002 or permanent leprosy." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Living flesh.\u0002 The leprosy is caused by immense numbers of worms, which crawl between the skin and the flesh, and sometimes infect the latter, and the very bones, garments, &c. Hence the flesh seems all in motion, and living. (Haydock) --- The different spots in the skin represent heretical opinions obscuring the true faith, of which priests are the judges, Deuteronomy xvii. (St. Augustine, q. Evang. ii. 40.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Inveterate.\u0002 Celsus says, this sort of leprosy is hardly ever cured. --- \u0001Up.\u0002 But, as the Roman Septuagint reads, \"shall separate him,\" from the people." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Clean.\u0002 The white leprosy causeth no itching. (Gorrheus.; Celsus, v. 28.) Theodoret (q. 16,) says, it is incurable; and therefore, the person infected is not shut up, out of pity. So St. Paul (1 Corinthians v. 11,) forbids us to eat with a dissolute Christian, while he allows us to have commerce with infidels, though they be wholly corrupt. But others assert, it is not so difficult to cure as that which is partial, ver. 14. The hand of Moses was stricken with this white leprosy, Exodus iv. 6. (Calmet) --- This species is not so contagious. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Live flesh,\u0002 raw, the skin being consumed in various parts." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Whiteness,\u0002 after the red flesh is covered with skin as usual." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ulcer,\u0002 as before, ver. 3." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Place,\u0002 which is contrary to the nature of leprosy." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Scar.\u0002 If it had proceeded from burning it would have been black. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Obscure.\u0002 Hebrew may be, \"stopped,\" as it is opposed to ver. 22, \u0001if it spread.\u0002 See ver. 55-56." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Unclean.\u0002 Hebrew adds, \"it is the stroke of leprosy,\" and the Septuagint, \"it has spread in the ulcer.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Leprosy,\u0002 or scurf. (Calmet) --- This species causes the hair to be yellow, and not white. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Black.\u0002 The Hebrew, Samaritan, &c., prefix \"not,\" which ought probably to be away, as the natural colour of the hair, in that country, is black; while yellow, or white hair, give reason to suspect leprosy; and (ver. 32,) the Hebrew says, \"if there be no yellow hair in it,\" which insinuates that it was black before. The Septuagint have explained both verses in the same sense, as they found the negation also. If we admit it, we may distinguish black hair from that which approaches to brown, or light-coloured hair. When therefore a person, who had before black hair, has experienced some \u0001change,\u0002 he must be shut up seven days; after which, if his hair be not become yellow or reddish, he must be shaved, &c. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Blemish,\u0002 or scab, of which Celsus speaks, B. 5." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Colour,\u0002 indicating some bad humours, which had caused the hair to fall off." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Loose,\u0002 both for the benefit of the leper, and that others may beware of him. (Menochius) --- \u0001Bare,\u0002 letting the hair grow, (chap. xxi. 5, 10,) in testimony of mourning. The leper behaved like one in mourning, tearing his garments, neglecting his hair and beard, or cutting them, and, through shame, covering his face, Ezechiel xxiv. 22. The Persians would not allow any lepers to enter their cities. (Herodotus ii. 138.) (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Camp,\u0002 or city, unless some great man, like king Ozias, might be permitted to dwell there in a house, secluded from all society, 4 Kings xv. 5. --- 2 Paralipomenon xxvi. 21." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Garment that shall have the leprosy.\u0002 These prescriptions, with relation to garments and houses infected with the leprosy, are to teach us to fly all such company and places as are apt to be the occasion of sin." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001White.\u0002 Hebrew and Septuagint, \"greenish.\"" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Grown.\u0002 Hebrew adds here, (and ver. 53, 56, 57, 59,) \"in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of a skin.\"" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Returned,\u0002 which it had before it was infected, and, consequently, as the Hebrew reads, \"behold the plague has not changed its colour.\" (Haydock)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Dark,\u0002 or \"at a stand.\" See ver. 6. Hebrew \u0001keha,\u0002 means to sink, like the eyes of an old man, &c." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Flying,\u0002 as that in man, ver. 12. Hebrew, \"it is a leprosy, which returns and is rooted.\" Chaldean, \"it spreads.\" (Calmet) See Calmet's Diss. on the Leprosy. --- This dreadful disorder is very common in Arabia and Palestine. During the holy wars many of the Europeans were infected with it. The Jews believe, that the leprosy of garments and of houses was restrained to Judea, and attacked them only when the people rebelled against God. (Oleaster) --- The providence of God often visited those, who would not obey his ministers, with this disorder, Deuteronomy xxiv. 8. and Numbers xii. (Theodoret q. 18.) (Tirinus)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Pronounced.\u0002 This word should refer to both; \u0001mundari vel contaminari, how it ought to be pronounced clean or unclean;\u0002 as the law regards the declaration of the priests, and not the medicines to be used for the leprosy. (Haydock)" } ] }, { "chapter": 14, "slug": "id433.html", "header": "Leviticus xiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Camp.\u0002 The leper was not left to his own judgment to mix with society, as soon as he perceived himself cleansed. He had to send for a priest; and one of the most discerning among those who made it their employment to study in the court of the tabernacle, was commissioned to examine him. (Grotius) --- The sacrifice was offered without the camp, (Calmet) if it may be called a sacrifice. (Menochius) --- That of Christ's body was not yet instituted, which supplies all the rest. (St. Augustine, contra adv. i. 19.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sparrows.\u0002 Hebrew \u0001tsipporim.\u0002 Septuagint, \"little birds,\" which the law only determines must be clean; such probably as might be procured most easily. The leper was to present them, and kill one. But the priest sprinkled with its blood the other bird, which was tied with a scarlet ribband to the cedar-wood and hyssop, in such a manner that its head and wings were not much wet, as it as to fly away. (Calmet) --- The cedar prevents putrefaction, the hyssop is very odoriferous, the scarlet and the bird denote beauty and life, which qualities the leper must acquire. So the penitent regains the virtues he had lost, with interest. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Living waters.\u0002 That is, waters taken from a spring, brook, or river: (Challoner) not stagnant or rain water." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rightly.\u0002 According to law. (Haydock) --- The number seven is used to denote perfection, ver. 15, &c. (Menochius) --- \u0001Field.\u0002 An emblem of the liberty which the leper would soon enjoy. (Haydock) --- The pagans cast over their head the things which had been used for their purification. (Virgil, Ec. viii. 102.) \u0001Fer cineres, Amarilli, foras, rivoque fluenti---Transque caput jace, ne respexeris.\u0002 --- They were afraid to trample upon them. (Gell. x. 15.; Metam. xiii. 954.) They were also accustomed to set birds at liberty in honour of their gods. Demosthenes accuses Conon of having eaten those which had been used in his purification. Bonfrere believes that Moses does not here prescribe any sacrifice. Why then is a priest employed to make these aspersions? (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Body,\u0002 even to the \u0001feet,\u0002 Isaias vii. 20. (Haydock) --- Probably with a pair of scissors. (Calmet) --- The Egyptians priests did so every third day, that nothing impure might be concealed. (Herod., ii. 37.) The greatest caution was requisite to prevent the return of the leprosy; and therefore, after the first purification, (ver. 4,) the leper is not allowed to go home, till a sufficient time has elapsed to ascertain whether he be radically healed, and then he must offer a sacrifice, ver. 10. (Haydock) --- But why so many prescriptions for a disease so involuntary, (Calmet) which must have already caused the unhappy sufferer so much pain? (Haydock) --- The Rabbins assert, that the leprosy was sent to punish some secret transgression, particularly some pride or detraction; as they maintain, that every illness is in punishment of some offence. (Abarbanel.) (Grotius) --- If [It?] was often the effect of intemperance or negligence; and the sacrifices were exacted, to make some reparation to God for remaining in the camp and near the tabernacle, at the commencement of the disorder. (Calmet) --- This foul cutaneous disease was also very infectious, and the law was designed to impress people with a horror of it, and to teach them to prevent its ravages as much as possible. (Haydock) --- A sparrow is slain, and the hair shaved, to indicate that all sinful affections must be cut off by the true penitent, while the sparrow, which is sent away into the desert, reminds him that he must live a stranger to pleasure, and perfectly mortified. (Du Hamel) --- \u0001Days;\u0002 without having any communication with his wife. (Lyranus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A sextary;\u0002 Hebrew \u0001log:\u0002 a measure of liquids, which was the twelfth part of a \u0001hin;\u0002 and held about as much as six eggs. (Challoner) --- For each of the victims a sacrifice of flour and oil was required. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Offered. Hebrew, \"elevated, \u0001or\u0002 waved,\" as Exodus xxix. 24." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Place;\u0002 on the left hand of the altar of holocausts, chap. i. 11. This sacrifice is different from that for sin, ver. 19. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Taking of the blood,\u0002 &c. These ceremonies, used in the cleansing of a leper, were mysterious and very significative. The sprinkling seven times with the blood of the little bird, the washing himself and his clothes, the shaving his hair and his beard, signify the means which are to be used in the reconciliation of a sinner, and the steps by which he is to return to God, viz. by the repeated application of the blood of Christ; the washing his conscience with the waters of compunction; and retrenching all vanities and superfluities, by employing all that is over and above what is necessary in alms deeds. The sin-offering, and the holocaust or burnt-offering, which he was to offer at his cleansing, signify the sacrifice of a contrite and humble heart, and that of adoration in spirit and truth, with gratitude and thankfulness, for the forgiveness of sins, with which we are ever to appear before the Almighty. The touching the right ear, the thumb of the right hand, and the great toe of the right foot, first with the blood of the victim, and then with the remainder of the oil, which had been sprinkled seven times before the Lord, signify the application of the blood of Christ, and the unction of the sevenfold grace of the Holy Ghost to the sinner's right ear, that he may duly hearken to and obey the law of God; and to his right hand and foot, that the works of his hands, and all the steps or affections of his soul, signified by the feet, may be rightly directed to God. (Challoner) See chap. viii. 23. --- These ceremonies might serve to call to the leper's recollection the benefit which he had received, and to distinguish him from others. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Blood.\u0002 Septuagint and Syriac, \"upon the place of the blood,\" on the person's ear, thumb, and toe." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Offering.\u0002 Hebrew, \"a trespass-offering to be waved,\" ver. 12, 24. --- \u0001Oil.\u0002 The same quantity of oil is required as ver. 10. The rest is diminished two-thirds; only instead of the ewe and one lamb, two turtles or pigeons are substituted. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Trespass.\u0002 Hebrew, \"sin,\" ver. 19. The Chaldean and Septuagint agree with the original text. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001If there.\u0002 Hebrew, \"and I send the plague;\" whence some infer, that this \u0001leprosy\u0002 was an effect of God's special indignation against the owners of the house. (Muis; &c.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Become.\u0002 If any thing was left in the house, it was deemed unclean, as soon as the priest had declared that the house was infected; and therefore, all was to be removed before he came, (Calmet) and might be used without scruple, unless some marks of leprosy appeared afterwards upon the \u0001garments,\u0002 chap. xiii. 47." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Paleness.\u0002 Hebrew, \"greenish.\" (Haydock) --- Such spots are often observable in damp churches and cloisters, and cause the plaster to fall off. It is probable that little worms produce this effect. To prevent these vermin from spreading, Moses orders the whole house to be demolished and carried away, if it cannot be otherwise purified. (Calmet) --- Thus the plague is communicated not only by persons, but also by all the things which they have touched. The same signs of leprosy are found both in men and in houses. (Menochius)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Scraped.\u0002 Hebrew, \"he shall scrape.\" But the Samaritan copy has more properly, \"they shall scrape.\" (Houbigant)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001For the house,\u0002 that it may be no more infected; and for the people, to whom it belongs; that they may carefully avoid offending God, the avenger of all sin. Hebrew, \"you shall make an atonement for the house,\" or for the sins of its inhabitants. (Haydock)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Stroke.\u0002 Hebrew, \"scurf,\" ulcers, wounds, &c. (Calmet) --- \"The leprosy of the head or beard,\" Chaldean. (Montanus) (Tirinus)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Be known when.\u0002 Hebrew, \"to teach in what day, &c.....This is the law of leprosy.\" (Haydock)" } ] }, { "chapter": 15, "slug": "id434.html", "header": "Leviticus xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Issue of seed, shall be unclean.\u0002 These legal uncleannesses were instituted in order to give the people a horror of carnal impurities. (Challoner) --- If the gonorrhœa, and the lawful act of marriage, (ver. 16,) and nocturnal delusions, (Deuteronomy xxiii. 10,) induce a kind of uncleanness---surely to imitate Onan is most detestable, Genesis xxviii. 9. (Tirinus) --- The Jews rank the latter crime with murder, and so does Tertullian. See Exodus xxi. 22." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001At every moment,\u0002 is not in Hebrew, but something like it occurs in the Samaritan and Septuagint. According to the Hebrew, the uncleanness subsists for some time after the issue has ceased. Grotius pretends that these disorders were contagious; but the reason why God requires such purity in his people, is given [in] ver. 31. He dwelt among them, and would not allow of any disrespectful behaviour. There were to live like priests in his temple. The pagans in Egypt, Greece, and Italy, required the like attention to cleanliness in their priests. (Herod., ii.) --- \u0001Noctem flumine purgas.\u0002 (Persius ii.) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Such a one;\u0002 the person under the disorder, unless he have washed his hands." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Broken,\u0002 after he is perfectly healed. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Offer,\u0002 (faciet) \"shall sacrifice.\" (Du Hamel) --- \u0001For sin.\u0002 Legal, or any other that he may have incurred." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Evening,\u0002 whether the action were lawful or not. (Menochius) --- Some explain this verse, of nocturnal inconveniences; and ver. 18, of the act of marriage. The latter rendered unclean only in as much as it hindered a person from partaking of any thing sacred, though he might perform the duties of life. (Calmet) --- This law was to lay some restraint on the too frequent use of marriage. (Theodoret) (Du Hamel)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001At....month.\u0002 The Hebrew and other versions omit this. (Calmet) --- But \"\u0001her issue in her flesh,\u0002\" implies as much. (Haydock) --- \u0001Days,\u0002 not out of the camp, but from the company of men." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001One,\u0002 except infants, &c." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Days,\u0002 supposing the case was not brought before the judge, and the man did it through ignorance: otherwise it was death, chap. xx. 18." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Run.\u0002 Then she might act as usual, without defiling what she touched. It seems from ver. 13, that this law regarded only the time while the tabernacle was in the camp. It would have been very difficult to observe it, when the people were dispersed throughout the land of Chanaan. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Teach.\u0002 So the Septuagint also read. Hebrew, \"Thus you shall remove....from their filth.\" (Houbigant) --- \u0001Filth.\u0002 God threatens to kill them, if they approach unclean. (Menochius) --- St. Jerome (in Gal. v.) understands this of those abominable sins, which ought not to be mentioned. (Worthington)" } ] }, { "chapter": 16, "slug": "id435.html", "header": "Leviticus xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fire.\u0002 It was upon this occasion that the feast of expiation (\u0001kippurim\u0002) was instituted, to enforce the reverence due to holy things, and particularly to the tabernacle. Hebrew adds, \"before the Lord,\" (Haydock) and does not specify \u0001strange fire;\u0002 but the Chaldean and the Syriac do. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Enter not. No one but the high priest, and he but once a year, could enter into the sanctuary: to signify that no one could enter into the sanctuary of heaven till Christ our high priest opened it by his passion, Hebrews x. 8. (Challoner) --- When the tabernacle was to be removed, and when he had to consult the Lord, he might also enter, arrayed in his pontifical attire. If the high priest was prevented by any legal uncleanness, the next priest was substituted to perform his office. (Josephus, [Antiquities?] xvii. 8.) Adjutor vicarius propter cognationem ei datus est." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Washed.\u0002 On this day the high priest appeared in linen clothes, like one of the inferior priests, without the jewels; though Josephus (Jewish Wars v. 15,) asserts the contrary. (Calmet) --- This was a feast of sorrow and of penance. (Tirinus) --- Perhaps he put on his more costly attire before he entered the holy of holies, ver. 23, 24. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Calf,\u0002 or young bull, which Aaron offered for himself and all the family of Levi, to expiate the sins which they might have committed during the year. If their sins were voluntary, they were obliged also to have perfect charity and contrition. The ram was offered for the sins of the people. Moses speaks of the red heifer, (Numbers xix.) which was also offered, out of the camp, for the people. This solemn day was to be kept by all as a rigid \"fast from meat, drink, washing, anointing, wearing shoes, or using marriage.\" This is the idea which the Oriental nations generally have of a fast. They commence at midnight, and end with the following sun-set; after which they eat what they think proper. (Calmet) --- On the day of expiation, the Jews made a tenfold confession of their sins. (Morinus, pœnit. ii. 22.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The emissary-goat: caper emissarius;\u0002 in Greek, \u0001apopompaios;\u0002 in Hebrew, \u0001Hazazel.\u0002 \u0001The goat to go off,\u0002 or as some translate it, the \u0001scape-goat.\u0002 This goat, on whose head the high priest was ordered to pour forth prayers, and to make a general confession of the sins of the people, laying them all, as it were, on his head; and after that to send him away into the wilderness, to be devoured by wild beasts, was a figure of our Saviour, charged with all our sins, in his passion." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001After....celebrated.\u0002 These words are not in the Hebrew." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Censer,\u0002 which resembled one of our chalices; without any chains, &c., Apocalypse v. 8. (Calmet)" }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001The cloud, --- The blood,\u0002 &c. This is to teach us, that if we would go into the sanctuary of God, we must take with us the incense of prayer, and the blood, that is, the passion of Christ. Where also note, that the high priest, before he went into the holy of holies, was to wash his whole body; and then to put on white linen garments; to signify the purity and chastity with which we are to approach to God. (Challoner) --- The Septuagint call this goat \u0001apopompaion,\u0002 \"the averter of evils, \u0001or\u0002 the one sent away.\" \u0001Hazazel\u0002 is taken by Spencer Julian, the apostate, (ap. St. Cyril. 9. and ep. 39,) to mean the devil; as if the goat was sent or sacrificed to him, which is very foolish. (Calmet) --- \u0001East.\u0002 That is, the forepart of the mercy-seat, which was not to be touched with the blood, (Menochius) no more than the veil. (Rabbins)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Oracle.\u0002 He probably took this blood at the same time with that of the calf, Hebrews ix. 7. (Menochius) --- Though some Rabbins assert, the high priest entered the holy of holies four times on that day. (Drusius) --- Pausanias tells us, that the temples of Dindymenes and Orcus were opened only once a year. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Filth.\u0002 God deigned to have his tabernacle in the midst of the camp, where so many sins, and marks of disrespect, as well as legal uncleannesses, were found. (Haydock) --- Sin so defileth the soul, that the most holy place is contaminated thereby. (Theodoret, q. 22.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Out.\u0002 Even the other priests were excluded from the tabernacle. The high priest placed incense on the censer as soon as he entered within the veil, and prayed for all blessings, in few words, that the people might not be uneasy, fearing lest something had befallen him. This was the form: \"Be pleased to grant, O Lord our God, that this year may be warm and rainy, that the sovereign power may abide in the house of Juda, that thy people may not be deprived of any of the necessaries of life; and hear not the petitions of travellers,\" (which are commonly vain and selfish) of \"of sinners,\" as others translate. (Calmet) --- Those who were forbidden to be present on this occasion, might have made the same objections as Protestants do against the law of the Church, which prescribes a language not commonly understood by all, in the administration of her sacraments. Have either any reason to be offended? (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Let him pray for himself.\u0002 Hebrew, \"he shall expiate or purify it,\" the altar of incense. Josephus says he also sprinkled with blood the great altar of holocausts, ver. 20. (Antiquities iii. 10.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Desert,\u0002 to be devoured by wild beasts, (Menochius) or hurled down a precipice." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Flesh,\u0002 which was, in some sort, defiled by touching the goat. --- \u0001Garments,\u0002 belonging to his office. --- \u0001Come out\u0002 of the holy of holies. (Calmet) --- The remainder of the day was spent in joy. The priest washed himself, as a sign that he had obtained pardon. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Camp.\u0002 This was always required of those who had burnt the bodies of the victims out of the camp, as ver. 28, and Numbers xix. 7. (Outram) --- In some of the sacrifices for sin, the priests might eat part of the flesh. But here all was consumed, as the victim was offered for the sins of all." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Tenth.\u0002 Beginning on the evening of the ninth Tisri, which corresponds with part of our September and October, and is the first month of the civil year, chap. xxxiii. 32. \u0001Afflict,\u0002 by a rigid abstinence from all that might give delight to the body. Children of seven years old begin to join in this mortification. Boys of 13, and girls of 11 years old complete, were obliged to fast. See ver. 6. The Samaritans pray all the day, and give no food even to infants during the 24 hours. (Calmet) --- Moses was the first who shewed them the example; and this was the only day which he prescribed to be kept as a fast. The Jews afterwards appointed many more. (Haydock) --- Maimonides says, this festival was instituted in memory of the descent of Moses from Mount Sinai the third time, when he came to announce to the people that God had pardoned their idolatry. Usher thinks it was in memory of Adam's fall. The Jews still observe it in some degree. As they are not allowed to sacrifice, they kill a white cock, and the women a hen, on the 9th at evening. Those with child kill both. They confess their sins, receive 39 lashes, ask pardon of those whom they have offended, and generally spend the fore part of this month in acts of piety and of penance. (Buxtorf, Syn. 20.) --- \u0001Stranger;\u0002 a proselyte of justice, such as were bound to observe the law." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Of rest.\u0002 Hebrew, \"of sabbaths;\" that is, a day of most perfect rest; so that even meat is not allowed to be dressed on it, as it is on other festivals, chap. xxiii. 27. (Calmet) --- \u0001Religion.\u0002 Fasting is therefore an act of religion. (Du Hamel)" } ] }, { "chapter": 17, "slug": "id436.html", "header": "Leviticus xvii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If he kill,\u0002 &c. That is, in order to sacrifice. The law of God forbids sacrifices to be offered in any other place but at the tabernacle or temple of the Lord: to signify that no sacrifice would be acceptable to God, out of his true temple, the one, holy, Catholic Apostolic Church. (Challoner) --- On other occasions, many believe that the blood of oxen, sheep, and goats, was to be poured out in honour of God by the priest, who received a part of each, Deuteronomy xviii. 3 and xii. 15, 22. (Theodoret, q. 23.) Perhaps this law regards the time when the Hebrews sojourned in the desert; and that of Deuteronomy has a reference to those times when they should obtain possession of Chanaan. (Calmet) --- We read of some private people, like Manue and Elias, who offered sacrifice at a distance from the tabernacle. But this was done by a particular inspiration of God, who dispensed with his own law. (St. Augustine, q. 56.) (3 Kings xviii. 23 and Judges xiii. 19.) (Menochius) See Josue viii. 31." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001They.\u0002 The Egyptians and other nations, \u0001kill in the field,\u0002 as the Hebrews had also done, till it was now prohibited. Some were, perhaps, still much inclined to adore, (Calmet) and to offer sacrifices privately to devils; (ver. 7,) and therefore God forbids any sacrifice, but such as was performed by his priests at the tabernacle. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Devils.\u0002 Hebrew \u0001sehirim:\u0002 which some translate goats, (the hairy ones,) satyrs, &c. The Egyptians adored the goat, (which they represented like the god Pan) particularly in the territory of Mendes, near which the Hebrews had dwelt. Its worship was very abominable and obscene. (Strabo xvii.) (Calmet) --- Ezechiel (xvi. 22,) intimates, that the Hebrews were given to idolatry in Egypt. They had also recently adored the calf. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Eat blood.\u0002 To eat \u0001blood,\u0002 was forbidden in the law; partly because God reserved it to himself to be offered in sacrifices on the altar, as to the Lord of life and death; and as a figure of the blood of Christ; and partly to give men a horror of shedding \u0001blood\u0002, Genesis ix. 4, 5, 6. (Challoner) --- Some barbarians feast on human blood. The Massagetes drunk the blood of horses, and the Gelonians of Pontus mixed it with milk. ([Virgil,?] Georg. iii. 463.) If the Hebrews did any such thing, and it became public, they were put to death. But if it remained private, God threatens to take vengeance himself of their cruelty and disobedience. The \u0001face\u0002 often denotes anger." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Life,\u0002 (\u0001anima\u0002). The sensitive soul depends on the blood. The soul and the blood are often used in the same sense. (Deuteronomy xii. 23 and Psalm xxix. 10.) \u0001Sanguine quærendi reditus \u0002\u0001anim\u0002\u0001â\u0002\u0001que litandum\u0002—\u0001Argolic\u0002\u0001â\u0002\u0001.\u0002 (Virgil, Æneid ii.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hunting,\u0002 with nets, or with bow and arrow. If a dog had killed the prey, it would have rendered it unclean. (Tostat) But perhaps dogs were not employed in hunting by the Hebrews. The Persians use lions, &c. (Chardin) (Calmet) --- \u0001Earth,\u0002 to prevent any abusive custom, such as that of the magicians, who pretended to raise spirits by blood. Tiresias would not disclose the truth to Ulysses, till he had drunk some blood. (Homer, Odyssey xxii.) The Jews abhorred things strangled, and the apostles forbade the primitive Christians to use them, Acts xv. Phocilides, the pagan, says, \"abandon such remains to dogs; beasts eat the leavings of beasts.\" (Eusebius) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Stranger.\u0002 Perhaps the proselyte of justice, not simply of the gate, for the latter were allowed to eat and purchase what had died of itself, Deuteronomy xiv. 21. --- \u0001Clean,\u0002 having offered the sacrifice, chap. iv. 27. But if he ate such things knowingly, or neglected these regulations, he was more severely punished. (Haydock)" } ] }, { "chapter": 18, "slug": "id437.html", "header": "Leviticus xviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001God,\u0002 to whom the right of giving laws belongs. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ordinances\u0002 respecting marriages, divine worship, &c. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Live in them,\u0002 a long and happy life, (Chaldean) attended with grace and glory. (Lyranus) --- Jesus Christ and St. Paul explain it of eternal life. (Matthew xix. 17 and Romans x. 5.) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Approach\u0002 to marry, much less to gratify his sensual appetite. (Haydock) --- \u0001To him.\u0002 Hebrew, \"None shall approach to any of their descendants;\" \u0001ad omnes reliquias carnis suæ;\u0002 to any of those who spring from the same stock. The Jews assert, that all are bound by the law of nature to abstain from their own mother and sister, from another's wife, and from unnatural conjunctions. (Selden, Jur. v. 11.) (Calmet) --- \u0001Nakedness,\u0002 or turpitude, which title the body deserves, when it is used in a manner contrary to the law of God." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Father,\u0002 with whom the daughters must not have any connexion, as Myrrha had with Cynoras. (Metam. x.) (Haydock) --- All relations in a right line are excluded for ever, according to the emperor Justinian. The reason of these various impediments is, 1. That God's people may not resemble infidels, who permitted such things, ver. 3. The Persians married their own mothers, daughters and sisters. (St. Clement of Alexandria, strom. 3.) Semiramis married her son Justin. Cleopatra was both mother and wife of the two Ptolemies, Philometor and Euergetes, or Physcon. (Tirinus) --- The Egyptians took their sisters to wife for a long time, by the authority of their laws, and in imitation of Isis. (Diodorus 1.; Clem. recogn. 9.) Solon permitted people to marry their step-sisters by the same father, and Lycurgus only those by the same mother. (Philo ad 6. præc.) 2. By this law, the bands of society are strengthened, and families become connected. (St. Augustine, City of God xv. 16.) 3. Disorders which would easily take place under the same roof, on the prospect of a future marriage, are prevented. 4. The contrary practice would often prove contrary to order and decency, as the son would be raised above his mother. These regulations seem to have been made from the beginning, or at least from the time of the deluge; since the nations not subject to the law of Moses, are condemned for the transgression of them, ver. 24. See Genesis xix. 33. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Father.\u0002 He hath known her; and to him she belongs, as being one flesh. (Haydock) --- If he were even dead, it would shew a want of respect to marry his widow, though she were not your own mother. (Calmet) --- This law, Ruben and the incestuous Corinthian transgressed. [1 Corinthians 5:1] (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Abroad; being born of your mother, while she was married to another. The marriages of brothers and sisters at the beginning, were authorized by necessity; but now they are the more to be condemned, as religion forbids them. (St. Augustine, City of God xv. 16.) Some Rabbins assert, that such connexions were lawful till the time of Moses. But St. Epiphanius (hær. 39,) maintains, they had been condemned long before. Seneca (St. Augustine, City of God vi. 10,) acknowledges that such marriages of the pagan gods were not right; ne piè quidem: and Plato says, they are hateful to God. The Romans punished them with death. Many barbarians do not, however, make any scruple to contract marriage with their children, or with their mothers. (St. Jerome, contra Jov. ii. 2.; Eurip. Hermione.) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sister,\u0002 by thy step-mother." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Father.\u0002 Nearly related, and springing from the same source. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Who....affinity.\u0002 Hebrew, \"she is thy aunt.\" Some say that, in the old law, a person might marry his niece, but not his aunt; as the order of nature would be inverted if the aunt were subject to her nephew. But others assert that the law was reciprocal, and excluded the marriage of both. The emperor Claudius married his niece Agrippina, and authorized others to do the like. But only one imitated him at Rome; (Suetonius) though Tacitus (An. xii.) says, other nations did it with solemnity, as they had no law to the contrary. \u0001Aliis gentibus solemnia,\u0002 &c. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Brother;\u0002 though she may be even divorced from him. (St. Augustine, q. 61.) If the brother were dead without offspring, the next relation was bound to marry her; (Deuteronomy xxv. 5) and the kinsman of Booz was accounted infamous for neglecting this duty, Ruth iv. 6." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Daughter,\u0002 together, or successively; even if she were the child of another husband. --- \u0001Incest.\u0002 Hebrew, \"a crime.\" Aquila, \"an abomination.\" Septuagint, \"an impiety.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Rival her,\u0002 (\u0001in pellicatum\u0002). Hebrew and Chaldean, \"to trouble her.\" After the death of one sister, it seems, another might be taken. Jacob had two at once. Some think that polygamy is here forbidden. But the law seems to have tolerated it; and only condemns \u0001many,\u0002 or too great a number, with respect to the king, Deuteronomy xvii. 17. The impediments specified in this chapter may be comprised in these four verses:" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thus,\u0002 &c. The refractory were to be slain, chap xx. 18. It was thought that the infant would be in danger; and hence the Jews punished with death the man whose child was born lame. St. Augustine (q. 64,) believes that this law is still in force; and some accuse the person who neglects it, as guilty of a venial sin. (Bonfrere)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Wife.\u0002 This crime is to be punished like the rest, ver. 29." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Consecrated.\u0002 Hebrew, \"to pass through \u0001the fire\u0002 to Moloch.\" Septuagint, \"to serve the ruler.\" Syriac, \"to marry strange women;\" as also chap. xx. 2. One of the sons of Achaz was offered to this idol of the Ammonites; and yet, perhaps, succeeded his father; (4 Kings xvi. 3; xviii. 1,) which shews that the children were not always burnt to death, but only lustrated, or made to pass over or between two fires. Yet many assert that the children were frequently consumed in the flames, and God condemns the cruel parents to be punished with death, chap. xx. 2. The brazen idol was heated red hot, and the unhappy victim was placed in its arms, or the priests dragged the child over or between the fires. The surrounding nations delighted in human victims. The Carthaginians offered them till the time of Iphicrates. Adrian abolished several such cruel customs among the Greeks. See Porphyrius, de Abst. ii. Jerem. vii. 31. --- \u0001God;\u0002 by causing any to suppose that he is cruel, like the idols. We must mention his name with the utmost respect. \"The mouth, which utters the sacred name of God, ought never to pronounce a shameful word.\" (Philo de 10. præc.) Some think, that the idolaters honoured their god by committing an abominable action in his presence. See Malvenda. But most people understand that human sacrifices are here forbidden. (Calmet) --- The nations of Carolina very lately observed the same custom as the ancient idolaters, in sacrificing their children to the devil, by buring them to death in a brazen statue. (Vives in Civ. Dic. vii. 19.) Moloch was represented as a king, in all his ornaments, with the head of a calf. He was, perhaps, the idol adored by other nations, under the name of Saturn, who devoured his own children. (Bonfrere) (Tirinus)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Abomination,\u0002 punished so severely in the Sodomites, Genesis xix. Yet, even the philosophers of Greece were not at all ashamed of it. Bardesanes assures us, that the eastern nations punished it with death, and would not allow the guilty the honours of burial. Those beyond the Euphrates were so shocked at it, that they would kill themselves if they were only accused of such a crime. (Ap. Eusebius, præp. vi. 10.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Crime.\u0002 Hebrew, \"confusion.\" The Egyptians did so with goats, as part of their religion. See chap. xx. 16. and An. Univ. Hist. We need not, however, infer from this law, that the crime was common among the Jews, as Voltaire would insinuate. (Haydock) --- Nothing but monsters can proceed from such wickedness. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Vomited.\u0002 Moses speaks of what would shortly happen, as if it had already come to pass, which is familiar with the prophets. (Calmet) --- He represents the earth as sick and disgusted with the crimes of its inhabitants, in the same manner as the Book of Wisdom (v. 23,) says, \u0001the water of the sea shall rage\u0002 (or foam, \u0001excandescet\u0002) \u0001against them.\u0002 The strong expression used by Moses, shews to what a length the Chanaanites had carried their abominations; so that God, justly irritated, orders them all to be exterminated." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001People.\u0002 Hebrew \u0001hammam.\u0002 The same temporal punishment is inflicted upon all the aforesaid crimes, though they were not all equally grievous. The smallest of them deserved to be treated with such severity, to prevent the spreading of such contagious vices. (Haydock) --- The regulations respecting marriage, were not immutable, or all determined by the law of nature, which admits of no dispensation. Only those relations in a right line, and the first in the collateral line, can be esteemed of this description. (Du Hamel) --- If Protestants maintain, that all these regulations of Moses are part of the natural law, and bind Christians, they must also allow that a person must marry the widow of his deceased brother, if he has left no children, Deuteronomy xxv. God would never have established this general rule for his people, if it were in opposition to the \u0001natural law;\u0002 which is clear and obvious to all people by the light of reason, according to Aristotle. (Polit. ii.) Neither would so many holy men have violated this law without reproof, if it had prohibited the marriages of two sisters, of aunts, &c. See Genesis xxix.; Exodus vi. 20. God never dispensed in the right line; (1 Corinthians v. 1,) and such relations, or even people in the first collateral degree of consanguinity, marrying, are punished with death, chap. xx. Whereas those in the second degree, or in the first of affinity, undergo a smaller punishment; which shews that the transgression, in both cases, is not against the law of nature. No man ever undertook to dispense with the marriage of brothers and sisters; though Beza lays this to the charge of Pope Martin V. But the person alluded to, only obtained leave to retain the sister of her whom he had privately dishonoured, when his marriage could not be dissolved without great scandal. (St. Antonin. 3. p. tit. i. 11.) As, therefore, some of these impediments were introduced by the positive ceremonial law of the Jews, which was abrogated by Jesus Christ, they have no other force at present than what they derive from the authority of Christian republics, which have adopted some and changed others, appointing, in some countries, death for the punishment of theft, and not of adultery, though the old law enjoined the reverse. See chap. xx. 10, and Genesis xxxviii. 24; Exodus xxii. 1. The Church may, therefore, surely dispense with those laws which she has enacted. (Worthington) (Council of Trent, Session xxiv. 3.) --- She has indeed restricted marriage between relations to the fourth degree included, both of consanguinity and of affinity. See the Council of Lateran, under Pope Innocent III. But she will not allow people to marry their aunts, brothers' widows, or sisters of their deceased wife, as the Jews do. (Tirinus)" } ] }, { "chapter": 19, "slug": "id438.html", "header": "Leviticus xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Sabbaths. Both those which occur every week, and extraordinary ones, ver. 30." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Idols.\u0002 Hebrew, \"vain things.\" (Calmet) --- \u0001Molten,\u0002 or any other sort of workmanship. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Profane.\u0002 Hebrew, \"it shall be defiled.\" Septuagint, \"improper for sacrifice.\" Aquila, \"It shall be rejected.\" (Calmet) --- So that the person who had offered it, shall become more guilty. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ground.\u0002 Hebrew and Septuagint, \"the extremity of thy field.\" The Rabbins say, a sixtieth part of all the products of the earth, was to be left for the poor. (Selden, Jur. vi. 6.) Thus God teaches his people to exercise themselves in the acts of mercy. (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Strangers\u0002. Septuagint and Syriac, \"proselytes,\" who might dwell in the country. As the soil did not belong to them, great compassion was requisite: otherwise they must have perished, or become slaves. --- \u0001Lord;\u0002 the sole proprietor. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lie.\u0002 \"When no injury is done to another, it is a great question whether a lie can ever be justified. The case would perhaps be easily decided, if we considered the commandments alone, and not the examples,\" of those holy men who seem to have sometimes thought it lawful. (St. Augustine, q. 68) But is it not better to allow that these were under an inculpable mistake, than to defend one fault, because it is not attended with the guilt of another, by hurting others? Even lies of jest and of excuse, are contrary to the gravity and open-dealing of a Christian; and God never speaks of lying without marks of disapprobation. (Haydock) --- Hebrew, \"you shall not deny, \u0001or\u0002 extenuate yourselves,\" pretending that you cannot give alms. (Oleaster)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Profane.\u0002 No greater indignity can be offered to God, than to solicit Him, as it were, to assist us in doing evil, by attesting falsehood. (Philo)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Morning.\u0002 Pay what is due to the labourer, immediately, if he desire it. (Haydock) --- It was customary among the Jews to pay their workmen in the evening, Matthew xx. 8." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Deaf.\u0002 The word \u0001Kophos,\u0002 used by the Septuagint, means also the dumb, as these defects are generally found in the same person. Nothing can be more base, than to attack those who are unable to defend themselves. Solon forbids anyone \"to speak ill of the dead,\" though he may receive an injury from his children. Those who undermine and ruin the reputation of the absent, are no less to be condemned." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Detracter, whisperer.\u0002 Hebrew \u0001rakil,\u0002 stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults. --- \u0001Neighbour;\u0002 accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. iv. 3,) and the laws of the Egyptians. (Diodorus 1.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Openly,\u0002 is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we \u0001incur sin\u0002 for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew xviii. 15. Yet public sins must undergo a public correction, 1 Timothy v. 20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Revenge,\u0002 by private authority, or out of passion, which the pagans themselves acknowledged was more becoming a brute than a man, \u0001feræ est.\u0002 (Musonias, Sen. de ira ii. 32.) --- \u0001Citizens.\u0002 Hebrew, \"observe \u0001or\u0002 lie not in wait.\" Septuagint, \"act not with fury against the son of thy people.\" (Calmet) --- Hebrew \u0001notor,\u0002 means to upbraid when doing a kindness. --- \u0001Thy friend.\u0002 Hebrew \u0001rehaka,\u0002 may denote thy neighbour, or any one with whom we have any thing to do. Thus God orders us to love strangers as ourselves, (ver. 34,) and to help our enemy, Exodus xxiii. 4. The false insinuations of the Jews are fully exploded by Jesus Christ, Matthew xxii. 39. We must love the offender, but detest the offence. (St. Augustine, contra Faust. xix. 24.) If God required his people to exterminate the Chanaanites, he did not authorized them to entertain any personal animosity against their persons, but they were to act as ministers of his justice. \"O Lord, (said Philo very justly) we do not rejoice at the misfortune of our enemy, (Flaccus) having learnt from thy holy laws to compassionate the distress of others. But we thank thee for....delivering us from our afflictions.\" (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Kind. Mules were therefore either brought from other countries, (3 Kings x. 28,) or they were produced by some of the same species, as, good authors assert, is frequently the case in Syria, Cappadocia, &c. (Pliny, [Natural History?] viii. 44.; Pineda) (Tirinus) --- Spencer (Leg. ii. 20,) says, without any proof, that this law had a reference to the impure conjunctions of animals, in honour of Venus and of Priapus. --- \u0001Different seeds,\u0002 &c. This law tends to recommend simplicity and plain-dealing in all things; and to teach the people not to join any false worship or heresy with the worship of the true God. (Challoner) --- \u0001Draw not the yoke with infidels,\u0002 2 Corinthians vi. (Theodoret, q. 27.) These different colours were not in themselves evil, since they were used in the priests' vestments. They insinuate, that we must avoid schisms. (Worthington) --- The sowing of different seeds tends to impoverish the soil. (Pliny, xviii. 10.) The Egyptians sowed various seeds on a board, covered with fine mould; and, observing which sort was destroyed by the heat of the sun in the dog-days, superstitiously refrained, that year, from sowing any of it, lest it should produce no crop. (Palladius) --- \u0001Sorts.\u0002 The Rabbins say of linen and wool, as Deuteronomy xxii. 11. They allow other sorts. Josephus ([Aniquities?] iv. 8,) supposes, that garments of the former description were thus reserved for the priests alone. The \u0001Flamen,\u0002 among the Romans, could not wear a woollen garment sowed with thread, without committing a sin; \u0001piaculum erat,\u0002 says Servius. These precepts were to be literally observed, though they concealed a moral instruction of the greatest consequence, importing that all unnatural intercourse was to be avoided. Pythagoras conveyed his instructions under similar enigmatical expressions, saying, \"we must not stir up the fire with a sword,\" &c., as Solomon does likewise. (Proverbs xxx. 15 and Ecclesiasticus xii. 3, 6.) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Marriageable.\u0002 Hebrew, \"promised, \u0001or\u0002 given in marriage.\" Septuagint, \"reserved for another....she shall,\" &c. Onkelos and the Arabic version suppose also, that the woman alone was to be scourged with leather thongs; a punishment to which the Samaritan copy condemns only the man. The Rabbins agree with the Septuagint. Others translate, \"there shall be an enquiry made, \u0001or\u0002 they shall be set free, and shall not die.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Pray.\u0002 Hebrew and Septuagint, \"shall atone for him with the ram of the sin-offering, before the Lord, for his sin.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The first-fruits.\u0002 \u0001Præputia,\u0002 literally their fore-skins: it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean; till the fourth year their increase was sanctified and given to the Lord, that is, to the priests. (Challoner) --- In some countries, people take off the buds to strengthen the tree. (Calmet) --- The fruit, during the three first years, is not esteemed so good or wholesome; and therefore, it could not with propriety be presented to God. (Philo de Creatione.) --- \u0001Unclean.\u0002 Hebrew, \"three years shall it be as uncircumcised unto you; it shall not be eaten.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Lord.\u0002 It was to be brought to the holy city, and offered with the other tithes, out of which a feast was made for the poor, &c. (Josephus, [Antiquities?] iv. 8.) Besides the first-fruits for the priests, and the tithes for the Levites, out of which they again paid tithes to the priests, there was an annual tithe prescribed, (Deuteronomy xii. 12,) to supply a feast for the indigent, &c., at Jerusalem, along with this fruit; and another, every third year, designed for the poor alone (Deuteronomy xiv. 28,) at the place of each one's abode. (Tirinus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Blood. The flesh of any animal. The blood must belong to God. The members of the Sanhedrim eat nothing on the day that a criminal is executed, supposing that this is the meaning of the precept. The Septuagint read erim, \"on the mountains;\" and another version has, \"on the roof,\" as if the worship of idols on high places were forbidden. (Haydock) --- Divine. Perhaps by means of \"serpents,\" or \"plates of brass,\" as the Hebrew néss, may insinuate. These methods were known to the ancients. (Horace, Ode iii. 37.; Pliny xxx. 2.) (Calmet) --- Dreams. Hebrew, times. See Galatians iv. 10. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Cut your hair,\u0002 &c. This, and other such like things, of themselves indifferent, were forbidden by God, that they might not imitate the Egyptians or other infidels, who practised these things out of superstition, in honour of their false deities. (Challoner) --- The pagans consecrated locks of hair, and their beard, when it was first cut, to Apollo, the river gods, the hours, Esculapius, &c. Some, at Rome, hung the hair on a tree. (Tirinus) --- The Arabians and Macæ left only a tuft of hair at the top of their head, in imitation of Bacchus. (Herodotus iii. 8.; iv. 175.) This tuft is called \u0001sisoe\u0002 by the Septuagint who seem to have alluded o the Hebrew term \u0001tsitsith.\u0002 See Ezechiel viii. 3. The ancient scholiast says, this was left in honour of Saturn. It resembled a crown. The same custom was observed by the Syrians, (Lucian) Idumeans, &c. (Jeremias ix. 25.) --- \u0001Beard.\u0002 Hebrew, \"the angle, \u0001or\u0002 extremity of your beard.\" These regulations would seem beneath the attention of a lawgiver. But they were made in opposition to some profane customs of the surrounding nations. The Jews still observe this direction, and leave the beard from the ear to the chin, (where they let it grow pretty long) and also two mustaches, or whiskers, on the top lip. The Egyptian mummies have only the beard on the chin. The eyebrows and other hair of the gods and inhabitants of Egypt, were entirely cut off. In mourning the chin was also shaved. God forbids his people to imitate them. (Calmet) --- But heretics need not hence infer, that the tonsure of priests and monks is reprehensible. (Radulph.) --- Superstition and affected delicacy in curling, &c., are to be avoided. (Tirinus)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Dead.\u0002 Adonis or Osiris; as if you were mourning for them, in which sense the former verse may be explained. At funerals it was customary to cut off the hair. Achilles and his soldiers did so at the death of Patroclus. (Homer) --- The Persians also cut the manes of their horses, to shew their grief for the loss of Masistius, (Herodotus ix. 24,) as Alexander did when Hephæstion died. (Plutarch) --- The Egyptians, Assyrians, &c., cut their hair on the like occasions, and the Hebrews did so too; whether they neglected this law, or it was rather designed only to hinder them from joining in a superstitious lamentation for some idol. They also cut their bodies, Genesis l, and Jeremias xli. 5. The pagans did so, intending thereby to appease the anger of the infernal deities: \u0001ut sanguine....inferis satisfaciant,\u0002 (Varro, Servius): or to please the deceased. (Plutarch, de consol.) Thus Virgil represents Anna, Æneid iv.: \u0001Unguibus ora soror fædans & pectora pugnis.\u0002 The Roman and Athenian laws restrained this cruelty of women towards themselves. But in Persia, the children and servants of great men still make an incision upon their arms, when their father or master dies. The women in Greece also observe a solemn mourning, with loud lamentations, tearing their cheeks and hair, and reciting the memorable actions of the deceased. The Christians and Jews of Syria inflict still more dangerous wounds upon themselves. The latter have always esteemed it lawful to adopt the customs of the nations with whom they lived, provided they were not attended with superstition; which makes us conclude, that what Moses here forbids, was done in honour of some idol. --- \u0001Marks,\u0002 made with a hot iron, representing false gods, as if to declare that they would serve them for ever. (Philo) --- The Assyrians had generally such characters upon their bodies. Philopator ordered the converts from the Jewish religion to be marked with ivy, in honour of Bacchus. (3 Macchabees) Theodoret (q. 18,) mentions, that the pagans were accustomed to cut their cheeks, and to prick themselves with needles, infusing some black matter, out of respect for the dead, and for demons. Allusion is made to these customs, Apocalypse xiii. 16, and Isaias xlix. 15. Christians have sometimes marked their arms with the cross, or name of Jesus. (Procopius in Isai. xliv. 5.) (Calmet) --- As St. Jane Frances de Chantal did her breast. (Breviary, August 21.) \u0001Nomen pectori insculpsit.\u0002 St. Paul says, \u0001I bear the marks of the Lord Jesus in my body,\u0002 Galatians vi. 17. The Church historians relate, that St. Francis and St. Catharine received miraculously the prints of his wounds. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Strumpet,\u0002 which was done formerly in the honour of idols. \"They gave to Venus the prostitutions of their daughters.\" (St. Augustine, City of God xviii. 5.) \"In Cyprus they lead the unmarried women to the sea-shore, in order to acquire a dowry by these means on certain stated days, as a libation to Venus.\" (Justin.) --- Such things were common in the East. See Lucian de dea Syr.; Strabo xvi. -- Joel (iii. 3,) reproaches the Jews with prostituting their sons and daughters for bread; for there were also \u0001effeminate\u0002 men among them. (3 Kings xiv. 24 and 4 Kings xxiii. 7.) See Baruch vi. 42 and Osee iv. 14. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Wizards.\u0002 Hebrew \u0001oboth,\u0002 denotes familiar spirits, (1 Kings viii.[xxviii.?] 7,) which gave answers from the belly or breast, as from \u0001a bottle;\u0002 whence such wizards are called by the Greeks, \u0001engastrimuthoi;\u0002 and by Sophocles, \u0001sternomanteis.\u0002 (Calmet) --- \u0001Soothsayers,\u0002 are properly those who judge what will happen by inspecting victims. (Menochius) --- Hebrew \u0001yiddehonim,\u0002 means connoisseurs, intelligent people, \u0001gnostics,\u0002 or those who pretend that they can penetrate the secrets naturally impenetrable to the mind of man. Septuagint \u0001epaoidoi,\u0002 \"enchanters,\" who undertake to keep off all misfortunes. \"Surely, (says Pliny, xxx. 1,) to learn this art, (of magic) Pythagoras....and Plato undertook long voyages by sea, or rather went into banishment. This they extolled at their return; this they kept as a secret. \u0001Hanc in arcanis habuere.\u0002\"" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Aged man.\u0002 Such are supposed to be possessed of wisdom and experience. The Egyptians and Lacedemonians rose up out of respect to an old man. (Herodotus ii. 80.) The Rabbins pretend that a person ought to rise up when the old man is four cubits distant, provided he be, as he ought, a man of wisdom; for otherwise he is entitled to no honour. But this would be making inferiors judges of their merit. The Chaldean, Philo, &c., comprise those \"learned in the law,\" under the name of old men." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Rule;\u0002 Hebrew, \"taking dimensions\" with a yard, tape, &c." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Weights.\u0002 Hebrew, \"stones of justice,\" for stone weights were formerly used, Proverbs xvi. 11. --- \u0001Bushel,\u0002 &c. Hebrew, \"a just epha, and a just hin.\" (Calmet)" } ] }, { "chapter": 20, "slug": "id439.html", "header": "Leviticus xx.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Moloch.\u0002 See chap. xviii. 21." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I will\u0002 thus execute vengeance upon him by the hands of the people; and, in case they neglect it, or the crime be secret, I will surely punish the guilty person, and all who may have consented to his wickedness, ver. 5. (Haydock) --- \u0001Face:\u0002 Chaldean, \"wrath,\" which manifests itself on the countenance. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001My commandment:\u0002 Hebrew, \"If the people hide their face not to see:\" (Calmet) or Septuagint, \"look over on purpose, and neglect the man who has given of his seed to the ruler.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 To have recourse to them, is to deal with the devil and to commit idolatry. See chap. xix. 31." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sanctify you,\u0002 and order you to keep at a distance from the impure worship of other nations. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Die.\u0002 The Rabbins say, by being strangled, when nothing farther is added: but if the following addition be made, stoning is understood. But their authority is not of much weight, and is contradicted, ver. 2. Stoning was the most usual method of putting to death in the days of Moses, and is commonly meant; or perhaps the judges might determine the mode of execution. --- \u0001Upon him.\u0002 He deserves to die. He can blame no other. See Matthew xxvii. 25. (Calmet) --- For greater infamy, the person to be stoned or hung, was stripped of his clothes. (Tirinus) --- The punishment of lapidation (ver. 2,) seems to be designed for the following crimes, as it was for adultery, Deuteronomy xxii. 24. (Menochius) (John viii. 5.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Adulteress. Philo (de Josephus) says, whoever discovered a man in the very act, might kill him; and the Roman law allowed the same liberty, impunè necato. But God requires a juridical process, and witnesses, as we see in the case of Susanna, (Daniel xiii.) and in that of the woman who was brought to our Saviour. [John viii.] One witness might authorize a person to put his wife away, and if he then retained her, he was esteemed a fool, Proverbs xviii. 23. But more witnesses were requisite before she could be put to death. They put their hands on the heads of the guilty, thus taking their blood upon themselves, if they accused them wrongfully. Solon allowed the husband to kill the adulterer. The woman was not permitted to wear any ornaments, or to enter any temple afterwards. If she did, any one might tear her clothes, and beat, but not kill her." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Father.\u0002 See chap. xviii. 8. It is supposed that the father was dead, otherwise the punishment would probably be greater than for adultery. The Samaritan, \"with the wife of his father's brother.\" (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Crime.\u0002 Hebrew \u0001tebel,\u0002 \"confusion,\" the same term which is used in speaking of bestiality, (chap. xviii. 23,) though the latter crime be more enormous. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Alive,\u0002 is not in the original; but must be understood. The Rabbins say melted lead was to be poured down the throats of the guilty. The words of Moses seem rather to refer to external fire. (Calmet) --- \u0001With them,\u0002 if they both gave their consent to the crime. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The beast also ye shall kill.\u0002 The killing of the beast was for the greater horror of the crime, and to prevent the remembrance of such abomination. (Challoner) --- The beast was to be killed with clubs; the man was stoned to death. (Jonathan)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Them.\u0002 This monstrous abomination, \u0001teras,\u0002 as Herodotus, an eye-witness calls it, was not unknown to the Egyptians. \u0001Gunaiki tragos emisgeto;\u0002 (B. ii. 46,) nor to other nations. (Apuleius, Met. 10.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001A crime.\u0002 Hebrew \u0001chesed,\u0002 commonly signifies an act of piety or goodness, as if Moses intended to insinuate that such marriages were at first lawful. (Thalmud; Selden, Jur. v. 8.) But a softer term is used to denote a great impiety, as the Hebrews say to \u0001bless,\u0002 when they mean to \u0001curse,\u0002 or to blaspheme; (Calmet) and the Greeks call the furies Eumenides, or \"the good-natured.\" --- \u0001One another's.\u0002 Hebrew, \"He hath uncovered his sister's,\" &c. Whether they saw what was indecent or not, if they admitted of any unlawful commerce, they were to be stoned to death. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001People,\u0002 if the action become public; otherwise the man may be purified, chap xv. 24. This intemperance was by a positive law declared a mortal offence in the Jews, though in itself it might be venial. (Sanchez ix. 21.) The text shews that the woman here gives her consent. --- \u0001And she open.\u0002 Hence she deserves to die, for exposing herself and her children to great danger. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Flesh,\u0002 or relation. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Children.\u0002 The Sadducees read, \"they shall die naked.\" The present Hebrew has simply, \"they shall be without children;\" their offspring shall be illegitimate. (St. Augustine, q. 76.) God will not bless their marriage. \"Such we know can have no children.\" (St. Gregory, q. 6.; St. Augustine, Apost. Anglorum.) The guilty shall be slain without delay. (Grotius) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Honey\u0002. Most fertile and delicious. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Mine.\u0002 This is the reason of these different prescriptions, that they may know the dignity to which they have been raised, and may avoid the manners of the profane. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Spirit.\u0002 Hebrew \u0001ob,\u0002 means also \u0001a bottle.\u0002 See chap. xix. 31. If those who consult such people be guilty, the authors of the delusion deserve death still more. (Haydock) --- The spirit of python is no other than the spirit of the devil, or of Apollo, who was called Pythius, on account of his having slain the serpent python. His oracles were in great request, as he was supposed to know the secrets of futurity. (Calmet)" } ] }, { "chapter": 21, "slug": "id440.html", "header": "Leviticus xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001An uncleanness;\u0002 viz., such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, &c. (Challoner) --- \u0001At the death.\u0002 Hebrew, \"for a soul;\" by which name the carcass is here denoted, because it had once been ruled by the soul. (St. Augustine, q. 81.) This law related only to the family of Aaron, when no absolute necessity or near relationship required their attendance. When such offices of charity should be deemed defiling, it is not easy to say. But the ancients generally looked upon them in this light, chap. x. 6. Porphyrius enquired of Anebo, why the \u0001holy inspector\u0002 touched not the dead, since in all sacred transactions, the death of animals generally intervenes. We know not the answer of this pretended prophet Egypt; and Jamblicus confesses, that he cannot resolve the difficulty. The Romans placed a branch of cypress before the door where a corpse was lying, lest any priest might see it unthinkingly, and be defiled. (Servius) \"At their return from a funeral they sprinkled themselves with water, and passed over fire.\" (Festus) The Rabbins say, that no one could be buried in Jerusalem, nor in the towns of the Levites, on account of the sanctity of those places, and for fear lest the priests might thus contract some uncleanness. (Calmet) --- To account for all these regulations, we only need to observe that such was the will of God; and here it may surely be said, \u0001stat pro ratione voluntas.\u0002 He might thus intend to exercise their obedience; to keep their minds from being too much depressed by the sight of the dead, and to remind us all that we ought carefully to avoid sin, which kills the soul, and renders us really unclean before God. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sister,\u0002 of the same parents. (Vatable) --- \u0001Husband;\u0002 for if she have, he ought to bury his wife, and to mourn for her. To be deprived of these advantages, was then esteemed a great misfortune." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Prince.\u0002 Hebrew, \"Let not the prince (of the priests, Acts xxiii. 5,) render himself unclean,\" by attending the funerals of any of the people; \u0001or\u0002 \"let not the husband,\" &c. He may be allowed to attend his wife to the grave: or, as others more probably assert, even this is not permitted. She is not one of the persons privileged, ver. 2, and Ezechiel xliv. 25. Ezechiel (xxiv. 16,) receives a command not to bewail the death of his wife. The Romans thought their priests would be defiled, by attending the funerals even of their own wives; and Sylla, going to dedicate a temple to Hercules, sent Metella a bill of divorce, and ordered her to be removed from his house, when she was just expiring. (Plutarch)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flesh.\u0002 This would indicate an impotent grief, and want of patience. (Haydock) --- They were not allowed to put on the usual signs of mourning, as the common people were, provided they did it not in honour of an idol, chap. xix. 27." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vile,\u0002 (ver. 14,) \u0001defiled,\u0002 (\u0001sordidam\u0002). Hebrew \u0001chalala,\u0002 \"a profane woman,\" (Pagnin) or one of ill-fame; as captives, inn-keepers, are generally esteemed. \u0001Zone,\u0002 means a common prostitute. (Josephus, [Antiquities?] iii. 3.) None of these fit matches for the priests." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And offer.\u0002 Hebrew addresses this to Moses. \"Thou shalt sanctify him, therefore, because he offereth the bread of thy God.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fire.\u0002 Provided she be betrothed, and still in her father's house; so that the infamy fall upon him. (Jonathan) --- For if she be with her husband, she must undergo the usual punishment of stoning. Other young women received no corporal punishment for simple fornication: the man was bound to marry them, if the father consented; and, at any rate, he was forced to give them a dowry, Exodus xxii. 16. (Calmet) --- But if the woman pretended falsely that they were virgins, they were stoned, Deuteronomy xxii. 20." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Head.\u0002 Septuagint, \"by taking off his cidaris, or tiara.\" He shall not shave his head, chap. x. 6. --- \u0001Garments,\u0002 at funerals, nor the sacred vestments at all. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Places.\u0002 This is to be understood in the same sense. He must not leave his sacred functions to attend any corpse whatever. Having the honour of representing God, and being his first minister on earth, the utmost purity is required of him. Inferior priests may mourn on some occasions; and the Levites are not distinguished, in this respect, from the people; to shew that God requires sanctity in his officers, proportionate to their exaltation. --- \u0001Oil.\u0002 Hebrew, \"He is the Nozor; \u0001or\u0002 the crown of the anointing oil of,\" &c. Joseph has the title of Nazir, (Genesis xlix. 26,) which is borne by the prime ministers of the Eastern kings. Such is the high priest in the temple. Let Christian priests hence learn what sanctity will be required of them. But why is the pontiff forbidden to bury \u0001his father,\u0002 since he obtains that dignity after his decease. St. Augustine (q. 83,) answers, that he was to be consecrated immediately after, that he might offer incense. Another might, however, perform that office. On some occasions, the high priest was deposed, or the dignity transferred to another family. Infirmities might also hinder him from performing the duty. (Calmet) --- Priests must be detached, as much as possible, from all things which might divert them from their sacred offices. The greatest holiness is required of those who receive the body of Jesus Christ. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wife.\u0002 Josephus says he could not divorce her. The Rabbins allow him only one wife at a time. It is said that Joiada had two. But that might be successively; and it is not certain that he was the high priest; (2 Paralipomenon xxiv. 3.; Calmet) though he has that title in the Vulgate, 2 Paralipomenon xxii. 11. (Haydock) --- His wife must be an Isrealite. The Septuagint intimates, \"of his own race.\" But this is denied by others. He could not marry his brother's widow, (Selden) nor a girl under twelve and a half. \"The Egyptian priests marry only one, while others have as many wives as they please.\" (Diodorus i.) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Widow.\u0002 Other priests might marry the widows of their fellow priests, Ezechiel xliv. 22." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nation.\u0002 The wife of the high priest must be of noble birth, that he may speak to kings and princes with more authority. (Menochius) --- Hebrew, \"he shall not defile his race,\" &c., by marrying one of another nation, or contrary to law. If he do, the children shall have no share in the priesthood." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001A blemish.\u0002 These corporal defects or deformities, which disqualified the priests from officiating in the old law, were figures of the vices which priests are to beware of in the new law. (St. Gregory, \u0001Cura pastorum.) \u0002(Challoner) --- The Rabbins reckon 140 blemishes on which the Sanhedrim had to pass sentence. They also require in the high priest superior beauty, strength, riches, and wisdom." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Nose.\u0002 Hebrew, \"a flat nose, or any thing superfluous.\" Septuagint, \"the nose, (hand) or ears slit.\" This verse rejects those whose members are too large, as the next does those who have them too small." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Eyed.\u0002 Hebrew \u0001dak,\u0002 may denote \"a dwarf.\" Syriac, or something very thin, Exodus xvi. 14. --- \u0001Pearl,\u0002 (\u0001albuginem\u0002) whiteness. --- \u0001Rupture,\u0002 (\u0001herniosus\u0002). One perhaps troubled with the stone, (Menochius) whose testicles have been bruised, (Onkelos) or who has only one (Septuagint and Syriac)." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Veil,\u0002 which separates the sanctuary from the court. The Athenians chose the most handsome man ot be the king of ceremonies; and the people of Eli appointed such only to carry the sacred vessels, &c. (Atheneus xiii. 2.) (Calmet)" } ] }, { "chapter": 22, "slug": "id441.html", "header": "Leviticus xxii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Offer.\u0002 He does not speak of such things as fell to the share of the priests; (Menochius) but orders them to behave with great reverence when they perform their sacred offices, lest others should take occasion to treat the name of God and holy things with disrespect. Hebrew and Septuagint, \"let them not profane my holy name, which they are bound to sanctify; \u0001or\u0002 in what they consecrate to me.\" Such things must not be used for ordinary purposes. (St. Basil, ser. de Bapt. ii. 2, and 3.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Approacheth,\u0002 &c. This is to give us to understand, with what purity of soul we are to approach to the blessed sacrament, of which these meats that had been offered in sacrifice were a figure. (Challoner) --- Such as were unclean, either fasted till the evening, or ate unconsecrated meats till they were purified. --- \u0001Perish.\u0002 The Rabbins say, by the hands of the other priests. The judges could only condemn him to be whipped. If his crime were secret, the punishment was left to God. (Selden, syn. ii. 1.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And he,\u0002 &c. Hence it is plain, even the Jewish priests were bound to observe continence during the time of their ministry. (Calmet) --- For the same reason, the priests of the new law, who may be called at any time to perform their more sacred functions, engage voluntarily in the state of perpetual celibacy. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Or any.\u0002 Hebrew, \"or a man who may contaminate,\" as lepers, &c. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001That.\u0002 See chap. xvii. 15." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In the sanctuary,\u0002 is not found in Hebrew which is difficult to explain. \"They shall observe my precepts, (\u0001or\u0002 \"watches,\" entering upon the ministry at 17; Josephus; Menochius) and not bear sin for it, and die in it, because they have profaned it;\" which \u0001it,\u0002 may be understood either of the consecrated food, (ver. 7,) or of the sanctuary. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sojourner.\u0002 \"Guest,\" or friend, Syriac. None but priests could taste this meat, except they were going to remain in the family for ever. Hence servants and slaves of the Jewish nation, who would one day regain their liberty, are excluded." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Children.\u0002 If she had any, she remained with them. (Philo, Monar. 2.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001He.\u0002 A layman, who, through mistake, ate of any of the tithes, &c., was obliged to give the capital, and a fifth part besides, with a sacrifice, mentioned [in] chap. v. 15. --- \u0001Sanctuary.\u0002 Hebrew and Septuagint, \"He shall give to the priest the holy thing.\" But if he ate it on purpose, he was to be slain, Numbers xv. 30." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They;\u0002 the common people \u0001shall not profane,\u0002 by touching them afterwards, or by retaining any part. (Calmet) --- The priests shall answer for the profanation, if it be committed through their neglect. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Strangers:\u0002 proselytes of justice, or converts of the Jewish religion. See ver. 25." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Without blemish.\u0002 To teach us to aim at perfection in all our offerings and performances." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Scar.\u0002 Septuagint, \"If its tongue be cut out, \u0001or\u0002 slit.\" which was a blemish among the heathens. (Servius in Æneid vi.; \u0001lectas de more bidentes.\u0002) They also required the victims to be perfect. The Egyptians had officers called \u0001Sealers,\u0002 who were directed by many books how to choose the proper victims. The Hebrew priests had to examine such as were offered to them, with the utmost nicety. See the Misna of Babylon. The idea of God's perfection, has taught all nations to present to Him nothing but what is perfect, particularly when they offer victims." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ear....cut.\u0002 Hebrew \u0001saruang,\u0002 which is translated a \u0001crooked nose,\u0002 chap. xxi. 18. The Septuagint and Syriac agree here with the Vulgate: but the moderns generally adopt the interpretation of the Rabbins, who say the word is applied to those animals whose double members, feet, ears, &c., are disproportionately long; as \u0001kolut,\u0002 means too short. (Bochart) (Calmet) --- \u0001Voluntarily,\u0002 for the use of the priests, but not for any sacrifice, ver. 21. (Du Hamel)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Bruised.\u0002 Hebrew does not specify what part, no more than the Syriac or Arabic versions; but the Septuagint, Chaldean, Rabbins, and most commentators agree with us. --- \u0001Do any,\u0002 &c. (\u0001faciatis.\u0002) You shall not sacrifice (Syriac) any thing that is rendered unfit to propagate its kind: neither shall you reduce either man or beast to that condition. (Josephus, contra Apion ii.; Rabbins)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Bread,\u0002 which always accompanies the sacrifices for sin. Holocausts might be offered by the Gentiles. (2 Machabees iii. 3.; 1 Esdras vi. 9.) (Josephus, Antiquities xviii. 7.; Selden, Jur. iii. 4, 7.) --- \u0001Them.\u0002 To reconcile this with ver. 18, we must understand \u0001because\u0002 in the sense of \u0001in as much as; they are all corrupted,\u0002 when contrary to these regulations. The strangers shall not be allowed to offer any blemished victim. Hebrew, \"Neither from the hand of a stranger shall you offer the bread (or victims) of your God of any of these; because....blemishes are in them: they shall not be accepted (by God) for you (or them).\" The Chaldean and other versions explain it in the same sense. Presents of gold, &c., were accepted, and kept in the temple. The family of Augustus shewed their generosity in this respect. (Philo, Legat.) (Calmet) --- Strangers, or pagans, could not offer victims, but they might give money to purchase them. (Tirinus)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Lord.\u0002 In this and the following verses, we are taught a lesson of humanity. (Tertullian) --- The Romans did not offer sheep or goats till they were eight days old: though the Jews were at liberty to sacrifice them after that term, they generally waited till they were thirty days old. (Calmet)" } ] }, { "chapter": 23, "slug": "id442.html", "header": "Leviticus xxiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Holy.\u0002 The Hebrew, Chaldean, and Septuagint add, \"and meet together; \u0001or,\u0002 these are my feasts of assembly.\" On these days the people were called together to hear the word of God, &c. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sabbath.\u0002 Hebrew, \"the rest of rest;\" a day in which no unnecessary servile work must be done, no more than on the great holidays, ver. 6, 8. (Haydock) --- \u0001Called\u0002 holy, because it shall be really so: in which sense the word is often used, Isaias ix. 6, &c. --- \u0001Day;\u0002 you must not even dress meat, which was also forbidden on the day of expiation. --- \u0001Lord,\u0002 on which he ceased from work, and which you must keep in his honour. --- \u0001Habitations.\u0002 In the temple, the priests were intent upon sacrificing, which was indeed a material, but not a formal, violation of the sabbath, Matthew xii. 5." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Bread.\u0002 The obligation of eating none but this sort of bread began at the second evening of the 14th, which was the beginning of the 15th of Nisan, Exodus xii. 6, 12. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In fire.\u0002 Septuagint, \"holocausts,\" extraordinary ones, besides the daily burnt-offerings, Numbers xxviii. 19. --- \u0001More holy\u0002 than the five intermediate days, on which servile work was allowed. In this and the former verse, \u0001more\u0002 and \u0001most\u0002 are not specified in the Hebrew and Septuagint. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Land\u0002 of Chanaan, at which time these feasts began to be observed. (Menochius) See Leviticus ii. 14. --- Before the harvest commenced, first-fruits were offered to the Lord. A gomer containing about three pints of barley was given to the priests, by the nation at large, as each individual was not bound to make a particular solemn offering. The judges deputed three men to gather this barley on the evening of the 15th [of] Nisan, where the neighbourhood assembled near Jerusalem. It was gathered by them in three different fields, after having been thrice assured that the sun was set, and that they had leave to reap, in answer to their triple demands on each head. Then they placed the ears in three boxes, which they brought to the court of the sanctuary, and having ground the barley, and poured a log of oil and an handful of incense upon it, presented it to the priest, who heaving it in the form of a cross, threw as much as he could hold in his hand upon the altar, and kept the rest for himself. (Josephus, [Antiquities?] iii. 10; &c. Private people offered also in kind or in money their first-fruits, or between the 40th and the 60th part of what their land produced. This custom is almost as ancient as the world, (Genesis iv. 3,) and we may say that it forms a part of natural religion, which all nations have observed. Porphyrius esteems it an impiety to neglect it. He says that the Thoes, living on the borders of Thrace, were in a moment destroyed, because they offered neither sacrifices nor first-fruits. (De Abstin. ii. 7.) The ancient Romans and Greeks were very punctual in this respect. (Pliny, xviii. 20.) Those officers who collected the first-fruits among the latter were styled \u0001Parasites.\u0002 Many of the festivals among the heathens, occurred at the end of harvest. (Aristotle, ad Nicom. viii.) The Jews might reap their wheat, but they could not taste it, before they had offered the first-fruits, at Pentecost. (Chap. xxiii. 17; Exodus xxiii. 16.) --- \u0001Of ears.\u0002 Hebrew \u0001homer,\u0002 or gomer, \"a sheaf,\" denotes also a measure, which was called an assaron, containing almost three pints." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sabbath.\u0002 Onkelos has \"the good day,\" from which the 50 days of Pentecost were counted. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Corn\u0002 (\u0001polentam\u0002). Some translate bruised corn, or a sort of cake. See chap. ii. 4. --- \u0001Dwellings,\u0002 even out of the holy land, which was peculiar to this law. (Grotius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sabbath.\u0002 Not the ninth day of the week, but the first day of the Passover; from the morrow of which seven weeks or 49 days were reckoned; and the next day was Pentecost. (Menochius) --- They began, therefore, to count on the 16th of Nisan, and end on the 6th of the third month Sivan. All the intermediate days took their denomination from this second day of the Passover; so that the next Saturday was called \u0001the first sabbath after the second day;\u0002 in Greek \u0001Deuteroproton,\u0002 the second-first; (Luke vi. 1,) a term which had puzzled all the interpreters until Jos. Scaliger made this discovery. (Emend. vi.) The Samaritans count from the day after that sabbath which follows the Passover; so that if the festival fall on Monday, they celebrate Pentecost later than the Jews. See their Letter to Huntington. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sacrifice.\u0002 Hebrew \u0001mincha,\u0002 which relates to the offerings of corn and liquors. Two loaves of wheaten flour leavened, were presented probably by the nation. This festival was instituted in memory of the law being given from Mount Sinai, which was a figure of the law of grace promulgated by the Holy Ghost and by the apostles, on the day of Pentecost. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Loaves.\u0002 The Protestants supply wave loaves, (Haydock) though their Hebrew text has nothing. The Samaritan is more correct. (Houbigant)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lambs.\u0002 More were prescribed, Numbers xxviii. 27. Josephus joins all together. ([Antiquities?] B. iii. 10.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Use.\u0002 None of the peace-offerings were burnt upon the altar, as the bread was leavened. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Most holy.\u0002 Hebrew, \"a holy convocation.\" (Haydock) --- It is generally supposed that it had an octave, though the Scripture says nothing of it." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Memorial,\u0002 or a memorable sabbath. This third great festival sanctified the commencement of the civil year in Tisri, the sabbatical month, according to the ecclesiastical calculation. (Tirinus) See Numbers xxix. 3. --- The sound of trumpets, which ushered in the year with great solemnity, reminded the Jews of the approaching fast, ver. 27, (Maimonides) and of those terrible sounds which had been heard at Sinai. (Theodoret, q. 32.) The Rabbins say that a ram's horn was used, because Abraham had sacrificed a ram instead of his son. (Genesis xxii. 11.; Zacharias ix. 14.) The Jews on this day sound the horn 30 times, feast, and wish one another a happy year. (Boxtorf, xyn. xix.) We know not on what account this festival was instituted. But it was probably ordained in order that the people might learn to thank God for the favours received during the past year, and might beg his blessing on that, upon which they were now entering. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Servile\u0002 is not in the original, or in the other versions, nor in the Vulgate, ver. 30; whence it is inferred, that this day of atonement was to be kept like the sabbath: so that even meat could not be made ready on it lawfully, chap. xvi. 29. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Every.\u0002 It was difficult for any grown-up person to be entirely guiltless, amid such a variety of precepts, (Menochius) which St. Peter says neither they nor their fathers could \u0001bear,\u0002 Acts xv. 10: and St. James (iii.) observes, \u0001in many things we all offend.\u0002 If any proved so happy as to keep without blame, (Luke i. 6.; Haydock) they were bound, at least, to grieve for the injury done to God by their fellow-members. See Daniel ix. 5. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Sabbaths.\u0002 The Church adopts this custom in her divine office. The Jewish day began and ended with sun-set, Exodus xii. 6. (Calmet) --- No part of the ninth of Tisri belonged to this feast, (ver. 27,) which only began at the expiration of it. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Seven days,\u0002 during which the people were bound to rejoice, but not to abstain from servile work; except on the first and eighth day. (Tirinus) --- \u0001Tabernacles:\u0002 Greek \u0001Scenopegia;\u0002 because, during the octave, the Jews lived in \u0001tents,\u0002 or booths, made of branches, &c., ver. 42." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Most holy.\u0002 Hebrew, \"an holy assembly.\" \u0001The great day of the festivity,\u0002 John vii. 37. --- \u0001Congregation.\u0002 Hebrew \u0001hatsereth,\u0002 \"retention.\" All were bound to wait till this day was over. In other festivals, it was sufficient if they were present one day. This was the concluding day of the feast of tabernacles. Septuagint \u0001exodion.\u0002 Plutarch (Sym. iv. 5.) observes, that this festival greatly resembles that of Bacchus. Ovid (Fast. iii.) speaking of the feast of Anna Perenna, describes it thus:" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Eighth.\u0002 On the feast of the Passover, the 7th day after the 15th was kept holy, because the 14th, or the \u0001Phase,\u0002 made also a part of the solemnity, ver. 5, 8. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Fairest tree,\u0002 branches of the orange or citron tree, laden with blossoms and fruit. (Tirinus) --- Josephus ([Antiquities?] iii. 10,) says, they took branches of myrtle, willows, and palm trees, on which they fixed oranges. This is the fruit which the Hebrews generally understand to be hereby designated. In the same sense the Arabic and Syriac translate \"golden apples.\" --- \u0001Thick trees,\u0002 of any species; though Josephus, &c., restrain it to the myrtle, which was certainly used on this occasion, 2 Esdras viii. 12. --- \u0001Willows.\u0002 Septuagint adds also, \"branches of agnus from the torrent.\" Perhaps Moses only meant, that these branches should be used in forming the tents; but the Jews hold them in their hands, while they go in solemn procession round the pulpit in their synagogues, during every day of the octave, before breakfast, crying out \u0001Ana hosiah na,\u0002 &c., \"Save us we beseech thee, O Lord; we beseech thee, grant us good success.\" They gave the title of hosannah to those branches; in allusion to which, the children sung in honour of Jesus Christ, \u0001Hosanna to the Son of David.\u0002 --- \u0001Rejoice;\u0002 dancing and singing before the altar of holocausts, 2 Kings vi. 14. The wisdom of God shines forth, in thus attaching to his worship a carnal people, by intermingling with the most solemn ceremonies some relaxation and pleasure. By calling them together so often in the year, they became also better acquainted with one another, and more in love with their religion and country. The ancient lawgivers entertained the like sentiments. (Seneca, Strabo x.) But the pagans generally carried these diversions to excess. (Calmet) --- In this chapter we find six festivals specified: 1. sabbath; 2. Passover; 3. Pentecost; 4. trumpets; 5. expiation; 6. tabernacles, lasting till the octave day of assembly and collection. These three last were celebrated in the 7th month, the 1st of the civil year. There was also a feast on all the new moons, Numbers xxviii. 11. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "Days. Tostatus affirms they might pass the nights in their houses; but most people suppose, the Jews spent the whole octave in bowers." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Feasts.\u0002 In the institution of these feasts, as in the other regulations of Moses, there was something ceremonial, which might be altered, and something moral, which regards even those times when the Jewish religion was to cease. (St. Augustine, q. 43.) --- Hence we must conclude, that the obligation of keeping certain days holy, must always remain. But those appointed for the Jews, as they foretold the future Messias, must be changed, lest otherwise we might seem to confess that he is still to come. (Romans xiv.; Galatians iv.; Colossians ii.) We are not therefore allowed to \u0001Judaize abstaining from work\u0002 on the Jewish sabbath, (Council of Laodicea,) as Antichrist will require. (St. Gregory, ep. xi. 3.) --- But we must keep Sunday instead, (as even Protestants maintain, though there be no Scripture for it) by authority of tradition, in memory of Christ's resurrection, &c. (St. Jerome, ep. ad Hed. ib.[ibid.?, St. Gregory, ep. xi. 3.?]; St. Augustine, de C.[City of God?] xxii. 30.) So also we observe the Christian festivals, in honour of our Lord and his saints, instead of those which God appointed for the Jews, either by himself or by his ministers: for we find that some were instituted after the time of Moses, (Esther ix., and 1 Machabees iv.) and these were sanctioned by the observance of Christ himself, \u0001It was the feast of the dedication, and Jesus walked in the temple,\u0002 &c., John x. 22-23. (Worthington)" } ] }, { "chapter": 24, "slug": "id443.html", "header": "Leviticus xxiv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Command.\u0002 It is probable that this order was given while Beseleel was working at the tabernacle. (Calmet) --- The people were to furnish the necessary sacrifices, &c., by the half sicle, Exodus xxx. 13, and by voluntary contributions on the three great festivals, on which no one was to appear empty-handed, Exodus xxiii. 15. Some chose to put their contributions towards the temple in the \u0001treasury,\u0002 Luke xxi. 1. --- \u0001Oil:\u0002 Hebrew, \"pure oil of the olive beaten, for light to,\" &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bake.\u0002 The family of Caath had to perform this office, 1 Paralipomenon ix. 32, and xxiii. 29. (Menochius) --- [Ver. 7.] \u0001Incense.\u0002 Septuagint add, \"salt.\" Villalpend also places \u0001wine\u0002 on the table. (B. iv. 57.) --- \u0001Memorial\u0002 for the Lord to bless his people, and for them to make their oblations to him as to the living God, from whom all blessings are derived. (Haydock) --- The incense was burnt instead of the bread, when fresh loaves were placed there. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Of the,\u0002 &c. The Israelites gave a sufficient maintenance to the ministers of religion, out of which these provided the loaves; as St. Jerome testifies, Malachias i." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Egyptian.\u0002 Many of these came out along with the Hebrews, Exodus xii. 38." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The Name.\u0002 Some Latin copies add, \"of God;\" but the best omit it, with the Hebrew, &c. This is, however, the meaning. (Calmet) --- The son of Salumith being in a rage, cursed that sacred name; (ver. 15,) and, as he perhaps had attempted to vent his fury upon whatever came in his way, God here reiterates the laws against murder, &c., ver. 17. The Jews are so much afraid of taking the name of God (Yehovah) in vain, that they have for a long time abstained from pronouncing it at all; (Haydock) and here they have probably omitted it on purpose. (Houbigant) But this seems to border upon superstition, is contrary to the design of God, who revealed that august name, and inserted it very frequently in the holy Bible, and in the very prayer, which the senators have to recite; (Deuteronomy xxi. 8,) and, can any one suppose, that he would not have them pronounce it, even in their solemn devotions? Many of the Rabbins suppose, that blasphemy is not to be punished with death, if any other name of God be used: but others are more reasonable. Our Saviour was not accused by the Jews of transgressing, in this respect, when they condemned him as guilty of blasphemy, Matthew xxvi. 64. The \u0001name of God,\u0002 is often used in the same sense as we use the words majesty, lordship, &c., as being more emphatical, and dignified. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Head.\u0002 To testify, that if they witness falsehood, they are willing to suffer the same punishment; and to beg that God would accept this victim, and not afflict all his people. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001His God.\u0002 Hebrew \u0001Elohaiv.\u0002 Philo explains this of idols, as if it were unlawful to speak ill of them, lest we should proceed to do so with respect to the true God. But the prophets, and the most holy personages, had no scruple in speaking contemptuously of the pagan divinities. --- \u0001His sin,\u0002 and the punishment of it. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Blemish.\u0002 Hebrew \u0001mum,\u0002 denotes any thing by which the body is disfigured or hurt. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Breach,\u0002 or fracture: if he break a bone, the like detriment shall he receive." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Striketh,\u0002 so as to kill or render useless, \u0001percusserit,\u0002 (Haydock) ver. 18. --- \u0001Punished.\u0002 Septuagint, \"slain.\" They omit the first part of this verse." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Stranger.\u0002 The Jews improperly restrain this law to those nations only which have embraced their religion. God requires that the judges shall not shew more favour to their countrymen, than to others who may dwell among them. (Calmet)" } ] }, { "chapter": 25, "slug": "id444.html", "header": "Leviticus xxv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The rest\u0002 (\u0001sabbathises sabbatum\u0002). The land was to enjoy the benefit of rest every seventh year, to remind God's people that he had created the world, and that he still retained dominion over it, (St. Augustine, q. 91, 92,) requiring the spontaneous fruits of that year as a tribute, part of which he gave to the poor. In the mean time, all creatures rested from their labours, and the people were taught to have an entire confidence in Providence. (Calmet) --- This law was given in the desert of \u0001Sinai,\u0002 in the month of Nisan, the second year after the exit: but it did not begin to be in force, till the Hebrews \u0001entered into the land\u0002 of Chanaan. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Reap\u0002 entirely, but only take a part, ver. 6. --- \u0001First-fruits.\u0002 None shall be this year presented to the Lord. Hebrew has the word \u0001Nezireka,\u0002 \"Nazareat,\" alluding to the custom of those who, out of devotion, let their hair grow; as here only the spontaneous fruits of the unpruned vine were to be eaten; they were \u0001separated,\u0002 as the word also means, or \"sanctified,\" (Septuagint) being abandoned indifferently for the use of any one that pleased to eat of them, and no longer fenced in by the proprietor, (Calmet) though he might take the \u0001first,\u0002 or choicest fruit, for his own use, (Menochius,) or at least he might take his share like the rest. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cattle.\u0002 This last term in Hebrew, Septuagint, &c., means \"wild beasts,\" which must also live. At this period of the seventh year, debts were to be remitted, the law read, &c., Exodus xxi. 2 and Deuteronomy xv. 2, and xxxi. 10. But in the jubilee year, even those Hebrew slaves, whose ears had been pierced, and those who had sold their land, regained their liberty and possessions. (Calmet) --- Their children and wives, according to Josephus, went out with them, ver. 41. Houses and suburbs for gardens, &c., might be sold for ever, if they were not redeemed the first year, excepting those of the Levites, ver. 34. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Years.\u0002 It is dubious whether the 49th or the 50th year was appointed for the jubilee. The former year is fixed upon by many able chronologers, who remark, that if two years of rest had occurred together, it would have been a serious inconvenience; and Moses might have said the 50th year for a round number, or comprise therein the year of the former jubilee, as we give five years to the olympiad, and eight days to the week, though the former consists only of four years, and the latter of seven days. (Rader; Scaliger; &c.) But others decide for the fiftieth year, ver. 10. (Philo; Josephus, [Antiquities] iii. 10.; St. Augustine, q. 92.; Salien; &c.) (Calmet) --- On the feast of expiation of the 49th year, they promulgated the following to be the year of jubilee. (Menochius) --- Usher places the first in the year of the world 2609, 49 years after the \u0001partition\u0002 of the land by Josue in 2560: Salien dates 50 years from the \u0001entrance\u0002 (ver. 2,) of the Hebrews into Chanaan, in the year of the world 2583, six years sooner; and places the first jubilee [in] 2633, immediately after the sabbatic year, which fell in the 32nd year of Othoniel. He supposes that both were proclaimed at the same time, on the 1st of Tisri, \u0001Ros Hassana,\u0002 \"the head of the year;\" though the heralds went about the country only on the 10th. The writers both of the Synagogue and of the Church generally adopt the 50th for the year of jubilee; and the pretended inconvenience of two years' rest is nugatory, since God promised a three years' crop, ver. 21. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Remission;\u0002 that is, a general release and discharge from debts and bondage, and a reinstating of every man in his former possessions. (Challoner) --- \u0001Jubilee:\u0002 Hebrew \u0001jubol \u0002means \"liberty\" (Josephus); \"re-establishment\" (Philo); (Calmet) --- \"deliverance\" (Abenezra). The Rabbins falsely assert, that a ram's horn was used on this occasion: but Bochart shews that it is solid and unfit for the purpose. (B. ii. 42.) They also maintain, that from the 1st of this \u0001sacred month,\u0002 as it is called by Philo, till the 10th, the slaves spent their time in continual rejoicings in their master's house, and on the latter day they were set free. Cunæus (Rep., i. 6,) observes, that the jubilee was discontinued after the captivity, though the sabbatic year was still kept. (Calmet) --- Indeed the Jews were often very negligent in these respects, and God complained and punished them for it, chap. xxvii. 32.; &c. The avarice of the great ones chiefly caused these wise regulations to be despised, though, from time to time, God enforced their observance, that it might be clearly known from what family the Messias sprung. After his birth they were abrogated, as no longer necessary. (Haydock) --- Something similar was instituted by Solon, and styled \"the shaking off burdens,\" for the redemption both of men and goods. (Laertius) (Menochius) --- The Locrians could not alienate their patrimony. (Aristotle, polit. ii. 7, and vi. 4.) The Rabbins deviate from the spirit of their lawgiver, when they assert, that persons might sell their inheritance for a greater number of years than 50, if they specified how many, &c. (Selden, Succes. iii. 24.) In the Christian dispensation, the jubilee denotes a time of indulgence, in consequence of the power left by Jesus Christ, Matthew xvi. 19 and 2 Corinthians ii. 10.) The first was given by Pope Boniface VIII in 300; and others were granted every century, till Pope Clement VI reduced the space to 50 years, 1542. Pope Gregory XI would have them dispensed to the faithful every 33 years, and Pope Paul XI every 25th, that more might partake of so great a benefit. This has been done since his time, and the Popes often grant them when the Church is in great danger, and also in the year when they are consecrated. (Calmet) --- They are designed to promote the fervour of piety, and the remission of punishment due to sin. (Haydock) --- \u0001Family.\u0002 Slaves shall obtain their liberty. This law set a restraint upon the rich, that they might not get possession of too much land, or oppress the poor. Lycurgus, with the same view, established an equality of lands among the Spartans, and Solon acknowledged the propriety of the regulation, which he probably saw practised in Egypt. (Diodorus i.) (Calmet) --- The Agrarian laws at Rome, were often proposed; but they caused nothing but confusion and riot. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Eat them.\u0002 No wine was to be made of the grapes, nor the corn heaped up, to the detriment of the poor. All is claimed by God, as his own property." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Grieve.\u0002 Hebrew, \"deceive not.\" St. Chrysostom observes, that to engage another to sell us any thing for what we know is beneath its value, is theft. (Grotius, Jur. ii. 12.) The Rabbins also decide that, if an Israelite be defrauded a sixth part, restitution must be made, ver. 17. (Selden, Jur. vi. 6.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Three years.\u0002 After the harvest of the sixth year was gotten in, the land rested from September to September, the beginning of the 8th year, when it was tilled again. Nothing would be ripe till about March; yet the harvest of the 6th year would suffice to furnish food till that time, or even for a year longer, as it would be requisite, when the year of jubilee succeeded that of rest, ver. 8. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001For ever.\u0002 Samaritan version, \"absolutely.\" The only exception to this law is, when a person makes a vow to give some land to the Lord, and will not redeem it, chap xxvii. 20. In that case, God re-enters upon his property, and it belongs to his priests. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Fruits.\u0002 An estimation shall be made of what the buyer would probably have gotten for the fruits of the land, till the year of jubilee, and that sum shall be given to him; (Calmet) or what benefit he has already derived from the land shall be computed; so that, if he purchased it for 100 sicles, and had received the value of 80, he should be content with the addition of 20 more, ver. 53. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001City.\u0002 These houses are of greater consequence, and therefore God dissuades his people from selling them; though if they think proper to do so, he holds out an encouragement to those who buy, that they may afford a better price, on the prospect of keeping possession for ever. (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Owners.\u0002 The Levites had no other \u0001possessions,\u0002 but these cities and 2000 cubits of land around them. The priests might buy of one another, Jeremias xxxi. 7." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And thou.\u0002 Hebrew, \"thou shalt receive him: and of the stranger....(36) take no usury.\" There are two precepts; to relieve those in distress, and not to injury any one. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Hireling,\u0002 who has engaged to work for a term of years, either of six, or at most 49. After the year of the jubilee, he might enter into fresh engagements with his late master. (Haydock) --- The Hebrews have always hated slavery. \u0001We have never been slaves to any,\u0002 John viii. 33. They were not allowed to part with their liberty, except from absolute distress; (Maimonides) and then they do not submit to what they call \u0001intrinsical\u0002 slavery. --- [Ver. 41.] \u0001Children.\u0002 His wife and children were not made slaves with him. But if his master gave him a second wife, her children belonged to their common master. (Selden, Jur. vi. 1.)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Servants,\u0002 or slaves, whom you may treat with greater severity than the Hebrews, and keep for ever, even though they may have embraced the true faith. But still you must remember that they are your brethren." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Stranger,\u0002 or Gentile, who engages at least to keep the precepts given to Noe[Noah]. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Himself.\u0002 He might have saved up something by greater industry. The Athenians allowed their slaves the same privilege. (Calmet)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Wages.\u0002 Hebrew, \"as a yearly hired servant shall he be with him.\" What was customarily given to a hired servant for a certain number of years, might be a rule to judge how much was to be paid for redemption. (Haydock) --- Thus if a man had engaged to serve 20 years for 100 sicles, and at the expiration of 10 years wished to redeem himself, he might do it for half that sum. Some think, that those Hebrews who had sold themselves to a Gentile, sojourning among them, could not take the benefit of the sabbatic year, (Exodus xxi. 6,) because Moses is silent on this head. But this argument is not satisfactory. (Calmet)" } ] }, { "chapter": 26, "slug": "id445.html", "header": "Leviticus xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To adore it.\u0002 This explains the prohibition of making \u0001graven things,\u0002 &c. The Protestants translate as usual, \"Ye shall make you no idols, nor graven image, neither rear ye up a standing image, neither shall ye set up \u0001any\u0002 image of stone in your land to bow down unto it.\" They seem terribly afraid of images, as if they were all idols. See Exodus xx. 4. (Haydock) --- \u0001Pillars.\u0002 Hebrew \u0001mattseba,\u0002 \"statue, \u0001or\u0002 monument.\" Such were erected by Jacob, Josue, and even by Moses himself, without any offence or danger of idolatry, Genesis xxviii. 8 and Josue iv. 4 and Exodus xxiv. 4. Apuleius (Flor.) makes mention, among other species of superstition, \"of a stone anointed, and of an altar crowned with flowers.\" --- The \u0001stone,\u0002 which is here condemned, is one set up \"for adoration.\" (Onkelos) --- Hebrew, \"a stone of sight,\" placed on some eminence, or on the high roads. Strabo, (xvii.) speaking of those which he had seen in Egypt along the roads, says, \"they are lofty, polished, and almost like a sphere, some 12 feet in diameter. There are sometimes three, of different dimensions, one upon another. Some were to be seen upon Mount Libanus. They were objects of adoration.\" The Greeks raised heaps of stones on the high roads, in honour of Mercury, Proverbs xxvi. 7[8?]. (Calmet) --- We are not forbidden to place land-marks, &c.: but we must not adore them. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Reverence.\u0002 The Rabbins inform us, with what respect their ancestors appeared in the temple. They left their sticks and shoes behind them, and washed their feet; entering solely to perform some act of religion, and not to go a shorter road to another street. When they had ended their devotions, they retired slowly without turning their back to the sanctuary. (Outram, Sacrif. lib. 3. n. 7.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Due seasons.\u0002 Before harvest, in spring; and after that in autumn; when they sow their wheat and barley in Palestine. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Time.\u0002 So great shall be the abundance, that you will scarcely have time to get all the work done before you will be called off to something else. (Haydock) --- These promises would be so much the more agreeable to them, as in Egypt, they had been forced to keep in their houses two or three months together, on account of the overflowing of the Nile. In that country, as well as in Greece and Palestine, people sow both wheat and barley about October; while in other countries the latter is sown in spring. The harvest is ready in about six months, and that of wheat in seven. (Pliny, [Natural History?] xviii. 18.; Hesiod, ep. ii.) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Five.\u0002 Thus Gedeon's 300 men put to flight the great army of the Madianites; (Judges vii. 22,) and the Machabees destroyed vast numbers with a small force." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Old;\u0002 Being unable to consume all. (Menochius) --- Hebrew, \"ye shall eat old store, and bring forth the old because of the new.\" Septuagint, \"you shall eat the old of old, and you shall bring out the old from the face of the new.\" \u0001Like a householder, who bringeth forth out of his treasury new things and old,\u0002 Matthew xiii. 52. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Upright;\u0002 and be no longer bowed down with a heavy yoke, like oxen. \"I have broken the locks of your prison, and have set you at liberty,\" Arabic. (Calmet) --- A Greek proverb says, \"Never was a slave's head right, but always crooked, like his neck.\" (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Heat.\u0002 Hebrew \u0001kaddachath,\u0002 is rendered \"scab and jaundice,\" by the Septuagint: and by others \"a dangerous wind,\" like that which causes so many diseases in Egypt. The precise meaning of some terms in this verse is not well known." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001More,\u0002 (\u0001septuplum.\u0002) \"Very often, \u0001or\u0002 very much;\" in which sense it is used in this chapter. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001As brass\u0002 (\u0001æneam.\u0002) \"Brazen,\" without moisture, and barren. (Onkelos)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Desolate,\u0002 none being left to frequent them: or the few who remain, shall keep within doors, lest the wild beasts should meet and devour them, Isaias xxxiii. 8." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Bread;\u0002 or that which supports you. You shall be deprived of the necessaries of life. --- \u0001One oven\u0002 shall be used by 10 families, so little bread shall be baked, and even that little shall be delivered out by weight. I will also deprive it of its nutritive qualities, so that it shall not satisfy your craving appetite. (Calmet) See Psalm civ. 16 and Isaias iii. 1." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Fury.\u0002 You will gain nothing by opposing me, but your own destruction. I will treat you, as you would deal with me. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Daughters.\u0002 To such extremities were the Jews reduced, at the sieges of Samaria and Jerusalem. (4 Kings vi. 28 and Lamentations iv. 10.) (Josephus, Jewish Wars vii. 8.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Places.\u0002 The temple of Solomon was built on Mount Moria or Sion. The Persians sacrificed upon the mountains, and the Romans and Athenians built their most magnificent temples on the highest parts of their respective cities. --- \u0001Idols.\u0002 Hebrew \u0001chammanim,\u0002 denotes the chariots dedicated to the sun; (4 Kings xxiii. 11,) or the \u0001pyreia,\u0002 or enclosures for the sacred fire, in honour of the god Homanus, (Strabo xv.) whose name is probably derived from this Hebrew word, (Calmet) as well as Hammon, a title of Jupiter. (Menochius) --- \u0001Ruins.\u0002 Hebrew, \"and cast your carcasses upon the carcasses of your gods of dirt, and my soul shall vomit you out.\" The Egyptians embalmed the carcasses of their sacred animals. God threatens that, if his people be so stupid as to adore them, they shall die, and be deprived of sepulture." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Odours.\u0002 Even the sanctuary of the Lord shall be destroyed, as you will be unworthy to have it among you, or to offer sacrifices to me. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Desolation.\u0002 It shall be uncultivated; and though you would not comply with my injunctions to let it rest one year out of seven, it shall now remain desolate for many years together. (Haydock) --- Theodoret (q. 37) says for 70 years; the number of sabbatic years, from the reign of Saul till the captivity of Babylon, during the space of 490 years. This verse seems evidently to allude to those days of distress. (Calmet) (2 Paralipomenon xxxvi. 21.) --- But we can hardly suppose that none of the sabbatic years should have been duly observed during the reigns of David, Solomon, &c. (Haydock) --- Instead of \u0001enjoy,\u0002 Hebrew may be \"shall expiate her sabbaths,\" or the neglect of them. The same term, \u0001tirtse,\u0002 is used, (ver. 41 and 43,) and the Vulgate generally renders it \u0001agreeable,\u0002 speaking of sacrifices, chap. i. 4 and xxii. 20. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Your sabbaths,\u0002 holidays and years of rest, and of jubilee. The earth is represented as entering into the views of God, and rejoicing at his judgments. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Fear.\u0002 Septuagint, \"timidity, \u0001or\u0002 slavishness.\" Hebrew \u0001morec,\u0002 \"softness \u0001and\u0002 inactivity.\" (Calmet) --- Their haughty temper shall be broken; and though they have dared to rebel against their God, the fall of a leaf shall now terrify them. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Brethren,\u0002 in their flight; while each one is endeavouring to save himself. The Rabbins say they shall be punished for the sins of their brethren, if they have not endeavoured to prevent them." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Consume you.\u0002 The Hebrew spies said that the land of Chanaan devoured its inhabitants. Such shall be in reality the enemies' country in your regard. You shall not be able to establish yourselves or be happy there." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Own.\u0002 The sins of their fathers, which they have imitated, shall fall upon them; so that they shall pine away with remorse and misery." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Mind.\u0002 Hebrew, \"heart,\" wicked, rebellious, and unclean. (Menochius) --- \u0001Pray for.\u0002 Hebrew and Syriac, \"please themselves in,\" &c. They shall see what advantage they have derived from their sins. (Calmet) --- Then they shall enter into themselves, like the prodigal son. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Jacob\u0002 is placed first, because he was the father of no other nation; as Abraham and Isaac were. (Worthington)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001I did not.\u0002 He speaks of a future event, which he sees will certainly come to pass, as if it had already happened. As God had preserved his people, in Egypt, conformably to his covenant with the patriarchs, so he will be reconciled to them, after they shall have done penance, and acknowledged all their excesses, in the captivity of Babylon. (Haydock) --- The church never ceases all together. (Worthington)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Moses.\u0002 What has been hitherto recorded, was mostly prescribed by God at Mount Sinai, as some of the following laws were also. (Calmet) --- It would seem as if this were the conclusion of Leviticus. We must remember, however, that these divisions were not introduced by Moses, as he wrote his five books without any interruption, like one verse. So St. John seems to conclude his Gospel, (chap. xx. 31,) though he afterwards adds another chapter. (Haydock)" } ] }, { "chapter": 27, "slug": "id446.html", "header": "Leviticus xxvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Estimation.\u0002 Hebrew is obscure, \"Whoever has separated, or made a singular vow; the souls to the Lord according to thy estimation.\" (Calmet) --- Septuagint, \"shall vow as it were the price of a soul to the Lord.\" (Haydock) --- The person or the beast shall belong to the Lord; but if it be redeemed, the priests shall fix a price, according to the following regulations. Whatever was vowed must be subject to these rules, or it shall remain for the service of the altar. The priests may sell it, if it be an impure animal. Those which were fit for sacrifice, were to be immolated, ver. 9, &c. No change of them was allowed, lest a worse should ever be substituted for a better; (Calmet) and because God is better pleased with things that are offered to him by vow. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fifth.\u0002 The parents might make a vow of their children. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The estimation.\u0002 Hebrew is pointed improperly, \"thy estimation;\" for the price was fixed already. The priest had leave to reduce it only in favour of the poor. (Houbigant) See ver. 2, and following." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That offereth it.\u0002 This addition of the Vulgate shews, that if any other purchased the animal, he would not have to give a fifth part more than the value. That only concerned the person who had made the vow, to punish him for his inconstancy, and that he might not have a desire to get possession again of what he had once consecrated to the Lord. If the beast was valued at 40 sicles, he would therefore have to pay 50. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001House.\u0002 The Rabbins say this fifth part went towards repairing the temple. We may suppose it was laid on to indemnify the priests, for the loss which they sustained by selling a house, or \u0001a field,\u0002 (ver. 16,) to the former owner; since if any other had purchased them, the priests would have been able to sell them again at the return of every jubilee. At that period, even the former proprietor would not obtain a title to possess them for ever; (ver. 21,) and therefore he would not need to pay any more than the stated value. (Tostat) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Possession,\u0002 or inheritance. If he had only purchased the field, he could not, by his vow, transfer the property of it to the priests beyond the year of jubilee, ver. 22. --- \u0001Seed,\u0002 not of the produce, which is uncertain. The goodness of the soil must also be considered. --- \u0001Silver:\u0002 which rent must be paid every year, except on those of \u0001rest,\u0002 when the earth was not cultivated. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Consecrated. Hebrew, \"a field of anathema,\" devoted and separated from common uses for ever to the Lord. (Haydock) --- Priests. They were bound to sell it from one jubilee to another to some of the same tribe, to which the person, who vowed it, had belonged. (Menochius) --- In the new law, religious people often consecrate themselves and their effects to the service of God; and it would be a sacrilege to alienate them from such pious uses to any thing profane. They are anathéma, a deposit of offering to the Lord; while those who violate them, are anathema, accursed. (Haydock) (Tirinus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Obols.\u0002 Hebrew, \"gerah.\" which were worth 1d.-2687; so that a sicle amounts to 2s. 3d.-375. (Arbuthnot.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001First-born.\u0002 Septuagint add \"of beasts.\" Men, though belonging to the Lord on that title already, (Exodus xiii. 2,) might still be more particularly consecrated to him by vow, as Samuel was. (Calmet) --- A vow must be concerning some greater good to which we are not otherwise bound. Such vows are agreeable to God, and can never be broken without sin. See Genesis xxxi. 13 and 1 Timothy v. 12. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Unclean,\u0002 either on account of some blemish, or because it is of those species which cannot be sacrificed; such as the horse, camel, &c., which might nevertheless be vowed to the Lord, and sold for the benefit of his priests. --- \u0001By thee.\u0002 Moses and the succeeding priests. Many manuscripts read, with the Septuagint and Chaldean, \"by him,\" leaving the matter to the person's conscience; but the printed Hebrew and Vulgate agree. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Devoted.\u0002 Hebrew, \"anathema,\" different from the other vows. In this case all that had life was slain, (or consecrated to God; Haydock) houses were demolished, the land belonged to the priests for ever, so that they could only let it out to laymen for a certain rent. Moses thus devoted the Amalecites to destruction; (Exodus xvii. 14) and Saul had orders to put in execution what he had denounced, 1 Kings xv. It is doubtful whether people could thus devote their children and slaves. Most authors suppose, that it was necessary that God or the nation at large should pronounce such a sentence, as was done with respect to Achan, Josue viii. See Numbers xxi. 2 and Judges xi. 31. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Die.\u0002 Grotius says, only public enemies and deserters could be thus devoted. Other men and women were only consecrated for ever to the divine service. (Du Hamel)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Tithes.\u0002 Abraham and Jacob paid tithes, out of devotion, Genesis xiv. and xxviii. 22. Moses first made a law on this subject, which began to be in force when the Hebrews had obtained quiet possession of Chanaan. The people paid them more exactly when they were determined to keep God's law, and had pious princes at their head, 2 Paralipomenon xxxi. 5. At other times they were very negligent, Malachias iii. 10. This forced Esdras to appoint inspectors, \u0001Namnim,\u0002 to collect them. The Pharisees affected a degree of exactitude in this respect, (Luke xi. 42 and Matthew xxiii. 23,) paying what some Jews do not suppose to be necessary, though our Saviour says it was. Since the destruction of the temple the Jews pay none. The first-fruits and tithes of wheat, barley, figs, raisins, olives, pomegranates, and dates, were required, though it be not certain what quantity of the first-fruits was given; some say between the 40th and the 60th part of the produce. Wine and wool were also to be offered. The tithes were taken after the first-fruits and the heaved oblations (\u0001thorume\u0002) were paid. They belonged to the Levites, and these gave a tithe to the priests, Numbers xviii. 28. See chap. xix. 24. The Eastern kings required a tithe of their subjects, for the support of their families, 1 Kings viii. 15. God does the like, Malachias iii. 10. The Persians, Carthaginians, Greeks, Romans, and even the Arabs and Scythians, religiously paid their tithes in honour of their false gods. See Cyrop. iv. and Q. Curtius iv. 2.; Herodotus ii. 135.; Pliny, [Natural History?] xii. 14.; Mela. ii. 5, &c. The Romans often consecrate the tithes of their spoils to Hercules, as the Carthaginians did also. The Scythians sent them to Apollo. (Solin 27, &c.) (Calmet) --- Scaliger and Amama dispose the tithes, and the oblations of the Hebrews, in the following order. Supposing a person's annual produce amount to 6000 bushels, an oblation (\u0001thorume\u0002) of at least 100 was to be made to the priests: out of the remaining 5900, a first tithe of 590 belonged to the Levites, out of which they paid 59 to the priests. The residue, of 5310 bushels, paid a second tithe of 531, to be consumed in feasts in the temple, (a custom which the ancient Christians imitated in their love-feasts, called \u0001agape; \u0002Calmet) The original produce was thus reduced to 4779 bushels; and both the tithes amounted to 1121 and the oblation to 100. The thorume consisted of flour dressed, and of oil, wine (Amama) and wool, (Calmet) to be given to the priests on the feast of Pentecost, chap. xxiii. 15. It could not be less than the 60th part of the produce, (Ezechiel xlv. 13.) and it was necessary to pay it before any could be used in the family. Hence these oblations are often called \u0001first-fruits,\u0002 and have been confounded with those sheaves which were to be offered at the beginning of harvest. (Amama)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Of them.\u0002 When the distance from Jerusalem was great, so that a person judged it more convenient to sell his tithes, and with the money purchase more for a feast in Jerusalem, (which the Rabbins call \u0001Zudui, Charisterion,\u0002 grace or thanksgiving) he had to pay something additional, 12, for example, instead of 10. (Scaliger)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Rod;\u0002 on which was some red colouring, to mark the tenth animal as it passed through a narrow gate. If it was proper for sacrifice, its blood was poured out around the altar, and its flesh was returned to the giver. If it could not be offered in sacrifice, it was slain. The priest received none of the victim, no more than the paschal lamb. (Outram, sac. i. 11.) But a feast was made of flesh for the person's friends, and he gave a portion to the poor and to the Levites. --- \u0001The Lord,\u0002 as a sacrifice of thanksgiving, in which the greatest part of the victim is consumed by the person who offers it. The priests have but a small share, chap. iii. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Sinai.\u0002 The laws specified in the ten first chapters of the following book, were given here also. (Haydock)" } ] } ] }, "luk": { "book": "luk", "intro": [ { "text": "THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. LUKE.", "center": true }, { "text": "PREFACE." }, { "text": "St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, \u0001he that eateth not my flesh, and drinketh not my blood, is not worthy of me,\u0002 he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But, to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) \u0001We have sent also with him \u0002(Titus) \u0001the brother, whose praise is in the gospel, through all churches: \u0002and again, \u0001Luke, the most dear physician, saluteth you:\u0002 (Colossians iv.) and, \u0001only Luke is with me.\u0002 (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says \u0001according to my gospel,\u0002 he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, \u0001according as they have delivered them unto us; who, from the beginning, were eye-witnesses,\u0002 (\u0001Greek: autoptai\u0002) \u0001and ministers of the word.\u0002 His \u0001gospel,\u0002 therefore, he wrote as he heard it; but the \u0001Acts of the Apostles,\u0002 from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the \u0001Acts,\u0002 purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that \u0001tradition,\u0002 in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an \u0001infallible Church-authority,\u0002 to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's \u0001Self-interpreting Bible,\u0002 in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, \u0001apostolical tradition, and Church-authority.\u0002" } ], "intro_slug": "id64.html", "chapters": [ { "chapter": 1, "slug": "id1731.html", "header": "Luke i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001That have been accomplished.\u0002[1] In the Protestant translation, \u0001of things most surely believed.\u0002 They have followed Beza, and Erasmus: but other learned critics have shewn that the same Greek word often signifies to fulfil; and it is clearly proved by St. Chrysostom." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Having diligently obtained.\u0002 Here we see, that although the Holy Ghost regulated the pen of the holy writers, that they might not err; they still employed human means to search and find out the truth of things they mentioned. Even so do general councils, and the president thereof, the holy pontiff, discuss and examine all causes by human means, although they have the promise from Jesus Christ of the aid, assistance, and direction of his holy Spirit; (St. John xvi. 13,) as is manifest from the very first council of the apostles, held at Jerusalem. (Acts xv. 7. and 28.) --- \u0001Most excellent Theophilus.\u0002 This word, \u0001Theophilus,\u0002 by its etymology, signifies a \u0001lover of God:\u0002 but here we may rather understand some particular person, by the title given him of \u0001most excellent,\u0002 or \u0001best:\u0002 which, at that time, was given to persons in dignity; as to to Felix, Acts xxiii. 26. and to Festus, Acts xxvi. 25. (Witham) --- \u0001Kratiste,\u0002 may signify most powerful from \u0001Kratos,\u0002 strength, or \u0001Kratein,\u0002 to conquer; or, as most generally given, from \u0001Kreitton.\u0002 --- \u0001Theophilos,\u0002 may be interpreted either a lover of God, or one beloved of God. Whoever, therefore, loves God, and desires to be beloved by Him, should consider this gospel as penned for himself, and should preserve it as a pledge deposited in his hands. (Ven. Bede)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "The Almighty appointed to Moses that there should be but one high priest at a time, to whom, at his decease, a successor should be chosen. This rule obtained till the time of David, by whom, by the inspiration of God, many were appointed at once. (1 Paralipomenon chap. xxiv.) According to this regulation, Zachary (Zacharias) is said to perform the office of priest, according to the order of his course. (Ven. Bede) --- Zacharias seems here to be described as high priest, who once a year entered alone in the inward sanctuary with the blood of the victims, which he offered for himself and the sins of the people. (St. Ambrose) --- He was not chosen by a fresh lot to offer up incense, but by a previous lot, according to which the family of Abia succeeded to the office of high priest. The people waited without, according to Leviticus xvi. 12.; whilst the high priest carried the incense into the holy of holies, on the 10th day of the 7th month. (Ven. Bede) --- \u0001Of the course of Abia.\u0002[2] What we read in the Greek for \u0001course,\u0002 is commonly put for the employment of \u0001one day,\u0002 but here for the functions of a \u0001whole week.\u0002 For by appointment of David, (1 Paralipomenon xxiv,) the descendants from Aaron were divided into 24 families; of which the eighth was Abia, from whom descended this Zacharias, who at this time was in the week of his priestly functions. (Witham) --- It is worthy of remark, that there were three Herods. The first was the one here spoken of, (surnamed Ascalonite, from his palace in the city of Ascalon, in Palestine) the same who murdered the Innocents. The second was the son of the first, (surnamed Antipas) who derided Christ at the time of his passion, the same who beheaded the Baptist. The third was Herod Agrippa, who beheaded St. James, imprisoned St. Peter, and who was afterwards, for his great pride, stricken by an angel, and devoured by worms. Our Saviour was born in the reign of the first Herod, by whom the prophecy of Jacob, related in the book of Genesis (chap. xlix,) was fulfilled: \u0001The sceptre shall not be taken,\u0002 &c. Herod was an Idumæan, and made king of the Jews by the Romans. The Jews, after they entered the land of promise, were first governed by judges, until Saul: then by kings, until the Babylonian captivity; after that by high priests, until the time of Hyrcanus, whom Herod having killed, succeeded. From that period to the present day, they have been governed by strangers. (Ven. Bede, and Denis the Carthusian) --- Elizabeth was of the race of Aaron, by her father; but her mother was probably of the race of David, from whom the blessed Virgin, cousin of Elizabeth, descended. See below, ver. 36." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Both just, ... walking ... without blame.\u0002[3] Not that in the sight of God they were exempt even from all lesser feelings[failings?], which are called \u0001venial\u0002 faults; but only from such sins as might make them forfeit the grace and favour of God. (Witham) --- Three things are here to be noticed: 1. that good men do keep all God's commandments, which some moderns declare to be impossible; 2. that men are justified not by imputation only of Christ's justice, nor by faith alone, but by walking in the commandments; 3. that keeping and doing the commandments, is properly our justification through Jesus Christ. The Greek word \u0001dikaiomata,\u0002 is properly rendered by Catholics, \u0001justifications\u0002 or commandments, because the keeping of them through Jesus Christ, is justification. But our separated brethren purposely avoid this word against the justification of the Catholics, as one of their leaders in innovation blushes not to advance. Hence Beza, in his annotations on the New Testament, ann. 1556, uses the word constituta, which his scholars render into English by \u0001ordinances.\u0002 (Bristow)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001It was his lot.\u0002 The priests drew lots for the different functions to be performed in the same week; and now it fell by lot to Zacharias, to burn or offer up incense, morning and evening, in that part of the temple called the \u0001holy,\u0002 where was the altar of incense: Zacharias was in this part of the tabernacle. (Witham) --- See Exodus xxx. 6, 8." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And all the ... people were praying without:\u0002 i.e. in that part of the temple called the \u0001court of the Israelites.\u0002 For the Jews themselves were not permitted to enter into the first part of the tabernacle, called the \u0001holy,\u0002 much less into the second part of it, called the \u0001holy of holies;\u0002 the people then prayed, and performed their private devotions, in that division of the temple called the court of the Israelites, and were there waiting for the coming out of the priest Zacharias. (Witham) --- We here see that the priest's functions profited the people, though they neither heard nor saw the priest, but only joined in intention with him; and so may the prayers of the priest in the Catholic Church, though offered up in an unknown tongue." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "The cause of this fear, was the general sentiment that obtained with the Jews, that they would die immediately on seeing an angel. (Bible de Vence)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thy prayer is heard.\u0002 We cannot suppose, as St. Augustine observes, (lib. ii. QQ. Evang. chap i., tom. 3, part 2, p. 249. Ed. Ben.) that he was praying to have children, when his wife was so advanced in years; \u0001that \u0002he did not think possible; but he was praying for the people, and for the coming of the Messias. See St. Chrysostom, hom. ii. de incomprehensibili, tom. 1, p. 454. Nov. Ed. Ben. (Witham) --- Zacharias so far despaired of having any offspring, that he did not believe the angel, when he made him the promise. When therefore the angel says, \u0001thy prayer is heard,\u0002 we must understand it of the prayer he offered in behalf of the people, to whom salvation and remission of sins were to be brought by Christ. The angel, moreover, told him of the birth of his son, who was to be the precursor of Christ. (St. Augustine) --- The son that is to be born of thee, will shew that thy prayer is heard, when he cries out, \u0001behold the Lamb of God.\u0002 (St. Chrysostom) --- It is always a mark of singular merit, whenever the Almighty either appoints or changes the name of a man. (Ven. Bede) --- The name of \u0001John\u0002 is derived from the Hebrew word, \u0001Jochanan,\u0002 which frequently occurs in the Old Testament, as 1 Paralipomenon iii. 15. and vi. 9. and xii. 12. &c. and signifies, \u0001blessed with grace or divine favour;\u0002 see also in Isaias xxx. 18, 19." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "This was fulfilled not only at his birth, but ever after by the Catholic Church, celebrating his nativity. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "After the angel had assured him of the joy this son should bring to many, he acquaints him of the excellency of his virtue. \u0001He shall be great before the Lord.\u0002 He did not extend the boundaries of empire; he did not obtain the triumphs of war, and force captive and degraded kings to pay him homage: but, what is much greater, preaching in a desert, he renounced the pleasures of the world, and with the greatest fortitude repressed and subdued the concupiscence of the flesh. Therefore it is said, he \u0001shall drink no wine, nor strong drink.\u0002 (St. Ambrose) --- \u0001And shall drink no wine, nor strong drink:\u0002[4] literally, \u0001sicera,\u0002 by which is signified any liquor that is apt to make a man drunk, according to St. Jerome. (Witham) --- This prohibition of the angel was a part of the consecration of the Nazarites. See Numbers vi. 3. The word \u0001sicera\u0002 properly signifies wine of the palm-tree; and next to wine of the grape, there was no more common liquor, none more intoxicating. (Bible de Vence) --- \u0001And he shall be filled with the Holy Ghost, even from his mother's womb;\u0002 from which words some conjecture, that St. John the Baptist, though conceived in original sin, yet might have been freed from the guilt of it before he came into the world. Of this see St. Augustine, Ep. lvii. now Ep. clxxxvii. ad Dardanum. t. ii, p. 685. Ed. Ben. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Turn the hearts of the fathers,\u0002 &c. The angel applies these words (Malachias iv. 6.) to St. John the Baptist; telling his father, that he shall convert \u0001many of the children of Israel,\u0002 &c. by bringing them to the knowledge of Christ. Secondly, that \u0001he shall go before him,\u0002 or be his precursor and forerunner. --- \u0001In the spirit and power of Elias;\u0002 i.e. St. John shall be the forerunner of Christ's first coming to redeem mankind, as Elias shall be the forerunner of Christ's second coming to judge the world. Thirdly, that St. John, by converting the Jews, shall also \u0001turn the hearts of the fathers to the children,\u0002 &c. The meaning of which obscure words seems to be, that whereas Moses, Abraham, and the prophets, (whose souls were in a place of rest) knew by a revelation from God, that their children, the Jews, lived in sin and disobedience to the laws of God; and on this account were offended and displeased at them: now when they shall know that they have been converted by the preaching of St. John, they shall rejoice, and be reconciled to their children, the Jews: for as our Saviour tells us, (Luke xv. 7.) \u0001there is joy in heaven upon any one sinner that doth penance.\u0002 The angel, to explain the foregoing words, adds, \u0001and the incredulous to the wisdom and prudence of the just;\u0002 i.e. St. John's preaching shall make them truly wise and just. (Witham) --- With reason is he said to precede Christ, who was his forerunner both in his birth and in his death. In the spirit of prophecy, and in the power of abstinence, and patience, and zeal, they resembled each other; Elias was in the desert, St. John was in the desert also. The one sought not the favour of king Achab, the other despised the favour of Herod. The one divided the Jordan, the other changed it into a laver of salvation. The one is to be the forerunner of Jesus Christ's second coming, as the other was of his first. (St. Ambrose)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Whereby shall I know this?\u0002 Zacharias could not question the Divine Power, but he doubted of what the angel told him. (Witham) --- It was customary with the Jews, when they heard that any wonderful event was to take place, to inquire whether the Almighty had manifested his will by any supernatural sign. Zacharias puts this question to the angel, not through any doubt concerning the omnipotence of God, but because what was promised could not be compassed in the natural order of things: for, \u0001I am an old man and my wife is advanced in years.\u0002 (Dionysius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "The name \u0001Gabriel\u0002 signifies, the strength of God; or, God is my strength. The angels are sometimes styled by proper names, in order to shew their respective duties; thus, no angel could better be appointed to declare the precursor, as also the Messias himself, than he who was styled \u0001the power of God:\u0002 since he came to declare the coming of one who was to destroy the power of the devil, and overthrow his kingdom. (Nicholas of Lyra) See Tobit xii. 15; Apocalypse i. 4. and viii. 2." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "On account of the many signs the angel had given, that what he said was true, the unbelief of Zacharias seemed inexcusable; for the angel appeared in a holy place, in the temple, and during divine service: he, moreover, foretold what related to the redemption of all the people, and to the glory of God; from all which circumstances, Zacharias ought to have concluded, that it was a good angel, and that what he said would eventually come to pass. (Nicholas of Lyra) --- \u0001Shalt be dumb,\u0002 &c. He seems to have been both dumb and deaf by the Greek text, and by what we may learn from ver. 62; where we find, that those who were present did not speak, but rather made \u0001signs to him.\u0002 (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001After the days of his office were accomplished;\u0002 i.e. the weekly ministry; for during that time, the priests lodged in buildings joining to the temple, separated from their wives. (Witham) --- When it fell to the lot of any of the priests to offer incense, they not only separated from their wives, but left their houses; wherefore it is said, \u0001as soon as the day,\u0002 &c. As it was ordained that the priesthood should continue in the family of Aaron, it was necessary they should have wives. But, as we do not now so much seek after priests of the same family, as those who are virtuous, it has been decreed, that priests should observe perpetual continency, that they may be able to assist at all times at the altar. (Ven. Bede) --- For the law of perpetual celibacy of the clergy, See St. Jerome, lib. i. chap. ix. 19. advers Jovin. et. ep. 50; also St. Ambrose, in 1 Tim iii." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "The word Miriam, or Mary, is expounded by St. Jerome from different etymologies, to signify in Hebrew, \u0001star of the sea,\u0002 and in Chaldaic,\u0001 lady.\u0002 Both interpretations admirably well agree with her, who is the glorious Queen of heaven, our patroness and star, to direct us in the stormy ocean of this world. --- \"O you,\" cries out St. Bernard, \"who find yourselves tossed to and fro in this tempestuous life, turn not your eyes away from the brightness of this star, if you would not be overwhelmed in these storms. If the winds of temptations arise; if you fall among the rocks of tribulation; look up to the star, call upon Mary. If you are agitated, and hard driven with the surges of pride, ambition, detraction, jealously, or envy; look up to the star, call upon Mary. If anger, covetousness, or lust, beat furiously on the vessel of your soul; look up to the star, call upon Mary. If you are beginning to founder, and are just sinking into the gulf of melancholy and despair; think on Mary. In dangers, in distresses, in perplexities, think on Mary, call on Mary. Let her name be never absent from your mouth; from your mouth let it constantly descend into your heart; and, that you may obtain the suffrage of her prayers; both in life and death, never depart from the example of her pious conversation.\" (St. Bernard, hom. ii. super Missus est.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hail, full of grace:\u0002[5] by the greatest share of divine graces granted to any creature. This translation, approved by the ancient Fathers, agrees with the ancient Syriac and Arabic versions. There was no need therefore to change it into \u0001gracious,\u0002 with Erasmus; into \u0001freely beloved,\u0002 with Beza; into \u0001highly favoured,\u0002 with the Protestant translators. For if seven deacons (Acts vi. 3.) are said to be \u0001full of the Holy Ghost,\u0002 as it is again said of St. Stephen, (Acts vii. 55.) and also of the same St. Stephen, (Acts vi. ver. 8.) that he \u0001was full of grace,\u0002 (as the learned Dr. Wells translates it in his amendments made to the Protestant translation) why should any one be offended at this salutation given to the blessed mother of God; who would not have been raised to this highest dignity, had not her soul been first prepared for it by the greatest share of divine graces? --- \u0001The Lord is with thee,\u0002 by his interior graces; and now, at this moment, is about to confer upon thee the highest of all dignities, by making thee truly the mother of God. (Witham) --- The Catholic Church makes frequent use of these words which were brought by the archangel from heaven, as well to honour Jesus Christ and his virgin Mother, as because they were the first glad tidings of Christ's incarnation, and man's salvation; and are the very abridgment and sum of the whole gospel. In the Greek Church, they are used daily in the Mass [the Divine Liturgy]. See the Liturgy of St. James, and that of St. Chrysostom." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001When she had heard.\u0002 In the Greek text, when she had \u0001seen;\u0002 as if she also saw the angel, as St. Ambrose observed. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "It may perhaps in the first instance of reflection, appear shocking to our ideas, that a God should dwell in a human body; but does not the sun emit its rays into all kinds of places, without any detriment to its purity? How much more would the Sun of justice, assuming a most pure body, formed of the purest blood of the spotless Virgin, not only remain free from every the least stain himself, but even impart additional sanctity to his virgin Mother. (St. Thomas Aquinas)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001He ... shall be called;\u0002 i.e. according to the style of the Scriptures, he shall truly be the Son of God. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Those are here called of the house of Jacob, who out of the multitude of the Jews believed in Christ. This is conformable to that text of St. Paul: \u0001All are not Israelites that are of Israel, but the children of the promise are accounted for the seed.\u0002 (Romans ix. 6, 8.) (St. Chrysostom, hom. vii. on S. Matt.) --- \u0001And of his kingdom there shall be no end:\u0002 which clearly shews it was not to be a temporal, but a spiritual and an eternal kingdom. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001How shall this be done?\u0002 She only asks about the manner. --- \u0001Because I know not man.\u0002[6] This answer, as St. Augustine takes notice, would have been to no purpose, had she not made a vow to God to live always a virgin. (Witham) --- Listen to the words of this pure Virgin. The angel tells her she shall conceive; but she insists upon her virginity, holding her purity in higher estimation than the promised dignity. (St. Gregory of Nyssa.) --- She did not doubt the truth of what the angel said, (as Calvin impiously maintained) but she wished it might not happen to the prejudice of her vowed virginity. (St. Ambrose, St. Augustine, Ven. Bede, Theophylactus, &c. &c.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001The Holy Ghost shall come upon thee,\u0002 &c. By the divine power thou shalt bring forth, and yet remain always a pure virgin. --- \u0001And therefore also the Holy which shall be born of thee, shall be called \u0002(shall be) \u0001the Son of God.\u0002 The second person of the ever blessed Trinity, being united to our human nature, remaining unchangeably the same God, and being born of the Virgin Mary; it must needs be true to say that God was born, that God suffered and died for us; and consequently that the blessed Virgin Mary was truly the mother of God, or of him that is truly God; though not the mother of the Godhead: as the Catholic Church declared in the council of Ephesus, (431) against the heretic Nestorius. (Witham) --- Seek not for natural order in things that transcend nature. You ask, \u0001how shall this be done, since you know not man?\u0002 This, your ignorance of man, is the very reason why this will take place within you. For had you not been pure, you never would have been deemed worthy of so great a mystery. Not because marriage is bad, but because virginity is far more excellent. The common Lord of all ought in his birth to have something common with all mankind, and still something different. He was conceived and born in the womb like the rest of mankind, but he differed from them in being born of a virgin. (St. Chrysostom, xlix. in Genes.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "We find that Aaron, who was of the tribe of Levi, took a wife of the tribe of Juda, viz. Elizabeth, the sister of Naasson. In the successors of David we find that Joiada, the chief priest, took a wife of the family of David, viz. the daughter of Joram; from which it appears that both the royal and sacerdotal tribes were united, and that Mary and Elizabeth were relatives. It was certainly proper that Christ should be born of both these tribes, because he was in himself both king and priest. (Ven. Bede)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Behold the handmaid.\u0002 With all modesty and humility of heart and mind, the blessed Virgin consented to the divine will: and from that moment in her was conceived the Saviour and Redeemer of the world. (Witham) --- Thus ought the virgin, who brought forth meekness and humility itself, to shew forth an example of the most profound humility. (St. Ambrose)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "This city is generally supposed to be Hebron, a sacerdotal town, (Josue xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth. (Bible de Vence)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001The infant leaped in her womb.\u0002[7] According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to St. John [the Baptist], even in his mother's womb, a passing knowledge of the presence of his Redeemer. See St. Augustine in the above cited letter to Dardanus. (Witham)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001The mother of my Lord.\u0002 A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God. (Witham) --- Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars. (St. Jerome præf. in Sophon.)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001In God my Saviour,\u0002 as appears by the Greek text,[8] though literally in Latin, \u0001in God my salvation.\u0002 (Witham)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001The humility of his handmaid,\u0002[9] i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in ver. 52. For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe. See St. Francis de Sales, in his introduction to a devout life, part 3, chap. vi. (Witham) --- As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary. (Ven. Bede) --- Not Elizabeth only, but all nations of believers are to call her blessed. (Theophylactus)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "The wise men of the Gentiles, the Pharisees and Scribes, were powerful; but these the Almighty cast down, and exalted those, \u0001who humbled themselves under his powerful hand.\u0002 (1 Peter v.) The Jews were proud in their strength, but their incredulity brought on them their humiliation; whilst the low and mean among the Gentiles, have by faith ascended to the summit of perfection. (St. Cyril of Alexandria in St. Thomas Aquinas' catenâ aureâ.) (Witham)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "The Jews were rich in the possession of the law, and the doctrines of the prophets; but, as they would not humbly unite themselves to the incarnate word [Jesus Christ], they were sent away empty, without faith, without knowledge, deprived of all hopes of temporal goods, excluded from the terrestrial Jerusalem, and also from that which is in heaven. But the Gentiles, oppressed with hunger and thirst, by adhering to their Lord, were filled with all spiritual gifts. (St. Basil in Ps. xxxiii.)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "As then in circumcision, so now in baptism, names are given. And as we see here, and is all the Old Testament, great respect was had of names, so must we be aware of profane and secular names, and rather, according to the \u0001catechism of the council of Trent,\u0002 take names of saints and holy persons, which may put us in mind of their virtues. (De Bap. in fine.)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "As Christ was born of the race of David, he is here called the horn of salvation in the house of David. As Isaias says, \u0001a vineyard is planted in the horn,\u0002 chap. v. --- \u0001A powerful salvation.\u0002[10] According to the letter both of the Latin and Greek text, \u0001a horn of salvation.\u0002 But as it is generally agreed, that by \u0001horn,\u0002 in the phraseology of the Scriptures, is understood strength and \u0001power,\u0002 and that \u0001horn\u0002 sounds awkwardly in English, and other languages, I hope it may be literally enough translated, \u0001a powerful salvation.\u0002 (Witham)" }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "\u0001That he would save us,\u0002 &c. Literally, \u0001salvation from our enemies.\u0002 The construction and sense is, that God, as he had declared by his prophets, would grant us salvation, or would save us. (Witham) --- This is not to be understood of temporal, but of spiritual enemies. For the Lord Jesus, strong in battle, came to destroy all our enemies, and thus to deliver us from their snares and temptations. (Origen, hom. xvi.) --- \u0001He is that King of Glory, the Lord strong and powerful, the Lord powerful in battle.\u0002 (Psalm xxiii.)" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001To remember his holy covenant,\u0002 i.e. of his promise, or of the covenant made with Abraham, that he would bless all nations in his seed. (Witham) --- At the coming of Christ, Abraham, Isaac and Jacob were made partakers of his mercy. For, we cannot suppose that they who saw his day, and were glad, should not participate in the fruit of his coming; since St. Paul says: \u0001he maketh peace through the blood of the cross, both to the things that are on earth, and the things that are in heaven.\u0002 (Colossians i. 20.) (Origen, hom. x.)" }, { "marker": "Ver. 73-74.", "first": 73, "last": 74, "text": "According to \u0001the oath which he swore.\u0002[11] The words \u0001according to,\u0002 are no addition to the letter of the text: they only barely express what is here signified; to wit, that God swore to Abraham, that he would \u0001grant us,\u0002 or make it come to pass, that \u0001being delivered from our enemies,\u0002 sin and the devil, \u0001we should\u0002 be in a condition \u0001to serve him without fear, in holiness,\u0002 &c. (Witham)" }, { "marker": "Ver. 75.", "first": 75, "last": 75, "text": "It is possible, we here see, to have true justice, not only in the sight of man, or by the imputation of God, but in his sight; and the coming of Christ was to give men such justice." }, { "marker": "Ver. 77.", "first": 77, "last": 77, "text": "Jesus is our salvation, and St. John [the Baptist] was sent to give to the people the knowledge of this salvation: he bore testimony of Christ; (Theophylactus) by whom alone remission of sins can be obtained." }, { "marker": "Ver. 78.", "first": 78, "last": 78, "text": "The \u0001rising\u0002 light,[12] or the rising sun, \u0001hath visited us\u0002 from on high. The Rheims translation hath the \u0001Orient,\u0002 the Protestant, the \u0001day-spring.\u0002 Both seem more obscure than they need be. The Latin, as well as the Greek, hath a noun substantive, by which Christ himself is signified. Yet the same word, in both languages, is sometimes taken for \u0001a rising light,\u0002 and sometimes for a \u0001bud,\u0002 or branch; in which latter sense it is expounded by St. Jerome. (Comment in Zachar. p. 1737, tom. 3, Ed. Ben.) But in this place it is rather taken for a light that riseth, by the following words, \u0001to enlighten them that sit in darkness,\u0002 &c. (Witham) --- \u0001The Orient.\u0002 It is one of the titles of the Messias, the true light of the world, and the sun of justice. (Challoner) --- By this he shews that God has forgiven us our sins, not through our merits, but through his own most tender mercy; (Theophylactus) and that we are to solicit this forgiveness through the bowels of his most tender mercy." }, { "marker": "Ver. 79.", "first": 79, "last": 79, "text": "The Gentiles were in darkness, and given to the adoration of idols, till the light arose and dispelled the darkness, spreading on all sides the splendour of truth. (St. Basil on Isai.) --- With reason it is said in this place, \u0001who sit in darkness;\u0002 for we did not walk in darkness, but sat down, as if destitute of all hopes of being delivered. (St. Chrysostom, hom. xiv. on S. Matt.) --- Then our steps are directed in the paths of peace, when in our every action we act conformably to the grace of the Almighty. (St. Gregory, hom. xxxii.)" }, { "marker": "Ver. 80.", "first": 80, "last": 80, "text": "St. John remained in the desert till the 30th year of his age. The reason why he concealed himself so long was because he feared the cruelty of Herod; for, though he was not under his jurisdiction, not being on the confines of Bethlehem, yet on account of the remarkable events that took place at his birth, by which he was declared the precursor of the Messias, he had reason to dread the cruelty of the jealous and suspicious Herod. Peter of Alexandria, Nicephorus, Baronius, and others, say, that when he was yet in his mother's arms, he was conveyed into the desert, and there concealed in the caves and fissures of the rocks, where people concealed themselves on the approach of their enemies. Cedrinus adds, that 40 days after their flight, the mother of St. John died; after which, an angel is said to have undertaken the care of the Baptist; but most probably this office was performed by some attendant on St. Elizabeth. (Tirinus) ---The Baptist remained in the desert till he began his public ministry, which by a law of the Jews could not be much before he had attained his 30th year. He is styled by antiquity the first hermit. See St. Jerome in Vita Pauli." } ] }, { "chapter": 2, "slug": "id66.html", "header": "Luke ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "By the \u0001whole world,\u0002 is understood the Roman empire. (Witham) --- This decree was promulgated in the 752nd year of Rome, in the 3970th year of the world, and the 42nd year of the reign of Augustus, when there was universal peace, and the temple of Janus remained shut for 12 years. (Jansenius, concord. Evan.) --- It was the custom among the Jews to be numbered according to their tribes and families. Hence arose the necessity of the journey of the Holy Family to Nazareth [to Bethlehem?]. This enrolment probably included the number, as well as the property of each family, that the taxes might be proportioned. (Jansenius, concord. Evan.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By Cyrinus,\u0002 or Publius Sucp. Quirinus. (Witham) --- This was the first census made by Quirinus, governor of Syria: nine years after the birth of Christ, this same Quirinus was charged to make a second, when Judea was reduced to a Roman province, by the deposition and exile of Archelaus." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Into his own city,\u0002 i.e. the city of every one's family. Now Joseph and Mary, being both of the \u0001family of David,\u0002 were obliged to go to Bethlehem, the city of David, where by Providence, according to the predictions of the prophets, the Messias was to be born. (Witham) --- This decree took place by a special providence of the Almighty, that every one might be compelled to go to his own country; and that thereby the Saviour of Israel might more easily escape the snares of the treacherous Herod. (Ven. Bede) --- This circumstance, moreover, was a public testimony, to be kept in the archives of the country, of the birth and descent of the Messias. Augustus only meant to enumerate his subjects, but among them was numbered his God." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "The evangelist here mentions the city of David, to remind us how exactly that was fulfilled, which God promised to David, that an everlasting king should be born of him: and the reason why the inspired writer was content to mention the relationship between Joseph and David, omitting that of the Blessed Virgin and the royal prophet, was, because in the law it was commanded that persons of the same family should intermarry; hence it is added in the subsequent verse, \u0001with Mary, his espoused wife.\u0002 (St. Irenæus, hær. lib. iii. chap. 11.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In a manger\u0002 within a stable, or place where beasts were sheltered. And it is the common opinion that an ox and an ass were there at that time. See Baronius, Tillemont, &c. (Witham) --- O wonderful mystery! O astonishing condescension of a God-man! From his birth he takes upon himself poverty. Had such been his pleasure, Christ might, at his birth, have shaken the heavens by his power, and terrified all nature by his majesty. But these were not the attendants of his coming; for he came not to destroy, but to save; not to display riches, but to teach us a contempt of human grandeur. He therefore condescended not only to become man, but even \u0001the vilest of men.\u0002 (Metaphrastes)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Because the light of life is risen to us, dwelling in the region of the shadow of death. (Ven. Bede)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "On the eastern side of the town of Bethlehem, say St. Justin, St. Jerome, &c. there was a cave cut in the side of a rock, in which was a manger used by the people of those environs; so that these shepherds easily understood the angel, who told them they should find him laid in a manger. Sts. Jerome, Gregory of Nazianzus, Cyril, say that they found the child between an ox and an ass, according to the version of the Septuagint. Habacuc iii. 2.: \u0001You shall find him laid between two beasts.\u0002 In the place where this crib was, St. Helen built a magnificent church in honour of the blessed Virgin Mary. Ven. Bede says that she built another in honour of the tree shepherds; whence St. Bernard concludes, that there were only three shepherds that came to adore the divine infant in the manger. (Tirinus) --- It might be necessary to give them notice of this humble appearance of the Messias, to encourage them to go and pay him their homage. (Barradius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And on earth, peace to men of good will.\u0002[1] I had translated, \u0001peace to men of his good will,\u0002 looking upon the sense to be, that a peace and reconciliation were offered, and given to men from the good will and mercy of God. The ordinary Greek copies altogether favour this exposition. And Bellarmine (lib. ii, de Verb. D. chap. 11.) is so convinced of this sense, that he brings it for an instance of one of those places, in which the true sense of the Latin is to be found by the Greek text; which is many times true: but Bellarmine might not take notice, that several of the best Greek manuscripts are conformable to the Latin Vulgate, and have \u0001peace to men of good will;\u0002 as it is also expounded by divers of the ancient Fathers, that peace is offered to men of good will, to those who by the grace of God are disposed to believe and obey the Gospel-doctrine. And upon this, having advised with others, I did not think fit to change the former Rheimish translation. (Witham) --- The reason why the will is designated in preference to any other power of the soul, is, because the will moves the rest; consequently the goodness or badness of an action depends chiefly on the will. By this also the angels wished to shew, that the peace which Christ came to bring into the world, was the internal peace of our souls, of which the external peace that subsisted under Augustus, was a figure. (Nicholas of Lyra) --- Peace is made on earth, since human nature, before an enemy of God, is now reconciled and united to him by his incarnation. (Theophylactus) --- In this hymn of the angels there is a remarkable difference observable in some of the Greek and Latin copies. The latter have it according to this text, \u0001men of good will;\u0002 the former,\u0001 good will among men, or to men.\u0002 \u0001Eudokia,\u0002 signifies the gratuitous benevolence of God towards man. So that this sentence seems divided into three parts: glory to God, peace on earth, and good will to men. (Jansenius, conc. Evang.) --- The birth of Christ giveth not peace of mind, or salvation, but to such as are of good will, because he worketh not our good against our wills, but with the concurrence of our will. (St. Augustine, quæst. ad Simplic. lib. 1. q. 2. t. 4.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "The word which always was, let us see how it is made for us; that which we could not see, when it was the word, let us see because it is made flesh. (Ven. Bede) --- See how particularly the Scripture weighs the meaning of every word. The shepherds hastened to see the word, for when the flesh of the Lord is seen, the word is seen, which is the Son. (St. Ambrose)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "They saw this with the eyes of their body, but with their internal eyes they discovered other wonders, viz. that he, who lay there in such great poverty, was their Messias, their great King, and the Son of God. (Barradius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Mary kept all these things, and compared what was accomplished in her, concerning the Lord, with what had been written of him by the prophets. (Ven. Bede) --- She considered in her heart the arguments of faith. (St. Ambrose)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Should be circumcised;\u0002 which might be done not only in the temple, or in a synagogue, but in any house. (Witham) --- Many reasons may be alleged why our Saviour submitted to the painful and humbling knife of circumcision: 1. to manifest to the whole world the reality of his human nature, and the difference between his divinity and humanity; 2. to shew he approved of circumcision, which he had instituted; 3. to prove that he was of the seed of Abraham; 4. to teach us humility and obedience, by observing a law to which he was not bound; 5. that by receiving the burthen of the law, he might free those that were under the law, (Galatians iii.); and lastly, that the Jews might have no excuse for rejecting him, because he was uncircumcised. (St. Epiphanius and Nicholas of Lyra)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Of her purification.\u0002 The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of \u0001circumcision.\u0002 (Witham) --- Whence St. Lawrence Justinian in his sermon on the purification, very well observes: grace raised the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. (Barradius.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Every male opening the womb.\u0002[2] This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Ven. Bede calls the doctrine of the Catholic Church. (Witham) --- See Exodus xiii. 2. and Numbers viii. 16." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "This was the offering of the poorer classes." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001A man ... named Simeon,\u0002 whom some conjecture to have been one of the Jewish priests. --- \u0001Waiting for the consolation of Israel,\u0002 for the happy coming of the Messias. --- \u0001And the Holy Ghost was in him,\u0002 by the spirit of grace and of prophecy. (Witham) --- The consolation here expected by Holy Simeon, was the coming of the Messias, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messias was to come in order to raise them in power above all nations, to whom before his coming they had been subject. (St. Gregory of Nyssa in Dionysius) --- Many have pretended that Simeon was a priest; the best and oldest interpreters say he was a laic. (Bible de Vence)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And he had received an answer, ... that he should not see death;\u0002 i.e. die. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And he came by the spirit,\u0002 or moved by the holy Spirit. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thy salvation;\u0002 i.e. the Saviour, whom thou hast sent. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Before the face of all people;\u0002 not of Israel only, but also as a \u0001light\u0002 to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "In the Greek, \u0001Joseph and the mother of Jesus.\u0002 (Bible de Vence)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. (Witham) --- Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. (Challoner) --- And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. (Witham) --- Hence St. Paul, (2 Corinthians ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And thy own soul a sword shall pierce.\u0002 These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis. --- \u0001That out of many hearts thoughts may be revealed,\u0002 and these are to be joined with what went before; to wit, that child shall be a \u0001sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts \u0002may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. (Witham) --- Ven. Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ's passion. (Barradius) --- Carthusianus [Denis the Carthusian?] and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. (Barradius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Anna, a prophetess.\u0002 She was another witness that Jesus was the Messias, venerable for age, and more for her piety. --- \u0001And had lived with her husband seven years from her virginity;\u0002 i.e. had been seven years a wife: and from the death of her husband, had remained always a widow: now 84 years of age: who \u0001departed not from the temple,\u0002 but was constantly there at the times of prayer, with \u0001fastings and prayers, serving God day and night.\u0002 (Witham)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001The child grew, and waxed strong, full of wisdom, \u0002and (ver. 52) \u0001increased in wisdom and age.\u0002 The Arians from this, pretend to prove that Christ was not truly God, who cannot advance or increase in wisdom. The true meaning is, that Jesus, as he advanced in age as man, gave greater marks of his divine wisdom, and discovered himself full of knowledge, wisdom, &c. (Witham)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "How can we account for what is related in this verse, that his parents went up every year to Jerusalem, during the childhood of Jesus, when, as we are taught in other parts, his parents did not dare to fix their abode in Jerusalem, for fear of Archelaus: but this, says St. Augustine, will not be very difficult to answer; for, it might be easier for them to ascend up to Jerusalem on these particular occasions, without being noticed in so numerous a crowd, and privately return; though it might not be prudent for them to fix their habitation there, lest they might be too much noticed: and, as no one has yet informed us how long Archelaus continued to reign, what St. Luke relates might have taken place after the death of that prince. (St. Augustine)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "It may be asked how the blessed Virgin and St. Joseph could possibly have come so far without missing him; but we must take notice, that when the people went up to the temple from remote parts of Judea, the men went in one company, and the women in a separate company, whilst the children went in either company indifferently: so that St. Joseph imagined that he was with Mary, his mother, whilst she imagined he was with St. Joseph. (Nicholas of Lyra)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001I must be about the things that are my Father's?\u0002 By these words he shewed, that not St. Joseph, but only God, was his father. (Witham)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001They understood not,\u0002 &c. That is, knew not when, or by what means, Christ designed to make himself known to the world. (Witham)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Was subject to them.\u0002 Astonishing humility! which the Son of God was pleased to teach by his example, as also obedience to parents. (Witham) --- The evangelist relates nothing of our Saviour from the age of twelve till the age of thirty, except that he was subject to St. Joseph and the blessed Virgin. The divine Spirit shewing by this, that nothing is so great and amiable in Christians, as ready obedience to the directions of their superiors. (Barradius) --- All children are hereby taught what subjection and obedience is due from them to their parents." }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "Not that he was wiser at any future period of his life, than he was at the moment of his conception, but this is said, because he chose to manifest increasing signs of wisdom as he increased in years. --- In the same manner also he increased in grace, by displaying, as he advanced in age, the gifts of grace with which he was endowed; and by this excited men to the praise of God, from the consideration of favours God had bestowed upon him; and thus he conduced to the honour of God, and the salvation of men. (St. Gregory) --- The sun, always equally brilliant in itself, is said to increase in splendour, till it has reached its meridian brilliancy." } ] }, { "chapter": 3, "slug": "id67.html", "header": "Luke iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pilate being governor of Judea,\u0002 literally, \u0001procurator;\u0002 i.e. with a subordination to the president of Syria. (Witham) --- This was Herod Antipas, son of Herod the great, mentioned in Chap. i, ver. 5." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Under the high priests, Annas and Caiphas.\u0002 There was properly but one high priest at a time; and Caiphas had this office and title all the ten years that Pilate governed Judea. See Josephus, lib. xviii. Antiq. chap. iii. --- In these short notes I shall not pretend to examine the chronological difficulties, as to Christ's birth, death, &c. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "To all who read, it is plain, that St. John [the Baptist] not only preached baptism, but likewise conferred it upon many; yet, he could not give baptism to the remission of sins. (St. Gregory, hom. xx.) --- When the victim was not yet immolated, how could they obtain remission of sins? How could St. Luke say, \u0001preaching the baptism of penance, for the remission of sins?\u0002 The ignorant Jews not considering the greatness of their transgressions, St. John came exhorting them to acknowledge their sins, and do penance for them; that being converted, and truly contrite, they might seek after their Redeemer, and thus obtain remission of their offences. (St. Chrysostom, hom. x. in Matt.) --- From these words originated an opinion, that the baptism of John remitted sins. Thus Prudentius, in his hymn on St. John:" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Every valley,\u0002 &c. If these words, in one sense, were a prediction of the deliverance of the Israelites from their captivity, (Isaias xl. 3.) and an admonition to level the roads for those that were to return, they also signified the redemption of mankind from the slavery of sin; and that all obstacles, which retarded this benefit, should be removed, and also that the proud should be depressed, and the humble receive graces. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "This text is given according to the Septuagint." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "This saint of the desert, seeing all the inhabitants of Palestine surrounding and admiring him, was not elated with the honour, but openly and severely rebuked them. (St. Chrysostom, hom. xi. on S. Matt) --- According to St. Matthew, the Baptist addressed these words principally to the Pharisees and Sadducees, there and then present." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "It is one thing to bring forth fruits of penance, and another to bring forth \u0001worthy fruits.\u0002 We should know that the man who has committed nothing unlawful, may have a right to use the lawful things of the world, and can perform works of piety, without forsaking innocent enjoyments, unless he pleases. But, if he has fallen into great crimes, let him abstain from what is lawful, as much as he has transgressed, by yielding to guilt. Nor is equal penance required of him who has sinned little, and of him who has fallen into many crimes. And let those, whose consciences convict them, labour to lay up a treasure of good works, proportioned to the injury they have done themselves by their sins. (St. Gregory, hom. xx. in Evang.) --- It is not sufficient for penitents to forsake their sins, they must also bring forth worthy fruits, according to that of the psalmist, \u0001decline from evil, and do good.\u0002 (Psalm xxxvi.) As it is not enough to extract the dart; and external application is also necessary. He says not \u0001fruit,\u0002 but \u0001fruits,\u0002 to shew the abundance of good works we ought to perform. (St. Chrysostom, hom. x. on S. Matt.) --- He does not mean to say that they did not descend from Abraham, but that their descending from Abraham would avail them nothing, unless they kept up the succession of his virtues. (St. Chrysostom, hom. xi. and xii. on S. Matt.) --- What can those be thought but stones, who have given themselves to the adoration of stones; to which, says the psalmist, they are assimilated, who place their trust in them? By this the Baptist prophesies, that faith shall be infused into the stony hearts of the Gentiles, who by faith shall become the children of Abraham. (St. Ambrose) --- Consider, says St. Chrysostom, how St. John draws them from boasting of their pedigree, and trusting to their descent from Abraham, to place their hope of salvation in the practice of penance and a holy life. (hom. xi.) --- A lesson this for Catholics, not to expect to find mercy at the last day, for being members of the true religion, unless they live up to the maxims which it prescribes. \u0001If I should have all faith, so that I could move mountains, and have not charity, I am nothing.\u0002 (1 Corinthians xiii. 2.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "By this example is meant that anger of God, which the Jews raised against themselves by their impiety towards their Messias. The axe is laid to the root of the tree, for the branches are already lopt off; but the tree was not rooted up, \u0001for a remnant of Israel shall be saved.\u0002 (St. Cyril, lib. 3. on Isai. xl.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He that hath two coats,\u0002 &c. St. John exhorts them to works of charity towards the poor, by giving what is superfluous. (Witham) --- Here we are taught that whatever we have more than our own wants require, must be bestowed on those who are in need; for the love of that God, of whom we have received all. (St. Basil, in Avar.) --- Charity to the poor is frequently recommended in Scripture, as a powerful method of redeeming sin, and reconciling us to divine mercy. This was Daniel's advice to king Nabuchodonosor: \"May my counsel please thee, O king, and do thou redeem thy sins with alms and mercy to the poor.\" (Daniel iv.) Hence St. Chrysostom says: \"The poor are physicians, and their hands are an ointment for your wounds.\" (hom. xiv. in ep. 1. ad Tim.) --- See the unbounded love of God; he offers us his mercy, provided we will relieve our indigent brethren! (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "The Baptist exhorts worldlings to abstain from every species of fraud, that by first restraining all desires of the goods of others, they may at length come to communicate some of their own to their neighbours. (Ven. Bede)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Do nothing more.\u0002 You who are military men, exact no more of the people than what is allowed and appointed you. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The Baptist knew that such as engage in war, are not murderers, but ministers of the law; not avengers of injuries, but defenders of the public weal. Had he thought otherwise, he would have said: \"cast away your arms, abandon the service, never strike, maim, or destroy any one:\" these are not the things which are blameable in the military, but their cruelty, their revenge, their implacable dispositions, and lust of power. (St. Augustine, lib. 22. cont. Faust.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Many reasons might have induced the people to think that John was the Christ: 1. The wonders that took place at his birth and conception, his mother being very old, and without any prospect of offspring: 2. the excellence of his preaching, his mortified life, and the novelty of his baptism; and thirdly, the report which then generally prevailed among the Jews, that the Messias was already come; on account of the coming of the magi, and the murder of the infants by Herod: both which circumstances were probably fresh in their memory; and several perhaps, who witnessed them, were still living. (Denis the Carthusian)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "See Matthew iii. 11. That baptism cannot be valid, in which the name of the Holy Ghost \u0001only\u0002 is invoked. For, the tradition concerning life-giving grace, must be preserved entire. To add or to omit any thing, may exclude from life everlasting. For, as we believe, so also are we baptized, in the name of the Father, and of the Son, and of the Holy Ghost. (St. Basil, lib. de Spirit. Sanc. chap. xxii.) --- \u0001Fire.\u0002 This is a metaphor, to signify the Holy Ghost and his gifts, particularly the fire of divine love to the expiation of sins, and is very common in Scripture. Sometimes also he is represented by water, as in St. John iv. 10, et dein. and vii. 38.-39; Isaias xliv. &c. &c. Hence, in the hymn to the Holy Ghost, the Church uses both figures." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "By the barn-floor is here prefigured the Church of Christ, in which many are called, but few are chosen. This \u0001perfect\u0002 cleansing of the floor, as it is in the Greek, is performed both here when the wicked, on account of their open crimes, are excluded from the communion of the faithful by the Church; or, on account of their hidden sins, are after death by infinite justice chastised; but most especially at the end of the world, when the Son of man shall send his angels to gather from his kingdom all scandals. (Ven. Bede)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "See in St. Mark vi. 17. \u0001The wife of his brother\u0002 (Philip.) The Greek adds the name, and he is also named in St. Mark; but he is a different person from the tetrarch, mentioned in chap. iii. ver. 1. (Bible de Vence) --- It was not at this time that John [the Baptist] was cast into prison; but, as St. John [the evangelist] relates, after our Saviour had begun to work miracles, and after his baptism. St. Luke anticipates this event, in order to describe more strongly the malice of Herod; who, whilst he saw multitudes flocking to hear the words of John, his own soldiers believing, and all the people receiving baptism, still could despise the Baptist, could imprison him, and put him to death. (Ven. Bede)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "The motive of his baptism, as he himself informs us, was, that he himself might fulfil all justice. What is here meant by justice, but that obligation of doing first ourselves what we wish others to do? --- Let no one then refuse the laver of grace, since Christ did not refuse the laver of penance. (St. Ambrose) --- Although all our sins are forgiven in baptism, still the frailty of the flesh is not yet perfectly strengthened. For, after passing this red sea, we rejoice at the destruction of the Egyptians, but still we must fight with assurance of the grace of Christ, against the enemies we shall undoubtedly meet with in the desert of this world, till at length we arrive at our true country. (Ven. Bede) --- It is said \u0001the heavens were opened,\u0002 because they had been hitherto shut. The sheepfolds of heaven and earth are now united under the one Shepherd of the sheep: heaven is opened, and man, though formed of the earth, is admitted to the company of angels. (St. Chrysostom)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "The reason why the Holy Ghost shewed himself in the shape of a dove, was because he could not be seen in the substance of his divinity. But why a dove? To express that simplicity acquired in the sacrament of baptism. \u0001Be ye simple as doves;\u0002 to signify that peace bestowed by baptism, and prefigured by the olive branch which the dove carried back to the ark, a true figure of the Church, and which was the only security from the destructive deluge. (St. Ambrose) --- You will object: Christ, though he was God, would not be baptized till the age of 30, and do you order baptism to be received sooner? When you say, \u0001though he was God,\u0002 you solve the difficulty. For, he stood not in need of being purified at all; of course, there could be no danger in deferring his baptism. But you will have much to answer for, if, being born in corruption, you pass out of this world without the garment of incorruption. (St. Gregory of Nazianzus, orat. 40.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Who was of Cainan.\u0002 Notwithstanding the veneration due to the Latin Vulgate, which is to be esteemed authentic, Cornelius a Lapide calls it a chronological problem, whether the word Cainan be the true reading, or whether it hath slipt into the text. It is true Cainan is found in the Septuagint Genesis x. 24., Genesis xi. 44., and 1 Paralipomenon i. 18; though, in this last place, Cornelius a Lapide says, it is wanting in one edition of the Septuagint by Sixtus V.; at least it is not read in all those places, neither in the Hebrew, nor Latin Vulgate. Some say that here in St. Luke's text, is found Cainan, because his citations are conformable to the Septuagint. Others conjecture that Cainan and Sale were only different names of one and the same person, so that the sense may be, \u0001who was of Sale,\u0002 who is also Cainan. \u0001Qui fuit Sale, qui & Cainan.\u0002 (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "What could be more beautiful, than that this holy race should begin from the Son of God, and be continued up to the Son of God; that the creature might go before in figure, and the Son of God might follow after in reality; that he who was made after the image of God, might first appear, that the true image of his eternal Father may descend from his glory. Thus did St. Luke mean to refer the origin of Christ to God, of whom he was the true and eternal Son. To shew this still more evidently, the evangelist had before introduced the Almighty speaking from heaven: \u0001This is my beloved Son, in whom I am well pleased.\u0002 (St. Ambrose)" } ] }, { "chapter": 4, "slug": "id68.html", "header": "Luke iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "In collating the present narrative with that of St. Matthew it appears that Jesus Christ was not tempted till the expiration of forty days. (Bible de Vence) --- Many reasons may be assigned why Christ permitted himself to be tempted. 1st. To merit for man the grace of overcoming temptations. 2d. To encourage us under temptations. 3d. To teach us not to be cast down with temptations, however grievous they may be, since even Jesus Christ submitted to them. 4thly. To point out to us the manner in which we ought to behave in time of temptation. (Dionysius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "The tempter here appears to endeavour to discover by stratagem whether Christ was the Son of God. He does not say, \u0001if thou be the Son of God,\u0002 \"pray\" that these stones be made bread, which he might have said to any man; but \"command,\" effect by thine own authority, that this come to pass. If Christ had done this, the tempter would have instantly concluded, that Jesus Christ was the Son of God, since only God could effect such a miracle. (Dionysius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "We have the devil here again citing Scripture, (Psalm xc. ver. 11.) (Read what is given on this subject in note on ver. 6, chap. iv. of St. Matthew's gospel) which shews how very dangerous a thing it is to put the Scripture, in the first instance, indiscriminately into every, even the most illiterate person's hands, without any previous disposition of the mind and heart, by study and prayer. How much more satisfactory must it be to be guided by the Church of God, which Christ has promised to secure against all error, and which he commands all to obey! How much more rational to begin with distributing elementary catechisms, approved by the Catholic Church as conformable to the word of God, and then only opening to them the sacred mystic book, when their minds and hearts are better prepared to avail themselves of the inestimable treasure, and of justly appreciating and exploring the golden lore. If humility be a virtue that renders us most pleasing to God, it is a virtue particularly necessary for the proper understanding of Holy Writ. This will teach us to submit (whenever the Scripture is either silent or obscure in points of faith) our own private and unassisted judgment to the judgment and comments of the Church. This was the sentiment of a great philosopher of this nation, who, when charged with scepticism and a love of novelty by his contemporaries, replied: \"However fanciful I may be esteemed in matters of philosophy, in religious concerns I like to go the beaten road. Where the Scripture is silent, the Church is my text. Where that speaks, it is but the comment; and I never refer any thing to the arbitration of my own judgment, but in the silence of them both.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For a time,\u0002 viz. until his Passion, in which he again most grievously tempted him, by the hands of impious persecutors, whom he could not overcome with sensuality, covetousness, or vanity. The devil now deals with men in the same manner. He tempts them, and, being overcome, leaves them for a time, to prompt them to rest in a fatal security; that indulging indolence, they may at some future period be attacked, with greater certainty of success, when unprepared. Knowing, therefore, the trick and design of our infernal enemy, how much does it behove us to be on our guard; and having overcome in one temptation, prepare ourselves for another; never resting in the presumptuous thought, that we are sufficiently strong in virtue to resist the enemy, without fresh preparation. (Dionysius) --- This history of the various temptations to which our Saviour subjects himself, as related by St. Luke, is exactly the same as that given by St. Matthew with this only difference, that the order in which the temptations took place is not the same in both evangelists: but it does not matter what order is observed, where all the circumstances are related. (St. Augustine)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001As he unfolded the book:\u0002 and again, (ver. 20) \u0001when he had folded the book.\u0002 Books at that time where not like our now-a-days, but were skins or parchments, rolled or folded up. (Witham) --- Some are of opinion that the Jews of Nazareth, having heard of the miracles and fame of Jesus, and that he was accustomed to teach in the synagogues, though he had never been instructed in any learning, when he rose to speak, purposely gave him the book of Isaias, which was esteemed the most difficult to be explained, in order to try his learning; though it is probable that it was done by the all-directing interposition of Divine Providence. (Maldonatus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "By the poor are to be understood the Gentiles; who might truly be called poor, since they possessed neither the knowledge of the true God, nor of the law, nor of the prophets. (Origen) --- Isaias in this place speaks of himself, as a figure of the Messias. The captivity of Babylon, which is the literal object of this prophecy, was a figure of the then state of mankind; the return from this captivity announced by the prophet, and effected by Cyrus, represented the redemption of man, effected by Jesus Christ. (Bible de Vence)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To set at liberty them that are bruised,\u0002 or oppressed. These words are not in the prophet; but are added by St. Luke, to explain the others. --- \u0001To preach the acceptable year,\u0002 as it were the jubilee year, when slaves used to be set at liberty. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "To observe and admire a person that had never learned letters, and who stood up amongst them an experienced teacher. (Menochius) See John vii. 15. and Maldonatus." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "By this Christ wished to shew that he was the Messias foretold by the prophet Isaias, whom they so anxiously expected: he declares himself to be the person pointed out by the prophet. There seems also to be a secret reprehension in these words of Christ; as if he were to say: Why are you so desirous to behold the Messias, whom, when he is before your eyes, you will not receive? Why do you seek him in the prophets, when you neither understand the prophets, nor perceive the truth of their predictions, when they are fulfilled before you eyes? (Maldonatus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "I see you will object to me this similitude, (\u0001parabolen\u0002) or trite saying, applied to such as attended to the concerns of others, and neglected their own. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Passing through the midst of them, went his way.\u0002 Perhaps by making himself on a sudden invisible, or by striking them with blindness, or by changing their minds, and hearts, as he pleased. (Witham) --- All commentators observe on these words, that the evangelist wished to shew that Christ worked a miracle on this occasion, and by it proved his divinity. This is the opinion of Sts. Euthymius, Ambrose, and Thomas Aquinas. St. Ambrose says, we must observe that Christ did not suffer from necessity, but because he wished it. He was not taken by the Jews, but delivered up himself; at his own pleasure he is seized, and at his own pleasure he escapes; when he wills it, he is condemned; and when he wills it, he is freed. The most common opinion is, that he rendered himself invisible on this occasion; though others imagine that he changed their wills, or withheld their hands. (Maldonatus) --- When we observe the outrageous treatment Jesus Christ met with from the people of Nazareth, we are not surprised that he should shut up the fountain of his beneficence against them for their incredulity, and return to Capharnaum. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Although Christ was well acquainted with the obduracy of the Jews, nevertheless, like a good physician, he condescends to pay them another visit, and try what a fresh medicine might effect in this their last stage, as it were, of existence. He publicly preaches therefore in the synagogue, according as Isaias had declared of him, and struck amazement into every heart. The Jews themselves considered him as something very extraordinary; as one of the prophets, or ancient saints. But Christ, that they might conceive a higher opinion of his person, does not make use of the expressions they did, but speaks as Lord and Master of the law. (St. Cyril)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "It is evident that St. Peter was married; but after his call to the apostleship, he left his wife, as St. Jerome writes, in ep. xliii. Chap. ii. ad Julianum, and lib. i. adv. Jovin. See Matthew xix. 29." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "The evangelist mentions this circumstance, because these distressed people did not dare to bring their sick before that time, either through fear of the Pharisees, or of violating the sabbath. (Origen)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "It appears, that when the devil expresses himself thus, it is less through conviction than artifice. He suspected the fact; and to certify the same, he said to him in the desert, \u0001if you be the Son of God,\u0002 change these stones into bread. In the same manner by saying here, \u0001you are the Son of God,\u0002 he wished to give him an occasion of explaining himself on the subject. (Bible de Vence) --- But Jesus Christ would not accept of the testimony of evil spirits, lest he might be suspected of some intelligence with them, to cause himself to be acknowledged the Son of God. (Bible de Vence)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "From the apparent good dispositions of these people, we might be induced to think, that if Christ had yielded to their solicitations, and remained with them, he could have drawn all to himself; yet he did not choose to do this, but has left us an example worthy of our imitation, in seeking out the perishing and strayed sheep; for by the salvation of one soul, our many sins will be remitted. (St. Chrysostom, in cat. Græc. Pat. hom. in Matt.)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "Our divine Redeemer frequented the Jewish synagogue, to shew he was no seducer. If he had inhabited wilds and deserts, it might have been objected to him, that he concealed himself, like an impostor, from the sight of men. (St. Chrysostom, in cat. Græc. Pat. hom. in Matt.)" } ] }, { "chapter": 5, "slug": "id69.html", "header": "Luke v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "What St. Luke here gives till ver. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. (Maldonatus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Washing their nets.\u0002 See St. Matthew iv. 18. and St. Mark i. 16, where it is said, that Christ saw them when they were \u0001casting their nets;\u0002 i.e. some of them were \u0001casting,\u0002 others \u0001washing,\u0002 or \u0001mending,\u0002 their nets. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Why is it mentioned that there were two ships; that one of them was Simon Peter's, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ's sitting down, and the true word of God." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Epanagage eis to bathos.\u0002 Put back from whence you have just now returned. Where you failed without Christ, with Christ you will prove successful. Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will. (Maldonatus) --- St. Augustine interprets the text, \u0001Launch out into the deep,\u0002 as spoken of distant nations, to whom the gospel was afterwards delivered: \u0001tolle signum in gentes, ad eas, quœ propè, et ad eas quœ longè.\u0002 (Isaias v. 26. and xi. 12.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Though these words of St. Peter seem to express his little hope of success, as he had been toiling (\u0001kopiasantes\u0002) the whole night, the most favourable time for fishing, yet they were intended by St. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. (Maldonatus, &c.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. (St. Gregory of Nazianzus, chap. xxxi.) --- The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. (Ven. Bede)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. (Maldonatus) --- This also shews that Peter was to call in other co-labourers, and that all were to come into Peter's ship. (St. Ambrose, in Luc.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Such was the excess of St. Peter's humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that St. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. (3 Kings xvii. 18.) (Maldonatus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Jesus Christ answers the thought of St. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. (Maldonatus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "We may suppose that these four apostles, like Andrew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "By falling on his face, he shewed his humility and modesty, that all men might learn to be ashamed of the stains of their lives; but this, his bashfulness, did not prevent him from confessing his misery; he exposed his wound, he solicits a cure: \u0001Lord, if thou wilt, thou canst make me clean.\u0002 He did not doubt the goodness of the Lord, but in consideration of his own unworthiness, he durst not presume. That confession is full of religion and faith, which places its trust in the will of God. (St. Ambrose)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "The law forbade lepers to be touched; but he, who is the Lord of the law, dispenses with it. He touches the leper, not because he could not cleanse him without it, but in order to shew that he was not subject to the law, nor to fear of any infection. At the touch of Christ leprosy is dispelled, which before communicated contagion to all that touched it. (St. Ambrose)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Because men in sickness generally turn their thoughts towards God, but when they recover, forget him, the leper is commanded to think of God, and return him thanks. Therefore is he sent to the priest, to make his offering, (Leviticus xiv. 4.) that, committing himself to the examination of the priest, he might be accounted among the clean. (St. Chrysostom, hom. xxvi. in Matt.) --- By this our Saviour would testify to the priest, that this man was healed not by the ordination of the law, but by the power of grace, which is above the law. He likewise shews that he did not come to destroy, but to fulfil the law. (St. Ambrose) --- Jesus Christ seems here to approve of the legal sacrifices, which the Church does not receive; and this he did, because he had not yet established that most holy of all holy sacrifices, the sacrifice of his own body. The figurative sacrifices were not to be abrogated, before that, which they prefigured, was established by the preaching of the apostles, and the faith of Christian believers. (St. Augustine, quest. ii. b. 3. de quæst. evang.) --- By this leper is represented the whole human race, which was covered with a spiritual leprosy, and languishing in the corruption of sin; for \u0001all have sinned, and need the glory of God;\u0002 (Romans iii.) therefore he stretched forth his hand, i.e. he clothed himself with our human nature, that we might be cleansed from our former errors, and might offer in return for this favour our bodies, a living sacrifice to God. (Ven. Bede)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Christ did not stand in need of this retirement, since, being God, he was free from every stain, and likewise present in every place. But, by this his conduct, he wished to teach us the time most proper, both for our active employments, and for the more sublime duties of prayer and contemplation. (St. Gregory of Nazianzus, Orat. xxviii.) --- \u0001en upochoron,\u0002 he withdrew after his great prodigies, to avoid the praise of the multitude, and to pray assiduously, and with fresh instance, for the salvation of man." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "But the fame of Jesus had now spread far and wide. It was for this reason that it is here said, the Pharisees and doctors of the law came out of every town in Galilee, &c. not indeed through any intention of becoming his disciples, but through a spirit of envy; as they now saw every one leaving them, and following our Saviour. Perhaps also to calumniate him, as we often find them to have done, when they beheld him making converts from them. (Denis the Carthusian)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Let us learn from this example, how diligent we should be in procuring spiritual health, both for ourselves and for our friends. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Great is the Lord, who pardons men on account of the merits of others. If you are diffident of the pardon of your grievous sins, have recourse to the Church. She will pray for you; and the Almighty, at her intercession, will grant you that pardon he might have denied to your prayers. (St. Ambrose, lib. v. in Luc.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "How great is the madness of this unbelieving people, who confessing that God alone can forgive sins, will not believe God when he grants pardon. (St. Ambrose) --- They indeed spoke the truth, for none can forgive sins but God only, who forgives our offences by the ministry of others, to whom he has committed this power, both in baptism and penance. But Christ, by forgiving sins as God, i.e. with his own power, clearly proves to all his divinity. (Ven. Bede)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Son of man ... on earth.\u0002 By which act, says St. Cyril, it is clear that the Son of man hath power on earth to remit sins; which he said both for himself and us. For he, as God-man, the Lord of the law, forgiveth sins; and we also have obtained by him that wonderful grace when he said to his disciples: \u0001Whose sins you shall forgive, they are forgiven them.\u0002 (John xx. 23.) And how should he not be able to remit sins, who gave others the power to do the same? (Bristow)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "At the sight of the exertion of divine power, the Jews would rather fear than believe; for had they believed they would never have feared, but rather loved; for perfect love excludes fear. (St. Ambrose)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "The profane Julian charged St. Matthew with levity, in leaving all and following a stranger at one word. But hereby is seen the marvellous efficacy of Christ's word and internal working, which in a moment can alter the heart of man, and cause him to despise what before was most near and dear to him. And this was done not only whilst Christ was living on earth, but daily in his Church. Thus St. Anthony, St. Francis, and others, hearing this word in the Church, forsook all and followed Jesus. (St. Jerome, in Matt. ix.; St. Athanasius, in vita. St. Anthony; St. Augustine, Confess. lib. viii. chap. 11.; St. Bonaventure, in vit. St. Francis.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And Levi made him a great feast,\u0002 to testify his gratitude to Jesus for the favour he had done him. It appears that both St. Mark and St. Luke affect, through consideration for St. Matthew, to designate him here by his less known name of \u0001Levi;\u0002 whereas he designates himself, through humility, in this same circumstance, by his more known appellation of \u0001Matthew.\u0002 (See Matthew ix. 9.) (Bible de Vence)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Jesus Christ gives them here to understand, that they were of the number of those who languished under a severe indisposition, and that he was come to act as their Physician. (St. Chrysostom, hom. xxxi. in Matt.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "St. Matthew says, it was St. John the Baptist's disciples themselves that objected this to Christ. Most probably both they and the Pharisees endeavoured all they could to press this objection. (St. Augustine, de cons. Evang. lib. ii. chap. 27) --- Why do you not fast, as is customary with all that wish to regulate their lives according to the law? The reason why the saints fasted was, that they might, by afflicting their bodies, subdue their passions. Jesus Christ, therefore, had no need of fasting, being God, and of course free from every, the least, disorderly motion of concupiscence. Neither did his attendants stand in need of fasting, for being enriched with his grace, they were strengthened in virtue, without the help of fasting. When, therefore, Christ fasted forty days, he fasted to set an example to carnal men. (St. Cyril) --- As long as the Spouse is with us, we are in joy, we cannot fast, we cannot mourn. But when he has been driven away by sin, then we must both fast and weep. (Ven. Bede)" } ] }, { "chapter": 6, "slug": "id70.html", "header": "Luke vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "As this chapter is almost verbally like to the 5th, 7th, and 12th of St. Matthew, and the 3d of St. Mark, the reader is referred to these for further explanation. --- \u0001On the second-first sabbath.\u0002 An obscure passage, on which St. Jerome says to Nepotianus,[1] that he consulted his master, St. Gregory of Nazianzus, but in vain. St. Chrysostom, Hom. xl. in Matt., takes it for a \u0001double feast,\u0002 or \u0001a double rest:\u0002 by which we may either understand a sabbath, and another feast concurring on the same day; or a sabbath and a feast immediately succeeding to each other. Theophylactus says the same; and that then the latter day, on which they were to rest, was called the \u0001second-first.\u0002 Others say, that when the Jews kept their solemn paschal feast for seven days, the \u0001last day\u0002 was called the \u0001second-first,\u0002 because it was kept with equal solemnity as the first day had been. See Maldonatus. Later interpreters have found out other expositions, of which the most plausible seems to be, that by \u0001the second-first sabbath\u0002 may be understood the \u0001feast of Pentecost\u0002 (which also happened when corn was ripe in Palestine). To understand this we must take notice, that the Jews had three great and solemn feasts: 1. That of the \u0001Pasch\u0002, or the great paschal feast, with the seven days of \u0001unleavened bread;\u0002 the 2d. was the great \u0001feast of Pentecost;\u0002 and the 3d. was the \u0001feast,\u0002 called of \u0001tabernacles.\u0002 It is supposed then that the \u0001paschal feast\u0002 was called the \u0001first-first sabbath,\u0002 that \u0001Pentecost\u0002 was called the \u0001second-first sabbath,\u0002 and that of \u0001tabernacles\u0002 the \u0001third-first,\u0002 or great \u0001sabbath.\u0002 (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "The Scribes and Pharisees boasted much, as do many modern teachers, of their great knowledge of Scriptures, but our Saviour often sheweth their profound ignorance. (Bristow)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "These twelve Christ chose as individual companions and domestics. To these he committed the charge of founding and governing his Church. He sent them as legates, or ambassadors, (for this is the import of the word \u0001apostle\u0002) to all the world. Hence their power was more universal than that of bishops, which is confined to their own dioceses or districts. The jurisdiction of the apostles was not limited to place. (Tirinus) --- This power which Jesus Christ delegated to his apostles, and which was for the benefit and regulation of the universal Church in all future ages, the apostles, in their turn, delegated to their successors in the ministry, with such regulations and limitations as have been judged in the Holy Ghost necessary for the proper government of the spiritual kingdom of God upon earth. And it is the height of presumption to question any ordinations that come to us with the authority of the Catholic Church: for, \"whatever the Church says, is true; whatever she permits is lawful; whatever she forbids, is evil; whatever she ordains, is holy; whatever she institutes, is good.\" (St. Augustine) --- How futile then is the objection of Calvin, who pretends, that an apostle, being nothing but a legate, can make no laws, nor prescribe or teach any thing not expressed in his \u0001mandatum!\u0002 (Calvin, Institutes lib. iv. chap. 8)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Judas, \u0002surnamed Thaddeus in St. Matthew x. 3. and in St. Mark iii. 18. At the head of his epistle he styles himself Judas, brother of James. (Bible de Vence)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "To a more extended and even part of the mountain, as we learn from comparing this text with St. Matthew v. 1. as it was from the mountain that Jesus Christ addressed to the people the following discourse. (Bible de Vence)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "St. Matthew (v. 3. 10.) mentions eight beatitudes, St. Luke only four; but St. Luke only gives an abridgment in this place of the discourse, which St. Matthew gives more at length. We are also to remark, that in these four the whole eight are comprised, and that both evangelists place poverty in the first place, because it is the first in rank, and, as it were, the parent of the other virtues; for he who hath forsaken earthly possessions, deserves heavenly ones. Neither can any man reasonably expect eternal life, who is not willing to forsake all in affection, and in effect also, if called upon for the love of Jesus Christ. (St. Ambrose) --- Not that every one under great poverty is happy, but that the man who prefers the poverty of Christ to the riches of the world, ought certainly to be esteemed such. Many indeed are poor in worldly substance, but are avaricious in affection; to such as these poverty is no advantage. Nothing that is against the will, merits reward; therefore all virtue is known by the will. Blessed, therefore, are the poor, who bear poverty for the sake of Christ: he himself hath already trodden the path before us, and taught us by his example that it leads to honour and enjoyment. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Jesus Christ having declared how meritorious poverty of spirit was to eternal life, proceeds to denounce heavy chastisements upon the rich and proud. (St. Cyril in St. Thomas Aquinas) --- Although in great riches there are great inducements to sin, yet there are not wanting even in that state great incitements to virtue; neither is this woe aimed against those who abound in affluence; but against \"those who abuse that affluence which Providence has bestowed upon them: Non enim census, sed affectus, in crimine est.\" (St. Ambrose)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "As before he promised blessings to those that hunger, that weep, that are outcasts for Christ's sake; so here, and in the next verse, he denounces curses to such as are filled, that laugh, and are praised; i.e. to such, as so far seek their beatitude in present enjoyment, as to become indifferent with regard to the good things of the next world. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Wo to you, when men shall bless you.\u0002 The ministers of the gospel must not value themselves, when they are applauded by men; for so did the \u0001fore-fathers\u0002 of the Jews, formerly commend the false prophets, when they flattered the people, and spoke things that were pleasing to them. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "Jesus Christ does not order us never to refuse a petition: but the meaning of his words is, that we are to give what is just and reasonable, what will be neither injurious to yourself nor your family; for what is unjustly asked, may be justly denied. (St. Augustine, lib. x. chap. 40. de serm. Dom. in Monte.) --- But in this, the sin we commit is often far from trivial; particularly, when to the refusal of a just request, we add also reprehensions and complaints. For why, say we, does he not labour? why has he reduced himself to penury, through his own indolence?---But, tell me, do you live upon the fruits of your own industry? On the supposition that you do, is it not that you may have some plea to reprehend another for the morsel of bread he begs at your hands? You give him no charitable relief, give him then no contumelious words: if you have no compassion for him yourself, do not prevent others from shewing him commiseration. Abraham, in the number of guests he received, had the honour of receiving under his roof even angels. Let us not, therefore, be strict and unfavourable judges in regard of our suffering and distressed neighbours, lest perhaps we ourselves come to be more severely judged. (St. Chrysostom collected from hom. xxi. in ep. ad. Rom. --- Hom. xi. in ep. ad. Heb. and hom. ii. de Lazaro.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Hoping for nothing,\u0002 but merely impelled by a desire of doing good. They who only give when sure of having a greater return, do not give, but traffic with their generosity; in which there is no charity. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "What can be imagined more kind, what more merciful, than this conduct of our Sovereign Lord, that the sentence of the judge should be left in the hands of the person to be judged? (Jansenius, Comment. in sanct. Evang.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "Here all solicitude of diffidence, all delay of avarice, is cut off; for what truth promises to repay, humility may safe expend. (St. Leo, Serm. vi.)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "That man buildeth safely who hath both faith and good works; whereas the man that trusteth to his faith alone, to his reading or knowledge of Scripture, and doth not work and live accordingly, buildeth on sand. (Bristow)" } ] }, { "chapter": 7, "slug": "id71.html", "header": "Luke vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "It was not immediately after he had spoken the preceding words that Christ entered Capharnaum, for in the interim he healed the man afflicted with the leprosy, according as St. Matthew related it in its proper place. (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This history, though different in some circumstances from that related by St. Matthew, chap. viii., is most likely a relation of the same event, and the apparent discrepancies may be easily reconciled. St. Matthew says it was the centurion's boy; St. Luke calls him his servant: but in these terms there is no necessary contradiction. And whereas the former says the centurion went himself to Christ, St. Luke mentions that he sent the ancients, or senators, of the Jews. Here, as in other places, we may suppose, that the former evangelist, for the sake of brevity, attributes to the centurion what was done in his name and with his authority; and through the whole narrative he represents our Saviour answering the centurion as if personally present. (Jansenius, concord. Evan.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "When St. Luke says that the centurion begs of our Lord to come to him, he must not be supposed to contradict St. Matthew, who says, that the centurion objected he was not worthy to receive him under his roof. St. Luke seems here to relate the words of the Jews, who most probably would stop the centurion as he was going to Christ, and promise to intercede with our Lord for him. (St. Chrysostom, hom. xxvii. in Matt.) --- Some pretend that the centurion, after having sent to Jesus, went himself; but there is no necessity for such a supposition. We see in another case, that the petition of the sons of Zebedee, made by them to Jesus Christ, according to St. Mark (x. 35.) was made to him by the mouth of their mother, according to St. Matthew xx. 20. And this the old adage also teaches: \u0001qui facit per alium, facit per se;\u0002 what a man does by another, he does by himself." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Jesus Christ went with them, not because he could not cure him, when absent, but that he might set forth the centurion's humility for our imitation. He would not go to the child of the ruler of the synagogue, lest he might appear to be induced by the consideration of his consequence and riches; but he went to the centurion's servant, that he might appear to despise his humble condition. (St. Ambrose)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Our Lord does not speak of the patriarchs, but of the Israelites of his own time, with whose faith he compares and prefers that of the centurion, because they had the assistance of the law and of the prophets; but this man, without any such instruction, willingly believed. (Ven. Bede)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Naim\u0002 is a city of Galilee, about two miles from Mount Thabor. It was by divine dispensation, that so very great a multitude was present on this occasion, in order to witness this stupendous miracle. (Ven. Bede) --- The burying-places of the Jews were out of the precincts of the city, as well for the preservation of health as decency. Thus Joseph of Arimathea, had his sepulchre in the rock of Mount Calvary, which was out of the city. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "The evangelist seems to relate this miracle, as if it had happened by mere accident; though, beyond a doubt, divine Providence disposed all things to increase the splendour of the miracle. Jesus Christ would not raise this young man to life before he was carried out to be buried, that he might meet him near the gates of the city, where the assembly of the people took place. Besides this, there were present both the multitude that followed Jesus, and the multitude that followed the corpse, to the end that all these might be eye-witnesses to the miracle, and many might praise God, as Ven. Bede remarks. It was very proper that Christ should work this miracle just as he was entering the city, that he might preach the gospel with better success, from the opinion they must form of him, after beholding so great a miracle, and so great a favour bestowed upon them. (Maldonatus) --- In a few words, the evangelist paints to life the affliction of this distressed widowed parent: a mother and a widow, without the least hopes of children, deprived of him who was her only support, the life of her habitation, the source of all her maternal tenderness and satisfaction, now in the prime of health, the only branch of her succession, and the staff of her old age. (St. Gregory of Nyssa, de hominis opificio.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Here Christ shews that he raised the dead by his own power, and at his own command: \u0001I say to thee, arise.\u0002 This shews that it is the voice of God that speaks; for the dead can hear the voice of him alone, according to St. John. \u0001Amen, I say to you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they who hear shall live.\u0002 (St. John v. 25.) (Maldonatus) --- Our Saviour is not like Elias, weeping for the son of the widow of Sarepta; nor Eliseus, who applied his own body to the body of the dead child; nor Peter, who prayed for Tabitha: but he it is that calls the things that are not, as those that are; who speaks to the dead as to the living. (Titus Bostrensis)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And there came a fear on them all;\u0002 i.e. a certain reverential awe and trepidation seized them, and an uncommon degree of astonishment at the divinity which appeared to them. (Menochius) --- \u0001And they glorified God:\u0002 (\u0001edoxazan\u0002) they gave praise and glory to God for thus visiting his people, by sending them the Saviour he had promised them. (Polus, synop. crit.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The men;\u0002 (\u0001oi andres\u0002) viz. the two disciples sent by John the Baptist, who delivered their master's message; but, before Jesus Christ undertook to reply to their question, he performed on the spot various kinds of miracles." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Then addressing himself to these disciples of John the Baptist, he ordered them to go and relate to their master all they had seen and heard; and to tell him, that he declared all those to be happy, who, strong in faith, should not take occasion to doubt of his divine power, (the proofs of which they had so recently seen) from the weakness of his flesh, which he had taken upon himself for the love of man. --- Jesus Christ alludes to the known and full testimonies that had been given of him by the prophets. \u0001The Lord giveth food to the hungry, the Lord looseth them that are in fetters, the Lord enlighteneth the blind, he lifteth up them that are cast down, ... and he who does these things, shall reign for ever thy God, O Sion, from generation to generation.\u0002 (Psalm cxlv.) (St. Ambrose) --- The words of the prophet Isaias are not less descriptive of the promised Messias: \u0001God himself will come, and will save you. Then shall the eyes of the blind be opened, and the ears of the deaf unstopped. The lame man shall leap as a hart, and the tongue of the dumb shall be free.\u0002 (Isaias xxxv. 4, 5, 6.) (Theophylactus)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Because the Scripture styles him an angel; or, because he is the immediate precursor of him whom all the prophets announced at a distance." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Justified God;\u0002 i.e. feared and worshipped God, as just, merciful, &c. (Witham) --- There are only two different sets of men, who glorified God for the baptism of John, and these seemed the most remote from works of piety; viz. the ignorant multitude, who scarcely knew the law; and the publicans, who were in general the most avaricious of mortals, and were looked upon as public sinners. If the preaching of John the Baptist had such an effect upon these men; what kind of hearts must not the Scribes have had, who, with all the advantage of the knowledge of the law, still refused to believe? This verifies the saying of our Lord, in St. Matthew chap. xxi. 31: \u0001Amen, I say unto you, that the publicans and harlots shall go into the kingdom of heaven before you.\u0002 (Maldonatus) --- God has hidden these things from the wise and prudent, and has revealed them to little ones; (St. Luke, x. 21.) for so it hath seemed good in his sight (Luke, x. 21.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Speaking one to another:\u0002 (\u0001prosphonousin allelois\u0002) they seem to have been alternate choirs of youths, answering each other in the above words. (Menochius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001And one of the Pharisees,\u0002 by name \u0001Simon,\u0002 as we learn in ver. 40." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001A woman in the city, who was a sinner.\u0002 Some say she had only been of a vain airy carriage; one that loved to be admired for her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. (Witham) --- Mary Magdalene." }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "Jesus Christ was then at table, after the manner of the Orientals, reclined at length on a couch, a little raised from the ground, having his face turned towards the table, and his feet extended. He had quitted his sandals, according to the custom of the country, before he had laid himself on the couch. (Bible de Vence)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "The Pharisee was egregiously deceived. 1. In thinking that Christ was ignorant of the character of the woman, when he not only clearly saw the past bad conduct of the woman, but the present unjust thoughts of the Pharisee; 2. in his erroneous inference that Christ could not be a prophet; for all things are not necessarily revealed by God to his prophets; 3. by judging of Christ, after his own and the other Pharisees' treatment of sinners; who, elated with pride, and thinking themselves just, kept all public sinners at a respectful distance; whereas not those who are well, but such as are sick, need the physician. (Menochius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "Which will love him most? as we read in the Protestant version, and in the Greek, \u0001agapesei.\u0002 But Christ, seeming to require love as a previous disposition to the remission of sins, as appears from ver. 47 below, the Catholic Church has adopted the version of St. Augustine, hom. xxiii. in the present tense: quis ergo plus eum diligit? (Jansenius, Comment. in Evang.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "In proportion to our sins, should be our grief, says St. Cyprian: ut pœnitentia non sit minor crimine. (lib. de lapsis.)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Many sins are forgiven her, because she hath loved much.\u0002 In the Scripture, an effect sometimes seems attributed to one only cause, when there are divers other concurring dispositions; the sins of this woman, in this verse, are said to be forgiven, because \u0001she loved much;\u0002 but (ver. 50,) Christ tells her, \u0001thy faith hath saved thee.\u0002 In a true conversion are joined faith, hope, love, sorrow, and other pious dispositions. (Witham)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "This is one of those places upon which modern sectaries lay so much stress, in order to prove that faith alone can save us. But if they will attentively consider the different parts of this history, they will easily discover the fallacy of their argument. Because, before Christ spoke these words: \u0001thy faith,\u0002 &c. he had said to Magdalene: \u0001many sins are forgiven her, because she hath loved much.\u0002 Therefore she was justified not so much through her faith, as her charity: still she had faith, or she would not have come to Jesus, to be delivered from her sins. It was therefore her faith, working by charity, that justified her: and this is the doctrine of the Catholic Church. Nevertheless, she had not that faith, which modern sectaries affirm to be necessary for their justification, viz. a belief that they are already justified, and that their sins are forgiven: this faith the woman here mentioned had not before Christ spoke those words to her; for it was to obtain the remission of her sins, that she performed so many offices of charity, washing his feet with her tears, &c. But is may be asked, why then does Christ attribute her salvation to her faith? The answer is easy, and has often been given, viz. that faith is the beginning of salvation; for it was her faith that brought her to Christ: for had not the woman believed in him, she never would have come to him to obtain the remission of her sins. (Maldonatus)" } ] }, { "chapter": 8, "slug": "id72.html", "header": "Luke viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Mention is made in the gospels, of a woman who was a sinner, (Luke vii.) of Mary of Bethania, the sister of Lazarus, (John xi. and xii; Mark xiv; Matthew xxvi.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him. Many think all this to belong to one and the same person: others think these were three distinct persons. See the arguments on both sides in Alban Butler's Lives of the Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The wife of Chusa, Herod's steward.\u0002 Literally, his \u0001procurator,\u0002 as in the Rheims translation. The Greek signifies one that provides for another, or manages his concerns. The same word is used, Matthew xx. 8. and Galatians iv. 2. (Witham) --- The Greek word is \u0001epitropou.\u0002 It was the custom of the Jews, says St. Jerome, that pious women should minister of their substance, meat, drink, and clothing, to their teachers going about with them. But as this might have given cause of scandal among the Gentiles, St. Paul mentions that he allowed it not. (1 Corinthians ix. 5. 12.) They thus ministered to our Lord and his apostles of their worldly substance, from whom they received spiritual riches." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ears to hear, let him hear,\u0002 &c. i.e. he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ. For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "After the multitude had left our divine Saviour, his disciples wishing thoroughly to understand the meaning of his instructions, came to him, and desired he would give them an explanation of the parable. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The sense of the Greek text is: they produce no fruit that arrives at maturity. (Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. (St. Maximus.) --- By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. (St. Chrysostom, hom. xv. in Matt.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it. But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, \u0001Whosoever hath, to him also shall be given.\u0002 (Ven. Bede)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "These brethren were not the sons of the blessed Virgin Mary, mother of God, as Helvidius wickedly taught; nor yet the sons of Joseph, by another wife; for, as St. Jerome writeth, not only Mary, but Joseph also, observed virginity. (Contra Helvidium, chap. ix. et ibidem, chap. viii.) --- In the scriptural idiom, cousins are called brethren. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "There is no tie of affinity and friendship so proper, and so becoming man, as that made by faith in Christ, and strengthened by charity. (Tirinus)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And they launched forth:\u0002 literally, \u0001they went up.\u0002 The sense is, being gone abroad, they set forward, or launched forth, as in the Protestant translation. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And they were filled;\u0002 i.e. the little ship was filled with water. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "In this Christ evidently shews two distinct natures; his human nature, denoted by his sleep; and his divine nature by stilling the tempest at sea. (Ven. Bede)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "After Christ had appeased the storm at sea, the disciples, all astonishment at the miracle, began to whisper to each other, saying, \u0001Who is this?\u0002 not that the disciples were ignorant of whom they were speaking, but they wondered at his mighty works, and at the glory of his divine power. (St. Ambrose)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Here St. Matthew relates the history of the two demoniacs, whilst St. Mark and St. Luke speak only of one; but the man mentioned in these two evangelists, was a man of some consideration and consequence, for whose cure the country was deeply interested. (St. Augustine, de concord. evang.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "This is not a voluntary confession, which merits a reward, but a forced acknowledgment, extorted against their wills. Like fugitive servants, who, when they meet their masters, think of nothing but of deprecating punishment. The devils think our Lord is come down upon earth to judge them. (St. Jerome) --- The torment from which this devil desires to be freed, is the pain and affliction he would suffer by being forced to yield to the power of Christ, in leaving the man; not the general torment of hell, to which he knew he was unchangeably and irrevocably condemned. He was also tormented with the fear, lest he should be now consigned to those eternal pains before his time, as it is expressed in St. Matthew. For, though the evil spirits are unavoidably condemned, and already suffer the chief torments of hell, yet the rigorous fulfilment of all is deferred to the day of judgment. (Jansenius, conc. Evang.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "He did not put the question through ignorance of his name, but that his answer might shew forth the divine power in a more glorious manner; as also for our instruction, that knowing the great number of our invisible enemies, we might work out our salvation with fear and trembling, placing all our confidence in God. (Denis the Carthusian)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "If, says St. Athanasius, the infernal spirits have no power over such impure beasts as swine, with much greater reason then are they deprived of power over man, who is made after God's own image, and redeemed by the blood of his son, Christ Jesus. We should therefore fear only God, and despise the devil. (Life of St. Anthony)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "This event shews what was before asserted, that many devils had possession of the man. The obstinacy of the Sadducees, who denied the existence of evil spirits, was thus likewise refuted; as well as the cavils of certain moderns, who pretend that these effects which appeared in the demoniacs, were not produced by the power of the devil, but were the consequences of some violent natural malady. (Jansenius, conc. Evang.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "See this explained in Matthew ix. and Mark v." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001All her substance;\u0002 (\u0001olon ton bion\u0002) i.e. all that she had to live upon." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "All denied that they had \u0001designedly\u0002 touched him, though, on account of the pressure of the crowd, many \u0001unwillingly\u0002 touched him. (Menochius' Commentaria.)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "In the Greek, \u0001have confidence\u0002." }, { "marker": "Ver. 49. [\u0001To the ruler of the synagogue\u0002.]", "first": 49, "last": 49, "text": "\u0001Para tou archisunagogou,\u0002 which some interpret, from the house of the ruler. (Menochius) --- In vain do you trouble him. (Menochius)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "This returning of the souls again, to reanimate the bodies of those whom Christ and his apostles raised from death, (and especially Lazarus, who had been dead four days) doth evidently prove the immortality of the soul. From this place we may also conclusively infer against our adversaries, who say, that every one goeth straight to heaven or hell, that it is not probable that they were called from the one or the other; and therefore from some third place." } ] }, { "chapter": 9, "slug": "id73.html", "header": "Luke ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Over all devils;\u0002 so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in the person of a possessed child, whom the apostles could not heal, because they did not use prayer and fasting against it; and because their faith was not sufficiently strong and ardent. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And depart\u0002[1] \u0001not from thence.\u0002 In the ordinary Greek copies we find, and \u0001depart from thence.\u0002 The sense appears, by the other evangelists, (Matthew x. 11. and Mark vi. 10.) that Christ gave this admonition to his disciples, not to change their lodging from house to house; but while they staid in a town, to remain in the same house. And though the negative be here omitted in the Greek, interpreters bring it to the same, by telling us that the sense is, \u0001stay here, \u0002and \u0001depart from thence;\u0002 i.e. stay in that house, so that leaving the town, you may depart from the same house. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Risen from the dead.\u0002 Herod was perplexed and in suspense about the report, that it was John [the Baptist] that was risen from the dead. ... From this it appears, that some of the Jews, and Herod himself, believed in some kind of metempsychosis, or transmigration of souls. Josephus says, (Antiquities lib. xviii, chap. 2.) that the Pharisees believed the soul to be immortal; and after death, to depart to some subterraneous places, where they received the recompense of good, or evil, according to their actions. There the souls of the wicked remain for ever, without the power of departing thence. The souls of the good sometimes returned, and entered other bodies. Herod probably thought that the soul of John the Baptist was united to that of Christ, in the same body, and was thence enabled to perform new and more extraordinary functions. Such were the reveries of some of the Rabbins; who, as St. Jerome remarks, abused the passages of the gospel we are now explaining, in support of this Pythagorean doctrine. Most of the Jews believed the true doctrine of the resurrection, viz. that of the body; which must one day be renewed to life by the same soul which now animates it: and this is the doctrine of faith and of the Church, which she teaches you from both the Old and New Testament, instead of that transmigration of souls, which has no foundation or appearance of truth. It is probable that this error was widely diffused among the Jews, in our Saviour's time. It was a doctrine suited to the taste of the Orientals. Some think they can see traces of it in the history of Elias. That prophet being taken away, and the Jews seeing Eliseus perform the same miracles, said, that the spirit of Elias had rested on him. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001As he was alone praying:\u0002 i.e. remote from the people, though his disciples are said to \u0001have been with him.\u0002 (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Kingdom of God.\u0002 This is generally understood of the transfiguration, in which Christ shewed to the three disciples an essay of his glory. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Mountain,\u0002 &c. Since Christ has ascended the mountain, both to pray and to be transfigured, all of us who hope for the fruit of his resurrection, and long to see the king in his glory, must dwell in heaven by our thoughts, and apply our minds to continual prayer. (Ven. Bede)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And behold two men.\u0002 Moses and Elias, by ministering to our Lord in his glory, shewed him to be the Lord of both the Old and New Testament. The disciples also, upon seeing the glory of their fellow-creatures, would be filled with admiration at the condescension of their divine Master; and considering the delights of future happiness, be stirred up to a holy emulation of those who had laboured before them, and be fortified in their ensuing conflicts; for nothing so much lightens the present labour, as the consideration of the future recompense. (St. Cyril)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001They spoke of his decease,\u0002[2] or his \u0001departure out of this world.\u0002 St. Peter useth the same Greek word for his death. (2 Peter i. 15.) (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001It is good for us.\u0002 It is not good, O Peter, for Christ to remain always. Should he have remained there, the promise he had made thee would never have been fulfilled. Thou wouldst never have obtained the keys of the kingdom of heaven, and the reign of death would not have been destroyed. Seek not for joys before the time, as Adam sought to be made like God. The time will come, when thou shalt for eternity behold him, and reign with him who is life and light. (Damasus, Orat. de Transfigurat. Domini.) --- \u0001Three tabernacles.\u0002 The Lord does appoint thee the builder, not of tabernacles, but of his whole Church. Thy disciples, thy sheep, have fulfilled thy desire, by erecting tabernacles for Christ and his faithful servants. These words of St. Peter, \u0001let us make,\u0002 &c. were not spoken of himself, but by the prophetic inspiration of the Holy Ghost. Therefore it is added, he knew not what he said. (Damasus, Orat. de Transfigurat. Domini.) --- St. Peter knew not what he said, because by proposing to make three tabernacles for these three personages, he improperly ranked together, the servants and their Lord, the creature and the Creator. (Titus Bostrensis)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And a voice,\u0002 &c. This is the voice of the Father from the cloud, as if he should say, \"I call him not one of my sons, but my true and natural Son, to the resemblance of whom all others are adopted. (St. Cyril) --- Not Elias, not Moses, but he whom you see alone, is my beloved Son. (St. Ambrose) --- Therefore, it is added: and when the voice was heard, Jesus was alone, lest any one should imagine these words, \u0001This is my beloved Son,\u0002 were addressed to Moses or Elias.\" (Theophylactus)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001They understood not this word.\u0002 They understood well enough what was meant by being delivered into the hands of his enemies, and being put to death; but they could not comprehend how Jesus Christ, whom they knew to be the Messias, and the Son of God, and whom they believed to be immortal, and eternal, could suffer death, or affronts and outrages from men. These ideas seemed incompatible; they perceived in them some mystery, which they could not penetrate. (Calmet)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001And there entered a thought,\u0002 &c. It is improbable that all the disciples had fallen into this fault: but the evangelist, that he might not point out any in particular as guilty of it, says indiscriminately, that this thought had entered among them. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001We forbade him.\u0002 St. John having the most love for his Lord, and being particularly beloved by him, thought all were to be excluded from these gifts, who were not obedient to his divine Master. (St. Augustine) --- But we must remember, that not the minister is the author of these miracles, but the grace which is in him, who performs these wonders by virtue of the power of Christ. (St. Cyril) --- How wonderful is the power of Christ, who by his grace works miracles in the persons of the unworthy, and those that are not disciples; as men are sanctified by the priest, though the priest should not be in the state of grace! (Theophylactus)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Forbid him not.\u0002 Our Lord is not moved by this event, to teach us that perfect virtue entertains no thoughts of revenge, and that anger cannot be found where the fulness of charity reigns. The weak must not be driven away, but assisted. Let the breast of the religious man be ever unmoved by passion, and the mind of the generous undisturbed by desires of revenge. (St. Ambrose)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001The days of his assumption,\u0002 i.e. of his ascension into heaven. See the same Greek word in Mark xvi. 19. and Acts i. 11. --- \u0001He steadfastly set his face to go to Jerusalem,\u0002 or literally, \u0001he fixed\u0002[3] \u0001his countenance to go up to Jerusalem.\u0002 --- And (ver. 53.) \u0001because his face was of one going to Jerusalem.\u0002 These expressions come from the style of the Hebrews. See 4 Kings xii. 17; Jeremias xlii. 15; Ezechiel iv. 3. The sense is, that the Samaritans perceived that he and his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple. (Witham) --- It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified. It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost. But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly. These words, \u0001he set his face,\u0002 are often used in Scripture for obstinacy and hardness in evil. (Proverbs vii. 13; xxi. 29; Jeremias xlii. 15. &c.) But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved. Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem. (Calmet)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Messengers,\u0002 &c. St. Jerome believes that Christ sent true angels before him to announce his coming. The Greek word \u0001aggelos,\u0002 generally signifies an angel; but it likewise means a messenger. Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging. This precaution was necessary, as he was always followed by great crowds. The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except St. Luke. (Calmet)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Wilt thou that we command fire,\u0002 &c. In the Greek is added as Elias \u0001did.\u0002 These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the \u0001sons of thunder,\u0002 knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. (Witham) --- It was probably this trait in the life of James and John, which gained them the name of \u0001boanerges,\u0002 the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, \u0001as Elias did.\u0002 (Calmet)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001You know not of what spirit you are,\u0002 i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. (Witham)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001But to save\u0002 souls. It might be translated, to save \u0001men's lives;\u0002[4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the \u0001souls of men.\u0002 (Witham)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Follow thee,\u0002 &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. (Hebrews v.) (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001Bury their dead,\u0002 &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. (St. Ambrose) --- However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. (St. Chrysostom, hom. xxviii. on S. Matt.)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Putting his hand to the plough.\u0002 A proverb and metaphor, to signify that nothing must hinder a man from God's service. (Witham) --- Christ seems here to allude to the call of Eliseus by Elias. The former was at the plough, and the latter called him. Immediately Eliseus quits his plough, runs with Elias's permission to bid adieu to his father and mother, sacrifices two of his oxen, roasts them with the wood of the plough, and joins the company of the prophets. Jesus Christ wishes that all who follow him, should in like manner think of nothing else. (Calmet)" } ] }, { "chapter": 10, "slug": "id74.html", "header": "Luke x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Other seventy-two.\u0002 Most Greek copies, and the Syriac version, have seventy, as in the Protestant translation. Yet there seems no doubt but the true number was seventy-two. For seventy-two may be called seventy; but had they been only seventy, they could never have been called seventy-two. This was also the exact number of the judges chosen to assist Moses; (Exodus xxiv. 1.) though called seventy, (Numbers xi. 16.) as it is evident, because there were six chosen out of every one of the twelve tribes. In like manner the exact number of the interpreters called the Septuagint must have been seventy-two; and also the just number of the Sanhedrim. --- \u0001Two and two,\u0002 that one might be a help and comfort to the other; as also a witness of the carriage and behaviour of his companion. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. (Tirinus) --- \u0001Salute no man,\u0002 i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And thou, Capharnaum,\u0002 &c. Capharnaum is situated on the western coast of the sea of Tiberias. Christ having left Nazareth, made the former city the usual place of his abode. There was no city in which he had preached so much, or wrought so many miracles. On this account, he said it was exalted to the heavens; but for its incredulity he threatens it shall be cast down even unto hell. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I saw Satan as lightning,\u0002 &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (John xii. 31.) \u0001Now shall the prince of this world be cast out.\u0002 (Witham) --- What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same thing he says in other places. \"The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal.\" (Apocalypse xii. 9. and xx. 2.) Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Given you power,\u0002 &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes use of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001He rejoiced in the Holy Ghost.\u0002 In almost all Greek copies, we read in \u0001spirit,\u0002 without \u0001holy.\u0002 And it is expounded of Christ's own spirit. (Witham) --- \u0001I give thanks,\u0002 &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. St. Epiphanius says, that in a gospel written by Marcion, the words \u0001Father\u0002 and \u0001earth\u0002 were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! (Denis the Carthusian)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Eternal life?\u0002 The law of Moses does not expressly promise eternal life to the observers of it, but confines its promises to temporal blessings during this life. Still we always find that the Jews hoped in another life after this. This opinion is clearly observable in the books of Scripture, written both before and after the captivity, and in Josephus and Philo. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Neighbour?\u0002 It appears this was a celebrated controversy among the doctors of the law; some probably affirming, that the Jews only were so; while others maintained that their friends alone were their neighbours. (Maldonatus)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001A certain man,\u0002 &c. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. (Witham) --- Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. (Maldonatus)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "Our Saviour here shews the Jewish priests how preposterous was their behaviour, who, though scrupulously exact in performing all external acts of religion, entirely neglected piety, mercy, and other more essential duties. The Jews despised the Samaritans as wicked and irreligious men; but our Saviour here tells them that they were less exact in works of charity towards their neighbours than the very Samaritans. (Tirinus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "This is the allegorical meaning of the parable: The man that \u0001fell among robbers,\u0002 represents \u0001Adam\u0002 and his posterity; \u0001Jerusalem,\u0002 the state of peace and innocence, which man leaves by going down to \u0001Jericho,\u0002 which means the moon, the state of trouble and sin: the \u0001robbers\u0002 represent the devil, who \u0001stripped\u0002 him of his supernatural gifts, and \u0001wounded\u0002 him in his natural faculties: the \u0001priest and Levite\u0002 represent the old law: the \u0001Samaritan,\u0002 Christ; and the \u0001beast,\u0002 his humanity. The \u0001inn\u0002 means the Church; \u0001wine,\u0002 the blood of Christ; \u0001oil,\u0002 his mercy; whilst the host signifies St. Peter and his successors, the bishops and priests of the Church. (Origen, St. Jerome, St. Ambrose, St. Augustine, and others)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "Calvin here ridicules the professors of evangelical poverty, because they gather from this place that there are two states of life, viz. the active and the contemplative, figured by Martha and Mary. But what will he answer, when he is informed, that this is the opinion not merely of monks, but even of a St. Augustine, (Serm. xxvii. De verbis Domini,) of a St. Jerome, (Com. 3 cap. of Jeremiah,) of a St. Gregory, and many others? Not that they were ignorant that there was another more natural explanation; but they were of opinion that nothing could be found more proper for the illustration of these different states of life. (Maldonatus)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001One thing is necessary.\u0002 Some think that Christ's meaning was, that Martha was preparing many dishes, when one was sufficient. But others, that this \u0001one thing necessary,\u0002 was to learn, and comply with the will of God; which Mary was employed about. (Witham)" } ] }, { "chapter": 11, "slug": "id75.html", "header": "Luke xi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Father, hallowed be thy name,\u0002 &c. See Matthew vi. In the ordinary Greek copies here are all the seven petitions, as in St. Matthew: and so they are in the Protestant Testament. Yet St. Augustine in his Enchiridion, (chap. i. tom. 6, p. 240,) says there were read seven petitions in St. Matthew and only five in St. Luke. We may also take notice, that though in the Greek copies here in St. Luke are all seven petitions of the Lord's prayer, yet the doxology, \u0001for thine is the kingdom,\u0002 &c. is omitted in all Greek copies, and by the Protestants; which is a new argument and proof, that the said doxology is an addition from the Greek liturgy. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "In the Greek it is called \u0001epiousion;\u0002 i.e. supersubstantial. This is not the bread that goeth into the body, but the bread of eternal life, that supports the life of the soul. It is here called \u0001daily\u0002 bread. Receive then daily, what will daily profit you; and continue so to live, that you may be daily in proper dispositions for receiving it. All who are under sin, have received a wound, and must seek for a cure. The cure is this heavenly and most venerable sacrament. (St. Augustine, Serm. ii. de verbo Dei.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Christ does not teach us to pray for afflictions of the body, but always enjoins us to pray, that we may not enter into temptation. When, therefore, temptation attacks us, we must beg of God grace to withstand it, that the promise in St. Matthew (chap. x.) may be fulfilled in us, he \u0001who perseveres to the end shall be saved.\u0002 (Ven. Bede in Reg. Brev. 221)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "This parable is not found in any one of the evangelists, except St. Luke. Our Saviour having taught his disciples the aforesaid form of prayer, now shews them the utility and efficacy of prayer in general. He wishes to inculcate the necessity of perseverance in prayer. A friend comes to borrow of another friend at an unseasonable hour; his request is refused; he insists, and obtains, by his perseverance, what he could not have gained without it. Thus also the Almighty wishes to be importuned; he wishes us to pray with zeal and perseverance. This is the model we ought to follow. (Calmet) --- God would not exhort us so earnestly to pray, unless he was ready to grant our petitions. Let us blush at our sloth: he is more ready to give than we are to receive. (St. Augustine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "After our Saviour had given his apostles this form of prayer, knowing that men would recite it with remissness and negligence, and then on account of not being heard, would desist, he teaches here to avoid this pusillanimity in prayer; perseverance in our petitions being the most advantageous. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Our petitions are frequently not immediately granted, that our earnestness and assiduity may be increased; that we may learn to esteem the gifts of God, and preserve them with care, for whatever we procure with labour, we preserve with care, lest by losing it we lose our labour also. (St. Basil in Con. Mon.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "How comes it to pass then, that many pray, and receive not? To this we answer, that if they approach in a proper manner, and observe the necessary conditions of the petition, they will undoubtedly receive what they ask for; but if, on the contrary, they deviate from this rule, and ask not, as they ought, they will not receive; because as St. James says, \u0001you ask, and receive not, because you ask amiss.\u0002 (Chap. i.) By asking for things that are prejudical to your well-being; or, if for spiritual blessings, you do not receive them, on account of your evil motives. (Origen in St. Thomas Aquinas)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "This possessed person is said in St. Matthew to have been also blind. Upon him, therefore, were wrought three wonders: the blind saw, the dumb spoke, the possessed was delivered; which daily takes place in the persons of such as are converted to the number of true believers: the devil is expelled, and they both receive the light of faith beaming upon their eyes, and having the strings of their silent organs loosed to sound forth the praises of God. (Ven. Bede) --- \u0001And the multitude,\u0002 &c. The multitude, though devoid of learning, were constant admirers of the actions of our Lord, whilst the Scribes and Pharisees either denied them, or by a sinister interpretation, ascribed them to the power of the unclean spirit. (Ven. Bede)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And house upon house shall fall.\u0002 He speaks of a house or family divided, which thereby shall fall to ruin. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Your judges.\u0002 They will condemn you of injustice, envy, and hatred against me, and blasphemy against God; because when they perform any exorcisms, though they appear but little more than human in their actions, yet you ascribe them to the virtue of God; but when I perform any miracle, though there always appear most evident signs of the power and virtue of God, you ascribe all to the hand and machinations of the devil. (Tirinus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Man,\u0002 &c. By this one man is meant the whole Jewish people, out of whom the unclean spirit had been driven by the law. (St. Ambrose) --- For as long as they were in Egypt, they lived after the manners of the Egyptians, and were the habitation of the unclean spirit; but it was expelled from them, when they slew the paschal lamb in figure of Christ, and escaped destruction by sprinkling themselves with its blood. (St. Cyril in St. Thomas Aquinas) --- But the evil spirit returned to his former habitation, the Jews, because he saw them devoid of virtue, barren, and open for his reception. And their latter state is worse than their former; for more wicked demons possessed the breasts of the Jews than before. Then they raged against the prophets only; but now they persecute the Lord himself of the prophets: therefore have they suffered much greater extremities from Vespasian and Titus, than from Egypt and Babylon; for besides being deprived of the merciful protection of Providence, which before watched over them, they are destitute of all grace, and delivered up to a more poignant misery, and a more cruel tyranny of the devil. (St. Chrysostom, hom. xliv. on S. Matt.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The last state,\u0002 &c. But these words are also addressed to us Christians, who may often, and with reason, fear lest the vice we think extinguished in us, again return and seize on our slothful and careless souls, finding them cleansed indeed from the filth of sin by the grace of baptism, but destitute of every ornamental and protective virtue. It brings with it seven other evil spirits, by which we must understand every vicious inclination. (Ven. Bede) --- The latter state of these souls is worse than the former; because having been delivered from all former sins, and adorned with grace, if they again return to their iniquities a much more grievous punishment will be due for every subsequent crime. (St. Chrysostom, hom. xliv. on S. Matt.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Menounge,\u0002 imo vero, yes indeed. Our Saviour does not here wish to deny what the woman had said, but rather to confirm it: indeed how could he deny, as Calvin impiously maintained, that his mother was blessed? By these words, he only wishes to tell his auditors what great advantage they might obtain by attending to his words. For the blessed Virgin, as St. Augustine says, was more happy in having our Saviour in her heart and affections, than in having conceived him in her womb. (Tirinus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001But the sign of Jonas.\u0002 Instead of a prodigy in the heavens or in the air, I will give you one in the bosom of the earth, more wonderful than that of the prophet Jonas, who came out alive from the belly of the fish, which had swallowed him. Thus I will return alive from the bosom of the earth three days after my death. (Calmet) --- He gave them a sign, not from heaven, for they were unworthy to behold it, but from the deep; the sign of his incarnation, not of his divinity; of his passion, not of his glory. (Ven. Bede)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Queen of the South\u0002 shall condemn this generation, not by exercising the power of judgment against them, but by having performed an action which, when put in competition with theirs, will be found superior to them. (Ven. Bede)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001If thy eye be single.\u0002 As when the eyes of the body are pure, and free from the mixture of bad humours, the whole body is lightsome; so if the eyes of the mind, viz. reason, faith and understanding, are not infected with the pestiferous humours of envy, avarice, and other vices, the whole mind will be illuminated by the presence of the Holy Ghost. Take care, therefore, lest by giving way to these vices, the light which is in thee be turned into darkness. (Barradius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001The whole shall be lightsome. \u0002Not only all thy body, but all about thee; all thy ways and actions. (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Washed,\u0002 &c. There was nothing ordained by the law concerning this washing of the hands, which the Pharisees observed before taking meat. Christ and his apostles washed their hands when they pleased, without looking for any mystery in such things, or making to themselves vain obligations in frivolous and indifferent things. They did not neglect what was ordained by the law in certain cases for purification; but beside that, they observed nothing more. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001But yet that which remaineth, give alms.\u0002[1] The sense seems not to be of \u0001what remaineth,\u0002 give alms, as some expound it; but by the Greek, the sense is, \u0001give alms of what you have,\u0002 i.e. of your goods, according to your abilities; and as Tobias said to his son, \u0001If thou hast much, give much; if little, give a little willingly.\u0002 (Tobias iv. 9.) --- \u0001All things are clean unto you.\u0002 Not that alms without other pious dispositions, will suffice to your salvation; but that other necessary virtues will be given you, by the mercies of God. (Witham) --- These are the means I propose to you to gain that interior purity I am speaking of. But will alms suffice to expiate all sorts of crimes? Is it enough for the murderer, the homicide, &c. to give alms? Undoubtedly not. Our Saviour only compares alms-deeds with the exterior washing which the Pharisees affected. As if he had said, \"It is not by the washing in common water that you will take out the stains of your souls, but by the works of charity. Charity will be more efficacious to cleanse you than all the waters of the rivers and of the sea.\" Or, according to Euthymius, if you wish to cleanse yourselves truly, bring forth worthy fruits of penance, give up ill acquired possessions; and as for the rest, redeem you sins by alms. Thus shall all things be made clean to you, as well within as without the vase. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Salutations in the market-place,\u0002 &c. Such as wish to be saluted, and have the first places, that they may appear great, are likened to sepulchres, which are covered externally with ornaments, but are filled inwardly with rottenness. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Sepulchres that appear not.\u0002 This comparison is partly different from that of Matthew xxiii. 27. For there Christ compares hypocrites to \u0001whitened sepulchres,\u0002 which may be seen and avoided; here he compares them to sepulchres covered with grass, which appear not: yet the comparison, in the main, is the same; that whether they appear or not, still under them is corruption: as the interior of the Pharisees was always full of vice and corruption. (Witham) --- \u0001Men that walk,\u0002 &c. Because they bear with them a fair outside, but are made up of nothing but corruption. (St. Ambrose)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Then one of the lawyers,\u0002 &c. Correction, which turns to the advantage of the meek, appears always more intolerable to the wicked. Christ denounces woes against the Pharisees for deviating from the right path, and the doctors of the law found them equally applicable to themselves. (St. Cyril in St. Thomas Aquinas) --- How miserable is the conscience which, upon hearing the word of God, thinks itself insulted, and always hears the punishment of the reprobate rehearsed as the words of its own condemnation. (Ven. Bede)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Woe to you who build,\u0002 &c. Not that the building of the monuments of the prophets was in itself blameworthy, but only the intention of these unhappy men, who made use of this outward shew of religion and piety, as a means to carry on their wicked designs against the prince of prophets. (Challoner)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Build,\u0002 &c. See the notes Matthew xxiii. 29. (Witham)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001The wisdom of God said.\u0002 In St. Matthew it is, Behold I send to you prophets and wise men; and in this passage of St. Luke, the wisdom of God saith, I will send, &c.: thus is Christ truly the wisdom of the Almighty God. (St. Ambrose)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Blood of Zacharias,\u0002 &c. This Zacharias was, according to some Zacharias the son of Joiada, whom the Jews slew between the temple and the altar. (Theophylactus,---also St. Jerome, who moreover mentions that some editions had Zacharias, son of Joiada.) --- \u0001This generation.\u0002 Not that this generation of the Jews should be punished for the crimes of others, but that having before their eyes the severe chastisements their ancestors had received, in punishment of their wickedness, they had not grown better, but had imitated their perversity. (St. Chrysostom, hom. lxxv. in Matt.)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001You have taken away the key of knowledge.\u0002 A comparison of a master that locks others out. As if Christ said: you pretend, as masters and teachers, to open and expound the law and the prophets; and by your false doctrine and interpretations, you neither observe the law, nor permit others to observe it. See Matthew xxiii. 13. (Witham) --- The key of knowledge is faith; for by faith we come to the knowledge of truth, according to that of Isaiah, How shall they understand, if they have not believed? Cap.[Chap.?] vii, (according to Septuagint) these doctors of the law took away the key of science, by not allowing the people to believe in Christ. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001And to oppress\u0002 (i.e. stop) \u0001his mouth about many things.\u0002[2] This is the literal signification of the Greek: they started one question upon another, to raise confusion and confound the answers. (Witham)" } ] }, { "chapter": 12, "slug": "id76.html", "header": "Luke xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Beware ye of the leaven,\u0002 &c. Christ calls the hypocrisy of the Pharisees leaven, which changes and corrupts the best intentions of men; for nothing is more destructive than hypocrisy to such as give way to it. (Theophylactus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001House-tops.\u0002 Our divine Saviour speaks here according to the custom of his own nation, where it was not uncommon for men to preach from the house-top, when they wished to deliver any thing to the public; for their houses had flat roofs. (Ven. Bede)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whosoever shall confess me.\u0002 By these words we are informed, that more than bare inward protestations of fidelity will be demanded of us; for he moreover requires an exterior confession of our faith. (St. Ambrose)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The inheritance.\u0002 This man might think, that Jesus being the Messias, would act like a king and a judge. (Witham) --- \u0001Speak to my brother,\u0002 &c. See in this the spirit of this world, at the very time Jesus is teaching disinterestedness, and the contempt of riches, he is interrupted by a man, who begs him to interfere in a temporal concern: deaf to every thing else, this man can think of his temporal interest only. (Calmet) --- He begged half an inheritance on earth; the Lord offered him a whole one in heaven: he gave him more than he asked for. (St. Augustine)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Judge,\u0002 &c. Our Saviour does not here mean to say that he or his Church had not authority to judge, as the Anabaptists foolishly pretend; for he was appointed by his Father, the King of kings, and the Lord and Judge of all. He only wished to keep himself as much detached as possible from worldly concerns: 1. Not to favour the opinion of the carnal Jews, who expected a powerful king for the Messias. 2. To shew that the ecclesiastical ministry was entirely distinct from political government, and that he and his ministers were sent not to take care of earthly kingdoms, but to seek after and prepare men for a heavenly inheritance. (St. Ambrose, Euthymius, Ven. Bede)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Much goods,\u0002 &c. It is evident how far this poor man was mistaken, when he called these things goods, which with more reason ought to be esteemed evils. The only things that can rightly be called goods, are humility, modesty, and its other attendants. The opposite to these ought to be esteemed evils; and riches we ought to consider as indifferent. (St. Chrysostom)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Therefore I say to you,\u0002 &c. Our Lord proceeds step by step in his discourse, to inculcate more perfect virtue. He had before exhorted us to guard ourselves against the fatal rocks of avarice, and then subjoined the parable of the rich man; thereby insinuating what folly that man is guilty of, who applies all his thoughts solely to the amassing of riches. He next proceeds to inform us that we should not be solicitous even for the necessities of life: wishing by this discourse to eradicate our wicked propensity to avarice. (Theophylactus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And be not lifted up on high.\u0002[1] St. Augustine (lib. ii. QQ. Evang. q. 29. t. 3, part 4, p. 257.) expounds it thus: do not value yourselves for the plenty and variety you have of things to eat. Others, by the Greek, look upon it as a metaphor, taken from \u0001meteors\u0002 in the air, that appear high, and as it were in suspense whether to remain there or to fall down; so that they expound it: be not distracted and disturbed with various thoughts and cares how to live. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "Christ styles the elect in this place, his little flock, on account of the greater number of the reprobate; or rather through his love of humility, because though the Church be most numerous, yet he wishes it to continue in humility to the end of the world, and by humility to arrive at the reward which he has promised to the humble. Therefore, in order to console us in our labours, he commands us to seek only the kingdom of heaven, and promises us that the Father will bestow it as a reward upon us. (Ven. Bede)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Be not solicitous that whilst you are fighting for the kingdom of heaven, the necessities of this life will be wanting to you, on account of his command. Sell what you possess, that you may bestow charity; which those do, who having left all things, nevertheless labour with their hands for their livelihood, and to bestow the rest in charity. (Ven. Bede)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Let your loins be girded;\u0002 i.e. be prepared to walk in the way of virtue; a comparison taken from the custom of the eastern people, who girded up their long garments, when they went about any business. (Witham) --- After our divine Saviour had given his disciples such excellent instructions, he wishes to lead them still farther in the path of perfection, by telling them to keep their loins girt, and to be prepared to obey the orders of their divine Master. By lamps burning in their hands he wished to insinuate, that they were not to pass their lives in obscurity, but to let their lights shine before men. (Theophylactus)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "In the first watch is childhood, the beginning of our existence, and by the second is understood manhood, and by the third is meant old age. He, therefore, who does not comply with our divine Master's injunctions in the first or second watch, let him be careful not to lose his soul by neglecting to be converted to God in his old age. (St. Gregory in St. Thomas Aquinas)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "Some have imagined that the devil, our implacable enemy, is designated by the thief, and our souls by the house, and man by the householder: yet this interpretation does not agree with what follows; for the coming of our Lord is compared to the thief, as if surprising us on a sudden. This latter opinion, therefore, seems to be the more probable one. (Theophylactus)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Shall be beaten with few stripes.\u0002 Ignorance, when it proceeds from a person's own fault, doth not excuse, but only diminisheth the fault. (Witham)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001I am come to send fire on the earth.\u0002 By this \u0001fire,\u0002 some understand the light of the gospel, and the fire of charity and divine love. Others, the fire of trials and persecutions. (Witham) --- What is the fire, which Christ comes to send upon the earth? Some understand it of the Holy Ghost, of the doctrine of the gospel, and the preaching of the apostles, which has filled the world with fervour and light, and which was signified by the flames of fire which appeared at the descent of the Holy Ghost upon the apostles. My words, says the Lord, in Jeremias, (Chap. xxiii. 29.) are as a fire, and as a hammer, that breaketh the rock in pieces. Others understand it of the fire of charity, which Christ came to enkindle upon the earth, and which the apostles carried throughout the whole world. But the most simple and literal opinion seems to be, the fire of persecution and war. Fire is often used in Scripture for war: and our Saviour declares in St. Matthew that he is come to bring the sword, and not peace; that is, the doctrine of the gospel shall cause divisions, and bring persecutions, and almost an infinity of other evils, upon those who shall embrace and maintain it. But it is by these means that heaven must be acquired, it is thus that Jesus Christ destroys the reign of Satan, and overturns idolatry, superstition, and error, in the world. So great a change could not be made without noise, tumult, fire, and war. (Calmet)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001I am to be baptized,\u0002 with troubles and sufferings. --- \u0001And how am I straitened?\u0002 &c. not with fear, but with an earnest desire of suffering. (Witham)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "In these words he reproaches them, that they knew well enough how to judge of the weather by the appearance of the heavens; but were ignorant how to distinguish the times: i.e. could not discern that the time marked by the prophets, for the coming of the Messias, was accomplished. In Palestine, the Mediterranean Sea, which was to the west, was accustomed to send clouds and rain; and the south winds, which came from Arabia and Egypt, very warm countries, caused dryness and heat. (Calmet)" } ] }, { "chapter": 13, "slug": "id77.html", "header": "Luke xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Whose blood Pilate had mingled with their sacrifices.\u0002 These seem to have been some of the seditious followers of Judas, the Galilean, or \u0001Gaulonite,\u0002 who denied that God's people were to pay taxes; and it is thought that some of them, coming to offer up sacrifices in the temple, Pilate caused them to be slain at that very time, so that their blood was mixed with the sacrifices. (Witham) --- \u0001Whose blood,\u0002 &c. i.e. whom he had caused to be massacred in the temple, at the time they were offering sacrifices. The history, to which allusion is made in this place, is not well known; but there is great probability that these Galileans were disciples of Judas, the Galilean, who taught that they ought not to pay tribute to foreigners. As they were spreading this doctrine in Jerusalem, and perhaps even in the temple, Pilate laid violent hands upon them, and caused them to be murdered amidst the sacrifices. (Calmet) --- \u0001Galileans,\u0002 &c. These were the followers of one Judas, a Galilean, of whom St. Luke makes mention in the Acts of the Apostles, (Chap. v.) who held it unlawful to call any one \u0001lord.\u0002 Many of this sect were punished by Pilate, because they would not allow this title to be given to Cæsar; they also maintained that no other sacrifices could lawfully be offered, except such as were prescribed by the law, by which opinion they forbade the accustomed sacrifices offered up for the emperor and people of Rome. Pilate, irritated by these their opinions, ordered them to be slain in the midst of their sacrifices, and this was their blood mixed with that of the victims. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sinners,\u0002 &c. People are naturally inclined to believe, that those who are unfortunate, and afflicted with calamities, must likewise be culpable and impious. The Jews were very much given to these sentiments, as we see in many places of Scripture; John ix. 2 and 3. Our Saviour wishes to do away with this prejudice, by telling them that the Galileans, who are here spoken of, were not the most culpable among the inhabitants of that country; shewing by this, that God often spares the most wicked, and sends upon the good the most apparent signs of vengeance, that he may exercise the patience, and crown the merit of the latter, and give to the former an example of the severity which they must expect, if they continue in their disorders. Neither can it be said, that in this God commits any injustice. He uses his absolute dominion over his creatures, when he afflicts the just; he procures them real good, when he strikes them; and his indulgence towards the wicked, is generally an effect of his mercy, which waits for their repentance, or sometimes the consequences of his great anger, when he abandons them to the hardness of their reprobate hearts, and says, \"I will rest, and be angry with you no longer.\" (Ezechiel, Chap. xvi. 42.) This is the most terrible mark of his final fury. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "This prediction of our Saviour upon the impenitent was afterwards completely verified; for Josephus informs us, that under the government of Cumanus, 20,000 of them were destroyed about the temple. (Jewish Antiquities, lib. xx, chap. 4.) That upon the admission of the Idumeans into the city, 8,500 of the high priest's party were slain, insomuch that there \u0001was a flood of blood quite round the temple.\u0002 (The Jewish War, lib. iv, chap. 7.) That in consequence of the threefold faction that happened in Jerusalem before the siege of the Romans, the temple was \u0001every where polluted with slaughter;\u0002 the priests were slain in the exercise of their functions; many who came \u0001to worship, fell before their sacrifices; the dead bodies of strangers and natives were promiscuously heaped together, and the altar defiled with their blood.\u0002 (The Jewish War, lib. vi, chap. 1.) That upon the Romans taking possession of the city and temple, \u0001mountains of dead bodies were piled up about the altar; streams of blood ran down the steps of the temple;\u0002 several were destroyed by the \u0001fall of towers,\u0002 and others suffocated in the ruins of the galleries over the porches. (The Jewish War, lib. vii, chap. 10.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Or those eighteen,\u0002 &c. The Almighty permitted these people to be thus chastised, that the others might be filled with fear and apprehension at the sight of another's dangers, and thus become the heirs of the kingdom of heaven. But then you will say, is another punished that I may become better? No; he is punished for his own crimes; but his punishment becomes to those that witness it the means of salvation. (St. Chrysostom, Concio. 3. de Lazaro.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Unless you do penance,\u0002 &c. The Jews did not penance; and therefore, forty years after our Lord's Passion, the Romans came, and beginning with Galilee, destroyed this impious nation to its roots, and polluted not only the court of the temple, whither the sacrifices were carried, but the inner sanctuary, with human blood. (Ven. Bede)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A certain man,\u0002 &c. Each one, inasmuch as he holds a place in life, if he produce not the fruit of good works, like a barren tree encumbers the ground; because the place he holds, were it occupied by others, might be a place of fertility. (St. Gregory)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And if happily it bear fruit.\u0002 It is a way of speaking, when a sentence is left imperfect; yet what is not expressed, may be easily understood; as here we may understand, \u0001well\u0002 and \u0001good,\u0002 or the like. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Our Lord was this mustard-seed, when he was buried in the earth; and He became a tree, when he ascended into heaven; but a tree that overshadowed the whole creation, in the branches of which the birds of heaven rested; that is, the powers of heaven, and all such as by good works have raised themselves from the earth. The apostles are the branches, to repose in whose bosoms we take our flight, borne on the wings of Christian virtue. Let us sow this seed (Christ) in the garden of our hearts, that the grace of good works may flourish, and you may send forth the various perfumes of every virtue. (St. Ambrose)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "The flour represents us Christians, who receive the Lord Jesus into the inner parts of our soul, till we are all inflamed with the fire of his heavenly wisdom. (St. Ambrose)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Shall seek,\u0002 &c. Shall desire to be saved; but for want of taking sufficient pains, and not being thoroughly in earnest, shall not attain to it. (Challoner) --- Our Lord answers here in the affirmative: viz. that the number of those who are saved, is very small, for a few only can enter by the narrow gate. Therefore does he say, according to St. Matthew, (Chap. vii.) Narrow is the way that leadeth to life, and few there are that enter therein. This does not contradict what is said in the 8th chapter of St. Matthew: That many shall come from the east, and sit down in the kingdom of God; for many indeed shall join the blessed company of the angels, but when considered with the number of the slain, they will appear but few. (St. Augustine, serm. xxxii. de Verb. Dei.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "When the Almighty casts any off, he is said not to know them: in the same manner as a lover of truth may be said not to know how to tell a falsehood, being withheld powerfully from it by his love of truth. (St. Gregory, mor. chap. 8.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "These words are addressed particularly to the Jews, because Christ was born of them according to the flesh, eat and drank with them, and taught publicly in their streets; but they apply to us Christians also, for we eat the body of Christ, and drink his blood, when each day we approach the mystical table, and we hear him teaching us in the streets of our souls. (Theophylactus) --- Many very fervent at the beginning afterwards grow lukewarm; and many, though at first frozen, have suddenly glowed with virtue; many, who in this world were contemned, have received glory in the next; while others, in honour amongst men, have passed to eternal torments. (Ven. Bede)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "It is rather surprising that Christ should make use of these opprobrious words, which could be of no service to himself, but which would only serve to irritate king Herod, should they come to his ears. But Christ, by these words, probably wished to shew that he was not the least afraid of him whom the Pharisees feigned to have a design on his life: for it is supposed that the Pharisees had invented this fiction, in order to compel him to leave them quiet. (Maldonatus)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Nevertheless I must walk,\u0002 (i.e. labour in the mission, teaching, &c.) \u0001to-day, and to-morrow,\u0002 &c. i.e. for a while. --- \u0001It cannot be that a prophet,\u0002[1] &c. Not that all the prophets suffered in Jerusalem, though many did; and it is rather to prophesy, that he himself, the great Prophet, and their Messias, should be put to death at Jerusalem. (Witham)" } ] }, { "chapter": 14, "slug": "id78.html", "header": "Luke xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "This was the Hebrew expression for taking a meal; their frugality probably suggested this method of expression, bread being the principal part of their repast. (Calmet) --- What a contrast here between the actions of the Pharisees and those of our Saviour! They watched all his actions, in order to have an opportunity of accusing him, and of putting him to death; whilst he, on the contrary, seeks after nothing but the salvation of his enemies' souls. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Our divine Saviour, regardless of the wicked designs which these Pharisees meditated to destroy him, cures the sick man, who did not dare to ask the favour of him, for fear of the Pharisees. He could only persuade himself to stand in his presence, hoping that Christ would at length cast a compassionate look upon him: who being well pleased with him, did not demand of him if he wished to be cured, but without demur proceeded to work this stupendous miracle in his behalf. (St. Cyril) --- In which Christ did not so much consider whether the action would give scandal to the Pharisees, as whether it would afford the sick man comfort; intimating, that we ought ever to disregard the raillery of the fools, and the scandal which men of this world may take at our actions, as often as they are for the honour of God, and the good of our neighbour. (Theophylactus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Is it lawful?\u0002 Jesus knew their thoughts, and that they would blame him as a sabbath-breaker: yet he healed the man, and confounded them by the example and common practice of pulling an ass out of a pit on the sabbath-day. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "By this example Christ convicts his adversaries, as guilty of sordid avarice, since, in delivering beasts from the danger of perishing on the sabbath-day, they consult only their own advantage, whilst he was only employed in an act of charity towards his neighbour; an action they seemed so warmly to condemn. (Ven. Bede)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A parable.\u0002 What parable? In the text there is no parable, but only instruction. Maldonatus thinks that our Saviour spoke a parable on this occasion, which St. Luke has omitted, giving us only the moral and the substance of the instruction conveyed by it. (Calmet) --- To take the lowest place at a feast, according to our Saviour's injunctions, is certainly very becoming; but imperiously to insist upon it, is far from acting according to our Saviour's wishes, particularly when it is destructive of regularity, and productive of discord and contention. (St. Basil)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The lowest place.\u0002 A person of the first quality is not to do this literally, which would be preposterous; but it is to teach every on humility of heart and mind. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Christ does not here forbid the invitation of friends and relatives, since that would be acting directly contrary to his own maxims and spirit, which breathe nothing but charity and union. He merely wishes to purify our motives in the disposal of our charity, by insinuating that there is more merit in giving to the indigent, from whom we can expect no remuneration. (Calmet) --- It is only an effect of avarice, to be liberal to those who will repay us, says St. Ambrose. It is our duty as acknowledged even by heathens (Cicero de Off. lib. i.) to assist those who stand most in need of it; but our practice says the same author, is to be most obsequious to those from whom we expect most, though they want our services the least. St. Ambrose, Ven. Bede, and St. Chrysostom are of the same opinion." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001\u0002By this man we are to understand Christ Jesus, the great mediator between God and man. He sent his servants, at supper-time, to say to them that were invited, that they should come; i.e. he sent his apostles to call the people of Israel, who had been invited to his supper on almost innumerable occasions: but they not only refused the invitation, but also murdered the Lord who had invited them. We may remark, that the three different excuses exactly agree with what St. John says: All that is in the world is the concupiscence of the flesh, and concupiscence of the eyes, and the pride of life. The one says, \u0001I have married a wife,\u0002 by which may be understood the concupiscence of the flesh; another says, \u0001I have bought five yoke of oxen,\u0002 by which is denoted the concupiscence of the eyes; and the pride of life is signified by the purchase of the \u0001farm,\u0002 which the third alleges in his justification. (St. Augustine, de verb. Dei.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Compel them to come in.\u0002 This is almost the only expression in the New Testament, which can give to the intolerant a plea for persecution. The spirit of the gospel is the spirit of mildness, and the compulsion which it authorizes to bring infidels or heretics into the Church, is such as we use towards our friends, when we press them to accept of our hospitality. The great pope, St. Gregory, forbade the Jews to be persecuted in Rome, who refused to receive the faith of Christ. \"That is a new and unheard of kind of preaching,\" says he, \"which demands assent by stripes.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hate not,\u0002 &c. The law of Christ does not allow us to \u0001hate\u0002 even our enemies, much less our parents: but the meaning of the text is, that we must be in that disposition of soul so as to be willing to renounce and part with every thing, how near or dear soever it may be to us, that would keep us from following Christ. (Challoner) --- The word \u0001hate\u0002 is not to be taken in its proper sense, but to be expounded by the words of Christ, (Matthew x. 37.) that no man must love his \u0001father more than God,\u0002 &c. (Witham) --- Christ wishes to shew us what dispositions are necessary in him who desires to become his disciple; (Theophylactus) and to teach us that we must not be discouraged, if we meet with many hardships and labours in our journey to our heavenly country. (St. Gregory) --- And if for our sakes, Christ even renounced his own mother, saying, \u0001Who is my mother, and who are my brethren?\u0002 why do you wish to be treated more delicately than your Lord? (St. Ambrose) --- He wished also to demonstrate to us, that the hatred he here inculcates, is not to proceed from any disaffection towards our parents, but from charity for ourselves; for immediately he adds, \u0001and his own life also.\u0002 From which words it is evident, that in our love we must hate our brethren as we do ourselves." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001For which of you,\u0002 &c. The similitude, which our divine Saviour makes us of, represents the offices and duty of a true Christian, for he has to build within himself and conduct others by his example to war with the devil, the world, and the flesh; and he has to season, purify, and keep all his actions free from corruption by the spiritual salt of mortification and prayer. (Tirinus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lest after,\u0002 &c. Here he wishes to shew us, that we are not to embrace any state of life, particularly that of an ecclesiastic, without previous and serious consideration, whether we shall be able to go through with the difficulties and dangers which will inevitably befall us: lest afterwards we find ourselves constrained to yield to our enemies, who will deride us, and say: \u0001This man began \u0002to build, and was not able to finish. (Tirinus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001But if the salt,\u0002 &c. Man, after he has once been illumined with the light of faith, should he be so unfortunate as to fall into the sink of his former evil habits, what remedy is there remaining for him? He is, as our Saviour says, neither profitable for the land nor for the dunghill, but shall be cast out. (Luke xiv. 35.) (Ven. Bede)" } ] }, { "chapter": 15, "slug": "id79.html", "header": "Luke xv.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001What man,\u0002 &c. Christ left the ninety-nine in the desert, when he descended from the angelic choirs, in order to seek last man on the earth, that he might fill up the number of the sheepfold of heaven, from which his sins had excluded him. (St. Ambrose) --- Neither did his affection for the last sheep make him behave cruelly to the rest; for he left them in safety, under the protection of his omnipotent hand. (St. Cyril in St. Thomas Aquinas)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Joy in heaven,\u0002 &c. What incitement ought it not to be to us to practise virtue, when we reflect that our conversion causes joy to the troops of blessed spirits, whose protection we should always seek, and whose presence we should always revere. (St. Ambrose) --- There is greater joy for the conversion of a sinner, than for the perseverance of the just; but it frequently happens, that these being free from the chain of sin, remain indeed in the path of justice, but press not on eagerly to their heavenly country; whilst such as have been sinners, are stung with grief at the remembrance of their former transgressions, and calling to mind how they have forsaken their God, endeavour by present fervour to compensate for their past misconduct. But it must be remembered that there are many just, whose lives cause such joy to the heavenly court, that all the penitential exercises of sinners cannot be preferred before them. (St. Gregory, hom. xxxiv.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "In the preceding parable, the race of mankind is compared to a lost sheep, to teach us that we are the creatures of the most high God, who made us, and not we ourselves, of whose pasture we are the sheep. (Psalm xcix.) And in this parable mankind are compared to the drachma, which was lost, to shew us that we have been made to the royal likeness and image even of the omnipotent God; for the drachma is a piece of money, bearing the image of the king. (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Before the angels.\u0002 By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance, and consequently a knowledge of it. (Challoner)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001A certain man had two sons.\u0002 By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the \u0001younger son,\u0002 the Gentiles, who for so many ages had run blindly on in their idolatry and vices. (Witham) --- Some understand this of the Jews and Gentiles, others of the just and sinners. The former opinion seems preferable. The elder son, brought up in his father's house, &c. represents the Jews; the younger prodigal is a figure of the Gentiles. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "It is very probable, from this verse, that the children of the family, when come to age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phœnicians. --- The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Husks.\u0002 This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this word. Horace, by a kind of hyperbole, (B. ii, Ep. 1.) represents the miser as living upon husks to be able to save more." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "How merciful is the Almighty, who, though so much offended, still does not disdain the name of father. --- \u0001I have sinned.\u0002 These are the first words of a sinner's confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people pour forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you. (St. Ambrose) --- \u0001Before thee,\u0002 &c. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The first;\u0002 i.e. the best \u0001robe:\u0002 by it, is meant the habit of grace. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Was dead, and is come to life again.\u0002 A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001His elder son,\u0002 &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father's house, shews their obstinacy. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001I have never transgressed,\u0002 &c. With what face could the Jews, represented here by the eldest son, say they have never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. (Calmet) --- \u0001A kid,\u0002 &c. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. (St. Ambrose)" } ] }, { "chapter": 16, "slug": "id80.html", "header": "Luke xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001There was a certain rich man,\u0002 &c. By this parable, our Saviour advises his disciples to accompany their penitential works with deeds of mercy to the poor. (Ven. Bede) --- There is a certain erroneous opinion, that obtains pretty generally amongst mankind, and which tends to increase crimes, and to lessen good works: and this is, the foolish persuasion that men are not accountable to any one, and that we can dispose as we please of the things in our possession. (St. Chrysostom) --- Whereas we are here informed, that we are only the dispensers of another's property, viz. God's. (St. Ambrose) --- When, therefore, we employ it not according to the will of our Master, but fritter and squander it away in pleasure, and in the gratification of our passions, we are, beyond all doubt, unjust stewards. (Theophylactus) --- And a strict account will be required of what we have thus dissipated, by our common Lord and Master. If then we are only stewards of that which we possess, let us cast from our minds that mean superciliousness and pride which the outward splendour of riches is so apt to inspire; and let us put on the humility, the modesty of stewards, knowing well that to whom much is given, much will be required. Abundance of riches makes not a man great, but the dispensing them according to the will and intention of his employer. (Haydock) --- The intention of this parable, is to shew what use each one ought to make of the goods which God has committed to his charge. In the three former parables, addressed to the murmuring Scribes and Pharisees, our Saviour shews with what goodness he seeks the salvation and conversion of a sinner; in this, he teaches how the sinner, when converted, ought to correspond to his vocation, and preserve with great care the inestimable blessing of innocence. (Calmet) --- \u0001A steward,\u0002 &c. The parable puts us in mind, that let men be ever so rich or powerful in this world, God is still their master; they are his servants, and must be accountable to him how they have managed his gifts and favours; that is, all things they have had in this world. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And he called him,\u0002 &c. Such are the words which our Lord daily addresses to us. We daily see persons equally healthy, and likely to live as ourselves, suddenly summoned by death, to give an account of their stewardship. Happy summons to the faithful servant, who has reason to hope in his faithful administration. Not so to the unfaithful steward, whose pursuits are earthly: death to him is terrible indeed, and his exit is filled with sorrow. All thunder-stricken at these words, \"now thou canst be steward no longer,\" he says within himself, what shall I do! (St. Thomas Aquinas)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And the lord commended,\u0002 &c. By this we are given to understand, that if the lord of this unjust steward could commend him for his worldly prudence, though it were an overt act of injustice; how much more will the Almighty be pleased with those who, obedient to his command, seek to redeem their sins by alms-deeds? (St. Thomas Aquinas) --- \"Give alms out of thy substance,\" says holy Tobias to his son, \"and turn not thy face from any poor person: for so it shall come to pass, that the face of the Lord shall not be turned from thee. According to thy abilities be merciful. If thou hast much, give abundantly; if thou hast little, take care, even of that little, to bestow willingly a little. For thus thou storest up to thyself a good reward, for the day of necessity. For alms deliver from sin, and from death, and will not suffer the soul to go into darkness.\" (Tobias iv. 7, 8, &c.) (St. Thomas Aquinas) --- \u0001Children of this world,\u0002 &c. are more prudent and circumspect as to what regards their temporal concerns, than they who profess themselves servants of God, are about the concerns of eternity. --- \u0001Commended the unjust steward.\u0002[1] Literally, the \u0001steward of iniquity:\u0002 not for his cheating and injustice, but for his contrivances in favour of himself. --- \u0001In their generation;\u0002 i.e. in their concerns of this life. They apply themselves with greater care and pains, in their temporal affairs, than the \u0001children of light,\u0002 whom God has favoured with the light of faith, do to gain heaven. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Make for yourselves friends,\u0002 &c. Not that we are authorized to wrong our neighbour, to give to the poor: evil is never to be done, that good may come from it. (St. Thomas Aquinas) --- But we are exhorted to make the poor our friends before God, by relieving them with the riches which justly indeed belong to us, but are called \u0001the mammon of iniquity,\u0002 because only the iniquitous man esteems them as riches, on which he sets his affections; whilst the riches of the virtuous are wholly celestial and spiritual. (St. Augustine, de quæst. Evang.) --- \u0001Of the mammon of iniquity.\u0002 Mammon is a Syriac word for riches; and so it might be translated, \u0001of the riches of iniquity.\u0002 Riches are called \u0001unjust,\u0002 and riches of \u0001iniquity,\u0002 not of themselves, but because they are many times the occasion of unjust dealings, and of all kind of vices. (Witham) --- \u0001Mammon\u0002 signifies \u0001riches.\u0002 They are here called the \u0001mammon of iniquity,\u0002 because oftentimes ill-gotten, ill-bestowed, or an occasion of evil; and at the best are but worldly, and false: and not the true riches of a Christian. --- \u0001They may receive.\u0002 By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven. (Challoner) --- They may receive you into their eternal tabernacles. What a beautiful thought this! What a consolation to the rich man, when the term of his mortal existence is approaching, to think he shall have as many advocates to plead for his admittance into the eternal mansions of rest, as he has made friends among the poor by relieving their temporal wants. The rich give to the poor earthly treasures, the latter return in recompense eternal and infinite happiness. Hence we must infer, that the advantage is all on the side of the giver; according to the saying of our Lord, happier is the condition of him who gives, than of him who receives. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001He that is faithful in that which is least.\u0002 This seems to have been a common saying, and that men judged of the honesty of their servants by their fidelity in lesser matters. For example, a master that sees his servant will not steal a little thing, judges that he will not steal a greater, &c. --- \u0001And he that is unjust in that which is little, is unjust also in that which is greater.\u0002 The interpreters take notice, that here \u0001temporal\u0002 goods are called \u0001little,\u0002 and \u0001spiritual\u0002 goods are called \u0001greater;\u0002 so that the sense is, that such men as do not make a right use of their temporal goods, in the service of God, will not make a good use of spiritual graces as they ought to do. See Maldonatus. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001If then you have not been faithful in the unjust mammon;\u0002[2] i.e. in fading and false riches, which are the occasion of unjust and wicked proceedings. --- \u0001Who will trust you with that which is the true?\u0002 i.e. God will not intrust you with the true and spiritual riches of his grace. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And if you have not been faithful in that which is another's:\u0002 so again is called false worldly wealth, which passeth from one to another; so that it cannot be called a man's own, \u0001who will give you that which is your own?\u0002 i.e. how can you hope that God will bestow upon you, or commit to your care, spiritual riches or gifts, which, when rightly managed, would be your own for all eternity? See St. Augustine, lib. ii. qq. Evang. q. 35. p. 263. (Witham) --- \u0001That which is another's.\u0002 Temporal riches may be said to belong to another, because they are the Lord's; and we have only the dispensing of them: so that when we give alms, we are liberal of another's goods. But if we are not liberal in giving what is another's, how shall we be so in giving our own? Nothing one would have thought so properly belonged to the Jews, as the kingdom of heaven, the preaching of the gospel, and the knowledge of heavenly things. But they were deprived of all for their infidelity in the observance of the law, which was first intrusted to them. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001No servant can serve two masters,\u0002 &c. This is added to shew us, that to dispose of our riches according to the will of the Almighty, it is necessary to keep our minds free from all attachment to them. (Theophylactus) --- Let the avaricious man here learn, that to be a lover of riches, is to be an enemy of Christ. (Ven. Bede)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Now the Pharisees,\u0002 &c. Christ had admonished the Scribes and Pharisees not to presume too much on their own sanctity, but to receive repenting sinners, and to redeem their own sins with alms. But they derided these precepts of mercy and humility; either because they esteemed what he commanded them to be useless, or because they thought they had already complied with them. (Ven. Bede) --- The Pharisees considered temporal riches as true goods, and the recompense which God had promised to such as observed his laws; they therefore laughed at the doctrine of Jesus Christ, which extolled liberality and alms-deeds, and despised the Master who, on all occasions, testified his great regard for poverty in his discourses, in his conduct, in the choice of his apostles, who were all poor, and had no pretensions whatever to exterior pomp or show. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Who justify yourselves,\u0002 &c. But our Lord, detecting their hidden malice, shews that their pretended justice is all hypocrisy. (Theophylactus) --- \u0001But God knoweth,\u0002 &c. They justify themselves before men, whom they look upon as despicable, and abandoned sinners, and esteem themselves as not standing in need of giving alms as a remedy of sin; but he who shall lay open the secrets of hearts, sees the \u0001base\u0002 atrocity of that pride which thus blinds them, and swells within their breasts. (Ven. Bede) --- Yes, all those exterior actions which appeared great, and which were admired by men, being vitiated with improper motives and sinister designs, are an abomination in the sight of God. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The law and the prophets,\u0002 &c. Not that the law was made void by the coming of John [the Baptist], but that what the law and the prophets had taught, had been suited to the very imperfect dispositions of the Jews, who as yet were incapable of relishing perfect virtue. At the coming of John, the gospel began to be preached, and this called men to a life of perfect sanctity. (St. Thomas Aquinas) --- Our Saviour came not to destroy, but to fulfil the law and the prophets. (Matthew v. 17.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001There was a certain rich man,\u0002 &c. By this history of the rich man and Lazarus, he declares that those who are placed in affluent circumstances, draw upon themselves a sentence of condemnation, if seeing their neighbour in want, they neglect to succour him. (St. Cyril, in Cat. Græc. patrum.) --- He that hath the substance of this world, and shall see his brother in need, and shut up his bowels against him, how doth the charity of God abide in him? (1 John iii. 17.) A received tradition of the Jews informs us, that this \u0001Lazarus\u0002 was a beggar, then at Jerusalem, suffering in the most wretched condition of poverty, and infirmity: him our Saviour introduces, to manifest more plainly the truth of what he had been saying (St. Cyril, in Cat. Græc. patrum.) --- By this, we are not to understand that all poverty is holy, and the possession of riches criminal; but, as luxury is the disgrace of riches, so holiness of life is the ornament of poverty. (St. Ambrose) --- A man may be reserved and modest in the midst of riches and honours, as he may be proud and avaricious in the obscurity of a poor and wretched life. --- Divers interpreters have looked upon this as a true history; but what is said of the rich man \u0001seeing \u0002Lazarus, of his \u0001tongue,\u0002 of his \u0001finger,\u0002 cannot be literal: souls having no such parts. (Witham) --- In this parable, which St. Ambrose takes to be a real fact, we have the name of the poor mendicant; but our Lord suppresses the name of the rich man, to signify that his name is blotted out of the book of life: besides, the rich man tells Abraham, that he has five brothers, who were probably still living; wherefore, to save their honour, our Lord named not their reprobated brother." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Abraham's bosom.\u0002[3] The place of rest, where the souls of the saints resided, till Christ had opened heaven by his death. (Challoner) --- It was an ancient tradition of the Jews, that the souls of the just were conducted by angels into paradise. The bosom of Abraham (the common Father of all the faithful) was the place where the souls of the saints, and departed patriarchs, waited the arrival of their Deliverer. It was thither the Jesus went after his death; as it is said in the Creed, \u0001\"he descended into hell,\"\u0002 to deliver those who were detained there, and who might at Christ's ascension enter into heaven. (Calmet) See 1 Peter iii. 19. --- \"Many shall come from the east and the west, and shall sit down with Abraham.\" (Matthew viii. 11.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "It appears from Philo, (de Execrat. p. 9, 37 b.) that the Jews not only acknowledged the existence of souls, and their state of happiness or misery after this life, but also that the souls of the saints and patriarchs interceded with God for their descendants, and obtained from them the succour they stood in need of. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Between us and you is fixed a great chaos,\u0002 or gulf; i.e. God's justice has decreed, that the bad should forever be separated from the good. We may here take notice that the Latin and Greek word, (ver. 22) translated \u0001hell,\u0002 even in the Protestant translation, cannot signify only the \u0001grave.\u0002 (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "In this parable we are taught an important truth, viz. that we must not expect to learn our duty from the dead returning to life, nor by any other extraordinary or miraculous means, but from the revelation of truths, which have already been made known to us in the Scriptures, and from those to whom the tradition of the Church has been committed, as a most sacred deposit. These, say the Fathers, are the masters from whom we are to learn what we are to believe, and what to practise. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001If they hear not, Moses,\u0002 &c. We think that if we saw a man raised from the dead, who should tells us what he had seen and suffered in another world, it would make more impression upon us than past miracles, which we hear of, or the promises and threats of the prophets, apostles, and our blessed Saviour, which are contained in Scripture; but it is a false notion, a vain excuse. The wicked, and unbelievers, would even in that case find pretexts and objections for not believing. (St. Chrysostom, hom. iv.) --- They would say that the dead man was a phantom; that his resurrection was not real; his assertions nugatory. When Christ raised Lazarus from the dead, the miracle was known, evident and public; yet we find none of the Pharisees converted by it. They were even so mad as to enter into a design to kill Lazarus, to get rid of a witness who deposed against their incredulity. How many other miracles did he not perform in their sight, which they attributed to the prince of darkness, or to magic? Christ raised himself from the dead. This fact was attested by many unexceptionable witnesses. And what do the hardened Jews do? They object, that his disciples, stealing away the body, maliciously persuaded the people that he had risen again. Such is the corruption of the human heart, that when once delivered up to any passion, nothing can move it. Every day we see or hear of malefactors publicly executed, yet their example has no effect on the survivors, nor does it prevent the commission of fresh crimes. (Calmet) --- \"We have also the more firm prophetical word; whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.\" (2 Peter i. 19.) --- We may learn many very instructive lessons from this affecting history of Lazarus. --- \u0001The rich\u0002 may learn the dreadful consequences to be apprehended from riches, when made subservient to \u0001sensuality, luxury, \u0002and \u0001ambition.\u0002 The \u0001poor\u0002 may learn to make their poverty and sufferings, however grievous to nature, instrumental to their future happiness, by bearing them with patience and resignation to the will of heaven. The former are taught that to expose a man to eternal misery, nothing more is required than to enjoy all the \u0001good things\u0002 of this world according to their own will; the latter, that however they may be despised and rejected of men, they may still have courage, knowing that the short day of this fleeting life, with all its apparent evils, will soon be over; and that the day of eternity is fast approaching, when every one shall receive according as he has done good or evil in his body. (Haydock)" } ] }, { "chapter": 17, "slug": "id81.html", "header": "Luke xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The world being corrupted as it is, and the spread of evil so wide, it is impossible that scandals should not come. (Bible de Vence) --- \u0001It is impossible,\u0002 morally speaking, with regard to the malice of men. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001It were better.\u0002 Christ here speaks after the manner of the Jews, who were accustomed to inflict this punishment only on the greatest malefactors. So that we must be ready to undergo the most excruciating torments, rather than cause any scandal to our neighbour; though we must here observe, that if our neighbour take scandal at our good works, we ought not on that account to desist from doing good, or desert the truth. (Ven. Bede) --- St. Luke, in this chapter, inserts four instructions, which have no connection with each other, and which by the writers of evangelical harmony, are given in different places; as in Matthew xviii. after ver. 14, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Increase our faith.\u0002 The disciples having heard our Saviour inculcating maxims hard to flesh and blood, such as avoiding scandal, and forgiving our enemies, humbly beg their faith may be increased, that they may be able to comply with these maxims; for they had heard Christ say, that every thing was possible to him that believed. (Theophylactus) --- Christ compares faith to a grain of mustard seed; because, though the grain be small, it is nevertheless stronger than most herbs. (St. Chrysostom)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To this mulberry-tree.\u0002 In St. Matthew, (xvii. 19.) we read, \u0001to this mountain.\u0002 Christ might say both at different times. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "The design and end of this parable is to shew that, rigorously speaking, we are useless servants with regard to God. This sovereign Master has a right to exact of us every kind of service, and to make us apply ourselves to any task he may think proper, without our having any reason to complain either of the difficulty, trouble, or length of our labours; we are entirely his, and he is master of our persons, time, and talents. We hold of him whatever we possess, and woe to us if we abuse his trust, by applying our talents to any use contrary to his designs. But though he be Lord and Master, he leaves our liberty entire. If he produces in us holy desires, if he works in us meritorious actions, gives us virtuous inclinations and supernatural gifts, he sets to our account the good use we make of them; and in crowning our merits, he crowns his own gifts. (St. Augustine, lib. ix. Confes. and Serm. 131.) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Unprofitable servants.\u0002 Because our service is of \u0001no profit\u0002 to our Master; and he justly claims it as our bounden duty. But though we are \u0001unprofitable to him,\u0002 our serving him is not \u0001unprofitable to us;\u0002 for he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles them to an eternal reward. (Challoner) --- The word \u0001useless,\u0002 when joined to servant, generally means a servant from whom his master does not derive the service he has a right to expect; as in St. Matthew xxv. 30. Here the word is taken in a less odious sense. It means a servant who does not testify sufficient zeal and ardour in his master's service, who is not very eager to please him. With regard to God, we are always useless servants, because he wants not our services; and without his assistance, we can neither undertake nor finish any thing to please him. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001To the priests.\u0002 Jesus sends them to the priests, to convince the latter of the reality of the cures which he wrought, and oblige them by that to acknowledge him for their Messias; 2ndly, that the lepers might enjoy the fruit of their cure, by returning to the society of their fellow men, after they had been declared clean, and satisfied all the demands of the law; for there were may ceremonies previous to be gone through. (Calmet) --- And lastly, to shew that in the new law, such as are defiled with the leprosy of sin, should apply to the priests. Hence, says St. Augustine, let no one despise God's ordinance, saying that it is sufficient to confess to God alone. (Lib. de visit. infirm.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thy faith hath made thee whole.\u0002 Were not the others also made whole? They were cleansed indeed from their leprosy, but it no where appears that they were justified in their souls like this Samaritan, of whom it said, thy faith hath made thee whole; whereas it was said of the others, that they were made clean, viz. of their leprosy in their body, though not justified in their soul: this the Samaritan alone seems to have obtained. (Maldonatus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001When the kingdom of God should come?\u0002 or when is it to come? when will the Messias come? The Pharisees might say this in a mocking and an insulting manner, to signify that he could not be their true Messias. --- \u0001The kingdom of God cometh not with observation;\u0002 that it, so as to be observed; not with great marks of temporal power, as you imagine. (Witham) --- The Pharisees expected a Messias powerful according to this world, a conqueror, a monarch, a revenger of the injuries of Israel; one who would restore them to liberty, and bless them with temporal goods and prosperity. In Jesus, they saw nothing, which corresponded to these magnificent hopes; and therefore asked him, by way of insult and reproach, when this kingdom of God would come, which he so often talked of and announced to his disciples. He answers them, that the manifestation of the Messias, and the establishment of his kingdom, shall not be effected in a conspicuous, splendid manner. It shall be brought about insensibly, and the accomplishment of the designs of the omnipotence of our Lord shall appear a casualty, and the effect of secondary causes. You shall not see the Messias coming at the head of armies, to spread terror and desolation. His arrival shall not be announced by ambassadors, &c. every thing in the establishment of my kingdom shall be the reverse of temporal power. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Is within you.\u0002 It is with you; your Messias is already come. --- \u0001He standeth in the midst of you,\u0002 as John the Baptist told you. (John i. 26.) (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001To see one day,\u0002 &c. Hereafter, when I shall be no longer visibly among you, you shall heartily wish for one day's conversation with me. (Witham) --- This verse is addressed to the disciples. He insinuates that he will take from them this corporeal presence, and they shall be exposed to persecution and affliction: then they shall wish to see one day of the Son of man, and shall not be able to obtain it. They shall wish ardently to see him, to entertain themselves with him, and consult him, but shall not have that happiness. This was meant to excite the disciples to profit more of his presence whilst they enjoyed it. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001For as the lightning,\u0002 &c. See Matthew xxiv. 27. (Witham) --- Christ here alludes to the glory with which he shall appear when he shall come to judge the world, surrounded by his angels, &c. when he will appear like lightning, that shall penetrate the inmost recesses of our souls, and shall suffer no crime, not even the slightest thought of our souls, to pass unnoticed. This is the time when he will manifest his glory, and not on his entry into Jerusalem, as the disciples imagined: for he informs them, that he will then have to suffer a cruel death. (Ven. Bede)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "After having compared his second coming to lightning, in order to shew how sudden it will be, he next compares it to the days of Noe [Noah] and Lot, to shew that it will come when men least expect it; when, entirely forgetting his coming, they are solely occupied in the affairs of this world, in buying and selling, &c. He only mentions those faults which appear trivial, or rather none at all, (passing over the crimes of murder, theft, &c.) purposely to shew, that if God thus punishes merely the immoderate use of what is lawful, how will his vengeance fall upon what is in itself unlawful. (Ven. Bede)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "When you see war lighted up in Judea, lose no time, but betake yourselves to flight for safety. Indeed the Christians, forewarned by these predictions, and other prophecies of the apostles, according to Lactantius, (lib. iv. chap. 21.) fled from the danger beyond the Jordan, into the states of Herod, to Pella and the neighbouring villages. See Eusebius, Eccles. Hist. lib. iii. chap. 5." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "As Lot only escaped destruction by leaving all things, and flying immediately to the mountain, whereas his wife, by shewing an affection for the things she had left, and looking back, perished; so those who, in the time of tribulation, forgetting the reward that awaits them in heaven, look back to the pleasures of this world, which the wicked enjoy, are sure to perish. (St. Ambrose) --- \u0001Ta opiso epilanthanesthai, tois de emprosthen epekteinesthai.\u0002 (Philippians iii. 13.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. (St. Cyril and St. Ambrose)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "To the question of his disciples in the preceding verse, our blessed Saviour only returns this enigmatical answer, which seems to mean, that where-ever there are guilty Jews, there shall their enemies pursue them and find them out, not only in Jerusalem, but in all the cities of Judea, Galilee, &c. every where the vengeance of the Lord shall follow them, and overtake them. For the interpretation of other parts of this chapter, see St. Matthew chap. xxiv. (Calmet) --- If we observe some discrepancies between the precise words of our Lord, as given by St. Matthew and St. Luke, as in St. Matthew chap. xxiv. ver. 40, and in Luke xvii. 34, and alibi passim [elsewhere in various places], we can reconcile those apparent variations, by supposing that our Lord, in the course of his conversation, made use of both expressions. (Haydock)" } ] }, { "chapter": 18, "slug": "id82.html", "header": "Luke xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Always to pray,\u0002 i.e. to pray daily, and frequently; (Witham) and also to walk always in the presence of God, by a spirit of prayer, love, and sorrow for sin." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This judge, who feared not God, nor cared for man, yet yielded to the importunity of the widow, represents the absolute and sovereign power of God. But we must not suppose the Almighty has any of the faults we see in this iniquitous judge. Comparisons are not meant to hold good in every particular. The only consequence to be drawn from the present parable, is this: if a man, who has neither piety nor tenderness for his fellow creatures, yield to the importunity of a widow, who is not wearied out with repeating her petitions; how much more will God, who is full of bounty and tenderness to man, and only seek occasions to grant him his gifts, hear the prayers of the fervent, and fill with benedictions the petitioner, who can continue like the widow to importune his interference, and can beg without languor or discouragement? (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Avenge me;\u0002 i.e. do me justice. It is a Hebraism. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And he would not for a long time.\u0002 The Almighty does not always hear us as soon as we could wish, nor in the manner that seems best to us; but if we are not always heard according to our desires, we always are as far as is conducive to our salvation. He sometimes delays, in order to exercise our patience, and increase our ardour: sometimes he grants, in his anger, what, in him mercy, he would refuse. Let us then pray always, desire always, love always. Desire always, and you pray always. This is the continual voice of prayer, which the Almighty demands of you. You are silent, when you cease to love. The cooling of charity, is the silence of the heart. (St. Augustine, in Psalm xxxvii.) (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001She weary me out.\u0002[1] This, as much as I am able to find out, seems the literal signification both of the Latin and Greek text. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "In the Greek, although he suffer for the present the elect to be oppressed. (Bible de Vence) --- Our divine Redeemer adds, this, to shew that \u0001faith\u0002 must necessarily accompany our prayers. For whosoever prays for what he does not believe he shall obtain, will pray in vain; let us, therefore, entreat the Father of mercies to grant us the grace of prayer, and firmness in faith; for faith produces prayer, and prayer produces firmness of faith. (St. Augustine, de verb. Dom. Serm 36.) --- But of this there is little left on the earth, and there will be still less at the second coming of the Son of God." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "In this chapter we have three examples of prayer: one of the persevering widow; another of the poor publican, who solicits the divine mercy by the acknowledgment of his crimes; and the third of the proud Pharisee, who only goes to the temple to pronounce his own panegyric, and enter upon an accusation of his humble neighbour, whose heart is unknown to him. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "The Pharisee \u0001standing.\u0002 The Greek is, standing by himself, i.e. separated from the rest. Some understand this term, \u0001standing,\u0002 as if in opposition to \u0001kneeling\u0002 or \u0001prostrating,\u0002 which they suppose to be the general posture in which the Jews offered up their prayers, and that of the humble publican. The Christians borrowed this practice from them. We see the apostles and disciples praying on their knees: Acts vii. 59, ix. 40, xx. 36. In the Old Testament, we see the same observed. Solomon, (3 Kings viii. 54.) Daniel, (vi. 10.) and Micheas, (vi. 6.) prayed in that posture. Others however, think that the people generally prayed standing, as there were neither benches nor chairs in the temple. (Calmet) --- There are four ways by which men are guilty of pride: 1st, By thinking they have any good from themselves; 2nd, by thinking that though they have received it from above, it was given them as due to their own merits; 3rd, by boasting of the good they do not possess; and fourthly, by desiring to be thought the only persons that possess the good qualities of which they thus pride themselves. The pride of the Pharisee seems to have consisted in attributing to himself alone the qualities of which he boasted. (St. Gregory, mor. lib. xxiii, chap. 4.) --- He who is guilty of publicly speaking against his neighbour, is likewise the cause of much damage to himself and others. 1st, He injures the hearer; because if he be a sinner, he rejoices to find an accomplice; if he be just, he is tempted to vanity, seeing himself exempt from the crimes with which others are charged. 2nd, He injures the Church, by exposing it to be insulted for the defects of its members. 3rd, He causes the name of God to be blasphemed; for, as God is glorified by our good actions, so is he dishonoured by sin. 4th, He renders himself guilty, by disclosing that which it was his duty not to have mentioned. (St. Chrysostom, Serm. de Phar. et Pub.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "See how the Pharisee here, by pride, lays open to the enemy his heart, which he had in vain shut against him by fasting and prayer. It is in vain to defend a city, if you leave the enemy a single passage, by which he may enter in. (St. Gregory, mor. lib. xix. chap. 12.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "If any one should ask why the Pharisee is here condemned for speaking some few words in his own commendation, and why the like sentence was not passed on Job, who praised himself much more; the difference is evident: the former praised himself without any necessity, merely with an intention of indulging his vanity, and extolling himself over the poor publican; the latter, being overwhelmed with misery, and upbraided by his friends, as if, forsaken of God, he suffered his present distress in punishment of his crimes, justifies himself by recounting his virtues for the greater glory of God, and to preserve himself and others in the steady practice of virtue, under similar temptations. (Theophylactus)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "They understood well enough the sense of the words he spoke to them. But they could not understand how they could be reconciled with the idea they had previously conceived of the Messias. They were scandalized in the first place, to think that God should suffer any thing inflicted by man; they were scandalized in the second place, to hear that sufferings and death could lead to victory and empire; and lastly, they were scandalized, (their own feelings taking the alarm) lest they should be forced to imitate their Master in this part which he had chosen for himself. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "This blind man is, according to some interpreters, different from the other two whom Jesus Christ cured as he was going out of Jericho. (Bible de Vence) --- See Matthew xx. 29. and Mark x. 46. et dein." } ] }, { "chapter": 19, "slug": "id85.html", "header": "Luke xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "What sinner can despair when he sees the Saviour of mankind seeking to save him; when he beholds even a publican and a rich man, at the same time, who, as our Saviour informs us in another place, are so seldom truly converted, brought to the light of faith, and the grace of a true conversion! (St. Ambrose) --- Zacheus (who as a farmer of the customs, not a collector, as some falsely imagine) immediately hearkened to the interior voice of the Almighty, calling him to repentance; he made no delay, and therefore deserved immediately not only to see, but to eat, drink, and converse with Jesus. (St. Cyril) --- Behold here the three steps of his conversion: 1. an ardent desire of seeing Jesus; 2. the honourable reception he gave him in his house; 3. the complete restitution of all ill-acquired property." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Zacheus is here styled a son of Abraham; i.e. his spiritual son, a partaker of the promises made to Abraham concerning the Messias: not that he was actually born of his seed, but because he imitated his faith; and as Abraham at the voice of God, left the land and house of his father; so Zacheus renounced his goods and possessions, by giving them to the poor. (Ven. Bede)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001That the kingdom of God should immediately be manifested.\u0002 The disciples were full of the expectation of the temporal kingdom of the Messias, though he had divers times told them he was to suffer and die on a cross. (Witham) --- Notwithstanding all that Jesus had said to them about his kingdom, his death, his consummation, and resurrection, they still believed that the kingdom of God was going to be manifested, and that Jesus, in this journey, would make himself be acknowledged king by the whole nation of the Jews. They could not lay aside the ideas they had formed of the personal and temporal reign of the Messias. Every thing which they could not reconcile with this standard, was completely impenetrable to them. It was a language they could not comprehend. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "This parable is an exact prophetic history of what happened to Archelaus Antipas, son of Herod the great, about thirty-six years afterwards. Judea being then tributary, he was obliged to go to Rome to receive his kingdom from the hands of the emperor Augustus. The Jews, who hated him for his cruelty, sent an embassy to the emperor, to accuse him of many crimes, and disappoint him in his hopes of gaining his crown. But Augustus confirmed it to him, and sent him back to reign in Judea, where he revenged himself on those who had opposed his pretensions. With regard to the instruction, which is meant to be conveyed by this parable; this nobleman is the Son of God, who came among the Jews to take possession of the kingdom, which was his due. But being rejected and treated unworthily, and even put to a disgraceful death on the cross, he will one day come again, armed with vengeance, and inflict the effects of his anger upon them. This was partly fulfilled at the destruction of Jerusalem, and will be completed at the general judgment. (Calmet) (Bible de Vence)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ten\u0002 pieces of money, each of which was called a \u0001mna.\u0002 To translate \u0001pounds,\u0002 gives the English reader a false notion, the Roman coin called a \u0001mna\u0002 not corresponding to our pound. (Witham) --- A \u0001mna\u0002 was 12½ ounces, which, at five shillings per ounce, is £3 2s. 6d." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "All the disciples of Christ have not the same degree of honour in this world, nor in the next; because all do not make an equal use of the graces they receive. Some are in the first rank, as apostles; then those, to whom the gift of prophecy has been committed; then doctors, &c. each exalted according to his merit. For there are many mansions, and many degrees of glory, in the house of the heavenly Father. (Calmet) --- For there is one brightness of the sun, another of the moon, and another of the stars; for star differeth from star in brightness. (1 Corinthians xv. 41.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "It may here be asked, how the owners of the colt knew who \u0001the Lord\u0002 was, of whom the disciples spoke? It may be answered, that perhaps they had already heard that Jesus of Nazareth, who the Jews thought was to be their temporal king, was coming about that time to Jerusalem, and that they saw from their dress, or other external marks, that they were the disciples of Jesus. (Dionysius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001The stones.\u0002 This is a proverb, as if he had said: God has resolved to glorify me this day, in order to fulfil the prophecies. Nothing can hinder the execution of his decrees; if men were silent, he would make even the stones to speak. (Calmet) --- At the crucifixion of our Redeemer, when his friends were silent through fear, the very stones and rocks spoke in his defence. Immediately after he expired, the earth was moved, the rocks split, and the monuments of the dead opened. (Ven. Bede) --- Nor is it any wonder if, contrary to nature, the rocks bespeak the praises of the Lord, since he was even praised by a multitude, much more insensible than the rocks themselves, in crucifying him only a few days after, whom they now salute with Hosannahs of joy. (St. Ambrose)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001He wept.\u0002 St. Epiphanius tells us, that some of the orthodox of his time, offended at these words, omitted them in their copies, as if to shed tears, were a weakness unworthy of Christ: but this true reading of the evangelist is found in all copies, and received by all the faithful; and the liberty which those who changed them took, was too dangerous ever to be approved of by the Church. Neither do these tears argue in Jesus Christ any thing unworthy of his supreme majesty or wisdom. Our Saviour possessed all the human passions, but not the defects of them. The Stoics, who condemned the passions in their sages, laboured to make statues or automata of man, not philosophers. The true philosopher moderates and \u0001governs\u0002 his passions; the Stoic labours to \u0001destroy\u0002 them, but cannot effect his purpose. And when he labours to overcome one passion, he is forced to have recourse to another for help. (Calmet) --- Our Saviour is said to have wept six times, during his life on earth: 1st, At his birth, according to many holy doctors; 2ndly, at his circumcision, according to St. Bernard and others; 3rdly, when he raised Lazarus to life, as is related in St. John, chap. xi.; 4thly, in his entry into Jerusalem, described in this place; 5thly, during his agony in the garden, just before his apprehension, when, as St. Luke remarks, (Chap. xxii.) \u0001his sweat was as drops of blood trickling down upon the ground;\u0002 and 6thly, during his passion, when he often wept, on account of his great distress of mind, occasioned principally by the knowledge he had of the grievousness of men's sins, and the bad use they would make of the redemption he was, through so many sufferings, procuring for them. (Dionysius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001If thou also hadst known.\u0002 It is a broken sentence, as it were in a transport of grief; and we may understand, \u0001thou wouldst also weep.\u0002 Didst thou know, even \u0001at this day,\u0002 that \u0001peace\u0002 and reconciliation which God still offers to thee. (Witham) --- What can be more tender than the apostrophe here made use of by our Saviour! \u0001Hadst thou but known,\u0002 &c. that is, didst thou but know how severe a punishment is about to be inflicted upon thee, for the numberless transgressions of thy people, thou likewise wouldst weep; but, alas! hardened in iniquity, thou still rejoicest, ignorant of the punishment hanging over thy head. Just men have daily occasion to bewail, like our blessed Redeemer, the blindness of the wicked, unable to see, through their own perversity, the miserable state of their souls, and the imminent danger they are every moment exposed to, of losing themselves for ever. Of these, Solomon cries out; (Proverbs ii. 13.) \u0001They leave the right way, and walk through dark ways.\u0002 We ought to imitate this compassion of our blessed Redeemer; and, as he wept over the calamities of the unfortunate Jerusalem, though determined on his destruction; so we ought to bewail the sins not only of our friends, but likewise of our enemies, and daily offer up our prayers for their conversion. (Dionysius)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001And compass thee,\u0002 &c. Christ's prophecy is a literal description of what happened to Jerusalem, under Titus. (Witham)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001All the people,\u0002 as they heard him with so great attention. So Virgil said:" } ] }, { "chapter": 20, "slug": "id86.html", "header": "Luke xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001In one of the days.\u0002 This happened on the last week (on the Tuesday) two or three days before Christ suffered. See the contents of this chapter, Matthew xxi. and xxii. and Mark xi. and xii. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Authority?\u0002 By what authority do you make yourself a teacher of the people, a censor of the priests, a reformer of the laws and customs? If Jesus Christ had not publicly given undeniable proofs of his mission, by his miracles, the Pharisees would have had a right to demand an answer to this question; but, after what had been done in their own sight, it was no longer excusable to oppose the preaching of the Son of God. (Calmet) --- Our Saviour himself teaches, that if he had not proved the divinity of his mission by his doctrine and works, it had been no sin to disbelieve or reject him. (John v. 31. and 36. and also x. 25, 37, and xv. 22, 24.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Jesus does not gratify them by a direct answer; they did not deserve it, because they only interrogated him through captious and improper motives. He only replies by casting on them the very difficulties with which they sought to entangle him. (Calmet) --- Our divine Redeemer proposes to the chief priests a question concerning St. John the Baptist, to shew them how inconsistent was their uniform opposition to the ways of God. Because, though they believed in what was preached by St. John, (at least outwardly, through fear of the Jews) yet they would not believe \u0001him, or his \u0002doctrines, to whom St. John had given testimony, \"That he was the Lamb of God, that had come to take away the sins of the world.\" (Theophylactus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A long time.\u0002 Not that God (who is here represented by the man that planted a vineyard) confines himself to any particular place, either distant or near; but he only seems to absent himself in order that when he comes to receive the fruit of the vineyard, he may punish the negligent more severely, and reward the diligent with greater liberality. Likewise God is more intimately present with the good, by continually showering down upon them his special graces; and less so with the wicked, by refusing them, on account of their indispositions, any of his favours. (St. Ambrose)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "As this whole parable may be applied exactly to the Jews, to the prophets and Christ; so may this last part, with no less accuracy, be applied to our Saviour. The husbandmen, before they killed the lord's beloved son, first cast him out of the vineyard. So the Jews did not kill the Son of God immediately themselves: they first cast him out from themselves, into the hands of Pilate, a Gentile, and then procured his death. (Theophylactus) --- Thus sinners likewise act, by casting Christ out of their hearts, and crucifying him by sin. (Ven. Bede) --- To reconcile St. Matthew and St. Luke, we must observe, says St. Augustine that this parable was not only spoken to those who questioned his authority, but to the people themselves; as St. Luke tells us." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fall upon.\u0002 That is, whosoever sins against God, yet believes, will be spared by God for a short time to repent, though he kills his own soul by mortal sin: but, \u0001upon whomsoever it shall fall,\u0002 that is, he who denies Christ, and continues on hardened in his sin, upon him the fury of God shall fall, and he shall be utterly destroyed. It will grind him to powder, \u0001like the dust which the wind driveth from the face of the earth.\u0002 (Psalm i.) (Ven. Bede)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lay hands on him.\u0002 Thus they themselves proved him to be the Lord's beloved Son, as he had just described himself in the preceding parable. (Ven. Bede)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Of the governor,\u0002 &c. Of the governor, Pilate, who in the name of the Romans, exercised absolute authority in the country: for the Jews had lost the power of life and death, which was put into the hands of their presidents. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "If our divine Saviour had returned them for answer, that they ought to give tribute to Cæsar, they would have accused him of being an enemy to the law; but if, on the contrary, he said it was not lawful, they would have accused him to Pilate as an enemy to the state. (Theophylactus) --- For there was then a great misunderstanding among the Jews: some, who wished to keep peace with the Romans, said that it was lawful; but the Pharisees denied it, and said: \"The people of God ought to be exempt from such a tax. They were bound by the law to give tithes and first-fruits to God; therefore they ought not to be bound by human laws to give likewise tax to men who were heathens.\" (St. Jerome)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "We may here be astonished at the incredulity of the chiefs of the Jews, who, though they ought to have admired his wisdom, as something divine, and believed in him, are only surprised that he should have escaped their duplicity and snares. (Ven. Bede) --- Their pride must have been a good deal hurt, to have been thus publicly refuted and confused by the wisdom of our Saviour's answer. (Theophylactus)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001The children of resurrection;\u0002 i.e. of the just, who shall rise to a happy resurrection: not but that the wicked shall also rise, but to their condemnation and greater misery. (Witham) --- Jesus Christ begins with stating the wide difference between the state of things in this mortal life and in that which is to come: that marriage necessary here, will be unnecessary hereafter. For, in this life, they are children of men, subject to death, and therefore under the necessity of continuing their race by generation; but in the next life, they shall be \u0001children of resurrection,\u0002 living for eternity, never to die, and consequently sons of God, and immortal. Resurrection is a kind of regeneration to immortality. Hence St. Paul explains to our Saviour's rising again, these words of the 2nd Psalm: \u0001Thou art my Son, this day have I begotten thee.\u0002 (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "The Scribes, seeing the Sadducees thus silenced, seemed to side entirely with our Saviour saying: Master, thou hast said well. And, apprehensive of being exposed to a similar disgrace and discomfiture themselves, they were afraid to ask him any more questions. But this was only an apparent and false conformity; for they afterwards procured him to be put to death by the Romans. Thus mortal hatred or envy may indeed be smothered for a time, but can hardly ever be extinguished. (Theophylactus)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "Christ indeed is both the Lord and Servant of David. He is Servant, according to the flesh, being a descendant of David; and he is Lord, according to the spirit, being Lord of all. (St. Chrysostom) --- We hear in our times of a new sect of Pharisees, who neither believe that Christ is the true Son of God, nor that he is God born of a pure virgin. To such we object this question: How is he the Son of David, and his Lord? Not by human, but by divine dominion. (St. Cyril) --- He has two natures: the nature of man, according to which, David was his father; and the nature of God, according to which, he was Son of God, and Lord of David. Thus is the difficulty solved." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "How forcible are our divine Redeemer's reasonings, when he uses any text out of the prophets. When he performs the most stupendous miracles, his enemies generally have something to reply; when he cites a text of Scripture, they have nothing to say. All are silent. (St. Chrysostom)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "The reproach he makes the Scribes in this place, is similar to what he had objected against the Pharisees. (St. Matthew xxiii. 5.) Both these sects were filled with the same spirit of pride and vanity, which shewed itself in their dress, in their exterior, and in every part of their conduct. If our Saviour here attacks them upon their long trains, or other affected forms of their dress, he does not pronounce an absolute condemnation of things, which in themselves are indifferent, but of their abuse of them, making them serve only the purpose of vanity and affectation. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "These shall receive a greater condemnation, because they not only commit ordinary evil actions, but also make their prayers, and virtue itself, a cloak to their hypocrisy and vanity, and the cause of their greater depravity, famishing the widows whom themselves ought to compassionate and relieve. (Theophylactus) --- Or, the greater honours and rewards they received for their wickedness, the greater punishment must they endure to expiate it. (Ven. Bede) --- Jesus Christ seems in this place to allude to the avaricious practice of the Jews, draining the purses of widows by their stipulated long prayers for their departed husbands, (see Matthew xxiii. 14.; Mark xii. 40.) and thus abusing so holy a thing as prayer, merely to gratify their avarice." } ] }, { "chapter": 21, "slug": "id87.html", "header": "Luke xxi.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Whatever we offer to the Almighty with a good intention is acceptable to him; for he regards not the gift, but the heart of the giver. (Ven. Bede) --- God does not appreciate the smallness of the gift, but the greatness of the affection with which it is offered. (St. Chrysostom, hom. i. ad Hebræos.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "It was by the divine dispensation of Providence that this city and temple were destroyed; for had the ancient rites and sacrifices continued, some that were but weak in their faith, might have been filled with astonishment at the sight of these different modes of worship, existing at the same time, and thus have been lead astray from the path of truth. (Ven. Bede)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Master, when shall these things be?\u0002 &c. See the annotations, Matthew xxiv. 3. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In my name.\u0002 They shall not say that they belong to me, or that I sent them: but they shall take to themselves my name, viz. Christ, or Messias, which title is incommunicable to any but myself. In effect, in less than two centuries, there appeared many false Christs and impostors, who pretended to be the one that was to come, the desired of nations. (Calmet) --- Perhaps this prophecy is yet to be more expressly fulfilled before the dissolution of the world. Many pious and learned Christians suppose this passage to refer to the time of Antichrist. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Terrors from heaven.\u0002 Josephus, in his history of this war, in which Jerusalem was destroyed by Titus, (lib. vii. chap. 12) relates, at length, many of the prodigies which were the forerunners of the dreadful end of this unfortunate city. During a whole year a meteor, like a flaming sword, was seen impending over the city. There were likewise seen in the air, appearances of chariots and numerous armies, which pressed one upon another. On the night of Pentecost, the priests, after a confused noise, heard distinctly these words, \"Let us go hence;\" which are supposed to have been spoken by the angels, who had hitherto guarded and protected the holy city, but now were taking their leave of it. Josephus was in the Roman camp, before the city, during the siege, and an eye-witness of what passed on the occasion. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "This verse is spoken to the apostles alone; and was verified, by most of them having been martyred and put to death, before the destruction of Jerusalem. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001I will give,\u0002 &c. In some parts it is said, that Christ himself will speak by the mouths of his disciples, as in this passage of St. Luke; in other places, as St. Matthew Chap. xvi. that the Father will speak; and St. Matthew Chap. x. that the Spirit of the Father will speak. In these different texts there is no contradiction, but a most perfect harmony. What one of the divine Persons says, all three say; for the voice of the Trinity is only one. (St. Ambrose)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A hair of your head,\u0002 &c. A hair shall not perish from the head of the disciples of Christ; because not only their most heroic actions, and their public confessions of his name, but even their passing thoughts shall be crowned with adequate rewards. (Ven. Bede)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In your patience,\u0002 &c. We then truly possess our souls, when we live in all things perfect, and from the citadel of virtue command and control all the motions of the mind and heart. (St. Gregory, Mag. Moral. v. chap. 13.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Days of vengeance,\u0002 &c. These are truly the days of vengeance; days, that will arise to punish this people for having spilt the blood of the Lord. (Ven. Bede)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Whoever reads Josephus's history of the calamities which befell Jerusalem before its destruction, will find none of these terrible menaces unfulfilled. Seventy thousand were carried away captives in this war. After the soldiers were weary of killing, Titus ordered the finest of the young men to be kept to adorn his triumph. The number of captive Jews was so great in Rome, as to make the heathen poet, Rutilius Numantianus, who lived about the year 410, complain of it as a great burden to the empire." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The powers of heaven,\u0002 &c. Some explain this of the angels, who shall be terrified and tremble at the sight of so many calamities. Others understand it of the heavenly bodies, the sun, moon, stars, &c. which shall in some sort, likewise, be confused in the general dissolution. The prophets often make use of such expressions, when speaking of the fall of monarchies, or the ruin of nations. \u0001The heavens shall be astonished and moved,\u0002 &c. (Ezechiel xxxii. 7; Joel iii. 15.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "The Jews shall not see him corporally, but at the last judgment. Then, says the Scripture, (Zacharias xii. 10.) \u0001They shall see him whom they pierced\u0002 with nails. But in the ruin of Jerusalem, all who will compare his predictions with the event, can evidently see that this was the day of his coming, so plainly marked in his words. Every body could see that this was evidently the hand of God that punished them. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001In the mount that is called Olivet.\u0002 In this last week, Christ, after preaching in the day-time in the temple, when constantly in the evenings to pray in the garden of Gethsemani, as Judas knew very well. See Chap. xxii. ver. 39. (Witham)" } ] }, { "chapter": 22, "slug": "id88.html", "header": "Luke xxii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And Satan entered into Judas.\u0002 The meaning only seems to be, that the devil tempted and overcame him. (Witham) --- Satan entered into Judas not all at once, but by degrees. He first gained possession by avarice, next by theft, and lastly he impelled him to the blackest treachery and cruel parricide. The Scripture only says that Satan had entered into him when he was entirely abandoned to iniquity, had hardened his heart against all grace, and shut his ears against every instruction of Jesus. In like manner the Scripture says of a good man, who is strengthened in grace, that the Holy Spirit dwells in him. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Many even now shudder at the mention of the crime of Judas, and are surprised to think that he could be guilty of such ingratitude, when themselves are negligent in avoiding the like crimes. For he who breaks the law of charity and truth, betrays Christ, who is charity and truth, and does it not through any infirmity or ignorance, but designedly and maliciously. (Ven. Bede)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001With desire I have desired: \u0002literally, \u0001with a desire have I desired.\u0002[1] The repetition expresseth a great and earnest desire. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Taken the chalice.\u0002 This is not the chalice of his blood, (the latter is spoken of ver. 20, and 1 Corinthians xi. 25.) but it is the cup which the master of the repast blessed with ceremony, then drank of it, and gave it to all the guests. The modern Jews still observe this custom; not only on the Pasch, but on all other great feasts. The father of the family pours wine into a cup, takes it in his right hand, elevates it, blesses it, tastes, and gives it round to the invited. Our Saviour on this occasion complies with the custom; and after supper takes the chalice, which he converts into his own blood. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I will not drink,\u0002 &c. i.e. from this hour of the supper, to the time of his resurrection, in which he will come in the kingdom of God, he would not taste wine. For St. Peter testifies, (Acts x. 41.) that he took meat and drink after his resurrection. (Ven. Bede)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "THIS IS MY BODY. See the annotations on the same words of consecration, Matthew xxvi. 26.; Mark xiv. 22. and 1 Corinthians xi. 24. --- \u0001Do this for a commemoration of me.\u0002 By these words he gave a power and precept to them, and their successors, to all bishops and priests, to consecrate and offer up the same; yet so, that they are only the ministers and instruments of Jesus Christ, who instituted this sacrifice, this and all other sacraments, who is the chief and principal Priest, or offerer. It is Christ that chiefly consecrates and changes the elements of bread and wine into his own body and blood; it is he that chiefly and principally forgiveth sins in the sacraments of baptism, penance, &c. It is what St. Augustine so often repeats against the Donatists, that it is Christ that baptizeth, though the instrumental minister be a sinner or a heretic; and this is what all Catholics confess and profess. --- The holy sacrifice and sacrament is to be offered and received with a devout and grateful remembrance of Christ's benefits, and especially of his sufferings and death for all mankind. But to teach that it is a bare, though devout memorial, or \u0001a remembrance only,\u0002 so as to exclude the \u0001real presence\u0002 of Christ, under the outward appearances of bread and wine, is inconsistent with the constant belief and consent of all Christian churches, both of the west and east, and contradicts the plain words of Christ. The learned bishop of Meaux, in his \u0001Exposition of the Catholic Faith,\u0002 desires all Christians to take notice, that Christ does not command them to remember him, but \u0001to take his body and blood\u0002 with a remembrance of him, and his benefits: this is the import of all the words, put together. \u0001This is my body: this is my blood:\u0002 do \u0001this in, for,\u0002 or \u0001with a remembrance of me.\u0002 (Witham) --- This sacrifice and sacrament is to be continued in the Church to the end of the world, to shew forth the death of Christ, until he cometh. But this commemoration, or remembrance, is by no means inconsistent with the real presence of his body and blood, under these sacramental veils, which represent his death; on the contrary, it is the manner that he himself hath commanded, of commemorating and celebrating his death, by offering in sacrifice, and receiving in the sacrament, that body and blood by which we were redeemed. (Challoner) --- \u0001Which is given,\u0002 &c. He does not say, which shall be offered for you, but which is offered;[2] because it was already a true sacrifice, in which Christ was truly present which he offered in advance to his eternal Father, before that which he was going to offer the next day, in a different manner, on the cross. This sacrifice was the consummation of the figurative Pasch, and the promise or pledge of the bloody offering, which Christ would make on the cross. ... It was not the mere figure of his body, which was crucified, but the true body and the true blood. In the same manner it is both the one and the other which are given, and really present, in the Eucharist. (Calmet) --- To renew the memory of what I have this day done, in giving you my body; and what I shall do to-morrow, in delivering my blood and my life for the whole world, do you hereafter what you now see me do. Take bread, break it, sand say, This is my body; and it will become so really and truly, as it now is in my hands. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And I assign to you, as my Father hath assigned to me, a kingdom;\u0002 i.e. as my heavenly Father decreed to exalt me, even as man, and with my human nature, above all creatures; so will I also make you, according to your different merits, partakers of my glory. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001That you may eat and drink\u0002 of the spiritual banquet of the joys of heaven which in the Scriptures are divers times compared to a feast or banquet. (Witham) --- \u0001Sit upon thrones.\u0002 Judas is excepted from the dignity of this great promise. For it is probable he had gone out before the Lord spoke these words. They likewise are excepted, who (St. John vi. 66.) having heard the words of an incomprehensible mystery, turned back and went away. (Ven. Bede)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Satan hath desired to have you, that he may sift you as wheat.\u0002 In these words is expressed both what Satan desired, and what God permitted. Satan desired leave to tempt them, that he might make them fall from their faith in Christ. Almighty God permitted this temptation, this trial, to convince them how weak they were of themselves: he permitted their frailty to be partly overcome, yet so that rising again by his grace, they should be cleansed and purified as \u0001wheat when it is sifted:\u0002 and that shortly after, being strengthened and confirmed by the coming of the Holy Ghost, they might become new men, enabled to stand firm against all the attacks of their greatest adversaries. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001That thy faith fail not.\u0002 The faith of Peter, established by the coming of the Holy Ghost, hath never failed, nor can fail, being built upon a rock, which is Christ himself, and being guided by the spirit of truth, as Christ promised. (John xv. 26. and xvi. 13.) --- \u0001And thou being once converted, confirm thy brethren,\u0002 even all the other apostles and bishops, over whom I have made and constituted thee and thy successors the chief head, that such a head being appointed by divine authority, all occasions of schisms and divisions might cease, says St. Jerome. (Witham) --- Admire the superabundance of the divine patience. That the disciple might not lose courage, he promised him pardon before he has committed the crime, and restores him again to his apostolic dignity, saying, \u0001confirm thy brethren.\u0002 (St. Cyril)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001That hath not,\u0002 &c. Whilst the apostles are contending for prerogative, he reminds them that now is the time of danger and slaughter; for I, your Master, (says he) shall be led to a dishonourable death, and reputed among the wicked: as all which hath been foretold of me shall have their end; that is, be fulfilled. Wishing also to insinuate the violence of the assaults they themselves will have to sustain, he mentions a sword; but does not reveal all, lest they should be too much alarmed; nor does he entirely suppress the mention of it, lest sudden attacks might overpower them, had they not been forewarned. (Theophylactus)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Behold here are two swords,\u0002 &c. The disciples not understanding the hidden meaning of the words in the preceding verse, and thinking they should have need of swords against the attack of the traitor Judas, say, behold here two swords. (St. Cyril) --- But if he had wished them to rely upon human aid, not even a hundred swords would have sufficed; but, if the power of man was unnecessary in their regard, even two swords are sufficient, and more than are wanted. (St. Chrysostom) --- Even two swords are sufficient testimony of our Saviour's having suffered spontaneously. One to shew that the apostles had courage to contend for their Master, and that their Lord had the power of healing the servant, Malchus, who was maimed; the other, which was not drawn from its scabbard, shews that the apostles were withheld from doing in his defence as much as they could have done. (Ven. Bede)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001An angel ... strengthening him.\u0002 Christ, our Redeemer, was truly God and truly man. And being made man by a real union of his divine person and nature, to our weak and infirm human nature, he likewise took upon him our infirmities, sin excepted. We must consider him as man, when we read of his being tempted in the wilderness, (Matthew iv.) when he wept at the raising of Lazarus out of the grave, (John xi.) as often as we read of his praying; and here, when we read of his praying, and redoubling his prayer in the garden, when we find him seized with fear, sadness, and grief: for though, as God, he could prevent and hinder these passions and affections natural to man, yet he could also permit them to affect his human nature; as he permitted himself to be seized with hunger, after fasting forty days; and so he permitted his human nature to be seized with fear and grief in this garden of Gethsemani. As angels came and ministered to him after his fast in the wilderness, so an angel came as it were to propose to him the divine decree, that he was to suffer and die for the redemption of mankind; and as man, he is said to be strengthened and comforted by the angel: he, who as God, was Lord and maker of the angels, and so needed not to be strengthened by his creatures. Besides what happened to Christ as man, were ordained as instructions for us. We are taught by angels appearing, that they were not only ready to assist and wait upon Christ, but that, by the order of divine Providence, they are also ready to assist us in our temptations and afflictions. --- \u0001In an agony.\u0002 This Greek word signifies, a strife, or combat; not that there could be any opposition or contrariety in the interior of Christ, whose human will was always perfectly subject to his divine will, and the sensitive part to reason: yet, inasmuch as he was truly man, his human nature dreaded all those sufferings which at that time were represented to his soul, and which in a few hours he was to undergo. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001And his sweat became as drops of blood,\u0002 &c. This has sometimes happened, though in a lesser degree, to persons under extraordinary grief, if we believe Aristotle, lib. iii. Animanium, chap. xix. p. 891, and lib. de part. Animalium, chap. v. p. 1156. Ed. Aureliæ Allobr. an 1607. --- This passage of Christ's bloody sweat, and of the apparition of the angel, was heretofore wanting in divers both Greek and Latin copies; as appears by St. Jerome, (lib. ii. cont. Pelagianos. tom. iv, part 2, p. 521) and by St. Hilary, lib. x. de Trin. p. 1062. Nov. Ed. It seems to have been left out by ignorant transcribers, who thought it not consistent with the dignity of Christ. But we find it in the above-said place, in St. Jerome, in St. Chrysostom (hom. lxxxiv. in Matt.), in St. Augustine (in Psalm cxl. tom. iv, p. 1564, and in Psalm xciii, p. 1013.) in St. Epiphanius in Ancorato, p. 36, Ed. Petav. (Witham)" } ] }, { "chapter": 23, "slug": "id89.html", "header": "Luke xxiii.", "notes": [ { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He sent him away to Herod.\u0002 Pilate, in this instance, not only extricated himself from the importunities of the Jewish priests, (ver. 5) but moreover obeyed the Roman law in that particular, which forbade any one to be condemned by a governor to whom he was not the subject. (Theophylactus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And mocked him.\u0002 It is evident from the behaviour of Herod on this occasion, that he was far from believing him to be that seditious person he was represented; otherwise he would have undoubtedly treated his prisoner with less ridicule, and paid more serious attention to the accusations of his enemies. (Theophylactus) --- \u0001Putting on him a white garment.\u0002 The Greek signifies not only a white, but a shining splendid robe: perhaps with some resemblance to royal garments, but at the same time through scorn and derision. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nothing worthy of death is done to him.\u0002 Herod has not treated him as a criminal, or one worthy of death. He only derided him as a fool: had there been any cause to punish him, he would not have failed to have done it himself, or commanded me to put him to death. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "It was a very common punishment among the Jews to scourge those who had committed crimes for which death would have been too severe. According to the laws of the Hebrews, (Deuteronomy xxv. 3.) the number of blows could not exceed thirty-nine. Pilate dares not condemn Jesus to death, because he believes him innocent; yet not to disoblige the people and magistrates, who demanded his death, he takes a middle way, which, as is usual in such cases, satisfies neither party. He neither saves the innocent Victim, nor satisfies justice. In lieu of one punishment, Jesus suffers two. He is at length both scourged and crucified. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Weep not over me.\u0002 If you knew the evils that threaten and must soon fall upon your city, upon yourselves, and upon your children, you would preserve your tears to deplore your own misfortunes. My death is for the good of mankind; but it will be fatal to your nation because you have been pleased to make it so. In the ruin of Jerusalem, which is at hand, happy shall they be who have no children. They shall save themselves the grief of seeing their sons and daughters perish miserably, and in some sort of suffering as many deaths as they have children to die. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001In the green wood:\u0002 by which are signified persons of virtue and sanctity; as by the \u0001dry wood,\u0002 the wicked, who bring forth no fruit, and who, like dry wood, are fit to be cast into the fire. (Witham) --- If they be thus cruel with me, how will they treat you!" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Called Calvary.\u0002 A place at a small distance from Jerusalem, where condemned malefactors were beheaded. So Christ, as a malefactor, dies on Calvary for the redemption of all: that where sin abounded, grace might more abound. (Ven. Bede) --- In this mountain, according to the Hebrew doctors, were interred the remains of our protoparent, Adam. (St. Athanasius)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001I say to thee: This day thou shalt be with me in Paradise;\u0002 i.e. in a place of rest with the souls of the just. The construction is not, \u0001I say to thee this day,\u0002 &c., but, thou shalt be with me this day in the paradise. (Witham) --- \u0001In paradise.\u0002 That is, in the happy state of rest, joy and peace everlasting. Christ was pleased by a special privilege, to reward the faith and confession of the penitent thief with a full discharge of all his sins, both as to the guilt and punishment, and to introduce him, immediately after death, into the happy society of the saints, whose \u0001limbo\u0002 (that is, the place of their confinement) was now made a \u0001paradise\u0002 by our Lord's going thither. (Challoner) --- The soul of the good thief was that same day with Jesus Christ, in the felicity of the saints, in Abraham's bosom, or in heaven, where Jesus was always present by his divinity. (St. Augustine) --- St. Cyril, of Jerusalem, says he entered heaven before all the patriarchs and prophets. St. Chrysostom thinks that paradise was immediately open to him, and that he entered heaven the first mankind. (Tom. v. homil. 32.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Arimathea.\u0002 In other parts of Scripture it is called \u0001Ramatha,\u0002 a city of Judea, where Samuel, the prophet, was born. (Ven. Bede)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001This man went to Pilate.\u0002 We may suppose that from his rank and condition in life, he had always access to Pilate." }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Parasceve.\u0002 That is, the eve or day of preparation for the sabbath. (Challoner) --- \u0001And the sabbath drew near.\u0002 Literally, \u0001shined.\u0002 The sabbath began in the evening, at sunset. It may, perhaps, be said to shine by the moonlight, at full-moon, or because of a great many lights that used to be set up at that time, on account of the great sabbath. (Witham) --- We learn from Maimon, that all the Jews were so strictly bound to keep a light in their dwellings on the sabbath-day, that although a man had not bread to eat, he was expected to be from door to door, to purchase oil for his lamp. (Pastorini)" } ] }, { "chapter": 24, "slug": "id90.html", "header": "Luke xxiv.", "notes": [ { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "It is worthy of remark, that none of the disciples or friends of Christ, were so much astonished and struck at the many apparitions of angels, &c. as to be cast down to the ground, as the guards and his enemies were, but only through respect and reverential fear looked down upon the ground. Nor even did any of them fall down prostrate to adore our Saviour, when he appeared to them; because Christ was not now to be sought in the earth, among the dead, but was risen, and was to be looked for from heaven. Hence is derived the Catholic custom of praying in Pascal time, and on all Sundays, &c. not on the knee, but with the body respectfully bent, and bowing \u0001down their countenance towards the ground.\u0002 (Ven. Bede)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "St. Jerome thinks the Cleophas, one of the two disciples, was a citizen of Emmaus, and that he invited Jesus to take meat in his house. His house was afterwards changed into a church, which the same Father says existed in his time. Some think Cleophas was brother to St. Joseph; others, that he was husband of Mary, sister of the blessed Virgin Mary, and father of St. James the less. Both the Latins and Greeks keep the feast of St. Cleophas, and give him the name of an apostle. Usuard says he was martyred by the Jews. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001But their eyes were held:\u0002 either by our Saviour's changing his features, or in what manner he pleased. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Art thou alone a stranger in Jerusalem?\u0002 or, \u0001art thou the only stranger in Jerusalem?\u0002 which was to signify, that every one must needs have heard of what had passed in regard to Jesus. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001We hoped,\u0002 &c. as if they had lost their former hopes, or now knew not what to hope for: but perhaps, as St. Augustine observes, they might use this caution speaking before a stranger. (Witham) --- These two disciples were in the same error as the other Jews; who expected that the Messias would deliver them from subjection to strangers, and re-establish them in their ancient liberty. The cross and passion had been a subject of scandal and fall to them. They say, \u0001we did hope;\u0002 as if their hopes were now at an end. What increased their diffidence was, that Christ had promised to rise again the third day, and some of the women had said that he really had risen. But they expected as public and glorious a manifestation of his resurrection, as his death had been ignominious and known to the whole world. Behold, now this is already the third day since these things are passed: if he had wished to manifest his power, he should have done it already. Thus the disciples reason, as if the third day were already past, and as if it were certain that he was not risen again. So difficult a thing is it to believe what we very ardently wish! (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "The ancient Fathers think our Saviour consecrated, on this occasion, and administered the Eucharist to the two disciples. In the Acts of the Apostles, this same term, \u0001breaking of bread,\u0002 is explained without difficulty of the Eucharist. St. Luke seems fond of this manner of expression, to signify that sacrament. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "The apostles thought they saw a Spirit, either good or bad, that had taken the form of Jesus, and was come to deceive them. For that they did not doubt spirits appeared, we have abundant proofs throughout the whole New Testament: and our Saviour, instead of combating this opinion, seems rather to have confirmed it on more than one occasion. Indeed St. Augustine thinks it cannot, without temerity, be denied, that there are occasional apparitions of angels, of demons, and the souls of the dead. (Calmet) --- This, however, will not justify the credulity of many ignorant and weak people, who think that nobody can die, but their spirit is sure to appear; much less will it justify the superstitious observations of unusual occurrences, which are so commonly reported to happen, as significant of a departed soul. These occurrences are rare; nor should we suppose that the Almighty would be willing to suspend or change the established laws of nature without a sufficient cause, viz. some known good either to the departed soul, or surviving friends. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001A spirit hath not flesh and bones, as you see me to have.\u0002 This was one argument of a true and real body. We may take notice, that Christ brought such proofs, as he knew were sufficient to convince them of his resurrection, though they were not of themselves demonstrations. For when they imagined they saw or touched a body, and that he eat with them, these things might apparently be done by a spirit. See Genesis xviii. ver. 9. and Genesis xix. ver. 3. and ver. 16. where we read that angels, in the shape of men, \u0001eat,\u0002 and took Lot and his wife, and his daughters, \u0001by the hand,\u0002 and led them away from Sodom. Our senses, therefore, may sometimes be deceived, as may be shewn by divers other instances. But the arguments which Christ made use of at this time, to induce the apostles to believe his resurrection, are to be taken with all the circumstances: as 1st, with the corroborating testimonies of the Holy Scriptures, in which his resurrection was foretold; 2ndly, they called to their minds what he himself had told them so often, that he would rise again the third day; 3rdly, concurred also the testimonies already given by the angels, that he was risen; 4thly, the miracles at his death and resurrection; 5thly, Christ himself at the same time opened \u0001their understanding,\u0002 to know and believe this truth, that he was truly risen. (Witham)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "Christ eat, not because he stood in need of food to sustain himself after his resurrection, as we sustain our bodies and lives by corporal refreshment; but he did it, to shew his disciples that his body was really risen from the dead. (Ven. Bede)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "If, after all the extraordinary opportunities of instruction, which the apostles had had from the mouth of our divine Saviour, it was still necessary that he should instil into them a new light, by opening their minds to understand the Scriptures; what are we to think of the presumptuous attempts of the numerous tribe of modern self-inspired interpreters, who are always ready to descant on the word of the Lord; though so perfectly ignorant that their authority, so far from being admitted, would be laughed to scorn, were they to attempt to explain the slightest difficulty, on the most indifferent subject of profane literature? To such a degree has the spirit of seduction spread itself at the present day! (Haydock)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Beginning at Jerusalem.\u0002 The sense is, that they were first to preach to the Jews, and afterwards to all nations. (Witham)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001The promise of my Father;\u0002 i.e. the Holy Ghost, whom Christ had promised that his Father and he would send. (John xiv. 26. and xvii.[xvi.?] 7.) (Witham)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "Like a second Elias he was taken into heaven, but in a much more glorious manner. Elias was taken up in a mortal and corruptible body: but our divine Saviour, in a glorious, impassible, and immortal state; where now he is our head, having taken upon himself the nature of man, and is crowned with more than angel's glory. (Theophylactus) --- What a glory this for us! Our head is clothed with everlasting glory; so shall we, his members, receive a share in his eternal kingdom. (St. Chrysostom)" } ] } ] }, "mal": { "book": "mal", "intro": [ { "text": "THE PROPHECY OF MALACHIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Malachias, whose name signifies \"the angel of the Lord,\" was contemporary with Nehemias, and by some is believed to have been the same person with Esdras. He was the last of the prophets, in the order of time, and flourished about four hundred years before Christ. He foretells the coming of Christ; the reprobation of the Jews and their sacrifices; and the calling of the Gentiles, who shall offer up to God in every place an acceptable sacrifice. (Challoner)" }, { "text": "He also clearly speaks of the twofold coming of Christ, preceded by [John] the Baptist and by Elias. Nothing is known for certain respecting this prophet. He inveighs against the same crimes as Nehemias, to whose covenant he alludes, chap. ii. 4. None was afterwards recognized for a prophet till the Baptist appeared. (Calmet)" }, { "text": "Both priests and people are here reproved, and the Jewish law yields to that of Christ. (Worthington)" }, { "text": "No date is prefixed no more than to the works of Jonas, Nahum, &c. St. Jerome seems to fix on the seventh year of Artaxerxes, when Esrdras came to Jerusalem. \u0001Liber ejus pro titulo sit.\u0002 (Haydock)" } ], "intro_slug": "id705.html", "chapters": [ { "chapter": 1, "slug": "id706.html", "header": "Malachias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Malachias,\u0002 \"the angel of the Lord.\" St. Jerome always reads \u0001Malachi,\u0002 \"my angel.\" Septuagint, \"his angel;\" whence Origen infers, that this was an angel incarnate. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Loved us.\u0002 So they thought, (Theodoret) and perhaps spoke. (Haydock) --- \u0001Jacob.\u0002 I have preferred his posterity, to make them my chosen people, and to load them with my blessings, without any merit on their part, and though they have been always ungrateful; whilst I have rejected Esau, and executed severe judgments upon his posterity. Not that God punished Esau or his posterity beyond their deserts, but that by his free election and grace he loved Jacob, and favoured his posterity above their deserts. See the annotations upon Romans ix. (Challoner) --- Neither deserved any thing. God's choice was gratuitous, both with respect to the fathers and their offspring. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Esau,\u0002 perceiving the evil which was already in him, and would appear afterwards; (St. Jerome and Theodoret) or rather he was a figure of the reprobate, though not of course one himself. (St. Augustine) --- A person is said to hate what he loves less. Esau's privileges were transferred to his brother, who enjoyed a much finer country, and was chosen for God's peculiar inheritance. (Calmet) --- Temporal blessings are here specified. --- \u0001Dragons.\u0002 Septuagint, \"houses;\" so that they shall be deserted. (Haydock) --- Edom was ravaged by Nabuchodonosor. The people retired into the cities, from which the Jews were driven. Yet afterwards they rebuilt their own habitations." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Down,\u0002 by the Machabees, who forced the people to receive circumcision, 1 Machabees v. 3. (Calmet) --- At that time the Jews were more pious, and glorified God. (Haydock) --- \u0001Ever.\u0002 God's gratuitous love appears in his leaving Edom in captivity, and restoring the Jews. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Father.\u0002 God sometimes took this title, Exodus iv. 32. But he was oftener represented as a \u0001master;\u0002 and the old law was a law of fear. (Calmet) --- \u0001Servant et metuunt jus.\u0002 (Juvenal xiv.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bread,\u0002 including all the victims, &c., Leviticus iii. 11., and Numbers xxviii. 2. (Calmet) --- By vile presents they shew their contempt of God. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lame.\u0002 The victims must be without defect, Leviticus xxii. 21. Those of the Jews were also rendered inadmissible by their evil dispositions, Aggeus ii. 14. It is surprising, that after such scourges they should not have been more upon their guard. The negligence of the sacred ministers, is a sure sign of faith being extinct. (Calmet) --- Pagans often thus treated their idols. (Clement of Alexandria, Strom. vi.) --- \u0001Prince:\u0002 the governor sent by the Persians. If you dare not make such presents to men of eminence, how shall I accept them? (Calmet) --- How dare you offer them to me? (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gratis?\u0002 Are you not well paid? Why then perform you not your duty exactly? (Calmet) --- Septuagint, \"Wherefore also among you shall the doors be shut, and my altar is not enkindled for nought,\" (Haydock) as if God menaced the Jews with the rejection of the temple, as the sequel does. (Calmet) --- \u0001Pleasure.\u0002 Many other prophets had foretold the reprobation of the synagogue, but none more plainly. The reason is also assigned, viz., the ingratitude and repeated sins of the people, on which account the Gentiles of all countries shall be chosen. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sacrifice.\u0002 Protestant, \"incense.\" (Haydock) --- \u0001Clean oblation.\u0002 The precious body and blood of Christ in the eucharistic sacrifice. (Challoner) --- This is denoted by the very word \u0001mincha,\u0002 the offering of flour and wine. (Calmet) See St. Justin Martyr, Dialogue with Trypho; St. Irenæus, Against Heresies iv. 32.; St. Augustine, City of God xviii. 35.) --- \"We pollute this bread, that is the body of Christ, when we approach the altar unworthily.\" (St. Jerome v. 7.) --- This sacrifice is always pure, though the priest or receiver be otherwise. (Calmet) --- Hence it is always \u0001clean.\u0002 (Council of Trent, session xxii. chap. i.) (Menochius) --- It is offered daily throughout the world. The Jews see the completion of this prediction, and are vexed; they strive to elude its force. Though enemies, they bear about these proofs of our faith, and of their own condemnation. (Calmet) --- God not only changed his people, but instituted a better sacrifice. Instead of the former needy elements, (Galatians iv.) which were often defiled by the sins of the offerers, He instituted the sacrifice of his own Body and Blood, under the appearance of bread and wine, as St. Chrysostom (in Psalm xcv.), Theodoret, &c., prove against all opponents. A sacrifice different from any offered by the Jews, who could offer only at Jerusalem, (Deuteronomy xvi.) is clearly specified, as many have demonstrated. (Worthington) --- Christ's bloody sacrifice on the cross was performed on Calvary, and not \u0001among the Gentiles.\u0002 What sacrifice can Protestants now produce? (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001It.\u0002 The priests complain that all is burnt, (Grotius) or rather they treat sacred things with contempt. (Calmet) --- They falsely pretend that they give their best, being poor. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Behold of\u0002 our \u0001labour,\u0002 &c. You pretended \u0001labour\u0002 and weariness, when you brought your offering; and so made it of no value, by offering it with an evil mind. Moreover, what you offered was both defective in itself, and gotten by rapine and extortion. (Challoner) --- These were two defects. (Worthington) --- Hebrew, \"what fatigue, or if we change one letter, and read (Calmet) \u0001mothlae,\u0002 (Haydock) it stinks, and you.\" &c. Some copies of [the] Septuagint, Arabic, &c., \"I blew them away,\" with disgust. --- \u0001Rapine.\u0002 Ecclesiasticus xxxiv. 24. --- \u0001Offering.\u0002 Mincha, ver. 11. (Calmet) --- Such victims and presents as are lame or strange, are rejected. (Pliny, [Natural History?] viii. 45.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Male.\u0002 So better things are styled \u0001mascula thura.\u0002 (Virgil; Pliny, [Natural History?] xii. 14.) --- It was unlawful to offer a female by vow, but not out of devotion, Leviticus xxii. 18, 23. (Calmet) --- \u0001King.\u0002 So the Persian monarchs were called. --- \u0001Dreadful.\u0002 Greek, \"Epiphanes.\" (Haydock)" } ] }, { "chapter": 2, "slug": "id707.html", "header": "Malachias ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Priests.\u0002 Such, hoarding up riches, dishonour God and his sacraments, as if they were temporal things to be purchased, and so they scandalize the weak. It would be well for them if they were reduced to poverty, (ver. 2.) and would repent, as they will otherwise be deprived of eternal goods, having received their wages in this world, like \u0001hirelings,\u0002 John x. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blessings,\u0002 riches. The priests also blessed the people, Numbers vi. 23. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shoulder.\u0002 I will cast away the shoulder, which in the law was appointed to be your portion, and fling it at you in my anger: and will reject both you and your festivals like dung. (Challoner) --- Hebrew now reads for shoulder, \u0001zerah,\u0002 \"grain,\" or seed. (Calmet) --- \"I will menace you with the shoulder, and will spread dirt on your faces, \u0001even\u0002 the dirt of your feasts,\" (Aquila) or \"the ventricle of your festivals.\" (Septuagint) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Levi.\u0002 When this tribe was chosen does not appear. Some think that he alludes to the renewing of the covenant under Nehemias, which seems best, 2 Esdras ix. 1, 38. I then promised you \u0001life,\u0002 &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The angel,\u0002 viz., the minister and messenger. (Challoner) --- Priests must administer the sacraments, and likewise instruct the people, being God's messengers. (Worthington) --- The Jews were well acquainted with the law, Jeremias xviii. 18. --- The priests had to decide most intricate cases, Deuteronomy xvii. 9., and xxxiii. 9. (Calmet) --- The sentence of the high priest was received like that of an angel. (Diod. Sic. xl. apud Phol.) --- If such science was required under the old law, how much more is necessary in Christian priests, whose mysteries and duties are so much more important! (Calmet) --- \u0001Ignoratio scripturarum ignoratio Christi est.\u0002 [\"Ignorance of Scripture is ignorance of Christ.\"] (St. Jerome in Isaias & hic.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001People.\u0002 If priests comply not with these high functions, they are despicable here, and condemned to eternal torments, Jude 11. (Worthington) --- \u0001Accepted.\u0002 Hebrew, \"raised up faces,\" instead of reproving the guilty, Deuteronomy i. 10., and Leviticus xix. 15." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Brother,\u0002 in distress, 2 Esdras v. 1. St. Jerome mentions the tradition of the Jews, which supposed that the captives at their return dismissed their wives, and married young ones, though strangers, ver. 11. But this is not probable. Such women were ordered to be dismissed, 1 Esdras ix. 1., and 2 Esdras xiii. 23. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001God,\u0002 or one addicted to idol-worship, (Haydock) which was contrary to the law, Deuteronomy vii. 3. (Calmet) --- Septuagint, \"the holy things of the Lord, by what he has loved and done for strange gods.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Master.\u0002 Hebrew, \"the watcher, and him who answers,\" on guard. (Calmet) --- Septuagint, \"doth such things, till he be tumbled out,\" &c. --- \u0001Him.\u0002 Septuagint, \"and out of those who offer a sacrifice to,\" &c. Such people shall be excluded from the society of God's servants. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001With tears;\u0002 viz., by occasion of your wives, whom you have put away, and who came to weep and lament before the altar. (Challoner) --- Though divorces were tolerated, (Matthew xix. 6.) the more virtuous did not approve of them, particularly when a wife was put away who had been married in youth. See ver. 10. Perhaps this corruption had crept in, like others, (Calmet) owing to the people's commerce with strangers. (Diod. in Photius.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Covenant.\u0002 The order established at first, Genesis ii. 24., and Proverbs ii. 17. The parties promised fidelity to each other." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001His spirit.\u0002 Eve received a soul from God, like Adam. Hebrew, \"One (\u0001Abraham,\u0002 Chaldean styled one, Ezechiel xxxiii. 24.) did it not, and he had the,\" &c. Septuagint vary. The text is very obscure. (Calmet) See Cap. Crit. iv. p. 317.; Grabe prologue. --- A strange god did not make women. The human race is best propagated, where polygamy and divorces are rejected. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Garment;\u0002 viz., of every man that putteth away his wife without just cause; notwithstanding that God permitted it in the law, to prevent the evil of murder. (Challoner) --- The original may receive this sense; or the woman must blame herself if she were hateful, (Deuteronomy xxiv. 1.) and the man acted not treacherously. (Calmet) --- Septuagint, \"iniquity shall cover your thoughts.\" (Haydock) --- It should be \"garments,\" \u0001endumata,\u0002 though St. Jerome and the printed edition read \u0001enthumemata,\u0002 (Calmet) \"thoughts.\" The first part contains the objection, and the second God's reply. (St. Jerome) (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Judgment.\u0002 Being scandalized at the prosperity of the wicked, (Haydock) they deny Providence, Psalm lxxii., and Jeremias xii. (Calmet) --- Yet the wicked are left for wise purposes, either for their amendment, or for the trial of the just. (St. Augustine, Psalm liv.) --- Those who are offended at their present success, (Haydock) think not of judgment nor of eternal goods. (St. Jerome)" } ] }, { "chapter": 3, "slug": "id708.html", "header": "Malachias iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001My angel,\u0002 viz., John the Baptist, the messenger of God, and forerunner of Christ. (Challoner) --- His purity and office procure him this title. (Worthington) --- Afterwards Christ himself shall come, for the ruin and for the resurrection of many, Luke ii. 34. Hence threats and promises are intermixed. The evangelists read \u0001his face,\u0002 making the Father speak, whereas the Son is introduced by the prophet, who however presently changes the person. It is all the same which person of the blessed Trinity speaks, as all act together. (Calmet) --- \u0001Testament.\u0002 The Messias, the mediator of the covenant with mankind, (Worthington) with Abraham, and Moses. The latter calls him the prophet; (Deuteronomy xviii. 18.) and Zacharias, alluding to this text, explains angel in the same sense, Luke i. 76. --- \u0001Temple.\u0002 The ancient Jews were convinced that the Messias would come to the temple of Zorobabel, and be its chief glory, Aggeus ii. 8. (Calmet) --- Their descendants put off the coming for some long time, though the prophet says \u0001presently,\u0002 or on a sudden. (St. Jerome; Basnage vi. 26.) --- Some take this temple to be the womb of the bless Virgin [Mary]. (St. Cyril; St. Augustine, City of God xviii. 35.) (Calmet) --- The Baptist was conceived, born, and preached first; and shortly after Christ appeared. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Coming.\u0002 This may be explained of [John] the Baptist, (Luke iii. 7.) or of the second coming of Christ; though his first coming shewed the hypocrisy of the Jews. They would not acknowledge him, but sought his death, and brought on their own condemnation. (Calmet) --- \u0001Fuller's.\u0002 Septuagint, \"washers' herb.\" \u0001Borith\u0002 is found in all the low places of Palestine, (St. Jerome) and probably denotes soda, (Jeremias ii. 22.; Calmet) or fullers' earth. (Haydock) --- Christ purified the religion of the Jews, or did what was requisite for that purpose. The people would not obey. Yet he established his Church in all purity." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Justice.\u0002 This is spoken of the Christian priesthood, which far excels that of Levi, Hebrews v., and vii., &c. (Calmet) --- Many Jewish priests embraced the gospel, Acts vi. 7. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Years.\u0002 So in the mass we beg that God would receive the sacrifice, \"as he received the presents of Abel.\" (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judgment.\u0002 He has answered (ver. 1, 2) the complaint of the Jews, chap. ii. 17. (Haydock) --- This he does here (Menochius) more pointedly. (Haydock) --- Christ condemned the world, as his spirit did likewise, John xvi. 8. He made an example of Jerusalem, which shewed that he would not leave crimes unpunished. We may also understand this of his last coming. (Calmet) --- God threatens to punish even secret sins, which are know to him alone. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Change.\u0002 Hebrew also, (Haydock) \"hate \u0001or\u0002 recommence.\" I do not strike the fallen. Did I spare Sennacherib? &c. Have I not protected the posterity of Jacob? How then can you say that I am indifferent about human affairs? (Calmet) --- \u0001Consumed.\u0002 Septuagint, \"you depart not from the sins of your fathers. You have rejected my,\" &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Afflict.\u0002 Literally, \"pierce.\" Septuagint, \"supplant,\" (Haydock) or kick at, 1 Kings ii. 29. But the term applied to Heli is different. Here it signifies to nail or irritate. (Calmet) --- \u0001Tithes:\u0002 the payment is most strictly commanded. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Want.\u0002 Hebrew, \"malediction.\" St. Jerome specifies the kind. (Calmet) --- Septuagint, \"and you obstinately turn away your eyes, and supplant me,\" &c. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Heaven;\u0002 copious showers. --- \u0001Blessing;\u0002 fertility." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Devourer;\u0002 locusts and other vermin. (Menochius) --- Malachias came later than Aggeus, and probably speaks of a different famine, to which the Jews were exposed for neglecting to pay tithes. (Calmet) --- How many now work on holydays, as if all depended on their labour and not on God's blessing! (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vain.\u0002 Murmuring against God is blasphemous and unsufferable. When the Jews were punished by famine, for neglecting to pay tithes, they laid the blame on God, as if he took more care of other nations which had abundance. (Worthington) --- \u0001Sorrowful:\u0002 \"humbled.\" Chaldean, \"in mourning.\" (Junius) --- But is seems to denote downcast countenances, which our Saviour orders his disciples not to affect, Matthew vi. 16. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Proud.\u0002 Septuagint, \"strange.\" (Haydock) --- \u0001Z\u0002 has been taken for \u0001v.\u0002 --- \u0001Built up:\u0002 have a numerous family, (Calmet) and abundance. --- \u0001Tempted.\u0002 Septuagint, \"resisted.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Then.\u0002 Grabe changes \u0001tauta,\u0002 these things, into \u0001tote,\u0002 then. The Septuagint make the pious express the former sentiments. (Haydock) --- David, Jeremias, &c., had experienced such anxiety, Psalm lxxii. 2. (Calmet) --- According to the Hebrew, &c., the just hearing such blasphemies, doubt not but God will mark them in the book (Haydock) of his justice, and punish them." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Possession;\u0002 (\u0001peculium\u0002) the property of a slave. (Calmet) --- Such look upon the smallest things with eagerness. Hebrew \u0001segula,\u0002 (Haydock) means some precious thing. (Calmet) --- \u0001Spare.\u0002 Septuagint, \"chose,\" &c. (Haydock)" } ] }, { "chapter": 4, "slug": "id709.html", "header": "Malachias iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Furnace.\u0002 At the day of judgment, the difference between the just and the wicked will plainly appear. (Worthington) --- This sense is most generally given, as well as to those words where our Saviour speaks of the signs of the destruction of Jerusalem and of the end of the world together, Matthew xxiv. 3., and Luke xxi. 5. Yet the prophet may also allude to the punishment of the Jews by the Romans, when all were assembled at the Passover, (Calmet) a scourge which the Christians escaped by retiring to Pella. (Eusebius, History of the Church iii. 5.) --- \u0001Proud.\u0002 Septuagint, \"strangers.\" (Calmet) --- \u0001Branch.\u0002 No hope shall remain. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wings.\u0002 The sun is represented with wings, to imply celerity. The appearance of the Lord will be most acceptable to the virtuous. (Calmet) --- \u0001Look up, for your redemption is at hand,\u0002 Luke xxi. 28. --- \u0001Herd.\u0002 Protestants, \"stall.\" Hebrew \u0001marbek,\u0002 (Haydock) \"fattened;\" though some explain it of oxen treading out corn: they would not however \u0001leap,\u0002 nor fatten so much. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ashes,\u0002 burnt in Jerusalem. (Haydock) --- Christians rejoiced in the execution of divine justice. The Jews were not allowed to approach the new city, Elia. (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Law.\u0002 This must be your guide and comfort. No more prophets shall appear before [John] the Baptist. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Elias.\u0002 Septuagint add, \"the Thesbite;\" and St. Jerome (in Matthew xvii.) says, that Elias shall indeed come and restore all things. --- \u0001Dreadful.\u0002 Christ's first coming was in all meekness; but he will judge in terror. Hence the prophet's meaning is not that St. John [the Baptist], but that Elias shall come before the great day of the Lord. (Worthington) --- Yet we may understand it of Christ coming into the world to preach, and again to judge. His first coming proved terrible to the perfidious Jews, whose ruin presently ensued. The destruction of Jerusalem was a figure of that which the world shall experience. (Calmet) --- This shall be preceded by the preaching of Elias. (N. Alex.[Noel Alexander?] Diss. vi.) --- This interpretation seems very striking and natural, though the prophet may have had the first coming of Christ and the ruin of the city chiefly in view. Our Saviour testifies that the Elias whom the Jews expected was already come, Matthew xi. 14., and xvii. 11., and Luke ix. 8. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heart,\u0002 &c. By bringing over the Jews to the faith of Christ, he shall reconcile them to their fathers, viz., the patriarchs and prophets, whose hearts for many ages have been turned away from them, because of their refusing to believe in Christ. (Calmet) --- The antipathy of Jews and Gentiles shall cease. Both shall enter the Church of Christ, Isaias xi. 13. John the Baptist strove to ameliorate the manners of the people, and to bring all to Christ, who reconciles all seeming contradictions in the Scriptures. He came to put an end to all dissensions. (Calmet) --- Yet the wicked will still have war, Matthew x. 35. (Haydock) --- Christ will convert those Jews at last, (Romans xi. 26.; Calmet) who have not yet opened their eyes. Their fathers, the apostles and first converts, have long ago shewn them the example. (Haydock) --- \u0001Anathema.\u0002 In the Hebrew, \u0001cherem,\u0002 that is, \u0001utter destruction.\u0002 (Challoner) --- Septuagint, \"entirely,\" (Calmet) or \"suddenly;\" \u0001arden.\u0002 (St. Jerome) (Deuteronomy vii. 26.) --- This passage intimates that the ruin of Jerusalem is threatened. If people should be converted, would that stop the general conflagration? (Calmet) --- Some of our crafty adversaries have inferred from the above explanation of anathema, that the Church means heretics to be destroyed: but her kingdom is not of this world: she speaks only of the soul, and exercises a spiritual power. (Haydock)" } ] } ] }, "mat": { "book": "mat", "intro": [ { "text": "THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW.", "center": true }, { "text": "PREFACE." }, { "text": "This and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of \u0001unwritten traditions\u0002, and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, \u0001I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego Evangelio non crederem, nisi me Ecclesiœ Catholicœ commoveret auctoritas. \u0002(\u0001Lib. contra Epist. Manichœi, quam vocant fundamenti. \u0002tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)" }, { "text": "St. Matthew, the author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era [A.D. 41], he began to write his \u0001gospel:\u0002 i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fulness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexandria assures us, \u0001Pœdag. \u0002lib.\u0001 \u0002ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.---\u0001See Butler's Saints' Lives, September \u000221\u0001st.\u0002" } ], "intro_slug": "id13.html", "chapters": [ { "chapter": 1, "slug": "id1730.html", "header": "Matthew i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The first English Testament, divided into verses, was that printed at Geneva, by Conrad Badius, in the year 1557. (Haydock) --- \"The book of the Generation,\" is not referred to the whole gospel, but to the beginning, as in Genesis v. \"This is the book of the generation of Adam.\" (Estius) --- \u0001The book of the\u0002[1]\u0001 Generation\u0002, i.e. the genealogy or pedigree, which is here set down in the first sixteen verses. In the style of the Scriptures any short schedule or roll is called \u0001a book\u0002, as the bill or short writing of a divorce, is called a little book. (Matthew v. 31.) (Witham) --- Jesus, in Hebrew \u0001Jesuah\u0002, is the proper name of Him, who was born of the Virgin Mary, who was also the Son of God, \"a name given by the angel before he was conceived in the womb.\" (Luke ii.) It signifies \u0001Saviour\u0002, \"because he was to save his people from their sins.\" He was also called \u0001Christ\u0002, which signifies anointed; for though in the Old Testament kings, priests, and prophets were \u0001anointed\u0002, and though many were then designated by the name of \u0001Jesus\u0002, properly, and by an invariable custom of the New Testament, that person is exclusively signified, who, on account of the union of the divine and human nature, was anointed by the Holy Ghost \u0001above all his fellows\u0002. (Psalm xliv. and Hebrews i. 9.) Whence in this turn the hypostasis is understood, in which the two natures, the divine and human, meet. (Estius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "He begins with Abraham, the father of the faithful, because to him the promise was made, that all generations should be blessed in his seed. (Theophylactus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "See Genesis xxxviii, ver. 6. & dein., and Zara of Thamar, her daughter-in-law. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "See Josue, chap. ii. & dein. We nowhere else find the marriage of Salmon with Rahab; but this event might have been known by tradition, the truth of which the divinely inspired evangelist here confirms. (Bible de Vence) Rahab was a debauched woman, preserved in the pillage of Jericho, where she had been born. In this genealogy only four women are mentioned, of which two are Gentiles, and two adulteresses. Here the greatest sinners may find grounds for confidence in the mercies of Jesus Christ, and hopes of pardon, when they observed how the Lord of life and glory, to cure our pride, not only humbled himself by taking upon himself the likeness of sinful flesh, but by deriving his descent from sinners, and inspiring the holy evangelist to record the same to all posterity. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Extract from St. Chrysostom's first Homil. upon the first chapter of St. Matthew: \"How, you say, does it appear that Christ descended from David? For if he be born not of man, but of a virgin, concerning whose genealogy nothing is said, how shall we know that he is of the family of David? We have here two difficulties to explain. Why is the genealogy of the Virgin passed over in silence, and why is Joseph's mentioned, as Christ did not descend from him?...How shall we know that the Virgin is descended from David? Hear the words of the Almighty addressed to the archangel Gabriel: 'Go to a virgin espoused to a man, whose name is Joseph, of the house and family of David.' What could you wish plainer that this, when you hear that the Virgin is of the family of David? Hence it also appears that Joseph was of the same house, for there was a law which commanded them not to marry any one but of the same tribe....But whether these words, \u0001of the house and family of David\u0002, be applied to the Virgin or to Joseph, the argument is equally strong. For if he was of the family of David, he did not take a wife but out of the same tribe, from which he had descended. Perhaps you will say he transgressed this law. But the evangelist has prevented such a suspicion, by testifying beforehand that Joseph was a just man. Beware how you attach crime to him, whose virtue is thus publicly acknowledged....It was not the custom among the Hebrews to keep the genealogies of women. The evangelist conformed to this custom, that he might not at the very beginning of the gospel offend by transgressing ancient rites, and introducing novelty.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Joram begot Ozias\u0002, three generations are omitted, as we find in 2 Paraliponenon xxii; for there, \u0001Joram begot Ochozias, and Ochozias begot Joas, and Joas begot Amazias, and Amazias begot Ozias\u0002. This omission is not material, the design of St. Matthew being only to shew the Jews that Jesus, their Messias, was of the family of David; and he is equally the son, or the descendent of David, though the said three generations be left out: for Ozias may be called the son of Joram, though Joram was his great-grandfather. (Witham) --- It is thought that St. Matthew omitted these three kings, Ochozias, Joas, and Amazias, to preserve the distribution of his genealogy into three parts, each of fourteen generations; and, perhaps, also on account of their impiety, or rather on account of the sentence pronounced against the house of Achab, from which they were descended by their mother Athalia. (3 Kings xxi. 21.) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Josias begot\u0002[2]\u0001 Jechonias,\u0002 &c. The genealogy of Christ, as it appears by the 17th verse, is divided by the evangelist into thrice fourteen generations, and so it is to contain 42 persons. The first class of fourteen begins with Abraham, and ends with David. The second class begins with Solomon, and ends with Jechonias. The third class is supposed to begin with Salathiel, and to end, says St. Jerome, with our Saviour Christ. But thus we shall only find in the third class thirteen generations, and in all only forty-one, instead of forty-two. Not to mention in these short notes other interpretations, the conjecture of St. Epiphanius seems to most probable, that we are to understand two Jechonias's, the father and the son, who had the same name. So that the true reading should be, \u0001Josias begot Jechonias\u0002 and \u0001his brethren, and Jechonias begot Jechonias, and Jechonias begot Salathiel.\u0002 Thus Jechonias named in the 12th verse is not the same, but the son of him that was named in the 11th verse; and from Jechonias the son, begins the third class, and so Christ himself will be the last or 14th person in that last series or class. There are several difficulties about reconciling this genealogy in St. Matthew with that in St. Luke, chap. iii. But without insisting on all the particulars in these short notes, I hope it may suffice to take notice, that no one can reasonably doubt that both the evangelists copied out the genealogical tables, as they were then extant, and carefully preserved by the Jews, and especially by those families that were of the tribe of Juda, and of the family of David, of which the Messias was to be born. For if the evangelists had either falsified, or made any mistake as to these genealogies, the Jews undoubtedly would have objected this against their gospels, which they never did. (Witham) --- The difficulties here are: 1. Why does St. Matthew give the genealogy of Joseph and not of Mary? 2. How is it inferred that Jesus is descended from David and Solomon, because Joseph is the son of David? 3. How can Joseph have two men for his father, Jacob of the race of Solomon, and Heli of the race of Nathan? To the 1st it is generally answered, that it was not customary with the Jews to draw out the genealogies of women; to the 2nd, that Jesus being the son of Joseph, either by adoption, or simply as the son of Mary his wife, he entered by that circumstance into all the rights of the family of Joseph; moreover, Mary was of the same tribe and family of Joseph, and thus the heir of the branch of Solomon marrying with the heiress of the branch of Nathan, the rights of the two families united in Joseph and Mary, were transmitted through them to Jesus, their son and heir; to the 3rd, that Jacob was the father of Joseph according to nature, and Heli his father according to law; or that Joseph was the son of the latter by adoption, and of the former by nature. (Haydock) --- \u0001In the transmigration,\u0002[3] transportation \u0001to Babylon;\u0002 i.e. about the time the Jews were carried away captives to Babylon. For Josias died before their transportation. See 4 Kings xxiv. (Witham) --- Some think we are to read: Josias begot Joakim and his brethren; and Joakim begot \u0001Joachim,\u0002 or Jechonias. Jechonias was son to Joakim, and grandson to Josias. The brothers of Jechonias are not known, but those of Joakim are known. (1 Paralipomenon iii. 15, 16.) Besides this reading give the number 14. (Haydock) --- St. Jerome says that Jechonias, the son of Josias, is a different person from Jechonias who begot Salathiel, for the latter was son of the former; see 1 Paralipomenon iii., where it is said that Zorobabel was son of Phadaia; but Phadaia is the same as Salathiel. (Estius) --- Mat. Polus affirms that every one the least conversant in Jewish story, must know that several genealogies which \u0001appear\u0002 to contradict each other, do not in reality. (\u0001Synop. Crit. \u0002v. 4, p. 12.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "By the text of the first book of Paralipomenon iii. 17, 19., it appears that Zorobabel was grandson to Salathiel. In comparing the present genealogy with that of St. Luke, (chap. iii.) we find that in this last part St. Matthew has suppressed many generations, to bring the list to the number 14; for there are a greater number from Zorobabel to Jesus Christ in St. Luke, but in a different branch. (Bible de Vence) --- The evangelist was well aware that the suppressed names could be easily supplied from the Jewish records; and that every person could reply most satisfactorily to any objection on that head, who was the least acquainted with the Jewish tables. In the first fourteen of these generations, we see the family of David rising to the throne; in the second, a race of kings descending from him; in the last, the royal family descending to a poor carpenter. Yet, when every human appearance of restoring the kingdom to David's house was at an end, Jesus arose to sit on his father's throne, (Luke i. 32.) and of his kingdom there shall be no end. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The husband of Mary.\u0002 The evangelist gives us rather the pedigree of St. \u0001Joseph,\u0002 than that of the blessed Virgin, to conform to the custom of the \u0001Hebrews,\u0002 who in their genealogies took no notice of women: but as they near akin, the pedigree of the one sheweth that of the other. (Challoner) --- \u0001Joseph the husband of Mary.\u0002[4] So he is again called, ver. 19: but in ver. 18, we read, \u0001when Mary his mother was espoused to Joseph.\u0002 These different expressions of being \u0001husband,\u0002 and being \u0001espoused,\u0002 have occasioned different interpretations. Some think that Joseph and the blessed Virgin were truly married at the time of Christ's conception: others, that they were only then espoused, or engaged by a promise to marry afterwards. St. Jerome says, when you hear the name of husband, do not from thence imagine them to be married, but remember the custom of the Scriptures, according to which, they who are espoused only, are called husbands and wives. (Witham) --- That Jesus, who is called Christ, was of the seed of David, is also evident, as St. Augustine affirms from various texts of the holy Scriptures, as in the epistle to the Romans, where St. Paul, (chap. i.) speaking of the Son of God, says, \u0001who was made to Him of the seed of David, according to the flesh\u0002. See also the promises made to David, 2 Kings vii., Psalms lxxxviii. and cxxxi. and spoken of Solomon, as a figure of Jesus Christ. (Estius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "The account of the birth of Jesus Christ follows his genealogy. From these words, \"before they came together,\" Helvidius and others have started objections, which have been answered long ago by St. Jerome, where he shews in many examples from Scripture, that the words \u0001before\u0002 and \u0001until\u0002 do not signify what happened afterwards; for that point is left indefinite, but only what was done before, or not done. Thus when it is said, \u0001Sit thou at my right hand, till I make thine enemies thy footstool,\u0002 Psalm cix, by no means signifies, that after the subjection of his enemies, the Son of God is no longer to sit at the right hand of his Father. In common conversation, when we say that a man died before he reached his 30th year, we do not mean that he afterwards attained it. Or, should we say that Helvidius died before he did penance, we cannot mean that he afterwards did penance: the same conclusion should be deduced from the words, \"before they came together,\" the end being accomplished by the power of the operation of the Holy Ghost, without their going together. If we should advance, that such a man was cured before he went to a physician, the natural inference would be, that he did not go to a physician at all. Thus also in the language of Scripture, the word \u0001first-begotten\u0002 does not mean after whom others were born, but before whom no one was born, whether there were further issue or not. And the reason is, because the law required that a sacrifice should be offered for the first-born, and that he should be redeemed very soon after his birth; nor did it allow the parents to wait and see if any other son should be born. (Estius) --- True and perfect marriage, and continual living in the same, without knowing each other. (St. Augustine, lib. ii. Consen. Evang. chap. i.) (Bristow)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "And Joseph her husband, knowing her strict virtue, was surprised at this her pregnancy, but \"being a just man,\" and not willing to expose her, by denouncing her, or giving her a bill of divorce, he had a mind to dismiss her privately, committing the whole cause to God. Let us learn from Joseph to be ever tender of our neighbour's reputation, and never to entertain any injurious thoughts, or any suspicions to his prejudice. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fear not to take,\u0002 &c. i.e., fear not to marry her, if we suppose them not yet married, or if married already, the sense is, fear not to keep and remain with thy chaste wife; lay aside all thoughts of dismissing and leaving her. (Witham) --- As the incarnation of the Son of God was effected by the whole blessed Trinity, it may be asked why this operation is peculiarly attributed to the Holy Ghost, not only here, but in Luke ii. and in the apostles' creed? The answer is, because as power is attributed to the Father, wisdom to the Son, so goodness is attributed to the Holy Ghost, and the gifts of grace which proceed from it. (Estius in diff. loca.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Jesus....he shall save,\u0002 &c. The characteristic name of Saviour was peculiar to the Messias, by which he was distinguished, as well as by the adorable name of Jesus. The expectations of both Jew and Gentile looked forward to a saviour. St. Augustine, in the 18th book, 23rd chapter, de Civitate Dei, introduces a curious anecdote. He mentions there, that he received from the eloquent and learned Proconsul Flactianus, a book containing in Greek the verses of one of the Sybils, which related to the coming of Christ. The substance of them is much the same as occurs in the prophecies of Isaiah, from which Virgil has likewise copied into his Pollio, many of the sublime thoughts which we find in that beautiful eclogue. It is remarkable that of the initials of these verses, St. Augustine had formed an acrostic to the following import, \u0001Iesous Christos Deos uios soter;\u0002 that is, Jesus Christ, the Son of God, \u0001Saviour.\u0002 (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "The Greeks in general, after St. John Chrysostom, look upon this as a continuation of the angel's speech to St. Joseph. The other Fathers and commentators think it a reflection of the evangelist." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Behold a virgin,\u0002[5] &c. The Jews sometimes objected, as we see in St. Justin's dialogue with Tryphon, that the Hebrew word \u0001alma,\u0002 in the prophet Isaias, signified no more than a \u0001young woman\u0002. But St. Jerome tells us that \u0001alma\u0002 signifies a \u0001virgin kept close up.\u0002 Let the Jews, says he, shew me any place in which the Hebrew word \u0001alma,\u0002 is applied to any one that is not a virgin, and I will own my ignorance. Besides the very circumstances in the text of the prophet, are more than a sufficient confutation of this Jewish exposition; for there a \u0001sign,\u0002 or miracle, is promised to Achaz; and what miracle would it be for a young woman to have a child, when she had ceased to be a virgin? (Witham) --- How happens it that nowhere in the gospels, or in any other part, do we find Christ called \u0001Emmanuel?\u0002 I answer, that in the Greek expression the name is given for the thing signified; and the meaning is: He shall be a true Emmanuel, i.e., a God with us, true God and true man. (Estius) --- The text says, \u0001they shall call,\u0002 i.e., all men shall look upon Him as an Emmanuel. Again, \u0001his name shall be called Wonderful, Counsellor, the mighty, the Prince of peace,\u0002 &c., i.e., He shall be all these, not so much nominally, as really and in effect. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "The heretic Helvidius argues from this text, and from what we read in the gospel of Christ's brethren, that Christ had brothers, and Mary other sons. But it is evident that in the style of the Scriptures, they who were no more than cousins were called brothers and sisters. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "See note on ver. 18. --- St. Jerome assures us, that St. Joseph always preserved his virginal chastity. It is \"\u0001of faith\u0002\" that nothing contrary thereto ever took place with his chaste spouse, the blessed Virgin Mary. St. Joseph was given her by heaven to be the protector of her chastity, to secure her from calumnies in the birth of the Son of God, to assist her in her flight into Egypt, &c. &c. We cannot sufficiently admire the modest reserve of both parties. Mary does not venture to explain to her troubled husband the mystery of her pregnancy; and Joseph is afraid of mentioning his uneasiness and doubts, for fear of troubling her delicate mind and wounding her exquisite feelings. So great modesty, reserve and silence, are sure to be approved by heaven; and God sends an angel to Joseph in his sleep, to dissipate his doubts, and to expound to him the mystery of the incarnation. (Haydock)" } ] }, { "chapter": 2, "slug": "id14.html", "header": "Matthew ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "King Herod the Great, surnamed Ascalonite, was a foreigner, but a proselyte to the Jewish religion. St. Jerome. --- This city is called Bethlehem of Juda, to distinguish it from another Bethlehem, which was situated in the division of the tribe of Zabulon. (Haydock) \u0001Wise men.\u0002[1] Both the Latin and Greek text may signify wise philosophers and astronomers, which is the common exposition. The same word is also many times taken for a magician or soothsayer, as it is applied to Simon, (Acts viii. 9,) and to Elymas, Acts xiii, ver. 6. and 8. Some ancient interpreters think these very men might have been magicians before their conversion. See Cornelius a Lapide, &c. --- \u0001From the east.\u0002 Some say from Arabia, others from Chaldea, others from Persia. Divers interpreters speak of them as if they had been kings, princes, or lords of some small territories. See Baron. an. i. sect. 29. Tillemont, note 12. on Jesus Christ. The number of these wise men is uncertain. St. Leo, in his sermons on the Epiphany, speaks of them as if they had been three, perhaps on account of their three-fold offerings. What is mentioned in later writers as their names, is still of less authority, as Bollandus observed. There are also very different opinions as to the time that the star appeared to these wise men, whether before Christ's birth, or about the very time he was born, which seems more probable. The interpreters are again divided as to the year, and day of the year, when they arrived at Bethlehem, and adored the Saviour of the world. Some think not till two years after Christ's birth. See St. Epiphanius hær. xxx. num. 29. p. 134. And St. Jerome puts the massacre of the Holy Innocents about that time in his chronicle. But taking it for granted that the wise men came to Jerusalem and to Bethlehem the same year that Christ was born, it is not certain on what day of the year they adored him at Bethlehem. It is true the Latin Church, ever since the 4th or 5th age, has kept the feast of the Epiphany on the 6th day of January. But when it is said in that day's office, \u0001This day a star led the wise men to the manger,\u0002 it may bear this sense only, this day we keep the remembrance of it; especially since we read in a sermon of St. Maximus (appointed to be read in the Roman Breviary on the 5th day within the octave of the Epiphany) these words: \u0001What happened on this day, he knows that wrought it; whatever it was, we cannot doubt it was done in favour of us.\u0002 The wise men, by the 11th verse, found Jesus at Bethlehem, where his blessed mother was to remain forty days, till the time of her purification was expired. And it seems most probable that the wise men came to Bethlehem about that time, rather than within thirteen days after Christ's birth: for had they come so soon after Christ was born, and been directed to go, and make diligent inquiry at Bethlehem, which was not above five miles from Jerusalem, it can scarcely be imagined that so suspicious and jealous a prince as Herod was, would have waited almost a month for their return without searching for the new-born king. But it is likely, being again alarmed by what happened when Jesus was presented in the temple at his mother's purification, he thereupon gave those cruel and barbarous orders for the massacre of those innocent infants. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001We have seen his star.\u0002 They knew it to be \u0001his star,\u0002 either by some prophecy among them, or by divine revelation. This star was some lightsome body in the air, which at last seemed to point to them the very place where the world's Redeemer lay. We know not whether it guided them during the whole course of their journey form the \u0001East\u0002 to \u0001Jerusalem\u0002. We read nothing more in the gospel, but that it appeared to \u0001them in the East,\u0002 and that they saw it again, upon their leaving Jerusalem to go to Bethlehem. (Witham) --- The wise men, in the Syrian tongue maguscha, are supposed to have come from Stony Arabia, near the Euphrates. They might have preserved in this country the remembrance of the prophecy of Balaam, which had announced the coming of the Messias by the emblem of a star, (Numbers xxiv. 17.) which was to arise from Jacob. The star which appeared then, was the symbol of the star which Balaam had predicted. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Through fear of losing his kingdom, he being a foreigner, and had obtained the sovereignty by violence. But why was all Jerusalem to be alarmed at the news of a king so long and so ardently expected? 1. Because the people, well acquainted with the cruelty of Herod, feared a more galling slavery. 2. Through apprehension of riots, and of a revolution, which could not be effected without bloodshed, as the Romans had such strong hold. They had also been so worn down with perpetual wars, that the most miserable servitude, with peace, was to the Jews an object rather of envy than deprecation. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And thou Bethlehem,\u0002 &c. This was a clear prophecy concerning the Messias, foretold by Micheas; (chap. v. 2,) yet the words which we read in the evangelist are not quite the same as we find in the prophet, either according to the Hebrew or to the Greek text of the Septuagint. The chief difference is, that in the prophet we read: \u0001And thou Bethlehem art little;\u0002 but in the evangelist, \u0001thou art not the least.\u0002 Some answer that the words of the prophet are to be expounded by way of an interrogation, \u0001art thou little?\u0002 It is certain the following words, both in the prophet and in the gospel, \u0001out of thee shall come forth a leader or a captain,\u0002 &c. shew that the meaning is, \u0001thou art not little.\u0002 St. Jerome's observation seems to clear this point: he tells us, that the Jewish priests, who were consulted, gave Herod the sense, and not the very words of the prophet; and the evangelist, as an historian, relates to us the words of these priests to Herod, not the very words of the prophet. (Witham) --- The testimony of the chief priests proves that this text of Micheas was even then generally applied to the Messias, and that to Him alone it must be referred according to the letter. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And going into the house.\u0002 Several of the Fathers in their homilies, represent the wise men adoring Jesus in the \u0001stable,\u0002 and in the \u0001manger.\u0002 yet others, with St. Chrysostom take notice, that before their arrival, Jesus might be removed into some little house in Bethlehem. --- Prostrating themselves, or \u0001falling down, they adored him,\u0002 not with a civil worship only, but enlightened by divine inspiration, they worshipped and adored him as their Saviour and their God. --- \u0001Gold, frankincense, and myrrh.\u0002[2] Divers of the ancient Fathers take notice of the mystical signification of these offerings; that by \u0001gold\u0002 was signified the tribute they paid to him, as to their \u0001king;\u0002 by \u0001incense,\u0002 that he was \u0001God;\u0002 and by \u0001myrrh,\u0002 (with which dead bodies used to be embalmed) that now he was also become a \u0001mortal man.\u0002 See St. Ambrose lib. 2. in Luc. chap. ii.; St. Gregory &c. (Witham) --- The Church sings, \"hodie stella Magos duxit ad præsepium,\" but it is not probable that the blessed Virgin should remain so long in the open stable, and the less so, because the multitude, who hindered Joseph from finding accommodations either among his relatives or in the public caravansaries, had returned to their own homes. (Estius) --- \u0001They adored Him.\u0002 Therefore, in the eucharist also, Christ is to be adored. For it is of no consequence under what appearance he is pleased to give himself to us, whether that of a perfect man, a speechless child as here, or under the appearance of bread and wine, provided it is evident that he is there; for in whatever manner or place he appears, he is true God, and for that alone he is to be adored. Frivolous is the objection of certain sectarists, that Christ does not give himself to us in the blessed eucharist to be adored, but to be eaten. For Christ was not in Bethlehem, nor did he descend from heaven to be adored: He tells us in the xxth chap. of Matthew, ver. 28, \u0001that the Son of Man came not to be ministered unto, but to minister;\u0002 yet he was adored on earth, even while he was in his mortal state, by the magi, by his disciples, by the blind man that was cured of his blindness, &c. &c. \"Let us imitate the magi. Thou seest him not now in the crib, but on the altar; not a woman holding him, but the priest present, and the Holy Ghost poured out abundantly upon the sacrifice.\" (St. Chrysostom, hom. xxiv. in 1 Cor.; Hom. vii. de Sancto Philog.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "It is very probable that Joseph, with Jesus and his Mother, remained in some part of Egypt, where the Jews were settled, as at Alexandria. That many Jews dwelt in Egypt, particularly from the time of the prophet Jeremias, is evident from Josephus, and also from the first chapter of the second book of \u0001Machabees.\u0002 Mention is also made of them in Acts ii. and Act. iv. under the name of Alexandrines." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Out of Egypt have I called my son.\u0002[3] St. Jerome understands these words to be taken out of the prophet Osee, (Chap. xi. 2.) and granted they might be literally spoken of the people Israel: yet as their captivity in Egypt was a figure of the slavery of sin, under which all mankind groaned, and as their delivery by Moses was a figure of man's redemption by our Saviour Christ, so these words in a mystical and spiritual sense apply to our Saviour, who in a more proper sense was the Son of God, than was the people of Israel. (Witham) --- The application of this passage of the prophet to Christ, whereas in the simple letter it might appear otherwise, teaches us how to interpret the Old Testament; and that the principal sense is of Christ and his Church. (Bristow)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "By this example, we learn how great credit we owe to the Church in canonizing saints, and celebrating their holydays: by whose only warrant, without any word of Scripture, these holy Innocents have been honoured as martyrs, and their holyday kept ever since the apostles' time, although they died not voluntarily, nor all, perhaps, circumcised, and some even children of pagans. (St. Augustine, ep. 28. Origen, hom. iii. in diversos.) (Bristow)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A voice was heard in Rama.\u0002[4] St. Jerome takes \u0001Rama,\u0002 not for the name of any city, but for a \u0001high place,\u0002 as appears by his Latin translation. (Jeremias xxxi. 15.) But in all Greek copies here in St. Matthew, and in the Septuagint in Jeremias, we find the word itself \u0001Rama,\u0002 so that it must signify a particular city. Rachel, who was buried at Bethlehem, is represented weeping (as it were in the person of those desolate mothers) the murder, and loss of so many children: and Rama being a city not far from Bethlehem, in the tribe of Benjamin, built on a high place, it is said that the cries and lamentations of these children, and their mothers, reached even to Rama. Cornelius a Lapide on Jeremias xxxi. thinks that these words were not only applied by the evangelist in a figurative sense, but that the prophet in the literal sense foretold these lamentations. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He shall be called a Nazarite,\u0002 or a \u0001Nazarene.\u0002[5] Jesus was called a \u0001Nazarite,\u0002 from the place where he was bred up in Galilee; and the Christians by the Jews were sometimes called \u0001Nazarenes,\u0002 from Jesus of Nazareth. The evangelist would shew that this name, which the Jews through contempt gave to Christ and his disciples, had an honourable signification: and that this title was given in the predictions of the prophets to the Messias. But where, or in what prophet? For we find not the words exactly in any of the prophets. To this St. Chrysostom answers, that St. Matthew took it from some prophetical writings that have been lost. St. Jerome gives two other answers: first, that the word \u0001Nazarene,\u0002 from the Hebrew \u0001Nezer,\u0002 signifies \u0001separated,\u0002 and distinguished from others by virtue and sanctity: and so some that were particularly consecrated, and devoted to the service of God, were called \u0001Nazareans,\u0002 as Joseph, (Deuteronomy xxxiii. 16,) Sampson, (Judges xvi. 17,) &c. Thus a Nazarene signifies one that is \u0001holy:\u0002 and all the prophets, says St. Jerome, foretold that Christ should be holy. Therefore also it was that St. Matthew did not cite any one prophet, but the prophets in general. The second answer is, that a \u0001Nazarean\u0002 (if derived from the Hebrew \u0001Netser\u0002) signifies a \u0001flower,\u0002 or \u0001bud;\u0002 and so in the prophet Isaias, chap. xi. ver. 1) it is foretold of the Messias, that a \u0001flower shall ascend from the root of David.\u0002 (Witham) --- The reason why Jesus is called of \u0001Nazareth,\u0002 and not of Bethlehem, is, because he was educated there, and was generally supposed to have been born there. Hence he was called the Galilean; and the people argued from that circumstance, that he was not the Messias, nor even a prophet, saying, \u0001Can the Christ come from Galilee? Search the Scriptures, and see that out of Galilee a prophet riseth not.\u0002 (John vii. 52.) Again, in Nazareth the word was made flesh, though in Bethlehem he was produced to the world; and our Lord gives himself the same title, when he addressed Saul. \u0001I am Jesus of Nazareth, whom thou persecutest.\u0002 (Acts xxii.) He remained at Nazareth till he was about 30 years of age. (Haydock)" } ] }, { "chapter": 3, "slug": "id15.html", "header": "Matthew iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\"In those days,\" i.e. at the time of Jesus Christ, whose history this book contains. This expression does not always mean that what is going to be narrated, happened immediately after that which precedes. (Bible de Vence) --- 'Tis a way of speaking used by the Hebrews, even when there is no connection of time, as here are passed over 30 years of Christ's life. John the Baptist was so called from his baptizing the people in water. The Jews took this for some token of their Messias: for they said to him, (John i. 25,) \u0001why dost thou baptize if thou art not the Christ?\u0002 --- \u0001In the desert,\u0002 not in the house of his Father Zacharias, as some pretend, but in a true wilderness, as appears by the circumstances of his food, apparel, &c. (Witham) --- The Baptist was about 30 years of age. He, as well as our Lord, in conformity with the Jewish law, did not enter upon his public ministry before that age. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\"Desert,\" in Greek \u0001eremos,\u0002 hence hermit. St. John the Baptist is praised by St. John Chrysostom, as a perfect model, and the prince of an \u0001Eremitical life.\u0002 (Hom. i. in Mar. and hom. i. in J. Bap.) Several sectarists do not approve of what St. Chrysostom advances in favour of an ascetic life, and doing penance for past sins. (Bristow) --- \u0001Do penance.\u0002[1] Beza would have it translated \u0001repent.\u0002 We retain the ancient expression, consecrated in a manner by the use of the Church; especially since a true conversion comprehends not only a change of mind, and a new life, but also a sorrow for past offences, accompanied with self-denials, and some severities of a penitential life. --- \u0001The kingdom of heaven,\u0002 which many times signifies the present condition of Christ's Church. (Witham) --- In this and other places of holy writ, instead of \"do penance,\" Protestants give \"repent ye;\" but general use has rendered \u0001metanoia,\u0002 by pœnitentia, or penance; and in this text, not any kind of penance, or grief for sins committed, but that which is joined with a desire of appeasing Him who has been offended by sin; and this also by some external signs and works. For as many as heard this \u0001metanoeite,\u0002 obeyed the voice, received from him the baptism of penance, confessed their sins, and it was said to them: \u0001Bring forth fruit worthy of repentance,\u0002 ver. 8. Therefore, all this was contained in the penance preached by the baptist. And here we must not omit, that while sectarists preach faith alone, both the baptist and Jesus Christ begin their ministry with practising and preaching penance. (Tirinus) --- Pœnitentiam agite, \u0001metanoeite.\u0002 Which word, according to the use of the Scriptures and the holy fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises. (Challoner)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Isaias spoke these words of the deliverance of the Jews from Babylon; but this was a figure of the freedom of mankind through Jesus Christ. The Jews expected Elias would come in person to prepare the ways of the Messias; but John the Baptist was raised up by God in the spirit and power of Elias, to precede the first coming of Jesus Christ, as Elias in person was to precede the second coming of this divine Saviour. (Bible de Vence)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His garment of camels' hair,\u0002[2] not wrought camlet as some would have it, but made of the skin of a camel, with the hair on it. Thus Elias (4 Kings, i. 8,) is called \u0001an hairy man,\u0002 with a leathern girdle about him. --- \u0001Locusts,\u0002 not sea-crabs, as others again expound it; but a sort of flies, or grasshoppers, frequent in hot countries. They are numbered among eatables. (Leviticus xi. 22) St. Jerome and others mention them as a food of the common people, when dried with smoke and salt. Theophylactus, by the Greek word, understands the tops of trees or buds. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "So great was the celebrity of St. John's sanctity, so much did his mortified life, and powerful preaching, weigh upon the minds of the people, that all wished to receive baptism at his hands. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Baptized.\u0002 The word baptism signifies a \u0001washing,\u0002 particularly when it is done by \u0001immersion,\u0002 or by \u0001dipping,\u0002 or \u0001plunging\u0002 a thing under water, which was formerly the ordinary way of administering the sacrament of baptism. But the Church, which cannot change the least article of the Christian faith, is not so tied up in matters of discipline and ceremonies. Not only the Catholic Church, but also the pretended reformed churches, have altered this primitive custom in giving the sacrament of baptism, and now allow of baptism by pouring or sprinkling water on the person baptized; nay may of their ministers do it now-a-days, by \u0001filliping\u0002 a wet finger and thumb over the child's head, or by shaking a wet finger or two over the child, which it is hard enough to call a baptizing in any sense. --- \u0001Confessing their sins.\u0002[3] We bring not this as a proof for sacramental auricular confession; yet we may take notice, with Grotius, that it is a different thing for men \u0001to confess their sins,\u0002 and to confess themselves sinners. And here is expressed a declaring of particular sins, (as also Acts xix. 18,) such as is recommended in the Protestant Common Prayer Book, in the visitation of the sick. (Witham) --- As the baptism of John was an external profession of penance, to this it was meet to add an external or oral confession of sins; and the more so, because such as were baptized by John, sought of him also, as we read in St. Luke, instructions how they were to amend their lives; now it is naturally expected of whoever asks for similar advice, that he should expose the defects of his past life. It is thus patients act with their physicians. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pharisees and Sadducees.\u0002 These are the names of two sects at that time among the Jews. There are different conjectures about the name of the Sadducees. This at least we find by the Gospels, and by the Acts of the Apostles, that they were a profane sort of men, that made a jest of the resurrection, and of the existence of spirits, and of the immortality of souls. To these the Pharisees were declared adversaries, as being a more religious sect, who pretended to be exact observers of the law, and also of a great many traditions, which they had, or pretended to have, from their forefathers. St. Epiphanius (hær. 16, p. 34,) derives their name from the Hebrew word \u0001Pharas,\u0002 signifying \u0001separated,\u0002 divided, or distinguished from others by a more holy way of living. So the proud Pharisee (Luke xviii.) said of himself, \u0001I am not like the rest of men,\u0002 &c. --- \u0001Brood of vipers.\u0002 St. John the Baptist, and also our Saviour himself, (Matthew xxii. 33,) made use of this sharp reprehension to such as come to them full of hypocrisy. --- \u0001The wrath to come:\u0002 meaning punishments for the wicked after death. Or as some expound it, the destruction that was shortly to fall on the city of Jerusalem, on the temple, and the whole nation of the Jews. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "See note for ver. 2." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Do not, therefore, wantonly imagine, that the fear of destroying the posterity of this patriarch, and of annulling the promises which God had made to him and to his seed, will hinder Him from punishing you. (Bible de Vence)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Without the least attention to its origin, or other advantages. Hence you must not rest your hopes of salvation on your birth alone, nor on the baptism alone you receive at my hands. (Bible de Vence)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "My baptism is only calculated to lead you to a penitential life, and not to give you true justice; but he who comes after me, is stronger than I, and whose shoes I am not worthy to carry: (it was customary with the attendant slave to carry a change of shoes for his master) he will baptize you in the Holy Ghost, and in the fire of his divine charity, which he will infuse into your hearts, to purify you from all your sins. (Bible de Vence) --- Here St. John tacitly insinuates the divinity of Jesus Christ. He acknowledges his unworthiness, and it is this his humility that makes him the more acceptable to God, \"I ought to be baptized by thee, and comest thou to me?\" (Tirinus) --- \u0001Whose shoes I am not worthy to carry.\u0002 In St. Mark, (chap. i. 7.) and in St. Luke, (iii. 21.) we read, \u0001the latchet\u0002 of \u0001whose shoes . . . I am not worthy to untie.\u0002 The sense is the same, and St. John might use both these expressions. His meaning is, that he was not worthy to do him the least, or the lowest service. --- \u0001He shall baptize you in,\u0002 or with \u0001the Holy Ghost,\u0002 i.e. by his baptism, he will give you the remission of your sins, and the graces of the Holy Ghost, signified also by \u0001fire,\u0002 which may allude to the coming of the Holy Ghost at Pentecost, in the shape of fiery tongues. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Address yourselves then to Him, and prevent, by a prompt and sincere conversion, that dreadful judgment which the just and severe Judge, whom I now announce to you, will most undoubtedly pass upon sinners, when he shall remove the chaff from the good grain, i.e. the bad from the good, calling the latter with him to his heavenly kingdom, and sending the former to burn in unquenchable fire. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He . . . went up,\u0002 &c. Christ was in the river when he was baptized. As soon as he went out, and was \u0001praying,\u0002 says St. Luke, (iii. 21,) \u0001the heavens were opened to him,\u0002 or in favour of him; and he saw \u0001the Spirit of God descending:\u0002 i.e. Christ himself saw the shape of the dove, which was also seen by the Baptist, as we find, John i. 33. And it was perhaps seen by all that were present. --- \u0001As a dove,\u0002 or like a dove in a bodily shape. The dove was an emblem of Christ's meekness and innocence. (Witham) --- Calmet supposes that it was St. John that saw the Spirit of God descend thus upon Jesus Christ. The Greek text is favourable to this interpretation. But the Vulgate supposes it was Jesus Christ himself. St. John declares that he saw the Spirit; (John i. 32,) but this apparent disagreement is easily cleared, by supposing that both saw the shape of the dove, and also the surrounding crowd, and that they all heard the voice of the Father, as it was heard by the disciples in the transfiguration on Mount Thabor, (chap. xvii,) and by the crowd in the temple. John xii. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "This most solemn testimony of God the Father, relative to his own beloved Son, is repeated below in chap. xvii; and is of such great moment, that the Holy Ghost would have it repeated not only by three evangelists, Matthew, Mark and Luke, but also by St. Peter, as a fourth evangelist, 2nd Peter chap. i. (Tirinus) --- In Greek, the emphatic article o\u0001 uios mou o agapetos,\u0002 strengthens the proof that Jesus Christ, upon whom the Spirit of God descended in the shape of a dove, was not the adoptive, but natural Son of God, born of Him before all ages, and should silence every blasphemous tongue and pen that can attempt to rob Jesus Christ of his divinity, and poor man of all hopes of salvation, through this God-man, Christ the Lord. But if it here be asked, why Jesus Christ, who was innocence itself, yes, and the very essence of sanctity, condescended so far as to be baptized with sinners, we answer, with the Holy Fathers, that it was, 1. to sanction the baptism and ministry of his precursor; 2. not to lose this opportunity of teaching humility, by placing himself among sinners, as if he had stood in need of the baptism of penance for the remission of sins; and lastly, with St. Ambrose, that it was to sanctify the waters, and to give to them the virtue of cleansing men from their sins by the laver of baptism. (Haydock)" } ] }, { "chapter": 4, "slug": "id18.html", "header": "Matthew iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Jesus Christ was led by the Holy Ghost, immediately after his baptism, into the desert,[1] to prepare, by fasting and prayer, for his public ministry, and to merit for us by his victory over the enemy of our salvation, force to conquer him also ourselves. By this conduct, he teaches all that were to be in future times called to his ministry, how they are to retire into solitude, in order to converse with God in prayer, and draw down the blessing of heaven upon themselves and their undertaking. What treasures of grace might we expect, if, as often as we receive any of the sacraments, we were to retire within ourselves, and shut out, for a time, the world and its cares. Then should we come prepared to withstand temptation, and should experience the divine assistance in every difficulty through life. The life of man is a warfare on earth. It was not given us, says St. Hilary, to spend it in indolence, but to wage a continual war against our spiritual enemies. In the greatest sanctity there are often the greatest and most incessant trials; for Satan wishes nothing so much as the fall of the saints. (Haydock) --- By these trials, we learn the strength we have received from above, we are preserved from self-complacency and pride in the gifts of heaven; we confirm the renunciation we made in baptism of the devil, and all his works and pomps; we become stronger, and better prepared for future attacks, and are feelingly convinced of the dignity to which we have been raised, and of which the enemy of souls endeavours all he can to deprive us. St. Chrysostom hom. xiii. Both St. John the Baptist and our divine Master, by retiring into the wilderness for contemplation, prayer, fasting and suffering, have given a sanction and an example to those holy men called hermits, who have taken shelter in their sanctified retreats against the dangers of the world. (Bristow)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Jesus wished to manifest a certain corporeal weakness, arising from his continued fast, that the devil might venture to tempt him; and after a fast of 40 days and 40 nights he was hungry. (Haydock) --- Christ was well acquainted with the thoughts of the wicked fiend, and his great desire of tempting or trying him. The devil had learnt that he was come into the world from the songs of the angels at his birth, and from the mouth of the shepherds and of St. John the Baptist. To fast 40 days without being hungry, was certainly far above the strength of man, but to be hungry at any time is inconsistent with God; for which reason our blessed Saviour, that he might not manifestly declare his divinity, was afterwards hungry. (St. Hilary) --- On this example, as well as that of Moses and Elias, who also fasted 40 days, the fast of Lent was instituted by the apostles, and is of necessity to be observed according to the general consent of the ancient Fathers. St. Jerome (ep. liv. ad Marcel.) says, we fast 40 days, or make one Lent in a year, according to the tradition of the apostles. St. Augustine (serm. lxix.) says, by the due observance of Lent, the wicked are separated from the good, infidels from Christians, heretics from Catholics. Our Saviour fasted 40 days, not because he stood in need of it, as we do, to subject the unruly members of the body, which lust against the spirit, but to set an example for our imitation. (Haydock) --- Another reason might be, to prevent the captious remarks of the Jews, who might object that he had not yet done what the founder of their law, Moses, and after him Elias, had done. (Palacius in Mat.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\"And the tempter coming,\" \u0001O peirazon,\u0002 who looked upon this hunger as a favourable moment to tempt him, and to discover if he were truly the Son of God, as was declared at his baptism, desired Jesus to change by a miracle the stones into bread, to appease his hunger and to recover his strength. (Haydock) --- By this we are taught, that amidst our greatest austerities and fasts, we are never free from temptation. But if your fasts, says St. Gregory, do not free you entirely from temptations, they will at least give you strength not to be overcome by them. (St. Thomas Aquinas.) The tempter is supposed to have appeared in a human form, and the whole temptation to have been merely external, like that which took place with our first parents in Paradise. It would have been beneath the perfection of Christ, to have allowed the devil the power of suggesting wicked thoughts to his mind. (Jansenius. p. 107.) Had Jesus Christ converted the stones into bread, the devil, according to St. Jerome, would have thence inferred that he was God. But it was Christ's intention to overcome the proud fiend rather by humility than power. (St. Thomas Aquinas) Thus, if the first Adam fell from God by pride, the second Adam has effectually taught us how to overcome the devil by humility. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Man liveth not by bread only.\u0002 The words were spoken of the manna. (Deuteronomy viii. 3.) The sense in this place is, that man's life may be supported by any thing, or in any manner, as it pleaseth God. (Witham) --- St. Gregory upon this passage says: if our divine Redeemer, when tempted by the devil, answered in so mild a manner, when he could have buried the wicked tempter in the bottom of hell, ought not man, when he suffers any thing from his fellow man, rather to improve it to his advantage, than to resent it to his own ruin. Man consists of soul and body; his body is supported by bread, his soul by the word of God; hence the saying, \"Lex est cibus animæ.\" (Mat. Polus.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "In the text of St. Luke this temptation is the third: but most commentators follow the order of St. Matthew. In Palestine, all buildings had a flat roof, with a balustrade or a parapet. It was probably upon the parapet that the devil conveyed Jesus. The three temptations comprise the three principal sources of sin: 1. sensuality; 2. pride; and 3. concupiscence. 1st epistle John ii. 16. We may hope to conquer the first by fasting and confidence in divine Providence; the second by humility; the third by despising all sublunary things, as unworthy a Christian's solicitude. (Haydock) --- \u0001the devil took him,\u0002 &c.[2] If we ask in what manner this was done, St. Gregory answers, that Christ might permit himself to be taken up, and transported in the air by the devil, he that afterwards permitted himself to be tormented, and nailed to a cross by wicked men, who are members of the devil. Others think the devil only conducted him from place to place. The text of St. Luke favours this exposition, when it is said, the devil \u0001led\u0002 him to Jerusalem, to a \u0001high mountain,\u0002 &c. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Heretics, says St. Augustine, quote Scriptures, as the devil does here, in a wrong and forced sense; the Church cites them, like Jesus Christ, in their true sense, and to confute their falsehood. (Cont. lit. Petil. lib. ii. chap. 51.) It is on this account, that the Catholic Church wishes persons who come to the study of the most mysterious and difficult book ever published, should bring with them some preparation of mind and heart; convinced that the abuse of the strongest and best food may be converted into deadly poison. The promoters of Bible societies have published in Ireland a tract to encourage the universal perusal of the Scriptures, as the sole rule of faith. In this they give not only a mutilated and corrupt version of the letter of his late Holiness Pius VI. to the now archbishop of Florence, (to be seen at the head of this edition of the Bible) but certain letters from German Jansenists, who are described as being good Catholics. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Shewed him all the kingdoms of the world, and their glory;\u0002 and as St. Luke says, \u0001in a moment of time.\u0002 We cannot comprehend how this could be done from any mountain, or seen with human eyes. Therefore many think it was by some kind of representation; or that the devil shewing a part, by words set forth the rest. (Witham) --- He shewed him the different climates in which each country was situated. (St. Chrysostom)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001All these will I give thee.\u0002 The father of lies here promised what was not his to give. For though he be called the prince of this world, (John xii. 31,) meaning of the wicked, who wilfully make themselves his slaves; yet so restrained is the devil's power, that he could not go into the swine till Christ permitted it. (Matthew viii. 31.) (Witham) --- What arrogance! what pride! The devil promises earthly kingdoms, whilst Jesus promises a heavenly kingdom to his followers. (St. Remigius) Behold the pride of his heart; as he formerly wished to make himself God, so now he wishes to assume to himself divine honours. (St. Aquinas)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Jesus Christ does not here cite the words, but the substance of the text. (Deuteronomy v. 7. and 9; vi. 13; x. 20.) --- It is remarkable that our Lord bore with the pride and insolence of the devil, till he assumed to himself the honour due to God alone. (St. Chrysostom)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Then the devil having exhausted all his artifices, left him for a time, as St. Luke remarks; whence we are to learn, that after we have resisted with success, we are not to think ourselves secure, but avail ourselves of the truce to return thanks to God for the victory, and to prepare for fresh combats, especially by fortifying ourselves with the bread of angels in the holy communion. The temptations of Jesus Christ are to us a subject both of consolation and instruction. By example he has taught us how to fight and to conquer. The struggle may be painful; but angels, as well as God, witness our struggle, ready to crown our victory. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Jesus then left the wilderness, and passed a few day on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first chap. of St. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. (St. Jerome) This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. (St. Chrysostom) --- Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the baptist, nor could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Nazareth was situated in Lower Galilee; and Capharnaum, a maritime town, in Higher Galilee. According to the historian, Josephus, it did not belong to Herod, the tetrarch, who sent the baptist to confinement, but to Philip, the tetrarch, his brother. (Calmet) --- He leaves Nazareth for good and all, and retires to Capharnaum, a very flourishing and much frequented emporium, both for the Jews and Gentiles. Here he makes his chief residence, a place well calculated for his preaching, being on the limits of both Galilees, although he made frequent excursions through Galilee to disseminate his doctrines. (Syn. crit.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "St. Matthew has omitted in this place part of the prophecy, (Isaias ix.) because it was not to his purpose. He has likewise given us the mystical, though still true, interpretation of the prophecy, which was written in the first instance to foretell the deliverance of Jerusalem from Senacherib, in the time of Ezechias. (1 Kings, xix.) (Jansenius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And a light is risen,\u0002 &c. This light, foretold by the prophet Isaias, (chap. ix, ver. 1,) was our Saviour Christ, the light of the world, who now enlightened them by his instructions, and by his grace. (Witham) --- Thus when the morning star has gone by and disappeared, the sun rises and diffuses its light to mortals, who rejoice that the darkness of night is removed from the earth. (Jansenius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Jesus began not to preach till St. John had announced his coming to the world, that the dignity of his sacred person might thus be manifested, and the incredulous Jews be without excuse. If after the preaching of St. John, and his express testimony of the divinity of our Redeemer, they could still say: thou givest testimony of thyself; thy testimony is not true: what would they not have said, if, without any precursor, he had, all on a sudden, appeared amongst them. He did not begin to preach till St. John was cast into prison, that the people might not be divided. On this account also St. John wrought no miracle, that the people might be struck with the miracles of our Saviour, and yield their assent to him. (St. Chrysostom, hom. 14.) --- It may here be remarked, how different were the motives of the prophets from those which the baptist and Christ made use of to exhort to repentance. The former menaced evil, and held out a promise of good, but the good or evil was temporal. St. John begins his exhortations with the threat of eternal punishments---but Christ sweetens the hardships of penance by reminding us of the reward. \"The kingdom of heaven is at hand.\" (Jansenius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says St. Jerome. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. (St. Chrysostom) --- \u0001Jesus saw two brothers,\u0002 &c. If we compare what is related by the evangelists, as to the time that St. Peter and St. Andrew became Christ's disciples, we shall find Andrew, who had been a disciple of St. John Baptist, to have \u0001brought to Christ his brother Simon.\u0002 (John i, ver. 40.) But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by St. Mark, (chap. i,) and by St. Luke, chap. v. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Jesus Christ here makes an allusion to the prior occupation of his apostles. David, in his Psalms, makes similar allusions to his former occupation of shepherd: \"He took him from the flocks of sheep, he brought him from following the ewes big with young, to feed Jacob, his servant, and Israel, his inheritance.\" (Psalm lxxvii. ver. 70.) (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "It was objected by the ancient enemies of Christianity, Porphyrius, Julian the apostate, and others, that Christ chose for his apostles simple and ignorant men, easy to be imposed upon, and not such as would have been on their guard against deception; thus converting that into an argument against the doctrine of Jesus Christ, which of all other circumstances most solidly and forcibly establishes its divinity and authority. (Salmeron. trac. 25.) --- If Christ had persuaded the ignorant apostles only, there might be some room for such an argument. But if these 12 ignorant men triumphed over the learning, the eloquence, the sophisms of the philosophers themselves, over the strong arm of power in the hands of tyrants, and finally over the devils and passions of men, which were the last to give up the combat against a doctrine that established itself on their ruin, then we may conclude, with St. Paul, that it was wisdom in God to choose the weak things of this world to confound the strong---the foolish and the things that are not, to confound those which are. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "The synagogues were religious assemblies with the Jews, wherein they met on the sabbath and festival days, to pray, to read and hear expounded the word of God, and to exercise the other practices of their law. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Many came to Christ to beg to be cured of their corporal infirmities; nor do we read of a single one here, who came to be delivered from spiritual sickness. Our blessed Savior nevertheless, bearing with their imperfection, condescends to heal them, that he might thence take occasion of exciting their faith, and preparing them for their spiritual cure. (Jansenius) --- It is much to be regretted, that the conduct of Christians at the present day, is not more reasonable than that of the Jews here mentioned. If the Almighty, says the eloquent Masillon, had not the power or will of dispensing goods and evils, how small would be the number of those who would ever retire to the temple to present their petition to Him. (Haydock) --- Our Saviour asks not, if they believed, as he did on other occasions; they had given him sufficient proof, by bringing their sick from distant parts. (St. Chrysostom, hom. xiv.)" } ] }, { "chapter": 5, "slug": "id19.html", "header": "Matthew v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "What is said here, does not follow immediately what was said in the preceding chapter. See Luke vi." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Opening his mouth.\u0002 It is a Hebraism, to signify he began to speak. (Witham) --- This is a common expression in Scripture, to signify something important is about to be spoken. Thus it is used in various other places, as \"Job opening his mouth cursed his day, and said,\" &c. Daniel, chap. x. et alibi. (Jansenius) --- And why is it added, says St. Chrysostom \"and opening his mouth,\" without doubt that we might know, that not only when he spoke, but even when silent, he gave instruction: sometimes, therefore, he opened his mouth; at other times he spoke by his very actions. (Hom. xv.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The poor in spirit;\u0002[1] which, according to the common exposition, signifies the \u0001humble\u0002 of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. (Witham) --- That is, the humble; and they whose spirit is not set upon riches. (Challoner) --- It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. (St. Chrysostom, hom. xv.) What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. (Hom. xv.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "The land of the living, or the kingdom of heaven. The evangelist prefers calling it the land of the living in this place, to shew that the meek, the humble, and the oppressed, who are spoiled of the possession of this earth by the powerful and the proud, shall obtain the inheritance of a better land. (Menochius) \"They shall possess the land,\" is the reward annexed by our Saviour to meekness, that he might not differ in any point from the old law, so well known to the persons he was addressing. David, in psalm xxxvi, had made the same promise to the meek. If temporal blessings are promised to some of the virtues in the beatitudes, it is that temporal blessings might always accompany the more solid rewards of grace. But spiritual rewards are always the principal, always ranked in the first place, all who practice these virtues are pronounced blessed. (Hom. xv.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Not those that mourn for worldly motives, but such as mourn for their sins, are blessed. The sorrow that is according to God, says St. Paul, worketh penance steadfast unto salvation, but the sorrow of the world worketh death. (2 Corinthians vii. 10.) The same is promised in St. John; (xvi. 20,) you shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hunger and thirst;\u0002 i.e. spiritually, with an earnest desire of being just and holy. But others again understand such as endure with patience the hardships of hunger and thirst. (Witham) --- Rupertus understands those to whom justice is denied, such as poor widows and orphans. Maldonatus those who from poverty really suffer hunger and thirst, because justice is not done them. (Menochius) --- They shall be filled with every kind of good in their heavenly country. I shall be filled when thy glory shall appear. (Psalm xvi.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Not only the giving of alms, but the practice of all works of mercy, both corporal and spiritual, are recommended here, and the reward will be given on that day when God will repay every one according to his works, and will do by us, as we have done by our brethren. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The clean of heart are either those who give themselves to the practice of every virtue, and are conscious to themselves of no evil, or those who are adorned with the virtue of chastity. For nothing is so necessary as this purity in such as desire to see God. Keep peace with all and chastity, says St. Paul, for without this none can see God. Many are merciful to the poor and just in their dealings, but abstain not from luxury and lust. Therefore our Saviour, wishing to shew that mercy was not sufficient, adds, that if we would see God, we must also be possessed of the virtue of purity. (St. Chrysostom, hom. xv.) By this, we shall have our heart exempt from all disordinate love of creatures, and shall be exclusively attached to God. (Haydock) --- \u0001The clean of heart,\u0002 i.e. they who are clean from sin: who are pure in body and mind, says St. Chrysostom. It seems to be a particular admonition to the Jews, who were mostly solicitous about an outward and \u0001legal cleanness.\u0002 (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "To be peaceful ourselves and with others, and to bring such as are at variance together, will entitle us to be children of God. Thus we shall be raised to a participation in the honour of the only begotten Son of God, who descended from heaven to bring peace to man, and to reconcile him with his offended Creator. (St. Chrysostom, hom. xv.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Heretics and malefactors suffer occasionally, but they are not on this account blessed, because they suffer not for justice. For, says St. Augustine they cannot suffer for justice, who have divided the Church; and where sound faith or charity is wanting, there cannot be justice. (Cont. epis. Parm. lib. i. chap. 9. ep. 50. ps. 4. conc. 2.) (Bristow) --- By justice here we understand virtue, piety, and the defence of our neighbour. To all who suffer on this account, he promises a seat in his heavenly kingdom. We must not think that suffering persecution only, will suffice to entitle us to the greatest promises. The persecutions we suffer must be inflicted on us on \u0001his\u0002 account, and the evils spoken of us must be false and contradicted by our lives. If these are not the causes of our sufferings, so far from being happy, we shall be truly miserable, because then our irregular lives would be the occasion of the persecutions we suffer. (St. Chrysostom, hom. xv.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Reward, in Latin \u0001merces,\u0002 in Greek \u0001misthos,\u0002 signifies wages done for hire, and due for work, and presupposes merit. (Bristow) --- If you participate in the sufferings of the prophets, you will equally participate in their glory, their reward. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "The former instructions Jesus Christ gave to the multitude. Now he addresses his apostles, styling them the salt of the earth, meant to preserve men from the corruption of sin, and to make them relish the truths of salvation. He tells them not to suffer their faith or their charity to slacken, in which all their power consists, lest they come to be rejected by God, and despised by man. (Calmet) --- I send you, says Jesus Christ, not to two, ten, or twenty cities, not to one single nation, as the prophets were sent, but to the whole world, a world oppressed with numberless iniquities. It is not the property of salt to restore what is already corrupted, but to preserve from corruption. Therefore the virtue of the merits of Christ delivers us from the corruption of sin; but the care and labour of the apostles preserves us from again returning to it. (St. Chrysostom, hom. xv.) --- It appears from Luke xiv. 34, that this comparison is taken from agriculture. We observe these properties of salt in the different manures that fertilize the soil, but suffer the salts to evaporate, and all their virtue is lost. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "This light of the world, city on a mountain, and candle upon a candlestick, signify the Catholic Church, so built upon Christ, the mountain, that it must be visible, and cannot be hidden or unknown. (St. Augustine, cont. Fulg.) Therefore the Church being a candle not under a bushel, but shining to all in the house, i.e. in the world, what shall I say more, saith St. Augustine than that all are blind, who shut their eyes against the candle which is set on the candlestick? (Tract ii. in ep. Jo.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Not to destroy the law,\u0002 &c. It is true, by Christ's coming, a multitude of ceremonies and sacrifices, and circumcision, were to cease; but the moral precepts were to continue, and to be complied with, even with greater perfection. (Witham) --- \u0001To fulfil.\u0002 By accomplishing all the figures and prophecies, and perfecting all that was imperfect. (Challoner) --- Our Saviour speaks in this manner, to prepare the minds of the Jews for his new instructions. For although they were not very solicitous about fulfilling the law, still they were extremely jealous of any change being made in the letter of the law; more particularly, if the proposed change exacted a more perfect morality. Our Lord fulfilled the law three several ways: 1. By his obedience to the prescribed rites; therefore he says, it behoveth us to fulfil all justice: and who shall accuse me of sin? 2. He observes the law, not only by his own observance of it, but likewise by enabling us to fulfil it. It was the wish of the law to make man just, but found itself too weak; Christ therefore came justifying man, and accomplished the will of the law. 3. He fulfilled the law, by reducing all the precepts of the old law to a more strict and powerful morality. (St. Chrysostom, hom. xvi.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Amen.\u0002 That is, \u0001assuredly, of a truth.\u0002 This Hebrew word \u0001Amen,\u0002 is here retained by the example and authority of all the four evangelists, who have retained it. It is used by our Lord as a strong asseveration, and affirmation of the truth. (Challoner) --- \u0001Not one jot\u0002 (or not one jota), nor \u0001one tittle,\u0002 i.e. not the least letter, nor stroke of a letter; that is, not the least moral precept. Besides every type and figure of the former law, now by my coming shall be fulfilled. (Witham) --- \u0001Amen,\u0002 is retained in the Hebrew, Greek, Syriac, and Armenian languages, as well as in all vulgar idioms. It is a term of asseveration, and equivalent to an oath; and in many places, to make the asseveration still stronger, it is repeated. St. Luke very accurately translates it into \u0001nai.\u0002 St. Paul and St. John unite them \u0001nai \u0002and \u0001amen.\u0002 (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001He shall be called;\u0002 i.e. (by a frequent Hebrew idiom) he shall be \u0001the least\u0002 in the kingdom of heaven; that is, according to St. Augustine he shall not be there at all; for none but the great in sanctity and virtue shall find admittance into heaven. (Witham) --- Do not then imitate the Scribes and Pharisees, who content themselves with instructing other in the precepts of the law, without practising them themselves, or if they observe the letter, neglect the spirit of the law, performing what it ordains, not to please God, but to satisfy their vanity. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Of the Scribes and of the Pharisees.\u0002 The \u0001Scribes\u0002 were the doctors of the law of Moses; the \u0001Pharisees\u0002 were a precise set of men, making profession of a more exact observance of the law: and upon that account greatly esteemed among the people. (Challoner) --- See how necessary it is, not only to believe, but to keep all the commandments, even the very least. (Bristow) --- Our Saviour makes this solemn declaration at the opening of his mission, to shew to what a height of perfection he calls us. (St. Aquinas) --- \"Your justice.\" It is our justice when given us by God. (St. Augustine, in Ps. xxx. lib. de. spir. & lit. chap. ix.) So that Christians are truly just, and have in themselves inherent justice, by observing God's commandments, without which justice of works, no man can be saved. (St. Augustine, de fide & oper. chap. xvi.) Whereby we see salvation, justice and justification, do not come by faith only, or imputation of Christ's justice. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Shall be liable to the judgment.\u0002 That is, shall deserve to be punished by that lesser tribunal among the Jews, called the \u0001judgment,\u0002 which took cognizance of such crimes. (Challoner) --- Among the Jews at the time of Christ, there were three sorts of tribunals: the first composed of three judges to try smaller causes, as theft; there was one in each town: the second of twenty-three judges, who judged criminal causes, and had the power of condemning to death. This was called the Little Sanhedrim, and of this it is supposed Jesus Christ speaks: the third, or Great Sanhedrim of seventy-two judges, who decided on the most momentous affairs, relating to religion, the king, the high priest, and the state in general. It is this last that is designated under the name of \u0001council\u0002 in the next verse. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Whosoever is angry\u0002[2]\u0001 with his brother.\u0002 In almost all Greek copies and manuscripts we now read \u0001angry without a cause:\u0002 yet St. Jerome, who corrected the Latin of the New Testament from the best copies in his time, tells us that these words, \u0001without a cause,\u0002 were only found in some Greek copies, and \u0001not in the true ones.\u0002 It seems at first to have been placed in the margin for an interpretation only, and by some transcribers afterwards taken into the text. This as well as many other places may convince us, that the Latin Vulgate is many times to be preferred to our present Greek copies. --- \u0001Raca.\u0002[3] St. Augustine thinks this was no significant word, but only a kind of interjection expressing a motion of anger. Others take it for a Syro-Chaldaic word, signifying a light, foolish man, though not so injurious as to call another a fool. --- \u0001Shall be guilty of the council:\u0002[4] that is, shall deserve to be punished by the highest court of judicature, called the \u0001council,\u0002 or \u0001sanhedrim,\u0002 consisting of seventy-two persons, where the highest causes were tried and judged, and which was at Jerusalem. --- \u0001Thou fool;\u0002 this was a most provoking injury, when uttered with contempt, spite, or malice. --- \u0001Shall be in danger of hell fire.\u0002[5] Literally, according to the Greek, shall deserve to be cast into the \u0001Gehennom of fire.\u0002 \u0001Gehennom\u0002 was the valley of Hinnom, near to Jerusalem, where the worshippers of the idol Moloch used to burn their children, sacrificed to that idol. In that place was a perpetual fire, on which account it is made use of by our Saviour (as it hath been ever since), to express the fire and punishments of hell. (Witham) --- Here is a plain difference between sin and sin; some \u0001mortal,\u0002 that lead to hell; some \u0001venial,\u0002 and less punished. (Bristow)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "He commands us to leave unfinished any work we may have begun, though in its own nature most acceptable to God, in order to go and be reconciled to our brother; because God will have mercy and not sacrifice. Thus he in a manner seems to prefer the love of our neighbour to the love of himself. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Leave thy offering.\u0002 This is not to be understood, as if a man were always bound to go to the person offended; but it is to signify, that a man is bound in his heart and mind to be reconciled, to forgive every one, and seek peace with all men. (Witham) --- Beware of coming to the holy table, or to any sacrament, without charity. Be first reconciled to your brother, and much more to the Catholic Church, which is the whole brotherhood of Christian men. (Hebrews xiii. 1.) (Bristow)" }, { "marker": "Ver. 25. & 26.", "first": 25, "last": 26, "text": "Agree whilst you are in the way, or wayfaring men, i.e. in this life, lest you be cast into prison, i.e. according to Sts. Cyprian, Ambrose, and Origen, into purgatory; according to St. Augustine, into hell, in which, as the debt is to be paid to inflexible justice, it can never be acquitted, and of course no release can be hoped for from that prison. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Jesus Christ here perfects the old law, which makes no mention of the acts of the mind and will. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Whatever is an immediate occasion of sin, however near or dear it may be, must be abandoned (Menochius), though it prove as dear to us, or as necessary as a hand, or an eye, and without delay or demur. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Excepting the cause of fornication.\u0002 A divorce or separation as to bed and board, may be permitted for some weighty causes in Christian marriages; but even then, he that \u0001marrieth her\u0002 that is dismissed, commits adultery. As to this, there is no exception. The bond of marriage is perpetual; and \u0001what\u0002 God hath joined, no power on earth can separate. See again Matthew xix. 9. (Witham) --- The knot of marriage is so sacred a tie, that the separation of the parties cannot loosen it, it being not lawful for either of the parties to marry again upon a divorce. (St. Augustine, de bon. conjug. chap. vii.) (Bristow)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Swear not at all.\u0002 We must not imagine that here are forbidden all oaths, where there is a just and necessary cause of calling God to witness. An oath on such an occasion is an act of justice and religion. Here are forbidden unnecessary oaths in common discourse, by which the sacred name of God, which never ought to be pronounced without reverence and respect, is so frequently and scandalously profaned. (Witham) --- 'Tis not forbidden to swear in truth, justice and judgment; to the honour of God, or our own or neighbours' just defence; but only to swear rashly, or profanely, in common discourse, and without necessity. (Challoner)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "The Anabaptists and other sectarists, following the letter, and not the spirit of the Scripture, and walking in the footsteps of their predecessors, the Waldenses, and the Pelagians, will allow of no oath to be lawful, not even before a judge. (Bristow)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "Hence your doctors have concluded that revenge, equal to the injury, was permitted." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Not to resist evil;\u0002[6] i.e. not to resist or revenge thyself of him that hath done evil to thee. --- \u0001Turn him the other cheek. Let him have also thy cloak.\u0002 These are to be understood as admonitions to Christians, to forgive every one, and to bear patiently all manner of private injuries. But we must not from hence conclude it unlawful for any one to have recourse to the laws, when a man is injured, and cannot have justice by any other means. (Witham) --- What is here commanded, is a Christian patience under injuries and affronts, and to be willing even to suffer still more, rather than to indulge the desire of revenge; but what is further added does not strictly oblige according to the letter, for neither did Christ, nor St. Paul, turn the other cheek. (St. John xviii. and Acts xxiii.) (Challoner) --- Hence also the Anabaptists infer, that it is not lawful to go to law even for our just rights; and Luther, that Christians ought not to resist the Turks. (Bristow)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Go with him other two.\u0002[7] I know many interpreters would have it to signify no more than two in all. But the literal sense of the Latin, and also of the best Greek manuscripts. (as Dr. Wells takes notice in his amendments to the Prot. translation) express \u0001two more,\u0002 i.e. not only as far again, but twice as far. And thus it is expounded by St. Augustine, Serm. Domini in monte. t. iii. p. 193. Ed Ben. (Witham) --- Continue to be his guide sooner than lose patience, or be wanting in charity. (Haydock)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001And hate thy enemy.\u0002 The words of the law (Leviticus xix. 18.) are only these: \u0001thou shalt love thy friend as thyself;\u0002 but by a false gloss and inference, these words, \u0001and hate thy enemy,\u0002 were added by the Jewish doctors. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "I come to establish the purity of the law, which they have corrupted. (Haydock)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001The publicans.\u0002 These were the gatherers of the public taxes: a set of men, odious and infamous among the Jews, for their extortions and injustice. (Challoner)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "Jesus Christ here sums up his instructions by ordering us to be perfect as our heavenly Father is perfect; i.e. to imitate, as far as our exertions, assisted by divine grace, can reach, the divine perfection. (Witham) --- See here the great superiority of the new over the old law. But let no one hence take occasion to despise the old. Let him examine attentively, says St. Chrysostom, the different periods of time, and the persons to whom it was given; and he will admire the wisdom of the divine Legislator, and clearly perceive that it is one and the same Lord, and that each law was to the great advantage of mankind, and wisely adapted to the times of their promulgation. For, if among the first principles of rectitude, these sublime and eminent truths had been found, perhaps neither these, nor the less perfect rules of morality would have been observed; whereas, by disposing of both in their proper time, the divine wisdom has employed both for the correction of the world. (Hom. xviii.) Seeing then that we are thus blessed as to be called, and to be the children of so excellent a Father, we should endeavour, like Him, to excel in goodness, meekness, and charity; but above all in humility, which will secure to us the merit of good works, through the infinite merits of our divine Redeemer, Master, and model, Christ Jesus the Lord. (Haydock)" } ] }, { "chapter": 6, "slug": "id20.html", "header": "Matthew vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Your justice;\u0002[1] in the common Greek copies, your alms, which seems to be the sense in this place. (Witham) --- Hereby it is plain that good works are justice, and that man doing them doth justice, and is thereby just and justified, and not by faith only. All which justice of a christian man, our Saviour here compriseth in the three eminent good works, alms deeds, prayer, and fasting. (St. Augustine, lib. perf. just. chap. viii.) So that to give alms is to do justice, and the works of mercy are justice. (St. Augustine, in Psalm xlix, ver. 5.) (Bristow) --- St. Gregory says, that the man who by his virtuous actions would gain the applause of men, quits at an easy rate a treasure of immense value; for, with what he might purchase the kingdom of heaven, he only seeks to acquire the transitory applause of mortals. This precept of Christ, says St. Chrysostom, beautifully evinces the solicitude and unspeakable goodness of God, lest we should have the labour of performing good works, and on account of evil motives be deprived of our reward. (Hom. xix.) \"Shut up alms in the heart of the poor.\" (Ecclesiasticus xxix. 15.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This must be understood figuratively, that we must avoid all ostentation in the performance of our good works. Many respectable authors are of opinion, that it was customary with the Pharisees and other hypocrites, to assemble the poor they designed to relieve by sound of trumpet. (Menochius) --- Let us avoid vain glory, the agreeable plunderer of our good works, the pleasant enemy of our souls, which presents its poison to us under the appearance of honey. (St. Basil)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Be content to have God for witness to your good works, who alone has power to reward you for them. They will be disclosed soon enough to man, when at the day of general retribution the good and the evil will be brought to light, and every one shall be rewarded according to his works. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "This repaying or rewarding of good works, so often mentioned here by Jesus Christ, clearly evinces that good works are meritorious, and that we may do them with a view to a reward, as David did, propter retributionem. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Hypocrisy is forbidden in all these three good works of justice, but not the doing of them openly for the glory of God, the edification of our neighbour, and our own salvation. Let your light so shine before men, i.e. let your work be so done in public, that the intention remain in secret. (St. Gregory)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Because he who should pray in his chamber, and at the same time desire it to be known by men, that he might thence receive vain glory, might truly be said to pray in the street, and sound a trumpet before him: whilst he, who though he pray in public, seeks not thence any vain glory, acts the same as if he prayed in his chamber. (Menochius) --- Jesus Christ went up to the temple, to attend public worship on the festival days." }, { "marker": "Ver. 7. [\u0001Speak not much\u0002.[2]", "first": 7, "last": 7, "text": "] Long prayer is not here forbidden; for Christ himself spent whole nights in prayer: and he sayeth, we must pray always; and the apostle, that we must pray without intermission, 1 Thessalonians v.; and the holy Church hath had from the beginning her canonical hours for prayer, but rhetorical and elaborate prayer, as if we thought to persuade God by our eloquence, is forbidden; the collects of the Church are most brief and most effectual. (St. Augustine, ep. 121. chap. viii, ix, x.) (Bristow) --- Perseverance in prayer is recommended us by the example of the poor widow, who by her importunity prevailed over the unjust judge. (St. Chrysostom, hom. xix.) --- The Greek word means, to babble or trifle." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "As God is the common Father of all, we pray for all. Let none fear on account of their lowly station here, for all are comprised in the same heavenly nobility. ... By saying, \"who art in heaven,\" he does not mean to insinuate that he is \u0001there\u0002 only, but he wishes to withdraw the humble petitioner from earth, and fix his attention on heaven. (St. Chrysostom, hom. xx.) Other prayers are not forbidden. Jesus Christ prayed in different words (John, chap. viii.[xvii.?]), and the apostles; (Acts i, 24,) but this is an example of the simple style to be used in prayer, and is applicable to all occasions. --- \u0001Hallowed \u0002be thy name, from the word \u0001holy,\u0002 be held and kept holy, be glorified by us, and that not only by our words, but principally by the lives we lead. The honour and glory of God should be the principal subject of our prayers, and the ultimate end of our every action; every other thing must be subordinate to this. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Those who desire to arrive at the kingdom of heaven, must endeavour so to order their life and conversation, as if they were already conversing in heaven. This petition is also to be understood for the accomplishment of the divine will in every part of the world, for the extirpation of error, and explosion of vice, that truth and virtue may everywhere obtain, and heaven and earth differ no more in honouring the supreme majesty of God. (St. Chrysostom, hom. xx.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Our supersubstantial bread.\u0002[3] So it is at present in the Latin text: yet the same Greek word in St. Luke, is translated \u0001daily bread,\u0002 as we say it in our Lord's prayer, and as it was used to be said in the second or third age, as we find by Tertullian and St. Cyprian. Perhaps the Latin word, \u0001supersubstantialis,\u0002 may bear the same sense as daily bread, or bread that we daily stand in need of; for it need not be taken for supernatural bread, but for bread which is daily \u0001added,\u0002 to maintain and support the substance of our bodies. (Witham) --- In St. Luke the same word is rendered \u0001daily bread.\u0002 It is understood of the bread of life, which we receive in the blessed sacrament. (Challoner) --- It is also understood of the supernatural support of the grace of God, and especially of the bread of life received in the blessed eucharist. (Haydock) --- As we are only to pray for our daily bread, we are not to be over solicitous for the morrow, nor for the things of this earth, but being satisfied with what is necessary, turn all our thoughts to the joys of heaven. (St. Chrysostom, hom. xx.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Of all the petitions this alone is repeated twice. God puts our judgment in our own hands, that none might complain, being the author of his own sentence. He could have forgiven us our sins without this condition, but he consulted our good, in affording us opportunities of practising daily the virtues of piety and mildness. (St. Chrysostom, hom. xx.) --- These debts signify not only \u0001mortal\u0002 but \u0001venial\u0002 sins, as St. Augustine often teaches. Therefore every man, be he ever so just, yet because he cannot live without venial sin, ought to say this prayer. (Cont. 2 epis. Pelag. lib. i. chap. 14.) --- (lib. xxi. de civit. Dei. chap. xxvii.) (Bristow)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "God is not the tempter of evil, or author of sin. (James i. 13.) He tempteth no man: we pray that he would not suffer the devil to tempt us above our strength: that he would remove the temptations, or enable us to overcome them, and deliver us from evil, particularly the evil of sin, which is the first, and the greatest, and the true efficient cause of all evils. (Haydock) --- In the Greek we here read, for thine is the kingdom, and the power, and the glory; which words are found in some old Greek liturgies, and there is every appearance that they have thence slipped into the text of St. Matthew. They do not occur in St. Luke (vi. 4.[xi. 4.?]), nor in any one of the old Latin copies, nor yet in the most ancient of the Greek texts. The holy Fathers prior to St. Chrysostom, as Grotius observes, who have explained the Lord's prayer, never mention these words. --- And not being found in Tertullian, St. Cyprian, St. Jerome, St. Ambrose, St. Augustine, &c., nor in the Vatican Greek copy, nor in the Cambridge manuscripts. &c. as Dr. Wells also observes, it seems certain that they were only a pious conclusion, or doxology, with which the Greeks in the fourth age began to conclude their prayers, much after the same manner as, \u0001Glory be to the Father,\u0002 &c. was added to the end of each psalm. We may reasonably presume, that these words at first were in the margin of some copies, and afterwards by some transcribers taken into the text itself. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Here he again recommendeth the forgiving of others, as the means of obtaining forgiveness. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "He condemns not public fasts as prescribed to the people of God, (Judges xx. 26.; 2 Esdras ix.; Joel ii. 15.; John[Jonas?] iii.) but fasting through vain glory, and for the esteem of men. (Bristow)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "The forty days' fast, my dear brethren, is not an observance peculiar to ourselves; it is kept by all who unite with us in the profession of the same faith. Nor is it without reason that the fast of Christ should be an observance common to all Christians. What is more reasonable, than that the different members should follow the example of the head. If we have been made partakers with him of good, why not also of evil. Is it generous to exempt ourselves from every thing that is painful, and with to partake with him in all that is agreeable? With such dispositions, we are members unworthy of such a head. ... Is it much for us to fast with Christ, who expect to sit at the table of his Father with him? Is it much for the members to suffer with the head, when we expect to be made one day partakers with him in glory? Happy the man who shall imitate such a Master. He shall accompany him whithersoever he goes. (St. Bernard Serm, in Quad.) --- Wherefore, my dear brethren, if the taste only has caused us to offend God, let the taste only fast, and it will be enough. But if the other members also have sinned, let them also fast. Let the eye fast, if it has been the cause of sin to the soul; let the ear fast, the tongue, the hand, and the soul itself. Let the eye fast from beholding objects, which are only calculated to excite curiosity and vanity; that being now humbled, it may be restrained to repentance, which before wandered in guilt. Let the ear fast from listening to idle stories and words that have no reference to salvation. Let the tongue fast from detraction and murmuring, from unprofitable and sacrilegious discourse; sometimes also, out of respect to holy silence, from speaking what appears necessary and profitable. Let the hand also fast from useless works, and from every action that is not commanded. But above all, let the soul fast from sin and the doing of its own will. Without these fasts, all others will not be accepted by the Lord. (St. Bernard, Serm. 2 de Jejun. Quad.) --- Fast from what is in itself lawful, that you may receive pardon for what you have formerly done amiss. Redeem an eternal fast by a short and transitory one. For we have deserved hell fire, where there will be no food, no consolation, no end; where the rich man begs for a drop of water, and is not worthy to receive it. A truly good and salutary fast, the observance of which frees us from eternal punishment, by obtaining for us in this life the remission of our sins. Nor is it only the remission of former transgressions, but likewise a preservative against future sin, by meriting for us grace to enable us to avoid those faults we might otherwise have committed. I will add another advantage, which results from tasting, one which I hope I am not deceived in saying you have frequently experienced. It gives devotion and confidence to prayer. Observe how closely prayer and fasting are connected. Prayer gives us power to fast, fasting enables us to pray. Fasting gives strength to our prayer, prayer sanctifies our fast, and renders it worthy of acceptance before the Lord. (St. Bernard, Serm. de Orat. & []ejun.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "By doing good works, distributing your superfluities to the indigent. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "Every action is lighted or directed by the intention. If the intention be upright, the whole body of the action is good, provided it proceed not from a false conscience. If the intention be bad, how bad must be the action! Christ does not here speak of an exterior, but an interior eye. He, therefore, who directs all his thoughts to God, may justly be said to have his eye lightsome, and consequently his heart undefiled with worldly affections; but he who has all his thoughts corrupted with carnal desires is, beyond a doubt, enveloped in darkness. (St. Chrysostom)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Behold here a fresh motive to detach you from the love of riches, or mammon. We cannot both serve God and the world, the flesh and the spirit, justice and sin. The ultimate end of action must be one, either for this or for the next life. (Haydock\u0001)\u0002" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. (Haydock) --- \u0001Be not solicitous;\u0002[4] i.e. too solicitous with a trouble and anxiety of mind, as appears by the Greek. --- \u0001For your life;\u0002 lit. \u0001for your soul,\u0002 which many times is put for life. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians iii. 6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\"O ye of little faith;\" that is, of little confidence in God and his providence. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate. But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in his hands. (St. Chrysostom)" }, { "marker": "Ver. 33. [5]", "first": 33, "last": 33, "text": "Your Father knoweth; he does not say God knoweth, but your Father, to teach us to apply to him with greater confidence. (St. Chrysostom) --- He that delivers himself entirely into the hands of God, may rest secure both in prosperity and adversity, knowing that he is governed by a tender Father. (St. Aquinas)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "The morrow will bring with it cares enough, to occupy you in providing what will then be necessary for you. Christ does not prohibit all care about temporal concerns, but only what hinders us from seeking the kingdom of heaven in the first instance; or what makes us esteem more the things of this world, than those of the next. (Menochius) --- The affliction and labour which each day brings with it is a sufficient trial, nor ought we seek by our anxiety for labour and affliction before it arrive; for why should man forestall the evil day, which has not arrived, and perhaps may never arrive? But again, this does not prohibit us from making a provision for the morrow, for Jesus Christ does not say to us, provide not for the morrow, but, be not solicitous for to-morrow. (Estius, in different location) He who supplied our wants to-day, will supply them also to-morrow. The evil of the day is sufficient, without borrowing to-morrow's burden to increase the load. It is the curse of the envious and wicked to be self-tormented, whilst they who live by faith, can always rejoice in hope, the true balm of every Christian's breast, the best friend of all in distress." } ] }, { "chapter": 7, "slug": "id21.html", "header": "Matthew vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Judge not,\u0002[1] or condemn not others rashly, that you may not be judged or condemned. (Witham) --- St. Jerome observes, Christ does not altogether forbid judging, but directs us how to judge. Where the thing does not regard us, we should not undertake to judge. Where it will bear a favourable interpretation, we should not condemn. Magistrates and superiors, whose office and duty require them to judge faults, and for their prevention to condemn and punish them, must be guided by evidence, and always lean towards the side of mercy, where there are mitigating circumstances. Barefaced vice and notorious sinners should be condemned and reprobated by all. (Haydock) --- In this place, nothing more is meant than that we should always interpret our neighbor's actions in the most favourable light. God permits us to judge of such actions as cannot be done with a right intention, as murder. As to indifferent actions, we must always judge in the most favourable sense. There are two things in which we must be particularly on our guard: 1. With what intention such an action was done. 2. Whether the person who appears wicked will not become good. (St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This rule, which God will infallibly follow, should put a check to the freedom with which we so frequently condemn our neighbour. (Haydock) --- As we behave towards our neighbours, interpreting their actions with charitableness, and excusing their intentions with mildness; or, on the contrary, judging them with severity, and condemning them without pity; so shall we receive our judgment. (Menochius) --- As the pardon of our sins is proportioned to the pardon we afford to others, so also will our judgment be proportioned to the judgment we pass on others. If our neighbour be surprised by sin, we must not reproach or confound him for it, but mildly admonish him. Correct your brother, not as an enemy, taking revenge, but as a physician, administering appropriate remedies, assisting him with prudent counsels, and strengthening him in the love of God. (St. Chrysostom, hom. xxiii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\"\u0001Mote and beam,\"\u0002 light and grievous sins. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thou hypocrites, cast out first the beam,\u0002 &c. Correct first thy own greater faults, before thou censure the lesser failings of others. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Give not that which is holy,\u0002 or holy things, (as in the Greek)\u0001 to dogs;\u0002 i.e. to scandalous libertines, or infidels, who are not worthy to partake of divine mysteries and sacraments, who sacrilegiously abuse them, and \u0001trample them under their feet,\u0002 as hogs do pearls. (Witham) --- The sacred mysteries should not be given to those that are not properly instructed in the sublime nature of them; nor should we hold any communication of religion with those that are enemies to the truths of Christ, which they tread under their feet and treat contemptuously, and will be so far from having any more friendship for you on account of such a criminal complaisance, that it is more probable they will betray you and turn against you. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "After having preached these great and wonderful truths, after having commanded his apostles to keep themselves free from the vices of mankind, and make themselves like not to angels or archangels only, but to the Lord of all things; and not only observe justice themselves, but likewise to labour for the correction of others, lest they should be disheartened at these almost insurmountable difficulties: our Redeemer subjoins, Ask, and you shall receive, &c. When we offer our petitions to the Almighty, we must imitate the example of Solomon, who immediately obtained what he asked of the Lord, because he asked what he ought. Two things, therefore, are necessary to every prayer, that it be offered up with perseverance and fervour, and that it contain a lawful prayer. (St. Chrysostom, hom. xxiv.) --- The reasons why so many do not obtain the effects of their prayers, are,---1st. Because they ask for what is evil; and he that makes such a request, offers the Almighty an intolerable injury by wishing to make him, as it were, the author of evil: 2nd. Although what they ask be not evil, they seek it for an evil end. (St. James iv.): 3rd. Because they who pray, are themselves wicked; (St. John ix.) for God doth not hear sinners: 4th. Because they ask with no faith, or with faith weak and wavering: (St. James i.) 5th. Because although what we ask be good in itself, yet the Almighty refuses it, in order to grant us a greater good: 6th. Because God wishes us to persevere, as he declares in the parable of the friend asking bread, Luke, ch. ii.; and that we may esteem his gifts the more: 7th. We do not always receive what we beg, because, according to St. Augustine, (lib. ii, de Serm. Dom. et epis. 34, ad Paulinum) God often does not grant us what we petition for, that he may grant us something more useful and profitable. (Maldonatus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Whatever we ask necessary to salvation with humility, fervour, perseverance, and other due circumstances, we may be assured God will grant when it is best for us. If we do not obtain what we pray for, we must suppose it is not conducive to our salvation, in comparison of which all else is of little moment. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Lest any one considering the great inequality between God and man, should despair of obtaining favours of God, and therefore should not dare to offer up his petitions, he immediately introduces this similitude of the Father; so that if we were on the point of despairing on account of our sins, from his fatherly tenderness we might still have hopes. (St. Thomas Aquinas)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001For this is the law and the prophets;\u0002 that is, all precepts that regard our neighbour are directed by this golden rule, \u0001do as you would be done by.\u0002 (Witham) --- The whole law and all the duties between man and man, inculcated by the prophets, have this principle for foundation. The Roman emperor Alexander Severus, is related to have said, that he esteemed the Christians for their acting on this principle. (Haydock) --- This is the sum of the law and of the prophets, the whole law of the Jews. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Enter ye in at the narrow gate,\u0002 &c. The doctrine of these two verses needs no commentary, but deserve serious attention. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Our Saviour in another place says, my yoke is sweet, and my burthen light. How comes it then that so few bear it, or how can we reconcile these texts together? The answer is at hand; for if soldiers and mariners esteem wounds, storms, and shipwreck, easy to be borne with, in hopes of temporal rewards, surely no one can complain that the duties of a Christian are difficult, when compared with the glory which shall be revealed in us. (St. Chrysostom) --- It may also be added that God, by his heavenly consolations, makes them not only supportable, but even easy and pleasant. Thus the martyrs occasionally did not feel their torments through the sweet unction of divine love, and the excessive joy which God poured into their souls. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In the clothing of sheep.\u0002 Beware of hypocrites, with their outward appearance of sanctity, and sound doctrine --- \u0001by their fruits you shall know them.\u0002 Such hypocrites can scarcely ever continue constant in the practice of what is good. (Witham) --- Heretics usually affect an extraordinary appearance of zeal and holiness, calling themselves evangelical preachers and teachers of the gospel, as if that Church which preceded them, and which descends by an uninterrupted succession from the apostles, did not teach the pure gospel of Christ. (Haydock) --- \u0001Beware of false prophets,\u0002 or heretics. They are far more dangerous than the Jews, who being rejected by the apostles, are also avoided by Christians, but these having the appearance of Christianity, having churches, sacraments, &c. &c. deceive many. These are the rapacious wolves, of whom St. Paul speaks, Acts xx. (St. Chrysostom, hom. xix.) Origen styles them, the gates of death, and the path to hell. (Com. in Job. lib. i. Tom. 2.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "As the true Church is known by the four marks of its being one, holy, catholic, and apostolical, so heretics and false teachers are known by certain vices, and the pernicious effects of their novelties in religion. As the true Church is one, by its members submitting with humility to the authority established by Christ, (\u0001he that will not hear the Church, let him be unto thee as the heathen and the publican.\u0002 Matthew xviii. 17.) so are false teachers known by their separation from the ancient Church, and their divisions among themselves, the necessary consequences of rebelling against the authority established by Christ, and alone capable of determining controversies. The same pride and other secret vices which make them \u0001despise government,\u0002 (2 Peter ii. 10.) make them also \u0001not afraid to bring in sects of perdition, blaspheming,\u0002 and this in civil government as well as ecclesiastical. Those that call themselves Reformers, in the beginning of the 16th century, of all others were remarkable in this. What bloody tumults and wars were there not produced in Germany, by the first Reformers in that country! Calvin overturned the government of Geneva; and his followers, under the name Hugonots, filled France for a great length of time with slaughter and civil wars, frequently shaking the throne itself. In this country, the first cause of its separation from the universal Church, was the unbridled passion of a tyrant: the effects were adultery, and the murder of the successive queens that he had taken to his adulterous bed. In the reign of his successor, the insatiate avarice of a corrupt nobility, gratified with the sacrilegious plunder of the Church, established what is called the Reformation. The fear of being compelled to disgorge the fruits of their rapine, contributed much to the confirmation of that order of things in the reign of Elizabeth. She was inclined to it by the circumstances of her birth, which could not be legitimate, if her father's marriage with Catharine of Arragon was valid, as the first authority in the Catholic Church had declared. The natural spirit of this heresy, though checked a while and kept under by the despotical government of this queen, appeared in its own colours soon after, and produced its natural fruits in the turbulence of the times that succeeded, and the multiplicity of sects that are continually springing up to this very day. --- As the true Church is holy, recommending various exercises of religion tending to purify human nature, and render men holy, as fasting, confession of sins, evangelical counsels, &c. so false teachers cast off all these, \u0001promising liberty,\u0002 (2 Peter ii. 16.[19.?]) and giving full rein to the lustful passions, thus giving a liberty of living, as well as a liberty of believing. --- Another fruit of false teachers is, separation from what was the Universal Church before their time, and which continues to be still the far greater part, not being confined to one state or country. If some modern principles, of not allowing any communion of religion out of each state, were admitted, as many religions should have been established by heaven as men think proper to establish different states; nor could Christ have given one for all mankind, under whatever state or form of government they might live. --- Finally, false teachers are to known by their not being able to shew, that they have received their doctrine and mission from the apostles, in a regular succession from them. Some of our modern divines would spurn at the idea of holding their doctrine and orders from the Catholic Church, such as it existed at the time of the Reformation, which is precisely such as it exists at the present moment. --- In answer to this it has been retorted, that the fruits of the Catholic religion have been as bad, or worse; and the horrors of the French revolution are particularly mentioned, as a proof. ... That great crimes have been committed by those who professed themselves Catholics, is not denied; but that they were prompted to them by the nature of their religion, is certainly not admitted. The revolution of France in particular, was the effect of the people falling off from their religion. As well may the Puritans, that brought Charles to the block, be said to be Catholics, because they or their parents once had been such: as well may the present bench of Protestant bishops be said to be Catholics, because the bishops of their sees once were so; or that Robespierre, Marat, and the Jacobins that persecuted catholicity in France, and brought its too indulgent sovereigns to the guillotine, were Catholics, or directed in the least by Catholic principles. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "It is not to be understood from this text, that a man who is once bad can never bring forth good fruit; but that as long as he remains in the state of sin, he cannot perform any meritorious action. (St. Chrysostom, hom. xxiv.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A good tree cannot yield bad fruit,\u0002 &c. Not but that both good and bad men may change their lives. This, according to the unanimous consent of the Fathers, is only to be understood while they remain such. If a bad tree begin to produce good fruit, it becomes a good tree, &c. (Witham) --- For not those who do one or two good works are just, but those who continue permanently to do good: in the same manner, not those who commit one or two bad actions are wicked, but those who continue in evil. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. (Menochius) --- Without faith they could not cry out, \u0001Lord, Lord.\u0002 (Romans x.) But the strongest faith without the works of justice, will not be available to salvation. (1 Corinthians xiii.) (Bristow) --- Many who have the Lord continually in their mouths, but care little about \u0001putting on the Lord,\u0002 or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, wofully disappointed. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Have not we prophesied in thy name?\u0002 The gift of prophecy, and of doing miracles, may sometimes be granted to bad men, as to Caiphas, and Balaam. (Witham) --- Under the name of \u0001prophets,\u0002 the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by \u0001prophesying\u0002 is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, &c. (Bible de Vence)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "So as to approve and reward your works. Here he shews that even prophecy and miracles will not save us without good works. (Menochius) --- How much less will faith, unassisted by good works, preserve us from condemnation. (Haydock) --- The gift of miracles is bestowed on men not for their own good, but for the advantage of others. We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue. Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others. To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils. Therefore St. Paul said, \"if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing.\" (St. Chrysostom, Hom. xv.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "In the Greek text, \"I will compare him;\" an apposite comparison, to shew the necessity of good works. It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish. (Menochius) ---Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life. The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity. Thus was Job strengthened by his virtue against the attacks both of men and satan. (St. Chrysostom, hom. xxv.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c. The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose. The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment. They sow in the flesh, from the flesh they shall reap corruption. (Galatians vi.) (St. Chrysostom, hom. xxv.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Such again shall be the end of all false prophets. Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive. They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct. In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "He taught as one having power, \u0001exousian, \u0002to found a law of his own. Hence he said: Ego autem dico vobis; \"But I say to you,\" viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law. (Estius, in different location) --- All agree that St. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by St. Matthew, is the same as that recorded by St. Luke. The beginning, the middle, and the conclusion correspond with each other. If St. Matthew mentions some particulars omitted by St. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of St. Luke. --- This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion. The exordium comprises the eight beatitudes, and merits our most serious attention. The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general. The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. --- May this excellent abridgment of thy doctrine, O Jesus! be the rule of our manners, the pattern of our life. Amen. (Haydock)" } ] }, { "chapter": 8, "slug": "id22.html", "header": "Matthew viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And when he was come down from the mountain.\u0002 St. Matthew says, that Jesus Christ \u0001ascended\u0002 the mountain, and \u0001sat down\u0002 to teach the people; while St. Luke affirms, that he \u0001descended,\u0002 and \u0001stood\u0002 in a plain place. But there is no contradiction; for he first ascended to the top of the mountain, and then descended to an even plain, which formed part of the descent. Here he \u0001stood\u0002 for a while, and cured the sick, as mentioned by St. Luke; but afterwards, according to the relation of St. Matthew, he \u0001sat down,\u0002 which was the usual posture of the Jewish doctors. (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "As the three evangelists relate the cure of the leper in nearly the same words, and with the same circumstances, we may conclude they speak of the same miracle. St. Matthew alone seems to have observed the time and order of this transaction, viz. after the sermon of the mount; the other two anticipate it. The Bible de Vence seems to infer, from the connection St. Matthew makes between the sermon of the mount and the cure of the leper, that it was not the same leper as that mentioned, Mark i. 40.; Luke v. 12. (Bible de Vence) --- \u0001Adored him.\u0002 In St. Mark it is said, \u0001kneeling down,\u0002 chap. i. 40. In St. Luke, \u0001prostrating on his face.\u0002 It is true, none of these expressions do always signify the adoration or worship which is due to God alone, as may appear by several examples in the Old and New Testament; yet this man, by divine inspiration, might know our blessed Saviour to be both God and man. (Witham) --- \"Make me clean;\" literally, \"purify me;\" the law treated lepers as impure. (Bible de Vence) --- The leper, by thus addressing our Saviour acknowledges his supreme power and authority, and shews his great faith and earnestness, falling on his knees, as St. Luke relates it. (St. Chrysostom, hom. xxvi.) Our prayer should be such with great faith and confidence, qualified with profound humility, and entire diffidence of self." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Jesus, stretching forth his hand, touched him.\u0002 By the law of Moses, whosoever touched a \u0001leper,\u0002 contracted a \u0001legal uncleanness:\u0002 but not by touching in order to heal him, says Theophylactus. Besides, Christ would teach them that he was not subject to this law. (Witham) --- \"Touched him.\" To shew, says St. Cyprian, that his body being united to the Divinity, had the power of healing and giving life. Also to shew that the old law, which forbad the touching of lepers, had no power over him; and that so far from being defiled by touching him, he even cleansed him who was defiled with it. (St. Ambrose) --- When the apostles healed the lame man, they did not attribute it to their own power, but said to the Jews: Why do you wonder at this? Or, why look you at us, as if by our power or strength we have made this man to walk? But when our Saviour heals the leper, stretching out his hand, to shew he was going to act of his own power, and independently of the law, he said: \"I will. Be thou clean;\" to evince that the cure was effected by the operation of his own divine will. (St. Chrysostom, hom. xxvi.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For a testimony to them.\u0002 That is, when the priest finds thee truly cured, make that offering which is ordained in the law. (Witham) --- He did this to give us an example of humility, and that the priests, by approving of his miracle, and being made witnesses to it, might be inexcusable, if they would not believe him. (Menochius) --- He thus shews his obedience to the law, and his respect for the diginity of priests. He makes them inexcusable, if they can still call him a transgressor of the law, and prevaricator. He moreover gives this public testimony to them of his divine origin. (St. Chrysostom, hom. xxvi.) St. Chrysostom, in his third book on the priesthood, says: \"the priests of the old law had authority and privilege only to discern who were healed of leprosy, and to denounce the same to the people; but the priests of the new law have power to purify, in very deed, the filth of the soul. Therefore, whoever despiseth them, is more worthy to be punished than the rebel Dathan and his accomplices.\" Our Saviour willeth him to go and offer his gift or sacrifice, according as Moses prescribed in that case, because the other sacrifice, being the holiest of all holies, viz. his body, was not yet begun. (St. Augustine, lib. ii. & Evang. ii. 3. & cont. adver. leg. & Proph. lib. i. chap. 19, 20.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A centurion.\u0002 The same who (Luke vii. 3,) is said to have sent messengers to our Saviour. But there is no contradiction: for what a man does by his servants, or friends, he is many times said to do himself. He came not in person out of humanity, but by his message shewed an extraordinary faith. (Witham) --- The centurion shews a much stronger faith in the power of Christ, than those who let down the sick man through the roof, because he thought the word of Christ alone sufficient to raise the deceased. And our Saviour, to reward his confidence, not only grants his petition, as he does on other occasions, but promises to go with him to his house to heal his servant. St. Chrysostom, hom. xxvii. The centurion was a Gentile, an officer in the Roman army. According to St. Luke he did not come to him in person, but sent messengers to him, who desired him to come down and heal his servant, whereas he seems here not to wish him to come: \"Lord, I am not worthy,\" &c. These difficulties may be easily removed. A person is said to appear before the judge, when his council appears for him; so he may be said to have come to Jesus, when he sent his messengers. Or it may be that he first sent his messengers, and afterwards went himself. As to the second difficulty, it may be said the messengers added that of their own accord, as appears from the text of St. Luke. (Menochius) --- St. Augustine is of opinion that he did not go himself in person, for he thought himself unworthy, but that he sent first the ancients of the Jews, and then his friends, which last were to address Jesus in his name and with his words. ( lib. ii de cons. Evang. chap. xx.) Thus we see that the request of the two sons of Zebedee was made by themselves to Jesus Christ, according to St. Mark; (x. 35,) and by the mouth of their mother, according to St. Matthew, xx. 20." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "On this occasion our Saviour does what he never did before: every where indeed he meets the will of his supplicants, but here he runs before his request, saying: \"I will come;\" and this he does to teach us to imitate the virtue of the centurion." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Origen says, when thou eatest and drinkest the body and blood of our Lord, he entereth under thy roof. Thou also, therefore, humbling thyself, say: Domine, non sum dignus; Lord, I am not worth, &c. So said St. Chrysostom in his mass, Litturg. Grœc. sub finem; and so doth the Catholic Church say at this day in every mass. (See St. Augustine, Ep. cxviii. ad Janu.) (Bristow) --- See Luke vii. 6." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Christ here compares the faith of the centurion with that of the people in general, and not with that of his blessed mother and the apostles, whose faith was beyond a doubt much greater. (Menochius) --- The Greek says, \"neither in Israel.\" --- \u0001Jesus hearing this, marvelled.\u0002 That is, by his outward carriage, says St. Augustine seemed to admire: but knowing all things, he could not properly admire any thing. --- \u0001I have not found so great faith in Israel.\u0002 This need not be understood of every one, but of those whom he had cured. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In consequence of the faith of this Gentile, Jesus Christ takes occasion to declare that many Gentiles would be called to sit at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, which is frequently represented under the figure of a feast. See chap. xxii. 2; Luke xiii. 29. and xvi.[xiv.?] 16; Apocalypse xix. 9. In ancient times, the guests were reclined on beds when they took their meals. (Bible de Vence)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Whilst the Jews, who glory in descending from the patriarchs, and who, on this title, are children and heirs of the celestial kingdom which had been promised them, shall be excluded for having rendered themselves unworthy by their unbelief. (Bible de Vence) --- \u0001Shall be cast out into exterior darkness.\u0002 This is spoken so as to imply a comparison to a supper in a great room, with a number of lights, when they who are turned out in the night, stand without, starving, weeping, and gnashing their teeth. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Into Peter's house.\u0002 That is, which had been Peter's house; for now he had quitted house, and all things to follow Christ. (Witham) --- According to St. Mark, (i. 29,) and St. Luke, (iv. 38,) the cure of Peter's mother-in-law seems to have been performed previously to the sermon on the mount, of which St. Luke makes mention in chap. vi. We may suppose that St. Matthew mentions it in this order, on occasion of the miracle performed in the same place on the centurion's servant. (Bible de Vence)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "In the Greek of the seventy-two interpreters, for infirmities we have \u0001amartias,\u0002 sins; but the evangelist refers this to our bodily infirmities, because, as St. Chrysostom observes, diseases are the punishment of sins, and frequently arrive from the diseases of the soul. (Menochius) --- The text of Isaias here quoted, regards the Messias literally. (Bible de Vence) --- \u0001He took our infirmities.\u0002 The words signify both the distempers of the body and the infirmities of the soul, for Christ cured both. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. (St. Augustine) --- Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Let the dead bury their dead.\u0002 The first words, \u0001let the dead,\u0002 cannot mean those that were dead by a corporal death; and therefore must needs be understood of those who were spiritually dead in sin. (Witham) --- Two similar answers are mentioned in Luke ix. 57, 60. Jesus Christ may have given the same answers on two different occasions. (Bible de Vence) --- God will not suffer us to go and bury a deceased parent, when he calls us to other employments. (St. Chrysostom)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "This bark is the Catholic Church. The sea denotes the world, the winds and tempests shew the attempts of the wicked spirits to overturn the Church. The Lord seems to sleep, when he permits his Church to suffer persecution and other trials, which he permits, that he may prove her faith, and reward her virtue and merits. (St. Chrysostom, hom. xxiii. in Mat. viii.) The apostles had followed their divine Master. They were with him, and executing his orders, and it is under these circumstances they are overtaken with a storm. If their obedience to Jesus Christ, if his presence did not free them from danger, to what frightful storms do those persons expose themselves, who undertake the voyage of the present life without him? What can they expect but to be tossed to and fro for a time, and at last miserably to founder? Faithful souls ought, from the example here offered them, to rise superior to every storm and tempest, by invoking the all-powerful and ever ready assistance of heaven, and by always calling in God to their help before they undertake any thing of moment. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "Should God appear to sleep, with the apostles, we should approach nearer to him, and awaken him with our repeated prayers, saying: \"Lord, save us, or we perish.\" (Haydock) --- Had our Saviour been awake, the disciples would have been less afraid, or less sensible of the want of his assistance: he therefore slept, that they might be better prepared for the miracle he was about to work. (St. Chrysostom, hom. xxviii.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Why are you fearful, having me with you? Do you suppose that sleep can take from me the knowledge of your danger, or the power of relieving you? (Haydock) --- \u0001He commanded the winds.\u0002 Christ shewed himself Lord and Master of the sea and winds. His words in St. Mark (iv. 39,) demonstrate his authority: \u0001Rising up he rebuked the wind, and said to the sea: Peace, be still.\u0002 (Witham) --- As before our Lord restored Peter's mother-in-law on the spot, not only to health, but to her former strength; so here he shews himself supreme Lord of all things, not only by commanding the winds to cease, but, moreover, by commanding a perfect calm to succeed. (St. Chrysostom, hom. xxix.) How many times has he preserved his Catholic Church, when (to all human appearance, and abstracting from his infallible promises) she has been in the most imminent danger of perishing? How many times by a miracle, or interposition of his omnipotence, less sensible indeed, but not less real, has he rescued our souls, on the point of being swallowed up in the infernal abyss? (Haydock) --- He commands the mute elements to be subservient to his wish. He commands the sea, and it obeys him; he speaks to the winds and tempests, and they are hushed; he commands every creature, and they obey. Man, and man only, man honoured in a special manner by being made after the image and likeness of his Creator, to whom speech and reason are given, dares to disobey and despise his Creator. (St. Augustine, hom. in Mat.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Two that were possessed with devils.\u0002 St. Mark (chap. v.) and St. Luke (chap. viii.), in the same passage, mentions but one man, who is also said to be possessed with \u0001a legion of devils.\u0002 Those evangelists seem to make mention only of one of them, because he might be much more fierce and famous than the other. (Witham) --- These sepulchres were caverns excavated in the rocks, which served them as places of retreat. (Bible de Vence)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Before the time which God has marked to drive us from the world, and to bury us for ever in the prison of hell. (Bible de Vence) --- \u0001What have we to do with thee?\u0002 Or what hast thou to do with us? what harm have we done thee? \u0001Art thou come hither to torment us before the time?\u0002 That is, before the time and day of judgment, after which the torments and punishments of the devils will be increased. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And not far from them.\u0002[1] In all Greek copies at present we read, \u0001There was afar off.\u0002 Beza himself here owns, that the Latin Vulgate is to be preferred before all Greek copies and manuscripts. (Witham) --- The Greco-Latin manuscript of Cambridge has not the word \u0001non\u0002 in the Latin; but in the Latin of the ancient Vulgate it occurs. (Bible de Vence)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001\"Send us into the herd of swine.\"\u0002 According to St. Luke, they begged of him two things; the first, that they might not be sent into hell, there to be tormented with more grievous torments, as they will be at the end of the world; the second, that they might be permitted to go into the herd of swine, that these being destroyed, the inhabitants of that country might be ill affected towards our Saviour, and refuse to receive him. The event seems to confirm this opinion. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "Many reasons might be brought why our Saviour suffered the devils to enter into the swine: 1. To shew that the devils had no power even over swine without his permission. 2. That such as were freed from their power, might acknowledge the greatness of the favour done them, by seeing from how great a multitude they were liberated. 3. To punish those Jewish citizens, who fed upon swine's flesh contrary to their law. And, 4. To shew how willingly the devils dwell in the hearts of those who are addicted to the voluptuous and carnal life, aptly designated by the swine. (Menochius) --- St. Chrysostom says that our Saviour permitted the devils to enter the swine, not for their own sakes, but for our instruction. 1. That we might know how very desirous the enemy of our salvation is to bring upon us the greatest evils. 2. That the devil has not any power, even over swine, without the permission of God. And, 3. That these cruel fiends would, if the Almighty allowed them, inflict still more grievous torments on their unhappy slaves. (Hom. xxix.) Jesus Christ here confutes the Sadducean doctrine, which denies the existence of spirits, good or bad. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001That he would depart from their coasts.\u0002 St. Jerome thinks these people did this out of a motive of humility, looking upon themselves unworthy of his presence: others judge that the loss of the swine made them apprehend lest Christ, being a Jew, might do them greater damages. (Witham) --- The fear lest his presence might cause them some fresh loss, seems to have overbalanced, in their estimation, the advantages they might have expected from his visit. (Bible de Vence) --- How often has our good Lord wished to visit us, to honour us with his sacred presence, to enrich us with his divine inspirations; and how often, like these Gerasens, have we desired him to depart from our territories? Some worldly interest, sensual enjoyment, or supine listlessness on our part, has occasioned us to neglect the proffered advantages. Oh! can there be more marked ingratitude than this! Oh! how shall we one day grieve for having lost, by our culpable indifference, immense spiritual treasures, which have been made over to others far more deserving than ourselves! Yes, the day will certainly arrive, when we shall value a single additional degree of the divine favor and grace, infinitely more than all the united honours, riches, and pleasures of this world. (Haydock)" } ] }, { "chapter": 9, "slug": "id23.html", "header": "Matthew ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The cure of the paralytic (ver. 2), is generally supposed to have been anterior in point of time, to the cure of two possessed persons, chap. viii. Carrieres supposes the contrary. (Bible de Vence) --- \u0001Into his own city.\u0002 Not of Bethlehem, where he was born, nor of Nazareth, where he was brought up, but of Capharnaum, says St. Chrysostom, where he is said to have dwelt since he began to preach. See Matthew iv. 13. (Witham) --- St. Jerome understands this city to be Nazareth, which was Christ's own, because he was conceived there. St. Augustine, St. Chrysostom, Euthymius, Theophylactus, think it was Capharnaum, because this miracle was performed at the last mentioned place, according to St. Mark's relation; and St. Matthew calls it Christ's own city, because after leaving Nazareth, he chose Capharnaum for the chief place of his abode. If St. Jerome's interpretation be admitted, we must suppose that St. Matthew having told us that Christ came to his own city, Nazareth, and omitting to relate what happened there, passed immediately to the history of the cure of the paralytic, which took place at Capharnaum. Such omissions and change of place without the reader's being informed of the transition, are not unfrequent in the evangelists. We must likewise observe that they frequently invert the order of facts, as to the time of their happening. (Jansenius) --- Christ may be said to have had three cities: \u0001Bethlehem,\u0002 in which he was born; \u0001Nazareth,\u0002 in which he was educated; and \u0001Capharnaum,\u0002 in which he most frequently resided, during his sacred ministry. It is most probable, and most generally understood, that in this place of the Scripture Capharnaum is meant; though several understand it of Nazareth, and some few with Sedulius, lib. 3. carm." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thy sins are forgiven thee.\u0002 We do not find that the sick man asked this; but it was the much greater benefit, and which every one ought to prefer before the health of the body. (Witham) --- He says this, because he wished to declare the cause of the disease, and to remove it, before he removed the disease itself. He might also desire to shew the paralytic, what he ought to have prayed for in the first place. (Menochius) --- The sick man begs for corporal health, but Christ first restores to him the health of his soul, for two reasons: 1st. That be might insinuate to the beholders, that the principal intent of his coming into the world was to cure the evils of the soul, and to let them know that the spiritual cure ought most to be desired and petitioned for. Corporal infirmities, as we learn in many places of the sacred text, are only the consequences of the sins of the patient. In St. John (chap. iii.[chap. v.? ver. 14.?]), Christ bids the man whom he had healed, to sin no more, lest something worse should befall him; and St. Paul says, that many of the Corinthians were afflicted with various diseases, and with death, on account of their unworthily receiving the body of the Lord. A second reason why Christ forgave the sick man his sins, was, that he might take occasion from the murmurs of the Pharisees, to speak more plainly of his power and divinity, which he proved not only by restoring the man instantaneously to health, but by another miracle equally great and conclusive, which consisted in seeing the thoughts they had never expressed; for the evangelist observes, that they murmured in their hearts. He afterwards cures the sick man to shew, says he, that the Son of man has power to forgive sins. (Jansenius) --- We may here observe likewise, that when Christ afterwards gave his apostles their mission, and empowered them to preach to the whole world, he communicates this same power to them, and seems to refer to the miracles which he had wrought, to prove that he himself had the power which he gave to them. All power, says he, is given to me in heaven and on earth. As the Father sent me, so I send you. ... Whose sins you shall forgive, they are forgiven. (Haydock) --- \u0001Seeing their faith.\u0002 It does not follow from hence, as Calvin would have it, that faith alone will save us. For St. Chrysostom says, \"Faith indeed is a great and salutary thing, and without it there is no gaining salvation.\" But this will not of itself suffice without good works; for St. Paul admonishes us, who have made ourselves deserving a participation of the mysteries of Christ, thus, (Hebrews chap. iv.) \"Let us hasten, therefore, to enter into that rest.\" He tells us to hasten, that is, faith alone will not suffice, but we must also strive all our life by good works to render ourselves worthy to enter the kingdom of heaven: for if those Israelites, who murmured and would not bear the calamities of the desert, were not, on that account, permitted to enter the land of promise, how can we think ourselves worthy of the kingdom of heaven, (figured by the land of promise) if we will not in this world undergo the labours of good works. (St. Chrysostom) --- From hence St. Ambrose concludes, that our Saviour is moved to grant our petitions through the invocation of saints, as he even forgave this man his sins through the faith of those that brought him. Of how much greater efficacy then will not the prayers of the saints be? (Barardius.) --- Christ does not always require faith in the sick who desire to be cured, but seems to have dispensed with it on many occasions; for example, in the cases of those he cured possessed by the devil. (St. Chrysostom) --- \u0001Son,\u0002 &c. O the wonderful humility of the God-man! Jesus looks with complacence on this miserable wretch, whom the Jewish priests disdain to look upon, and in the midst of all his miseries calls him his son. (St. Aquinas) --- They had read what Isaias had said: I am, I am he who destroyeth thy sins: ego sum, ego sum ipse, qui deleo iniquitates tuas, xliii. 25.: but they had not read, or, at least they had not understood what the same prophet says, liii. 6. The Lord hath heaped upon him the iniquity of us all: posuit Dominus in eo iniquitatem omnium nostrum. Nor had they remembered the testimony of the Baptist: behold the Lamb of God, behold him who taketh away the sins of the world. (John i. 29.) (Maldonatus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001This man blasphemeth,\u0002 by pretending to have a power to forgive sins, which none but God can do; and they looked upon Jesus as a man only. It is true, and what all Catholics teach, that \u0001God alone\u0002 hath power \u0001of himself\u0002 to forgive sins. But Christ, who was both God and man, could, and did communicate this power of forgiving sins \u0001in his name,\u0002 to bishops and priests, as \u0001his ministers and instruments\u0002 in the sacraments of baptism and penance. We have Christ's clear words for it, (John xx. 23.) \u0001whose sins you shall forgive, they are forgiven them,\u0002 &c. (Witham) --- \u0001And behold some of the scribes.\u0002 The Jewish rulers wished to defame the character of our divine Redeemer, but by this means they rendered the miracle much more famous, and Christ turned their wicked designs to their own confusion. (St. Chrysostom) --- For Christ says, Why do you think evil in your hearts? in which words Jesus plainly evinces to them the reality of his divinity; for who knows the secrets of man's heart, but God alone? (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jesus seeing their thoughts.\u0002 By shewing that he knew their hidden thoughts, as well as by healing the man, to confirm his words and doctrine, he gave them a proof of his divine power. (Witham) --- Not because they betrayed them by any exterior sign, but, as St. Mark says, knowing in his spirit that they so thought within themselves, because he was God, in whose hands are our hearts, (Proverbs chap. xv. and chap. xxi,) and to whose eyes all things are naked and open. (Tostatus.) --- Had not our Saviour been truly God, and equal to his Father, he would have rebuked the scribes, for attributing that to God only which he exercised. But so far from denying their assertion, he immediately admits the truth of it, and answers them by another no less wonderful act of his almighty power. He tells them publicly the evil they had thought in their hearts, whilst the Scriptures repeatedly affirm that God alone can know the secrets of hearts. \u0001Thou alone knowest the hearts of the children of men,\u0002 3 Kings, chap. viii. and 2 Paralipomenon chap. vi ver. 30. \u0001And man seeth those things that appear, but the Lord beholdeth the heart.\u0002 And 1 Kings, chap. xvi, ver. 7, \u0001The searcher of reins and hearts is God.\u0002 Psalm vii, ver. 10, \u0001The heart is perverse above all things, and unsearchable. Who can know it? I am the Lord that search the heart and prove the reins.\u0002 (Jeremias, chap. xvii, ver. 9. and 10.); and innumerable other texts of Scripture might be brought to prove that God only can know the minds and thoughts of men. Our Saviour, therefore, shews himself to be equal to his Father, by thus revealing to all, the malicious murmurs of his enemies, who for fear of the multitude, dared not to publish themselves what their wicked hearts devised. (St. Chrysostom, hom. xxx.) --- \u0001Said: Why do you think,\u0002 &c. Here St. Cyril exclaims, Oh! thou Pharisee, who sayest, who is able to forgive sins, except God alone! I will answer thee; who is able to search into the secrets of the heart but God alone, who calls himself, by his prophet, the searcher of the hearts and the reins of men! (St. Cyril) --- If thou art incredulous about my power of remitting sin, behold I exercise another, whilst I lay open thy interior. (St. Chrysostom)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "The power of working miracles, and of forgiving sins, is proper to God, but can be communicated by God to man equally in the sacraments of baptism and penance. (Haydock) --- \u0001Which is easier.\u0002 It is more difficult to remit sins than restore the health of the body. St. Augustine remarks, (tract. lxxii in Joannem) it is more difficult to justify a man than to create the heavens and the earth; but Christ speaks thus, because the Pharisees might otherwise have said, that as he could not confer visible health upon the body, he had recourse to the invisible remission of sins, and that it was easy to grant in words, what no one could discern whether it was really granted or not. In this sense, therefore, the word, \"Be thou healed,\" is more difficult than simply to say, \"Thy sins are forgiven thee;\" which any one could say, though he might not effect what his word implied. (Menochius) --- Doubtless the healing of the body was easier, for as much as the soul is more excellent than the body, so much is the healing of the soul more difficult and more excellent than that of the body. But since the one is visible, the other invisible, therefore he performs the less, but more evident miracle, in testimony of the performance of the other more excellent, but less evident exertion of his power. Thus he truly verifies what the Baptist said of him, \"This is he that taketh away the sins of the world.\" (St. Chrysostom, hom. xxx.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But that you may know.\u0002 This may be understood differently, either as spoken by Christ to the Jews present, or by the evangelist to the people to whom he wrote his gospel. (St. Thomas Aquinas) --- Thus Christ proves that he had the power of remitting sins; as a falsity cannot be confirmed by a miracle, since in this case God would bear testimony to a falsity. (Menochius) --- \u0001Take thy bed,\u0002 &c. This doubtless was commanded him, to convince the whole world that this was no phantom, and to add still greater credibility to the fact,\u0001 and he rose,\u0002 &c. --- He who was pleased to become man, is truly the Son of God; and, in this quality, he possesses all power. This he proves by the double exercise of his power over both soul and body. (Haydock) --- \u0001Surge, tolle,\u0002 and \u0001vade,\u0002 Christ added these words for the greater evidence of the cure. (Maldonatus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Feared, and glorified God.\u0002 Here it may be observed, that the people, before they praised, feared God, for the fear of God is the beginning of wisdom. And St. Basil says, that fear, as a good guide, necessarily leads us to piety; and charity takes us, after having been exercised a little in fear, makes us perfect men. (St. Basil)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Named Matthew.\u0002 'Tis remarked by St. Jerome, that the other evangelist, out of respect to this apostle, did not call him Matthew, (the name he generally went by) but Levi; whereas he, in his own gospel, to shew the goodness of God who from a publican had made him an apostle, styles himself Matthew the publican. (St. Thomas Aquinas) --- (St. Augustine, de Concor. Evan.) It is most probable, says St. Augustine, that St. Matthew does not mention what had happened to him, before he began to follow Jesus; for it is supposed that this evangelist was called antecedent to the sermon on the mount; for St. Luke named the 12 that were chosen, and calls them apostles. St. Matthew mentions his vocation to the apostleship as one of the miracles that Jesus performed, for certainly it was a great miracle for a publican to become an apostle. --- \u0001Rose up, and followed him.\u0002 When we hear the voice of God calling us to virtue, we must not delay. The devil, says St. Basil, does not advise us to turn entirely from God, but only to put off our conversion to a future time. He steals away our present time, and gives us hopes of the future. But when that comes, he steals that also in the same manner; and thus by giving us present pleasure, he robs us of our whole life. (St. Basil) --- \u0001Sitting in the custom-house.\u0002 Jesus called St. Matthew with two words only, \u0001follow me;\u0002 and presently he left all, and became his disciple; doubtless by a particular inspiration and motion of divine grace. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001They that are in health.\u0002 The explication of which is, I converse with sinners, that I may heal their souls from incredulity. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I am not come.\u0002 The just appear to be mentioned ironically, as it is said in Genesis, \u0001Behold Adam is become as one of us:\u0002 and \u0001if I hunger, I will not tell thee.\u0002 (Psalm xlix.) For St. Paul asserts, that none on earth were just: \u0001all have sinned, and need the glory of God.\u0002 (Romans iii.) (St. Chrysostom, hom. xxxi.) --- Christ came to call all men, both just and unjust, since he called Nathanael, who was a just man. But the meaning of these words is, I came not to call you, Scribes and Pharisees, who esteem yourselves just, and despise others, and who think you have no need of a physician; but I came to call those who acknowledge themselves sinners. (Theophylactus) --- Or the meaning may be, \"I came not to call the just to penance, of which they have no need;\" thus in St. Luke, (chap. v.) \u0001I came not to call the just, but sinners to repentance.\u0002 Or again, the meaning may be, I came not to call the just, because there are none just of themselves, and who stand not in need of my coming. St. Paul says, \u0001All have sinned,\u0002 as above. (Menochius) --- \u0001Mercy, and not sacrifice.\u0002 Christ here prefers mercy to sacrifice; for, as St. Ambrose says, there is no virtue so becoming a Christian as mercy, but chiefly mercy to the poor. For if we give money to the poor, we at the same time give him life: if we clothe the naked, we adorn our souls with the robe of justice: if we receive the poor harbourless under our roof, we shall at the same time make friends with the saints in heaven, and shall afterwards be received by them into their eternal habitations. (St. Ambrose) --- I will have mercy and not sacrifice: these words occur in the prophet Osee, chap. vi. The Pharisees thought they were making a great sacrifice, and acceptable to God, by breaking off all commerce with sinners; but God prefers the mercy of the charitable physician, who frequents the company of sinners; but merely to cure them. (Bible de Vence)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Then came.\u0002 When the Pharisees in the prior question had been discomfited. By St. Mark, (ii. 18,) we learn that the Pharisees joined with the disciples of the Baptist, and thus is reconciled what we read in St. Luke v. 33, who only mentions the Pharisees. (Bible de Vence) --- \u0001Why do we, and the Pharisees fast.\u0002 It is not without reason that the disciples of St. John should ask this question, fasting being always esteemed a great virtue, witness Moses and Elias; the fasts which Samuel made the people observe in Masphat, the tears, prayers, and fasting of Ezechias, of Judith, of Achab, of the Ninivites, of Anna, the wife of Eleana, of Daniel, of David, after he had fallen into the sin of adultery. Aaron, and the other priests, also fasted before they entered into the temple. Witness also the fasts of Anna, the prophetess, of St. John the Baptist, of Christ himself, of Cornelius the centurion, &c. &c. &c. (St. Jerome) --- This haughty interrogation of St. John's disciples was highly blameable, not only for uniting with the Pharisees, whom they knew their master so much condemned, but also for calumniating him, who, they knew was foretold by John's own testimony. (St. Jerome) --- St. Augustine is likewise of opinion, that John's disciples were not the only persons that said this, since St. Mark rather indicates that it was spoken by others. (St. Thomas Aquinas)" }, { "marker": "Ver 15.", "first": 15, "last": 15, "text": "\u0001Can the children of the bridegroom.\u0002[1] This, by a Hebraism, signifies the friends or companions of the bridegroom, as a \u0001lover of peace,\u0002 is called a \u0001child of peace:\u0002 he that deserves death, \u0001the son of death,\u0002 &c. (Witham) --- the disciples had not yet ascended to the higher degrees of perfection, they had not yet been renewed in spirit; therefore they required to be treated with lenity; for had the higher and more sublime mysteries been delivered to them without previous preparation, they would never, not even in the natural course of things, have been able to comprehend them. I have many things to say to you, said our Saviour, but you cannot bear them now. (St. John xvi.) Thus did he condescend to their weakness. (St. Chrysostom, hom. xxxi.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A piece of raw cloth.\u0002[2] By the Greek is signified new-woven cloth, that has not yet passed the hands of the fuller. (Witham) --- \u0001And no one putteth,\u0002 &c. Christ, by these similitudes, justifies the manner of life which he taught his disciples, which at first was adapted to their understandings; lest, if in the beginning, he had required them to fast contrary to what they had been accustomed, they might have been frightened at the austerity of his institute, and deserted him. He compares, therefore, his disciples to an old garment, and to old bottles; and an austere mode of life to new clothes and new wine. And he argues, that if we do not put new cloth to an old garment, because it tears the garment the more, nor put new wine into old bottles, because by its fermentation it would easily break them, so in like manner his disciples, who had been accustomed to a less rigid mode of life, were not at once to be initiated into an austere discipline, lest they should sink under the difficulty, and relinquish the pursuit of a more perfect life. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001New wine into old bottles.\u0002[3] These vessels were made of skins, or were leather bottles, in which wine used to be carried and kept. (Witham) --- They were made of goat-skins prepared and sewed together, as is common in Spain and other southern countries to this day. (Haydock) --- They were to wait till they were renewed by the Holy Ghost, before they could enter with advantage on the hard ways of penance. (Bible de Vence)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001A certain ruler.\u0002[4] Literally, \u0001a prince of a synagogue.\u0002 He is called Jairus. (Mark v. Luke viii.) --- \u0001My daughter is just now dead:\u0002 or, as the other evangelists express it, is at the \u0001point of death;\u0002 and her father having left her dying, he might think and say she was already dead. (Witham) --- In effect, news was shortly after brought him that she was dead. It is thus that some commentators explain the apparent difference found in Mark v. 22, and Luke viii. 41. --- \u0001But come, lay thy hand,\u0002 &c. Let us admire and imitate the humility and kindness of our Redeemer; no sooner had he heard the request of the ruler, but rising up, he followed him. Though, says St. Chrysostom, he saw his earthly disposition, requesting him to come and lay his hand upon her." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And behold a woman.\u0002 This woman, according to Eusebius, came from Cæsarea Philippi, who, in honour of her miraculous cure, afterwards erected a brazen monument, descriptive of this event, before the door of her house in Cæsarea Philippi. (Eusebius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Epistrapseis kai idon,\u0002 turning about and seeing, as if he were ignorant, and wished to see who it was that had touched him, as the other evangelists relate. In St. Mark (v. 29,) we see she was cured on touching the garment; and Jesus only confirms the cure by what he says in verse 34. --- \u0001But Jesus turning about.\u0002 Our divine Saviour, fearing lest he might alarm the woman by his words, says immediately to her, \u0001Take courage;\u0002 and at the same time calls her his daughter, because her faith had rendered her such. (St. Chrysostom)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "And when Jesus ... saw the minstrels. It was a custom among the Jews at funerals to hire persons to make some doleful music, and great lamentations. (Witham) --- Ovid also mentions the lugubrious music attendant on funerals. --- Cantabat mœstis tibia funeribus. (4. Fast.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The girl is not dead.\u0002 Christ, by saying so, insinuated that she was not dead in such a manner as they imagined; that is, so as to remain dead, but presently to return to life, as if she had been only asleep. (Witham) --- \u0001But sleepeth.\u0002 In the xi. chapter of St. John, Christ again calls death a sleep. \u0001Our friend Lazarus sleepeth.\u0002 Thus he teaches us to be no longer in dread of death, since it was reduced to the condition of a sleep. If you believe this, why do you vainly weep? why do you afflict yourself? this the Gentiles do, who have not faith. Your child is asleep, not dead, is gone to a place of rest, not to destruction. Therefore the royal prophet says, \"Turn, O my soul, into thy rest, for the Lord hath been bountiful to thee.\" (Psalm cxiv.) If then it is a kindness, why should you weep? what else could you do at the death of an adversary, an enemy, the object of your greatest aversion? (St. Chrysostom, hom. xxxii.) --- Christ here asserts that the girl is only asleep, to shew that it was as easy for him to raise her from death as from sleep. (Theophylactus)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "He took her by the hand, and as in his hands is the key both of life and death, (Apocalypse i. 18,) so he commanded the soul to return and the girl to arise. (Haydock) --- \u0001And when the crowd,\u0002 &c. That is, if after a sinful and worldly life we wish to rise again, and be cleansed from the miserable condition of moral sin, denoted by the girl who was dead, we must cast out of our minds the great multitude of worldly concerns; for whilst these have possession, the mind is unable to recollect itself and apply seriously to consideration. (St. Gregory)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Son of David, have mercy on us.\u0002 The blind men style our Saviour \u0001Son of David,\u0002 to shew the great respect they had for him. Thus the prophets also did, when they addressed those kings to whom they wished to testify particular respect and esteem. (St. Chrysostom, hom. xxxiii.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And Jesus strictly charged them.\u0002 Although our Saviour strictly charged them to keep the miracle silent, they nevertheless published it throughout all that country; not being able to contain themselves, they became the evangelists and publishers of what they were commanded to conceal. Thus we are admonished not only to keep silent ourselves whatever is to our own commendation, but likewise to endeavour to hinder others from publishing it; to act otherwise would be to render ourselves odious to men, and abominable in the sight of God. But if we are silent, we shall obtain greater glory in the sight both of God and men. On the other hand, whatever redounds to the glory of the Almighty, we must ourselves publish, and exhort others to make it known to the whole world. Therefore it is said, \u0001Go and relate the glory of God.\u0002 (St. Chrysostom, hom. xxxiii.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Spread his fame abroad.\u0002 Unable to confine their gratitude within the narrow limits of humility prescribed them by Jesus Christ. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001A dumb man.\u0002 The Greek rather signifies \u0001a deaf\u0002 man: but these defects generally go together, because he that is deaf cannot learn to speak. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001By the prince of the devils.\u0002 What more foolish ever entered the mind of man. Is it possible, as he afterwards says, that devils should be expelled by devils? They assist and strengthen, not weaken and destroy one another. Moreover, he did not only cast out devils, but he cleansed the lepers, raised the dead, appeased the storm, forgave sins by his own power, preached the eternal felicity of heaven, and brought back man to God: all which the devil never could, never would bestow upon mankind. (St. Chrysostom, hom. xxxiii.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001He had compassion on them.\u0002 The bowels of his compassion yearned to see multitudes cast down and oppressed, like sheep that are without a shepherd. The Pharisees indeed were their shepherds; but they acted the part of ravenous wolves, not only neglecting to lead the people to virtue, but even hindering, as much as they could, their advancement in good; for when the admiring multitude cried out, \"Never did the like appear in Israel,\" they immediately decried it, saying, \"By the prince of devils he casteth out devils.\" (St. Chrysostom, hom. xxxiii.)" } ] }, { "chapter": 10, "slug": "id24.html", "header": "Matthew x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Before this time the 12 were called \u0001disciples,\u0002 and not \u0001apostles.\u0002 But now he selects these from the disciples, and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke x. 1,) but these 12 only to the whole world. (Haydock) --- \u0001His twelve,\u0002 &c. Christ chose 12 apostles, that they might correspond to the number of the Jewish patriarchs, by whom they may be said to have been prefigured; and that as the whole Jewish people were descended according to the flesh from the 12 patriarchs, so the whole Christian people might be descended according to the spirit from the 12 apostles. (Menochius) --- Others say he chose 12, neither more nor less, to correspond with the 12 prophets of the old law, with the 12 fountains in Elim; and the 12 stones selected from the river Jordan, and preserved in the ark of the testament. Others compare the 12 apostles to the 12 months of the year, and the four evangelists to the four seasons: thus Sedulius, lib. i. carm." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001First, Simon.\u0002[1] Simon was the first of the apostles, not in the time of his vocation, as his brother Andrew was called to the apostleship before him, but in dignity, in as much as he was constituted the vicar of Christ, and the head of the Church. (Menochius) ---\u0001Who is called Peter.\u0002 When he first came to our Saviour, (John i. 42,) he said, \u0001Thou art Simon, son of Jonas,\u0002 (or John) \u0001thou shalt be called Peter;\u0002 in Chaldaic, \u0001Cephas;\u0002 that is to say, \u0001a rock,\u0002 designing to make him the first fundamental stone or head of his whole Church. See also Matthew xvi. 18. Beza, without any grounds, would have the word \u0001first\u0002 to be an addition. But it is found in all Greek manuscripts as well as in the ancient fathers. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001James, the son of Zebedee,\u0002 called James the \u0001greater,\u0002 put to death by Herod. (Acts xii. 2.) He was brother to John the Evangelist. The other James was called the \u0001less,\u0002 also James \u0001of Alpheus,\u0002 and the \u0001brother of the Lord,\u0002 bishop of Jerusalem, martyred there about the year 61. (Witham) --- Some take Bartholomew to be the same as Nathaniel. Bartholomew signifies son of Tholmew; and he might have been called Nathaniel, son of Thalmew. (Bible de Vence)." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Go not into the way of the Gentiles,\u0002 or among the Gentiles. In this first mission, the apostles were ordered to preach to the Jews only, or \u0001to the children of the kingdom.\u0002 (Matthew vii.[viii.?] 12.) See also Matthew xv. 24. and Acts xiii. 46. (Witham) --- \u0001These twelve Jesus sent.\u0002 In this mission of the apostles we may observe three things: first, whither Jesus sent them; secondly, what he ordered them to teach; and thirdly, what they were to do. As to the first, he tells them not to go in the way of the Gentiles, nor enter into the city of the Samaritans; but to go rather to the lost sheep of the house of Israel. We must here take notice that this commandment, given by Christ to the apostles, of confining their preaching to the house of Israel, does not contradict one related in Matthew, (chap. xxviii.) \u0001Go teach all nations,\u0002 &c. We observe that these two commandments were given at two very different times; the first indeed, (the subject of our present annotation) the apostles received before the resurrection of Christ; the other after. It was necessary first to warn the Jews of the arrival of the Messias amongst them; otherwise they might have excused themselves for having rejected him, by saying, \"He had sent his apostles to preach, not to them but to the Gentiles and Samaritans.\" (St. Jerome) --- St. Chrysostom assigns another reason why the apostles were sent first to preach in Judea, viz. that having withstood the opposition of one nation, they might be more prepared to hold out against the attacks, which they would no doubt have afterwards to sustain, in their endeavours to convert the whole world. (St. Chrysostom) --- He forbids them to preach to the Gentiles, because it was proper that the word of God should first be announced to the Jews, children of the kingdom. See Acts chap. xiii, ver. 46. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And going,\u0002 &c. What the apostles were to preach, is the second thing to be taken notice of in their mission. We here learn what it is, viz. that \u0001The kingdom of heaven is at hand.\u0002 We here behold the great dignity to which the apostles were raised, when sent to preach. For, says St. Chrysostom, they are not sent to announce sensible things, like Moses and the prophets, but something wholly new, and before unheard of. They are not like the prophets, to confine themselves to the preaching of temporal things, their doctrine is wholly heavenly; they are sent to announce the good things of eternity. (St. Thomas Aquinas)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Heal the sick,\u0002 &c. This verse contains the third observation respecting the mission of the apostles: Christ not only gave them power to preach, but also to work miracles, in order, says St. Gregory, that works might give force and efficacy to their words, that as their doctrine was new, so their works might be new, and such as were before unheard of. St. Jerome also says, men would never have given any credit to the apostles, unlearned and illiterate as they were, had they not been able to work miracles in proof of the great promises they made to them of heaven. It was necessary that the greatness of their work should confirm the greatness of their promises. (St. Jerome) --- \u0001Gratis you have received.\u0002 Here our Saviour admonishes his apostles not to work for the sake of lucre; but having themselves received gratuitously the light of faith, they should in the same manner communicate it to others. (St. Jerome) --- St. Aquinas also observes on this passage, that our Saviour probably wished to repress the avarice of Judas, who as he kept the common purse, might be tempted to increase their stock, by receiving pecuniary rewards for their labours. (St. Thomas Aquinas) --- St. Chrysostom says, that the apostles were warned by this admonition of our Saviour against two vices, to which they might be tempted on account of the great favours and graces they had received from heaven, viz. pride and avarice: 1st. Against pride, \u0001gratis you have received;\u0002 i.e. whatever you have received is the gift of God, without any merit of yours: 2ndly. Against avarice, \u0001gratis give;\u0002 that is, since every thing you have received has been given you gratuitously; so if you make use of the same gifts for the good of others, act also gratuitously, without expecting any temporal reward from them. (St. Chrysostom, hom. xxxiii.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Nor two coats, nor shoes;\u0002[2] i.e. provide not yourselves with another coat for a reserve, but go like poor people, who have but just what is necessary. They were not to wear \u0001shoes,\u0002 but they were allowed \u0001sandals,\u0002 or soles with tops tied to their feet. (Mark vi. 9.) --- \u0001Nor a staff.\u0002 So Luke, Chap. ix. ver. 3: yet St. Mark says, \u0001but a staff only.\u0002 To reconcile these expressions, some distinguish betwixt a staff necessary to walk with (which even the poorest people had) and another staff for their defence, which at least they were not to seek for. And the meaning of these admonitions is that they were to go on their mission, not regarding whether they had a staff or not, unless it were necessary for them to walk with. (Witham) --- In many Greek manuscripts we read \u0001staffs\u0002 in the plural, so that Jesus Christ orders them not to take any other than the one in their hand." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And there abide,\u0002 &c. That is, stay in the same house as long as you remain in the same city; remove not from \u0001house to house,\u0002 as it is said Luke x. 7, but be content with what you meet with. (Witham) --- St. Chrysostom gives three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. (Baradicet.) \u0001Into whatsoever,\u0002 &c. Lest the apostles should be induced to think, by what our Saviour had said in the preceding verse, viz. \u0001the workman is worthy,\u0002 &c. that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. (St. Chrysostom, hom. xxxiii.) --- And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. (St. Jerome, in St. Thomas Aquinas) --- But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? St. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. (St. Chrysostom, in St. Thomas Aquinas)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Peace be to,\u0002 &c. Heb. \u0001shalom,\u0002 \"peace be to you.\" The custom of salutation here recommended by our Saviour to his disciples, as St. Jerome informs us, was very prevalent among the Hebrews and Syrians. --- This was an ordinary salutation among the Jews, by which they wished happiness and prosperity. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And if that house,\u0002 &c. i.e. if it be worthy to receive your peace. In St. Luke (Chap. x, ver. 6) it is written, \u0001And if the son of peace be there:\u0002 that is, a lover of peace, or one worthy of peace and prosperity. Thus a son of death means one deserving of death. (Menochius) --- \u0001Your peace shall come upon it.\u0002 If men will not hearken to your instructions, you have this comfort and peace of mind, that you have discharged your duty. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Shake off the dust from your feet.\u0002 It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. (Witham) By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. (St. Chrysostom, hom. xxxiii.) --- He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wise as serpents,\u0002 &c. It is a proverbial way of speaking; and an admonition to be circumspect and discreet, but harmless, innocent, sincere in all our actions and dealings. (Witham) --- \u0001Simple.\u0002 That is, harmless, plain, sincere, and without guile. (Challoner) --- \u0001In the midst of wolves.\u0002 Although Christ sent his apostles not only against wolves, but even into the very midst of wolves, still he commands them to behave with the meekness of sheep, and simplicity of doves. Thus he evinces the greatness of his power, in overcoming the wolves by the sheep, which were continually exposed to be devoured and torn in pieces by them, still never failing to change the fierce nature of the ravenous wolf into their own nature, in mildness and innocence. As long as we retain the nature of sheep, we easily overcome our adversaries; but no sooner are we changed into wolves, than we become the derision of our enemies: the supreme Pastor, who superintends the sheep, not the wolves, withdrawing from us the powerful protection of his grace, and leaving us to the misery of our own weakness. --- Our Saviour, in his infinite wisdom, knew full well the nature of things; passion was not to be overcome by passion, but by meekness only. Thus the apostles did, when the Jews having apprehended them, said, Have we not again and again commanded you not to teach in this name? (Acts, Chap. iv.) Though they had the power of working the greatest miracles, yet they let nothing harsh, nothing severe, escape them, either in words or actions. With simplicity they made answer, \u0001Judge ye, if it be just to hear you rather than God;\u0002 and at the same time shewed their prudence, saying, \u0001We cannot but speak what we have heard and seen.\u0002 (St. Chrysostom, hom. xxxiv.) --- \u0001As sheep,\u0002 &c. He compares them to sheep, not only because of their innocence, but also because they were sent unarmed and destitute of all human support. (Menochius) --- \u0001Wise,\u0002 &c. That you may guard against the snares of your enemies. The prudence of the serpent is celebrated, because when it cannot escape, it strives at least to preserve its head free from hurt, whilst it leaves the rest of its body exposed. Thus Christians, who have Christ for their head, must preserve his faith and religion, though with the loss of every thing else. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They will deliver you up in councils.\u0002 Christ, in this and the following verse, warns his apostles of the many troubles and persecutions to which the preaching of the faith would expose them. St. Chrysostom assigns several reasons for him choosing to foretell them such sufferings: 1st. that he might shew that he had the gift of prophecy; 2nd. that they might not think such evils came upon them on account of his weakness; 3rd. that knowing beforehand the great trials to which they would be exposed, they might not be discouraged when they happened. (St. Chrysostom, in St. Thomas Aquinas)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For a testimony to them,\u0002 &c. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be for you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Be not thoughtful,\u0002 with too great a concern of mind. (Witham) --- That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001He that shall persevere, \u0002&c. We are here told, that to be saved it is not sufficient that we were once virtuous, we must persevere to the end. We are also assured of the same truth in Ezechiel. \u0001If the just man shall turn away from his justice, and shall commit iniquity, he shall die in his sins, and his justice which he hath done shall not be remembered.\u0002 (Chap. iii, ver. 20.) (Haydock) --- Some, says St. Chrysostom, are accustomed to be fervent at the beginning of their conversion, but afterwards grow remiss; of what advantage are seeds that flourish in the beginning, but afterwards wither and die? (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Flee into another.\u0002 Tertullian, with some others, held it never lawful to fly in the time of persecutions, against both the doctrine and example of our Saviour, Christ. --- \u0001You shall not finish,\u0002 &c. St. Chrysostom thinks the sense of these words is, you shall not go through, and have finished your preaching in all the cities of Israel, till I, who follow you, shall come, and join you again. Others expound it, till the coming of me, your Messias, shall be published, and owned after my resurrection. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The disciple is not above,\u0002 &c. If we therefore are disciples of Christ, we ought to embrace with joy, opprobrious and evil language, willingly receive and bear with patience all those things which our noble Lord and Master underwent for us. But if we will not bear these things with patience, how shall we dare to call ourselves his followers, his disciples, his servants, his children, or his domestics. (St. Augustine)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Beelzebub.\u0002 In the Greek \u0001Beelzeboul.\u0002 It was the name the Jews gave to the greatest of the devils, and also to the idol of Accaron. The word signifies the \u0001lord of flies;\u0002 either because of the multitude of flies that were in the temple of that idol, or because the people used to sacrifice to this idol, when they were molested with flies. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001For there is nothing hid,\u0002 &c. Even in this life, for truth, however much oppressed, is yet accustomed at length to rise superior to oppression. What Christ therefore says here is, although the wicked persecute you, yet your virtue shall at length be known. (Menochius) --- Patience for a while, and soon your charity, which is now unknown, shall be renowned throughout the whole earth. You shall be blessed by all as the greatest benefactors, and the cultivators of virtue, while the words of your adversaries shall be heard with the greatest contempt. (St. Chrysostom, hom. xxxv.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001That which I tell you\u0002, &c. We must not suppose that our Saviour was accustomed to deliver his instructions to his apostles in the secret of the night, or teach them in private by whispers. But here he uses a figure of speech, to convey to the minds of his apostles the insignificancy of Judea, where he was speaking in comparison of the whole world, which they were to instruct; and the low whisper of his voice, compared to the sound which they shall send forth to the ends of the earth. (St. Chrysostom, hom. xxxv.) --- \u0001Upon the house-tops.\u0002 The tops of the houses in Palestine were flat, and the inhabitants were accustomed to assemble on them and discourse together in great numbers. To preach, therefore, on the top of a house, is the same as to preach where there is a great concourse of people. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Fear not those that,\u0002 &c. Men are afraid of a prison, yet they are not afraid of hell fire. They fear temporal punishments, but dread not the torments of eternal fire. (St. Augustine in Baradius) --- He who continually fears hell, will never fall into it; but he who is negligent, will undoubtedly fall. (St. Chrysostom in Baradius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Are not two sparrows?\u0002 The sense is, sparrows are of very small value, and yet divine Providence defends and feeds them; how much more, therefore, will not God take care of you, who so far excel them? No one, therefore, will be able to rob you of life without God's permission. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The very hairs,\u0002 &c. God numbers not the hairs of our heads after the manner of men: but by this our Saviour shews the infinite knowledge the Almighty has of all things, and the goodness of his Providence, watching over every, even the most minute part of the creation. (St. Chrysostom, hom. xxxv.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Fear not therefore,\u0002 &c. Here Christ admonishes us, in our greatest undertakings, to put our trust in God. (St. Bernard)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001I came not to send,\u0002 &c. That is, dissension and war, in order that the false peace of sinners may be destroyed, and that those who follow me, may differ in morals and affections from the followers of this world. The sword, therefore, is the gospel, which separates those parents who remain in infidelity, &c. &c. &c. (Menochius) --- It must be observed, that the gospel does not necessarily of itself produce dissensions amongst men, but that Christ foresaw, from the depravity of man's heart, that dissensions would follow the propagation of the gospel. The blame of this, however, does not attach to the gospel itself, since those who embrace it, after their conversion sought more than ever to keep peace with all men, even with their most bitter persecutors; whilst those who rejected the gospel, forgetting even the ties of kindred, persecuted even to death the followers of Christ. (Haydock) --- \u0001Send peace,\u0002 &c. Indeed before Christ became man, there was no sword upon the earth; that is, the spirit had not to fight with so much violence against the flesh; but when he became man, he shewed us what things were of the flesh, and what of the spirit, and taught us to set these two at variance, by renouncing always those of the flesh, which constantly endeavour to get master over us, and follow the dictates of the spirit. (Origen)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001I am come to set a man at variance,\u0002 &c. Not that this was the end or design of the coming of our Saviour; but that his coming, and his doctrine would have this effect, by reason of the obstinate resistance that many would make, and of their persecuting all such as should adhere to him. (Challoner) --- Not that Christ came for this end, to cause divisions between father and son, &c. On the contrary, the Scriptures teach us to love every one without exception, and especially our kindred; but this is to shew, and foretell what would happen in the same families, when some of them were Christians. We have divers instances of the truth of this in the Lives of the Saints. (Witham) --- No one can be connected with the earth and joined to heaven. Those who wish to enjoy the peace of heaven, must not be united to the lovers of this world by any connection. (Baradius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001And a man's enemies,\u0002 &c. He here alludes to our own passions of love, hatred, anger, envy, &c. which are our greatest enemies; and it is against these that we must make use of the sword our Saviour came to send amongst men. (Baradius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Is not worthy of me,\u0002 &c. That is, is not worthy to be my disciple, and to enjoy my kingdom. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001He that,\u0002 &c. There are two kinds of crosses which our Saviour here commands us to take up: one corporal, and the other spiritual. By the former, he commands us to restrain the unruly appetites of the touch, taste, sight, &c. By the other, which is far more worthy our notice, he teaches us to govern the affections of the mind, and restrain all its irregular motions, by humility, tranquillity, modesty, peace, &c. Precious indeed in the sight of God, and glorious is that cross, which governs and brings under proper rule the lawless passions of the mind. (St. Augustine)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001He that findeth,\u0002 &c. Behold the great losses that befall such as love their souls above measure; and on the contrary, the advantages that follow from hating them as they ought. (St. Chrysostom, hom. xxxvi.) --- That is, he that findeth in this life pleasures and comforts, and places his affections upon them, will certainly soon lose them. For Isaias says, (Chap. xl, ver. 6,) All flesh is grass, and all the glory thereof as the flower of the field. The grass is withered, and the flower is fallen. So man's glory seems to flourish and appears great, but falls away and dies before it has come to its full bloom; for what duration is there in the flesh? and what stability in the pleasures of this world? To-day you may behold a young man, strong, beautiful, healthy, admired, and flourishing in virtue; and to-morrow you will find him quite changed, oppressed with either sin, labour, want, or sickness. (St. Ambrose) --- But if he continues moderately happy as to temporal concerns till death, and places his affections on them, he hath found life here, but shall lose it in the next world. But he that shall, for the sake of Christ, deprive himself of the pleasures of this life, shall receive the reward of a hundred fold in the next. (Haydock)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001The reward of a prophet.\u0002 That is, shall be partaker of the reward of a prophet, or shall receive the same reward as a prophet; as, according to the law of David, (1 Kings, Chap. xxx, ver. 24,) He who descended to the battle, and he who remained with the baggage, shared equally. So Saul, whilst he kept the clothes of those who stoned Stephen, stoned him by the hands of them all, as St. Augustine observes. (Menochius)" } ] }, { "chapter": 11, "slug": "id25.html", "header": "Matthew xi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "The order of time is not here observed by the evangelist. St. John's deputation to Jesus Christ took place some time before; and the text of the 7th chap. of St. Luke, gives it soon after the cure of the centurion's servant; hence all that follows, in chap. xi. of St. Matthew, is placed by persons who have drawn up \u0001evangelical harmonies,\u0002 immediately after the first 17 verses of chap. viii. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Art thou he that is to come?\u0002[1] (Greek, \u0001who cometh?\u0002) i.e. the Messias. John the Baptist had already, on several occasions, declared that Jesus was the Messias. (John i). He could not then doubt of it himself, but sent his disciples to take away their doubt. (Witham) --- St. John the Baptist sent his disciples not to satisfy his own doubts, but for the sake of his disciples, who, blinded by the love they bore their Master, and by some emulation, would not acknowledge Christ to be the Messias. (St. Chrysostom in Baradius) --- This expression of St. John is much taken notice of, as conveying with it a very particular question. \"Tell me, says St. John, now that I am departing out of this world, whether thou art coming to redeem the patriarchs and holy fathers; or wilt thou send another?\" (St. Thomas Aquinas) --- And St. Chrysostom also explains it thus, Art thou he that art to come to limbo? but the Baptist omitting this last word, sufficiently indicated to our Saviour what was the purport of this question. St. Jerome and St. Gregory say, that by his death, he was going to preach to the holy fathers that Christ, the Messias, was come. John does not here propose this question as ignorant of the real case, but in the same manner as Christ asked where Lazarus was laid. So John sends his disciples to Jesus, that seeing the signs and miracles he performed, they might believe in him. As long, therefore, as John remained with his disciples, he constantly exhorted them to follow Jesus; but now that he is going to leave them, he is more earnest for their belief in him. (St. Thomas Aquinas)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Go, and relate,\u0002 &c. St. Luke here relates that Christ wrought more miracles when the disciple of St. John came than usual, by which he proved in a much stronger manner than he could have done by words, that he was the Messias. For the prophets only wrought miracles by invoking the name of God, whereas he did it by his own authority. (St. Cyril) --- The reason why our Saviour did not return a plain answer in words to St. John's disciples is, because as the Jews expected the Messias to be a great and powerful king, had he acknowledged himself to be the Messias in the presence of the multitude, he might have given umbrage to the secular power, or afforded a pretext to the Scribes and Pharisees of calumniating him, and putting him to death before the time preordained for his passion. (Baradius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The blind see,\u0002 &c.[2] Christ shews them who he was by the miracles, which were foretold concerning the Messias. --- \u0001The poor have the gospel preached to them.\u0002 This is the sense held forth by the prophet Isaias. (Chap. lxi. ver. 1) (Witham) --- That is, they are declared to have the kingdom of heaven, and are styled blessed. Here also he fulfils the prophecy of Isaias, (Chap. lxi.) which in the Septuagint version is rendered, \u0001He sent me to preach the gospel to the poor.\u0002 (Nicholas of Lyra.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Scandalized in me.\u0002 That is, who shall not take occasion of scandal or offence from my humility, and the disgraceful death of the cross which I shall endure: (Challoner) or on my account, that is, at the doctrine of the cross; or when I shall die on an infamous cross. (Witham) --- \u0001Blessed is he,\u0002 &c. That is, who shall not be offended by my doctrine or manners; for Christ was a stumbling block to many, but this was entirely their own fault. He seems indeed directly to mark the disciples of St. John, and at the same time to shew that he knew their hearts. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Clothed in soft,\u0002 &c. That the Baptist was not like the reeds, changeable by nature, the respect that the whole Jewish people paid him sufficiently evinced. Our Redeemer, therefore, proceeds to shew that St. John was not changeable by his manner of life. Delicacies and effeminacy (the ordinary sources of fickleness of behaviour,) being found in the houses of kings, and the great ones of this earth, were far from being desired by the precursor. This he shewed to the world by his garments of camels' hair, his habitation in the wilderness, his slender and insipid food of wild honey and locusts, and the prisons to which his constancy brought him. (St. Chrysostom, hom. xxxviii)." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001More than a prophet.\u0002 John was a prophet, because he foretold the coming of Christ; and he was more than a prophet, because he saw him, which was a privilege that none of the ancient prophets enjoyed; and not only did he see him, but pointed him out, before he was acknowledged in that character. Again, he was more than a prophet, in as much as he was the precursor of the Messias, who even deigned to receive baptism at his hands. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He that is the lesser,\u0002 &c. Many understand this of Christ, who is less in as much as he is more humble, younger in age, and according to the erroneous opinion of men, of less sanctity than John. Maldonatus and Tolletus suppose the meaning to be, that he who is the least in sanctity in the Church of Christ is greater than John; not that John did not excel in sanctity many, nay even most of the children of the Church of Christ, but that those who belong to the Church, on account of this circumstance of their being under the new law, which is the law of children, are greater than those under the old law, which was the law of bondsmen, as the least among the children is greater than the greatest among the bondsmen. Now John in this respect did not belong to the Church of Christ, as he was slain before Christ's death, before which time the gospel was not fully established. (Menochius) --- \u0001There hath not risen ... a greater,\u0002 &c. This comparison, by what we find, Luke vii. 28, is only betwixt John and the ancient prophets, to signify that John was greater than any of the prophets, at least by his office of being the immediate precursor of the Messias. The comparison cannot be extended to Christ himself, who was both God and man, nor to his blessed Virgin Mother; nor need we understand it of his apostles. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Suffereth violence,\u0002 &c. It is not to be obtained but by main force, by using violence upon ourselves, by mortification and penance, and resisting our perverse inclinations. (Challoner) --- Certainly it is great violence for a man to look for a seat in heaven, and to obtain that by his virtue which was refused him by his nature. (St. Jerome in St. Thomas Aquinas) --- \u0001The kingdom of heaven,\u0002 &c. That is, the kingdom of heaven is to be obtained by mortification, penance, poverty, and those practices of austerity which John, both by word and example, pointed out. According to this interpretation, \u0001the kingdom of heaven\u0002 means eternal life. Or the meaning may be, the kingdom of heaven is taken by the violent, because it is not now confined, as in the old law, to one people, but open to all, that whoever will may enter in and take possession of it. The kingdom of heaven, in this interpretation, is taken for the Church of Christ, for the gospel, and also for eternal life. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001All the prophets and the law prophesied until John:\u0002 as if he had said, all they who prophesied before, foretold the coming of the Messias; but now John points him out present with you, so that now all the types and figures of the ancient law will be fulfilled, and are at an end. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001He is Elias,\u0002 &c. Not in person, but in spirit. (Luke i. 17) (Challoner) --- John is here styled Elias, not in the same manner as those who taught the transmigration of souls; but the meaning is, that the precursor came in the spirit and virtue of Elias, and had the same fulness of the Holy Ghost. The Baptist is not undeservedly styled Elias, both for the austerity of his life, and for his sufferings. Elias upbraided Achab and Jezabel for their impieties, and was obliged to flee. John blamed the unlawful marriage of Herod and Herodias, and died for his virtue. (St. Jerome in St. Thomas Aquinas)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Is like to children,\u0002 &c. This similtude signifies that there was nothing necessary for their salvation, which God had not abundantly provided for; but they had pertinaciously continued in their incredulity. To explain this, he uses a similitude taken from morose children, whom nothing can please; he appears to refer to some custom of that time with which we are little acquainted. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001We have piped.\u0002 Christ, says, St. Jerome on this place, was represented by the children that piped, or played on pipes, and St. John by those that mourned; because Christ refused not upon occasions, to eat and converse with sinners. (Witham) --- Jesus shews the Jews by this simile, that he had endeavoured to induce them, by the common life he led, to an imitation of his virtues; and they had not complied with his desire. --- \u0001We have lamented.\u0002 This part is to be understood of St. John, who led a most austere life, and notwithstanding was despised by the Jews. (St. Jerome in St. Thomas Aquinas) --- Similar to this is the complaint of the Almighty, by the mouth of the prophet Isaias: \u0001What is there that I should have done to my vineyard, and have not done?\u0002 Our Redeemer and the Baptist imitated skilful huntsmen, who made use of various and opposite stratagems, that if the nimble animal escape one, he may fall into another. As men are commonly more engaged by fasting and austerities, therefore did the Baptist practise them in the highest degree, that they thus might be prevailed upon to believe his words. Christ, condescending more to their weakness, did not embrace this rigid manner of life, though at the same time he sanctified and approved it by his fast of forty days, and extreme poverty, not having where to recline his head. It was better that our Saviour's doctrine should be approved of by one who practiced austerity, than that he himself should fast and live rigidly. If the Jews admired fasting and penance, whose words should have led them to the Son of God? If fasting appeared sorrowful and forbidding, why did they not join themselves to Jesus, who came eating and drinking, and compassionating their infirmities? which way soever they chose they might have arrived at salvation? (St. Chrysostom, hom. xxxviii.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He hath a devil.\u0002 Those possessed by devils, were often accustomed to pass their time in the open air, to use unusual food, and sometimes to refrain a considerable time from meat and drink. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Come eating and drinking.\u0002 Whereas John came living in the wilderness on locusts, wild honey, &c. Yet most part of the Jews neither regarded Christ nor St. John: nay the Pharisees here (ver. 18) say of John, that he is possessed with a devil. --- \u0001Wisdom is justified by her children.\u0002 That is, by such as are truly wise; and the sense seems to be, that the divine wisdom and Providence hath been justified, i.e. approved, owned, and declared just and equitable by those that being truly wise, have made good use of the favours and graces offered them at this time of their redemption, when others have remained obstinate in their blindness, and refused to believe in Christ. (Witham) --- That is, the multitude of believers by their faith justify the providence and justice of God, against the calumnies of the wicked; for as these believed, what hindered others also from believing? where it appears that Divine Providence omitted nothing of those things, which were necessary to procure and promote the salvation of men. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Woe to thee, Corozain,\u0002 &c. These four verses shew us how dangerous it is to resist the divine graces, and not to make good use of those favourable opportunities which the divine Providence hath placed us in, of working our salvation and of improving ourselves in virtue and sanctity. (Witham) --- \u0001Sack-cloth and ashes,\u0002 &c. It was the custom for those who were in mourning, to be clothed with sack-cloth, and sit in ashes. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001More tolerable,\u0002 &c. For as the fault of him who never had the truth announced to him, was less than of him who rejected it when offered, so also his punishment would be less. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "If we compare this with Luke x. 15, it will appear that Jesus Christ made twice this reproach to these two impenitent cities. (Bible de Vence)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Jesus answered,\u0002 &c. lit. \u0001Jesus answering, said:\u0002 where we may take notice, that \u0001answering,\u0002 in the style of the Scripture, is often put when it is no answer to any thing that was said before. (Witham) --- \u0001Because thou hast hid,\u0002 &c. Jesus gives thanks to his heavenly Father, because he had revealed the secret of his coming to his disciples, who, according to the false opinion of men, are called children and fools, and had hid it from the Scribes and Pharisees, whom he in ridicule calls the wise and prudent. By this prayer, he also begs that his heavenly Father would complete what he had begun in his apostles. (St. Jerome) --- Christ does not rejoice that it was not revealed to the wise and prudent, but because it was revealed to his little ones. (St. Thomas Aquinas)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Yea, Father,\u0002 &c. St. Chrysostom interprets this passage as if Christ would say, Go on, Father, as you have begun; or the sense may be, I give thee thanks, O Father, that it has pleased thee to act thus, that since the wise men of this world have rejected the gospel, thou hast deigned to manifest it to little ones. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001All you that,\u0002 &c. That is, you who are wearied with the heavy load of your sins, and the grievous yoke of the old law. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Take up my yoke,\u0002 &c. Fear not the yoke of Christ, for it is a yoke of the greatest sweetness. Be not disheartened when he mentions a burden, because it is a burden exceeding light. If then our Saviour says, that the way of virtue is exceeding narrow, and replete with difficulties and dangers, we must call to mind that it is so to the slothful only. Perform therefore with alacrity what is required, and then will all things be easy; the burden will be light, and the yoke sweet. (St. Chrysostom, hom. xxxix.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001For my yoke is sweet,\u0002 &c. For though, in regard of our weak nature, it be a very heavy yoke, yet the grace of God renders it easy and light, because our Lord himself helps us to bear it, according to that of the prophet Osee, (Chap. xi, ver. 4) \u0001I will be unto them as he that takes the yoke from off their heads.\u0002 St. Bernard says, that our Saviour sweetens by the spiritual unction of his grace, all the crosses, penances, and mortifications of religious souls. St. Augustine owns, that before he knew the power of grace, he could never comprehend what chastity was, nor believe that any one was able to practice it; but the grace of God renders all things easy. (Rodriguez, On Mortification. Chap. xix.)" } ] }, { "chapter": 12, "slug": "id27.html", "header": "Matthew xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And his disciples being hungry.\u0002 How truly admirable is the conduct of the apostles, who would not depart from the company of Jesus, though pressed by the greatest hunger and fatigue, not even to take a little refreshment for the body. (St. Chrysostom) --- It is remarked by St. Jerome, that the Pharisees did not accuse the disciples of theft, but of a breach of the sabbath. St. Luke calls this sabbath, \u0001Sabbatum secundo primum,\u0002 which is differently explained by interpreters. Ribeira, following St. Chrysostom and Theophilactus, thinks that every sabbath was so called, which followed immediately any feast. Maldonatus is of opinion that some particular sabbath is pointed out by this name, and conjectures that it was the sabbath of Pentecost, because it is the second of the great feasts, viz. the Passover, Pentecost, Scenopegia, or of the Tabernacles. --- In the Greek, \u0001sabbath\u0002 is in the plural, and means the days of the sabbath or rest, which were a part of the feast. The three great feasts lasted a whole week each. They were all three called \u0001prota,\u0002 i.e. great, solemn feasts. The first was that of the Passover, with the seven days of unleavened bread, called \u0001protoproton,\u0002 the first-first sabbath by excellence: the second was the great feast of Pentecost, \u0001deteroproton,\u0002 the second-first sabbath, (which seems to have been the feast meant by the evangelist in this place, as at this season the corn was ripe in Palestine) and the third was the feast of tabernacles, \u0001tritoproton,\u0002 the third-first great sabbath. Many, however, are of opinion, that by the second-first sabbath is meant the octave day of the feast, which was ordered to be equally solemnized with the first day of the feast. (Leviticus xxiii. 36, 39. and Numbers xxix. 35.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001That which is not lawful to do on the sabbath-days.\u0002 The Pharisees blame not the disciples for plucking the ears of corn, as they passed by, (this being allowed, Deuteronomy xxiii. 25.) but for doing it on a sabbath-day, as if it had been a breach of the sabbath. (Witham) --- \u0001Behold,\u0002 &c. The Pharisees here mildly rebuked our Lord; but afterwards, when he restored the withered hand, they rose up against him with such rage, that they formed upon the spot designs of killing him, as in ver. 14. When there is nothing great or sublime, they are more quiet, but when with his word only he restores health to the infirm, like furious beasts, they grow enraged. (St. Chrysostom, hom. xl.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001What David,\u0002 &c.[1] Christ shews them that the law need not always be taken according to the bare letter. --- \u0001Into the house of God;\u0002 i.e. where the tabernacle was then kept: not into the temple, which at that time was not built. --- \u0001Eat the loaves,\u0002 &c. Christ speaks of those loaves which were ordered to be placed on a table within the tabernacle, and changed from time to time. This translation seems as literal as may be, and more intelligible than \u0001loaves of proposition, or shew-bread.\u0002 (Witham) --- To refute this calumny of the Jewish leaders, Jesus reminds them of the conduct of David when pursued by Saul, who, reduced to the like extremity, eat of that bread which the priests alone were allowed to touch. Achimelec, the high priest, thinking it a more pleasing sacrifice to God to preserve the life of man, than to make an offering of bread. (St. Jerome) --- \u0001And they that were with him.\u0002 In the place alluded to, (1 Kings xxi.) it is said, \u0001that he was alone.\u0002 It may be answered, that no one was with him when he received the loaves. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001How he entered,\u0002 &c. The house of God was then at Nobe. In St. Mark, the high priest is called Abiathar. See Chap. ii. 26. To this difficulty some answer, that the father and son bore these two names, Achimelec and Abiathar. This they attempt to prove from 2 Kings viii. 19, and 1 Paralipomenon xxiv. 3. Others say that Abiathar, son of Achimelec, was present, and sanctioned the action of his father, thus making it his own. Others again contend, that it ought to have been translated, \u0001in the chapter called Abiathar,\u0002 instead of \u0001under Abiathar:\u0002 for the Jews divided the Scripture into parts, and called them by the names of the most remarkable person or thing spoken of in them. Thus \u0001Romans,\u0002 ii. 2. \u0001In Elias,\u0002 means in the part called \u0001Elias.\u0002 --- \u0001The loaves of proposition.\u0002 So were called the twelve loaves which were placed before the sanctuary, in the temple of God. (Challoner) --- These were exposed every sabbath, on the golden table, before the Lord. (Bible de Vence)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Break the sabbath;\u0002 i.e. they do that, which if the divine worship did not require, would not be allowed on the sabbath, as the work they do, of its own nature, is servile." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A greater than the temple:\u0002 so what can be done for the temple without a sin, may be done for him without a crime. (Bible de Vence)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mercy, and not sacrifice.\u0002 (Osee vi. 6.) The meaning of this is, if you then approve of the mercy of the high priest, who refreshed the famished fugitive David, why do you condemn my disciples? (St. Jerome)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lord ... of the sabbath.\u0002 He proves that he can dispense with the observation of the feast, because he is master of the feast. In St. Mark (ii. 27.) it is written, \u0001the sabbath was made for man, and not man for the sabbath;\u0002 i.e. man's salvation is to be preferred to the observation of the sabbath. (Menochius) --- In the concurrence of two incompatible precepts, we must give the preference to that which is the end and object of the other; thus we must prefer the preservation of life to the observance of the sabbath. (Haydock) --- These loaves were twelve, corresponding to the twelve tribes of Israel. They were set six and six, one upon another, at each end of the table. Upon the uppermost loaf of each heap stood a vessel, smoking with the sweetest incense. These loaves at the week's end were, according to God's order, eaten by the priests only, when they were replaced by twelve fresh ones, made like them, with the finest flour, tempered with oil. This offering of the \u0001shew-bread before the Lord,\u0002 was a continual sacrifice, as the holy Fathers observe, and a figure of a more excellent kind of shew-bread, viz. Jesus Christ himself in the holy eucharist. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001He came into the synagogue.\u0002 This happened some days later, but again on a sabbath. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Is it lawful?\u0002 His enemies perceiving in what manner he excused his disciples, have recourse to a fresh stratagem. (St. Jerome) --- By this question they did not seek learning or improvement, but merely an occasion to ensnare Jesus in his words. If he answered in the affirmative, they would accuse him of violating the repose of the sabbath, enjoined by the law of Moses; if in the negative, of cruelty and want of feeling, and would infallibly have objected his own practice against him, as he had before justified his disciples for plucking corn on the sabbath. Jesus seeing their malice, avoids their captious question by proposing one to them, as we read in St. Mark. \u0001Is it\u0002 lawful to do good or ill on the sabbath? As if he had said, whether is it better to assist your neighbor on the sabbath, or to abandon him in his distress, when you are able to afford him relief? Unable to give an answer, that would not be a justification of his actions, they remain silent; but he still presses the subject, by retorting their own actions upon themselves. They afforded relief to brute animals that stood in need of it on the sabbath. It was therefore cruelty, or mere malice, to cavil at his relieving the sick man on the sabbath. (Jansenius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Stretch forth.\u0002 Our Saviour places the man that had the withered hand in the midst of the Jews, and looking round upon the multitude, (according to St. Mark) he ordered him to stretch out his hand, that by these several ways, he might excite the pity of the stiff-necked people; but no sooner had he performed this act of charity, than they, swelling with anger, went out, meditating destruction. So ruinous and pestiferous is the vice of envy! (St. Chrysostom, hom. xli). --- St. Matthew having mentioned this miracle, takes occasion to narrate others which Christ performed on his second return from Judea. We have frequently to mention that the particle \u0001tunc, then,\u0002 and such like, do not always relate to what immediately goes before. A soul in sin may be said to resemble the withered hand, but obedience with faith to God's commands can and will restore it to its pristine state. Jesus bids him stretch out his hand, and power accompanies the command; he stretches it forth, and it is made whole like the other. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Behold my servant,\u0002 &c. The words are out of the prophet Isaias, Chap. xli.[xlii.?] 1. And it is observed that the Jews, before the coming of Jesus, used to expound them of their Messias. (Witham) --- Our Lord Jesus Christ may be called the Servant of the Almighty, because, as himself assures us, he came down not to be served, but to serve; or, as St. Remigius says, not on account of his divinity, but on account of his humanity, which he received from the pure flesh and blood of the immaculate Virgin. (in St. Thomas Aquinas) There is some difference in the text of Isaias, whence this is taken. The apostles and evangelists did not confine themselves to cite the very words of the text, but only the sense. (Bible de Vence)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001He shall not contend.\u0002 These words do not occur in the prophet, but are added by St. Matthew to express more fully the sense, because he offered himself up to the will of his heavenly Father, and delivered himself into the hands of those who persecuted him. (St. Aquinas) \u0001Nor cry out;\u0002 because, like a lamb, in the hands of the shearer, he opened not his mouth." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The bruised reed.\u0002 The prophet here shews the mildness of our Saviour, who, though he could have broken them like a reed, and as a bruised reed, yet would not do it; and though he could have easily extinguished their rage and anger, yet he bore with it for a while, with singular clemency, till he should send forth \u0001judgment unto victory,\u0002 i.e. till justice shall have appeared triumphant, till Christ shall have fulfilled all things, and raised his most illustrious trophy: till the Gentiles shall have placed their confidence in his most adorable name, and the Jews have no plea, notwithstanding their unparalleled obduracy, to make in reply. (St. Chrysostom, hom. xli). --- \u0001Judgment unto victory.\u0002 St. Jerome and St. Hilary expound these words in conformity with their interpretation of the two foregoing verses, as follows: \"The Lord will cherish and support the infirm and weak in this time of penance and probation, inviting them to greater strength, and light, and perfect charity, till the power of death be taken away, till he return to judge the world, when his judgment shall be victorious; though, in the mean while, it often may appear suppressed, and even subdued by the obstinate will of man.\" But the exposition, most conformable to the literal sense of the prophet, is: he will support the weak by his mildness, until it come to pass that his judgment, which he came to announce to the Gentiles, be led to victory, by his truth becoming universally triumphant over the world, and in his name all nations shall hope. (Jansenius). --- Thus will he bear with the little light and virtue of his enemies, till the bright light of his faith, and the warmth and strength of his grace, obtain in their hearts, and triumph over every opposition. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001In his name the Gentiles.\u0002 Here are two words differing from those used by the prophet: in the Hebrew text we have, in his \u0001law\u0002 the \u0001islands\u0002 shall hope: probably the oversight of the amanuensis substituting \u0001onoma \u0002for \u0001nomo;\u0002 the latter variation is of still less moment, as the prophets understand by islands, countries far removed; and also the poet," }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Every kingdom.\u0002 Strong as a kingdom may appear, it is easily overturned by divisions; and lest it should be objected, that ruin was brought upon it by a multiplicity of clashing affairs, it is added that cities and families share the same fate, if subject to similar divisions. (St. Chrysostom, hom. xlii). --- The Pharisees, on a former occasion, had laid a similar accusation against him. Then indeed he did not correct them, wishing them to discover his virtue from the miracles he performed, and the dignity of his character from the doctrines he delivered; but as they still continue the old accusation, he now wishes to convince them of their error. Envy does not so much seek \u0001how\u0002 to speak, as \u0001what\u0002 to speak. Yet Christ does not despise them, but answers them in the most meek and humble manner, teaching us to be charitable to our enemies, though they behave to us in the most inimical manner. By this also, our divine Saviour evidently demonstrates the falsity of the accusation; for it is never in the power of a possessed person to know another's thoughts, nor give so mild an answer. And as his enemies did not dare, from fear of the people, openly to broach this base calumny, seeing their thoughts, he answered them; still he does not expose to public infamy the malice of their hearts, but gives them a private solution of their difficulty. (St. Chrysostom in St. Thomas Aquinas)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Your children,\u0002 &c. Some by their children understand, \u0001exorcists,\u0002 that were among the Jews, that sometimes cast out devils; but it is more commonly taken for Christ's disciples and apostles, who were of the Jewish nation, to whom he had given power to cast out devils: as if he had said, If you allow them to cast out devils by divine power, why do not you also believe this of me, their master? (Witham) --- St. Chrysostom says the apostles and disciples of Christ are here meant, for they had already cast out devils in virtue of the power conferred upon them by their divine Master, without ever having it said of them, that in the prince of devils they cast out devils. Thus he shews that envy was the origin and cause of their persecuting spirit, and that not his actions but his person gave them such great umbrage. (hom. xlii). --- If Christ alludes here to their own exorcists, who drove out devils by the invocation of the adorable name of God, he confounds the unjust malice and prevention of the Pharisees; if to the apostles, he constitutes them his umpires. (St. Thomas Aquinas)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Kingdom of God.\u0002 Christ either calls himself and his coming the kingdom of God, because it was the beginning of the kingdom of God, and laid open the way to us: or the sense may be, If I, as proved in an argument above, cast out devils by the spirit of God, therefore what I, my apostles, and John preach, is true, viz. that the kingdom of God is at hand; because the Holy Ghost, who worketh miracles by us, proveth that our preaching is true. (Maldonatus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001How can any one enter;\u0002 how can I drive Satan from his possession? i.e. cast him out from the bodies of men, unless I am stronger than he, and first unarm him. (Maldonatus)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001He that is not with me.\u0002 This sentence is not to be understood as directly spoken of heretics and schismatics, although at first sight it may appear so, but of the devil, who wishes to lead the souls of men captive, whilst Christ wishes to free them. He entices men to wickedness, Jesus Christ draws them to virtue: how therefore can the works of Christ be compared with those of Satan! (St. Jerome) --- There is no medium. We must either be with Christ, or against Christ: if we are not of Christ, whose then must we be, when nothing but sin can separate us from Christ and God? Oh, where will the generality of Christians, who shew themselves so indifferent with regard to salvation, find themselves at the last day? Can they say they are with Christ?" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001The blasphemy\u0002[2]\u0001 against the Spirit,\u0002 or against the Spirit and the Holy Ghost. St. Augustine takes notice, that this is one of the most difficult places in the Scriptures. According to the common exposition, here is not meant a sin committed by speaking against the third person of the blessed Trinity, the Holy Ghost, but that sin by which the obstinate Jews wilfully opposed Christ, and attributed those miracles to Beelzebub, which he performed by the Spirit of God, of which they could not be ignorant, but by a wilful blindness. (Witham) --- The sin here spoken of is that blasphemy, by which the Pharisees attributed the miracles of Christ, wrought by the Spirit of God, to \u0001Beelzebub,\u0002 the prince of devils. Now this kind of sin is usually accompanied with so much obstinacy, and such wilful opposing the Spirit of God, and the known truth, that men who are guilty of it are seldom or ever converted; and therefore are never forgiven, because they will not repent. Otherwise there is no sin which God cannot, or will not forgive to such as sincerely repent, and have recourse to the keys of the Church. (Challoner) --- \u0001Therefore\u0002 I say: this \u0001therefore\u0002 is not referred to what immediately precedes, but to what is said in verse 24. (Maldonatus) --- Whosoever he be, says St. Augustine, that believeth not man's sins to be remitted in the Church of God, and therefore despiseth the bounteous mercies of God, in so mighty a work, if he continue in his obstinate mind till death, he is guilty of sin against the Holy Ghost. (Enchir. lxxxiii. ep. 50. in fine.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Whosoever,\u0002 &c. It was their duty to have a knowledge of the Holy Ghost, and they obstinately refused to admit what was clear and manifest. Though they were ignorant of the divinity of Jesus Christ, and might take him to be merely the son of a poor artizan, they could not be ignorant that the expelling of demons, and miraculous healing of all diseases, were the works of the Holy Ghost. If, therefore, they refused to do penance for the insult offered to the Spirit of God, in the person of Christ, they could not hope to escape condign punishment. (St. Chrysostom, hom. xlii). --- \u0001Against the Son of man, it shall be forgiven him;\u0002 i.e. they who for want of sufficient instruction, were invincibly ignorant that Christ was God, might more easily be brought to the true knowledge and faith of Christ, and so receive forgiveness of their sins: but if \u0001he shall speak against the Holy Ghost,\u0002 i.e. against the Spirit of God in Christ, and shall oppose the known truth, by attributing to the devil that doctrine, and those miracles, which evidently were from the Spirit and the hand of God, that sin shall never be forgiven him. But how is this consistent with the Catholic doctrine and belief, that there is no sin any man commits of which he may not obtain pardon in this life? To this I answer, that in what manner soever we expound this place, it is an undoubted point of Christian faith, that there is no sin which our merciful God is not ready to pardon; no sin, for the remission of which, God hath not left a power in his Church, as it is clearly proved by those words, \u0001Whose sins you shall forgive, they are forgiven them,\u0002 &c. St. Chrysostom therefore expounds these words, \u0001shall not be forgiven them,\u0002 to imply no more, than shall scarcely, or seldom be forgiven; that is, it is very hard for such sinners to return to God, by a true and sincere repentance and conversion; so that this sentence is like to that (Matthew xix. 26.) where Christ seems to call it an impossible thing for a rich man to be saved. In the same place St. Chrysostom tells us, that some of those who had blasphemed against the Holy Ghost, repented, and had their sins forgiven them. St. Augustine, by this blasphemy against the Spirit, understands the sin of \u0001final impenitence,\u0002 by which an obstinate sinner refuseth to be converted, and therefore lives and dies hardened in his sins. (Witham) --- \u0001Nor in the world to come.\u0002 From these words St. Augustine (De Civ. lib. xxi. chap. 13.) and St. Gregory (Dial. iv, chap. 39.) gather, that some sins may be remitted in the world to come; and consequently that there is a purgatory, or a middle place. (Challoner) --- St. Augustine says these words would not be true, if some sins were not forgiven in the world to come; and St. Gregory says, we are to believe from these words in the existence of the fire of purgatory, to expiate our smaller offences, before the day of judgment. St. Isidore and Ven. Bede say the same. St. Bernard, speaking of heretics, says, they do not believe in purgatory: let them then inquire of our Saviour, what he meant by these words. --- It is well known that Ven. Bede, on his death-bed, bestowed several small tokens to the monks who were present, that they might remember to pray for his soul in the holy sacrifice of the mass. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Either make the tree good,\u0002 &c. This is connected with what had been said of their attributing his works to Beelzebub. He condemns them for blaspheming him on all occasions, when at the same time they were not able to find fault with his life and doctrine. Christ therefore tells them, that the tree is known by its fruit; and that if they cannot blame his actions, and his doctrine, they ought to allow him to be good, to be like the good tree; and that if they continue to blame him, they ought consequently to condemn his doctrine, yet this they were not able to do. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "As the Pharisees were ever boasting of, and glorying in their ancestry, Christ here shews, that they have not much reason to boast, since their ancestors were but vipers. (St. Chrysostom)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001That every idle word.\u0002[3] By \u0001idle words,\u0002 St. Jerome, &c. expound words that are neither profitable to the speaker nor the hearer: but St. Chrysostom says, false and abusive language. (Witham) --- If, of every idle word, how much more of blasphemy, as when you say in Beelzebub I cast out devils. (Menochius) --- This shews there must be a place of temporal punishment hereafter, where these slighter faults shall be punished. (Challoner) --- If of every idle word we must make account before God in judgment, and yet shall not for every such idle word be damned eternally, there must necessarily be some temporal punishment in the next life. (Bristow)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001We would see a sign.\u0002 They wanted to see some new and unusual miracles. They wished, says St. Jerome, either that he would call down fire from heaven, like Elias; or, like Samuel, cause it to rain, to thunder and lighten in summer, contrary to the nature of the country. (Menochius) --- That they might be assured he was sent by God, and acted by his Spirit." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Sign of Jonas.\u0002 I will give no other sign than my death and resurrection, as then, though unwillingly, they will acknowledge me, and people will believe and be converted: so in John (Chap. viii.) it is said, When you shall have exalted the Son of man, then you shall know that I am he. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001In the whale's belly.\u0002[4] The word signifies a great fish, and was not perhaps that which we commonly call a whale. In the prophet Jonas, it is called, \u0001a great fish.\u0002 --- \u0001Three days and three nights;\u0002 not three whole days and three nights, but part of three natural days, from which, in common computation, the nights used not to be separated. We have an instance of this, Esther iv. 16, where the Jews were ordered to fast with her \u0001three days, and three nights:\u0002 and yet (Chap. v, ver. 1) Esther, after part of three days, went to the king. --- \u0001In the heart of the earth:\u0002 by which is signified, Christ's descent into hell; as St. Paul says (Ephesians iv. 9.) that he descended into the \u0001inferior parts of the earth,\u0002 and this cannot be understood of the grave only. (Witham) --- Jesus Christ expired on the cross about the ninth hour, or 3 p.m. when the general and supernatural darkness that covered the earth, may be counted for the first night, and the light which again appeared, for the term of the first day. (Bible de Vence) --- As Jonas was a sign to the Ninivites, so is Christ to the Jews; for as he by the prodigy of remaining so long in the fish's belly, and afterwards coming forth alive, gave such authority to his preaching, that the Ninivites were converted; so Christ, by his death and resurrection on the third day, shall shew that he is the true Christ, and this generation shall acknowledge him for the Messias. (Menochius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Queen\u0002 of Saba, a province of Arabia, situated to the south of Judea. (3 Kings x. 1. and seq.)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Seven\u0002 is taken frequently, in Scripture, for an indefinite number; for several. (Bible de Vence)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001His mother and his brethren;\u0002 i.e. his mother and relations. (Witham) --- See verse 55 of the next chapter. (Challoner)" } ] }, { "chapter": 13, "slug": "id30.html", "header": "Matthew xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "On the same day Jesus left the house, in which he had performed the miracle, and delivered the preceding discourse, and sat himself down on the shore of the sea of Galilee, where multitudes crowded unto him." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "To them he spoke many things, from a ship, in parables; probably many more than are here recorded. By familiar and well-known objects, Jesus Christ would thus convey more pleasingly his divine instructions, and teach them to spiritualize their daily labours, and by natural things, which meet the senses, lead them to the knowledge of things divine, which we cannot naturally comprehend. (Haydock) --- Several reasons may be assigned why our Lord made use of parables: 1st. The lively imagination of the Orientals made them relish these figurative expressions, which awaken the attention, and exercise the understanding. 2d. The indisposition of his hearers made him frequently veil his instructions under similitudes or parables; but in private, he expounded the meaning to his disciples, who were better disposed, and was ever ready to give every necessary and satisfactory explanation to as many as sincerely wished for it. --- A third motive, given by St. Matthew, was the accomplishment of the prophecies; for one of the characteristics of the Messias was, that he would express himself in this parabolical manner; and Jesus Christ was pleased that the most minute circumstances should be fulfilled in his person, in order that the resemblance between him and the ancient prophets, in the mode of instructing, might induce the Jews to consider him as the great prophet, foretold by Moses. There are few Christians that do not dwell with delight and improvement on our Lord's parables. Their imagination, warmed with the singular beauty of the imagery, more easily retains them; and the greatest geniuses have ever esteemed them as very superior and striking lessons of \u0001morality\u0002 and \u0001religion.\u0002 --- In his sermon on the mount, Jesus Christ does not make use of parables to convey his instructions to the Jews, for then his auditors were composed of a mixed multitude, and the major part of them illiterate people; but here, on the contrary, they are the Scribes and Pharisees, the doctors of the law. (St. Chrysostom) --- Jesus Christ speaks sometimes in plain, and sometimes in obscure terms, that, by what they understand, they may be led to the search of what they do not understand. (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And whilst he soweth.\u0002 St. Matthew and St. Mark subjoin the following parables to what goes before, but St. Luke places the parable of the \u0001sower\u0002 immediately after the second journey through Galilee, which he anticipates. Jesus Christ successively proposed four parables to the people, and then dismissed them; and being now retired with his disciples, he unfolded to them the meaning of the parables when in the house. (ver. 36) St. Matthew, however, interrupts the course of the parables, and after the first, anticipates the request of the disciples to have it explained; but from St. Mark, we learn that this did not take place till Christ was alone in the house. Of the eight parables, all spoken by Jesus on the same day, the first five were addressed to the people assembled on the sea-shore, the other three were added by him when alone with the apostles in the house, and are in some measure explanations of the former. In the first, we see the different success of the word of God from the different dispositions of the hearers. And as we find that only one-fourth part of the seed produced fruit, we may thence infer how many and great are the obstacles in the way of salvation, and how few will be the number of the elect. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Had no deepness of earth;\u0002 and therefore the seed, not able to shoot downwards, shot upwards, and for want of necessary moisture and nutriment, was burned by the scorching heat of the sun." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Some a hundred-fold.\u0002 This difference of fruits is the difference of merits \u0001here,\u0002 and of the rewards \u0001hereafter,\u0002 according to the diversity of states, &c. St. Augustine, in his work, (\u0001de Virginitate, chap. \u0002xliv, \u0001and seq.\u0002) saith, that the hundred-fold agreeth with professed virgins; the sixty-fold with religious widows; the thirty-fold with married persons. This old heretic, Jovinian, and many of modern date, deny, affirming that there is no difference of \u0001merits \u0002or \u0001rewards.\u0002 (St. Jerome, lib. ii. adv. Jovin.; St. Ambrose, ep. lxxxii.; St. Augustine, ep. lxxxii.) (Bristow)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "He that hath ears to hear. By these words, we are exhorted to examine the meaning of the parables. (St. Jerome) See Chap. xi. 15. --- We are also taught that not all, but only such as have had the sense of the Scriptures opened to their understanding from above, can properly understand them. The apostles themselves were in ignorance till Jesus Christ gave them the true meaning: aperuit illis sensum, ut intelligerent Scripturas: \"he opened their understanding, that they might understand the Scriptures.\" (St. Luke xxiv. 45.) It is God who speaketh in the Scripture, and it is God who giveth us to understand what is therein delivered. His truths he conceals from the proud, while he reveals them to the little and humble. How can any persons pretend that the most mysterious, as well as the most sacred book in the world, is open to every understanding? St. Paul (Acts xiii. 26.) tells the Jews, that although the Scriptures were read to them every sabbath-day, their very rulers did not understand them; and St. Peter, in his 2d Epistle (2 Peter iii. 17.) assures us, that there are many passage hard to be understood. --- All comes from God. It is He who openeth our ears to hear, our heart to believe, and our mind to understand. Agar was near a well, and yet she wept, because she had no water to give her son to drink. God opened her eyes, and she saw the well that was close to her. Thus, says Origen, we may read the Scripture, and find no nourishment for the soul, unless God opens our mind, to see therein on what we are to nourish it. It contains salutary waters, but only those can be benefited by them, who see how to drink of the heavenly source. It is the Holy Ghost alone who can effectually open our eyes, to see these waters that spring up to life eternal; and this special grace we are to obtain by humble and fervent prayer. Knock, and it shall be opened to you." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And his disciples came.\u0002 How great was the concern of the apostles for the welfare of their countrymen. They did not say to Jesus, Why speakest thou thus to us; but, why speakest thou to them in parables? (St. Thomas Aquinas)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To you it is given.\u0002 The mysteries of the kingdom of God are not disclosed to the Scribes and Pharisees, who were unwilling to believe in him, (though it was the duty and occupation of the Scribes to expound the sacred oracles to others) but to those who adhered closely to Christ, and believed in him: let us therefore run in company with the apostles to Jesus Christ, that he may disclose to us the mysteries of his gospel. (St. Thomas Aquinas) --- Can we then suppose, for a single moment, that the mere putting of a Bible into every man's hand, will convert the world. The command given to the apostles and their successors in the ministry is, \u0001Go ye, therefore, and teach all nations, baptizing them in the name of the Father,\u0002 &c. \u0001teaching them to observe all things whatsoever I have commanded you. And lo, I am with you all days, even to the end of the world.\u0002 (St. Matthew xxviii. 20). There is not a single word to them about \u0001writing.\u0002 During 2,500 years, from Adam to Moses, were the patriarchal families and other servants of God in a state of ignorance, concerning either the positive instructions of the Almighty respecting the sabbath-day, the rites of sacrifice, or their moral duties? Yet there was no Scripture during all that period. For more than 400 years after Jesus Christ, the canon of Scripture, as now generally received by Protestants, remained unsettled. Had the apostles and evangelists done nothing more than publish their writings, and disseminate them to every pagan country, not a single nation, not a single pagan, would have abandoned their gods to believe in a crucified Jesus. --- \u0001To them it is not given;\u0002 i.e. to such as are unworthy, and by hardening their hearts, have made themselves unworthy. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001But he that hath not, from him shall be taken away even that which he hath.\u0002 We read again, (Matthew xxv. 29.) \u0001That also which he seemeth to have, shall be taken away;\u0002 and in St. Luke, (Chap. viii. 18.) \u0001That also which he thinketh he hath.\u0002 One passage helps to expound another: so that each of these texts, with a little reflection, will be found true; and such a truth, as ought to be a subject of fear and apprehension to all that are negligent and indolent in the service of God. For, as St. Augustine observes, they who have received graces and favours from God, and have not made good use and profited by them, they may be said \u0001not to have them,\u0002 although they are not yet take from them. And why? but because they make no more use of them, than if they had them not. See the parables of the talents, Matthew xxv, and Luke xix. (Witham) --- He that hath, to him shall be given the knowledge of the mysteries of the kingdom of God. But such as are incredulous, and resist my words, like the Pharisees and other Jews, so far from being enriched with my spiritual gifts in my kingdom, shall even be deprived of the benefits they now possess. Thus the Jews were deprived of their temple, priesthood, kingdom, and even the true worship of God. (St. Jerome) --- They rejected Jesus Christ, the fountain and corner-stone of virtue; all therefore they had acquired, or possessed, shall be taken from them, and given to the apostles. (St. Jerome) --- Whoever has a desire of complying with the divine precepts, that desire shall not only be increased, but all other virtues shall be added unto him; but if he be devoid of this desire, the virtues he already possesses, or seems to possess, shall be taken from him, not that God will deprive him of these without cause, but he will render himself unworthy of them. (St. Chrysostom)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Because seeing they see not,\u0002 &c. i.e. they see not as they might, and ought to do, by shutting their eyes against the lights given them. --- \u0001Therefore do I speak to them in parables: because seeing they see not,\u0002 &c. This passage, by which the prophet Isaias (vi. 9.) was ordered to foretell the obstinate blindness of the Jews, in refusing to receive and believe in their Messias, is cited six times in the New Testament; to wit, here in St. Matthew, also Mark iv. 14[12?]; Luke viii. 10; John xii. 40; Acts xxviii. 26; and Romans xi. 8. In all these places we must detest the false interpretation of those who, not without heresy and blasphemy, would have God to be the author and cause of sin. When it is said, (Isaias vi. 9.) \u0001blind the heart of this people,\u0002 &c. the prophet is only commanded to foretell their blindness, of which, by their wilful obstinacy, they were the true cause. And when we read in St. Mark, that \u0001to those that are without, all things are done in parables, that seeing they may see, and not see,\u0002 &c. the word \u0001that\u0002 does not signify the \u0001cause,\u0002 nor the \u0001end,\u0002 but only the \u0001event,\u0002 and the \u0001consequence\u0002 of what would happen by the wilful blindness of the Jews, and by the just \u0001permission\u0002 of God. St. Matthew here expounds to us the words of the prophet, by which it clearly appears that they were the cause of their own blindness; and that, by their obstinacy, they had made themselves unworthy of particular lights from God. \u0001For the heart of this people\u0002 (ver. 18.[15.?]) \u0001is grown gross ... and their eyes they have shut,\u0002 &c. The Jews therefore shut their own eyes, hardened their own hearts, which God only permitted. See Romans ix. 18. &c. (Witham) --- If this blindness were natural, then indeed I would have opened their eyes to see and understand, but since this blindness is voluntary, he says, \u0001that seeing they see not, and hearing, they hear not;\u0002 i.e. they have seen me cast out devils, and they said, \u0001in Beelzebub he casteth out devils;\u0002 they heard I drew all to God, and they say, \u0001this man cometh not from God.\u0002 Since, therefore, they assert the very contrary to what they both see and hear, the gift of seeing and hearing me shall be taken away from them." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And should be converted.\u0002 In this the prophet shews the atrocity of the Jewish wickedness, and the malice of their hearts, but that he may attach them to God, their Father, he immediately subjoins, \u0001lest being converted, I should heal them;\u0002 and this he says, in order to manifest to them the goodness of God, if they would repent. (St. Chrysostom in St. Thomas Aquinas) --- There is some difference between the text of Isaias, given by St. Matthew, and the original. But we have elsewhere observed, that the evangelists attend more to the \u0001sense\u0002 than the \u0001words.\u0002 The Septuagint have translated this text in the same manner. The prophecy here mentioned regarded the Jews in the time of Isaias, according to the strict letter, but still more particularly the Jews in the time of Christ. (Bible de Vence) --- They were authors of their own blindness, sin, damnation, and not Jesus Christ, as Calvin teaches. See also Acts xxviii. and Romans i. and ix. 18. &c. God is not the author of evil. (Bristow)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001But blessed are your eyes.\u0002 As the eyes of such as see and will not believe are miserable, so, he says, blessed are your eyes; you see my miracles, you hear my heavenly doctrines, &c. (St. Aquinas) --- Had we not read in a preceding part, that Christ exhorted his auditors to search after the knowledge of his words, we might perhaps have thought that Jesus here spoke of corporal eyes and ears; but the eyes here mentioned, seem to me to be those which can discern the mysteries of Christ. (St. Jerome in St. Thomas Aquinas)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Amen, I say to you.\u0002 St. Jerome remarks, that these words of our Saviour seem to contradict another part of Scripture, where it is said,\u0001 Abraham desired to see my days; he saw them, and rejoiced.\u0002 But St. Jerome answers his own objection thus: Abraham indeed saw my days, but only in a dark manner, in enigma, but not in reality, whilst you have your Lord with you; you speak to him, and interrogate him at pleasure. (St. Aquinas) --- Christ declares his disciples more blessed than the ancient patriarchs and prophets. ... They saw him only by faith, but the disciples with their corporal eyes. (St. Chrysostom)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001When any one heareth.\u0002 This seed falleth upon four different kinds of soil, which represent four different sorts of persons. The 1st, such as continue obdurate in vice; the 2d, such as are unsteady and inconstant in their good resolutions; the 3d, such as are absorbed in the cares and pleasures of life; the 4th, such as have every proper disposition for receiving the word of God with fruit. --- \u0001There cometh the wicked one, o poneros,\u0002 the devil, and taketh away the word that was sown in their hearts, lest believing they should be saved. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "And suffers shipwreck in his faith. (Maldonatus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Another parable he proposed.\u0002 As in the preceding parable our Lord spoke of those who did not receive the word, so in this he speaks of those who receive the corrupted word; for it is a diabolical machination to confound error with truth. (St. Chrysostom in St. Thomas Aquinas) --- There are three things worthy of observation in this parable. 1st. That the Church of God on earth consists of both good and bad; the 2d. that God is not the author of evil; the 3d. that God does not always punish the wicked on the spot, but patiently bears with them. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Were asleep.\u0002 When the superiors or pastors of the Church were lulled asleep or negligent, or, when the apostles were dead, as St. Augustine expounds it, the devil spread the tares or error and sin amongst a great number of Christians. These falling from the state of grace, or becoming heretics, are yet mingled with the rest of the faithful in the same outward profession of Christianity, not unlike the good corn and cockle in the same field." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Then the servants.\u0002 St. Chrysostom observes, there are many circumstances in the parables that have no connexion with the instruction designed to be conveyed in the parables, and which are merely added to connect the different parts together." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001No, lest,\u0002 &c. The prayers of repenting sinners are never despised. We are taught also by this example not to cut off too hastily a fallen brother; for, whatever he may be to-day, to-morrow perhaps he may see his error and embrace the truth. (St. Jerome). --- Jesus Christ exhorts us to bear with infidels and heretics, not on our own account only, as wicked men are frequently of use to the virtuous, but also on their account; for sometimes the persons who have been corrupted and perverted, will return to the paths of virtue and truth. Let, therefore, both grow until the harvest, i.e. to the day of judgment, when the power of rectifying another's error shall be no more. (St. Augustine in St. Thomas Aquinas) --- When many are implicated in one misfortune, what remains but to bewail their condition. Let us then be willing to correct our brethren to the utmost of our power, but let it be always with mercy, charity and compassion; what we cannot correct, let us bear with patience, permitting what God permits, and interceding with him to move and convert their hearts. But when an opportunity offers, let us publicly advocate the truth, and condemn error. (St. Jerome) --- St. Augustine affirms, that no one should be compelled by force to an unity of religious tenets: such as dissent for us must be persuaded by words, overcome by argumentation, and convinced by reason. (St. Thomas Aquinas)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001The least of all seeds.\u0002 That is, it is one of the least seeds; but in hot countries it is observed to grow to a considerable height, and to become a bush or a little tree. (Witham) --- The gospel of Christ, compared in this verse to the grain of mustard seed, has indeed little show of grandeur and human greatness. St. Paul calls it a scandal to the Jew, and a stumbling block to the Gentile. But Jesus Christ here assures us, that when it has been spread and promulgated by his ambassadors, viz. the apostles, it shall surpass every other mode of instruction both in fame and extent. (St. Ambrose, St. Jerome, St. Augustine)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001In three measures. Sata,\u0002 the word here used, was a particular Hebrew measure, which corresponds not to any particular measure that we make use of, and therefore I have put \u0001measures,\u0002 as it is in other English translations. See Walton de Ponderibus & mensuris, before his first tome, p. 42. (Witham) --- It was the \u0001Seah\u0002 of the Jews, the third part of the \u0001Epha,\u0002 and contained about ten pints, and appears to be the ordinary quantity they baked at a time. (Bible de Vence) --- By the woman here mentioned, St. Jerome understands the Church gathered from all nations; or the power and wisdom of God, according to St. Augustine." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001By the prophet.\u0002 It is taken from Psalm lxxvii. 2. St. Jerome remarks that many copies have, \u0001Isaias, the prophet,\u0002 but supposes that the evangelist wrote, \u0001Asaph, the prophet,\u0002 to whom the title of this psalm seems to attribute it; but it was probably chanted by Asaph, and composed by David, who is simply characterized under the name of \u0001prophet,\u0002 because he prophesied in composing his canticles. (Bible de Vence)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Like unto a treasure.\u0002 This hidden treasure is the gospel of Christ, which conducts to the kingdom of heaven. Thus he who by the knowledge which the gospel affords, has found the kingdom of heaven, should purchase it at the expense of every thing most near and dear to him: he cannot pay too great a price for his purchase." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "This eternal kingdom faith opens to your view, but it does not put you in possession without good works. (Bible de Vence)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Every scribe;\u0002 i.e. master or teacher. (Witham) --- Because you know how invaluable is the treasure, the pearl, the kingdom, here mentioned; you, who are scribes and teachers, should cultivate it yourselves, and communicate the same blessing to others. Thus imitating a father of a family, who draws from his treasure both new and old things, and distributes them to his children, according to their several wants and necessities. This was a proverbial expression with the Jews, to signify every thing useful or necessary for the provision of a family. (St. Jerome, St. Augustine, St. Chrysostom, Ven. Bede, and Tirinus.) --- Thus also a pastor of souls throws light upon the mysteries of the New Testament, by the figures of the Old, and explains the workings of grace, by the operations of nature." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Is not this the carpenter's son?\u0002[1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a \u0001smith.\u0002 But the common belief of the faithful is, that St. Joseph was a carpenter, which may be confirmed by what Theodoret relates (lib. iii. Hist. chap. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter's son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. (Witham) --- O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. (St. Jerome) --- Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, \u0001a prophet is not without honour, save in his own country.\u0002 (ver. 57.) (St. Chrysostom in St. Thomas Aquinas) --- \u0001His brethren.\u0002 These were the children of \u0001Mary,\u0002 the wife of \u0001Cleophas,\u0002 sister of our blessed Lady; (Matthew xxviii. 56.; John xix. 25.) and therefore, according to the usual style of the Scripture, they were called \u0001brethren,\u0002 that is, \u0001near relations\u0002 to our Saviour. (Challoner)" } ] }, { "chapter": 14, "slug": "id32.html", "header": "\u0001\u0002 Matthew xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tetrarch.\u0002 This word, derived from the Greek, signifies one that rules over the fourth part of a kingdom: as \u0001Herod\u0002 then ruled over \u0001Galilee,\u0002 which was but the fourth part of the kingdom of his father. (Challoner) --- St. John had been now imprisoned in the castle of Machærus about a year, at the instigation of Herodias. It is very probable that before this he would have fallen a sacrifice to her vindictive temper, had it not been for the great personal respect in which (on account of the singular holiness of his life) he was held, not only by the people, but by Herod himself. --- Josephus, in his \u0001Antiquities of the Jews,\u0002 gives the following account: This Herod, who was also called Antipas, was the son of Herod the great, by his sixth wife, Cleopatra, of Jerusalem. A general opinion obtained among the Jews, that Herod's discomfiture by the Parthians, was the effect of divine vengeance upon himself and his army, for the blood of John, surnamed the Baptist. He was a man of immaculate character, whose object was to exhort the Jews to the practice of virtue and piety, point out the necessity of repentance, and hold forth by baptism the import of regeneration to a new life, which he made to consist, not in abstaining from a particular sin, but in an habitual purity of both mind and body. Such was the influence of this great and good man, as appeared from the multitude of his disciples, and the veneration of his life and doctrines, that Herod was apprehensive of a revolt. He therefore sent him bound to prison, where by the malice of Herodias, his brother's wife, he was afterwards put to death, which inhuman act was shortly followed by the marked vengeance of heaven on its execrable author, as the Jews were firmly convinced. (Book xviii, chap. vii.) --- For Herod going to Rome, at the instigation of Herodias, expecting to be made king, was severely reproved by the emperor Caius, (Caligula) who transferred his tetrarchy to Agrippa, in consequence of which, Herod retired with his wife to Spain, and died in exile. (\u0001Wars of the Jews.\u0002 Book ii, chap. viii.) In the 18th book, and 9th chapter, Josephus says, the place of his exile was Lyons, in Gaul; that his goods were also confiscated, and that both himself and Herodias died in great misery." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Risen from the dead.\u0002 St. Jerome thinks these words are spoken by Herod ironically; but they are generally supposed to be his real sentiments, the dictates of a guilty conscience. For he respected John, as appears from ver. 9, and was afraid he was returned to avenge his unjust murder. (Jansenius) --- \u0001Mighty works shew forth themselves in him,\u0002[1] \u0001or work in him.\u0002 (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Because of Herodias, his brother's wife.\u0002 In the common Greek copies we read, his brother Philip's wife, as it is in the Latin in St. Mark, vi. 17. (Witham) --- He is a different person from Philip the tetrarch, mentioned in St. Luke. iii. 1. (Bible de Vence)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He feared the people.\u0002 The fear of God corrects us, the fear of man restrains us, but removeth not the desire of evil. Hence it renders such as have been restrained by it for a time, more eager afterwards to indulge their evil propensities. (Glossa.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He promised.\u0002 Wicked promises and wicked oaths are not binding. That promise is wicked, in which the thing promised is wicked, and that oath is not binding, by which impiety is promoted. (St. Isidore)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Yet because of his oath,\u0002 which could not bind him, being unjust. (Witham) --- See the preposterous religion of this wicked prince. He feels no remorse for his impious conduct to his brother and his own wife; murder, adultery, and incest do not appal him; and yet he is terrified with the thought of violating a vain and wicked oath on no occasion and in no circumstances obligatory. Herod did wrong in taking such a rash oath, but he did worse in fulfilling it. (Jansenius) --- David swore to kill Nabal. He swore rashly; but with greater piety, he refused to keep his oath. Perhaps it is because Catholics inculcate this principle, that they have been accused by their adversaries of teaching that faith is not to be kept, and also the doctrine of expediency. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001His head was brought.\u0002 How wonderful are the ways of the Almighty towards his servants! He permits them in this life to be afflicted, and to be given up to the will of the impious, because he knows this is good for them, and beneficial to their eternal salvation. We behold here St. John, the precursor of the Messias, who is declared by our Saviour to be the most distinguished personage ever born of woman, cast into prison, and, after a year's confinement, slain at the request of an impious vile adulteress. How can any one be heard to complain of the small trials to which he may be exposed for the faith of Christ, when he beholds so eminent a servant of God suffering so much in the same cause. (Denis the Carthusian)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Which, when Jesus had heard.\u0002 Our Saviour did not retire till he was informed of the death of the Baptist, by message; and this he did, not because he was ignorant of it before, but that he might shew to the world, not only by his appearance, but also by his manner of acting, the reality of the mystery of his incarnation. (St. Chrysostom, hom. 1.) --- He did not retire through fear, as some may think. Hence the evangelist does not say, \u0001he fled,\u0002 but \u0001he retired,\u0002 to shew us that he did not fear his enemies. (St. Jerome) --- The desert was called of Bethsaida, not because it was on the same side of the town, but opposite it. Wherefore those who wished to join Jesus, not able to pass the lake, went round by the northern extremity, which they passed either by means of a bridge or in boats, and made such haste as to arrive at the desert before Jesus Christ, as St. Mark relates; (vi. 33.) whilst others, not equally expeditious, followed after, according to Sts. Matthew, Luke, and John; so that there is no contradiction in the evangelists. (Bible de Vence)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And when it was evening.\u0002[2] To understand this, and other places, we may take notice that the Hebrews counted two evenings: the first began when the sun was declining, about three in the afternoon; and such was the evening here mentioned. The second evening was after sunset, or the night-time, as it is taken here in this chap. ver. 23 (Witham) --- \u0001That ... they may buy.\u0002 Jesus Christ does not always anticipate the intentions of his supplicants: on this occasion, he waited for the multitude to ask of him to feed them; but they, though their great respect for him, did not dare to request the favour. (St. Chrysostom)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001But Jesus said.\u0002 It may perhaps be asked here, if then our Lord, as St. John relates, looking upon the multitude, inquired of Philip how so great a multitude could be fed in the desert, how can this be true, which St. Matthew relates, that the disciples first desired Jesus to send away the multitude? But we are to understand, that after these words our Lord looked upon the multitude, and said to Philip what St. John mentions, which St. Matthew and the other evangelists omit. (St. Augustine, de concord. evang.) --- \u0001They have no need to go: give you them to eat.\u0002 This he says for our instruction, that when the poor ask us alms, we send them not to other persons and other places, if we are able to relieve them ourselves. (Estius) --- This happened when the Passover was near at hand, (being the third since the commencement of our Saviour's ministry.) St. John does not usually relate what is mentioned by the other evangelists, especially what happened in Galilee. If he does it on this occasion, it is in order to introduce the subject of the heavenly bread, vi. 37.[31.?] He seems also to have had in view to describe the different Passovers during Christ's preaching. As he, therefore, staid in Galilee during the third Passover, he relates pretty fully his transactions during that time." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Commanded the multitude to sit down.\u0002[3] Lit. \u0001to lie down,\u0002 as it was then the custom of the Jews, and of other nations, at meat. See Mark vi, and John vi. &c. --- \u0001He blessed.\u0002 St. Luke (ix. 16.) says, \u0001he blessed them.\u0002 St. John (vi. 11,) says \u0001when he had given thanks:\u0002 some take this \u0001blessing\u0002 and \u0001giving thanks,\u0002 for the same; but \u0001blessing them,\u0002 must be referred to the loaves, and \u0001giving thanks,\u0002 must be to God. The loaves miraculously increased partly in the hands of Christ, when he broke them, partly in the hands of the disciples, when they distributed them about. (Witham) --- \u0001He blessed and brake.\u0002 From this let Christians learn to give thanks at their meals, begging of God that his gifts may be sanctified for their use. From this miracle it appears, that it is no impossibility for bodies, even in their natural state, to be in many places at the same time; since, supposing these loaves to have been sufficient for 50 persons, as there were a hundred such companies, the loaves must have been in a hundred different places at one and the same time. It cannot be said, as some pretend, that other loaves were invisibly put into the apostles' hands, since it is said that they filled 12 baskets of fragments of the five barley loaves; and again, he divided the two fishes among them all. If God could cause bodies, in their natural state, to be in many places at one and the same time, how much more easy would it be to do the same with spiritual bodies, with the properties of which we are entirely unacquainted; so that from this it appears, that the objection that Christ's body cannot be in many different places in the holy Eucharist, is nugatory. But, who are we, to ask such a question of the Almighty, who know not what is possible, and what is not possible for him to do! (Bp. Hay, Sincere Christian.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And they did all eat, and were filled.\u0002 This miraculous multiplication of the loaves was effected on a Thursday evening --- an excellent figure of the blessed Eucharist. On the next morning, Friday, he cured the sick at Genesareth, and arrived at Capharnaum for the first vespers of the sabbath; where, in the Synagogue, he made his promise of the holy Eucharist, which he instituted on a Thursday evening, the eve of his death. See Evangile medite. Tom. iii, p. 425." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And forthwith Jesus,\u0002 &c. In this we have the genuine picture of a Christian life. After eating of the miraculous bread, we must like the disciples, prepare ourselves for labour. As bread was given Elias, to enable him to walk 40 days to the mountain of God, Horeb, so the blessed Eucharist, the true heavenly bread, is given us that we may be able to support the hardships to which we are exposed. (Paulus de Palacio.) --- We here also see the ardent love of the disciples for their Lord, since they were unwilling to be separated from him even for a moment. Theophylactus also adds that they were unwilling for him to go, ignorant how he could return to them." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Alone to pray.\u0002 By our Saviour's conduct on this occasion, we are taught to leave occasionally the society of men, and to retire into solitude, as a more proper place to commune with heaven in earnest and fervent prayer. The company of mortals is often a great distraction to the fervent Christian. (Denis the Carthusian)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And in the fourth watch of the night.\u0002 The Jews, under the Romans, divided the night, or the time from sunset to sunrise, into four watches, each of them lasting for three hours. And the hours were longer or shorter, according as the nights were at different seasons of the year. At the equinox, the first watch was from six in the evening till nine; the second, from nine till twelve; the third, from twelve till three in the morning; and the fourth, from three till six, or till sunrise. (Witham) --- They had been tossed by the tempest almost the whole night. (St. Jerome)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001And Peter ... said.\u0002 Everywhere Peter appears full of faith and love. He now with his usual ardour believes he can do at the command of his Master, what by nature he is unable to perform. He desires to be with his Lord, and cannot bear delay; and, in reward of his eagerness, Christ works a miracle in his favour. (Jansenius) --- \u0001Lord, if it be thou.\u0002 Peter, by saying \u0001if,\u0002 did not doubt in faith, as Calvin pretends; nor was he guilty of any arrogance, as others conjecture; for our Lord granted his request. Peter knew that his request would be pleasing to Christ, who had shewn himself so very considerate for his apostles. Peter had also worked miracles himself in the name of Christ, and observing that he wished to pass by, Peter hastened to be with him, to embrace him, and serve him. (Tirinus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Let those who argue that the body of our Saviour was not a \u0001real\u0002 but an \u0001aerial\u0002 body, or phantom, because he walked upon the waters, explain to us how St. Peter, whom they will not deny to be a true man, walked on the waters. (St. Jerome)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001He was afraid.\u0002 As long as Peter had his eye and faith fixed on Christ, the liquid element yielded not to his steps; but the moment he turns his thoughts on himself, his own weakness, and the violence of the winds and waves, he begins to lose confidence, and on that account to sink. Again his faith saves him; he calls upon the Lord, who stretcheth forth his arm, and takes hold of him. (Jansenius) --- By his confidence in God, we learn what we can do by the divine assistance; and by his fear, what we are of ourselves: also, that no one receives from God the strength he stands in need of, but he who feels that of himself he can do nothing. (St. Augustine, serm. 76.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001And immediately Jesus.\u0002 Five miracles are here wrought: 1. Christ walks upon the water; 2. enables Peter to do the same; 3. when Peter begins to sink, preserves him; 4. suddenly stills the tempest; 5. the ship is immediately in port, which may be mystically explained thus: a Christian is with Jesus Christ, to tread under foot the whole world, with the whirlpools of earthly distractions, whilst God calms all tempestuous passions, temptations, and persecutions, and leads him with faithful and continued support to the harbour of eternal rest and life. (Tirinus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001And when they were come up into the boat.\u0002 St. Mark (vi. 51.) tells us, Christ went up with St. Peter into the boat. Nor is this denied by St. John (vi. 21.) when he says, \u0001They were willing therefore to take him into the boat: and presently the boat was at the land.\u0002 They not only would, but did also take him into the boat, which was presently at the shore. (Witham)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "It may be doubted, whether the mystery of the blessed Trinity had been at this time explicitly revealed to the Jews. Most probably not. By \"thou art the Son of God,\" they only mean to bear testimony of his sanctity, and shewed themselves willing to acknowledge him for their Messias, as formerly prophets and holy men were styled, \u0001sons of God.\u0002 Or we may suppose that the Almighty enlightened their understanding by an interior ray of his light, to know a truth which was obscure to others, and therefore they come and adore him. (Jansenius)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "Hence the veneration Catholics pay to holy relics is vindicated. Not only Christ's words, but his very garments had a virtue and power communicated to them. (Bristow)" } ] }, { "chapter": 15, "slug": "id33.html", "header": "Matthew xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The \u0001Pharisees\u0002 observed a rigid and simple mode life, disdaining all luxurious delicacies. They scrupulously followed the dicta of reason, and paid the greatest veneration and implicit obedience to the opinions and traditions of their seniors. All contingencies they ascribe to fate, but not to the exclusion of free-will. The immortality of the soul, and a future state of rewards and punishments, were favourite tenets with them, and their fame for wisdom, temperance, and integrity was proverbial. (Josephus, \u0001Antiq.\u0002 Book xviii, chap. ii.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Why do thy disciples transgress the tradition.\u0002 The Pharisees had various traditions delivered down from their ancestors, called \u0001deuterseis,\u0002 of which some were works of supererogation, others were contrary to the law. (Estius) --- It is a great proof of malice in the Pharisees, and of irreproachable character in our Lord, that they should be reduce to notice triffles, no ways connected with either piety or religion. ... They moreover betrayed their superstition, by insisting on the observance of these outward ceremonies, as essential parts of piety, which were not commanded by any law, (were certainly of no divine origin) and which, at most, were duties of civility, or emblems of interior purity. (Jansenius) --- \u0001The tradition of the ancients?\u0002 They do not say the written law, which did not prescribe these washings of hands, cups, pots, beds, &c. These traditions came only from the doctors of their law, who are called \u0001elders,\u0002 which is a name of dignity, as was that of \u0001senator\u0002 among the Romans, and so, in English, are the names of \u0001major, alderman,\u0002 &c. See Acts v.[xv.?] 6. &c. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Why do you also.\u0002 The Jews understanding the saying of the prophets, \"wash yourselves and be clean,\" in a carnal manner, they made a precept of not eating without first washing their hands. (Ven. Bede) --- The traditions here alluded to, and which they call the \u0001oral law,\u0002 were respected equally with the written law, by all the Jews, except the sect of Caraites; they were collected in seventy-two books, and composed the \u0001cabbala,\u0002 and were kept by Gamaliel and other heads of the sanhedrim, till the destruction of Jerusalem. About 120 years after this, Rabbi Judas composed a book of them, called \u0001Mishna,\u0002 or \u0001second law;\u0002 afterwards two supplements and explanations were given, viz. the \u0001Talmud\u0002 of Jerusalem, and the \u0001Talmud\u0002 of Babylon. By these the Jews are still governed in ecclesiastical matters." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The gift whatsoever proceedeth from me, shall profit thee.\u0002[1] This gift is called \u0001Corban,\u0002 Mark vii. 11. Now, as to the sense of this obscure place, I shall mention two expositions that seem preferable to others. The first is, as if a son said to his father or mother, Whatsoever was mine, (with which indeed I might have assisted you, my parents) I have given, i.e. promised to give to the temple: and being to keep this promise, I need not, or I cannot now assist you. The second interpretation is, as if the son said to his father or mother, Whatsoever gift I have made to God \u0001will be profitable to\u0002 you, as well as to me; or, \u0001let it be profitable\u0002 to you, (which is more according to the Greek text, both here and in St. Mark) and therefore I am no further obliged to assist you. (Witham) --- That is, the offering that I shall make to God, shall be instead of that which should be expended for thy profit. This tradition of the Pharisees was calculated to enrich themselves, by exempting children from giving any further assistance to their parents, if they once offered to the temple and the priests that which should have been the support of their parents. But this was a violation of the law of God, and of nature, which our Saviour here condemns. (Challoner) --- They committed a double crime. They neither offered the gift to God, nor succoured their parents in their distress. (St. Chrysostom, hom. lii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And he shall not honour;\u0002 that is, assist \u0001his father or his mother.\u0002 It is doubtful whether these may not be the words of the Pharisees; but they rather seem the words of our Saviour Christ, especially seeing that in St. Mark, Christ himself adds: \u0001And, farther, you suffer him not to do any thing for his father or mother, making void the word of God by your tradition.\u0002 (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In vain\u0002 they worship, or think they worship God, who neglect the divine commandments to observe the commands of men. We must not here suppose that Christ censures the commands of the Church, or the tradition of the apostles, because these are in nowise contrary to the divine law, but rather serve to enforce it, and reduce it to practice; nor are they so much the commands of men, as of God, delivered to us by his ambassadors. Christ censures such as are merely human, such as those mentioned here, which are vain and futile, as the superstitious washing of hands; or erroneous, as that the soul is defiled by meat; or openly contrary to natural and divine law, as the defrauding parents of their just support. (Tirinus) --- It is evidently erroneous to argue from this text against apostolic traditions. St. Paul tells the Thessalonians, to stand fast, and hold the traditions which they had been taught, whether by word of mouth or by epistles. (2 Thessalonians ii. 14.) --- \u0001Commandments of men.\u0002 The doctrines and commandments here reprehended, are such as are either contrary to the law of God, (as that of neglecting parents, under pretence of giving to God) or at least are frivolous, unprofitable, and no ways conducing to true piety, as that of often washing hands, &c. without regard to the purity of the heart. But as to the rules and ordinances of the holy Church, touching fasts, festivals, &c. these are no ways repugnant to, but highly agreeable to God's holy word, and all Christian piety; neither are they to be counted among the \u0001doctrines and commandments of men,\u0002 because they proceed not from mere human authority, but from that which Christ has established in his Church; whose pastors he has commanded us to hear and obey, even as himself. (Luke x. 16.; Matthew xviii. 17) (Challoner)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not that which goeth into the mouth,\u0002 &c. We must heartily pity and pray to God for those who blindly pretend from hence, that to eat any kind of meats, or as often as a man pleaseth on fasting-days, \u0001can defile no man.\u0002 (Witham) --- No uncleaness in meat, nor any dirt contracted by eating it with unwashed hands, can defile the soul; but sin alone, or a disobedience of the heart to the ordinance and will of God. And thus, when \u0001Adam\u0002 took the forbidden fruit, it was not the apple which entered into his mouth, but the disobedience to the law of God, which defiled him. The same is to be said if a \u0001Jew,\u0002 in the time of the old law, had eaten swine's flesh; or a Christian convert, in the days of the apostles, contrary to their ordinance, had eaten blood; or if any of the faithful, at present, should transgress the ordinance of God's Church, by breaking the fasts: for in all these cases the soul would be defiled, not indeed by that which goeth into the mouth, but by the disobedience of the heart, in wilfully transgressing the ordinance of God, or of those who have their authority from him. (Challoner) --- Jesus Christ by no means prohibits fasting and abstinence from certain food, and at certain times, or he would have been immediately accused of contradicting the law; he only says, that meat which they esteem unclean does not of itself, and by its own nature, defile the soul; which is what the Pharisees (and before them Pythagoras, and after them the Manicheans) maintained, and which St. Paul warmly confutes. (1 Timothy iv. 4) (Tirinus) --- If a man gets intoxicated, adducing this same plea, that \u0001what entereth by the mouth,\u0002 &c. is not the answer obvious; that it is not the \u0001wine,\u0002 but the \u0001intemperance,\u0002 contrary to the law of God, which defileth him: \u0001for drunkards shall not possess the kingdom of God.\u0002 (1 Corinthians vi. 10)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Scandalized.\u0002 When the Pharisees had received our Lord's answer, they had nothing to reply. His disciples perceiving their indignation, came and asked Jesus if he observed they were scandalized, i.e. offended. It is probable the disciples were also a little hurt, or afraid lest his words were contrary to the law of Moses or the tradition of the ancients, and took this occasion of having their scruples removed. St. Hilary, St. Chrysostom and Theophylactus understand this answer, \u0001Every plant, \u0002&c. to signify that every doctrine not proceeding from God, consequently the traditions of the Pharisees here in question, were to be eradicated by the promulgation of the gospel truths, which were not to remain unpublished on account of the scandal some interested or prejudiced persons might choose to take therefrom. (Jansenius) --- It must be here observed, that Christ was not the direct cause of scandal to the Jews, for such scandal would not be allowable; he only caused it indirectly, because it was his doctrine, at which, through their own perversity, they took scandal. (Denis the Carthusian)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Let them alone.\u0002 It must not be hence inferred, that he desired not the conversion of the Scribes and Pharisees. He only says: if, through their own perversity, they choose to take scandal, let them do it; we must not neglect to teach the truth, though it displease men. (St. Jerome) --- When, says St. Gregory, we see scandal arise from our preaching truth, we must rather suffer it to take place than desert the truth. Our Lord says they are blind, let us leave them. For the land which has often been watered with the dews of heaven, and still continues barren is deserted. Behold your house shall be left desolate. (Luke xiii. 35) And Isaias (v. 6.) says, It shall not be pruned, and it shall not be digged, but briers and thorns shall come upon it; and I will command the clouds to rain no more rain upon it. For, although God never refuses man grace sufficient to enable him to rise, if he pleases, yet he sometimes denies such assistance as would render his rise easy. The state of a sinner is then desperate indeed, when Christ tells his disciples to leave him. For as the Sodomites were destroyed, so soon as Lot, who was just and good in the sight of God, had departed from them, and as Jerusalem was laid waste when Jesus went out of it, (for he suffered without the gates) so the sinner is in a very dangerous state, when he is left by the ministers of religion as one infected with a mortal distemper. (Paulus de Palacio)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001For out of the heart.\u0002 We must here observe, that our divine Redeemer mentions offences against our neighbour, to shew us that he is even more desirous we should love our neighbour than worship himself. (Idem.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Confines of Tyre.\u0002 It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence St. Matthew observes that he kept himself retired. (St. Chrysostom) --- Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnicia; hence the woman, whom St. Matthew calls a Chanaanite, St. Mark calls a Syrophœnician and Gentile; as being both by religion and language a Greek." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house. \u0001Have mercy on me.\u0002 The great faith of the Chanaanæan woman is justly extolled. She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David. She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. ... To move him to compassion, she lays all her grief and sorrow before him in these afflicting words: \u0001my daughter is grievously afflicted by a devil.\u0002 (Glossa.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He answered her not.\u0002 It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance. (Denis the Carthusian)" }, { "marker": "Ver. 26-27.", "first": 26, "last": 27, "text": "\u0001And to cast it to the dogs;\u0002 i.e. to Gentiles, sometimes so called by the Jews. (Witham) --- The diminutive word \u0001Kunarios,\u0002 or whelp, is used in both these verses in the Septuagint. Our Lord crosses the wishes of the Chanaanæan, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue. Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious of another's praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition. (St. Chrysostom, hom. liii.) He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray. To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience. Ask, and you shall receive; knock, and it shall be opened to you. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Be it done.\u0002 In the beginning God said, \u0001Let there be light, and there was light;\u0002 here Jesus Christ says, \u0001let it be done,\u0002 &c. and her daughter was healed from that hour. So powerful with God is earnest and fervent prayer. (St. Chrysostom, hom. liii.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And he healed them.\u0002 The Chanaanæan was long in obtaining her request, and only prevailed by her importunity; whereas the Jews were cured on declaring their infirmities. Thus were they left without excuse, seeing how much greater was the faith of this poor Gentile woman, than that of the descendants of Abraham. (St. Chrysostom, hom. liii.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001They continue with me now three days,\u0002 eager to hear his divine instructions, and to witness the greatness of his miracles. The disciples, as if not remembering what Jesus had done on a similar emergency, (see Matthew, xiv. 16,) expressed their solicitude and uneasiness for the hungered multitude. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "He gave thanks to his heavenly Father, for that providential care with which he supplies our wants, even miraculously, when necessary for us. Everywhere his goodness and attention to the wants of his children are manifested, but not more so in the manna of the desert, than in the fertility of the holy land. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Seven baskets full\u0002 remained, to intimate that God remunerates with a liberal hand all alms given for his sake. Various are the circumstances attending the present multiplication of the loaves with that in the preceding chapter. In the former, there were five loaves and two fishes; here there are seven loaves and a few little fishes: In the former, 5,000 men were filled, here 4,000: in the former case, 12 baskets full of fragments remained, here seven. (Tirinus) --- All which sufficiently prove that these were two distinct miracles, to both of which Jesus Christ refers in chap. xvi, ver. 9. and 10. (Haydock)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Magedan.\u0002 Some copies read \u0001Magdalan,\u0002 others \u0001Magadan,\u0002 or Magedan: this last is found in the Vulgate, and in the best manuscript copies. (Mat. Polus, T. iv, p. 409.)" } ] }, { "chapter": 16, "slug": "id34.html", "header": "Matthew xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The Pharisees and Sadducees.\u0002 These were widely opposite in their religious sentiments to each other, but closely united in their design of persecuting Jesus Christ, and they come and ask of him a sign or prodigy from heaven, to convince them that he was the Christ, the Messias. (Bible de Vence) --- The Sadducees deny the immortality of the soul, and affirm that our only obligation is the observance of the law; insomuch, that they prided themselves on their right of disputing the most important points with their teachers. This sect is not numerous, and chiefly composed of men of condition, who, when properly qualified for offices of state, are compelled to conform, at least in appearance, to the principles of the Pharisees; otherwise, they would incur the resentment of the Pharisees. (Josephus, Book xviii. chap. ii.) See also note on ver. 7, chap. iii, above. --- St. Chrysostom is of opinion he would have granted them any sign they wished, had they been willing to believe; but as their object was curiosity and censure, he refused to comply. They mistrusted, it would seem, his other miracles as the effect of some occult quality inherent in him, and wished to see a miracle performed upon distant objects in the heavens or clouds, which would be to them less suspicious and objectionable. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001You know then how to discern the face of the sky,\u0002 &c. Jesus Christ does not condemn every observation made upon the weather, from external appearances in the heavens. He only upbraids the Jews for so closely examining these signs, and neglecting at the same time to notice the many signs and predictions which so plainly manifested him to be the promised Messias. (Denis the Carthusian) --- The reasoning of Jesus Christ is this: you know how to judge of the weather from observation, and cannot you then know the certain signs so often promised, and now completed in my coming? The signs of this event were, the taking away the sceptre from the tribe of Juda. (Genesis xxxix.[xlix.?] 10.) The completion of the 70 weeks of years of \u0001Daniel\u0002 ix. 25, amounting to 490 years, which were now on the eve of being completed. The miracles of Jesus Christ, as the curing of the blind, the lame, the deaf and dumb, foretold by Isaias xxxv. 5. and lxi. 1. To which may be added the apparition of angels to the shepherds at Bethlehem, the miraculous star which appeared to the magi, the testimony of his heavenly Father, the descent of the Holy Ghost in the form of a dove. Besides, the testimony of the Baptist, and so many miracles of every kind wrought to establish this truth, most certainly, clearly, and infallibly demonstrate, that the long expected Messias had already come, and that this Jesus was the Messias. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Forgotten to take bread.\u0002 The disciples had just filled seven baskets with fragments, but had forgotten to take any with them into the ship; or, according to others, had distributed all among the poor. (Barrardius) --- They were so taken with the company of Christ, that they even forgot the necessities of life. (St. Anselm) --- The disciples, ever constant attendants on our Redeemer, were retained so strongly by the love of his company, that they would not be absent from him for one moment. We may also remark how far they were from an eager search after delicacies, when they even forgot the daily pittance requisite for their support. (St. Remigius) --- It was the custom of those times, and that country, for persons on a journey to carry their own bread. (Bible de Vence)" }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "\u0001Beware of the leaven,\u0002 &c. The disciples, not understanding the meaning of Christ's words, supposed he was instructing them not to touch the bread of the Scribes and Pharisees. (Bible de Vence)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Why do you think?\u0002 That we might know what effect this discourse of our Saviour had upon his disciples, the evangelist immediately subjoins, \u0001then they understood,\u0002 &c. This exposition of Christ freed them from the accusation of the Jews; it made them who were negligent and inattentive, both diligent and attentive, and confirmed them in their faith. (St. Chrysostom)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cæsarea Philippi,\u0002 was first called Paneades, and was afterwards embellished and greatly enlarged by Philip the tetrarch, son of Herod the great, and dedicated in honour of Augustus, hence its name. There was moreover another Cæsarea, called Straton, situated on the Mediterranean: and not in this, but in the former, did Christ interrogate his disciples. He first withdrew them from the Jews, that they might with more boldness and freedom deliver their sentiments. (St. Chrysostom, hom. lv.) --- The Cæsarea here mentioned continued to be called by heathen writers Panea, from the adjoining spring Paneum, or Panium, which is usually taken for the source of the Jordan." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Some say,\u0002 &c. Herod thought that Christ was the Baptist, on account of his prodigies. (Matthew xiv. 2.) Others that he was Elias: 1st. because they expected he was about to return to them, according to the prophecy of Malachias; \u0001behold I will send you Elias;\u0002 2nd. on account of the greatness of his miracles; 3rd. on account of his invincible zeal and courage in the cause of truth and justice. Others again said he was Jeremias, either on account of his great sanctity, for he was sanctified in his mother's womb; or, on account of his great charity and love for his brethren, as it was written of Jeremias: \u0001he is a lover of his brethren.\u0002 Or, again, one of the prophets, viz. Isaias, or some other noted for eloquence; for it was the opinion of many of the Jews, as we read in St. Luke, that one of the ancient prophets had arisen again. (Denis the Carthusian)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Whom do you say that I am?\u0002 You, who have been continually with me; you, who have seen me perform so many more miracles; you, who have yourselves worked miracles in my name? From this pointed interrogation, Jesus Christ intimates, that the opinion men had formed of him was very inadequate to the exalted dignity of his person, and that he expects \u0001they\u0002 will have a juster conception of him. (St. Chrysostom, hom. lv.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Simon Peter answering.\u0002 As Simon Peter had been constituted the first in the college of apostles, (Matthew x. 2.) and therefore surpasseth the others in dignity as much as in zeal, without hesitation, and in the name of all, he answers: thou art the Christ, the Redeemer promised to the world, not a mere man, not a mere prophet like other prophets, but the true and natural Son of the living God. Thus Sts. Chrysostom, Cyril, Ambrose, Augustine, and Tirinus. When our Saviour inquired the opinion of the vulgar, all the apostles answered; but when he \u0001asks\u0002 their opinion of him, Peter, as the mouth of the rest, and head of the whole college, steps forth, and prevents the others. (St. Chrysostom, hom. lv.) --- Tu es Christus, filius Dei vivi; or, as it is in the Greek, \u0001o christos, o uios;\u0002 The Christ, the Son, the Christ formerly promised by the law and the prophets, expected and desired by all the saints, the anointed and consecrated to God: \u0001o uios,\u0002 the Son, not by grace only, or an adoptive filiation like prophets, to whom Christ is here opposed, but by natural filiation, and in a manner that distinguishes him from all created beings. --- \u0001Thou art\u0002[1] \u0001Christ, the Son of the living God,\u0002 not by grace only, or by adoption, as saints are the sons of God, but by nature, and from all eternity, the true Son of the living God. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Blessed art thou, Simon Bar-Jona.\u0002 \u0001Simon \u0002is undoubtedly\u0001 Sumeon,\u0002 as written 2 Peter i. 1. \u0001Bariona\u0002 is son of Jona, or John, an abridgment for \u0001Barioanna.\u0002 Bar, in Chaldaic, is son; hence St. Peter is called, in John xxi, 16. and 17, \u0001Simon, son of John.\u0002 It was customary with the Jews to add to a rather common name, for the sake of discrimination, a \u0001patronumikon, \u0002or patronymic, as appears from Matthew x. 3. and xxiii. 35; Mark ii. 14; John vi. 42. (Pastorini)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Kago.\u0002 And I say to thee, and tell thee why I before declared, (John i. 42.) that \u0001thou shouldst be called Peter,\u0002 for thou art constituted the rock upon which, as a foundation, I will build my Church, and that so firmly, as not to suffer the gates (i.e. the powers) of hell to prevail against its foundation; because if they overturn its foundation, (i.e. thee and thy successors) they will overturn also the Church that rests upon it. Christ therefore here promises to Peter, that he and his successors should be to the end, as long as the Church should last, its supreme pastors and princes. (Tirinus) --- In the Syriac tongue, which is that which Jesus Christ spoke, there is no difference of genders, as there is in Latin, between petra, a rock, and Petrus, Peter; hence, in the original language, the allusion was both more natural and more simple. (Bible de Vence) --- \u0001Thou art Peter;\u0002[2]\u0001 and upon this\u0002 (i.e. \u0001upon thee,\u0002 according to the literal and general exposition of the ancient Fathers) \u0001I will build my church.\u0002 It is true St. Augustine, in one or two places, thus expounds these words, \u0001and upon this rock, \u0002(i.e. upon myself:) or upon \u0001this rock, which Peter hath confessed:\u0002 yet he owns that he had also given the other interpretation, by which Peter himself was the rock. Some Fathers have also expounded it,\u0001 upon the faith,\u0002 which Peter confessed; but then they take not faith, as separated from the person of Peter, but on Peter, as holding the true faith. No one questions but that Christ himself is the great foundation-stone, the chief \u0001corner-stone,\u0002 as St. Paul tells the Ephesians; (Chap. ii, ver. 20.) but it is also certain, that all the apostles may be called foundation-stones of the Church, as represented Apocalypse xxi. 14. In the mean time, St. Peter (called therefore \u0001Cephas,\u0002 a rock) was the first and chief foundation-stone among the apostles, on whom Christ promised to build his Church. (Witham) --- \u0001Thou art Peter,\u0002 &c. As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ, so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz. that he, to whom he had already given the name of Peter, signifying a \u0001rock,\u0002 (John i. 42.) should be a \u0001rock\u0002 indeed, of invincible strength, for the support of the building of the church; in which building he should be next to Christ himself, the chief foundation-stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven. --- \u0001Upon this rock,\u0002 &c. The words of Christ to Peter, spoken in the vulgar language of the Jews, which our Lord made use of, were the same as if he had said in English, \u0001Thou art a rock, and upon this rock I will build my church.\u0002 So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built; Christ himself being both the principal foundation and founder of the same. Where also note, that Christ by building his house, that is, his Church, upon a rock, has thereby secured it against all storms and floods, like the wise builder. (Matthew vii. 24, 25.) --- \u0001The gates of hell,\u0002 &c. That is, the powers of darkness, and whatever Satan can do, either by himself or his agents. For as the Church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, i.e. the whole strength, and all the efforts it can make, will never be able to prevail over the city or Church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the Church of Christ. (Challoner) --- \u0001The gates,\u0002 in the Oriental style, signify the powers; thus, to this day, we designate the Ottoman or Turkish empire by the \u0001Ottoman port.\u0002 The princes were wont to hold their courts at the gates of the city. (Bible de Vence)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And I will give to thee the keys,\u0002 &c. This is another metaphor, expressing the supreme power and prerogative of the prince of the apostles. The keys of a city, or of its gates, are presented or given to the person that hath the chief power. We also own a power of the keys, given to the other apostles, but with a subordination to St. Peter and to his successor, as head of the Catholic Church. --- \u0001And whatsoever thou shalt bind,\u0002 &c. All the apostles, and their successors, partake also of this power of \u0001binding\u0002 and \u0001loosing,\u0002 but with a due subordination to one head invested with the supreme power. (Witham) --- \u0001Loose on earth.\u0002 The loosing the bands of temporal punishments due to sins, is called an indulgence: the power of which is here granted. (Challoner) --- Although Peter and his successors are mortal, they are nevertheless endowed with heavenly power, says St. Chrysostom, nor is the sentence of life and death passed by Peter to be attempted to be reversed, but what he declares is to be considered a divine answer from heaven, and what he decrees, a decree of God himself.\u0001 He that heareth you, heareth me,\u0002 &c. The power of binding is exercised, 1st. by refusing to absolve; 2nd. by enjoining penance for sins forgiven; 3nd. by excommunication, suspension or interdict; 4th. by making rules and laws for the government of the Church; 5th. by determining what is of faith by the judgments and definitions of the Church. (Tirinus) --- The terms \u0001binding\u0002 and \u0001loosing,\u0002 are equivalent to \u0001opening\u0002 and \u0001shutting,\u0002 because formerly the Jews opened the fastenings of their doors by untying it, and they shut or secured their doors by tying or binding it. (Bible de Vence) --- Dr. Whitby, a learned Protestant divine, thus expounds this and the preceding verse: \"As a suitable return to thy confession, I say also to thee, that thou art by name Peter, i.e. a rock; and \u0001upon thee, who art this rock,\u0002 I will build my Church, and I will give to thee the keys of the kingdom of heaven, \u0001the power of \u0002\u0001making laws\u0002\u0001 to govern my Church.\u0002\" (Tom. i, p. 143.) Dr. Hammond, another Protestant divine, explains it in the same manner. And p. 92, he says: \" What is here meant by the keys, is best understand by Isaias xxii. 22, where they signify ruling the whole family or house of the king: and this being by Christ accommodated to the Church, denotes the power of governing it.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Tell no one that he was Jesus, the Christ.\u0002 In some manuscripts both Greek and Latin, the name Jesus is not here found, and many interpreters think it superfluous in this place. The Greek expressly says the Christ adjoining the article, which the Latin tongue does not express. (Bible de Vence) --- \"In a preceding part of Scripture, Jesus sending his apostles, commanded them to publish his coming; but here he seems to give a contrary mandate, \u0001tell no one,\u0002 &c. but in my opinion it is one thing to preach the Christ, and another to preach Christ Jesus; for Christ is a name of dignity, but Jesus is the particular name of the Redeemer.\" (St. Jerome) --- He did not forbid them to teach that there was a Messias a Redeemer, but to declare then that he was the person; 2nd. the disciples (Matthew x,) are not sent to preach the gospel, strictly speaking, but only to prepare the minds and hearts of the people for the coming of the Messias, as is evident from Matthew x. 23. See Mark xiv. 61. and 62; John v. 18. and viii. 58. and x. 30. and xi. 27. But why did he lay this injunction? To avoid the envy of the Scribes, and not to appear to raise his own glory. He wished the people to be induced to own him for their Messias, not from the testimony of his retainers, but from his miracles and doctrines; and lastly, because as his time was not yet come, the apostles were not yet fit to deliver, nor the people to receive, this grand tenet. (Mat. Polus.) --- It might moreover have proved a hinderance to his death." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001From that time,\u0002 &c. Now when the apostles firmly believed that Jesus was the Messias, and the true Son of God, he saw it necessary to let them know he was to die an infamous death on the cross, that they might be disposed to believe that mystery; (Witham) and that they might not be too much exalted with the power given to them, and manifestation made to them. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Peter taking him,\u0002 &c. out of a tender love, respect and zeal for his honour, began to expostulate with him, and as it were to \u0001reprehend him,\u0002[3] saying, Lord, far be it from thee, God forbid, &c. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Go after me, Satan.\u0002[4] The words may signify, begone from me; but out of respect due to the expositions of the ancient fathers, who would have these words to signify \u0001come after me, or follow me,\u0002 I have put, with the Rheims translation,\u0001 go after me. Satan\u0002 is the same as an adversary: (Witham) and is here applied to Peter, because he opposed, out of mistaken zeal, Christ's passion, without which the great work of man's redemption could not be effected. Peter, however, unknowingly or innocently, raised an opposition against the will of God, against the glory of Jesus, against the redemption of mankind, and against the destruction of the devil's kingdom. He did not understand that there was nothing more glorious than to make of one's life a sacrifice to God. (Bible de Vence) --- \u0001Thou dost not,\u0002 i.e. thy judgment in this particular is not conformable with that of God. Hence our separated brethren conclude that Christ did not, in calling him the \u0001rock\u0002 in the preceding verses, appoint him the solid and permanent foundation of his Church. This conclusion, however, is not true, because, as St. Augustine and theologians affirm, Peter could fall into error in points regarding morals and facts, though not in defining or deciding on points of faith. Moreover, St. Peter was not, as St. Jerome says, appointed the pillar of the Church till after Christ's resurrection. (Tirinus) --- And it was not till the night before Christ suffered that he said to Peter: \u0001Behold, Satan hath desired to have thee; but I have prayed for thee, that \"thy faith fail not,\" and thou being once converted confirm thy brethren.\u0002 (Luke xxii. 31.) (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001If any man will come.\u0002 St. Chrysostom, Euthymius, and Theophylactus, shew that free will is confirmed by these words. Do not expect, O Peter, that since you have confessed me to be the Son of God, you are immediately to be crowned, as if this were sufficient for salvation, and that the rest of your days may be spent in idleness and pleasure. For, although by my power, as Son of God, I could free you from every danger and trouble, yet this I will not do for your sake,\u0001 that you may yourself contribute to your glory,\u0002 and become the more illustrious. (St. Chrysostom, hom. lvi.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Whosoever will save his life.\u0002 Literally, \u0001his soul.\u0002 In the style of the Scriptures, the word \u0001soul\u0002 is sometimes put for the life of the body, sometimes for the whole man. (Witham) --- Whosoever acts against duty and conscience to save the life of his body, shall lose eternal life; and whoever makes the sacrifice of his life, or the comforts and conveniences of life for conscience sake, shall be rewarded with life eternal." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And lose his own soul.\u0002 Christ seems in these words to pass from the life of the body to that of the soul. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Shall come in the glory.\u0002 Jesus Christ wishing to shew his disciples the greatness of his glory at his future coming, reveals to them in this life as much as it was possible for them to comprehend, purposely to strengthen them against the scandal of his ignominious death. (St. Chrysostom)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Till they see the Son of man coming in his kingdom.\u0002 Some expound this, as fulfilled at his transfiguration, which follows in the next chapter. Others understand it of the glory of Christ, and of his Church, after his resurrection and ascension, when he should be owned for Redeemer of the world: and this state of the Christian Church might be called the kingdom of Christ. (Witham) --- This promise of a transitory view of his glory he makes, to prove that he should one day come in all the glory of his Father, to judge each man according to his works: not according to his mercy, or their faith, but according to their works. (St. Augustine, de verb. apos. serm. 35.) --- Again, asks St. Augustine, how could our Saviour reward every one according to his works, if there were no free will? (lib. ii. chap. 4. 5. 8, de act. cum Fœlic. Manich.) (Bristow)" } ] }, { "chapter": 17, "slug": "id35.html", "header": "Matthew xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And after six days.\u0002 St. Matthew reckons neither the day of the promise, nor the day of the transfiguration; St. Luke, including both, calls the interval \u0001about eight days,\u0002 \u0001osei emerai okto.\u0002 (St. Chrysostom) --- He took Peter, as head of the apostolic college; James, as first to shed his blood for the faith; and John, as he was to survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to St. Chrysostom on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as St. Jerome testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his \u0001Journey from Aleppo to Jerusalem,\u0002 p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by St. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because St. Mark (ix. 29,) says, that Christ and his apostles, departing thence, passed \u0001through\u0002 Galilee, and not \u0001out\u0002 of Galilee, and suppose it might be Libanus, because it was near Cæsarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. (Matthew xvi. 13.) --- Mount Libanus is the highest in Palestine, according to St. Jerome; and of it Isaias prophesied: \u0001\"the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God,\"\u0002 xxxv. 2. (Tirinus) --- But, as we said above, Thabor is very generally supposed to have been the mountain." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Transfigured.\u0002 Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome) --- Calvin translates \u0001metamorphousthai, transformed,\u0002 but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn:" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Moses and Elias.\u0002 Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. (St. Chrysostom, hom. lvii.) --- St. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, chap. xi, though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. (Jansenius) --- It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. (St. Augustine, \u0001de curâ pro mort. \u0002chap. xv. 16.) --- For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. (Bristow) --- All interpreters agree, that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And were very much afraid.\u0002 There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. (St. Jerome) --- The Almighty, it seems, was pleased to fulfil the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. St. Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elias, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other. --- \u0001Hear ye Him:\u0002 i.e. as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elias, or any other teacher. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And Jesus came and touched.\u0002 The terrified disciples were still prostrate on the ground, and unable to rise, when Jesus, with his usual benevolence, approaches, touches them, expels their fear, and restores them to the use of their limbs. (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Tell the vision to no man, till\u0002 the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Elias must come first.\u0002 The prophet Elias will come again in person before my second coming to judgment, and will \u0001re-establish all things,\u0002 by the conversion of the Jews to the Christian faith, according to the common opinion. But John the Baptist who was Elias in spirit, is already come. See Matthew xi. 14. (Witham) --- This was a vulgar error spread by the Scribes among the Jewish people. It proceeded from an erroneous interpretation of Scripture. They confounded the two comings of our Saviour. The Baptist was the precursor of Christ at his first coming, and was styled by our Lord Elias, because he performed the office of Elias; and \u0001he shall go before Him in the spirit and power of Elias.\u0002 (Luke i. 17.) --- But this prophet in person will be the precursor of the second coming of Christ. Whereby Malachias, predicting this coming of Christ, says: \u0001I will send to you Elias the Thesbite;\u0002 thus evidently distinguishing him from the Baptist, who was also Elias in spirit and in the dignity of his office. (St. Chrysostom, hom. lviii.) --- Jesus Christ here confirms the literal sense of the prophecy; (Malachias iv. 5,) but, in the next verse, he shews a prior, though less perfect accomplishment of the same in the person of John the Baptist, who was raised by God to prepare the ways of the Lord." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Shall ... restore all things.\u0002 According to St. Chrysostom, Theophylactus, and others, these words signify that Elias shall restore all the Jews to the one true faith towards the end of the world; or, according to St. Augustine, he shall strengthen those that shall be found wavering in the persecution of Antichrist." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001So also shall the Son of man.\u0002 Jesus in a most beautiful manner takes advantage of this conversation, to remind them of his future passion, and from the recollection of the sufferings of John, affords them comfort in his own. (St. Chrysostom)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And when he was come.\u0002 Peter, by wishing to remain on the holy mount, preferred his own gratification to the good of many. But true charity seeketh not its own advantage only; what therefore appeared good to Peter, did not appear so to Christ, who descends from the mountain, as from his high throne in heaven, to visit man. (Origen)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001I brought him to thy disciples.\u0002 By these words the man here mentioned privately accuses the apostles, though the impossibility of the cure is not always to be attributed to the weakness of God's servants, but sometimes to the want of faith in the afflicted. (St. Jerome) --- Stand astonished at the folly of this man! how he accuses the apostles before Jesus! But Christ frees them from this inculpation, imputing the fault entirely to the man himself. For it is evident, from many circumstances, that he was weak in faith. Our Saviour does not inveigh against this man alone, not to wound his feelings too sensibly, but against the whole people of the Jews. We may infer, that many of the bystanders entertained false notions of his disciples, from these words of deserved reproach: \u0001O! unbelieving and incredulous generation, how long shall I be with you?\u0002 In which words, he shews us how much he wished for his passion, and his departure hence. (St. Chrysostom) --- We must not imagine that our Saviour, who was meekness and mildness itself, uttered on this occasion words of anger and intemperance. Not unlike a feeling and tender physician, observing his patient totally disregarding his prescriptions, he says, How long shall I visit you; how long shall I order one thing, and you do the contrary? Thus Jesus is not angry with the man, but with the vices of the man; and in him he upbraids the Jews, in general, for their incredulity and perversity. (St. Jerome) --- The general sentiment is, that these reproaches are limited to the people; some extend them to the apostles. See below, ver. 19. (Bible de Vence)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Why could not we?\u0002 The disciples began to apprehend that they had incurred their Master's displeasure, and had thereby lost their power of working miracles. They come therefore secretly to Jesus Christ, to learn why they could not cast out devils. He answered them, that it was their want of faith, which probably failed them on this occasion, on account of the difficulty of the cure, little reflecting that the virtue of the Lord, which worked in them, was superior to every possible evil of both mind and body. --- St. Hilary is of opinion, that during the absence of Christ on the mountain, the fervour of the apostles had begun to abate. (Jansenius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001If you have faith as a grain of mustard-seed.\u0002 Christ insinuates to his apostles, as if they had not yet faith enough to work great miracles, which require a firm faith joined with a lively confidence in God. The mustard-seed is brought in with an allusion to its hot and active qualities. (Witham) --- That is, a perfect faith; which, in its properties and its fruits, resembles the grain of mustard-seed in the parable. (Chap. xii.[xiii.?] 31.) (Challoner) --- By faith is here understood, not that virtue by which we assent to all things that are to be believed of Christ, the first, of the theological virtues, in which the apostles were not deficient, but that confidence in the power and goodness of God, that he will on such an occasion exert these, his attributes, in favour of the supplicant. To have a true faith of this kind, and free from all presumption, is a great and high privilege, which the Holy Ghost breathes into such only as he pleases. (Jansenius) --- Examples of this efficacious faith are given by St. Paul. (Hebrews chap. ii.[xi.?]) St. Gregory of Neo-Cæsarea is also related, by Eusebius and Ven. Bede, to have removed by the efficacy of his faith a rock, which obstructed the building of a church; thus literally fulfilling the promise of Jesus Christ. (Tirinus) --- The faith of the apostles, especially of those that had not been present at the transfiguration, was not perfect and complete in all its parts, till after the resurrection and ascension of Jesus Christ, and the descent of the Holy Ghost. (Haydock) --- St. Jerome understands by \u0001mountains,\u0002 things the most difficult to be effected." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "See here the efficacy of prayer and fasting! What the apostles could not do, prayer accompanied with fasting can effect. How then can that be genuine religion, which makes fasting an object of ridicule? We see also here that the true Church in her exorcisms follows Scripture, when she uses besides the name of Jesus, many prayers and much fasting to drive out the devils, because these, as well as faith, are here required. (Bristow)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "Jesus then taking the road to Jerusalem with his disciples, and whilst they were in Galilee, which they had to pass through, he spake to them of his sufferings, death, and resurrection. (Bible de Vence)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001They were troubled exceedingly,\u0002 not being able to comprehend the mystery of Christ's sufferings and death, which were so opposite to the notions they had of the glorious kingdom of the Messias. (Witham) --- This grief was the consequence of their attachment to their divine Master. They were ignorant, as St. Mark and St. Luke notice, of the word that was spoken. They full well understood that he would be put to death, but did not sufficiently comprehend the shortness of his rest in the grave, the nature of his triumphant resurrection, nor the inestimable benefits which his death would bring on the world. (St. Chrysostom, hom. lix.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001They that received the didrachmas, \u0002(\u0001ta didrachma\u0002) in value about fifteen-pence of our money. (Witham) --- A tax, according to some, laid on every person who was twenty years of age, for the service of the temple. See Exodus xxx. St. Chrysostom thinks it was paid for the first-born only, whom the Lord would have redeemed for the first-born of the Egyptians, whom he slew. Others think it was a tribute paid to the Romans, as Christ, in ver. 24, seems to insinuate, by mentioning the kings of the earth; and the Jews were tributary to them at this time. In ver. 24, the evangelist uses the word \u0001Kensos,\u0002 taken from the Latin \u0001census,\u0002 or tax." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Then the children.\u0002 From these words and the following, \u0001that we may not scandalize them,\u0002 some argue that Christians are exempt from taxes. The fallacy of this deduction is victoriously demonstrated from the express words of St. Paul, (Romans xiii.) commanding us to be subject to the higher powers, not only for wrath, but also for conscience sake: \u0001Render tribute to whom tribute is due; custom to whom custom, \u0002&c. The word children then does not mean subjects, but must be understood in its natural limited sense. (Jansenius) --- Jesus Christ argues \u0001a minori ad majus\u0002 thus, if the kings of the earth exact money from their subjects only, and exempt their own children, how much more ought I to be exempt, who do not claim my descent from a temporal prince only, but from the supreme King of heaven. This example our Saviour would never have adduced, says St. Chrysostom had he not really been the Son of God. (hom. lix.) Our Saviour uniformly waved his right to exemptions in temporal things: he declares every where that temporal princes have nothing to fear from him, or his doctrines, since his kingdom is not of this world. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001But that we may not.\u0002 Jesus Christ pays the tribute, not as one subject to the law, but as consulting the infirmity of the people; but he first shews himself exempt from the above example, lest his disciples might take occasion of scandal therefrom. (St. Chrysostom, hom. lix.) --- \u0001For me and thee.\u0002 A great mystery this: Jesus Christ paid not only for himself, but for the future representative of Him and his Church, in whom, as chief, the rest were comprised. (St. Augustine, q. ex Nov. Tes. q. lxxv. tom. 4.) Jesus Christ here, as well as on many other occasions, pointedly marks the precedence of Peter, which might give rise to the strife and contention of the disciples, in the commencement of the ensuing chapter, on the subject of superiority. Thus St. Jerome, St. Chrysostom, Tirinus, &c." } ] }, { "chapter": 18, "slug": "id36.html", "header": "Matthew xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Who, thinkest thou?\u0002 This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as St. Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. (Jansenius) --- Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And Jesus calling ... a little child.\u0002 In St. Mark (ix. 32.) we find that Jesus did this in the house, when they were arrived at Capharnaum." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001You shall not enter,\u0002 &c. i.e. you shall have no place in my kingdom of glory, in heaven, where none shall find admittance but they that are truly humble. (Witham) --- Our Lord in this and the next chapter teaches us, 1st, To sit down in the lowest place; 2nd, to bear patiently with our neighbor; 3rd, not to scandalize a weak brother; 4th, mildly to correct him when faulty; and 5thly, to forgive him when repentant." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Greater in the kingdom of heaven,\u0002 because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. (Jansenius) --- The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He that shall receive.\u0002 To \u0001receive,\u0002 in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. (Witham) --- Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they received Christ himself. (Denis the Carthusian) --- What greater proof can we wish for the merit of good works!!!" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But he that shall scandalize,\u0002 shall by their evil doctrine or example draw others into sinful ways. The words \u0001scandalize,\u0002 and \u0001scandal,\u0002 being sufficiently understood, and authorized by use, both in English and French, might I thought be retained. The words \u0001offend and offences,\u0002 in Protestant translation, do not express sufficiently the sense. (Witham) --- That is, shall put a stumbling-block in their way, and cause them to fall into sin. (Challoner) --- By these strong expressions of our Lord, we may judge of the enormity and malice of scandal. Rather than be the cause of scandal to any of the faithful, and occasion the loss of his soul, we must be ready to undergo every torment, yes, and suffer death itself. (Denis the Carthusian) --- The ancient punishment among the Greeks for sacrilege was drowning, with a mill-stone fastened about the neck, according to Diodorus Siculus." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001It must needs be,\u0002 not absolutely, but the weakness and wickedness of the world considered \u0001that scandals should happen.\u0002 (Witham) --- Considering the wickedness and corruption of the world, such things always will happen; but the judgments of God, though slow, will be terrible in the extreme. Lento quidem gradu Divina procedit Vindicta, sed tarditatem gravitate compensat. (Val. Max.) --- We must not suppose for a moment that Christ subjects human actions to the control of rigid fatality. It is not the prescience or prediction of Christ, which causes these evils to take place; they do not happen, because Christ foretold them; but, Christ foretold them, because they would infallibly happen. The Almighty permits scandals, because the good are benefited by them, making them more diligent and more watchful: witness the great virtue of Job, of Joseph, and many others perfected in temptation. If the less virtuous receive any detriment from scandals, they owe it to their own sloth and laziness. (St. Chrysostom, hom. lx.) --- Jesus Christ pronounces a double wo to the man who bringeth scandal, and to the world which is punished by it. But why, asks St. Chrysostom does he bewail the miseries of the world, when it depended upon him to stretch forth his hand and remove them? He imitates the conduct of a good physician, who, after prescribing various remedies, feels himself obliged to declare to his patient, that by neglecting the prescriptions, he is increasing his distemper. Jesus Christ had left the throne of his glory, taken upon him the form of a servant, and suffered the greatest extremities, but seeing man so perverse as to reap no advantage from all he had done and suffered for him, he weeps over his miserable state. Nor is this without its particular fruit; for it frequently happens, that whom good counsel cannot move, prayers and tears, and the relation of the dismal consequences attendant on sin, bring to repentance. This also manifests his tenderness and boundless charity, since he weeps over the people, who of all others most contradicted him. (St. Chrysostom, hom. lx.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And if thy hand, or thy foot,\u0002 &c. These comparisons are to make us sensible, that we must quit and renounce what is most dear to us, sooner than remain in the occasions of offending God. (Witham) --- These words more properly mean our relatives and friends, who are united to us as closely as the different members of the body. This he had touched upon before, yet he again repeats it, for nothing is so pernicious, nothing so dangerous, as the company and conversation of the dissolute. Connections of friendship and affinity, are sometimes more powerful in inclining us to good or evil, than open compulsion. On this account Christ, with great earnestness, commands us to cut with those most near and dear to us, when they are to us the immediate occasions of scandal. (St. Chrysostom, hom. lx.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Their angels.\u0002 The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Genesis xlviii. 16. (Witham) --- Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exodus xxiii. Daniel x. Apocalypse xii. & alibi. \u0001The angel of the Lord shall encamp round about them that fear him, and he shall deliver them.\u0002 (Psalm xxxiii.) St. Jerome does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from Chap. xii, of Acts, where it is related that the girl thought she saw Peter's angel. The thing is so plain, that Calvin, dares not deny it, and yet he will needs doubt of it. (Lib. i. Inst. chap. xiv. sect. 7.) Origen thinks that only the just have their guardian angels, and these only at their baptism. The opinion of St. Augustine is universal in the Catholic Church. \"I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death.\" (De dilig. Deo. Medit. chap. xii.) How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001If a man have a hundred sheep.\u0002 This is to shew the goodness and mercy of God towards sinners. By the \u0001one sheep,\u0002 some understand all mankind, and by the ninety-nine, the angels in heaven. (Witham) --- Jesus Christ manifests his tender regard and solicitude for us poor weak creatures, by becoming himself the Son of man, thus abandoning in some measure the angels who are in heaven. He is come down upon earth to save by his death what was lost, imitating thus, with regard to men, the conduct themselves observe with regard to their sheep. (Bible de Vence) --- In the Greek, it is dubious whether the shepherd leaves the ninety-nine in the mountains, or, whether he himself goeth into the mountains in quest of the lost sheep." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Even so it is not.\u0002 Here some may perhaps object, that since the Almighty does not wish any of his little ones to perish, he must consequently wish all to be saved, and therefore that all will be saved. Now this is not the case: the will of the Almighty is therefore sometimes frustrated in its effects, which is contrary to Scripture. To this objection, St. John Damascene replies, that in God we must distinguish two distinct wills; the one \u0001antecedent,\u0002 the other \u0001consequent.\u0002 A person wills a thing \u0001antecedently,\u0002 when he wills it merely as considered in itself. For instance, a prince wishes his subjects to live, in as much as they are all his subjects. But a person wills a thing \u0001consequently,\u0002 when he will a thing in consideration of some particular circumstance. Thus, though the king wishes all his subject to live, he nevertheless wills that some should die, if they turn traitors, or disorganize the peace of society. In the same manner, the Almighty wishes none of his little ones to perish, in as much as they are all his creatures, made to his own image, and destined for the kingdom of glory; though it is equally certain that he wills the eternal punishment of many who have turned away from his service, and followed iniquity. If we observe this distinction, it is easy to see what our Saviour meant, when he said that it was not the will of his Father that any of these little ones should perish. (St. John Damascene)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Offend against thee.\u0002 St. Chrysostom, St. Augustine, and St. Jerome understand from this verse, that the injured person is to go and admonish his brother. Other understand \u0001against thee,\u0002 to mean in thy presence, or to thy knowledge, because fraternal correction is a duty, not only when our brother offends us, but likewise when he offends against his neighbour, and much more when he offends God. It is moreover a duty not peculiar to the injured, but common to all. When the offence is not personal, our advice will be less interested. This precept, though positive, is only obligatory, when it is likely to profit your brother, as charity is the only motive for observing it. Therefore, it not only may, but ought to be omitted, when the contrary effect is likely to ensue, whether it be owing to the perversity of the sinner, or the circumstances of the admonisher. (Jansenius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Tell the church.\u0002 This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. (Witham) --- There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Whatsoever you shall bind,\u0002 &c. The power of \u0001binding\u0002 and \u0001loosing,\u0002 which in a more eminent manner was promised to St. Peter, is here promised to the other apostles and their successors, bishops and priests. (Witham) --- The power of binding and loosing, conferred on St. Peter, excelled that granted to the other apostles, inasmuch as to St. Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over St. Peter. (Tirinus) --- Priests receive a power not only to \u0001loose,\u0002 but also to \u0001bind,\u0002 as St. Ambrose writeth against the Novatians, who allowed the latter, but denied the former power to priests. (Lib. i. de pœnit. chap. ii.) (Bristow)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That if two of you.\u0002 From these words, we learn how superior is public to private prayer. The efficacy of the former is attributed to the presence of Christ in those assemblies. The Father, for his Son's sake, will grant petitions thus offered. (Jansenius) --- The fervour of one will supply for the weakness and distractions of the other." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001There am I in the midst of them.\u0002 This is understood of such assemblies only, as are gathered in the name and authority of Christ; and in unity of the Church of Christ. (St. Cyprian, de Unitate Ecclesiæ.) (Challoner) --- St. Chrysostom, Theophylactus, and Euthymius explain the words \u0001in his name,\u0002 thus, assembled by authority received from Christ, in the manner appointed by him, or for his sake, and seeking nothing by his glory. Hence we may see what confidence we may place in an œcumenical council lawfully assembled. (Tirinus) (St. Gregory, lib. vii. Regist. Epist. cxii.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "St. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. (Bristow) --- To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. (Denis the Carthusian)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Till seventy times seven;\u0002 i.e. 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us. (Witham) --- When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarm us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. (St. Chrysostom, hom. lxii.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ten thousand talents.\u0002 It is put as an example for an immense sum. It is not certainly agreed what was the value of a talent. A talent of gold is said to be 4900 lb.; of silver 375 lb. See Walton's Prologomena, Dr. Harris's Lexicon, &c. (Witham) --- The 10,000 talents, according to some authors, amount to £1,875,000 sterling, i.e., 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001So also shall my heavenly Father do to you.\u0002 In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it. God doth not in this manner with us. But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them. (Witham) --- Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance. It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God. This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man. (Tirinus) --- This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at the shrine of charity." } ] }, { "chapter": 19, "slug": "id37.html", "header": "Matthew xix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Is it lawful?\u0002 Here again the Pharisees, ever anxious to ensnare Jesus in his words, come to him and ask him, is it lawful for a man to put away his wife for every cause? Thinking now they had to a certainty succeeded, they argue thus with themselves: shall he say that it is not lawful, we will accuse him of blasphemy, contradicting the Scriptures. For, it is written, Deuteronomy iv.[xxiv.?] 1, \u0001If a man take a wife, and she find not favour in his eyes, for some uncleanness, he shall write a bill of divorce. \u0002And Malachias, ii. 16, \u0001When thou shalt hate her, put her away.\u0002 --- On the other hand, if he shall say it is lawful, we will accuse him of favouring the passions. But Jesus Christ, the wisdom of the eternal Father, silences them with the authority of that Scripture they attempted to bring against him. \u0001What God has joined together, let no man put asunder;\u0002 intimating, that the connexion between husband and wife is so strict, that by it they become as one flesh, and can no more be separated than one member from another. (Denis the Carthusian) --- \u0001To put away his wife for every cause,\u0002[1] or upon every occasion. They did not doubt it, if the cause was considerable. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In the beginning.\u0002 It is remarked by St. Jerome, St. Chrysostom, and Theophylactus, that the Almighty does not say of any of the animals which he created, as he does of man and woman, that he joined one male to one female; from which it appears, according to the reasoning of St. Augustine, that monogamy, as well as the indissolubility of marriage, was instituted from the beginning by the Almighty. (Tirinus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "These words were pronounced by Adam. Genesis ii. 24. --- \u0001And they two shall be in one flesh.\u0002[2] I translate thus with submission to better judges; yet the sense may be, by a kind of Hebraism, they shall be esteemed as one person. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "The Pharisees, not satisfied, again attack our Saviour. To this second attack he replies: Moses indeed permitted you to put away your wives on account of the hardness of your hearts, and to prevent a greater evil, lest through your cruelty you should poison them, or put them to violent death; but in the natural law, signified by \u0001the beginning,\u0002 it was not so. (Denis the Carthusian)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Moses, because of the hardness of your hearts, permitted you,\u0002 &c. Whether this was permitted in the old law, so that the man who was divorced from his wife could marry another woman, is disputed. Some think this second marriage was still unlawful, though tolerated, and not punished. At least in the new law, a divorce upon just causes may be sometimes permitted; but this does not make it lawful for the man or woman so separated to marry another. (Witham) --- The latter part of this verse, of St. Paul, (Romans vii. 3,) and the constant tradition of the Church, shew that the exception only refers to separation, but not to the marrying another during the life of the parties. In this place Christ restores the original condition of the marriage state, and henceforth will have it to be a perfect figure of the hypostatic union of his divine person with our human nature, as also of his nuptial union with his Church, and consequently that it should be indissoluble. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And I say to you.\u0002 It is worthy of remark, that in the parallel texts, St. Mark x. 2. and St. Luke xvi. 18. and St. Paul to Corinthians vii. 10. omit the exception of fornication; and also that St. Matthew himself omits it in the second part of the verse; and says absolutely, that he who shall marry her that is put away committeth adultery. It perhaps crept in here from chap. v. 32, where it is found in a phrase very similar to this, but which expresses a case widely different. Divorce is in no case admitted but in that of adultery. This is what Christ teaches in chap. v. 32, and to this the exception is referred, marked in the two texts. But in this very case the separated parties cannot contract a second marriage without again committing adultery, as we must infer, from a comparison of this text with the parallel texts of St. Mark and St. Luke. (Bible de Vence) --- If we did not understand it in this manner, the case of the adulteress would be preferable to the case of her who should be put away without any crime of her own; as in this supposition, the former would be allowed to marry again, which the latter would not be allowed. (Tirinus) --- St. Augustine is very explicit on this subject. See lib. 11. de adult conjug. chap. xxi. xxii. xxiv. --- St. Jerome, in his high commendation of the noble matron, Fabiola, says of her: \"that though she was the innocent party, for the unlawful act of marrying again, she did public penance.\" (In Epitaph. Fabiolæ.) --- This universally received doctrine of the Catholic Church was confirmed in the general council of Trent. (Session xxiv. canon 6.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001All receive not this word.\u0002[3] To translate all \u0001cannot\u0002 take, or cannot receive this word, is neither conformable to the Latin nor Greek text. To be able to live singly, and chastely, is given to every one that asketh, and prayeth for the grace of God to enable him to live so. (Witham) --- Jesus Christ takes occasion from the remark of the Pharisees to praise holy virginity, which he represents as a great and good gift of heaven; and such it has ever been considered in the eye of true and genuine religion. Hence it appears that besides commandments, there are evangelical counsels, to the observance of which it is both lawful and meritorious for a Christian to devote himself, especially for the purpose of employing himself with greater liberty and less encumbrance in the service of his God. --- Our Lord does not approve of the conclusion his disciples drew from his doctrine on the indissolubility of marriage, lest he should seem to condemn matrimony both good and necessary; neither does he reprove them for it, lest he should seem to prefer it before the state of continency. His answer therefore prudently avoids both difficulties, by seeming to grant, on the one hand, that it was more expedient not to marry, because chastity is a great gift of God; (1 Corinthians vii.) and plainly shewing on the other, that only few can have this privilege, because \u0001all do not receive this word,\u0002 i.e. all are not called to this state. (Jansenius) --- All cannot receive it, because all do not wish it. The reward is held out to all. Let him who seeks for glory, not think of the labour. None would overcome, if all were afraid of engaging in the conflict. If some fail, are we to be less careful in our pursuit of virtue? Is the soldier terrified, because his comrade fights and falls by his side? (St. Chrysostom) --- He that can receive it, let him receive it. He that can fight, let him fight, overcome and triumph. It is the voice of the Lord animating his soldiers to victory. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And there are eunuchs, who have made themselves eunuchs,\u0002 &c. It is not to be taken in the literal sense, but of such who have taken a firm and commendable resolution of leading a single life. --- \u0001He that can receive it, let him receive it.\u0002 Some think that to \u0001receive,\u0002 in this and the foregoing verse, is to \u0001understand;\u0002 and so will have the sense to be, he that can understand what I have said of different eunuchs, \u0001let him understand it;\u0002 as when Christ said elsewhere, \u0001he that hath ears to hear, let him hear.\u0002 But others expound it as an admonition to men and women, not to engage themselves in a vow of living a single life, unless, after a serious deliberation, they have good grounds to think they can duly comply with this vow, otherwise let them not make it. Thus St. Jerome on this place, and St. Chrysostom where they both expressly take notice, that this grace is granted to every one that asketh and beggeth for it by prayer. (Witham) --- To the crown and glory of which state, let those aspire who feel themselves called by heaven." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That he should lay his hands upon them.\u0002 It was the custom to present children to men reputed holy, as it is now the custom for bishops and priests to pray and give a blessing to others. (Witham) --- It was customary with the Jews to present their children to the elders, that they might receive their blessing; hence they present them on this occasion to our Lord. (St. Remigius) --- \u0001And the disciples rebuked them,\u0002 not because they were unwilling that the children should be blessed by the hands of our Saviour, but as they were yet weak in faith, they thought that, like other men, he would be teased by the importunity of the offerers. (St. Jerome) --- The people thought that the same hands, which could restore instantaneous health to the sick, must necessarily impart every good to such children as they should touch. The disciples thought they made too free with their Master, requesting what, in their ideas, was beneath his dignity. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Jesus said ... Suffer the little children,\u0002 &c. He here blames the conduct of the apostles, and shews that his assertions in praise of virginity, were not meant as derogatory from the holiness of the marriage state, by giving his blessing to these little ones, the fruits of lawful wedlock; and declares that the kingdom of heaven is the portion of such as resemble these little ones, by the innocence of their lives and simplicity of their hearts. He, moreover, shews that confidence in our own strength, in our own free-will, and in our merits, is an invincible obstacle to salvation. St. Mark (x. 16) says, that embracing them, and laying hands upon them, he blessed them. Hence probably arose the ancient custom of presenting children to bishops and priests, to receive their blessing, beside that of confirmation immediately after baptism. --- Nicephorus tells us that the celebrated St. Ignatius, afterwards bishop of Antioch, was one of these children who, on this occasion, received Christ's blessing. --- If we would enter into the kingdom of heaven, we must imitate the virtues of little children. Their souls are free from every passion; void of every thought of revenge, they approach those who have grieved them as to their best friends. Though the parent repeatedly chastise his child, it still will adhere to him, still will it love him, and prefer him in all his poverty to all the fascinating charms of dazzling gold and purple. They seek not beyond what is necessary, they admire not the beauty of the body, they are not grieved at the loss of worldly wealth, therefore does the Saviour of the world say, that theirs is the kingdom of heaven. (St. Chrysostom, hom. lxiii.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Behold one came.\u0002 St. Luke (xviii. 18.) calls him \u0001a prince\u0002 or \u0001lord.\u0002 Some conjecture this young man came only in a dissembling way, to try or tempt our Saviour, as the Pharisees sometimes did, and without any design to follow his advice; but by all the circumstances related of him, by the evangelists particularly, when St. Mark (Chap. x. 22.) tells us, he \u0001went away sorrowful,\u0002 he seems to have come with sincerity, but without resolution strong enough to leave his worldly goods and possessions. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Why askest thou me concerning good?\u0002[4] In the ordinary Greek copies, \u0001why dost thou call me good?\u0002 (Witham) --- \u0001One is good,\u0002 &c. God alone, by his own nature, is essentially, absolutely, and unchangeably good; at the same time, he is the source of all created goodness, as all goodness is a mere emanation from his. The person here addressing our Saviour, appears not to have believed that Christ was God: wherefore our Saviour, to rectify his misconception, tells him that God alone is good, insinuating thereby, that he should believe him to be God, or cease to address him by the title of good. (Tirinus) --- The sense is, that only God is good \u0001necessarily,\u0002 and by his own nature. The Arians bring this place to shew, that Christ is not truly and properly God: but by this way of speaking, Christ does not deny that he is good, even by his nature, and consequently God; but seems to speak in this manner, to make the man know who he was. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "St. Jerome thinks his answer was not conformable to truth, or he would not have been sorry when ordered to distribute his goods among the poor." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001If thou wilt be perfect.\u0002 This shews there is a difference betwixt things that are of \u0001precept,\u0002 and those that are of \u0001counsel only,\u0002 which they aim at, that aspire to the greatest perfection. (Witham) --- Evangelical perfection essentially consists in the perfect observance of God's commandments, which is greatly assisted by embracing not only \u0001voluntary poverty,\u0002 but also the other counsels given to us in the gospels, such as \u0001perpetual chastity,\u0002 and \u0001entire obedience.\u0002 --- \u0001Follow me.\u0002 Thus to follow Christ, is to be without wife and care of children, to have no property, and to live in community; this state of life hath a great reward in heaven. This state, we learn from St. Augustine, the apostles followed; and he himself not only embraced it, but exhorted as many others as he possibly could to embrace it. (St. Augustine, ep. lxxxix, \u0001in fine,\u0002 and in Ps. ciii. conc. 3. post. med.) (Bristow) --- The whole perfection of a Christian life consists in following Christ, by an imitation of his virtues. So that he who possesses poverty and chastity, does not immediately become perfect, but only enters upon the way of perfection, by facilitating his progress to perfection, removing hindrances, and laying aside all care of temporal concerns. (Nicholas of Lyra.) --- In this chapter Jesus Christ delivers the evangelical counsels. In ver. 12, he recommends continency---here he proposes voluntary poverty, and immediately adds that of obedience, \u0001follow me.\u0002 St. Augustine teaches, that the apostles bound themselves by vow to the observance of these three counsels. (De civit. Dei. Book xvii. chap. 4.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sorrowful.\u0002 I know not how it happens, that when superfluous and earthly things are loved, we are more attached to what we possess in effect than in desire. For, why did this young man depart sad, but because he had great riches? It is one thing not to wish for, and another to part with them, when once we have them. They become incorporated, and, as it were, a part of ourselves, like food; and, when taken, are changed into our own members. No one easily suffers a member of his body to be cut off. (St. Augustine, ep. xxxi. ad Paul.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001It is easier for a camel,\u0002[5] &c. This might be a common saying, to signify any thing impossible, or very hard. Some by a \u0001camel,\u0002 would have to be meant \u0001a cable,\u0002 or ship-rope, but that is differently writ in Greek, and here is commonly understood a true \u0001camel.\u0002 (Witham) --- But nothing is impossible to God." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001They wondered very much.\u0002 The apostles wondered how any person could be saved, not because all were rich, but because the poor were also included, who had their hearts and affections fixed on riches. (St. Augustine and Nicholas of Lyra.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Behold we have left all!\u0002 What confidence this in Peter! He had been but a fisherman, always poor, living by his industry, and gaining his bread by the sweat of his brow; yet with great confidence he says, we have left all. (St. Jerome) --- For, we are not to consider what he left, but the will with which he left his all. He leaves a great deal, who reserves nothing for himself. It is a great matter to quit all, though the things we leave be very inconsiderable in themselves. Do we not observe with how great affection we love what we already have, and how earnestly we search after what we have not? It is on this account that St. Peter, and his brother, St. Andrew, left much, because they denied themselves even the desire and inclination of possessing any thing. (St. Gregory, on S. Mat. hom. v.) --- Though I have not been rich, I shall not, on that account, receive a less reward; for, the apostles, who have done the same thing with me, were no richer than myself. He therefore leaves all the world, who leaves all he has, and the desire of ever having more. (St. Augustine, ep. lxxxix. ad. Hilar.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001In the regeneration.\u0002 Jesus Christ here calls the general resurrection the regeneration, because there will then be a renovation of the human body, and of the whole world. The promise which is here made to the apostles of sitting on thrones at the general judgment, and passing sentence on the 12 tribes of Israel, must not be understood as limited to the apostles, or to the Jews. For St. Paul says, (1 Corinthians vi. 2. and 3,) that not only he, but also many of the Corinthians to whom he was writing, would judge not merely the 12 tribes, but the whole world, and moreover angels themselves. It is the opinion of many of the Fathers, St. Jerome, St. Augustine, St. Gregory, and others, that all apostolical men, i.e. such as, renouncing the goods of this life, adhere to Christ in mind and affection, and by every possible means promote his reign and the propagation of his gospel, will be so far honoured as to sit in judgment with him at the general resurrection. (Tirinus) --- \u0001You also shall sit on twelve seats,\u0002 or thrones, meaning at the general resurrection, when Christ will appear on the throne of his majesty, with his heavenly court, and with his elect, shall condemn the wicked world. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Shall receive a hundred-fold.\u0002 In St. Mark we read \u0001a hundred-fold now in this time, and in the world to come life everlasting.\u0002 Which \u0001hundred-fold\u0002 is to be understood of the blessings in this life, of interior consolations, of the peace of a good conscience, and in general of spiritual gifts and graces, which are much more valuable than all temporal goods. And besides these spiritual graces in this world, he shall have everlasting glory in the world to come. (Witham) --- Our Saviour does not here lay down a precept of separating from wives; but, as when he before said, he that loseth his life for my sake, shall find it, he did not counsel, much less command us to lay violent hands upon ourselves; so here he teaches us to prefer the duties of piety to every other consideration. (St. Chrysostom, hom. lxv.) --- The reward will be a hundred-fold, by the accumulation of spiritual gifts and graces in this life, infinitely superior to all we have left, and the inheritance of life eternal in the next. (Bible de Vence)" } ] }, { "chapter": 20, "slug": "id38.html", "header": "Matthew xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For the kingdom.\u0002 The participle \u0001for,\u0002 is found in the Greek, and connects the present parable with the last verse of the preceding chapter: indeed it is a comment on that text, and describes to us the gospel dispensation. Thus the conduct of God in the choice he makes of members for his spiritual kingdom, the Church, and of his elect for the kingdom of heaven, is not unlike that of the father of a family, who hires workmen to labour in his vineyard. There are various opinions respecting who are meant by \u0001the first\u0002, and by \u0001the last,\u0002 in this parable. Many of the fathers suppose that the saints of different states and degrees are here designed, whose reward will suffer no diminution from the circumstances of their having come to the service of Christ at a late age of the world, according to Sts. Hilary, Gregory, and Theophylactus; or, at a late age of life, according to Sts. Basil, Jerome, and Fulgentius. In the latter case, however, we must understand that their greater fervour in co-operating with divine grace, in the latter part of their life, has supplied and compensated for the defect of their preceding negligence; hence it may sometimes happen that the reward of such as enter late in life on the service of God, will exceed that of the less fervent who have entered at an earlier period. But as Christ rather seems to speak here of his \u0001militant\u0002 than his \u0001triumphant\u0002 Church, many commentators explain the parable of the Jews and Gentiles. For the Jews, after bearing the yoke of the Mosaic law for so many ages, received nothing more than what was promised to the observance of that law; whilst Christians receive a more plentiful reward for their more easy labour under the sweet yoke of the gospel. In which sense Christ says to the Jews, Luke xiii. 29: Publicans and harlots shall go before you into the kingdom of heaven. \"And, strangers shall come from the east, and from the west, and the north, and the south, and shall sit down in the kingdom of God. And behold they are last that shall be first, and they are first that shall be last.\" (Luke xiii. 30.) --- Hence the Jews may be supposed to murmur, that they who are first in their vocation to be the people of God, and first in the observance of his law, should not be preferred to others, who in these respects have been far posterior to them. (Tirinus) --- By the vineyard, says St. Chrysostom, we here understand, the commandments of God. The time for labour is the present life. In the first, third, sixth, ninth, and eleventh hours, i.e. in infancy, youth, manhood, declining years, and extreme decrepitude of age, many individuals, yielding to the effective call of God, labour in the exact performance of the divine commandments. (Hom. lxv.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "The Roman penny, or denarius, was the 8th part of an ounce; which, at the rate of 5s. per ounce, is 7½d. It is put here for the usual hire of a day-labourer." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001About the third hour.\u0002 As the Jews divided their nights into four watches, each watch comprehending three hours, so they divided their days into four greater hours, from sunrise to sunset, and each of these great hours contained three lesser hours; so that the whole day from sunrise to sunset, consisted of 12 hours, as also did the night. The first of the great hours, comprehending the three first lesser hours, contained half of the space betwixt the rising of the sun and mid-day; and the end of this time was called the \u0001third hour.\u0002 The next great hour was from that time till mid-day, called the \u0001sixth hour.\u0002 The following great hour contained half of the time betwixt noon and the setting of the sun, the end of which was called the \u0001ninth hour.\u0002 The fourth great hour comprehended the last three lesser hours remaining till sunset, so that at the end of the \u0001eleventh hour,\u0002 mentioned here, ver. 6, began the last lesser hour of the twelve hours of the day; of which our Saviour said, (John xi. 9,) \u0001are there not twelve hours in the day?\u0002 --- As to the moral sense of the parable, by the \u0001day\u0002 is commonly expounded all the time from the \u0001creation\u0002 to the end of the world, and so the third hour is reckoned from \u0001Adam\u0002 to \u0001Noe;\u0002 the sixth from \u0001Noe\u0002 to \u0001Abraham;\u0002 the ninth from \u0001Abraham\u0002 to \u0001Moses;\u0002 and from the ninth to the eleventh, was from \u0001Moses\u0002 till \u0001Christ's\u0002 coming; and the time from \u0001Christ\u0002 to the \u0001end of the world,\u0002 is the 12th hour. Other interpreters, by \u0001the day\u0002 understand \u0001human life;\u0002 and by the different hours, \u0001infancy, youth, the age of manhood, old age,\u0002 and the last hour \u0001man's decrepit age.\u0002 God is master and disposer of all, who by his grace calls some sooner, some later. The \u0001market-place,\u0002 in which men are so often found idle, as to the great concern of their eternal salvation, is the \u0001world.\u0002 The design of this parable was to shew that the Gentiles, though called later than the Jews, should be made partakers of the promises made to the Jews; this is also the meaning of verse 16, where it is said: \u0001the last shall be first, and the first last.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I will give you what shall be just.\u0002 The prospect of a reward is therefore a good motive, authorized here by Christ himself." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001No man hath hired us.\u0002 St. Chrysostom again puts us in mind, that in parables all the parts are not significant, but some things are to be taken as mere ornaments of parabolical discourses, as here \u0001murmurings,\u0002 which cannot be found in heaven: nor can men pretend they \u0001are not hired\u0002 into God's service; God hath given lights, called, hired, and promised heaven to all. The rewards in heaven are also different. And they who are last called, if they labour with greater fervour, may deserve a greater reward than others called before them. (Witham) --- The Greek text finishes with, \u0001you shall receive what is reasonable.\u0002 --- We must observe here, says St. Chrysostom on the words, \u0001because no man hath hired us,\u0002 that this is the voice of the labourers only, in excuse for their not having entered upon their work before this late hour; for the master of the vineyard had shewn his willingness to hire them all, by going out early for that purpose. Though the fault was their own, he does not upbraid them, but abstains from all harshness and severity, that he may the more easily engage them. (Hom. lxv.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And when they received it.\u0002 By those who laboured all the day in the vineyard, we are to understand such as have spent their whole lives in the service of God; but we are not thence to infer, that in the kingdom of heaven, where all receive their just reward, there is envy, discontent, or any complaint. By these words, Christ wishes to convey to our minds an idea of the immense honours that will be heaped upon all such as return with sincerity, though at the decline or even verge of life, to the Almighty. So exceeding great will be their reward, that it would excite envy, were it possible, even in the elect. (St. Chrysostom, hom. lxv.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I will also give.\u0002 Some are called to the service of their God, and to a life of virtue, from their infancy, whilst others, by a powerful call from above, are converted late in life, that the former may have no occasion to glory in themselves, or to despise those who, even in the 11th hour, enter upon the path of rectitude; and that all might learn that there is time sufficient, however short, left them to repair by their diligence and fervour their past losses. (St. Chrysostom, hom. lxv.) --- Jesus Christ does not count so much the number of years, as the fervour and diligence we employ in his service. Calvin is rather unhappy in his choice of this parable to prove his favourite tenet, that salvation is not the reward of good works, but of faith alone, or predestination, since Jesus Christ represents heaven as given wholly as a just reward of meritorious labour in the vineyard, though some labour a shorter, and others a longer time, and God of his great goodness may give more to some than to others, while to all He gives at least their due. And a truly humble Christian will be ever satisfied with his lot, without envying that of others. (Haydock) --- \u0001As star differeth from star in glory\u0002 in the firmament, (1 Corinthians xv. 41,) so will there be different degrees of glory in heaven. (St. Augustine, de virgin. chap. xxvi.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Few chosen:\u0002 only such as have not despised their caller, but followed and believed him; for men believed not, but of their own free will. (St. Augustine, lib. i, ad Simplic. q. ii.) (Bristow) --- Hence the rejection of the Jews and of negligent Christians, and the conversion of strangers, who come and take their place, by a conversion both of faith and morals. On the part of God all are called. (Matthew xi. 28.) \u0001Come to me all,\u0002 &c. In effect, many after their call, have attained to faith and justification; but few in comparison are elected to eternal glory, because the far greater part do not obey the call, but refuse to come, whilst many of those who come fall away again; and thus very few, in comparison with those that perish, will at the last day be selected for eternal glory. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Behold we go,\u0002 &c. Jesus here, for the third time, foretells his death; (the first time, Matthew xvi. 21; the second time, Matthew xvii. 21.) Our salvation and happiness are owing to the death of Christ; neither is there any thing that more loudly calls for our gratitude than his sufferings and death. Jesus takes the 12 apart, and reveals to them the mystery of his passion. He had previously declared it in public, but in ambiguous terms, saying: \u0001destroy this temple,\u0002 &c. \u0001A sign shall not be given, but the sign of Jonas the prophet;\u0002 but here he manifestly expounds to his disciples the mystery: \u0001behold we go up to Jerusalem,\u0002 &c. This discourse of our Saviour is remarkable for an energetic strength of expression. (St. Chrysostom) --- Jesus had repeatedly spoken to his apostles of his passion; but as much of what he had said had escaped their memory, now that he is upon the road to Jerusalem in company with his disciples, he brings it back to their recollection, to fortify them against the scandal they might take at his ignominious death. (St. Jerome)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The third day he shall rise again.\u0002 We may take notice, that as often as Christ mentioned his sufferings and death, he also joined his resurrection, that they might take notice, and not lose their faith. (Witham) --- Like the rest of the Jews, the apostles were so fully prepossessed with the idea that the Messias would be immortal, that they could not understand what Jesus Christ said to them. He, however, did reveal these things, that, on a future day, recollecting how their Lord and Master had foreseen and foretold to them the most material circumstances relating to his passion and death, they might believe more firmly in him, and be convinced that he suffered of his own free choice. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Then came to him.\u0002 Upon Christ's informing his apostles that he should die and rise again, they conceived that he would immediately reign in Jerusalem with great glory and power; and it was this made the mother of the sons of Zebedee petition that they might take precedence, and be honoured by the other apostles. But Christ answers them that they knew not what they asked, for honours were to be bestowed not on relationship, but on merit: in like manner, the dignities of the Church are not to be conferred upon relatives, but upon the worthy. (Nicholas of Lyra.) --- On comparing the 27th chapter of St. Matthew with the 15th of St. Mark, it will appear that she was the same as Salome. --- In St. Mark x. 35, we find that the sons themselves made this petition: both the sons and their mother might make it; at least the sons may be said to have done what they got their mother to desire for them; and therefore Christ directed his answer to them: \u0001you know not what you ask.\u0002 You think, says St. Chrysostom of temporal preferments, of honours, and crowns, when you should be preparing yourselves for conflicts and battles. (Witham) --- Our Lord suffers these occasional weaknesses in his apostles, that he might, from his instructions and corrections, render his doctrines more intelligible to them and to posterity. (St. Jerome)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The chalice.\u0002 It is a metaphor signifying Christ's sufferings and death. See Psalm x. 7. and lxxiv. 9. Isaias li. 17. The apostles replied, \u0001we can\u0002 drink thy cup. Their answer shewed their readiness, but want of humility. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Of my chalice indeed you shall drink.\u0002 St. James was the first apostle that suffered martyrdom at Jerusalem. (Acts xii. 2.) And St. John at Rome was put into a cauldron of boiling oil, and banished into Patmos. --- \u0001Is not mine to give you.\u0002[1] The Arians objected these words against Christ's divinity. St. Augustine answers that the words are true if taken of Christ, as he was man. The easier answer is, that it was not \u0001his\u0002 to give \u0001to them,\u0002 while they were in those dispositions of pride and ambition. So that the distinction made, is not betwixt the Father and his eternal Son, as if the Father could give what the Son could not, but betwixt persons worthy, and not worthy of such a favour. It is true the word \u0001you,\u0002 is now wanting in the Greek manuscripts and must have been wanting in some of them in the fourth, or at least the fifth century, since we find them not in St. Chrysostom. St. Augustine also in one place omits it, but sometimes lays great stress upon it; Christ's meaning being no more, than that heaven was not his \u0001to give them;\u0002 that is, \u0001to the proud,\u0002 &c. St. Ambrose reads it; and what is still of greater weight, St. Jerome hath it in the text of the New Testament, which he corrected from the best Greek manuscripts. (Witham) --- In your present state there is no exception of persons with God; for, whosoever is worthy of heaven, shall receive it as the reward of his merits. Therefore Christ answers them, it is not mine to bestow the kingdom of heaven upon you, because you are not yet deserving, on account of your pride in seeking to have yourselves preferred before my other apostles. But be ye humble, and heaven is prepared for you, as well as for all others, who are properly disposed. (Nicholas of Lyra.) --- Greatness in the next life will be proportioned to humility in this." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The ten ... were moved with indignation against the two brothers,\u0002 who had petitioned for the first and chief places. (Witham) --- The disciples understood from our Lord's answer, that the request came in the first instance from the two disciples; but as they saw them much honoured by Christ, they did not dare openly to accuse them. (St. Chrysostom) --- The other ten apostles were as much wrong in their anger and jealousy as the former two were in their untimely petition. In his answer to both, we cannot sufficiently admire the wonderful meekness of our blessed Saviour's character. (Jansenius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Princes of the Gentiles lord it over them:\u0002 tyrannize over those that are under them, by arbitrary and violent proceedings. (Witham) --- Our Lord wishing to extinguish the indignation conceived against the two brothers, lays before them the difference of secular and ecclesiastical princes, shewing that precedency in the Church is neither to be sought for by him who is not possessed of it, nor too eagerly loved by him who has it; for secular princes are lords of their subjects, keeping them under subjection, and govern them in every particular according to their will; but ecclesiastical princes are honoured with precedency, that they may be servants of their inferiors, administer to them whatever they have received from Christ, neglect their own convenience for the good of their neighbour, and be willing even to die for the spiritual good of their subjects. It is neither just nor reasonable, therefore, to desire precedency in the Church, without these qualifications. No prudent man is willing to subject himself to such servitude and danger, as to take upon himself the obligation of having to give an account of the wickedness and perversity of others, unless fearless of the divine judgments, he abuse his ecclesiastical superiority. (St. Chrysostom)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001A redemption for many;\u0002 i.e. for all, as it is sometimes the style of the Scriptures. See St. Paul, 1 Timothy ii. 6. (Witham) --- Certain Puritans pretend from this part of holy Scripture, that all superiority is forbidden; but it is merely pride, ambition, and haughtiness, not superiority, that is here proscribed. Jesus Christ himself, as Son of man, was their and our Superior, Lord, and Master, notwithstanding his humility. (Bristow) --- For the divine appointment of both civil and ecclesiastical government, see Romans xiii. 2.; and 1 Corinthians xii. 28.; Hebrews chap. xiii. 7, 17." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Two blind men.\u0002 St. Mark, (x. 46.) when he seems to relate the same passage, mentions but one, called \u0001Bartimeus;\u0002 perhaps because he was the more famous of the two. (Witham) --- These were very opportunely presented to our Lord, that they might go up to Jerusalem with him, after they had received sight from his divine hands, and appear there as witnesses of the divinity of his mission. (St. Chrysostom, hom. lxvi, in Matt.) --- We may here consider, if the blindness of the body be looked upon as a very great misfortune, how much greater must be the darkness of the soul. The former is only a privation of the light of day, the other is a privation of the light of grace and glory. The light of this world, though a great blessing, is enjoyed in common with the brute creation; it serves only to distinguish material objects. The light which Christ communicates to the soul, enables us to know God and his sacred truths, as revealed to his holy Catholic Church; it elevates us above all inferior creatures, it dissipates the spiritual darkness caused by sin and our unruly passions, and conducts us to the true light of eternal glory. Oh what unspeakable joy must then fill and overwhelm the elect, when in the light of God they see light itself, the bright countenance of their loving and beloved Father!!!" } ] }, { "chapter": 21, "slug": "id39.html", "header": "Matthew xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Bethphage,\u0002 was a village of the priests, and signifies the house of figs and dates, or the house of the fountain, or of the flatterer, situated on the declivity of Mount Olivet, about a mile to the east of Jerusalem, a sabbath-day's journey. As Bethphage was probably so called from the fig and date trees growing there, Mount Olivet was from the great number of olive-trees: \u0001ton elaion.\u0002 The triumphal entry of Jesus Christ into Jerusalem from Bethania, was on the first day of the week, answering to our Sunday, the very day on which, by the appointment of the law, (Exodus xii. 3.) the lamb was brought hither, to be sacrificed at the Passover. To shew, moreover, that in himself all the figures of the old law were realized, he chose that very night for the institution of the Passover of the new law, the blessed eucharist, which was appointed for the immolation of the paschal lamb in the old law, and the very day for the redemption of the world, in which the people of God had formerly been redeemed from Egyptian bondage. ... When they were arrived to the mid-way between Bethania (which he had just quitted) and Bethphage, he sends two of his disciples. In the Greek it is, \u0001Kai elthon eis Bethphage;\u0002 i.e. \u0001eporeuonto,\u0002 they were travelling to Bethphage, and were near the place, within sight of it, but had not reached it, as we learn from both St. Mark and St. Luke." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Go ye into the village;\u0002 in Latin, Castellum, but in Greek, \u0001eis ten Komen,\u0002 which is, before you, contra vos, as Virgil says, Italiam contra. (Æneid i.) Some authors think it was Bethphage. (Haydock) --- \u0001An ass tied,\u0002[1]\u0001 and a colt with her.\u0002 This colt, which never yet had been rid upon, represented the people of the Gentiles, to whom God had not given a written law, as he had done to the Jews. Here was manifestly fulfilled the prophecy of Zacharias. (Chap. ix.) It was now the first day of the week, in which Christ suffered; he was pleased to enter into Jerusalem in a kind of triumph, the people making acclamations to him, as to their king and Messias. (Witham) --- Both Jews and Gentiles, figured by the ass and the colt, are to be loosed and conducted by the hands of the apostles of Christ to their Redeemer. The Gentiles, represented by the colt, though heretofore unclean, no sooner receive Jesus resting upon them, than they are freed from every stain and rendered perfectly clean. The zeal of the Gentiles stirred up the emulation of the Jews; therefore did the ass follow after its colt. This approach of the Jews to the true faith, after the vocation of the Gentiles, is spoken of by St. Paul, Romans xi. 25. \u0001Blindness in part has happened in Israel, until the fulness of the Gentiles should come in. And so all Israel should be saved.\u0002 (St. Chrysostom, hom. lxvi.) --- As it is written, \u0001\"there shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob. And this is to them my covenant;\" when I shall take away their sins.\u0002 This prophecy of Isaias (lix. 20.) St. Paul applies to the conversion of the Jews; (ibid. [Romans xi. 25]) and thus both Jew and Gentile are to take up our Saviour's yoke, which is certainly sweet, and his burden light." }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001The Lord hath need.\u0002 Not our Lord, or your Lord, but the Lord, viz. of all, both of the beasts and of their masters, and of every creature. Christ here discovers two of his own attributes, his omniscience and his supreme dominion. Now this was done not by accident, not through novelty or to avoid fatigue, but as the evangelist declares, to accomplish the prophecy of Isaias and of Zarcharias." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Some manuscripts read Isaias, others Zacharias: the text seems to be extracted from both, but particularly the latter, the sense of which is taken, though not verbatim, from the Septuagint version. See Isaias lxii. 2.[11.?] and Zacharias ix. 9." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sit thereon.\u0002 St. Jerome reprobates the opinion of those who suppose that Christ rode upon both the ass and the colt, though without sufficient reason. The Greek indeed, \u0001epano auton,\u0002 upon them, may be referred either to the beasts or to \u0001ta imatia,\u0002 the garments; but the very general sentiment is, that he first sat upon the ass for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on ver. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence St. John (Chrysostom, hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ass. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour's actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ass. (Jansenius) --- The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing of palms in the Catholic Church, on Palm-Sunday, all over the Christian world." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hosanna,\u0002[2] or \u0001hosiah-na,\u0002 was an acclamation of the Jews: when applied to God, means \u0001save us, I beseech Thee;\u0002 when applied to a sovereign prince, means \u0001vivat,\u0002 in Latin, or long live the king. (Bible de Vence) --- Hosanna, says St. Jerome, is the same as, \u0001Save, I beseech thee.\u0002 (Psalm cxvii.) Some will have the word \u0001Hosanna\u0002 directed to Christ himself, and the sense to be, Save us, O thou Son of David; others understand \u0001Hosanna,\u0002 directed to \u0001God,\u0002 as if the people said, Save, O Lord, this our king; by which the people wished peace, safety, and prosperity to Jesus their Messias. (Witham) ---It appears that the Holy Ghost, on this occasion secretly inspired their tongues, and through their means caused loud thanks to be offered to Jesus, for an approaching blessing, of which as yet they had no conception. --- These same words of acclamation are daily used in the preface of the mass, and represent the exultations of both priest and people, expecting, as it were, and rejoicing at his coming. (Bristow)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "He entered by the golden gate which looks towards the east, and which was not far distant from the temple, where the procession terminated. There Jesus, as high priest, made his solemn entry into his Father's house." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The Prophet,\u0002 &c. It was amidst these acclamations that Christ wept, and foretold the destruction of the city. (Luke xix. 42.) (Witham) --- It was not without great reason, that the whole city was so much disturbed with the triumphal entry of Jesus. Man was extolled as God, and God extolled in man. The elders, admiring his heavenly virtue, exclaimed, who is the king of glory! (Origen) --- This is Jesus, the prophet, (\u0001outos estin Iesous o prophetes\u0002,) the one promised by Moses, (Deuteronomy xviii. 15.) was the answer of the simple and candid people. (Jansenius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And cast out all.\u0002 Since the Jews came to the temple from all parts of Judea, such as came from a distance did not bring with them their sacrifices, but purchased them at Jerusalem. The money-changers were persons who lent out money to the poor, that they might purchase the victims, &c. But as the law forbade usury, they received other fruits, grapes, &c. in return. These persons, beyond a doubt, beheld a more than human brightness darting from his eyes, otherwise they would not have suffered him to act thus. In the same manner, the servants of the high priest fell down when they came to apprehend Jesus, at these words, \u0001I am he.\u0002 (Nicholas of Lyra.) --- \u0001Into the temple.\u0002 Into that part of it called the court of the Gentiles, where pigeons were to be sold for sacrifices, where there were tables of money-changers, &c. St. Jerome here admires this as one of the greatest of Christ's miracles, that a poor man should be permitted to cast the \u0001buyers\u0002 and \u0001sellers\u0002 out of the temple, to overturn their stalls, their money-tables, &c. without any opposition. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My house shall.\u0002 That man is a thief, and turns the temple of God into a den of thieves, who makes religion a cloak for his avarice. Of all the innumerable miracles which Jesus performed, none appear greater in my eyes than this: that one man, at that time so contemned and despised, who was afterwards nailed to the tree of the cross, should with his single power be able to expel from the temple that multitude of Scribes and Pharisees, who were so maliciously bent upon his destruction, and so greedy of gain. Something more than human appeared in his celestial countenance on this occasion, and the majesty of the divinity shewed itself in his looks and gestures. Igneum quiddam, atque sidereum radiabat ex oculis ejus, et divinitatis majestas lucebat in facie. (St. Jerome) --- Hence it is not to be wondered at, if in the utmost fear and consternation they fled away. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hosanna.\u0002 St. Augustine (lib. de doct. christ. chap. xi.) thinks this word is an interjection of joy, without any particular meaning, denoting only affection, as \u0001Racha\u0002 is an expression of indignation. This opinion seems supported by the interpreters not having translated either of these words, but retained them in the Greek and in the Latin versions. It seems more than probable, according to St. Jerome, that the whole sentence is taken from Psalm cxvii. 25 and 26, in which supposition, \u0001hosanna\u0002 will signify \u0001God save;\u0002 the word \u0001me,\u0002 though in the verse of the Psalm just mentioned, is not in the Hebrew. It is a familiar acclamation among the Jews, which they sung every day on the feast of the tabernacles, carrying branches in their hands. (The feast of the tabernacles was figurative of Christ's divinity, resting under the tabernacle of our humanity.) The manner in which it was chanted, was not unlike our litanies. First some name or attribute of the Deity was sung, as \"For thy own sake, O Lord of Lords,\" to which the people answered, \"hosanna,\" or \"save us,\" \"by thy covenant,\" \"save us,\" \"thy holy temple,\" \"Hosanna, save us.\" These litanies were very long, and are said at present by the Jews in their synagogues. Many things have undoubtedly been added in process of time, but they most probably were in use from the beginning. (Jansenius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Have you never read: Out of the mouth,\u0002 &c. The words are Psalm viii. 3, which some apply to the praises the people gave to David, when he had conquered Goliath, but Christ applies them to the present circumstances. (Witham) --- It is here said, that from the mouth of children the Almighty, had perfected praise, as in Psalm viii. 3. in the Septuagint, to shew that their words did not proceed from their own minds, but that their tender tongues were employed by the power of God to sound forth his praise. (St. Chrysostom, hom. lxviii.) --- It is evident from this and various other texts, that we ought to read the Old Testament with an eye to Christ, who was the end of the law." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And having viewed all about;\u0002 (as we read in St. Mark xi. 11,) when the hour of evening was come, he went out of the city into Bethania, as usual, with the 12 apostles. Hence we may collect in how great poverty our Saviour lived, and how far he was from flattering the great ones of this world, since he could not find a friend to offer him his house for a night's repose, and to ease his fatigued members, but is obliged to go to Bethania, a small village, to the house of Martha and Mary. (St. Jerome)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001In the morning,\u0002 returning into the city, he was hungry. This hunger, though real and pressing, was mysterious, and affords an opportunity of giving instruction both to the Jews and to all his disciples. By the fig-tree, was represented the Jewish synagogue; the hunger of Christ was a figure of his extreme desire of finding it productive of good works, (and there is no time nor season when the servants of God can be excused from bringing forth good works) answerable to the pains of cultivation he had taken for more than three years. The leaves were their pompous shew of exterior service, the barren foliage of legal rites, void of the internal spirit and good works, the only valuable produce of the tree. By the withering of the tree subsequent to Christ's imprecation, the reprobation and utter barrenness of the synagogue are represented. St. Mark observes, (xi. 13,) that it was not the season for figs; nor are we to suppose that our Saviour went up to the tree expecting to find fruit; but if some of the evangelists mention this circumstance, they only relate the surmises of the disciples. Though he had before shewn his power by innumerable miracles, Christ still thought this necessary to excite the hearts of his disciples to greater confidence. He had often exercised his power to do good, but now for the first time shews himself able to punish. Thus he testifies to the apostles and to the Jews themselves, that he could with a word have made his crucifiers wither away, and therefore that he willingly bore the extremity of the sufferings he should in a few days have to undergo. (St. Chrysostom, hom. lxviii.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The disciples,\u0002 &c. This surprise of the disciples, at the sudden withering of the fig-tree, happened the following morning. See Mark xi. 20." }, { "marker": "Ver. 24-25.", "first": 24, "last": 25, "text": "\u0001The baptism of John,\u0002 by which is also understood his doctrine and preaching, \u0001was it from heaven or not?\u0002 (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001He will say to us: Why then did not you believe him?\u0002 When he divers times bore witness to you that I am your Messias. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001A certain man had two sons,\u0002 &c. The ancient interpreters, by the first son generally understand the Gentiles, as also publicans and scandalous sinners; and by the second, the Jewish people. The Gentiles, &c. who at the first did not, would not worship and serve God; yet afterwards they, as also publicans, and many sinners, received the faith, and being converted, became faithful servants of God, and saints: the Jews, or the greatest part of them, who pretended to be God's servants, and his people, rejected the gospel and their Messias; therefore this commination follows, \u0001the publicans,\u0002 &c. \u0001shall go before you into the kingdom of God.\u0002 (Witham) --- By these two sons are to be understood, says St. Chrysostom, the Gentiles and the Jewish people; the latter our Redeemer wishes to make sensible of their own great ingratitude, and of the ready obedience of the cast-off Gentiles. For they having never heard the law, nor promised obedience have still shewn their submission by their works; whereas the Jews, after promising to obey the voice of God, had neglected the performance. (Hom. lxviii.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001A certain master of a family,\u0002 &c. This \u0001master\u0002 is God; the \u0001vineyard,\u0002 the Jews; the \u0001husbandmen,\u0002 the Jewish priests; the \u0001servants,\u0002 God's prophets, sent from time to time: the \u0001son,\u0002 called (Mark xii. 6,) \u0001his only and most dear son,\u0002 is our Saviour Jesus Christ, whom they persecuted to death. (Witham) --- By this parable, our Saviour teaches the Jews that the providence of God had wonderfully watched over them from the beginning, that nothing had been omitted to promote their salvation, and that notwithstanding his prophets had been put to most cruel deaths, still the Almighty was not turned away from them, but had at length sent down his only Son, who should suffer at their hands the inexpressible ignominies and tortures of his cross and passion. (St. Chrysostom, hom. lxix.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001They will reverence,\u0002 &c. This is not said, as if God were ignorant what the Jews would do to his only begotten Son, since in this very place he declares that they would condemn him to death; but, to shew what they ought to have done, and what he had a right to expect from them. (Nicholas of Lyra.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Heir.\u0002 From this text, it appears that the princes of the Jews knew Jesus to be the Messias, and that it was only through envy and malice they were so blinded as not to acknowledge him for the Son of God. When, therefore, the apostle says, (1 Corinthians ii. 8,) \u0001If they had known, they would not have crucified the Lord of glory;\u0002 this, it is probable, must be understood of the common people, since we can hardly believe that the princes of the people were ignorant of it, as Christ had so repeatedly inculcated this truth, that he even says himself they had no excuse, and were only actuated by hatred against him and his Father. (St. John xv. 22.) (Tirinus) --- \u0001Inheritance,\u0002 &c. It appears from St. John xi. that one of the motives why the Jews killed our Saviour was, lest if they let him live, all men should believe, and the Romans should come and destroy their nation. But the very means they took to secure their kingdom to themselves, hastened their downfall, and eventually caused their ruin; since in punishment of their crucifying Jesus Christ, their city and state were completely ruined under the Roman emperors Titus and Vespasian. (Nicholas of Lyra.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001He will bring those evil men to an evil end.\u0002 This answer was made by some of them. Yet St. Luke (xx. 16,) tells us, that others among them, (whom we may take to be the Scribes and Pharisees) cried out, \u0001God forbid;\u0002 seeing well enough that this was a prediction of their future ruin. (Witham) --- If we compare this text with St. Luke, it will appear that it was from the midst of the people that this answer was given, which was confirmed by Jesus Christ, and at which the high priests were so indignant, because they saw clearly it must fall upon themselves. (Bible de Vence)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001The head of the corner.\u0002 By these words, (Psalm cxvii,) which the Jews themselves expounded of their Messias, Christ shewed them, that although they, who should have been the architects, had rejected him, yet he should be the chief \u0001corner-stone\u0002 to unite the Jews and the Gentiles, converted into one Christian Church, militant on earth and triumphant in heaven. See Acts iv. 11. (Witham) --- St. Augustine remarks, that this parable was addressed not only to the opponents of Christ's authority, but likewise to the people." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001The kingdom of God shall be taken from you.\u0002 By this dreadful conclusion he tells them in plain terms, that they shall be forsaken, and punished for their blindness and obstinacy. (Witham)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001They understood that he spoke of them.\u0002 This parable, though immediately addressed to the Jews, contains an admirable instruction for Christians. For, what the Jews have suffered for their wickedness and ingratitude, has also been the fate of many Christian kingdoms, and the mournful lot of many once flourishing happy churches, whose candlesticks are removed, and light extinct. The same conduct God observes with regard to particular persons, in punishment of their repeatedly abusing his graces; he at last withdraws them, and leaves the culprit to himself, and to the miserable consequences of this merited privation of grace." } ] }, { "chapter": 22, "slug": "id40.html", "header": "Matthew xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jesus answered, and spoke to them again in parables,\u0002 and concludes his discourse with again describing, 1st. the reprobation of the Jews; 2d. the calling of the Gentiles to the true faith; and 3d. the final judgment of both the one and the other. In this parable of the marriage feast, says St. Chrysostom, our Saviour again declares to the Jews their reprobation, and the vocation of the Gentiles, their great ingratitude, and his tender solicitude for them. For he did not send them a single invitation only; he repeatedly invited them. \u0001Say,\u0002 says he, \u0001to the invited;\u0002 and afterwards, \u0001call the invited;\u0002 thus evincing the greatness of their obstinacy, in resisting all the calls and pressing invitations of the Almighty. (Hom. lxx.) --- This parable is certainly not the same as that mentioned in St. Luke xiv. 16, as every one that will be at the pains to examine and compare all the circumstances of each, will easily discover, though they are very much alike. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Is like to a man being a king,\u0002 &c. This parable seems different from that of Luke xiv. 16. See St. Augustine, lib. ii. de Cons. Evang. chap. lxx. The main design in this parable, is to shew the Jews that they were all invited to believe in Christ; though so few of them believed. The \u0001king\u0002 is God; \u0001his son\u0002 is Jesus Christ; the \u0001spouse\u0002 is the Church; the \u0001marriage\u0002 is Christ's incarnation; the \u0001feast,\u0002 the grace of God in this life, and his glory in the next. \u0001His servants\u0002 were the prophets; and lastly his precursor, St. John the Baptist. --- \u0001My fatlings,\u0002 which I have prepared, and made fat for the feast: but this is but an ornament of the parable. (Witham) --- The same takes place in the kingdom of heaven, as when a king makes a marriage feast for his son. Jesus Christ seems to have had two things in view in this parable: 1st. that many are called to the kingdom of heaven, i.e. his Church, and that few come, as he concludes, ver. 14, \u0001many are called, \u0002&c; 2d. that not all that come when called will be saved, i.e. will be reputed worthy of the celestial feast; because some have not on the wedding-garment, as he shews, ver. 11. (Menochius) --- Thus the conduct of God in the formation of his Church, and in the vocation of men to glory which himself has prepared for them in the kingdom of heaven, is like to that of a king, wishing to celebrate the marriage of his son. (Bible de Vence) --- Marriage is here mentioned, says St. Chrysostom to shew there is nothing sorrowful in the kingdom of God, but all full of the greatest spiritual joy. St. John the Baptist likewise calls our Saviour the \u0001spouse;\u0002 and St. Paul says, \u0001I have espoused thee to one man,\u0002 2 Corinthians xi. (St. Chrysostom, hom. lxx.) See also Ephesians v. 25. and Apocalypse xxi. 2. and 9. \u0001The nuptials\u0002 in this place do not signify the union of marriage, or the incarnation of Jesus Christ, by which the Church is made his spouse; but the marriage feast, to which men are said to be invited. This is no other than the doctrines, the sacraments and graces, with which God feeds and nourishes our souls, united to him by faith in this life, and by eternal joy and glory in the next. (Jansenius) --- This union is begun here on earth by faith, is cemented by charity in all such as are united to Christ in the profession of the one true faith he came down to establish, and will be consummated and made perpetual hereafter by the eternal enjoyment of Christ in his heavenly kingdom." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001His servants.\u0002 John the Baptist and Christ himself, who took the form of a servant, to call such as had been formerly invited to the nuptials that were to be celebrated in his time. The Jews were invited by Moses and the prophets, and were instructed to believe that the Messias would celebrate this happy feast. On the predetermined day, they were again called by his servants, saying: \u0001Do penance; for the kingdom of heaven is at hand:\u0002 come to the feast, i.e. become members of his Church, by believing in Christ. (Jansenius) --- In the same manner, St. Chrysostom says that the Jews had been invited by the voice of the prophets, and afterwards by the Baptist, who declared to all, that Christ should increase, but that he himself should decrease. At length, they were invited by the Son in person, crying aloud to them: \u0001come to me all you that labour, and are heavily laden, and I will refresh you.\u0002 (Matthew xi. 28.) And again: \u0001if any man thirst, let him come to me and drink.\u0002 (St. John vii. 37.) --- and not by his words only, but by his actions also did he call them; and after his resurrection, by the ministry of Peter and the rest of the apostles (hom. lxx,) he informed the invited Jews that the banquet was ready; because the Christian religion being now established, the way to eternal happiness was laid open to mankind." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001One to his farm.\u0002 After they had put to death the Son of God, still did the Almighty invite them to the marriage-feast; but they with futile excuses declined and slighted the proffered favour, wholly taken up with their temporal concerns and sensual enjoyments, their oxen, lands and wives. From the punishment inflicted on these, we learn, that no consideration, how specious soever it may appear, can prove a legitimate excuse for neglecting our spiritual duties. (St. John Chrysostom, hom. lxx.) --- Such as refuse to be reconciled to the holy Catholic Church, allege vain pretexts and impediments; but all these originating in pride, indolence, or human respects, will not serve at the day of general retribution and strict scrutiny." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Put them to death.\u0002 Thus the Jews had many times treated the prophets. (Witham) --- These were by far the most impious and the most ungrateful; \u0001tenuerunt Servos ejus\u0002, as is related in the Acts, with regard to the death of James, and Stephen, and Paul. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sending his armies.\u0002 Here our Redeemer predicts the destruction of Jerusalem, by the armies of Vespasian and Titus, sent against them by the Almighty, in punishment of their incredulity and impiety. (St. Chrysostom, hom. lxx.) --- Thus the king destroyed those murderers, and burnt their city; for sooner or later God is observed to exert his vengeance on all such as despise his word, or persecute his ministers. See the miseries to which the Jews were reduced in Josephus, book the 6th, chap. ix, Hist. of the Jewish war; who declares, that in the last siege of Jerusalem 1,100,000 persons perished, and that the city was completely destroyed. Other interpreters suppose that the evil spirits are here meant, by whom God punishes man, according to Psalm lxxvii, ver. 49. (Menochius and Maldonatus)." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Were not worthy.\u0002 The Almighty knew full well that they were not worthy; he still sent them these frequently repeated invitations, that they might be left without any excuse. (St. Chrysostom, hom. lxx.) --- More is signified here than the bare letter conveys; they were not only less worthy of the nuptials, but by their very great obstinacy, ingratitude and impiety, quite unworthy. Not so the Gentiles. (Jansenius) --- Hence Christ says:" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Go ye therefore into the highways.\u0002 The apostles first kept themselves within the precincts of Judea, but the Jews continually sought their destruction. Therefore St. Paul said to them, (Acts xiii. 46.) \u0001to you it behoved us first to speak the word of God, but seeing you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles.\u0002 (St. Chrysostom, hom lxx.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Both bad and good.\u0002 Christ had before told the Jews that harlots and publicans should, in preference to them, inherit the kingdom of heaven, and that the first should be last, and the last first, which preference of the Gentiles, tormented the Jews more than even the destruction of their city. (St. Chrysostom, hom. lxx.) --- Good and bad, persons of every tribe, tongue, people, nation, sex and profession, without any exception of persons or conditions. Hence it is evident that the Church of God doth not consist of the elect only; and, that faith alone, without the habit of charity and good works, will not suffice to save us. (Bristow)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wedding garment,\u0002 which Calvin erroneously understands of faith, for he came by faith to the nuptials. St. Augustine says it is the honour and glory of the spouse, which each one should seek, and not his own; and he shews this, in a sermon on the marriage feast, to be \u0001charity.\u0002 This is the sentiment of the ancients, of St. Gregory, St. Ambrose, and others. What St. Chrysostom expounds it, viz. an immaculate life, or a life shining with virtues, and free from the filth of sin, is nearly the same; for charity cannot exist without a good life, nor the purity of a good life, without charity. In his 70th homily on St. Matthew, he says that the garment of life is our works; and this is here mentioned, that none might presume, (like Calvin and his followers) that faith alone was sufficient for salvation. When, therefore we are called by the grace of God, we are clothed with a white garment, to preserve which from every stain, from every grievous sin, depends upon the diligence (the watching and praying) of every individual. (St. John Chrysostom) --- It was the custom then, as it still is in every civilized nation, not to appear at a marriage feast, or at a dinner of ceremony, except in the very best attire. (Bible de Vence)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Not having a wedding garment.\u0002 By this one person, are represented all sinner void of the grace of God. (Witham) --- To enter with unclean garments, is to depart out of this life in the guilt of sin. For those are no less guilty of manifesting a contempt for the Deity, who presume to sit down in the filth of an unclean conscience, than those who neglected to answer the invitations of the Almighty. He is said to be silent, because having nothing to advance in his own defence, he remains self-condemned, and is hurried away to torments; the horrors of which words can never express. (St. Chrysostom, hom. lxx)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "This is the third conference which Jesus Christ had with the Jews. It relates to the civil conduct of mankind, as directed and influenced by religion." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The Herodians.\u0002 That is, some that belonged to Herod, and that joined with him in standing up for the necessity of paying tribute to Cæsar; that is, to the Roman emperor. Some are of opinion that there was a sect among the Jews called Herodians, from their maintaining that Herod was the Messias. (Challoner) --- These soldiers had come to Jerusalem for the feast of the Passover, which was to take place in a very few days. The Pharisees sent their disciples with these soldiers, that immediately as the former ensnared him in his discourse, the latter might apprehend him. It is worthy of remark, that these blood-thirsty miscreants sought to ensnare him in his words, not able to discover a fault in any action of his whole life. (Nicholas of Lyra. and St. Chrysostom) --- \u0001Master, we know.\u0002 The Pharisees had instructed their disciples and the Herodians to speak in this seemingly friendly manner to our Saviour, that they might put him off his guard, and thereby ensnare him; thinking that Jesus, like other men, could be led away by flattery. Thus do all hypocrites act. They first praise those they want to destroy; and thus by their deceitful words, lead them aside from the true path, into all kinds of evils and miseries. Thus St. Chrysostom, Tostatus, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Is it lawful,\u0002 reasonable and just, \u0001to give tribute to Cæsar?\u0002 It was at that time a question much agitated among the Jews, whether they, being the peculiar people of God, ought to be subject and pay taxes to Cæsar, or to any prince whatsoever, or be exempt from them. (Witham) --- Judas Galilæus, about the time of Christ's birth, stirred up the people to a revolt, which though suppressed by violent measures, and himself slain by the Romans, yet the doctrine he broached did not expire with him. Some even among the Pharisees were of opinion, that it was unlawful for the people of God to serve strangers and idolaters, as we learn from Josephus. The question, therefore, proposed to our Saviour was insidious in the extreme, and not easy to be answered, without incurring the displeasure of one or other of the parties. For, if he answered that it was lawful, he would expose himself to the hatred of the Jews, who were aggrieved with what generally thought an unjust extortion, and a mark of servitude injurious to God; if he denied the legality of this hated capitation-tax, he would incur the displeasure of the Herodians, and be denounced to Cæsar. This latter appears to have been their wish; as, in that case, it would have been very easy to persuade Pilate, that Christ and his disciples coming from Galilee, were favourers of that sect, who, from the name of their founder, Judas Galilæus, were called Galilæans; and some of whom, as we read in St. Luke (chap. xiii. 1,) Pilate put to death, \u0001whose blood he mingled with their sacrifices.\u0002 Indeed so determined were the enemies of Christ to injure him with Pilate on this subject, that notwithstanding his answer was plainly in favour of the tribute, yet they blushed not a few days after to accuse him to Pilate of teaching it to be unlawful to pay tribute; \u0001we have found him, say they, forbidding tribute to be paid to Cæsar.\u0002 (Tirinus and Denis the Carthusian)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ye hypocrites?\u0002 Our divine Saviour knowing their malice, and that it was their wish in proposing this question, to render him odious to the people, or a suspicious character to the prince, answers them in these severe words. ... Another motive was, to let them see that the secrets of their inmost heart were open to him, and thus induce them to be converted from their wickedness; for, certainly, if they perceived that he could read their hearts, they must thence concluded that he was something more than human. This severe reprehension, according to St. Chrysostom, shews, that it is better for man that God should chastise him here in this life, than spare him here to chastise him hereafter. (Tostatus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Render therefore to Cæsar the things that are Cæsar's.\u0002 He neither directly decided the question, nor offended the Herodians. They admired his wisdom, were quite disappointed, and retired with confusion. (Witham) --- The reasoning of Christ appears to be this: As you are the subjects of Cæsar, which you plainly acknowledge by admitting his coin, upon which he inscribes himself lord of Asia, Syria, and Judæa, &c. it is but just you pay him the tribute due from subjects to their sovereign; nor have you any reason to object on the plea of religion, since he demands of you for the exigencies of the public service only temporal things, and such as are in some respects already his own, by being stamped with his own image and superscription. But spiritual things, which belong to God alone, as your souls, stamped with his image, divine worship, religious homage, &c. God, not Cæsar, demands of you. \"Give therefore to Cæsar what belongeth to Cæsar, and to God what belongeth to God.\" (Tirinus) --- What our Saviour here commands us to give to God, is nothing else but our heart and affections. Here our divine Lord likewise shews us, how we are to steer the middle course between the two extremes, into which some persons fall. Some say that all must be given to God, and nothing to Cæsar, i.e. all our time must be given to the care of our soul, and none to the care of the body; but Christ teaches that some must be given to the one, and part to the other. (Origen) --- Although Christ clearly establishes here the strict obligation of paying to Cæsar what belongs to Cæsar, yet he is afterwards accused, as we have mentioned above, (see note on ver. 17) as if he forbade tribute to be paid to Cæsar. In like manner, in spite of the most explicit declarations of the Catholic Church, respecting her loyalty and subjection to temporal powers, her enemies fail not to calumniate her doctrine as inimical to the state, and subversive of due subordination. But let our opponents attend to the following authority and public declaration of Pope Clement XIV. addressed to all Catholic bishops in the Christian world. \"Be careful,\" says he, \"that those whose instruction in the law of the gospel is committed to your charge, be made sensible from their very infancy of their sacred obligation of loyalty to their kings, of respect to their authority, and of submission to their laws, not only for wrath, but for conscience sake.\" --- But princes should not exact, and subjects should not affect to give them ecclesiastical jurisdiction. St. Athanasius quotes the following strong words from an epistle of the famous confessor Hosius, to Constantius, the Arian emperor: \"Cease, I beseech thee, and remember that thou art mortal. Fear the day of judgment, and meddle not with ecclesiastical matters; neither do thou command us in this kind, but rather learn them of us. To thee God hath committed the empire; to us he hath committed what belongs to the Church. And as he who, with a malicious eye, hath designs upon thine empire, opposeth the ordinance of God; so do thou also beware lest, by an improper interference in ecclesiastical matters, thou be made guilty of a great crime. For it is written, \u0001Give to Cæsar,\u0002 &c. Therefore, neither is it lawful for us on earth to hold the empire, neither hast thou, O emperor, power over incense and sacred things.\" (St. Athansius, ep. ad solit. vitam agentes.) --- And St. Ambrose to Valentinian, the emperor, (who by the ill counsel of his mother Justina, an Arian, required of St. Ambrose to have one church in Milan made over to the Arian heretics) saith: \"We pay that which is Cæsar's to Cæsar, and that which is God's to God. Tribute is Cæsar's; it is not denied. The Church is God's; it cannot verily be yielded to Cæsar; because the temple of God cannot be Cæsar's right. Be it said, as all must allow to the honour of the emperor, for what is more honourable than that the emperor be said to be the son of the Church? A good emperor is within the Church, but not above the Church.\" (St. Ambrose, lib. v. epist. Orat. de Basil, trad.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Raise up issue to his brother,\u0002 to be heirs of his name and of his effects, as we read in Ruth, chap. iv, ver. 10: suscitare nomen defuncti, &c. \u0001to raise up the name of the deceased in his inheritance, lest his name be cut off from among his family, and his brethren, and his people.\u0002 (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001You err.\u0002 The Sadducees erred in supposing that there would be no resurrection, or if there was, that the future state would be like the present. Unable to conceive any thing else, they thought themselves justified in concluding that the soul would not survive the body. Had they known the Scriptures, they would not have fallen into this error; since therein are found abundant testimonies of a resurrection, as Job xiv and xix, Isaias xxvi, Ezechiel xxxvii, Daniel xii. The power of God also, had they paid sufficient attention to that consideration, would have taught them the same truth. It cannot be difficult for that power, which created and formed all things from nothing, to raise the body again after it has been reduced to ashes: nor impossible to prepare in a future state, rewards and enjoyments superior to and widely different from any thing that is seen in our present stage of existence. (Jansenius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001As the angels.\u0002 Not in every respect, for the body shall be likewise raised with the soul, whilst the angels are pure spirits: but in this we shall be like unto angels, we shall be endowed with immortality, and impassibility; and our joys, like those of the angels, shall be wholly spiritual. (Jansenius) --- If \u0001not to marry, nor to be married,\u0002 be like unto angels, the state of religious persons, and of priests, is justly styled by the Fathers an angelic life. (St. Cyprian, lib. ii. de discip. et hab. Virg. sub finem.) (Bristow)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001He is not the God of the dead.\u0002 Jesus Christ here proves the resurrection of the body by the immortality of the soul; because in effect these two tenets are inseparable. The soul being immortal, ought necessarily to be one day reunited to the body, to receive therein the recompense or punishment which it has merited in this same body, when it was clothed with it. --- By this text St. Jerome refutes the heretic Vigilantius, and in him many of modern date, who to diminish the honour Catholics pay to the saints, call them designedly\u0001 dead men.\u0002 But the Almighty \u0001is not the God of the dead;\u0002 of consequence these patriarchs, dead as they are in our eyes as to their bodies, are still alive in the eyes of God as to their souls, which he has created immortal, and which he will undoubtedly have the power of reuniting to their bodies. --- The Sadducees were a profane sect, who denied the resurrection of the body, and the existence of angels and spirits, and any future state in another world: (see Acts xxiii. 8.) nor did they receive any books but the five books of Moses. Christ therefore, from a passage Exodus iii. 15, shewed them that Abraham, Isaac and Jacob, had still a being; because God, 200 years after the death of the last, said thus to Moses, \u0001I am the God of Abraham,\u0002 &c. He did not say, (as St. Chrysostom takes notice) \u0001I was the God of Abraham,\u0002 &c. Therefore these souls had a being: for the Lord would not call himself the God of those who were not at all: no one calling himself lord or king of those who are no more. (Witham)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001The Pharisees heard that he had silenced\u0002 their adversaries, \u0001the Sadducees,\u0002 &c. \u0001Some of them,\u0002 says St. Luke, (xx. 39.) applauded him, saying, \u0001Master, thou hast said well.\u0002 (Witham) --- The Pharisees assembled themselves together, that they might confound him by their numbers, whom they could not by their arguments. Wherefore they said one to another: let one speak for all, and all speak by one, that if one be reduced to silence, he alone may appear to be refuted; and, if he is victorious, we may all appear conquerors. Hence it is said, \u0001And one of them, a doctor of the law,\u0002 (St. Chrysostom) \u0001asked him, tempting him,\u0002 if he were really possessed of that wisdom and that knowledge which people so much admired in him. (Bible de Vence)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001On these two,\u0002 &c. Whereby it is evident that all dependeth not upon \u0001faith\u0002 only, though faith be the first, but much more upon \u0001charity,\u0002 which is the love of God and of our neighbour, and which is the sum of all the law and the prophets; because he that hath this double charity, expressed here by these two principal commandments, fulfilleth all that is commanded in the law and the prophets. (Bristow)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001If David then call him Lord, how is he his son?\u0002 It was allowed of as a certain truth, that the Messias was to be the son of David. Christ shews them by David's own words, that he was \u0001the Lord\u0002 as well as the \u0001son of David:\u0002 and this is what they could not answer to. (Witham) --- Jesus Christ here inculcates to the Pharisees, that two natures must be admitted in the Messias; in one of which, viz. in his human nature, he is the son of David, and as such inferior to him; and in the other, viz. in his divine nature, he is the son of God, and consequently superior to David; whence this latter, by the inspiration of the Holy Ghost, justly calls him Lord. (Tirinus) --- Jesus Christ does not wish them to think that the Messias is not the son of David, but only wished to rectify their opinion concerning him. When therefore he asks how he is the son, he teaches them that he is not after the manner they understand it, the mere \u0001Son,\u0002 but what is much more, the \u0001Lord\u0002 also, of David. (St. John Chrysostom, hom. lxxii.)" } ] }, { "chapter": 23, "slug": "id41.html", "header": "Matthew xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Then Jesus,\u0002 &c. Jesus thus spoke to the multitude a few days previous to his passion. It is here observable that our Saviour, after he had tried all possible remedies, after he had taught and confirmed his doctrines by innumerable miracles, after he had secretly by his parables reprehended them for their wickedness, but without effect, now publicly upbraids their vices. But before his reprehension of the Pharisees, he instructs the people, lest they should despise the authority of the priesthood. (Salmeron)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Scribes.\u0002 They, who professed the greatest zeal for the law of Moses, and gloried in being the interpreters of it, sat upon the chair of Moses, succeeded to his authority of governing the people of God, of instructing them in his law, and of disclosing to them his will. Such, therefore, as did not depart from the letter of the law, were called Scribes. But such as professed something higher, and separated themselves from the crowd, as better than the ordinary class of men, were called \u0001Pharisees,\u0002 which signifies, separated. (Origen) --- God preserveth the truth of the Christian religion in the apostolic See of Rome, which in the new law answers to the chair of Moses, notwithstanding the disedifying conduct of some few of its bishops. Yes, though a traitor, as vile as Judas himself, were a bishop thereof, it would not be prejudicial to the integrity of the faith of God's Church, or to the ready obedience and perfect submission of sincere good Christians, for whom our Lord has made this provision, when he says: \u0001do that which they say, but do not as they do.\u0002 (St. Augustine, Ep. clxv.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001All therefore whatsoever they shall say.\u0002 St. Augustine, in his defence of the Apostolic See, thus argues, \u0001contra lit. Petil. \u0002\"Why dost thou call the apostolic chair the chair of pestilence? If, for the men that sit therein, I ask: did our Lord Jesus Christ, on account of the Pharisees, reflect upon the chair, wherein they sat? Did he not commend that chair of Moses, and, preserving the honour of the chair, reprove them? For he sayeth: they \u0001have sat on the chair of Moses. All therefore whatsoever they shall say to you, observe and do.\u0002 These points if you did well consider, you would not, for the men whom you defame, blaspheme the Apostolic See, wherewith you do not hold communion.\" (lib. ii. chap. 51) And again, chap. 61 Ibid. \"Neither on account of the Pharisees, to whom you maliciously compare us, did our Lord command the chair of Moses to be forsaken; (in which chair he verily figured his own) for he warned the people to do what they say, and not what they do, and that \u0001the holiness of the chair be in no case forsaken, nor the unity of the flock divided,\u0002 on account of the wicked lives of the pastors.\" --- Christ does not tell them to observe every thing, without exception, that the Pharisees should say to them; for, (as it was observed in a previous chapter) many superstitions and false ordinances had obtained amongst them, corrupting the Scriptures by their traditions; but only such as were not contrary to the law of Moses. We are taught to obey \u0001bad\u0002 no less than \u0001good\u0002 ministers, in those things that are not expressly contrary to the law of God. Hence appears how unfounded and unreasonable is the excuse so often adduced by persons in justification of their misdeeds, viz. that they saw their pastors do the same. Such must attend to the rule here given by Jesus Christ. What they say, do: but according to their works, do ye not. (Denis the Carthusian) --- The words, \u0001all whatsoever,\u0002 shew that nothing must be excepted, but what the supreme law orders to be excepted. (Estius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heavy and insupportable burdens.\u0002 Some understand in general the ceremonies of the law of Moses; but Christ seems rather here to mean the vain customs, traditions, and additions, introduced by the Jewish doctors, and by their Scribes and Pharisees. (Witham) --- They thus greatly increase the burden of others, by multiplying their obligations; whilst they will not offer themselves the least violence in observing them, or alleviating the burden, by taking any share upon their own shoulders." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Phylacteries.\u0002[1] These were pieces or scrolls of parchment, on which were written the ten commandments, or some sentences of the law, which the Jews were accustomed to fasten to their foreheads, or their arms, to put them in mind of their duty. Thus they interpreted those words. (Deuteronomy vi. 8.) \u0001Thou shalt tie them as a sign on thy hand: and they shall be, and move before thy eyes.\u0002 Perhaps all the Jews, and even our Saviour himself, wore them; and that he only blames the hypocrisy and vanity of the Scribes and Pharisees, who affected to have them larger than others; and they did the like as to the fringes which the Jews wore on their garments. (Witham) --- That is, parchments, on which they wrote the ten commandments, and carried on their foreheads before their eyes: which the Pharisees affected to wear broader than other men: so to seem more zealous for the law. (Challoner) --- The word \u0001Phylacterion,\u0002 which is found both in the Greek and Latin Vulgate, properly signifies a preservation. It was a piece of parchment which the Jews carried round their heads from one ear to the other, and round their arms like bracelets, and upon which were written certain words of the law. Since the origin of the sect of Pharisees, they began to attach to these bands of parchment chimerical virtues, such as preservatives of maladies, and preservations from the insults of devils; hence the name \u0001phylacterion.\u0002 (Bible de Vence)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rabbi.\u0002 A title like that of \u0001master\u0002 or \u0001doctor.\u0002 Judas gave it to our Saviour. (Matthew xxvi. 49.) And the disciples of St. John the Baptist call him so. (John iii. 26.) --- Christ blames their pride, and vanity in affecting such titles, rather than the titles themselves. (Witham) --- \u0001Didaskalos,\u0002 properly a preceptor, as John iii. 10. \u0001Art thou a master in Israel, and knowest not these things?\u0002 (Bible de Vence)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001One is your master,\u0002 or teacher, who is the Christ, and under him one vicar, the successor of St. Peter, with whom all Catholic teachers are one, because they all teach one and the same doctrine in every part of the Christian world; whereas in the multiplicity of modern sects, which are every day dividing and subdividing into fresh sects, no two leaders can be found teaching in all points exactly the same tenets; as each is not only allowed, but expected to follow his own private spirit, and to build his creed upon his own interpretation of Scripture. (Haydock)" }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001Call none your father ... Neither be ye called masters,\u0002 &c. The meaning is, that our Father in heaven is incomparably more to be regarded, than any father upon earth: and no master is to be followed, who would lead us away from Christ. But this does not hinder but that we are by the law of God to have a due respect both for our parents and spiritual fathers, (1 Corinthians iv. 15,) and for our masters and teachers. (Challoner) --- This name was a title of dignity: the presidents of the assembly of twenty-three judges where so called; the second judge of the sanhedrim, &c. (Bible de Vence) --- Nothing is here forbidden but the contentious divisions, and self-assumed authority, of such as make themselves leaders and favourers of schisms and sects; as Donatus, Arius, Luther, Calvin, and innumerable others of very modern date. But by no means the title of father, attributed by the faith, piety, and confidence of good people, to their directors; for, St. Paul tells the Corinthians, that he is their only spiritual Father: \u0001If you have 10,000 instructors in Christ, yet not many Fathers.\u0002 (1 Corinthians iv. 15.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001You shut the kingdom of heaven.\u0002 This is here taken for eternal happiness, which can be obtained only by faith in Christ, since he calls himself the gate. (St. John chap. x) --- Now the Pharisees, by refusing to believe in him, and conspiring against him, deterred those, who would otherwise have believed in Christ, from professing his name and following his doctrines, and thus shut the gate of heaven against them. (Nicholas of Lyra.) --- In all these reprehensions, it is to be noted, for the honour of the priesthood, Jesus Christ never reprehendeth priests by that name. (St. Cyprian, ep. lxv.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001You devour the houses of widows.\u0002 Here our blessed Saviour severely reprehends the hypocrisy and other vices of the Scribes and Pharisees, a little before his death, to make them enter into themselves, and to hinder them from seducing others. (Witham) ---The Pharisees, by every means in their power, endeavoured to persuade the widows of the poor to make vows or offerings for the temple, by which they themselves became rich, and thus they \u0001devoured the houses of widows.\u0002 (Nicholas of Lyra.) --- Whoever is a perpetrator of evil, deserves heavy chastisements; but the man who commits wickedness under the cloak of religion, is deserving of still more severe punishment. (Origen) --- The same is said of fasting, alms, prayers. (Matthew vi.) --- As above our Lord had inculcated eight beatitudes, so here he denounces eight woes or threats of impending judgment, to the Scribes and Pharisees, for their vile hypocrisy. (Jansenius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "Because whilst a Gentile he sinned without a perfect knowledge of the evil, and was not then a two-fold child of hell; but after his conversion, seeing the vices of his masters, and perceiving that they acted in direct opposition to the doctrines they taught, he returns to the vomit, and renders himself a prevaricator, by adoring the idols he formerly left, and sells his soul doubly to the devil. (St. Chrysostom) --- They that teach that it is sufficient to have faith only, do make such Christians as blindly follow them, as these Jews did their proselytes, children of hell far more than before. (St. Augustine, lib. de fide et oper. chap. xxvi.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wo to you blind guides.\u0002 Avarice seems to have been the chief motive of the Pharisees in teaching this doctrine, since they taught that those who swore by the temple were guilty of no sin, nor under any obligation at all; whereas they who swore by the gold of the temple, were bound to pay a certain sum of money to the priests, by which they themselves were enriched. (Nicholas of Lyra.) --- \u0001Whosoever shall swear by the temple, it is nothing,\u0002 &c. To understand this obscure place, we may take notice, that a good part of what was offered on the altar, and given to the treasury of the temple, fell to the share of the Jewish priests; and therefore it was not their interest to have such promises or oaths dispensed with. This made them teach the people, that if any one had made a promissory oath or vow to give their money or goods \u0001to the temple,\u0002 or \u0001to the altar\u0002 itself, as it is said ver. 18, such oaths or promises were not obligatory, or might easily be dispensed with. But if any one had sworn or vowed to give any thing to the \u0001treasury of the temple,\u0002 or join it to the \u0001offerings to be made\u0002 on the altar, then such oaths and promises which turned to their profit were by all means to be kept. St. Jerome expounds it of oaths in common discourse; as if they taught the people, that when any one swore \u0001by the temple,\u0002 or \u0001the altar,\u0002 it was not so considerable as to swear by \u0001the gold in the temple,\u0002 or \u0001by the offerings\u0002 there made: for in the latter cases, they were to make satisfaction according to the judgment of the Jewish priests. And to correct their covetous proceedings, Christ tells them that the temple and the altar were greater than the gold and the offerings. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sanctifieth.\u0002 The altar is sanctified by our Lord's body thereon. Theophylactus, the close follower of St. Chrysostom, writeth thus upon this text: \"In the old law, Christ will not allow the gift to be greater than the altar; but with us the altar is sanctified by the gift: for the bread, by the divine grace is converted into our Lord's body, and therefore the altar is sanctified by it.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001By him that dwelleth in it.\u0002 Here we see that swearing by creatures, as by the gospel and by the saints, is all referred to the honour of God, whose gospel it is, whose saints they are. (Bristow)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001You ... who pay tithe,\u0002 &c. The tithes of these small things are not found in the law. Nor yet doth Christ blame them so much for this, as for neglecting more weighty matters; and tells them by a proverb, \u0001that they strain out a gnat, and swallow a camel.\u0002 (Witham) --- The Pharisees pretended the greatest exactitude even in the smallest commands of the law, when the observance of them could impress the people with a favourable idea of their sanctity; whereas they omitted the more essential precepts of the law, when it did not procure them the praise of men. (Nicholas of Lyra.) --- St. Jerome interprets this passage of receiving tithes; the Vulgate has \u0001decimare.\u0002 (St. Jerome) --- The Pharisees are blamed by our Lord for their avarice, in scrupulously exacting tithes of the most trifling things, whilst they lived in a constant neglect of their duty, both to God and their neighbour. (Idem. [St. Jerome])" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Woe to you.\u0002 Jesus Christ here condemns, in forcible language, the principal vices of the Pharisees, viz. their hypocrisy, false devotion, boundless ambition, insatiable avarice, false zeal, and ignorance in deciding upon cases of conscience. St. Luke represents our Saviour as saying this to the Pharisees at dinner; (Chap. xi.) so that Christ must either have repeated these things at different times; or, St. Matthew according to custom, must have added them to other words of our Saviour, which, though spoken on another occasion, had some connection with the same subject. In vain do you, Pharisees, boast of your external sanctity. Do not imagine, that fornication, adultery, and other actions, are the only sins to be attended to; and that pride, avarice, anger, and other spiritual sins, are of no moment. He who made the body, made also the soul; and it is of equal consequence that both be kept clean and free from sin. (Nicholas of Lyra.) --- By the similitude of the cup, and of whited sepulchres, as also that of building the sepulchres of the prophets, he shews that they did all their actions purposely to be seen by men, and that this was their only motive in all they did. (Idem. [Nicholas of Lyra.]) --- Like Ezekiel's bitter roll, we have here a dreadful list of woes, like as many thunderbolts, levelled against hypocrisy, avarice, ambition, and all bitter zeal. We should be careful not to suffer such rank weeds to grow up in our soil, to the ruin of all good." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Thou blind Pharisee.\u0002 The vices of the Scribes and Pharisees are not unfrequently to be found in Christians. The genuine characters of the pharisaical and hypocritical spirit, are: 1. to be punctiliously exact in trifles; 2. to be fond of distinction and esteem; 3. to be content with external piety; 4. to entertain a high opinion of ourselves, and to be impatient of reproof; 5. to be harsh to others, and ready to impose on them what we do not observe ourselves. Sins abundantly sufficient to rob us of every good, and to leave our house quite desolate! not less so than the temple and city of Jerusalem!" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Whitened sepulchres.\u0002 The Jews, lest they should be defiled with touching the sepulchres, whitened them on the outside, in order to distinguish them. But this exterior whiteness, covering interior corruption, was a genuine picture of the pharisaical character. But these men, says St. Gregory, can have no excuse before the severe judge at the last day; for, whilst they shew to the view of mankind so beautiful an appearance of virtue, by their very hypocrisy they demonstrate that they are not ignorant how to live well. (Moral. xxvi.) --- Tell me, you hypocrite, what pleasure there is in wickedness? why do you not wish to be what you wish to appear? What it is beautiful to appear, is beyond a doubt more beautiful to be. Be therefore what you appear, or appear what you really are. (St. John Chrysostom)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "Jesus Christ so often and so boldly condemns the Pharisees, because he reads their hearts and intentions; but we, who can only judge of overt actions, who cannot dive into the secrets of the heart, must never presume to call men's exterior good actions hypocrisy; but judge of men according as we see and know. (Bristow)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Build the sepulchres,\u0002 &c. This is not blamed, as if it were in itself evil to build or adorn the monuments of the prophets; but the hypocrisy of the Pharisees is here taxed; who, whilst they pretended to honour the memory of the prophets, were persecuting even unto death the Lord of the prophets. (Challoner) --- Jesus Christ foresaw that they would shortly accomplish the wickedness of their fathers in shedding his blood, as their fathers did the blood of the prophets. (St. Hilary) --- And although they seemed to honour the prophets, and to abhor the murder of the just, it was merely that in their persecution of Jesus Christ he might appear to the people neither a prophet, nor just. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "Jesus Christ does not here persuade the Jews to continue on in their wicked ways, as if praising and sanctioning their conduct; but only predicts his own death, which they were about to compass, and which crime would greatly exceed that of their fathers: as he was the greatest, and even the Lord of all the other prophets, whom their fathers had put to death. (Denis the Carthusian)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001From the blood of Abel,\u0002 &c. Not that the Jews, to whom Christ spoke, should be punished for crimes which they themselves did not commit nor be more severely punished than they themselves deserved; but he speaks of the Jewish people which, by putting to death their Messias, should shortly fill up the number of their sins; so that God would destroy their whole nation, as if the blood of Abel, and of the prophets unjustly murdered came upon them at once. See Maldonatus. --- \u0001Of Zacharias, the son of Barachias.\u0002[2] Some think this was Zachary, numbered among the lesser prophets, whose father's name was Barachias; but we do not read of his being murdered in this manner. The more common opinion is, that here is meant Zachary, who, preaching to the people, (2 Paralipomenon xxiv. 20,) was stoned to death in the very place where Christ was now speaking. But there he is called the \u0001son of Joiada,\u0002 and not \u0001of Barachias.\u0002 Some conjecture his father might have had both names; and St. Jerome tells us, that in an ancient copy of St. Matthew, called the \u0001Gospel of the Nazarenes,\u0002 he found this Zacharias, of whom our Saviour speaks, called the son of Joiada. (Witham) --- St. Jerome gives another reason why he might have been called the son of Barachias, and not the son of Joiada, and this is to commend the sanctity of the father; for \u0001Barachias\u0002 is interpreted the blessed of the Lord. Others suppose that he was the 11th of the 12 prophets; but it is not mentioned that he was slain between the temple and the altar. Some surmise that it was the father of the Baptist, collecting from the apocryphal writings that he was killed for preaching the arrival of the Redeemer: but that he was the son of Joiada, otherwise called Barachias, is the common opinion. (St. Jerome) --- \u0001That upon you may come,\u0002 &c. Not that they should suffer more than their own sins richly deserved; but that the justice of God should now fall upon them with such a final vengeance once for all, as might comprise all the different kinds of judgments and punishments, that had at any time before been inflicted for the shedding of just blood. (Challoner)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Amen, I say to you.\u0002 More severe punishments were inflicted on these Jews, on account of their more grievous and heinous transgressions; for nothing had been able to recall them from their wickedness. They had the example of their ancestors before their eyes, continually irritating the wrath of God; yet all they had suffered for their crimes, could not incite them to leave their sinful ways; but they proceeded further than their ancestors in impiety, and ought therefore to receive a more severe condemnation. Thus though Lamech had not killed a brother, but had neglected to be more prudent after the exemplary punishment of Cain, he still cried out: \u0001Seven-fold punishment is taken of Cain, but of Lamech seventy times seven.\u0002 (Genesis iv.) (St. Chrysostom, hom. lxxiii.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001And thou wouldst not.\u0002 Three truths may be gathered from these words of our Saviour: 1. They, who perish, perish by their own fault, because they refuse to listen to the voice of God calling them to salvation; 2. that man's will is free, and that it is an error in man to lay all his wickedness to the charge of God, or of blind chance; for God justly attributes the reprobation of man to his own perverse will, which often opposes that of God, and brings destruction on itself; 3. how necessary it is for man to subject his will to that of the Almighty, and ever to say with our Saviour: \u0001Nevertheless, not my will, but thine be done.\u0002 (Salmeron)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Behold, your house.\u0002 Their house shall be deprived of the protection of the God of heaven. He it was that had hitherto preserved them, and he also would inflict upon them those very severe judgments they so much dreaded. (St. Chrysostom, hom. lxxv.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Till you say, blessed is he that cometh.\u0002 Hereafter you shall own me for your Messias, and the world's Redeemer, at least at the day of judgment. (Witham) --- The time here foretold, when they should say: \u0001Blessed is he that cometh in the name of the Lord,\u0002 is the day of general judgment. When our Saviour says, \u0001henceforth,\u0002 we must understand it of all that time, which intervened between the time of his speaking and his passion. (St. Chrysostom, hom. lxxv.) --- It may also be understood of the Jews, who are to be converted to the faith of Jesus Christ towards the end of the world. (Menochius)" } ] }, { "chapter": 24, "slug": "id42.html", "header": "Matthew xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "After the fatigues of preaching and teaching, Jesus towards evening left the temple, as it is in the Greek, \u0001eporeueto apo tou ierou,\u0002 and went towards Mount Olivet, where he was accustomed to spend his nights, as we learn from St. Luke, chap. xxi. ver. 37. (Jansenius) --- \u0001His disciples came to shew him the buildings,\u0002 not moved by curiosity, for they had seen them frequently before, but by pity; because he had on a former occasion, and only just before in Jerusalem, threatened the destruction of the temple and city, hoping that the splendour and magnificence of so fine a structure, consecrated to God, might alter his determination, as St. Hilary observes. But the anger of God, provoked by sins, is not to be appeased with stones and buildings. He therefore answered them: (Jansenius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Do you see all these things?\u0002 Examine again and again all this magnificence, that the sentence of heaven may appear more striking. --- \u0001A stone upon a stone.\u0002 We need not look on this as an hyperbole. The temple burnt by the Romans, and afterwards even ploughed up. See Gregory of Nazianzus, orat. ii. cont. Julianum; Theodoret, lib. iii. Histor. chap. xx. &c. (Witham) --- Julian the apostate, wishing to falsify the predictions of Daniel and of Jesus Christ, attempted to rebuild the temple. For this purpose, he assembled the chief among the Jews, and asking them why they neglected the prescribed sacrifices, was answered, that they could not offer any where else but in the temple of Jerusalem. Upon this he ordered them to repair to Jerusalem, to rebuild their temple, and restore their ancient worship, promising them his concurrence in carrying on the work. This filled the Jews with inexpressible joy. Hence flocking to Jerusalem, they began with scorn and triumph to insult over the Christians. Contributions came in from all parts. The Jewish women stripped themselves of their most costly ornaments. The emperor opened his treasures to furnish every thing necessary for the building. The most able workmen were convened from all parts; persons of the greatest distinction were appointed to direct the work; and the emperor's friend, Alipius, was set over the whole, with orders to carry on the work without ceasing, and to spare no expense. All materials were laid in to an immense quantity. The Jews of both sexes bore a share in the labour; the women helping to dig the ground, and carry away the rubbish in their aprons and gowns. It is even said that the Jews appointed some pick-axes, spades, and baskets, to be made of silver, for the honour of the work. Till this time the foundations and some ruins of the walls had remained, as appears from St. Cyril, in his catechism xv. n. 15, and Eusebius, Dem. Evang. lib. viii. p. 406. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. They next began to dig a new foundation, in which many thousands were employed. But what they had thrown up in the day, was, by repeated earthquakes, the night following cast back again into the trench. When Alipius the next day was earnestly pressing on the work, with the assistance of the governor of the province, there issued, says Ammianus Marcellinus, such horrible balls of fire out of the earth near the foundations, as to render the place inaccessible from time to time to the scorched workmen. And the victorious element continuing in this manner obstinately bent, as it were, to drive them to a distance, Alipius, thought proper to abandon, though reluctantly, the enterprise. This great event happened in the beginning of the year 363, and with many very astonishing circumstances is recorded both by Jews and Christians. See the proofs and a much fuller account of this astonishing event, which all the ancient fathers describe as indubitable, in Alban Butler's life of St. Cyril of Jerusalem, March 18th. Thus they so completely destroyed whatever remained of the ancient temple, that there was not left one stone upon another; nor were they permitted by heaven even to begin the new one. (Maldonatus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?\u0002[1] We must take good notice with St. Jerome, that three questions are here joined together. 1. Concerning the destruction of Jerusalem; 2. of the coming of Christ; 3. of the end of the world. Christ's answers and predictions in this chapter, are to be expounded with a reference to the three questions. This hath not been considered by those interpreters; who expound every thing here spoken by Christ of the destruction of Jerusalem; nor by others, who will have all understood of his coming to judgment, and of the end of the world. (Witham) --- It is probable the apostles themselves did not understand that they were asking about two distinct events. Being filled with the idea of a temporal kingdom, they thought that Christ's second coming would take place soon; and that Jerusalem, once destroyed, the Messias would begin his reign on earth." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And Jesus answering.\u0002 Various are the interpretations given here. Some will have it refer to the destruction of Jerusalem, which took place, A.D. 70; and others, to the end of the world. That of St. Chrysostom seems to be very conformable to the context, and is followed by many. He explains all, to the 23d verse exclusively, of what shall precede the destruction of Jerusalem; nor is there any circumstance which cannot easily be referred to that event, as will appear from a careful and attentive observation of the history of the Jews, and of the Church at that time, in the writings of Josephus and Eusebius. Even the preaching of the gospel to the whole world, which seems to favour the contrary explanation, is by the same father said to have taken place before the destruction of Jerusalem. St. Paul tells the Colossians, that even in his time the faith was spread all over the world. The abomination of desolation may be explained of the Roman soldiery, or, of the seditious zealots, who, by their murders and other atrocities, polluted the temple. See Josephus, b. 4. and 5. of the Jewish war. As deicide was a crime peculiar to the Jews and exceeded every other crime, their punishment was severe above measure. Had the Almighty punished them to the full of what they had deserved, not one of the Jews would have escaped. But as he formerly would have spared Sodom and Gomorrha, had there been found therein ten just men to avert the impending ruin; so shall these days of affliction be shortened for the sake of some who believe. The verses subsequent to the 22d, are explained by St. Chrysostom of the second coming of Christ, previous to the general judgment. (Jansenius) --- Such as wish for a more particular explanation of every thing preceding the 23d verse, how it applies to the Jews, may consult the concordance of Jansenius, who thus concludes his observations: \"Hitherto we have explained all things of the destruction of Jerusalem, which prophecies, though they principally regarded the times of the apostles, may be of use to us in two ways. 1. It will confirm our faith, when we see clearly fulfilled whatever was distinctly foretold of this people; and may serve to increase our fears, when we reflect, that what is immediately added concerning the day of judgment, shall be fulfilled with the same rigorous exactitude and certainty. It is another effect of divine Providence for the increase of our faith, that this prophecy, which was to take place with regard to Jerusalem, is not mentioned by St. John, who lived long enough to see it accomplished, but by the other evangelists, who died long before the event. 2. It should animate us in the practice of virtue, and gratitude to reflect, that whatever tribulations happen to the Church, or throughout the earth, all co-operate to the advantage of the elect. Such as will be good, have nothing to fear.\" (Jansenius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For many will come.\u0002 One of these was Simon Magus, who in the Acts (chap. viii. ver. 10.) is mentioned as calling himself the power of God; hence the apostle St. John (1 John ii. 18,) says, \u0001and as you have heard that Antichrist cometh, even now there are become many Antichrists.\u0002 By Antichrists I understand heretics, who, under the name of Christ, teach doctrines different from Christ; neither is there any reason for us to be surprised, if many be seduced, since our Lord declares that many will be seduced. (St. Jerome) ... This alone will be sufficient for us to know the false doctrines taught by Antichrist, when they assure us that they are Christ; for we do not read in any part that Christ said so of himself. The miracles he performed, the doctrines he taught, and the virtues he on every occasion exhibited, were proofs sufficient to convince us that he was the Christ. There is need of the assistance of God to overcome the snares laid for us by hypocrisy. (Origen) --- Among these impostors were one Theodas, (Acts v. 36,) the impious Egyptian, (Acts xxi. 38,) Judas of Galilee, Menander, and several others who preceded the destruction of Jerusalem; but many more will precede the destruction of the world. This therefore is the \u0001first sign,\u0002 the seduction of many souls from the true faith by heresies, and is common to both events. (Jansenius) --- See much more in Barradius, tom. iii. lib. 9, chap. 2, where he collects various illustrations from Josephus and profane authors. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shall hear of wars.\u0002 Most authors understand this \u0001second sign\u0002 of the Jewish wars which preceded the ruin of Jerusalem; others of the wars of Antichrist, previous to the end of the world. Both are very probable. The first is proved from history, and from the events; the latter, from what we learn from the Apocalypse, will certainly happen. (Menochius) --- These things must happen, as is said of scandals and heresies, not absolutely, but considering the malice of man, and the decree of God, by which he had determined to punish the Jews. (Maldonatus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And there shall be,\u0002 according to the proverb, \u0001loimos meta limon,\u0002 plague after famine, both natural daughters of war, with intestine divisions, earthquakes, and other calamities; the \u0001third\u0002 sign. ... As the bodies of men generally grow weak and faint previously to dissolution, so will it be with the earth before the destruction of the world; so that this inferior globe will be shaken with unusual convulsions, as if making its last effort for existence. The air filled with destructive vapours will turn to the ruin of men, and the earth exhausted of its natural fertility, will refuse its accustomed support to the sons of Adam. Hence will arise wars and famines, insurrections, rebellions, and mobs; some driven on by famine and want, others by ambition and avarice. But if the corrupted heart of man shall refuse to depart from its evil ways, these calamities shall be increased; for all these are only the beginnings of more dreadful sorrows. (Origen)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Then shall they deliver you up,\u0002 &c. The \u0001fourth sign,\u0002 common to both these events, shall be the persecution raised against the Church, which will be two-fold; it will regard both body and soul. See Luke xxi. 12; Mark xiii. 9. All this happened to the apostles previously to the siege of Jerusalem, as well as to the martyrs in subsequent times. A similar persecution, attended probably with additional severity, will most probably be the lot of the faithful during the reign of Antichrist. The calamities, bloodshed, and utter ruin which took place at the destruction of the city and temple of Jerusalem, are a figure of the still more dreadful calamities, bloodshed, and ruin to be expected towards the end of the world; and which should be frequently present to our minds. The late learned and venerable prelate Walmesly admonishes all parents to stand prepared for the bloody trial themselves, and to teach their children to be ever ready to meet, with Christian resignation, the awful and approaching event; for the rest of the world, as we learn from revelation, will be taken by surprise, as the people at the deluge. Yes, this last may literally be styled a bloody trial; for the Church, which was purified with blood, began in blood, increased in blood, and will end in blood." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "And many false prophets shall rise, like those lying teachers mentioned by St. Peter, (2nd Peter chap. ii. ver. 1) who shall bring in sects of perdition, (i.e. heresies destructive of salvation) bringing upon themselves swift destruction." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And because iniquity hath\u0002 (literally,\u0001 shall\u0002) \u0001abounded,\u0002 shall arrive at its height, the charity of many, carried away by the force of bad example, will grow cold; and scarcely, even among Christians, will a person be found willing to assist Christians, lest he may be known for a Christian. Of this we have an example, 2 Timothy iv. 16, \u0001At my first answer, no man stood with me, but all forsook me: may it not be laid to their charge; but the Lord stood by me, and strengthened me.\u0002 (Maldonatus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001But he that shall persevere to the end,\u0002 in the midst of this trying and afflicting scene, in \u0001faith\u0002 and \u0001charity,\u0002 (or as it is in the Greek; he that shall preserve his patience to the end, \u0001o upomeinas,\u0002 proof against heresies, persecutions, hatreds, or scandals) \u0001shall be saved.\u0002 To perseverance alone this promise is made; for, non quæruntur in Christianis \u0001initia\u0002 sed \u0001finis.\u0002 (Tertullian) A part of this prediction was, beyond all doubt, accomplished with regard to the faithful, in the first persecutions raised by the Jews against the infant Christian Church; but the entire and literal completion of it is reserved for the latter times." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This gospel ... shall be preached in the whole world,\u0002 to serve as a testimony to all nations, of the solicitude of heaven in having the doctrine of salvation announced to them. This then is a \u0001fifth sign,\u0002 and not till then shall the consummation come. --- \u0001And then shall the consummation come.\u0002 The end of the world, says St. Jerome. The destruction of Jerusalem, says St. Chrysostom and others. (Witham) --- If the final destruction of Jerusalem be here meant, the gospel had been preached throughout the major part of the then known world. See Romans x. and Colossians i. 6, 23. If the end of the world, there is the greatest probability that the true faith will have been announced to every part of the globe, before that period." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The abomination of desolation\u0002 was first partly fulfilled by divers profanations of the temple, as when the image of Cæsar was set up in the temple by Pilate, and Adrian's statue in the holy of holies, and when the sacrifices were taken away; but will be more completely fulfilled by Antichrist and his precursors, when they shall attempt to abolish the holy sacrifice of the mass. St. Hyppolitus, in his treatise \u0001de Anti-Christo,\u0002 mentioned by Eusebius, St. Jerome, and Photius, thus writeth: \"The churches shall lament with great lamentations, because there shall neither be made oblations, nor incense, nor worship grateful to God. ... In those days the liturgy (or mass) shall be neglected, the psalmody shall cease, the reciting of Scripture shall not be heard.\" --- The prophet Daniel (xii. 11.) calculates the reign of Antichrist, \u0001from the time that the daily sacrifice shall be taken away;\u0002 which, by able commentators, is understood of the sacrifice of the mass, which Antichrist will endeavour to suppress. --- \u0001The abomination of desolation,\u0002[2] or the abominable desolation. Instead of these words, we read in St. Luke, (xxi. 20.) \u0001When you shall see Jerusalem surrounded by an army.\u0002 Christ said both the one and the other. But the words in St. Luke, seem rather to give us a sign of the ruin of Jerusalem, than of the end of the world. --- \u0001Spoken of by Daniel, the prophet.\u0002 The sense is, when you shall see that very prophecy of Daniel literally fulfilled hereafter. What follows in the prophecy of Daniel, confirms this exposition; when the prophet adds, that the \u0001desolation shall continue to the end;\u0002 that the Jews from that time, shall be \u0001no more the people of God, for denying their Messias;\u0002 and that they shall \u0001put the Christ to death.\u0002 But what then was this desolation, which by the following verse, was to be a sign to the Christians to \u0001fly out of Judea?\u0002 Some expound it of the heathen Roman army, approaching and investing Jerusalem, called the \u0001holy city.\u0002 Others understand the profanation of the temple, made by the Jews themselves, a little before the siege under Vespasian; when the civil dissensions, those called the \u0001Zealots,\u0002 had possessed themselves of the temple, and placed their warlike engines upon the pinnacles; and a part, at least, of the temple was defiled with the dead bodies of those killed there. It was at that time that the Christians, according to Christ's admonition, left Jerusalem and Judea, and fled to Pella, beyond the river Jordan. See Eusebius, lib. iii. Hist. chap. v. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Then let those.\u0002 It is well known that this prophecy was verified to the letter, in the destruction of Jerusalem. For, as the Roman army advanced, all the Christians who were in the province, forewarned by divine admonition, retired to a distance, and crossing the Jordan, took refuge in the city of Pella, situated in Trachonitis, and became subjects of king Agrippa, who was in amity with the Romans. (St. Remigius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Not come down,\u0002 into the house. They had no occasion, as Mauduit and others seem to suppose, to throw themselves from the roof, for the Jews had usually stairs on the outside of their houses. (Bible de Vence)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In the winter:\u0002 an inconvenient season for flying away. --- \u0001Or on the sabbath,\u0002 when it was lawful to travel only about a mile. (Witham) --- Pray to God that you may be enabled to escape those evils, and that there may be no impediment to your flight. (Estius, in different location)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001No flesh:\u0002 a Hebraism for no person; denoting that no one would have escaped death, had the war continued. (Witham) --- All the Jews would have been destroyed by the Romans, or all the Christians by Antichrist. (Maldonatus) --- From this place, Jesus Christ foretells the coming of Antichrist, and forewarns Christians of latter ages, to guard all they can against seduction." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Lo, here is Christ.\u0002 These words are very aptly applied by Catholics to the conventicles of heretics; and would Christians attend to the injunctions of their divine Master,\u0001 Go ye not out:---believe it not,\u0002 we should not see the miserable confusion occasioned in the Catholic Church, by unsteady Christians; who are guilty of schism, in forsaking the one true fold, and one shepherd, to follow their blind and unauthorized leaders. (Estius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Behold he is in the desert.\u0002 This prediction of \u0001false Christs,\u0002 may be understood before the destruction of Jerusalem, but chiefly before the end of the world. (Witham) --- As we have mentioned above, in note on verse 5." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wheresoever the body,\u0002[3] &c. This seems to have been a proverb or common saying among the Jews. Several of the ancient interpreters, by this \u0001body,\u0002 understand Christ himself, who died for us; and they tell us, that at his second coming the angels and saints, like eagles, with incredible swiftness, will join him at the place of judgment. (Witham) --- When he shall come to judgment, all, as it were by a natural instinct, shall fly to meet him, and receive their judgment. St. Hilary understands this literally; that where his body shall hang upon the cross, there will he appear in judgment, i.e. near the valley of Josaphat; in which place the prophet Joel (chap. iii. ver. 2,) declares, that the general judgment shall take place. (Tirinus)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001The sun shall be darkened,\u0002 &c. These seem to be the dreadful signs that shall forerun the day of judgment. --- \u0001The stars shall fall,\u0002 not literally, but shall give no light. (Witham) --- According to St. Augustine, by the sun is meant Jesus Christ; by the moon, the Church, which will appear as involved in darkness." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The sign of the Son of man,\u0002 &c. The Fathers generally expound this of the cross of Christ, that shall be seen in the air. (Witham) --- This sign is the cross, much more resplendent than the sun itself. Therefore the sun hides its diminished head, whilst the cross appears in glory; because the great standard of the cross, excels in brightness all the refulgent rays that dart from the meridian sun. (St. Chrysostom, hom. lxxvii.) --- The Jews, looking upon him whom they had pierced, now coming in the clouds of heaven with power and exceedingly great glory, shall have great lamentations. Bitterly will they weep over their misery, in having despised and insulted \u0001him\u0002 on a cross, who ought to have been the object of their veneration, adoration, and love. (St. Chrysostom, hom. lxxvii.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001This generation;\u0002 i.e. the nation of the Jews shall not cease to exist, until all these things shall be accomplished: thus we see the nation of the Jews still continue, and will certainly continue to the end of the world. (Tirinus) --- Then the cross, which has been a scandal to the Jew, and a stumbling-block to the Gentile, shall appear in the heavens, for the consolation of the good Christian. Hoc signum crucis erit in cœlo, cum Dominus ad judicandum venerit. --- If it be to be understood of the destruction of Jerusalem, the sense may be, this race of men now living; if of the last day of judgment, this generation of the faithful, saith Theophylactus,[4] shall be continued: i.e. the Church of Christ, to the end of the world. (Witham) --- This race, I tell you in very truth, shall not pass away till all this be finally accomplished in the ruin of Jerusalem, the most express figure of the destruction and end of the world. (Bible de Vence) --- By \u0001generation,\u0002 our Saviour does not mean the people that were in existence at that time, but the faithful of his Church; thus says the psalmist: \u0001this is the generation of them that seek the Lord.\u0002 (Psalm xxiii, ver. 6.) (St. Chrysostom, hom. lxxvii.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Shall pass away:\u0002 because they shall be changed at the end of the world into a new heaven and new earth. (Challoner)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001No man knoweth ... but the Father alone.\u0002 The words in St. Mark (xiii. 32.) are still harder: \u0001neither the angels, nor the Son, but the Father.\u0002 The Arians objected this place, to shew that Christ being ignorant of the day of judgment, could not be truly God. By the same words, \u0001no one knoweth, but the Father alone,\u0002 (as they expound them) the Holy Ghost must be excluded from being the true God. In answer to this difficulty, when it is said, \u0001but the Father alone,\u0002 it is certain that the eternal Son and the Holy Ghost could never be ignorant of the day of judgment: because, as they are one and the same God, so they must have one and the same nature, the same substance, wisdom, knowledge, and all absolute perfections. 2. It is also certain that Jesus Christ knew the day of judgment, and all things to come, by a knowledge which he could not but have, because of the union by which his human nature was united to the divine person and nature. See Colossians ii. 3. And so to attribute any ignorance to Christ, was the error of those heretics called \u0001Agnoitai.\u0002 3. But though Christ, as a man, knew the day of judgment, yet this knowledge was not due to him \u0001as he was man,\u0002 or \u0001because he was man,\u0002 but he only knew the day of judgment, because he was God as well as man. 4. It is the common answer of the fathers, that Christ here speaks to his disciples, only as he was the ambassador of his Father; and so he is only to know what he is to make known to men. He is said not to know, says St. Augustine[5], what he will not make others know, or what he will not reveal to them. (Witham) --- By this Jesus Christ wished to suppress the curiosity of his disciples. In the same manner after his resurrection, he answered the same question: \u0001'Tis not for you to know the times and the moments, which the Father has placed in his own power.\u0002 This last clause is added, that the apostles might not be discouraged and think their divine Master esteemed them unworthy of knowing these things. Some Greek manuscripts add \u0001nor even the Son,\u0002 as in Mark xiii. 32. The Son is ignorant of it, not according to his divinity, nor even according to his humanity hypostatically united to his divinity, but according to his humanity, considered as separate from his divinity. (Bible de Vence)" }, { "marker": "Ver. 37-38.", "first": 37, "last": 38, "text": "\u0001And as it was.\u0002 The same shall take place at the coming of the Son of man at the last day, as at the general deluge. For, as then they indulged their appetites, unmindful of the fate that was attending them, \u0001gamountes kai ekgamizontes,\u0002 marrying and given in marriage, solely occupied with the concerns of this life, and indifferent to those of the next; so shall it be at the end of the world. They are not here accused of gross sins, but of a supine security of their salvation, as is evident from what follows. (Jansenius)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001And they\u0002 thought not of the deluge, though preached and predicted by Noe, (which rendered their ignorance and incredulity inexcusable) till it came and swept them all away. So shall it be at the coming of the Son of man. St. Luke adds, (chap. xvii, ver. 28,) \u0001likewise as it was in the days of Lot; \u0002they shall be eating and drinking, buying and selling, planting and building, i.e. totally immersed in worldly pursuits. Hence the apostle; \u0001when they shall say peace,\u0002 viz. from past evils, \u0001and security,\u0002 viz. from future, \u0001then shall destruction come upon them on a sudden.\u0002 But some one may ask, how can there possibly be all this peace, all this security, when the evils mentioned above, famines, wars, plagues, earthquakes, and particularly the darkness of the sun, &c. &c. are presages calculated to strike with panic and consternation minds the most thoughtless and giddy? I answer, that the wicked are chiefly designed here, who in the midst of the afflictions and alarms of the good, will still indulge in their pleasures and luxuries, like cruel soldiers, whilst the peaceable inhabitants are plundered. St. Jerome adds, that the world for some time before its final dissolution, will be freed from all those calamities. As to what is said (ver. 29,) of the darkness of the sun and moon, these are circumstances that refer to the very coming of the judge. (Jansenius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "Then of two men, who shall think of nothing less than of going to appear before God, one shall be taken to be placed among the number of the elect, and the other shall be left condemned to eternal fire with the damned, on account of his crimes. (Bible de Vence) --- This example of the men in the field, and of the condition and disposition of men at the period of the deluge, strongly expresses how unexpectedly these evils will rush in upon mankind; and the subsequent account of the two women grinding in the mill, shews how little they were solicitous for their salvation. We are, moreover, taught by these examples, that some of all states and conditions will be saved, whether rich or poor, in ease or labour, or decorated with all the various degrees of worldly honour. The same is mentioned in Exodus, chap. xi, ver. 5. \u0001From the first-born of Pharao, who sitteth on his throne, even to the first-born of the handmaid that is at the mill, ... every first-born shall die.\u0002 (St. Chrysostom, hom. lxxviii.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Two women.\u0002 Slaves of both sexes were employed in grinding corn. Of these, one shall be carried up to heaven by angels, the other shall be left a prey to devils, on account of her bad life. (Bible de Vence) --- In many ancient manuscripts, both Greek and Latin, what we read in St. Luke, (xvii. 34.) \u0001of two men in the same bed, one shall be taken, and the other shall be left,\u0002 is here added." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Watch ye, therefore.\u0002 That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of their dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against the irreparable misfortune of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. (St. Chrysostom, hom. lxxviii. on S. Matt.) --- Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? (Haydock)" } ] }, { "chapter": 25, "slug": "id43.html", "header": "Matthew xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ten virgins.\u0002 By these are signified all mankind. By the \u0001bridegroom,\u0002 Christ; by the \u0001bride,\u0002 the Church; by \u0001oil,\u0002 grace and charity. (Witham) --- The kingdom of heaven is not unfrequently compared to the Church militant; which, as it is composed of both just and wicked, reprobate and elect, is deservedly compared to five wise and five foolish virgins: the wise constantly aspiring after their blessed country; the foolish, with all their fasts and austerities, wishing to procure nothing more than the empty esteem of men. (St. Gregory) --- \u0001Went out to meet the bridegroom and the bride;\u0002 in the Greek, it is simply, \u0001before the bridegroom.\u0002 The custom among the Jews was, that the bridegroom should go to fetch his spouse, and conduct her with solemnity to his house. (Bible de Vence) --- This was the conclusive ceremony, and done in the night-time. The young women of the vicinity, in order to do her honour, went to meet her with lighted lamps. Modern travellers inform us, that this custom still obtains with the eastern nations, particularly the Persians. Hence the Latin phrase, \u0001ducere uxorem\u0002, to marry." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001But the wise took oil.\u0002 Under this parable, we have the state of all Christians in their mortal pilgrimage justly delineated. The wise took oil in their lamps, the necessary qualifications of grace and charity, joined with divine faith, and an additional supply of oil in their vessels; i.e. they laid up in store for themselves a solid foundation of good works. St. Gregory teaches, that by the \u0001lamps,\u0002 faith is meant; and by the \u0001light,\u0002 good works. Hence he concludes that the bad, although they have lamps, i.e. faith, no less than the good, shall be excluded; because their lamps are out, i.e. their faith is dead, without charity and good works to enlighten them. (hom. xii.) --- St. Augustine also declares, that these lighted lamps are good works, viz. works of mercy and good conversation, which shine forth before men. (ep. 120. chap. xxxiii.) --- And, that this oil is a right inward intention, directing all our works to the greater glory of God, and not to the praise of ourselves in the sight of men. (Idem. \u0001ibid. \u0002[St. Augustine, ep. 120. chap. xxxiii.]) --- The foolish virgins had a little oil in their lamps at first, sufficient to shine before men, by some little external shew of piety, or certain works done through fear, profit, or human respects; but had made no provision of oil in their vessels, i.e. in their hearts and conscience, no provision of solid piety and charity, by means of which they might, like the prudent virgins, produce good works to salvation. (Jansenius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And while the bridegroom \u0002(Jesus Christ) \u0001tarried,\u0002 i.e. delayed his coming, and thus protracted the time of repentance, \u0001they all slumbered and slept;\u0002 viz. they all died. Hence St. Paul, \u0001nolo vos ignorare de dormientibus.\u0002 But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, \u0001whilst the bridegroom tarried,\u0002 Christ wishes to shew us that a very short time will elapse between his first and second coming. (St. Jerome)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001There was a cry.\u0002 So shall we all have to rise again at the sound of the last trumpet, to meet our judge, either like the wise virgins, who having their oil ready, and their lamps trimmed and burning, soon prepare themselves to give in their accounts to their Lord; or, like the foolish, who having made no provision of the oil of good works, are compelled to seek it at the time they are to be judged. (St. Augustine) --- It is said he will come at midnight; i.e. when least expected." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For our lamps are gone out.\u0002 Thus too many trusting to their faith alone, and leading a tepid indifference life, are negligent in preparing themselves by good works for the coming of the bridegroom. But when they perceived themselves called away from this life, to go and meet their judge, they then begin to find their lamps extinguished, and to think of procuring for themselves the oil of good works, by bequeathing their effects to the poor. Though we ought not to despair of the salvation of these, still there is great room to fear; for, a death-bed repentance is seldom sincere, more seldom, or never perfect, and always uncertain. (Jansenius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Go ye rather to them that sell.\u0002 The wise virgins do not here advise the foolish to go and buy, but upbraid them for the poor store of good works they have laid up. They had before only sought the praises of men in their good actions, and therefore are answered by the wise: \"go now to those to whom you have given all your actions; go and see what their praises will avail, what peace of conscience they can give you: and, if they have praised you, and made you esteemed in the eyes of men, see if they can do the same before God.\" (St. Augustine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And the door was shut.\u0002 After the final day of judgment, there will be no room for prayers and good works. (St. Jerome) --- For, after having received those within its walls, who have put on in some degree the nature of the angels, the gate to the city of bliss is closed for ever. (St. Augustine)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Watch ye.\u0002 St. Augustine asks, how can we be always watching, it being necessary for each one to give himself sufficient time to sleep and rest from his many labours? He answers the question in these words: We may always keep watching to our hearts by faith, hope, charity, and all other good works. But when we awake, like the five wise virgins, we must arise and trim our lamps, by supplying them with the oil of good works. Then they will not go out, nor will the soothing oil of a good conscience be wanting to us. Then will the bridegroom come and introduce us to his house, where we shall never need sleep or rest; nor will our lamps ever be in danger of going out. Whilst we are in this life, we labour; and our lamps, blown about by the winds of innumerable temptations, are always in danger of being extinguished; but soon their flame shall become more brilliant, and the temptations we have suffered here shall not diminish, but increase its lustre. (St. Augustine, serm. xxiv.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "But that the apostles and all men might learn how they ought to watch, and to prepare for the last day, he subjoins another instructive parable of the ten talents. It has a great affinity with that mentioned in St. Luke, xix. 11. But this last was spoken at a different time, place, and occasion. It differs also in some points. --- \u0001For even as a man,\u0002 &c. This passage is to be understood of our divine Redeemer, who ascended to heaven encompassed by his human nature. The proper abode for the flesh is the earth; when, therefore, it is placed in the kingdom of God, it may be said to be gone into a far country. (St. Gregory) --- But when we speak of his divine nature, we cannot say that he is gone into a far country, but only when we speak of his humanity. (Origen)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "In the parable of the talents, the master is God, talents, graces, &c. (Witham) --- From this, it appears, we can do no good of ourselves, but only by means of God's grace, though he requires our co-operation; since the servants could only make use of the talents given them to gain others. (A talent is £187 10s.) It is also worthy of remark, that both he who received five and he who received only two talents, received an equal reward of entering into the joy of our Lord; which shews, that only an account will be taken according to what we have received, and that however mean and despicable our abilities may be, we still have an equal facility with the most learned of entering heaven. (Jansenius) --- The servant to whom this treasure was delivered, is allegorically explained of the faithful adorers of God, in the Jewish law, who departing from it, became followers of Christ, and therefore deserving of a double recompense. ... The servant to whom the two talents were delivered, is understood of the Gentiles, who were justified in the faith and confession of the Father and the Son, and confessed our Lord Jesus Christ, God and man, composed of body and soul; and as the people of the Jews doubled the five talents they received, so the Gentiles, by the duplication of their two talents, merited a double recompense also. ... But the servant who received only one talent, and hid it in the ground, represented such of the Jews as persisted in the observation of the old law, and thus kept their talent buried in the ground, for fear the Gentiles should be converted. (St. Hilary)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001He that had received the one.\u0002 The man who hid this one talent, represents all those who, having received any good quality, whether mental or corporal, employ it only on earthly things. (St. Gregory) --- Origen is also of the same sentiment: if you see any one, says he, who has received from God the gift of teaching and instructing others to salvation, yet will not exercise himself in this function, he buries his talent in the ground, like this unworthy servant, and must expect to receive the like reward." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001After a long time.\u0002 This represents the time that is to intervene between our Saviour's ascension and his last coming. For, as he is the Master, who went into a far country, i.e. to heaven, after he had inculcated the relative duties of each man in his respective state of life; so shall he come at the last day, and reckon with all men, commending those who have employed their talents well, and punishing such as have made a bad use of them. (St. Jerome)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001I have gained other five.\u0002 Free-will, aided by the grace of God, doth evidently merit as we see here." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001I know that thou art a hard man.\u0002 This is an insignificant part, that is, an ornament of the parable only; as also when it is said: \u0001I should have received mine with usury.\u0002 ver. 27. (Witham) --- This seems to have been an adage levelled at avaricious men, who are never pleased but with what increases their hoards. Under this symbol is also depicted the excuse of many, who accuse God of being the cause of their idleness, both here and in the judgment to come; as that God is too severe and unbending, whose service is extremely hard, and who adopts, rejects, and reprobates whom he pleases; who deals out heavier burdens than the weak nature of man is made to support; who denies the grace of obedience, and thus wishes to reap where he has not sown. (Jansenius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Thou evil and slothful servant,\u0002 for thus calumniating thy master; if I wish to reap where I have not sown, how ought you to fear my just indignation, if were I have sown I find nothing by your neglect to reap. Thus our Lord retorts the accusation upon the servant, as in Luke xix. 22. \u0001Out of thy own mouth I judge thee, thou wicked servant.\u0002" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001To every one that hath,\u0002 &c. That is, who hath, so as to have made good use of, or to have improved, what was committed to his trust and management. See the notes Matthew xiii, ver. 12. (Witham) --- When those who are gifted with the grace of understanding for the benefit of others, refuse to make a proper use of the gift, that grace is of consequence withdrawn; whereas had they employed it with zeal and diligence, they would have received additional graces. (St. Chrysostom, hom. lxxix.) --- This, moreover, shews that God never requires of men more than he has enabled them to perform." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And the unprofitable servant.\u0002 Thus not only the rapacious, the unjust, and evil doers, but also all those who neglect to do good, are punished with the greatest severity. Let Christians listen to these words, and while time will permit them, embrace the means of salvation. (St. Chrysostom, hom. lxxix.) --- Let no one suffer his talent to lie uncultivated, and, as it were, hidden and buried in this unhappy earth of the world and the flesh, which engages all their thoughts and affections more than the honour and glory of God, or the eternal welfare of their own or their neighbour's souls. --- The foregoing parables manifestly tend to excite in us great watchfulness, under the just apprehension of the strict account which hereafter we must give of our respective talents. Jesus, therefore, naturally concludes these parables with a description of that awful day which is to succeed the final reckoning, and which will unalterably fix our abode either in eternal happiness, or in eternal misery. In this description we are to remark, 1. the preparations for this awful scene; 2. the sentence pronounced by the judge; 3. the execution of this sentence." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Shall the king say to them ... on his right hand.\u0002 By setting forth to all the world the good works of his faithful servants, the Sovereign Judge silences the murmurs of the reprobate, who might otherwise object that they had it not in their power to do good. In the same manner, the conduct of the wise virgins was the condemnation of the foolish ones; the diligence of the faithful servant, of the sloth and drunkenness of the idle one; the zeal of the servants who multiplied the talents entrusted to them, of him that hid his talent in the ground; and the fervour of the observers of the commandments, of the negligence and remissness of those who are ever transgressing them. (St. Chrysostom, hom. lxxx.) --- These works of mercy, says St. Augustine, prevail towards life everlasting, and to the blotting out of former sins; in Psalm xlix." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001For I was hungry,\u0002 &c. We may take notice, that the wicked at the day of judgment, are said to be condemned for having omitted to perform good works. (Witham) --- St. Augustine, in his 33d sermon, brings a beautiful reason why the kingdom of heaven is bestowed solely upon the works of mercy, and eternal damnation for the neglect of them; viz. because, however just a man may be, still he has many failings to atone for, on account of which the kingdom of heaven might be justly denied him: but because he has shewn mercy to his neighbours, he deserves in like manner to have mercy shewn him. But the wicked, not having shewn mercy to their neighbours, nor redeemed their sins by alms-deeds, or the like, are thus delivered up to eternal damnation. (Jansenius, concord.) --- Jesus Christ only mentions one species of good works, though others may be equally meritorious; for the means of salvation are not precisely the same for all the saints; some are saved by poverty, others by solitude, and each by that virtue which he shall have practised in the greatest degree of perfection." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001And you visited me.\u0002 How easy are the things our Saviour requires at our hands! He will not say at the day of judgment: \"I was in prison, and you delivered me; I was sick, and you healed me; but only this, you visited me, you came to me.\" (St. Chrysostom, hom. lxxx.) --- This seems particularly addressed to Christians engaged in the cares of the world, whose salvation principally depends on the practice of works of mercy." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001As long as you did it to one of these, my least brethren.\u0002 Can there be a more forcible motive to charity, than the assurance of revelation that the Son of God will accept all good of offices done to the afflicted, as done to himself. This condescension of the part of Jesus Christ, will fill the elect with sentiments of profound admiration and astonishment. --- Then with fire in his eyes, and terror in his countenance, he shall say to the wicked: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. It was not originally created for rebellious man; for man was created subsequently to the fall and damnation of the rebel angels: and though he imitated their transgression, the sentence of everlasting burning was reversed by Jesus Christ ... By his blood man has been redeemed from eternal punishment. If many, notwithstanding, are yet condemned to never-ending flames, they are punished under the quality of the slaves of the devil: for as they have wilfully followed his rebellious example, they must expect with him to participate in his torments. (Consult. i. John iii. 8.)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Prepared for the devil.\u0002 When Christ invited the just to his heavenly kingdom, he calls it a kingdom prepared for them from the foundation of the world; a kingdom of inexpressible happiness, which from all eternity he designed for those who he knew would faithfully serve him. But, when he pronounces the sentence of the reprobate, he speaks in a widely different manner. He calls it an everlasting fire, prepared not for them, but for the devils and wicked spirits, their accomplices. They have chosen to cast themselves into it; they must therefore look upon themselves as the authors of all their miseries and sufferings. (St. Chrysostom, hom. lxxx.) --- The pain of loss is here expressed by \u0001depart from me,\u0002 and the pain of sense by \u0001eternal fire.\u0002 (Menochius and Maldonatus)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Gave me not.\u0002 Jesus Christ chargeth them not here with a want of faith, but with a want of good works. They certainly believed, but they attended not to good works; as if a dead faith, i.e. a faith not working by charity, could bring them to heaven. (St. Augustine, de fide & oper. chap. xv. and ad Dulcit. q. 2. ad 4.) --- Jesus Christ suffers his members to want, in mercy to them, and to afford others an opportunity of shewing their love for him, and of redeeming their sins by alms-deeds, as was said to the king of the Chaldeans, \u0001peccata tua eleemosynis redime.\u0002 (Daniel iv.)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Everlasting punishment.\u0002 The rewards and torments of a future life are declared by Jesus Christ, who is truth itself, to be eternal. Let no one be found to argue hence against the goodness and mercy of God, for punishing sins committed in time with punishments that are eternal. For 1. according to human laws, we see forgery and other crimes punished by death, which is in some measure an eternal exclusion from society. 2. The will of the sinner is such, that he would sin eternally if he could; it is an eternal God, a God of infinite majesty, who is offended. He essentially hates sin; and as, in hell there is no redemption, the sin eternally continuing, the hatred God bears to sin must eternally continue, and with it eternal punishment. The doctrine of those who pretend, with Origen, to question the eternity of the duration of hell's torments; who can say with him, \u0001video infernum quasi senescentum,\u0002 must encourage vice and embolden the sinner; for if the conviction of eternal torments is not capable to restrain his malice, the doctrine of temporal punishment would be a much less restraint. The present world would not be habitable, were there nothing for the wicked to apprehend after this life. There are many questions often proposed with regard to the situation and nature of hell-fire, &c. &c. &c. but in all these and similar objects of curiosity, it is best to adhere to the sage reflection of St. Augustine: \"When we dispute upon a point very obscure, without any clear and certain documents from the holy Scripture, the presumption of man should stop short, and lean not more to one than the other side.\" (lib. ii. de pecc. meritis et remiss. chap. xxxvi. ep. 190. ad Optat. chap. v. No. 16.) --- On a recapitulation of this long and most interesting discourse, we may observe, that in the first place, it treats of those wars and persecutions which are to happen in the latter ages of the world; that it next proceeds to describe the heresies and schisms among Christians; the general propagation of the gospel; the great apostacy at the time of the Antichrist; and lastly, the grand and closing scene of the day of judgment. Thus these grand and momentous events are intimately connected with each other, and all materially regard the Church of Christ." } ] }, { "chapter": 26, "slug": "id44.html", "header": "Matthew xxvi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001You know that after two days shall be the Pasch;\u0002[1] or the feast of the Pasch. The Protestants translate, \u0001of the Passover.\u0002 The French all retain the same word in their language, \u0001Paque;\u0002 as the author of the Latin Vulgate and all other Greek versions have done. It is indeed an evident mistake, (as St. Augustine observed) to take \u0001Pascha\u0002 for a Greek word, as Mr. N... has done, who in his note on this place says, \u0001Pascha,\u0002 in Greek, is a passion or suffering. It is certain that the word \u0001Pascha,\u0002 or \u0001Pasche,\u0002 is from a Hebrew derivation, signifying a \u0001passing by\u0002 or \u0001passing over.\u0002 Yet it must also be observed, that this same word \u0001Pascha,\u0002 has different significations; sometimes it is put for the \u0001Paschal Lamb,\u0002 that was sacrificed; as Luke xxii. 7, elsewhere for the \u0001first day\u0002 of the \u0001Paschal feast\u0002 and solemnity, which lasted seven days; as in this place, and Ezechiel xlv. 21. Again it is taken for the sabbath-day, that happened within the seven days of the solemnity. (John xix. 14.) And it is also used to signify all the sacrifices, that were made during the seven days' feast; as John xviii. 28. (Witham) --- \u0001And the Son of man.\u0002 Jesus Christ informed his disciples of the bloody transactions, which were soon to be perpetrated at Jerusalem, lest they might be disheartened, when they saw their Master condemned to die on a cross. Christ was delivered up to death by his heavenly Father out of love for man; he is betrayed by Judas for base lucre, condemned by the priests out of envy, and persecuted by the common enemy of mankind, who feared that his empire and reign might be destroyed among men by the preaching of our Redeemer; not perceiving, that man would be freed from his empire more by his death, than by his preaching. (Origen)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Into the palace\u0002 or court \u0001of the high priest.\u0002 Assemblies were held in the public places, at the gates, or in the courts of the nobles. (Bible de Vence)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Not on the festival day.\u0002 Such a day seemed to them at first improper, at least to some of them; but this was overruled, when Judas informed them how he could and would put him into their hands on Thursday night. St. Jerome takes notice, that when they said, \u0001Not on the festival,\u0002 it was not through a motive of religion that they made this objection, but only lest a tumult should happen in his favour among the people; (Witham) for they looked upon him as a great prophet. --- Behold how fearful these people are, not of offending God, nor of increasing the enormity of their most atrocious crime, by committing it on the solemnity of the Passover, but of offending men by raising a tumult. Still boiling over with rage, they no sooner found the Traitor, than yielding to the impulse of their blind fury, they gladly seized the opportunity offered, and immolating their victim in the middle of their solemnity. Though this their wickedness was the instrument of the divine dispensation, to bring about the greatest good, still they will not go without receiving condign punishment; which the perversity of their wills so richly deserved, for murdering innocence itself; and at a time when guilt was accustomed to meet with mercy and forgiveness. (St. Chrysostom, hom. lxxx.) --- We know that by a decree of divine Providence, what had been so long and so earnestly sought for by the Jewish princes, viz. an opportunity of murdering the innocent Lamb of God, was not granted to them, except on the very feast of the Pasch. For it was only fitting, that what had been for such a length of time figuratively promised, should be manifestly fulfilled; that the true Lamb should supersede the figurative one; and that by one grand sacrifice, the vast variety of offerings and holocausts should be done away. (St. Leo the great)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001When Jesus was in Bethania,\u0002 &c. St. Augustine observes, that this pouring of the ointment on Jesus is not related by St. Matthew in due order of time. It was not done on this Wednesday, but as St. John expressly tells us, (xii. 1.) \u0001six days before the Pasch,\u0002 or \u0001Paschal feast,\u0002 began. This anointing was different from that done in the house of the Pharisee, and in Galilee, set down by St. Luke, Chap. vii. 37. (Witham) --- St. Matthew mentions the fact in this place, because it was in some measure the occasion of Judas's treason. (Bible de Vence) --- St. Ambrose seems to assert, that the Simon here mentioned was at that time a leper, in the following words: \"Hence, it appears, that Christ did not flee the company of lepers; he kept company with the unclean, that he might purify them from their uncleanness.\" St. Jerome is of opinion that Simon was not then a leper, but had been cured of a leprosy by our Lord; and that he afterwards retained the name of leper, as St. Matthew, after he was called by our Saviour, continued to be called the Publican. The latter sentiment seem most probable, because the Jews were not permitted to associate with lepers. (Denis the Carthusian)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A woman.\u0002 This was Mary, the sister of Lazarus. (St. John xii. 3.) (Bible de Vence) --- It is not the use, but the abuse of things, which is blameworthy. That man is not to be blamed, who does not exceed the rules followed by good, honourable, and conscientious men, with whom he associates. What, therefore, in some is often reprehensible, in another is highly commendable. A good reputation is a sweet perfume, which a man merits for his worthy deeds; and whilst he follows the footsteps of Christ, he may justly be said to anoint our Redeemer's feet with a most precious ointment. (St. Augustine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Indignation.\u0002 It was chiefly Judas, who blamed aloud this profusion. (Bible de Vence) --- St. Matthew and St. Mark mention the disciples. But such of them as spoke, were persuaded to what they said either by Judas's words, or by their feeling and affection for the poor; but the only motive of Judas was avarice. (St. Thomas Aquinas)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Why do you trouble this woman?\u0002 By this, our Saviour teaches us, that we are not to expect the more perfect acts of virtue from persons still novices, or young in the service of God. He takes the part of the woman, and speaks in her behalf; that the tender bud of her faith might not be blasted, but that her virtues might be watered with tenderness, and thus assisted to produce greater fruit for the future. When, therefore, we behold any good action done, though some imperfection may creep in with it, still ought we to behold it with kindness, and assist it to bring forth more perfect acts for the time to come. (St. Chrysostom, hom. lxxxi.)" }, { "marker": "Ver. 11-12.", "first": 11, "last": 12, "text": "\u0001Me you have not,\u0002 or will not have \u0001always,\u0002 in this visible manner. --- \u0001She ... hath done it for my burial.\u0002 St. Mark (xiv. 8.) says, \u0001She hath prevented the time to anoint me,\u0002 which is done at burials, for my time of being buried will be in a few days. (Witham) --- \u0001Me you have not always;\u0002 viz. in a visible manner, as when conversant here on earth: and as we have the poor, whom we may daily assist and relieve. (Challoner) --- Or, he is not always corporally present with us, except in the persons of the poor, whom our Saviour commands us to receive or assist; promising to reward us in the same manner, as if we had conferred the same charity on himself. This saying does not contradict what he afterwards said: \u0001behold, I am with you all days, even to the consummation of the world;\u0002 (Chap. xxviii. 20.) because in the former, he only speaks of his corporal presence, but in the latter text, of his spiritual presence and constant assistance. (Denis the Carthusian)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That also which she had done.\u0002 The exploits of kings and emperors are no longer remembered. The actions of those who have built cities, raised fortresses, carried on wars, and erected trophies of their victories; who have subdued nations, dictated laws to thousands, and raised statues to their own honour, have passed into oblivion; and many of their names are long ago forgotten. But when a poor simple woman, in the house of a leper, in the presence of twelve men, pours out her ointment; her good work is rehearsed after the lapse of so many ages, in every part of the habitable globe. (St. Chrysostom, hom. lxxxi.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The chief priests\u0002 were then assembled; Judas, the disciple, who chiefly regretted the expense of the perfumes that had been used on his Lord and Master, at the feast of Bethania, and wished for an opportunity to make good the loss, went to the chief priests, saying:" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001What will you give me?\u0002 The impious wretch did not betray his divine Master out of fear, but out of avarice. Of all passions the love of sordid lucre is the most vile; and the avaricious soul does not fear to plunge herself into the bottom of hell, for a trifling gain. There is no vestige of honour or justice, or probity, remaining in the heart of that man who is possessed with the love of base lucre; whose god is his money. The perfidious Judas, inebriated with this passion, while he thirsts after gain, sells with the most foolish impiety his Lord and his Master. (St. Leo the great) --- He sells him for the paltry consideration of thirty pieces of silver, about £3 15. the price of a common slave. See Exodus xxi. 32. It is probable that even the obdurate heart of Judas would not have betrayed his Master to the Jews, had he not expected that Jesus would escape from their hands on this occasion, as he had done at Nazareth, and in the temple." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The first day of the azymes;\u0002 unleavened bread. St. Mark (xiv. 12.) adds, \u0001when they sacrificed the Pasch:\u0002 and St. Luke (xxii. 7.) says, \u0001And the day of the unleavened bread came; on which it was necessary that the Pasch\u0002 (i.e. the Paschal lamb) \u0001should be killed.\u0002 From hence it follows, that Christ sent his apostles that very day (the 14th day of the month of Nisan) on which, in the evening, or at night, \u0001the Pasch\u0002 was to be eaten; and which was to be with unleavened bread. It is true, the 15th \u0001day\u0002 of that month is called (Exodus xii. 1.[2.?]) \u0001the first day of unleavened bread:\u0002 but we must take notice, that the Jews began their feasts, or festivals, from sunset of the evening before; and consequently on the evening of the 14th day of the moon: at which time there was to be no leavened bread in any of their houses. This shews that Christ eat the \u0001Pasch,\u0002 or \u0001Paschal lamb,\u0002 after sunset. And when the Paschal supper was over, he consecrated the blessed Eucharist, in unleavened bread, as the Latin Church doth. There are two or three difficulties relating to this matter in St. John, of which in their proper places. (Witham) --- There were four passovers during Christ's public ministry. The 1st was after the marriage feast of Cana, in the 31st year of Jesus, and the 779th from the foundation of Rome. to derive \u0001pascha\u0002 from the Greek, \u0001paschein,\u0002 \u0001to suffer,\u0002 is a mistake, as St. Augustine observes; tract. lv. in Joah. It is certainly taken from the Hebrew, and signifies \u0001a passing by,\u0002 or \u0001passing over:\u0002 1st, because the children of Israel passed in haste on that night out of the land of Egypt; 2d, because the angel, who on that night killed all the first-born of the Egyptians, seeing the doors of the Israelites stained with the blood of the paschal lamb, passed by all theirs untouched; 3d, because that was a figure of our Saviour passing out of this life to his eternal Father. Yet it must be observed that this same word, \u0001pascha,\u0002 or passover, is used sometimes for the \u0001paschal lamb,\u0002 that was sacrificed; (Luke xxii. 7.) elsewhere, for the first day of the paschal feast and solemnity, which lasted seven days; (Matthew xxvi. 2; Ezechiel xlv. 21.) for the sabbath-day, which occurred within the seven days of the solemnity; (John xix. 14.) and also for all the sacrifices made during the seven days' feast. The Passover was the most solemn rite of the old law. When God ordered the Israelites to sprinkle the blood of the lamb upon their door-posts, it was solely with a view of signifying, that the blood of the true Lamb was to be the distinctive mark of as many as should be saved. Every thing was mysteriously and prophetical. A bone of the lamb was not to be broken; and they broke not the arms or legs of Jesus Christ, on the cross. The lamb was to be free from blemish; to express the perfect sanctity of Jesus Christ, the immaculate Lamb of God. The paschal lamb was to be sacrificed and eaten; because Christ was to suffer and die for us: and unless we eat his flesh, we shall have no life in us. The door-posts of the Israelites were to be sprinkled with blood, that the destroying angel might pass over them; for with the blood of Christ our souls are to be purified, that sin and death may not prevail against us. In every house was eaten a whole lamb; and Christ, at communion, is received whole and entire by every faithful soul. --- The manner in which it was to be eaten, shews the proper dispositions for Christians when they receive the blessed sacrament. The roasting by fire, expresses divine charity; the unleavened bread, sincerity, truth, and a good conscience; the bitter herbs, repentance and contrition for sin; the girded loins and shod feet, the restraint upon our passions and lusts, and a readiness to follow the rules of the gospel; the staff, our mortal pilgrimage, and that having no lasting dwelling here, we should make the best of our way to our true country, the heavenly Chanaan. --- On this day the passover was to be eaten, at least by a part of the people, according to St. Matthew, St. Mark, and St. Luke; i.e. according to some, by the Galileans; for, according to St. John, it appears that the priests, and the Jews properly so called, such as dwelt in Judea, did not immolate it till the next day. (John xiii. 1, xviii. 28, and xix. 14.) (Bible de Vence) --- But we have here again to remark, that the Jews began their day from sunset of the previous day." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To a certain man,\u0002 whom Sts. Mark and Luke call, \u0001the good man of the house,\u0002 or \u0001master of the house.\u0002 When St. Matthew therefore says, \u0001a certain man,\u0002 he seems to do it for brevity's sake; as no one ever speaks to his servants thus,\u0001 go to a certain man.\u0002 The evangelist, therefore, after giving our Saviour's words, \u0001go ye into a certain city,\u0002 he adds as from himself, \u0001to a certain man,\u0002 to inform us that there was a particular man to whom Jesus sent his disciples. (St. Augustine) --- In Greek, \u0001ton deina;\u0002 in Hebrew, \u0001Pelona;\u0002 words that express a person whose name is either not known, or is wished to be kept secret. (Jansenius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And they prepared\u0002 what was necessary, a lamb, wild lettuce, and unleavened bread. (Bible de Vence)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001When it was evening.\u0002[2] St. Luke says, \u0001when the hour was come,\u0002 which was at the latter evening, after sunset. The time of killing and sacrificing the lamb was, according to the 12th of Exodus, to be \u0001between the two evenings;\u0002 (see Mark xiv. 15.) so that we may reasonably suppose, that Christ sent some of his apostles on Thursday, in the afternoon, to perform what was to be done, as to the killing and sacrificing of the lamb, and then to bring it away: and he eat it with his disciples after sunset. --- \u0001He sat down,\u0002 &c. Literally, \u0001laid down,\u0002 in a leaning or lying position. Some pretend, from this circumstance, that he eat not the paschal lamb that year, because it was to be eaten, \u0001standing,\u0002 according to the law. But they might stand at the paschal lamb, and eat the rest of the supper on couches; as it was then the custom. (Witham) --- We must not hence suppose that he transgressed the law. He first eat the Pasch according to the Mosaic rite, standing, and then \u0001sat down\u0002 to supper. (St. Chrysostom, hom. lxxxii.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001And they being very much troubled.\u0002 There were three motives for this great sorrow in the disciples: 1st, because they saw their innocent and dear Master was so soon to be taken from them, and delivered up to a most cruel and ignominious death; 2d, because each of them was afraid lest, through human frailty, he might fall into so great a crime; for they all were convinced, that what he said must necessarily come to pass: and lastly, that there could be found one among them so wretchedly perverse, as to deliver Jesus into the hands of his enemies. Hence afraid of themselves, and not daring to affix a suspicion on any individual, they began every one to say: Is it I, Lord, on whom so atrocious a crime is to fall? ... It is extremely probable that Christ made this prediction three times: 1st, at the commencement of supper; (Matthew xxvi. 21.) 2d, after washing the feet; (John xiii. 18.) 3d, after the institution of the blessed Eucharist. (Luke xxii. 21.) Thus Pope Benedict XIV. Sandinus, &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He that dippeth.\u0002 He that is associated to me, \u0001that eateth bread with me, shall lift up his heel against me,\u0002 according to the prophecy of the psalmist, cited by St. John, xiii. 18. --- Jesus Christ does not here manifest the traitor; he only aggravates the enormity and malice of the crime." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Is it I, Rabbi?\u0002 After the other disciples had put their questions, and after our Saviour had finished speaking, Judas at length ventures to inquire of himself. With his usual hypocrisy, he wishes to cloke his wicked designs by asking a similar question with the rest. (Origen) --- It is remarkable that Judas did not ask, \u0001is it I, Lord?\u0002 but, \u0001is it I, Rabbi?\u0002 to which our Saviour replied, \u0001thou hast said it\u0002: which answer might have been spoken in so low a tone of voice, as not perfectly to be heard by all the company. (Rabanus) --- Hence it was that Peter beckoned to St. John, to learn more positively the person. Here St. Chrysostom justly remarks the patience and reserve of our Lord, who by his great meekness and self-possession, under the extremes of ingratitude, injustice, and blasphemy, shews how we ought to bear with the malice of others, and forget all personal injuries." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And whilst they were at supper.\u0002 Jesus Christ proceeds to the institution of the blessed Eucharist, that the truth or reality may succeed to the figure in one and the same banquet; and to impress more deeply upon our minds the remembrance of so singular a favour, his last and best gift to man. He would not institute it at the beginning of his ministry; he first prepares his disciples for the belief of it, by changing water into wine, and by the miraculous multiplication of the loaves. --- \u0001Whilst they were,\u0002 &c. before they parted: for by St. Luke (xxii. 20.) and 1 Corinthians (xi. 25.) the blessed sacrament was not instituted till \u0001after supper.\u0002 --- \u0001Jesus took bread, and blessed it.\u0002 St. Luke and St. Paul say, \u0001he gave thanks. This blessing\u0002 and \u0001giving thanks,\u0002 was not the consecration itself, but went before it. See the Council of Trent, session xiii. chap. i. (Witham) --- \u0001This is my body.\u0002 He does not say, \u0001this is the figure of my body\u0002---but, \u0001this is my body.\u0002 (2d Council of Nice. Act. vi.) Neither does he say \u0001in this,\u0002 or \u0001with this is my body,\u0002 but absolutely \u0001this is my body;\u0002 which plainly implies transubstantiation. (Challoner) --- Catholics maintain, after the express words of Scripture, and the universal tradition of the Church, that Christ in the blessed sacrament is \u0001corporally\u0002 and \u0001substantially\u0002 present; but not \u0001carnally;\u0002 not in that gross, natural, and sensible manner, in which our separated brethren misrepresent the Catholic doctrine, as the Capharnaites did of old; (John vi. 61, 62.) who were scandalized with it. ... If Protestants, in opposition to the primitive Fathers, deny the connection of the sixth chapter of John with the institution, \u0001it is from the fear of giving advantage to the doctrine of transubstantiation,\u0002 says Dr. Clever, Protestant bishop of Bangor. --- \u0001This is my body.\u0002 By these words, and his divine power, Christ changed that which before was bread into his own body; not in that visible and bloody manner as the Capharnaites imagined. (John vi.) Yet so, that the elements of bread and wine were truly, really, and substantially changed into the substance of Christ's body and blood. Christ, whose divine power cannot be questioned, could not make use of plainer words than these set down by St. Matthew, St. Mark, St. Luke, and St. Paul to the Corinthians: \u0001this is my body; this is my blood:\u0002 and that the bread and wine, at the words of consecration are changed into the body and blood of Christ, has been the constant doctrine and belief of the Catholic Church, in all ages, both in the east and west, both in the Greek and Latin churches; as may be seen in our controvertists, and particularly in the author of the books of the \u0001Perpetuity of the Faith.\u0002 The first and fundamental truths of the Christian faith, by which we profess to believe the mystery of the holy Trinity, i.e. \u0001one God \u0002and \u0001three divine Persons,\u0002 and of the \u0001incarnation,\u0002 i.e. that the true Son of God was made man, was born, suffered and died upon the cross for our salvation, are no less obscure and mysterious, no less above the reach of human capacity, than this of the real presence: nor are they more clearly expressed in the sacred text. This change the Church hath thought proper to express by the word, \u0001transubstantiation:\u0002 and it is as frivolous to reject this word, and to ask where it is found in the holy Scriptures, as to demand where we read in the Scriptures, the words, \u0001trinity, incarnation, consubstantial to the Father,\u0002 &c. --- Luther fairly owned that he wanted not an inclination to deny Christ's real presence in the sacrament, by which he should vex and contradict the Pope; but this, said he, is a truth that cannot be denied:[3] \u0001The words of the gospel are too clear.\u0002 He and his followers hold, what is called \u0001impanation,\u0002 or \u0001consubstantiation;\u0002 i.e. that there is really present, both the substance of the bread and wine, and also the substance of Christ's body and blood. --- Zuinglius, the Sacramentarians, and Calvinists deny the real presence; and hold that the word \u0001is,\u0002 (\u0001est\u0002) importeth no more, than it \u0001signifieth,\u0002 or is a \u0001figure\u0002 of Christ's body; as it hath been lately translated, \u0001this represents my body,\u0002 in a late translation, or rather paraphrase, 1729. I shall only produce here the words and reasoning of Luther: which may deserve the attention of the later reformers. [4]\"Who,\" saith Luther, (tom. vii. Edit. Wittemb. p. 391) \"but the devil, hath granted such a license of wresting the words of the holy Scripture? Who ever read in the Scriptures, that \u0001my body\u0002 is the same as \u0001the sign of my body?\u0002 or, that \u0001is \u0002is the same as \u0001it signifies?\u0002 What language in the world ever spoke so? It is only then the \u0001devil,\u0002 that imposeth upon us by these fanatical men. ... Not \u0001one\u0002 of the Fathers, though so numerous, ever spoke as the Sacramentarians: not one of them ever said,\u0001 It is only bread and wine;\u0002 or, \u0001the body and blood of Christ is not there present.\u0002 Surely it is not \u0001credible,\u0002 nor \u0001possible,\u0002 since they often speak, and repeat their sentiments, that they should never (if they thought so) not so much \u0001as once,\u0002 say, or let slip these words: \u0001It is bread only;\u0002 or \u0001the body of Christ is not there,\u0002 especially it being of great importance, that men should not be deceived. Certainly in so many Fathers, and in so many writings, the \u0001negative\u0002 might at least be found \u0001in one of them,\u0002 had they \u0001thought the body and blood of Christ were\u0002 not really present: but they are all of them unanimous.\" Thus far Luther; who, in another place, in his usual manner of writing, hesitates not to call the Sacramentarians, men \u0001possessed, prepossessed,\u0002 and \u0001transpossessed by the devil.\u0002[5] --- \u0001My body.\u0002 In St. Luke is added, \u0001which is given for you.\u0002 Granted these words,\u0001 which is given,\u0002 may bear this sense, which \u0001shall be given, or \u0002offered on the cross; yet as it was the true body of Christ, that was to be crucified,so it was the same true body which Christ gave to his apostles, at his last supper, though in a different manner. --- The holy Eucharist is not only \u0001a sacrament,\u0002 but also a \u0001sacrifice,\u0002 succeeding to all the sacrifices of the ancient law, which Christ commanded all the priests of the new law to offer up. Luther was forced to own, that divers Fathers, taught this doctrine; as Irenæus, Cyprian, Augustine: and in his answer to Henry VIII. of England: The king, says he, brings the testimonies of the Fathers, to prove the sacrifice of the mass, for my part, I care not, if \u0001a thousand Augustines, a thousand Cyprians, a thousand Churches,\u0002 like that \u0001of Henry,\u0002 stand against me. The Centurists of Magdeburg own the same to have been the doctrine of Cyprian, Tertullian, and also of Irenæus, in the end of the second age; and that St. Gregory of Nazianzen, in the fourth age, calls it an \u0001unbloody sacrifice; incruenti sacrificii.\u0002 (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Drink ye all of this.\u0002 This was spoken to the twelve apostles; who were the \u0001all\u0002 then present; and \u0001they all drank of it,\u0002 says Mark xiv. 23. But it no ways follows from these words spoken to the apostles, that all the faithful are here commanded to drink of the chalice, any more than that all the faithful are commanded to consecrate, offer and administer this sacrament; because Christ upon this same occasion, and as I may say, with the same breath, bid the apostles do so, in these words, (St. Luke xxii. 19,) \u0001Do this for a commemoration of me.\u0002 (Challoner) --- It is a point of discipline, which the Church for good reasons may allow, or disallow to the laity, without any injury done to the receiver, who according to the Catholic doctrine of the real presence, is made partaker of the same benefit under one kind only; \u0001he that eateth of this bread shall live for ever.\u0002 (John vi.) ... When our adversaries object to us, in opposition to the very clear and precise proofs we produce from the primitive writers of the doctrine of the \u0001real presence,\u0002 that is called sometimes bread, a figure, a sign; we reply, that they can only mean that the outward forms of bread and wine, which remain after consecration, are a figure, a sign, a commemoration. They nowhere teach that the consecrated species are barely figures or signs, and nothing more. On the contrary, with St. Cyril above quoted, they say: \"Let your soul rejoice in the Lord, being persuaded of it, as a thing most certain, that the bread, which appears to our eyes, in not bread, though our taste do judge it to be so, but the body of Christ: and that the wine which appears to our eyes, is not wine, but the blood of Christ\" (Myst. catech. 4, p. 528); and with St. Gregory of Nyssa, born in 331, \"the bread, which at the beginning was common bread, after it has been consecrated by the mysterious word, is called, and is become, the body of Christ.\" And with St. Paulinus, in the same age, \"the flesh of Christ, with which I am nourished, is the same flesh as that fastened to the cross; and the blood, with which my heart is purified, is the same blood that was spilt upon the cross.\"" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "This is my blood of the New Testament, which shall be shed for many for the remission of sins. The Greek text in St. Luke shews that the words shall be shed, or is shed, cannot, in construction, be referred to the blood of Christ shed on the cross, but to the cup, at the institution of the holy sacrament. This cup (says Luke xxii. 20,) is the New Testament in my blood; which cup[6] shall be shed, or is shed for you. St. Paul also saith: this cup is the New Testament in my blood. And if any one will needs insist upon the words, as related by St. Matthew and St. Mark, the sense is still the same; viz. that this cup was not wine, but the blood of Christ, by which the New Testament was confirmed, or alliance betwixt God and man. --- For many. St. Luke and St. Paul, instead of many, say for you. Both are joined in the canon of the mass. Euthymius says, for many, is the same as for all mankind. This new alliance was made with all, and the former with the Jews only. (Witham) --- As the Old Testament was dedicated with blood in these words: This is the blood of the Testament, (Hebrews ix. 20,) so here is the institution of the New Testament, in Christ's blood, by these words: This is the blood of the New Testament, which God contracts with you, to communicate to you his grace and justice, by the merits of this blood, which shall be shed for you on the cross; and which is here mystically shed for many, for the remission of sins: for the Greek is in the present tense in all the three evangelists, and in St. Paul, 1 Corinthians xi, and the Latin Vulgate of St. Luke, xxii. 19. Hoc est corpus meum quod pro vobis datur: didomenon, klomenon ekchunomenon." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001I will not drink from henceforth of this fruit of the vine.\u0002 In St. Luke, (xxii. 15, 16,) Christ said to his disciples; \u0001I earnestly desired to eat this Pasch with you before I suffer;\u0002 (or this \u0001paschal sacrifice\u0002) \u0001for I say to you, that, from this time I will not eat thereof, till it be fulfilled in the kingdom of God.\u0002 These expressions seem to import no more, than that it was the last time he would eat and drink with them in a mortal body. And if, as some expound it, Christ, by the \u0001generation of the vine,\u0002 understood the consecrated cup of his blood, he might call it \u0001wine,\u0002 or the \u0001fruit of the vine;\u0002 because he gave them his blood under the appearance of wine; as St. Paul calls the body of Christ \u0001bread,\u0002 because given under the appearance of bread. (1 Corinthians xi. 26.) (Witham) --- \u0001Fruit of the vine.\u0002 These words, by the account of St. Luke, (xxii. 18,) were not spoken of the sacramental cup, but of the wine that was drunk with the paschal lamb. Though the Sacramental cup might also be called the \u0001fruit of the vine,\u0002 because it was consecrated from wine, and retains the likeness, and all the accidents, or qualities, of wine. (Challoner) --- As St. Paul calleth the body of Christ \u0001bread,\u0002 so the blood of Christ may still be called \u0001wine,\u0002 for three reasons: 1. Because it was so before; as in Genesis xi.[ii.?] 23, Eve is called Adam's bone; in Exodus vii, Aaron's \u0001rod devoured their rods,\u0002 whereas they were not now rods but serpents; and in John ii, He \u0001tasted the water made wine, \u0002whereas it was now wine not water. 2. Because the blessed Eucharist retaineth the forms of bread and wine, and things in Scripture are frequently called from their appearance; as Tobias v, the archangel Raphael, is called a young man; and Genesis xviii, three men appeared to Abraham; whereas they were three angels. 3. Because Jesus Christ in the blessed Sacrament is the true bread of life, refreshing us in soul and body to everlasting life. (Bristow) --- \u0001Drink it new,\u0002 after a different manner most wonderful and hitherto unheard of, not having a passible body, but one clothed with immortality; and henceforth no longer in need of nourishment. Thus he brings to their minds the idea of his resurrection, to strengthen them under the ignominies of his passion, and eats and drinks with them, to give them a more certain proof of this grand mystery. (S. Chrysostom, hom lxxxiii.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And when they had sung a hymn.\u0002 Christ, with his disciples, after supper, sung a hymn of thanksgiving. Here in order to follow those incomparable instructions, which we read in St. John, chap. xiv. xv. xvi. and xvii. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Scandalized in me,\u0002 &c. For as much as my being apprehended shall make you all run away and forsake me. (Challoner)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001I will never be.\u0002 After our Saviour had assured them of the prediction of the prophet, that the flock should be dispersed, and had confirmed it himself, still Peter denied it; and the more Christ assured him of his weakness, the more, according to St. Luke, (chap. xxii.) did Peter affirm that he would not deny him. Whence this confidence in Peter? who when our Lord had said, that one of them would betray him, feared for himself, and though conscious of nothing, still prevailed on St. John to put the question to our Saviour. Freed now from that solicitude and anxiety, which had so much oppressed him concerning the treason of Judas, he began to trust to himself. Let us learn from this fall of the chief of the apostles, ever to assent with the greatest sincerity to the words of God. Let us believe him in every possible circumstance, though it may appear to our senses and understanding contradictory; for, the word of God can never be made void; but our senses may easily be deceived. When, therefore, he says, \u0001this is my body,\u0002 let us without any the least hesitation immediately believe and contemplate the mystery with the eyes of our understanding. (St. John Chrysostom, hom. lxxxiii.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Before the cock crow.\u0002[7] St. Mark is more particular; \u0001before the cock crow twice, thou shalt deny me thrice.\u0002 The sense seems to be, before the time that the cocks crow the second time, towards the morning. (Witham)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Gethsemani.\u0002 St. John tells us it was \u0001a garden,\u0002 whither Jesus was accustomed to go with his disciples, which Judas knew. St. Luke says, he went according to \u0001his custom to the mount of Olives;\u0002 i.e. where he used to spend part of the nights in prayer. (Witham)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001He began to grow sorrowful.\u0002[8] The Greek signifies to be \u0001dispirited.\u0002 St. Mark, to \u0001be in a consternation with fear:\u0002 to wit, when all he was to undergo was represented to him, as well as the ingratitude of sinners. (Witham)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001My soul is sorrowful.\u0002 The cause of our Lord's grief was not the fear of suffering; since he took upon himself human nature, to suffer and to die for us; but the cause of his grief was the unhappy state of Judas, the scandal his disciples would take at his passion, the reprobation of the Jewish nation, and the destruction of the miserable Jerusalem. Our Lord also suffered himself to be thus dejected, to convince the world of the truth and reality of his human nature. (St. Jerome)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Going a little further.\u0002 St. Luke says, about \u0001a stone's cast, kneeling down;\u0002 or as here in Matthew, \u0001prostrating himself.\u0002 He did both. --- \u0001Father, if it is possible.\u0002 Which is the same, says St. Augustine, as if he said, \u0001if thou wilt, let this cup\u0002 of sufferings \u0001pass from me.\u0002 --- \u0001Nevertheless not as I will, but as thou wilt.\u0002 He that was God and man, had both \u0001a divine\u0002 and a \u0001human will.\u0002 He was pleased to let us know what he naturally feared, as man, and in the sensitive part of his soul; yet shews his human will had nothing contrary to his divine will, by presently adding, \u0001but not my will, but thine be done.\u0002 Here, as related by St. Luke, followed his \u0001bloody sweat.\u0002 (Luke xxii. 43[44?].) (Witham) --- These words are a source of instruction for all Christians. These words inflame the breasts of confessors; the same also crown the fortitude of the martyrs. For, who could overcome the hatred of the world, the assaults of temptations, and the terrors of persecutors, unless Christ in all, and for all, had said to his eternal Father: \u0001Nevertheless, not as I will, but as thou willest.\u0002 Let all the children of the Church then understand well these words, that when calamities violently beat upon us, we may with resignation exclaim: \u0001nevertheless, not as I will, but,\u0002 &c. (St. Leo the great)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Watch ye and pray,\u0002 &c. We watch by being intent on good works, and by being solicitous that no perverse doctrine seize our hearts. Thus we must first watch, and then pray. (Origen) --- \u0001The spirit indeed is willing,\u0002 &c. This is addressed to the disciples; that they were not to trust too much to their own courage; for although their spirit was ready to undergo any temptation, their bodies were still so weak, that they would fail, unless strengthened by prayer. (St. Hilary)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001He prayed the third time,\u0002 to teach us perseverance in our prayers. Of these particulars Christ might inform his disciples afterwards; or they were revealed to them. (Witham) --- Our Lord prayed three different times, to obtain of his heavenly Father pardon for our past sins, defence against our present evils, and security against our future misfortunes; and that we might learn to address ourselves in prayer to the Father, Son, and Holy Ghost. (Rabanus)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "Sleep on now. These were words spoken, as it were, ironically. The hour is come, that I am to be betrayed. (Witham) --- It seems more probable that he then permitted them to sleep for some time, compassionating their weakness, and leaving them undisturbed. For, it is not very probable that after the agony he had just been in, he should address his disciples ironically; so that the words in the next verse, Rise, let us go, seem to have been spoken after he had permitted them to enjoy a short repose. (Jansenius) --- St. Augustine also supposes that after our Lord said, sleep ye now, he was silent for some time, and only then added, it is enough, the hour is come." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "Judas wished to give them a sign, because Jesus had before been apprehended, and had escaped from them on account of their ignorance of his person; which on this occasion he could also have done, if such had been his pleasure. (St. John Chrysostom)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Hail, Rabbi. And he kissed him.\u0002 This kind of salutation was ordinary with the Jews. St. Luke tells us, Christ called Judas \u0001friend;\u0002 and added, \u0001Is it with a kiss thou betrayest the Son of man?\u0002 By what we read in St. John, these men that came with Judas, seem not to have known our Saviour: for when he asked then, \u0001whom seek you?\u0002 they do not answer, thyself, but Jesus of Nazareth. They were struck with a blindness, which St. Chrysostom looks upon as done miraculously. The second miracle was, that when Christ said, \u0001I am he,\u0002 they \u0001fell to the ground,\u0002 as thunder-struck. The third was, \u0001let these go,\u0002 by which they had no power to seize any one of his disciples. The fourth was, the \u0001healing\u0002 of Malchus's ear. (Witham)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Drew out his sword.\u0002 Peter did not comprehend the meaning of what Christ had said, Luke xxii. 36. \u0001He that hath not a sword, let him buy one,\u0002 which was no more than an intimation of the approaching danger. Now Peter, or some of them, asked, and said: \u0001Lord, shall we strike?\u0002 But he struck without staying for an answer. (Witham)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Shall perish by the sword.\u0002 This was not to condemn the use of the sword, when employed on a just cause, or by lawful authority. Euthymius looks upon it as a prophecy that the Jews should perish by the sword of the Romans. (Witham) --- Our divine Saviour would not permit this apostle to continue in his pious zeal for the safety of his Master. He says to him: \u0001put up thy sword.\u0002 For he could not be unwilling to die for the redemption of man, who chose to be born for that end alone. Now, therefore, he gives power to his implacable enemies to treat him in the most cruel manner, not willing that the triumph of the cross should be in the least deferred; the dominion of the devil and man's captivity in the least prolonged. (St. Leo)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001More than twelve legions of angels.\u0002 A legion was computed about 6,000. (Witham) --- These would amount to 72,000; but our Lord means no more than a great number." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001In that same hour,\u0002 &c. The reason why the Jewish princes did not seize our Lord in the temple, was, because they feared the multitude; on which account Jesus retired, that he might give them an opportunity, both from the circumstances of place and time, to apprehend him: thus shewing us, that without his permission they could not so much as lay a finger upon him. The evangelist informs us in the following verse of the reason of this conduct; \u0001that the writings of the prophets might be fulfilled.\u0002 (St. Chrysostom) See Luke xxii. 53." }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001All leaving him, fled away.\u0002 Yet Peter and another soon followed after at a distance. St. Mark says (xiv. 51,) that a young man followed with nothing on \u0001but a linen cloth.\u0002 Perhaps it was some one that upon the noise came hastily out of the neighbourhood; and when they catched hold on him, fled away \u0001naked.\u0002 It is not known who he was. (Witham)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001To Caiphas.\u0002 Our Saviour Christ was led in the night time, both to Annas and Caiphas: and first to Annas; (John xviii. 13,) perhaps because the house of Annas was in their way; or that they had a mind to gratify the old man with the sight of Jesus, now taken prisoner and bound with ropes. (Witham) --- After the chief priests had bribed Judas to betray Christ, they bring him to Caiphas, not as to his judge, but as to his enemy, to insult over him: and then they began to examine him concerning his doctrine and disciples, that they might find some heads of accusation from his answers: thus they shewed that they acted contrary to common justice, in apprehending a person before they had any thing to lay to his charge. (Jansenius) --- Josephus relates that Caiphas had purchased the high priesthood for that year; although Moses, at the command of God, had ordained that a regular succession be kept up, and the son should succeed the father in the high priesthood. It is no wonder then if an iniquitous judge passed an iniquitous sentence. (St. Jerome)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Peter followed.\u0002 To wit, to the court of Caiphas, where a great many of the chief priests were met. --- \u0001And another disciple.\u0002 Many think this disciple was St. John himself. (Witham)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001False witnesses.\u0002 But how were these men false witnesses, who affirm what we read in the gospel? That man is a false witness, who construes what is said in a sense foreign to that of the speaker. Jesus Christ spoke of the temple of his body. Our divine Saviour had said, \u0001Destroy this temple;\u0002 and they affirm that he had said, \u0001I am able to destroy.\u0002 Had the Jews attended sufficiently to our Saviour's words, they would easily have perceived of what Christ was speaking, from what he there says: \u0001and in three days I will raise it up.\u0002 (St. Jerome) --- These words of Jesus Christ are only mentioned by St. John ii. 19, who marks on what occasion and in what sense there were spoken. (Bible de Vence)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001This man said: I am able to destroy the temple of God.\u0002 These men that gave this evidence, are called \u0001false witnesses.\u0002 They relate not the true words of Christ; which were not, \u0001I can destroy,\u0002 but \u0001destroy you this temple,\u0002 &c. 2. Christ spoke of the temple of his body, and they of the material temple. 3. It is not unlikely that they made other additions, as well as false constructions, omitted by the evangelists. (Witham)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001I adjure thee by the living God.\u0002 They hoped this might make him own himself God; for which they were for stoning him. (John x. 31.) --- St. Luke tells us, (xxii. 66,) that this question was put to Jesus, \u0001when it was day.\u0002 St. Augustine thinks it was put to him first in the night, and again the next morning. We must not forget that when Christ was examined by the high priest, one of the servants standing by gave our blessed Redeemer a box on the ear, or on the face. See John xviii. 22. (Witham) --- Our divine Saviour as God knew perfectly well, that whatever he said would be condemned; and therefore the more Jesus was silent to what was alleged against him, the more did the high priest try to extort an answer from him, that he might have some accusation against the Lord of glory. Hence he exclaimed in that violent manner: \u0001I adjure thee,\u0002 or I command thee by the living God, \u0001Exorkizo se kata tou Theou zontos.\u0002 The law for witnesses is to be found in Leviticus v. 1; where the witness is pronounced guilty who should suppress the truth, after he has heard the \u0001phonen orkismou.\u0002 This is the true meaning of that law, so very ill understood by many. See also Menochius, who on these very words of Leviticus says: if any one shall be called upon to say what he knows of a point that another has confirmed by oath, he shall carry his iniquity, i.e. the punishment of his iniquity, which God will inflict. (Menochius) --- See 1 Kings xiv. 24. 27; Numbers v. 19; 1 Thessalonians v. 27. The confession or denial of a person thus interrogated was decisive. (Calmet)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Thou hast said it.\u0002 Or, as it is in St. Mark, \u0001I am.\u0002 According to St. Luke, Christ in the morning, before he answered directly, said to them: \u0001If I tell you, you will not believe me,\u0002 &c. (Witham)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "The same fury that made Caiphas rise from his seat, forced him also to rend his garments, saying: \u0001he hath blasphemed.\u0002 It was customary with the Jews, whenever they heard any blasphemous doctrines uttered against the majesty of the Almighty, to rend their garments in abhorrence of what was uttered. (St. Jerome) --- This was forbidden the high priest; (Leviticus xxi. 10,) but the Pharisees allowed him to rend his clothes from the bottom, but not from the top to the breast." }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001He is guilty of death;\u0002 i.e. of blasphemy, and so deserves to be stoned to death. (Witham)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Then they spat in his face, and buffetted him,\u0002 &c. Here it was that this wicked council of the Sanhedrim broke up, in order to meet again the next morning. Our blessed Saviour in the mean time was abandoned; that is, had abandoned himself for our sake, to be abused, vilified, beaten and tormented by a crew of miscreants, by all the ways and means their enraged malice could devise or invent: which St. Luke passeth over in a few words, telling us, \u0001that, blaspheming, they said many other things against him.\u0002 Let us, at least, compassionate our blessed Redeemer, and cry out with the angel in the Apocalypse: \u0001thou art worthy, O Lord, to receive power and divinity, honour and glory for ever.\u0002 (Witham) --- Behold with what accuracy the evangelist mentions every, even the most ignominious circumstance, concealing nothing, ashamed of nothing, but esteeming it his glory that the Creator of heaven and earth should suffer so much for man's redemption. Let us continually meditate upon this; let us ever glory in this, and fix it irrevocably in our minds. (St. Chrysostom) See Mark xiv. 65; Luke xxii. 64." }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Peter sat without in the palace:\u0002 i.e. in the open court below, where the servants had lighted a \u0001fire.\u0002 There came to \u0001him a certain servant-maid, the portress,\u0002 says St. John, xviii. 17. \u0001But he denied,\u0002 saying: \u0001I know not what thou sayest.\u0002 In St. Luke, \u0001I know him not:\u0002 in St. John, \u0001I am not.\u0002 The sense is the same; and Peter might use all these expressions. (Witham)" }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "\u0001As he went out of the gate another maid.\u0002 St. Mark says, he \u0001went out before the court.\u0002 By the Greek, he seems to have gone out of the court into the porch. He went from the fire, but returned thither again: for by St. John, (xviii. 25,) this second denial was \u0001at the fire.\u0002 St. Luke seems to say it was \u0001a man,\u0002[9] that spoke to him: and St. John, that they were \u0001several that spoke to him:\u0002 it is likely both a girl and a man. (Witham)" }, { "marker": "Ver. 73.", "first": 73, "last": 73, "text": "\u0001And after a little while.\u0002 St. Luke says, \u0001about an hour after:\u0002 this seems to have been about the time that the cocks crow the second time. --- \u0001They that stood by came.\u0002 St. Luke says, \u0001another man.\u0002 St. John says, \u0001the cousin to him whose ear Peter cut off.\u0002 It is probable not he alone, but others with him. --- \u0001Peter began to curse and swear.\u0002 It is in vain to pretend to excuse Peter, as if he meant that he knew not Jesus, \u0001as man;\u0002 but knew him \u0001as God.\u0002[10] They (says St. Jerome) who are for excusing Peter in this manner, accuse Christ of a lie, who foretold that he should deny him. (Witham) --- See how one fall draws on another, and generally a deeper: to a simple untruth is added perjury; and to this, horrible imprecations against himself. Lord, Jesus, preserve me! or, I also shall deny thee!" }, { "marker": "Ver. 75.", "first": 75, "last": 75, "text": "And Peter remembered the word of Jesus. St. Augustine understands this rather of an interior illumination of grace: but it is likely our Saviour then might be where he saw Peter, and gave him a glance of his eye. --- And going forth he wept bitterly: even daily all his life-time, say the ancient historians of his life. (Witham) --- St. Clement, pope, in his itinerary, relates how St. Peter was ever after accustomed to watch in prayer, from the first crow of the cock till morning, pouring forth torrents of tears, and bitterly bewailing his heinous crime. (Denis the Carthusian) --- Let us compassionate our blessed Lord under his sufferings, and in opposition to the cruel malice of his enemies, let his followers cry out with the angel in the Apocalypse: Thou are worthy, O Lord, to receive power and divinity, honour and glory, for ever and ever." } ] }, { "chapter": 27, "slug": "id45.html", "header": "Matthew xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001When the morning was come.\u0002 The evangelist is silent with regard to what was transacted during the night, and of the multiplied cruelties and base indignities offered to our divine Redeemer during the whole of the night; for, after he has informed us of Peter's denial, he immediately proceeds to tell us what happened at break of day. (St. Augustine) --- The chief priests, with the ancients and scribes, after they had wreaked their vengeance upon Jesus by the vilest treatment of his sacred person, took counsel how they might induce the governor to put him to death. In this Sanhedrim, or full council of seventy-two, they again put the question to hold a council. --- \u0001Council.\u0002 Caiphas, in the morning, called a full council of the Sanhedrim. They again put the question to Jesus, and commanded him to tell them if he were \u0001the Christ,\u0002 and \u0001the Son of God?\u0002 He owned he was. (Luke xxii. 70.) --- Upon this they led him away, and \u0001delivered him to Pontius Pilate, the governor:\u0002 literally, \u0001the president.\u0002 This they did, 1. because being a festival day, they apprehended a tumult among the people. 2. To make him die a more infamous death on the cross; otherwise they might perhaps have stoned him to death, as they afterwards did St. Stephen. 3. The power of death being taken from them, they durst not well exercise it, at least, without permission from the Roman governor. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "In the council Jesus was free; but now all the council rising up, as appears from St. Luke, and binding him, (\u0001detantes auton\u0002) as one certainly guilty of death, they conduct him to Pilate. All attend to repress by their authority the people, to engage Pilate to pronounce sooner the sentence, when he saw that he was condemned by the unanimous voice of the Sanhedrim, and to hinder any one from rising in his defence. They were the more anxious, 1. because about three years before, the power of life and death had been taken from them; 2. because they wished to throw the odium of the crime on another person; and lastly, because as both Jew and Gentile were equally to benefit of Christ's death, so both Jew and Gentile were to concur in inflicting it; and as all were to have salvation offered them through his blood, so none were to be freed from the guilt of shedding it. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Then Judas, ... repenting himself.\u0002 A fruitless repentance, accompanied with a new sin of despair, says St. Leo. (Witham) --- Perceiving that Jesus was delivered up, and remembering what our divine Saviour had said concerning his resurrection, he repented of his atrocious wickedness. Perhaps Satan, who assisted and urged him on to betray his Master, deserted him, not that he had prevailed upon the unhappy miscreant to perpetrate what he had so passionately desired. But how could Judas see that Jesus was condemned? He certainly did not see it, but foreboded in his despairing mind what would be the event. But some are of opinion that this passage is referred to Judas himself, who then became sensible of his crime, and saw his condemnation impending over his head. (Origen) --- For the devil does not blind his agents in such a manner, as to leave them insensible of the crime they are about to commit, till it is perpetrated. (St. Chrysostom) --- Although Judas conceived a horror at his crime, and confessed it, and made satisfaction to a certain degree by restoring the money, still many essential conditions were wanting to his repentance: 1. faith in Christ, as God, as a redeemer, as the sole justifier from sin; 2. besides this, there was also wanting hopes of pardon, as in Cain, and a love of a much injured and much offended God. Hence his grief was unavailing, like that of the damned. If Judas, says an ancient Father, had had recourse to sincere repentance, and not to the halter, there was mercy in store even for the traitor. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hanged himself,\u0002[1] and did not die of the quinsy, (a tumid inflammation in the throat) as some of late expound it. It is true the Greek word may sometimes signify a \u0001suffocation\u0002 with grief; but it signifies also to be strangled with a rope, as Erasmus translated it. So it is in the ancient Syriac version; and the same Greek word is made use of in 2 Kings xvii, as to Achitophel's death. (Witham) --- To his first repentance succeeded fell despair, which the devil pursued to his eternal destruction. If the unhappy man had sought true repentance, and observed due moderation in it, (by avoiding both extremes, presumption and despair) he might have heard a forgiving Master speaking to him these consoling words: \u0001I will not the death of a sinner, but rather that he may be converted and still live.\u0002 (Origen)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Corbona.\u0002 A place in the temple, where the people put in their gifts or offerings. (Challoner)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Burying-place.\u0002 this the Pharisees did, as a shew of their charity to strangers; but their intention, according to St. Jerome, was to disgrace Jesus; thus to keep alive in the minds of the people, that he was sold by one of his own disciples, and delivered up to a disgraceful death. (Denis the Carthusian)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Haceldama\u0002 is a Syriac word: it is not in the Greek; and some conjecture, that it found its way hither from the first chapter of the Acts, ver. 19. (Bible de Vence)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Then was fulfilled that which was spoken by Jeremias.\u0002 Jeremias is now in all Latin copies, and the general reading of the Greek; whereas the passage is found in Zacharias xi. 12. Some judge it to have been in some writing of Jeremias, now lost; as St. Jerome says he found it in a writing of Jeremias, which was not canonical. Others conjecture, that Zacharias had also the name of Jeremias. Others, that St. Matthew neither put Jeremias nor Zacharias, but only \u0001of the prophet:\u0002 and that the name of Jeremias had crept into the text. Jeremias is not in the Syrica[Syriac?]; and St. Augustine says it was not in divers copies. --- \u0001And they took the thirty pieces of silver;\u0002 each of which was called an \u0001argenteus.\u0002 The evangelist cites not the words, but the sense of the prophet, who was ordered to cast the pieces into the house of the Lord, and to \u0001cast them to the potter:\u0002[2] which became true by the fact of Judas, who cast them into the temple: and with them was purchased \u0001the potter's field. The price of him that was prized.\u0002 In the prophet we read, the \u0001handsome price,\u0002 spoken ironically, \u0001as the Lord did appoint me;\u0002 i.e. as he had decreed. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jesus stood before the governor.\u0002 By comparing the four evangelists together Pilate condescended to come out to the priests, and asked them, what accusations they brought against this man? They replied first in general terms: (John xviii. 30.) \u0001If he were not a malefactor, we would not have delivered him up to thee. Take him you,\u0002 said Pilate, \u0001and judge him according to your law.\u0002 They answered: It is not permitted us to put any one to death. After this they accused him of \u0001raising tumults, and forbidding to give tribute to Cæsar;\u0002 (Luke xxiii. 2; a manifest falsehood; see Matthew xxii,) and that he said, he \u0001is Christ, the king.\u0002 Upon this Pilate called him into the palace before him, and said: \u0001Art thou the king of the Jews?\u0002 Jesus \u0001owned he was:\u0002 but first asked Pilate, if he said this of himself, or by the suggestion of others; which was to insinuate, that this information of his being a king came from his malicious adversaries; and that Pilate, having been so long governor, could not but know that he had never set himself up for king, nor pretended to any kingly power. However, Pilate replied somewhat peevishly: \u0001Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?\u0002 Jesus then told Pilate, that \u0001his kingdom was not of this world.\u0002 This abundantly satisfied Pilate: who needed not trouble his head about any spiritual kingdom, or such as was not of this world. Jesus speaking of \u0001truth,\u0002 Pilate asked him after a slight manner, \u0001what is truth?\u0002 but perhaps, without waiting for any answer, went presently out, and told the Jews, that he found \u0001no cause\u0002 nor crime \u0001in Jesus.\u0002 (Witham) --- The Judge of every living creature was arraigned by permission of his heavenly Father, before the petty judge of Judea, and suffers himself to be interrogated by him, though every question proposed was either put out of ridicule, or some equally base motive. (Origen) --- Our divine Saviour confessed himself to be a king; but that he might give no umbrage either to Jew or Gentile, he at the same time declared, that his kingdom was not of this world. (St. Chrysostom)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The governor wondered exceedingly\u0002 at Jesus's patience and silence: and he saw very well that it was \u0001envy\u0002 that excited the Jewish priests against him. (Matthew xxvii. 18.) But they went on charging him, that he \u0001stirred up the people,\u0002 even \u0001from Galilee\u0002 to Jerusalem. Pilate hearing that he was of Galilee, laid hold on this occasion, and sent him to Herod Antipas, who was tetrarch of Galilee; and being a Jew was come up to Jerusalem at this great feast. Herod was glad to see Jesus brought to him, hoping to see him do some miracle in his presence: but finding him silent, and that he did not satisfy his curiosity, \u0001he contemned him,\u0002 and ordered him to be clothed in such a garment as might make him laughed at for a fool, or a mock king; and in this dress, sent him back through the streets to Pilate. (Witham) --- The president admires the constancy and courage of his soul; and though, perhaps, he saw it was necessary to declare him guilty of the accusation; yet, beholding the heavenly wisdom and gravity that appeared in his countenance and the heavenly composure in which he stood, he could not conceal his admiration at his conduct. So that it seemed to him most miraculous, that a man brought to the bar, and tried for a capital crime, should stand without fear at the approach of death, which men commonly so much dread. (Origen)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Upon the solemn\u0002 day of the paschal feast, (which began the evening before) it was a custom for the governor to pardon and release to the people any one criminal whose life they should petition for: and to induce them to beg for Jesus, he put in the balance with him one Barabbas a \u0001famous malefactor, a seditious murderer,\u0002 says St. Mark; \u0001a robber,\u0002 or \u0001thief,\u0002 says St. John. (Witham) --- Pilate, wishing to release the innocent Jesus, that he might not give the Jews a possibility, as he thought, of refusing his offer, puts the murderer Barabbas in competition with the innocent Lamb of God. (St. John Chrysostom)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In a dream.\u0002 We must remark, that these kind of dreams were not unusual among the Gentiles, being sent by God for some just and necessary reason; as on this occasion, that there might be a public testimony from the Gentiles, of the justice and innocence of Christ. (St. Jerome)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001That they should ask Barabbas.\u0002 All, therefore, that resemble the Jews in either theory or practice, desire to have Barabbas loosed to them; all, therefore, that seek after iniquity, ask for Barabbas, and put Jesus away. But all who walk in the paths of virtue, ask for Jesus, and destroy Barabbas. Pilate wishing on this occasion to shew the Jews the enormity of their crime, again puts the question, \u0001which will you have of the two?\u0002 And again, \u0001What shall I do with Jesus, who is called Christ?\u0002 But, they being enraged that Pilate should declare Jesus to be the Christ, all in the frantic fury exclaimed, \u0001Let him be crucified.\u0002 (Origen)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Which ... of the two,\u0002 said Pilate to them, will you have released? St. Mark tells us, that at the instigation of the priests, the people petitioned for \u0001Barabbas.\u0002 It was no small disappointment to Pilate. \u0001What then,\u0002 said he, \u0001shall I do with Jesus?\u0002 They all answer, \u0001let him be crucified.\u0002 In St. Luke, \u0001crucify him, crucify him. What evil hath he done? \u0002replied Pilate; and this he repeated \u0001thrice,\u0002 according to St. Luke, xxiii. 22. --- Here in order followed the cruel scourging of our blessed Saviour, which Pilate consented to, in hopes to move the people to compassion. This was executed with the utmost cruelty. For they assembled the whole band of soldiers, commonly about 600. And they made him one \u0001wound from head to foot.\u0002 Then a \u0001scarlet or purple\u0002 coat was thrown over his shoulders: and \u0001platting or wreathing a crown of thorns,\u0002 i.e. twisting sharp thorns, with some resemblance of a crown, they violently pressed it down on his head; and struck him at their pleasure with \u0001a reed,\u0002 or \u0001cane,\u0002 which they had placed in his hand, instead of a sceptre; and kneeling in derision, said, \u0001Hail, king of the Jews.\u0002 --- When the soldiers had treated Jesus in this barbarous manner, Pilate himself presented him in this condition to the people saying, \u0001Behold the man.\u0002 He imagined their fury would now be changed into pity: but they still cried out, \u0001Crucify him! crucify him!\u0002 Take him you, said Pilate, and crucify him; for I find no crime in him. The Jews then answered: \u0001We have a law: and according to our law, he must die; because he hath made himself the Son of God.\u0002 At this Pilate was more afraid, lest perhaps he should be of the progeny of the gods, as the Romans fancied their heroes to be. He returned back to the palace and asked Jesus again: \u0001whence art thou?\u0002 Jesus gave him no direct answer, yet told him, \u0001he could have not power over him, unless it had been granted him from above.\u0002 Pilate was still very desirous to set him at liberty, especially when his wife sent a message to him to have nothing to do with that just man, for that she had suffered much in a dream on his account. (Matthew xxvii. 19.) --- The Jews perceived Pilate's great inclination to set Jesus at liberty: they therefore tell him in plain terms, \u0001that if he doth dismiss this \u0002man,\u0001 he is no friend to Cæsar: \u0002for \u0001every one,\u0002 say they,\u0001 that pretends to be a king, contradicts Cæsar.\u0002 This moved Pilate more than any thing whatsoever, and prevailed with him both against justice and his own conscience, to condemn Jesus. He feared lest some private information might be presented against him to Tiberius Cæsar. He presently mounted the judgment-seat in a public place, and said to the Jews: \u0001behold your king.\u0002 They cry out, \u0001away with him, crucify him. Shall I crucify your king?\u0002 said Pilate. They reply: \u0001we have no king but Cæsar;\u0002 thus renouncing their Messias. At this Pilate yielded; and (ver. 24,) \u0001washed his hands,\u0002 and said: \u0001I am innocent of the blood of this just man: look you to it.\u0002 (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Taken water.\u0002 It was the custom of the ancients, when they wished to shew themselves innocent of any alleged crime, to take water and wash their hands in public. (St. Remigius) --- Because the element of water naturally signifies purity. See Virgil, Æneid xi. ver. 718." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "All the people answered: \u0001his blood be upon us, and upon our children\u0002 which continues, saith St. Jerome, to this day. Then Pilate delivered to them Jesus \u0001to be crucified.\u0002 (Witham) --- This blasphemous prayer continues to this day, and will continue a protracted curse upon the Jews, and upon their posterity. (Origen) --- Behold the insanity of the Jews! Their passion and pertinacious obstinacy will not suffer them to see and understand: they draw down curses upon themselves in these terrible imprecations: \u0001his blood be upon us and upon our children.\u0002 Still the God of all mercies did not literally comply with their impious prayer. For, of these children he selected some for himself; amongst the rest even Paul, and many thousands who were converted at Jerusalem. (St. Chrysostom)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And having scourged Jesus.\u0002 We must know that Pilate was a subject of the Roman empire; and by the Roman law it was ordained, that whoever was condemned to the cross, should previously suffer the punishment of scourging. (St. Jerome) --- He wished also by this apparent severity to soften the minds of the Jews, content their inveterate animosity, and this with hopes that they would in the end consent to the liberation of Jesus. (Bible de Vence)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "A Roman cohort properly consisted of 625 men; but they were not always complete, nor all equally strong. (Bible de Vence)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001A scarlet cloak.\u0002 St. Mark and St. John call it \u0001purple.\u0002 But these colours are frequently taken promiscuously by writers. Scarlet is a lighter, and crimson a deeper red colour. (Bible de Vence)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "The crowning of thorns had preceded the time, when Jesus was made over by Pilate to the Jews. As the Jews have no preterpluperfect tense, we may conjecture that those words, \u0001circumdederunt, posuerunt,\u0002 are Hebraisms; for \u0001circumdederant, posuerant,\u0002 they had covered him with a cloak; they had placed a crown of thorns on his head, and a reed or cane in his hand. (Bible de Vence)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001And led him away to crucify him.\u0002 It was the custom for men condemned to die by crucifixion to carry their cross, which Jesus did through the city; but going out, or being gone out of the city, and, as it is probable, fainting under the weight of it, (his strength as man being exhausted) they forced a man \u0001of Cyrene,\u0002 named \u0001Simon,\u0002 perhaps a Gentile, or Cyrene, in Lybia, to carry the cross after him. St. Luke says, \u0001they laid the cross upon him to carry after Jesus;\u0002 whether it were that they made Simon carry the whole cross, or whether he only bore it up behind, is not expressed. St. Luke tells us, \u0001a great crowd followed,\u0002 and a number of women, who wept and lamented; to whom Christ said: \u0001weep not over me, but weep for yourselves, and for your children,\u0002 on account of the punishments and miseries that will shortly happen. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Cyrene\u0002 was the capital of a province in Africa, near Lybia. See Acts ii. 10. Some are of opinion that this Simon was a Jew; his name favours that sentiment, and there were many Jews in that province. (Bible de Vence) --- St. John says that Christ went out carrying his own cross, while the other three evangelists state that they forced Simon of Cyrene to carry it for him. Both are true: for seeing Christ unequal to the weight, they compelled the other to take it up for him; not a part only, as some painters represent, but the whole, to Mount Calvary, as Jesus Christ had carried the whole before. (St. Augustine) --- The evangelists would not have been so particular in this part, had they not wished to inculcate, that all who desire to follow Christ, must also take up their cross and follow him. (St. Jerome and Jansenius) --- The latter says, in his Commentaries on the Gospels; as no one liked to carry the ignominious cross, the insolence of the soldiery compelled a stranger to carry it. By this we learn, that the cross is not taken up by many except with compulsion; but, when once taken up, they carry it with willingness. (Jansenius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Golgotha,\u0002 i.e. \u0001the place of Calvary,\u0002[3] \u0001of heads and skulls:\u0002 perhaps, says St. Jerome, from the skulls of persons executed, and buried there. Several ancient writers would have it so called, from Adam's skull, whom they guess to have been buried there. Some also say that a part of this mountain was called \u0001Moria,\u0002 the place where Abraham was ready to have sacrificed his son Isaac. (Witham) --- Isaac, carrying the wood on his shoulders for the sacrifice, was a figure of Jesus Christ carrying his cross. The mountain was situated to the north-west of Jerusalem." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Wine ... mingled with gall.\u0002[4] The Protestants from the ordinary Greek copies, translate \u0001vinegar;\u0002 but other Greek copies have \u0001wine,\u0002 which St. Jerome and St. Hilary follow. And in St. Mark all copies, without exception, have \u0001wine mixed with myrrh:\u0002 perhaps \u0001myrrh,\u0002 from its bitterness, is here called \u0001gall.\u0002 It is also observed that wine, with a mixture of myrrh, was often given to those that were to die a violent death, to comfort them, or stupefy them. Our Saviour tasted it, but would not drink it. He refused not to taste the bitterness, but would not take what might lessen his torments. (Witham) --- St. Mark says, \u0001mingled with myrrh;\u0002 perhaps it was mixed with both, to render it as bitter as possible. (St. Augustine) --- What St. Mark relates, \u0001he took it not,\u0002 is thus explained: he took it not, so as to drink it; which St. Matthew confirms, by saying: \u0001and when he had tasted, he would not drink;\u0002 (St. Augustine,) so as to receive the support and comfort which a strengthening draft might afford." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001They divided his garments.\u0002 This was accounted with the ancients the greatest infamy. It was never done with any but the most vile and worthless wretches; with men who possessed nothing more then their garments. This they did to our blessed Saviour; a punishment they did not think the two thieves deserving of. (St. Chrysostom)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001This is Jesus, the King of the Jews.\u0002 St. Mark has only, this \u0001is the King of the Jews;\u0002 as also St. Luke. St. John, \u0001Jesus, of Nazareth, King of the Jews,\u0002 which might be the whole inscription. It was the custom of the Romans to put such inscriptions with the cause of their being crucified. St. Luke and St. John tell us, it was written in \u0001Hebrew, Greek, \u0002and \u0001Latin.\u0002 The Jews begged of Pilate that it might be changed, or only put; \u0001He said, I am the King of the Jews:\u0002 but Pilate made them this short answer: \u0001what I have written, I have written.\u0002 (Witham) --- This title was nailed over the head of our expiring Redeemer, by divine Providence; that the Jews might still be convinced, that with all their opposition, they must acknowledge him for their King, whom they had condemned to so cruel a death; and that so far from lessening his empire and regal power, they rather increased it. (St. Remigius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Two robbers, or thieves,\u0002 and Jesus in \u0001the midst;\u0002 as if he had been the greatest malefactor of the three. (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001They ... blasphemed,\u0002 reviled, and insulted him with words and gestures. (Witham)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001If thou be the Son of God.\u0002 Behold these children of Satan, how they imitate the language of their father. That wicked fiend, tempting our divine Saviour, exclaimed, \"if thou be the Son of God, cast thyself down:\" and these \u0001his\u0002 children say, \"if thou be the Son of God, come down from the cross:\" but, on the other hand, Jesus will not descend from the hard wood of the cross, because he is the Son of God; for, being God, he descended on earth, took upon himself human nature, to die thus for those who crucified him. (St. John Chrysostom)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001If he be the king of Israel.\u0002 Pilate having written on the inscription set upon the cross, that Christ was the king of Israel, the Jews endeavoured to persuade him to remove or alter it; but Pilate gave them for answer, according to St. John, \"\u0001what I have written, I have written.\"\u0002 The Jews, therefore, wishing to shew that he was not their king, said with insulting scorn, \"\u0001if he be the king of Israel, let him come down from the cross,\"\u0002 (St. Chrysostom) \"\u0001and we will believe him.\"\u0002 Falsehood and deceit are stamped upon these words of the Jewish priests; for, whether is it more difficult to descend from his cross, being yet alive, or, being dead, to raise himself from the tomb? He rose again, and you did not believe had he descended from the cross, you would have been equally incredulous. (St. Jerome)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001If he will have him:\u0002 literally, \u0001if he will him.\u0002 In the style of the Scriptures, \u0001to will,\u0002 is to love, or be pleased with any one; and so it is applied, Psalm xxi. 9, from whence these words are taken. See also 1 Kings xviii. 22. (Witham)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001And the same thing the thieves also:\u0002 i.e. one of them, the other being converted, as we find Luke xxiii. 39. (Witham) --- St. Ambrose, St. Chrysostom, St. Jerome, and Ven. Bede say, that at first both of the thieves blasphemed; but one of them seeing the wonderful things that happened, viz. that the sun was darkened, the rocks split asunder, &c. was terrified and converted, he believed in Jesus, and atoned for his former evil language, by praying to him as to his God. (Denis the Carthusian)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001From the sixth hour.\u0002 St. Mark says, it \u0001was the third hour,\u0002 and they \u0001crucified him.\u0002 St. John says, it was about \u0001the sixth hour, when Jesus was condemned.\u0002 To reconcile these expressions, we may take notice, that the third greater hour lasted till the sixth hour; and so St. Mark calls it the third hour, because the third great hour (which contained three lesser hours) did not end till mid-day, when the sixth hour was beginning; so that the end of the third, and the beginning of the sixth, happened together. --- \u0001Darkness,\u0002[5] at mid-day, and at full moon. Some call it an eclipse of the sun. It was rather by an interposition of clouds, or by the substraction of the rays of the sun. --- \u0001Over all the earth, until the ninth hour.\u0002 It could be no miracle to be night in the opposite hemisphere; but whether it was in all those parts of the world where, of course, it should have been light, is doubted. Origen thinks this darkness was only in Palestine, and the neighbouring countries: for as to the words, over \u0001the whole earth,\u0002 or over \u0001the whole land,\u0002 we find one kingdom or empire, by a common way of speaking, called the \u0001whole earth,\u0002 or the \u0001whole world.\u0002 Here, in the history of Christ's passion, we should take notice of his seven last words, or sentences on the cross. 1. He prayed for his enemies, and those that put him to death, (Luke xxiii. 34.) \u0001Father, forgive them, for they know not what they do.\u0002 2. His mercy called the good thief, \u0001This day thou shalt be with me in Paradise,\u0002 Luke xxiii. 43. 3. He recommended his beloved disciple to his mother, saying: \u0001woman, behold thy son;\u0002 and his mother to the same disciple, with, \u0001Behold thy mother.\u0002 (John xix. 26. and 27.) 4. Here (ver. 46) he cried out with a loud voice, \u0001Eli, Eli, lamma sabacthani,\u0002 i.e. \u0001my God, my God, why hast thou forsaken me?\u0002 These words, out of Psalm xxi. 1[2?], were to express his violent sufferings. The Arians objected them against the divinity of Christ; to whom the Fathers answer, that he spoke these words in the person of sinners, for whose sake he suffered, as they shew by the following words of the same Psalm: \u0001far from my salvation are the words of my sins:\u0002 which cannot be applied to Christ, he being incapable of sinning. Besides, these words may be expounded as a prayer, by which he desires of his Father, not to be abandoned any longer, but that his sufferings may now have an end. In fine, that these words were uttered with an entire confidence, and an assurance in the presence and assistance of God, appears by what he presently added, recommending his spirit into the hands of his Father. The fifth sentence was, \u0001I thirst,\u0002 to let us know the violent thirst of his exhausted body. St. John (xix. 28,) says it was that the Scripture might be fulfilled. (Psalm lxviii. 22.) \u0001And in my thirst they gave me vinegar to drink.\u0002 The sixth sentence was, \u0001It is consummated;\u0002 (John xix. 30) i.e. the work of man's redemption, and all the prophecies, and decrees of heaven, concerning me, the Saviour of the world, are now accomplished. The seventh and last sentence was, \u0001Father, into thy hands I commend my spirit;\u0002 and with these words, says St. Luke, (xxiii. 46.) pronounced with \u0001a loud voice, he expired.\u0002 (Witham) --- The learned are divided on this passage: 1st, As to the cause of the obscuration of the sun; and, 2ndly, as to the extent of its darkness. Origen is inclined to think that the darkness was partial, and confined to Judea and the neighbouring countries, as the darkness of Egypt was only perceived in that country, and not in Gessen, where the children of Israel were. St. Jerome imagines that the obscurity was caused by the rays of the sun being suddenly withdrawn by divine power, as was the case in Egypt. These they give as conjectures only. But St. Dionysius, the Areopagite, speaks from his own observations, being, as he informs us in a letter to St. Polycarp, then at Heliopolis, a city of Egypt, for the purpose of astronomical observations. He noticed this miraculous eclipse. He saw the moon rise from the east, and placing itself directly under the sun, cause the above mentioned darkness. This made him cry out to his companion, in the greatest admiration. He observes in this eclipse, four things contrary to the ordinary course of nature: 1. The time, full moon, when there cannot be an eclipse of the sun; 2. the moon being under the sun at the sixth hour, returned to its place in the east for the evening; 3. the order in which the sun was obscured. In ordinary eclipses, the western limb of the sun is first obscured, on account of the motion of the moon in its orbit, being from west to east; whereas, in the present case, the moon having already passed the sun, and being removed from the sun the distance of a semicircle, returned from the east to the sun, and of course first eclipsed it on the eastern limb: 4. contrary to the manner of common eclipses, in which that part is first visible which was first obscured, that part of the sun first appeared which was last eclipsed, because the moon returned again to the east after the eclipse was full. To this may be added the observation of St. Chrysostom and St. Jerome: that the duration of natural eclipses is very short, whilst this lasted the space of three whole hours. But this interposition of the moon, which suffers the greatest parallax, could not cause an universal eclipse; if, therefore, the text is to be understood literally of the whole earth, another cause must be supposed for this universal darkness. But it may be understood in a more limited sense, of the land of Judea. (Denis the Carthusian)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001This man calleth for Elias.\u0002 St. Jerome thinks these might be some of the Roman soldiers, who understood not Syriac, but who had heard of the prophet Elias. (Witham) --- But if we understand it of the Jews, who could not possibly be ignorant of this word, we must suppose it was merely a stratagem of theirs, who wishing still to shew the weakness of our Redeemer, said that he called Elias to his aid. (St. Jerome) --- The soldiers thinking that he called for Elias, wished to hinder any one from offering vinegar, lest it should hasten his death, and prevent Elias from coming to assist him; which, from the darkness and other signs, they might think probable. (St. Augustine) --- Wine and vinegar, on account of their penetrating quality, were thought to hasten death. We read in Plutarch, that wine was given to Mark Anthony, when he had stabbed himself, that he might die the sooner. (Jansenius)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001With a loud voice.\u0002 In this our Redeemer confirms what he had said to Pilate; \u0001I have the power to lay down my life, and I have the power to take it up again:\u0002 for he cried with a loud voice, and at the very hour of the evening sacrifice, to shew that it was by the effect of his own will that he died. (St. John Chrysostom, hom. lxxxix.)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001The veil of the temple was rent.\u0002 As there were in the temple two parts of the sanctuary, so there were two veils, or partition walls. The first sanctuary, called the \u0001holy,\u0002 was separated by a veil from that part of the temple called \u0001the court of the Israelites.\u0002 Into this outward sanctuary, called the \u0001holy,\u0002 entered every day the priests that were in office. The second interior sanctuary, called \u0001the holy of holies,\u0002 was also separated from the outward sanctuary by another veil. And into this holy of holies, no one was to enter except the high priest, and he but once a-year. Both these veils seem to have been rent at Christ's death: and by their being broken down, was signified first, that the ceremonies of the ancient law were to be abolished by the law of Christ; and also that heaven should be open to all. --- \u0001The earth quaked.\u0002 How far this earthquake was extended, is uncertain. --- \u0001The rocks were rent, and the graves were opened: and many bodies of the saints ... arose.\u0002 St. Jerome takes notice, that these saints did not rise with their bodies till after Christ was risen; and so it follows, \u0001that going out of the graves, after the resurrection, they came into the holy city,\u0002 (i.e. into Jerusalem) \u0001and appeared to many.\u0002 (Witham) --- This event was a prophecy of the fatal destruction that was shortly to fall upon the temple; and also, that it should henceforth give place to things more noble and sublime. It likewise shews that greatness of Christ's power. (St. Chrysostom, hom. lxxxix.)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Indeed this was the Son of God.\u0002 St. Mark says, that when they saw Jesus die in that manner, crying out with \u0001a loud voice,\u0002 which could not be natural, and when they saw the other miracles, they were struck \u0001with fear.\u0002 St. Luke says, (xxiii. 47.) that the \u0001centurion glorified God,\u0002 &c. (Witham) --- It is said that this centurion, being afterwards confirmed in the faith, was honoured with the crown of martyrdom. (St. Chrysostom, hom. lxxxix.)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Ministering unto him.\u0002 It was customary with the Jews, for the women of that country to minister unto their teachers both food and raiment; but because this was liable to abuse, and to cause scandal to the Gentiles, St. Paul dispensed with their assistance. These women ministered to our Lord, hoping that he would bestow heavenly food to them, who offered earthly food to him: not that the Creator of all things stood in need of assistance: but he wished to shew his disciples an example of poverty in himself, and charity in these women. But let us see what sort of women these were that followed our Lord, among whom were Mary Magdalene, sister of Martha and Lazarus; Mary, the mother of James the less and Joseph, sister of the blessed Virgin Mary, and the mother of the sons of Zebedee, otherwise called Salome, who were disciples of Jesus. (St. Jerome, and Menochius)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001When it was evening,\u0002 &c. St. John tells us, (Chap. xix. 31.) that the day on which Jesus died, being the \u0001day of preparation,\u0002 (literally, \u0001the parasceve\u0002) that is the Friday or eve of \u0001the great sabbath,\u0002 to wit, of the sabbath-day, which happened in the week of the paschal solemnity, the Jews desired of Pilate that the bodies might not remain on the crosses on \u0001the sabbath-day,\u0002 but that they might be taken away. Some soldiers were sent for this purpose, and broke the legs of the two others that were not quite dead; but perceiving that Jesus was dead, they broke not his legs, but one of them pierced and opened his side with a \u0001lance\u0002 or \u0001spear;\u0002 and with such a wound, as would have deprived him of life, had he not been already dead. The divine Providence permitted this, to make his death more certain and undoubted. --- \u0001Joseph, a disciple in private,\u0002 now encouraged by the miracles which had happened, went \u0001boldly\u0002 to Pilate, and begged \u0001the body of Jesus.\u0002 St. Mark says, Pilate wondered, when he heard he was dead; and having been informed of the truth by the centurion, \u0001he granted the body to Joseph.\u0002 Nicodemus also, who is called \u0001a prince of the Jews,\u0002 (John iii. 1.) came to bury our Saviour, bringing with him \u0001a mixture of myrrh and aloes,\u0002 to embalm the body, as they did. (Witham) --- The evangelist does not call Joseph a rich man out of vanity, or to inform us that Jesus had persons of distinction among his followers, but to shew why Joseph in preference to any other went to beg the body; for being a nobleman, he could obtain easier access to the governor of Judea than any of the other disciples, who were chiefly poor illiterate fishermen. (St. Jerome) --- The town of Arimathea is placed on the maps about eighteen or twenty miles north-west of Jerusalem." }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "The Roman laws forbade sepulture to be given to criminals, without an express permission from the judges. (Bible de Vence, and Menochius)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Wrapt it up.\u0002 Behold with admiration the courage and constancy of this disciple of Christ, who, through love for his crucified Saviour, willingly exposed himself not only to the enmity of his countrymen, but even to the danger of death, and dared in the presence of all to beg the body of Jesus, and to give it public interment. (St. Chrysostom, hom. lxxxix.)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "And Joseph \u0001laid it in his own new monument, ... hewed\u0002 or cut \u0001out in a rock,\u0002 where no one had ever been laid: and \u0001rolled a great stone\u0002 against the entrance, that no one might go in, or take away the body. But \u0001Mary Magdalene,\u0002 and other women that had accompanied Jesus from Galilee, followed at a distance, to mark the place, having a design to come afterwards, and again embalm the body. (Witham) --- It was the custom of that country, to excavate a tomb from the hard rock, for all persons of great distinction. (Bible de Vence) --- From the unadorned tomb of a Man-God, we are taught to despise the grandeur of this perishable world, and fear the example of those who, even in their sepulchres, manifest to the world how grieved they were to leave their wealth, since they carried it with them to their tombs, ornamenting them with every costly decoration human ingenuity could devise. (St. Jerome)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Sitting over-against.\u0002 Though St. Matthew makes mention of two women only, who were there, it is nevertheless certain from the other evangelists, that there were more, though these two are here particularized, because they perhaps shewed greater anxiety. They are said to be sitting, because they were afraid to join themselves with the two noblemen, Joseph, of Arimathea, and Nicodemus; and not able to leave their Lord, without knowing where he was placed, they sat down to see the end. (Jansenius)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001The next day,\u0002 which followed that of the \u0001parasceve,\u0002 or \u0001preparation,\u0002 (that is, on the great sabbath-day) the \u0001chief priests\u0002 came to Pilate, to beg him to set a guard at the monument. (Witham) --- \u0001The day of the preparation.\u0002 The eve of the sabbath; so called, because on that day they \u0001prepared\u0002 all things necessary; not being allowed so much as to dress their meat on the sabbath-day. (Challoner)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Sir, we have remembered, that that seducer,\u0002 this impostor, this cheat; so they called our blessed Redeemer; from whence, says St. Augustine, Christians may learn to be patient under the greatest injuries. --- \u0001Said: ... after three days I will rise again.\u0002 This, therefore, must have been well known among the Jews. (Witham) --- The chief motive, which influenced the high priest on this occasion, was probably the apprehension lest this prediction of Christ's resurrection should be verified. The wonderful prodigies which took place at his death, and especially the opening of the graves, (though none arose it is believed till after Christ's resurrection, since Christ is called the first-born from the dead, 1 Colossians i. 18. and the first-fruits of them that sleep, 1 Corinthians xv. 20.) might naturally appear as preludes to what he had so often foretold. It is true they had no idea but of a temporal passing resurrection , like that of Lazarus, which they had seen: yet they judged that such an event might be attended with the most serious consequences. Hence, it is probable, that they gave them most express injunctions to put Jesus to death by all means, and to secure the body in the monument: for, it is certain, they formed a similar design against the life of Lazarus, whose resurrection occasioned many to believe in Jesus. (Haydock) --- They were not satisfied with taking his life; they must, moreover, deprived him of his good name. (Menochius) ---The chief priests could not yet be satisfied, after the horrid murder they had committed, unless they stirred up the minds of the people to a still greater height, by calumniating this innocent Lamb of God, and calling \u0001him\u0002 an impostor, who was the most innocent of men, and spread abroad their poisonous doctrines in every sentence they uttered. (St. Jerome)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001You have a guard;\u0002 supposed to be a company of Roman soldiers, destined for the guard of the temple: (Bible de Vence) or, may take a guard; \u0001go,\u0002 and make it secure; which they did, sealing the stone, and placing guards at the monument. Providence ordered this, to make Christ's resurrection more certain and evident. (Witham)" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001They departing.\u0002 See how beyond the possibility of contradiction these precautions prove the reality of Christ's resurrection, and how the inveterate enemies of Christ become unwilling witnesses of it; for, since the sepulchre was guarded, there was an impossibility of any deceit on the part of the disciples. Now, if the least deceit was utterly impracticable, then indeed Christ our Lord was infallibly risen; and to remove every, the least possibility of deceit, Pilate would not permit the soldiers alone to seal up the monument. (St. Thomas Aquinas) --- The high priests made the sepulchre sure, sealing the stone at the entrance of the monument with the public seal, \u0001sphragisantes ton lithon,\u0002 proof against all fraud, either of corrupt guards or of designing followers, as Darius did, (Daniel vi. 17.) that no violence might be offered him. All this diligence, on the part of the enemies of the Christian faith, was permitted by divine Providence, that our faith in Christ's resurrection might be more certain, his glory greater, and the minds of the people better disposed to believe. (Jansenius)" } ] }, { "chapter": 28, "slug": "id46.html", "header": "Matthew xxviii.", "notes": [ { "marker": "Ver. 1.[1]", "first": 1, "last": 1, "text": "And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke xviii. 12.; Acts xx. 7.; and 1 Corinthians xvi. 2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Septuagint. And all the hours in which it was light, are called mane, proi. et factum est vespere & mane dies unus, i.e. primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, i.e. in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. St. Mark (xvi. 1.) says, when the sabbath was past ... very early in the morning. St. Luke says, (xxiv. 1,) very early in the morning. St. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark. From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday. --- There may indeed be some doubt whether the Latin word vespere be not an adverb, corresponding to the Greek opse, serņ. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, &c. St. Mark says, Mary, the mother of James and Salome. St. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, i.e. after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Behold ... an angel.\u0002 The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. (Tirinus) --- \u0001For an angel of the Lord.\u0002 This angel, who came to testify Christ's resurrection, removed the \u0001great stone;\u0002 but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] --- St. Matthew and St. Mark name but one angel; St. Luke and St. John name \u0001two.\u0002 It may be answered, that the women saw \u0001one\u0002 at one time, and \u0001two\u0002 at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, \u0001saw two angels,\u0002 when he that was on the right side said, \u0001why seek you him that is living, among the dead?\u0002 --- Another difference to be observed, is, that Sts. Matthew, Mark and John tell us, that the angel, or angels, \u0001sat;\u0002 and St. Luke, that they \u0001stood:\u0002 they might \u0001sit\u0002 at one time, and \u0001stand\u0002 at another. Besides that in the style of the Scriptures, \u0001standing,\u0002 or \u0001sitting,\u0002 many times imply no more than that they were present there. --- In the third place, we take notice that Mary Magdalene seems to have come running to St. Peter, and St. John, as soon as she saw the stone removed, with these words, \u0001They have taken away the Lord ... and we know not where they have laid him:\u0002 John xx. 2, we do not there read that she said any thing of the angels. Or perhaps St. Peter and St. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The guards were struck,\u0002 &c. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. (Rabanus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. (St. Chrysostom, hom. xc.) --- Those miscreants fear, because they have not charity, but \u0001fear not you;\u0002 for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. (St. Jerome) --- The angel blushes not to style Jesus the \u0001crucified;\u0002 for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. (St. Chrysostom, hom. xc.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He is risen, as he said.\u0002 This is to put them in mind of what they ought to have remembered, and believed. --- St. Luke is more particular; and tells us the angel said: \u0001remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners,\u0002 and \u0001be crucified, and on the third day rise again.\u0002 (Witham) --- By this the angel give them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. (St. Chrysostom, hom. xc.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Into Galilee.\u0002 It is not without reason that the angel informs the women that he will go before them into \u0001Galilee;\u0002 for \u0001Galilee\u0002 is interpreted a \u0001transmigration,\u0002 or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. (Ven. Bede) --- Moreover, the disciples being Galileans, it was natural for them to return to Galilee, after the festival week of the Passover. (Bible de Vence)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "Jesus met them. According to St. Mark, Christ appeared first to Mary Magdalene; and the particulars are related by St. John. She at first did not know him, but took him for the gardener: then he called her by her name Mary, and she knew him: he said to her, touch me not, for I have not yet ascended to my Father; i.e. according to the common exposition, I have not ascended, nor am yet going to ascend; thou mayest see me again before I ascend: this is not the last time. --- We also read here, (ver. 9,) that he appeared to some of the other women, as they were returning to Jerusalem from the sepulchre, and that they laid hold on his feet, and adored him; nor is it said that he hindered them. (Witham) --- They were then returning to carry the news to the disciples, when they laid hold of his feet. To touch the feet, was in the Scripture a species of veneration; (see Exodus iv. 25; 4 Kings iv. 27.) as among the Greeks, the touching of the knees. Thus Homer's Illiad, b. i., Kai ra paroith autoio Kathezeto, Kai labe gounon. (ver. 500.) And again, ver. 512, os epsato gounon." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001There they shall see me.\u0002 Our Saviour, on the day of his resurrection, shewed himself alive five different times: 1. to Mary Magdalene; 2. to the women leaving the sepulchre; 3. to St. Peter; 4. to the two disciples going to Emmaus; 5. to the disciples assembled together, when the two returned from Emmaus. And after the day of his resurrection, before he ascended into heaven, he appeared other five times: 1. after eight days, when Thomas was present; 2. when the seven disciples were fishing on the sea of Tiberias; (St. John chap. xxi.) 3. to the eleven on Mount Thabor; 4. in Jerusalem, on the day of his ascension; and 5. on the same day on Mount Olivet, when he was taken from them. (Denis the Carthusian) --- The \u0001seventh\u0002 apparition of Jesus, which was by the sea or lake of Tiberias, St. John calls the \u0001third,\u0002 which may mean in any numerous assembly of his disciples; the first being on the day of his resurrection, and the second the Sunday following. This may also be referred to the number of days. He first appeared to different persons on the very day of his resurrection; secondly, eight days afterwards, and then a third time. (St. Augustine) --- The history of our Lord's different apparitions in not very clear, and it is necessary to have recourse to the first chapter of the Acts, and to the 15th chapter of St. Paul's first epistle to the Corinthians. St. Augustine says, (lib. iii. de cons. Evang. chap. xxv,) that there are ten apparitions of our Lord recorded in the four evangelists, which he specifies; but Maldonatus, on the 28th chap. of St. Matthew enumerates 13 different apparitions." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Some of the guards came into the city.\u0002 It is probable they had retired a while to some place to consult what to say, and how to avoid being punished. The chief priests, after consulting upon the matter, ordered them to say, \u0001that when they were asleep, the disciples came and stole away Jesus's body.\u0002 This report \u0001was spread about every where.\u0002 St. Augustine laughs at them for their blindness and folly, in bringing men in for witnesses of a fact, which they themselves own was done whilst they were \u0001asleep.\u0002 (Witham) --- The poet, Sedulius, also is no less severe on these faithless guards:" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Gave a great sum of money.\u0002 These princes of the Jewish nation still persisting in their malice, refused to turn to their Creator by hearty repentance, and wished to persuade the world that Jesus was not risen, sacrificing that money to falsehood, which was given for the use of the temple. For as they offered Judas 30 pieces of silver to betray his Master, so now they offer a great sum of money to suppress a truth so useful and so necessary for man. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. (Tirinus) --- How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, which required a great number of hands to stir? Was not the mouth of the sepulchre also sealed? But why did they not steal away the body the first night, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which St. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. (St. Chrysostom, hom. xc.) --- But let us again see how beautifully Sedulius paints the same in verse." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The eleven disciples went into Galilee,\u0002 yet not till above eight days after. As to the order of Christ's apparitions, in the gospels: He appeared first to Mary Magdalene, and to other devout women; then to St. Peter; next to two disciples going to \u0001Emmaus;\u0002 after that to the apostles that were all together, except only St. Thomas. These apparitions were all on the very day he rose from the dead. We find also (John xx,) that \u0001eight days\u0002 after he appeared to all the eleven apostles, \u0001Thomas\u0002 being then present, to whom he said, \u0001put in thy finger hither,\u0002 &c. This is generally thought to have happened at Jerusalem. When the apostles and disciples were gone into Galilee, he shewed himself to seven of them, as they were fishing on the lake of Tiberias. (John xxi. 4.) We read also in this chap. (ver. 16,) that he appeared to them \u0001on a mountain in Galilee:\u0002 what mountain is was we know not. It may be of this apparition that St. Paul says, (1 Corinthians xv. 6,) \u0001Then was he seen by more than five hundred brethren at once.\u0002 He also tells us he appeared to St. James. See ver. 7. But when or where this was, is not mentioned. In fine, Christ till his ascension frequently appeared to them, and \u0001conversed\u0002 with them. He taught them to \u0001understand the holy Scriptures,\u0002 and all that belonged to their ministry: he gave them \u0001power to forgive sins:\u0002 He \u0001sent\u0002 his apostles \u0001as his heavenly Father had sent him.\u0002 He gave in particular to St. Peter \u0001the charge over his whole\u0002 flock: He \u0001promised to send down upon them the Holy Ghost;\u0002 and to \u0001remain with them himself to the end of the world,\u0002 i.e. with his Church. (Witham) --- It is supposed that then and there took place what St. Paul mentions, that Jesus Christ shewed himself to more than 500 of the brethren together. (Bible de Vence)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They adored: but some doubted.\u0002 This, says Theophylactus, need not be understood of the apostles, but of others, who had not seen Christ after his resurrection. It may also be expounded of those disciples who had doubted at the first, and particularly of St. Thomas the apostle. (Witham) --- These doubted not of the resurrection or divinity of Christ, but whether the person that appeared to them was really their Master, Jesus Christ. (Bible de Vence)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001All power is given to me.\u0002 The Arians object that the power which Christ had, is said to be \u0001given him\u0002 by another. The Catholics answer, that Christ, \u0001as man,\u0002 received this power \u0001from God.\u0002 2ndly. It may also be said, that the eternal Son, though he be equal, and be the same God with the Father, yet he \u0001proceeds\u0002 and \u0001receives\u0002 all from the Father. (Witham) --- See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ's Church. He received from his Father, \u0001all power in heaven and in earth:\u0002 and in virtue of \u0001this power he sends them\u0002 (even \u0001as his Father sent him,\u0002 St. John xx. 21.) to \u0001teach\u0002 and \u0001disciple,\u0002 \u0001matheteuein,\u0002 not one, but \u0001all nations,\u0002 and instruct them in \u0001all truths:\u0002 and that he may assist them effectually in the execution of this commission, he promises to be with them, (not for three or four hundred years only) but \u0001all days, even to the consummation of the world.\u0002 How then could the Catholic Church go astray? having always with her pastors, as is here promised, Christ himself, who \u0001is the way, the truth, and the life.\u0002 (St. John xiv. 6.) (Challoner) --- Some hence infer that Jesus Christ, according to his human nature, was sovereign Lord of the whole world; but more properly this may be taken of his spiritual power, such as regards the salvation of souls. For Jesus Christ says to Pilate, \u0001my kingdom is not of this world.\u0002 This spiritual power, Jesus Christ communicated in part to his apostles and their successors in the ministry, as to his vicars: \u0001As my Father hath sent me, so I send you. Whatsoever you shall loose upon earth, shall be loosed also in heaven:\u0002 behold here the power both in heaven and earth. (Estius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Teach all nations.\u0002 In St. Mark we read, \u0001going into the whole world, preach to every creature,\u0002 that is capable of it; not only to the Jews, but to \u0001all nations\u0002 throughout the \u0001whole world, baptizing them,\u0002 &c. The Anabaptists pretend to shew from this place, that none are to be baptized, unless they be first taught and instructed. This is true, as to persons who are already come to an age, in which they are capable of being instructed before their baptism. But according to the tradition and constant doctrine of the Catholic Church, received also by the pretended Reformed Churches, new born children are to be baptized before they are capable of instruction: nor can they enter into the kingdom of heaven without baptism. --- \u0001In the name of the Father,\u0002 &c. We are made Christians \u0001in the name of the Father, and of the Son, and of the Holy Ghost:\u0002 we profess to believe, and hope for our salvation, by believing, hoping, serving, and adoring the same three divine Persons, from whence the Fathers prove the \u0001Father,\u0002 the \u0001Son,\u0002 and the \u0001Holy Ghost\u0002 to be \u0001one God,\u0002 and equal in all perfections. (Witham) --- Had Christ only said, Lo! I am with \u0001you\u0002 all days; it might, in that case, be limited to the natural lives of the apostles; but as He moreover adds, \u0001even to the consummation of the world,\u0002 it must necessarily be extended to their successors in the ministry, till the end of time. (Estius) --- By these words \u0001Go, teach,\u0002 he gives them the power of teaching not only what relates to faith, but also what is necessarily connected with piety and a holy conversation. For we see added a further explanation, \u0001teaching them to observe all things whatsoever I have commanded you;\u0002 which words, beyond all doubt, must be referred to the precepts of a holy life. How egregiously then must those men be deceived, who infer from the words \u0001teach all nations,\u0002 that faith alone will suffice. What follows, \u0001baptizing them,\u0002 shews another part of the pastoral functions, which consists in the administration of the sacraments. Hence also all heretics are refuted, who pretend to affirm that all ecclesiastical ministry consists in barely delivering the word. (Estius, in different location)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Behold I am with you all days, even to the end of the world,\u0002 embraces two points necessary for the Church; viz. \u0001integrity of doctrine,\u0002 and \u0001sanctity of life;\u0002 for, if either of these should be wanting to the Church, it might then be justly said, that she had been left and abandoned by Christ, her Spouse. (Estius) --- Jesus Christ will make good his promise: 1. by always dwelling in the hearts of the faithful; 2. by his sacramental presence in the holy Eucharist; 3. by his providential care, and constant protection to his holy Catholic Church. These last six lines of St. Matthew's gospel, says the bright luminary of France, Bossuet, most clearly demonstrate the infallibility and indefectibility of the one, holy, Catholic Church, which all are commanded to hear and obey." } ] } ] }, "mic": { "book": "mic", "intro": [ { "text": "THE PROPHECY OF MICHEAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Micheas, of Morasti, a little town in the tribe of Juda, was cotemporary with the prophet Isaias, whom he resembles both in his spirit and his style. He is different from the prophet Micheas, mentioned in the Third Book of Kings, (chap. xxii.) for that Micheas lived in the days of king Achab, one hundred and fifty years before the time of Ezechias, under whom this Micheas prophesied, (Challoner) as he did in the two preceding reigns. (Haydock)" }, { "text": "He addresses both Israel and Juda, and predicts the happiness of the Jews after the captivity, as a figure of what the church should enjoy. (Calmet)" }, { "text": "The Jews shall embrace the faith at last, after the Gentiles. (Worthington)" }, { "text": "We have only a small part of the predictions of Micheas, though he may have written no more. His style is obscure, like that of Osee. (Calmet)" }, { "text": "His name signifies \"humility,\" or \"who \u0001is\u0002 like.\" (St. Jerome)" } ], "intro_slug": "id586.html", "chapters": [ { "chapter": 1, "slug": "id587.html", "header": "Micheas i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Morasthite, \"of Maresa,\" (Chaldean; chap. i. 14.; Calmet) a village near Eleutheropolis. (St. Jerome) --- \u0001Kings.\u0002 They reigned about sixty years. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Witness.\u0002 Deuteronomy xxxii., Isaias i., and vi.. The prophet discharges his duty, and will not be blameable, if people die in their sins, Jeremias iii. 18. (Worthington) --- This sublime address shews the importance of the subject, and how deep an impression the sins of Israel had made in his breast." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Earth,\u0002 to subdue the rebels, Amos iv. 13., and Habacuc iii. 3. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Melted.\u0002 Septuagint, \"moved.\" (Haydock) --- \u0001Cleft,\u0002 as it was to swallow up Core, (Numbers xvi. 31.) with the greatest ease." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jerusalem.\u0002 High places were left there under Joathan, 4 Kings xv. 35. Achab had introduced the worship of Baal into Samaria, and though the family of Jehu repressed this worship, it gained ground when Micheas appeared. (Calmet) --- This conduct excited God's indignation. (Haydock) --- He came to punish the most guilty. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heap.\u0002 Septuagint, \"hut to keep the fruit.\" Hebrew, \"hillock of the field,\" (Haydock) to be cultivated. (Grotius) --- \u0001Bare,\u0002 by Salmanasar, 4 Kings xvii. 6. It was afterwards rebuilt, (Calmet) but completely levelled by Hircan. (Josephus, Antiquities xiii. 18.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Her wages.\u0002 That is, her donaries or presents offered to her idols; or the hire of all her traffic and labour. (Challoner) --- Samaria had trafficked with infidels, and thus grew rich, but imitated their idolatry; (Worthington) and therefore was ruined, and her citizens and riches (Haydock) removed into Assyria. (Worthington) --- \u0001Harlot.\u0002 They were gathered together by one idolatrous city, viz., Samaria: and they shall be carried away to another idolatrous city, viz., Ninive. (Challoner) --- The hire of prostitution was not to be received in God's temple, (Deuteronomy xxiii. 18.) which prohibition shews the antiquity of this abominable custom, Baruch vi. 9. (St. Augustine, City of God iv. 10.) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Naked.\u0002 Ill clothed, (Haydock) to shew the approaching calamity of the Israelites, Isaias xx. (Menochius) --- Septuagint and Chaldean explain all of the people, (Calmet) or of Samaria. \"Therefore shall she lament and howl, go barefoot and naked, bewail like,\" &c. (Haydock) --- \u0001Dragons,\u0002 when they are crushed by the elephant. (Solin xxxviii.) (Menochius) --- \u0001Tannim \u0002means also (Haydock) whales, &c., which make a horrible noise. --- \u0001Ostriches,\u0002 or swans, Isaias xiii. 21. Both have a mournful note. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gate.\u0002 That is, the destruction of Samaria shall be followed by the invasion of my people of Juda, and the Assyrian shall come and lay all waste even to the confines of Jerusalem. (Challoner) --- Juda received the worship of Baal from Israel. It shared in the punishment of that kingdom. The prophet alludes to the ravages of Sennacherib, ver 13. Yet Juda was much afflicted by Razin and Phacee, before that invasion: which caused Achaz to call in the aid of Theglathphalassar, 2 Paralipomenon xxviii., and 4 Kings xvi. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Geth.\u0002 Amongst the Philistines, lest they rejoice at your calamity. (Challoner) (2 Kings i. 20., and Amos iii. 9.) (Calmet) --- Tell not these calamities, which I foresee, among your enemies, lest they rejoice. But lament in your own houses, which shall be filled with dust. St. Jerome prays for the light of the Holy Ghost to understand this passage. (Worthington) --- \u0001Weep ye not.\u0002 Keep in your tears, that you may not give your enemies an occasion of exulting over you: but in your own houses, or in your \u0001house of dust,\u0002 your \u0001earthly habitation, sprinkle yourselves with dust,\u0002 and put on the habit of penitents. Some take the house of \u0001dust\u0002 (in Hebrew \u0001Haphra\u0002) to be the proper name of a city. (Challoner) --- \u0001With tears.\u0002 Hebrew, \"at all,\" (Protestants; Haydock) \"in Acco,\" or Ptolemais, (Reland) or Bochim, (Haydock) a place near Jerusalem, Judges ii. 1. But no reference to this place, or to \"the Enakim,\" (who appear in some copies of the Septuagint) seems to be made. --- \u0001Of dust.\u0002 Samaria, ver. 6. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Place.\u0002 In Samaria. In the Hebrew, the \u0001beautiful place\u0002 is expressed by the word \u0001Shaphir,\u0002 which some take for the proper name of a city. (Challoner) --- It is thought that St. Jerome has given the sense of several proper names, (Calmet) or this has been done since in the Vulgate by some other. In the edition of his works, (A.D. 1533) we read, \"The dwelling of Saphir passes from you: she hath not come out who inhabits Sennan. The house of Asel shall receive,\" &c. (Haydock) --- Saphir or Diocesarea was a strong place (Josephus, Jewish Wars ii. 37.) of Galilee, where Saanan was also situated, Judges iv. 11. Haetsel may denote \"the vicinity.\" (Calmet) --- People shall not attempt to comfort their neighbours, being themselves under the greatest alarms. (Haydock) --- \u0001Forth.\u0002 That is, they that dwelt in the confines came not forth, but kept themselves within, for fear. --- \u0001Adjoining,\u0002 viz., Judea and Jerusalem, neighbours to Samaria, and partners in her sins, shall share also in her \u0001mourning\u0002 and calamity: though they had pretended to \u0001stand by themselves,\u0002 trusting in their strength. (Challoner) --- All the inhabitants shall be led into captivity naked. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Weak,\u0002 &c. Jerusalem is become weak unto any good; because she dwells in the bitterness of sin. (Challoner) --- Protestants, \"the inhabitant of Maroth waited carefully for good.\" (Haydock) --- We know not of any place called Maroth. Grotius would substitute Ramoth. (Calmet) --- \u0001Bitterness.\u0002 St. Jerome, \"Maroth.\" Symmachus, \"provoking to bitterness.\" They are unable to defend their possessions. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lachis,\u0002 when Sennacherib came to besiege it, 4 Kings xviii. 13. (Calmet) --- \u0001Beginning.\u0002 That is, Lachis was the first city of Juda that learnt from Samaria the worship of idols, and communicated it to Jerusalem. (Challoner) --- This is not very probable. We may translate, \"this is the source of sin,\" or of chastisement; or the imitation of Israel, is the chief of the crimes of Sion. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Send.\u0002 Lachis shall send to Geth for help; but in vain: for Geth, instead of helping, shall be found to be a \u0001house of lying\u0002 and \u0001deceit\u0002 to Israel. (Challoner) --- \u0001Inheritance.\u0002 Some translate rather \"Moreseth (or Morasthi) of Geth, the houses of Acsib,\" &c. Both these towns were near Geth, and perhaps at this time subject to it, 2 Paralipomenon xxviii. 18. Achaz sent to ask for aid against the king of Israel, ver. 9. (Calmet) --- Protestants, \"therefore shalt thou give presents to Moresheth-Gath, the houses of Achzib \u0001shall be\u0002 a lie to the,\" &c. (Haydock) --- There is an allusion between \u0001Acsib\u0002 and a \u0001lie,\u0002 as also between \u0001Maresa\u0002 and an \u0001heir,\u0002 (ver. 15.; Calmet) as the terms have those senses. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Heir.\u0002 \u0001Maresa\u0002 (which was the name of a city of Juda) signifies \u0001inheritance:\u0002 but here God by his prophet tells the Jews, that he will bring them \u0001an heir\u0002 to take possession of their \u0001inheritance:\u0002 and that \u0001the glory of Israel\u0002 shall be obliged to give place, and to retire even to \u0001Odollam,\u0002 a city in the extremity of their dominions. And therefore he exhorts them to penance in the following verse. (Challoner) --- Maresa shall fall a prey to the king of Assyria. Micheas was a native of this town, and he ironically addresses his countrymen. (Calmet) --- \u0001Glory.\u0002 Thus he denotes \"the misery\" of Israel, which shall be extended to the last town in Juda. (Worthington) --- Hebrew means also \"burden.\" Odolla was taken by Sennacherib, (Calmet) with the other towns around Jerusalem. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eagle.\u0002 When it loses its feathers, it becomes languid. (Theodoret) --- This verse should be joined with the next chapter, which regards the kingdom of Israel. (Calmet)" } ] }, { "chapter": 2, "slug": "id588.html", "header": "Micheas ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Evil.\u0002 Septuagint, \"labours.\" Hebrew, \"vanity, \u0001or\u0002 an idol.\" (Haydock) --- That is called unprofitable, which is very detrimental. (Worthington) --- \u0001Morning,\u0002 suddenly and with zeal. (Calmet) --- \u0001Is.\u0002 Hebrew, \"has power,\" (Chaldean) \"they have not raised their hands to God.\" (Septuagint; Arabic)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Oppressed.\u0002 Literally, \"calumniated,\" (Haydock) as Jezabel did Naboth, 3 Kings xxi. 13." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Time.\u0002 It was very near. Micheas saw the ruin of Samaria, under Theglathphalassar and Salmanasar." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Say.\u0002 The Israelites sing this mournful canticle to ver. 7., which the prophet composes for them, to shew the certainty of the event. It is very difficult. (Calmet) --- The whole synagogue speaks. (Menochius) --- \u0001Depart.\u0002 How do you pretend to say that the Assyrian is departing, when indeed he is coming to divide our lands amongst his subjects? (Challoner) --- The Cutheans were sent into the country, 4 Kings xvii. 24. (Calmet) --- Septuagint, \"and there was none to hinder him from returning, our lands were divided.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001None.\u0002 Thou shalt have no longer any lot or inheritance in the land of the people of the Lord. (Challoner) --- Strangers had taken possession. (Calmet) --- Virgil has the like affecting thoughts. (Ec. i.) \u0001Impius hæc tam culta novalia miles habebit?\u0002 (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Drop.\u0002 That is, the prophecy shall not come upon these. Such were the sentiments of the people that were unwilling to believe the threats of the prophets. (Challoner) --- The princes order the prophets not to inculcate so many miseries. (Worthington) --- Hebrew, \"Make it not rain: they will make it rain: they will cause no rain like this: confusion shall not cease.\" The people beg that the prophets would not announce such judgments: but, (Calmet) correcting themselves, they bid them to say what they please, (Haydock) as nothing can befall them more terrible. Here the canticle ends. (Calmet) --- Septuagint, \"shed no tears, nor let them weep for these things, for she will not cast away reproaches, who says the house of Jacob has provoked the spirit,\" &c. (Haydock)" }, { "marker": "Ver.7.", "first": 7, "last": 7, "text": "\u0001Straitened.\u0002 Is he inclined to danger? The prophet replies, if God punishes, it is because the people will not repent. (Calmet) --- His mercy is extended to penitents, as well as to the just. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Away.\u0002 You have often stripped people of their necessary garments; and have treated such as were innocently passing on the way, as if they were at war with you. (Challoner) --- He alludes to Israel attacking Juda without cause, and killing 120,000 at once, while they took 200,000 women and children (ver. 9.) captives, whom Oded indeed persuaded them to release, 2 Paralipomenon xxviii. 6. Septuagint are very obscure in this chapter. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cast out,\u0002 &c. Either by depriving them of their houses; or, by your crimes, giving occasion to their being carried away captives, and their children, by that means, never learning to praise the Lord. (Challoner) --- The Jews accustomed them to sing God's praises early, while they were still innocent, Psalm viii. 2. Misery might cause them to complain of Providence. Perhaps the prophet alludes to the custom of divorces, Malachias ii. 15." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Corruption.\u0002 Your sins will not permit you to remain any longer, and strangers shall defile this land. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Would God,\u0002 &c. The prophet could have wished, out of his love to his people, that he might be deceived in denouncing to them these evils that were to fall upon them: but by conforming himself to the will of God, he declares to them that he is sent to prophesy, literally to \u0001let drop\u0002 upon them, the wine of God's indignation, with which they should be made drunk; that is, stupified and cast down. (Challoner) --- Protestants, \"If a man, walking in the spirit of falsehood, do lie, saying, I will prophesy unto thee of wine and strong drink, he shall even be a prophet of this people.\" But I cannot thus deceive you. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Assemble.\u0002 God shews his mercy, in gathering his Church out of all nations. (Worthington) --- At least the Jews shall be converted, (Romans xi. 25.; St. Jerome; Eusebius, Dem. ii. 50.) or they shall be butchered by the Assyrians. (Sanct.) --- \u0001Men.\u0002 The country was very populous when the Romans destroyed the Jews. They had returned by degrees. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Open.\u0002 Hebrew, \"break down.\" (Haydock) --- \u0001Divide.\u0002 Hebrew, \"make a breach.\" They shall return boldly, and in triumph. (Calmet)" } ] }, { "chapter": 3, "slug": "id589.html", "header": "Micheas iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I. \u0002Hebrew and Septuagint, \"He, \u0001the Lord,\u0002 said;\" or, Micheas addressed the princes of both kingdoms, under Ezechias, ver. 12., and Jeremias xxvi. 18. --- \u0001To know\u0002 and practice, Osee vi. 3. (Calmet) --- Both rich and poor strove to extort from each other. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Skins.\u0002 When some exhorted Tiberius to lay on more taxes, he replied: \"a good shepherd must shear the flock, and not tear off the skin.\" (Suetorius xxxii.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Peace.\u0002 They pretend goodness, while they do the greatest mischief. --- \u0001Prepare.\u0002 Literally, \"sanctify,\" (Haydock) or denounce war. (Calmet) --- False prophets seek their private lucre. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Vision.\u0002 Impostors shall skulk through fear, when the people shall see that they were not sent, ver. 7." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spirit.\u0002 I am no impostor, chap. ii. 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Iniquity.\u0002 You offer victims unjustly procured, or build your palaces with what belongs to the poor." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hire.\u0002 It is not lawful to refuse instruction to those who have nothing; nor must priests act solely for a temporal reward, though reason shews that they should be supported by those whom they have to teach, Matthew x. 8, 10., Galatians vi. 6., and 1 Timothy v. 18. (Calmet) --- The \u0001judges\u0002 grew rich by other people's quarrels; and, as all ranks offended, they were justly involved in ruin, ver. 12. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Forests,\u0002 after its destruction by Nabuchodonosor. (Calmet) --- In the space of three years' neglect, shrubs were growing in the courts of the temple, 1 Machabees iv. 38. (Haydock) --- Rufus ploughed up the spot where the temple had stood, after the Romans had burnt it down. (St. Jerome; Josephus, Jewish Wars vii. 20.) --- This prediction made a deep impression on the minds of the people. It caused them to refrain from killing Jeremias, ver. 1. (Calmet)" } ] }, { "chapter": 4, "slug": "id590.html", "header": "Micheas iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Last days.\u0002 This sometimes means after this, Isaias ix. 1. But here it denotes the time which shall elapse from Christ till the day of eternity. The Jews allow that this prediction regards the Messias, though they will not explain it of Jesus Christ. Their exceptions are well refuted by Ribera. (Worthington) --- It is plain that it can be verified nowhere else, but in the Church of Christ; though some expressions may, as usual, refer to the return of the captives. Isaias, (ii. 2.) &c., had already used the like terms under Ozias. Juda is here comforted, after its ruin had been denounced." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jerusalem.\u0002 No other nation ever embraced the Jewish law. But all received the gospel, (Calmet) which was first preached at Jerusalem, by people of that country. (Haydock) --- \"We are of yesterday, and we fill all your places.\" (Tertullian)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Judge,\u0002 or \"rule\" (Judges viii. 22.) as Christ does over all. (Calmet) --- \u0001Plough-shares.\u0002 Hebrew, \"scythes,\" (Haydock) or \"coulters.\" (Worthington) (Mart. xiv. 34.) (Calmet) --- \u0001Learn,\u0002 &c. The law of Christ is a law of peace; and all his true subjects, as much as lies in them, love and keep peace with all the world. (Challoner) --- They will sustain injuries meekly, 1 Corinthians vi. (Worthington) --- When Christ appeared, the Roman empire enjoyed peace. (Calmet) --- \u0001Aspera tum positis mitescent sæcula bellis,\u0002 &c. (Virgil, Æneid i.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fig-tree.\u0002 Such a happiness would not suit the ambitious, Zacharias iii. 10." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And ever.\u0002 After the captivity the Gentiles continued to worship idols, and the Jews had a greater aversion for them; but when the gospel was propagated, idols fell into contempt, and the Jewish law was at an end, while heretics were varying continually. The Church alone is stable, and built upon the rock. (Calmet) --- All such quiet people as walk in the name of the Lord, will keep peace even with those who hate it, (Psalm cxix.) suffering persecution with joy, Hebrews x. 34. (St. Irenæus iv. 67.; St. Cyril, &c.) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Halteth,\u0002 as the synagogue did, (3 Kings xviii. 21.) bringing nothing to perfection, (Hebrews vii. 19.) while the Gentiles were abandoned to idolatry. From both Christ chose his Church, Acts xxi. 20., &c. (Calmet) --- The Jews will be at last converted. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Remnant,\u0002 or numerous progeny. --- \u0001Afflicted.\u0002 Hebrew and Septuagint, \"repudiated,\" (Calmet) or \"cast off.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Cloudy.\u0002 Hebrew.\" fortress, \u0001or ophel,\u0002\" a tower or wall near the temple, 2 Esdras iii. 27. --- \u0001Flock.\u0002 Jerusalem was no better, after the Chaldeans had destroyed it, 4 Kings xvii. 9. Yet there Zorobabel, the Machabees, and Christ displayed their power. It was the cradle of the Church. Some take this to refer to Bethlehem, as [in] chap. v. 2. (Calmet) --- \u0001Shall it come.\u0002 Septuagint add, \"from Babylon.\" After the captivity the Jews shall flourish, as the Church shall prove victorious over all her persecutors. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001No king,\u0002 after Sedecias was taken. (Calmet) --- The two tribes shall be led into captivity and released, ver. 12. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sion.\u0002 Let us enter the sanctuary and plunder it. Cambyses was instigated to fall upon the Jews lately returned, Ezechiel xxxviii. 11. His rapacious designs were frustrated, as those of persecutors will be. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hay.\u0002 Protestants, \"sheaves.\" (Haydock) --- People were thus often trodden to death by oxen. (Athen. xii. 5.)" }, { "marker": "Ver.13.", "first": 13, "last": 13, "text": "\u0001Brass.\u0002 Fear nothing. The Jews did not attack the army of Cambyses, (Ezechiel xxxviii. 21., and xxxix. 10.; Calmet) at least at first. (Haydock) --- But what God did for them is attributed to them. (Calmet) --- \u0001Immolate.\u0002 Septuagint, \"devote to the Lord their multitude, and,\" &c. Protestants, \"gain,\" (Haydock) or what spoils they have taken. (Calmet)" } ] }, { "chapter": 5, "slug": "id591.html", "header": "Micheas v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Robber.\u0002 Some understand this of Babylon, which \u0001robbed\u0002 and pillaged the temple of God; others understand it of Jerusalem, by reason of the many rapines and oppressions committed there. (Challoner) --- Hebrew, \"now assemble, O daughter of troops;\" Babylon, famous (Haydock) for soldiers, who will seize Sedecias; (Jeremias xxxix. 6.; Calmet) or Jerusalem, noted for rapine, chap. iii. Thou shalt be spoiled, yet restored till Bethlehem bring forth Christ, the ruler of the world. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ephrata.\u0002 This was the ancient name (Haydock) of Bethlehem, (Genesis xxxv. 16.) though some think that it was so called after Caleb's wife, 1 Paralipomenon ii. 19. --- \u0001Art,\u0002 or \"art thou?\" &c., which makes it agree with Matthew ii. 4. --- \u0001Little.\u0002 Hebrew \u0001tsahir,\u0002 (Haydock) is often rendered \"considerable.\" (Chaldean) --- \u0001Thousands:\u0002 capital cities, Zacharias ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias. The moderns explain it of Zorobabel: but the expressions are too grand for him. (Calmet) --- St. Jerome accuses the Jews of having designedly omitted some cities, (Josue xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. (Kennicott) --- The priests substituted \u0001land of Juda\u0002 instead of \u0001Ephrata,\u0002 Matthew ii. (Haydock) --- The evangelist recites their words, to shew their negligence in quoting Scripture. \"Yet some assert, that in almost all quotations from the Old Testament the order or words are changed, and sometimes the sense,....as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious.\" (St. Jerome) --- This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. (Haydock) --- Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. (Worthington) --- \u0001Forth.\u0002 That is, he who \u0001as man\u0002 shall be born in thee, \u0001as God \u0002was born of his Father from all eternity. (Challoner) --- His coming was also long before announced. (Origen, contra Cels. i.) --- But the former sense is preferable. (Calmet) --- \u0001Eternity\u0002. These expressions singly imply a long time; (Exodus xxi. 6., and Psalm xxiii. 7.) but when doubled, \u0001sæculum sæculi,\u0002 &c., they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Forth,\u0002 till Babylon let them go; (Sanct.) or the Jews shall enjoy the land till Christ come; (St. Jerome, exp. ii.) or he will leave them in their blindness till the nations shall have received the gospel, when there shall be \u0001one fold,\u0002 John x. 16., and Romans ix. 25." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Earth,\u0002 Christ shall be glorified, governing his Church. The Jews shall be respected as a people singularly favoured." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Peace.\u0002 This regards Christ and not Zorobabel. (Calmet) --- \u0001Assyrian.\u0002 That is, the persecutors of the Church; who are here called Assyrians by the prophet, because the Assyrians were at that time the chief enemies and persecutors of the people of God. (Challoner) --- The Persians held the empire which had belonged to Babylon and to Assyria, and was founded by Nemrod, Genesis x. 8. (Calmet) --- \u0001Seven,\u0002 &c. The pastors of God's Church, and the defenders of the faith. The number \u0001seven,\u0002 in Scripture; is taken to signify many; and when \u0001eight\u0002 is joined with it, we are to understand that the number will be very great. (Challoner) --- See Ecclesiastes xi. 2., and Ruth iv. 16. (Calmet) --- Christ always preserves a great number, not withstanding the attacks of persecutors enabling bishops to feed them with a power which the people must revere, Hebrews xiii. (Worthington) --- \u0001Eight.\u0002 Eschylus places Artaphanes between Smerdis and Hystaspes, the former of whom was one of the seven magi, and the latter one of the seven conspirators, (Calmet) or rather chief princes, who attacked the usurper. (Haydock) --- They always retained great privileges, so that they seemed all to govern. (V. Max. ix. 2.; Herodotus iii. 65.) See 1 Esdras iv. 7., and Esther i. 14., where we find that the kings did nothing of importance without their seven counsellors. (Calmet) --- \u0001Principal.\u0002 Septuagint, \"bites (Symmachus, Christ's) of men,\" or people of the old as well as of the new law. (St. Jerome)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They.\u0002 Hystaspes first laid a tax of money on the Persians, who hence styled him a merchant. (Herodotus iii. 89.) --- He was severe, and often at war. (Calmet) --- \u0001Feed.\u0002 They shall make spiritual conquests in the lands of their persecutors, with the \u0001sword of the Spirit which is the word of God,\u0002 Ephesians vi. 17. (Challoner) --- \u0001With,\u0002 &c. Septuagint, \"in the ditch.\" Theodotion, &c., \"gates,\" where sentence was given. --- \u0001Borders.\u0002 Seven or eight princes have taken the place of Cambyses, who had invaded Judea, ver. 5. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Jacob;\u0002 viz., the apostles, and the first preachers of the Jewish nation, whose doctrine, like dew, shall make the plants of the converted Gentiles grow up, without waiting for any man to cultivate them by human learning. (Challoner) --- Under Hystaspes, the husband of Esther, the Jews enjoyed rest, and Providence protected them. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lion.\u0002 This denotes the fortitude of these first preachers, and their success in their spiritual enterprises. (Challoner) --- The Jews, by leave of Assuerus, defended themselves; and the Machabees became terrible, Esther ix., and 1 Machabees iii. 4. The power of the latter was established, while the efforts of Eupator and of other Syrian persecutors for sixty years, down to Zebina, proved fruitless or destructive to themselves. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Horses.\u0002 Some understand this, and all that follows to the end of the chapter, as addressed to the enemies of the Church. But it may as well be understood of the converts to the Church, who should no longer put their trust in any of these things. (Challoner) --- God will protect his people, so that horses and fortifications will be unnecessary." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sorceries.\u0002 The Jews after their return abstained more from such things; but not like the Church of Christ, in which idols and dealings with the devil have never been tolerated." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ear,\u0002 to the admonitions of the prophets. Hence Egypt, &c., were justly punished." } ] }, { "chapter": 6, "slug": "id592.html", "header": "Micheas vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The mountains,\u0002 &c. That is, the princes, the great ones of the people. (Challoner) --- But Hebrew intimates real mountains, which had witnessed the impiety of the people, (Calmet) and had been defiled with their altars, &c. Protestants, \"Contend thou before the,\" &c., (Haydock) as God's advocate. He condescends to justify his conduct towards Israel, Isaias iii. 13. (Calmet) --- He had shewn them great favours, but they were ungrateful. (Office for Good Friday) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Slaves.\u0002 Their prison, in Algiers, &c., is dreadful. (Calmet) --- \u0001Mary.\u0002 She taught the women. (Chaldean; Theodotion) --- She was a figure of Christ's mother, as Moses and Aaron were of himself. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001From Setim to Galgal.\u0002 He puts them in mind of the favour he did them, in not suffering them to be quite destroyed by the evil purpose of Balach and the wicked counsel of Balaam; and then gives them a hint of the wonders he wrought in order to bring them into the land of promise, by stopping the course of the Jordan, in their march from Setim to Galgal. (Challoner) --- Galgala, \"limits,\" may denote those of the Jordan, between which river and Setim Israel was encamped, Numbers xxii., and xxv. --- \u0001Justices.\u0002 Symmachus, \"mercies.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001What shall I offer,\u0002 &c. This is spoken in the person of the people, desiring to be informed what they are to do to please God. (Challoner) --- They can answer nothing in their own defence." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fat.\u0002 Hebrew, \"torrents of oil.\" --- \u0001First-born,\u0002 like Jephte, or the king of Moab, Judges xi., and 4 Kings iii. 27. Saturn taught the Phœnicians this impiety. (Eusebius, præp. iv. 16.) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Solicitous.\u0002 Hebrew also, \"humbly.\" (Haydock) --- This was preferable to all other sacrifices of the old law, (Worthington) and was frequently inculcated, Deuteronomy x. 12., Psalm xlix. 9., and Isaias i. 11. Yet the carnal Jews always made perfection consist in exterior ceremonies." }, { "marker": "Ver 9.", "first": 9, "last": 9, "text": "\u0001City,\u0002 to all mankind. --- \u0001Salvation.\u0002 Hebrew, \"wisdom shall consider thy name.\" Syriac, \"doctrine to those who fear his name.\" --- \u0001It?\u0002 Who will attend? (Calmet)" }, { "marker": "Ver 10.", "first": 10, "last": 10, "text": "\u0001Full of wrath,\u0002 &c. That is, highly provoking in the sight of God. (Challoner) --- False weights are often condemned, Deuteronomy xxxv. 13. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "And thy. Septuagint, \"I will cast thee away into thyself.\" (Haydock) --- Hold of some fruit. (Calmet) --- Thy wife shall miscarry; (Vatable, &c.) or if she bring forth, the children shall perish by the sword." }, { "marker": "Ver 15.", "first": 15, "last": 15, "text": "\u0001New.\u0002 Septuagint, \"grave.\" (Haydock) --- \"It is good for thee, when thou knowest thy error, to have no disciples.\" (St. Jerome)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The statutes of Amri,\u0002 &c. The wicked ways of Amri and Achab, idolatrous kings. (Challoner) --- They were the most infamous of Israel, 3 Kings xvi. 25, 30. (Worthington) --- Hebrew, \"the statutes of Amri are kept.\" Septuagint, \"The precepts (\u0001ami\u0002) of my people shall parish\" (Haydock) --- \u0001You,\u0002 rich men. (Calmet) --- Septuagint, \"you shall receive the reproach of people.\" (Haydock)" } ] }, { "chapter": 7, "slug": "id593.html", "header": "Micheas vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Figs,\u0002 which are the worst. (St. Jerome; St. Ambrose in Luke vii. 3.) Yet they were eagerly sought after, before the other figs came to maturity. They had escaped the rigours of winter. Such Christ (Calmet) seemed to expect, Mark xi. 13." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Holy man.\u0002 Hebrew \u0001chasid,\u0002 (Haydock) \"the pious\" Assidean, 2 Machabees xiv. 6. The disorder of Israel was great, though some were religious. (Calmet) --- Such expressions only mean that few could be found, and that the far greatest number rejected the prophet's advice. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Giving.\u0002 Septuagint, \"speaks words of peace.\" He flatters the prince, (Haydock) and dares not oppose the unjust. Syriac, \"he says, bring presents.\" --- \u0001Troubled it;\u0002 or, \"have thy?\" &c. Hebrew, \"they confirm it.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Brier.\u0002 Hebrew \u0001chedek,\u0002 or \"thorn.\" Septuagint, \"a consuming moth.\" --- \u0001Inspection,\u0002 or of thy chiefs (Haydock) and prophets. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bosom.\u0002 In times of general distress, even domestics are not trusted; because all are solicitous for themselves, even to the prejudice of others. (Worthington) --- Before the ruin of Israel civil wars raged, 4 Kings xv. Our Saviour alludes to this passage, Matthew x. 35., Luke xii. 52., and xxi. 16. People will rise up to oppress true believers; and these must abandon their nearest relations, when they prove an obstacle to salvation. Thus is the moral, and the other the literal sense. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001She;\u0002 Babylon, my enemy. (Challoner) --- It was taken by the Medes and Persians, who set the Jews at liberty, to the great mortification of their enemies. (Worthington) --- God thus displayed his justice or mercy, rescuing his people from the \u0001night \u0002of misery. --- \u0001Streets.\u0002 Cyrus treated the fallen city with contempt. It stood for some time afterwards. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Law\u0002 of thy enemies, who have tyrannized over thee. (Challoner) --- The walls of Jerusalem are ordered to be rebuilt, Aggeus i." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fortified.\u0002 Hebrew also, \"Egypt, and from Egypt to the river Euphrates,\" &c. The Jews shall occupy their ancient limits, Amos viii. 12. (Calmet) --- The fenced \u0001cities\u0002 may be Pelusium, Gaza, Tyre, &c. From all parts the captives shall return. (Haydock) --- They were very numerous under the Machabees, and in the time of Christ. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Land\u0002 of Babylon, (Challoner) or \"the land of Judea (Haydock) has been,\" &c. It might also be again made desolate, because the captives built houses for themselves, and neglected the temple, Aggeus i. 10." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Alone: \u0002destitute of all things, or in full security, Jeremias xv. 17., and Numbers xxiii. 9. God will feed his people (Calmet) in the most fertile places, designated by Carmel and Basan. (Haydock) --- A pastor must maintain sound doctrine and discipline. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Wonders.\u0002 The prophets speaking of the return, have Christ and his religion in view; so that they seem not to find terms sufficiently magnificent, Isaias ix. 15., and xliii. 16., and Zacharias x. 11. We know from Esdras that nothing so surprising attended the liberation of the people. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Strength,\u0002 because they cannot overcome the Hebrews or Christians. (Menochius) --- \u0001Deaf,\u0002 being astonished, Job xxi. 5." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Serpents,\u0002 (Genesis iii. 14.) out of respect or rage. (Calmet) --- Converts shall humbly apply to the ministers of Christ to receive baptism and confirmation. (Theodoret; Sanct. lxvii.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001No more,\u0002 for past offences. Yet, if they transgress again, they must not expect impunity. The Jews still bleed for the murder of the Messias. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Away.\u0002 Protestants, \"subdue,\" (Haydock) or trample upon. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Truth,\u0002 performing what he had promised out of \u0001mercy\u0002 to Abraham. (Worthington)" } ] } ] }, "mrk": { "book": "mrk", "intro": [ { "text": "THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK.", "center": true }, { "text": "PREFACE." }, { "text": "St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Irenæus, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528." }, { "text": "The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---" }, { "text": "----------Omnia Græcè;" }, { "text": "Cum sit turpe magis nostris nescire Latinè.---\u0001Juvenal, Satyr\u0002 vi." }, { "text": "The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version." }, { "text": "St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a most pleasing simplicity and elegance." }, { "text": "It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the \u0001oblation,\u0002 or the mass." } ], "intro_slug": "id47.html", "chapters": [ { "chapter": 1, "slug": "id48.html", "header": "Mark i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The beginning of the Gospel.\u0002 The Greek word[1] and Latin derived from it, signifies the \u0001good news,\u0002 or happy tidings about Christ's coming and doctrine. The word \u0001gospel\u0002 is from the Saxon, \u0001God's spell, or good spell,\u0002 i.e. \u0001God's word,\u0002 or \u0001good speech.\u0002 (Witham) --- Some are of opinion that the termination of the first verse should be pointed with a simple comma, thus connecting it with the sequel; and the Greek text seems to favour this sentiment. According to the punctuation of the Vulgate, the first verse is merely the inscription or title." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In Isaias, the prophet.\u0002 That in the ancient copies was read \u0001Isaias,\u0002 and not \u0001Malachias,\u0002 is confirmed by the Syriac version, and also by St. Irenĉus, Origen, St. Jerome, &c. It is also proved from an objection of Porphyrius, who says, St. Mark mistook Isaias for Malachias. In the ordinary Greek copies at present, we read \u0001in the prophets,\u0002 not naming either Isaias or Malachias. The words seem taken partly out of one, and partly out of the other. These words, \u0001behold I send my angel before thy face, who shall prepare thy way before thee,\u0002 are found Malachias iii. ver. 1. And the following words, \u0001a voice of one crying in the desert: prepare ye the way of the Lord, make straight his paths,\u0002 are in Isaias, chap. xl, ver. 3. (Witham) --- In the beginning of his gospel, St. Mark alleges the authority of the prophets, that he might induce every one, both Jew and Gentile, to receive with willingness what he here relates, as the authority of the prophets so highly respected was very great. St. John [the Baptist] is here styled an angel, on account of his angelic life, and extraordinary sanctity; but what is meant by, \u0001who shall prepare thy way,\u0002 is, that St. John is to prepare the minds of the Jews, by his baptism and preaching, to receive their Messias. (Theophylactus) See in Matthew xi. 10." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "See Matthew iii. 3." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For the remission of sins.\u0002 Some commentators think from this that the baptism of John remitted sins, though he says in another place, \u0001I baptize you with water,\u0002 but there has stood one amongst you, who will baptize you with water and the Holy Ghost, to shew that he did not baptize with the Holy Ghost, without which there is no remission of sin. This apparent difficulty will be easily reconciled, if we refer this expression to the word \u0001penance,\u0002 and not \u0001baptism;\u0002 so that by penance their sins were to be washed away, and there were baptized to shew their detestation of their former life. (Jansenius, Concord. Evang.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "See Matthew iii. 4. --- \u0001Wild honey.\u0002 Rabbanus thinks it was a kind of white and tender leaf, which, when rubbed in the hand, emitted a juice like honey. Suidas thinks it was a kind of dew, collected from leaves of trees, and was called manna. But St. Chrysostom, Theophylactus, Euthymius, and St. Isidore, with greatest probability, think it was honey collected by wild bees, in the fissures of rocks, or in the holes of decayed trees, which was insipid and unpleasant to the taste. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001One mightier than I.\u0002 The precursor [St. John the Baptist] does not yet openly declare our Lord to be the Son of God, but only one mightier than himself. The Jews were not prepared to receive his coming; he therefore wisely led them by degrees to the knowledge of what divine Providence had designed them; he yet secretly assures them that he is the Son of God. I have baptized you with water, but he shall baptize you with the Holy Ghost. Now it is evident that none but God can bestow upon man the grace of the Holy Ghost. (Ven. Bede)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "See notes on our Saviour's baptism, Matthew iii. --- That Christ was baptized by immersion, is clear from the text; for he who ascended out of the water must first have descended into it. And this method was of general use in the Church for 1300 years, as appears from the acts of councils and ancient rituals. It is imagined by some, that in the very spot of the river Jordan, where the ark stood whilst the Israelites passed over, our Lord (the ark of the covenant of grace) was baptized by St. John." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spirit.\u0002 The epithet Holy is not found in most of the Greek manuscripts but it is in John i, 32. and 33." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "The Greek printed copies, and some manuscripts read with St. Matthew (iii. 17.) \u0001in whom, en o,\u0002 thus St. Chrysostom, Euthymius, and Theophylactus. Some few, however, have \u0001en soi, in thee,\u0002 with the Syriac and Latin text. (Pastorini) --- All the Fathers cite these verses for a proof of the Trinity: the testimony of the Father speaking, of the Son receiving the testimony, of the Holy Ghost descending in the shape of a dove. (Pastorini in Matt. iii. 17)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Into the desert.\u0002 For the description of this desert, &c. read Maundrel's Travels, or extracts therefrom in Rutter's Evangelical Harmony. Vol. i. p. 169." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "The Greek does not express the forty nights, but we find it in St. Matthew iv. 2." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "As if he were to say: To this day the Mosaic law has been in full force, but henceforth the evangelical law shall be preached; which law is not undeservedly compared to the kingdom of God. (Theophylactus) --- Repent, therefore, says our Saviour, and believe the gospel; for if you believe not, you shall not understand; repent, therefore, and believe. What advantage is it to believe with good works? the merit of good works will not bring us to faith, but faith is the beginning of good works. (St. Jerome)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "We must observe that what St. Luke mentions, relative to the vocation of the apostles, is antecedent in point of time to what is here related by St. Mark; since it is known that these disciples on some occasions returned to their fishing, until Jesus called them to be his constant attendants. (Theophylactus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "The Greek text has here the same as in Luke iv. 34, \u0001Let us alone.\u0002 (Bible de Vence) --- \u0001I know who thou art.\u0002 It is a common opinion, that the devil did not know for certain that Jesus was the true Son of God. Yet St. Mark's words, both in this and ver. 34, seem to signify he did know it. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "Christ would not suffer the devils to be produced as witnesses of his divinity; the author of truth could not bear the father of lies to bear testimony of him. Hence Jesus threatened him, in order to teach us never to believe or put our trust in demons, whatever they may foretell. (St. Chrysostom)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Tearing him:\u0002 not that the devil tore the poor man's limbs or body; for St. Luke (iv. 35.) expressly tells us, that \u0001the devil hurt him not.\u0002 It means no more, than that he shook him with violent agitations. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "It is observed by St. Justin, (Apol. i. 54.) that the discourses of Jesus were short and concise. St. Chrysostom (in hom. xlviii. in Matt.) says, that Christ here accommodated his preaching to his hearers, and to his subject. The ancients differ as to the length of time employed by Christ in the ministry of the word. It is most probable that he spent about three years in announcing to the world his heavenly doctrines. In the first year of his preaching, he seems not to have met with any great opposition; and on this account it may have been called, by the prophet Isaias, the \u0001acceptable year.\u0002 (Sandinus) --- \u0001What is this new doctrine?\u0002 In the Greek, \u0001This new manner of instructing.\u0002 See below, xiv. 2[Mark iv. 2?], and xii. 38." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "It appears from St. Mark and St. Luke, that the cure of Peter's mother-in-law and the other sick, here mentioned, happened after the preceding narrative, and probably on the same day. But St. Matthew does not observe this order; for having related that Jesus, after the sermon on the mount, entered Capharnaum, and healed the centurion's servant, he hence takes occasion to mention this and the other miracles, which he had omitted, and which Jesus had wrought at his first coming to Capharnaum. (Rutter)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "The devils knew that it was Christ, who had been promised for so many ages before; for they saw him perform the wonders which the prophets had foretold of him; yet they were not perfectly acquainted with his divine nature, or otherwise they never would have persecuted to death and crucified the Lord of glory. (St. Augustine) --- But Christ would not permit them to declare that they knew him. (Bible de Vence) --- See Luke iv. 41." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "It was not the intention of Christ, that he should not tell any body; had that been his wish, he would easily have realized it: he spoke thus purposely, to shew us that we ought not to seek the empty praises of men. He bade him also offer the sacrifices prescribed, because the law remained in full force till the passion of Christ, in which was offered a perfect sacrifice, that did away with all the legal sacrifices. (Nicholas of Lyra)" } ] }, { "chapter": 2, "slug": "id49.html", "header": "Mark ii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Some Greek and Latin copies have, after eight days." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Such diligence ought to be used to bring sinners to Christ, by means of the sacraments, as was used to procure for this man, through Christ, the health of his body. (Bristow)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001When Jesus saw their faith.\u0002 Our Lord is moved to shew mercy to sinners, by the faith and desires, and prayers of others; for this man was not more helpless in his limbs, than in his soul. From this example, we are taught that in sickness the sacraments and helps of the Church, which are the medicines of the soul, should be called for in the first instance; for Christ first healed the sick man's soul, before he removed his bodily infirmity. We also learn that many diseases originate in sin, and that we are to remove the effect by removing the cause." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The Son of man.\u0002 Jesus Christ here proveth that himself as man, and not as God only, hath power to forgive sins; by this, that he was able to do miracles, and make the sick man suddenly rise; so the apostles and their successors, though they be not God, may in like manner have authority from God to remit sins, not as God, but as God's ministers, and acting in his name, and vested with his delegated authority. --- \u0001On earth.\u0002 This power which the Son of man hath to remit sins on earth, was never taken from him, but is perpetuated in his sacraments and ministers, by whom he still remitteth sins in the Church, and not in heaven only. Relative to sin, there is one court of conscience on earth, and another in heaven, and the judgment of heaven followeth and approveth this on earth; as is plain by the words of our Saviour, to Peter first, and then to all the apostles: \u0001Whatsoever thou shalt bind upon earth, it shall by bound also in heaven; and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.\u0002 See Matthew xvi. 19. and xviii. 18. Whereupon St. Jerome sayeth: that priests having the keys of the kingdom of heaven, judge in some manner before the day of judgment. (Ep. v. ad Heliod; and St. Chrysostom, more at large, lib. iii. de Sacerd.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "This paralytic is not the same as that mentioned in St. John; for that distressed man had no one to assist him, whereas this person had four; the former was by the side of the Probatica, but the latter in a house at Capharnaum. (Theophylactus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "To follow Christ, is to imitate him; wherefore this apostle, that he might be able to follow Christ, the model of poverty, not so much by his bodily steps, as by the inward affections of his soul, forsook all; he not only forsook his present goods, but despised all danger, which he incurred by leaving his business abruptly, and without rendering any account of it to his employers or governors. (Ven. Bede) --- The person to whom Christ addresses the words, \u0001follow me,\u0002 was Matthew: see Matthew ix. 9." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "The Greek printed copies, and some manuscripts add \u0001to penance,\u0002 as we read in Luke v. 33.[32.?]" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "See Matthew ix. 14, and Luke v. 33." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Jesus Christ here foretelleth that fasting shall be used in his Church, no less than in the old law, or in the time of John the Baptist. See Matthew ix. 15. --- When first we begin to be converted to God, the spiritual consolations which God infuses into our souls, cause in us an overflowing of spiritual delights, so that we then feast, and are in the midst of delight; but when the Bridegroom shall be taken away, when these spiritual consolations cease, then we fast, and find the commandments difficult. It is then we must prepare ourselves for tribulation. (Ven. Bede)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001When he had need.\u0002 In necessity many things are done without sin, which in other circumstances it would be unlawful to do. (Bristow)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Under Abiathar.\u0002 The priest from whom David had these \u0001loaves,\u0002 is called \u0001Achimelech,\u0002 1 Kings xxi. The most probable answer to this difficulty is, that the priest had both these names of \u0001Achimelech\u0002 and of \u0001Abiathar,\u0002 as also his father had before him. For he that (1 Kings xxii.) is called \u0001Abiathar, the son of Achimelech,\u0002 is called 2 Kings viii. 17, \u0001Achimelech, the son of Abiathar.\u0002 See also 1 Paralipomenon xviii. 16. (Witham) --- Others say that Abiathar, son of Achimelech, was present, and sanctioned the deed of his father, thus making it his own. (Denis the Carthusian)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "The maker of the law may abrogate or dispense with it when and where, for just cause, it seemeth good to him: thus the Church can dispense with, change, or abrogate, for just reasons, the discipline of the Church founded upon Church authority. This we prove also from the action of David, (ver. 26, above) which the Scripture notices without blaming it, because the observance of the law, prescribed for the utility of man, must yield to the necessities of man." } ] }, { "chapter": 3, "slug": "id50.html", "header": "Mark iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001He entered again into the synagogue,\u0002 viz., of Capharnaum. The man was there either, of course, on account of the sabbath, or to be cured by Jesus Christ." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "A difficulty here arises, how to reconcile St. Mark with St. Matthew. St. Mark puts the words into the mouth of Jesus Christ: \u0001Is it lawful?\u0002 When St. Matthew says, that they interrogated him: \u0001Is it lawful?\u0002 To cut the knot of this apparent difficulty, we must understand that they first put the question to our Lord, whether it was lawful to heal on the sabbath-day or not: and that Jesus understanding their secret thoughts, that they wished to have some grounds of accusation against him, placed the sick man in the midst of them, and said what St. Mark here relates of him: \u0001Is it lawful to do good on the sabbath-day, or to do evil?\u0002 (St. Augustine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "What is to be understood by Idumea, see Rutter's Evangelical Harmony, Vol. i. p. 286." }, { "marker": "Ver. 11-12.", "first": 11, "last": 12, "text": "The unclean spirits being obliged by the Divine Power, not only to come and worship, but also to declare his majesty, exclaimed: \u0001Thou art the Son of God.\u0002 How astonishing then is the blindness of the Arians, who even after his resurrection denied him to be the Son of God, whom the devils confessed as such when clothed with human nature. But it is certain that not only the devils, but the infirm that were healed, and the apostles themselves were forbidden, as well as the unclean spirits, to proclaim his divinity; lest the passion and death of Christ might be on that account deferred. (Ven. Bede)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "He spent here the whole night in prayer, not that he who had all things to bestow, stood in need of prayer, or had any thing to ask; but to teach us that we must undertake nothing without previously recommending the affair to heaven, in humble and fervent prayer." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The number twelve is mystical, as appeareth by choosing Mathias to full up the place of Judas: they are the twelve foundations, under Christ, of the heavenly Jerusalem. (Apocalypse xxi.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "He gave his apostles the power of curing maladies both of soul and body, and of expelling devils, that they might prove the truth of their doctrines by the authority of miracles. (Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "The evangelist here gives the names of the twelve. First, Simon, to whom he gave the name of Peter, in Greek, \u0001Petron,\u0002 which signifies a rock; thus shewing that upon him his Church should be founded, as on a rock, never to be overturned. (Tirinus) --- Polus, in his Synopsis Criticorum on this verse says that some Greek copies have, \u0001Proton Simona, First, Simon,\u0002 which he believes to be the genuine reading: \"nec dubito quin hæc sit germana lectio.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And\u0002 he called \u0001James,\u0002 &c. The words, \u0001he called,\u0002 are no addition, as they only express the literal sense: they are included in what is said, ver. 13, that \u0001he called to him whom he would.\u0002 --- \u0001Boanerges,\u0002 the \u0001sons of thunder,\u0002 or \u0001thunderers,\u0002 is only to express their great zeal. (Witham) --- He gave also the two sons of Zebedee the name of Boanerges, (\u0001Boanerges\u0002) from the Syriac, \u0001Benairegesch;\u0002 or the Hebrew, \u0001Beni,\u0002 sons, \u0001regesch,\u0002 thunder, noise or tumult. In conformity to their name, we find these two apostles asking Jesus, (Luke ix. 54.) \u0001wilt thou that we command fire to come down from heaven, to consume them?\u0002 They spread the fame of the gospel through the whole world. So great was the zeal of St. James, that he incurred the resentment of king Agrippa, and was the first of the apostles to seal the doctrines of Jesus Christ with his blood. St. John also fulfilled the import of his name, as appears from his gospel, epistles, apocalypse, and the sufferings he underwent at Rome for the faith. Sts. Peter, James, and John, were the only apostles to whom our Saviour gave particular names, a mark, perhaps, of his special affection for them. (Tirinus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And when his friends had heard of it;\u0002[1] literally, \u0001his own.\u0002 We cannot here understand his apostles, for they were in the house with him; but either some of his kindred and friends, or some that were of the same country and town of Nazareth, though perhaps enemies to him. --- \u0001For they said.\u0002 It is not certain who said this, whether his friends or his adversaries. --- \u0001He is become mad.\u0002[2] By the Greek, \u0001he is not himself.\u0002 Christ might be called a \u0001madman\u0002 by the Scribes and Pharisees, when he blamed their vices and when he preached with such extraordinary zeal. Or, as the Greek implies, he was thought to be transported out of his wits, and, as the Protestant translation hath it, \u0001was beside himself.\u0002 If they were his friends that said this of him, they did not think so, but only pretended it, that they might get him safe out of the hands of his adversaries. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "From St. Matthew xii. 22. et dein., we learn that it was on the occasion of the delivery of a possessed person, this blasphemy was uttered." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Kingdom against kingdom.\u0002 As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "See St. Matthew xii. 32. --- \u0001Of an everlasting sin;\u0002 i.e. of eternal punishment. (Witham) --- What is here called \u0001everlasting offence,\u0002 is (as St. Matthew expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says St. Augustine, if some sins were not forgiven in the world to come. Now, as no \u0001mortal sin\u0002 can be forgiven after death, there must necessarily be smaller transgressions, which we call \u0001venial;\u0002 though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of St. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph. (Ven. Bede)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents. Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever. (Ven. Bede)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "The Pharisees were afraid lest the greatness of Christ's miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people. Hence their calumnies against him." } ] }, { "chapter": 4, "slug": "id51.html", "header": "Mark iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "If we examine St. Matthew on this point, we shall discover that this discourse was made on the same day as the preceding discourse; for St. Matthew informs us, that having finished this exhortation, he the same day went and taught by the sea. (Ven. Bede)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001When he was alone:\u0002 in Greek \u0001Ote egeneto Katamonas;\u0002 i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Such as are out of the Church, though they both hear and read, they cannot understand. (Ven. Bede, in Chap. iv, Mark.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001That seeing they may see,\u0002 &c. In punishment of their wilfully \u0001shutting their eyes,\u0002 (Matthew xiii. 15.) God justly withdrew those lights and graces which otherwise he would have given them, for their effectual conversion. (Challoner) --- These speeches here and elsewhere, we are not to understand as if he spoke in parables to this end that the hearers might not understand, lest they should be converted; but we must learn the true sense from the corresponding texts in Matthew xiii, and Acts xxviii, where our Saviour and St. Paul render it thus: \u0001with their ears they have been dull of hearing, and their eyes they have shut. lest, perhaps, they may see, and understand, and be converted, and I heal them.\u0002 Whereby it is evident, that the speaking in parables was not the cause, (for many besides the apostles heard and understood) but themselves, who would not hear and understand, and be converted: and thus they were the real cause of their own wilful and obstinate infidelity. And therefore also he spoke in parables, because they were not worthy to understand, as the others were to whom he expounded them. (Bristow)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "All my parables, doctrines, and actions, which appear now to you so full of mystery, shall not always be so: in due time they shall all be publicly expounded by you, my apostles, and by your successors. (Tirinus)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "And let him learn that he is not to bury in unjust silence the instructions or the examples I give him; but must exercise them for the light and direction of others. (Bible de Vence)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "Pay attention then to what you hear this day, that you may retain it, and communicate it to others, your brethren; for as you measure to others, so shall it be meted unto you; yes, more shall be given to you, who receive the word of God, if you be attentive to preserve it yourselves, and to communicate it to your brethren. (Bible de Vence)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "They who do not profit by the knowledge of the word of God, shall in punishment of their neglect, lose the advantage which they may seem to have, since it will turn in the end to their greater condemnation: and moreover, by trusting to their own judgment, they interpret the word in a perverse sense, and thus also lose what they seem to have. (Nicholas of Lyra) --- Let those who talk so much about Scripture, and interpret it according to their own private spirit or fancy, see lest this also attach to them. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "So it is with him who announces the gospel of the kingdom of God, as with the sower. For whether he sleep or rise, the seed will grow up while he knoweth not; and the well prepared soil will, by the blessing of God, be productive: so the word of God shed abroad in the heart of man, will increase and fructify independently of all the preacher's solicitude, till he who has received it, being arrived at the measure of the age and fulness of Christ, shall be withdrawn by God from this world, and be called to himself. (Bible de Vence)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001When the fruit is brought forth:\u0002 literally, \u0001when the fruit\u0002[1] \u0001hath produced.\u0002 By the \u0001fruit\u0002 is here meant the seed; i.e. when the seed by degrees hath produced the blade, then the \u0001ear,\u0002 and lastly the \u0001corn,\u0002 which is become ripe. (Witham) --- This is a secondary sense of the text,\u0001 when the fruit hath come to maturity,\u0002 and by no means a forced interpretation." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "This seems to contradict what was said [in] ver. 12, that \u0001seeing they may not see,\u0002 [\u0001seeing they may see, and not perceive,\u0002?] &c.; but we must observe, that parables have more explanations than one, some more easy, whilst others are more difficult to be understood. In parables, the multitude understood the more literal interpretation, whilst Christ explains the more abstruse and hidden sense to his apostles. Hence there is no contradiction in these texts. (Nicholas of Lyra)" } ] }, { "chapter": 5, "slug": "id52.html", "header": "Mark v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. The legion represents the innumerable vices to which they were subject, neither restrained by the laws of God nor man, but breaking through every restraint, and wallowing in all kinds of uncleanness. (Ven. Bede) --- The three evangelists agree in the expulsion of the legion of devils, except that St. Matthew makes mention of two demoniacs, and Sts. Mark and Luke only of one. The difficulty is thus solved by St. Augustine. St. Mark and St. Luke only mention one, as being more generally known, and particularly frightful in the neighbourhood. (St. Augustine)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I adjure thee by God.\u0002 The same is, I earnestly beg of thee \u0001not to torment me,\u0002 by sending me into hell, and confining me in the \u0001abyss,\u0002 there to be more tormented than I am at present. See St. Luke viii. 31. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001My name is Legion.\u0002 Spirits have no names, only with respect to our language. These devils say their name is \u0001Legion,\u0002 because they \u0001are many.\u0002 (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Jesus Christ permitted the devil to destroy these swine, that from their destruction, the men of that country might take the alarm, and be converted. (Ven. Bede)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into their country. (Theophylactus) --- It is observed that all Christ's miracles, except this, and the blasted fig-tree, were of the beneficent kind. We cannot but pity the wretched blindness of the Gerasens, in driving Jesus from their coasts. As a just judgment of God, their city was the first that fell into the hands of the Romans, in the fatal war under Vespasian." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That he might be with him;\u0002 i.e. as one of his disciples. St. Ambrose says Christ did not grant his request, lest they might think that he sought to be glorified by men, in having always in his company a man out of whom he had cast so many devils. Christ himself seems to give us another reason, that the man might go, and publish in his own country the miracles done by Jesus. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And he admitted him not:\u0002 By Christ's conduct on this occasion, he teaches his disciples that they ought sometimes to make known their own good works, when either the glory of God or the edification of their neighbour were likely to be advanced by such a manifestation: otherwise they ought to conceal them, out of a spirit of humility. (Denis the Carthusian)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Decapolis,\u0002 a territory on the eastern borders of the sea of Tiberias, and is so called, from ten principal towns that compose it. (Bible de Vence)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "St. Matthew says: \u0001my daughter is even now dead.\u0002 The sense in both is exactly the same. St. Matthew attended rather to the thoughts of Jairus, than to his words; for, as he left her dying, he could not reasonably hope to find her still in the same state; and, as he expected she was already dead, when he spoke this to Jesus, St. Matthew relates what the man thought at that instant, not what he said. (St. Augustine)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Touch his garment.\u0002 Almighty God is pleased to give occasionally to the relics and clothes of his pious and faithful servants, a degree of virtue. See Acts v, and xix, where the very shadow of St. Peter, and the handkerchiefs and aprons that had touched the body of St. Paul, and were brought to the sick, cured their diseases, and banished the wicked spirits. See St. Chrysostom, T. 5. contra Gent. in vit. Babylœ. St. Basil saith: \"he that toucheth the bone of a martyr, receiveth in some degree holiness of the grace or virtue that is therein. (St. Basil in Psalm cxv.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Virtue that hath proceeded from him.\u0002 Virtue to heal this woman's malady proceeded from Christ, though she touched but his coat: so when the saints by their relics and garments perform miracles, the grace and force thereof cometh from our Saviour; they being but the means of instruments of the same. (Bristow)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Ruler of the synagogue\u0002. His house is understood." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Only believe.\u0002 Dissenters grossly abuse this and other similar texts of Scripture, to prove that faith alone will suffice for justification; whereas God only declares, that he requires a faith in his almighty power for the performance of miracles, and that without this necessary predisposition, he will not do any miracles. See ver. 5, of the following chapter." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "Only three resurrections from the dead are mentioned as performed by our Saviour: one just dead; one carried out to be buried; and Lazarus, already in his tomb. These represent the different states of sinners dead in sin, some more desperate than others. To such as have been for years in sin, and have none to intercede for them, we must apply the words of Christ, \u0001suffer the dead to bury the dead.\u0002 (Ven. Bede, and St. Augustine, de verb. Dom. serm. 44.)" } ] }, { "chapter": 6, "slug": "id53.html", "header": "Mark vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. (Theophylactus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "St. Matthew relates that they asked: \u0001Is not this the son of the carpenter?\u0002 It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. (St. Augustine) --- \u0001They were scandalized\u0002 at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25[22?], and John i." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. (Rutter) --- \u0001With oil,\u0002 &c. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by St. James, in his Catholic Epistle. (James vi.[v.?]) The Council of Trent says this sacrament \u0001was insinuated in St. Mark, and published in the Epistle of St. James.\u0002 (Council of Trent, session xiv., chap. 1.) (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The Herod here mentioned was the son of Herod, from whom St. Joseph fled with Jesus and Mary into Egypt. (St. Chrysostom, hom. xlix. in Matt.) --- How great was the envy of the Jews, is easily to be conceived from this passage. They can believe that John is risen from the dead, and appeared in public again, although no one gave testimony that this was the case: but that Jesus, so much favoured by God, who worked so many and so great miracles, should be risen again is incredible, although attested by angels, by apostles, by men, women, and persons of every denomination. They still assert that the body of Jesus was stolen. (Ven. Bede)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Herod,\u0002[2] &c. The sense both of the Latin and Greek text seems to be, that Herod entertained and shewed a particular respect and value for John the Baptist: yet some expound it, that he had a watchful eye over him, and sought only for an occasion to take him off. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin, the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. (Ven. Bede)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, till the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of St. John the Baptist, where his relics were deposited. (Gloss. Ordina.)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001For two hundred pence.\u0002 See Matthew xviii. 28. The apostles seem to speak these words ironically, to signify that they had not so much money as could procure a mouthful for each of them. (Witham)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "The apostles were in a desert place belonging to Bethsaida, which probably was divided from it by some bay or creek, that ran into the land; and Christ only ordered them to pass over this to the city, where he might afterwards have joined them, when he had sent away the people. But in their passage a great storm arose, and they were driven by an adverse wind to the open sea, towards Capharnaum; or, probably, when they found the wind so violent, afraid of shipwreck if they neared the shore, they rowed out to sea. This reconciles the seeming discrepance of St. Mark and St. John, when notwithstanding the directions Christ had given his disciples to go before him to Bethsaida, we find them going to Capharnaum. (Rutter)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "Thus the divine mercy often seems to desert the faithful in the height of tribulation, but God only acts thus, that he may try their patience, and reward them more abundantly. (Nicholas of Lyra)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001They understood not concerning the loaves;\u0002[3] i.e. they did not reflect how great a miracle that was which Christ had lately wrought, otherwise they would not have been so much surprised at his walking upon the sea. (Witham)" } ] }, { "chapter": 7, "slug": "id54.html", "header": "Mark vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With common hands.\u0002 It may be translated, \u0001with defiled hands;\u0002 as also ver. 15; but the circumstances plainly shew the sense. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Often washing,\u0002 &c.[1] Some would have the Greek to signify \u0001unless they wash up to the elbows,\u0002 but I think without sufficient grounds. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Washed:\u0002 literally, \u0001baptized.\u0002 By \u0001beds\u0002 are not understood night beds, but couches to eat upon, as it was then the custom. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "See the annotations Matthew xv. 9, 11. It is groundless to pretend from this text, that the precepts and traditions of the Church are not binding and obligatory, for Christ himself has commanded all to hear his Church, and obey their lawful pastors. These indeed may be called the precepts of men, but they are precepts of men invested with power and authority from God, and of whom Christ himself said, (Luke x. 16.) He that heareth you, heareth me; and he that despiseth you, despiseth me." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Well do you.\u0002 Christ here speaks by the figure called \u0001irony.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Asked him the parable.\u0002 Asked him to explain its meaning." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "If he desired to conceal himself, and could not, his will it seems was under control; but this is impossible. His will must always take place. On this occasion, therefore, he wished himself to be sought for by these Gentiles, but not to be made known by his own apostles. Wherefore it came to pass, that not the persons who were his followers, but the Gentiles who entered the house in which he was, published his fame abroad. (St. Augustine) --- Jesus Christ commanded his disciples not to publish that he was come into that country; not that he intended to cease from healing the infirm, and curing diseases, when he saw the faith of the inhabitants deserved it; for he informed the Gentile woman of his coming, and made it known to as many others as he thought worthy; but that he might teach us, by his example, to decline the applause of men. (Ven. Bede)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "This part, in which St. Mark says that Christ was in the house, when the woman came to petition in behalf of her daughter, seems to differ from the narration of St. Matthew, who says that the disciples besought Christ to dismiss her, because she cried after them; by which he signifies, that she followed them as they were on the road. These apparent differences may thus easily be reconciled. The woman came to our Lord when he was in the house, and he, according to St. Matthew, not answering her a word, went out during the silence: the woman followed after, and by her perseverance obtained her request. (St. Augustine)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Dumb.\u0002[2] The Greek signifies one that speaks little, or with difficulty. (Witham) --- \u0001They besought him.\u0002 In the Greek it is, they \u0001beseech\u0002 him, which agrees so well with \u0001they bring,\u0002 that we have every reason to believe that this was the original reading." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Ephphetha,\u0002 a Syriac word. Jesus Christ, in the cure of this man, uses many and various actions; but as of their own nature they are no ways equal to such a cure, they shew: first, that the cure was miraculous; and secondly, the virtue, which his divinity communicated to his sacred body. (Bible de Vence) --- We must not suppose that our Saviour here groaned on account of any difficulty he experienced in working this miracle, but only from commiseration for the man, whom he was about to heal; as likewise to shew, how very difficult is the cure of those who are spiritually deaf and dumb by sin. He was affected in a similar manner when he raised Lazarus to life, to shew with what difficulty a man, dead and buried in sin by evil habits, can arise from that miserable state. (Denis the Carthusian)" } ] }, { "chapter": 8, "slug": "id55.html", "header": "Mark viii.", "notes": [ { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "After the multitude had eaten and were filled, they did not take the remains; but these the disciples collected, as in the former miracle of the multiplication of the loaves. By this circumstance we are taught to be content with what is sufficient, and to seek no unnecessary supplies. We may likewise learn from this stupendous miracle the providence of God and his goodness, who sends us not away fasting, but wishes all to be nourished and enriched with his grace. (Theophylactus) --- Thus does our Lord verify in his works what he has promised in his instructions; that if we will seek in the first instance the kingdom of God and his justice, that all necessary things shall be added unto us. By the gathering up of the fragments that remained, he not only made the miracle more striking to the multitude and to the apostles, but has also left us a practical lesson, how, in the midst of plenty, which proceeds from the munificence of heaven, we must suffer no waste. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "St. Matthew (xv. 38.) adds, without counting either the women or the children." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dalmanutha.\u0002 St. Matthew (xv. 39.) has, \u0001to the borders\u0002 of Magedan; in Greek, \u0001Magdala,\u0002 or \u0001Magedan.\u0002 These were two towns beyond the sea of Galilee, situated near to each other; it is of little consequence which of these names the Evangelists mention; perhaps our Saviour visited both. (Tirinus) --- The major part of commentators, if we can believe the Bible of Vence, take Magedan, or Magdala, to be the the town of that name situated to the east of the lake of Tiberias, in the vicinity of Gerasa, and \u0001Dalmanutha\u0002 to be the name of that part of the country in which these two towns were situated. (Bible de Vence) --- Polus in his Synopsis Criticorum, (vol. iv. p. 410.) gives three explanations for the discrepance of the names in Sts. Matthew and Mark: 1. \u0001Idem locus erat binominis,\u0002 the same place might have two names. 2. \u0001Propiqua erant loca,\u0002 the places were near. 3. \u0001Alterum erat regio, alterum vicus,\u0002 the one was the name of the territory, the other of the town or village; and concludes with asserting from Jewish authorities, that it was the same territory in which the two villages \u0001Magedan\u0002 and \u0001Dalmanutha\u0002 were situated; so that it might be known by either name, as we find the territory of Gadara and of Gergesæ is one and the same. (Polus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Jesus Christ did not consent to the petition they made him, because there will be another time for signs and wonders, viz. his second coming, when the powers of heaven shall be moved, and the moon refuse her light. This his first coming is not to terrify man, but to instruct and store his mind with lessons of humility, and every other virtue. (Theophylactus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Jesus Christ fetches a deep sigh on account of their obduracy, and says; why do these ask for a miracle to confirm their belief, when they resist the authority of so many miracles, which are daily performed under their eyes? (Bible de Vence) --- \u0001A sign shall not be given.\u0002 But by a Hebrew form of speech, \u0001if\u0002 divers times is put for a negative. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Of the leaven of Herod.\u0002 In St. Matthew chap. xvi. ver. 6, we read \u0001of the leaven\u0002 of the \u0001Pharisees\u0002 and \u0001Sadducees:\u0002 we may conclude that Christ named all of them. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "It may be asked, why our Lord led the man from the multitude before he cured him? --- It may be answered, that he did it not to seem to perform his prodigies through vain glory; and thence to teach us to shun the empty praises of men: 2dly, to facilitate recollection, and to give himself to prayer, before he cured the blind man; and lastly, he went out of the city because the inhabitants of Bethsaida had already rendered themselves unworthy of the miracles of Christ. For among them our Saviour had wrought many miracles, yet they would not believe. (St. Matthew xi. 21.) (Tirinus) (Theophylactus) --- Dionysius says, that Jesus led him from the multitude to shew that if a sinner, figured by the blind man, wishes to be converted from his evil ways, he must first leave all immediate occasions and inducements to sin. (Dionysius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Men\u0002[1] \u0001as trees walking.\u0002 In the Latin text, \u0001walking\u0002 may agree either with \u0001men,\u0002 or with \u0001trees,\u0002 but the Greek shews that \u0001walking\u0002 must be referred to \u0001men.\u0002 Perhaps Christ restored sight in this manner to the man by degrees, to make him more sensible of the benefit; or to teach us how difficult is a sinner's conversion; of which this was a figure. (Witham)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "Our Saviour made use of exterior signs in the performance of his miracles to command attention, and to signify the inward effects of the favours grants: these the Catholic Church, after the example of her Founder and Model, also uses in the celebration of her sacraments, and for the same purposes. Nor ought any supercilious and superficial reasoner to undervalue and contemn the corporal and external application of holy things, under the hollow plea, that we are exclusively to attend to the spirit and faith." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "As one of the prophets. In the Greek it is, one of the prophets." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "After our Redeemer had heard the confession of his first apostle, who spoke in the name of all, as the head, he opens out to them the grand mystery of his passion." } ] }, { "chapter": 9, "slug": "id56.html", "header": "Mark ix.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to close the old, and open the new dispensation. By the apparitions of these two illustrious personages, we learn also that sometimes, though not often, there is, by the permission of heaven, a certain intercourse between the living and the dead. (Bristow)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. (Ven. Bede)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Risen from the dead.\u0002 The disciples believed the resurrection of the dead, but they knew not what Christ meant by by \u0001his rising from the dead.\u0002 Their thoughts were filled with the idea of a glorious kingdom in this world, in which they should enjoy great dignities and offices under the Messias. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second coming of Christ." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, being rendered more beautiful by his transfiguration, attracted the attention and admiration of the people. (Theophylactus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. For why should this child be tormented by a cruel devil, if he had not been under the guilt of original sin, as it is clear, beyond dispute, that he could not be guilty of any actual transgression? (Ven. Bede)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "The answer of our Lord is adapted to the petition of the child's father. He had said: \u0001If thou canst do any thing, have mercy on us:\u0002 and Christ answered: \u0001If thou canst believe,\u0002 &c. Thus when the leper said: \u0001If thou wilt, thou canst make me clean,\u0002 he answered: \u0001I will, be thou made clean.\u0002 (Ven Bede) --- [1]\u0001All things are possible to him that believeth.\u0002 The sense is not, as if he that believeth could do all things; but that any thing might be done by the divine power and goodness, in favour of him that had a firm and lively faith. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "If the man believed, as he said, why does he add, \u0001help my unbelief?\u0002 It may be answered: because faith is manifold; their is a faith of beginners, and a faith of the perfect. The incipient faith this man already possessed, and he besought our Saviour to help him to the higher degrees of this virtue. No one becomes great and perfect all at once, but must first set off with small beginnings, and thus gradually ascend to the height of perfection. Thus the man, who, by the inspiration of grace has received imperfect faith, may be said at the same time to believe, and still to be incredulous. (Ven. Bede) --- Here we are taught that our faith is weak, and has need of support and increase from God's assistance. When tears accompany our faith, they obtain for us the grant of our petitions. (St. Jerome)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Him whom the devil had made like to the dead, the goodness of Christ, by his charitable touch, restored to life. Thus proving at once both his divinity and humanity; the former by his wonderful cure of healing, and the latter by performing this cure by a touch of the hand. (Ven. Bede) --- The devil could not inflict a real death on the child, on account of the dissent of the Author of life. (St. Chrysostom)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "This person, whom the apostles had forbidden to work miracles in the name of Christ, believed indeed in Christ, but did not follow him, on account of the great poverty of the apostles: he was not perfect, nor had he left all things to follow Christ. The apostles therefore concluded, that such a one was not worthy to work miracles in the name of their divine Master. But for this indiscretion, Christ rebukes them, saying , \u0001do not,\u0002 &c. (Tirinus)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. (Nicholas of Lyra)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Who followeth not us,\u0002 in that special manner, as Christ's apostles did. (Witham)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "Here we may find that no one, however poor, can be excused from good works; since there is no one who is not able to give at least a cup of cold water; and we are assured that he will not lose his reward. (Nicholas of Lyra)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Where their worm dieth not.\u0002 These words are taken out of Isaias lxvi. 24; and are to be expounded of the punishments, and fruitless repentance of the wicked in the next world. (Witham)" }, { "marker": "Ver. 48. [2]", "first": 48, "last": 48, "text": "\u0001For every one shall be salted with fire.\u0002 The sense seems to be, that every wicked unrepenting sinner (of whom it was before said, \u0001that their worm dieth not\u0002) shall be severely and continually punished, though not consumed by the fire of hell. --- \u0001And every victim shall be salted with salt;\u0002 that is, even good men shall be cleansed and purified by trials and sufferings in this world, as some victims were to be salted by the law. (Leviticus ii. 13.) (Witham)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Become unsavoury;\u0002 i.e. if he, who has once received the faith, should apostatize from it, what is there that can possibly convert him from his wicked ways? since even the salt, with which he was salted, is become unsavoury, i.e. the doctrines he formerly received are no longer of any use. (Nicholas of Lyra)" } ] }, { "chapter": 10, "slug": "id57.html", "header": "Mark x.", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "Moses permitted the injured husband to send away his wife, declaring that he had repudiated her. See Deuteronomy xxiv. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Because of the hardness of their hearts, and to prevent the excesses they would otherwise have committed with regard to their wives. (Bible de Vence)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "But from the beginning of the world it was not thus; for then God only formed one man and one woman, that they might be exclusively and invariably attached to each other." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Hence it is written, (Genesis ii. 24, and Matthew xix. 5.) A man shall leave father and mother, and adhere to his wife." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Unless we are possessed of the innocence and purity of little children, we cannot enter the kingdom of heaven. By the kingdom of heaven, we may here understand the truths of the gospel; for as a child never contradicts its teachers, nor opposes to them vain reasonings and empty words, but faithfully and readily receives their instructions, and with fear obeys them; so must we implicitly obey, and without any, the least, opposition, receive the word of the Lord. (Ven. Bede)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001None is good.\u0002 Of himself, entirely and essentially, but God alone: men may be good also, but only by a participation of God's goodness. (Challoner)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "We must recollect, that to the faithful observers of the Mosaic law, not only present goods were given, but the happiness of a future life promised. Hence our Lord with reason inquired,\u0001 whether he had kept the commandments.\u0002 The innocent life of this young man is deserving of our imitation. (Ven. Bede)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Loved him.\u0002 We need understand no more by this, than that Christ gave him some marks of his tenderness for him, and for all men by his kind instructions, and invitations to a good and perfect life. (Witham) --- It is worthy of inquiry, how that could happen which the evangelist here mentions, how Jesus could love this young man; when, as it is here related, he did not follow the admonitions given him by Jesus Christ. The reason is, Christ loved him for his past behaviour, and his strict observance of the old law. (St. Chrysostom in St. Thomas, \u0001Catena Aurea\u0002)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "Although St. Peter had left but few things, he still calls them his all. For small things have power of attaching us to them, and of exciting our passions; therefore he that forsakes his small possessions, shall be a partaker of the blessings of Jesus Christ. (Theophylactus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "Christ goes before, to shew his eagerness to suffer the ignominies and torments of his approaching passion, for our salvation. (Theophylactus) --- But the disciples being already forewarned of what their Master was to suffer from the high priest and Scribes, went along the road to Jerusalem, with silent fear and trepidation, either lest they should be put to death with him, or lest he, whose life and doctrines they enjoyed, should fall into the hands of his enemies. But our kind Redeemer, foreseeing that the minds of his disciples were disturbed, comforts them with the assurance of his resurrection. (Ven. Bede)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "St. Matthew (xx. 20.) says it was their mother, Salome, but probably at their solicitation, or at least with their connivance and consent." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Who seem to rule over the Gentiles,\u0002 &c. See Matthew xx. 25, and Luke xxii. 25. (Witham)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "In vain then do men either seek for immoderate power, or sigh after human greatness; for, not power, but humility, is the sure and only path to the summit of perfection. He then proves to them by his own example, that if they would not believe his words, they might at least learn by his example. (Ven. Bede)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "Bartimæus is a Syriac word, and signifies, son of Timæus." }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "Let us endeavour sedulously to imitate the good example of this blind man, who did not ask for honours, riches, or other worldly advantages, but only that he might receive his sight; that he might behold the light with the blessed angels, to which faith alone can conduct us. (Ven. Bede) --- In this worse than Cimmerian darkness, how few are found, who pray as they ought for this all-necessary light of faith!!!" } ] }, { "chapter": 11, "slug": "id58.html", "header": "Mark xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "This place, doubtless, had its name from the great number of olive-trees that grow upon it. It lay a little out of Jerusalem, on the east side, about five furlongs from the city, according to Josephus; but he must be understood of the nearest part of it, since St. Luke makes the distance to be a sabbath-day's journey, i.e. eight furlongs, or a mile; unless we suppose he meant the summit of the hill, from which our Saviour ascended. (Acts i. 12.) Mr. Maundrell says: I and my companions going out of Jerusalem, at St. Stephen's gate and crossing the valley of Josaphat, began immediately to ascend the mountain; and being about two-thirds of the way up, we came to certain grottos, cut with intricate windings and caverns, under ground, which were called, \u0001the sepulchres of the prophets;\u0002 that a little higher up, were twelve arched vaults under ground, standing side by side, and built in memory of the apostles, who are said to have compiled their creed in this spot. Sixty paces higher, we came to the place where Christ is said to have uttered his prophecy, concerning the final destruction of Jerusalem; and a little on the right hand, to another, where he is said to have dictated (a second time) the \u0001Lord's prayer\u0002 to his disciples. A little higher, is the cave of a saint called Pelagia; a little lower, a pillar denoting the place where an angel gave the blessed Virgin three day's warning of her death; and, at the top of all, we saw the place of our blessed Lord's ascension. See Maundrell's Journey to Jerusalem. --- In the Greek, being between Bethphage and Bethania. Bethania, which they had just left, was about one mile and a half from Jerusalem: Bethphage was between the two. (Bible de Vence)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "This order of Jesus Christ shews his omniscience and supreme dominion. By the former, he informs his two disciples that in Bethphage they would find a colt tied; and by the latter, he assures them that the master, on learning that the Lord hath need of the colt, will immediately let him go. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The martyrs strewed garments in the way by putting off the garments of the flesh, and thus preparing a way by their blood for the servants of God. Many strew their garments in the way, by subduing their bodies in fasting and abstinence, and thus affording good example to those that follow them. Those cut down branches from the trees, who in their instructions take their seeds from the discourses of the Fathers, and, by an unassuming and humble delivery, spread them in the way of God. (Ven. Bede) --- Let us strew the way of life, and cut branches from the trees, by imitating the example of the saints. For the saints are the trees, from which we cut down branches, when we imitate their virtues. (Theophylactus) --- The just shall flourish like the palm-tree, (Psalm xci.) confirmed in their roots, and extensive in their fruit and flowers, being the sweet odour of Christ. (2 Corinthians ii. 15.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "They that went before, were the prophets; and they that come after, are the apostles. (St. Jerome) --- All these voluntary offerings were grateful to our divine Saviour; so are the like offerings made to him in the blessed sacrament. (Bristow)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "They call the kingdom of Christ the kingdom of David, because Christ was descended of the family of David. David is likewise interpreted, \u0001strong of hand;\u0002 but who is strong of hand but the Lord, whose hand has wrought so many and such miracles? (Theophylactus) --- How great is the similarity of this sentence with that delivered by the angel Gabriel, when he addressed the blessed Virgin Mary: \"the Lord God will give to Him the seat of David, his father.\" (Ven. Bede) --- \"\u0001In the highest\u0002.\" By this is meant, that the just shall be built upon the ruins of the angels; and, that the inhabitants of the earth shall obtain salvation. (St. Jerome) --- The literal meaning is: blessed be the kingdom of our father, David, which he sees arrive in the person of his Son: \u0001Hosanna,\u0002 glory and salvation to this Son so long expected, so ardently desired: peace and salvation, and glory be given to Him, by the great Lord and God, who dwelleth in the highest heaven. (St. Matthew xxi. 9; St. Luke xix. 38.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "In going into the temple, immediately on entering the city, he shews what religion recommends to us, viz. to enter first into a place of worship, if there is one, where we visit. (Ven. Bede) --- Looking into the hearts of all, he could not, amongst those who contradicted the truth, find where to recline his head; therefore, he withdraws to his faithful servants, and takes up his abode with the children of obedience. (Ven. Bede)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001He came, if perhaps,\u0002 &c. Christ knew there was no fruit upon it, and that it was \u0001not the season, or a season for figs.\u0002 See Matthew xxi. 19, what instruction he designed to give his disciples by what he said and did to the fig-tree. (Witham) --- Jesus Christ here curses the barren tree, on account of his disciples, who were present; for as he every where gave instances of his most beneficent will, it was proper he should also give them proofs of his justice and severity. Hence his principal motive for cursing the fig-tree was, not on account of any hunger he then experienced; for it is not probable that Christ should experience so great hunger, and at so early an hour, as these words seem to indicate. (Ven. Bede)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "The vessels here spoken of as not allowed to be carried through the temple, were not any belonging to the temple, but only such as were brought by those who were buying and selling. Origen asserts, that our Saviour's driving so many thousands out of the temple, poor and humble as he appeared, was a more astonishing miracle than even his giving sight to the blind. So divine an effulgency flashed from his eyes and whole countenance, as affected every beholder with astonishment and awful terror. (Origen in Dionysius) --- If Christ could not bear to see his Father's house profaned, even with those things which in another place were not unbecoming, how indignant must he be to see the temple of God defiled with blasphemous and heretical doctrines, and with that levity and inattention observed in thoughtless giddy Christians, who thus scandalize and pervert his devoted children. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Not to the Jews only, but to all nations; not in Jerusalem only, but in every city of the known world. It is no longer a temple of bulls, goats, and rams, but a temple of prayer. (Ven. Bede)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "What effect this strong reproof of our Saviour had upon the Jewish priests, and other ministers of the temple, is related by the evangelist in the subsequent words: \u0001they sought how they might destroy him.\u0002 Still they were obliged to protract their iniquitous designs for a short time, as the multitude were in admiration of his doctrines. (Gloss.) --- It was on a Tuesday that Jesus Christ discussed various subjects in the temple, his mission, the duties we owe to society, the resurrection of the body, &c. &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Ecclesiastical history informs us, that St. Gregory of Neo-Cęsarea, surnamed Thaumaturgus (whose feast is kept Nov. 17.) performed this miracle, removing by his prayers a mountain that obstructed the building of a church. (Ven. Bede)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Faith alone will not suffice for the remission of sins; we must moreover pardon every neighbour, and from our heart." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\"It was a reasonable demand,\" says Dr. Barrow, \"which was made to our Saviour: \u0001tell us by what authority thou doest these things, and who hath given thee this authority.\u0002 The reasonableness of it our Lord did often avow, declaring, that if by his doctrine and works he had not vouched the divinity of his authority, it had been no sin to disbelieve or reject him.\" (John v. 31, 36; x. 25, 37; and xv. 22, 24.) Dr. Barrow on Supremacy, p. 49. --- This principle, which supposes in pastors the necessity of a lawful mission, was formerly, and may still be, triumphantly urged against Luther, Calvin, Tindal [Tyndale], Cranmer, and all the first pretended Reformers of the Catholic Church. For whence, said the Catholics, did these innovators derive their mission? Who sent them to preach? Who gave them authority to reform and alter the whole state of God's Church? Let them shew their commission for this purpose, either \u0001ordinary\u0002 or \u0001extraordinary.\u0002 Unless they can do this, we have nothing to do with usurpers and intruders. ... If it be pretended that they had \u0001extraordinary\u0002 mission, immediately derived from God, why did they not shew their credentials, stamped with the broad seal of heaven; that is, why did they not by clear and evident miracles, such as Christ and his apostles wrought, attest their being thus extraordinarily commissioned for the extraordinary work of the Reformation? Without such proofs as these, no pretensions to an extraordinary mission, in opposition to the ordinary Church authority, can be admitted. Otherwise every fanatic or enthusiast, following his own caprice, may pretend to a call from heaven; and, upon this foolish plea, preach up his own dreams for the pure word of God, in contempt of all authority, whether of Church or State. If it be said that the missions of the first reformers were \u0001ordinary,\u0002 and derived to them by the ministry of men, it behoves them to point out what men these were from whom they received this ordinary power. Were they Catholics or Protestants? Not Protestants, for they cannot name any such who commissioned them to preach; not Catholics, because the religion which Luther and his reforming brethren endeavoured to propagate, was a new religion, directly opposite to that of Catholics, and therefore could not be taught, in virtue of any commission from Catholics. \u0001And how can they preach unless they be sent?\u0002 (Romans x. 15.) If it be urged that Luther had received his orders in the Catholic Church, it is easily answered that this could not authorize him to commence preacher and teacher of another religion, any more than the orders which Mr. Whiston and Mr. Wesley might receive in the Protestant church of England could authorize them to teach a doctrine anathematized by that Church. (Rutter)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Neither do I tell you,\u0002 &c. I do not tell you what I know, because you refuse to own what you know. We should observe, there are here two reasons for concealing the truth from inquirers: 1st, when he that inquireth after the truth is incapable of understanding it; 2d, when on account of some contempt of the truth, or some other evil indisposition, the person is not deserving of having the truth laid open to him. (Ven. Bede)" } ] }, { "chapter": 12, "slug": "id59.html", "header": "Mark xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Under these figurative modes of speech, or parables, Jesus Christ began to trace out for their reflection a true portraiture of their ingratitude, and of the divine vengeance. By this \u0001man\u0002 we are to understand God the Father, whose vineyard was the house of Israel, which he guarded by angels; the place dug for the wine-vat is the law; the tower, the temple; and Moses, the prophets and the priests, whom the Jews afflicted and persecuted are the husbandmen or servants. (St. Jerome) --- This same parable was employed by Isaias, (v. 1.) where speaking of Christ, he says: \u0001My beloved had a vineyard, and he fenced it in.\u0002 (Tirinus) --- \u0001He went into a far country,\u0002 not by change of place, for he is every where, but by leaving the workmen the power of free-will, either to work or not to work; in the same manner as a man in a far country cannot oversee his husbandmen at home, but leaves them to themselves. (Ven. Bede) -- This parable is thus morally explained: Jesus Christ planted a Church with his own blood, surrounded it with evangelical doctrine, as with a hedge; dug a place for the wine-vat, by the abundance of spiritual graces which he has prepared for his Church; built a tower, by appointing his angels to guard each individual Christian, who are the husbandmen to whom he has let it out. (Nicholas of Lyra)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "The first servant whom the Almighty sent, was Moses; but they \u0001sent him away empty;\u0002 for, says the Psalmist, they provoked him to anger in the camp. (Psalm cv.) The second servant sent was David, whom \u0001they used reproachfully,\u0002 saying: \u0001What have we to do with David?\u0002 (3 Kings xii. 16.) The third was the school of the prophets; and which of the prophets did they not kill? (Matthew xxiii.) (Ven. Bede)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "From this it appears, that the chief priests and lawyers were not ignorant that Christ was the Messias promised in the law and the prophets, but their knowledge was afterwards blinded by their envy: for otherwise, had they known him to be true God, they would never have crucified the Lord of glory, says St. Paul. For a further explanation, see St. Matthew xxi. (Ven. Bede)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "They cast the heir, Jesus Christ, out of the vineyard, by leading him out of Jerusalem to be crucified. (Theophylactus) --- They had before cast him out by calling him a Samaritan and demoniac; (St. John, Chap. viii.) and again by refusing to receive him, and turning him over to the Gentiles. (St. Jerome)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "The vineyard is given to others; as it is said, they shall come from the east and the west, from the north and the south, and sit down with Abraham, Isaac and Jacob in the kingdom of God. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "By this question, Christ shows that they were about to fulfil this prophecy, by casting him off, planning his death, and delivering him up to the Gentiles, by which he became the corner-stone, joining the two people of the Jews and Gentiles together, and forming out of them the one city and one temple of the faithful. (Ven. Bede) --- The Church is the corner, joining together Jews and Gentiles; the head of it is Christ. By the Lord hath this been done in our days, and it is wonderful in our eyes, seeing the prodigies which God has performed through him whom men reject as an impostor. (Theophylactus and Bible de Vence)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "The chief priests thus shew, that what our Saviour had just said was true, by thus seeking to lay their hands on him. (Ven. Bede)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "The disciples of the Pharisees said this in order to induce our Saviour to answer them, \"that they were not to pay tribute to Cæsar, being the people of God; an answer they confidently anticipated, and which the Herodians hearing, might immediately apprehend him, and thus remove the odium from themselves to Herod. (Ven. Bede)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Knowing their hypocrisy.\u0002[1] The Latin word commonly signifies, \u0001cunning,\u0002 but by the Greek is here meant their \u0001dissimulation,\u0002 or \u0001hypocrisy.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Although Christ clearly establishes here the strict obligation of paying to Cæsar what belongs to Cæsar, to the confusion of his very enemies, we shall still find them bringing forward against him the charge of disloyalty, as if he forbade tribute to be paid to Cæsar. (Luke xxiii. 2.) After the example of her divine Model, the Catholic Church has uniformly taught with St. Paul, the necessity of obeying the powers in being; and this not for fear of their wrath, but for conscience sake. Render to Cæsar the money on which his image is stamped, but render yourselves cheerfully to God; \u0001for the light of thy countenance, O Lord, is stamped upon us,\u0002 (Psalm iv.) and not the image of Cæsar. (St. Jerome) --- With reason were they astonished at the wisdom of this answer, which eluded all their artifices, and taught them at the same time what they owed to their prince, and what they owed to God: and whoever hopes for the favour of heaven, must conscientiously observe this double duty to God and to the magistrate." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "The doctrine of the resurrection from the dead is clearly given in the book of Moses, where mention is made of the burning bush, from the midst of which God appeared to Moses: have you not read, I say, what God there said to him? As God is the God of the living, you must be in an egregious error in imagining, that such as die in the eyes of the world not to return thither any more, die in the same manner in the eyes of God, to live no more. (Bible de Vence)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "Literally the Lord our God is the only Lord: and this is the sense of the text in Deuteronomy vi. 4. The word in the original text, rendered by the term \u0001Lord,\u0002 is the grand name JEHOVA, which signifies properly God, considered as the supreme Being, or the author of all existence." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Venerable Bede gathers from this answer of the Scribes, that it had been long disputed among the Scribes and Pharisees, which was the greatest commandment in the law; some preferring the acts of faith and love, because many of the fathers, before the law was instituted, were pleasing to God on account of their faith and piety, and not on account of their sacrifices; yet none were agreeable to God who had not faith and charity. This Scribe seems to have been of the opinion of those who preferred the love of God. (Ven. Bede) --- This excellence of charity teacheth us that faith only is not sufficient. (Bristow)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "Being now refuted in their discourse, they no longer interrogate him, but deliver him up to the Roman power. Thus envy may be vanquished, but with great difficulty silenced. (Ven. Bede)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "According to St. Matthew it was principally to the Pharisees that Christ proposed this question. See Matthew 22, 41." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "This interrogation of Jesus instructs us how to refute the adversaries of truth; for if any assert that Christ was but a simple and holy man, a mere descendant of the race of David, we will ask them, after the example of Jesus: If Christ be man only, and the Son of David, how does David, under the inspiration of the Holy Ghost, call him Lord? The Jews were not blamed for calling him the Son of David, but for denying him to be the Son of God. (Ven. Bede)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "God accepts alms, if they are corresponding to each one's abilities; and the more able a man is, the more must he bestow in charities. The widow's mite was very acceptable to God, and very meritorious to herself; because though small the offering considered in itself, it was great considering her extreme indigence." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001But she, of her want,\u0002[2] or indigence, out of what she wanted to subsist by, as appeareth by the Greek. (Witham)" } ] }, { "chapter": 13, "slug": "id60.html", "header": "Mark xiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "As Christ had frequently denounced the destruction of the temple, his disciples, surprised that so beautiful an edifice should be reduced to nothing, wish on that account to shew him the grandeur and magnificence of it; upon which Christ exclaimed: \u0001There shall not remain a stone upon a stone.\u0002 (Theophylactus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001When shall these things be?\u0002 The miseries that took place previously to the destruction of the temple and city of Jerusalem, were a figure of the extreme calamity that will happen before the last day, in the reign of Antichrist: hence Jesus Christ speaketh indifferently of both. (Bristow)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "At the destruction of Jerusalem there appeared many impostors, many who professed themselves to be the Christ, and assured the populace that their delivery was at hand. And in the Church many heresiarchs started up, and many came in the name of Christ; the first of these was Simon Magus, mentioned in the Acts of the Apostles, whom the people of Samaria received as the power and virtue of God. But it is remarkable from the time of our Saviour's passion, when they preferred the robber Barabbas to Jesus Christ, the Lamb of God, they had no peace or quiet in the city, but constant tumult and dissension succeeded, to the very time of its destruction. (Ven. Bede) --- So shall many seducers come towards the end of the world, who shall make themselves authors of sects, and shall gain many disciples: as followeth in plain words, ver. 22. of this chapter. (Bristow)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In the synagogues,\u0002 or assemblies. The word is here taken for assemblies of judges, and of justice. --- \u0001For a testimony to them;\u0002 i.e. that you may bear witness of me and my doctrine, and also against them. (Witham) --- Some solicitude perhaps had seized upon the minds of the disciples, when they were informed by their divine Master, that they should stand accused before kings, and princes of the earth, for fear they should not be able, for want of human learning, to make a proper defence. Our Saviour therefore says: be not thoughtful beforehand; for when we are brought to the bar in defence of our holy faith, it is only necessary for us, under such circumstances, to make an offer of our will; Christ himself will speak for us: and in our answers will be infused the grace of the Holy Ghost: \u0001for it is not you that speak, but the Holy Ghost.\u0002 (Ven. Bede)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Ven. Bede here gives a beautiful illustration of this passage in a spiritual sense. When, says he, we see the abomination of desolation standing where it ought not, that is, when we behold heresies and crimes reigning where we ought to see truth and virtue flourish, then let those who are in Judea, such as have kept the true faith unpolluted, flee to the mountains; that is, rise to the height of perfection; and let those who are on the house-top, those who crucifying the works of the flesh, live according to the spirit, not descend any more to their former way of living according to the flesh. (Ven. Bede) --- If all heresies tend to the abomination of desolation, that more particularly does which taketh away with other sacrament, and the external worship of God, the very sacrifice of Christ's body and blood; which being taken away, as St. Cyprian remarketh, no religion can remain. (St. Cyprian, on the supper of our Lord. Num. ii.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Jospehus, the Jewish historian, relates the calamities that befell unhappy Jerusalem, about thirty-seven years after the death of Jesus Christ, which verified to the very letter the prediction: \u0001there shall be such tribulations as were not from the beginning.\u0002 (St. Augustine)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "This may be explained in a more general sense of the persecution of Antichrist, which will be dreadful beyond description, and executed in every part of the world. The time however allowed to him and his wicked agents to tread under foot the holy city, (Apocalypse xi. 2.) i.e. the Church of Christ, will not extend beyond forty-two months, or three years and a half. This space of time Christ has set apart to purify his Church, and try his servants; and therefore he allows them to fall under the power of this merciless tyrant; and it was given unto him, says St. John, speaking of this event, to make war with the saints, and overcome them. (Apocalypse xiii. 7.) We are admonished of the same by the prophet Daniel: (vii. 21.) I beheld, says he, and lo that horn (Antichrist) made war against the saints, and prevailed against them; and he shall speak words against the Most High, and shall crush the saints of the Most High ... and they shall be delivered into his hand until a time, and times, and half a time, (Daniel vii. 25.) i.e. a year, two years, and half a year, or three years and a half, the same with St. John. (Pastorini, p. 327 and 8.) --- St. Augustine, speaking of this dreadful period, says: this persecution will be the last; it will happen towards the approach of the last judgment, and will fall upon the Church in every part of the world; that is, the whole city of Christ will be persecuted by the whole city of the devil, as far as both are extended upon earth. (De civit. lib. xx. chap. xi.) But our Saviour will put a stop to these calamities on account of his elect, unwilling that they should be tempted above their strength; for he will descend himself from heaven, and, as St. Paul tells us, will kill the wicked man, Antichrist, with the breath of his mouth, and shall destroy him with the brightness of his coming." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "In the day of judgment the luminaries of heaven shall be darkened, not by the privation of their light, but by the approach of the true light of the world, i.e. the great Judge. And what cause for wonder can there be, that man should be terrified at the thoughts of the last day, when the angelic powers shall tremble; or, how will these mortal habitations of ours stand the shock, when the very pillars of heaven shall be moved? what will the tender osier suffer, when the lofty cedars of Paradise bend their head! (Ven. Bede)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "But how can the Son be ignorant of that last day? Were this the case, we must thence conclude that his nature was imperfect: since he was under the \u0001necessity\u0002 of a second coming, and yet was ignorant when that time should be. But we must remember, that the meaning of this sentence is not, that Christ was really ignorant of this circumstance, but only that it was not then a convenient time to disclose the secret. (St. Augustine) --- Not as if Christ were ignorant himself, as certain Eutychian heretics, called \u0001Agnoitæ,\u0002 held; but because he knew it not as our teacher, to teach it others, as being not expedient. (St. Ambrose, de fide, lib. v. chap. viii.) --- The Son of God is ignorant of this day, not according to his \u0001divinity,\u0002 which sees and knows all things; but according to his \u0001humanity,\u0002 which does not know it of itself, of its own light, but by revelation which is made to it by the divinity, which is intimately united to it. \u0001In naturâ quidem divinitatis novit,\u0002 says St. Gregory, \u0001non ex naturâ humanitatis.\u0002 See St. Matthew xxiv. 36." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Some will perhaps think, that it would have been much better, if the Almighty had not left the hour of death uncertain; as in that case, they would not have been so solicitous with regard to its arrival. But St. Augustine, St. Gregory, and other saints assure us, on the contrary, that it is a very great mercy of God to keep us in this ignorance, that we may always be prepared for it. For, if we knew the precise period, this assurance would give occasion of living more unguardedly, and of sinning more freely. If, with this uncertainty of the hour of our death, we live notwithstanding, so very remissly; what should we do, were we assured that we were not to die for some years? Sts. Gregory, Augustine, and Bonaventure say, that God chose to leave us in this uncertainty, purposely to prevent all attachment to temporal things; that, seeing every hour, nay every moment, we may lose them, we may not be tied to them, but aspire to those we shall always possess, when once we have obtained them. Fool, says the Son of God to the rich covetous man, (Luke xii. 20.) this night thy soul shall be required of thee, and what then will become of all these riches thou hast amassed. (St. Bonaventure)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001At even, at midnight, or at the cock-crowing, or in the morning.\u0002 These are generally referred to the different ages of man's life; infancy, youth, manhood, and old age. We are exhorted to be always in readiness, for we know not at what hour the Judge will come. (Nicholas of Lyra) --- We are taught to watch, because we are charged with the care of our soul, which is the temple or house of God, and which is to be his temple for all eternity. (Bible de Vence)" } ] }, { "chapter": 14, "slug": "id61.html", "header": "Mark xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Though the evangelists generally use the words \u0001pasch\u0002 and \u0001azymes\u0002 promiscuously, yet St. Mark distinguishes them, being really different. The pasch is used for the 14th day of the moon of the first month. But the 15th day, on which they departed out of Egypt, was the feast of the azymes, or the unleavened bread; which continued seven days, till the 21st day of the moon inclusive. (Ven. Bede) --- \u0001Pasch\u0002 is also used for the sabbath day within the seven days of the solemnity; (John xix. 14.) and also for all the sacrifices made during the seven days of the feast." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "They were not so much afraid of the sedition itself, as of the people delivering Christ out of their hands. (Ven. Bede)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of precious\u0002[1]\u0001 spikenard.\u0002 This was a perfume extracted and distilled from the leaves, tops, or stalks, of the plant or herb called \u0001nard.\u0002 It was the custom of the eastern people to pour such precious perfumes on their own heads, or on the heads of their guests whom they had a mind to honour. (Witham) --- This happened six days previous to the pasch. The woman here mentioned was Mary, sister of Lazarus. (John xii. 3.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "It was chiefly Judas Iscariot that murmured here. St. John only mentions him; perhaps some others had been excited to complain, by the traitor. This is certain, that if any concurred in murmuring with Judas, they afterwards repented, on hearing the answer given immediately by our Saviour. (Dionysius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "Christ here answers the apostles, by informing them that he should not always be with them, but would shortly leave them, as to his corporal presence, though he spiritually will remain with them, and their successors, to the end of time. (Matthew xxviii.) --- \u0001Behold I am,\u0002 &c. He will not always be with them, so as to want their services. (Ven. Bede)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Many of the present day shudder at the thought of the horrid and inexpressible crime of Judas, in betraying his Master, his Lord, and his God, and yet do not take care to avoid the like wickedness themselves; for, as often as for a little gain they neglect the duties of faith and charity, they become traitors to God, who is charity and faith. (Ven. Bede)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Whither wilt thou,\u0002 &c. By these words the disciples teach us to direct our every step according to the will of God; therefore does their Lord tell them, with whom he would eat the pasch, to go two of them into the city. (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Were is my refectory:\u0002[2] \u0001where I may eat the pasch,\u0002 or the \u0001paschal supper\u0002 of the lamb sacrificed? Literally, in the Latin, \u0001where is my eating,\u0002 or my \u0001refection?\u0002 but it is generally agreed that here is meant a place to eat in. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "This which I now give, and which you now receive; for the bread is not the figure only of Christ, but is changed into the true body of Christ; and he himself says, \u0001The bread, which I will give you, is my flesh.\u0002 (St. John vi.) But the flesh of Christ is not seen, on account of our infirmity; for if we were allowed to see with our eyes the flesh and blood of Jesus, we should not dare to approach the blessed sacrament. Our Lord therefore condescending to our weakness, preserves the outward species of bread and wine, but changes the bread and wine into the reality of flesh and blood. (Theophylactus) --- St. Chrysostom, in his thirtieth sermon on the treason of Judas, says: \"Christ is also now present to adorn our table, (altar) the same that was present to adorn that table. For it is not man that causes the elements to become the body and blood of Christ, but the very Christ, the same that was crucified for us: \u0001oude gar anthropos estin o[?] koion ta prokeimena ginesthai soma kai aima christou all autos o staurotheis uper emon christos.\u0002 The priest stands his vicegerent, and pronounces the words, but the power and grace is of God. He says, this is my body, and the word changes the elements: and as the sentence 'increase and multiply, and fill the earth, was spoken once, but still imparts fecundity to human nature throughout all time: so these words (of consecration) once spoken, constitute an absolute, perfect sacrifice upon every altar of the Church from that day to this, yea even to the time when Christ shall come again at the last day.\" \u0001Schema pleron esteken o iereus, ta remata phtheggomenos ekeina e de dunamis, kai e charis tou theou esti. touto mou esti to soma, phesi touto to rema metarruthmizei ta prokeimena. Kai kathaper e phone ekeine e legousa \"auxanesthe, kai plethunesthe, kai plerosate ten gen,\" errethe men apax, dia pantos de tou[?] chronou ginetai ergo endunamousa ten phusin ten emeteran pros paidopoiian. outo kai e phone aute apax lechtheisa, kath ekasten trapesan en tais ekklesiais, ex ekeinou mechri semeron, kai mechri tes autou parousias, ten thusian apertismenen epgasetai.\u0002 (St. Chrysostom, Serm. xxx, on the treachery of Judas.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Which shall be shed.\u0002 With words so explicit, with the unanimous agreement of the Eastern and Western Churches, how can any Dissenters bring themselves to believe that there is nothing more designed, or given, than a memorial of Christ's passion and death? Catholics, who believe in the real presence, do certainly renew in themselves the remembrance of our Saviour's death and passion, with more lively sentiments of devotion than they who believe it to be mere bread and wine. The outward forms of bread and wine, which remain in the Eucharist, are chiefly designed to signify or represent to us three things; viz. 1. The \u0001passion of Christ,\u0002 of which they are the \u0001remembrance;\u0002 2. \u0001the body and blood of Christ,\u0002 really, though sacramentally present, of which they are the \u0001veil;\u0002 and 3. \u0001everlasting life,\u0002 of which they are \u0001the pledge.\u0002 --- N. B.[\u0001Nota Bene,\u0002 Note Well?] In speaking of the real presence in the Eucharist, Catholics hold that Christ is \u0001corporally\u0002 and \u0001substantially\u0002 present, but not \u0001carnally;\u0002 i.e. not in that gross, natural, and sensible manner, in which or separated brethren so frequently misrepresent our doctrine." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "This vine represents the Synagogue, according to Isaias. The vine, or vineyard of the Lord of hosts is the house of Israel. Of this vine Christ drank for some time; and though many of the branches were become useless, there were yet many that still brought forth fruit. But Christ now going to his passion, declares that it would be no longer acceptable to him, since the figures were not to pass into reality. (Ven. Bede)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "Jesus Christ is seized upon Mount Olivet, whence he ascended into heaven; that we might know that the place on earth where we watch and pray, where we suffer chains without resistance, is the place whence we are to ascend into heaven. (St. Jerome)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "Christ permitted his disciples to fall, that they might learn not to trust in themselves. To strengthen his prediction, he adduces the testimony of Zacharias the prophet, (xiii. 7.) \u0001I will strike the shepherd, and the sheep shall be dispersed.\u0002 (Theophylactus) ... This text is expressed in other words, being there spoken in the person of the prophet: \u0001Strike the pastor, and the sheep shall be dispersed.\u0002 (Ven. Bede) --- By these words, the prophet prays for the passion of the Lord. The Almighty Father answers his prayer: \u0001I will strike the shepherd.\u0002 The Son is sent by the Father, and is stricken by becoming incarnate and suffering death. (St. Jerome)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "You who were ready to die for me, cannot watch with me! We are here taught a great duty of a Christian life, and that is, to beg of God, that he would give us strength to observe and follow the motions and inspirations of his Holy Spirit, and never to resist the calls of heaven." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "Our Lord received the kiss of the traitor, that he might not appear to avoid being delivered up; and at the same time he fulfilled that of the Psalmist, \u0001with those who hated peace, I was peaceful.\u0002 (Psalm cxix. 7.)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "Here is Joseph betrayed and sold by his brethren, and pierced in his soul with a sword. (St. Jerome)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "This was Peter, as we learn from St. John xviii. 10. He is here actuated with his usual ardent zeal, calling to mind the example of Phinees, who by executing justice on the wicked, merited the reward of justice, and a continual priesthood. (Ven. Bede) --- St. Mark conceals his master's name, lest he should seem to be publishing the ardour of his zeal for Christ. (Theophylactus)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "This probably was the owner, or the son of the owner of the garden, who hearing the tumult came to see what was the cause. It must have been a young man from the Greek word \u0001neaniskos.\u0002 (Tirinus)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "Though the law prescribed there should be only one high priest, yet at this time there were many, being appointed yearly by the Roman governor; and those are here called chief priests who had once been invested with the dignity of high priest, but were at that time out of office. (Theophylactus)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001Their evidence did not agree.\u0002 Others translate, their testimonies were not \u0001sufficient;\u0002 that is, so as to amount to a crime that made him guilty of death. The Greek, as well as the Latin text, may be taken in either sense. The high priest, vexed at this, stood up, and asked him questions, hoping to make him appear guilty by his own confession. (Witham) --- This latter sense is given to the same expression, ver. 59. infra." }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "Thus has iniquity lied to itself, (Psalm xxvi.) as formerly in the case of the wife of Putiphar against Joseph, (Genesis xxix.[xxxix.?]) and the elders against Susanna. (Daniel [xiii.?]) (St. Jerome)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "Our Redeemer was silent, because he knew they would not attend to his words; therefore does he say in St. Luke,\u0001 If I shall tell you, you will not believe me.\u0002 (Theophylactus)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "Caiphas, in order to excite their hatred against what was said, rent his garments, and thus deprived himself of the priestly dignity, by transgressing the precept; which, speaking of the high priest says: \u0001He shall not uncover his head, and his garments he shall not rend.\u0002 (Leviticus xxi. 10.) (St. Leo the Great) --- By the high priest rending his garments he shews, that the Jewish priesthood, on account of their crimes, was now dissolved; whereas the tunic of Christ, by which the one true Catholic Church is prefigured, was seamless, and not to be divided. (Ven. Bede)" }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "In this one apostle, Peter, the first and chief in the order of apostles, in whom the Church was figured, both sorts were to be signified, viz. the strong and the weak, because the Church is not without both. (St. Augustine, Serm. xiii. de verb. Do.) --- Again, our Saviour would shew by the example of the chief apostle, that no man ought to presume of himself, when even St. Peter was not secure and immoveable. (St. Augustine, tract. lxvi. in Evan. Joan. and St. Leo, serm. ix. de Pass. Do.)" } ] }, { "chapter": 15, "slug": "id62.html", "header": "Mark xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "It was customary with the Jews to bind and deliver over to the Roman governors those whom they had condemned in their own councils; but we must not suppose that this was the first time they bound Jesus; for, as St. John informs us, when first they apprehended him, they put manacles upon him. (Ven. Bede)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "It may be remarked upon this answer of our Lord, that he was not unwilling to answer the questions put to him by the governor, who condemned him contrary to his inclination, though he would not condescend to return an answer to the question of the high priests, as they were not worthy of the favour. (Theophylactus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "This practice of releasing to the people any prisoner they might think proper, was instituted in order to captivate the will of the people; which was most commonly done on the festival day, when the Jews were assembled from the different provinces to Jerusalem. But that the blindness and malice of this people might be more apparent, the evangelist here describes the atrocious wickedness of the man they preferred to the Son of God. (Gloss.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Since envy put to death the Author of life, Jesus Christ, how watchful should all Christians be against every degree of that sin. (St. Chrysostom, hom. xl. in Matt.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "St. Jerome thinks Alexander and Rufus were disciples of Christ, and on this account the name of their father is here expressed (St. Jerome in Dionysius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "St. Matthew says mixed with gall; for gall is here used for bitterness, and wine that has myrrh in it is a very strong bitter; although, perhaps, both gall and myrrh might have been ingredients to increase the bitterness. (St. Augustine) --- Or, in the confusion that was occasioned, some might have offered him one thing, some another; one person giving vinegar and gall, another wine mixed with myrrh. (Theophylactus) --- Wine mingled with myrrh may perhaps be used for vinegar. (St. Jerome) --- This was given to criminals, to lessen their torments. Our Lord was pleased to taste the bitterness, but he would not permit the relief which the admittance of the same into his stomach might have afforded. Thus also were the scriptures fulfilled: \u0001they gave me gall for my food, and in my thirst they gave me vinegar to drink.\u0002 (Psalm lxviii.) (Ven. Bede)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "St. Mark is the only evangelist who says it was the third hour. St. John says it was the sixth. But these may easily be reconciled by supposing that he was crucified towards the end of the third hour, that is, about eleven of the clock, or half-past eleven, which being near the sixth hour, or twelve, the evangelist might say it was the sixth hour. (Nicholas of Lyra) --- \u0001The third hour.\u0002 The ancient account divided the day into four parts, which were named from the hour from which they began: the first, third, sixth, and ninth hour. Our Lord was crucified a little before noon; before the \u0001third hour\u0002 had quite expired; but when the \u0001sixth hour\u0002 was near at hand. (Challoner)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "It was written on a board, or rather on parchment fixed to a board, (as Leipsius informs us) expressing the cause why he was crucified, viz. because he was the \u0001King of the Jews.\u0002 And, indeed, Pilate himself was fully persuaded that he was the Messiah promised to the Jews: and though he knew him to be innocent, he connived the more at his death through fear lest he might attempt something against the Roman empire, if he were permitted to continue. At the same time, by putting up his cause, he wished to revenge himself of the Jews, for their importunity and obstinacy in compelling him, partly against his will, to condemn him to death. For what could be more ignominious to the Jews than to see their king crucified at their own request, and for no other reason than because he was their king, and they did not wish him to reign over them. Thus did they receive the king for whose coming they had so long sighed, and from whom they had expected delivery from the Roman yoke, and the subjugation of the whole world to their own power. (Sirinus)[perhaps (Tirinus) is meant here.]" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "This text of Isaias regards the Messias according to the very letter. (Bible de Vence)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "Afterwards they saw Him arising out of the sepulchre whom they thought unable to descend from the cross. Where, O Jew, is thy infidelity? I ask you yourselves. You shall be your own judges. How much more astonishing is it to be able, when dead, to rise again, than, when living, to descend from the cross? You desired a small exertion of power, and a much greater is here performed: but still your infidelity would not be cured. All have turned out of the way, all have become useless. (St. Jerome) --- If the Scribes and Pharisees did not believe in Christ when he rose from the dead, neither would they have believed in him had he left the cross. Though the scripture had foretold in many places that he was to suffer, Psalm xxi, \u0001They have dug my hands and feet;\u0002 and Psalm xcv, \u0001They shall look upon him whom they have pierced; He shall reign from the tree:\u0002 (and which St. Justin assures us the Jews had erased from the psalm) yet where can the Jews point out that it was foretold he should descend from the cross? (Tirinus)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "The centurion considered the crying out of our Saviour as an effect not of human, but divine power, since it generally happens that people at the moment the soul quits the body are reduced to so debilitated a state, that they are scarce able to utter the least word. Although Jesus was truly the natural, not the adoptive, Son of God, it is nevertheless probable that the centurion, being a Gentile, did not speak in this manner as if he knew Jesus to be the natural Son of God. He did not know that the Son of God was really true God, equal to the Father, but called him Son of God, as if adopted, on account of his extraordinary sanctity; or, perhaps, he might have called him the Son of God, in order to oppose the Jews, who called our Saviour a blasphemer, because he made himself the Son of God. (Dionysius)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "Ven. Bede thinks the word \u0001parasceve\u0002 is derived from the Greek \u0001paraskeue,\u0002 signifying a preparation. It was the day before the sabbath, on which the Jews were accustomed to prepare two meals, one for the parasceve, and another for the sabbath; the Jews not being allowed to dress any meat on the latter day, on account of its great solemnity. The Jews learnt this word of the Greeks, who lived among them in Jerusalem. (Ven. Bede)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001A noble Decurion.\u0002 The Decurions among the Romans were first called so as having ten men under them, as the centurions were over a hundred. But some of the \u0001Decurions\u0002 were also \u0001Counsellors\u0002 in towns, as is here signified by the Greek word \u0001Bouleutes.\u0002 (Witham)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "According to the description of those that have seen it, it is a kind of small chamber, the height of which, from top to bottom, is eight feet and an inch, its length six feet and one inch, and its breadth fifteen feet ten inches. Its entrance, or vestibule, which looks towards the east, is but four feet high, and two feet four inches wide. The place within, where our Lord's body was laid, takes up a whole side of the cave. The stone which was laid to secure the door of the sepulchre is still remaining, and according to Mr. Maundrell, is two yards and a quarter long, one broad, and one thick: but the particular parts of it are not visible, being all incrusted over with white marble, except in five or six little places, where it is left bare to receive the kisses and other devotions of pilgrims. (Mark Luke's Voyage to Asia Minor, Vol. II. p. 12. and Maundrell's Journey from Aleppo to Jerusalem.)" } ] }, { "chapter": 16, "slug": "id63.html", "header": "Mark xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Saturday evening, after the sun was set, for the sabbath began and ended with the setting sun." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "St. Mark says very early, the sun being now risen, whereas St. John tells us that it was yet dark. But when St. Mark says the sun was risen, he means that it began, by its approach to the horizon, to enlighten the heavens, at which time there is still darkness remaining, (according to St. John) which decreases as light approaches the earth. (St. Augustine)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "St. Matthew says the angel was sitting on the stone, whilst St. Mark says that they saw him sitting on the right side of the sepulchre. This must not surprise us; for the angel which first appeared sitting upon the stone, might have been afterwards seen by him sitting on the right side of the sepulchre. (Theophylactus) --- Perhaps the angel mentioned by St. Matthew is different from the one mentioned by St. Mark. Or it may be understood, that the women entering the monument, which may mean the enclosure of it, saw the angel sitting on the stone, which was placed on the right side of the sepulchre. (St. Augustine)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "This appearance of our Saviour is more fully related by St. John. Our Lord arose early from the monument in which he had been placed late in the evening, thus fulfilling the words of the psalmist: \u0001In the evening weeping shall have place, and in the morning gladness.\u0002 (Psalm xxix.) (Ven. Bede) --- \u0001Rising early.\u0002 It appears from this that our Saviour arose early, about sunrise, as was the sentiment of St. Augustine; though St. Gregory seems to think that he arose at midnight, in the same manner as Samson, who was a figure of Christ, arose in the middle of the night and carried away the gates of Gaza. If we follow this opinion, we must understand the word \u0001early\u0002 as referring to the verb \u0001appeared,\u0002 not to the participle \u0001rising,\u0002 and then the sentence will be: \u0001he rising,\u0002 (having arisen) \u0001appeared early the first day of the week.\u0002 The first interpretation, however, of St. Augustine seems more agreeable to the text: \u0001he rising early the first day of the week, appeared,\u0002 &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "He had appeared to Magdalene in the form of a gardener, and to two disciples in the form of a traveller." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001At length,\u0002 &c. in the Latin text, taken according to the letter, is \u0001lastly,\u0002 or \u0001last of all:\u0002 but if we examine and compare the four gospels, this was not the last time that Christ appeared to his disciples after his resurrection. We can only then understand it of the \u0001last\u0002 time mentioned by this evangelist. --- \u0001To the eleven.\u0002 If this apparition (as it was the opinion of St. Augustine) was made when St. Thomas was not with them, they were only then ten, without St. Thomas and Judas. The evangelist here calls them \u0001eleven,\u0002 because the apostolical college (Judas being dead) consisted of no more than \u0001eleven.\u0002 And this way of speaking may be justified by diverse examples: one instance may suffice. A meeting of the Jewish \u0001sanhedrim\u0002 might be called the \u0001Council of the Seventy-two,\u0002 though it many times happened that all the seventy-two were not there present. (Witham) --- Some think that this was the last apparition of Jesus Christ, after which he quitted the earth, and ascended into heaven. (Bible de Vence)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Let those weep and lament who have not yet seen him, and in a short time they shall receive consolation. Blessed are they that weep, for they shall be comforted, St. Matthew v. (St. Jerome) --- Perhaps some one will say within himself, I have already believed, I shall be saved: he says true, if his faith be supported by good works; for that only is true faith, which does not contradict in works what is believed in words. (St. Gregory)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "By these words it is not to be understood that Jesus is to be confined to that particular posture of body, or that the Father has any hands, or any human shape; for God is a pure, incorporeal, and all-perfect Spirit. The image of God, as he is in himself, comes not within the reach of our mortal senses. When the Scripture, therefore, speaks of God, it uses such imagery of language as is adapted to our senses, that it may thereby convey to us some imperfect knowledge of those sublime mysteries, which are ineffable in themselves, and incomprehensible to our understanding. Thus we are informed that Jesus Christ sits at the right hand of God, the Father Almighty, to signify that, as man, our Lord is raised to the height of glory, and to that supreme beatitude, than which there is nothing higher, and nothing greater in the whole bliss of heaven; and that he moreover holds the same sovereign dominion with the Father over all creatures; because, as God, he is equal to the Father in power, in wisdom, and in all perfection. See Pouget, p. 256. ed. in fol. --- \u0001On the right hand of God.\u0002 Jesus Christ, our Redeemer, was not man only, but truly God, the same God with his eternal Father: and hereby is signified that the \u0001person,\u0002 who took upon him human nature, and became man, is equal in dignity with the Father: he, who, as man, ascended into heaven. [2] When St. Jerome says that most Greek copies wanted this chapter, he speaks not of chapters according to our present division, but only of the last 12 verses, which formerly made what was called a \u0001little chapter:\u0002 yet these twelve verses must have been omitted in those manuscripts by some negligent transcribers. Now they are found in all, both Latin and Greek copies. They are found in the Canons of Eusebius on the Gospels; in St. Jerome in several places; in St. Ambrose, lib. iii, in Luc. tom. iii, p. 292. Ed. Paris, an. 1582; in St. Augustine, lib. iii, de consensu Evang. chap. xxv, tom. 3, part 2, p. 142, &c. (Witham) --- St. Gregory of Nyssa, (orat. 2. de Resurr.) says, that the best copies of St. Mark's gospel finished with the 8th verse, \u0001a trembling and fear had seized them: En tois akribesterois to Kata Markon Euaggelion mekri tou ephobounto gar, echei to telos.\u0002 It is the very generally received sentiment of the learned, that the last 12 verses were given by St. Mark; and the most probable reason yet offered for the omission of them in various copies is, that the transcribers followed a mutilated copy, where the last page was wanting. (Bible de Vence)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Let us here take notice, that, as the apostles confirmed their words by the signs that followed, so also in us must our words be confirmed by works. \"Grant, O Jesus! that the discourse we deliver, concerning virtue, may be confirmed by works and actions; that thus, by thy co-operation, we may become perfect in word and work; for to Thee is due the glory of our discourses and actions.\" (Theophylactus)" } ] } ] }, "nam": { "book": "nam", "intro": [ { "text": "THE PROPHECY OF NAHUM.", "center": true }, { "text": "INTRODUCTION.", "center": true }, { "text": "Nahum, whose name signifies \u0001a comforter, \u0002was a native of Elcese, or Elcesai, supposed to be a little town in Galilee. He prophesied after the ten tribes were carried into captivity, and foretold the utter destruction of Ninive by the Babylonians and Medes; which happened in the reign of Josias, (Challoner) in the sixteenth year, when the father of Nabuchodonosor and the grandfather of Cyrus entirely ruined Ninive, and divided the empire between them, (Calmet) in the year of the world 3378. (Usher) Tobias xiv. 16." }, { "text": "Nahum was probably on the spot when he proclaimed this beautiful prediction, which yields not to any work of profane authors. He might have been carried captive by Salmanasar, as he alludes to the captivity of Israel and to the blasphemies of Sennacherib. We cannot, therefore, place his prophecy before the fifteenth year of Ezechias. (Calmet)" }, { "text": "He appeared about fifty years after Jonas, when the Ninivites had relapsed, and were destroyed in the space of one hundred and thirty-five years, as a figure of the subversion of idolatry by Christ's preaching the gospel of peace. (Worthington)" } ], "intro_slug": "id489.html", "chapters": [ { "chapter": 1, "slug": "id490.html", "header": "Nahum i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Burden, \u0002or threat. (Worthington) --- Septuagint, \"assumption,\" (Haydock) when the prophet saw in spirit the impending ruin. (Theodoret) --- Allegorically, Nahum is \"the comforter\" of the just, shewing that God will avenge their cause against Ninive, \"the beautiful,\" and destroy the world, (\u0001kosmos, \u0002which also means \"beautiful,\") after which the saints shall reign in eternal glory. (Worthington) --- We have described Ninive, Jonas i. (Calmet) --- It was overturned first in the year of the world 3257, and again in the year 3378. (Usher) --- \u0001Elcesite. \u0002Some think that Elcesai was the father of Nahum; but most suppose that it was a village Galilee. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord. \u0002The six following verses (Haydock) tend to excite attention. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cleanse. \u0002Literally, \"cleansing, he will not make innocent.\" (Haydock) --- The same expression is rendered, \u0001No man of himself is innocent before thee,\u0002 Exodus xxxiv. 7. (Calmet) --- Septuagint, \"the innocent he will not deem innocent.\" (Haydock) --- No man is perfect in God’s sight, (Calmet) though they may appear to be such to others. (Haydock) --- None can escape punishment, if he be treated with rigour. De Dieu translates, \"he will not utterly evacuate,\" or destroy, which seems very correct, Jeremias xxx. 11., and Numbers xiv. 18. --- \u0001Dust. \u0002He walks upon them as we do on dry land." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Desert, \u0002as at the Red Sea, Psalm cv. 9. --- \u0001Languisheth. \u0002The most fruitful places produce nothing, when God is angry." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Made. \u0002Septuagint, \"shaken.\" --- \u0001Quaked\u0002. Hebrew and Septuagint, \"risen.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Like fire. \u0002Septuagint, \"melts kingdoms.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hope. \u0002Septuagint, \"fear.\" He approves of his faithful servants. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thereof; \u0002viz. of Ninive. (Challoner) --- This is connected with Ver. 1. (Haydock) --- Ninive was taken by the waters of the Tigris overflowing, at the first siege. (Diod. ii.; Athen. xii.) --- The like might happen at the second, though profane authors be silent. (Calmet) --- Many think that the flood means great armies, Isaias viii. 7. (Forer.; Vatable) --- Septuagint, \"He will utterly destroy: those who rise up and his enemies, darkness,\" &c. (Haydock) --- Chaldean, The.[Theodotion?] and Aq.[Aquila?] adopt the same sense, but Symmachus, &c., agree with us. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Affliction.\u0002 Septuagint add, \"for the same thing, \u0001or\u0002 together.\" (Haydock) --- Many hence infer, that those who have been slain by God, like the Sodomites, &c., will not be condemned to hell. (Origen, i. Ezec.; St. Jerome.; St. Thomas Aquinas, 3. p. q. 59. a. 5.) --- But this principle cannot be always correct. (Calmet) --- Their temporal suffering might usher in eternal ones. (St. Gregory, Mor. xviii. 12.) --- Ninive shall perish; so that a second blow will not be requisite, 1 Kings xxvi. 8. (Drusius) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dry.\u0002 The Assyrians, feasting in the hopes that they would speedily become masters of Jerusalem, were cut off in one night. (Worthington) --- God's enemies cannot escape; as when a thorn bush has taken fire, all must perish, Psalm lvii. 10., and Isaias ix. 18. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Forth.\u0002 Some understand this of Sennacherib. But as his attempt against the people seems to have been prior to the prophecy of Nahum, we may better understand it of Holofernes. (Challoner) --- \u0001One.\u0002 Septuagint, \"a most wicked thought against the Lord, devising opposition.\" (Haydock) --- We may render, \"hath come,\" &c., alluding to Sennacherib and Rabsaces, Isaias xxxvi. 18. and xxxvii. 23. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Perfect.\u0002 That is, however strong or numerous their forces may be, they shall be cut off, and their prince or leader shall pass away and disappear. (Challoner) --- If there were many just at Ninive, or among the Jews, (Calmet) a moderate chastisement would suffice. (Haydock) --- The latter have been afflicted; now their enemies shall suffer. Septuagint have read otherwise: (Calmet) \"the Lord, reigning over the great waters; thus shall they be divided, and thou shalt be heard of no more.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Asunder.\u0002 Ezechias was tributary to Assyria, 4 Kings xviii. 14. After the fall of Ninive, its yoke was removed. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Commandment.\u0002 That is, a decree \u0001concerning thee,\u0002 O king of Ninive, thy seed shall fail, &c. (Challoner) --- His son Asarhaddon succeeded; but soon the line was extinct. (Worthington) --- No alarm shall be spread by thee. --- \u0001Grave.\u0002 Sennacherib was slain in the temple: (Isaias xxxvii. 38.; Calmet) or the idols were deemed unclean by the victors. (Eurip.[Euripides?] Troad.) (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Peace.\u0002 Sentinels were established on the hills. --- \u0001Festivals.\u0002 St. Jerome quotes the Book of Paralipomenon as saying (Calmet) that the Jews could not observe the Passover in the first month. But they did it in the second, after they knew that Sennacherib was slain, 2 Paralipomenon xxxii. (Haydock) --- This passage does not, however, appear at present in Scripture, and it could not speak of the second month (Calmet) following Nisan, (Haydock) as the king was slain forty-five days (Tobias i. 22.; Greek, 55.) after his return to Ninive; and some time must have elapsed before he could get thither, and the news arrive in Judea. (Calmet) --- \u0001Belial;\u0002 the wicked one, viz. the Assyrian. (Challoner)" } ] }, { "chapter": 2, "slug": "id491.html", "header": "Nahum ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Face,\u0002 O Juda. Septuagint, \"who blows on thy face, (Genesis ii. 7.) freeing from misery.\" Here St. Jerome's Greek copy ends the chapter. (Haydock) --- \u0001Watch.\u0002 Behold Nabopolassar is about to attack thy enemies. Some think that Nahum addresses Ninive ironically. (Calmet) --- Nabuchodonosor wasted all the environs, and then took the city (Worthington) after his other conquests. (Calmet) --- But his father is here denoted. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pride,\u0002 &c. He hath punished Jacob for his pride; and therefore Ninive must not expect to escape. Or else, \u0001rendering the pride of Jacob\u0002 means rewarding, that is, punishing Ninive for the pride they exercised against Jacob. (Challoner) --- After the Assyrians had seized the ten tribes, they became more insolent, and are therefore punished. (Worthington) --- The haughty Phul, &c., had invaded the Israelites, and had taken them into captivity. This God will now resent, (Calmet) though he justly chastised his people by them. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mighty men.\u0002 He speaks of the Chaldeans and Medes sent to destroy the Ninivites. (Challoner) --- This is the common opinion. Yet it seems rather that the Ninivites are designated, as they were \u0001asleep\u0002 and \u0001stumbled,\u0002 &c. (Calmet) --- \u0001Stupified.\u0002 That is, they drive on furiously, like men intoxicated with wine. (Challoner) --- Hebrew, \"the fir-tree shall be shaken,\" or poisoned. Psalm cxix. 4. Septuagint read better, (Calmet) \"their horsemen shall be in a hurry, \u0001or\u0002 in confusion.\" (Haydock) --- The armour was kept very shining, and the soldiers of Cyrus were clothed in purple, like himself. (Xen. iii.) --- Yet this availed nothing, while the men were asleep or confounded. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Streets.\u0002 The Ninivites are disordered at the enemy's approach. (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Muster.\u0002 Literally, \" remember\" (Haydock) the ancient heroes, Salmanasar, &c. (Calmet) --- \u0001Stumble,\u0002 by running hastily on. (Challoner) --- \u0001Prepared\u0002 to defend the city. (Haydock) --- All this represents a city surprised. It attempts to defend itself; but God renders all efforts vain. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gates;\u0002 floodgates or channel of the Tigris overflowing, chap. i. 8. --- \u0001Temple.\u0002 Septuagint,\" palace.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Soldier.\u0002 Hebrew \u0001hutsab,\u0002 (Haydock) \"the station\" or guard; the queen, or the statue of the idol, with the \u0001women\u0002 (Calmet) who prostituted themselves in its honour. (Sanct. xxxi.) --- Ninive and its dependances are taken. (Grotius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Waters:\u0002 multitudes, (Apocalypse xvii. 15.) and riches; (Calmet) or the flood bursting upon them makes them flee. (Haydock) --- The citizens run away when the enemy had made a breach, as water does when the dam is broken down; and though some more valiant will exhort them to tarry, they will not succeed, nor save the city. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Kettle.\u0002 In mourning they blacken their face. (Tav. Perse.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lions.\u0002 The kings of Assyria had plundered various nations, (Haydock) and had brought the spoils to Ninive. But all shall be lost. (Worthington) --- These princes followed no law but their own will. --- \u0001The lion,\u0002 Nabopolassar, or his son: though it seems rather to relate to the Assyrian monarchs. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Chariots.\u0002 Septuagint, \"multitude.\" Some wild beasts were thus suffocated in their dens. (Theodoret) --- \u0001More,\u0002 like that of the impious Rabsaces, 4 Kings xviii. 17. (Calmet)" } ] }, { "chapter": 3, "slug": "id492.html", "header": "Nahum iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Blood.\u0002 Nemrod established his power by shedding blood, Genesis x. Ninus, who built Ninive, and his successors were also bloody. After 1200 years the empire decayed under Sardanapalus, as historians agree. Yet it continued longer, according to the Scriptures and Ribera, till the Chaldeans destroyed it, when it had subsisted about 1440 years. It was even possessed of great power after the return of the Jews from Babylon, as Eusebius, St. Augustine, Ven. Bede, &c., write. (Worthington) --- \u0001Depart.\u0002 Septuagint, \"be touched.\" (Haydock) --- He continues the metaphor of the lion seizing its prey. Here the last chapter should end." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The noise.\u0002 He has described the forces of Ninive, now he specifies those of Cyaxares and Nabopolassar." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Harlot.\u0002 Ninive is cruel and impure, engaging others in idolatry and witchcraft. (Calmet) --- \u0001Sold,\u0002 forcing them to adopt her manners, Romans vii. 14." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bemoan\u0002. Literally, \"shake \u0001his head:\u0002\" the latter words are not in [the] Hebrew. (Haydock) --- Some supply, move \u0001his lips:\u0002 but head will answer as well. This is a sign of derision or of pity, Job xlii. 11., and Matthew xxvii. 39. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Populous Alexandria. No-Amon.\u0002 A populous city of Egypt, destroyed by the Chaldeans, and afterwards rebuilt by Alexander, and called Alexandria. Others suppose \u0001No-Amon\u0002 to be the same as \u0001Diospolis.\u0002 (Challoner) --- This seems preferable, as it was amidst waters and near the Mediterranean. Profane historians take little notice of it, as it was greatly reduced. Bochart fixes upon Memphis, others upon the temple of Ammon. But these were too remote from the sea. (Calmet) --- The former was however near the Nile, (Haydock) which is sometimes called a sea. (Calmet) --- St. Jerome thinks that Alexandria stood on the ruins of No. (Worthington) --- Yet of this we have no proof. It is thought that Nahum alludes to the devastation caused by Nabuchodonosor. As Juda however was still in his kingdom, it seems rather that Assaraddon, (Isaias xx.) or his predecessor, Sennacherib, (Calmet) laid waste this city, 4 Kings xviii. 21. (Usher, Year of the world 3292.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ethiopia;\u0002 Chus, in Arabia, not far from Diospolis." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Captivity.\u0002 It was afterwards re-established and taken by Nabuchodonosor. (Calmet) --- \u0001Fetters,\u0002 or stocks. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Drunk,\u0002 and be chastised by God, Ezechiel xxiii. 32. --- \u0001From,\u0002 to escape." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Water.\u0002 This was a necessary precaution, 2 Paralipomenon xxxii. 3. --- \u0001Brick,\u0002 to repair the breaches." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Locust.\u0002 Yet all will be in vain. Thy numbers will be cut off as easily as locusts." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Away.\u0002 Thus did the merchants, at the approach of the enemy." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Guards.\u0002 Hebrew, \"crowned\" princes. --- \u0001Little.\u0002 Hebrew, \"satraps are like great locusts, which,\" &c. St. Jerome has read (Calmet) \u0001toppic\u0002 instead of \u0001taphseraic,\u0002 (Haydock) which [the] Septuagint neglect. Thapsar denotes an officer, Jeremias li. 27. (Calmet) --- \u0001Of locusts.\u0002 The young locusts. (Challoner)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Slumbered.\u0002 They have not guarded the flock. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hidden.\u0002 Hebrew and Septuagint, \"irremediable,\" (Haydock) --- No one pities thy wound, Chaldean. (Calmet)" } ] } ] }, "neh": { "book": "neh", "intro": [ { "text": "THE BOOK OF NEHEMIAS;", "center": true }, { "text": "commonly called the", "center": true }, { "text": "SECOND BOOK OF ESDRAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed \u0001Longimanus\u0002) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of \u0001Esdras,\u0002 because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner)" }, { "text": "Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet)" }, { "text": "We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock)" }, { "text": "Some additions have been made since the days of Nehemias, particularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles)" }, { "text": "The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, \u0001jussit sacerdos Nehemias,\u0002 (Tirinus) the Greek has, \"Nehemias ordered the priests;\" \u0001iereis:\u0002 (Calmet; Huet; Du Hamel) and the title of \u0001priest\u0002 sometimes is given to laymen at the head of affairs. (Haydock)" }, { "text": "In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet)" }, { "text": "In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington)" }, { "text": "He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)" } ], "intro_slug": "id1003.html", "chapters": [ { "chapter": 1, "slug": "id1004.html", "header": "2 Esdras i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Words,\u0002 or transactions written by \u0001Nehemias.\u0002 (Menochius) --- \u0001Helcias,\u0002 or Hebrew and Septaugint, \"Chelcias.\" --- \u0001Casleu,\u0002 the third of the civil year, 1 Esdras x. 9. --- \u0001Year\u0002 of Artaxerxes, (Calmet) after he was associated with his father on the throne; (Tirinus) or rather the death of Xerxes. From this period the seventy weeks of Daniel are dated, (Du Hamel) or from the 23rd of Artaxerxes, and the 28th of Xerxes, (Tirinus) as above three years must have been consumed in making preparations for the walls, &c. (Josephus, [Antiquities?] xi. 5.) --- The name of Nehemias, \"comforter of God,\" as well as his being \u0001sent\u0002 by a king to \u0001build,\u0002 &c., prefigured Jesus Christ, sent by God to comfort and establish his Church. (Ven. Bede) (Worthington) (Haydock) --- \u0001Susa.\u0002 Hebrew, \"in Susa, the palace,\" where the kings of Persia resided in the months of winter, (Athen. xii. 1.) and of spring. (Xenophon) (Cyr. viii.) (Curt. v. 8.) --- Here Darius probably kept his court at other times, Esther i. 2. (Calmet) --- Susa was situated on the river Coaspes, between the provinces of Babylon and Persia. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hanani,\u0002 a relation, whom Nehemias brought back, chap. vii. 2. --- \u0001Came.\u0002 Some Latin copies add, \"to me,\" (Lyranus) as if a deputation had been sent; but of this the text is silent. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Province\u0002 of Judea, subject to the Persians, as it was afterwards to the Romans; though, at present, they were allowed to have governors of their own nation. (Menochius) --- \u0001Reproach,\u0002 on account of the surrounding enemies. (Haydock) --- \u0001Fire,\u0002 recently; (Menochius. See 1 Esdras iv. 12., and ix. 9.) or rather by Nabuchodonosor; as the kings of Persia would not suffer the city to be fortified, for fear of a fresh rebellion. (Lyranus) (Tirinus) --- We find that little progress (chap. iii., and iv.; Calmet) had at least been made in the work, though the blame must rather be laid on the enemies of Israel, than on several of the kings of Persia, who seem to have authorized the undertaking, which Cambyses, or Smerdis, had for a time interrupted. They only specify, indeed, that leave was granted to build the \u0001temple.\u0002 But they allowed them to erect houses for themselves, which could not have been done to any purpose, among so many enemies, unless they had been defended by some sort of fortifications. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Days;\u0002 about four months, till Nisan. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They.\u0002 Hebrew and Septuagint, \"we have sinned.\" (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vanity.\u0002 Hebrew, \"we have been corrupted.\" (Vatable) \"we have dealt very corruptly.\" (Protestants) (Haydock) --- The author of the Vulgate has read \u0001e\u0002 for \u0001é\u0002\u0001.\u0002 (Calmet) --- Septuagint, \"we have been very dissolute, \u0001or\u0002 weak.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001World.\u0002 Literally, \"of heaven, \u0001or\u0002 the sky,\" (Haydock) which seems to the vulgar (Calmet) to rest upon the horizon. (Tirinus) See Deuteronomy xxx. 4." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Redeemed,\u0002 or liberated from great evils. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Man;\u0002 (\u0001virum\u0002) the great king, (Haydock) Artaxerxes. (Calmet) --- \u0001Cup-bearer;\u0002 Athersatha, 1 Esdras ii. 63., and 2 Esdras vii. 65." } ] }, { "chapter": 2, "slug": "id1005.html", "header": "2 Esdras ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Year.\u0002 It seems the Persians began the year with Tizri, since both Casleu (the third) and Nisan (the seventh month of the civil year) fall on the twentieth of the king. --- \u0001Wine.\u0002 These kings drunk only that of Syria. (Strabo xv.) --- People of distinction were appointed cup-bearers; and even the children of kings did not esteem the office beneath them. (Herodotus iii. 34.) (Athen. x. 6.) (Homer, &c.) (Calmet) --- \u0001I was.\u0002 Protestants, \"I had not been \u0001before-time\u0002 sad in his presence.\" (Haydock) --- Hebrew literally, \"I was not evil.\" Septuagint, \"an enemy, \u0001or\u0002 stranger.\" Arabic, \"disagreeable.\" Syriac, \"sorrowful.\" Septuagint also, \"there was not another (\u0001ouk en eteros\u0002) present,\" chap. v. 6. St. Jerome seems not to have read the negation. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Is not.\u0002 Hebrew, \"nothing but sorrow of heart;\" (Syriac; Calmet; Protestants) or rather, thou art meditating only treason. Septuagint, \"This is nothing but wickedness of heart,\" (Haydock) which often shews itself on the countenance. The king might suspect that he was giving him poison. (Menochius) --- Hence Nehemias feared, (Calmet) dreading such suspicions, (Haydock) and aware lest the company might frustrate his good design, as contrary to the interests of the crown. (Tirinus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Live;\u0002 an usual salutation, Daniel iii. 9., and v. 10. So Ælian (var. i. 32.) says, \"O king Artaxerxes, mayst thou reign for ever.\" --- \u0001Father,\u0002 ver. 5. He knew that the Persians shewed great regard to the dead, (Calmet; Tirinus) whose bodies they sometimes cover with wax, and keep in their house, (Cic.[Cicero?] Tusc. i.; Alex. Genial iii. 2.) or inter. (Herodotus i. 140.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heaven,\u0002 a fervent ejaculation, in secret, (Tirinus) to touch the king's heart, (Calmet) and to enable me to speak in a proper manner. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And,\u0002 &c. In private the queen might dine with her husband, but not in public, Esther i. (Calmet) --- \u0001Queen;\u0002 probably Esther, if she were married to this king. (Menochius) --- But this is uncertain. (Haydock) --- Usher thinks it was Damaspia, mentioned by Ctesias. (Calmet) --- \u0001Time,\u0002 when I should return. Some say a year (Tirinus) or two afterwards; but it is generally believed that he begged to be absent twelve years. He then waited on the king eight or ten years, and returned into Judea towards the end of the reign of Artaxerxes, chap. xiii. 6. (Calmet) --- He perhaps asked permission to visit Jerusalem for only a short period, at first, but his presence being deemed necessary, he was permitted to continue there as governor full twelve years. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Over;\u0002 give me a guard, (Haydock) or accompany me to Jerusalem. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Forest.\u0002 Hebrew \u0001pordes,\u0002 \"paradise,\" or garden planted with trees. Pliny ([Natural History?] v. 23.) mentions a \"paradise,\" in Cœlosyria. (Grotius) --- But Nehemias might petition to be supplied with cedars from Libanus, (Tirinus) as they had been given for the temple, 1 Esdras iii. 7. (Haydock) --- \u0001Tower.\u0002 Hebrew \u0001bira,\u0002 means also \"a palace or temple.\" It may designate the porch of the temple, which was 120 cubits high; (2 Paralipomenon iii. 4.; Calmet) though that had been lately repaired by Esdras. (Menochius) --- Others think the doors of the courts are meant, as they were as strong as those of towers. (Vatable) --- They were not yet finished, chap. x. 9. Many believe that (Calmet) Nehemias speaks of the royal palace, which had been almost contiguous to the temple, (Menochius) where he intended to build one for himself, while he should reside in the city. (Tirinus) --- But this might give umbrage to the king. (Calmet) --- He could not, however, intend his favourite to remain without a suitable palace; and the latter seems to have designed not only to repair that which Solomon had founded, but also to erect another \u0001house\u0002 for the governor. (Haydock) --- \u0001Good hand;\u0002 favour, (Menochius) and powerful aid. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Horonite,\u0002 a native, not (Calmet) a petty king (Grotius) of Horonaim, in the country of Moab, Jeremias xlviii. 3. He must have been very old, if he lived till the temple was built at Garizim: (Josephus and Scaliger) but Petau supposes that there were two of the name. --- \u0001Servant;\u0002 an officer appointed over the Samaritans, as well as Sanaballat. The Persian monarchs styled all their subjects servants or slaves. (Calmet) --- \u0001Grieved.\u0002 Thus unbelievers repine when any one endeavours to propagate the truth, (Haydock) or to establish the Church. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Any man,\u0002 at Jerusalem, (ver. 16.) though he had informed the king, ver. 8. (Haydock) --- \u0001No beast;\u0002 that none might be alarmed." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Valley\u0002 of Cedron, on the east, (Calmet) or west, near Calvary. (Menochius) (Tirinus) --- \u0001Dragon.\u0002 Hebrew \u0001Tannin,\u0002 or \"great fish,\" which might be kept there, unless the fountain was famous for the appearance of some dragon, or the water proceeded from the mouth of a brazen one. Septuagint have read \u0001thanim,\u0002 \"figs.\" The fountain of Siloe might have many names. (Calmet) --- \u0001Viewed.\u0002 Septuagint, \"I walked upon the wall of Jerusalem, which these men are demolishing \u0001or\u0002 clearing away,\" &c. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Aqueduct,\u0002 or reservoir, made by Ezechias, 2 Paralipomenon xxxii. 30." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Torrent\u0002 of Cedron, having gone round the city. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Magistrates.\u0002 Septuagint, \"guards.\" \u0001Seganim\u0002 denotes various officers. (Calmet) --- \u0001Work,\u0002 or to any workmen. (Haydock) --- None were now employed. (Tirinus)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hand.\u0002 God had manifested his goodness and power, at the court of Persia. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Arabian\u0002 governor. He afterwards accuses Nehemias, chap. vi. 6. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Answered.\u0002 Septuagint, \"returned them an account (\u0001logon\u0002) ....we are his pure servants, and we will build.\" (Haydock) --- \u0001Part,\u0002 or business, 1 Esdras iv. 4. --- \u0001Justice,\u0002 or right to the city. (Calmet) --- You may mind your own affairs. (Tirinus) --- \u0001Remembrance.\u0002 It was esteemed a high honour to be a citizen of Jerusalem, Psalm lxxxvi. 5." } ] }, { "chapter": 3, "slug": "id1006.html", "header": "2 Esdras iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Priest,\u0002 the third since the captivity, son (Calmet) or brother of Joachim. (Lyranus) --- \u0001Flock-gate,\u0002 near which was probably the miraculous pool, John v. 2. But the situation of these gates is not ascertained. --- \u0001Sanctified it,\u0002 beginning the work (Calmet) with some religious ceremonies. (Junius) --- It was designed to protect God's temple; and therefore, when finished, they dedicated it (Worthington) with solemnity, as they did all the walls, chap. xii. 27. The like custom is observed on laying the foundation-stone of our temples. (Haydock) \u0001Sanctified\u0002 may also mean, cleared away the rubbish. (Vatable) (Tirinus) --- \u0001Hundred.\u0002 Hebrew \u0001Mea.\u0002 --- \u0001Cubits\u0002 is not in the original, Septuagint or Syriac, (Calmet) though it seems to be understood. The ancient Jerusalem had twelve principal gates, four east, north, and west. There were none on the south, where Mount Sion lay. (Tirinus) --- The priests and others undertook this work, considering their eternal as well as their temporal inheritance. (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Old gate,\u0002 or of the judges, who there assembled. (Lyranus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For the.\u0002 Hebrew, \"for (Calmet; or) unto the throne of the governor on this side of the river.\" (Protestants) (Haydock) --- These people worked near the palace, which had been built for the Persian governor, who came to administer justice, till the time of Esdras, chap. v. 15., and 1 Esdras vii. 25. Perhaps the governor of Syria had (Haydock) assisted the Jews, unless Nehemias himself be meant. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Goldsmith and perfumer,\u0002 are plural in Hebrew. --- \u0001Left,\u0002 400 cubits, (Tirinus) as the wall was not demolished, (Menochius) having been repaired by Ozias just before the coming of the Chaldeans, 2 Paralipomenon xxvi. 9. (Tirinus) --- Hebrew, \"they pushed forward, (repaired, Calmet; \u0001or\u0002) paved, (Du Dieu) \u0001or\u0002 fortified Jerusalem unto the broad wall.\" (Protestants) --- The Septuagint copies vary: some read, they placed, (restored) \u0001etheka.\u0002 (Complutensian) But the Roman edition has, \"they left.\" (Du Hamel)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Street.\u0002 Protestants, \"of the half part,\" (Haydock) belonging to Benjamin. Sellum was the inspector of that part which fell to the share of Juda, ver. 12., and chap. iv. 19. (Grotius) --- Jerusalem, like all great cities, was divided into parts. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001House.\u0002 Thus he would be induced to do the work more perfectly. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Built.\u0002 Hebrew, \"repaired the other piece,\" or the part of the wall which corresponded with half a division, as in the following ver. 12, 15, 24, &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Alohes,\u0002 \"the enchanter,\" (Calmet) as he could perhaps enchant serpents. (Grotius) --- \u0001Daughters,\u0002 who forwarded the work, as they had no brothers. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bethacharam,\u0002 in the tribe of Benjamin, Jeremias vi. 1." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001King's garden.\u0002 This fountain is mentioned, Isaias viii. 6., and John ix. 7. --- \u0001Steps.\u0002 The place was so steep, chap. xii. 36." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Labour,\u0002 by Ezechias, for a reservoir, 2 Paralipomenon xxxii. 4. --- \u0001Mighty\u0002 men of David, (1 Paralipomenon xi. 10.) or the king's guards, (Calmet) or the garrison. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ceila,\u0002 in the tribe of Juda. He inspected the workmen from this place." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Strong corner,\u0002 noted for some fortress, tower, (Calmet) or arsenal. (Vatable) (Du Hamel) --- Septuagint, \"the ascent connecting the corner.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Mount \u0002Sion. (Menochius) --- Hebrew and Septuagint, \"earnestly repaired;\" (Haydock) being indignant at the negligence of his neighbour, or undertaking his work with zeal. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Plains.\u0002 Septuagint, \"from Chechar,\" retaining the original term \u0001cucar,\u0002 which means \"a plain.\" It lay in the environs of Jerusalem, chap. xii. 28. --- \u0001Of the Jordan,\u0002 is not in Hebrew, &c. (Calmet) --- They might be natives of that place. (Sa) (Vatable) (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ophel.\u0002 A very strong tower. See 2 Paralipomenon xxvii. 3., and xxxiii. 14. --- \u0001East\u0002 of the great court of the temple, from which it was not remote, as Esdras here harangued the people, chap. xii. 36., and 3 Esdras viii. 1. Out of the gate was a pond of water, (Calmet) for the service of the temple. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Horse-gate,\u0002 by which the king's horses were led to water, at the torrent Cedron. It was near the temple and palace, 4 Kings xi. 16. (Calmet) --- Some Rabbins assert that people were obliged to alight here, and to go on foot to the temple. (Lyranus)" }, { "marker": "Ver. 29-30.", "first": 29, "last": 30, "text": "\u0001After him,\u0002 Semaia; as the Septuagint, &c., intimate; and not (Calmet) \"after me,\" as if Nehemias spoke of himself, as some Hebrew copies require. (Junius) (Grotius) --- \u0001Treasury,\u0002 or \"room.\" (Pagnin) --- \u0001Judgment.\u0002 Septuagint, \"Maphekad.\" Hebrew \u0001mopkod.\u0002 Protestants, \"miphkad,\" (Haydock) may signify \"command, review,\" &c. We can only guess at the reason of this appellation. (Calmet) --- Perhaps the causes of the Nathinites were here decided, (Menochius) as well as those of others. It seems to be the same with the watch-gate, (chap. xii. 38.) and led not out of the city, but into the street of the Nathinites. (Tirinus)" } ] }, { "chapter": 4, "slug": "id1007.html", "header": "2 Esdras iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Multitude.\u0002 Hebrew and Septuagint, \"army.\" (Calmet) --- \u0001Silly.\u0002 Literally, \"feeble.\" (Haydock) --- \u0001Sacrifice,\u0002 at the dedication. (Tirinus) --- \u0001Day,\u0002 in so short a time, as their present vigorous proceedings seem to promise, notwithstanding their feeble condition, and the paucity of their numbers. (Haydock) --- But no: we shall have time enough to hinder them, (Menochius) if the nature of their materials do it not for us. (Haydock) --- \u0001Raise.\u0002 Hebrew, \"revive;\" a word used for reparations of walls, &c. (Calmet) (Delrio, adag. 221.) --- Septuagint, \"heal.\" God's providence did not permit the enemy to rage, till the work was greatly advanced; so infidels laugh at the attempts of poor priests to restore religion, which nevertheless flourishes. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Leap over.\u0002 Hebrew, Septuagint, &c., \"break down.\" (Calmet) --- Bitter sarcasm, which excites the indignation of Nehemias! (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Captivity.\u0002 Since they have not learnt to commiserate others. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Face.\u0002 Punish the obstinate. (Tirinus) --- He does not wish that they may continue impenitent. (Calmet) --- But, on that supposition, he approves of the divine justice, and foretells what will happen. (Estius) --- Revenge was equally criminal under the old law, as it is at present. But the servants of God express their approbation (Calmet) of his inscrutable counsels. The imperative in Hebrew is often used for the future tense. (Haydock) --- \u0001Mocked.\u0002 Protestants, \"provoked \u0001thee....\u0002before the builders.\" Septuagint omit most of this and the following verses; having only, \"Do not hide \u0001thyself,\u0002 with respect to wickedness.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thereof,\u0002 all round; as masons were stationed in different parts, (ver. 19.) and not barely on one side of the city. (Calmet) --- Tobias alludes to the present lowness of the walls, ver. 3. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Together,\u0002 to the number of 180,000, according to the Jews; who say that they were terrified at the excommunication pronounced by 300 priests against them, while 300 young men sounded trumpets; and they fled, leaving Nehemias at liberty to continue the work. It is a pity that we have no foundation for this in Scripture. (Calmet) See 1 Esdras iv. 3. (Haydock) --- The Samaritans durst not openly attack the Jews, who were under the protection of the Persian monarch. But they endeavoured clandestinely to injure them, (Tirinus) \u0001and to prepare ambushes.\u0002 (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Juda.\u0002 Some of the Jews, (Menochius) who were dispirited at the greatness of the work and the threats of the enemy. --- \u0001Burdens.\u0002 Septuagint, \"of the enemies.\" Arabic, \"the Jews were strengthened, there were many porters, but they could not finish the work.\" (Calmet) --- \u0001Rubbish\u0002 to be removed. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ten times,\u0002 frequently. (Menochius) --- \u0001Places,\u0002 among the Cuthites. --- \u0001Whence they.\u0002 Protestants, \"ye return unto us, \u0001they will be upon you.\u0002\" Hebrew, the second person is put for the third, which occurs in the Septuagint, &c., though they refer it to the enemy. \"They come up from all places against us.\" (Haydock) --- De Dieu would translate, \"return to us,\" cultivate the friendship of Sanaballat; or \"return home,\" and leave off this work. The sense of the Vulgate is the most easy, and the best. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Place.\u0002 Hebrew adds, \"below.\" --- \u0001Round.\u0002 Hebrew, \"on the hills.\" (Haydock) --- To remove the apparent contradiction, (Calmet) Protestants supply, \"\u0001and\u0002 on the higher places.\" Septuagint, \"in lurking holes,\" \u0001skepeinois.\u0002" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Remember.\u0002 These are the most powerful arguments to encourage an army. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Their.\u0002 Hebrew, \"my servants,\" (Menochius) half of whom only wrought, while the rest stood guard. If we adhere to the Vulgate, we must suppose that Nehemias altered his first plan, and ordered almost all to be ready to fight or to labour, as occasion might require, ver. 17. (Calmet) --- \u0001In.\u0002 \"Over, (Haydock) \u0001or\u0002 behind all the family of Juda,\" (Vatable) encouraging the people by word, and sometimes by example. (Tirinus) (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sword.\u0002 Hebrew, \"dart.\" (Calmet) --- The expression seems to be proverbial. So Ovid makes Canacea speak, \"My right hand holds the pen, my left the sword;\" (Haydock) while I write, I am on the point of killing myself. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001By me,\u0002 when the enemy appeared. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001For us.\u0002 Yet we must act with prudence and courage. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Midst.\u0002 Before they had gone home. (Calmet) --- \u0001Let us.\u0002 Protestants, \"that in the night they may be a guard to us, and labour on the day.\" (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Clothes,\u0002 even to sleep. --- \u0001Only.\u0002 Septuagint Complutensian, \"man and his arms to the water.\" (Haydock) --- They went armed to fetch water; (Malvenda) or they had their armour and water always at hand. (Junius, &c.) --- Hebrew, \"each kept his dart at the water.\" It may have various senses. (Calmet) --- Protestants agree with the Vulgate, \"\u0001saving that \u0002every one put them off for washing\" (Haydock) them, or themselves. (Tirinus)" } ] }, { "chapter": 5, "slug": "id1008.html", "header": "2 Esdras v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cry.\u0002 Ven. Bede (iii. 21.) complains of some pastors who neglect the flock, but exacted revenues. May not the same complaint still be made? (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Very.\u0002 Syriac, \"and our brethren are too numerous\" to find meat. --- \u0001For,\u0002 &c. Hebrew, Septuagint, &c., \"by force.\" (Abenezra, &c.) --- Yet most people explain it in the sense of the Vulgate. It was permitted to sell children in extreme distress, Exodus xxi. 7. (Grotius) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Let us.\u0002 Protestants, \"We have mortgaged.\" --- \u0001Famine,\u0002 or \"hunger.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Let us.\u0002 Septuagint Mont.[Montanus?], \"We have borrowed\" on usury, contrary to Exodus xxii. 25. The Jews were still obliged to pay tribute." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Brethren,\u0002 who are still in captivity, or we are of the same nature as the rich, (Calmet) who so cruelly oppress us. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Against them,\u0002 as a private rebuke would not suffice. (Tirinus)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Redeemed,\u0002 by paying the ransom to the Babylonians, or by using all our endeavours to procure the releasement of our brethren. (Calmet) --- \u0001For us.\u0002 Protestants, \"or shall they be sold unto us?\" (Haydock) --- A true pastor practises what he preaches to others. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For them,\u0002 to the Persian governors, ver. 14. (Haydock) --- Nehemias remits this pension, which was before paid by the people, and exacted by the rich. (Wolphius) --- Du Moulin asserts that there is no question of usury, which the Jews always abhorred, much less of that which the Romans called the 100th, (Calmet) consisting in the payment of 12 per cent, (Tirinus) or one every month. (Menochius) --- Hebrew, \"Give back to them, \" (Haydock) that they may enjoy those things." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Oath of them.\u0002 Priests, in private, (Menochius) who were not innocent; (Tirinus) or these were witnesses of the oath taken by the rich. (Piscator)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lap,\u0002 or skirt of my robes. (Tirinus) --- Such figurative actions were very common. Thus a Roman ambassador at Carthage, folding up his garment, said he brought peace or war. (Livy xxi. 18.) (Calmet) --- \u0001Said.\u0002 Behold how easily was that effected at Jerusalem, which the Romans could never perfectly bring about, after the most violent riots! (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Not eat,\u0002 out of pity for the poor. (Menochius) --- He was supported by the king, (Calmet) or by his own patrimony. (Haydock) (Ver. 11.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wall,\u0002 pleading no exemption, but making my servants work. (Calmet) --- Though no particular portion was assigned to him, he helped all. (Tirinus) --- \u0001No land,\u0002 as I might have done, on advantageous terms. (Haydock) --- Rare example of disinterestedness! He praises himself without vanity, only to induce others to follow the same course. So Moses, David, St. Paul, and others acted, Numbers xii. 3., &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Men,\u0002 my brethren, not (Calmet) Persians. (Grotius) --- \u0001Them;\u0002 ambassadors. (Menochius) --- If Nehemias behaved with such generosity for twelve years, he must have been very rich; or he received a great pension from the king, or voluntary and abundant contributions from the rich." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wines.\u0002 This was only produced, in abundance, on extraordinary occasions; for the people of the East do not drink wine at every feast, Ecclesiasticus xxxi. 17. (Calmet) --- \u0001Yearly.\u0002 Septuagint, \"Moreover, loaves of extortion I did not seek, because a hard servitude lay upon this people.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Good.\u0002 A good conscience confidently hopeth for a reward. (Worthington)" } ] }, { "chapter": 6, "slug": "id1009.html", "header": "2 Esdras vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Make.\u0002 Protestants, \"meet together.\" (Haydock) --- When the adversaries of faith find themselves unable to suppress it, they offer peace: so when Protestants began, and where they are still weak, they would have none persecuted for any opinions in religious matters; \"but where they are strong they hardly grant toleration to Catholics.\" (Worthington) --- This has been no where more observable than in these [British] islands, where the spirit of persecution has not yet subsided, though banished from most other countries. See Dr. Milner's 4th let. to a Preb.; Debates in Parl. 1810, &c. (Haydock) --- \u0001Villages.\u0002 Most of the Latin editions, before Sixtus V read, \u0001in vitulis in campo uno,\u0002 (Calmet) \"with \u0001sacrifices of\u0002 calves in \u0001some\u0002 one field.\" (Haydock) --- Perhaps Cephirim, (Tirinus) or \u0001copirim,\u0002 \"villages,\" (Haydock) may be the name of a place in the plain of \u0001Ono,\u0002 (Tirinus) which is styled the \u0001valley of craftsmen,\u0002 (chap. xi. 35.; Calmet) in the tribe of Benjamin, near the Jordan. (Adrichomius) --- \u0001Mischief,\u0002 by taking or killing. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001You.\u0002 This was one, (Haydock) though not the principal reason which hindered him. It is often adviseable not to seem to suspect any evil." }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001Letter.\u0002 Hebrew, Septuagint, and Arabic add, \"open:\" but this word is not in Syriac. The letter might be an order to appear, or might be left open to signify that the bearer was a man of confidence, from whom Nehemias might receive any farther information; unless it was sent in this manner out of contempt. --- \u0001Gossem,\u0002 the Arabian governor, chap. ii. 19. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prophets.\u0002 This was false; though, no doubt, the true prophets who lived at that time, would promote the laudable undertakings of Nehemias. (Haydock) --- To counteract their influence, the enemies hired Semaia and Noadias, ver. 10., and 14. --- \u0001Together,\u0002 that thou mayst clear thyself; (Vatable) or that we may repress these rumors, lest the king should suspect us of any connivance. The first sense appears to be preferable. Nehemias did not take the information as a piece of civility. (Calmet) --- The enemies left it ambiguous, whether they would not join their forces with his, in case he meant to revolt. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I.\u0002 Hebrew, \"Now, \u0001O Lord,\u0002 strengthen my hands; (Junius, &c.) or, \"now strengthening my hands, (Calmet) \u0001I went,\u0002\" &c. Septuagint, &c., agree with the Vulgate. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Went,\u0002 being invited. (Tirinus) --- \u0001Semaia,\u0002 of the twenty-third course of priests, 1 Paralipomenon xxiv. 18. (Menochius) --- \u0001Privately.\u0002 Hebrew, \"who was shut up,\" like a recluse, (Haydock) to deceive the people, by the appearance of superior sanctity, and by an imitation of the true prophets. (Calmet) --- Some translate \u0001hatsur,\u0002 \"bound by vow,\" (1 Kings xxi. 7.) to protect the governor; (Malvenda) but this seems too far-fetched. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Should.\u0002 Literally, \"Does one like me retire \u0001from his post?\u0002 And who like me shall enter the temple and live?\" (Haydock) --- It is unlawful for a layman to flee into the part of the temple assigned to the priests. Yet into this he had been invited, as the court of Israel was not perhaps yet secured. Those who suppose that Nehemias was a priest, say (Calmet) that he refused to flee, lest he should intimidate the people by his cowardly departure. (Tirinus) (Menochius) --- Semaia might also have a design upon his life, when they should be alone." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Understood,\u0002 by the nature of the suggestion, and the manner in which he heard the refusal. Aggeus, or some of the true prophets, might also inform him, (Calmet) or a supernatural light irradiated his mind, unless human sagacity sufficed. (Tirinus) (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sin,\u0002 by taking any false step, so as to offend the people." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prophet.\u0002 Hebrew, \"the prophetess.\" (Calmet) --- Protestants, \"My God, think thou upon Tobiah,...and on the prophetess Noadiah.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Elul,\u0002 the last of the civil year, corresponding with our August and September, when the walls were dedicated, chap. xii. 27. --- \u0001Days.\u0002 Josephus ([Antiquities?] xi. 5.) says, \"two years and three (Greek four) months\" (Haydock) had been spent in perfecting the work. (Cajetan) --- Others date from the reception of the letter, ver. 5. (Vatable) --- But the work only lasted the time here specified, as the materials were at hand, and some of the walls were standing, while the rocks defended other parts; and the city was not then so large as it was afterwards. (Calmet) --- The whole people wrought almost day and night, and Nehemias encouraged them with all his power. (Tirinus) --- Thus Alexander the Great built the walls of New Alexandria, on the Tanais, 60 stadia, or near 6000 paces (Calmet) long, in less than twenty days; (Tirinus) and Cæsar perfected other works, before Alise, &c., with equal expedition. (Bel. Gal. i., and vii.) --- The Romans, at the last siege of Jerusalem, surrounded the city with a wall 5000 paces long, and with thirteen towers, in three days. (Josephus, Jewish Wars vi. 13.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mosollam,\u0002 one of the builders, chap. iii. 4. (Menochius) --- These two powerful men had consequently acted contrary to the laws of God, and the covenant of Esdras, with respect to marriages. They might fear the resentment of the zealous governor. Dangers from \u0001false brethren,\u0002 (2 Corinthians xi. 26.) wars without, and fears within, generally assail the servants of God. (Haydock)" } ] }, { "chapter": 7, "slug": "id1010.html", "header": "2 Esdras vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001House:\u0002 \"the citadel;\" (Tigurin) \"palace.\" (Vatable) --- The Septuagint retain the original, \u0001Beira,\u0002 (Haydock) which signifies \u0001a palace,\u0002 (Pagnin) concerning which Nehemias had spoken, chap. ii. 8. (Menochius) --- But as it was not yet built, \u0001the house,\u0002 being placed alone, more properly signifies the temple. We read of Zacharias and Jehiel, who occupied the same post (Calmet) as Hananias, 2 Paralipomenon xxxv. 8. (Haydock) He was next to Eliasib, the high priest. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sun.\u0002 Literally, \"the heat of the sun,\" or perfect daylight. (Haydock) --- \u0001They.\u0002 Syriac and Arabic, \"while it was still day,\" (Calmet) or the sun shone. Before dusk the gates were shut, to prevent any improper person from entering. (Haydock) --- \u0001House,\u0002 on the walls. (Calmet) --- These things protect a city; as grace a guard over the senses, and watchfulness do the soul. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Not built,\u0002 sufficient for so great a multitude. (Calmet) --- They lodged under tents, or in huts. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heart,\u0002 inspired me to provide inhabitants for the city, as was afterwards done by lot, chap. xi. (Tirinus) --- \u0001Written.\u0002 Hence it seems evident that Nehemias here only transcribes this ancient record, of those who came under Zorobabel, and consequently this chapter ought to agree with 1 Esdras ii., as well as with 3 Esdras v. 9., (Haydock) which is now strangely corrupted; so that it can throw no light upon the matter. (Calmet) --- Some think that various catalogues were taken, at Babylon, at the first coming to Jerusalem, (Menochius) and at the dedication of the temple; (Tirinus) and that Nehemias refer to a different one from that of Esdras. (Sa) (Lucas) (Tirinus) --- Others suppose that changes were introduced, as the families were increased or diminished, in the time of Nehemias; (Tirinus) who, therefore, judged it necessary to write a fresh catalogue, but only adjusted the old one to the present circumstances, including probably the names of those who had returned with Esdras, or with himself. (Calmet) --- This seems contrary to the text, \u0001a book of,\u0002 &c., and it would perhaps be as well to allow that the variations arise from transcribers, as all allow that many of the names and numbers are corrupted. (Haydock) --- The similarity of Hebrew letters for different numbers might easily occasion this; as we cannot suppose but Esdras would be able to give the total of sixty particular sums. (Watson, let. 5.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Other Nebo.\u0002 We find no first mentioned; but in the ancient Latin edition, Nebo occurred instead of Geba, ver. 30. See 1 Esdras ii. 29. Septuagint and Arabic omit, \"the other.\" This Nebo may be Nob, or Nobe, in the tribe of Benjamin. (Calmet)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001The sons;\u0002 or, \"who were the sons (\u0001filiorum\u0002) of Oduia.\" (Haydock)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Athersatha;\u0002 Nehemias, (Calmet) as he is called in Chaldean, 1 Esdras ii. 63. (Menochius)" }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "\u0001Their.\u0002 Hebrew, Roman Septuagint, Syriac and Arabic omit this verse; but it is found in the Alexandrian Septuagint and even in the Rab. Bible, printed at Venice, 1564, as well as in the 1st and 3rd Esdras, (Calmet) and it is inserted by Protestants. (Haydock)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Hitherto.\u0002 This is not in the original, or in the other versions. It is inserted in the margin of some Latin manuscripts, and entirely omitted in others of great authority. The gloss might have been placed after ver. 64. (Calmet) --- Yet some of the following verses seem also to be copied from 1 Esdras. (Haydock) --- St. Jerome informs us from what sources the work was compiled, which is all declared canonical by the Church, (Worthington) whether written by Esdras or by Nehemias. (Haydock)" }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Athersatha;\u0002 that is, Nehemias, as appears from chap. viii. 9. Either that he was so called at the court of the king of Persia, where he was cup-bearer, or that, as some think, this name signifies \u0001governor;\u0002 and he was at that time governor of Judea. (Challoner) --- Roman Septuagint insinuates that the princes gave these things \"to Nehemias.\" (Calmet) --- Alexandrian Septuagint, \"They gave for the work, unto Athersatha.\" --- Protestants, \"The Tirshatha gave,\" &c. (Haydock) --- \u0001Thersa\u0002 means, \"he fed,\" and \u0001satha,\u0002 \"he caused to drink.\" (Tirinus) --- The \u0001A,\u0002 at the beginning, is only the article. (Haydock)" } ] }, { "chapter": 8, "slug": "id1011.html", "header": "2 Esdras viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Were in,\u0002 or had been at home, (Haydock) after the dedication of the walls, (Calmet) till they assembled (Haydock) at the beginning of the civil year, on the feast of trumpets, which was a day of rejoicing, (ver. 9., and Numbers xxix. 1.) the festival of the new moon. (Ribera) (Menochius) --- \u0001Gate,\u0002 near the temple, chap. iii. 26. (Calmet) --- \u0001Moses;\u0002 the pentateuch. (Menochius) --- He is not desired to restore what was lost. (Tirinus) --- As many copies had been preserved by the prophets, which Esdras revised. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Women,\u0002 who were in a separate place. --- \u0001Understand,\u0002 being come to the use of reason. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001It plainly.\u0002 Protestants, \"therein, before the street.\" (Haydock) --- Esdras probably read select pieces from Leviticus, &c., but principally from Deuteronomy. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Step.\u0002 Hebrew, \"wooden tower.\" (Calmet) --- Protestants, \"pulpit,\" (Haydock) made in the form of a cup,\" (Calmet) like the \u0001cior,\u0002 or tribune of Solomon, 2 Paralipomenon vi. 13. --- \u0001Mosollam.\u0002 We should imagine that this was not the person who had given his daughter in marriage to the son of Tobias, chap. vi. 18. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stood,\u0002 out of respect, as we do while the gospel is read. See Numbers xxiii. 18. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Understood,\u0002 by those who were near enough, and were skilled in Hebrew, (Haydock) though many began to forget that language; (chap. xiii. 24.) and for their benefit, an explanation was given in Chaldean, (ver. 9.; Calmet) or Syriac, the vulgar tongue after the captivity. Pure Hebrew was still retained in the public liturgy. (Tirinus) --- Thus the Catholic Church retains the use of the language first use in the conversion of the respective people, whether Greek, Latin, &c., while she takes care to explain to the people what is necessary, in their own language. Any change might be attended with more serious inconveniences than benefit. Our Saviour never blamed this practice, which subsisted among the Jews in his time, no more than that which obliged the people to keep \u0001without,\u0002 while the priest offered incense, &c., Luke i. 10, 21. --- \u0001And plainly.\u0002 Protestants, \"and gave the sense, and caused \u0001them\u0002 to understand the reading,\" as much as they were able, though many would, no doubt, still find difficulties, as we do at present. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Interpreted.\u0002 St. Jerome renders the same term, \u0001made silence,\u0002 (ver. 7.) as it was the office of the Levites to keep the people in awe, ver. 11. (Calmet) --- Protestants, \"taught.\" They had also (Haydock) to instruct, 1 Esdras viii. 16. (Menochius) --- \u0001Weep.\u0002 The Jews had only one feast for mourning, the day of expiation. On all the rest, a holy joy was commended. For the same reason, the Church does not fast on such days. (Calmet) --- \u0001Law,\u0002 reflecting on the threats denounced against transgressors, which they had so lately witnessed. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wine.\u0002 Hebrew and Septuagint, \"things.\" Syriac and Arabic have simply, \"drink.\" --- \u0001Portions.\u0002 The Greeks styled them, \u0001merides;\u0002 and the Latins, \u0001sportulæ.\u0002 The custom prevailed not only among the Jews, (Esther ix. 19.) but also among Christians and pagans. Moses frequently exhorts the people to invite the poor; (Deuteronomy xvi. 14.) and St. Paul blames the rich Corinthians, for giving no part of their feast to them, 1 Corinthians xi. 21. --- \u0001Strength.\u0002 By this holy joy, we shall be encouraged to perform all our duties. (Calmet) --- Septuagint, \"Be not downcast, because he (the Lord) is our strength.\" (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Law,\u0002 concerning some difficulties, particularly the manner of keeping the ensuing festival. (Tirinus) --- Thus Christ explained to his disciples what he had spoken to the people. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And that.\u0002 This is not expressed in the law, though it was probably practised. (Calmet) --- Some translate, \"And they proclaimed,\" &c. (Vatable) --- \u0001Beautiful.\u0002 Literally, \"very \u0001or\u0002 most beautiful.\" (Haydock) --- Hebrew, \"of oily wood.\" Septuagint, \"cypress.\" Syriac, \"nut-tree.\" Others understand the pine, (Pagnin) balm, (Mariana) citron, (Haydock) or any other species of branches, which might then be used. (Calmet) (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001House,\u0002 which was flat. (Haydock) --- The tents might be erected in any place; in the open air. (Tirinus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Done so,\u0002 with such alacrity, though they had displayed more magnificence. See the meaning of similar expressions, 4 Kings xxiii. 22. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Assembly.\u0002 Literally, \"the collect.\" (Haydock) --- Hebrew, \"the day of retention;\" the people being kept at the temple. (Calmet) --- Septuagint, \"the dismission;\" as they were afterwards permitted to depart. (Haydock) See Leviticus xxiii. 26. --- It was probably on this occasion, that the sacred fire was found again; (2 Machabees i. 18.; Calmet) and also the ark, the tabernacle, and the altar of incense, which had been hidden by Jeremias, 2 Machabees ii. 4. (Torniel, the year of the world 3610.) (Cano, &c.) --- But this is not so certain. (Haydock) (Calmet, Diss.)" } ] }, { "chapter": 9, "slug": "id1012.html", "header": "2 Esdras ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Month;\u0002 Tizri, the day after they had sent away those women, (Calmet) whose company now covered them with confusion. (Haydock) --- They were moved to compunction, by the hearing of the law, read by Esdras. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Stranger;\u0002 idolatrous woman. (Haydock) --- True repentance requires the works of mortification, and particularly the removal of all occasions of sin and disorderly pleasures. (Worthington) --- The reformation had been commenced under Esdras, but some had relapsed, 1 Esdras x. 3. (Calmet) --- The true born Israelites would have no society with the sons of infidels. (Tirinus) --- \u0001Fathers,\u0002 that they might not be punished for them, Exodus xx. 5. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stand,\u0002 to hear the law, out of reverence; (Menochius) or the Levites ascended the pulpit to read, \u0001four times in the day.\u0002 (Tirinus) --- After each lecture psalms were sung, (Calmet) to praise God, and to declare the sins of the people, and their sincere repentance. (Haydock) --- On days of mourning, the Jews assembled four times to pray, and thrice on other days, by the institution of Esdras. (Maimonides) See Acts iii. 1. --- On their fasts, they refrained from all meat, as well as from work, spending their time in prayer. They began at the first hour, and continued their exercises of devotion till the third, when they recommenced for other three hours. They did the like at the sixth and ninth hours; hearing the law, then prostrating themselves to confess their sins. Afterwards they rose to join with the Levites in praising the Lord. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Step,\u0002 erected by Esdras, chap. viii. 4. --- \u0001Josue,\u0002 &c. These Levites are mentioned again, (ver. 5.) with some variation. Bani is called Bonni; Sebania, is Hasebnia. (Calmet) --- Perhaps some of them might be different, as there seems to be no reason for thus changing their names so soon. There are eight persons in both places. Septuagint have, \"Jesus and the sons (\u0001Bani\u0002) of Kadmiel, Sachania, son of Sarabaia, the sons of Chanani, &c.; (5.) and the Levites, Jesus and Kadmiel said, Arise, &c. (6.) and Esdras said, Thou,\" &c. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To eternity.\u0002 Existing. (Sa) --- Bless him continually. (Menochius) --- Let one generation after another praise his holy name. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Of heavens.\u0002 The highest, (Calmet) and most glorious (Haydock) residence of the Eternal. --- \u0001Host.\u0002 Stars (Calmet) and angels, (Menochius) which are like his guards. --- \u0001Life,\u0002 or being. If the Levites had adopted the sentiments of the Persians, that the stars were animated, this does not prove the truth of that opinion, which has nevertheless been maintained by many, Genesis i. 18. (Calmet) --- The expression is used for preserving, (Psalm xl. 3.; Menochius) re-establishing, &c., chap. iv. 2. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The fire of the Chaldeans.\u0002 The city of \u0001Ur,\u0002 in Chaldea, the name of which signifies \u0001fire.\u0002 Or out of the fire of the tribulations and temptations, to which he was there exposed. The ancient Rabbins understood this literally, affirming that Abraham was cast into the fire by the idolaters, and brought out by a miracle without any hurt. (Challoner) --- The Chaldeans adored fire, (St. Jerome, q. Heb. in Genesis xi. 31.) and the Persians probably imitated them. (Strabo xv.) --- The emperor Heraclius destroyed their \u0001Pyreia.\u0002 (Suidas.) --- St. Jerome translates \u0001Ur of the Chaldeans,\u0002 in all other places. (Amama) --- Septuagint, \"the country of,\" &c. (Calmet) --- It is supposed that the sacred fire preserved in this city, gave name to it, (\u0001Ur,\u0002 \"fire,\") as Heliopolis was so called, from the particular worship of \"the sun.\" (Haydock) --- \u0001Abraham,\u0002 to imply some mystery, Genesis xvii. (Worthington) --- See Isaias xliii. 27." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A name,\u0002 Glorious, (Menochius) and to be feared by all, Exodus xiv." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sabbath.\u0002 Which it seems had not been observed by them before, (Exodus xvi. 23.; Calmet) at least not with such exactitude. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hand.\u0002 Promising with an oath, (Genesis xiv. 22.; Menochius; and xxii. 16.; Calmet) or displaying thy power. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "Their \u0001head.\u0002 Or appointed a leader instead of Moses, (Numbers xiv. 4.; Menochius) or an idol, Exodus xxxii. 1. Septuagint, \"they gave a beginning, \u0001or\u0002 a chief to return.\" Syriac, \"their heart returned to their crimes.\" (Calmet) --- Protestants, \"and in their rebellion appointed a captain to,\" &c. They turned their back upon the promised land, and set their faces to return into Egypt. (Haydock) --- Sinners are not deprived of free-will. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Blasphemies.\u0002 By attributing the perfections of God to a senseless idol. Protestants follow the Septuagint, \"provocations.\" \u0001Neatsoth\u0002 (Haydock) properly implies words of an insulting nature. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Spirit.\u0002 The conducting angel. (Menochius) --- God enlightened and moved the hearts of the people, by his grace; which he gave in abundance to Moses. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Worn.\u0002 So as to be sore, (Haydock) or without shoes. (Menochius) See Deuteronomy viii. 4. (Calmet) --- Protestants, \"their feet swelled not.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lots.\u0002 Hebrew, \"them (the Chanaanites, or as it is more commonly understood, the Israelites,) into corners.\" (Calmet) --- Septuagint, \"by lot they possessed,\" &c. (Haydock) --- \u0001Sehon\u0002 was \u0001king of Hesebon,\u0002 Numbers xxi. 26. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Land.\u0002 From which most of their fathers were excluded by death." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Goodness.\u0002 Prosperity was their ruin, (Haydock) as Moses had foretold, Deuteronomy xxxii. 15. (Calmet) --- \"Empire is easily retained by the same arts by which it was procured: but when idleness takes the place of industry, when lust and pride banish continence and equity, fortune is changed with manners.\" (Sallust; Grotius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Earnestly.\u0002 Literally, called to witness\" (Haydock) themselves, (Josue xxiv. 21.) or heaven and earth, Deuteronomy iv. 26., and xxx. 19. (Calmet) --- \u0001Blasphemies.\u0002 See ver. 18. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Saviours.\u0002 Josue, (Calmet) and more particularly the judges, (Menochius) David, &c. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rest\u0002 from their enemies. (Haydock) --- The interval between their relapses was very short. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Shoulder.\u0002 Slipping from under the burden of the law. (Haydock) --- It seems this and the following verses chiefly regard the ten tribes, which proudly rebelled against Juda, (Calmet) and against the Lord. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Years,\u0002 254; during which time God had not ceased to recall his people to a sense of their duty, but all in vain." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Labour.\u0002 Receive it in satisfaction. (Calmet) --- Hebrew, \"let not all the trouble seem little before thee;\" as if it were not enough to appease thy anger, when borne with proper dispositions and faith. (Haydock) --- \u0001Assur.\u0002 Theglathphalassar, who led some of the tribes into captivity, as Salmanasar did the rest. During this period, the whole nation was involved in misery, (Calmet) from which they had not been liberated even when the author wrote, ver. 36. (Haydock) (1 Paralipomenon v. 26.) (Menochius)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Truth,\u0002 fulfilled thy promises. We have broken the covenant." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001In it.\u0002 Tributary to Persia, chap. v. 4., and 1 Esdras vii. 24., and ix. 9. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Tribulation.\u0002 As we cannot enjoy the fruits, being so heavily taxed, and obliged to work in person for the king of a foreign country. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Because.\u0002 Or \"considering all these things,\" as chastisements due to our transgressions, we are resolved now to reform our conduct, (Haydock) and to comply more exactly with the covenant, which we will now solemnly renew. A copy was probably deposited in the temple, signed by the princes, (Calmet) in the name of all. (Haydock) --- Malachy (Malachias i. 4.) seems to allude to this covenant. (Calmet)" } ] }, { "chapter": 10, "slug": "id1013.html", "header": "2 Esdras x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Athersatha.\u0002 Hebrew \u0001hatirshatha.\u0002 Protestants, \"the tirshatha,\" cup-bearer, or governor, highly (Haydock) \"privileged\" and honoured by Artaxerxes. (Worthington) --- Hebrew, \"And over those who were sealed, (Calmet; Septuagint; \u0001or\u0002 who sealed \u0001the deed.\u0002 Haydock) Nehemias, the cup-bearer.\" Esdras, Eliasib, &c., were also princes. (Calmet) --- It is not easy to account for the omission of their names. (Menochius) --- They may be designated by different titles. An aristocracy, mixed with oligarchy, was the present form of government. The advice of the ancients, and of the people, was taken. (Calmet) --- \u0001Hachelai,\u0002 is less properly styled Helchias; (chap. i. 1.) where the Septuagint read Chelchias, or Achalia, (Hebrew \u0001chacala\u0002) as well as here." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Priests.\u0002 All, at least after Nehemias. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pharos.\u0002 Many of these are mentioned as returning from Babylon, chap. vii. 8, 11, &c." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Lands.\u0002 Idolaters, (Haydock) namely, the proselytes. (Menochius) --- \u0001Daughters.\u0002 These did not all subscribe in person, but by the hands of the intelligent, and chief men, (ver. 29.) or, (Calmet) as the Septuagint seem to understand, these went through the different ranks of the people, and received their oaths. (Estius) (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Understand.\u0002 Hebrew \u0001mebin,\u0002 \"the teachers,\" or Levites, 1 Esdras viii. 16. (Menochius) --- \u0001Promising.\u0002 Hebrew, \"clave to their brethren;\" and they promised with a curse \u0001to transgressors,\u0002 and with an oath to walk, &c. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And.\u0002 In all covenants, the articles which have been chiefly broken, are specified. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Holy day.\u0002 The contrary practice is therefore sinful. (Haydock) --- \u0001Year.\u0002 Not cultivating the land, Leviticus xxv. 4. --- \u0001Hand.\u0002 No debts were to be demanded, Deuteronomy xv. 1. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Third part.\u0002 About 9\u0001d.\u0002, (Haydock) on account of the poverty of the people. (Calmet) --- They afterwards paid half a sicle, or 1\u0001s.\u0002 2\u0001d.,\u0002 conformably to the law, Exodus xxx. 13., and Matthew xvii. 23. (Haydock) --- Before the captivity, the kings of Juda provided sacrifices, (2 Paralipomenon xxxi. 3.) and after, the Persian monarchs supplied what was requisite, in favour of Zorababel and Esdras, chap. vi. 8., and vii. 21. But these grants had been recalled, or were not well executed." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Wood.\u0002 The Nathinites had performed this office till the captivity. But not their numbers were too small. (Calmet) --- The people therefore brought the wood. The Levites, with the Nathinites, carried it into the temple, and the priests laid it upon the altars; all being regulated by lots. (Lyranus) --- Hence the feast called \u0001Xylophoria,\u0002 was instituted about the month of August, as we may gather from Josephus. The Rabbins say that the priests cut the wood, from March till the 15th of July." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Every tree,\u0002 of seven species; the pear, apple, fig, apricot, olive, palm, and vine trees; besides wheat, legumes, &c. (Calmet) --- For three years the fruit was deemed unclean, Leviticus xix. 23. (Menochius)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Meats.\u0002 Hebrew, \"paste,\" Numbers xv. 20., (Calmet) and xxiii. 17. --- \u0001Ground,\u0002 or the produce. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001With.\u0002 To observe that all is done according to the law, Numbers xviii. 26. (Calmet)" } ] }, { "chapter": 11, "slug": "id1014.html", "header": "2 Esdras xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lots.\u0002 Those who had a mind to fix their abode at Jerusalem, received every encouragement. But some were compelled, that the city might regain its ancient splendour, and become the bulwark of the nation. Josephus ([Antiquities?] xi. 5.) says, that Nehemias built at his own expense houses for the priest and Levites, who chose to reside there." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blessed.\u0002 Applauding their zeal and disinterestedness, as the city was yet only a heap of ruins. (Calmet) --- Some from the other ten tribes returned; but the transactions of three tribes are more particularly noticed. (Ven. Bede) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Solomon.\u0002 See 1 Esdras ii. 55., and 1 Paralipomenon ix. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Benjamin,\u0002 as well as of Ephraim and Manasses, 1 Paralipomenon ix. 3. The difference between this last record and the present, arises from Nehemias including many who returned with Esdras and with himself. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Silonite.\u0002 Or the son of Sela, 1 Paralipomenon ix. 5. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Second.\u0002 Vicegerent of Joel, (Calmet) or commander of a second part of the city. (Syriac)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Achitob\u0002 had the inspection over the Levites and treasures. Eliasib was then pontiff. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Amassai.\u0002 Or (1 Paralipomenon ix. 12.) \u0001Maasai, the son of Adiel, the son of Jezra, the son of Mosollam, the son of Mosollamoth, the son of Emmer.\u0002" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The mighty,\u0002 for riches and power; on which account this family was conspicuous." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Semeia.\u0002 The ancient Latin manuscripts read Sebenia. (Martinay.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Outward.\u0002 For repairs of the temple, cultivation of the lands given by vow; also to buy provisions, sacred vestments, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Praise.\u0002 Master of music. (Calmet) --- Hebrew, \"chief to begin the thanksgiving in prayer.\" Syriac, \"leader of the Jews in prayer.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Gaspha,\u0002 were chiefs \u0001of the Nathinites.\u0002 (Calmet) --- Hebrew, \"over the,\" &c. Ophel was their place of residence, chap. iii. 26." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Overseer.\u0002 Literally, \"bishop.\" Hebrew \u0001pekid,\u0002 which has the same meaning. (Haydock) --- Christians styled him who was at the head, bishop; as the Athenians did their chief justice. (Grotius) (Estius) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001King's.\u0002 David's, (chap. xii. 24,) or perhaps the Persian monarch, who had appointed a maintenance for the priests, &c., 1 Esdras vi., and vii. (Calmet) --- \u0001Order.\u0002 Hebrew, \"that a certain portion should be for the singers, due for every day.\" (Protestants)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001People.\u0002 They addressed themselves to him, (Haydock) and he gave an exact account to the king (Calmet) of Persia. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001The houses.\u0002 Hebrew, \"and for the dwellings, (Calmet) or villages.\" (Pagnin) (Menochius) --- \u0001Villages.\u0002 Literally, \"daughters,\" which is often used in this sense. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Jesue.\u0002 This, and many of the other cities, had changed names, or were not built in the time of Josue. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Bersabee.\u0002 The southern extremity of Juda, (Menochius) \u0001unto the valley\u0002 on the east of Jerusalem. (Adrichomius 186.)" }, { "marker": "Ver. 34-35.", "first": 34, "last": 35, "text": "\u0001Lod.\u0002 Built by Samad, 1 Paralipomenon viii. 12. It is called Lod-Hadid, chap. vii. 37. --- \u0001Ono\u0002 had the same founder, and stood in the valley of craftsmen, chap. vi. 2., and 1 Paralipomenon iv. 14." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Portions.\u0002 The Levites dwelt in the cities assigned to these two tribes. (Calmet)" } ] }, { "chapter": 12, "slug": "id1015.html", "header": "2 Esdras xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Priests.\u0002 But not all, as some are omitted. See ver. 7, 22, &c. --- \u0001Josue,\u0002 or Jesus, the high priest. --- \u0001Esdras,\u0002 the famous scribe, who is supposed to have returned to Babylon, and to have been living under Nehemias, who came to Jerusalem 81 years after Zorobabel. If, therefore, Esdras was only 20 years old at the former period, he must have lived above 100 years, (Calmet) which is not improbable. (Lyranus; Tirinus, &c.) --- He returned again with many of his countrymen, by the king's leave. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Chief.\u0002 Heads of the 24 great families, 1 Paralipomenon xxiv. 18." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hymns.\u0002 To preside over the bands, chap. xi. 17. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Office.\u0002 Hebrew, \"in the watches,\" each in his turn, (Vatable) \"daily.\" (Septuagint) (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Joacim.\u0002 These are some of the successors of Josue, (Menochius) who were high priests till the time of Jeddoa, or Jaddus. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jonathan,\u0002 is called Johanan by St. Jerome, (in Daniel) Josephus, &c. --- \u0001Jeddoa.\u0002 The \u0001Jaddus,\u0002 who went to meet Alexander, in his pontifical attire, and was graciously received by him; as the monarch revered in his person the God of the Hebrews, who had formerly appeared to him in this manner, to encourage him to undertake the conquests of Asia. (Josephus, [Antiquities?] xi. 8.) --- Some think that the names of Jonathan and Jeddoa, and the ver. 22, 23, and 24, have been inserted since the time of Nehemias; as he must have lived 140 years, to see the conquests of Alexander. (Tirinus; Petau; N. Alex. T. 2 Dis. 7.) --- He could not be less than 20, when he returned in [the year of the world] 3550. Jaddus met Alexander in 3672; consequently, at that time, Nehemias was 142 years old. But if he died at the commencement of the reign of Darius Codomannus 3668, he would still be 138. (Calmet) --- Yet this longevity is by no means incredible, ver. 1., and chap. xiii. 28. (Haydock) --- Usher (the year of the world 3602) maintains that Johanan was pontiff under Memnon." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Saraia\u0002 had given his name to one of the principal families, at the head of which was \u0001Maraia,\u0002 at this time. The Latin manuscripts, Septuagint, and Syriac style him Amaria." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Phelti\u0002 was chief of two families, (Calmet) or perhaps the name of the head of Miamin (Haydock) is lost. (Vatable) --- \u0001And,\u0002 is not in Hebrew, \"of Miniamin, of Moadiah, Pittai,\" (Protestants) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Jodaia.\u0002 The same name is written \u0001Idaia,\u0002 ver. 6, and 21." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Persian.\u0002 Surnamed Codomannus, (Haydock) Condomanus, (Grotius; Calmet) or Natus, under whom Jaddus was born, though he was pontiff under the former. (Usher, the year of the world 3553.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Chronicles.\u0002 Not those which are now extant: but some records which regarded the families of the priests. See 1 Esdras ii. 61. --- \u0001The son,\u0002 or grandson \u0001of Eliasib.\u0002 The author refers to others records, ver. 26. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Order.\u0002 Hebrew, \"ward over-against ward.\" One company kept guard while another retired. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Entrances.\u0002 These are not distinctly mentioned before. See 1 Paralipomenon xxvi. 15, 17., and Ezechiel xl. 8. (Calmet) --- Septuagint have only, after \u0001order,\u0002 or him, ver. 25. \"When I assembled the door-keepers, (ver. 26,) in the days of Joakeim.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Scribe.\u0002 Could these records have any greater authority than Nehemias himself? It seems, therefore, that this had been added by a later hand, whose testimony is perfectly authentic and inspired. (Calmet) --- Nehemias might also refer to some records which he, or some other, had drawn up. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wall.\u0002 Some time before, (Usher; Calmet) or now, when the houses were completed. (Ven. Bede) (Tirinus) --- \u0001Places,\u0002 for greater solemnity. The ancients deemed \"the walls and gates sacred things, the property of no man.\" (Justinian, l. sacra loca.) --- Ovid describes the superstitious rites, with which the Romans laid the foundations of their cities, on some lucky day." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Were purified\u0002 first, that they might purify the rest. (Haydock) --- Priests were obliged to abstain from wine, and from their wives, while they were on duty. See 2 Paralipomenon xxix. 34., and xxxv. 2., &c. Levites were to wash their garments, Leviticus viii. 21. All lepers, &c., required a certain purification, ibid. v. 2. 6.[Leviticus viii. 2, 6.?] and Numbers xix. 16. Care was taken that no dead body was found on the \u0001walls.\u0002 These were probably sprinkled with water, &c., like the tabernacle, Leviticus viii. 11." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Choirs.\u0002 This is not expressed in Hebrew and Septuagint, but must be understood. Protestants, \"great \u0001companies of them that gave\u0002 thanks. \u0001Whereof one\u0002 went.\" (Haydock) --- The princes led the way, then the priests sounded the trumpets, (Numbers x. 8.) the Levites sung, and were followed by the people. All were divided into two equal parts, and went round half the city. (Calmet) --- They set out from the \u0001dunghill-gate,\u0002 on the west, and proceeded to the watch-gate, on the east, ver. 38. (Menochius)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Esdras,\u0002 mentioned [in] ver. 33, was the chief personage, at the head of this company. (Haydock)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001And,\u0002 &c. Protestants, \"And the other \u0001company of them that gave\u0002 thanks.\" --- \u0001And upon.\u0002 Hebrew, \"beyond.\" This company (Haydock) proceeded northward. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Watch-gate.\u0002 Syriac and Arabic, \"great gate,\" by which they came down." }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Great.\u0002 Numerous, or victims of a large size, oxen, &c." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Thanksgiving.\u0002 St. Jerome, Septuagint, and Syriac have read in a different manner from the present Hebrew, (Calmet which has, \"for the tithes to gather into them, out of the fields of the cities, the portions of (or by) the law \u0001assigned\u0002 to the priests, &c. \u0001Tora,\u0002 \"law,\" has been read, \u0001toda,\u0002 \"thanksgiving,\" by St. Jerome; and \u0001sarim,\u0002 \"princes,\" has been substituted for \u0001sadim,\u0002 \"fields.\" (Haydock) --- The Syriac admits the second reading. (Calmet) --- Septuagint omit the first entirely. \"For the tithes, and for the collections in them, \u0001brought\u0002 to the princes of the cities, \u0001being\u0002 the portions for the priests,\" &c. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Expiation.\u0002 Or the legal purifications, (Menochius) when necessary. (Haydock)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Asaph\u0002 was master of music in the reign of David. (Menochius)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Sanctified.\u0002 That is, they gave them that which by the law was set aside, and sanctified for their use. (Challoner) --- The Levites paid a tithe to the priests, (chap. x. 38., and Numbers xviii. 26.; Calmet) as the people did to them. (Worthington)" } ] }, { "chapter": 13, "slug": "id1016.html", "header": "2 Esdras xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001That day,\u0002 is often used for an indefinite time. (Haydock) --- It is not probable that all this happened when the walls were dedicated. After that event, Nehemias rather went to court, and remained there about ten years. During his absence, many abuses crept in, which he endeavoured to remedy, (ver. 7.) perhaps on the solemn \u0001day\u0002 of tabernacles, when the law had been read. --- \u0001Ever,\u0002 (Deuteronomy xxiii. 3.) so as to marry. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stranger.\u0002 Hebrew \u0001hereb,\u0002 \"mixture,\" (Haydock) infidel women and their offspring." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Over this thing,\u0002 &c. Or, he was faulty in this thing, or in this kind. (Challoner) --- He was the source of all this evil. Hebrew, \"and before this Eliasib,\" &c. It is probable that he was a different person from the high priest, (Usher) who had married his grandson to the daughter of Sanaballat, the intimate friend of Tobias. (Calmet) --- The latter was a persecutor, and prefigured heretics, as Nehemias did our Saviour, who drove traffickers out of the temple. (Ven. Bede in Esdras, L. iii. 19.) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He.\u0002 Eliasib, or Tobias. The original is also ambiguous. Eliasib probably permitted Tobias to furnish himself apartments in the temple, where, by law, he was not allowed to enter. Hence the priests, being deprived of their support, were forced to retire. (Calmet) --- Tobias rented the apartments, and was steward of the priests' revenues. (Tirinus)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Days.\u0002 Prefixed (chap. ii. 6.) \u0001I asked.\u0002 Hebrew, \"was required \u0001to attend\u0002 by the king,\" for about ten years. After which period, I returned and found such disorders. Some believe that Nehemias had been at Babylon, a long while before the 32d year of the king." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And I.\u0002 Nehemias acted as governor, and performed the duty which the high priest neglected. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Storehouses,\u0002 which had been profaned by the presence of a pagan. (Menochius) --- \u0001Sacrifice.\u0002 Hebrew \u0001mincha,\u0002 \"offerings of flour, fruits, and liquors,\" which were kept in the storehouses, as well as \u0001frankincense.\u0002 Eliasib had caused these things to be removed, to make place for Tobias. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Country.\u0002 Hebrew, \"field,\" that he might cultivate it, (Haydock) and get food. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Pleaded.\u0002 Accusing them of treachery, in not opposing the wicked attempt. --- \u0001Have we.\u0002 He placed himself in the number of the guilty, in order to soften the reproach. (Septuagint, &c.) (Calmet) --- \"Why is the house of God forsaken?\" (Protestants)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And his.\u0002 Hebrew, \"its offices,\" and for the good of the sacred ministers. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Treading.\u0002 Syriac and Arabic, \"travelling.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Tyrians.\u0002 Who had established themselves there, for the sake of commerce, though the chosen people ought to have kept them at a great distance, for fear of seduction. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fathers.\u0002 Though warned by Jeremias, xvii. 21. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001At rest.\u0002 People travelling no longer. (Calmet) --- Hebrew, \"shaded, or in the dark.\" Before Friday night on, the sabbath commenced, and then the gates were shut. (Haydock) --- \u0001On the.\u0002 Hebrew, \"before the sabbath.\" (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001On you.\u0002 To punish you, (Calmet) for thus endeavouring to tempt the people. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gates.\u0002 The Levites would more conscientiously discharge their duty, (Menochius) and restrain the people, so that they might keep the day holy. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Azotus.\u0002 In the country of the Philistines." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Half.\u0002 In the same family, some spoke the Philistine (Vatable) or Phenician language: others the Hebrew; which, though it resembled the other very much, was still sufficiently distinct to be noticed. The children might also speak a jargon, composed of both languages. It is probable that, at this time, many of the common people spoke the Chaldean language, so that it was necessary to interpret pure Hebrew to them, chap. viii. 8." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Curse,\u0002 or excommunicated \u0001them,\u0002 (Calmet) the guilty parents. (Haydock) --- \u0001Shaved.\u0002 Hebrew and Septuagint, \"plucked off their hair,\" by the roots, for greater torment. Sometimes quicklime was then sprinkled on the head, (Calmet) as adulterers were treated at Athens. Schol. Aristoph.[Aristophanes?] --- King Artaxerxes changed this punishment, and ordered that his officers should be forbidden to wear the tiara instead. Domitian caused the hair and beard of Apollonius to be shaven. (Philost. iii. 14.) (Calmet) --- \u0001That they.\u0002 Hebrew, \"Ye shall not,\" &c." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Also be.\u0002 Hebrew, \"hearken unto you;\" (Protestants; Haydock) or \"Have ye not heard the \u0001evils which fell upon our fathers\u0002 (Calmet) for doing all?\" &c. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001One.\u0002 Manasses, brother of Jaddus. (Josephus, [Antiquities?] xi. 8.) --- \u0001Sanaballet,\u0002 noted for his enmity towards the Jews, chap. vi. 1. He obtained leave of Alexander to build the famous temple on Garizim, for his son-in-law. He must have been 150 yeas old when Alexander laid siege to Tyre, the year of the world 3672. Esdras and Nehemias were noted for their great age. Yet some would suppose that there were two of the name of Sanaballet; and Josephus says that the one in question was appointed governor of Samaria by Darius, the last king of the Persians. This opinion is adopted by Usher, the year of the world 3972. (Tirinus, &c.) --- But there is still a difficulty to know whether it be necessary. (Calmet) --- \u0001From me.\u0002 In revenge he set up an opposition altar. (Haydock) --- He had contracted a marriage, which was unlawful for all, and entailed degradation upon priests." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Wood.\u0002 Conformably to the regulations mentioned, chap. x. 34. (Calmet) --- \u0001Good.\u0002 A just man may confidently beg for a reward. (Worthington) --- \u0001Amen,\u0002 is not found in Hebrew, &c. The Holy Spirit records the praises of Nehemias, Ecclesiasticus xlix. 15. His political and moral virtues must ever assign him an exalted rank among the true Israelites. Like Jesus Christ, he rebuilt Jerusalem, reformed the nation, was the mediator of a new covenant, defended the rights of the priesthood and of all the people. (Calmet)" } ] } ] }, "num": { "book": "num", "intro": [ { "text": "THE BOOK OF NUMBERS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This fourth Book of Moses is called Numbers, because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber. It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history of almost thirty-nine years. (Challoner)" }, { "text": "In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock)" }, { "text": "Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities to the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet)" }, { "text": "According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which, they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again [in] 2552. Soon after this, Mary[Miriam] and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land ([in] 2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)" } ], "intro_slug": "id447.html", "chapters": [ { "chapter": 1, "slug": "id448.html", "header": "Numbers i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "First day of the second month, called after the captivity, Jiar, which partly corresponds with our April. These injunctions were given from the tabernacle, (Calmet) in the desert, the 12th station, (Haydock) at the foot of Mount Sinai." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Houses.\u0002 The \u0001families\u0002 consisted of the immediate descendants of the 12 patriarchs; the \u0001houses\u0002 were the subdivisions of these. The same plan of numbering the people was adopted on other occasions, Josue viii. 16., and 1 Kings x. 20. --- \u0001Sex,\u0002 between 20 and 60 years of age. All the subjects of the Eastern kings may be called upon, if they be able to bear arms; and hence we find such immense armies in the Scripture, and in profane history. Moses numbered the people \u0001once\u0002 before, (Exodus xxx. 2,) and found exactly the same number of warriors, the dead being replaced by others, during the space of seven months. Perhaps the odd numbers might not be specified, as all the totals consist of so many exact hundreds, except that of the tribe of Gad, ver. 25. On the former occasion, the people were not perhaps ranged according to their tribes, which was now deemed necessary, as the army was going to begin its march under its respective leaders. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Arms,\u0002 (\u0001fortium\u0002). \"Strong or brave.\" The psalmist (civ. 37,) says, \u0001there was not one feeble.\u0002 (Menochius) --- \u0001Troops.\u0002 Hebrew, \"army.\" Septuagint, \"force.\" Their officers shall be at their head, and shall assist you in the work. Some might command 1000, others 100, and some only 50. See Exodus xiii. 18 and xviii. 21. --- [Ver. 4.] \u0001Princes;\u0002 the first-born, or most ancient, (Lyranus,) the lineal descendants of the patriarchs; (Jansen) or, in fine, such as were chosen for their merit, as all were equally noble; and hence Nahasson, prince of Juda, is mentioned, though he was not a descendant of the eldest son of Juda, but of Phares; and those who were at the head of those who were numbered a little before the death of Moses, were not the descendants of these, chap. xxvi. 64. In effect, we find that Moses chose for his council, \u0001able men out of all Israel,\u0002 Exodus xviii. 25. (Bonfrere) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Duel.\u0002 Hebrew \u0001Dehuel.\u0002 But (chap. ii. 14,) we find the word begins R, as the Septuagint have read, \u0001Ragouel.\u0002 (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Army.\u0002 Hebrew, \"of a thousand.\" The Vulgate commonly styles them tribunes. They were \"people of name in the assembly,\" as the Hebrew indicates. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Juda.\u0002 This tribe was the most numerous. But it is not here placed first, because the order of birth in Lia's children is observed. Then come those of Rachel; and last of all, the children of the two handmaids, Bala and Zelpha. (Haydock)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Levites.\u0002 As they attended the tabernacle, like God's peculiar servants, and were not obliged to go forth to battle, it was not necessary to number them with the rest. (Calmet) --- They might, however, fight if they thought proper, as the Machabees did. See Josephus, Antiquities iii. 11 and iv. 4. (Tirinus)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Stranger,\u0002 even of any other tribe. (St. Augustine, q. 3.) (Worthington)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Army.\u0002 Hebrew, \"they shall have their respective camp, and follow their own standard, with their army.\" They were drawn up in four large bodies, chap. ii. 2, &c. (Calmet) --- The first contained 151,450, the second 186,400, the third 108,100, and the fourth 157,600, under Reuben, Juda, Ephraim, and Dan." }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Watch.\u0002 Lest any thing should offer any indecency to the tabernacle, and thus provoke God's \u0001indignation.\u0002 (Haydock)" } ] }, { "chapter": 2, "slug": "id449.html", "header": "Numbers ii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001By,\u0002 &c. Hebrew, \"by his own standard, in the ensigns of their father's house, far off, about,\" &c. Perhaps a general standard, belonging to the chief tribe, was set up for each of the four great bodies; while the two inferior tribes had their peculiar ensign, as well as the different companies. It is supposed, that these standards were distinguished either by their colour, or by the representation of some animals. Jonathan says, each of the great standards, made of silk, were of three colours, similar to those precious stones, on which the names of the patriarchs were engraven on the rational; and also exhibited the figure or emblem of the principal tribe, with some text of Scripture, and the names of the three tribes. Thus the tribe of Juda, with those of Issachar and Zabulon, occupying the space of 4000 paces, had a lion's whelp on their standard, with this inscription, \u0001Let God arise, and his enemies be put to fight;\u0002 Juda, Issachar, Zabulon. The tribes of Ruben, Simeon, and Gad, bore the figure of a stag, \u0001Hear, O Israel, the Lord thy God is one God.\u0002 The standard of Ephraim, Manasses, and Benjamin, had a child embroidered, \u0001The cloud also of the Lord was over them by day, when they marched\u0002. Some give to the tribes of Dan, Aser, and Nephtali, the figure of a basilisk; others that of an eagle; with these words, \u0001Return, O Lord, and dwell with thy glory in the midst of the host of Israel.\u0002 See chap. x. 34-36., and Deuteronomy vi. 4. Some imagine that the standard of Juda was green, with a lion's whelp embroidered upon it; Ruben's red, with the head of a man. That of Ephraim, yellowish, the colour of the Chrysolite, and represented an ox, or a calf's head. The standard of Dan had a mixture of white and red, like the jasper, with an eagle grasping a serpent in its talons; all in allusion to various passages of Scripture, and to the cherubim of Ezechiel. We cannot, however, vouch for the accuracy of these Rabinnical accounts. The custom of bearing the figures of animals on armour and standards, is very ancient. Anubis and Macedo had a dog and a wolf engraven on their arms, when they accompanied their father Osiris. (Diodorus ii. 2. The heroes at Troy had similar emblems on their bucklers. (Pliny, [Natural History?] xxxv. 3.) Others adorned their helmets with them. Hence some derive the custom of armour-bearing. --- \u0001Covenant,\u0002 at the distance of 2000 cubits, as at the passage of the Jordan, Josue iii. 4. The tabernacle in the middle formed the camp of the Lord, the Levites were round it; the third camp was for the army, (Calmet) occupying a large square. The nearest soldiers were a mile distant from the centre." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001First.\u0002 The gate of the tabernacle looked towards the east. (Haydock) --- Juda marched therefore in the first ranks. Then followed Ruben, the Levites, with the camp of the Lord. (Calmet) --- (Yet see chap x. 17.; Haydock) --- Afterwards came Ephraim; and last of all, Gad, ver. 16, 17, 24, 31. But in the camp, Juda, Issachar and Zabulon, Moses and Aaron, dwelt on the eastern side of the tabernacle; Ruben, Simeon and Gad, with the Caathites, on the south; Ephraim, Manasses and Benjamin, with the sons of Gerson, to the west; and Dan, Aser and Nephtali, with the Merarites, on the north. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And.\u0002 Hebrew, \"when the tabernacle of the assembly, shall depart, the camp of the Levites in the midst of the camp, they shall depart in the same order as they encamp, each in his rank, with his ensigns.\" The Levites shall always be in the middle. (Calmet) --- So the Romans made their camps, of a square form, and placed the sacred things in the centre. (Grotius) --- \u0001Down.\u0002 The same officers who took it down, shall set it up again. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Five,\u0002 is omitted in the Samaritan copy." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Eight.\u0002 Onkelos has 180,000 (Calmet) --- But both these are incorrect, chap. i. 37, 52. (Haydock)" } ] }, { "chapter": 3, "slug": "id450.html", "header": "Numbers iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Generations;\u0002 descendants \u0001of Aaron,\u0002 whose names are specified; \u0001and of Moses,\u0002 whose children are left unnoticed among the rest of the Levites, ver. 27. This enhances the merit of the Jewish legislator[Moses], and shews his modesty and disinterestedness. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Presence;\u0002 or as it is expressed, (1 Paralipomenon xxiv. 9,) \u0001under the hand of Aaron,\u0002 by his direction, and in quality of his assistant, (Calmet) while he lived, Eleazar succeeded him in the high priesthood; (Josue xxiv. 33,) and his children possessed that dignity, till the posterity of Ithamar came in under Heli, chap. xxv. 13. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To him,\u0002 and to the other priests, who had to perform the higher offices. The Levites did not approach near the altar, except when they had to carry it and the tabernacle. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And.\u0002 Hebrew, \"They shall watch over him, and over all the congregation,\" to assist the priests in their sacred office, and to take care that the people behave respectfully. (Haydock) --- All were bound to prevent any sacrilegious abuse. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To whom.\u0002 Samaritan and Septuagint, \"to me.\" They must serve God in the persons of his priests. They are called \u0001a gift,\u0002 people bestowed, as the \u0001Nothnim,\u0002 to serve in the meanest functions; and hence the Nathineans take their name. The Gabaonites were employed by Josue in this quality, Josue ix. 23. --- \u0001Over.\u0002 Hebrew, \"they shall retain,\" &c. They shall permit no \u0001stranger\u0002 to interfere. Cuneus (Rep. ii. 11,) observes, that if a Levite undertook to do the office allotted to another, he was to be slain, after sentence had been passed by the judge. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mine.\u0002 God claimed the first-born, on account of having spared them, Exodus xii. 23. He requires that all the males shall be redeemed, except those of the tribe of Levi, whom he claims as his peculiar portion, as the price of the redemption of those who were living in Egypt, when the destroying angel passed by. This honour was wholly gratuitous, though the Levites deserved to obtain a confirmation of it by their zeal, Exodus xxxii. 29 and Deuteronomy xxxiii. 9. God seems to have revealed to Moses the destination of Aaron's family, long before they were appointed to exercise the functions of the priesthood, Exodus xix. 22, 24, and xxiv. 1. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Month;\u0002 at which time the first-born were to be redeemed, chap xviii. 16. (Menochius) --- If only those of 20 years of age had been counted, they could not have amounted to nearly an equal number with the first-born of all the other tribes. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Names.\u0002 These had been long ago dead. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Five hundred,\u0002 expressed by the letter c, has, according to Kennicott, been put for 200, which the Hebrews denote by a similar letter, r. See 2 Kings xxiii. 8 and 1 Paralipomenon xi. 11, for other mistakes. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Thereof.\u0002 The Gersonites had the care of the veils round the court, and of the cords and gates. The priests guarded the tabernacle, ver. 32. The sons of Caath carried the altars, (ver. 31,) and the Merarites took care of the cords, which were attached to the pillars of the court, ver. 37. Hebrew may be translated \"(among the vessels of) the tabernacle, the covering thereof, and the hanging for the door of the sanctuary, (\u0001or\u0002 tabernacle of the congregation) and the hangings of the court, and the curtain for the door of the court, which is beside the tabernacle, and by the altar round about, and the cords belonging to the service of the tabernacle.\" (Calmet) --- \u0001Whatsoever,\u0002 in the Vulgate, must only be referred to the curtains." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Sanctuary,\u0002 with respect to the things mentioned, ver. 31. (Menochius) --- The Samaritan copy observes, that they also carried the brazen laver, as we find they did, chap. iv. 14. All these things were folded up in the violet curtains of the sanctuary, while the ark was covered with the \u0001veil\u0002 which hung before it, chap. iv. 5. Some pretend that the number here specified ought to be 830, to obviate a difficulty [in] ver. 39. But this amendment has no solid foundation. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Eleazar\u0002 had authority over the Levites, as his father had over the priests also. Thus we find princes of the priests, different from the sovereign pontiff. (Matthew ii. 4 and xvi. 21 and Luke iii. 2.) Eleazar had also a particular charge of the Caathites, (chap. iv. 16,) and was to take care that they handled the sacred vessels with due respect. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Sons,\u0002 the children of Aaron. Those of Moses were among the Levites, 1 Paralipomenon xxiii. 13. They did not remain with their father. --- \u0001In the,\u0002 &c. Hebrew, \"to guard the,\" &c., in order to supply for the rest of the Israelites, ver. 9. (St. Augustine, q. 4.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001And Aaron;\u0002 a word omitted in the Samaritan and Syriac, and in the oldest Hebrew manuscript, and marked in the printed copies as dubious. (Kennicott) --- \u0001Thousand.\u0002 If we collect the different sums, we shall find other 300; so that the Levites would be 27 more than the first-born of the other tribes, though Moses says (ver. 43-46) that they were fewer by 273. Some say that the 28th verse has been corrupted, (Calmet) or the 22nd, where we read 500 instead of 200. (Haydock) --- Others observe, that in the 22,000, the first-born of the Levites and the priests of Aaron's family are not included, and these might amount to 300 men. (Lyranus) --- But Bonfrere rightly observes that this number is too small, as only one is allowed for 74 people. He thinks that the first-born, who were heads of families, are omitted, and those also who were born before the angel destroyed the Egyptians. On this supposition, however, 22,000 will appear too great a number to be produced by the Levites in the space of a year, when some were too young, and others too old, to have children, and others had children already before that event. We may, therefore, either admit the solution of Lyranus, or confess that some fault has crept into the number, though this must be very difficult, since Moses argues in the sequel on the supposition of its certainty. (Calmet) --- St. Jerome hence infers, that these numbers are full of mystery; Origen (hom. 4,) says, that the exact number, 22,000, may signify the perfection which God requires from those whom he takes into his service, as there are just 22 Hebrew letters, and 22 patriarchs, from Adam to Jacob, the father of the Israelites. (Worthington) --- The 22,000 might be accepted by God, instead of so many Israelites; and the 300 other Levites might be due to him on their own account, being the first-born since the Hebrews left Egypt. (Tirinus) (Du Hamel)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Cattle.\u0002 These were kept by the Levites, and were not intended for sacrifice. (Menochius)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Levites,\u0002 omitting the 300, as [in] ver. 39. For each of these 273, five sicles were to be paid, the price of the redemption of a child who had been vowed, Leviticus xxvii. 6. The money was to be paid either by those who were counted last, or by a tax laid upon all the people, or it was determined by lot who should pay it. The Scripture is silent on this head. (Calmet)" } ] }, { "chapter": 4, "slug": "id451.html", "header": "Numbers iv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thirty.\u0002 Moses speaks of those who had to carry the sacred vessels. Those of 25 years old might perform some offices; (chap. viii. 24,) and even at 20, they began to serve the tabernacle, in the reign of David, (1 Paralipomenon xxiii. 24,) the fatigue being then diminished, and the splendour of religion increasing. The Septuagint read 25 instead of 30, in this and all other places, and some think that the Hebrew should be so too. The time for the admission of \u0001priests\u0002 to their more august functions is not specified, but was determined by themselves to be at least 20 years of age. (Outram, Sacrif. i. 7.) --- \u0001To stand.\u0002 This was the ordinary posture of the priests in the temple. The king alone was allowed to sit. (Maimonides) --- Hebrew, \"all that enter into the host, \u0001or\u0002 army, to do the work in the tabernacle of the assembly,\" shall be of a competent age and strength. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sons.\u0002 Necessity excused them on this occasion. Out of respect for the ark, the Levites were not allowed to behold or touch it uncovered. (Calmet) --- \u0001That hangeth before the door.\u0002 Hebrew, \"the covering veil, and shall,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Put in the bars.\u0002 Hebrew, \"place the bars,\" upon the shoulders of the Levites; for they were never taken out of the sides of the ark, Exodus xxv. 15. Other bars, like hand-barrows, were used to carry the ark and the other different vessels, after they were folded up. Two Levites bore them on their shoulders. (Calmet) --- Perhaps the bars of the ark, after it was enveloped with the three curtains, might project, so that the bearers might take hold of them. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Loaves.\u0002 Some imagine this precept was not observed in the desert, as the people fed on manna. But might not they procure some flour of the neighbouring nations? and do not the princes offer flour, chap. vii.? See Deuteronomy xii. 7. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The bars,\u0002 which were not attached to it, Exodus xxv. 37. Hebrew and Septuagint, \"They shall place it upon the bars.\" \u0001Mot,\u0002 signifies a stick, upon which two people may carry burdens, chap. xiii. 24. It might be put through the foldings, ver. 12." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ashes,\u0002 which might be upon the grate of the altar, where the sacred fire had been burning. This shews that the precept was already observed. The Septuagint do not mention the ashes. But some copies, with Origen, (hom. iv.) and the Samaritan Pentateuch, insert some words at the end of ver. 14, which Grotius believes have been omitted by the Massorets, in the present Hebrew Bibles. \"They shall take a purple veil, and fold up the laver and its foot, and put them in a covering of violet skins, and place them upon the bars.\" (Calmet) --- The children of Caath were the most honoured among the Levites, as Moses and Aaron sprung from the same family, Eleazar, the future pontiff, presided over them in a particular manner, while his younger brother Ithamar, directed the rest. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Vessels of,\u0002 &c. Some say, not even their coverings. God threatens to punish all idle curiosity or negligence, particularly with respect to the ark, which the Caathites had to carry, till the priests became sufficiently numerous to perform that office, as they generally did, Deuteronomy xxxi. 9. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Over them.\u0002 The sons of Caath, to whose care the more sacred things were entrusted; or Hebrew, \"over the oil,\" &c. --- \u0001Sacrifice\u0002 of flour, wine, &c. These always accompanied the morning and evening holocaust. It hence appears that this law was already in force, and probably all such precepts were observed as were not incompatible with the wandering state of the Hebrews. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Curiosity.\u0002 Septuagint, \"suddenly.\" Let them not rush in before all the vessels be properly covered. The priests folded them up with all haste, that they might see them as little as possible themselves. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thirty.\u0002 Septuagint, \"25,\" as ver. 3. (Calmet) --- They began to be taught how to act, at 25; but did not officiate till 30. (Du Hamel)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001All things.\u0002 Hebrew, \"veils round the altar\" of holocausts in the court. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Assigned.\u0002 Hebrew, \"you shall count over to them what they have to carry.\" Septuagint, \"you shall call (the Levites) by name, and all that shall be intrusted to them,\" ver. 32. (Calmet) --- From the different offices of the priests and Levites in the old law, Innocent III takes occasion to shew the distinction of the orders in the Christian Church. (De S. Altar. 2. ad 7.)" } ] }, { "chapter": 5, "slug": "id452.html", "header": "Numbers v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Camp;\u0002 in the midst of which God had fixed his tabernacle. See Leviticus xvi. 16. Some pretend that these unclean persons were only excluded from the camp of the Lord, and from that of the Levites, which occupied 2000 cubits round the tabernacle. But God will not permit any of the camp to be defiled by such people. They were to absent themselves for seven days, and then wash themselves, &c., chap. xix. 11. If lepers be excluded from the camp, how much more do heretics deserve to be cast out of the Church! (Theodoret, q. 8.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001It.\u0002 Hebrew, \"their camps, in the midst of which I dwell.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To commit,\u0002 against one another, ver. 7. (St. Augustine, q. 9.) When the thing is secret, so that the judges cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession, Exodus xxii. 1, 4. (Haydock) --- Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. (Calmet) --- \u0001Negligence,\u0002 not with contempt; (Menochius) though he knows that he is transgressing the divine and natural law. (Tirinus)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Shall confess.\u0002 This confession and satisfaction, ordained in the old law, was a figure of the sacrament of penance. (Challoner) --- A special confession of their \u0001sin,\u0002 with satisfaction, and a sacrifice, are required. So Christ orders us to lay open our consciences to his priests, John. xx., &c. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001But if.\u0002 Moses does not mention this case, Leviticus vi. 2, 5. Here he determines that the heirs, if known, must be entitled to the restitution. A Hebrew could not die without an heir; but a proselyte might, and then restitution was to be made to God. The Rabbins say, that when the person injured was already dead, the offender took 10 persons with him to the grave of the deceased, and said, \"I have sinned against the Lord and against N.; I have injured him \u0001thus.\u0002\" After which he gave what was due to his heirs; or, if none could be found, to the house of judgment or the judges, who might restore it, if any claimant appeared afterwards." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001First-fruits;\u0002 (\u0001teruma,\u0002) a term which comprises also voluntary oblations of all sorts, and the parts of the victims which belong to the priests; unless the person offering expressed a different intention. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The spirit of jealousy,\u0002 &c. This ordinance was designed to clear the innocent, and to prevent jealous husbands from doing mischief to their wives: as likewise to give all a horror of adultery, by punishing it in so remarkable a manner. (Challoner) --- \u0001The spirit of jealousy,\u0002 of fear, &c., denotes those passions of the soul. This very remarkable law of Moses suited the genius of his people, (Calmet) and tended greatly to restrain the infidelity of the married couple, and the fury of suspicious husbands. (Theodoret, q. 10.) God was pleased, by a continual miracle, to manifest the truth, on this occasion, provided the husband were not also guilty: for, in that case, the Rabbins assert, the waters had no effect. They relate many particularities, which seem contrary to Philo and Josephus, who inform us that the trial was still made in their time, though the former writers pretend that it was disused, on account of the many adulteries which were committed, in the age preceding the destruction of the temple by Titus. They say that the person who had committed the crime with the woman, died at the same time that the bitter waters put an end to her existence. When the suspected person was brought before the Sanhedrim, they tried, by all means, to extort a confession from her. But if she persisted in maintaining her innocence, they made her stand in black, before the eastern gate of the court, denouncing to her what she had to expect. If she answered \u0001Amen,\u0002 the priest wrote the imprecations (ver. 19-22,) on vellum, with ink, which had no mixture of vitriol in it; and taking water from the laver, and dust from the court, with something bitter, like wormwood, effaced the writing in a new earthen vessel; while another priest tore her garments as far as the breast, and tied them up with an \u0001Egyptian\u0002 cord, to remind her of the miracles wrought by God. If she confessed the crime before the writing was effaced, she was to be repudiated, without any dowry; or, if she kept company with a suspected person, contrary to her husband's admonition, after she had come off victorious from drinking the bitter waters, she was subjected to the same punishment, and could not demand to be admitted any more to make the miraculous experiment. See Selden, Uxor. iii. 13." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Measure,\u0002 (\u0001sati\u0002). Hebrew and Septuagint, \"epha,\" of which the measure was only one-third. (Calmet) --- \u0001Oil,\u0002 &c. These were rejected in sacrifices for sin, Leviticus v. 11. Jealous husbands have no sentiments of commiseration, or of sweetness; (Haydock) nor can any experience the emotions of joy, while they are in such a situation. (Tirinus)" }, { "marker": "Ver. 17---18.", "first": 17, "last": 18, "text": "\u0001Holy water,\u0002 destined for sacred uses, which is called \u0001most bitter,\u0002 ver. 18, (Menochius) and \u0001cursed,\u0002 (ver. 22,) on account of the imprecations used to detect the guilty. (Worthington) --- \u0001Earth,\u0002 to shew the woman, that if she had been unfaithful, she deserved to be \u0001trodden upon as dung,\u0002 Ecclesiasticus ix. 10. --- \u0001Head,\u0002 that she may remember all is naked before the Lord. (Menochius) --- Hebrew may signify, \"he shall cut the hair of her head,\" (see Leviticus x. 6.; Calmet) or take off her veil. (Josephus, [Antiquities?] iii. 10.) (Haydock) --- \u0001Remembrance,\u0002 by which God was requested to manifest the truth, either by punishing or by rewarding the woman, ver. 15, 28. (Menochius) --- \u0001Bitter,\u0002 either on account of the wormwood, or because of their effects on the guilty. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Adjure.\u0002 The woman was put to her oath. (Josephus) (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Curse.\u0002 Hebrew, \"an object of execration, and an oath,\" &c., so that people can wish no greater misfortune to befall any one, than what thou shalt endure. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Amen.\u0002 Our Saviour often uses this form, to confirm what he says, \u0001verily, truly.\u0002 The woman gives her assent to what had been proposed, \"so be it.\" (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "Book. Hebrew sepher, may also denote a board covered with wax, which was used as one of the most ancient modes of writing. (Calmet) --- Josephus says, the priest wrote the name of God on parchment, and washed it out in the bitter waters." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Up.\u0002 Hebrew, \"and the water, which causeth the malediction, shall enter into her, bitter.\" According to Josephus, the jealous husband threw first a handful of the gomer of barley flour, upon the altar, and gave the rest to the priest; and after the other ceremonies were finished, the woman drunk the water, and either had a son within ten months, or died with the marks of infamy. (B. [Antiquities?] iii. 11. Edit. Bern.) Some Rabbins say she became livid and rotten, though she might linger on part of the year. (Sotæ iii.) But if she proved innocent, she acquired fresh beauty and health, and was delivered with ease of a son. (Maimonides) (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Through her.\u0002 Hebrew, \"into her,\" exerting all their efficacy." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Children,\u0002 that her husband may love her the more, and she may receive some compensation, for the stain thrown upon her character. (Menochius) --- We do not read in Scripture that any was ever subjected to this trial. The method of giving a bill of divorce was more easy. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Blameless.\u0002 To act in conformity with God's injunctions could not be reprehensible. But it would have been certainly criminal to tempt God in this manner, in order to discover a secret offence, if he had not authorized it expressly. If the husband wished to avoid the displeasure of God, he was bound to banish from his heart all malice, rash judgments, &c. The permission here granted, was owing to the hardness of heart of this stiff-necked people, as well as the laws regarding divorces and retaliation. Women, being of a more fickle and suspicious temper, are not indulged with the privilege of divorcing their husbands, or of making them drink the waters of jealousy. But if a man were taken in the act of adultery, he was put to death, Leviticus xx. 10. The crime is equal in both parties. \"The husband, says Lactantius, (de V. Cultu. xxiii.) ought, by the regularity of his conduct, to shew his wife what she owes him. For it is very unjust to exact from another, what you do not practise yourself. This injustice is the cause of the disorders, into which married women sometimes fall. They are vexed at being obliged to continue faithful to those, who will not be so to them.\" The Romans would not allow wives to bring an action against their husbands. \"You would kill, with impunity, your wife taken in adultery, without any trial, said Cato, and she would not dare to touch you with her finger, if you fell into the same crime.\" (Gell. x. 23.) The authority which was given to husbands over their wives, was deemed a sufficient restraint; and men being obliged to be often from home, and in company, would have been exposed to continual alarms, from the suspicious temper of their wives, if they had been subjected to the like trials. (Calmet) --- In latter ages, however, the Jewish ladies began to assume the right of divorcing their husbands, in imitation of Salome, sister of Herod the great, and of Herodias, his grand-daughter, Matthew xiv. 3. (Josephus, Antiquities xv. 11 and xviii. 7.) Grotius supposes that the Samaritan woman had divorced her five husbands, John iv. 18. But this being contrary to the law, her first marriage alone subsisted. (Haydock) --- \u0001Her iniquity,\u0002 in giving her husband any grounds of suspicion. The Rabbins observe, that he was bound first to admonish her, before witnesses, not to keep company with people of bad character; and if he could bring witnesses that she had been found afterwards with them for ever so short a time, he might have the remedy of the law. The pagans maintained, that several of their fountains and rivers had the power of disclosing and punishing perjury. Polemon mentions a fountain of this nature in Sicily; and Solinus (Chap. xi.) says, that one in Sardinia caused the perjured to go blind. The waters of the Styx were greatly feared on this account. (Hesiod, Theog. 783.) Tatitus (vii. 20,) mentions some other fountains, which had the same effects as the bitter waters. (Calmet) --- The various ordeal trials which were formerly in use, were probably established in imitation of this law of Moses; but not having the same authority or sanction, they were in danger of being looked upon as superstitious. (Haydock)" } ] }, { "chapter": 6, "slug": "id453.html", "header": "Numbers vi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sanctified,\u0002 and separated from the common sort of people, and obliged to observe abstinence like the Nazarites, as the Hebrew intimates in one word, \u0001nazir.\u0002 All this was done to acquire greater sanctity and perfection. Septuagint, \"whoever has made a great vow to be very pure to the Lord,\" and intends thus to signalize his zeal for God's glory. The original term, means also to distinguish oneself by a wonderful thing. There were Nazarites for life, like Samson and St. John the Baptist; and others for a limited time, like St. Paul. Their abstinence from wine, &c., lasted generally for a month, and was to be performed at Jerusalem. Those of the female sex could not bind themselves by vow till they were ten years and a day old, nor boys before they were full 13. (Calmet) --- The custom of cutting the hair, in honour of some god, was very common among the pagans; and St. Cyril (de ador. 16,) seems to think that the Hebrews had seen it practised in Egypt, and that Moses judged it expedient to let them do so for the sake of the true God, in order to divert their minds from giving way to superstition. (Calmet) --- The Hebrews made vows to abstain from wine for 30 days, and then to offer sacrifices, and to cut their hair, when they were attacked by any dangerous illness. (Josephus, Jewish Wars ii. 15.) St. Paul perhaps made a vow of this nature, in the perils of the sea, Acts xviii. 11. (Spencer, Rit. iii. 6.) Juvenal alludes to this custom, when he observes, that sailors with their heads shaved, delight in safety to recount the dangers to which they have been exposed:" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Drunk.\u0002 Hebrew \u0001shecar,\u0002 may signify old or palm wine, Leviticus x. 9. --- \u0001Drink.\u0002 Hebrew, \"of shecar,\" which was a clear wine, with perhaps a mixture of sugar. --- \u0001Vinegar\u0002 was a common beverage among the ancients. (Pliny, [Natural History?] xiv. 16; Ruth ii. 14.) The soldiers gave our Saviour some of theirs to drink. The Turks, who are not allowed to drink wine of the grape, make use of various other sorts of made wine. --- \u0001Grape,\u0002 or the liquor procured from grapes, with a mixture of water, after they have served already to make wine. This liquor is called secondary wine by the Greeks, (Menochius) being designed for labourers in winter. (Varro 54, and Colum. xii. 40.) Grapes of every description are forbidden to the Nazarites, as they either tend to inebriate, or at least are too luxurious. (Haydock) --- God deigns to give those a rule, who voluntarily consecrate themselves to his service. \"What do the Nazarites designate, but the life of those who abstain, and are continent?\" (St. Gregory, Mor. xxxii. 23.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Kernel,\u0002 or stone. Neither the inside nor the outside must be eaten." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Grow.\u0002 At the commencement, and at the end of the Nazariteship, the hair was cut; though perhaps a sort of crown was left at the top of the head, as the 7th verse may be rendered, \"the crown of his God,\" &c. (Calmet) --- The Nazarite is under the same regulations as the high priest, with respect to any corpse, ver. 6. (Maimonides; More, p. 3.; Leviticus xxi. 11.) Both were consecrated to God in the most perfect manner. (Menochius) --- When the hair of Samson was cut off, he immediately lost his supernatural strength, Judges xvi." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dead.\u0002 To teach us that those who are consecrated to God, ought to abstain from the works of death. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Day.\u0002 That none might escape; (Theodoret, q. 11,) though the Hebrew may imply that the hair was only shaved on the ninth day, when he was to be purified, chap. xix. 12. Then the Nazarite had to begin again, as if he had done nothing, (Calmet) if his vow were only for a time. Those who had taken a vow for life never shaved." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sinned.\u0002 Contracting a legal uncleanness. --- \u0001That day,\u0002 and commence his vow. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001He.\u0002 The priest." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fire,\u0002 on the altar, where the ram has been sacrificed. (Abulensis.) Lyranus thinks it was burnt on the fire, with which the meat was boiled. (Menochius) (Chaldean) (Tirinus) --- The Septuagint, Philo, &c., understand it in the former sense; and Theodoret says the consecrated hair was placed upon the victim on the fire. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Priest,\u0002 contrary to what was required in other sacrifices. (Jospehus, [Antiquities?] iv. 4. Both the priest and the Nazarite waved the sacrifice towards the four quarters of the world." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Mind.\u0002 If he have vowed any thing more, he must perform it. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sons.\u0002 The three forms of benediction for the high priests, have all the same meaning, and they might choose which they pleased. Grotius observes, that they pronounced them aloud standing, with their hands lifted up. The books of Moses are the ritual of the priests." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Shew\u0002. Hebrew, \"make his face shine,\" joyful and serene, (Calmet) like a light to direct thy steps, Psalm lxvi. 2." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Turn.\u0002 With loving mercy, may he comfort and protect thee. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Invoke.\u0002 Hebrew, \"they shall name my name (Yehovah, in pronouncing blessings) upon the sons of Israel,\" which I will ratify. (Haydock) --- \"They shall place the blessing of my name,\" &c., Chaldean. They shall praise my name. (Calmet) --- God authorizes us to use a determinate form of blessing, and grants the effect, when his minister pronounces it, (Worthington) if no obstacle be put by the party. (Haydock)" } ] }, { "chapter": 7, "slug": "id454.html", "header": "Numbers vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The day.\u0002 The second of the second month, the year after the Hebrews left Egypt. We might read this chapter immediately after the 10th of Leviticus." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Covered.\u0002 Destined to carry some parts of the tabernacle. (Calmet) --- The Septuagint use a term which, according to Hesychius, denotes the chariots in which people of quality travelled, \u0001Lampenes.\u0002 (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Four.\u0002 The sons of Merari were not very numerous, (chap. iv. 44,) and they had the heaviest parts of the tabernacle to carry. The metal alone would weigh 274,875 Roman pounds, of 12 ounces each; not to mention the pillars, &c. If 100 waggons carried each 3000 pounds, and every man 50, they would not carry one half; so that the people must have furnished them with many more waggons besides these four of the princes. (Jansenius) (Calmet) --- Abulensis thinks the Merarites carried all that was not laid on the four waggons. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001That day.\u0002 About that time; the ceremony lasted at least 12 days, ver. 84. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Altar\u0002 of holocausts, the dedication of which continued seven days, Exodus xxix. 36. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Dish,\u0002 (\u0001acetabulum.\u0002) Hebrew \u0001kaharath.\u0002 See Exodus xxv. 29. This present of the prince of Juda weighed five Roman pounds. It was of silver, and consequently could not be used in the sanctuary, but in the court, (Calmet) at the altar of holocausts. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mortar.\u0002 Hebrew \u0001caph,\u0002 which the Vulgate commonly renders \u0001phiala,\u0002 \"a cup,\" (Menochius) may signify a spoon for incense, as it generally accompanies the censer, 3 Kings vii. 20. It means literally \"the palm of the hand.\" The high priest took his hands full of incense on the day of expiation, Leviticus xvi. 12. But on other occasions, a spoon was probably used to throw incense on the altar, or on the coals which were burning in the censers. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Buck-goats,\u0002 (\u0001hircos\u0002). The same as the \u0001he-goats\u0002 given by Nahasson. The presents of all the 12 princes are equal; and Moses mentions them in detail with equal honour. They give them according to the order in which they encamped. Juda, with his two tribes, first; then Ruben, &c." }, { "marker": "Ver. 89.", "first": 89, "last": 89, "text": "\u0001Oracle\u0002 of God, whose majesty appeared, in the form of a bright cloud, upon the \u0001propitiatory,\u0002 or mercy-seat. (Haydock) --- Moses is allowed to enter in quality of God's messenger, to announce his will to the people; or perhaps he heard the mandates of God, standing without the veil. (Du Hamel)" } ] }, { "chapter": 8, "slug": "id455.html", "header": "Numbers viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Looketh.\u0002 This candlestick stood on the south side, with one branch extending towards the altar of incense, on the east; and the other to the west, so as to give light to the loaves of proposition, on the north, Exodus xxv. 31. (Calmet) --- It was intended to illumine the holy of holies, where a sort of feast was prepared for God, and where no windows were found. (Menochius) --- Hebrew simply, \"When thou lightest the lamps, the seven lamps shall give light over against,\" upon, \u0001or\u0002 near to \"the candlestick.\" (Haydock) --- The lamps might be separated from the branches and stem of the candlestick. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Let them be sprinkled with the water of purification.\u0002 This was the holy water, mixed with the ashes of the red cow, (Numbers xix.) appointed for purifying all that were unclean. It was a figure of the blood of Christ, applied to our souls by his holy sacraments. (Challoner) --- \u0001Purification,\u0002 (\u0001lustrationis\u0002) or \"expiation.\" The water, mixed with ashes, was taken and sprinkled round about the houses, and upon those persons who wished either to be cleansed from some defilement, or to advance in virtue and purity. We use salt instead of ashes. Theocritus (Idyl. xxiv. 100,) puts these words in the mouth of Tiresias, \"then mixt with salt, according to the law, with a green branch sprinkle the honoured and pure water, and sacrifice to the supreme Jupiter a hog, if you wish to gain the victory over your adversaries.\" --- \u0001Flesh,\u0002 to remind them that they must cut off all superfluous thoughts, the roots of which they will however never be able to destroy entirely, as St. Gregory (Mor. v. 3,) says, \"The flesh always produces superfluities, which the spirit must always cut away with the sword of solicitude.\" See Leviticus xiv. 8., and xxi. 5, 10. (Haydock) --- The priests serving in the temple were obliged to cut their hair every month; and the Levites probably observed the same regulation, to acknowledge, that they who approach to God, must be pure and detached from earthly cares, (Calmet) and particularly from the works of sin; to remind them of which, they were to be sprinkled with water, their garments washed, and they were to offer two oxen by the hands of Aaron, and to be lifted up or offered to God, to serve in his court. (Tirinus)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Upon them.\u0002 Some of the princes performed this ceremony, to testify that they gave up the Levites to serve God, (ver. 15,) and would not be answerable, if they were guilty of any irreverence or neglect. (Calmet) --- They offered them as a sort of sacrifice for the people, (Menochius) and gave their approbation to them, setting them at liberty, ver. 14., and 20. (Du Hamel)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001A gift.\u0002 Hebrew, \"he shall heave them as a heave-offering before the Lord.\" Some assert, that Aaron lifted each of them towards the four quarters of the world; (ver. 21,) or he made them go up towards the altar, and on each side. This ceremony was performed whenever a Levite was taken into the ministry, 2 Paralipomenon xxix. 34." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thou,\u0002 Moses, though the Hebrew here seems to refer it to Aaron, \"he shall.\" But the Septuagint and Arabic agree with the Vulgate, and the context shews that Moses is the person (Calmet) who had chiefly to officiate. Aaron also performed his part, ver. 11. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mine.\u0002 Free from the burdens of the state, and employed in singing and keeping the doors of the sanctuary. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Into,\u0002 or \"towards, about;\" for the priests alone could enter in. Hebrew, \"the Levites shall go in (or be admitted) to do the service of the tabernacle,\" and to remove it, &c., ver. 19. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lifted.\u0002 Hebrew \u0001tenupha,\u0002 Exodus xxix. 24. Perhaps only a few were received at once. (Menochius) --- \u0001Prayed.\u0002 Hebrew means also \"to expiate, or redeem,\" as ver. 19." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Serve,\u0002 in any laborious functions, as the original imports." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ministers.\u0002 Hebrew, \"to watch over,\" (Calmet) direct, and \"train up their brethren,\" Samaritan. (Grotius)" } ] }, { "chapter": 9, "slug": "id456.html", "header": "Numbers ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The Lord.\u0002 The 15 first verses might be placed at the head of this book. God gave orders to celebrate the first passover in the desert, about the 14th of the first month, in the second year of liberty, soon after the consecration of the tabernacle. (Calmet) --- This is the only passover which the Jews are recorded to have celebrated during the 40 years' sojournment; as they were not allowed to celebrate it, without having circumcised all the males of their family, (Exodus xii. 43,) which they could not do in the wilderness (His cuni, &c.) being uncertain how soon they would have to remove by the direction of God. (Haydock) --- \u0001First month.\u0002 Hence, Moses does not always observe the order of time, as he spoke (chap. i.) of what happened in the second month. (Du Hamel)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Make the Phase.\u0002 That is, keep the paschal solemnity, and eat the paschal lamb." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In the.\u0002 Hebrew, \"between the two evenings,\" Exodus xii. 6. Septuagint, \"towards the evening, in its season, according to its law, and determination,\" \u0001sugkrisin,\u0002 (ver. 14,) \u0001suntaxin,\u0002 \"arrangement;\" in both places we have \u0001justifications.\u0002 (Haydock) --- God's law is so called, because nothing can be done right without it. (Menochius) --- The merit of human actions depends on their conformity with the will of God; (Du Hamel) and when he gives directions, we must comply exactly. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In Mount.\u0002 Hebrew, \"desert (\u0001or\u0002 mountainous country) of Sinai,\" Exodus xiv. 3. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Some.\u0002 Hebrew, \"and there was men,\" a solecism, rejected by the Samaritan and Arabic copies. (Houbigant) --- \u0001Man.\u0002 That is, by having touched, or come near, a dead body, out of which the soul was departed. (Challoner) --- Such were forbidden to offer any sacrifice, Leviticus xxii. 4. Yet they could not refrain from burying the dead. (Philo, de vita Mos. 3.) As, therefore, the action was far from being criminal, and they had partaken of the paschal lamb without restriction in Egypt, and heard that God required all to offer this sacrifice, under pain of excision, (ver. 13,) they reasonably wished to know how they were to act, particularly as the 14th of Nisan alone was appointed for this sacrifice, and they could not be purified in less than seven days. If the law, by which they were excluded from the camp, (chap. v. 2,) were already published, they consulted Moses by some friend. The Rabbins suppose, that those who buried Nadab and Abiu, are meant. (Calmet) --- The common people did not properly offer a sacrifice, though they might kill the victim. (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Unclean,\u0002 in what manner soever. (Philo) --- \u0001Nation;\u0002 or at a great \u0001distance,\u0002 whether in the country or out of it. The Rabbins say 15 miles, or leagues, (Calmet) which make 45 miles. (Haydock) --- Septuagint, all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Paralipomenon xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase, Exodus xii. 19. (Calmet) --- This festival was never transferred beyond the second month. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Stranger.\u0002 Both the Jews who lived at a distance from the promised land, and those of other nations who had embraced their religion, were obliged to observe this law; while the uncircumcised were absolutely excluded. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001A cloud,\u0002 and \u0001fire,\u0002 alternately covered the tabernacle of the covenant, which was 30 cubits long and 15 broad. The pagans, perhaps, hence took occasion to accuse the Jews of adoring the clouds. \u0001Nil præter nubis & cœli Numen adorant.\u0002 (Juvenal, Sat. xiv.) (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001By day.\u0002 These words are omitted in the Hebrew; but the context shews that they must necessarily be supplied; as they are in the Septuagint. The same cloud assumed different appearances. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001For,\u0002 &c. Hebrew, \"and so it was when the cloud was days of number upon the tabernacle; by the mouth of the Lord they staid in their tents,\" &c. Days of number, \u0001yamim mispar,\u0002 most probably means a few days; (see Deuteronomy iv. 27,) though Louis de Dieu would translate \"a full year;\" as \u0001yamim,\u0002 according to him, signifies, ver. 22. It is understood, however, by others, to denote a week, a month, a year, or an indeterminate number of days, Genesis xxiv. 55." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Watches,\u0002 like sentinels, observing the signal of the cloud; and regulating the time and course of their marches by its direction. (Haydock)" } ] }, { "chapter": 10, "slug": "id457.html", "header": "Numbers x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Two trumpets.\u0002 These were probably deemed sufficient at first, though in the days of Josue there were seven, (Calmet) and in those of Solomon 20,000. (Josephus, [Antiquities?] viii. 2.) (Tirinus) --- They were used for all public assemblies. Josephus (iii. 11,) says, one was sounded to call the princes together, and the other to collect the people, which is not quite conformable to the Scripture. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Once.\u0002 Hebrew, \"with one trumpet.\" If both sounded together uniformly, the people assembled, ver. 7." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Longer, and with interruptions.\u0002 Hebrew \u0001teruha,\u0002 \"a signal,\" an alarm. Septuagint, \"a loud cry of victory.\" Chaldean, \"the taratantara,\" as Montanus translates, in allusion to the sound of the Hebrew word, (Calmet) or of the trumpets. When they were sounded with a variety of notes, or at different intervals, all knew that the camp was to break up, even though they had not been attentive to the motions of the cloud. Then Juda led the van, chap. ii. 9. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And,\u0002 &c. Hebrew, \"they shall blow an alarm for their marches.\" This must be referred to the camps on the west, which proceeded forward at the third sounding, as those on the north did at the fourth, according to the Septuagint. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sound.\u0002 High mysteries must be reserved for the more learned. (Theodoret, q. 15.) (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Priests.\u0002 God's officers and heralds. Curtius (3) observes, that among the Persians at day-break, the signal was given from the king's tent by sound of trumpet." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Your God,\u0002 who will reward your obedience with victory." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And on.\u0002 This serves to explain what kind of banquet is meant. On the festivals of religion, \u0001peace-offerings\u0002 were made, of which those who were pure, might partake. (Haydock) --- On solemn and extraordinary occasions, \u0001holocausts\u0002 were also presented to God by the whole nation; and the trumpets announced those public rejoicings, 2 Paralipomenon v. 12., and xxix. 26. (Calmet) --- \u0001Months.\u0002 The day when the moon first appeared, was a festival day among the Jews, (Menochius) or the first day of the month, while they observed the solar year." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The second.\u0002 The Samaritan copy here places what we read, Deuteronomy i. 7, 8; and it is certain that those words were addressed to Moses on this occasion, though it be not so certain, that they were written by him in this place. (Calmet) --- \u0001Of the month\u0002 Jiar. The Hebrews had continued near Sinai a year and 20 days. Thence they went to the desert of Pharan, encamping first at the sepulchres of concupiscence, and at Haseroth, which were probably in that desert. Moses only specifies those encampments, where something memorable took place. He mentions none between Asiongaber and Cades, though the length of the journey required many, Numbers xi. 34., and xiii. 1. (Calmet) --- Perhaps he only reckons those among the stations where the people continued a considerable time." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001It.\u0002 Hence it would appear, that part of the Levites followed Juda's division, which was preceded by the priests bearing the ark, (ver. 33,) while the Caathites bore the sacred vessels after Ruben, (ver. 21,) and were followed by Ephraim and Gad. But Calmet observes, that the Levites, and the whole camp of the Lord, came in the middle of the four great divisions, immediately after Ruben, chap. ii. 9, 17. Salien thinks, that the ark and cloud led the way, and \u0001returned\u0002 to the middle at the end of the journey, ver. 36. (Haydock) (Tirinus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sanctuary,\u0002 or holy vessels. They never set them down, till they arrived at the place where the tabernacle was to be fixed. Hebrew may be, \"the sons of Caath set forward, bearing the \u0001vessels of the\u0002 sanctuary, (Calmet) and they (\u0001the other Levites,\u0002 ver. 17,) set up the \u0001boards and curtains\u0002 of the tabernacle till they arrived;\" that so both the vessels and the ark might be placed in proper order. If the ark had to return into the middle of the camp from leading the way, as Salien insinuates; while it passed between the ranks of Juda, the Levites would have time to arrange every thing. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hobab;\u0002 probably the brother of Sephora, and son of Raguel or Jethro, who had departed, leaving this son for a guide to Moses. Though God directed the marches of the Hebrews, he would not have them to neglect human means. --- \u0001Kinsman.\u0002 The Hebrew \u0001clothen,\u0002 and Greek \u0001gambros,\u0002 are not more determinate, as they signify either father, son, or brother-in-law (see Exodus ii. 18.; Calmet); or in general a relation. (St. Jerome) (Du Hamel)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Guide,\u0002 being well acquainted with the country, and consequently able to point out the best places for pasturage and for water, and to inform us what sort of people we are near. Hebrew, \"thou shalt serve us for eyes.\" Septuagint, \"as a senator.\" The Persians had officers who had the title of eyes and ears of the king. (Brisson 1.) Some suppose that Moses stood in no need of Hobab, having lived himself in that country 40 years, with Jethro; and that he \u0001only\u0002 wished to keep his kinsman with him, that he might observe the true religion. He supposed at that time that they would presently obtain possession of Chanaan. But the sins of the people caused almost all to perish in the desert. Hobab probably accepted of the proposal, as we find the Cineans, descendants of Jethro, holding a portion of the land, Judges i. 16. (Calmet) His posterity, the Rechabites, were noted for more than usual piety; and were the same with the Essenes, according to Serarius, and the first authors of a monastic life, Jeremias xxxv. (Tirinus)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Journey.\u0002 During this time, we know not where they encamped. The first place that is specified is Tabera, or \"the burning,\" (chap. xi. 3.; Calmet) which St. Jerome believes is the same place, which was also called the sepulchres of concupiscence, (ver. 34,) the 13th station, (Haydock) which is described above as the \u0001desert of Pharan.\u0002 (Menochius) --- \u0001Before them.\u0002 See ver. 17. (Haydock) --- The Rabbins assert that there were two arks; one containing the writings of Moses going before, with the lawgiver, at the head of the army; and the other, carried by the Levites, in the centre. (Drusius) --- Calmet would rather translate \"went in their presence;\" that is, in the midst. The kings of Persia always marched in the centre, for greater safety, and that they might communicate their orders with more expedition, as well as to keep all in order, and observe what was doing. (Xenophon.; Cyrop. iv. and viii.; Arian ii. and iii.) (Calmet) --- But the ark of God would probably go before the people, with the cloud, which hung over it." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Host.\u0002 Septuagint, \"Bring, or turn back, (Haydock) O Lord, the thousands, the myriads in Israel.\" Some give the same sense to the Hebrew. (Calmet) --- Prayers are composed, not only for the obtaining of good in general, but also for particular purposes. (Worthington)" } ] }, { "chapter": 11, "slug": "id458.html", "header": "Numbers xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fatigue.\u0002 Hebrew simply, \"and the people were like those who complain of evil, \u0001or\u0002 who seek pretexts, inwardly, in the ears of the Lord.\" St. Jerome explains this \u0001evil\u0002 to mean the fatigue of the journey, which lasted for three days together. (Calmet) --- Hence, some who were ready to lay hold of every pretext, took occasion to murmur, and to contrast their present wearisome life with the false pleasures of Egypt. The people of that country were now desirous of returning, and prevailed upon many of the Hebrews to join with them, ver. 4. (Haydock) --- They were chiefly those who were farthest from the ark, the dregs of the people; though some pretend that the \u0001uttermost part\u0002 means the principal men \u0001of the camp.\u0002 See Genesis xlviii. 2. \"The fire devoured one part of the camp,\" Septuagint." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Up,\u0002 as rain is by the earth, Amos ix. 5." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The burning.\u0002 Hebrew \u0001tabherah.\u0002 (Challoner) --- Calmet uses no reason for confounding this station with that mentioned [in] ver. 34." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For,\u0002 seems, however, to connect the burning of some with the destruction of many more, who had eaten the quails, as if both judgments took place at the same encampment. Septuagint render the Hebrew, \"and a mixt rabble among them, desired greatly; and sitting, cried, as well as the Israelites, and said,\" &c. (Haydock) --- \u0001A mixt multitude.\u0002 These were people that came with them out of Egypt, who were not of the race of Israel: who, by their murmuring, drew also the children of Israel to murmur: this should teach us the danger of associating ourselves with the children of Egypt; that is, with the lovers and admirers of this wicked world. (Challoner) --- This verse may relate a different history from the preceding ones, as the punishment was of another kind. (Du Hamel) --- The murmurers were burnt to death. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fish.\u0002 The Nile abounds in fish, which they might catch freely. The fish of the lake Mœris, brought a considerable revenue to the king of Egypt. (Herodotus, ii. 149.) The Hebrews had dwelt also near the Mediterranean Sea. Fish was formerly in greater esteem than it is at present. The priests of Egypt abstained from it, (Herodotus, ii. 37,) and the people from such as had scales, and from eels, because they believed they were sacred. (Herodotus, ii. 72). Porphyrius and Ovid even maintain that they refrained from all fish, as well as the Syrians. But they had not probably carried their superstition so far, in the days of Moses. --- \u0001Garlic.\u0002 These things are much more delicious and wholesome in hot countries. The Greeks fed much on cucumbers and garlic. (Aristophanes) --- The Turks still delight in them, eating the former raw with sour milk, (which would be very dangerous in our climate), and onions, which are as good as our pears. (Spon. Bellon. iii. 18, &c.) The wounded Machaon feasts upon onions, &c. (Homer, Iliad ix.) The Egyptians afterwards scrupled to eat leeks and onions. (Calmet) --- \u0001Porrum & cepe nefas violare....O sanctas gentes! quibus hæc nascuntur in hortis---Numina.\u0002 (Juvenal, Sat. xv.) But in the earlier ages Moses represents them as accustomed to such food. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dry,\u0002 like people quite worn out for want of food. (Psalm ci. 5, 12; Lamentations iv. 8.) --- \u0001Nothing. \u0002An exaggeration. We are disgusted with this light food. (Calmet) --- They wished not only for the taste, but also for the colour, of other meats. (Menochius) --- How often do we imitate their folly, when we are disgusted with the bread of life! (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bdellium.\u0002 \u0001Bdellium,\u0002 according to Pliny, ([Natural History?] lib. xxi. chap. 9,) was of the colour of a man's nail, white and bright; (Challoner) or like wax, ([Natural History?] lib. xii. 9,) between white and yellow. It might resemble a tarnished pearl or ivory in colour, and coriander-seed in shape." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Oil;\u0002 or, when unprepared, like \u0001flour and honey,\u0002 Exodus xvi. 31. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001By.\u0002 Hebrew, \"for.\" Jonathan and others endeavour to excuse their ancestors, by saying that they wept because they were forbidden to marry their near relations. --- \u0001His tent.\u0002 Some explain the Hebrew of the tent of Moses. But the Israelites more probably staid at home." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Nurse.\u0002 We often read of men nursing and watching over others. (4 Kings x. 5; Esther ii. 11.) Thus kings shall nurse the Church, Isaias xlix. 23. (Calmet) --- All who have authority should treat their subjects with love. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For me.\u0002 Had he not the judges, whom Jethro advised him to appoint? But all matters of consequence were still brought to Moses. He was made answerable for all things." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Evils.\u0002 Hebrew, \"my misfortune.\" The Rabbins say \u0001their,\u0002 or \u0001thy,\u0002 was formerly written, but corrected by the scribes. (Calmet) --- Moses fears the anger of God falling upon the people. (Haydock) --- It is very wonderful that the Hebrew text here retains the feminine pronoun \u0001att,\u0002 instead of \u0001atta; thy, thee;\u0002 as if Moses were addressing himself to some woman; and this absurd peculiarity is more absurdly accounted for, by saying that Moses was \"so exasperated during this his address to the divine Being, as to be incapable of pronouncing both syllables!\" The same mistake occurs [in] 1 Kings xxiv. 19. (Kennicott, i. 412.) God does not reprehend Moses as guilty of any disrespect or pusillanimity. (Haydock) --- The holy man prays with due submission to the will of the most High. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Seventy men.\u0002 This was the first institution of the council or senate, called the \u0001Sanhedrim,\u0002 consisting of seventy, or seventy-two senators or counselors. (Challoner) --- Calmet calls this in question. (Dissert. on the Police, &c.) Moses chose these senators from among the officers, whom he had before set over the people, (Exodus xviii.) or from those who had superintended their affairs in Egypt, according to the Rabbins, (Exodus iii. 14,) who say that the traditions explaining the law were entrusted to them. (Jarchi, &c.) --- \u0001Ancients;\u0002 a title of authority in the East. See Genesis l. 7. It was not so necessary that they should be far advanced in year, as that they should be men of prudence and of consummate virtue. These qualifications received a great increase, when they were filled with the spirit of God. (Calmet) --- They were thus authorized to decide controversies peremptorily, and to consult God, like Moses, being endued also with a prophetic spirit. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thy spirit.\u0002 St. Augustine (q. 18,) reads \"of the spirit which is on thee;\" (Septuagint) referring it to the indivisible spirit of God, so that these ancients received what was sufficient for them, while Moses suffered no diminution. Thus one lamp communicates light to another, without being impaired. (Origen, hom. vi.) Theodoret (q. 18,) also adds, that a person confers baptism on thousands, and yet loses no part of the grace himself. Selden (Syn. ii. 4,) shews that the Jews explain this spirit of a certain emanation of divine light, or inspiration, which causes the prophets to speak. They have not in general, a distinct belief of the blessed Trinity. \"I will make an increase of the spirit, which is upon thee, and will place it upon them.\" (Chaldean; ver. 25.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sanctified.\u0002 Prepare yourselves to receive flesh. The word is often used in this sense, Jeremias vi. 4, &c. (Onkelos) --- Cease to murmur, and bewail your sin. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Of days\u0002 complete. So two years of days, means \u0001two full years.\u0002 (1 Machabees i. 30.) --- \u0001Loathsome to you.\u0002 \"Indigestible,\" Symmachus. \"Bilious,\" Septuagint. \"Till it become loathsome to you, and a source of scandal, (Chaldean) or of dispersion, as some translate the Hebrew." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001People,\u0002 able to bear arms. (Haydock) --- In all there were above two millions. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Fishes.\u0002 Moses does not distinguish them from flesh, no more than St. Paul does, 1 Corinthians xv. 39. Fish was not formerly allowed on fasting days. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Unable:\u0002 Hebrew, \"shortened.\" Septuagint, \"insufficient.\" Moses had expressed his astonishment, not his doubts; though the words might convey the latter idea to us more than his behaviour in chap. xx. 10. But God sees the heart. --- \u0001To pass.\u0002 Hebrew may be also, \"hath called thee;\" (Calmet) Septuagint, \"shall come upon thee,\" and execute the thing, as soon as thou shalt promise it. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Afterwards.\u0002 Some give a contrary meaning to the Hebrew, with the Septuagint, Syriac, &c.: \"They prophesied, (on that occasion) but they did not continue\" to do so; except when they were favoured with the influence of the spirit. When it was requisite, they were enabled to declare God's will and his praise to the people. (Calmet) --- Saul is said to have prophesied when he praised God, 1 Kings x. 5, 10. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Forth,\u0002 being lawfully hindered, (Calmet) or out of humility. (St. Jerome, ep. 127.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Man.\u0002 The Rabbins say, without proof, that he was Gersom, the son of Moses, and that the two prophets were half-brothers of the lawgiver, and foretold his death and the persecutions of Gog, &c. (Calmet) --- Hermas (11. 2.) refers to some of their predictions: \"The Lord is nigh to those who are converts.\" See Psalm xxxiii. 19. (Haydock) --- But they prophesied probably, by announcing only as men inspired, the praises of God and sentiments of piety, without diving into futurity. (Calmet) --- Theodoret (q. 21,) thinks they were not of the 70 judges, but equal in dignity to them. (Cotelier.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Chosen\u0002 among the seventy, and designed, \u0001from his youth,\u0002 to be the \u0001general,\u0002 and successor of Moses; the Hebrew may be understood in all these senses. See Exodus xvii. 10. (Calmet) --- Josue was afraid lest they had assumed this air of authority in opposition to Moses. St. John addressed our Saviour, under the same impressions of zeal, Luke ix. 49." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Camp\u0002 of the people, from the tabernacle, which was in the midst of it. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Sea;\u0002 the Mediterranean and the Red Sea. The wind blew from the south-west to the west with respect to Moses, or from the \u0001south\u0002 with respect to Jerusalem, Psalm lxxvii. 26. Many quails are found about Rinocorura, and some have imagined that these had continued during winter at the bottom of the waters, as they say swallows do. (Bochart, i. 15.) God had sent the Hebrews a similar provision, for one day, about the same season of the year, Exodus xvi. 13. --- \u0001Flew.\u0002 The Hebrew says simply, \"as it were two cubits upon the earth;\" whether they were heaped one upon another to that height, or, as it is more probable, (Calmet) they flew only so much above the ground, and might easily be killed. (Haydock) --- The Septuagint call them \u0001ortygometra,\u0002 the leader, or the largest sort of quails. Suppose twenty of these filled a bushel, or the thirtieth part of a corus, each person would have at least 6,000 quails; and if there were three million people, they must have had 18,000 million such birds. (Menochius) --- Philo takes notice, that the Jews were very fond of this food; and Aristotle (Anim., viii. 12,) says, their flesh is as good as that of woodcocks. (Tirinus)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Cores.\u0002 Hebrew, \"Chomarim,\" each of contained 100 gomers. One gomer was the daily allowance of manna for each person, and of course there must have been sufficient quails for one hundred days. But Moses tells us that each one collected at least ten times that quantity, or as much has he could eat for 1,000 days. Bochart therefore supposes, that only each \u0001family,\u0002 of ten people, gathered so much: or the Hebrew should be rendered \u0001heaps,\u0002 as the \u0001core,\u0002 or chomer, is not a proper measure for birds, but for corn and liquors. The Septuagint, Syriac, &c., have \"heaps.\" We need not have recourse to a new creation of these birds, as their numbers are very surprising. (Pliny, [Natural History?] x. 23.) In Italy above 100,000 have been caught in one day, within the space of 5,000 paces. (Blond.) The Psalmist compares the numbers brought on this occasion, to the dust, or to the sand of the sea-shore, Psalm lxxvii. 27. --- \u0001Dried them\u0002 in the sun, having first \u0001salted\u0002 them, as the Egyptians did. (Calmet) (Athenæus.) --- Many quails are found in Egypt, and around the Arabian Gulf. (Josephus, [Antiquities?] iii.) (Du Hamel)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Plague\u0002 of fire, ver. 3, Psalm lxxvii. 21. (Cornelius a Lapide) --- \u0001Failed,\u0002 after the month was expired. (Menochius) --- They had been accustomed to live upon manna, which was a light food, during the space of a year; and now eating greedily of this flesh, their stomachs were overcharged, and they died of an indigestion. (Calmet) --- The Rabbins say, God punished their gluttony by death, and obliged the rest of the Hebrews to abstain from all flesh, except from that of the peace-offerings, till they entered the promised land. (Selden, Syn. 2, 4.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001The graves of lust;\u0002 or the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew \u0001Kibroth Hattaavah.\u0002 (Challoner) --- Hence St. Augustine observes that, \"it is not a matter of so much moment to be heard by God. For some he hears in his wrath, granting their requests, while he refuses to comply with some petitions of his friends.\" (Du Hamel)" } ] }, { "chapter": 12, "slug": "id459.html", "header": "Numbers xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ethiopian.\u0002 Sephora, the wife of Moses, was of Madian, which bordered upon the land of Chus, or Ethiopia; and therefore she is called an Ethiopian: where note, that the Ethiopia here spoken of, is not that of Africa but that of Arabia, (Challoner) on the east side of the Red Sea, Exodus ii. 15. Jealousy instigated Aaron and his sister on this occasion. (Calmet) --- Perhaps Sephora had claimed some pre-eminence on account of her husband's glory, in being a mediator between God and his people, and therefore they pretend to the same honour, ver. 2. (Haydock) --- The Hebrew insinuates, that they laid hold on the pretext of Moses having married, or received again, a woman of a different nation contrary to the law which he had promulgated, \"for it adds, he had married \u0001or\u0002 retaken an Ethiopian woman.\" Others believe that he had put her away, and that Aaron and Mary stood up in her defence. \"Mary and Aaron murmured against Moses, on account of the wife whom he had taken, who was a perfect beauty, because he had separated himself from his beautiful wife.\" (Onkelos) --- Some are of opinion, that this woman was Tarbis, the daughter of the king of Ethiopia, whom Moses espoused after he had terminated the wars between him and the Egyptians, before he retired to Madian. But this account of Josephus, (Antiquities ii. 5,) and the explication of Onkelos, and of the Rabbins, seem to be destitute of any solid foundation. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Exceeding meek.\u0002 Moses being the meekest of men, would not contend for himself; therefore God inspired him to write here in his own defence: and the Holy Spirit, whose dictate he wrote, obliged him to declare the truth, though it was so much to his own praise. (Challoner) --- So he mentions his defects without reserve. (Calmet) --- There are occasions when a person may be not only authorized, but in a manner forced to declare what may be to his own praise. Moses was in such a situation. The peace of the whole nation was in danger, when false insinuations were thrown out against the lawgiver and king, by his own nearest relations, and by them who were next in authority to himself. Aaron, the high priest, countenanced at least the remarks of his sister, who seems to have been the most to blame, as she alone is punished with the leprosy. (Haydock) --- Some have suspected, that this verse has been inserted by a later inspired writer. (Conrnelius a Lapide) --- But whether it was or not, there is no reason to infer with Thomas Paine, that Moses was either \"a vain and arrogant coxcomb, and unworthy of credit, or that the \u0001books\u0002 (attributed to him) are without authority.\" For if he did not write this verse, it does not follow that he wrote none of the Pentateuch; and if he did write it, he was justified by the predicament in which he stood, to do so. Paine scruples not to write of himself: \"the man does not exist, that can say....I have in any case returned evil for evil:\" and is not this praising himself as a very meek man, when at the same time he is writing to cause all the mischief he can both in church and state, and thus during the heat of revolutionary madness, to involve thousands in ruin? (Watson) (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Come\u0002 to the door of the tabernacle, where Moses also was standing." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Vision.\u0002 Other prophets were inspired in a more mysterious manner: Moses, though he saw not the majesty of God in any corporeal figure, was instructed by him in the most secret things with the utmost perspicuity, (Calmet) as if a man were explaining his sentiments to his most intimate friend, Exodus xxxiii. 19. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Faithful:\u0002 Hebrew \u0001Neeman,\u0002 steward or master of the palace. Such was Samuel, 1 Kings iii. 20; David, (Calmet) 1 Kings xxii. 14; Naaman, the general of Syria, 2 Kings v.; and Bacchides, 1 Machabees vii. (Haydock) --- Ambassadors had this title, (Proverbs xiii. 17,) and \u0001fidelity\u0002 often denotes an office, 1 Paralipomenon ix. 22. Job (xii. 20,) speaks of the \u0001Namonim.\u0002 (Calmet) --- But none among the Israelites was more justly entitled to this honour than Moses. He announced the word of God without any mixture of falsehood, and did not arrogate to himself more than his due, as Aaron seems to have done, ver. 2. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Departed\u0002 from the door to its former place, (Calmet) as if in abhorrence of Mary's leprosy, (Hiscuni) and still more of the sin, which had brought upon her that punishment. (Calmet) --- Perhaps the cloud was raised higher in the air than usual, but did not proceed forward; (Menochius) otherwise the Israelites would have decamped. They remained at Haseroth till Mary was returned into the camp, ver. 15. (Haydock) --- \u0001Leprosy,\u0002 of an incurable kind, like that of Gieze, 4 Kings v. 27. It covers the whole skin with a white scurf, Leviticus xiii. 10. Aaron is spared, either because he had sided with his sister only out of complaisance, without any formal malice against his brother; or because God, in consideration for his priestly character, would not render him contemptible in the eyes of all people, intending to punish him in a more secret manner: for we are not always to judge of the grievousness of a fault, by its present punishment. Perhaps Aaron obtained pardon by his speedy repentance, ver. 11. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dead;\u0002 consumed by leprosy, or incapable of performing the duties of life. (Menochius) --- Hebrew, \"\u0001an abortive,\u0002 whose flesh is half consumed before he comes forth from his mother's womb.\" Septuagint, \"he eateth half her flesh.\" \"Permit not her to be separated from us, I beseech you, for she is our sister: pray, I beg, that her flesh may be healed,\" Chaldean." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Answered him.\u0002 The force of this reply must be very obvious. If a father had been so irritated by his daughter, as to shew his indignation in the strongest manner, (see Job xxx. 10.; Mark xiv. 65,) she would surely keep out of sight for a time: and can she complain, if I, who have been more injured in the person of my minister, exclude her from society seven days, after having covered her with the leprosy as with spittle. (Calmet) --- The excommunication, in the Christian Church, bears some resemblance with this exclusion. Mary did not undergo all the legal purifications, (Leviticus xxxiv.) as the miraculous cure dispensed her from them. (Menochius) --- Origen (hom. vi. 7,) and other Fathers, explain the mystery of this historical event. Moses, taking to wife the Ethiopian, represents Christ calling the Gentiles, which excites the murmurs of the synagogue. Mary shews the deformity of the latter religion at the present day, without head or sacrifice. The encomiums bestowed upon the Jewish legislator, belong in a still stricter sense to Jesus Christ, the mildest of men, fully acquainted with all the secrets of God, and the \u0001most faithful in all his house.\u0002 (St. Jerome, ep. ad Fab. mansion xiv.)" } ] }, { "chapter": 13, "slug": "id460.html", "header": "Numbers xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pharan,\u0002 at Rethma, chap. xxxiii. 48.; though Barradius confounds that station with that at Cades-barne. The Samaritan copy inserts here a long passage, taken probably from Deuteronomy i. 20, 21, and 22, which shews that the Hebrews first proposed the sending spies, out of timidity; which God severely punished in the sequel, though in his anger he here consents to their proposal, which seemed to originate in motives of prudence, ver. 3." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rulers\u0002 of a hundred men, according to Hiscuni, inferior to those mentioned, chap. x. 14. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Huri:\u0002 Septuagint, \"Souri.\" None of the tribe of Levi, the third son of Jacob, are sent; but two represent the different branches of the tribe of Joseph, ver. 9, 12. The tribe of Ephraim comes out of its natural order, and has been overlooked by Calmet. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sceptre.\u0002 Hebrew \u0001matte,\u0002 means also \"a tribe.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Josue.\u0002 His former name Osee, or Hoseah, means \"one saved, \u0001or\u0002 salvation;\" but the addition of the\u0001 i, \u0002taken from the name of the Lord, intimates, \"he shall save, \u0001or\u0002 the Saviour of God.\" Some think that Moses had given him this name after the defeat of the Amalecites; but the Book of Exodus, where the name is found, might have been written after he received this commission. (Calmet) --- The Septuagint have, \"Ause, the son of Nave, Jesus,\" as he was a striking figure of our blessed Saviour, and their names are written with the same letters, \u0001Yehoshuah.\u0002 This Moses foresaw, and also that he whould be the happy instrument, in the hand of God, of saving the Israelites, by introducing them to the land of promise, and establishing them in peace therein. (Menochius) --- The changing of his name imported likewise, that he should be the chief leader. (Theodoret, q. 25.) (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001South side,\u0002 which is to the north of where you now dwell. Moses enters into several details for the satisfaction of the people, though they had probably a general idea of the country and of its fruitfulness already, having lived not far off. They might not know, however, but that some part of the inhabitants might dwell in tents, instead of \u0001towns,\u0002 as many of the Arabians did." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001First ripe\u0002 (\u0001præcoquæ:\u0002) Hebrew literally, \"the first-born.\" Septuagint, \"the days of spring, forerunners of the grape.\" In Madeira, grapes ripen in March. Some suppose the messengers departed in June, others in July. In Palestine, they have fresh grapes from the end of June till Martinmas [memorial day of St. Martin of Tours, November 11?], and three vintages, in August, and in each of the two following months." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sin.\u0002 The desert of Pharan was contiguous to that of Sin. They departed from Cades-barne, and went along the Jordan to Rohob, at the foot of Mount Libanus, and on the road to Emath; then they returned by the confines of the Sidonians and Philistines, through Hebron, to the camp at Cades." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And came.\u0002 The printed Hebrew has, \"and he came:\" but the Samaritan and all the versions, as well as some manuscripts, properly retain the plural, which the Massorets allow is right. (Kennicott, Diss. 1.) --- \u0001Enac,\u0002 the founder of Hebron, and father of the giants of Chanaan, Josue xv. 13. The Greek word \u0001anax,\u0002 \"king,\" was perhaps derived from him, as also the famous Inachides, who settled in Greece, after they were driven out by Josue. (Grotius) --- \u0001Tanis,\u0002 where the tyrants of the Hebrews resided; a city, which the Egyptians represented as the most ancient in the world. Moses represses their vain boasting, by informing them that Hebron was of greater antiquity. It was afterwards assigned to the priests, and for a city of refuge, in the tribe of Juda, Josue xx. 7." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Torrent.\u0002 Septuagint, \"vale.\" --- \u0001Its.\u0002 Hebrew, \"one cluster.\" --- \u0001Two men,\u0002 Josue and Caleb; (St. Maximus) though the Rabbins say they carried nothing. --- \u0001Lever,\u0002 or staff, suspending it thus, in order that it might not be crushed. In that valley, Doubdan (i. 21,) was assured by the religious, that clusters, weighing twelve pounds, might still be found. Pliny (Natural History? xiv. 1,) says, there are some in Africa, larger than a male infant. Strabo (xi.) describes some in Carmania, two cubits high. Forster saw a religious man at Nuremberg, who had lived eight years in Palestine, and assured him that two men could hardly carry a bunch of grapes, such as grew in the vale of Hebron: (Calmet) but this may seem to be an hyperbole. (Haydock) --- Lucas (T. i. p. 310,) assures us, that he had seen a bunch at Damascus, weighing above forty pounds. The Fathers here contemplate Jesus Christ, suspended between the two testaments, the synagogue and the Church: the juice, or \u0001blood of the grape,\u0002 (Genesis xlix. 2., and Deuteronomy xxxii. 14,) denotes his passion. (St. Jerome, ep. ad Fab.; St. Bernard in Cant. ser. xliv.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Cades.\u0002 The desert of Pharan, or of Cades, is the same. (Haydock) --- The town is sometimes called Cades-barne, or Recem, (Chaldean) which is Petra, the capital of the stony Arabia, and lies rather nearer to the Dead Sea than to the Mediterranean. It was on the high road from the Red Sea to Hebron. In one part of the desert of Cades, the people murmured for want of water, chap. xx. 1. But there was plenty near the city. Moses continued here a long time after the return of the spies, Deuteronomy i. 19, 46. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001South.\u0002 They had already routed the Amalecites; but the spies insidiously recall to their remembrance, that they would be again in arms to obstruct their passage. --- \u0001Hethites,\u0002 dwelt nearest the Philistines, in the country which fell to the shares of Simeon and of Dan. The \u0001Jebusites\u0002 occupied Jerusalem; and the \u0001Amorrhites,\u0002 the most powerful of all those nations, held possession of most of the territory which was allotted to Juda. Nearer the Dead Sea, on the same mountains, dwelt the Cinezeans and the Cineans. Bonfrere places the \u0001Chanaanites\u0002 on the banks of the Jordan, from the lake of Sodom as far as the sea of Tiberias. But they dwelt also near the Mediterranean; and the Phœnicians maintained themselves at Tyre and Sidon, against the most powerful kings of the Jews, and extended their commerce over the old world, to many parts of which they sent out colonies. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Caleb,\u0002 to whom Josue alone joined himself, to bear witness of the truth against the other ten; whom the people were, however, more inclined to believe, (chap. xiv. 6., and Ecclesiasticus xlvi. 9,) paying more attention to numbers than to authority, when it suited their humour. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Spoke ill,\u0002 &c. These men, who, by their misrepresentations of the land of promise, discouraged the Israelites from attempting the conquest of it, were a figure of worldlings, who, by decrying or misrepresenting true devotion, discourage Christians from seeking in earnest and acquiring so great a good, and thereby securing to themselves a happy eternity. (Challoner) --- \u0001Devoureth,\u0002 by being exposed to continual wars from the Arabs, Idumeans, and from its own inhabitants, the monsters of the race of Enac. With this God had threatened the Hebrews, if they proved rebellious, Leviticus xxvi. 38. See Ezechiel xxxvi. 13. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Monsters.\u0002 Hebrew, \"giants.\" --- \u0001Locusts,\u0002 or grasshoppers. So much inferior in size were we to them. Hebrew insinuates that the spies entertained these sentiments when they beheld the giants, and the latter seemed to look down upon them with contempt; \"and so we were in their sight.\" These wicked men scrupled not to exaggerate in order to fill the people with dismay. (Haydock) --- Their suggestions tended to make them distrust the goodness or the power of God; and therefore he would not suffer them to enjoy the sweets of the land, chap. xiv. 23, 29. (Worthington) See Deuteronomy i. 28., and Isaias xl. 21." } ] }, { "chapter": 14, "slug": "id461.html", "header": "Numbers xiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001We may.\u0002 The Latin manuscripts and Bibles before Sixtus V read, \"in Egypt, and not in this,\" &c. But the present translation agrees with the Hebrew, Septuagint, and Chaldean. (Calmet) --- They obtained what they said they wished for, ver. 28; chap. xiv. 29; xxvi. 64. (Worthington) --- \u0001And that.\u0002 Hebrew, &c., \"and wherefore hath God brought us into this land, that we may fall,\" &c. In a rage they attribute a malicious design to God. (Calmet) --- \u0001Better.\u0002 And who would have given them food in the wilderness? (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Captain,\u0002 instead of Moses, whom they could not bring over to their criminal design, no more than Aaron, Josue, Caleb, &c. (Haydock) --- Some imagine the rebels wanted to choose themselves a king, (Calmet) or even another god. (Drusius) --- Every community acknowledges the necessity of having one at the head. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Israel;\u0002 begging that God would not destroy them, as he had done their brethren, chap. xi. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Garments,\u0002 in testimony of their disapprobation and zeal; to make these insolent people reflect upon the evils into which they are throwing themselves. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001To eat,\u0002 or consume them, as easily as we devour a piece of bread. The expression is proverbial, Psalm xiii. 4. --- \u0001All aid.\u0002 Hebrew, \"their shadow,\" which is taken in the same sense. Septuagint, \"their time \u0001or\u0002 opportunity is gone.\" The Rabbins refer this to holy Job, who, they say, died at this time. (Cornelius a Lapide) --- He dwelt near the Jordan. (Pineda in Job.) (Chap. i. 1, and 27." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cried out,\u0002 &c. Hebrew, \"said stone them.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Detract.\u0002 Hebrew, \"despise, irritate, \u0001or\u0002 blaspheme.\" God is incapable of anger, says Origen; he only foretells what will come to pass." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That the.\u0002 The sentence is left imperfect, to signify the agitation and distress with which Moses was oppressed, as if he had said, Thou wilt thus afford a pretext, that the Egyptians and Chanaanites may say to one another, that thou couldst not perform what thou hadst promised; and therefore, that in vexation thou hadst destroyed thy people. (Haydock) --- Hebrew, \"Then the Egyptians shall hear it....and will tell it to the inhabitants of this land....because the Lord could not,\" &c., ver. 16. (Calmet) --- Thus they will blaspheme thy holy name. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001One man.\u0002 All at once, (Calmet) entirely, without sparing so much as one. (Vatable)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sworn.\u0002 God swore to give this land to the Hebrews, but not to this particular generation. His oath would be equally fulfilled by raising posterity to Moses, ver. 13. But, at his entreaty, he spared the descendants of this people, and gave the land to their children under Josue. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lord,\u0002 in overcoming all difficulties, raised either by the enemy, or by thy rebellious people." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mercy.\u0002 Septuagint, \"merciful and true,\" as Exodus xxxiv. 6, 7. On that occasion, it is not written that God \u0001swore.\u0002 (Haydock) --- But equal credit is to be given to his word, as to an oath. (Menochius) --- \u0001Clear,\u0002 or, as St. Jerome expresses it in Exodus, \u0001and no man of himself is innocent before thee.\u0002 (Calmet) --- By these titles God will be addressed; and therefore Moses mentions them all, though some of them might seem to obstruct his petition of pardon. (Menochius) --- He knew that none of God's perfections were contrary to one another, or to his nature of consummate goodness; and he sued for the pardon of his people, with all due submission to the dictates of his justice. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Forgiven\u0002 the sins to those who repent; but the punishment due to them must be undergone, though not so soon as I had threatened, ver. 12, 19. How happy is that nation, which has one like Moses to intercede for them! (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lord.\u0002 I will surely punish the guilty; and all the earth shall know that their own crimes, and not my imbecility, prevented their taking possession of Chanaan. My \u0001glory\u0002 shall shine both in my long-suffering, and in the effects of my justice. Let me pass for a \u0001dead god,\u0002 like the idols, if I do not perform what I say." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001The men,\u0002 above 20 years of age, ver. 29. --- \u0001Majesty,\u0002 manifested by \u0001the signs,\u0002 &c. (Haydock) --- \u0001Ten times;\u0002 very often. It is not necessary to specify the number of the rebellions, as some have done, placing the first on the other side of the Red Sea, (Exodus xiv. 11,) and the tenth here. The expression is often used to express a great but indefinite number. (Ecclesiastes vii. 20.) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001It.\u0002 None of those who murmured ever entered the land of promise. Origen (hom. 27,) believes that the Levites behaved with fidelity, and were not comprised in the punishment. In effect, Eleazar certainly entered Chanaan, Josue xiv. 1. Salmon also, who espoused Rahab, had seen the wonders of God, but had not joined with the rest; so that, when it is said (ver. 2,) that \u0001all murmured,\u0002 we must explain it by St. Jerome's rule, of the greatest part; as, no doubt, many would abhor the conduct of the seditious. (Calmet) --- \u0001Omnia non ad totum referenda esse sed ad partem maximam.\u0002 (St. Jerome, ep. 146. ad Dam.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Spirit.\u0002 The spirit of obedience and of courage. (Menochius) --- \u0001Followed me,\u0002 as a guide, and hath fulfilled all my desires. (Vatable) --- This he was enabled to do by God's free grace. But his co-operation merited a reward. See St. Augustine, de Grat. &. Lib. vi.) (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001For.\u0002 Hebrew, \"Now,\" &c. The enemy is ready to attack you in the defiles, and I will not expose you at present to their fury, as you shall not enter the land for many years. Wherefore \u0001to-morrow,\u0002 &c. (Haydock) --- It seems they complied reluctantly, for they probably encamped in that neighbourhood about a year. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hand,\u0002 the posture of one taking an oath, Genesis xv. 18." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Years.\u0002 Within five days from the departure out of Egypt, (Menochius) and above 38 from this time. Hebrew, \"they shall be shepherds,\" without any fixed dwelling, like the shepherds of that country. --- \u0001Consumed.\u0002 They had complained that Chanaan consumed or devoured its inhabitants. (Calmet) --- Their children underwent a temporal, but salutary, punishment for their sin. (St. Augustine, ep. 75.) (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Revenge.\u0002 Hebrew, \"my breach of promise, \u0001or\u0002 if my threats be vain,\" &c. Septuagint, \"you shall know the fury of my anger.\" (Calmet) --- I will convince you by the severity with which I shall execute this sentence, that you had no reason to distrust my former promises. St. Jerome (in Ezec. xx.) entertains hopes of the eternal salvation of many of these Hebrews, who had time to do penance for their sins." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Lord,\u0002 by pestilence, (ver. 12; Philo,) or by the exterminating angel, 1 Corinthians x. 10. They were burnt to death before the tabernacle, or at least died suddenly. (Jansenius) The Jews have appointed a fast on the 7th of the 6th month, to bewail this event, ver. 39. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Which\u0002 conduct \u0001shall not,\u0002 &c. They had been ordered to return: now they will advance, and, though admonished that the Lord will not assist them, they depend upon their own efforts, being ever full of themselves, and distrustful of God, the two sources of all spiritual misfortunes. (Haydock)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Blinded,\u0002 with presumption, as the Hebrew \u0001yahpilu,\u0002 insinuates. \"Their heart was puffed up with pride, and they ascended,\" Deuteronomy i. 43. (Calmet) --- The enemy was ready to receive them, and easily routed this rabble, abandoned by God, and by Moses, Aaron and his sons, Josue, and other men of virtue and sense. They who before lay lurking in the valleys, (ver. 25,) assume fresh courage, when they become the executioners of God's vengeance, and come pouring down from their mountains, with irresistible fury; nor do they stop till they had made a dreadful carnage of the Hebrews. The same place was again deluged with blood, (chap. xxi. 3,) and was called \u0001Horma,\u0002 or \"the Curse.\" The Samaritan and Septuagint add, \u0001and they returned into the camp.\u0002 Thus, by their own woeful experience, they began to feel that God would keep his word in punishing the common people, as well as the leaders, ver. 37. (Haydock)" } ] }, { "chapter": 15, "slug": "id462.html", "header": "Numbers xv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Speak.\u0002 This law was probably given towards the end of the 40 years, ver. 23." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Victim\u0002 \"of peace,\" as some Latin copies read, including all the different sorts, ver. 28. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ephi.\u0002 Hebrew, \"a tenth of flour,\" or one gomer. (Du Hamel)" }, { "marker": "Ver. 11---15.", "first": 11, "last": 15, "text": "\u0001Thus,\u0002 &c. --- \u0001Land.\u0002 In this last verse, the Samaritan copy observes a more correct manner of punctuation than the Hebrew which is commonly rendered \"O congregation.\" (Houbigant) --- The author of the Vulgate has preserved the sense, but not all the words of the original. The \u0001strangers\u0002 here spoken of are \u0001the proselytes of justice,\u0002 who kept all the law. \u0001Those of the gate,\u0002 who lived in the land, uncircumcised, could only present holocausts, without libations, Leviticus xxii. 25. (Calmet) --- \"The many sacrifices (of the old law) prefigured this one sacrifice\" of the new. (St. Augustine, City of God x. 20.) Christ, represented by the \u0001oil,\u0002 offers himself the \u0001victim,\u0002 under the forms of \u0001bread\u0002 and \u0001wine.\u0002 (Du Hamel)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Eat.\u0002 Hebrew and Septuagint, \"of your dough.\" They elevated a part towards heaven, and gave it to the priest or Levite, who lived nearest them; and, in case none could be found, as at the present day, they were to burn it in honour of God. Tradition determines the quantity to be between a 40th and a 60th part. (St. Jerome in Ezec. xlv.) This they do every time they bake, according to Philo, and Leo of Modena, (2. 9,) though the law be not clear, and some might think it sufficient to give a part, the first time they baked with new flour." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Ignorance.\u0002 Other victims are prescribed; (Leviticus iv. 13,) so that the ignorance here mentioned must be of a different nature. The former was perhaps a sin of commission, and this a sin of omission; such as if the whole people should neglect to eat the paschal lamb. The Rabbins think that the law alludes here to idolatry, committed for want of knowledge. But that is next to impossible in a whole nation. Outram believes, that the Book of Leviticus speaks of those who transgress the negative precepts, without abandoning the true religion; but the present law alludes to those who forget the laws of their fathers, and embrace a false worship. Thus Ezechias offered the victims here prescribed, though more in number, to expiate the idolatry of the people under Achaz, 1 Paralipomenon xxix. 21. See also 1 Esdras viii. 35. Some think Moses has supplied in this place what was left deficient before. But it is more probable, that he supposes here only some of the \u0001tribes\u0002 have sinned ignorantly, while in Leviticus he speaks of the whole nation. (Calmet) --- No one sins for the sake of the offence, but for some advantage which we falsely persuade ourselves we shall derive from doing so. (St. Augustine, q. 24.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And for.\u0002 Hebrew, \"and their sin (offering) in the presence of the Lord, for their ignorance.\" (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Pride.\u0002 Hebrew and Septuagint, \"with hand, \u0001or\u0002 with head (Chaldean) uplifted,\" without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, &c., before he will incur this penalty. But why all these restrictions? --- \u0001Rebellious.\u0002 Hebrew, \"he hath blasphemed, \u0001or\u0002 irritated the Lord.\" Such crimes imply a contempt of the law. --- \u0001Cut off\u0002 by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, chap. xxv. 7. (1 Machabees ii. 23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. ii. 11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Wilderness\u0002 of Pharan, if this crime were committed soon after the murmuring of the people, or in some other part of the desert. This example tends to show the severity and extent of the former precept. The law had condemned the breaker of the sabbath to be put to death. But Moses consulted the Lord, to know in what manner; or perhaps there were some circumstances attending the offender, which extenuated or enhanced his crime. Some of the Rabbins have unjustly aspersed the character of Salphaad, as if he were the person, because it is said that \u0001he died in the desert in his own sin,\u0002 chap. xxvii. 3. (Calmet) --- Those who transgress with full knowledge, deserve to be severely chastised; (Luke xii. 47,) and this is the more necessary, when the law has been lately promulgated, to restrain the insolent. (Haydock) --- God generally makes an example of those who first transgress his laws, as he did of our first parents, of Cain, the Sodomites, the worshippers of the golden calf, &c. He punished thus the sacrilege of Nadab, the disobedience of Saul, the lie of Ananias and Saphira. (Cajetan) (Du Hamel)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Fringes.\u0002 The Pharisees enlarged these fringes through hypocrisy, (Matthew xxiii. 5,) to appear more zealous than other men for the law of God. (Challoner) --- Our Saviour conformed to this law, Luke viii. 44. Moses shews that these fringes were to be made for the cloak, which was square, and not for the tunic, Deuteronomy xxii. 12. The colour, in St. Justin Martyr's time, was purple. (Dialogue with Trypho) It seems that the Phœnicians were accustomed to wear such fringes. \u0001Sidoniam picto chlamidem circumdata limbo.\u0002 (Virgil, Æneid iv.) (Calmet) --- God ordained that his people should be thus distinguished from other nations. (Tirinus)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Astray,\u0002 (\u0001fornicantes\u0002). The eyes being left without restraint, easily fix upon dangerous objects, which captivate the heart, and lead to idolatry and the contempt of God's law. (Calmet) --- We are also admonished to meditate on the law, and not follow our own \u0001thoughts\u0002 or interpretations, so as to render it of no effect, in the regulation of our morals. (Haydock)" } ] }, { "chapter": 16, "slug": "id463.html", "header": "Numbers xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Isaar\u0002 was brother of Amram; and, consequently, his son was the cousin of Moses. --- \u0001Core\u0002 engaged the rest in his revolt. Hebrew, \"took or replied,\" interrupting Moses at the very time when he was speaking, in the name of God, and requiring that he should shew, by what right he arrogated to himself alone that authority. \"Core separated himself,\" Chaldean. \"He retired,\" Syriac. \"Core spoke....and Dathan....and they rose up,\" Septuagint. The Caathites encamped near the tribe of Ruben; and hence Core had an opportunity to engage some of them in his revolt, by insinuating that Moses occupied the post in the state which ought to belong to them, as Ruben was the first-born; while Aaron had obtained the high priesthood, and the rest of the Levites, though of equal nobility, were to be treated as his servants. It is not known when this revolt happened. Some place it at the camp of Sinai; others at that of Jetebata, Deuteronomy x. 8." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Rose up.\u0002 The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the Church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries. (Challoner) --- Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also \u0001who consent\u0002 to them, Romans i. 32. For we find that Core and all his adherents were buried in hell; (ver. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, ver. 49. With what earnestness ought we not, therefore, to \u0001contend for the faith once delivered to the saints!\u0002 (Jude 3.) For if those be so severely punished who rise up in opposition to lawful superiors, either in church or state, what swift destruction do they not bring upon their own heads who \u0001deny God, who bought them,\u0002 and make him a liar, by calling in question his most sacred truths? (2 Peter ii. 1.) (Haydock) --- Core and his companions impugned not the law directly, but resisted Moses and Aaron. (St. Ignatius of Antioch, ep. ad Magnes.) They believed in the same God; yet, because they took upon themselves to sacrifice, they were forthwith punished by God, and their unlawful sacrifices could do them no service. (St. Cyprian, ep. i. 6.) Thus we are warned to keep in the true Church, and to obey those who are set over us; and never, for any temporal consideration whatever, to encourage, by our presence, the sermons or meetings of heretics, or of schismatics, lest we perish with them, ver. 26. (Worthington) --- \u0001Assembly.\u0002 Hebrew, \"famous in the assembly, men of name,\" and distinction, senators. It seems Hom left the rest of the conspirators, as he is mentioned no more. The princes of Ruben were desirous of obtaining the temporal power only. But the Levites aspired at that sacred pre-eminence, which had been given by God to Aaron and his sons. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Let it be enough.\u0002 Hebrew \u0001rab,\u0002 \"too much you take upon you;\" or \"suffice it for you,\" Septuagint. --- \u0001Holy ones,\u0002 as deserving of the priesthood as yourselves, ver. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. (Calmet) --- On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called \u0001priests,\u0002 (Apocalypse i.) and \u0001a holy priesthood,\u0002 1 Peter ii. 5. (Worthington) --- But they do not take notice that the apostle immediately explains himself, by saying, \u0001to offer up spiritual sacrifices, and to declare the virtues\u0002 of Christ; in which sense, they are also styled a \u0001kingly priesthood,\u0002 1 Peter ii. 9. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The holy\u0002 ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, \u0001they provoked....Aaron, the holy one of the Lord,\u0002 Psalm cv. 16. (Calmet) See 1 Timothy ii. 19. --- Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Censers.\u0002 It was not lawful for the Levites to offer incense: but they had prepared for themselves the ensigns of the priestly power, and Moses permits them to try their success. (Haydock) --- They might have brought the censers, or broad plates, bowls, or vials, (Apocalypse v. 8,) out of Egypt, where every family offers incense to their domestic gods and sacred animals. In Sicily and Greece they were also very common, as well as at Babylon; where married people always purified themselves with the smoke of incense. (Herodotus, i. 197.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lord,\u0002 in his sanctuary, where the priests alone offered incense twice a day upon the altar. (Calmet) --- \u0001Too much.\u0002 Moses retorts upon them their own words, ver. 3." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001To him:\u0002 Hebrew and Septuagint, \"to them,\" or instead of the people. God had chosen them for that post of honour, to the exclusion of all the rest, so that they ought, the least of all, to have complained. But it often happens, that those who are the most exalted, take occasion to esteem themselves deserving of still higher honours; and thus, like Lucifer, fall into the bottomless pit! (Haydock) --- Core was perhaps the more irritated, because he was not at the head of the Caathites, though a descendant of the second son of Caath, while Elisaphan, sprung from a fourth son, was preferred to him, chap. iii. (Tirinus)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 The injury is offered to God, who made choice of Aaron freely." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Eyes.\u0002 These princes of Ruben were not desirous of the priesthood, as Core was; they repined, that Moses had got possession of the sovereign authority, and therefore they endeavour to represent him as an imposter, who had promised great things, but in reality had deprived the people of all the happiness which they formerly enjoyed in Egypt, and was now disposed to exercise his tyranny upon their very persons. (Haydock) --- \"Do you wish that we should not see through your impostures?\" Hebrew, \"wilt thou put out the eyes of these men,\" who have informed us what sort of a country Chanaan is? Septuagint, \"thou hast blinded these men,\" who are so stupid as to obey thee. (Calmet) --- Chaldean, \"though thou pull out our eyes, we will not come.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Very angry.\u0002 This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Exodus xxxii. 19. (Challoner) --- \u0001Respect not.\u0002 Hebrew, \"thou wilt not have regard for \u0001their sacrifices,\u0002\" as long as they continue in these sentiments of pride and of rebellion. (Haydock) --- \u0001Thou knowest.\u0002 Hebrew, \"I have not,\" &c. --- \u0001Ass.\u0002 This expression is proverbial, 1 Kings xii. 3. The Samaritan and Septuagint read, \u0001chamod,\u0002 \"any thing desirable,\" instead of \u0001chamor,\u0002 \"an ass.\" (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001God,\u0002 who givest life to all, and searchest the inmost recesses of the heart. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Depart.\u0002 If we give any encouragement to schismatics, or go to their meetings, we must expect to be involved in their sins. (St. Cyprian, de Lapsis 5.) (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001People,\u0002 (\u0001frequentia\u0002). The Septuagint generally translate \u0001tappam\u0002 by \u0001aposkene,\u0002 \"family and effects,\" of every denomination. (Calmet) --- Here was a full assembly waiting for the event, between fear and hope. As these rebels would not come, when Moses sent for them, he condescended to go to them, and denounced the impending ruin, ver. 14, 25. He commits his whole cause to God, and is willing to be rejected as a vile impostor, if God do not shew, by a miraculous and exemplary punishment of his opponents, that what he had hitherto done, as the head of the people, and particularly in the consecration of Aaron, was by his direction. (Haydock) --- He had before proved his mission by miracles, Exodus iv. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hell.\u0002 See Psalm liv. 16., and Proverbs i. 12. \"They were consigned to the tomb before they were dead,\" (St. Optatus, B. i.,) while their impenitent souls were buried in hell. The souls of their infant children, which had no share in the rebellion, might be exempted from the latter part of their punishment. (Calmet) --- If some have the rashness to blame the severity of this judgment of God, let them shew the disparity between it and the various other accidents occasioned by earthquakes, &c., which involve millions of such \"smiling infants\" in destruction; or, if they do not infer from these misfortunes, that the laws of nature are unjust; neither ought they to conclude that the religion, delivered by God to Moses, was an imposture, or that the Jewish legislator was cruel. He continued a silent spectator of this transaction, which he was informed by the Spirit would surely take place, and could not be averted by his intercession, which had before rescued the less guilty multitude, ver. 22. (Haydock) --- \"They descend into hell alive; \u0001that is,\u0002 feeling their own perdition, who, imitating Core,....separate from the Church, and presently fall into heresy.\" (St. Augustine, ep. 93.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Tents.\u0002 Hebrew adds, \"all those who belonged to (\u0001or\u0002 sided with) Core, and all their riches.\" Moses informs us, (chap. xxvi. 10,) how some of Core's children were miraculously preserved. Their descendants were appointed by David to sing and to guard the doors of the temple, 1 Paralipomenon ix. 19. (Calmet) --- Samuel was of the same family, 1 Paralipomenon vi. 33. (Tirinus)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Hell.\u0002 Hebrew adds, \"they, and whatsoever \u0001belonged\u0002 to them, descended into hell, \u0001or\u0002 the pit.\" \u0001Sale.\u0002 --- The souls of the impenitent into the former, the bodies of the cattle, &c., into the bowels of the earth. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Incense.\u0002 Core had left them, and was busy in stirring up the people to rebellion, when a fire proceeding from the cloud, or from the altar, or perhaps a thunderbolt, (Calmet) came to arraign them before God's tribunal, there to meet their chief, and to hear the eternal sentence of separation from all good, which was instantly pronounced upon all who died impenitent. (Haydock) --- Perhaps Core might have been offering incense with his 250 men, when the fire seized him, ver. 40. (Du Hamel)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Sinners.\u0002 These censers were \u0001sanctified\u0002 or set apart for God's altar: 1. By the intention of those who used them, though contrary to his will; 2. by the exemplary vengeance which he exercised upon the rash pretenders to the priesthood; 3. by being a monument of their folly, and therefore placed, by God's order, upon the altar, to deter all others from imitating their conduct. Eleazar was commanded to take them up, and scatter the strange fire; that Aaron might not be defiled with touching the carcasses or ashes of the deceased, nor seem to exult in their death. (Calmet) --- God was thus also pleased to manifest, that the children of Aaron, and not of the other Levites, should succeed him. (St. Augustine, q. 30.) (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Altar\u0002 of holocausts, which was already covered with plates of brass. (Calmet)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Stranger,\u0002 though he be even of royal dignity. Thus Osias was afflicted with a perpetual leprosy, which rendered him incapable of exercising even the office of king, because he had attempted to offer \u0001incense,\u0002 2 Kings xv. 5., and 2 Paralipomenon xxvi. 17. (Haydock)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Get ye out.\u0002 Moses and Aaron complied with the spirit, though not with the letter of this injunction. They lay prostrate on their faces, with all humility and earnestness, begging that the Lord would preserve them, and at the same time take pity on the frailty of the multitude, who had been deluded, and had, in words at least, approved the conduct of the rebels. (Haydock) --- God encourages them inwardly to persevere in prayer, in the same manner as when he said to Moses, (Exodus xxxii. 10,) \u0001Let me alone, that my wrath may be enkindled,\u0002 &c." }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Take.\u0002 Moses was inspired by God, on this extraordinary occasion, to pass over the common rules, which forbade the high priest to offer incense any where but in the tabernacle, and never to appear among the dead. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Core.\u0002 We cannot reckon less than 15,000, who perished in consequence of their adherence to this innovator. Behold the first-fruits of ambition and of rebellion. (Haydock)" } ] }, { "chapter": 17, "slug": "id464.html", "header": "Numbers xvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Speak.\u0002 The cause of the different families of the Levites now being fully decided, that none of the other tribes might pretend to the honour of the priesthood, God orders Moses to propose another miracle to them, of a less terrible nature than the preceding one. --- \u0001Man,\u0002 or prince of the tribe. (Haydock) --- The name of Aaron was written upon his staff, which was taken from an almond tree; those of the princes of the other tribes appeared upon their respective rods, and represented their different families, ver. 3. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001They murmur.\u0002 Hence it seems this miracle was not unnecessary, as the people were still inclined to murmur at the pre-eminence given to Aaron. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Besides,\u0002 &c. Hebrew and the other versions, \"the rod of Aaron was in the midst of their rods.\" Whence some infer, that there were only 12 rods. But Origen, (hom. 9,) and most others, allow 13, as the tribe of Joseph was divided into those of Ephraim and Manasses; (Calmet) each of whom had a proper representative or prince. See chap. ii. 18, 20; x. 22; xiii. 9, 12. The tribe of Levi is generally placed by itself. If there were only 12 rods, whether would the name of Elisama, or that of Gamaliel, designate the tribe of Joseph? Who was properly the prince of that udivided tribe? (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The rod of Aaron for the house of Levi, was budded,\u0002 &c. This rod of Aaron, which thus miraculously brought forth fruit, was a figure of the blessed Virgin conceiving and bringing forth her Son, without any prejudice to her virginity. (Challoner) --- \u0001Almonds.\u0002 Buds, blossoms, leaves, and fruit just formed, (Isaias xviii. 5,) appeared upon the rod, which before was dry. Tostat believes, that it continued in the same state during the whole time that it was preserved in the ark. \"The grace of the priesthood never fades.\" (St. Ambrose, ep. 63, or 58.) The almond tree is the first which blossoms, and therefore it is styled \u0001a watching rod,\u0002 Jeremias i. 11. The Fathers observe in this of Aaron, a figure of Christ's passion and glorious resurrection; and Origen (hom. 9,) remarks, that from his cross proceed the sweet odours of virtue, and the fruits of converted nations. (Calmet) --- For Christ made peace \u0001through the blood of his cross,\u0002 Colossians i. 20. The blessed Virgin, whom the blooming rod also represents, might as easily become a mother without losing her virginal integrity, as this dry rod might produce fruit, without receiving any moisture from the earth. (St. Augustine; St. Gregory of Nyssa; St. Bernard; &c.) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Testimony.\u0002 St. Paul (Hebrews ix. 4,) says it was in the ark. See Deuteronomy xxxi. 26. (Calmet) --- It was not the rod with which so many miracles had been wrought. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001All perish.\u0002 Many had been already destroyed. Those who remained, and were conscious of their seditious practices, feared a similar treatment. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Destroyed.\u0002 They betray the sentiments of their hearts; though some believe that they were now entering into themselves, and desirous to know what they must do to escape the fate of their brethren. God gives them an answer in the following chapter, teaching them that they must refrain from approaching to \u0001the tabernacle,\u0002 unless they be authorized; and provide such things as are requisite for the maintenance of those, whom he has chosen for his ministers. (Calmet) --- Afterwards, he passes over the transactions of about 35 years, in profound silence, that the memory of those who had so often murmured, might perish. (Salien, A.C. 1505. [1505 B.C.])" } ] }, { "chapter": 18, "slug": "id465.html", "header": "Numbers xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Priesthood.\u0002 If you transgress, or if you neglect to instruct and watch over those who are employed about the \u0001sanctuary,\u0002 you shall be responsible for it. (Calmet) --- You must resist those strangers who would intrude themselves into the office, which I have confirmed to you by miracles. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sceptre.\u0002 Hebrew \u0001shebet,\u0002 denotes also \"tribe, family,\" &c. The princes of families probably bore a sceptre, as we find all magistrates did in the days of Homer. (Iliad i.; Virgil, Æneid xii.) (Calmet) --- All the other children of Aaron's father, were to be in the order of the Levites, among whom even Moses left his own family, though he was himself an extraordinary priest. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Stranger;\u0002 even born of a woman of the tribe of Levi. (Maimonides)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Priests.\u0002 Hebrew, \"you shall serve in the ministry of priests which I have given you.\" The office was not due to them on account of any superior merit. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Charge,\u0002 as stewards or dispensers (Calmet) of what is offered to me; part of which I abandon to your use, as long as your republic shall subsist. (Menochius) --- \u0001First-fruits,\u0002 or \"heave-offerings,\" which comprised also the victims, first-born, &c., over which the high priest had a general inspection. --- \u0001Office.\u0002 Hebrew, \"unction.\" Septuagint, \"as a reward,\" or salary for your labour, in performing the duty of priest. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And are.\u0002 Hebrew, \"This shall be thine, of the most holy things, from the fire.\" Some parts of the victims for sin and of the libations, were to be consumed, while the rest was given to the priests. These libations were not properly styled \u0001holy of holies,\u0002 (which were to be eaten only in the holy place, by those who were in actual service) no more than the peace-offerings were, of which even women might partake, ver. 11, 12., and Leviticus x. 14." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001House,\u0002 perpetually. Hired servants were not admitted to eat of them, Leviticus xxii. 10. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The best,\u0002 (\u0001medullam.\u0002) Literally, \"the marrow.\" (Haydock) --- The fattest and most delicious. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001First-ripe,\u0002 (\u0001initia.\u0002) \"The beginnings\" (Haydock) of the fruit of trees, in the fourth year, Leviticus xix. 24. It may also comprise all the fruits of the earth. (Calmet) --- First-fruits must be distinguished from tithes, which were only the tenth part. The former were offered immediately to the Lord, but the latter to the priests, &c., for their support. Besides the first-fruits of ears of corn at the Passover, and of bread at Pentecost, and at every weekly baking, first-fruits were to be given in the 7th month of the harvest and of the vintage, according to each person's generosity, provided he gave between the 40th and the 60th part of his revenue; and these last are commonly the first-fruits meant in Scripture. --- \u0001Lord,\u0002 in sacrifice. If they were given to the priest, the unclean might partake of them. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Beast.\u0002 The Rabbins restrain this to the ass alone, which they pretend was deemed the only unclean animal by the Israelites, in Egypt, when this law was established; and Moses indeed specifies it alone, Exodus xiii. 13. (Abenezra) --- But we cannot doubt but that camels, and all other unclean animals, were to be included, if the Hebrews kept them; (Calmet) and those which were rendered impure by some defect, were also to be redeemed. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of it;\u0002 the first-born of man. The child might be redeemed sooner, and sometimes they waited till after the purification of the mother, or 40 days, as our blessed Lady did, Luke ii. 22. (Calmet) --- Five sicles of silver, or about 11\u0001s.\u0002 6\u0001d.\u0002 English, were then to be paid, unless poverty obliged them to give only two turtles or pigeons. (Haydock) --- Beasts might be redeemed after they were eight days old, Exodus xiii. 12. Leo of Modena, (p. 1. c. 9,) informs us, that when a child is to be redeemed, at present, the father sends for a descendant of Aaron, who, after enquiring of the mother, if she have had no child before; and of the father, if he wish to redeem the infant, says aloud, \"This child, being the first-born, belongs to me; as it is said, (Numbers xviii. 16,) \u0001Thou shalt redeem the child of a month old for five sicles.\u0002 But I take this (about two crowns of gold) instead.\" (Calmet) --- But how can these priests prove their genealogy, since the distinction of the tribes has been so long lost? --- \u0001Of silver.\u0002 Hebrew, \"according to thy estimation, for the money of five sicles, by the sicle of the sanctuary, which hath 20 geras.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thine.\u0002 So that thy wife and children, if clean, may eat the flesh. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001A covenant of salt.\u0002 It is a proverbial expression, signifying a covenant not to be altered or corrupted; as salt is used to keep things from corruption; a covenant perpetual, like that by which it was appointed that salt should be used in every sacrifice, Leviticus ii. 3. (Challoner) --- Thus God gave the kingdom to David for ever, by a covenant of salt, 2 Paralipomenon xiii. 5. Salt is an emblem of eternity. Oleaster believes, that salt was used in the ratification of all solemn covenants, to denote their stability. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Nothing.\u0002 No \u0001portion\u0002 of land, like the other tribes; but only some towns and suburbs, allotted to thy children in the midst of the Israelites. They might purchase land as well as others, and might obtain a property by the \u0001vows\u0002 of their brethren, Leviticus xxvii. 14. Jeremias (xxxii. 7,) and St. Barnabas had land, Acts iv. 37. God had provided for his ministers abundantly, without exposing them to much trouble. The Levites enjoyed the tithes of all the produce of the country, besides the first-fruits of corn, dough, &c., and some parts of each beast that was killed in the town, Deuteronomy xviii. 3. The priests, who were still fewer in number, enjoyed the 100th part of the revenue of all Israel, receiving tithes from the Levites, and innumerable accidental offerings of wine, &c., which made Philo say (de præm. Sacerd.) that \"the law of Moses gave the priests all the splendour of kings.\" They might, therefore, be zealous to preserve religion for their own temporal advantages. --- \u0001I am,\u0002 &c. God promises to reward those who serve him with fidelity, Deuteronomy xviii. 1., and Josue xiii. 14. The priests of the new law ought more particularly to serve him with disinterestedness, for his own sake. (Calmet) --- Of this they are reminded, when they take the first step towards holy orders. The bishop cuts off some of their hair in the form of a cross, while they recite, \u0001The Lord is the portion of my inheritance, and of my cup; it is Thou that wilt restore my inheritance to me,\u0002 Psalm xv. 5. (Pontif. Rom.) (Haydock) --- \"Some possess riches, while they serve Christ, who appeared in the garb of poverty.\" (St. Jerome, ad Nepot.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Deadly sin.\u0002 That is, sin which will bring death after it. (Challoner) --- Hebrew, \"lest they bear sin unto death,\" and fall like their brethren, chap. xvii. 13. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001People;\u0002 or the Hebrew may be also, \"they shall bear their \u0001own\u0002 iniquity.\" If they prove negligent in performing their duty, they shall be punished; and if they do not restrain the people from approaching the tabernacle, they shall be answerable for their offence, and both shall incur death. (Calmet) --- They shall, however, save their own souls, if they have not been deficient in instructing the people, and in doing their utmost to prevent any profanation. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001As an.\u0002 Thus you will perform your duty, as well as if you gave corn and wine of your own growth. (Menochius) --- \u0001Presses.\u0002 Hebrew \u0001yakeb,\u0002 means also the tub where wine was kept. Jonathan translates, \"as the ripe (old) wine of the tub of your wine-press;\" insinuating that the wine must be fit for use. (Calmet; ver. 29, 30.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001By,\u0002 &c. Hebrew, \"when you have made a heave-offering of the best of it; nor shall you profane the holy things of,\" &c. (Haydock) --- This they would do, if they gave the worst only to the priests. (Du Hamel) --- There were only three at this time; yet they received the 100th part of the produce of so many thousands. Well therefore might God say, \u0001I will fill the souls of the priests with fatness: and my people shall be filled with good things,\u0002 Jeremias xxxi. 14. (Tirinus)" } ] }, { "chapter": 19, "slug": "id466.html", "header": "Numbers xix.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Observance.\u0002 Hebrew, \"ceremony.\" Septuagint, \"distinction, (\u0001diastole,\u0002 St. Augustine, q. 33,) or ordinance.\" (Calmet) --- \u0001Victim.\u0002 Hebrew, \"the ordinance of the law.\" (Du Hamel) --- \u0001A red cow,\u0002 &c. This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood, applied to our souls in the holy sacraments, we are cleansed from our sins. (Challoner) --- \u0001Age,\u0002 three years old. Some translate, \"entirely red.\" They suppose, that these regulations are in opposition to the customs of the Egyptians, who never sacrificed the cow, esteeming it sacred to Isis, or to the moon. Spencer (Rit. ii. 15) adds, that the \u0001red\u0002 colour was formerly in the highest estimation; and this victim represented the death of Christ, who expiated our defilements. The Egyptians immolated bulls of a red colour, in hatred of Typhon, and to appease that dangerous god, whom they depicted perfectly red. Plut.[Plutarch?] (Isis) observes, that they hate all animals of that colour; and the Copths precipitate a red ass down a precipice. The ancient kings of Egypt sacrificed red men on the tomb of Osiris or Dyphon; (Diod. Bib. 1,) and Manetho assures us, that they scattered their ashes in the wind. If this custom prevailed in the days of Moses, we need not wonder that he teaches the Hebrews to have so little dread of Typhon, as even to chose a red cow in preference, to purify themselves. --- \u0001Yoke.\u0002 Such victims were generally chosen by the Romans, Greeks, and Egyptians, as more delicate and respectful. \u0001Intacta totidem cervice juvencus.\u0002 (Georg. iv.; Bochart, anim. 2. 33.) St. Jerome (ep. 27,) says, that a red cow was sacrificed every year, as in reality one would be requisite for all the people, though the Rabbins pretend that only seven, or ten at most, were treated in this manner, from Moses till the destruction of the temple by Titus. (Drusius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of all.\u0002 Hebrew, \"before his face.\" Septuagint, \"they shall bring her out, slay and burn her before him,\" which must be referred to some other priests, who accompanied Eleazar on this occasion, ver. 8. (Calmet) --- Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. (Menochius) --- The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also remarked by St. Jerome, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension, Acts i. 10., and Luke xxii. 44. (Calmet) --- He died out of Jerusalem, in full age, (ver. 2,) or 33 years old, being wounded in every part for our transgressions, (ver. 5,) setting us an example how to suffer, (ver. 6,) and by his blood communicating virtue to the sacraments, ver. 5. His body, derived from Adam, (or \u0001red earth,\u0002 ver. 2,) was buried in a most clean place, (ver. 9,) and those who crucified him became more unclean; (ver. 8,) while even those who were employed in burying him, (ver. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments, chap. xii. The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (ver. 7,) when in the last ages the new law commenced, that by faith in Christ, they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows, Hebrews x. (St. Augustine, q. 33.; Theodoret, q. 36.) (Worthington) --- The Fathers observe also, that the infirmity of our Saviour's flesh, and his liberty in giving and resuming his life, (John x. 18,) were denoted by the cow, which had never been yoked. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And.\u0002 Hebrew, \"And Eleazar, the priest, shall take part of her blood with his finger.\" He looked from the pile of wood, where he was standing, towards the west, and sprinkled the blood, and wiping his fingers upon the skin of the cow, waiting till the fire was kindled, before he opened her belly; he then threw into the fire the cedar-wood, &c. (Drusius) --- Others believe that this last ceremony was performed by some one else, (ver. 7,) as it is not clear that Eleazar became unclean. His being substituted instead of Aaron, might shew that Christ would institute a new priesthood." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dyed,\u0002 with which the cedar and hyssop were tied together, as being deemed most proper instruments of purifications, Leviticus xiv. 4, 49. St. Paul informs us, (Hebrews ix. 19,) that Moses thus sprinkled the people and the book: and branches of this description were probably used when the people took this holy water, ver. 18. The \u0001ashes\u0002 intimate, that those who have sinned, may be purified by the sacrament of penance, ver. 9. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Strangers.\u0002 Even those who had not embraced the Jewish religion. (Grotius) --- Thus, the baptism of Christ brings salvation both to the Jews and to the Gentiles. (St. Augustine)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Seventh.\u0002 If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Upon him,\u0002 unless he be excused by ignorance, (Leviticus v. 3, 6,) he shall be slain." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "Days. Almost all nations seem to have considered themselves defiled by the presence of a corpse. Virgin (Æneid, vi. 149,) writes, Præterea jacet exanimum tibi corpus amici---Heu nescis! totamque incestat funere classem." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Cover.\u0002 Samaritan, \"neither chains nor bands.\" Formerly boxes were tied down. (Homer, Odyssey viii.) If the covering of any hollow vessel was off, when a corpse was present, it became unclean. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Grave.\u0002 The Hebrews buried it at a distance from towns, and set up some mark to apprise all people, that they might not be defiled for seven days. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Burning\u0002 of the red cow, which was also a \u0001sin-offering,\u0002 ver. 9. (Haydock) --- Upon the ashes they poured some running or spring water. The pagans generally preferred the water of the sea; or if they could not procure any, they mixed salt with common water. Ovid (Fast iv,) mentions a lustration made with the ashes of a calf, mixed with horse blood; and another, which was used in honour of Pales, the goddess of harvests, by the oldest virgin present, who sprinkled the ashes of calves, \u0001populos purget ut ille cinis.\u0002 Athenæus (ix. 18,) observes that a stick taken from the fire of the altar, was extinguished in water for the purification of the unclean; and the ancient Romans, who had been at a funeral, sprinkled themselves with water, and jumped over fire for the same purpose; as the Greeks were accustomed to place a vessel full of water, at the doors where a corpse was lying, that all might purify themselves when they came out. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Church,\u0002 or assembly of the people. (Haydock) --- He shall be put to death by the judges, or by God. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Evening.\u0002 The victims which were appointed for the expiation of sin, communicated a legal uncleanness to those who were employed about them. They were looked upon as so holy, that the most pure were guilty of a sort of irreverence by touching them. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Is unclean,\u0002 by touching the dead, must remain defiled seven days. But those whom he touches, as well as all who may have communication with them \u0001in infinitum,\u0002 may be purified in the evening. (Calmet)" } ] }, { "chapter": 20, "slug": "id467.html", "header": "Numbers xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sin,\u0002 Zin, or Tsin, nearer to Judea than the desert, where the Hebrews encamped before, Exodus xvi. 1. (Haydock) --- Moses informs us of very little from the time when the people murmured at Cades-barne, in the second year, till the beginning of the 40th year of their sojournment. --- \u0001In Cades.\u0002 The Rabbins assert, they remained there the first time twenty-nine years, (chap. xiv. 45,) and the second, ten. (Genebrard, in the year of the world 2670.) But we do not believe they continued there above a year the first time. --- \u0001Mary.\u0002 St. Gregory of Nyssa, and St. Ambrose, suppose she was always a virgin, in which respect she was a figure of our blessed Lady, as well as in her name. She was probably 130 years old, as she was very discreet at the time of the birth of Moses, and employed by Providence in preserving his life, as the blessed Virgin screened our Saviour from the fury of Herod. She had the superintendence over the Hebrew women; (Exodus xv. 20.; Theodoret, in Mic. vi. 4) and hence many apply to her and her brothers those words of Zacharias, (xi. 8,) \u0001I cut off three shepherds in one month.\u0002 Mary died without being permitted to enter the promised land, on account of her murmuring, chap. xii. Thus the synagogue, though proud of her prerogatives, cannot enter the land of rest. (Calmet) --- \u0001There.\u0002 Some place this Cades not far from the Red Sea, (ver. 20,) south of Idumea, while the other was to the north, and nearer Chanaan, being generally called Cades-barne. (Bonfrere and Cornelius a Lapide) (Chap. xx. 16.) --- In this place Mary died, four months before Aaron. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Brethren,\u0002 Core, &c., (chap. xvi. 32,) or with them who died (chap. xi.) at \u0001the graves of lust.\u0002 (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And cried....to murmur.\u0002 These words are not found in the Hebrew, Septuagint, &c., nor in the new edition of St. Jerome, though they occur in most of the Latin manuscripts. (Calmet) --- If it be an addition, it must be very ancient. (Mariana)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The rod,\u0002 with which Moses had wrought so many miracles, and which was placed in the tabernacle, ver. 9. It is called \u0001his rod,\u0002 in the Hebrews v. 11. We do not find that the rod of Aaron, which budded, was used to work miracles. --- \u0001Thou.\u0002 Septuagint, \"you.\" Both Moses and Aaron concurred in the action, (ver. 12,) but Moses was the chief agent. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rock.\u0002 Your frequent murmurs will stop the course of God's bounty. If God had not condemned the conduct of his ministers on this occasion, we could hardly find any reason to blame them. But the Fathers observe, that they betrayed a want of resolution, and intended to throw the blame upon the incredulity of the people, in case they failed of success. \u0001Because they exasperated his spirit, and he distinguished with his lips,\u0002 Psalm cv. 33. See St. Chrysostom and St. Augustine on this psalm. They were not commanded to strike the rock at all; and when the water did not come at first, they struck again, (Calmet) being afraid lest they should now be taken for impostors. (Haydock) --- They speak as if the work was their own. --- \u0001Can we,\u0002 &c. They exasperate the people, instead of promoting their conversion. In a word, they did not glorify God, (Calmet) by representing him as the sovereign holiness and mercy; and the God of unbounded power. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The rock.\u0002 This rock was a figure of Christ, and the water that issued out from the rock, of his precious blood, the source of all our good; (Challoner) while the striking twice with the rod, denoted the cross, composed of two pieces of wood. (St. Augustine, q. 35.) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001You have not believed,\u0002 &c. The fault of Moses and Aaron, on this occasion, was a certain diffidence and weakness of faith: not doubting of God's power or veracity; but apprehending the unworthiness of that rebellious and incredulous people, and therefore speaking with some ambiguity. (Challoner) --- St. Augustine (contra Faust. xvi. 16,) does not think them guilty of any grievous crime. (Menochius) --- But this must be left undetermined. (Calmet) --- \u0001Land,\u0002 beyond the Jordan, which is described (chap. xxxiv. 2,) as the land of promise, though the east side of the Jordan was so too. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The water of contradiction\u0002 or \u0001strife.\u0002 Hebrew \u0001Meribah.\u0002 (Challoner) --- \u0001Sanctified:\u0002 he shewed the effects of his power and clemency towards the people, and he treated his ministers with a just severity. The Samaritan copy here inserts what we read in Deuteronomy, only it places the speech of Moses in an historical form. \"The Moses said, \u0001Lord,\u0002 &c. (Deuteronomy iii. 24-28.) Moreover, the Lord said to Moses, \u0001you shall pass by,\u0002\" &c. (Deuteronomy ii. 4-6.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cades,\u0002 not far from Mount Hor, on the confines of Idumea, ver. 22, and Judges xi. 16. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Angel,\u0002 who had performed so many wonders in favour of the Hebrews. He is generally supposed to have been St. Michael in the cloud." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Edom,\u0002 the people who dwelt near Mount Hor. Those of Seir, lying more to the west, (Du Hamel) granted them leave to pass, and to buy food, Deuteronomy ii. 28, 29. Grotius maintains, that the Hebrews might justly have forced a passage upon this refusal; as St. Augustine (q. 44,) says, that they might lawfully have waged war upon the Amorrhites, on the like occasion; and the holy wars have been defended on the same plea, because the Saracens would not suffer the Christians to go in pilgrimage to the holy land. See Mare, lib. i. 1. But Selden (Mare, claus. 20,) asserts, that princes have a right to hinder others from passing through their territories; and St. Augustine only excepts one case, when they are sure the strangers can or will do no harm. But how can they obtain this assurance? Calmet answers, the long continuance of the Hebrews near the confines of Seir, without offering any molestation, and their being conducted by so holy a general, might give the people of Hor sufficient security. But at any rate the Israelites could not wage war upon them for refusing a passage, since they were expressly forbidden by God: \u0001Stir not against them,\u0002 (Deuteronomy ii. 5,) the people of \u0001Seir,\u0002 nor against any of the Idumeans, \u0001the children of Esau,\u0002 who had taken possession of the country of the Horrhites, Genesis xiv. 6. The Hebrews seem to have been convinced of this, otherwise they would not have feared their multitudes, nor taken such a circuitous road. The angel in the cloud directed them to proceed, without molesting their territory. They went, therefore, towards the south, round the land of the Idumeans, who dwelt near the Dead Sea. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Price.\u0002 Hebrew, \"I will only do one thing, walk through.\" Septuagint, \"the matter is of no consequence, we go by the mountain.\" Louis de Dieu translates, \"It is not indeed a word, (or idle pretence) I will pass through on foot.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hor,\u0002 in the territory of Cades, or Rekem, which is the same town as Petra. (Onkelos; Josephus, Antiquities iv. 4.) Hor was part of a range of mountains, like Libanus. The Hebrews encamped at a place called Mosera, Deuteronomy x. 6. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001People,\u0002 in the bosom of Abraham, while his body is consigned to the grave. --- \u0001Incredulous.\u0002 Hebrew, \"you rebelled against,\" &c., the words were addressed to both. Septuagint, \"you irritated me.\" (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Vesture,\u0002 or pontifical attire. Eleazar had been anointed already, so that perhaps he stood in need of no other ceremony to be acknowledged high priest. He was dispensed with on this occasion to attend his dying father. The spirit of God gives great encomiums to Aaron, Malachias ii. 4-7., and Ecclesiasticus xlv. 7, 27. He, at the same time, prefigured Christ, the gospel, and the old law. He spoke plainly, and was allowed to enter the holy of holies; while Moses was excluded, spoke with difficulty, and had a veil on his face. See St. Jerome, ep. ad Fab. man. 33. But on the other hand, he represented the law with all its defects. He falls into several great faults, and dies despoiled of his glorious vestments, to shew the abrogation of his priesthood. The pagans have, perhaps, introduced some parts of his history into that of Mercury, the god of thieves and of travellers, the messenger of the other gods, whom they adorn with a wand, &c., in imitation of the \u0001rod\u0002 of Aaron, who was the \u0001interpreter\u0002 of Moses, and the head of that people, which \u0001wandered\u0002 for 40 years, after \u0001plundering\u0002 Egypt. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Dead,\u0002 in the 123d year of his age. (Menochius) --- Neither Moses, Aaron, nor Mary, representing the Law, the priests, and the prophets of the Old Testament, could introduce the people into the promised land. This honour was reserved for Josue, the illustrious figure of Jesus Christ, and of his Church. (Calmet)" } ] }, { "chapter": 21, "slug": "id468.html", "header": "Numbers xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Arad.\u0002 This was either the name of the king, or of his city, which was situated in the southern parts of Chanaan, and which fell to the share of Hobab, in the tribe of Juda. (Haydock) --- When this king \u0001heard,\u0002 by means of his \u0001spies,\u0002 or was informed that \u0001Israel\u0002 intended to make an irruption into his country like \u0001spies,\u0002 without declaring war, or \u0001by the way\u0002 which their \u0001spies\u0002 had marked out either just before, or in the second year after their exit; or in fine, by the road, which the Septuagint leave untranslated, \u0001Athrim,\u0002 and which means \"of the spies,\" he resolved to be beforehand with them; and, coming suddenly upon them, took some spoils, or, according to the Hebrew, Septuagint, &c., \"captives.\" These, by the ancient laws of war, he might either sell or put to death. \u0001Vendere cum possis captivum, ocidere noli.\u0002 (Horace) (Grotius, Jur. iii. 7.) The Rabbins pretend that this king took fresh courage on account of the death of Aaron, and the consequent disappearance of the cloud, and that he drove the Israelites seven encampments back, as far as Mosera, which they confound with Haseroth." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cities.\u0002 Hebrew, \"I will subject their cities to anathema, \u0001or\u0002 utter destruction.\" This vow they probably made at the place called \u0001Horma,\u0002 or \"Anathema,\" which was anciently called Saphaad, Judges i. 17. They fully executed their threat under Josue, who defeated the king of Hered, (Josue xii. 14,) though they destroyed, at present, whatever they could. Arad was afterwards rebuilt by Hobab." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Anathema.\u0002 That is, a thing devoted to utter destruction. (Challoner) --- The explanation of Horma is inserted by St. Jerome. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Edom,\u0002 one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (chap. xxxiii. 37, 42,) where they probably murmured, (chap. v.,) and were bitten by the serpents, as we read in this chapter. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. --- \u0001Food.\u0002 So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. (Challoner) --- Septuagint, \"our soul is indignant at this most empty bread,\" which has no solidity in it, nor support. Many translate the Hebrew, \"most vile bread.\" Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very\u0001 empty\u0002 and \u0001light,\u0002 though in reality it be \u0001supersubstantial;\u0002 containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward, on the road to heaven, without fainting. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fiery serpents.\u0002 They are so called, because they that were bitten by them were burnt with a violent heat. (Challoner) --- Hence they are called \u0001seraphim,\u0002 by which name an order of angels is known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. (Macrob. Saturn i. 20.) The seraph was a winged serpent, Isaias xiv. 29. xxx. 6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. (Herodotus, ii. 76.; Mela, &c.) God probably sent some of this description into the camp of the Israelites. (Calmet) --- Some call them prœster, (Pliny, [Natural History?] xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Septuagint style them simply, \"the destroying, \u0001or\u0002 deadly serpents.\" See Bochart, T. ii. B. iii. 13.; Deuteronomy viii. 15.; Wisdom xvi. 5, 10.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Brazen. \u0002Hebrew, \"fiery.\" But in the following verse, it is said to have been \"of brass.\" We might translate, \"make a seraph, and fix it upon a standard,\" (Calmet) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. (St. Justin Martyr, First Apology) Ezechias afterwards destroyed it, because it was treated with superstitious honours, 4 Kings xviii. 4. Thus the best things are often abused. (Haydock) --- God commands this image to be erected, while he forbids all images of idols. (Worthington) --- By comparing the different passages of Scripture, we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as St. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they \u0001wrest it to their own destruction,\u0002 as both the \u0001unlearned and the unstable \u0002frequently do, 2 Peter iii. 16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Romans viii. 20, 22,) \u0001the creature was made subject to vanity --- every creature groaneth.\u0002 (Haydock) --- It is probable that Moses represented on the standard, such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. (Chron. x. p. 148.) Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. (Arnob. ii.) See Psalm lviii. 5. But this image was set up by God's express command; and the Book of Wisdom (xvi. 5, 7) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. (Kimchi; Muis) Hence Jonathan well observes, that only those were healed who raised their hearts to God. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001A brazen serpent.\u0002 This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent, John iii. 14. (Challoner) (St. Ambrose; Apol. i. 3.) As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. (Theodoret, q. 38.) The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Oboth,\u0002 where Obodas, an ancient king of the Nabatheans, was adored. Hither they came from Phunon, celebrated for its copper-mines, where Bochart believes the Hebrews were bitten by the serpents, though others say that judgment was inflicted upon them at Salmona; which may be derived from \u0001tselem enu,\u0002 \"our image.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jeabarim,\u0002 means \"the ford, (of Zared, ver. 12,) \u0001or\u0002 the straits of passages, passengers, \u0001or\u0002 Hebrews; \u0001or\u0002 the hills Abarim,\" which extended over the eastern parts of \u0001Moab.\u0002 It was the 38th station, (Calmet) at the southern extremity of Mount Abarim. (Haydock) --- After which Moses specifies those of Zared, (ver 12,) Mathana, Nahaliel, Bamoth, Arnon, (ver. 19,) \u0001Dibon-gad,\u0002 and \u0001Helmon-dablataim,\u0002 (Calmet) all on the sides of that mountain, before they came to the summit, which was also called Phasga and Nabo, chap. xxxiii. 45, &c. But Pococke reckons only the two last among the stations, and makes those of Abarim and Shittim the 41st and 42d. The Septuagint read, \"they encamped in Achelgai, on the other side, in the desert.\" (Haydock) --- Eusebius and St. Jerome call this station of Jee, \u0001Gai\u0002 or \u0001Hai,\u0002 which they place near Petra, Jeremias xlix. 4. --- \u0001East.\u0002 The Samaritan here inserts, (Deuteronomy ii. 9,) \"And the Lord said to Moses, \u0001Fight not,\u0002\" &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Zared.\u0002 The Israelites passed over this torrent, 38 years after the murmur at Cades-barne, (Deuteronomy ii. 14,) when God ordered Moses not to attack the Moabites." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Against.\u0002 Hebrew, \"on the other, \u0001or\u0002 on this side of (the river, ver. 14) Arnon,\" which runs from the east, almost in the same direction as the torrent of Zared, but empties itself into the Dead Sea higher up, near the mouth of the Jordan. (Calmet) --- It divides the Moabites from their brethren, the children of Ammon, who lay to the north-east. The Hebrews encamped on the south side of this river, in the desert of Cademoth, (Deuteronomy ii. 26,) whence they sent to ask leave of Sehon to pass through his dominions; but, on his refusal, God ordered them to cross the Arnon by force. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The book of the wars,\u0002 &c. An ancient book, which, like several others quoted in Scripture, has been lost. (Challoner) --- St. Augustine (q. 42) thinks this book was written by one of that country. Others believe that Moses wrote a more detailed account of the wars which he had to wage with the Amalecites, (Exodus xvii. 14,) and these other nations, out of which he has only inserted some of the heads in the Pentateuch. But whether these two verses were taken from another work of Moses, or from the history of some other person, they are now of divine authority. Saul says to David, (1 Kings xviii. 17,) \u0001fight the battles of the Lord,....and the children of God and of Ruben pass all armed for war before the Lord,\u0002 (chap xxxii. 29.; Calmet) whence it appears, that the wars of the Hebrews were attributed to God. Tostat is of opinion, that the \u0001Book of the Just,\u0002 is the same with that to which Moses here refers. See Josue x. 13., and 2 Kings i. 18. But Theodoret thinks rather, that the former was a more extensive account of the transactions of Josue, out of which the book which bears his name was compiled. Such records certainly existed, to which the sacred historians frequently refer: and it is very probable, that a work of this nature was compiled in the days of Moses, or perhaps before his time. (St. Augustine, City of God xviii.) As it contained a prediction, respecting the future wars, in which the Hebrews were about to engage, it could not but make a suitable impression upon them. It might already be in every one's mouth, and the Hebrew may insinuate, that it would be handed down to the latest posterity: \"Wherefore in the history, \u0001or\u0002 account of the wars of the Lord, this also \u0001shall be \u0002mentioned,\" \u0001jamor, dicetur.\u0002 According to this interpretation, it would not be necessary to suppose, that Moses refers to any more ancient book, as \u0001sepher\u0002 means also, \"a narration\" by word of mouth; and Rabbi Menachem believes, that God had revealed this event to Moses, encouraging him with the assurance, that he would give him the victory over the nations bordering upon the Arnon, as he had done over the Egyptians and Amalecites at the Red Sea. See Sixt. Senens. (Haydock) --- \u0001Of Arnon,\u0002 the waters of which are supposed to have given the Hebrews a passage, as the Chaldean asserts on the authority of Psalm lxxiii. 15. Habacuc (iii. 13) also mentions that several rivers were dried up by God. The Hebrew text is almost unintelligible, \"From, \u0001or\u0002 against, Vaheb to Supha.\" As there is no verb, some translate, \"he (Sehon) fought against Vaheb (Grotius reads Moab) at Supha, \u0001or\u0002 he came to \u0001Veb.\u0002\" Some render this word, \u0001he made,\u0002 \"a whirlpool in the torrents of Arnon.\" But Calmet would substitute Zared instead of Vaheb: \"The \u0001encamped\u0002 at the torrent of Zared, and came to Supha, (Deuteronomy i. 1, where we read \u0001the Red Sea\u0002) to the torrent of Arnon.\" Protestants translate, \"What he did in the Red Sea, and in the brooks of Arnon, (16) and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The rocks.\u0002 Some assert, that the rocks fell upon the enemy: others, that they gave way and opened a passage for the Hebrews, while the rivers were also dried up. Hebrew, \"They \u0001encamped\u0002 on the stream of the torrents, which bends towards the dwelling (or city) of Ar, and rests upon the frontiers of Moab.\" Thus the book to which Moses alludes, confirms his account of these different encampments. (Calmet) --- The Septuagint give rather a different turn of these two verses: \"Hence it is said in a book, The war of the Lord has burnt Zoob and the torrents of Arnon---and has sent the torrents to inhabit Er: and it lies upon the borders of Moab.\" The river, it seems, had been removed out of its bead by a subterraneous fire or earthquake, and deluged the city of Ar, belonging to Moab. The mighty hand of God terrified those nations, while all nature fought \u0001against\u0002 the wicked and \u0001the unwise,\u0002 Wisdom v. 21. (Haydock) --- Rocks were hurled upon the heads of the Amorrhites, and the waters conveyed their dead bodies into the vale of Moab. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Well.\u0002 Hebrew \u0001Beer.\u0002 (Haydock) --- This station is not mentioned under the same name at least, chap. xxxiii. Probably the inhabitants had covered up this well with sand, and God having discovered it to Moses, he informed the princes, who pushed their staves down. Upon which the waters appearing, the people sung a hymn of thanksgiving and joy. Water is very scarce, and, of course, of course, of great value in those deserts, where, even still, the Arabs conceal their wells, and often fight to hinder passengers from taking any of the water. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001They sung.\u0002 Hebrew, \"sing ye unto it,\" in chorus, men and women. Septuagint, \"commence \u0001a canticle\u0002 unto it. This well the princes dug, the kings of nations hewed in the rock, in their kingdom, while they held dominion.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mathana.\u0002 Perhaps they did not stop here, though all the encampments are not specified, chap. xxxiii. Nahaliel, \"God my torrent,\" and Bamoth, \"the heights,\" are also situated upon the Arnon." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Desert.\u0002 Hebrew and Chaldean, \"Yeshimon,\" (Josue xiii. 28; Ezechiel xxv. 9,) a city of the Moabites." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Messengers,\u0002 not from the city of Cademoth, which was in the midst of Phasga, but from a desert of the same name, situated out of the dominions of \u0001Sehon,\u0002 Deuteronomy ii. 24. (Eusebius) --- God had already promised this country to Abraham, and though Moses did not intend to attack the king at present, being eager to fall upon the Chanaanites on the other side of the Jordan, God punishes the refusal of Sehon, to let his people pass, by a swifter destruction. (Calmet) --- The measure of his crimes was full, though the mere denial of a passage to such a vast multitude might even by justified by sound policy. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wells.\u0002 We shall content ourselves with the torrents. They had only to travel about thirty miles. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Jasa\u0002 was not far from the Arnon, between Medaba and Dibon, Isaias xv. 4. (Eusebius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Garrison,\u0002 either against Sehon, or against the Hebrews, whom God did not, as yet, authorize to attack the Ammonites, (Calmet) though the latter knew it not. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Arnon.\u0002 Hence this territory, which formerly belonged to Moab, being taken in a just war, the Moabites could not lawfully retain it, as they attempted to do under Jephte, Judges xi. 13. (Grotius, Jur. iii. 6.) --- \u0001Hesebon,\u0002 or Esbus, was the capital, and lay over-against Jericho, twenty miles from the Jordan." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Proverb.\u0002 Hebrew \u0001Moshelim:\u0002 \"Those who speak proverbs, \u0001or\u0002 enigmas, say.\" Those were the ancient poets of the Amorrhites, who composed this canticle on the victory of Sehon. (Calmet) --- Moses inserts it in his work, as an additional proof, that the country was entirely lost to Moab, and as a denunciation of the evils which still hung over the head of that people, and would be inflicted upon them by David, &c., 2 Kings x. i., 4 Kings iii. 16., and Amos i. 13. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001A fire and flame,\u0002 denote the horrors of war, Judges ix. 20. --- \u0001Ar.\u0002 Samaritan and Septuagint read \u0001ad,\u0002 \"hath consumed even the country of the Moabites and the lords (or \u0001pillars,\u0002 Septuagint) of Bamoth, (the heights mentioned in ver. 18, 19,) on the Arnon.\" These lords may be the principal men, priests, or gods of the city. Jeremias (xlviii. 45,) reads this passage in a different manner, \"it (the flame) shall devour part of Moab, and the crown of the head of the children of tumult.\" The city of Ar (which some confound with Aroer) always continued in the hands of the Moabites, so that the efforts of Sehon against it, seem to have proved abortive, Deuteronomy ii. 9, 18, 29. (Bonfrere) See chap. xxiv. 17." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001He.\u0002 Chamos, the idol of Moab, is upbraided as too weak to defend his people. The pagans generally formed their judgments of the power of their gods, by the event; and, if that proved unfortunate, they were ever ready to consign the idols to the flames. Chamos was probably the sun. (Calmet) --- Some say he was Bacchus, whom the Greeks call Komas. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hesebon\u0002 in the north, to \u0001Dibon\u0002 in the southern extremity of the conquered country, near the Arnon, where Moses places the station of Dibon-gad. The \u0001yoke,\u0002 or dominion of the Moabites, was ruined in all those parts. (Calmet) --- Hebrew, \"We have shot at them; \u0001or\u0002 their lamp, (\u0001children or power\u0002,) from Hesebon as far as Dibon is extinguished; and their wives (\u0001or\u0002 we have destroyed them) even unto Nophe and Medaba.\" Septuagint, \"Their women have still kindled a fire against Moab.\" Nophe is probably the Nabo of Isaias, (xv. 2,) in the environs of Medaba, where the fainting Moabites had time to breathe. The fire, which the Septuagint say the women enkindled against Moab, might seem to indicate that the war was commenced on their account, like that which brought on the destruction of Troy. They entailed a still heavier destruction upon their country, when, by alluring the Hebrews to sin, they enkindled God's indignation, chap xxv. With this verse the quotation, from the Amorrhite proverbial writers, concludes, ver. 27. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Jazer,\u0002 a famous city, 15 miles from Hesebon, given afterwards to the Levites. Moses \"\u0001took\u0002 the Amorrhites who were there\" prisoners, according to the Hebrew; or, \"drove them away,\" (Septuagint) putting to death those who continued to make resistance. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Og,\u0002 the king of the most fertile country of Basan, was of gigantic stature, Deuteronomy iii. 11. The Rabbins relate many fables concerning him. --- \u0001Edrai\u0002 was 15 miles to the north of the torrent Jeboc, (Calmet) which was the southern extremity of this territory. (Haydock)" } ] }, { "chapter": 22, "slug": "id469.html", "header": "Numbers xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Plains.\u0002 Septuagint, \"to the west of Moab.\" These plains had formerly belonged to that people, but the Hebrews had lately taken them from Sehon, and intended now to pass over the Jordan. The Moabites, however, being jealous of their growing power, called in the aid of the Madianites, and of the magician Balaam, and, by their wanton provocation, brought destruction upon themselves. We know not exactly the extent of the dominions of the Moabites. They seemed to have lost the greatest part of the country north of the Arnon. Their last town and capital was Ar, chap. xxi. 13. Yet they still kept possession of Mount Phasga. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Elders of Madian,\u0002 who dwelt also upon the Arnon, towards the lake of Sodom. These Madianites were a different people from those who inhabited the country to the east of the Red Sea. (St. Jerome) --- They were not governed by kings, but by an aristocracy, or senate of \u0001princes.\u0002 (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Beor.\u0002 St. Peter (ii. 11, 15) reads Bosor. --- \u0001A soothsayer,\u0002 or magician, (\u0001ariolum\u0002) as this word always indicates, Josue xiii. 22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. (St. Jerome, q. 3. Hebrew in Genesis) He certainly foretold the Messias, or star of Jacob, by divine inspiration, chap. xxiv. 17. (Haydock) --- He consults and acknowledges the true God, ver. 8, 18, 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. St. Augustine (q. 48,) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, \u0001Lord, have we not prophesied in thy name?\u0002 He is placed with Cain and Core, St. Jude 11. St. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. (Theodoret, q. 39, 42.) The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. (Calmet) --- \u0001The river,\u0002 Euphrates, which waters the country of the Ammonites. (Menochius) --- Hebrew, \"to Pethora, which is by the land of the children of his people.\" St. Jerome has translated Pethora \"soothsayer,\" and has left \u0001Ammon\u0002 undeclined. (Haydock) --- The Chaldean informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (chap. xxiii. 17,) and we know that he came from Mesopotamia. Hebrew \u0001Aram Naharaim,\u0002 (Deuteronomy xxiii. 4.; Calmet) or \"Syria, between the two rivers,\" the Euphrates and Tigris. (Salien) --- \u0001Me,\u0002 ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, than upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at so dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Exodus xvii. 11.; Origen, hom. 13. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Curse.\u0002 The ancients placed great confidence in those whom they believed to be under the guidance of a superior spirit, whether good or bad. They thought their blessing or cursing would surely have its effect. By means of charms, they also strove to evoke or draw off the tutelary god of a place, before they could expect to take possession of it. Hence, as it was requisite to mention the true name of the place, fictitious names were given to most cities of importance, while the real appellation was kept a profound secret; and Valerius Soranus was severely punished for discovering the name of Rome, Valentia. See Pliny, [Natural History?] iii. 5.; Solin. ii.; Plut.[Plutarch?] prob. vi. (Calmet) --- \u0001Rome,\u0002 in Greek, has the same import as \u0001Valentia\u0002 in Latin, and signifies \u0001strength.\u0002 (Haydock) --- Macrobius has preserved the form of a solemn curse, pronounced by the Roman general against the Carthaginians, Saturn iii. 9.: \"Dis Pater, or Jupiter, or if you prefer any other title, I beg that you will send fright and terror, and put this city of Carthage, and this army which I intend to specify, to flight, &c. If you will perform these things, according to my intention, I promise to offer in sacrifice to you, O earth, mother of all things, and to you, great god Jupiter, three black sheep.\" Thus, probably, Balac wished the Hebrews to be devoted or cursed. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The price.\u0002 Hebrew literally, \"the enchantments.\" But they took \u0001money,\u0002 to engage the soothsayer to comply more readily with their iniquitous request, 2 Peter ii. 15. (Septuagint, &c.) It was customary to offer presents to the prophets, 1 Kings ix. 7." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Night.\u0002 He was accustomed to exercising his art by night; \u0001loving darkness, for his works were evil,\u0002 John iii. 19. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Less.\u0002 Not that he was resolved to comply with God's will, but because he found an insuperable impediment to oppose it at present. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To stay.\u0002 His desiring them to stay, after he had been fully informed already that it was not God's will he should go, came from the inclination he had to gratify Balac for the sake of worldly gain. And this perverse disposition God punished by permitting him to go, (though not to curse the people, as he would willingly have done) and suffering him to fall still deeper and deeper into sin, till he came at last to give that abominable counsel against the people of God, which ended in his own destruction. So sad a thing it is to indulge a passion for money. (Challoner) (St. Augustine, q. 48.) --- Philo (de vita, Mos. i.) thinks that Balaam \u0001feigned\u0002 this leave of God, ver. 22. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Angry.\u0002 Either because he had not granted him permission to go, or he saw that Balaam was disposed to curse the Israelites, ver. 32. Septuagint, \"the angel (Michael) rose up on the road to oppose him, \" \u0001diaballein.\u0002 Literally, \"to calumniate, accuse, resist, \u0001or\u0002 to be a \u0001satan\u0002.\" Hence \u0001diabolus\u0002 means an accuser, opponent, calumniator, &c. (St. Augustine) (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ass.\u0002 The angel appeared thrice to the ass, before he was perceived by Balaam, chap. xxix. 3, 4. The second time, St. Augustine (q. 50,) thinks he was standing in the vineyard. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Opened the mouth,\u0002 &c. The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam. (Challoner) --- St. Thomas Aquinas (ii. 2. q. 105) says, an angel spoke by the mouth of the ass, in like manner as the devil did by that of the serpent, Genesis iii. Infidels deride this miracle, and some have thought that it was only in the imagination of Balaam, that this dialogue was formed. (Maimonides) --- St. Gregory of Nyssa, seems to think that the ass only brayed as usual, and that the soothsayer, being accustomed to augur from the voice of animals, understood its meaning. But St. Peter says, \u0001the dumb beast....speaking with man's voice, forbade the folly of the prophet,\u0002 2 Peter ii. 16. God did not endue it with understanding on this occasion, but only formed, by its mouth, such sounds as might serve to repress the cruel folly of Balaam. But he was more stupid than the ass. \"Being accustomed, it seems, to such prodigies,\" (\u0001monstris\u0002) and intent upon lucre, he paid no farther regard to such a wonderful transaction, but held conversation with his ass, without any emotion. (St. Augustine, q. 48, 50.) (Calmet) --- The pagan historians relate many instances of beasts and trees speaking; (Grotius) so that they object to this history, and to that of the serpent, with a very bad grace, as St. Cyril remarks, in his third book against Julian. (Haydock) --- They relate that the ass of Bacchus spoke to him, and the horse and elephant of Achilles and Porus addressed their respective masters, while the oaks of Dodona were famous for their oracles. (Calmet) --- The river Causus said, \"Hail, Pythagoras.\" (Porphyrius, cited by St. Cyril, &c.) (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Ground,\u0002 with religious worship; not as God, but as an angel. See Exodus xx. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001A town.\u0002 Eusebius thinks it was Ar, the capital." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001City,\u0002 &c. Hebrew, \"Kiryath, \u0001chutsoth.\u0002\" Calmet would read \u0001Hares,\u0002 a city mentioned, Isaias xvi. 7, 11, and styled the \u0001walls of brick,\u0002 (4 Kings iii. 25,) being the same with Ar. But then the former town must be situated somewhere upon the frontiers of Moab, as they \u0001came\u0002 from it to the capital. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001With him.\u0002 Only two servants were mentioned, (ver. 22,) and the princes sent by Balac, ver. 15. Perhaps others from Mesopotamia might attend Balaam. (Haydock) --- The king sent parts of the victims to all. (Chaldean)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001People.\u0002 From the heights or temple of Baal, or the god of Chamos, where a statue or pillar (Septuagint) was erected in his honour, (Calmet) on Mount Arabim, (Menochius) the soothsayer was enabled to take a distinct view of all the camp of Israel, (chap. xxiii. 13,) and not of a part only, as the Septuagint and Arabic versions would insinuate. It was deemed necessary to have those present upon whom people intended to vent their imprecations. (Calmet)" } ] }, { "chapter": 23, "slug": "id470.html", "header": "Numbers xxiii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Altar.\u0002 They both join in sacrificing to Chamos or the devil, whom Balaam styles his lord, \u0001Yehovah:\u0002 but the true God was pleased to hinder the idol from interfering at present, and answered Balaam, in order that he might see the folly of his conduct, and repent; and that others, who are more willing to listen to him, than to the servants of God, might be instructed by his declaration. (Haydock) --- \"God's voice is heard sounding from a profane mouth.\" (St. Jerome, de 42. mans.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Speed.\u0002 Hebrew \u0001shephi,\u0002 may signify also \"on the straight road,\" (Septuagint) \"into the plain,\" (Louis de Dieu) \"all alone,\" (Onkelos) or most probably \"upon an eminence.\" (Kimchi) (Calmet) --- \u0001God,\u0002 in the visible form of an angel. (Menochius) --- \u0001To him.\u0002 Balaam might suppose that he was addressing his idol. But Moses informs us, that the true God or his angel was present, and forced Balaam to deliver an unwelcome message to the king. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Parable.\u0002 Beginning to speak in a beautiful and poetic style, like a man inspired. (Calmet) --- \u0001Mashal,\u0002 denotes a striking and elegant prophecy. (Menochius) --- \u0001Aram,\u0002 when placed alone, properly means Syria; but when Padan or Naharaim are added, Mesopotamia is meant, whence Balaam came, Deuteronomy xxii. 5. --- \u0001East\u0002 of Moab, though lying to the north, or higher part of Mesopotamia. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hills.\u0002 But all in vain. (Calmet) --- I am prevented from cursing him; and if I should do it, my imprecations would be turned into blessings by a superior Being. (Haydock) --- \u0001Alone,\u0002 without standing in need of any auxiliaries, and devoid of fear, Deuteronomy xiii. 28., and Jeremias xlix. 31. The Jews had but few connections with foreign nations, keeping at a distance from them, as being of a different religion. (Calmet) --- Indeed, when they applied for aid to the Egyptians, &c., it generally turned out to their detriment, that they might learn to trust in God alone, who would effectually protect them, if they observed his law, as he had repeatedly promised. (Haydock) --- \u0001Nations.\u0002 Israel shall not be like other people. He is under the peculiar care of God, covered with glory, full of confidence, and inspired with the love of independence; so that he will have nothing to do with the rest of the world. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dust.\u0002 God had promised to multiply the seed of Abraham as the dust of the earth, Genesis xiii. 16. Balaam had just beheld several thousands of them, and in rapture, exclaims, according to the Hebrew, \"Who can count the dust of Jacob, and the number of the fourth part of Israel?\" Their camp was divided into four great battalions, surrounding the ark and the Levites. Who can tell the number of one of these divisions, much less of all the multitudes there assembled, and what millions may, in a short time, proceed from them? You have reason, therefore, O Balac, to tremble, if they continue faithful to their God. But strive to make friends with them. --- \u0001Let,\u0002 &c. Hebrew may also admit of the version of the Septuagint, \"May my soul die among the souls of the just, and may my offspring be like this.\" We behold in this sentence, the sentiments of all worldly and interested people, who wish to obtain a reward without submitting to the necessary labour. Impotent desires! selfish views! (Haydock) --- \"All,\" says St. Bernard, (in Cant. serm. 21,) \"wish to enjoy the felicity which Jesus Christ has promised. But how few are willing to imitate Him who invites us to do it.\" (Calmet) --- Thus, infidels desire sometimes to die like Catholics, though they will not live in that religion. (Worthington) --- Even those who are in the Church, frequently give in to this delusion, making fine prayers, and, in the time of temptation, forgetting all their sighs and tears, to whom God will say, as St. Gregory justly observes on those words of Job, xli. 3, \u0001I will not spare him nor his mighty words, and framed to make supplication.\u0002 For, like Balaam, when the fit of devotion is over, such people are ready to give the most pernicious advice against the lives of those, whom they pretend they would be desirous to resemble in death. \"That prayer is vain, which is not followed by continual perseverance in charity.\" (St. Gregory, Mor. xxxiii. 27.) The false prophet says not a word about living like the just; he only wishes, that after his soul has enjoyed all the pleasures of this world, it may depart to joys eternal, while his posterity is left behind in the midst of temporal prosperity. --- \u0001Soul die,\u0002 or be separated from its body. Even Balaam establishes the immortality of the soul. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thence.\u0002 He has a mind to try a new experiment. We have observed, that the object of malediction was to be in view, chap. xxii. 41. But Balac, supposing perhaps that the multitude made too deep an impression upon the soothsayer, judged it expedient to place him in another situation, where he might see only \u0001a part of Israel.\u0002 Some, however, imagine that he had only seen a \u0001fourth part,\u0002 or the \u0001uttermost part of the people,\u0002 who lay nearest to him before; (ver. 10, and chap. xxii. 41) and hence, would have him to take now a distinct view of the whole; and, in this sense, the Samaritan and Glassius translate \u0001from whence,\u0002 &c., thus, \"for thou hast seen only part of Israel, and couldst not see them all.\" (Calmet) --- By a similar superstition, the Syrians imagined that the God of Israel was a God of the hills, and that they could more easily conquer his people on the plain country, 3 Kings xx. 23. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Place.\u0002 Hebrew \u0001sede tsohpim,\u0002 or \"the field of the sentinels.\" (Chaldean) Such were commonly stationed on the top of high hills, to give notice, by kindling a fire, &c., of the approach of an enemy, Isaias xxi. 11., and Jeremias vi. 1. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hear.\u0002 Hebrew, \"to me.\" Septuagint read \u0001had,\u0002 instead of \u0001hadai,\u0002 and translate, \"Give ear, thou witness, (martus) son,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Changed.\u0002 Hebrew, \"repent.\" Septuagint, \"to be overawed by threats.\" Origen, \"to be terrified.\" In the book of Judith, (viii. 15,) it is said, \u0001For God will not threaten like man, nor be inflamed to anger, like the son of man. \u0002(Calmet) --- \u0001Do.\u0002 Will he suffer me to curse Israel, after he has once given me a decided prohibition? (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To bless,\u0002 not by my own intention, or by that of Balac, but by God, who hath only suffered me to proceed on my journey, on condition that I would declare his will, chap. xxii. 35. (Haydock) --- Hebrew, \"Behold, I have received an order to bless;\" or, with the Septuagint, \"I have been chosen to pronounce a blessing; I will bless, and will not revoke it, \u0001or\u0002 leave off.\" (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Image-god,\u0002 (\u0001simulachrum\u0002) \"a statue.\" Chaldean, \"falsehood.\" Hebrew may also signify \"perversity, or punishment.\" As long as Israel refrains from idol-worship, and from other transgressions, as they do at present, God will be so far from punishing them, that he will fight their battles, as their king; (Haydock) and at the sound of the silver trumpets, will grant them victory, chap. x. 9. (Menochius) --- \u0001The sound.\u0002 Hebrew, \"the shout of a king among them,\" encouraging his people by his presence and by his words. (Haydock) --- \"I behold those who do not serve idols in the house of Jacob....the word of the Lord their God is helping them, and the majesty of their king is among them,\" Chaldean. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Rhinoceros.\u0002 Hebrew \u0001ream,\u0002 which is sometimes rendered \u0001unicorn.\u0002 Bochart thinks it means the oryx, or the strong Arabian goat. The animal, of which the Scripture so often speaks, was remarkable for its strength, (Calmet) and could not easily be tamed, Job xxxix. 9. (Haydock) --- The Septuagint generally translate \u0001monoceros,\u0002 which is a fish, with a horn proceeding from its upper jaw. This is often shewn in cabinets for the horn of the unicorn. There are various animals which have only one horn. Pliny and Aristotle instance the oryx, &c. Various authors of credit specify likewise the rhinoceros, which has \"a horn upon its nose,\" and is found in Ethiopia. The emperor of that country sent one to the court of Persia, which Chardin saw and describes. It is as large as an elephant, and the people have learnt the method of taming both these huge beasts. (Calmet) --- It seems the art was unknown in the days of Job, if this be the animal of which he speaks. (Haydock) --- Moses (Deuteronomy xxxiii. 17,) seems to attribute two horns to the \u0001ream;\u0002 and Pausanius allows a greater and a less one to the rhinoceros; the latter is very strong and erect. It is of a brownish colour. (Calmet) --- Whatever may be the precise meaning of \u0001ream,\u0002 it certainly denotes an animal of superior strength, and very formidable. Balaam represents God, or the people of Israel, in this light. God had given repeated instances of his dominion over all nature, in delivering the Hebrews out of Egypt. They were also capable of striking the Moabites with terror, on account of their known prowess, and surprising numbers, ver. 24. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Soothsaying.\u0002 This may be joined to what goes before, as an explanation why Israel is so much to be feared; because the people have no dealings with the devil, in which case neither he nor all his agents can hurt them, since God is their protector, and will direct them when and how to act. --- \u0001Hath wrought.\u0002 Septuagint, \"will bring to perfection.\" (Origen, contra Cels.) The Hebrew may also signify, \"undoubtedly there is no charm \u0001powerful enough\u0002 against....Israel,\" \u0001or\u0002 \"Jacob has no regard for \u0001the vain\u0002 \u0001art of\u0002 divination. Israel does not apply to augury. This very time will be memorable among their posterity for the wonders which God has wrought.\" Indeed, never was there a greater display of the divine power in favour of the Hebrews, than in this 40th year after their exit from Egypt; and in the following, which was noted for the victories and miracles of Josue. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Lioness.\u0002 Septuagint, \"lion's whelp.\" Some explain the Hebrew, \"a lion\" of full growth and strength. But the antithesis of the Vulgate is more natural and beautiful. (Calmet) --- The lioness, being solicitous for its young ones, becomes more furious. --- \u0001A lion,\u0002 ready to fall upon its prey. So Israel will not lay down the sword, till he has conquered the nations of Chanaan, (Menochius) and those who dare to molest him. The allusion to the prediction of Jacob in favour of Juda seems very plain, Genesis xlix. 9. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Neither,\u0002 &c. When infidels cannot prevail upon people to side with them entirely, in their false worship, they endeavour to induce them at least not to \u0001bless,\u0002 nor follow up the true religion. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Phogor.\u0002 Hebrew, \"Pehor, which looketh towards Jeshimon, \u0001or\u0002 the desert.\" This was a part of the same chain of the mountains \u0001Abarim,\u0002 with Phasga, ver. 14. Balac foolishly supposed that in a different aspect, he might still obtain what he wanted; and the soothsayer was no less infatuated in following him. But he soon felt an internal monitor, who informed him, that he need not put himself to no farther trouble, in retiring alone, to prepare himself for the operation of the spirit. More glorious predictions in favour of Israel, presented themselves so forcibly, that he could hardly refrain, and durst no longer forbear proclaiming them aloud, chap xxiv. 1. (Haydock)" } ] }, { "chapter": 24, "slug": "id471.html", "header": "Numbers xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Divination.\u0002 Septuagint, \"to meet the birds.\" The augurs judged of future events by the flying, eating, and other appearances of birds. Hebrew, \"enchantments.\" (Menochius) --- \u0001Desert.\u0002 The plains of Moab, where the Israelites were encamped. He found himself, as it were, involuntarily transported by the spirit of God, ver. 2. (Calmet) --- Yet, for all that, he did not become more holy. Some work miracles, and are damned, Matthew vii. 22. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Up.\u0002 The same term only occurs again, (Lamentations iii. 8,) where it may have the same sense, though the Septuagint &c., give it here a quite opposite meaning, \"the man whose eyes are open,\" the prophet. But Balaam alludes to his not being able to see the angel as soon as his ass, as he does, ver. 4., and chap. xxii. 31. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Falleth.\u0002 Out of respect to God, or in a trance. Septuagint, \"in sleep, his eyes are uncovered.\" He was accustomed to commune with the spirits in the night, chap. xxii. 8. (Haydock) --- He who is clear-sighted enough in teaching others, neglecteth his own salvation; or, being naturally incapable of diving into futurity, he derives this power solely from the operation of the spirit. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Woody.\u0002 Hebrew also \"extensive torrents.\" --- \u0001Tabernacles.\u0002 Hebrew \u0001ahalim,\u0002 which some render lign-aloes, or stacte, as St. Jerome does, Psalm xliv. 9.; Proverbs vii. 17.; Canticle of Canticles iv. 14. The aloe-tree, however, was brought from India, and was not common in Arabia. The Syrian aloe was only a shrub; and this tree, of which Balaam speaks, must have been tall and beautiful. --- \u0001Pitched.\u0002 Hebrew, \"planted.\" (Calmet) --- The Septuagint agree however with the Vulgate. (Haydock) --- \u0001Side.\u0002 Cedars grow very large on the top of Libanus, and are always green; the fruit resembles the pine-apple; the wood is incorruptible. (Sionita 6.) By humility we must rise to the summit of perfection. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Waters.\u0002 Septuagint, Chaldean, and Syriac, \"From his seed a man shall spring, who shall have dominion over many nations.\" This must be understood of the Messias; or, his posterity shall be very numerous; (see Proverbs v. 15, 16) or his country shall be well watered, and his crops luxuriant. --- \u0001Agag.\u0002 Saul lost his crown for sparing the king of the Amalecites, who always took this title, 1 Kings xv. 9. Hebrew may be translated, \"Above Agag shall his (Israel's) king be exalted, yet,\" &c., \u0001or\u0002 \"and his kingdom shall increase.\" Philo and St. Ambrose read, \"his kingdom shall be raised on high.\" The Samaritan and some copies of the Septuagint have, \"Over Gog;\" while others have Og, (Calmet) which may be referred to the king of Basan, who, though lately overthrown, had been possessed of great power and wealth. Israel was not satisfied with the extent of his dominions. (Haydock) --- Those who read Gog, suppose that the victories of Christ over Antichrist are foretold. (Origen, hom. 17.; St. Cyprian, Test. i. 10.) (Calmet)" }, { "marker": "Ver. 8 - 9.", "first": 8, "last": 9, "text": "\u0001Lioness.\u0002 See ver. 22, 24, of the preceeding chapter. (Haydock) --- This prediction was accomplished under the reigns of David and of Solomon. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Together,\u0002 to hinder him from being heard, and through indignation, Job xxxvii. 23." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Honour,\u0002 or reward." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Counsel,\u0002 out of my own head. This he was going to do, (Calmet) that he might not lose his reward, when again he found himself impelled by the Lord to speak what was contrary to his temporal interest. After complying reluctantly, God ceased to strive, as it were, with his rebellious will any longer, and left him to follow the bent of his corrupt heart. Upon which he proceeded to give that infernal counsel which involved many of the Israelites and himself in utter destruction. (Haydock) (Chap. xxxi. 16., and Apocalypse ii. 4.) --- \u0001Days.\u0002 Hebrew, \"Come, I will admonish thee what this people shall do to thy people,\" &c. Onkelos and Origen, (hom. 18. and 20.) give both senses. (Calmet) --- Indeed, the transactions of both people were so blended, when they were fighting together, that to give the history of one, would be explaining the fortune of the other. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Who knoweth.\u0002 This is a new title which he had not before assumed, ver. 4." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Him.\u0002 The great personage whom I have in view, whose coming is deferred yet for many ages. (Haydock) --- The whole prediction refers to the Messias, whom Balaam beheld by the eyes of his posterity, the wise men, (Calmet) or in the prophetic vision. (Menochius) --- Some modern Rabbins pretend that he speaks of David, who was indeed a figure of Christ, (Calmet) and defeated the Moabites, 2 Kings v. 8. But the prophecy was perfectly fulfilled only in our Saviour's person, who is called the bright and morning star, (Apocalypse xxii. 16,) to whom all nations were given for an inheritance, Psalm ii., and Acts i. 8. (Worthington) --- Hebrew also, \"I see this \u0001thy ruin,\u0002 but,\" &c. Septuagint, \"I will shew to him, yet not now; I will make him happy, (Calmet); but (makarizo, I bless) it, \u0001or\u0002 he does not approach.\" God executed what he ever promised in favour of all Israel, when he sent them his beloved Son. --- \u0001A Star.\u0002 Christ, the light of the world, the splendour of his Father's glory, whose birth was made known in the East, by a star, or meteor of unusual brightness. (Haydock) --- This material star is not the primary object of the prediction, since it did not rise \u0001out of Jacob,\u0002 but it pointed out the \u0001orient from on high,\u0002 and then disappeared. The ancient Jews understood this passage of the Messias. (Onkelos, &c.) Hence the impostor, Ben. Cusiba, took advantage of this general opinion, to draw the people after him, as the person designated; when he assumed the title of Bar-chocheba, \"the son of the star,\" in the second age [century] of the church. --- \u0001Of Seth.\u0002 Though David, as the figure of the Messias, conquered the Moabites, he cannot be said to have subdued all nations, the descendants of Seth, by Noe, nor all the just of whom Seth was the father, in opposition to the children of Cain. But Christ will subject all the \u0001just\u0002 to his empire, and will judge \u0001all mankind.\u0002 Some, nevertheless, take the children of Seth to be the Moabites, who had been already mentioned; and Junius translates the Hebrew with allusion to the shameful origin of that people. The Samaritan may also signify, if we substitute \u0001d\u0002 for \u0001r\u0002 in \u0001korkor,\u0002 as Jeremias also reads (chap. xlviii. 45,) \u0001kodkod.\u0002 \"He shall penetrate the ends of Moab, and shall overturn the walls of the children of elevation, \u0001or\u0002 of pride.\" There were many hills in the country of the Moabites, and the people were noted for haughtiness, Jeremias xlviii. 28, 29, 45. (Calmet) --- Some also assert, that Seth was the name of a king, (Grotius) and of a town of Moab. (Rabbi Nathan) --- But of this there is no proof. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Idumea\u0002 and \u0001Seir.\u0002 The children of Esau shall acknowledge the dominion of \u0001Israel,\u0002 from David to Josaphat, and again under Hircan, 3 Kings xi. 15., and 4 Kings iii. 20. (Josephus, [Antiquities?] xiii. 17.) (Calmet) --- Not only the faithful Israelites, but also the profane and headstrong sons of Esau, shall bend the knee before Christ, who will subdue them by the power of his grace, and by the preaching of his disciples. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001City\u0002 of this world. Jesus will destroy their evil habits, (Origen, hom. 18,) and will select some whose lives had been hitherto scandalous, to be his intimate friends. (Haydock) --- He will save those who abandoned paganism, which had fixed its seat at the great \u0001city\u0002 of Rome, (Calmet) and he will raise up Constantine (Menochius; Tirinus) to \u0001rule\u0002 over \u0001Jacob,\u0002 his people. At his second coming, he will exterminate all who shall have refused to acknowledge his sovereignty, and who have remained out of the \u0001city\u0002 of his Church. (Haydock) --- Those who have fled out of the cities for safety, shall be sought out by David, and destroyed. He slew all the male children of Edom, 3 Kings xv. 15. (Calmet) --- In this prophecy, some particulars relate to him, as that he shall subject Moab and Idumea by the valour of his troops, while other things can belong only to Christ, the star, who shall destroy the remains of the city. (Menochius) --- By changing one letter, Calmet would translate, \"Princes shall spring from Jacob: but Seir shall perish from his cities.\" A long train of princes in Jacob prefigured the Messias, while the Idumeans have been unknown for many ages. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Nations,\u0002 which rose up to attack the Hebrews. (Onkelos) --- Saul will punish them, 1 Kings xv. The Amalecites were a very \u0001ancient\u0002 people, known in the days of Abraham, Genesis xiv. 7. But now they are no more. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Cinite.\u0002 From the top of the hill, he cast his eyes across the Dead Sea, and beholding the strong holds of the Cinite, whose country had been promised to the Hebrews, he is inspired to foretel what would happen to this people. He alludes to their name, which signifies a \u0001nest;\u0002 (Calmet) and to the manner in which those nations of Arabia lived, in caverns cut out of a \u0001rock.\u0002 (Bellon, ii. 61.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Captive.\u0002 The Samaritan insinuates that they should return, 1 Paralipomenon ii. 55. \"Though thy nest should be entirely consumed, thy inhabitants shall return out of Assyria.\" (Calmet) --- Septuagint, \"If to Beor (the capital) there should be nests of iniquity, the Assyrians will reduce thee to captivity.\" Hebrew, \"Yet the Cinite shall be wasted, till,\" &c. (Haydock) --- The family of Jethro was now among the Hebrews, and their posterity were suffered to dwell with the tribe of Juda. Abor afterwards removed into the tribe of Nephthali, and was led away by Salmanasar, 4 Kings xvii. (Menochius) --- Some of the Cinites were mixed with the Amalecites, 1 Kings xv. 6. The Assyrians infested the neighbouring nations, as well as the Hebrews, under Sennacherib and Nabuchodonosor, as the prophets inform us. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Things,\u0002 of which he is about to speak. The time is remote, but very dreadful, when the Assyrians shall be chastised, in their turn, as well as the Greeks and Romans, who shall have destroyed Assur, and even the most favourite nation of God. Balaam began by announcing the prosperity of the Hebrews, but he at last gives some comfort to Balac, by letting him know that they shall also be laid waste, as well as his kingdom, and the powerful nations around him. This is the condition of all human things! (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Italy.\u0002 Hebrew, \"Cittim,\" which Bochart endeavours to prove with great erudition to mean Italy; while Grotius contends it means Macedon, and Calmet doubts not but this is the import of the present text. The Macedonians, under Alexander and his successors, conquered the countries of Assyria, Palestine, &c. Antiochus Epiphanes raised a cruel persecution against the Jews. But many suppose that the \u0001Hebrews\u0002 here mentioned, are the nations beyond the Euphrates. (Calmet) --- Hebrew, \"ships....shall afflict Heber, and he also shall perish for ever,\" which seems to refer to Heber alone, and not to those who shall oppress them, as the Vulgate, Septuagint, &c., express it. (Haydock) --- Indeed, we do not find that the Scripture mentions the end of the Roman empire, of which many explain this passage. (Calmet) --- Grotius (Jur. ii. 9) maintained that it still subsisted in the German empire. Others think it will be destroyed only in the days of Antichrist. (Tirinus) (Daniel ii. 40.) --- But many have asserted that it was overturned by the Goths, and that the Romans are the people who would reduce the Hebrews to the greatest misery, under Titus. (Menochius) --- The kings of \u0001Macedon\u0002 are, however, styled kings of \u0001Cethim,\u0002 (1 Machabees i. 1., viii. 5) and they were the immediate subverters of the Persian empire, as theirs fell a prey to the Romans. (Theodoret, q. 44.) (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Place,\u0002 in Aram. He returned soon after to the country of the Madianites, and was deservedly involved in their ruin. (Haydock) (Chap. xxxi. 8.) --- Perhaps he only began his journey homeward, and stopped on the road. (Calmet) --- As for \u0001Balac,\u0002 he \u0001fought against Israel,\u0002 (Josue xxiv. 9,) at least by endeavouring to get them cursed. Severus says, \"he was overcome.\" But we know not the particulars of the battle. (Haydock)" } ] }, { "chapter": 25, "slug": "id472.html", "header": "Numbers xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Settim,\u0002 which had \u0001Abel,\u0002 \"mourning,\" prefixed to it, (chap. xxxiii. 49,) on account of the slaughter of 24,000 of the Israelites, ver. 6, 9. It was situated in the plains of Moab, near the Jordan, and was the last station of the Hebrews. (Calmet) --- In this neighbourhood all the following transactions occurred, which are recorded, till the end of the Pentateuch. (Menochius) --- Balaam, being convinced that the Hebrews would be invincible, as long as they continued faithful to God, advised the nations, who had sent to consult him, to let their daughters converse freely with the Israelites, but not to yield to their impure desires, unless they consented to offer sacrifice to their idols. (Calmet) --- Thus they first captivated their hearts, and then subverted their understanding: For\u0001 some rejecting a good conscience, have made shipwreck concerning the faith,\u0002 1 Timothy i. 19. (Haydock) --- By the same method many have been drawn into heresy. (Worthington) --- The counsels of an able but wicked man, are often followed by the most dreadful effects. That these women were sent by the Moabites, and also by the Madianites, (ver. 6, 17,) instigated by the perverse counsels of Balaam, (Calmet) appears not only from the event being recorded in this place, but also by the express declaration of Moses, chap. xxxi. 7, 8, and of the Apocalypse, chap. ii. 14. (Salien, Mic. vi. 5.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Initiated to Beelphegor.\u0002 That is, they took to the worship of Beelphegor, an obscene idol of the Moabites, and were consecrated as it were to him. (Challoner) --- Hebrew, \"Israel was attached, \u0001or\u0002 married to Beelphegor,\" the sun, Adonis or Osiris, whom the psalmist (cv. 28,) styles, \u0001the dead,\u0002 because the people were accustomed to bewail the death of Adonis every year, with great solemnity. (Calmet) --- St. Jerome supposes this god \"of opening, \u0001or\u0002 nakedness,\" Beelphegor, to be the obscene Priapus. (Menochius) --- The people fell by degrees into the depth of abomination. They first defiled their bodies with women, then their souls were contaminated by the \u0001sacrifices\u0002 of their idols, till they began really to \u0001adore\u0002 them, and even to \u0001consecrate\u0002 themselves to their service, meaning to ratify their base apostacy from the true God. (Haydock) --- Yet it is probable all those who were cut off by pestilence, were not thus \u0001initiated:\u0002 but only those who were the princes or ringleaders, and who are sentenced to be gibbeted. (Salien) --- The mother of Asa, king of Juda, was not ashamed to preside over the mysteries of this obscene idol, (3 Kings xv. 13,) which people worshipped by prostitution. (Villalpand) (St. Jerome in Osee iv. 9.) (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001People.\u0002 Assemble the judges, and by their sentence, hang them who have been most guilty. (Onkelos) --- If any of the judges, or princes themselves, have gone astray, let them not be spared. (Haydock) --- The Jews assert, that the malefactor was always killed before his body was hung on a gibbet; and that crucifixion was not known among them. But the contrary is asserted by many. It is not clear whether these criminals were hung by the neck, or crucified, after they had been first stoned, as guilty of idolatry, or whether they were fastened to the gibbet alive, for greater torment and disgrace. (Calmet) --- \u0001Sun;\u0002 publicly. See 2 Kings xii. 11. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judges,\u0002 who had not been guilty. Septuagint, \"to the tribes.\" The judges, and even private individuals, were thus authorized to exterminate the guilty, as the Levites had been before, Exodus xxxii. 27. While punishment was inflicted but slowly, and some perhaps of the more noble were spared, so that Zambri, even became more insolent. God began to supply the defect of his ministers, by sending the \u0001plague\u0002 among the people, as Onkelos insinuates. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001One,\u0002 Zambri, ver. 14. (Menochius) --- \u0001Went in.\u0002 Hebrew, \"brought unto his brethren, \u0001or\u0002 came....with a woman of Madian.\" Septuagint, \"introduced one of his brethren to a Madianite woman.\" But the Samaritan copy agrees with the Vulgate; and the ancient edition of the Septuagint must have done so too, since the Fathers explain it in the same sense. (Philo, de vita Mos.; Origen; &c.) Josephus ([Antiquities?] iv. 6,) pretends, that Zambri had married the most noble Cozbi, and that Moses finding fault with such infractions of his laws, this prince of the house of Simeon, arraigned him publicly of cruel tyranny and imposture in thus imposing his own laws upon a free people, and that for his part, he would retain his wife and ingratiate himself with many gods, that he might discover \u0001the truth.\u0002 Phinees heard this with just indignation, and following him to his tent, transfixed him with Cozbi, his wife, while those young men who were desirous of imitating his zeal, treated similar offenders in like manner. \"God destroyed the rest by the plague, so that not less than 14,000 perished,\" as Epiphanius translates, omitting \u0001dis,\u0002 or ten thousand, though many copies have only 23,000, which agrees with the number specified by St. Paul, if indeed he allude to this transaction, 1 Corinthians x. 7. Philo observes, that Phinees slew the Israelite who had sacrificed to the idols, and was in the company of the harlot; and , \"that 24,000 perished in one day.\" (Haydock) --- Perhaps 1000 of the heads might be gibbeted, and 23,000 of the common people slain. (Du Hamel)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dagger.\u0002 Josephus translates \u0001romach,\u0002 by \u0001romphaia,\u0002 \"a sword.\" Septuagint by \u0001seiromasten,\u0002 a long and sharp iron rod, like a spit, such as people use to try if any smuggled goods be concealed. (Haydock) --- It denotes any sort of offensive weapon. (Calmet) --- The Vulgate sometimes translates, a lance or spear. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Parts.\u0002 Ovid says, \u0001Lethifer ille locus,\u0002 \"That place where wounds so often deadly prove.\" Hebrew \u0001kubbak,\u0002 means a \u0001brothel-house\u0002 just before, a bed, vault, cistern, belly, &c. Septuagint translate, \"through her womb.\" The plague, inflicted by God, instantly ceased, to shew the divine approbation of this exemplary punishment, and all were so much filled with terror and repentance, that it was no longer necessary for the judges to sentence any more to death. An effectual stop was also put to the spreading disorder of both carnal and spiritual \u0001fornication.\u0002 (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Slain.\u0002 Hebrew adds, \"in the plague,\" or pestilence sent by God, (Psalm cv. 29,) and in the punishments inflicted by the judges, \"twenty and four thousand.\" (Haydock) --- The tribe of Simeon, lying to the south, had given way to greater disorders with the Madianites; (Calmet) so that they were found to have 37,100 fewer than when they were numbered before, chap. ii. 13. See chap. xxvi. 14. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Peace. He has the honour of restoring the people to peace and to my favour, so that my covenant shall still subsist with them. He shall surely be his father's successor in the high priesthood, and shall not be prevented by death." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Seed.\u0002 A short interruption of 150 years (from Heli to Abiathar, of the race of Ithamar) may be accounted trifling in a duration of so many ages, during which the posterity of Phinees enjoyed this dignity. Phinees succeeded Eleazar, and had for his successors, Abiezer, Bocci, and Elsi. (Calmet) --- Some add Zararias, Meraioth, and Amarias, upon whose death, 1157 years before Christ, Heli got possession, by some means, and was followed by Achitob, Achielech, and Abiathar, of the same family, till David joined Sadoc with the latter, and he was acknowledged sole pontiff on the rebellion of Abiathar, B.C. 1014. See Lenglet's tables. (Haydock) --- We have no proof that the succeeding high priests were of a different family, (Calmet) till our Saviour's time, who re-united in his person the right both to the priesthood and to the kingdom of Israel \u0001for ever.\u0002 See St. Augustine, City of God xvii. 6. (Haydock) --- God did not promise that no interruption should take place. He only granted a perpetual right to the family of Phinees, (Cajetan) which they might forfeit by their misconduct. (Tirinus) --- He was certainly always disposed to comply with his promise, and really granted the effects of it to the posterity of Phinees, at least for almost 1000 years, even if we grant that the Machabees were not his lineal descendants, of which there is no positive proof either way. Thus, \u0001for ever,\u0002 often denotes a long duration. Though Phinees was entitled already to the high priesthood, in quality of the eldest son of Eleazar, he had before no assurance of surviving him, nor of having a succession of children who might be capable of the high office, and free from every blemish; (Calmet) so that the promise made to him, was not only a ratification of his title, but a new and real benefit. (Haydock) --- \u0001Zealous.\u0002 The Jews allow any person to kill one who publicly, or in the presence of ten people, commits idolatry, sacrilege, fornication with a strange woman, and also a priest who, being unclean, approaches to the altar. This they call \u0001the judgment of zeal.\u0002 (Selden, Jur. iv. 4.; Grotius, ii. 20.) This practice they authorize by the example of Phinees, Mathathias, &c. (1 Machabees ii. 24.) Such liberty was carried to a great excess by the Zealots, in the last siege of Jerusalem; and it would be very criminal, where such a law is not in force. (Calmet) --- Phinees was, however, either one of the judges, and thus gave an example of just severity to his fellow magistrates, or he was inspired by God to resent the public injury done to his name. It is never lawful to kill by private authority. (Roman Catechism p. 3., chap. vi. 5.; St. Thomas Aquinas, ii. 2. q. 60. 6.) (Worthington) --- Those who act under the influence of inspiration, must be very careful not to give in to any delusion; and the examples of holy persons who are mentioned, with applause, in Scripture, for having been the instruments of God's vengeance, will not authorize us to do the like, unless we can produce the like testimony. (Haydock) --- \u0001Atonement,\u0002 by averting the scourge of God, (ver. 8, 11,) and by putting a stop to the corruption of the people, which might otherwise have greatly increased, if Zambri had escaped with impunity. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Kindred.\u0002 Hebrew, \"of a chief house among the Simeonites,\" as Sur was of equal nobility, \"head over a people, and of a chief house in Madian,\" ver. 15. (Haydock) --- He is styled \u0001king,\u0002 and one of the five \u0001princes\u0002 of the nation, chap. xxxi. 8." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Madianites.\u0002 God spared the Moabites for the sake of Lot (Deuteronomy ii. 19,) and of Ruth, of whom David and Christ should be born. They were perhaps less guilty, but they did not escape due chastisement under David, 2 Kings viii. 2. (Menochius) --- The war against Madian was the last which the Hebrews waged in the lifetime of Moses, chap. xxxi. (Haydock)" } ] }, { "chapter": 26, "slug": "id473.html", "header": "Numbers xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Shed.\u0002 Hebrew and Septuagint, \"after the plague,\" which destroyed so many. (Chaldean) After all who had murmured were cut off, the new progeny is numbered. (St. Jerome) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Number.\u0002 This was done, that the general might know what forces he could muster to attack the nations of Chanaan on the west side of the Jordan, and also in order that the lands might be properly distributed. The war lasted seven years, and the distribution of lands was not completed till some time afterwards. It is not clear that those who were not enrolled at this time, as being 20 years of age, would have any portion, except that of their fathers, allotted to them; but it seems however rational, that those who were arrived at that age when the distribution was made, would have their share like the rest. There were 1820 people fewer than in the register which was taken before, (chap. i.,) thirteen months after the departure from Egypt. The Levites seem not to have been numbered with the utmost exactitude, as only five families are mentioned, (ver. 58, Jansenius,) though there were many more, 1 Paralipomenon xxiii. 6, &c. Their numbers amount to only 23,000. (Calmet) --- They had rather increased in the desert during 38 years; (see chap. iii. 39,) as had also the tribes of Juda, Issachar, and Zabulon, which lay to the east; of Manasses, (who perhaps on that account precedes \u0001Ephraim\u0002) and Benjamin, to the west; Dan and Aser to the north. Nephtali proved deficient; so did likewise the tribes of Ruben, Simeon, and Gad, who were stationed to the south of the tabernacle. When they were numbered the first and the second time (Exodus xxxviii. 25, and Numbers i. 46,) they amounted to 603,550, exclusively of the Levites. Now they could only count 601,730 men fit for war. Considering their frequent disasters, it is even a matter of surprise that their ranks were not thinned still more, particularly as we are assured that all who had been numbered before, except Josue and Caleb, the Levites, and such as had kept themselves free from murmuring, had perished, ver. 64. (Haydock) --- In the particular accounts of the tribes, and in the names of persons, the Septuagint frequently differ from the Hebrew. But the total amount agrees." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Them.\u0002 Hebrew, \"commanded Moses and the children of Israel, who came forth out of the land of Egypt.\" The same plan was now to be pursued as formerly." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thirty.\u0002 They had lost therefore 2870 men, chap. i. 21." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Princes.\u0002 Hebrew, \"men of name in the congregation,\" senators. (Vatable) (Chap. xvi. 2.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Miracle.\u0002 Hebrew, \"they became a sign,\" of reproach, and a memorial of God's just judgments, who caused the earth to swallow up Core and his companions alive, by a most disgraceful kind of death, to which the faithless vestal virgins were condemned at Rome, being buried alive; while those who had offered incense were consumed by fire. Many of the ancients assert that Core was also burnt, meaning perhaps by the fire of \u0001hell;\u0002 to which he descended. (Josephus, [Antiquities?] iv. 3.) --- Others have thought that the children of Core were swallowed up with their father. But this is not true, with respect to some of them at least, (Haydock) who by a miracle of the divine grace and goodness, were preserved from joining in his sedition; (Calmet) while Core, his wife and servants, all concurred to shew them such a pernicious example. (Haydock) --- Lyranus and the Rabbins tell us, that the children stopped to intreat their father to repent; and while the earth opened under them, God supported them in the air, and gave them the spirit of prophecy; so that they sung, (Psalm xlv.) \u0001God is our refuge,\u0002 &c., or, according to others, the Psalm xli. which has their name in the title. But these accounts are to be received with caution. The Samaritan text, \u0001fuerunt in fugam,\u0002 (Calmet) may be translated, \"out of this world they fled away, (11) and the sons of Core did not perish.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Namuel.\u0002 N has been substituted for i, in the name of \u0001Iamuel,\u0002 as it is read elsewhere, and in the Syriac, both here and 1 Paralipomenon iv. 24, where Ahod is by mistake written with r, instead of d. See also the Arabic. (Kennicott) (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Families.\u0002 Ahod is not mentioned, as he, probably, died without children. See Genesis xlvi. 10. (Menochius) --- \u0001Hundred.\u0002 Their numbers were the most reduced. See chap. xxv. 9. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hundred.\u0002 Septuagint add, \"4000.\" This tribe had formerly 45,650. It had lost 5100." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hundred.\u0002 \u0001Juda\u0002 had increased 1900." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Issachar\u0002 had also 9900 more." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Zabulon\u0002 was more numerous by 3100; so that this division had an additional strength of 13,100, while the former was diminished by 45,070 men. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Machir:\u0002 1 Paralipomenon vii. 20, we find Ezriel also mentioned. See chap. xxxi. 39." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Jezer,\u0002 who is called Abihezer, Josue xvii. 2, and Paralipomenon." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Hundred.\u0002 Manasses had increased his numbers by 20,500, while" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Ephraim\u0002 had lost 8000. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Bela\u0002 was the father of two families, ver. 40. The other five children of Benjamin probably left no issue, Genesis xlvi. 21. (Du Hamel)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Benjamin\u0002 had 10,200 added to his former number. Hence this division of the army, though hurt by Ephraim, (ver. 37,) had an increase of 22,700." }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Suhamites.\u0002 Their father is called Huthim in Genesis, and also by the Septuagint. This branch of Dan was more numerous than formerly by 1700 soldiers." }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Aser\u0002 had an addition of 11,900; and, both together, 13,600. But they were let down by" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Nephtali,\u0002 who had lost 8000; so that this division had only 5600 more. (Haydock)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001A less.\u0002 God introduced among his people that equality, which was so much desired by Lycurgus, Solon, &c. The fertility of the land assigned to Benjamin, compensated for the smallness of its quantity." }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Lot.\u0002 Josue appointed commissioners, who measured the land, and divided it according to its fertility; and the portions assigned to each of the tribes by lot, corresponded with the predications of Jacob and of Moses; God so regulating the lots by his allwise Providence, in order that the people might be more convinced of the truth of the prophecies, and that no undue favour was shewn to any one by Josue, Eleazar, or by the other men in authority. He took the whole upon himself, that none might complain of their rulers. (Calmet) --- Masius supposes that the different divisions of the land were written down, and placed in an urn, and that the heads of the tribes drew according to their birth, Josue xv. 1. --- The \u0001heads\u0002 of \u0001families,\u0002 such as \u0001Henoch,\u0002 &c., (ver. 5.) probably also drew lots, to know what part of territory allotted to the \u0001tribe,\u0002 should fall to their share; (Haydock) and they parcelled out their land among their children. (Menochius)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Core.\u0002 Three other families are mentioned, Exodus vi. 17, &c. They were not going out to war. (Du Hamel)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Levi.\u0002 Septuagint, \"who bore these (\u0001Lobni,\u0002 &c.) to Levi, in Egypt; and she bore to Amram, Aaron,\" &c., as if Jochabed had been wife both of Levi and of Amram, which is very improbable. It is more likely that the wives of these two bore the same name. The Hebrew may agree very well with the Vulgate. See Exodus ii. 1. (Calmet) --- It was afterwards forbidden for a person to marry his aunt, Leviticus xviii. (Worthington)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Sinai,\u0002 if we except the Levites. (Menochius) See chap. xiv. 23. --- Origen (hom. 21.) makes a very good remark on this subject. This circumcised, but rebellious people, conducted by Moses into the desert, clearly points out the Hebrews, who come to the frontiers of the promised land, but are not suffered to cross the Jordan. The uncircumcised are introduced into the land flowing with milk and honey, not by Moses, but by Josue, the figure of our Saviour, who opens heaven to true believers. \"The first people is rejected, which had received circumcision, and the second is introduced, which is gathered from the Gentiles; and it is this people which obtains its father's inheritance....If Moses give any inheritance, it is not within the Jordan....it is a land fit for cattle....he does not distribute it by lot....nor can he know the merits of each. This is done by Jesus only, to whom his \u0001Father has given all judgment\u0002.\" (Haydock)" } ] }, { "chapter": 27, "slug": "id474.html", "header": "Numbers xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Salphaad,\u0002 a descendant of \u0001Joseph,\u0002 had departed this life in the desert, being one of those who \u0001sinned,\u0002 by murmuring, at Cades-barne. See chap. xiv., and xv. 32. (Calmet) --- He only left these five daughters behind him; and, as many others might be under the same predicament, their case deserved the attention of the legislator, who referred it to God. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Father,\u0002 the portion which would have been assigned him; that so those whom we may marry, may take the inheritance, under the name of Salphaad, which some of the children may also bear. (Menochius)" }, { "marker": "Ver. 4-6.", "first": 4, "last": 6, "text": "\u0001Their.\u0002 The first of these pronouns is written larger than usual, the second is improperly masculine in Hebrew; both, it is pretended, to honour the young women. (Kennicott)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Him.\u0002 The Jews observe, that if the father of the deceased were still alive, he would take the inheritance. (Selden, Success. xii. and xiii.) But if his wife were inclined to marry again, she might insist on his next relation taking her, before she could be required to give up his goods, Deuteronomy xxv. 5. Hence the Gemarra of Babylon says, \"If we are the daughters of Salphaad, let them give us his estate; but if we are not his daughters, let them make the brother of Salphaad marry our mother.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Uncles.\u0002 His nephews are at a greater distance from the original stock. The Phœnicians carried the same regulations into Africa. (Grotius, Jur. ii. 7.) The relations by the mother's side, could claim no part. The husband was heir to all his wife's goods, except her dowry, which went to her children. People born of a slave, or of a harlot or strange woman, were not lawful heirs. \"These regulations have been adopted by all civilized nations.\" (Origen, hom. 22.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001People,\u0002 in limbo. (Menochius) --- He was not buried in the grave of his ancestors, but on some part of Mount Abarim, called Nebo, Deuteronomy xxxiv. 1, 6. (Haydock) --- Moses, hoping that his sentence of exclusion from the promised land might be only a threat, had earnestly besought God to let him enter. But being forbidden to speak of the matter any more, he understood that it was as irrevocable as an \u0001oath,\u0002 Deuteronomy iii. 26., and iv. 21. He turned, therefore, his whole solicitude to obtain of God some one, who might enjoy the honour and happiness of conducting the people, and putting them in possession of God's promises. He regards not flesh and blood on this occasion, (Philo, de caritate.; Salien,) but sets a noble pattern for all ecclesiastical superiors to imitate. (Du Hamel)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Flesh,\u0002 who gives life, and penetrates the secrets of hearts, chap. xvi. 22." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Shepherd.\u0002 Christ makes use of the same comparison, John x. 1. Kings are often styled shepherds in Homer. Moses begs that his successor may be enabled to conduct the multitude in both peace and war. --- \u0001To go in and out,\u0002 means to govern, (3 Kings iii. 7,) and includes all the occurrences of life, Acts i. 21., and Psalm cxx. 8. (Calmet) --- Thus, temporal princes are the shepherds of the people. But they are not, on that account, supreme in spiritual causes. For here Josue only receives part of the glory of Moses, while Eleazar is appointed to consult the Lord for him, and to direct him in all matters of importance, ver. 20, 21. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Spirit\u0002 of God, which was given to him, when he was appointed a judge; (chap. xi. 17,) the spirit of prophesy, (Onkelos,) and of \u0001wisdom,\u0002 (Deuteronomy xxxiv. 9,) of which he received a fresh increase, by the imposition of the hands of Moses. By the like ceremony people are confirmed, and ministers of religion are still ordained, Acts vi. 6., and 1 Timothy iv. 14. (Calmet) --- God endues Josue with all the necessary qualifications for his high office. He makes choice of him, and not of any of the relations of Moses, that the people might not be offended at the supreme power being in a manner engrossed by one family; and he appoints one 93 year old, that the success of war might not be attributed to Josue, though he had been long at the head of the armies, and a man of the greatest authority, even the vice-gerent of Moses. He declares his election before all the multitude, with the high priest at their head, that there might be no dispute about the matter; and, on this account, he requires various external ceremonies to be observed. (Salien)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Precepts,\u0002 to accept of this office, (Calmet) and to discharge it with integrity. (Haydock) --- \u0001Glory,\u0002 not that which shone on the face of Moses, as Onkelos would have it, but all the marks of distinction due to a chief magistrate, (Calmet) the insignia of his office. See Exodus xviii. 21. (Salien) --- Treat him with respect, as your successor. (Menochius) --- Let him henceforward commence to exercise his authority before you, that all the people may \u0001hear\u0002 and obey him. (Sararius) (Tirinus)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001For him.\u0002 Hebrew adds, \"according to the judgment of Urim.\" See Exodus xxviii. 30. Nothing better shews the \u0001theocracy\u0002 of the Hebrews, as Josephus styles it, (contra Apion, 2,) than this order for the chief magistrate in civil affairs, to consult and be guided by God's minister, and by the sentence which he should pronounce in his name. Till the reign of David, at least, we find few wars undertaken, without consulting God: (Calmet) and the Rabbins assert, that the kings could not declare any war of their own accord, without the consent of the high priest and Sanhedrim. (Selden, Syned. iii. 12.) Saul lost his crown and life for not complying with the injunctions of God, which were communicated to him by the prophet Samuel. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Commanded.\u0002 This Moses executed on his birth-day, when he was 120 years old, (Deuteronomy xxxi. 2, 7,) having frequently before given proper instructions to Josue, Deuteronomy i. 38., and xxxii. 44. (Haydock)" } ] }, { "chapter": 28, "slug": "id475.html", "header": "Numbers xxviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Seasons.\u0002 These precepts had often been repeated already: but perhaps they had not been exactly observed in the desert, so that Moses inculcates them once more, as if to remind the people that they will now have no excuse, if they neglect these sacrifices in the promised land. (Calmet) --- These frequent repetitions may also remind us, with what attention we ought to worship God. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lambs.\u0002 Kids would not suffice. See Exodus xxix. 38. The lambs must not be above a year old. But it is not clear whether they could be offered eight days after their birth, as on other occasions, Exodus xxiii. 19. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sinai.\u0002 Hence it seems to have been discontinued for 38 years. (Calmet) (Leviticus ix. 17.) (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In the.\u0002 Hebrew, \"in the holy thou shalt cause the shecar to be poured out unto the Lord, a drink-offering.\" See chap. iv. 3[vi. 3?], on the meaning of \u0001shecar.\u0002 (Haydock) --- Some believe, that artificial wine of palm-trees, &c., might serve for libations. In this sacrifice, the priests furnished the liquor; so that all was to be poured out on the altar of holocausts, which stood in the court. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Which,\u0002 &c. Hebrew, \"the burnt-offering of every sabbath, besides the perpetual holocaust and its libations,\" which were due for every day. (Haydock) --- On the sabbath, two more were to be offered of the same age. Jansenius observes, that three of these belonged to the morning service, and one to that of the evening. (Menochius) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Month.\u0002 This is not reckoned among the festivals, Leviticus xxiii. The Rabbins look upon it as a day of devotion, particularly for women. (Buxtorf. Syn. xvii.) Spencer (Rit. iii. 1,) maintains, that the Hebrews began their month when the moon first appeared, and that they imitated the pagans in keeping that day holy. But his proofs on both heads are very unsatisfactory. The Hebrews followed the solar year for many ages after Moses, though they might have adopted the lunar towards the close of the republic; and the pagans themselves ridiculed those as vile imitators of the Jews, who kept the new moons as a festival. (Hor.[Horace,?] Sat. i. 9.) \u0001Sabbata Vin tu Curtis Judæis oppedere.\u0002 --- The Greeks, Romans, Egyptians, Arabs, and Turks, have given in to various superstitious practices in honour of the moon. See Macrob. Sat. i. 15, &c. (Calmet) --- The devil is commonly the ape of God, and teaches his votaries to adopt the ceremonies of the true religion, either to elude them more easily, or to bring those practices into discredit. Thus Middleton has endeavoured to shew the conformity of \u0001Pagan and Papal Rome,\u0002 as if the ceremonies of the Catholic religion were to be rejected, because some of them have been in use among the heathens. By the same argument, he may ridicule the revelation of God himself, on this subject, and represent vestments, holy water, &c., as superstitious. He may pull down altars, condemn all forms of prayer, abolish all worship, both of soul and body. For such things have all been prostituted to idols! But those who are not totally infatuated by prejudice, will deplore the abuse of these things, and will not refrain from adoring the true God according to his will, with all the faculties both of their soul and body, on account of the devil and his false prophets having extorted similar acts of worship from their followers. It is no wonder that Protestants should ridicule our holy ceremonies, since they scruple not to assign so base an origin to those which God expressly prescribed. (Haydock) --- The sacrifices which were ordered to be offered up on the first day of the month, were probably designed to renew the memory of the world's creation, or rather of the divine Providence, which regulates the seasons. Nothing was sold on this day, Amos viii. 5. But people went to hear the prophets, (4 Kings iv. 23,) and feasted among themselves, 1 Kings xx. 18. It is thought that many rested also from servile work, though this is no where commanded. (Calmet) --- Tirinus agrees with Tostat and Sanctius, in supposing that servile work was prohibited, for which he refers to 1 Kings xx. 19. He also asserts, that the Jews observed the lunar system, and that their months consisted of 29 and 30 days alternately, as 29 days and a half elapse from one moon to another. The sound of trumpets probably announced this solemnity, chap. x. 10., and Leviticus xxiii. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tenth.\u0002 An assaron, gomer, or chomer, which is the tenth part of an epha, as that is the tenth of a core or chomer, which is the largest Hebrew dry measure, containing 32 pecks and one pint English; so that the gomer would be equivalent to five pints. (Haydock) --- This quantity of flour accompanied each holocaust at the beginning of every month. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Above.\u0002 This is the import of the Hebrew, &c.: for no libations accompanied the sin-offerings, nor incense. See chap. xv. 3., and Leviticus v. 12. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Phase,\u0002 or Passover, the most solemn of all the festivals, when the lamb was to be eaten on the 15th of Nisan, and during the eight days no leavened bread was allowed. The Jews searched all the corners of their houses, lest some might be concealed by mice, and they would not so much as name it. St. Paul exhorts us to do the like, in a spiritual sense, by purifying ourselves from every defilement of sin when we receive the blessed sacrament, and by not even mentioning sins of impurity, 1 Corinthians v. 7., and Ephesians v. 3. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Offer,\u0002 as well as that in the evening, which was in less danger of being forgotten." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fire.\u0002 Hebrew, \"food of the sacrifice made by fire.\" --- \u0001Rise.\u0002 Hebrew, \"it shall be offered besides the perpetual holocaust, and its libations,\" morning and evening. All the aforesaid sacrifices and libations were to be repeated on each of the seven days, ver. 19, 22." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The day\u0002 of Pentecost, seven \u0001weeks\u0002 after the Passover, was the next in solemnity, to thank God for the wheat harvest, of which the \u0001first-fruits\u0002 were now presented. (Haydock) --- Two loaves, made with leaven, were given to the priests. (Lamy.) See Leviticus xxiii. 17." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Two calves.\u0002 Only one is specified in Leviticus, being that designed for the morning; another was immolated at night. (Calmet) --- The same victims are prescribed as [in] ver. 19. (Menochius)" } ] }, { "chapter": 29, "slug": "id476.html", "header": "Numbers xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The first.\u0002 This day was doubly solemn, as being the first day of the month, consequently entitled to all the sacrifices enjoined for it; and also a holiday, for which other victims are requisite, besides the perpetual holocausts, ver. 2, 6., and chap. xxviii. 11. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tenth.\u0002 The feast of expiation, on which see Leviticus xvi. 29., and xxiii. 24, where we have also explained what relates to the feast of tabernacles, ver. 34." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Seven days,\u0002 not refraining indeed all that time from servile work, but remaining under tents, and daily performing what is required, ver. 13., &c." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Eighth day,\u0002 which was more solemn than the preceding ones, but less so than the first. The victims are every day diminished. (Calmet) --- This day, in the Hebrew calendar, is called the feast of retention, (\u0001atsroth\u0002) as they staid near the tabernacle. (Du Hamel)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Vows.\u0002 The general regulations did not hinder any private ones from being fulfilled. (Calmet) --- \u0001Sacrifice.\u0002 Mincha, or offering of flour, &c. (Haydock)" } ] }, { "chapter": 30, "slug": "id477.html", "header": "Numbers xxx.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Oath,\u0002 to do something commendable, shall observe his promise, whether any body has heard him or not. The Rabbins pretend, that if the vow be not expressed in words, it is not obligatory. But this is only true before men, who cannot subject their fellow creatures to punishment for internal faults. (Haydock) --- The obligation of a vow or oath is founded upon common honesty, which requires that we should comply with our lawful promises; and, though all properly belong to God, yet, as he does not strictly require us to do every good work, which may be in our power, we may, by vow, testify our desire to please and honour him the more. Some of the Rabbins have very loose sentiments with respect to vows, which they look upon as no better than building an altar, or immolating a victim upon the high places. It is sufficient, they say, to observe the law, apud Fagium. (Calmet) --- Luther was desirous of introducing the same loose morality among Christians. But we need not ask, what the Rabbins said, or Luther, &c. But what does God and his Church assert? The Scripture repeatedly commends prudent vows; and those who can persuade themselves, that they can infringe such solemn promises without offence, will be little solicitous about keeping their word to a fellow creature, unless when interest, or fear of shame, force them to do it. (Haydock) --- He who makes a vow to abstain from any thing lawful, would be guilty of sin if he should observe it afterwards. (St. Augustine, q. 56.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Girl in age,\u0002 not 12; or, if more, at least not married, nor out of her father's house, ver. 17. For either of these conditions rendered a girl incapable of binding herself irrevocably. The father, or all who had the care of her, might rescind her vow, provided they did it as soon as it came to their knowledge, or on the same day, ver. 15. Boys under 13, were under similar restrictions. (Grotius) --- Wives, and, in general, all who are under subjection, could not dispose of themselves without the consent of their superiors, as their want of prudence, &c., might have otherwise injured what belonged, in some measure, to another. (Haydock) --- The law, therefore, submits their case to the decision of their immediate judges. (Calmet) --- But if the thing, which a person vowed, was already of strict obligation, as to fast on the day of expiation, (Leviticus xxiii. 29,) no one could presume to hinder his wife from complying with this double duty. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Husband,\u0002 whether she live with him, or with her father; whether she be only espoused, or the marriage be consummated. Women often staid for some time at their father's house after they were married; and, in this case, some people say that either her father or her husband might disannul her vow. But others allow this right only to her husband. (Bonfrere) See ver. 11. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001It.\u0002 The Rabbins restrain this law to fasting and abstinence. But the Hebrew seems more general, (ver. 13,) \"every vow, and every binding oath to afflict the soul, her husband may ratify or annul.\" The vows of abstinence are most common, and generally more disagreeable to husbands. (Calmet) --- St. Augustine (q. 59,) thinks it unreasonable that the husband should have a control over the vows of continency in his wife, any more than she could have over him, in this particular, as their rights are equal: he seems inclined to allow him to annul the vows of abstinence only. Indeed this seems to be the meaning of \u0001afflicting the soul,\u0002 which is done by submitting to various restraints, required on days of fasting. See Leviticus xxiii. 27. (Haydock) --- In things which could nowise hurt the parent or husband, many believe, that the person who had made a vow, was bound to perform it secretly, even though the superior had declared his dissent. But with respect to fasting, pilgrimages, &c., which could not be performed, without his knowledge, it does not seem that they were under any farther obligation, even though the superior should retract what he had connived at for a whole day. In doubtful cases, inferiors must not refuse to obey. The sin lies at the door of him who exercises his authority in an improper manner. (Lyranus) (Tirinus) (ver. 16.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Day.\u0002 Hebrew, \"from day to day.\" If he has not given his decision on the first day when the vow came to his knowledge, unless he asked for a delay, as some allow, the person was bound to perform what she had promised. (Calmet) --- \u0001Immediately.\u0002 Hebrew, \"in the day,\" which seems to restrict the power of annulling the vow to a single day, ver. 4. It would be unreasonable for the person to be kept long in suspense; and the law of God requires that we should not defer to perform our vows, Ecclesiastes v. 3, 4. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001That.\u0002 Septuagint, \"the day.\" If he retract his consent, he shall incur all the guilt. (St. Augustine, q. 59.) The woman need not be under any disquietude, as the fault is not in her. (Calmet) --- If a person had made a rash vow, he might obtain a dispensation from the tribunal of three judges, or from a doctor of the law, who would enjoin him to offer the sacrifice for ignorance, to punish his levity. See Selden, Jur. vii. 2. Those who break their vow are to be scourged among the Jews, which shews that they do not, in general, approve the sentiments of those Rabbins whom Fagius, a Protestant, alleges, ver. 3. They make a distinction between vows and promises confirmed by an oath, ver. 11. The former change the nature of a thing, according to them; so that, if a person should vow not to wear the phylacteries ordained by Moses, he must comply, though not if he had only promised on oath to refrain. But this distinction is absurd. No vow or oath can bind any person to transgress the law of God. (Haydock)" } ] }, { "chapter": 31, "slug": "id478.html", "header": "Numbers xxxi.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Madianites.\u0002 The five princes, (ver. 8,) had joined Sehon, in his attack upon the Hebrews, Josue xiii. 21. They had united with the Moabites against them, and had been most active in perverting the people of God. They had even the wicked Balaam still among them, who was bent upon destruction; so that God saw the measure of their crimes was full, their provocations unsufferable, and he was pleased to let Moses be witness of their just punishment. This he would effect with a very small force, ver. 5. (Haydock) --- This war of religion was terminated about a month before the death of Moses." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Trumpets.\u0002 These are the \u0001holy vessels\u0002 just specified, though some believe that he carried the ark, which was done in some wars, Josue vi. 1., and 1 Kings iv. 5. Priests always sounded the trumpet, Deuteronomy xx. 2. Phinees was appointed general of this expedition to reward him for his zeal against the fornicators. (Calmet) --- Or Josue headed the army, as he did on other occasions, though his name be not here specified. The tribe of Levi was not obliged to go to battle, and therefore only twelve tribes send each 1000. Josue had been elected general by God, so that it was not necessary to mention his name. (Salien)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Recem;\u0002 by which name Petra, the capital of Arabia Petrea, is known. This petty king probably took his title from this city, over which he presided. (Calmet) --- All the five had been, perhaps, tributary to Sehon, Josue xiii. 21. (Haydock) --- \u0001Sur,\u0002 the wretched parent of Cozbi, chap. xxv. 15. (Calmet) --- \u0001Balaam.\u0002 Some think he was a native of Madian, though he had resided in Mesopotamia. He had either stopped in this country, or hearing of the calamities of the Hebrews, had returned to receive the reward of his pernicious counsel. Thus he was overtaken by God's just judgment, and he fell into the pit which his avarice had dug for him, chap. xxiv. 25. (Haydock) --- Probably he was busy with his incantations; for this sort of men is generally cowardly. He had no sword, chap. xxii. 29. (Salien)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Possessions.\u0002 Literally, \"all that they could, they plundered.\" It seems they did not advance very far into the country; or many saved themselves by flight; for we find the Madianites soon powerful enough to enslave the Hebrews, Judges vi. 1." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Castles.\u0002 Hebrew \u0001tiroth,\u0002 means also, \"palaces, or shepherds' huts.\" (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Camp.\u0002 They had sent news of their victory, and of the plunder which they were bringing to the camp, (Haydock) to be divided equally among their fellow soldiers, when they were met by Moses, &c., who came to congratulate with them, and to examine how they executed their commission, as well as to admonish them to be purified before they entered the camp, ver. 19. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Women.\u0002 They had received no positive orders respecting them, and it was customary to spare their lives. But these dissolute women had rendered themselves unworthy of such indulgence, (Calmet) and the sight of them raised the just indignation of Moses, who was afraid lest their manners should corrupt the victors. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The sin of Phogor.\u0002 The sin committed in the worship of \u0001Beelphegor.\u0002 (Challoner) --- Many of the prostitutes had returned home, being terrified at the slaughter of their queen, Cozbi. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of children.\u0002 Women and children, ordinarily speaking, were not to be killed in war, Deuteronomy xx. 14. But the great lord of life and death was pleased to order it otherwise in the present case, in detestation of the wickedness of this people, who by the counsel of Balaam, had sent their women amongst the Israelites on purpose to draw them from God. (Challoner) --- Only those who were under twelve would be thus reserved; and as their tender minds might yet receive the impressions of virtue, by a proper education, they might, one day, be married by some of the Hebrews. The boys were all slain, either because they might be inclined to resent the injury done to their relations, or because they were all consecrated to Beelphegor; the first-born to be his priests, the rest to be victims, if necessary, to avert any evil. For \"the heathens in cold blood,\" says Paine, \"offered their children in sacrifice to Baalpeor.\" It was on this account, that the killing of all the first-born in Egypt, was felt so terribly, as the people could not lawfully approach their gods. (Forbes) --- Moses did not reserve the girls for the purpose of debauchery, as Paine ignorantly pretends; for that was contrary to his own laws, nor did he wantonly kill the innocent, which he also strictly forbade, and which he would have been still more afraid to do, if he had been an impostor. But he preserved the lives of those girls who might be presumed innocent, and who might live to do good, while he took \u0001the revenge of the Lord\u0002 (ver. 3,) upon the rest. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Shall be.\u0002 Hebrew, \"purify yourselves and your captives on the,\" &c. The girls, and all the booty, might probably be rendered unclean by the presence of a corpse, &c., chap xix. 14." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Expiation,\u0002 with which even the vessels which had been through the fire, were to be purified, or washed, as the Hebrew, Septuagint, &c., observe. (Calmet) --- Moses perhaps gave this ordinance by word of mouth, on this occasion, (Menochius) though something similar be prescribed before, Leviticus vi. 28., xi. 33, and xv. 12." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Equally.\u0002 Those who had been in battle, had about a 50th part more than the rest. They gave the first-fruits to the priests, while those in the camp presented theirs to the Levites. Other rules were afterwards observed. See 1 Kings xxx. 24., and 2 Machabees viii. 28. The Rabbins assign the greatest share to the king, (Selden, Jur. vi. 16,) and Homer gives the largest portion to the general; after which the rest was equally divided, and even the absent partook. The gods were not forgotten. So also among the Hebrews, Syrians, &c., the general make an equal division. David assigns a part of the booty for sacred uses, 1 Paralipomenon xxvi. 26. See Exodus xv. 9. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Spoil.\u0002 Hebrew, \"the remains of the spoil,\" which had not been consumed by the 12,000. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Fruits.\u0002 Hebrew, \"a heave-offering to,\" &c., ver. 29." }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Wanting.\u0002 Septuagint, \"all were unanimous,\" (Origen,) and \"all answered to their names.\" Thus God was pleased to shew, that his Providence had directed the battle. (Haydock)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Garters.\u0002 Septuagint, \"bracelets,\" put on the arm, 2 Kings i. 10. Sometimes the Eastern nations wore large precious rings on their legs. --- \u0001Tablets.\u0002 Hebrew \u0001tsamid,\u0002 an ornament of the hand, Genesis xxiv. 22. The \u0001armillæ,\u0002 or \u0001viriliæ,\u0002 were worn by men near the shoulder. --- \u0001Bracelets,\u0002 (\u0001dextralia\u0002) for the right hand, Ecclesiasticus xxi. 14. Hebrew \u0001hagil,\u0002 means an ear-ring, Ezechiel xvi. 12. --- \u0001Chains\u0002 of gold and silver interlaced, worn round the neck. (St. Jerome, ep. ad Marcel.) The Madianites went to battle in their richest attire, (Judges vi. 21,) as did also the Persians; (Bellon. 2,) and the Turks do so still, (Calmet) being descended from Ismael, the half brother of Madian, who both settled in Arabia. (Haydock)" }, { "marker": "Ver. 50[53].", "first": 50, "last": 50, "text": "\u0001His own.\u0002 Gold, and such ornaments as might easily be concealed by the soldiers, where not required to be brought to the common stock to be equally divided. (Calmet) --- There were 840,000 head of living creatures, including the 32,000 virgins, which were distributed. The gold, which was voluntarily presented to the Lord, amounted to above five talents. (Salien, B.C. 1470.) --- The princes made a voluntary offering of their gold, but the common soldiers retained what each man had gotten. (Du Hamel)" } ] }, { "chapter": 32, "slug": "id479.html", "header": "Numbers xxxii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Saban, and Nebo.\u0002 These towns were afterwards retaken by the Moabites, Isaias xv. 2, 8. --- \u0001Beon.\u0002 Perhaps the same with Mehon, or Beth Baal Mehon, Josue xiii. 17. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jordan.\u0002 They are a figure of those who would possess heaven without labour. But none is \u0001crowned,\u0002 except he strive \u0001lawfully,\u0002 2 Timothy ii. 5. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Overturn.\u0002 Hebrew \u0001nua,\u0002 \"to discourage,\" (Haydock) break, dissolve, &c., ver. 9. (Menochius) --- The same history is mentioned, (Deuteronomy iii. 12, 18,) but without these reproaches. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001If,\u0002 &c. They shall not see Chanaan. (Menochius) --- In Scripture, odious things are not fully expressed, particularly in oaths, Psalm lxxxviii. 36., and cxxxi. 2. (Calmet) --- Hebrew, \"surely none....shall see....because they have not perfectly followed me.\" (Grotius) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Cenezite.\u0002 His father was either called Cenez, or a part of the country of the Cenezites, being promised to Caleb at Cades-barne, he assumed his title, Josue xiv. 6." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Led,\u0002 &c. Septuagint, \"he rolled them over,\" to denote their afflictions. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Of all.\u0002 Hebrew, \"if, \u0001or\u0002 because you will not follow after him. He will stop them in the desert, and you will destroy all the people.\" Septuagint, \"because you will turn away from him, to abandon him again in the desert, and you will sin against all this congregation.\" God had decreed that all should go together to the conquest of the promised land; so that, if these children of Ruben and of Gad should refuse to comply, Moses was afraid that all might be ruined. Perceiving that his discourse turned on this subject, they approached with greater confidence, and shewed their readiness to fight for their brethren. Upon which Moses was satisfied. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Cities,\u0002 which in the space of two months they would repair sufficiently, so that their children might be protected against the Amorrhites, &c. They left strong garrisons very prudently, to keep possession of the conquered country: 70,580 remained in the cities; while 40,000 went before their brethren. See chap. xxvi. 7, 18., and Josue iv. 13." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Jordan.\u0002 Hebrew adds, \"or forward,\" any where, in case fresh conquests be made. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lord,\u0002 or the ark, under the guidance and protection of God." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Man,\u0002 that may be required: Josue only took 40,000 for the vanguard. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ruben.\u0002 No mention is made of those of the half tribe of Manasses. Perhaps they only joined the rest afterwards, chap. v. 33. They occupied the northern parts. (Haydock) --- The Hebrew has here a solecism, \"the sons of Gad \u0001he\u0002 said;\" to avoid which, Onkelos adds, \u0001the tribe,\u0002 &c. (Houbigant)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Galaad.\u0002 Only a small part of the territory properly went by that name, ver. 39. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001With you.\u0002 Septuagint, \"armed for war before the Lord; take by force their baggage, wives and cattle, before you, into Chanaan, and let them have shares with you in Chanaan.\" (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Built,\u0002 or repaired; for they had been cities of the Amorrhites before. --- \u0001Aroer\u0002 was occupied by the Moabites after the Israelites were led into captivity, Jeremias xlviii. 1, 19." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Sophan.\u0002 Some believe that this is the same city with \u0001Etroth,\u0002 and that it took its name from \u0001Saphon,\u0002 the son of Gad, chap. xxvi. 15. --- \u0001Jegbaa,\u0002 perhaps the Beon, ver. 3. See Judges viii. 11." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Betharan,\u0002 which Herod enlarged, and called Livias, south of Hesebon. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Nabo.\u0002 Probably the same as Nebo and Nobe. --- \u0001Baalmeon\u0002. This city had a variety of names, ver. 3, 35. Those who rebuilt these cities gave them their own names, ver. 42. (Hebrew Targum of Jerus.) Yet they were often known by their former appellations. (Calmet) --- The rebuilders chiefly objected to the names of idols, \u0001Baal,\u0002 &c., which were joined with these cities. (Menochius)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001In it,\u0002 by means of his descendants. For Machir must have been above 250 years old, if he were still alive. Many children are attributed to Machir and his father, Manasses, who were not their immediate offspring. The latter had only Machir, who survived him; Ezriel was probably a grandson of Machir, as he is styled the son of Galaad, chap. xxvi. 31., and Josue xvii. 2. See 1 Paralipomenon vii. Adoptive and legal children, are often confounded with those who are really born of a person, as also those \u0001places\u0002 which are inhabited by his posterity. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Jair\u0002 was born of Segub, the son of Esron, by a daughter of Machir, 1 Paralipomenon i. 21. He did not remain in the tribe of Juda, but dwelt in that of his mother, (Calmet) or perhaps he married a descendant of Machir, and obtained these villages. (Selden, Suc. c. xviii.) --- \u0001Havoth,\u0002 means \"a circle of cabins or shepherds' huts,\" in Arabic. (Bochart)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Canath.\u0002 This town is reckoned among those of Jair, (1 Paralipomenon ii. 23,) either because Nobe conquered it under his banners, or because it fell to the share of Jair, after the death of Nobe. (Calmet)" } ] }, { "chapter": 33, "slug": "id480.html", "header": "Numbers xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The mansions.\u0002 These mansions, or journeys of the children of Israel from Egypt to the land of promise, were figures, according to the Fathers, of the steps and degrees by which Christians, leaving sin, are to advance from virtue to virtue, till they come to the heavenly mansions, after this life, to see and enjoy God. (Challoner) --- \u0001Conduct.\u0002 Literally, \"hand.\" Aaron died before they came to the last of these 42 stations, or encampments. (Haydock) --- The observance of the law, and the true worship of God, can alone insure us eternal happiness, and enable us to sing \u0001Holy,\u0002 &c. (St. Jerome, ep. ad Fab.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Which.\u0002 Hebrew, \"and Moses wrote down their departure and their marches, by the commandment of the Lord; and these are their journeys, according to their going out.\" These are the places of any note in that wide and dreary desert, near which the Israelites passed. All the encampments are not intended to be specified. The people marched on slowly, and sought for pasturage, with all diligence. The names of these more remarkable places, have been so differently pronounced, that many of them have been greatly confounded; (Calmet) and interpreters vary so much in their situation, that nothing can be decided with certainty. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ramesses,\u0002 a city of great note, about 60 miles from the Red Sea, Exodus i. 11. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gods.\u0002 Their idols were thrown down. (St. Jerome, ep. 127.) See Exodus xii. 12. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Soccoth,\u0002 the second station. (Haydock) --- \u0001Etham.\u0002 Septuagint, \"Butham,\" the Butum of Herodotus, (ii. 75,) situated in a plain." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Beelsephon;\u0002 perhaps the city of Clysma, or Colzan, where the Hebrews crossed the sea." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Etham,\u0002 or Sur. Exodus xv. 22. --- \u0001Mara,\u0002 60 miles to the south of the Red Sea. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Elim.\u0002 \"The wood of palm-trees, five days' journey from Jericho.\" (Strabo) See Exodus xv." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Red Sea.\u0002 This encampment is not specified before. (Calmet) --- It was the seventh in order. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sin.\u0002 Farther from the promised land than that of Tsin, (chap. xx. 1,) or Cades-barne." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Daphca. Septuagint and Eusebius read, Raphca; (Calmet) D and R, in Hebrew, are easily confounded. (Haydock) --- This encampment is passed over in Exodus, as well as the following at Alus." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Raphidim\u0002 and Sinai. See Exodus xvii., and xix. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lust.\u0002 After three days' journey, passing by the station of burning, chap. x. 33., and xi. 3." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Haseroth,\u0002 near Cades-barne, the same as Aserim, (\"the unwalled towns\" of the Heveans, extending as far as Gaza) or Asor, called afterwards Esron, on the south of Chanaan, Josue xi. 10. Moses does not specify here the memorable encampment at Cades-barne, where the Israelites arrived, after 11 days' march from Horeb, Deuteronomy i. 2, 19. It was not far from Asor, on the frontiers of Idumea, (Calmet) in the desert of Pharan, chap. xiii. 1." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Rethma.\u0002 The situation of this and the following station, cannot be fixed." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lebna\u0002. A strong place besieged by Sennacherib, (4 Kings xix. 8.) between Cades and Gaza, Josue x. 29. The Hebrews encamped a long while about Mount Seir, Deuteronomy ii. 1." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Ressa\u0002 was in the same neighbourhood. St. Hirarion converted its inhabitants." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Arada.\u0002 Herad, Adar, or Barad, are probably the same place, on the southern limits of Chanaan, four miles from Maceloth, the Malatis of Eusebius." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hesmona,\u0002 or Asemona, a city of the tribe of Juda, towards Egypt, chap. xxxiv. 4." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Gadgad.\u0002 These three stations are placed in a different order, Deuteronomy x. 6. But some word has been transposed, as Aaron died on Mount Hor, when the Hebrews encamped at Mosera, or \u0001Moseroth,\u0002 a second time. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Jetebatha.\u0002 It may be rendered also \"Hills of concupiscence,\" famous for torrents of water, Deuteronomy x. 7." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Asiongaber.\u0002 Some place this station on the Mediterranean, where Strabo fixes the city of Gassion Gaber, the Beto Gabria of Ptolemy. But the Scripture informs us it lay on the Red Sea, 3 Kings ix. 16. Cellarius thinks most probably upon the Elanitic gulph, to the east of that of Suez, or Heroopolis, where Josephus maintains Asiongaber or Bernice stood. The Hebrews came to this station from that of \u0001Elat,\u0002 Deuteronomy ii. 8. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Sin,\u0002 or Tsin. \u0001Cades\u0002 is another name of the same desert. Near the city of Cades-barne, the Hebrews encamped a long while, and had plenty of water; but here they murmured for want of it, and Mary departed this life, chap. xx. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Hor,\u0002 at a place called Mosera, Deuteronomy x. 6. This was the road from Arabia to Chanaan, and the Hebrews attempted to enter by it, but were repulsed by the king of Arad, though they afterwards defeated him at Horma, chap. xxi. 3." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Salmona,\u0002 where it is thought by some that God sent the fiery serpents, chap. xxi. 6. The Israelites being refused a passage by the Idumeans and Moabites, God orders them to measure back their steps towards Asiongaber, and to go round their territories. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Dibongad,\u0002 is often called \u0001Dibon.\u0002 Moses observes, (chap. xxi.) that the Hebrews passed by or encamped at various places, before they came to this town. It is sometimes attributed to Ruben, and at other times to Gad, being on the confines of both tribes. (Calmet)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Moabites.\u0002 Here they were deluded by wicked women, chap. xxv. (Haydock) --- From these 42 stations, the Fathers take occasion to shew, how we must advance in a spiritual life. (Du Hamel)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Pillars.\u0002 Hebrew, stones placed on high \"to be seen.\" Septuagint, \"towers of the sentinels.\" Chaldean, \"where they adore their idols.\"" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Land\u0002 of its old inhabitants, and of the places dedicated to superstitious purposes. (Haydock) --- Hebrew, \"occupy the land.\" Septuagint, \"drive out the inhabitants, and dwell there.\"" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Nails.\u0002 Septuagint, \"goads,\" &c., by which they will force you in a manner to gratify your curiosity, by an imitation of their idol worship; and thus will prove to you more dangerous, than if you had nails piercing your eyes. See Josue xxiii. 13., and Ezechiel xxviii. 24. These abandoned nations must not be spared through a false pity, Deuteronomy xx. 16. (Calmet) --- The Israelites, however, proved negligent, and God made use of the remains of these nations to scourge his people, and to train them for war. (Du Hamel)" } ] }, { "chapter": 34, "slug": "id481.html", "header": "Numbers xxxiv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The most salt sea.\u0002 The lake of Sodom, otherwise called the Dead Sea. (Challoner) --- \u0001Limits.\u0002 These are very properly defined in this place, that the Hebrews may know what nations they ought to destroy. (Menochius) --- A line may be drawn from the southern point of the Dead Sea, through Adar, as far as the Nile and the Mediterranean Sea, comprising a part of the desert of Sin, or Zin." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The Scorpion.\u0002 A mountain so called, from having a great number of scorpions. (Challoner) --- Hebrew \u0001Hakrabbim.\u0002 There was a city of the same name, the capital of Acrabathene, (1 Machabees iii. 3,) not far from Petra. --- \u0001Senna,\u0002 a town of the desert of Zin, (Calmet) or a mountain specified [in] Judges i. 36. (St. Jerome) --- \u0001Adar.\u0002 Hebrew, \"Hasor Adar.\" But they seem to be two distinct towns, Josue xv. 3. --- \u0001Asemona.\u0002 See chap. xxxiii. 30." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Egypt.\u0002 Many suppose the rivulet of Rinocorura is meant. (Menochius) --- But it seems more probable that the Nile, the only \u0001river of Egypt,\u0002 or the eastern branch of it, where Pelusium stands, is designated. There is no proof that the former rivulet belonged to Egypt; and though some assert that the Hebrews never dwelt to the west of it, the territory was so barren, that nothing may be said respecting that affair. We find, however, that under Solomon they inhabited as far as the river of Egypt; (1 Paralipomenon xiii. 5., and 3 Kings viii. 65,) and if they had not, God's promise entitled them to that part of the country; as well as to that which extends to the great river Euphrates, though they perhaps never took possession of it. See Genesis xv. 18., and Josue xiii. 3. Pelusium is commonly reckoned the frontier town of Egypt, Ezechiel xxx. 15. (Stabo xvi.) In another place, the promised land extends from Emath to \u0001the torrent of Egypt,\u0002 (1 Kings viii. 55,) or \u0001of the desert,\u0002 Amos vi. 15. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Great sea,\u0002 compared with those of Palestine, which were only like pools or lakes. The Hebrews call every great collection of water, a sea. The Mediterranean bounded the promised land entirely, on the west." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The most high mountain.\u0002 Libanus. (Challoner) --- Hebrew, \"the mountain of the mountain, \u0001or\u0002 of Hor.\" Some understand Mount Casius, Hermon, Taurus, or Amanus; which last lies on the confines of Cilicia, and hence the Rabbins draw a line by the straits of Gibraltar to Pelusium, so as to comprise all the islands and the waters of the Mediterranean. (Selden, Marc. Claus. i. 6.) But Grotius denies that the sea can be claimed by any one, nor was it, even for fishing, says he, before the days of Justinian. (Jur. ii. 2, 3.) (Calmet) --- At any rate, Moses here seems to mean the northern limits from the point of the Mediterranean, where Libanus is situated, across the country eastward to Emath, and as far as the village of Enan, ver. 9. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Emath.\u0002 It is of great importance to fix the situation of this city. Some take it to be Antioch, the capital of Syria, on the Orontes. But that was a modern city, founded by Nicanor, and called after his father, Antiochus, and embellished by Callinicus and Epiphanes. (Strabo xvi.) --- Others believe it is Epiphania, at the foot of Libanus, on the same river, and a distinct city from Emath \u0001Rabba,\u0002 or \"the great,\" of Amos vi. 2. Josephus [Antiquities?] i. 7, (Calmet) and St. Jerome (in Isaias x.) seem to be of this opinion. (Menochius) --- But the city in question was most probably Emesa, of which Amos speaks above. It was also upon the river Orontes, at a small distance to the east of Libanus, on the road to Damascus. This road was the northern boundary. Emesa was perhaps formerly the capital of the country of Soba, (2 Paralipomenon viii. 3,) and was taken by Solomon. Reblatha, or Rebla, (ver. 11,) was a part of its territory. (Theodoret in Jer. xxxix. 5.) (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Enan.\u0002 Hebrew, \"Hazer Henan.\" In Ezechiel, (xlvii. 17,) it is called \u0001the court of Enon.\u0002 It may be Gaana, north of Damascus, or rather Inna, placed to the south of that city by Ptolemy." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sephama,\u0002 or Apamea. (Targum) --- \u0001Rebla.\u0002 Septuagint, \"Bela, \u0001or\u0002 Asbela.\" (Haydock) --- St. Jerome understands Antioch, near which was the fountain of \u0001Daphnis,\u0002 or Daphne, a word which is inserted in the Targum, though it be not found in Hebrew. But Antioch did not lie on the eastern borders, and this fountain may be the same place as Enan, ver. 9. --- \u0001Against.\u0002 Hebrew, \"on the east side of Ain, \u0001or\u0002 the fountain.\" (Calmet) --- \u0001Cenereth.\u0002 This is the sea of Galilee, illustrated by the miracles of our Lord. (Challoner) --- The line was not drawn to this lake of Genesareth, or of Tiberias, as it was likewise called, but comprised a large territory lying to the east of it, (Calmet) and given to the tribes of Manasses, Gad, and Ruben, which inhabited the country east of the Jordan and of the Salt Sea. (Haydock) --- \u0001Eastward:\u0002 the Septuagint insinuate, \"to the south, leaving the sea of Cenereth on the east.\" --- The \u0001fountain of Daphnis\u0002 may probably be that near the Semechonite lake, through which the Jordan runs. (Josephus, Jewish Wars iv. 1.) It may have received the title of Daphnis, from the \u0001laurels\u0002 with which it is adorned, like the suburbs of Antioch. (Bonfrere) (Menochius) --- It appears that Moses has only in view, the nine tribes for which a provision was not yet made; and their eastern limits extended from Emath, down the Jordan to the Dead Sea, so as to comprise no part to the east of that river, which was already given to their brethren; (see ver. 13, 15, 29;) and thus the observation of Calmet, respecting the countries \u0001east\u0002 of \u0001Cenereth,\u0002 will be rather inaccurate, as the line must run through that sea, following the course of the Jordan. These were properly the eastern limits of \u0001Chanaan,\u0002 which country comprised all between Egypt and Idumea, as far as Sidon and Mount Libanus, being bounded by the Jordan on the east. The other three tribes were hemmed in on the north and east by the mountains of Hermon, Basan, Galaad, and Arnon; beyond which, the nations about Damascus, and the descendants of Ammon, Ismael, and Moab dwelt, in Syria and the desert of Arabia, so that the latter country was the eastern boundary of the promised land, taken in its utmost extent. (Haydock) --- The respective limits must naturally vary, when we speak of the whole or a part only. (Du Hamel) (Tirinus)" } ] }, { "chapter": 35, "slug": "id482.html", "header": "Numbers xxxv.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cities,\u0002 in all forty-eight, with a thousand paces round them. This land belonged to the community: but some built upon it, Josue xxi. 18., and 1 Paralipomenon vi. 60. The burial place for the Levites lay behind it. (Drusius) --- In these cities alone, the Levites had houses and gardens of their own; others might live with them, and indeed the cities acknowledged other lords, as Hebron belonged to Caleb, Josue xiv. 14. The Levites were dispersed throughout the land, that they might instruct the people both by word and by example, Deuteronomy xxxiii. 10. They had a clear revenue without labour of husbandry, equivalent to any two of the other tribes. (Abulensis.) --- Six of \u0001their cities\u0002 were assigned for places of refuge, as they were the proper judges of the cases, in which murder may be excused, and to remind them that they ought to be very merciful. Hence arose the privileges, granted to some churches, of protecting those who fled to them for an asylum. That none might be hindered from enjoying this benefit, three of these cities were situated on each side of the Jordan, and at equal distances. (Salien)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Paces.\u0002 This is equivalent to 2000 cubits, (ver. 5,) or a sabbath day's journey. (Selden, Jur. iii. 9.; St. Jerome, q. 9. ad algas.) Hebrew retains the same word, \u0001amma,\u0002 \"cubit,\" in both verses: but some copies of the Septuagint, Philo, and Josephus, have \"2000 cubits,\" (Calmet) which Dr. Wall and Kennicott deem to be the original reading. (Haydock) --- Bonfrere would also correct the Hebrew by the Vulgate, as a pace among the Greeks consisted of three feet, and a cubit of half that quantity. The geometric pace of the Romans contained five feet, and the sacred cubit of Villalpand, half as much; so that 2000 sacred cubits make 1000 geometric paces. Thus the Vulgate is perfectly consistent with itself. (Menochius) --- Some imagine that Moses speaks of the common cubit here and of the sacred one, which was doubly as large, ver. 5. But this is not probable; and the distinction of cubits, (Calmet) at least in his days, (Haydock) is very uncertain. Perhaps Moses may first specify the depth of this space of ground from the wall, and afterwards its length, which would be doubly greater. (Calmet) See Servius on Jos. xxi. q. 8, &c. --- The semidiameter was probably 1000 cubits. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sea.\u0002 Hebrew simply, \"on the west side 2000 cubits, and on the north side 2000 cubits, and the city in the midst. This shall be to them the suburbs of the city.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cities.\u0002 Maimonides pretends, that all the forty-eight cities of the Levites were asylums; though only six were bound to receive the fugitive gratis. Moses had promised a place of refuge, which he now grants, Exodus xxi. 13. The altar and temple enjoyed the like privilege: the latter even till its destruction. (Philo) --- Josephus mentions only six cities of refuge. Those who could not be supposed to have killed a person designedly, were not obliged to flee to them; as, on the other hand, the murderer was not permitted to enter, if his malice were notorious, or his negligence extreme. (Rabbins ep. Selden, Jur. iv. 2.) To be secured at the altar of holocausts, it was necessary to touch the grate. If the judges declared that the person's case was such as the law admitted, he was conducted away, under a strong guard, to one of the cities; or, if he were deemed unworthy, he was put to death, out of the holy place. The altar was commonly the refuge only of priests. Those who were not of Hebrew extraction, could not claim the rights of an asylum, according to the Rabbins. But the contrary seems to be asserted, ver. 15. The roads to the cities of refuge were to be kept in good repair, and in case more than six should be found necessary, three others might be appointed, Deuteronomy xix. 3, 8. This privilege is founded on the law of nature, which decrees that the life of the innocent man, who has had the misfortune to kill another, should not be taken away. Other nations extended this right to almost every crime, that the weak might have an opportunity of defending themselves. The sons of Hercules erected for this purpose the \u0001altar of mercy,\u0002 at Athens. Some of the pagan temples could protect even the greatest criminals, as well as the innocent, who might fear oppression. Those of Apollo, at Delphos, of Bacchus, at Ephesus, &c., were very famous. See Marsham, Chron. sæc. 13. Tiberius found it necessary to recall these privileges among the Greeks, as they were greatly abused. (Tacitus, An. iii. 6.) But his decree was not much regarded. The Romans had their asylums also, at Naples, &c., where those who had been condemned to die, might be secure. Rome itself was an asylum for all strangers, as St. Augustine remarks, City of God i. The Christian emperors afforded the like privileges to our churches. But some who were guilty of the crimes of adultery, murder, heresy, &c., were deprived of the benefit. (Calmet) --- Those who fled to the altar among the Jews were first to be purified; (Philo) and if they had committed murder publicly, like Joab, they were dragged away, 3 Kings ii. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Kinsman,\u0002 the nearest relation, who was called \u0001the revenger of blood,\u0002 (ver. 25, 27.; Haydock) or the redeemer, because it was his duty to see that justice was done to the deceased. When the person, who had involuntarily committed murder, arrived at the city, he was to make his appearance before the judges of it, and, if they thought his account satisfactory, they admitted him, but upon condition that he should take his trial before the judges and the people of that country, where the murder had taken place, (ver. 25., and Josue xx. 4, 9.; Tirinus) though some think that the judges of the city of refuge, passed sentence. (Masius; &c.) --- If it proved favourable, he was bound to remain in the city, till the death of the high priest, otherwise the relations might kill him as an outlaw; as they might also if he was declared guilty. In case the murder were \u0001voluntary,\u0002 the judges of the place where it was committed set to demand the criminal, Deuteronomy xix. 11." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001If,\u0002 &c. Hebrew, \"or he smite him with a wooden weapon, (wherewith he may die,) and he die, he is a murderer; the murderer shall surely be put to death.\" The two former verses are expressed in the same awful manner, intimating that the weapon must be of such a nature that it might easily give a mortal wound, and also that the effect really followed. In these cases, if the person could not clear himself, no refuge or reprieve was allowed. (Haydock) --- But the deceased must have been killed upon the spot, otherwise the person who struck him could only be required to pay a fine, Exodus xxi. 19. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Him,\u0002 with impunity. If the judges have passed sentence, he shall be obliged to put it in execution, ver. 21, 31. (St. Augustine, q. 65.) (Estius) --- The laws of Athens required also that a relation should put the murderer to death, though the deceased were even of servile condition. (Demost.) --- Those of Rome condemned the involuntary manslayer to retire for a year, and afterwards to appease some one of the relations, and to offer the sacrifices, and submit to the usual purifications. Even at the present day, the Persians and Arabs deliver the murderer to be slain by the kinsmen of the deceased, after sentence has been passed by the judges." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Kill him.\u0002 It seems when the case was evident, he was not only permitted, but commanded to punish the criminal. (Bonfrere) (Deuteronomy xix. 12.) (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Delivered.\u0002 Hebrew, \"the multitude shall deliver the slayer.\" It seems the judges pronounced sentence, according to the votes of the people assembled; (Calmet) or the plurality of voices among the 21 judges decided the matter. (Grotius) (Haydock) --- \u0001High priest.\u0002 This mystically signified that our deliverance was to be effected by the death of Christ, the high priest and the anointed of God. (Challoner) --- He rescued us from the hand of the \u0001revenger,\u0002 the devil. (Theodoret, q. 50, 51.) --- Before his death, the way to our true country was not open, nor secure. (St. Gregory, hom 6. in Ezec.) (Worthington) --- By this law, Moses shewed a horror for murder, and the respect due to the person of the high priest, during whose life even the involuntary murderer was obliged to keep himself retired in a city of refuge. (Masius) --- At the death of the pontiff, all Israel put on mourning, so that private injuries were to be forgotten, when the public had such cause for sorrow; and in the mean time the vengeance of kinsmen would relent. (Maimonides; More. iii. 40.) --- Murder was punished by the Greeks, in the days of Homer, with banishment, though sometimes this was remitted by the relations, for a sum of money. (Iliad ix.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Him.\u0002 Custom explained this law, as giving leave to any person to inflict the punishment upon the wandering murderer, though the relation seem only to be specified. (Grotius) --- Some think, that to kill such a person was still criminal in the sight of God. But others believe that, as he had forfeited the privilege of an asylum, by absenting himself from it, (Calmet) the law subjected him to the same rigour, with which he might have been treated before he came thither; (ver. 19.; Haydock) and provided proper moderation were observed, and malicious revenge avoided, no guilt would attach to him, who executed the implied sentence of death. The Jews observe, that God allows us to revenge another sooner than ourselves, as there is less danger of excess or of delusion. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Man.\u0002 A person might be tried on such evidence, Deuteronomy xix. 15." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Cities.\u0002 Hebrew, \"you shall take no money to retire to a city of refuge, to return into his own country, till the death of the priest.\" The Septuagint supply, \"you shall take no redemption money, to permit (a voluntary murderer) to flee into a city of refuge, (nor of an involuntary one,) to return,\" &c. (Grotius) --- \u0001The banished,\u0002 may refer to people of the former description, who had gone away to screen themselves from persecution. But they could never be allowed to inhabit the country any more. Their presence would seem to defile it. (Haydock) --- \"You shall not take money of him who has fled to a city of refuge, to suffer him to return home.\" (Chaldean)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Defile not.\u0002 To inspire a greater horror for murder, the earth was represented as defiled by blood, and only to be purified by the death of the criminal. \u0001Without shedding of blood, there is no remission,\u0002 Hebrews ix. 22. (Haydock) --- On the same principle, our churches, &c., are deemed profane, when murder, or some great indecencies, have been committed in them, so that they require a fresh consecration. (Calmet)" } ] }, { "chapter": 36, "slug": "id483.html", "header": "Numbers xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Galaad.\u0002 The descendants of Machir, who were settled in Galaad, were particularly interested, in knowing how their female relations of the house of Salphaad, were to dispose of their fortunes, which God had allowed them. They knew that, by the law, their husbands would obtain possession; and if those husbands should be of another tribe, part of the land allotted to Manasses might be lost. See chap. xxvii., and Josue xvii. 1, 3." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001That is,\u0002 an explanation of the jubilee, added by St. Jerome, who gives the sense of the Hebrew, though not the very words. --- \u0001Lots.\u0002 Hebrew, \"when the jubilee of the children of Israel is come, then shall their inheritance be added to that of the tribe in which they are received; so shall their inheritance be taken away from the inheritance of the tribe of our fathers.\" (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Tribe.\u0002 Hebrew adds \u0001family\u0002 also: for heiresses were obliged to marry in their own family, to prevent the confusion of the inheritances. If they had a mind to renounce their right, they were at liberty to marry where they pleased. (Calmet) --- The nearest relations, who chose to receive their land, were under an obligation of marrying them, Ruth iv. 6. (Haydock) --- A similar law prevailed at Athens." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wives.\u0002 Hebrew, \"shall keep to the inheritance of the tribe of his fathers.\" Those who marry heiresses must be of the same family: but others may take wives from any of the tribes of Israel, as the most holy did without scruple. (St. Jerome in Jer. xxxii.) (Tirinus) (Estius) --- The Rabbins extend this law to all, with the Vulgate: but only during the time that the land of Chanaan remained undivided. (Selden, Succ. c. xviii.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Women.\u0002 Hebrew, \"every daughter that possesseth an inheritance....shall be wife to one of the family of the tribe of her father.\" Commonly the females were debarred from inheriting land, when they had any brothers. The Levites were not concerned in these regulations, as they had no inheritance; and hence, we need not be surprised to find that St. Elizabeth, \u0001of the daughters of Aaron,\u0002 (Luke i. 36,) was related to the blessed Virgin, who was of the \u0001family of David. \u0002The mother of St. Elizabeth might be of the tribe of Juda; or a maternal ancestor of the blessed Virgin might spring from the tribe of Levi. (Calmet) --- Tradition determined the lawfulness of such marriages, and in this case, St. Augustine (Consens. Ev. ii. 2,) admires the providence of God, in causing his beloved Son, the great anointed, to be born both of the regal and priestly tribes, in which an unction was required, before the priests and kings were put in possession of their respective offices. Thus Christ was both priest and king, and such were anointed in the law of Moses. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Father.\u0002 They married their cousin-germans. The original is rather undecisive, as \u0001Dod\u0002 may signify, \"an uncle, great uncle, or cousin;\" and a \u0001son,\u0002 in Scripture, is often put for any descendant. The marriages of cousins were not expressly forbidden by the law, and if they had, they might have been dispensed with on this occasion, as well as when a brother died without issue. (Calmet) --- Claudius was the first of the Romans who obtained leave of the senate to marry his brother's daughter. (Suetonius) (Du Hamel)" } ] } ] }, "oba": { "book": "oba", "intro": [ { "text": "THE PROPHECY OF ABDIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Abdias, whose name is interpreted \u0001the servant of the Lord,\u0002 is believed to have prophesied about the same time as Osee, Joel, and Amos: though some of the Hebrews, who believe him to be the same with Achab's steward, make him much more ancient. His prophecy is the shortest of any in number of words, but yields to none, says St. Jerome, in the sublimity of mysteries. It contains but one chapter. (Challoner)" }, { "text": "He foretells the destruction of Edom, for its pride and enmity against the Jews: whose return and the redemption of mankind are also announced. (Worthington)" }, { "text": "Abdias seems to have prophesied after the destruction of Jerusalem, and before Nabuchodonosor attacked Edom, &c., which took place within five years. (Calmet)" } ], "intro_slug": "id696.html", "chapters": [ { "chapter": 1, "slug": "id697.html", "header": "Abdias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Edom.\u0002 The Jews understand this of the Romans; others apply it to themselves; but it seems to speak of the Idumeans. --- \u0001Ambassador,\u0002 prophet, or angel; or God has suffered the passions of men to act. All is here animated. God appears leading on the various nations. (Calmet) --- He directed their thoughts to unite against Edom. (Worthington) --- Yet he did not approve of their ambition. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Contemptible.\u0002 The nations of Chaldea, &c., were far more potent. Yet Edom must be brought still lower." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rocks.\u0002 Hebrew, \"Selah,\" or Petra, the capital. (Calmet) --- People dwell in caverns from Eleutheropolis to Ailath. (St. Jerome)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Down.\u0002 (Job xx. 6.) How vain is all human power!" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cluster.\u0002 (Jeremias xlix. 9.) The Chaldeans take all, and remove the people, ver. 7." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peace.\u0002 The enemy had used their services against the Jews; but now they invade their confederates. (Calmet) --- Of this the Idumeans were not aware. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Esau.\u0002 Job and Eliphaz were both from this country." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001South.\u0002 Hebrew, \"Theman,\" (Calmet) where the Romans kept a garrison, fifteen miles south of Petra. (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Slaughter.\u0002 They invaded the dominions of Achaz, and incited the enemy to destroy all, 2 Paralipomenon xxviii. 17., and Psalm cxxxvi. 7." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Captive.\u0002 He alludes to the taking of Sedecias. --- \u0001Lots,\u0002 for the booty, or whether they should burn the city or not. All was regulated by lots. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thou shalt not look,\u0002 &c., or \u0001thou shouldst not,\u0002 &c. It is a reprehension for what they had done, and at the same time a declaration that these things should not pass unpunished. (Challoner) --- God admonishes, and at the same time insinuates that the Idumeans would act quite the reverse. (Worthington) --- \u0001Magnify.\u0002 Literally, thou shalt not speak arrogantly against the children of Juda, as insulting them in their distress, (Challoner) like people mocking. When they shall be themselves afflicted, they shall cease to upbraid the Jews. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Army.\u0002 Hebrew also, \"goods.\" Septuagint, \"thou wilt not join their army in the day of ruin.\" (Haydock) --- Thou wilt have other things to think about." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Flee.\u0002 The Idumeans might easily have concealed the fugitives. But they were so inhuman as to fall upon them, (Calmet) or drive them back." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nations\u0002 around. (Haydock) --- Josephus ([Antiquities?] x. 11.) does not specify Edom. But the prophets had announced their destruction, effected by Nabuchodonosor, while the main part of his army besieged Tyre. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Drink.\u0002 They shall rejoice at your fall, as you did at that of Juda; (St. Jerome) or, as my people has not been spared, can you expect to escape? (Jeremias xlix. 12.) --- \u0001Not.\u0002 These nations and the Chaldeans themselves were brought low, while the Jews regained the regal power. The cup denotes vengeance, Psalm lxxiv. 9. Plautus uses the same expression\u0001: ut senex hoc eodem poculo, quo ego bibi, biberet.\u0002 (Casina.) (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sion.\u0002 This prosperity, in the historical sense, was promised to the Jews, after their return; and they enjoyed as much of it as their sins did not hinder; the rest was fulfilled in Christ. (St. Jerome, ad Dard.) (Worthington) --- \u0001Holy.\u0002 Providence watched over the Jews in a particular manner, while the neighbouring nations fell a prey to the Persians, to Alexander, &c. The persecution of Epiphanes was sharp, but of short duration; and it gave occasion to the Jews to regain their liberty, and to have kings (Calmet) little (Haydock) inferior to those of old. --- \u0001Them.\u0002 Hebrew, \"its goods.\" The Jews obtained all Palestine. (Calmet) --- Christ extends his dominion over the world. (Theodoret)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Stubble.\u0002 The Jews often attacked Edom, and at last forced them to submit to the law of circumcision. --- \u0001Remains.\u0002 Septuagint copies vary; \"corn fire, \u0001or\u0002 carrier.\" (Haydock) --- Those who escaped alone from battle had the former title. (Hesyc. \u0001purphoros.\u0002) (Calmet) --- Priests went with fire before the armies engaged. If they were slain, it was a sign, that no quarter was given, as these were accounted sacred. (Grabe, Prol.) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Plains.\u0002 Sephala, Josue x. 40. --- \u0001Samaria,\u0002 which the Cutheans had occupied, till Alexander subjected them to the Jews, and Hircan asserted his authority. (Josephus, Antiquities xiii. 18.) --- \u0001Galaad,\u0002 east of the Jordan. Benjamin alone did not occupy this country." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Sarepta.\u0002 This was accomplished after the persecution of Epiphanes. --- \u0001Bosphorus.\u0002 So St. Jerome's master interpreted \u0001Bispharad.\u0002 But it seems rather to mean a part of Mesopotamia. Sippara stands above, where the Euphrates divides its streams." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Saviours,\u0002 the Machabees, as figures of Christ. The temporal power of the Jews ended thirty-seven years after his resurrection. (Calmet) -- The rest of this prophecy (ver. 19.) regards Christ's kingdom over all nations, which believe in him, and receive the remission of their sins, Acts x. 43. (St. Augustine, City of God xviii. 31.) (Worthington)" } ] } ] }, "phm": { "book": "phm", "intro": [ { "text": "THE", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO PHILEMON.", "center": true }, { "text": "PREFACE." }, { "text": "Philemon was a rich man, of high birth. He had been converted by St. Paul, when he was preaching at Ephesus, or by his disciple Epaphras. His house was become not unlike a church. Onesimus, his slave, far from profiting by the excellent example set before him, became more wicked; he plundered his master, and flew to Rome, where St. Paul was detained in prison for the first time. He received the poor fugitive charitably, and wrote to his master in his behalf." }, { "text": "The letter seems to have been written in the year sixty-one[A.D. 61], during St. Paul's first imprisonment at Rome. It contains, as St. Chrysostom observes, divers profitable instructions, and marks of St. Paul's charity towards a poor fugitive servant. Erasmus says Cicero never wrote with greater eloquence. (Witham)" } ], "intro_slug": "id242.html", "chapters": [ { "chapter": 1, "slug": "id243.html", "header": "Philemon i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Our....fellow-labourer,\u0002 or coadjutor. He calls him so, because of the charity and zeal with which he promoted the gospel. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And to the Church,\u0002 or congregation of the faithful \u0001which is in thy house.\u0002 (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thy charity and faith....in the Lord Jesus,\u0002[1] \u0001and towards all the saints.\u0002 In the Greek is towards Jesus Christ, and towards all the saints. By the saints he seems to mean, as elsewhere, all Christians; so that the sense may be, of thy faith towards Christ, and of thy charity towards all the saints or Christians. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That the communication.\u0002[2] That is, charitable contributions, done with a lively \u0001faith, may become evident,\u0002[3] and the good works known, which are \u0001in you;\u0002 that is, done among you. This seems the sense of the following verse, where St. Paul expresseth his joy in hearing of Philemon's charity towards the saints. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wherefore, though I might have much confidence,\u0002 &c. Now St. Paul disposeth Philemon to grant his request, I am persuaded I might command thee, and thou wouldst not take it amiss. (Witham) --- \u0001To command thee,\u0002 &c. As an apostle of Jesus Christ, I have the power even of ordering thee to forgive Onesimus, and to receive him again into favour; likewise as Paul, the \u0001aged,\u0002 respect and regard being always due in a particular manner to \u0001old men;\u0002 or again, as a prisoner of Jesus Christ, suffering here out of love for Jesus Christ and the faithful: I might here make use of all these different reasons to induce thee to pardon a poor fugitive slave, but I will not; I merely as a poor humble supplicant, forgetting all the dignity due to my apostleship, my grey hairs, or my chains, beseech thee to pardon him. Nor can I for a moment doubt of obtaining my request, when I consider the great charity thou hast in Jesus Christ towards all the saints. (Calmet; Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I rather beseech thee, thou being such a one,\u0002[4] \u0001as Paul.\u0002 That is, united to him in spirit, by the same faith and charity; I am therefore confident thou wilt not refuse the request of Paul, now an aged man, and a prisoner, for the sake of Jesus Christ. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001I beseech thee,\u0002 &c. He at length tells Philemon what his request is, and names the person Onesimus, but in such terms as shew how much St. Paul has this affair at heart, and that he will look upon the favour he asks as done to himself. It is, that thou wilt pardon Onesimus, whom I look upon and love as \u0001my son,\u0002 and a most dear son, \u0001whom I have begotten,\u0002 a prisoner, and \u0001in my chains.\u0002 (Witham) --- How great is the ingenuity shewn by St. Paul in this epistle, in obtaining for Onesimus the pardon of his master, Philemon. Having in the preceding verse endeavoured by every argument which a real tenderness and compassion could inspire, and making use of every expression that could conciliate the favour of Philemon, to obtain his charitable request, he in this verse for the first time dares mention \u0001Onesimus\u0002 by name; a name which he was sensible must sound harsh in the ears of one who had received an injury from him. See how he endeavours to prevent so unhappy an effect, by adding to the name every epithet that could any way tend to soften all feelings of asperity, and excite compassion and pity. \u0001I beseech thee then for my son, whom I have begotten, and that in my chains.\u0002 (Calmet) --- The pardon I crave is not for your \u0001slave,\u0002 but for my \u0001son.\u0002 If in all antiquity there be any thing in the persuasive kind of eloquence truly admirable, it is this short epistle in which there are contained almost as many arguments as words." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Who heretofore was unprofitable to thee,\u0002 in taking and spending what belonged to thee, yet now, after a sincere conversion, \u0001is profitable\u0002[5] \u0001both to me and thee; to me,\u0002 by the services he has done me in prison; and the joy I have had by his conversion; and also \u0001to thee,\u0002 because I know thou wouldst have been glad to have rendered me all possible services thyself, and he has done them \u0001for thee;\u0002 he hath supplied thy place. For these reasons I could have wished to have detained him with me: but I have sent him back, thou being his master, nor would I do any thing in regard of thy servant, without thy advice and consent, that if thou thinkest it fitting to send him back again to me, and to give him his freedom, it may be without any constraint upon thee, without any necessity, thy voluntary and charitable act and deed. (Witham) --- St. Paul here makes an allusion to the word \u0001Onesimus,\u0002 signifying \u0001useful\u0002 in the Greek. He was before unprofitable, he says, to thee, contrary to the import of his name; but now he is truly an Onesimus, or \u0001useful,\u0002 both to you and to me; to you indeed, by his conversion, and the resolution he now makes to serve you faithfully the remainder of his life; to me also, by the services he renders me in my chains. (Calmet) --- St. Jerome observes that some hypercritics pretended that this subject was not deserving the solicitude of an apostle, and on that account questioned its author; but this reasoning is unworthy of those who adore a God who did not refuse to die for rebellious and impious slaves. It shews pastors how solicitous they should always be for the salvation of the meanest of their flock; yes, though they may appear obdurate, and dead and buried in the pit of sin." }, { "marker": "Ver. 12-15.", "first": 12, "last": 15, "text": "\u0001Do thou receive him as my own bowels.\u0002 That is, as myself. Perhaps by the permission of God's providence (who never permits evil, but for some greater good) he \u0001departed\u0002 from thee for a little while,[6] \u0001that thou mightest receive him for ever,\u0002 being now after his conversion in a way of being made partaker with thee of the same eternal happiness. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Receive him \u0001not now as a servant,\u0002 but also as \u0001a most dear brother, especially to me.\u0002 Nay I may say, how much more dear even to thee, both in the flesh, having been a Gentile as thou thyself wast, and having been also a servant in thy family. And secondly, he ought now to be dear to \u0001thee in our Lord,\u0002 he who was thy servant, being now united to thee by the same faith, and by an union of charity. See Estius. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001If, therefore, thou count me a partner,\u0002[7] as a brother in Christ, as a member of Christ with thee, \u0001receive him as myself.\u0002 (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001If he hath wronged thee in any thing,\u0002 as he confesses, \u0001put it to my account,\u0002 to my debtor, \u0001I will repay it,\u0002 and satisfy thee for it. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I, Paul, have written,\u0002 and testified this \u0001with my own hand.\u0002 Some think he wrote the whole letter, with his own hand, to make it more acceptable to Philemon. --- \u0001Not to say to thee, that thou owest me thy own self,\u0002 the eternal salvation of thy soul, by thy conversion to the faith of Christ. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Yea, brother: may I enjoy thee in the Lord,\u0002 enjoy the fruits of thy friendship and love for me, and rejoice with thee. In this \u0001refresh my bowels\u0002 in the Lord, grant me this satisfaction. I have written freely, and with confidence in thy \u0001obedience;\u0002 that is, ready compliance, in giving him and me more than I ask, to wit, his freedom. After this, he was made a deacon, and, as some say, a bishop and a martyr. See St. Jerome, and Tillemont in his art. 45. on St. Paul, and his notes 70, 71. (Witham)" } ] } ] }, "php": { "book": "php", "intro": [ { "text": "THE", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO THE PHILIPPIANS.", "center": true }, { "text": "PREFACE." }, { "text": "Philippi, a considerable city in Macedonia, so called from Philip, father of Alexander the Great. St. Paul had preached there. (Acts xvi.) Those people had a great veneration for him, and supplied his wants when he was at Corinth, and again when he was a prisoner at Rome, sending to him by Epaphroditus, who is thought to have been the bishop of Philippi. St. Paul sent this letter by him to the Philippians, (written during his imprisonment) from Rome; but whether during his first or second imprisonment, is uncertain. (Witham)" }, { "text": "It is generally believed that St. Paul wrote it about the year 62, in his first confinement. In it he testifies to the faithful his most tender gratitude and acknowledgement for the assistance they had sent him, and a zeal the most ardent for their salvation. He felicitates them on their courage under sufferings for the cause of Jesus Christ, on their good works also, and forcibly excites them to confidence and joy." }, { "text": "The Philippians were the first among the Macedonians converted to the faith. St. Paul, in this epistle, recommends charity, unity, and humility; and warns them against false teachers, whom he calls \u0001dogs,\u0002 and \u0001enemies of the cross of Christ.\u0002 He also returns thanks for their benefactions. It was written about twenty-nine years after our Lord's ascension. (Challoner)" } ], "intro_slug": "id206.html", "chapters": [ { "chapter": 1, "slug": "id207.html", "header": "Philippians i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001With the bishops and deacons.\u0002[1] By \u0001bishops\u0002 many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. Chrysostom also takes notice, that the name of deacon then signified any minister of Christ. St. Paul also might mean the bishops, or priests and deacons, not only of Philippi, but also of the adjacent places. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For your fellowship.\u0002 This word is divers times used by St. Paul for a contribution of charitable alms, which it may also signify in this place; though others expound it of their being made partakers of the graces of Christ, by the gospel. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In the defence,\u0002 &c. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001That your charity,\u0002 &c. It is worthy of remark, that St. Paul does not beg that the Philippians may enjoy temporal blessings, but that they may be rewarded with an increase of spiritual favours; (Calmet) and as he remarks in the succeeding verses, that they may be filled with the fruits of justice." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Now I desire,\u0002 &c. From hence it appears, that what was intended as the greatest hindrance to the propagation of the Christian religion, eventually proved the most direct method of extending it. St. Paul was not less zealous in prison, and in chains, than when he laboured under no obstacles to his designs: how much the reverse is the conduct of our late reformers!" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In all the court,\u0002[2] or in the whole palace of the emperor, and to all others, or in all other places at and near Rome. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And many of,\u0002 &c. encouraged by the intrepidity and perseverance of the apostle. (Calmet) --- Knowing that sufferings undergone for the cause of Jesus Christ were most honourable, and the portion truly enviable of all the saints, as by sufferings they were known to be his disciples, and by sufferings they were to purchase that eternal weight of glory prepared for all that suffer patiently and joyfully for God's sake." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Some...out of envy and contention publish\u0002 and preach \u0001Christ,\u0002 thinking perhaps that this would displease me, or exasperate my persecutors against me; but whatever their motive be, if they preach the true doctrine of Christ, I rejoice. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I know that this shall turn to my salvation,\u0002 &c. It may either signify to his spiritual good and the salvation of his soul, or to his safety and deliverance out of prison: if this was his first imprisonment. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Whether\u0002 it be \u0001by life, or by death.\u0002 To live longer, if God pleaseth, or to suffer death at this time, he shews himself resigned to either. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To live is Christ.\u0002 If it be his will that I live, my life shall be spent in his service. --- \u0001To die,\u0002 and suffer martyrdom, will be my \u0001gain,\u0002 by coming to the enjoyment of Christ sooner. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001This is to me,\u0002 &c. His meaning is, that although his dying immediately for Christ, would be his gain, by putting him presently in possession of heaven; yet he is doubtful what he should choose, because by staying longer in the flesh, he should be more beneficial to the souls of his neighbours. (Challoner) --- \u0001What I shall choose I know not:\u0002 though my earnest desire is to \u0001be dissolved\u0002 from this mortal body, \u0001and to be with Christ,\u0002 as my greater happiness, yet if it be the will of God that I labour longer, as necessary for your good, and that I again come to you, let God dispose of me according to his holy will. (Witham)" }, { "marker": "Ver. 25-26.", "first": 25, "last": 26, "text": "\u0001And having this confidence.\u0002 In effect St. Paul escaped this first danger, for after having remained two years at Rome, he was taken from his confinement. (Calmet) --- \u0001I know\u0002 (or am persuaded, as in the Greek) \u0001that I shall remain....by my coming to you again.\u0002 This is one argument that this epistle was written during his first imprisonment at Rome: yet this is not agreed upon by the interpreters, and especially whether he ever returned again to Philippi. (Witham)" }, { "marker": "Ver. 27, &c.", "first": 27, "last": 27, "text": "\u0001Whether when I come, and see you,\u0002 &c. This implies a doubt of his seeing them again. At least endeavour you to lead a life \u0001worthy of the gospel,\u0002 according to the principles of \u0001your faith; and be not terrified by your adversaries\u0002 and persecutors: God permits this for your \u0001salvation,\u0002 though an occasion \u0001of perdition\u0002 to your persecutors: you having the like to combat as you have seen in me, when whipped at Philippi. See Acts xvi. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001The adversaries.\u0002 Either by the persecutions of the Jews and Gentiles, or by the doctrine of false brethren." } ] }, { "chapter": 2, "slug": "id208.html", "header": "Philippians ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001If there be, therefore, any consolation.\u0002 If you have any desire to comfort me in Christ, or for Christ's sake. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Esteem others better than themselves.\u0002 St. Thomas Aquinas (22. q. 162. a. 3.) puts the question, how an innocent man can with truth think himself worse than the most wicked of men? He answers, that a man who has received very extraordinary gifts from God, cannot think these gifts less than what any other has received; but \u0001he\u0002 may reflect that he has nothing, and is nothing of himself. And a man truly humble considers only his own sins and failings, and is persuaded that any other person would have made better use of the same graces; which agrees with what follows, (ver. 4) \u0001not considering the things that are his own.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The things that are his.\u0002 Self-love and self-interest are the two great sources of divisions. The Christian religion teaches a contrary doctrine. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Who being in the form\u0002[1] \u0001of God,\u0002 (that is truly, properly, and essentially God from eternity, as the ancient Fathers here observed against the Arians) \u0001taking the form of a servant,\u0002 (i.e. taking upon him our human nature) became truly a man, and as man the servant of God, but remaining always God as before, \u0001thought it not robbery,\u0002 no injury to his eternal Father, \u0001to be equal,\u0002 to be esteemed, and to declare himself equal to God, to be one thing with him: as on divers occasions he taught the people, as we have observed in the notes on St. John's gospel, &c. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001But debased himself:\u0002 divested himself of all the marks of greatness, for the love of mankind. The Greek text signifies, \u0001he made himself void;\u0002[2] on which account Dr. Wells, instead of \u0001made himself of no reputation,\u0002 as in the Protestant translation, has changed it into \u0001emptied himself;\u0002 not but that the true Son of God must always remain truly God, as well as by his incarnation truly man, but that in him as man appeared no marks of his divine power and greatness. --- \u0001Made to the likeness\u0002[3] \u0001of men,\u0002 not only as to an exterior likeness and appearance, but at the same time truly man by uniting his divine person to the nature of man. --- \u0001In shape\u0002[4] (or habit) \u0001found as a man:\u0002 not clothed exteriorly only, as a man is clothed with a garment or coat, but found both as to shape and nature a man; and, as St. Chrysostom says, with the appearance of a sinful man, if we consider him persecuted by the Jews, and nailed to an infamous cross. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God....hath given him a name,\u0002 &c. The name or word \u0001Jesus\u0002 represents the dignity of him who is signified by the name, and who is exalted even as man, above all creatures in heaven, earth, and hell; all which creatures either piously reverence him, or are made subject to him against their will, that every tongue may confess our Lord Jesus to be now, and to have been always, in the glory of his Father, equal to him in substance and in all perfections. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "If we shew respect when the name of our sovereign is mentioned, may we not express our respect also at the name of Jesus; and if to his name, why not to his cross as well as to the throne of the king?" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001With fear and trembling.\u0002 That is, be equally upon your guard against presumption and despair. St. Paul is anxious to inspire a just confidence in Jesus Christ, but he is not less solicitous to root out all self-confidence arising from our supposed merits or excellence." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001It is God who worketh in you both to will and to accomplish.\u0002 We can neither have a will, nor begin, nor fulfil any thing of ourselves, in order to a reward in heaven. (Witham) --- Our free-will is not taken away, or we should not be commanded to work; but it is added, with fear and trembling, says St. Augustine, that we might not be proud of our good works. (De grat. et de lib. ab. chap. ix.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001To my glory,\u0002 &c. That is, I beseech you to continue in faith, and comply with the word and doctrine of the gospel, that I may have glory, and rejoice together with you in the day of Christ, when he shall come to judgment. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And if I be made a victim upon the sacrifice\u0002[5] \u0001and service of your faith, I rejoice,\u0002 &c. The sense of these obscure words seems to be: that I shall rejoice, and you also may rejoice and congratulate with me, if after having first offered up your faith and obedience to the gospel, as an acceptable sacrifice to God, I myself (or my blood, by martyrdom) be also added, and poured out as a second sacrifice upon the other. It is to be understood with an allusion to those sacrifices of the old law called \u0001libations,\u0002 consisting of liquid things, as wine, oil, blood, which were poured out, or at least sprinkled, upon other victims and things sacrificed: so that he compares the shedding of his blood to these libations, and their submission to the faith of Christ to the sacrifice before offered to God. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To send Timothy.\u0002 It appears that St. Paul could not send Timothy to Philippi till some time after his deliverance from prison, about the year 63 of Jesus Christ[A.D. 63]. (Tillemont) --- In the succeeding verse, we see the high esteem in which Timothy was held by this apostle." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001All seek the things that are their own;\u0002 i.e. many do so. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001That I also.\u0002 This did not take place till full two years were expired, in the year 64: (Tillemont) and others are of opinion, that he was in Macedon when he wrote his first epistle to Timothy. (Theo. Atha. Tille.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Epaphroditus....your apostle, and the minister to my wants.\u0002 Epaphroditus had also laboured after St. Paul, and is thought to have been the bishop of the Philippians; thus he might be called their apostle; though, as others conjecture, the word \u0001apostle\u0002 may be here applied to him as one \u0001sent\u0002 by the Philippians to St. Paul with contributions to supply his wants. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And was sad.\u0002 Nothing is a stronger proof of the union that existed between the ancient Christians, than this description of St. Paul: Paul is in prison, and Epaphroditus is dismissed from the extremity of Macedon to come and attend him; Epaphroditus falls sick, and the whole Church at Philippi is in mourning. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001And I may be without sorrow;\u0002 without the great concern and trouble that I am now in for you. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Delivering up his life\u0002 to persecutions, and to this danger that he was in by a sickness which was mortal, had not God restored him his health. He came with your charities, to supply that \u0001which was wanting on your part,\u0002 or which I stood in need of; and I am persuaded you desired to do it sooner, if you had met with an opportunity. (Witham)" } ] }, { "chapter": 3, "slug": "id209.html", "header": "Philippians iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To write.\u0002 From hence it would appear, says Grotius, that St. Paul had intended to have finished his letter at the end of the preceding chapter; but something new occurring to him, he added the two following chapters." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beware of dogs.\u0002[1] The Jews called so the Gentiles; and St. Paul now applies it to those among the Jews who spread false doctrine, who privately snarled and publicly barked against the true apostles. None deserve sharp reprehension more than heretical preachers. --- \u0001Beware of the concision,\u0002 or as some French translations, of false circumcision. St. Paul by derision makes use of this word, which signifies a cutting to pieces, or destruction. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For we are the circumcision.\u0002 We Christians now use the only profitable and commendable spiritual circumcision; which, to the Colossians (ii. 11.) he calls the \u0001circumcision of Christ,\u0002 and to the Romans (ii. 29.) \u0001circumcision of the heart in the spirit.\u0002 --- \u0001Not having confidence in the flesh;\u0002 i.e. in such carnal ceremonies. (Witham)" }, { "marker": "Ver. 4-7.", "first": 4, "last": 7, "text": "\u0001If any other thinketh he may have confidence in the flesh,\u0002 in being of the Jewish race and of their religion, \u0001I more;\u0002 i.e. I have greater reasons to glory than they have, being \u0001circumcised of the stock of Israel,\u0002 &c. --- \u0001But what things,\u0002 &c. as soon as I was miraculously called to the knowledge and faith of Christ. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I may be found in him not having my justice, which is of the law;\u0002 i.e. not pretending to be justified either by my own works or by the works of the Jewish law, but by that which proceedeth from \u0001faith in Christ,\u0002 and by his merits. (Witham) --- St. Augustine expounds the sense thus: not that justice which is in God, or by which God is just, but that which is in man from God, and by his gifts. (lib. 3. cont. 2. ep. Pelag.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001That I may know him.\u0002 This knowledge of Christ the apostle prefers to all honours and advantages accruing from his adherence to the synagogue." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001If by any means I may attain to the resurrection, which is from the dead;\u0002 i.e. may attain to a happy resurrection, when the dead shall rise again. (Witham) --- This manner of expression does not betray any distrust or fear, but merely insinuates the difficulty of the enterprise, the uncertainty of success, and the ardent desire of the apostle, who sought by every means to arrive at this happiness, either by sufferings and labours, or even by martyrdom. (St. Chrysostom; Estius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Not as though I had already attained\u0002 the happiness I hope for, \u0001or am now become perfect\u0002 as to that perfection in virtue, which I must always endeavour to increase in; but, like a person still running a race for a prize, \u0001I pursue\u0002 and run as well as I can, I stretch myself with perseverance towards[2] \u0001the mark, forgetting\u0002 that part of the course which I had made. Let all of us, though perfect as to the knowledge of the mysteries we are to believe, be of this mind, that we are still to advance in the way of Christian perfection; and if any of you be of another mind, and think otherwise, God will reveal to you and teach you this truth, that we may all continue in the same rule of doctrine and discipline. We may here take notice with St. Chrysostom that it is not enough to believe, or have the true faith, but that we must strive and labour to the end in the way of perfection; secondly that St. Paul did not look upon himself absolutely certain of his salvation: and how much greater presumption would this be in us? (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I do not count myself.\u0002 That is, I do not suppose that vain security is sufficient to put my salvation out of doubt, and that Christ having died, nothing remains for me to do. No; I consider myself as a wrestler at the games, uncertain of success. (Calmet)" }, { "marker": "Ver.17.", "first": 17, "last": 17, "text": "\u0001Be followers of me,\u0002 always in distrust of your own merits, and always eager to advance in perfection, as I am. It is a happy thing when a pastor can thus in all sincerity and simplicity address his flock. --- He exhorts them to follow him in what he had taught them, and in the model of a good life, which he had set before them. He repeats to them, with tears, what he had formerly told them, that many \u0001walk\u0002 and conduct themselves as \u0001enemies to the cross of Christ,\u0002 to Christ crucified, by abandoning themselves to the pleasures of a sensual life, who glory in things they ought to be ashamed of. He hints at the disciples of Simon Magus, or of the Jewish doctors. (Witham)" } ] }, { "chapter": 4, "slug": "id210.html", "header": "Philippians iv.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I beg of.\u0002 St. Chrysostom, Theodoret, and many others, think that these were two ladies particularly famous in the Church at Philippi, for their virtue and good works. Some critics are of opinion that Syntyche was a man. It is certain, at least, that this name agrees amongst the Greeks better with a man than a woman; and perhaps the latter of these two may be the husband of Evodia." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I entreat thee, my sincere\u0002 [1] \u0001companion.\u0002 St. Chrysostom expounds it of his fellow labourer or fellow soldier, and says that some pretended that by it was meant St. Paul's wife; but this he absolutely rejects, as do all the ancient interpreters, who teach us that St. Paul was never married, if we except the particular opinion of Clement of Alexandria, (lib. 3. strom. p. 448. Edit. Heinsii) who at the same time tells us, that St. Paul and those ministers of the gospel who had wives, lived with them as if they had been \u0001their sisters.\u0002 The pretended reformers, who bring this place to shew that bishops and priests may marry, will they be for living after this manner? See 1 Corinthians vii. 7, 8. But even Calvin, Beza, and Dr. Hammond, expound this of some man that laboured with St. Paul. (Witham) --- It seems probable that St. Paul is here speaking to one of the persons mentioned in the preceding verse. Others think that he is speaking to the gaoler[jailer] whom he had converted at Philippi. It seems most probable, however, that St. Paul is here speaking to the bishop of the Church, at Philippi. As to the opinion that he is speaking to his wife, we have elsewhere refuted that sentiment. (Calmet) --- St. Paul says of himself that he had no wife, (1 Corinthians vii. 8.) and all the Greek Fathers are very positive on this point. --- \u0001With Clement.\u0002 St. Jerome, Estius, and some others, believe that this Clement was the fourth pope that governed the Church, after Sts. Linus and Cletus: this at least is the common opinion. --- \u0001Those women who have laboured with me in the gospel,\u0002 not by preaching, but by assisting other ways to promote the gospel. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But in every\u0002 [2] \u0001thing by prayer,\u0002 &c. By the Greek, the sense and construction cannot be \u0001in every prayer;\u0002 but in every thing, in all circumstances, have recourse to prayer. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For the rest, brethren, whatsoever things are true,\u0002 &c. Here the apostle enumerates general precepts of morality, which they ought to practise. --- \u0001Whatsoever things are true.\u0002 In words, in promises, in lawful oaths, &c. he commands rectitude of mind and sincerity of heart. --- \u0001Whatsoever things are modest.\u0002 By these words he prescribes gravity in manners, modesty in dress, and decency in conversation. --- \u0001Whatsoever things are just.\u0002 That is, in dealing with others, in buying or selling, in trade or business, to be fair and honest. --- \u0001Whatsoever things are holy.\u0002 By these words may be understood, that those who are in a religious state professed, or in holy orders, should lead a life of \u0001sanctity\u0002 and \u0001chastity,\u0002 according to the vows they make; but these words being also applied to those in the world, indicate the virtuous life they are bound by the divine commandments to follow. --- \u0001Whatsoever things are amiable.\u0002 That is to practise those good offices in society that procure us the esteem and good will of our neighbours. --- \u0001Whatsoever things are of good repute.\u0002 That is, that by our conduct and behaviour we should edify our neighbours, and give them good example by our actions. --- \u0001If there be any virtue, if there be any praise of discipline:\u0002 that those in error, by seeing the morality and good discipline of the true religion, may be converted. And finally, the apostle commands not only the Philippians, but all Christians, \u0001to think on these things:\u0002 that is, to make it their study and concern, that the \u0001peace of God might be with them.\u0002 (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hath flourished again.\u0002 Literally, \u0001that you have flourished again, to\u0002 think or \u0001care for me,\u0002 which appears by your sending me a supply of money. (Witham) --- From hence it would appear, that the Philippians had in some respect been wanting in attention to this apostle: that their former liberality, which for a time had been slack and dead, had again revived." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I have learned....to be content therewith.\u0002 Literally, \u0001to be sufficient.\u0002 I know how to be in a low condition. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In communicating;\u0002[3] i.e. contributing to relieve my wants. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Giving and receiving;\u0002 by my giving you spiritual instructions, and you returning me temporal assistance; and know that these, your charities, are an \u0001odour of sweetness, an acceptable sacrifice to God.\u0002 (ver. 18.) (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001May God supply all your want.\u0002[4] See the Greek, which determines the signification of the Latin. (Witham)" } ] } ] }, "pro": { "book": "pro", "intro": [ { "text": "THE BOOK OF PROVERBS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner)" }, { "text": "Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington)" }, { "text": "Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called \"sapiential,\" giving instructions how to direct our lives, by the dictates of sound reason. (Worthington)" }, { "text": "It is the most important of Solomon's works, though collected by different authors. (Calmet)" }, { "text": "T. Paine treats Solomon as a witty jester. But his \u0001jests\u0002 are of a very serious nature, and no one had before heard of his \u0001wit.\u0002 (Watson)" } ], "intro_slug": "id1094.html", "chapters": [ { "chapter": 1, "slug": "id1095.html", "header": "Proverbs i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Israel.\u0002 The dignity of the author, and the importance of the subject, invite us to read. (St. Basil) --- Solomon is the first whose name is placed at the head of any work in Scripture. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To know.\u0002 This is the design of these parables. (Calmet) --- They tend to instruct both the unexperienced and the wise, ver. 5. There are three sorts of wisdom: the \u0001divine,\u0002 which is God himself; (chap. iii. 16.) the \u0001supernatural,\u0002 which is his gift, to lead us into all virtue; and the \u0001worldly,\u0002 which is mixed with error, &c. (Worthington) (Wisdom vii. 25.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Subtilty.\u0002 Discretion to the innocent. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wiser.\u0002 \"Tamdiu audiendum & discendum est, quamdiu nescias, & si proverbio credimus, quamdiu vivas,\" says Seneca, ep. 77. --- \u0001Governments.\u0002 And be fit to govern others, (Worthington) as well as himself. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sayings.\u0002 This science was much esteemed, 3 Kings x. l., and Ecclesiasticus xxxix. 2." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fear.\u0002 Thus we arrive at charity. (St. Augustine, in ep. Jo. ix.; Job xxviii. 28., &c.) This fear includes religion, but not barren speculations. (Calmet) --- It implies a desire to act, and not simply to understand." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mother.\u0002 The first precept is to learn of our elders, and the second to resist evil counsels, ver. 10. (Worthington) --- Our parents have the greatest influence over us. Solomon presupposes that they are virtuous and well informed. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Entice.\u0002 Hebrew, \"deceive.\" (Calmet) --- \u0001Pessimum inimicorum genus laudantes.\u0002 (Tacitus, in vit. Agric.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pit.\u0002 Grave, or hell, like Dathan, Numbers xvi. This shews the greatest rage, Job xxxi. 31." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wings.\u0002 If thou attend, therefore, to my instructions, their arts will be vain. (Ven. Bede) --- They unjustly seek to deceive the pious. (Calmet) --- Watchfulness will be the best protection against them. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Possessors.\u0002 Of money. (Calmet) --- While they attempt to invade another's property, they ruin themselves, and come to the gallows. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Streets.\u0002 In every place we may learn wisdom. \"The wise learn more from fools, than fools do from the wise,\" as Cato well observed. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Fools.\u0002 Hebrew, \"and scorners delight in their scorning.\" (Protestants) --- Such are the pests of society. (Haydock) --- They turn piety to ridicule, and will talk about things which they do not understand, like our \u0001esprits forts,\u0002 (Calmet) or pretended philosophers. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Mock.\u0002 God is too much above us to act thus; but he will treat us as an enraged enemy. (Calmet) --- In hell, the damned will cry in vain, ver. 28. They had sufficient graces offered while they were alive. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Find me.\u0002 Because their repentance was false, like that of Antiochus, 2 Machabees ix. 13., and Psalm xi. 4. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Despised.\u0002 Literally, \"detracted,\" (Haydock) supposing my threats would not be put in execution. Hebrew, \"they abhorred.\" (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Turning.\u0002 Hebrew, \"the ease of the simple,\" who have given way to deceit. (Calmet) --- \u0001Them.\u0002 The objects of their eager desires, prove their ruin, Ezechiel xvi. 49." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Evils.\u0002 Both the just and the wicked, (ver. 31.; Haydock) shall be treated according to their deserts, 2 Corinthians v. 10. (Worthington) --- Even in this world, the just enjoy the peace of a good conscience. (Menochius)" } ] }, { "chapter": 2, "slug": "id1096.html", "header": "Proverbs ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001If.\u0002 This proves free will. To become truly wise, we must desire it with the same avidity as a miser seeks for riches. (Worthington) --- We must also pray, (ver. 3.) with humility (ver. 2.) to God, the giver of wisdom, ver. 6. Every science which has not Him for the beginning and end, is vain and dangerous. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Salvation.\u0002 Protestants, \"sound wisdom.\" \u0001Tushiya\u0002 (Haydock) often occurs in this book, and is very comprehensive, (Calmet) denoting the substance (Haydock) of goodness, virtue, &c., Job v. 12." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Justice.\u0002 In his servants. (Calmet) --- God gives them grace to follow virtue, (Haydock) and protects them from every danger. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Things.\u0002 The danger of such company for young people is very great, as the heart is misled by the understanding, (Calmet) if it do not itself shew the way to error. (Haydock) --- We all possess a fund of corruption. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Evil.\u0002 These signs prove whom we ought to shun. St. Augustine depicts his own conduct before his conversion in the darkest colours. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Strange.\u0002 Idolatress, (Grotius) or rather the abandoned woman, whether married or not. (Calmet) --- This description, as well as the former, guards us against heretics, who leave \u0001the right way\u0002 of the Catholic Church, (ver. 13.) and devise \u0001perverse\u0002 doctrines of rebellion against princes, &c., as if faith alone were sufficient. By this faith, Protestants do not mean any article which all must believe, but only that each one must be convinced that he himself is just, and will be saved. Like the strange woman, they preach a comfortable doctrine, and use sweet speeches, Romans xvi. 18. Their conversion is a very difficult matter, (ver. 19.) because they are condemned by their own judgment, (Titus iii. 11.) and will not admit of the ordinary means of instruction in the Church. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Youth.\u0002 Her husband, whom she married young when love is more lasting. This increases her guilt. It may also signify her father, or preceptor." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001God.\u0002 The law forbids adultery, and all impurities, Deuteronomy xxiii. 17., and Leviticus xx. 10. Both the parties, guilty of adultery, were punished with \u0001death.\u0002 (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Life.\u0002 A sincere conversion is so rare among people once addicted to impurity, (Haydock) which resembles a deep pit. (Calmet) --- This illness is hardly removed. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Earth.\u0002 Happily. This was the wish of the carnal Jews. But the more enlightened raise their thoughts to heaven." } ] }, { "chapter": 3, "slug": "id1097.html", "header": "Proverbs iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001My son.\u0002 God speaks, or the master instructs his disciple, ver. 21. (Calmet) --- We must remember and love instruction, and reduce it to practice. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Peace.\u0002 These prefigured more substantial blessings. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Truth.\u0002 Be kind and faithful to all, Genesis xxiv. 27., and Psalm xxiv. 10." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Good.\u0002 Septuagint, \"forecast good before the Lord and men.\" St. Paul seems to allude to this version, Romans xii. 17., and 2 Corinthians viii. 22. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001All.\u0002 God will have nothing by halves. --- \u0001Lean not.\u0002 By pride, 2 Corinthians xii. 13. All must be referred to God. (Calmet) --- In him we may safely trust. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bones.\u0002 Thou shalt enjoy perfect health." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fruits.\u0002 Septuagint add, \"of justice;\" to intimate that no presents will be acceptable, which have been unjustly acquired." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 Correction is rather a proof of love than of anger, Psalm iii. 19. (Calmet) --- God thus shews that he approves of his servants; and therefore his other promises, which seem of a temporal nature, must be understood with reference to the next life. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And as.\u0002 Septuagint, \"but he scourgeth every son whom he receiveth,\" as St. Paul quotes this passage, Hebrews xii. 6. The verb is now wanting in Hebrew, or \u0001ceab;\u0002 \"as a father\" may signify \"\u0001scourgeth,\u0002 in piel, (Menochius) with \u0001i\u0002 prefixed. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Riches.\u0002 Hebrew \u0001peninim,\u0002 (Haydock) \"pearls,\" Job xxviii. 18. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Glory.\u0002 Her hands are full, and she grants favours with profusion, (Haydock) as with both hands, promising eternal life. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Life.\u0002 Like that planted in paradise, Genesis ii. 9." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wisdom.\u0002 Hitherto he had spoken of that virtue. Now he treats of the uncreated wisdom, (Calmet) which is God the Son. (Menochius) (Jansenius) (St. Gregory, Mor. xii. 4.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Out.\u0002 The higher and lower waters being divided, (Calmet) or the channels formed to receive the waters. (Piscator) --- It may also speak of the deluge. (Ven. Bede) --- \u0001With.\u0002 Hebrew, \"have distilled dew.\" This is so copious, as to resemble rain in Palestine, Judges vi. 37., and 2 Kings xvii. 12." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Mouth.\u0002 There have been wise and virtuous men afflicted, ver. 11. But they have borne all with patience, and have merited a more glorious reward than what this earth could afford. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Able.\u0002 Protestants, \"withhold not good from them to whom it is due, when it is in the power of thine hand to do it.\" Relieve the distressed. (Haydock) --- They have a title to that wealth, since those who possess it are bound to relieve the indigent. (Calmet) --- Septuagint, \"refrain not from doing good,\" &c. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Present.\u0002 Alms in season are doubly valuable. (Worthington) --- Antigonus acquired the title of \u0001Doson,\u0002 \"about to give,\" as he never gave, (Plutarch) but only promised." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Cause.\u0002 We may defend ourselves; but herein great discretion is necessary. (Calmet) --- \u0001Cum pari contendere anceps est: cum superiore furiosum; cum inferiore sordidum.\u0002 (Seneca, Prov.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Ways.\u0002 Of injustice. Seek not to attain his prosperity by the same means. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Want.\u0002 Hebrew, \"a curse.\" --- \u0001Shall be.\u0002 Hebrew, \"he blesseth.\" (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Scorners.\u0002 Literally, \"he will delude the scorners.\" (Haydock) --- He will treat them as they would treat others, Psalm xvii. 27. (Calmet) --- Septuagint, \"the Lord resisteth the proud,\" &c. So the apostles quote this passage, 1 Peter v. 5., and James iv. 6. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Disgrace.\u0002 They are seen by more, and their fall is more dangerous. (Calmet) --- \"A fool extols what is ignominious.\" (Pagnin) (Haydock)" } ] }, { "chapter": 4, "slug": "id1098.html", "header": "Proverbs iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Father.\u0002 He shews the greatest respect for his parents, ver. 3. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001As.\u0002 This is not expressed. (Haydock) --- But Solomon was not the only son of Bethsabee, as St. Luke (iii. 23.) specifies Nathan, his brother. See 2 Kings xii. 24. Septuagint have \"beloved in,\" &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001He.\u0002 Hebrew is masculine. (Calmet) --- As David instructed his son, so the latter teaches all how they may learn wisdom. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Beginning.\u0002 The first part of wisdom is to desire it. For nothing hindereth from being just, but that justice is not desired. (St. Augustine, in Psalm cxviii. 20.) (Worthington) --- \"Wisdom is the principal thing; \u0001therefore\u0002 get,\" &c. (Protestants) (Haydock) --- It is the one thing necessary. (Calmet) --- The pearl, to acquire which we must part with every thing else, if required, Matthew xiii. 46. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wickedness.\u0002 Acquired thereby, or they make sin their food, chap. xxvi. 6." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Day.\u0002 They are children of light, (John xii. 35.) and give edification, always advancing in virtue. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fall.\u0002 They are unconcerned about sin, and neither avoid it, nor strive to repent. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Flesh.\u0002 All may derive benefit from their consideration. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001From it.\u0002 As the heart is the principal part of the body, so the will is the chief power of the soul, from which good or evil proceeds. (Worthington) --- A clean heart gives life, a corrupt one, death, Matthew xv. 11, 19." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001From thee.\u0002 Neither detract, nor give any countenance to detractors." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Steps.\u0002 Be attentive to thy own affairs, Proverbs xvii. 24." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Straight.\u0002 Hebrew, \"ponder.\" Examine what thou takest in hand, and walk not at random, Hebrews xii. 13." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001For,\u0002 &c. What follows in not in Hebrew or the Complutensian (Calmet) Septuagint. But it is in the Roman [Septuagint], &c., (Haydock) and in the new edition of St. Jerome, as it was explained by Ven. Bede. Lyranus and Cajetan reject it. (Calmet)" } ] }, { "chapter": 5, "slug": "id1099.html", "header": "Proverbs v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thoughts.\u0002 Or wisdom; and act with discretion. --- \u0001Mind,\u0002 &c., is omitted in Hebrew and St. Jerome. (Calmet) --- By \u0001woman\u0002 all concupiscence, or the inducement to sin, is commonly understood. We must not think of such things. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sword.\u0002 \"It is a crime even to hearken.\" (St. Ambrose, de Abrah. ii. 11.) She seeks thy ruin, ver. 5., and chap. ii. 16." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They.\u0002 Hebrew, \"if perhaps thou ponder the path of life.\" (Pagnin) (Haydock) --- Or \"she ponders not,\" &c. She walks inconsiderately, and consults only her passions, chap. vii. 10. (Calmet) --- No one can depend on her love. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strangers.\u0002 The world, the flesh, and the devil are such; cruelly devising our ruin. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Strength.\u0002 Or children, ver. 16., and Genesis xlix. 3. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Body.\u0002 He alludes to a shameful disease, the just punishment of intemperance, Ecclesiasticus xix. 3." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Evil.\u0002 Infirm and worn out, having lost my reputation, &c. (Calmet) --- Though I lived among the faithful, I was under no restraint. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Well.\u0002 Live comfortably on your own property, (Cajetan) with your own wife. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Waters.\u0002 Mayst thou have a numerous offspring, (ver. 10.) and be liberal. Many copies of the Septuagint, &c., have a negation, with Aquila, \"let not thy,\" &c., (Calmet) though it may be read with an interrogation, \"are the waters of thy fountain to be?\" &c. (De Dieu) --- By no means. Origen (in Numbers xii.) acknowledges both readings. (Calmet) --- Good instructions must be given to those who are well disposed, but not to scoffers, or obstinate infidels. (Worthington) --- Husbands are exhorted to be content with their own wives, (ver. 15, 20.) so that the negative particle seems to be here wanting, as it is, chap. vi. 17., in Manuscript 60, (Kennicott) and chap. xiv. 33. (Septuagint, &c.) (Capellus)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thee.\u0002 Stick to thy own wife. In a moral sense, let those who instruct others, take care not to neglect themselves." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Vein.\u0002 Thou shalt have a numerous progeny, Psalm lxvii. 28., and Isaias xlviii. 1. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Love.\u0002 This is spoken by way of permission, and to withdraw people from unlawful connections, Ecclesiastes ii. 1., and 1 Corinthians vii. 29. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Ropes.\u0002 \"Evil habits unrestrained induce a necessity,\" (St. Augustine, Confessions viii. 5.) though not absolute. (Haydock) --- The libertine thinks he can get free as soon as he pleases; not being aware of the chains which he is forging for himself. (Calmet) --- Sin requires punishment. (Menochius)" } ] }, { "chapter": 6, "slug": "id1100.html", "header": "Proverbs vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hand.\u0002 Agreements were made by shaking hands, Isaias lxii. 8. (Xenophon, Anab. iii.) --- \u0001Stranger.\u0002 Septuagint, \"enemy.\" He will presently be such, or thy friend's creditor will soon lay hold on thee. By standing surety for another, we expose ourselves to be ruined by his negligence. (Calmet) --- The Persians had a horror chiefly of lying and debts. (Herodotus i. 138.) --- All sureties are not condemned, but only such as are inconsiderate. (Menochius) --- A diligent compliance with engagements is commended. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Make.\u0002 Hebrew, \"humble thyself, and made sure thy friend,\" (Protestant) entreating (Haydock) and forcing him to pay his debts. The Fathers apply this to pastors, who have undertaken to direct others. Their soul is at stake. (St. Gregory) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Harvest.\u0002 The economy and diligence of this little republic is admirable. (Pliny, [Natural History?] xxx. 11.) --- Some copies of the Septuagint add with St. Ambrose, (Hex. v. []1., &c.; Calmet) \"or go to the bee, and behold what a worker it is, and how beautiful is its work; whose labours kings and private people use for health. But it is desirable and glorious to all; and though it be weak in strength, by the love of wisdom it has got forward\" (Haydock) in esteem. (Calmet) --- Nature has given the form of a monarchy in bees, and of a democracy in the regulations of the ant. (Tournemine)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001A traveller.\u0002 Septuagint add, \"wicked,\" and Hebrew gives the idea of a robber. (Menochius) --- \u0001But,\u0002 &c. This is not in Hebrew, Complutensian, or St. Jerome. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Apostate.\u0002 Hebrew, \"of Belial,[\"] without restraint of religion and law. (Calmet) --- Deuteronomy xiii. 13. (Menochius) --- Every one who sins through malice and particularly heretics, employ all their members to pervert others. (Worthington) --- \u0001Mouth.\u0002 No reliance can be had on his promises. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Finger.\u0002 These signs imply haughtiness, &c., Psalm xxxiv. 19., and Isaias lviii. 9. The posture indicates the interior sentiments, (St. Ambrose, off. i. 18.) insomuch, that St. Ambrose would not receive among the clergy one whose gestures were too light. The Persians still speak by signs. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Detesteth.\u0002 This expression does not always mean that the last is worse than the former. (Menochius) --- All the six sins are damnable, but the seventh is here most so, being against charity and unity, and the devil's sin. (Worthington) --- Lying seems to be reprobated by three different terms. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Instruction.\u0002 Given for our improvement, (Haydock) with charity. See Deuteronomy vi. 6., and Psalm xviii. 9." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Stranger.\u0002 This is often inculcated, because nothing is more dangerous in youth, nor more contrary to the study of wisdom." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Woman.\u0002 Who is married, exposes her lover to the danger of death. She chooses the most accomplished men, while the harlot receives the first comer. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Burn.\u0002 No one can deal with an adulteress without guilt. (Menochius) --- All probable occasions of sin must be shunned. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Clean.\u0002 Or be left unpunished. No crime disturbs the order of society so much, nor is pardoned with more difficulty." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001The fault is not so great,\u0002 &c. The sin of theft is not so great, as to be compared with adultery: especially when a person pressed with hunger (which is the case here spoken of) steals to satisfy nature. Moreover the damage done by theft may much more easily be repaired, than the wrong done by adultery. But this does not hinder but that theft also is a mortal sin, forbidden by one of the ten commandments. (Challoner) --- Hebrew, \"they will not despise a thief, when he hath stolen to fill his soul, when he is hunger.\" (Mont.[Montanus?]) (Haydock) --- This was commonly supposed to be his motive, and he was only condemned to make restitution, without any further disgrace, chap. xix. 24., and Exodus xxii. 1. But what necessity could the adulterer plead? Both he and the woman must suffer death, Leviticus xx. 10." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Seven-fold.\u0002 Or as much as may be required. The law never subjected the thief to restore above five-fold. If he had not enough, his person might be sold. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Folly.\u0002 Literally, \"want,\" \u0001inopiam.\u0002 Hebrew, \"is faint-hearted, corrupting his own soul, he will do that.\" (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Gifts.\u0002 \"A husband would rather hear that his wife had been slain, than that she had been defiled.\" (St. Jerome in Amos vi.)" } ] }, { "chapter": 7, "slug": "id1101.html", "header": "Proverbs vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Words.\u0002 As dangerous temptations always threaten, the same instructions are frequently inculcated. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thine.\u0002 But another's, ver. 19. Give thy heart to wisdom, that it may be guarded against impure love." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lattice.\u0002 No glass was used, on account of the great heat. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ones.\u0002 Not in age, but prudence. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Attire.\u0002 Covered with a veil, (Genesis xxxviii. 15.) though different from that of honest women. (Calmet) --- The wanton are commonly the most gaudy; \u0001nullarum fere pretiosior cultus est quam quarum pudor vilis est.\u0002 (St. Cyprian, de Habitu.) --- \u0001Prepared,\u0002 &c. Hebrew, \"guarded,\" (Calmet) or \"subtle of heart.\" (Protestants) \"who makes the hearts of youths take flight.\" (Septuagint) (Canticle of Canticles vi. 4.) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not....quiet.\u0002 Is not in Hebrew. (Calmet) --- \"She is loud and stubborn, her feet abide not in her house.\" (Protestants) (Haydock) --- Chaste women are guarded in their speech, and keep at home. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prosperity.\u0002 Or thy welfare, (Cornelius a Lapide; Tirinus) so great is my love for thee. (Menochius) --- \u0001Vows.\u0002 And therefore I have a feast prepared. People might carry home the greatest part of the victim to eat, if they were clean, Leviticus vii. 29. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Cords.\u0002 For greater ease, instead of boards, (Menochius) or the curtains are hung with precious cords from Egypt. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Aloes.\u0002 Of Syria, (John xix. 39.) different from ours, Numbers xxxiv. 6. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Inebriated.\u0002 Protestants, \"take our fill of love until the morning: let us solace ourselves with loves.\" (Haydock) --- This passion is a sort of intoxication. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001My.\u0002 Literally, \"the man.\" (Haydock) --- She speaks thus out of contempt. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The day.\u0002 Septuagint, \"after many days.\" Hebrew, \"at the day concealed,\" or when the people will dwell under tents, (Chaldean; Calmet) or \"at the new moon,\" when it does not appear. (Piscator) --- He will not return for a long time, so that we need apprehend no danger from him. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lamb.\u0002 Protestants, \"fool to the correction of the stocks,\" (Haydock) or \"like a shackle (\u0001abs.\u0002) for the chastisement of a fool.\" (Mont.[Montanus?]) --- Interpreters have read different words. (Calmet) --- Sinners who have given way to temptations, are as inconsiderate as oxen, or birds which hasten to their own ruin. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Her.\u0002 Solomon gave a melancholy proof of this, as well as David, and Amnon. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Death.\u0002 There can be no precaution too great, chap. ii. 18. (Calmet)" } ] }, { "chapter": 8, "slug": "id1102.html", "header": "Proverbs viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Voice.\u0002 Men are wanting to themselves: they cannot plead ignorance. (Calmet) --- Wisdom stands on high in the Catholic Church inviting all to virtue and happiness. (Worthington) --- Some explain this of the light which is communicated to men; but the Fathers apply it to Jesus Christ, some of the expressions regarding his divine, and others his human nature, Ecclesiasticus xxiv." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Doors.\u0002 Amid disputants, whose eagerness ought to convince us of the preference due to wisdom over all terrestrial concerns, ver. 10." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Money.\u0002 They are generally incompatible." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thoughts.\u0002 All good comes from God, the eternal wisdom, (Calmet) which speaks here. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Things.\u0002 Power and knowledge are the gift of the Almighty, Romans xii. 1. A prince who resembles God the most, is his best present. (Pliny in Trajan)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Glorious.\u0002 Literally, \"proud.\" (Haydock) --- But here it only means great, Isaias ix 15., and lxi. 6. Riches too commonly nourish pride, and it is very rare to see them joined with \u0001justice.\u0002 (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Stone.\u0002 So the Septuagint translate \u0001paz,\u0002 (Haydock) which designates a more pure sort of gold, Genesis ii. 11. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Enrich.\u0002 Hebrew, \"grant what is (real goods) an inheritance to them,\" &c. --- \u0001Treasures.\u0002 Septuagint add, \"with goods. If I announce to you daily occurrences, I will admonish you to number the things of the world,\" (Haydock) and all past events. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Possessed.\u0002 As Christ was \u0001with God,\u0002 equal to him in eternity, John i. Septuagint, \"created,\" which many of the Fathers explain of the word incarnate, (see Cornelius a Lapide; Bossuet) or he hath \"placed me,\" (St. Athanasius iii. contra Arian. Eusebius) a pattern of all virtues. The Septuagint generally render \u0001kana,\u0002 \"possessed,\" as Aquila does here. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Up.\u0002 Hebrew, \"anointed.\" Septuagint, \"he founded.\" Christ was appointed to be the foundation, on which we must be built. (St. Athanasius iii. Orat.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Conceived.\u0002 Having yet manifested none of my works. Since the creation, wisdom only seeks to communicate itself to us. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Poles.\u0002 Hebrew, \"head \u0001or\u0002 height of the dust of the world.\" (Haydock) --- I subsisted with the chaos, before things appeared in their present form. (Calmet) --- The \u0001poles\u0002 denote the north and south, or the four quarters of the world. (Menochius)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Sky.\u0002 Protestants, \"clouds.\" Pagnin, \"the air.\" Vulgate \u0001æthera.\u0002 Septuagint, \"the clouds above.\" (Haydock) --- Moses assigns the higher and lower waters the same origin, Genesis i. 7." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Pass.\u0002 This is often remarked, Psalm xli. 8. --- \u0001Earth.\u0002 See Job xxxviii. 8. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Forming.\u0002 Hebrew, \"one nursed,\" (Calmet) or nursing, \u0001nutritius.\u0002 (Pagnin) --- He was not an idle spectator. --- \u0001Playing.\u0002 With ease and surprising variety. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Men.\u0002 God saw that all was good, but delighted most in his own image. (Menochius) --- He prefers man before all other corporeal creatures. (Worthington) --- To him alone below he has granted understanding, and a soul capable of virtue. The Son has also assumed our nature, Baruch iii. 37." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Lord.\u0002 Wisdom, or Jesus Christ, is our salvation, happiness, and life. Septuagint, \"and the will is prepared by the Lord.\" St. Augustine often quotes this to prove the necessity of preventing grace. (Ep. ccxvii., and clxxxvi.) (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Death.\u0002 Not in itself, (Haydock) but by adhering to such things as bring death. (Menochius)" } ] }, { "chapter": 9, "slug": "id1103.html", "header": "Proverbs ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001House.\u0002 The sacred humanity, (St. Ignatius; St. Augustine, City of God xvii. 20.) or the Church. (St. Gregory, Mor. xxxiii. 15.) --- Here we may receive \u0001all\u0002 instruction, the seven sacraments, and the gifts of the Holy Ghost. Pleasure had mentioned her attractions: now those of true wisdom are set before us. (Calmet) --- God sent his pastors at all times, to invite people to embrace the latter. They are all included in the number \u0001seven,\u0002 both before and under the law, as well as in the gospel, where St. Paul styles Sts. Peter, James, and John, \u0001pillars,\u0002 Galatians ii. This is the literal sense, on which the mystical is grounded, and both are intended by the Holy Ghost, intimating that the uncreated wisdom took flesh of the blessed Virgin Mary, prepared the table of bread and wine, as Priest according to the order of Melchisedec, and chose the weak of this world to confound the strong, as St. Augustine explains this passage. (Sup. and q. 51.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Victims.\u0002 Moses ordered the blood to be poured out at the door of the tabernacle, and a part given to the priests, after which the rest might be taken away. The like was probably done at Jerusalem, Leviticus xvii. 4. These victims are contrasted with those of pleasure, chap. vii. 14. --- \u0001Mingled.\u0002 It was not customary for any but barbarians and the gods to take pure wine. Some mixed two, others three, five, or even twenty parts of water. But the scholiast of Aristophanes says, the best method was to have three parts of water, and two of wine. Mercury complains that his wine was half water. (Arist. Plut. v. Sun. i.) --- The Fathers often apply this text to the feast of Jesus Christ in the blessed Eucharist. (Calmet) --- St. Cyprian (ep. iii.) citeth the whole passage of Christ's sacrifice in the forms of bread and wine. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Maids.\u0002 Septuagint, \"servant men,\" the pastors of the church, inviting all to piety in so public a manner, that none can plead ignorance. (St. Gregory) (Calmet) --- \u0001To invite.\u0002 Protestants, \"she crieth upon the highest places of the city.\" (Haydock) --- Christ enjoins his apostles to preach on the roofs, Matthew x. 37." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001One.\u0002 Simple, but not inconstant, like children, 1 Corinthians xiv. 20. Pleasure addresses the same, (chap. vii. 7.) but for their destruction. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Scorner.\u0002 This is the reason why wisdom speaks only to the simple. The conceited would only laugh at her instructions. These scoffers represent heretics and libertines, chap. i. 22. (Calmet) --- Where there is no hope of amendment, prudence and charity require us to be silent, as our rebukes would only procure us enmity, and make the sinner worse. (Worthington) --- Of such St. John was afraid, and therefore ceased from writing, 3 John 9. Yet St. Paul commands public reprehension, 1 Timothy v. 20. (Menochius) --- When there is any prospect of good, all, particularly superiors, are bound to correct. (St. Augustine, City of God i. 9.; and St. Basil, reg. fus. 158.) (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Occasion.\u0002 This word is found in Septuagint, Syriac, and Arabic. We might supply \u0001instruction,\u0002 (Calmet) with Protestants." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prudence.\u0002 Or \"prudence is the science of the saints,\" (Haydock) directing what to choose on all occasions to obtain heaven. (Calmet) --- The knowledge contained in the holy Scriptures, and possessed by the saints, is superior to all other sciences. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And full.\u0002 Protestants, \"she is simple and knoweth nothing.\" Septuagint, \"is in want of a piece of bread.\" They have several verses before this, which are here omitted. (Haydock) --- Wisdom and pleasure are opposed to each other. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Pleasant.\u0002 Impure pleasures are more delightful (Calmet) to sensual men. (Haydock) --- The prohibition increases appetite. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Giants.\u0002 Who lived when all flesh had corrupted its ways, (Genesis vi. 12.) and were sentenced to hell, Job xxvi. 5., and Isaias xiv. 9. (Calmet)" } ] }, { "chapter": 10, "slug": "id1104.html", "header": "Proverbs x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mother.\u0002 A virtuous child cannot be indifferent to the joy of his parents." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wickedness.\u0002 Riches ill acquired, or tending to corrupt the heart, Luke xvi. 9." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Famine.\u0002 Psalm xxxvi. 25. The prophets and Lazarus rejoice in suffering." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Poverty.\u0002 Even of those who had plenty. This is true in a spiritual sense likewise. (Calmet) --- The kingdom of heaven suffereth violence. (Haydock) --- \u0001Otiositas mater nugarum, noverca virtutum.\u0002 (St. Bernard, consid. ii.) --- \u0001He,\u0002 &c. This is not in Hebrew, Greek, St. Jerome, or in several Latin copies. (Calmet) --- We find it in the Septuagint, chap. ix. 13. --- \u0001Away.\u0002 He derives no benefits from lies. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He.\u0002 Septuagint, \"a son well educated shall be wise, and shall have the unwise for his servant. An intelligent son has been saved from the heat. But the wicked son is destroyed by the wind in time of harvest.\" (Haydock) --- A good part of this is not in the original; yet it is received by the Greeks." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wicked.\u0002 Or, as the Hebrew seems to indicate, \"the wicked covereth iniquity, by an hypocritical exterior,\" (Calmet) or, \"the injury\" (Mont.[Montanus?]) done to another, (\u0001chamas.\u0002; Haydock) \"unseasonable, \u0001or\u0002 infinite mourning,\" \u0001penthos auron.\u0002 (Septuagint)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rot.\u0002 Hebrew, \"stink.\" His reputation shall be lost, Genesis xxxiv. 30. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lips.\u0002 He will not bear correction. (Menochius) --- But suffers the punishment of his own unguarded speeches; or rather the man who hath foolish lips, shall be beaten, ver. 13. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sincerely.\u0002 Or Simply, Hebrew, \"in uprightness,\" (Haydock) or innocence. (Menochius) --- \u0001Manifest.\u0002 The hypocrite shall be at last detected." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sorrow.\u0002 Septuagint add, \"to men as well as to himself.\" (Calmet) --- \"But he who chides boldly shall make peace,\" (Haydock) or \"work safety,\" as the Syriac and Arabic also read, instead of Hebrew, \"a prating fool shall fall.\" \"When a man connives at his friend's failings,...the offender is encouraged to sin on, and to heap up matter for very sorrowful reflections; but the man, who with an honest freedom, prudently reproves him, most effectually contrives his honour and safety.\" The consequences of a virtuous and a vicious \u0001friendship,\u0002 seem to be also expressed in the next verse. Thus the latter hemistic generally illustrates the first. But here, part of ver. 8. may be improperly inserted. The two parts of the verses in Proverbs, &c., being arranged in distinct columns, has occasioned sometimes a part, and sometimes a whole verse, to be omitted, as the transcriber might mistake the line. (Kennicott)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Life.\u0002 Or a never-failing spring, \u0001fons perennis,\u0002 as we should speak in Latin, chap. xiii. 14., and Apocalypse vii. 17." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sins.\u0002 Septuagint, \"all who contend.\" Charity pardons all, 1 Peter iv. 8." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sense.\u0002 Literally, \"a heart.\" But the Hebrews use this expression in a different sense from what we do, and thus designate a fool, Osee vii. 11." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Confusion.\u0002 He speaks inconsiderately, and involves himself in continual dangers, while the wise are cautious in their speech." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Poverty.\u0002 Diffidence hinders the advancement of the poor, as presumption is too common among the rich. A happy mediocrity is best, ver. 16." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Life.\u0002 In abundance he is not puffed up; but the wicked make use of their fruit or revenue to do evil. Their works are bad, unless they turn to God by at least an initial love of justice." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Foolish.\u0002 We must neither dissemble our resentment, through hypocrisy, nor manifest it without reason. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sin.\u0002 A prolix discourse on subjects of importance is not reprehended. (St. Augustine, Retrac. 1.) --- But it is very difficult to speak much, without going against some virtue. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Understanding.\u0002 Literally, \"hear.\" (Haydock) (Ver. 13.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Man.\u0002 He is enabled to see the evil of sin, and to avoid it, Job xv. 16." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Him.\u0002 He spoils all their projects, (Calmet) and becomes a nuisance." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Evil.\u0002 Conscience upbraids them, and punishment is before their eyes. (Haydock) \u0001Magna vis est conscientiæ.\u0002 (Cicero, pro Mil.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Earth.\u0002 This the Jews frequently experienced. The more enlightened understood, that such promises regarded also eternity. (Calmet)" } ] }, { "chapter": 11, "slug": "id1105.html", "header": "Proverbs xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Balance.\u0002 Both in commerce, (Deuteronomy xxv. 13.; Calmet) and in passing sentence on others. (Ven. Bede)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wisdom.\u0002 God resists the proud, chap. xvi. 18., and xviii. 12., and James iv. 6." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "So\u0001licitous.\u0002 Or ambitious. Hebrew, \"the potent,\" or Septuagint, \"the impious.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For him.\u0002 As comparatively nothing worth to his master, chap. xxi. 18., and Isaias xliii. 3" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Overthrown.\u0002 Ten just men would have saved Sodom. Achan alone threw all Israel into confusion. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mean.\u0002 Literally, \"indigent\" of sense. (Haydock) --- We must put up with some faults, as none are without. (Horace i. Sat. 3.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Walketh.\u0002 Septuagint, \"the double-tongued,\" dissembler, or great talker. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001That is.\u0002 Hebrew, \"that hateth those who make agreements \u0001is\u0002 secure.\" (Mont.[Montanus?])" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Gracious.\u0002 Virtuous and beautiful, as God hath granted beauty also for good purposes. This and virtue tend to the advancement of women, while men can use their strength to acquire riches. (Calmet) --- \u0001Glory.\u0002 Septuagint, Syriac, and Arabic add, \"of her husband. But she that hateth righteousness is a throne of disgrace. The slothful, though rich, shall come to poverty; but the laborious shall retain their riches.\" Two hemistics seem to be lost in Hebrew. (Kennicott) --- Most of the additions in the Septuagint are only glosses, or useless repetitions, (Calmet) though they seem not to be so in this place. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Kindred.\u0002 Hebrew, \"flesh,\" Genesis xxix. 14. The miser is cruel even to himself." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001In hand.\u0002 At rest, or making agreements. God will punish the race of the wicked." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Foolish.\u0002 Beauty, without prudence, leads to ruin, as ornaments are ill bestowed on swine. The women in the east sometimes wore rings in their noses, (Genesis xxiv. 22.; Calmet) or hanging down upon them, Isaias iii. 21. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Others.\u0002 Moderation is always requisite. Hebrew, \"there is one withholding from rectitude, yet for a defect,\" (Mont.[Montanus?]) being too saving, he is a loser. (Haydock) --- Avarice does not always increase riches. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Himself.\u0002 He shall receive abundantly, 2 Corinthians ix. 6. The beneficent shall be amply rewarded both in this world and in the next." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Corn.\u0002 In times of scarcity. See Amos viii. 7." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001House.\u0002 By his profligacy, or law-suits, shall be impoverished, (ver. 17.; Calmet) or if he act with violence, he will make his house empty, Ecclesiasticus iv. 35. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Life.\u0002 Producing excellent fruits of virtue and edification." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Receive.\u0002 Punishment, for almost inevitable faults, or be treated according to his deserts. Septuagint, Syriac, and Arabic, \"if the just be hardly saved, where shall the impious and the sinner appear?\" (1 Peter iv. 18.) (Calmet) --- Afflictions attend the just in this life. Shall the wicked escape? (Menochius)" } ] }, { "chapter": 12, "slug": "id1106.html", "header": "Proverbs xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Knowledge.\u0002 It is a great kindness to shew us our faults. But God's grace is necessary to make us reap benefit from correction, (Calmet) as self-love recoils at it." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001But.\u0002 Hebrew, \"and he will condemn the man of devices,\" (Mont.[Montanus?]; Haydock) or, \"the man of thoughts doth wickedly,\" (Calmet) as he trusts in them, rather than in God. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Diligent.\u0002 Hebrew, \"strong or virtuous,\" (Haydock) including all the perfections of the sex, and in particular those of economy and chastity, chap. xiv. 1., and xxxi. 10." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Turn.\u0002 In a moment the wicked is not to be found, chap. x. 25., and Psalm xxxvi. 35." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Learning.\u0002 We apply to those things which we love, and those who study sacred (Calmet) or useful sciences, shall receive praise." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Glorious.\u0002 Or a boaster, (Haydock) as many noblemen are, who are involved in debt, Ecclesiasticus x. 30. (Menochius) --- It is better to have a sufficiency, than to be of noble parentage; and starving through a stupid idea, that work would be disgraceful." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Beasts.\u0002 Those who treat them with cruelty, would do the like with men. God gives regulations to let brute beasts have rest, Leviticus xxii. 28. (Calmet) (St. Chrysostom in Romans xxix.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Idleness.\u0002 Hebrew, \"the idle.\" Their company is seducing. --- \u0001He that,\u0002 &c. This occurs in the Septuagint, but not in the Hebrew or the new edition of St. Jerome. (Calmet) --- \u0001Wine.\u0002 Or \"in taverns.\" --- \u0001Holds.\u0002 Soldiers have thus been often surprised. (Menochius) --- \"Drunkenness is an incitement to lust and madness, the poison of wisdom.\" (St. Ambrose)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Men.\u0002 They wish to supplant one another." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lips.\u0002 Liars often become the victims of their own deceit." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wise.\u0002 It is more difficult to repress, than to avoid anger. (St. Ambrose) --- To dissemble, so as to seek an opportunity of revenge, is not commended." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001That.\u0002 Hebrew, \"the truth announceth justice.\" We easily give credit to an honest man. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Promiseth.\u0002 Septuagint, \"there are, who speaking, wound with the sword; but,\" &c. Hebrew \u0001bote\u0002 (Haydock) means also, making a foolish promise, which causes remorse. (Menochius) --- This was the case with Herod, when he was pleased with Herodias, Matthew xiv. 8. (Calmet) --- Hebrew, \"speaketh like the piercings of a sword,\" (Protestants; Haydock) as detractors, and those who disseminate impious and scandalous maxims do." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Frameth.\u0002 He studies how to escape detection. Hebrew, \"a lying tongue is but for a moment;\" it is presently discovered." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Deceit.\u0002 Or uneasiness. (Calmet) --- Honi soit qui mal y pense: \"let him be covered with shame who thinks evil in it,\" seems nearly of the same import. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sad.\u0002 Even if he fall into sin, he will not lose all hope. (Calmet) --- The accidents accompanying this life will not overwhelm him. (St. Chrysostom) --- Hebrew, \"no evil shall befall the just.\" If he be afflicted here, he will be amply rewarded hereafter. Septuagint, \"the just will not be pleased with any injustice.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Cautious. Versutus\u0002 is taken in a good, as well as in a bad sense. The wise are reserved in speaking, Proverbs xvi. 14. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Grief.\u0002 Septuagint, \"a fearful speech troubleth the heart of a (just) man.\" (Grabe) (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Just.\u0002 A true friend will make any sacrifice. (Calmet) --- \"I am convinced that friendship can subsist only among the good,\" says Cicero. Hebrew, \"the just hath more, (Calmet; Protestants) \u0001or\u0002 is more excellent than his neighbour.\" Septuagint, \"the intelligent just is his own friend; (but the sentences of the impious are contrary to equity. Evils shall pursue sinners) but the way,\" &c. (Grabe) (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Gain.\u0002 Hebrew and Septuagint, \"his prey,\" (Calmet) or what \"he took in hunting.\" (Protestants) (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Bye-way.\u0002 Of vice. Hebrew, \"and a way which leadeth to death,\" or \"its paths conduct to death.\" (Calmet)" } ] }, { "chapter": 13, "slug": "id1107.html", "header": "Proverbs xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Doctrine.\u0002 Or he gives proof of his good education, (Calmet) and excites even his father to advance in piety. (Ven. Bede) --- Septuagint, \"is obedient to \u0001his\u0002 father; but the disobedient son is in destruction.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mouth.\u0002 In reward of his good speeches. (Calmet) --- Septuagint, \"of justice the good man eateth; but the souls of the lawless perish before the time,\" chap. xii. 13." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hath.\u0002 Hebrew, \"who openeth his lips \u0001inconsiderately,\u0002 is lost, Judges xi. 35. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Willeth not.\u0002 Hebrew, \"hath not.\" He only desires riches, or to be converted, and will not labour, chap. xxi. 25., and Ecclesiasticus v. 8." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Confounded.\u0002 The detractor is like swine, stirring up dirt. (St. Chrysostom, 32. ad Pop.) --- The liar is not believed, even when he speaks the truth. (Aristotle)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sinner.\u0002 Symmachus, \"draweth on sin.\" Virtue is the best safeguard." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Riches.\u0002 Such was St. Paul, 2 Corinthians vi. 10. Some affect to be rich, while others are never satisfied. \u0001Semper avarus eget.\u0002 Lazarus was very rich in God's sight." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Reprehension.\u0002 Or is not able to defend himself, like the rich. (Calmet) --- He is not exposed so much to great revolutions. (Bayn.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Out.\u0002 They are hated as well as their offspring. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Contentions.\u0002 As none will yield. (Menochius) --- Hebrew, \"only by pride cometh contention.\" (Protestants) --- \"Pride is the mother of all sects.\" (St. Augustine)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Haste.\u0002 Hebrew, \"by vanity,\" and injustice. Those who become rich on a sudden fall under suspicion, as a Roman objected to Sylla, who had inherited nothing. (Plut.[Plutarch?]) --- \u0001By little.\u0002 Hebrew, \"he that gathereth by labour, (Septuagint, piety) shall increase.\" (Protestants) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hope.\u0002 Septuagint, \"(the just shews mercy and lends) better is he who begins heartily to assist, than he who promises and leads to hope. For a bad (Grabe substitutes good) desire is a tree of life.\" --- \u0001Soul.\u0002 Protestants, \"maketh the heart sick.\" (Haydock) --- The pain increases in proportion to our eager desire. Calvin maintains, that the souls of the blessed are not yet in heaven, but hope: and of course he would establish a sort of purgatory for them. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Come.\u0002 To defend what he has asserted, or to pass for a liar. Hebrew, \"shall be destroyed by it.\" (Mont.[Montanus?]) (Haydock) --- Those who despise God's order shall perish. --- \u0001Deceitful,\u0002 &c. This is not in Hebrew, nor in some of the Latin editions. (Calmet) --- Septuagint, \"to the deceitful son nothing shall be good. But the ways of the wise servant shall prosper, and his paths shall be made straight,\" chap. xiv. 15. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That.\u0002 Septuagint, \"but the fool is slain in the snare.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Grace.\u0002 God assists those who strive to be well instructed. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of the.\u0002 Hebrew, \"a wicked ambassador.\" A king generally chooses people like himself. (Menochius) --- Septuagint have read \u0001melec.\u0002 \"A rash \u0001king\u0002 shall,\" &c." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001To him.\u0002 Hebrew, \"destroy discipline,\" so that the most wretched are often noted for immorality. Septuagint, \"instruction takes away poverty,\" as \"the whole earth supports the man that has a trade,\" \u0001technion,\u0002 according to the Greek proverb. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That is.\u0002 Septuagint, \"of the pious, but the works of the impious are far from knowledge.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Become.\u0002 Septuagint, \"be known.\" A person's disposition may be seen by the company which he frequents." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Heirs.\u0002 This was more observable under the old law: yet we often see the distress to which the unjust are exposed. \u0001De male quæsitis non gaudet tertius hæres.\u0002 (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Fathers.\u0002 Heirs often lose their property by their misconduct. Hebrew and (Haydock) Chaldean read, \"of the poor,\" who till their land better than those who have too large farms. (Menochius) --- Nature requires but little. (Calmet) --- Septuagint, \"the just shall spend many years in affluence: but the unjust are cut off at once.\" (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Betimes.\u0002 God has always treated his friends in this manner, to preserve them from sin, or to increase their reward. (Calmet)" } ] }, { "chapter": 14, "slug": "id1108.html", "header": "Proverbs xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001House.\u0002 Giving her children a proper education, and taking care of her house, chap. xii. 4., and Titus ii. 5. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And,\u0002 is not in Hebrew. --- \u0001Is.\u0002 Hebrew, \"but the perverse in his ways despiseth him;\" (Haydock) shewing by his conduct that he cares not for the Lord. (Calmet) --- Septuagint, \"he shall be dishonoured, that,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pride.\u0002 He chastiseth with haughtiness, and is ever quarrelling." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Empty.\u0002 As the land has not been cultivated. (Haydock) --- \u0001Strength,\u0002 or number of oxen. (Calmet) --- \"The virtue of the preachers is manifested where there are many converted to produce fruit.\" (St. Gregory vii. ep. viii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Not.\u0002 Because they seek it ill, like the pagan sages. Septuagint, \"thou shalt seek wisdom among the wicked, and shalt not find it,\" &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prudence.\u0002 Thou wilt presently perceive his weakness. Hebrew, \"abandon a,\" &c. He is not capable of hearing reason: keep at a distance." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Way.\u0002 This science of the saints is the only true wisdom. --- \u0001Erreth.\u0002 They are inconstant. Hebrew, \"\u0001is\u0002 deceit.\" They are bent on it." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sin.\u0002 Chap. x. 23. Hebrew, \"excuse sin,\" (Calmet) or \"mock at sin,\" (Haydock) committed by others. (Menochius) --- \u0001Grace,\u0002 or good-will. They are agreeable to all. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stranger.\u0002 Such cannot well comfort the afflicted. A man is alone acquainted with the affections of his own heart. Septuagint, \"he mixeth not insult\" (Symmachus) \"with strangers.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Death.\u0002 How many, under the garb of piety, follow their passions! How many are misled by their singularity, or by unskilful directors! (Calmet) --- We must suspect our own judgment. (Menochius) --- If any Turks, Jews, or heretics, lead a moral good life, it seemeth both to themselves and to other ignorant people that they are in the right way to salvation; but their error in faith leadeth them to eternal damnation. (Worthington) --- The persecutors thought they did God a service by putting the apostles to death. Will they be excused? (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Laughter.\u0002 Septuagint, \"with content sorrow is not mixed.\" (Haydock) --- \u0001Joy.\u0002 Such is the condition of earthly things. (Pindar, Pyth. viii.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Above him.\u0002 Septuagint, \"with his counsels,\" enjoying the content of a good conscience, and a heavenly reward; while the wicked, with all his self-approbation, shall be punished." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Innocent.\u0002 Good, and unsuspecting; (Josue ix. 14., and 1 Corinthians xiii. 7.) or rather credulous, 1 John iv. 1. (Calmet) --- Septuagint, \"the man who is not bad.\" --- \u0001Steps.\u0002 Septuagint, \"repenteth.\" (Haydock) --- \u0001No,\u0002 &c. This occurs (chap. xiii. 13.) in several copies: but here it is omitted in Hebrew, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Folly.\u0002 Wrath betrays us into great extravagances. --- \u0001Hateful.\u0002 Hebrew also, \"hateth\" folly. Septuagint, \"the prudent beareth much,\" Job v. 2. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Many.\u0002 \"Riches make friends, poverty tries them.\" (Syrus.) --- False friends resemble swallows, which retire at the approach of winter. (Cicero, ad Heren. iv.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001He....mercy,\u0002 is not found in Hebrew, Greek, or Latin manuscripts. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Truth.\u0002 Those who are kind and faithful. (Haydock) (Chap. iii. 3.) --- Septuagint add, (Calmet) as a second version, (Grabe) \"the workers of evils understand not mercy and truth: but kind and faithful actions are with those who do good.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Imprudence.\u0002 This they always betray, while the wise use their riches to assist their fellow-creatures, and receive a crown of glory. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001King.\u0002 Who formerly was styled \"a shepherd,\" to remind him of the care with which he ought to seek the welfare of his subjects. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Bones.\u0002 As a sound heart preserves the rest of the body, so a good intention often excuses from mortal sin, when the error is not gross. But envy corrupts the works which seem good, and which cannot bear a strict examination. (St. Gregory, Mor. v. 34.) (Worthington) --- Envy ruins the health. (Menan. ap. Gort.[Grotius?]) --- Septuagint, \"a \u0001too\u0002 sensible heart \u0001is\u0002 the,\" &c. This is beautiful; but not quite conformable to the Hebrew." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Him.\u0002 God takes the poor under his special protection, (Matthew xxv. 40.) and is the distributor of all riches. What would the rich do without the poor? (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And.\u0002 Protestants, \"but \u0001that which is\u0002 in the midst of fools is made known.\" (Haydock) --- A vessel full of gold makes no noise, while that which contains only a few pieces sounds much. (Munster.) (Cornelius a Lapide) --- Thus the fool makes a parade of all that he knows. (Calmet) --- Septuagint, \"but in the heart of fools, it is not known.\" (Haydock) --- Aquila and Theodotion have the negation, (Calmet) as well as the Syriac and Arabic. See chap. v. 16. (Kennicott)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Miserable.\u0002 This sentence ought to be engraven in all public places. Hebrew, \"and mercy the sinful people,\" whom God spares on account of their alms-deeds, (Daniel iv. 24.) or \"sin is the shame of peoples.\" (Calmet) --- Montanus renders \u0001chesed\u0002 mercy, and Pagnin \"ignominy.\" The former is scarcely intelligible, \u0001et misericordia populorum peccatum,\u0002 unless sin be here taken for a \u0001sin-offering,\u0002 (Haydock) as it is by Vatable, Grotius, &c. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Nothing.\u0002 Literally, \"useless,\" which often means bad. (Haydock) --- A servant who does not discharge his duty is such. Hebrew, \"he that causeth to blush,\" and has no economy. (Calmet) --- Septuagint, \"He removes shame by his good management. Anger destroys the prudent; but a mild,\" &c. (Haydock)" } ] }, { "chapter": 15, "slug": "id1109.html", "header": "Proverbs xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fury.\u0002 This was seen in Nabal and Roboam, while Gideon and Abigail shewed the good effects of a mild answer, Judges viii. 1., and 1 Kings x. 25., and 3 Kings xii. 11." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Knowledge.\u0002 It requires to be proposed in a proper manner." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Life.\u0002 This comparison was become proverbial for something very excellent. \u0001Immoderate.\u0002 Hebrew, \"perverse.\" (Calmet) --- Evil discourse kills the souls both of those who speak, and of those who pay attention to it. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In abundant,\u0002 &c. Is omitted in Hebrew, Chaldean, and many Greek and Latin copies. The same idea is expressed in the following verse." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Unlike.\u0002 The wise, or themselves. Hebrew and Septuagint, \"inconstant.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wicked.\u0002 Still unconverted, Ecclesiasticus xxxiv. 23. When they repent, and offer sacrifice with sincerity, they will obtain mercy. The Donatists abused this text, to prove that baptism conferred by wicked ministers was unavailing. But St. Augustine shewed them, that Christ was the principal agent, and conferred grace, even though the minister might draw down judgments on his own head. (Con. Parm. ii. 6.) --- Even pagans confessed, that sacrifices, without virtue, could afford no benefit. \"God was more pleased with the prayers of the Lacedemonians, than with all the sacrifices of the Greeks,\" say the idolatrous priests in Plato, Alcib. ii. Seneca de Ben. i. 5." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Instruction.\u0002 Hebrew, \"a heavy punishment.\" (Haydock) --- The mind which gives way to vice, must have embraced some false doctrine." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Before.\u0002 Naked. The state of the damned is known to God, chap. ix. 18. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Down.\u0002 Compunction is salutary, but worldly grief blameable, chap. xxv. 20., and 2 Corinthians vii. 10. (St. Gregory, past. ii. 10.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Feast.\u0002 Those who repine at their condition are miserable; while the poor may be delivered from many cares. (Calmet) ---" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Content.\u0002 Septuagint, \"fear.\" Hebrew, \"with trouble,\" which is preferable, 1 Timothy vi. 6." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Calf.\u0002 Or feast after sacrifice, 1 Kings xvii. 19., and Luke xv. 23." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thorns.\u0002 All seems to them impossible. (Calmet) --- In agriculture, however, (Haydock) \"in domestic affairs, negligence is attended with more labour than diligence.\" (Colum. xii. 2.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fool.\u0002 He thinks himself the most happy of mortals. (Calmet) --- Septuagint, \"the ways of the fools are senseless.\" (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Counsel.\u0002 Hebrew, \"secrecy.\" --- \u0001Established.\u0002 We put in execution without fear, what has been resolved maturely. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Above.\u0002 Literally, \"upon the learned.\" (Haydock) --- One path leads to the realms above. (Calmet) --- The wise must be intent on God. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Shall by,\u0002 &c., is not added in Hebrew, &c., nor in several Latin manuscripts." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Troubleth.\u0002 With all sorts of temporal misfortunes. A judge who receives bribes, is accursed, Exodus xxiii. 8. --- \u0001By,\u0002 &c., is not here in Hebrew, but [in] chap. xvi. 6. St. Cyprian (3 Test.) found it in his copy. --- \u0001Faith,\u0002 or fidelity and \u0001truth,\u0002 as it is elsewhere expressed, chap. iii. 3. These virtues move God to pardon." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Studieth.\u0002 And speaks deliberately. Roman Septuagint is more embarrassed in the rest of this, and the nine first verses of the following chapter, than the Complutensian edition." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Fat.\u0002 And contributes to health. By less noble motives, the mind is gradually raised to the more excellent." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Lesson.\u0002 Or \"what teacheth.\" \u0001Humility,\u0002 or docility, as those who acknowledge no master will never become wise, Matthew xxiii. 12. (Calmet)" } ] }, { "chapter": 16, "slug": "id1110.html", "header": "Proverbs xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001It is the part of man,\u0002 &c. That is, a man should prepare in his heart and soul what he is to say; but after all, it must be the Lord that must govern his tongue, to speak to the purpose. Not that we can think any thing of good without God's grace: but after that we have (with God's grace) thought and prepared within our souls what we would speak; if God does not govern our tongue, we shall not succeed in what we speak. (Challoner) --- He will put into our mouths what we have to say to persecutors, Luke xxi. 14. He often causes us to utter the reverse of what we intended, as Balaam did, Numbers xxiii. (Menochius) --- The fairest prospects miscarry without God's blessing. The enemies of grace would infer from this text, that the beginning of salvation depends on free-will. But St. Augustine (con. 2. epist. Pelag. ii. 8.) has solidly refuted them, and Solomon does not mean that man acts alone, chap. viii. 35., (Septuagint) John xv. 5., and 2 Corinthians iii. 5. \"Man,\" says St. Augustine, \"does no good things, which God does not cause him to perform.\" (Calmet) --- The Scripture cannot contradict itself. A fresh grace is requisite to execute what God has enabled us to devise, ver. 9. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Open.\u0002 Or approved. (Menochius) --- Hebrew, \"pure in his own eyes.\" He sees not his own defects, chap. xxi. 2., and Job xxviii. 23. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Open.\u0002 Hebrew, \"roll on,\" and refer all to God's glory. (Menochius) (Psalm xxxvi. 5.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Day.\u0002 His obduracy is of his own choice, and must serve to set the divine justice in the clearest light, Ecclesiasticus xxxiii. 14., and Exodus ix. 16. Others hence infer that predestination is gratuitous, and reprobation in consequence of sin. It seems rather that temporal goods and evils are here meant. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hand.\u0002 And he seems to be very quiet, chap. xi. 21. Septuagint, \"but he who putteth his hand in hands unjustly, \u0001to make a contract,\u0002 is,\" &c. --- \u0001The,\u0002 &c., is taken from the Roman Septuagint and occurs before, chap. xv. 27." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mercy\u0002 to the distressed, chap. iii. 3., and xiv. 22." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peace.\u0002 Thus Jacob, Joseph, Daniel, &c., were admired by their former enemies." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Judgment.\u0002 Or \"let it not err,\" as people look upon the decisions of kings as so many oracles. We ought to act in this manner, as long as they are not visibly unjust. God gave a \u0001principal spirit\u0002 (Psalm l. 14.) to Saul, David, Solomon, and to the judges whom he appointed, 1 Kings x. 9., Deuteronomy xxxiv. 9., and Judges iii. 10. (Calmet) --- Solomon was thus enabled to decide difficult cases. (Menochius) (Job xxix. 7.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Bag.\u0002 Many read \u0001sæculi,\u0002 \"of the world.\" So Ven. Bede, &c. All God's appointments are perfectly just, chap. xi. 21. It was the custom for people to carry balances to weigh money, before it was coined. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Loved.\u0002 Yet none are more exposed to flattery and deceit than kings. (Seneca, ep. xxi.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Life.\u0002 A mild government resembles a serene sky. (Sen.) (Clem.) (Job xxix. 23.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Get.\u0002 Septuagint, \"the nests of wisdom....and the nests of prudence;\" or Churches of Christ, or places of education, may be intended. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fall.\u0002 Our first parents had given way to pride, before they sinned publicly. (St. Augustine, City of God xiv. 13.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Shall.\u0002 Hebrew, \"adds learning,\" both to himself and to others. Those who are wise and eloquent, must be preferred before those who have only the former qualification. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Heart.\u0002 Or knowledge. (Haydock) --- Wisdom gives beauty to eloquence." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Mouth.\u0002 The want of food, Ecclesiastes vi. 7." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Diggeth.\u0002 Earnestly pursues. --- \u0001Fire.\u0002 James iii. 16. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Words.\u0002 Protestants, \"a whisperer separateth chief friends.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Lips.\u0002 These motions indicate fury and pensiveness." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Justice.\u0002 To the just longevity is promised. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Valiant.\u0002 Alexandrian Septuagint adds, \"and a prudent man than a great farmer.\" \u0001Greek: Georgiou.\u0002 (Haydock) --- \u0001Cities.\u0002 To govern the passions is more difficult. (St. Gregory, Past. iii. p. Adm. x.; St. Thomas Aquinas ii. 2. q. 128. a. 6.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Lord.\u0002 So the apostles had recourse to them, (Acts i. 26.) as the Cophts[Copts?] and Nestorians still do when there is a dispute about the election of a patriarch. (Renaudot iv. Perpet. i. 7. and 9.) --- This mode may settle disputes, chap. xviii. 18. But we must not have recourse to it, except where the Church permits, lest we become the dupes of an idle curiosity. (Calmet) --- Nothing happens by chance. (St. Augustine, City of God v. 9.) --- Septuagint, \"all things come into the breast of the unjust; but all just things proceed from the Lord.\" (Haydock)" } ] }, { "chapter": 17, "slug": "id1111.html", "header": "Proverbs xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Victims.\u0002 Of which part was used for a feast, chap. vii. 14. (Calmet) --- Septuagint add, \"of many goods, and unjust victims.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Brethren.\u0002 Partaking with them, (Abenezra; Tirinus; Menochius) or rather acting as his master's executor; which evinces the advantages of wisdom, so as to raise a slave above those whom his station requires him to serve. Such was Joseph, who was \u0001tried.\u0002" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lips.\u0002 They mutually deceive one another, as well as others." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fathers.\u0002 Whose virtues they are bound to imitate." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Eloquent.\u0002 Septuagint, \"faithful.\" They cannot be expected from them." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Expecteth\u0002 heavenly things. Septuagint, \"instruction is the reward of good deeds to those who use it.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Friends.\u0002 Detractors cause dissensions, and even wars." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fool.\u0002 \"A word is enough for the wise.\" \u0001Nobilis equus umbra virgæ regitur, ignavus ne calcari quidem.\u0002 (Q. Curt.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Angel.\u0002 Messenger of death, (Menochius) which is sometimes inflicted by good, at others by bad, angels of death, or satan, 2 Corinthians xii. 7., and Psalm lxxvii. 49." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fool.\u0002 Hebrew, \"fool in his folly.\" The danger is not greater in meeting (Calmet) a female bear, though it be the most terrible. (Aristotle, Anim. ix. 1.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Water.\u0002 It is scarcely possible to prevent the bad effects of detraction. Frequent quarrels have also risen on account of springs, Genesis xxvi. 20. --- \u0001Judgment.\u0002 And gives up the cause, as being much more prudent, Matthew v. 25, 40." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001God.\u0002 We ought to suspend our judgment, or incline to the more favourable side, Matthew vii. 1., and Romans ii. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001He,\u0002 &c., is not here in Hebrew, though it be equivalently (ver. 19.) where the Septuagint are silent. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Distress.\u0002 Like the real friend, chap. xviii. 24." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hands.\u0002 Through joy, or as a mark of his consent." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Door.\u0002 Sixtus V reads, \"mouth:\" as some explain the \u0001door\u0002 to mean. A large door supposes that the house is elevated, and thus exposed to danger from winds, &c." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Earth.\u0002 Wandering and insatiable, and deeming the acquisition of wisdom too difficult." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001No good.\u0002 But very criminal. See Jeremias vii. 31." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Precious\u0002 and reserved \u0001spirit.\u0002 This is a mark of wisdom. (Calmet)" } ] }, { "chapter": 18, "slug": "id1112.html", "header": "Proverbs xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Reproach.\u0002 True friendship resembles charity, and bears all things, 1 Corinthians xiii. 4. Hebrew now reads \u0001Thave,\u0002 \"desire;\" instead of \u0001Thuane, occasion,\u0002 or \"pretext,\" which must have been in the copies of the Septuagint and Vulgate. (Calmet) --- Protestants, \"through desire, a man having separated himself, seeketh \u0001and\u0002 intermeddleth with all wisdom.\" The solitary seeks heaven. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heart.\u0002 Conformable to his passions. (Calmet) --- Hebrew, \"unless to lay open his heart.\" He wishes to appear wise, and to justify his wicked designs. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Contemneth\u0002 both God and man, Luke xviii. 4. Hebrew, \"is contemned\" in his turn. (Calmet) --- He is like a man abandoned by the physician. (Op. Imp. in Matt. Hom. 40.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Man,\u0002 who is just and wise. His advice deserves attention, chap. xx. 5." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Quarrels.\u0002 Hebrew, \"blows.\" Septuagint, \"death;\" (ver. 7.) which are the usual consequences of quarrels." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Tongued.\u0002 Hebrew, \"calumniator.\" He pretends to wish well to those of whom he speaks, or else to guard the company against deceit. (Calmet) --- \"If the devil be upon the detractor's tongue, he is in the ears of those who pay attention to him.\" (St. Francis de Sales) --- \u0001Fear,\u0002 &c., is in the Septuagint, above. The Vulgate retains both this and the new version of St. Jerome." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Brother.\u0002 Like him, as both end in poverty, chap. x. 4., and xii. 11." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Name.\u0002 Essence, or protection of God. The \u0001rich\u0002 depends on his own wealth." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heareth\u0002 the end of the question, chap. i. 5." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Infirmity\u0002 of the flesh, Matthew xxvi. 41. --- \u0001That is.\u0002 Theodotion, \"is wounded, who shall support?\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Princes.\u0002 He easily finds access by showing submission. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Him.\u0002 To see that he act with sincerity." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lot.\u0002 Chap. xvi. 33. Septuagint, \"silence.\" (Calmet) --- But Grabe substitutes \"lot.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Judgments\u0002 of many are more deserving of credit. Hebrew, \"a brother offended, is like a strong place, and \u0001their\u0002 quarrels,\" &c. They are not easily reconciled. Civil wars are most terrible. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Satisfied.\u0002 Those who are guarded in their words get employment. (Haydock) (Chap. xii. 14.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Love it,\u0002 and speak well or ill, shall receive accordingly, Matthew xii. 37." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Good wife.\u0002 \u0001Good\u0002 is not in Hebrew, but should be understood, as it is expressed in the Complutensian (Calmet) and Alexandrian Septuagint. (Haydock) --- \u0001He that,\u0002 &c., occurs not in Hebrew, Sixtus V, &c. But it is found in Septuagint and Arabic. The Syriac omits the last sentence. --- \u0001Wicked.\u0002 St. Augustine had frequently asserted that a divorce was only of counsel: but this he retracted, when he reflected on this text. (Retractions i. 19.) --- The Hebrews, Athenians, and Romans, followed the same practice with adulteresses. (Selden, Ux. iii. 16.; Dem. in Neæram, &c.) --- Hermas (past. i. 4.) prescribes that the penitent shall be received again, but not often. In case of divorce, the fathers still permit not a second marriage, that the parties may be reconciled. They enjoin the husband to put away only such as are incorrigible. (St. Augustine, Adul. ii. 3.) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Brother.\u0002 The ties of nature are not so strong as those of friendship. (Calmet) --- Hebrew, \"a man \u0001that hath\u0002 friends must shew himself friendly; and there is a friend \u0001that\u0002 sticketh closer than a brother.\" (Protestants) (Haydock) --- \u0001Ut ameris ama.\u0002 (Martial)" } ] }, { "chapter": 19, "slug": "id1113.html", "header": "Proverbs xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rich,\u0002 is not in Hebrew, Septuagint, Complutensian, or St. Jerome. (Calmet) --- But as there is no antithesis between a poor man and a fool, it ought to be inserted, as it is in the Syriac, which reads, \"than he who is perverse in his ways, though he be rich.\" The Manuscript 2 confirms \"ways.\" (Kennicott)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Soul.\u0002 Wholesome and spiritual. Hebrew, \"the soul \u0001or\u0002 life is not good.\" --- \u0001Stumble.\u0002 \"The more I make haste, the less I advance,\" said Plato; (Republic 7.) and Augustus often repeated; \u0001Sat cito, si sat bene.\u0002 (Suetonius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fretteth.\u0002 Literally, \"burneth.\" Septuagint, \"blameth.\" Hebrew, \"his heart rageth against the Lord.\" (Haydock) --- Thus Adam tacitly laid the blame on him, as all those do who excuse themselves on account of their temper, habits, stars, the violence of temptation, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Only.\u0002 Hebrew has \u0001lo,\u0002 and the margin \u0001lu,\u0002 with the Vulgate. (Calmet) --- The former word intimates that the words have \u0001no\u0002 solidity, and the latter that they shall be \u0001his\u0002 only portion who is so foolish as to trust in them. \u0001Sequens dicta non ispa;\u0002 (Montanus) or \u0001ei ipsa,\u0002 if we follow the margin. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mind.\u0002 Hebrew, \"heart,\" intelligence, chap. xv. 32. --- \u0001Loveth.\u0002 This does not contradict the gospel; (John xii. 25.) as those who refrain from what the soul would crave to its own detriment, truly love it." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fool.\u0002 He would eat them, so as to prejudice his health. --- \u0001Princes.\u0002 Chap. xxx. 21. Such are commonly insolent, and should attend to Ausonius. \u0001Fortunam reverenter habe.\u0002" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wrongs.\u0002 The wise man is not vindictive or punctilious." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Anger.\u0002 Is not their dominion enough? Having none to admonish them, they do not perceive their excesses." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Through.\u0002 It cannot be endured long. (Calmet) --- \u0001Dos est uxoria lites.\u0002 (Ovid, Art. 1.) --- \"Quarrels are a wife's dowry.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Properly.\u0002 Septuagint, \"fitted by.\" (Haydock) --- Hence the Fathers dissuade marrying with infidels. (St. Ambrose in Luke xvi.) --- All good comes from God." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hunger.\u0002 Both temporal and eternal. (Calmet) --- \u0001Non progredi, regredi est.\u0002 St. Bernard says, \"Not to advance, is to go back.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Neglecteth.\u0002 Hebrew, \"contemneth.\" In the law of Moses, many transgressions are punished with death, but here that of the soul is meant. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lendeth.\u0002 To receive interest, \u0001fœneratur.\u0002 (Haydock) --- Such usury is lawful, and God will abundantly reward acts of mercy. (Calmet) --- He engages his word for the poor. (St. Augustine in Psalm xxxvi.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Killing.\u0002 Protestants, \"crying;\" or by his complaint be not deterred. (Haydock) --- Chaldean agrees with us. The law permitted parents to sell their children, and to have them stoned to death, if they declared them disobedient, (Deuteronomy xxi. 18.; Calmet) and riotous, ver. 20. Timely chastisement may prevent such extremities. (Haydock) --- St. Paul dissuades unnecessary severity, Colossians iii. 21." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thing.\u0002 A child neglected will continue to steal, or to offend; (Calmet) while too much harshness will do no good, but tend to the \u0001damage\u0002 of all parties. (Haydock) --- Anger is productive of the worst effects." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Firm.\u0002 Ignorance and weakness cause men to change." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Merciful.\u0002 Hebrews ii. 17. \u0001Non ignara mali miseris succurrere disco.\u0002 (Virgil, Æneid 4.) --- Hebrew, \"the desire of a man is his mercy,\" (Montanus; Haydock) or \"shame,\" (R. Levi) as it leads to sin, Genesis vi. 5. All wish to be esteemed merciful. --- \u0001Man\u0002 of quality. Hebrew \u0001meish,\u0002 \"prœ viro.\" (Montanus) --- \"Rich man.\" (Septuagint) (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Life.\u0002 Both temporal and eternal, chap. x. 27. (Calmet) --- \u0001With evil.\u0002 Literally, \"the worst,\" \u0001pessima.\u0002 (Haydock) --- Sixtus V, \"by the most wicked one.\" The devil shall have no power over him." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Arm-pit.\u0002 Or Hebrew \u0001tsallachath,\u0002 \"in the pot,\" out of which he eats; which shews his negligence. --- \u0001Mouth,\u0002 to eat. This hyperbole indicates that he is too lazy to take the necessary sustenance, chap. xxvi. 15. (Calmet) --- Septuagint, \"in his breast unjustly. Neither will he bring them to his mouth.\" (Haydock) --- He will bestow nothing, and shall reap no benefit from his avarice. (St. Bernard) --- He will not practise what he teaches. (St. Gregory, Mor. xii. 10.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Wicked.\u0002 Hebrew, \"scoffer.\" Chastisements have always some good effect either on the sufferer, or on the spectators, who will be cautioned not to imitate what is wrong." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Infamous.\u0002 Hebrew, \"a son of confusion and reproach;\" a spendthrift." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Not.\u0002 Hebrew seems to say the reverse. (Calmet) --- But we may read it with an interrogation. \"Wilt thou cease?\" &c. Or the \u0001instruction\u0002 here meant is of a dangerous nature. Protestants, \"\u0001that causeth\u0002 to err from the words of knowledge.\" Septuagint, \"a son who neglects to keep the instruction of his father, shall muse on bad sayings.\" (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hammers,\u0002 (Symmachus) \"punishments.\" (Septuagint) See Judges v. 25. (Calmet)" } ] }, { "chapter": 20, "slug": "id1114.html", "header": "Proverbs xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A luxurious thing.\u0002 Hebrew, \"a scoffer.\" Chaldean, \"renders one a scoffer.\" --- \u0001Drunkenness.\u0002 Hebrew \u0001ssocor,\u0002 any strong drink, particularly palm-wine. Intemperance places the strongest obstacles in the way of wisdom. It causes a person to mock at all sacred things, and to be quarrelsome, chap. xxiii. 29., and Ephesians v. 18." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Reproaches.\u0002 It is better not to commence a lawsuit, even when we are in the right, chap. xvii. 11. (Calmet) --- \u0001Plena victoria est ad clamantem tacere.\u0002 (Val. Max.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Out.\u0002 So David discovered the meaning of the Thecuite, 2 Kings xiv. 18. A wise politician carefully examines everything in a foreign court." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Faithful.\u0002 Few continue steady to their engagements or friends, whom they will assist to a certain point. In God these two virtues always go together, Psalm lxxxiv. 11. But they are rarely found in men. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Look.\u0002 It is the duty of kings to administer justice." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sin.\u0002 Protestants, \"my sin?\" We know not when it is remitted. (Haydock) --- Without a special revelation, no one can be secure, 1 John i. 8., and Ecclesiastes ix. 1. (Bayn.) (St. Augustine in Psalm cxlix.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Measures.\u0002 In commerce, (Calmet) as well as in judging. (St. Gregory in Ezechiel iv.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Right.\u0002 We may form some judgment of his future conduct, from the inclinations which he manifests in his infancy." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Both.\u0002 Consequently he will know all our actions, Psalm xciii. 9. We must refer all to him, as he gives us the means of learning. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sleep.\u0002 Septuagint, \"back-biting, that thou mayst not be taken off.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Buyer.\u0002 This is the common practice; yet it is not without exceptions. St. Augustine (Trin. xiii. 3.) observes, that the mountebank having promised to tell what every person had in his heart, many came to the theatre, when he told them that they all wished to buy cheap, and to sell dear. They all applauded the remark. (Calmet) --- Septuagint is here defective. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Strangers.\u0002 For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lying.\u0002 Deceit, and unlawful pleasures, chap. ix. 17. But God mingles disgust with them, and will punish the guilty, at least hereafter. Worldly enjoyments seem sweet, but they are full of \u0001gravel,\u0002 and hurtful." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Governments.\u0002 Or prudence, else the best designs may prove abortive." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lips.\u0002 And speaketh much. These people are unworthy of our friendship." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lamp.\u0002 Prosperity, or children." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Blessing.\u0002 It is morally impossible that they should have been acquired justly, chap. xiii. 11., and xxi. 5." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Evil.\u0002 And revenge myself. This belongs to the Lord, Deuteronomy xxxii. 35. Man would be too favourable to himself, and would also pronounce his own condemnation, as he is also a sinner." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Way?\u0002 Jeremias x. 23. Independently of God, who can do any good? (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Ones.\u0002 Hebrew, \"the saint \u0001or\u0002 holy thing.\" (Haydock) --- Chaldean, \"to make a vow for the sanctuary, and afterwards repent;\" having acted inconsiderately at first. To attack the persons or relics of the saints, or to plunder what is consecrated to pious uses, will bring on destruction; so also to make vows, and then seek to evade them, will not pass unpunished. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Wheel.\u0002 Or triumphal arch, \u0001fornicem.\u0002 (Ven. Bede; Jansenius) --- He will make his enemies lie prostrate under his chariot-wheels, 2 Kings xii. 31." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Lamp.\u0002 The breath of life, (Genesis ii. 7.) and the light of man, 1 Corinthians ii. 11." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Clemency.\u0002 Such a king need not fear rebellion. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hairs,\u0002 and experience. They have a greater contempt of death and pleasures. (St. Ambrose, Hex. i. 8.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Evils.\u0002 The wicked shall derive benefit from correction. --- \u0001Belly.\u0002 They shall feel the remorse of conscience, as Chaldean seems to indicate. (Calmet) --- A serious illness often causes people to repent. (Menochius)" } ] }, { "chapter": 21, "slug": "id1115.html", "header": "Proverbs xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001It.\u0002 Though it be free, and may resist grace or embrace virtue, Isaias xlv. 22., Jeremias iii. 14., and vii. 3., and Josue xxiv. 23. (Calmet) --- Yet God knows how to turn the heart even of a king, so as to preserve his liberty, with the same ease as a gardener brings the streams of water to his plants. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mercy.\u0002 Septuagint, \"justice and truth.\" (Haydock) See Osee vi. 6. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heart.\u0002 Or when it is proud, it causes the eyes to appear so too. (Calmet) --- \u0001Lamp.\u0002 Protestants, \"ploughing of the wicked \u0001is\u0002 sin.\" When it is done with a bad motive, out of pride. Hebrew, \"the haughtiness of the eyes, and the enlarging of the heart, \u0001are\u0002 the labour (\"\u0001tillage,\u0002\" Montanus; \"\u0001thought,\u0002\" Pagnin) of the wicked; \u0001yea,\u0002 sin.\" (Haydock) --- Those things are their employment, and their sin. (Calmet) --- Septuagint and Vulgate may also mean, \"sin is the lamp \u0001and exultation\u0002 of the wicked.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sluggard.\u0002 Hebrew, \"hasty man,\" as the slothful is ironically styled. He would see his desires accomplished without labouring; and will never stick to work. This levity is most injurious to his advancement." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Death.\u0002 Their injustice shall be punished." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Strange.\u0002 Unknown, impure way, Leviticus x. 1., and Deuteronomy xvii. 15. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Top,\u0002 (\u0001domatis\u0002) as the roofs in Palestine were flat. (St. Jerome, ad Sun.) --- Any inconvenience had better be endured, than to live with the quarrelsome. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Neighbour.\u0002 Symmachus, \"he has no idea of friendship.\" Septuagint, \"he shall not be treated with mercy by any man.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Knowledge.\u0002 These are the effects of chastisements and good company." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Evil.\u0002 He tries every expedient to save him. --- \u0001That.\u0002 Septuagint, \"he despises.\" Symmachus, \"throws down.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bosom.\u0002 In private. (Calmet) --- They put all valuable things in the bosom. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To do judgment.\u0002 Or to see it done, while the wicked depend only on the corruption of their judges." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Giants,\u0002 in hell, chap xv. 11., Job xxvi. 5., and Ezechiel xxii. 21." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rich.\u0002 Economy is constantly recommended. (Calmet) --- Those who squandered away their goods, were fined by the Areopagites. (Athen. iv. 19.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Righteous.\u0002 Many are deterred from wickedness by the punishment of malefactors, whose injuries are frequently irreparable. God abandoned Pharao and Aman to save his people. He treated them as victims of wrath, Isaias xliii. 3." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Treasure\u0002 of provisions. Temporal blessings were promised as a figure of more lasting ones, which are set before Christians." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Thereof.\u0002 Nothing can resist, Matthew xii. 29., and Ecclesiastes ix. 16. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mouth,\u0002 from eating too much. (Lyranus)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ignorant.\u0002 Hebrew, \"a scoffer.\" Septuagint, \"pestilent.\" (Haydock) --- Such a one is always actuated by pride, when he attempts to turn good advice and religion to ridicule." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001At all.\u0002 Hence his desires of riches and wisdom prove fruitless, chap. xiii. 4." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wickedness.\u0002 Hebrew, \"with an evil thought.\" (Montanus) Ecclesiasticus xxxiv. 24. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Obedient.\u0002 Attentive, faithful witness, shall speak with triumph, or he who obeys the law, shall gain the victory over the devil, &c. (Philippians ii. 8.)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Face.\u0002 Never blushing, or yielding to good advice." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Battle.\u0002 It was kept for no other purpose by the eastern nations, who used oxen to till the land; asses and camels to carry burdens, Job xxxix. 18., and Psalm xix. 8., and xxxii. 17. (Calmet)" } ] }, { "chapter": 22, "slug": "id1116.html", "header": "Proverbs xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Good.\u0002 Hebrew, \"a name,\" or reputation. (Haydock) --- It is preferable to riches, but not to be compared with virtue, which is the only solid good; and even to be placed above \u0001riches,\u0002 it must be well grounded. (Calmet) --- \u0001Favour\u0002 with all. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Another.\u0002 They stand in need of one another. (St. Chrysostom, hom. xxxiv. in 1 Corinthians.) --- They are equal in God's sight, who only values real virtue. He disposes of riches, so that the poor may one day become rich. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fruit.\u0002 Literally, \"the end of modesty, (Haydock) or moderation, which must accompany every virtue." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Perverse.\u0002 They are always in danger and in trouble." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001It is a proverb,\u0002 is added by St. Jerome, to make the sentence more striking. --- \u0001It.\u0002 He is like a tender plant, (Calmet) or wax, or a new vessel." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Servant.\u0002 He might be sold, &c., Exodus xxii. 3., and Matthew xviii. 25. (Gell. xx. 1.) Plato (Leg. viii.) would have nothing sold on credit. These laws appear to be severe; but they are founded on wisdom, as nothing impoverishes more than the facility of borrowing." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Consumed.\u0002 Or beaten with the flail of God's anger." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Is.\u0002 Hebrew, \"has a good eye,\" in opposition to the \u0001evil,\u0002 or malicious one, Matthew xx. 15. --- \u0001He,\u0002 &c., is not in Hebrew, or in the Latin edition of Comp. and St. Jerome." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He.\u0002 Septuagint, \"the Lord loveth pious hearts. All the irreproachable are acceptable to him. The king feeds with lips,\" by his just ordinances. (Haydock) --- Kings hate duplicity; but require that the truth should be disclosed to them in a suitable manner." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Streets.\u0002 Vain excuses of sloth!" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001It.\u0002 Debauchery resembles hell, chap. xxiii. 23. (Calmet) --- \u0001Facilis descensus Averni,\u0002 &c. (Virgil, Æneid vi.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Folly.\u0002 Ignorance and innate corruption are corrected by a good education." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Incline.\u0002 Thus Solomon concludes his discourse, (chap. xxiv. 23.) in the same manner as he began it, to chap. x. Some commence the third book of Proverbs in this place; others, chap. xxv. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Lips.\u0002 Out of the abundance of the heart the mouth speaketh. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Ways.\u0002 Repeatedly. (Bossuet; Tirinus) (2 Corinthians xii. 8., and Amos i. 11.) (Calmet) --- Protestants, \"have not I written to thee excellent things in counsels and knowledge?\" \"\u0001Shalishim,\u0002\" perfect, (Pagnin) or \"three things,\" (Montanus) means also (Haydock) such as might suit princes and great officers. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sent.\u0002 Septuagint, \"are sent to thee.\" Thou mayst become a teacher, (Haydock) or give satisfaction to thy parents, who have sent thee to my school. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Gate.\u0002 Where judges passed sentence. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Soul.\u0002 By imitating him, or by falling a victim to his rage." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Hands.\u0002 Engaging to stand bond. (Haydock) (Chap. vi. 1.) --- Such a one might be required to pay the debt, chap. xx. 16." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Set.\u0002 The pagans made a god of \u0001Terminus,\u0002 to prevent disputes. (Ovid, Fast. ii.) --- If it be unlawful to disturb land-marks, how much more so is it to give way to novelty in religion? (Deuteronomy xix. 14.) (Calmet) --- Solomon is addressing those who follow the true faith. Else the conduct of infidel ancestors should not deter any from embracing the truth. (Haydock)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Obscure.\u0002 By industry he shall raise himself to notice. (Haydock) --- Kings employ those who are most active. (Calmet)" } ] }, { "chapter": 23, "slug": "id1118.html", "header": "Proverbs xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sit.\u0002 Saul sat at table, and the custom of lying down was adopted only a little while before the captivity. It was recent among the Romans. (Calmet) --- \u0001Soliti patres considere mensis.\u0002 (Virgil, Æneid vii. 170.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Throat.\u0002 Restrain intemperance and talkativeness, Ecclesiasticus xxxi. 12. Septuagint, \"stretch forth thy hand, knowing that thou must prepare the like; but if thou be more insatiable, (3.) desire not his meats, for he has them of a deceitful life.\" They cannot afford real happiness, (Haydock) and to vie with the rich would only reduce them to poverty, Ecclesiasticus xiii. 2. St. Augustine (tr. xlvii. in Joan.) explains this text of the blessed Eucharist, observing, that we must give our life for our brethren, as Christ did for us. Before communion, we must slay the old man, and subdue our passions. (Calmet) --- \u0001Power.\u0002 Protestants, \"if thou be a man given to appetite.\" The situation of a courtier is very critical. (Haydock) --- Those who eat with the kings of Persia, were nicely observed by an eunuch, lest they should cast their eyes on any of his concubines. (Lucian. de Merced.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Deceit.\u0002 Poison. He wishes to discover thy secret." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Prudence.\u0002 Be more solicitous for this, than to acquire riches. (Calmet) --- Yet this wisdom must be sober, Romans xii. 3., and 1 Timothy vi. 9. Septuagint, \"being poor, do not stretch forth thyself to the rich, but prudently retire,[\"] ver. 2. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Riches.\u0002 Septuagint, \"to him, \u0001the rich man,\u0002 he no where appears. He has prepared,\" &c. (Haydock) --- \u0001Like.\u0002 Hebrew, \"as the eagle, \u0001it\u0002 will fly,\" &c. (Haydock) --- We must therefore fix our hearts on more durable goods." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Man.\u0002 Hebrew, \"eat not bread of an evil eye,\" the envious, or rather the sordid miser." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Like.\u0002 Protestants, \"as he thinketh in his heart, so is he: eat,\" &c. (Haydock) --- He is still convinced that his guests will ruin him: or \"like one guarding, \u0001or\u0002 trembling for his soul.\" Septuagint, \"swallowing a hair, he saith,\" &c. He is afraid of expense, and would allow himself as little as possible. --- \u0001Diviner.\u0002 Such endeavour to speak what may come to pass, but are full of anxiety; so the miser's words are contrary to his real sentiments, (Calmet) as the diviner knows that he is imposing on mankind. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Words.\u0002 Thou wilt be disgusted, and repine, Ecclesiasticus xxxi. 25." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ones.\u0002 Hebrew and Septuagint, \"ancient boundaries.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Kinsman.\u0002 Hebrew \u0001Gaal,\u0002 \"tutor, defendant, \u0001or\u0002 redeemer,\" the Lord (Haydock) himself, Leviticus xxv. 25." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Reins.\u0002 Inmost affections." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thou.\u0002 Protestants, \"surely there is an end.\" Marginal note, \"reward.\" (Haydock) --- The testimony of a good conscience affords the greatest comfort in death. Septuagint, \"if thou observe these things, thou shalt have posterity.\" Hebrew, \"hopes.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Eat.\u0002 Such feasts tend to corrupt the morals, and to misspend time." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Rags.\u0002 At death the indolent shall be exposed to shame." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sell.\u0002 Acquire as much wisdom as possible, and keep it with care. (Calmet) --- Septuagint, \"do not drive wisdom from thee.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Pit.\u0002 It is difficult to overcome this passion, when once it has got possession of the \u0001heart.\u0002 We must therefore watch over it, and consecrate it invariably to wisdom, ver. 26." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Him.\u0002 Protestants, \"increaseth the transgressors among men,\" (Haydock) and like a harpy, kills all whom she can entrap." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Whose father.\u0002 St. Jerome has read \u0001ab avi,\u0002 instead of \u0001abo,\u0002 (Calmet) which is an interjection, (Bochart) alas! or it means, \"trouble.\" Septuagint, \"drunkenness,\" (Chaldean; Calmet) or \"sorrow.\" (Protestants) --- \u0001Falls.\u0002 Septuagint, \"hath sorrows.\" Hebrew, \"babbling,\" (Protestants; Haydock) or discontents of mind. (Calmet) --- \u0001Cause.\u0002 Drunkards often fall upon their best friends, as Alexander did on Clytus. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Yellow.\u0002 Or bright, as it is said there is only one red wine in Palestine. --- \u0001Pleasantly.\u0002 Hebrew, \"it goeth right,\" and is excellent. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Basilisk,\u0002 (\u0001regulus\u0002). Hebrew \u0001Tsiphoni,\u0002 (Haydock) as asp. (Cerastes, &c.) (Psalm xc. 13.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Women.\u0002 Wine excites to lust. (Calmet) See chap. xx. 1. --- \u0001Shall.\u0002 Septuagint, \"shall these.\" (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001When.\u0002 Septuagint, \"in a great wave.\" Never is reason more wanted, nor less able to perform her duty." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Drew.\u0002 Chaldean, \"plundered.\" Septuagint, \"mocked at me.\" --- \u0001Again.\u0002 This is the woeful effect of drunkenness, that men are not deterred from it, though they be sensible of its dreadful consequences. (Menochius)" } ] }, { "chapter": 24, "slug": "id1117.html", "header": "Proverbs xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Like.\u0002 Be not allured by their prosperity to imitate them, Psalm xxxvi. 1." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wisdom\u0002 and virtue, and not by injustice can the house be established." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Valiant,\u0002 as well as a good economist, ver. 4. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Counsels.\u0002 \"Consult many what ought to be done, but only a few of the most faithful, or rather thyself alone, what thou art about to do.\" (Veget. iii. 9., and 27.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001High.\u0002 Thus the fool excuses himself. But wisdom condescends to our weakness, if we be truly in earnest, Deuteronomy xxxii. 12. \u0001Mouth.\u0002 To defend himself, or to give advice. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Of a fool.\u0002 In as much as he is wicked. Though he may have some pious thoughts, he attends not to them. (Haydock) --- He thinks how he may commit evil, and renders himself hateful. (Calmet) --- Hebrew, \"a wicked thought \u0001is\u0002 the sin of folly.\" Septuagint, \"the fool dieth in sins.\" --- \u0001Detractor.\u0002 Hebrew, \"scoffer.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Diminished.\u0002 This is the sad consequences of too much dejection, Ephesians iv. 19. Despairing, they abandon themselves to impurities. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Deliver.\u0002 The Jews often put people to death without any formal trial, pretending \u0001zeal,\u0002 as they did St. Stephen, &c. Our Saviour rescued the adulteress from such a situation, as Daniel had done Susanna. Yet this text may regard poor debtors, Psalm lxxi. 4. (Calmet) --- Christian bishops used all their influence to preserve the lives of those who did not deserve death. (St. Ambrose in Psalm cxviii. Ser. viii. Off. i. 36., and ep. xxv., and xxvi.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I have.\u0002 Hebrew, \"behold, we know not this man.\" (Pagnin) (Haydock) --- He is a stranger. But all mankind are brethren, and have a charge to assist one another, even though they be enemies, Ecclesiasticus xvii. 12., and Exodus xxiii. 4. (Calmet) --- \u0001Keeper.\u0002 Hebrew \u0001notser,\u0002 \"preserver.\" As thou hast received many good things from God, shew mercy to thy neighbour." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Honey.\u0002 Of wisdom, which is most delicious. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Thou shalt.\u0002 Hebrew, \"yea, it is the last.\" (Montanus) --- \"Then there shall be a reward.\" (Protestants) --- Thou shalt enjoy old age, or have posterity. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Fall\u0002 into smaller sins, (St. Gregory vi. in 2 Reg. xv. &c.) or into disgrace, as \u0001yippol\u0002 (Haydock) rather intimates. (Vatable) (St. Augustine, City of God xi. 31.) --- Both significations agree with the context. See Job v. 27., and Matthew xviii. 21. (Calmet) --- He who is not subject to mortal sin, may still be exposed to many failings, and venial sins, which do not deprive him of the title of \u0001just;\u0002 whereas the wicked consents to mortal sin, from which he riseth not so easily. Hence the wise man admonishes us not to lie in wait, or calumniously seek impiety in the house or soul of the just. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001From.\u0002 To punish thee. (Calmet) --- Thus will thy thirst of vengeance be disappointed. (Haydock) --- The Hebrews believed that there was no evil, which was not caused by sin; and this was true in some sense. But still God often afflicts his servants, (ver. 16,) as the whole book of Job tends to prove. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Contend.\u0002 Or Hebrew, \"associate.\" --- \u0001Like.\u0002 Ver. 1., and Psalm xxxvi. 1." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Come.\u0002 Protestants, \"no reward,\" (Haydock) posterity, &c., as designated also by the \u0001lamp,\u0002 ver. 14. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Detractors.\u0002 Or those who speak ill of God or the king. (Calmet) --- Protestants, \"that are given to change,\" (Haydock) and relapses." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001These.\u0002 Septuagint have an addition, and then our chap. xxx. to ver. 15., after which follows the remainder of this chapter and the ten first verses of the 31st. [chapter.] (Haydock) --- Solomon here resumes the sententious style, chap. xxii. 17. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Lips.\u0002 And be deemed a friend. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001House,\u0002 and support thy family. Before building, great deliberation is requisite, Luke xiv. 28. Those who attempt to instruct others, must first set good example." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Cause,\u0002 and necessity. Septuagint, \"be not a false witness against thy fellow-citizen.\"" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Work.\u0002 Revenge is often reprobated, though the law allowed of retaliation, which the more virtuous did not insist upon." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Man.\u0002 Those who neglected their land were despised. (Calmet) --- The ancient Romans esteemed agriculture as a most laudible and profitable employment. (Cato, Rust. i.; Cicero, Off. i.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Which.\u0002 Septuagint, \"at last I repented: I looked forward to receive instruction.\"" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Said I,\u0002 is not in Hebrew, chap. vi. 10. (Calmet) --- Septuagint, \"I will slumber a while,\" to rest. Septuagint, \"I will enfold my breast in \u0001my\u0002 hands a little.\" (Haydock)" } ] }, { "chapter": 25, "slug": "id1119.html", "header": "Proverbs xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001These.\u0002 Solomon wrote 3,000, and we have only 915 verses extant. (Calmet) --- The rest perhaps shewed his genius, but were less useful. (Tostat. in 3 Kings iv. 9.) --- \u0001Men.\u0002 Isaias, Sobna, &c. (Calmet) --- \u0001Out\u0002 of other records, (Menochius) or \"translated\" into a language better understood. (Denis the Carthusian) (Bayn.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Speech.\u0002 The Scriptures will denounce the truth to them, and shew them how to reign with justice. We must adore the mysteries of God; but are allowed to examine the secret designs of princes." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Unsearchable.\u0002 Their counsellors must not betray their secrets, Tobias xii. 7. The greatest enterprises depend on secrecy." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Justice.\u0002 The wicked in a kingdom resemble rust on silver. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Glorious,\u0002 or a boaster. (Haydock) --- We must not seek the first places, Luke xiv. 10." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Not.\u0002 Septuagint, \"repent when thy friend may reproach thee.\" (Haydock) --- \u0001Friend.\u0002 A word spoken in haste may expose him to ridicule." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Stranger.\u0002 It sometimes happens that friends fall out; but if either disclose the secret of the other, he will be deemed infamous. (Calmet) (Josephus, contra Apion 2.) --- St. Ambrose says of his brother Satyrus, \"though we had all things in common, yet the secret of our friends was not so.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Grace,\u0002 &c., is no in Hebrew, Complutensian, St. Jerome, &c. But it is in the Septuagint, \"favour and friendship may give liberty; which keep thou for thyself, that thou mayst not be exposed to great shame. But guard thy ways unchangeably.\" (Haydock) --- Avoid quarrels." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Time,\u0002 (Symmachus) \"on its wheels,\" (Hebrew) flowing smoothly, (Calmet) or \"according to his two faces, is apples of gold in network of silver.\" The Scriptures have a double sense. The exterior one leads to that sense which is interior, and more excellent. (Maimonides) (Parkhurst, p. 366.) --- \u0001Gold,\u0002 oranges. --- \u0001Beds.\u0002 On such the kings of Parthia slept, and these metals were very common under Solomon, 3 Kings x. 27., and Esther i. 6. (Calmet) --- Montanus renders \u0001mascioth\u0002 \"transparent cases.\" Protestants, \"\u0001pictures\u0002 of silver.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bright.\u0002 Hebrew \u0001chali cathem,\u0002 \"an ornament of fine gold,\" (Montanus; Protestants; Haydock) may probably denote a collar or ring. The eastern nations wore rings fixed at the top of the ears, and under the nose. Some were so large that they put their meat through them. The Scripture often alludes to these customs, which are so different from ours. (Canticle of Canticles vii. 1.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Harvest.\u0002 In June and July, when the heat was most intense, people of quality had snow from Libanus to mix with what they drank, Jeremias xviii. 14. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hardness.\u0002 Hebrew and Septuagint, \"bones.\" (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Up.\u0002 We must moderate the sensual appetite, (Menochius) and even the study of wisdom, which is compared to honey, chap. xxiv. 13., Romans xii. 3., and Ecclesiastes vii. 17. (Calmet) --- We must not be too familiar, ver. 17. (Ven. Bede) (Cajetan)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Having.\u0002 Hebrew, \"being tired of thee.\" No man is so perfect, but he will manifest some defect, and become importunate. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And.\u0002 Protestants, \"as he that taketh away a, &c.,\u0001 and as\u0002 vinegar....to a heavy heart.\" (Haydock) --- The former sentence may be joined with the preceding, as it is improper to deprive a person of his garment, no less than to trust in the faithless; though some would suppose (Calmet) that this conduct, as well as the mixing of vinegar with nitre, is no less absurd than to attempt to relieve by music those who are extremely afflicted, Ecclesiasticus xxii. 6. (Tirinus) --- But Solomon does not speak of such, but only of those who are \"heavy;\" and we know that music has wonderful efficacy in relieving them, (1 Kings xvi. 17.) in like manner as this mixture serves to cleanse the skin and garments, (Jeremias ii. 22.; Calmet) and to purify the ears, when they are deafish. (Pliny, [Natural History?] xxxi. 10.; Vales. lx.) --- \u0001As a,\u0002 &c., is not in Hebrew, St. Jerome, &c. (Calmet) --- The Chaldean has the latter part, (Haydock) \"grief tries the heart, as fire does silver. As the worm eats wood, so folly,\" &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Coals\u0002 of charity; (St. Chrysostom in Romans xii. 20.) or, if he prove obstinate, his punishment will be the greater. (Geier.) --- The former sense is more received. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Rain;\u0002 (Symmachus; Protestants) or marginal note, \"bringeth forth rain.\" (Haydock) --- But St. Jerome, who live din the country, knew that this wind was rather dry; and therefore he has abandoned the Septuagint, raiseth the clouds,\" Job xxxvii. 9., Joel ii. 20., and Ecclesiasticus xviii. 23. The countries north of Palestine were not calculated to produce vapours and rain, which came rather from the south. (Calmet) --- \u0001Tongue.\u0002 If the hearers would shew their displeasure, detractors would soon be reduced to silence. (St. Jerome, ad. Rust.) (St. Bernard)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001It is.\u0002 Chap. xxi. 9. Sixtus V does not insert this verse here." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Tidings.\u0002 Hebrew and Septuagint. The Vulgate seems rather to speak of a \"good messenger.\" Homer said that a good messenger honoured the business most. (Pindar, Pyth. viii.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Falling\u0002 into disgrace, or sin, occasions the wicked to exult, as if there were no God or religion. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Majesty,\u0002 viz., of God. For to search into that incomprehensible \u0001Majesty,\u0002 and to pretend to sound the depths of the wisdom of God, is exposing our weak understanding to be blinded with an excess of light and glory, which it cannot comprehend. (Challoner) --- When the Church proposes to us any mystery, we have only to believe. Hebrew, \"but it is glorious to sound their glory,\" and see where the wicked end, that we may not envy them, chap. iii. 31., and Psalm xxxvi. 7. (Calmet) --- Protestants, \"so \u0001for men\u0002 to search their own glory,\u0001 is not\u0002 glory,\" but a sin. (Haydock) --- \"It is not good to eat too much honey,\" (Chaldean) or to sound the glorious words of God and wisdom, or the mysteries of religion. Septuagint, \"But it is right to reverence glorious speeches,\" (Calmet) with esteem and humility. (Cat. Græc.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Speaking.\u0002 He lays himself open to every attack, chap. xxix. 11." } ] }, { "chapter": 26, "slug": "id1120.html", "header": "Proverbs xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Glory\u0002 and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (Æschines.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001As a bird,\u0002 &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) --- \u0001Come.\u0002 Chaldean, \"shall not come in vain,\" if it be just, like that of Noe, Josue, &c. Hebrew, \"shall not come\" (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Snaffle.\u0002 \"Bit,\" or muzzle, (\u0001camus\u0002) to prevent the animal from biting. (Haydock) --- Septuagint, Arabic, &c., \"a goad for an ass.\" But \u0001metheg\u0002 denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, chap. xiii. 13. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Answer not a fool,\u0002 &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) --- If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Iniquity.\u0002 He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fair.\u0002 Hebrew, \"unequal legs,\"\u0001 or\u0002 \"lifted up,\" so, &c. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mercury.\u0002 The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, &c., give another sense, \"as he that bindeth a stone (Calmet) in the boss of a ring, \u0001sphendone,\u0002 (Menochius) or in a sling,\" can do no good, but only endanger himself or others, \"so,\" &c. Yet \u0001margema\u0002 is never used elsewhere for a sling, and it means undoubtedly \"a heap of stones,\" (Calmet) as Montanus substitutes instead of \"the sling,\" in Pagnin. \"As a small piece of precious stone in a heap of stones \u0001is lost,\u0002 so,\" &c. (Pole. Syn. Parkhurst in \u0001rogom.\u0002) (Haydock) --- \u0001Honour,\u0002 or an office, in which he may do harm. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001If.\u0002 Hebrew, \"\u0001as\u0002 a thorn goeth up into the,\" &c. (Protestants) (Haydock) --- If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet) --- \u0001Parable.\u0002 Septuagint, \"but slavery in the hands of fools\" groweth up. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Anger,\u0002 and prevent lawsuits. Hebrew is variously read and translated. (Calmet) --- Protestants, \"the great \u0001God,\u0002 that formed all things, both rewardeth the fool and rewardeth the transgressors.\" Marginal note, \"a great man giveth all, and he hireth the fool,\" &c. Septuagint, \"all the flesh of fools is exposed to many storms, for their excess is punished.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Dog.\u0002 This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, \"there is a confusion,\" &c., taken from Ecclesiasticus iv. 25. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fool.\u0002 The ignorant may be convinced that he wants instruction. (Calmet) --- But \"none are worse than the half-learned.\" (Quintil. i. Jo. v. 21.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bed,\u0002 which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Seven,\u0002 or many wise men, who used to speak in a sententious manner. (Calmet) --- So seven is used, ver. 25." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Anger.\u0002 Hebrew, \"passeth by, \u0001and\u0002 meddleth with a quarrel not to him\" pertaining. (Haydock) --- Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Jest.\u0002 He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Numbers xxxv. 22." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Faileth.\u0002 Hebrew, Symmachus, Calmet, \"aboundeth, the fire is bright, \u0001or\u0002 flourisheth\" (Septuagint) (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Dross.\u0002 Hence the proud will be detested, and appear contemptible." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Lips.\u0002 He will speak of what he hates much." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Deceitfully.\u0002 Hebrew, \"in desolation.\" He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Him.\u0002 \"Bad advice is worst to him who gives it.\" (Varro. Rust. iii. 22.)" } ] }, { "chapter": 27, "slug": "id1121.html", "header": "Proverbs xxvii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lips.\u0002 All hate affectation and vanity, John v. 51." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Both.\u0002 He is insupportable to himself and to others, Ecclesiasticus xxii. 17." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And who.\u0002 Septuagint, \"but envy (zeal) beareth nothing.\" The more we yield to the envious, the more he is offended at our good behaviour." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Love.\u0002 Which can be of no service to us, while reproof may cause us to amend." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Enemy.\u0002 Joab slew Amasa, while he kissed him, 2 Kings xx. 9., and Matthew xxvi. 48. True friendship is not attentive to outward appearances." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Place,\u0002 or vocation, like the prodigal son, Luke xv. The Israelites were much attached to their own country, where they might practise the true religion. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And.\u0002 Septuagint add, \"\u0001wine\u0002 and incense....but accidents tear the soul.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Affliction.\u0002 He will be less compassionate than a tried friend. --- \u0001Better,\u0002 &c. This daily experience evinces. \"Those who purchase land, should consider if there be plenty of water, and a neighbour.\" (Pliny, [Natural History?] xviii. 5.) --- The Persians honour most those who live nearest to them. (Herodotus i. 134.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thou.\u0002 Hebrew, Complutensian, and Sixtus V, \"I may,\" &c. Septuagint, \"and cast reproaches from thee.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In the night.\u0002 Or \"early in the morning,\" \u0001de nocte,\u0002 as the Hebrew implies. --- \u0001Curseth.\u0002 His importunity will be equally displeasing. (Haydock) --- Flattery is dangerous, (Calmet) and unworthy of a free man. (Cicero, de Amic.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hand.\u0002 As it will flow away, such a woman is commonly incorrigible. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sharpeneth.\u0002 Or instructeth. \u0001Fungar vice cotis.\u0002 (Horace, Art.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Glorified.\u0002 He who serves his master well shall be promoted." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Are.\u0002 Hebrew, \"to men.\" Our hearts have all something similar. (Calmet) --- Septuagint, \"as faces are not like each other, so neither are the hearts of men.\" They have all some peculiarity. (Haydock) --- But this agrees not with the original." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Destruction.\u0002 Hebrew \u0001abaddo,\u0002 or \u0001abadon,\u0002 chap. xv. 11., and Apocalypse ix. 11. People \u0001die,\u0002 and are plunged in \u0001hell\u0002 daily. --- \u0001Eyes.\u0002 Avarice and ambition, Ecclesiasticus xiv. 9." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Praiseth.\u0002 If he be not puffed up, or if all agree in his praises, we may conclude that they are well founded. --- \u0001The,\u0002 &c., is not in Hebrew, Comp.[Complutensian?], St. Jerome, or Chaldean, and destroys the connection." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Mortar.\u0002 Such were used by those who could not afford handmills. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Flocks.\u0002 John x. 3., and Ecclesiasticus vii. 24. This may be applied to pastors." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Generation.\u0002 Thou wilt be cited as an example of prudence, if thou hast forseen the change of thy affairs, and provided for it. In the east it was not unusual to see a general of an army reduced to the meanest condition, and economy is necessary for all." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Field.\u0002 If thou wishest to purchase, or to pay the workmen." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Milk.\u0002 We cannot but admire such frugality. Septuagint are rather different; (Calmet) ver. 25., \"Be careful of the grass in thy field....that thou mayst have lambs for thy clothing. Honour the field, that there may be lambs for thee. (27) Son, thou hast from me solid instructions for thy life, and for that of thy servants.\" (Haydock)" } ] }, { "chapter": 28, "slug": "id1122.html", "header": "Proverbs xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pursueth.\u0002 \"A crime is its own punishment.\" (Seneca, ep. 93.) (Leviticus xxvi. 36.) --- \u0001Dread.\u0002 Of any thing terrestrial, as long as the object of his love is not attacked, Romans viii. 35." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Princes.\u0002 Who each contend for the sovereign power. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Poor.\u0002 It seldom happens that the unjust leave their riches to their children, chap. xiii. 22., and Job xxvii. 16." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001His.\u0002 Septuagint, \"he rendereth his prayer abominable.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mercy.\u0002 This is true repentance, which enjoins, \"not only to bewail past sins, but also to amend.\" (St. Ambrose, ii. Pen. v.) --- Sacramental confession was not required of the Jews, but they confessed their sins, when they laid their hands on the victim, &c., Leviticus iv., and v. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Prudence.\u0002 Septuagint, \"riches.\" Poverty is a great temptation to people in authority, more than avarice itself. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Innocent.\u0002 Unpunished, if he employ fraud, ver. 22., and chap. xiii. 21." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Forsaketh.\u0002 Hebrew, \"oppresseth (Septuagint, selleth) a man.\" (Calmet) --- Neither small nor great bribes must be taken. (Justinian)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Poverty.\u0002 Septuagint, \"the merciful shall have power over him,\" ver. 8. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Men.\u0002 Septuagint, \"the just groan,\" and all are under \"apprehensions.\" (Calmet)" } ] }, { "chapter": 29, "slug": "id1123.html", "header": "Proverbs xxix.", "notes": [ { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Corrupt.\u0002 Hebrew, \"scoffers,\" who provoke both God and men." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rest;\u0002 or bring him to hear reason. (Calmet) --- Septuagint, \"a wise man shall rule nations; but the wicked being angry, is laughed at, and does not frighten.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Soul.\u0002 They wish to protect the upright, Psalm cxli. 5." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Enlightener.\u0002 Septuagint, \"visitor,\" with punishment, as they seem to speak of palliated usury, which cannot escape God. See chap. xxii. 2." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Prophecy,\u0002 by the urim, or by the mouth of prophets, who were in great power and estimation, 3 Kings i. 24., and xii. 23., and 2 Paralipomenon xxv. 6., and xxviii. 8. (Calmet) --- Septuagint, \"There shall be none to explain \u0001the law\u0002 to the impious nation.\" (Haydock) --- When pastors are wanting, all goes to ruin, 1 Corinthians xi. 4. (Ven. Bede) (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Amendment.\u0002 St. Jerome (ad Evag.) says, after Thucydides: \"Ignorance produces confidence, and learning fear.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Soul,\u0002 and exposeth himself to death, though this was only inflicted for stealing a man, Exodus xxi. 16. The night-thief might also be killed in the fact, Exodus xxii. 2. But if the person who had stolen denied it on oath, he was put to death for perjury, Leviticus v. 1." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Fall.\u0002 Human respects will not long preserve him from sin. (Calmet) --- Septuagint have a double version: \"Those who fear and are ashamed of men, shall be thrown down. But he who confideth in the Lord, shall rejoice. Impiety overturneth man, while he who trusteth in the Lord shall be saved.\" (Grabe) (Haydock)" } ] }, { "chapter": 30, "slug": "id1124.html", "header": "Proverbs xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gatherer,\u0002 &c., or, as it is in the Latin, \u0001Congregans,\u0002 the son of \u0001Vomens.\u0002 The Latin interpreter has given us in this place the signification of the Hebrew names, instead of the names themselves, which are in the Hebrew, \u0001Agur, the son of Jakeh.\u0002 But whether this Agur be the same person as Solomon, as many think, or a different person, whose doctrine was adopted by Solomon, and inserted among his parables or proverbs, is uncertain. (Challoner) --- \u0001Vomiter\u0002 may denote David, who delivered many excellent canticles; \u0001Eructavit cor,\u0002 Psalm xliv. De Dieu translates, \"The words of him who is recollected the son of obedience.\" The author styles himself foolish, and asks for neither beggary nor riches, (ver. 2, 8.) which seems not to agree with Solomon; though there can be no doubt but this chapter is inspired. (Calmet) --- In effect, that great king might form this petition, being mindful of the instability of human greatness, and confess that of himself he was foolish. --- \u0001Vision.\u0002 Hebrew \u0001massa\u0002 (Haydock) generally implies something disagreeable, but here it is put for a collection of moral sentences. --- \u0001With,\u0002 &c. Hebrew also, \"to Ithiel, even unto Ithiel and Ucal,\" (Protestants; Haydock) friends of Agur, (Calmet) or his children, (Menochius) or rather Solomon speaks to all the faithful. We never find Agur mentioned as a canonical writer; and if he were, he would have been placed after Solomon. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With me.\u0002 He speaks of what he could claim of his own, abstracting from the prophetic light. (Calmet) --- In his humility, he supposeth that others are more perfect. The wisest know best their own defects. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Descended.\u0002 How then could I acquire such a sublime science? (Deuteronomy xxx. 11.) (Calmet) --- Christ alone could impart it, (John iii. 13.; Haydock) who is the perfect wisdom. (Worthington) --- \u0001Hands.\u0002 Septuagint, \"breast.\" (Haydock) --- It is no less difficult to fathom the designs of Providence. Some understand the \"spirit\" of prophecy to be here meant. --- \u0001Son.\u0002 Septuagint, \"children.\" But many Greek copies, and all the interpreters, have \u0001Son,\u0002 which the Fathers explain of the second person of the blessed Trinity, specified [in] chap. viii. 22. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Is fire-tried;\u0002 that is, most pure, like gold purified by fire. (Challoner) (Psalm xvii. 31., and Jeremias xxiii. 29.) --- It cannot deceive." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And not any thing\u0002 contrary, Deuteronomy iv. 2., and xii. 32. --- \u0001Liar.\u0002 Our Saviour condemned the false explanations of the Pharisees, as his Church does those of all heretics." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Words,\u0002 which are so opposite to thine, ver. 5. --- \u0001Riches.\u0002 The former often prompts men to deceive, the latter to grow proud and forget God." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Accuse.\u0002 Septuagint, \"deliver not\" to an idolater, Deuteronomy xxiii. 15. (Rabbins) --- \u0001Servant.\u0002 Add not to his affliction. (Worthington) --- We must suppose that the accusation is frivolous or false. (Lyranus) --- A servant may do a person much injury: but this ought not to deter the other from performing what justice and charity require." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The horse-leech:\u0002 concupiscence, which hath two daughters that are never satisfied, viz., lust and avarice. (Challoner)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Womb.\u0002 Septuagint, \"the love of a woman,\" (Haydock) a harlot, or rather Hebrew, \"a barren woman.\" --- \u0001Enough.\u0002 The more fuel, the brighter the flame. These four similitudes may denote cruelty, lust, avarice, and prodigality; (Calmet) or the first and last may be understood (Haydock) of envy and ambition. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Labour.\u0002 Septuagint, &c., \"old age.\" Hebrew, \"the obedience or admonition.\" Those who cursed their parents, were sentenced to death, Leviticus xx. 6." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Youth.\u0002 Hebrew, \"a virgin.\" The \"conception of a mighty man (the Messias; Haydock) in a virgin,\" is fitly compared to the flight of an eagle in the air, which leaves no \u0001trace\u0002 behind, and is the most difficult to comprehend. See Jeremias xxxi. 22.; Univ. Hist. iii. p. 144, note. Isaiah vii. 14.; Parkhurst in \u0001alm.\u0002 (Haydock) --- Some of the Jews have admitted this explanation. (Cornelius a Lapide) --- Others understand that the marks of virginity are equivocal; (Bossuet, &c.) or, if we stick to the Vulgate and Septuagint, the difference betwixt a child and a young man is extremely great, and almost incomprehensible. (Calmet) --- Young people who follow their carnal appetite, can no more give an account of their actions than of the course of an eagle, &c. (Worthington) --- His wanderings are manifold. The Hebrew seems to contain a prophecy of Christ's conception." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mistress,\u0002 and is married to her master. She will generally prove insolent; like slaves on the throne, \u0001Regnabit sanguine multo ad regnum quisquis venit ab exilio.\u0002 (Suetonius, Tib. 59.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Bands,\u0002 like an army. When one rises or falls, all do the like. They are so numerous in the East, as to darken the sun and spread destruction, Joel i., and ii. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001The stellio.\u0002 A kind of house lizard, marked with spots like stars, from whence it has its name. (Challoner) --- Hebrew \u0001semamith.\u0002 (Haydock) --- It probably provides food against the stormy season, like ants. (Bochart) (Calmet) --- Others understand \"the spider,\" (Kimchi) or \"monkey.\" (Vatable, &c.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Meeteth.\u0002 If he retreat, he looks back with disdain, till the woods conceal the turpitude of his flight. (Pliny, [Natural History?] viii. 16.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Loins.\u0002 It rules, and is even terrible to lions. (Pliny x. 21.) --- The terms of the original are found nowhere else, and some understand the horse, the bee, and a soldier in arms. (Calmet) --- \u0001Whom.\u0002 Hebrew, \"and Alkum with him.\" (Montanus) --- But we know no animal or king of this name; and it may imply, \"in the midst of his court,\" or \"assembly.\" (Chaldean) Some Latin copies read, \u0001Et Rex, nec est qui resistat ei,\u0002 (Sixtus V.) which is more conformable to the Hebrew, (Calmet) and is here translated, though the Vulgate read, \u0001Nec est rex qui,\u0002 &c. These four emblems (Haydock) denote fortitude, chastity, order, and justice." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Mouth.\u0002 Fools ought not to govern. (Worthington) --- Many might have been deemed wise, if they had continued in a lower station. (Calmet) --- Hebrew, \"If thou hast acted foolishly in raising thyself, and if thou hast entertained evil thoughts, \u0001put\u0002 thy hand to thy mouth.\" (Haydock) --- Chaldean, \"put not thy,\" &c. Give not way to pride, or to insolent language. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001And.\u0002 Hebrew, \"For he who presseth milk.\" (Calmet) --- Protestants, \"Surely the churning of milk bringeth forth butter,\" &c. (Haydock) --- \u0001Strife.\u0002 Moderation is necessary, (Calmet) in all actions. (Worthington)" } ] }, { "chapter": 31, "slug": "id1125.html", "header": "Proverbs xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lamuel.\u0002 This name signifies, \u0001God with him;\u0002 and is supposed to be one of the names of Solomon. (Challoner) --- Grotius would explain it of Ezechias. But why should we abandon the tradition of both Jews and Christians? --- \u0001Mother;\u0002 Bethsabee, who it seems was inspired, unless she received these maxims from Nathan. Solomon always speaks of her with the utmost respect, as a prudent mother may have the greatest influence over the tender minds of her children, chap. i. 8., and xxiii. 25." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Vows.\u0002 She seems unable to express her concern for him when he first mounted the throne, and shewed her the greatest reverence, 3 Kings ii. 19." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Women.\u0002 This would destroy thy health, and tend to impoverish the kingdom. --- \u0001Kings,\u0002 by injustice and ambition. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Give.\u0002 Septuagint, \"Do all with counsel. By advice drink wine. Lords are inclined to anger; let them not drink wine.\" (Haydock) --- Solomon took this advice, Ecclesiastes ii. 3." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Poor.\u0002 Solon condemned to death, at Athens, the prince who should get drunk; and the Areopagites excluded from their assembly a judge who had dined in a tavern. (Laert. 1.; Athen. xiii. 2.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Drink.\u0002 Hebrew \u0001shecar,\u0002 particularly palm-wine. --- \u0001Are sad.\u0002 Hebrew, \"perish,\" being sentenced to die; (Mark xv. 23., and Amos ii. 8.) or, who grieve and mourn for one deceased. On such occasions no food was prepared in the house, but the friends supplied what was necessary, and went to eat and drink with the afflicted, Ecclesiastes vii. 3." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001More.\u0002 Not that intoxication is permitted even to them." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Pass\u0002 through life, or the country. (Calmet) --- Septuagint, \"Open thy mouth and judge righteously. Render justice to the poor and weak.\" (Haydock) --- Doctrine is best received by those who are more ready to hear than to speak. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Who.\u0002 The following verses are in alphabetical order. They contain a grand eulogy of Bethsabee, who repented, or of a perfect matron. (Calmet) --- Such are rare, though they may be found. (Worthington) --- \u0001Valiant;\u0002 industrious. --- \u0001Price.\u0002 Formerly people bought their wives. (Calmet) --- \u0001Is.\u0002 Hebrew, \"is far above rubies (Protestants; Haydock) or pearls,\" Lamentations iv. 7." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Spoils,\u0002 taken in war. His wife will supply all necessaries, ver. 21." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hands,\u0002 with skill and industry, (Calmet) or \"willingness.\" (Hebrew) (Menochius) --- Ladies of the highest quality formerly employed themselves in this manner, like Penelope. Alexander, Augustus, and Charlemagne wore garments, which their sisters or wives had wrought. (Curt. 5.) (Suetonius 64.) (Eginhard.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bread;\u0002 all that is used for meat and drink. Septuagint, \"riches.\" Grabe, \"livelihood:\" \u0001Bion.\u0002 (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Night,\u0002 or early in the morning, as soon as the night was over; \u0001de nocte.\u0002 Hebrew, \"while it is yet night.\" (Haydock) --- Extreme vigilance is required of those who direct others. \"The master must be first up, and last in bed.\" (Cato v.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Considered.\u0002 This conduct is suggested by prudence. (Calmet) --- Cato (Rust. 2.) says, \"Do not go only once round the field,\" &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Arm; \u0002working, and making others obey." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Night,\u0002 during a great part of which she will work." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Strong things,\u0002 \"becoming\" (Septuagint) her station. (Calmet) --- \u0001Spindle.\u0002 She purposes and begins well, trusting in God for perfection and a reward. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Domestics.\u0002 Hebrew, \"house is clothed in purple,\" which may be understood of the domestics, though it seems more probably to refer to her husband and children." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Tapestry,\u0002 for the beds and floor. --- \u0001Linen,\u0002 or cotton; \u0001byssus,\u0002 Exodus xxv. 4." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Gates.\u0002 Chaldean, \"provinces.\" The rich were chosen for judges. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The Chanaanite,\u0002 the merchant; for Chanaanite, in Hebrew, signifies \u0001a merchant.\u0002 (Challoner) --- The Phœnicians travelled into all countries. Traffic was not then deemed a discredit, even to kings. --- \u0001Girdles\u0002 were worn both by men and women, and were very costly, insomuch that (Calmet) the kings of Persia assigned cities to furnish their wives with them. (Athen. i. in Antylla.) --- They who practise and teach the law may be said to buy and sell. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Clothing:\u0002 it is very beautiful, or wisdom and virtue surround her. --- \u0001Day.\u0002 She fears not death, (Calmet) or future distress of hunger, &c. (Jansenius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Tongue.\u0002 She is ever bent on doing good. (Haydock) --- Very different from many of her sex, who are taken up with vanity and complaints. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Idle,\u0002 out of a sense of duty, and not through avarice." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Her.\u0002 They were best able to judge of her merit." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Lord.\u0002 Hitherto natural qualifications appear: but to these the Christian matron must add sincere piety: and thus Solomon completes the character of his mother, (Calmet) who had given him such excellent instructions, or of any accomplished woman. Outward beauty soon (Haydock) decays; but the fear of God is more deserving of praise. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Gates,\u0002 before all the judges (Haydock) and people. (Menochius) --- Good works shall be rewarded at God's tribunal, (Worthington) when the vain worldly beauty shall be covered with confusion. (Haydock) --- This idea of a perfect woman is best verified in the Catholic Church, (St. Augustine; Ven. Bede) though the blessed Virgin [Mary], &c., may also be designated. (Worthington) --- The use of the alphabet herein denotes, that we must begin with a moral good life, if we would penetrate the greater mysteries of the Scriptures. (St. Jerome) (Lam.[Lamentations?])" } ] } ] }, "psa": { "book": "psa", "intro": [ { "text": "THE BOOK OF PSALMS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner)" }, { "text": "These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet)" }, { "text": "St. Jerome (ad Cyprian) says: \"Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles.\" Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.)" }, { "text": "Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable to this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dictated by the Holy Ghost. (Du Hamel)" }, { "text": "St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius)" }, { "text": "Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock)" }, { "text": "It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet)" }, { "text": "St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.)" }, { "text": "What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet)" }, { "text": "A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.)" }, { "text": "When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Simon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock)" }, { "text": "No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such strings of this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington)" }, { "text": "The greatest stress must be laid on these. (Calmet)" }, { "text": "An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock)" }, { "text": "David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington)" }, { "text": "The psalter takes its name from an instrument of ten strings, resembling the Greek \u0001L,\u0002 (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington)" }, { "text": "We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock)" }, { "text": "\u0001In hoc libro spiritualis Bibliotheca instructa est.\u0002 (Cassiod.)" } ], "intro_slug": "id725.html", "chapters": [ { "chapter": 1, "slug": "id726.html", "header": "Psalm i. (Beatus vir.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Will.\u0002 He is wholly occupied and delighted in keeping God's commandments. (Worthington) --- This distinguishes the saint from him who only refrains from sin through fear. (Calmet) --- \u0001Qui timet invitus observat.\u0002 (St. Ambrose) --- Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock) --- \u0001Meditate,\u0002 and put in practice. (Menochius) --- \u0001Night.\u0002 The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Tree.\u0002 Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) --- Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) --- \u0001And.\u0002 In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. --- \u0001Prosper,\u0002 and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the \u0001nation,\u0002 as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in these holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) --- All this verse might perhaps be better understood of the tree. \"And its leaf....and whatever it shall produce,\" \u0001faciet\u0002 (\u0001fructum\u0002). (Haydock) --- Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Not so.\u0002 Hebrew, \"but are like the chaff which the wind driveth away.\" (Haydock) --- They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job xxi. 18.) --- The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet) --- They yield to the slightest temptation. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Again.\u0002 So as to gain their cause, (Amama) or to make opposition; as the Hebrew \u0001yakumu,\u0002 \"stand up,\" with defiance, intimates. (Haydock) --- They are already judged, (John iii. 18.) and can make no defence; they being separated from the just, like goats. Kimchi (though he is defended by Amama. Haydock) and some other Jews, falsely asserts that the souls of the wicked will be annihilated, and that only the just Israelites will rise again. (Buxtorf, Syn. 1.) --- But this is very different from the belief of the ancient Jews, who clearly assert the truth respecting future rewards and punishments, 2 Machabees vii. 9, 14, 23, and 36., and Wisdom v. 1., or Josephus, or 4 Machabees x. See Job, &c. --- The Fathers have adduced many such proofs from the other parts of Scripture, which they had read with as much attention as modern critics. (Calmet) --- \u0001Council,\u0002 (Menochius) or rather \"counsel,\" as the same word, \u0001Boule,\u0002 is used by the Septuagint as [in] ver. 1., (Calmet) though the Hebrew \u0001hadath,\u0002 here be different, and mean a \u0001council,\u0002 or assembly. (Menochius) --- Septuagint and Vulgate may be understood in the same sense. (Haydock) --- Sinners shall be destitute of all hope at the resurrection, and shall be driven from the society of the blessed. (Worthington) --- They will not even be able to complain, since they had been so often admonished of their impending fate, (Berthier) and would not judge themselves in time. (St. Augustine; 1 Corinthians xi., and Acts xxiv. 15.) Protestants, \"They shall not stand,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Knoweth,\u0002 with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must \u0001reap corruption,\u0002 Galatians vi. 8. (Berthier) --- God will reward or punish (Worthington) all according to their deserts. (Haydock) --- To some he will thunder out, \u0001I never knew you;\u0002 while others shall hear, \u0001Come,\u0002 &c., Matthew xxv. 34., &c. (Calmet) --- In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. (Haydock)" } ] }, { "chapter": 2, "slug": "id727.html", "header": "Psalm ii. (Quare fremuerunt.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Raged.\u0002 Hebrew, \"come together with tumult,\" (Symmachus) \"loud cries,\" like a furious army, composed of several nations. (Haydock) --- Why have the Philistines, &c., assembled to obstruct my reign? or (Calmet) \"why will the Gentiles be troubled, and the tribes meditate vain things?\" (St. Jerome) Pilate, Herod, and the chiefs of the Jews, met to destroy the Messias; though, on other occasions, they were at variance. (Haydock) --- Their attempts were fruitless. Their false witnesses could not agree. (Calmet) --- The priests had, in vain, meditated on the law, since they had not discovered Him who was the end of it. (St. Athanasius; &c.) --- \u0001People\u0002 of Israel, Acts iv. 27. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Kings.\u0002 Herod and Pilate, (Worthington) who acted for the Roman emperor. --- \u0001Princes,\u0002 of the priests, (Haydock) Annas and Caiaphas. But all the rage of Gentiles and Jews against Christ was fruitless, (Worthington) and wicked, (Haydock) as the attempt of the surrounding nations to dethrone David was, in contradiction to the divine appointment. He is sometimes styled the Christ, or \"anointed of the Lord,\" Psalm xix. 7. But the Chaldean has, \"to revolt from the Lord, and fight with his Messias.\" So that the ancient Jews agreed with us, (Calmet) and it would be \"rash to abandon the interpretation given by St. Peter.\" (St. Jerome)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Us.\u0002 Let us no longer be subject to the old law, which is abrogated, (St. Augustine) or the enemies of David, and of Christ, encourage one another (Calmet) to subvert their authority, before it be too well established. Protestants still seem to be actuated with the same phrensy; fearing nothing more than the restoration of the Catholic religion [in Great Britain]; and incessantly pouring in petitions to [the British] Parliament to withhold the common rights of subjects from people of that [Catholic] persuasion. (Haydock) --- \"I fear there are more \u0001political\u0002 than \u0001religious\u0002 objectors to emancipation [of Catholics in Great Britain].\" (Nightingale)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Them,\u0002 who continue rebellious, Proverbs i. He speaks thus to shew that we deserve derision. (Haydock) --- \u0001Quod nos derisu digna faciamus.\u0002 (St. Jerome) --- Yet he will convert many, (Worthington) even of those who, like St. Paul, were bent on persecuting the faithful. If they still resist, (Haydock) he will shew the futility of their plans, and triumph over all, as David did over his opponents, and Christ over those who wished to have obstructed his resurrection, and the propagation of his gospel. Thus Jesus has proved his divinity, and confirmed our hopes that he will still protect his Church; as he did when it seemed to be in the greatest danger. (Calmet) --- God can fear no opposition to his decrees. (Menochius) --- He is in \u0001Heaven,\u0002 to whom we ought to address our prayers. The \u0001Lord\u0002 seems to be here applicable to Christ. Chaldean, \"the word of God.\" He has the title of the Creator, \u0001Adonai,\u0002 as the Jews have marked it with a \u0001Kamets\u0002 134 times, when it is to be taken in that sense. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rage.\u0002 These, and similar expressions, when applied to the immutable Deity, only denote that men have deserved the worst of punishments. (Haydock) --- God had discomfited the enemies of David (2 Kings v. 20, 24.) by his thunder. But he still more confounded the devil, when Christ descended to take away his spoils; and he chastised the Jews by the ruin of their city, (Calmet) as he has or will do all persecutors of his Church. (Haydock) --- He will severely reprehend, and justly punish the obstinate. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001I am.\u0002 Hebrew, \"I have anointed....over Sion, my,\" &c. St. Jerome and others have read in the first person, what the Septuagint translate in the third. The sense is much the same. (Calmet) --- But the Vulgate seems to be better connected, and the same letters may have this sense, if we neglect the points, which were unknown to the Septuagint and of modern invention. These interpreters may also have read a \u0001v\u0002 for \u0001i,\u0002 as these letters are very similar. (Berthier) --- \"But I am anointed king by him over Sion, his holy mountain.\" (Houbigant) --- Theodoret, observing that Christ is king not only over Sion, but also over all, alters the punctuation: \u0001On Sion....preaching,\u0002 &c., which is very plausible, since Isaias (ix. 3.) says, \u0001the law shall come forth from Sion,\u0002 (Berthier) and [Isaias] chap. xxxvii. 32., \u0001and salvation from Mount Sion.\u0002 Hence Christ preached frequently in the temple. It is certain David was not anointed here, but at Hebron; and the temple was not built till the reign of Solomon. See Psalm cix. 2." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thee.\u0002 Chaldean weakens this text. (Haydock) --- \"I love thee as my son, and look upon thee with the same affection, as if I had this day created thee;\" which might be applied to David, now settled more firmly on the throne by his late victory. But it literally refers to Christ, either born in time, (ver. 1., St. Augustine; Calmet) or baptized; (St. Justin Martyr) or rather rising again, (Acts xiii. 33.) and born from all eternity, Hebrews i. 5. This shews him superior to the angels. The prophet had both these events in view. Eternity is always the same. (Berthier; Bossuet; Du Hamel) --- He to whom God may speak thus \u0001to-day,\u0002 at all times, must be God also. (Robertson, Lexic.) (John v. 25.) --- To this Socinians can make no reply, without giving up the Epistle to the Hebrews or allowing that the apostle's arguments were inconclusive. (Berthier) --- The same text may thus have many literal senses. (Du Hamel) --- The eternal birth seems here to be the chief, as from that source the nativity, baptism, priesthood, (Hebrews xv. 5.[v. 5.?]) and miraculous resurrection of Christ, necessarily spring. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ask.\u0002 The Messias must be invested with human nature, and merit all graces for man. When did David ask for such an extensive dominion? (Berthier) --- But Christ's kingdom extends over the world. His Church cannot fail, as St. Augustine proved hence against the Donatists, and his arguments confute Protestants as well. (Worthington) --- Our doctors used to refer this psalm to the Messias, said R. Solomon; but it is better to apply it to David, on account of \"Christians.\" (Du Hamel)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rule,\u0002 as a shepherd, (\u0001poimaneis\u0002) as it is cited [in] Apocalypse ii. 26. But he is speaking of vengeance taken on the rebellious; and we might translate, \"Thou shalt break,\" &c. (Calmet) --- Yet this is not necessary, as a shepherd sometimes beats with severity, to prevent his sheep from straying. (Haydock) --- The Church guides also use coercion, but for the good of the flock. (Calmet) --- God brought the murderers of his Son to an evil end, and destroyed their city. (Haydock) --- He broke the Gentiles, to make them a more noble vessel, Jeremias xviii. 4. (St. Hilary) --- He will execute judgment at the last day, Apocalypse xix. 11. (Calmet) --- When the clay is still soft, the vessel may easily be repaired; so the sinner may be reclaimed, when he has only just fallen. (St. Jerome) --- Even the most obdurate, are as clay in God's hands. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And.\u0002 Here the prophet may address kings, unless the Father or the Messias continue to speak. It is evident these words are not to be understood of David's dominions alone. Fear and joy keep the Christian in proper order, Philippians ii. 12., and iii. 1. (Berthier) --- \"The love of God pushes us forward, and the fear of God makes us take care where we walk.\" (St. Theresa [of Avila?]) --- The one guards us against despair, the other against presumption. Kings are here instructed to support the Church, for which some have been styled, \"Most Christian,\" \"Catholic,\" or \"Defenders of the Faith.\" The Donatists falsely asserted, that they were ever found enemies to religion, because of Constantine, &c., attempted to repress their errors. But Julian favoured them, to increase dissensions. See St. Augustine, contra Pet. et contra Gaud. ii. 26. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Trembling,\u0002 with reverential awe and humility, (1 Corinthians ii. 3.; Amama) as none is sure of salvation. (Bell.[Bellarmine?]) --- More are lost by presumption than by trembling. (Amama)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Discipline.\u0002 Chaldean, \"doctrine.\" St. Jerome, \"adore purely.\" Protestants, \"kiss the Son, lest he be angry,\" &c. (Haydock) --- Houbigant, \"adore the son, lest he be angry, and you perish. For he comes forward, and shortly his wrath will be enkindled.\" This version seems to be judicious: that of the Vulgate is less energetic, but comes to the same end, as those who adore the Messias, must follow his doctrine. (Berthier) --- \u0001Lord\u0002 and \u0001just\u0002 is not in [the] Hebrew. (Haydock) --- The \u0001way\u0002 or projects of sinners will perish; (Psalm i. 6.) they will be hurried before the tribunal, as soon as they are dead; (St. Hilary) and when they least expect it, 1 Thessalonians v. 2. (Calmet) --- Some fall from salvation, and God will bring them to judgment at the end of this short life. (Worthington) --- Hebrew, \"Kiss purely.\" Kissing is often used in Scripture to express submission, love, and adoration. (St. Jerome, contra Ruf. i.) (Genesis xli. 40.) (Calmet) --- We testify our respect for God, by kissing the Bible, &c. (Haydock) --- But it cannot be shewn that \u0001bar\u0002 means \"a son,\" in Hebrew. (Calmet) --- Amama blames the Vulgate for withdrawing a text in favour of Christ's divinity. We must, however, submit to the law and faith of Christ with confidence and love, if we desire to escape his indignation and enter heaven, Acts iv. 12. Mr. Nightingale (Portrait of Cath. 1812. p. 117 and 332) may represent this doctrine as uncharitable and groundless, though he allows it has been maintained by most (p. 473) who have professed to be the true disciples of Christ, whether Catholics or Protestants. The principle is good, though some apply it wrong. If he and Lord Milton, (speech. 1812. to whom we must express our manifest obligations) had contented themselves with saying that they believed our doctrine was \"unscriptural,\" &c., (p. 18) we should not have much wondered; as they could not consistently have said less, and remained out of the Catholic Church. But for any man who has read the Bible, to persuade himself that it is not necessary to profess the one only true religion, wherever it may be, after Christ has so plainly declared, \u0001He that believeth not is already judged,\u0002 and \u0001shall be condemned;\u0002 (John iii. 18., and Mark xvi. 16.) and after the apostle has delivered over to satan those who only asserted that the \u0001resurrection was past,\u0002 (2 Timothy ii. 17.) this fills us with astonishment. Not a single text can be produced in favour of the contrary system leading to indifference about religion; which, if true, would shew the preaching of the prophets and apostles as nugatory, and their blood shed in vain. All the \"Scriptures\" proclaim the necessity of faith and good works. We may observe, that the doctrine of the blessed Trinity seems to be no less objectionable to Mr. N. than the rest of our faith, p. 117, &c. Yet (Haydock) we must not refuse him the praise of liberality. (Catholic Review, &c., Jan. 1813.) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Trust\u0002 for salvation through Christ, (Du Hamel) acting as he has directed, so that their hope may be well founded. (Menochius) --- This psalm is quoted six times in the New Testament, [Acts iv. 25., and xiii. 33., Hebrews i. 5., and v. 5., and Apocalypse ii. 27., and xix. 15.] which shews the concord of Scripture, and that the prophets saw the promises at a distance, following the law of love, which is as ancient as the world. (Berthier)" } ] }, { "chapter": 3, "slug": "id728.html", "header": "Psalm iii. (Domine quid multiplicati.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Why.\u0002 Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings xv. 13. So all rose up against Christ. (Worthington) --- The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) \"How are they multiplied.\" (Houbigant) --- David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings xii. 10. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001God.\u0002 His case is desperate. (Worthington) --- He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in the person of Job; for temporal punishments are frequently an effect of the divine clemency. Semei upbraided David on this occasion, as the Jews did Christ, 2 Kings xvi. 7., and Matthew xxvii. 42. At the end of this verse, Hebrew adds, Selah, (Calmet) \u0001sle\u0002 and Septuagint \u0001diapsalma,\u0002 (Haydock) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulgate seems to have done, except [in] Psalm lxi. 8., where it is rendered, \u0001in æternum,\u0002 \"for ever,\" (Berthier) as St. Jerome expresses it \u0001semper,\u0002 in his Hebrew version. It would perhaps be as well to leave the original term. (Haydock) --- It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, &c., (Berthier) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. (Calmet, Dis.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Protector.\u0002 Hebrew, \"shield.\" --- \u0001Glory.\u0002 God is the hope of his servants, (1 Corinthians xv. 31.) and grants their requests. (Calmet) --- He has not abandoned me, when I had fallen into sin. (Haydock) --- He gives me the victory, and confirms my throne. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hill.\u0002 Sion, where the ark had been placed, (Calmet) or from heaven. (Menochius) --- Hebrew adds, \"Selah.\" (Protestants) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rest,\u0002 in sin; (St. Athanasius) or, I have not lost my confidence in God, though dangers threaten on every side. (Calmet) --- Jesus remained undaunted, when his enemies surrounded him; he continued (Theodoret, &c.) free among the dead, and rose again by his own power. (Haydock) --- If he prayed that the chalice might be removed, it was to teach us how to behave. (Calmet) --- He was buried, and rose again, and his disciples \u0001believed the Scriptures\u0002 (John ii. 22.) recorded here, and in other places. (Worthington) --- The same word refers to past and future things. (St. Gregory, Mor. xx. 1.) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thousands.\u0002 Septuagint, \"myriads.\" (Haydock) --- If my enemies were still more numerous, I should not fear. (Calmet) --- I beseech thee to help me. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Without cause.\u0002 Hebrew, \"on the jaw.\" (Haydock) --- Without redress. (Calmet) --- Septuagint seems to have read \u0001leinom,\u0002 as \"some Jews say that the ancient copies were different.\" (Origen, A.D. 231.) (Kennicott) --- \u0001Teeth.\u0002 Strength and fury." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Blessing.\u0002 Abundance of grace is promised to God's servants, who must look up to him for salvation. David gives thanks for the victory, though he grieved at his son's death. (Worthington) --- He shewed proofs of the greatest clemency on this occasion. It is evident, from this psalm being inserted before many which regard Saul, that no chronological order is observed. (Calmet) --- Selah occurs a third time here, as some may have ended the lecture at one, while others ordered it to be continued to another, or even to the 3rd or 5th verse of the next psalm, if that be its real import. (Haydock)" } ] }, { "chapter": 4, "slug": "id729.html", "header": "Psalm iv. (Cum invocarem.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Unto the end.\u0002 Or as St. Jerome renders it, \u0001victory to him that overcometh;\u0002 which some understand of \u0001the chief musician;\u0002 to whom they suppose the psalms, which bear that title, were given to be sung. We rather understand the psalms thus inscribed to refer to Christ, who is the \u0001end of the law,\u0002 and the \u0001great Conqueror\u0002 of death and hell; and to the New Testament. --- \u0001In verses, in carminibus.\u0002 In the Hebrew, it is \u0001neginoth,\u0002 supposed by some to be a musical instrument, with which this psalm was to be sung. --- \u0001For David,\u0002 or \u0001to David, to David,\u0002 that is, inspired to David himself, or to be sung by him. (Challoner) --- \u0001Lamnetseach,\u0002 from \u0001nitseach,\u0002 \"to push to an end,\" may signify (Haydock) \u0001to the end;\u0002 and this sense is more noble than (Berthier) \"To the precentor, \u0001or \u0002president.\" (Calmet) --- \u0001Binginoth.\u0002 (Haydock) --- \"Over the female musicians.\" (Calmet) --- \"To the chief of the singers on stringed instruments.\" (Duguet.) --- The psalms which have this title, relate to future times, and to the Church of Christ; (St. Augustine; Worthington) or were to be sung at the close of the Jewish festivals, &c. (Berthier) --- This is considered as a sequel to the preceding, to thank God for the late victory over Absalom. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The God.\u0002 Hebrew, \"When I call, hear me, O God of my justice:\" source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read \u0001Cum invocarem te, exaudisti me.\u0002 (Calmet) --- \u0001Thou.\u0002 The change of persons intimates that when God is present (St. Augustine) the soul is animated with confidence to speak to him. (Haydock) --- \u0001Prayer.\u0002 Though his request had been granted, he still continues to address God, as we ought to pray without ceasing, 1 Thessalonians v. 17." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001O.\u0002 This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a \u0001lie.\u0002 (Haydock) --- \u0001Dull.\u0002 Hebrew, \"my glory to shame.\" But the reading of the Septuagint seems preferable, (Calmet) as the rhyme in Hebrew is now lost, (Fourmont) and the text has been altered (Houbigant) by an injudicious junction of words, and by using \u0001c\u0002 for \u0001b.\u0002 In ancient manuscripts, the words were all joined together, (Berthier) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Protestants, \"How long \u0001will ye turn\u0002 my glory into shame?\" &c. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wonderful,\u0002 (\u0001mirificavit\u0002) according to the Hebrew means also has chosen in a striking manner his appointed ruler, \u0001or\u0002 holy person. (Berthier) --- \u0001Holy,\u0002 often means one set aside, (Luke ii.) or commissioned, though the person be a pagan, Isaias xiii. 3. \u0001Chasid,\u0002 (Haydock) particularly signifies a \"clement\" character, such as a king ought to be. (Calmet) --- \"The Lord has set aside for himself the pious.\" (Pagnin) --- I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Angry.\u0002 My soldiers, do not resent this offence too much, kill not the boy; (2 Kings xviii. 5.) or (Haydock) you, my deluded subjects, enter into yourselves. St. Paul (Ephesians iv. 26.) cites this as a moral sentence. (Calmet) --- It is more difficult to moderate anger than to deny access to it entirely. (St. Francis de Sales) (Haydock) --- \u0001Beds.\u0002 Repent for the most secret evil thoughts, before you fall asleep. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Justice.\u0002 External devotion will not suffice. (St. Chrysostom) --- No sacrifice will please God as long as people take part with rebels. (Calmet) --- Besides external sacrifices, which have always been required, and those of praise and contrition, (Psalm xlix., and l.) we must offer to God the sacrifice of justice, by complying with our duties to him, ourselves, and neighbours, and by hating sin, and also the world, the flesh, and the devil, which prompt us to offend, and thus to give the preference to \u0001vanity.\u0002 For this purpose, we must not trust in ourselves, but in God; and that no one may plead ignorance, the \u0001light\u0002 of reason and grace is given us, plainly indicating that we have a God to serve, and must expect reward or punishment, Hebrews xi. 6. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The.\u0002 Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no marks of God's favour, and were in great want of provisions, till some were brought by Berzellai. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001By.\u0002 Hebrew and St. Augustine, \"From the time of their corn and wine\" (Calmet) gathering. I rejoiced \"more\" than those who live in the greatest affluence, which is nothing but vanity. No mention is made of \u0001oil,\u0002 but the original term, \"liquor,\" includes it. (Berthier) --- St. Jerome found it not in the Hexapla. But it now occurs in the Arabic, Syriac, &c. (Calmet) --- David envies not the present prosperity of the rebels. (Haydock) --- He comforts his followers with the assurance of God's favour, which he had again testified by sending provisions. (Bullenger) --- He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully protected. (Haydock) --- God gave temporal advantages to the just in the old law, as a figure of heavenly rewards. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Same,\u0002 (\u0001in idipsum\u0002) which signifies \u0001with one accord,\u0002 Acts i. 14. Hebrew, \"altogether,\" when we shall be united as one people, which I expect will shortly be the case. Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. (Haydock) --- Under thy protection, I am secure, (Calmet) no longer kept between fear and hope. (St. Bernard) --- When I lie down, I can enjoy rest, (Berthier) being free from turbulent passions. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Singularly.\u0002 Art \"alone\" (Pagnin) the source of all my happiness; (Haydock) or thou hast taken such care of me, as if thou hadst no other. (Menochius) --- I am at a distance from the contagion of evil company, (St. Chrysostom) which I hate. (Berthier) --- \"For thou only art Lord, thou hast made me dwell secure.\" (St. Jerome)" } ] }, { "chapter": 5, "slug": "id730.html", "header": "Psalm v. (Verba mea auribus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For her that obtaineth the inheritance.\u0002 That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. (Worthington) --- \u0001Nechiloth,\u0002 may also, (Haydock) signify musical instruments with holes, or \"women dancing,\" on religious and joyful occasions, as they did when the ark was removed, &c., 2 Kings vi. 12., (Calmet) and Psalm lxvii. 26. --- We may (Haydock) as well follow the Vulgate and St. Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent form of morning prayer, as an armour against all our spiritual enemies. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cry.\u0002 Hebrew, \"meditation.\" (Menochius) --- The cry of the heart, (St. Chrysostom) and \"the groans,\" which the spirit forms within us, Romans viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we \u0001ask amiss,\u0002 James iv. 3. (Calmet) --- He attends to the prayers of the Church, and of every faithful soul, (Worthington) and even exhorts sinners to come to him, that they may emerge from the abyss. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Morning.\u0002 This hour of prayer is also specified, (Psalms lxii. 1., and cxviii. 147.) as that of the evening is, Psalms iv. 9., and liv. 19. We read also of noon being a time for prayer among the Jews, Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Stand.\u0002 Hebrew implies \"in order,\" as those who neglect prayer must be all in confusion. God enables those who are diligent, to \u0001see\u0002 wonderful things. (Berthier) --- \u0001Iniquity.\u0002 No: he has it in abhorrence; (Calmet) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. (Worthington) --- On this subject I will meditate. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Eyes.\u0002 God suffers them to remain for a time. (St. Jerome)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Workers,\u0002 (\u0001operantur\u0002) \"who work,\" (Haydock) and die impenitent. --- \u0001Lie.\u0002 All heretics, who kill their own and neighbours' souls, (St. Jerome) and in general all seducers, (Calmet) who will be treated like those who have committed murder. (Eusebius) (Cæsar.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mercy,\u0002 not trusting in my own merit, (Haydock) but with the greatest awe. (Calmet) --- The just must trust in mercy, not in man's power. --- \u0001Temple,\u0002 the Church, and in God's presence. (Worthington) --- Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same names; (1 Kings i. 7, 24, and iii. 3.) so that this reason is not sufficient. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Enemies.\u0002 Hebrew, \"observers.\" They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) --- Let me not stumble, (Haydock) but cause me to walk cheerfully in thy paths. (Calmet) --- If thou approve, it matters not how much worldlings blame me. (St. Augustine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Their.\u0002 Hebrew, \"his.\" But it is incorrect. (Houbigant) --- St. Jerome has \"their.\" (Berthier) --- \u0001Vain.\u0002 Hebrew, \"wicked \u0001or\u0002 deceitful.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sepulchre,\u0002 which never says there is enough, Proverbs xxx. 15. (Calmet) --- \u0001Dealt,\u0002 &c. St. Paul authorizes this version, (Romans iii. 13.) though the Hebrew be rendered, \"they flatter cunningly;\" (Berthier) or \"they sharpen their tongue,\" and polish it like a sword, that it may cut more easily. This may be applied to heretics. (Sts. Athanasius, Chrysostom, and Jerome) (Calmet) --- \u0001Judge,\u0002 or \"condemn them.\" Hebrew may be explained as a prediction. (Berthier) --- The Holy Ghost could not dictate an imprecation or desire of revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. (St. Chrysostom; St. Augustine) (Calmet) --- Though the just desire the conversion of all, yet if any die impenitent, they approve of God's judgment, manifested at the end of the world. (Worthington) --- \u0001Provoked.\u0002 Hebrew, \"rebelled against.\" I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. (Calmet) --- He might abhor the enemies of salvation, the world, &c., whom Christ has condemned. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Dwell.\u0002 Hebrew, \"protect,\" (St. Jerome) \"or shade them.\" (Calmet) --- The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Us.\u0002 Hebrew, \"him.\" (St. Jerome; Aquila) (Calmet) --- But neglecting the points, the Septuagint is as accurate, and more beautiful. (Berthier) --- \u0001Shield.\u0002 Hebrew \u0001tsinna,\u0002 (Haydock) which was probably large enough to cover the body. (Calmet) --- If God be with us, who is against us? (Haydock) --- The just shall receive the sentence of eternal glory. (Worthington)" } ] }, { "chapter": 6, "slug": "id731.html", "header": "Psalm vi. (Domine ne in furore.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For the octave.\u0002 That is, to be sung on an instrument of eight strings. St. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. (Challoner) (Worthington) --- It may also signify, that this psalm was to be sung by \"the eighth\" of the 24 bands, 1 Paralipomenon xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (Calmet) or under any distress: he expresses the sentiments of a true penitent, (Berthier) with which he was ever after impressed. (Haydock) --- It is applicable to penitents of the new law. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Indignation.\u0002 Literally, \"fury.\" (Haydock) --- Such strong expressions were requisite to make the carnal Jews fear God's judgments, though a being of infinite perfection can have no passion. (St. Chrysostom) --- David does not beg to be free from suffering, (Haydock) but he requests that God would chastise him with moderation, Jeremias x. 24., and xlvi. 28. (Calmet) --- Justice without mercy is reserved for the last day. (St. Gregory) --- \u0001Wrath.\u0002 This regards those who have built wood, &c., on the foundation. They shall be purified by fire. (St. Augustine) Purgatory was then believed in the 4th Century. (Berthier) --- Let me not be condemned either to it, or hell. (St. Gregory, hic.[here] and Psalm xxxvii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Troubled,\u0002 with grief. (Worthington) --- I am sinking under my illness: my virtue is lost. (Calmet) --- The whole human race is this sick man, requiring the aid of Jesus Christ. (St. Augustine) --- The ineffable name \u0001Jehova,\u0002 (Haydock) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. (Berthier, ver. 9) --- Under the allegory of sickness, the ravages of sin appear. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Long?\u0002 Wilt thou leave me in distress? (Worthington) --- He breaks off abruptly to express his sorrow, See Isaias vi. 11; Jeremias xiii. 26. (Berthier) --- True converts are often tried a long time, that they may conceive how God will treat those who never return to him, (St. Augustine; Eusebius) and that they may beware of a relapse. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Turn.\u0002 God never abandons us first, Jeremias ii. 27. (Berthier) --- We drive him away by sin. (St. Athanasius) --- \u0001Sake.\u0002 I cannot take one step without thee. (Calmet) --- Treat me not as my sins deserve; but mercifully restore me to favour. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hell.\u0002 The hardened sinner will not praise thee, (St. Augustine) much less will the damned, who are confirmed in evil. (Berthier) --- Even those who are in \"the grave,\" though just, cannot sound forth thy praises; and consequently, if I be cut off, the number of thy adorers will be diminished. This motive is often urged, as if God was forgotten in the rest of the world, Psalm xxix. 10., and Isaias xxxviii. 18. (Calmet) --- This life is the time for repentance. After death there is no conversion, but eternal blasphemies in hell. I will strive to prevent this misery, by continuing to do penance, till I am watered with thy grace. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bed.\u0002 St. Jerome, \"I will make my bed swim\" (Haydock) with tears, or sweat. (Berthier) --- Here we behold the effects of true repentance, which will not suffer the sinner to enjoy any repose, (Calmet) when he reflects on the pains of hell, and the perfections of God. (Haydock) --- \"O sweet affliction, which extinguishes the fire of hell, and restores man to the friendship of his God.\" (St. Chrysostom)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Indignation\u0002 of God (Theodoret) or of my enemies. I am also indignant when I behold my foes exulting in my ruin. (Calmet) --- \u0001I have.\u0002 Hebrew, \"It,\" \u0001the eye.\u0002 (Berthier) --- The eye is naturally injured by excessive grief. Yet David could not think of his sins, without floods of tears. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Iniquity,\u0002 who have fostered my passions, (Berthier) or sought my ruin. I now perceive who were my true friends. (Calmet) --- \u0001Lord.\u0002 He is twice mentioned in the next verse, in honour of the blessed Trinity, as a German commentator remarks, after the ancient interpreters (Berthier) and Fathers. They have constantly had an eye to these grand truths, which are nevertheless proved by clearer passages of Scripture. (Haydock) --- David confides in God, as every true penitent may do, for protection. (Worthington) --- He had also been assured of pardon by Nathan, the prophet. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Troubled.\u0002 This is a prophecy, (St. Augustine) or a prayer for their speedy and earnest conversion, (St. Jerome; Calmet) or a threat if they persist. (Worthington) --- \u0001Speedily.\u0002 At the last day, the wicked will perceive how short life has been. \u0001Tunc sentient peccatores quam non sit longa omnis vita quæ transit.\u0002 (St. Augustine)" } ] }, { "chapter": 7, "slug": "id732.html", "header": "Psalm vii. (Domine Deus meus.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001My God.\u0002 This title is prompted by love and confidence. (Haydock) --- \u0001All.\u0002 David had only few followers, while he was pursued by Saul (Calmet) and Absalom. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lion.\u0002 In a spiritual sense this is the devil, 1 Peter v. 8. (St. Augustine) --- \"Let him only see the sign of the cross, or the lamp continually burning before the altar, he will flee away. Should we wonder at this? the garments alone of Paul drove him from possessed person.\" [Acts xix. 12.] (St. Chrysostom) --- Will modern sectaries still ridicule these things? --- \u0001While.\u0002 Hebrew, \"tearing, and not snatching away.\" But there is a similar construction, (Lamentations v. 8.) which shews that we ought to follow the Vulgate. (Berthier) --- Absalom, or any other enemy, may be this lion. (Worthington) --- They threatened David with utter ruin, which he could never have escaped, without God's visible protection." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thing,\u0002 alluding to some calumny, (Haydock) with which he was assailed (Worthington) by Saul, Absalom, and Semei. (Berthier) --- He disclaims all such ambitious or unjust sentiments, though he allows that he is not innocent before God. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001That repaid.\u0002 This seems better than \"my peaceable one,\" as some translate the Hebrew, for it would be but a small commendation not to injure a friend: the pagans do as much. Duport therefore agrees with the Vulgate, and St. Jerome has, \"If I have rendered evil to those who did me any, and sent my enemies empty away;\" or, as the Hebrew is in the future, \"I will let my enemies depart without fighting;\" which is equivalent to, I will gain no advantage over them. (Berthier) --- The man who takes revenge, injures himself, and becomes the devil's slave. (St. Augustine) --- David had been so far from giving way to ingratitude, that he would not even hurt his enemy. (Haydock) --- He let Saul escape, when he might easily have slain him. [1 Samuel xxvi.] (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Dust.\u0002 Hebrew adds, \"to dwell,\" (Haydock) as if the ignominy was not to be effaced. This would be very sensible for a king. (Berthier) --- \u0001Glory\u0002 is here synonymous with life, or \u0001soul,\u0002 Genesis xlix. 6. Let my life and (Calmet) reputation be lost. (Worthington) --- \u0001Summum crede nefas animam præferre pudori.\u0002 (Juvenal viii.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Borders.\u0002 Hebrew is rendered, \"fury of my enemies.\" --- \u0001My\u0002 is found in some copies of the Septuagint, though the edition of Comp. and Aldus agree with the Vulgate, and Bos observes, that an ancient interpreter rendered the first word as we do. (Berg.) --- \u0001Habar\u0002 means, \"to pass;\" and, of course, \u0001behabroth\u0002 (Haydock) may denote, \u0001in the borders;\u0002 (Berg.) though St. Jerome, &c., have, \"rise up indignant over mine enemies.\" Avenge thy own cause, as they would overturn thy decree, which has called me to the throne. (Haydock) --- \u0001Commanded.\u0002 Shew thy power, and protect me, since thou hast ordered me to reign. (Worthington) --- Convince my enemies of the injustice of their proceedings, (Haydock) and cause them to repent. Thy order is what displeased Saul. Protect me as thou hast promised. Chaldean, \"Execute the judgment in my favour, which thou hast decreed.\" Then all will obey. (Calmet) --- \u0001O Lord, my God.\u0002 Hebrew has not \u0001Lord,\u0002 and some translate \u0001elai,\u0002 \"to me.\" But it also means, \"my God.\" (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001High,\u0002 on thy tribunal, to decide this dispute. The Fathers apply this to the ascension of Jesus Christ, who will judge the world. (St. Augustine; Theodoret) (Calmet) (2 Corinthians x. 11.) --- The interference of Providence (Haydock) will induce many to come to thy tabernacle, (Menochius) to embrace the true religion, (Worthington) and sectaries will decrease. These will be refuted most effectually, when they see the law well observed. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Innocence.\u0002 Hebrew, \"simplicity,\" which has the same meaning. (Haydock) He speaks of the justice of his cause (Muis) against his particular enemies. (Worthington) --- St. Paul thus commends himself, 2 Timothy iv. 7. The justice of the saints is not merely imputed, as the first Protestants foolishly imagined: for how should God reward those whom he saw still in sin, and who were only reputed holy? a notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God's grace, and of man's co-operation, 1 Corinthians xv. 10. (Berthier) --- David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God's favour, like his rival. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Reins;\u0002 affections, (Jeremias xii. 2.; Calmet) and inmost recesses, which are open to God. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Just.\u0002 This epithet refers to God, in Hebrew. Septuagint might easily explain it of \u0001help,\u0002 before the words and verses were divided: (Haydock) yet it is still taken in the former sense, in some Greek and Latin copies. The wicked shall be frustrated in their designs, though they may succeed for a time, (Calmet) \u0001consumetur,\u0002 (Symmachus; Haydock) or rather let their ruin be determined on, 1 Kings xxv. 17. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Strong.\u0002 Hebrew \u0001el,\u0002 means also \"\u0001God\u0002 threatening every day;\" (Haydock) which must be a proof of his patience, as the Septuagint have intimated, since he could destroy at once. Thus \u0001numquid,\u0002 must be rendered \"is he not?\" (Isaias xxvii. 7.) (Berthier) --- God cannot but be displeased at every sin. He threatens the offender daily by secret remorse, or by his preachers and good books. (Haydock) --- But he often defers punishment (Worthington) till death, when the measure of crimes is full. (St. Augustine) --- This silence or delay is one of the most terrible of his judgments, (Haydock) and a mark of his great indignation. If he were, however, to strike every one as soon as he had committed sin, where should we be? \"He would soon be alone,\" as a pagan observed of \"Jupiter, if he were presently to hurl his thunderbolts against every offender.\" (Calmet) See Val. Max. i. 2. (Ecclesiasticus v. 4.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Except you.\u0002 Hebrew, \"if he be not.\" Houbigant would read, \"God will not be turned aside.\" (Berthier) --- \"For him who does not change, he will sharpen his sword.\" (St. Jerome) (Haydock) --- God threatens before he strikes, (Calmet) expecting amendment. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For them that burn.\u0002 That is, against the persecutors of his saints. (G.[Calmet?]) --- Hebrew also, \"he has made his arrows to burn.\" (Houbigant after Symmachus.) (Haydock) --- The ancients used fiery darts or arrows, Psalm cix., and Ephesians vi. 16." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Iniquity.\u0002 Hebrew, \"a lie.\" All the labour of the wicked ends in smoke. See Micheas ii. 1., and Isaias lix. 4. (Haydock) --- The psalmist sometimes speaks of many enemies, and sometimes of one, who was the chief. Yet what he says of him must, according to the genius of the Hebrew language, be applied to the rest. (Berthier) --- Saul, (Calmet) Absalom, and Achitophel, each found their ruin, in their unjust attempts. (Haydock) --- They had injustice in view, and were actuated by envy, which destroyed them. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sorrow.\u0002 The evil which he designed for me (Menochius) will fall on him, like an arrow shot upwards. (Calmet) --- \u0001Crown.\u0002 Protestants, \"pate.\" (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Justice.\u0002 \"Truly thou art just, O Lord,\" cries out St. Augustine, \"since thou protectest the just, so as to enlighten them by thyself; and so disposest of sinners, that they are punished, not by thine, but by their own malice.\"" } ] }, { "chapter": 8, "slug": "id733.html", "header": "Psalm viii. (Domine Dominus noster.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The presses.\u0002 In Hebrew \u0001Gittith,\u0002 supposed to be a musical instrument: (Challoner) or, \"the musicians from Geth,\" who were famous, and might follow David, 2 Kings i. 20., and xv. 18. The Septuagint must have read a \u0001v\u0002 for \u0001i.\u0002 (Calmet) \u0001Gothuth.\u0002 Yet St. Jerome and Pagnin agree with them; (Haydock) and that sense seems as plausible as any other. The psalm relates to Christ alone; (Matthew xxi. 16., 1 Corinthians xv. 26., and Hebrews ii. 6.) who is represented treading the wine-press, Isaias lxiii. 3., and Apocalypse xix. 13. (Berthier) --- The Jews confess that it speaks of the Messias. (Ferrand.) --- We may explain it also of the natural prerogatives of man, (Calmet) though (Haydock) this weakens the force of the prophecy. (Berthier) --- St. Augustine applies the expressions to the good and bad in the Church. (Worthington) --- It might be sung during the feast of tabernacles, after the vintage. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001O Lord,\u0002 (Jehova) \u0001our Lord,\u0002 (Adonenu). (St. Jerome) \u0001Dominator noster,\u0002 \"our Ruler.\" (Haydock) --- God is Lord of all by creation, and still more of those who believe. (Worthington) --- Adonai is pronounced by the Jews, and sometimes applied to men. But they have lost the pronunciation of the first term, which some read Jehovah, (Calmet) or Jaho, (St. Jerome) Jave, &c. (Haydock) --- \u0001Admirable.\u0002 It expresses all that He is. (Exodus iii. 14.; Berthier) Essence itself. (Haydock) --- \u0001Earth.\u0002 This was verified after the incarnation; (St. Chrysostom) for before, the Gentiles knew it not, and the Jews caused it to be blasphemed. (Berthier) --- Now all confess the glory of Jesus Christ, the master-piece of God. (Calmet) --- \u0001Heavens;\u0002 which are nothing in comparison, (Menochius) for he hath created them. (Worthington) (Habacuc iii. 3.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Praise.\u0002 But why does the prophet take notice of this proof of Christ's being the Messias, while he passes over his curing the sick? &c. St. Chrysostom answers, because the other miracles had been performed in the old law, but God had never before opened the mouths of infants to proclaim \"praise the Lord,\" as they did when they bore witness to Christ entering the temple. Other commentators greatly weaken this proof. (Berthier) --- We read that after the passage of the Red Sea, wisdom opened the mouth of the dumb, and made the tongues of infants eloquent; (Wisdom x. 21.) which may be a figurative expression. The prophets and apostles, whom the world looked upon as fools, were chosen to declare the highest mysteries. All nature so clearly proves the existence of Providence, that, if other things were silent, infants would open their mouths to confound the incredulous. The condition of man from his infancy is, in effect, one of the plainest proofs of the divine wisdom. His imitative powers, the ease with which he takes his mother's milk, &c., are something surprising. Hippocrates even, concludes hence, that the child must have sucked, even in the womb, as the art is soon lost, and not easily recovered. God seems to be particularly pleased with the praises of children, Micheas ii. 9., and Joel ii. 16. St. Augustine admires how the Scriptures have been proportioned to the capacity of infants. Hebrew, \"Thou hast founded strength.\" (Aquila) (Calmet) --- But St. Jerome retains \u0001praise,\u0002 as our Saviour himself quotes it, Matthew xxi. 16. (Haydock) --- \u0001Avenger.\u0002 The old Vulgate read \u0001defensorem\u0002 (Haydock) in the same sense. St. Chrysostom explains it of the Jews; and other Fathers understand heretics and the devil. (St. Augustine, &c.) (Calmet) --- Arnobius (contra Gent. i.) seems to think that all have an innate idea of Providence, \u0001ingenitum.\u0002 The poor and simple confessed Christ, whom the proud doctors of the law, and Pharisees, \u0001rejected,\u0002 despising his followers as children or fools. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fingers,\u0002 as if they had been formed in play, while the Incarnation is the work of God's right hand. (Eusebius) (Calmet) --- \u0001Heavens, moon,\u0002 and \u0001stars, \u0002denote the Church. No mention is made of the sun, because it is the emblem of Christ, who was the Creator. (Berthier) (Apocalypse xii. 1.) --- This text proves that the world was not formed by angels, as some ancient heretics asserted. David, perhaps, wrote this at night; and the sun and stars are not seen together. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Him.\u0002 The prophet considers the nature of man at such a distance from the divinity. Being, nevertheless, united with it in Jesus Christ, it is raised far above the angels, Hebrews ii. 6. (Berthier) --- When we reflect on the meanness of our nature, on the one hand, and on what God has done for it on the other, we are lost in astonishment. The pagans were aware of the corporal infirmities of man, (Seneca Consol. xi.) but not of his spiritual disorders. Hebrew has here, the son of \u0001Adam,\u0002 or one of the lowest class; and not of \u0001ish,\u0002 which means a person of nobility, \u0001vir,\u0002 Psalm iv. 4. (Calmet) --- Yet Christ applies to himself the former appellation, to shew us a pattern of humility. (Haydock) --- St. Augustine inquires, what difference there is between \u0001man\u0002 or \u0001the son.\u0002 The Hebrew \u0001v,\u0002 means, likewise, \u0001and;\u0002 yet \u0001or\u0002 would have been better, Exodus xxi. 16. --- \"Whether he have sold him, or he be in his hand.\" (Amama)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Angels.\u0002 Elohim means also \"God,\" as St. Jerome, &c., explain it. Thou hast placed man like a deity upon earth. But St. Paul adopts the sense of the Septuagint. (Calmet) --- St. Jerome doubted whether the epistle to the Hebrews belonged to him or he would have done the same. Some of the Fathers suppose, (Berthier) that the prophet speaks of man before the fall. (Theodoret) --- Yet he has Christ principally in view. (Calmet) --- \u0001A little less\u0002 may be better rendered, \"for a little while:\" \u0001brachu ti,\u0002 Acts v. 34., and Isaias x. 25.; \u0001modico,\u0002 Hebrews ii. Notwithstanding the prerogatives of Adam, before his fall, what is said by the prophet and St. Paul can be true of none but Christ; who was subject to death only for a short space, and quickly rose from the tomb, Lord of all, 1 Corinthians xv. 26. If we do not see it yet, (Hebrews ii. 8., and Psalm lxix. 2.) our faith must not waver. He is \u0001crowned,\u0002 and will one day assert his dominion. (Berthier) (Matthew xxviii. 18., and Ephesians i. 19.) (Calmet) --- In his assumed nature, Christ became less than the angels; but he has raised it above them, and is appointed Lord of angels, men, and creatures of every description. The sea and the winds obey him, Matthew viii. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All sheep.\u0002 St. Paul did not judge it necessary to specify these things, as they are included in the word \u0001all.\u0002 (Berthier) These tame cattle designate the believing Jews; \u0001beasts,\u0002 the Gentile converts; \u0001birds,\u0002 the proud; \u0001fishes,\u0002 the voluptuous. (St. Athanasius) --- The \u0001birds\u0002 may also be put for men of genius, who dive into the secrets of theology; and \u0001fishes,\u0002 for anxious worldlings. (Hesychius) --- Sts. Augustine and Jerome understand that people who labour not for their salvation, or who are attached to the earth, men who rise up against God, or never elevate their thoughts to heaven, are emblematically specified by these creatures." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Sea.\u0002 All things are subjected to man's dominion., Genesis i. 26., and ix. 2. (Calmet) --- \"The Stoics are in the right, who say that the world was made for us. For all its parts and productions are contrived for man's benefit.\" (Lact. ira. xiii.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Earth.\u0002 This repetition of the first verse insinuates, that as God was admirable in giving man the power to avoid sin and death; so he is wonderful in raising him again, in such a state that he can sin no more. (Worthington)" } ] }, { "chapter": 9, "slug": "id734.html", "header": "Psalm ix. (Confitebor tibi Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The hidden things of the son. The humility and sufferings of Christ, the Son of God; and of good Christians, who are his sons by adoption; and called hidden things, with regard to the children of this world, who know not the value and merit of them. (Challoner) --- It may also signify, \"to Ben, the master of music, over the young women.\" See 1 Paralipomenon xv. 18. (Calmet; Menochius) --- These authors have joined álmuth, which St. Jerome, &c., read as two words, \"on the death of the son.\" Protestants, \"upon Muth Labben.\" David might allude to the death of Absalom, or of some of his other children. But he has his Son, Christ, the conqueror of death and hell, principally in view, as this psalm sings of victory over nations. His incarnation and the afflictions of Christians are hidden in God. (Worthington) --- Lamnatseach has generally a preposition, l, ál, &c., after it, which might induce us to prefer rendering \"death,\" before \"secrets or young women.\" (Haydock) --- But al may be understood, as it is found [in] Psalm xlv., where all have, \"for the secrets.\" In Hebrew, this psalm is divided (Berthier) at ver. 22nd, and formerly it seems at the 17th. (Calmet) --- This division is arbitrary, and of no consequence for the understanding of the psalms. (Berthier) --- It would be well if there were no more serious controversy between Catholics and Protestants. The Jews agree with neither. Some unite the 1st and 2nd, as Kimchi does the 114th and 115th. (Amama) --- What is here rendered a psalm for David, is the same in the Hebrew and Septuagint as has been before expressed of David, Psalm iii. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise\u0002 and thanks, or I will confess. (Worthington) --- \u0001To thee.\u0002 Hebrew, \"to the.\" David had received many favours from God, and he has testified his gratitude, and shewn how we ought to praise God, (St. Jerome; Calmet) with soul and body. (Berthier; Worthington) --- \u0001Wonders;\u0002 victories gained over the neighbouring nations, so that Israel was at peace and liberty to transport the ark to Sion, 1 Paralipomenon xv." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Back;\u0002 routed. After Saul's family was taken off, none durst oppose David. They saw that the Lord had set him on the throne. (Calmet) --- Only after his sin, rebels began to molest him. (Haydock) --- The Fathers explain this of the devil and his agents. (St. Jerome) --- God repelleth the enemy, when man is not able to resist. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Justice,\u0002 or rightly. (Calmet) --- God alone always discerns what is just. (St. Chrysostom) --- Man overcomes the devil, with the assistance of God's grace. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Name,\u0002 or destroyed them. The name is often put for the thing itself. Yet many of those nations who once made such a noise, are now quite forgotten. No traces of them can be found. (Haydock) --- The Egyptians and Chanaanites had been exterminated. (Calmet) --- \u0001Ever,\u0002 for all eternity, as long as God shall \u0001reign,\u0002 ver. 8, 40, or Psalm x. 16. This shews that he speaks of the latter times, and of the final destruction of idolatry, by the preaching of apostolic men, (Berthier) and by the last fire. For some will be so infatuated as to uphold it[idolatry] even to the end. (Haydock) --- We have even reason to fear that it[idolatry] will again become more general, (Pastorini; Apocalypse) as faith shall decrease. Jesus Christ and his apostles gave it however (Haydock) a mortal wound, so that in the fifth age[century] many of its mysteries were quite forgotten. (Theodoret; Sts. Augustine and Jerome) (Calmet) --- They took the \u0001towns,\u0002 or the souls, of many from the strong-armed, Luke xi. 21. (Berthier) --- All sinners may be here styled Gentiles, because they were generally wicked. If their reputation survive here for a while, it will certainly perish in the future world. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Swords.\u0002 \"My enemies have sunk under the sword.\" (Syriac) (Haydock) --- \u0001Frameæ\u0002 is a German word for \"javelins,\" pointed with iron, which they might either throw, or use in close fight. (Tacitus) --- It is often put for a sword. \u0001Et Martii frameam.\u0002 (Juvenal xiii.) --- The weapons of the enemy being exhausted, they are forced to yield. --- \u0001Their.\u0002 Hebrew, &c., \"the.\" --- \u0001Noise,\u0002 as swiftly. These fierce nations are fallen like a huge Colossus. (Calmet) --- Hebrew, \"they themselves,\" or \"with them.\" --- \u0001Cities,\u0002 &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In judgment.\u0002 St. Jerome, \"to judge.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001World.\u0002 This globe must give place to new heavens and earth, (Berthier) after its inhabitants have been judged. (Haydock) --- \u0001Justice.\u0002 Men may be corrupt judges, but God cannot. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Poor.\u0002 Hebrew \u0001ladac,\u0002 \"the oppressed,\" (St. Jerome) \"broken with grief.\" (Calmet) --- \u0001Tribulation.\u0002 God's assistance is requisite both in prosperity and adversity. He generally manifests his power only, when all human succour proves useless. (Haydock) --- Thus he acted at the Red Sea, and when he sent deliverers to Israel. Our Saviour came at the time appointed, when he was most wanted. (Theodoret) (Galatians iv. 4.) (Calmet) --- \"We are often oppressed with tribulation, and yet it is not the \u0001due time;\u0002 that so we may be helped by the desire of being set free.\" (St. Gregory) --- Thus the delay is for our advantage. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Know,\u0002 with love. Such are always heard. What wonder if others be rejected, who flee from God? (St. Chrysostom and St. Augustine) (Calmet) --- The learned often trust too much to their own knowledge, whereas God has made choice of the simple, Matthew xi. 25. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ways,\u0002 (\u0001studia\u0002) \"favours,\" (Haydock) works, &c. (Calmet) --- This was done by the apostles. (St. Augustine) --- Men ought chiefly to study the precepts of God. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Their,\u0002 may be omitted, as it would seem to refer to the \u0001Gentiles.\u0002 God declares that he will demand the blood of all that shed it without authority, Genesis ix. 5. (Haydock) --- He had punished the Chanaanites, &c., for their cruelty, as he did afterwards the persecutors of his Church. If the names of Herod, Nero, &c., be infamous in history for their sanquinary proceedings, they are not less so on account of the judgments which God exercised upon them, even in this world. (Calmet) See Lact. \u0001de Mort. Persec.\u0002 (Haydock) --- God avengeth the blood of his martyrs. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Enemies.\u0002 Israel has been so long under oppression." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Death,\u0002 from the most imminent dangers. (Haydock) --- \u0001Daughter.\u0002 In the places where the inhabitants of \u0001Sion\u0002 assembled, (Berthier) or publicly in the Church. (Worthington) --- In hell, the damned would wish to die. (Theodoret) --- The gates of death may also signify sin, (Origen) and the bad example of parents. (St. Jerome)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hid.\u0002 These are the enemies of salvation. (Berthier) --- The nations which had oppressed the Jews found their fortifications and arms turned against themselves, (Calmet) which is often the case of the wicked. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Hands.\u0002 Caught in the very act, so that he cannot deny the crime. Here we find in Hebrew (Calmet) \u0001higaion sela,\u0002 which St. Jerome renders, \"by meditation for ever.\" (Haydock) --- Septuagint, Symmachus, and some Latin copies, \"a canticle of the psalm's division,\" \u0001diapsalmatos.\u0002 Here perhaps the psalm ended. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Hell;\u0002 shall die, or be lost. (\u0001Convertantur.\u0002) Literally, \"Let,\" &c. But it may be properly explained as a prediction, or menace. (Haydock) --- \"Those who are devoid of God's justice, return to the dominion of the devil.\" (Robertson, Lexic.) --- Zeal, and not revenge, prompts David to speak thus. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Not perish.\u0002 Hebrew does not express the negation, but it must be understood. (Berthier) --- Protestants supply it from the former part of the verse. The expectation of the just will not be frustrated." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Man.\u0002 Hebrew \u0001enosh,\u0002 (Haydock) \"weak,\" sinful \"man.\" (Berthier) -- \u0001Gentiles,\u0002 or all notorious sinners. The Jews despised the Gentiles, as the Romans did all barbarians. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lawgiver.\u0002 Hebrew \u0001mora.\u0002 (Haydock) --- Septuagint intimate one who rigorously enforces his laws. (Menochius) --- Symmachus, \"a law.\" Hebrew, \"instruction.\" (Calmet) --- Houbigant, \"fear.\" St. Jerome, \"terror: let the nations know that they are men always.\" \u0001Sela\u0002 is thus frequently explained as a part of the sentence by St. Jerome, though neglected by others. (Haydock) --- It is no proof that the psalm ends here; but serves to excite attention. (Worthington) --- The Gentiles lived without law, like beasts, except that their conscience sometimes admonished them of their duty, Romans ii. 14. (Haydock) --- Whether a person can ever silence it entirely, is a very serious and terrible question. The great ones stand in need of being admonished frequently of their frail condition. (Berthier) --- When Pausanias, king of Sparta, asked Simonides to give his some important lesson, he replied, \"Remember that thou art a man.\" Whoever reflects on this, will beware never to yield to sentiments of pride. The Fathers understand this \u0001lawgiver\u0002 to be Jesus; or Antichrist, whom the wicked have deserved to have set over them. (Theodoret; St. Athanasius, &c.) (Calmet) --- Those who will not believe in Christ, will give credit to Antichrist. (St. Augustine) (2 Thessalonians ii.)" }, { "marker": "Ver. 1. or 22.", "first": 1, "last": 1, "text": "In modern times, the Jews have done it. (Worthington) --- The Church allows this title, though the Septuagint found none in their copies, and therefore looked upon all to be one psalm. The change of subject is no proof of the contrary, as such compositions mingle joy and fear together. David has shewn how the just had got the victory. He now proceeds to declare what persecutions they had to endure. (Berthier) --- After peace war succeeds. There is no settled state here below. (Haydock) --- The same sentiments occur, Psalm xi., and xiii., &c. (Calmet) --- \u0001Trouble.\u0002 God assists his servants in distress; (ver. 10,) yet sometimes he delays, in order \"to inflame their souls with a desire of his coming.\" (St. Augustine) --- He is present, (Acts xvii. 28.) but only the men of prayer are truly sensible either of it, or of his absence. (Berthier) --- The weak think he defers his aid a long time when they suffer any great persecution." }, { "marker": "Ver. 2. or 23.", "first": 2, "last": 2, "text": "\u0001Fire.\u0002 With zeal (Worthington) and indignation, or rather is oppressed (Calmet) and persecuted. See Micheas iii. 3. (Haydock) --- \u0001They.\u0002 Houbigant would substitute \"he is caught.\" But we may well explain this of the \u0001sinner and the unjust,\u0002 ver. 3(24). (Berthier) --- Indeed both are under perplexity, as the poor knows not why the wicked prosper. (Bellarmine; Menochius) --- An answer is given to the complaint of the just, intimating that the wicked are caught in their own snares, (Worthington) and are not free from trouble. (Haydock)" }, { "marker": "Ver. 3. [or 24.]", "first": 3, "last": 3, "text": "\u0001Blessed\u0002 by flatterers, while his is full of himself also, as the Hebrew insinuates. (Calmet) --- \"The miser, applauding himself, has blasphemed the Lord. The wicked in the height of his fury will not seek, nor \u0001is\u0002 God in all his thoughts.\" (Haydock) --- This is more energetic, and encourages us to study the original. The worldling wishes there were no God; or banishes him from his thoughts as much as possible. (Berthier)" }, { "marker": "Ver. 4. [or 25.]", "first": 4, "last": 4, "text": "\u0001Seek\u0002 to regain his favour, (Worthington; Menochius) or rather (Haydock) he flatters himself that God will not punish him, ver. 13(34). (Calmet). --- \u0001Multum irascitur, dum non exquirit.\u0002 (St. Augustine) See Psalm xxxv. 5." }, { "marker": "Ver. 5. [or 26.]", "first": 5, "last": 5, "text": "\u0001Filthy.\u0002 Hebrew, \"as one in labour.\" He can enjoy no ease. Chaldean, \"his ways are prosperous.\" Junius, \"paved.\" (Calmet) --- \u0001Removed.\u0002 Hebrew, \"height itself before him, he will blow upon all his enemies.\" This more forcibly denotes his violence and scorn. (Berthier) (Acts ix. 1.) (Menochius) --- He ruleth for a time, and supposeth that his dominion will never have an end, and that he will enjoy constant happiness. (Worthington)" }, { "marker": "Ver. 6. [or 27.]", "first": 6, "last": 6, "text": "\u0001Evil.\u0002 Always happy, or as the Hebrew, Chaldean, &c., may signify, \"I shall not desist from evil.\" (Calmet) --- I will gratify my passions. Who dares to oppose me? (A.[Haydock?]) --- The pride of Nabuchodonosor is known, Daniel iv. 19., &c." }, { "marker": "Ver. 7. [or 28.]", "first": 7, "last": 7, "text": "\u0001Sorrow.\u0002 Which he prepares for others, and yet feels himself. (Calmet) --- \u0001Etiam ad perniciem laboratur.\u0002 (St. Augustine) --- To gain hell requires some trouble. (Haydock) --- The wicked is his own executioner. (Calmet)" }, { "marker": "Ver. 8. [or 29.]", "first": 8, "last": 8, "text": "\u0001Rich.\u0002 St. Jerome, \"in the porches,\" is equivalent. Moderns translate, \"villages,\" which Houbigant would change for a word signifying \"ditches,\" without necessity. (Berthier)" }, { "marker": "Ver. 9. [or 30.]", "first": 9, "last": 9, "text": "\u0001Poor.\u0002 \"His eyes look round the strong,\" for aid; or \"the poor,\" (Protestants) for destruction. See ver. 14(35)." }, { "marker": "Ver. 10. [or 31.]", "first": 10, "last": 10, "text": "\u0001Fall.\u0002 Protestants, \"\u0001and\u0002 humbleth himself, that the poor may fall by his strong ones.\" (Haydock) --- He imitates the lion in the fable, which feigned sickness. (Horace, ep.) --- But the Vulgate gives a better sense. (Calmet) --- \"He will bring under the broken, (poor) and will rush on violently with all his power.\" St. Jerome here explains \u0001chelecaim, valenter,\u0002 instead of \"the poor;\" (Haydock) as some of the Greek interpreters must have done, if it be true that his version is formed on the plan of the Hexapla, of a mere selection from Aquila, Symmachus, and Theodotion, as Houbigant asserts, (Pref.) in order to confute the Jews. (Haydock)" }, { "marker": "Ver. 11. [or 32.]", "first": 11, "last": 11, "text": "\u0001End.\u0002 God delays for a time; but he will punish. (Calmet) --- Religion lays open all the sophisms of infidelity. (Berthier)" }, { "marker": "Ver. 14. [or 35.]", "first": 14, "last": 14, "text": "\u0001Sorrow.\u0002 Thou punishest with pain. (St. Augustine) --- Thou beholdest all the iniquity which is committed, (Calmet) but waitest until the measure be full. (St. Chrysostom) --- Terrible delay! --- \u0001Poor.\u0002 St. Jerome, \"art left thy strong ones,\" who distrust in themselves, and rely on thee. (Haydock) --- Others explain \u0001cheleca,\u0002 \"poor and weak.\" (Parkhurst) --- \u0001Cheleca\u0002 only occurs here and [in] ver. 9(30), 10(31). Protestants, \"the poor committeth himself to thee.\" (Haydock)" }, { "marker": "Ver. 15. [or 36.]", "first": 15, "last": 15, "text": "\u0001Found.\u0002 When the means of sinning are withdrawn, he will repent; (Sts. Chrysostom, Augustine; Isaias xxviii. 19.) or it is a sort of irony: he will see whether, as he said, God will take no notice, ver. 4(25). (Calmet) --- He shall be utterly exterminated, Psalm xxxvi. (Menochius) --- No vestige of his magnificent works, founded on injustice, shall remain. (Haydock)" }, { "marker": "Ver. 16. [or 37.]", "first": 16, "last": 16, "text": "\u0001Shall.\u0002 Or Hebrew, \"have perished.\" In the prophetic style, things to come are spoken of as past, on account of their certainty. (Berthier) --- The wicked shall not appear in the kingdom of God, to pollute his earth. (Haydock) --- Ye nations which have seized the promised land, expect not to keep possession. If God suffer the sinner for a while, it is because he is eternal, so that he will never let him escape. (Calmet)" }, { "marker": "Ver. 17. [or 38.]", "first": 17, "last": 17, "text": "\u0001The.\u0002 Hebrew, \"Thou, Lord, hast heard the desire of the humble. Thou wilt prepare their heart; thou wilt cause thine ear to hear.\" (Protestants; Haydock) --- Luther seems to have altered the text in his German version, in order to establish his error of the certitude of salvation; \"their heart is sure that thine ear hath heard.\" The Hebrew intimates that God prepares the heart for all good. (Berthier) --- He hears before his servants cry out, (Isaias lxv. 24.) since his spirit inspires the petitions, Romans viii. 26., and Galatians iv. 6. (Calmet) --- The cry of the heart is charity, \u0001amore petitur.\u0002 (St. Augustine, Mor. Ecc.) --- The just man is always ready to suffer whatever God may appoint. (Worthington)" }, { "marker": "Ver. 18. or 39.", "first": 18, "last": 18, "text": "\u0001Earth.\u0002 St. Jerome is more expressive, \"that the man of earth may by no means cherish pride any longer.\" Though he may be the greatest monarch, he is but man, dust and corruption, ver. 21. (Haydock) --- Christ, who shewed himself wonderful in humility at his birth, (ver. 1.) will display his power at the last day, by giving sentence against the wicked, and by exalting his servants. (Worthington)" } ] }, { "chapter": 10, "slug": "id735.html", "header": "Psalm x. (In Domino confido.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001How.\u0002 My friends....\u0001say,\u0002 &c. (Worthington) --- \u0001To the.\u0002 Hebrew now, \"to your mountain,\" as the words are joined which were formerly divided, while a \u0001v\u0002 has been lost, and another placed instead of \u0001i,\u0002 as we may gather from the ancient interpreters. (Chaldean; Syriac; St. Jerome, &c.) --- Most people suppose that David's friends exhort him to withdraw: but he waits for the divine order. Others think (Calmet) that these are the words of his enemies, who wished to fill him with dismay, that he might retire among the Gentiles, and adore their idols, 1 Kings xxvi. 19. (Mariana) --- \u0001Sparrow.\u0002 Hebrew \u0001tsipor,\u0002 any little \"bird.\" (Haydock) (Proverbs xxvii. 8.) (Menochius) --- Heretics falsely style their conventicles the mountain. (St. Augustine) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Quiver.\u0002 Hebrew, \"on the string,\" ready to shoot. (Calmet) --- But \u0001yether\u0002 (Haydock) means \"abundance,\" and may be well understood of the quiver. (Berthier) --- Persecutors use all rigour, though they disguise the real cause of their resentment against the innocent. (Worthington) --- \u0001Dark.\u0002 Septuagint add \"moon.\" (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Made.\u0002 In choosing me for king, Hebrew, \"the foundations are,\u0001 or\u0002 shall be destroyed; and what shall the just do? \u0001or,\u0002 what has the just man done?\" The foundations, both of religion and of the kingdom, depend on God's ordinances, as the Septuagint well explain. (Berthier) --- Pagnin has, \"the nets;\" St. Jerome, \"the laws.\" In these days of infidelity and rebellion, the just must experience the greatest perplexity. (Haydock) --- If faith be lost, who shall be just? (Berthier) --- Persecutors, and especially heretics, pull down what others have built. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heaven.\u0002 This is the source of my confidence. (Calmet) --- The admirable mother of the Machabees suggested this consoling motive, (Berthier) to strengthen her youngest son, 2 Machabees vii. 28. Heaven is the temple of the Lord, (Haydock) though the tabernacle may be so styled here. See Psalm x. 8. (Calmet) --- \u0001The poor man\u0002 is not in Hebrew but it is chiefly of him that the psalmist speaks; (Berthier) and the Septuagint and Arabic (Calmet) seem to (Haydock) have read it. Eliphaz remarks, that God does not disregard human affairs, as the wicked supposed, Job xxii. 12. (Calmet) --- If his eyes seem to be shut, his providence watcheth. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Trieth, interrogat,\u0002 which is rendered by \u0001examine,\u0002 ver. 5. (Haydock) --- God juridically questions all, (Calmet) and makes them give an exact account of themselves, even of every idle word. (Haydock) --- The word also means that he punishes, or chastises. (Calmet) --- Hebrew, \"the Lord trieth the just, but his soul hateth the wicked, and the lover of iniquity.\" (St. Jerome, &c.) (Haydock) --- Yet the original may be explained in the sense of the Septuagint which is more beautiful and instructive; as the sinner will hardly believe that he is his own greatest enemy. (Berthier) --- By continuing in sin he brings damnation on his soul. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Snares.\u0002 Wonderful expression! The wicked cannot escape. (Haydock) --- \u0001Brimstone,\u0002 as he did upon Sodom, Genesis xix. 4., and Jude 7. --- \u0001Cup.\u0002 At feasts, each person (Calmet) had his portion and his own cup. Dreadful indeed is the inheritance of the wicked. See Psalm xv. 5. (Berthier) --- If God spare for a time, He must at last punish severely. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Righteousness.\u0002 As, on the other hand, (Haydock) the upright shall behold God, (Matthew v. 8.) while the wicked shall be driven into darkness (Calmet) for all eternity. In vain do modern sophists pretend that hell will not last for ever because God is incapable of revenge, or of delighting in the torture of his creatures. They use the word revenge in a wrong sense. (Berthier) --- God is not subject to any passion; but his justice requires that those should be eternally punished, whose will is always impious. (Haydock) --- Can they shew that there will be room for repentance in the other world? (Berthier) or that the wicked would make use of it, if granted, since they would not repent as long as they lived? By the same arguments, they might as well prove that God could not punish at all. (Haydock) (Daniel iii. 27.)" } ] }, { "chapter": 11, "slug": "id736.html", "header": "Psalm xi. (Salvum me fac.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Save.\u0002 David, persecuted by Saul, (Bossuet) or Absalom; (Grotius) the captives at Babylon; (Calmet) our Saviour suffering, or coming to judge; (St. Augustine) in a word, any just man who sees the corruption of men, may use this language. (Haydock) --- We cannot open the writings of the prophets, or of the Fathers, without meeting with such complaints. Hebrew, \"no saint;\" \u0001chasid,\u0002 \"pious\" (Pagnin; Haydock) clement person. (Calmet) --- \u0001Truths.\u0002 Hebrew, \"people of veracity.\" (Calmet) --- Bias said, \"All men are bad;\" (Clement of Alexandria, strom. 1.) or, as Laertius expresses it, \"Most people are wicked.\" Hence \u0001few are chosen.\u0002 (Haydock) --- Christ is the \u0001truth.\u0002 If we admire his doctrine, let us put it in practice. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Deceitful.\u0002 Hebrew, \"flattering;\" and of course not fee from deceit. (Berthier) ---" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lips.\u0002 \"The saints do not curse, but foretell what will happen.\" (St. Jerome) --- Hebrew, \"the Lord will destroy\" the deceitful, (Berthier) who mean to injure men; (Haydock) and the proud, who attack God and religion, which they pretend they can prove (Berthier) to be a mere fiction, by their superior eloquence! (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Own.\u0002 \"We have lips,\" (Symmachus) or eloquence to gain our cause against these miserable exiles. (Calmet) --- \u0001Lord.\u0002 Hebrew \u0001adon,\u0002 \"master.\" We admit of no superior, neither in heaven nor on earth. (Haydock) --- Such was the haughtiness of Pharao, &c., Exodus v. 2., and 4 Kings xviii. 19., and Daniel iii. 15. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Arise,\u0002 and redeem lost man; (Theodoret) or, protect my servants (Calmet) from such insolent oppressors. (Haydock) --- \u0001Regard.\u0002 This may be put in the mouth of the afflicted. (Calmet) --- \"I will place my confidence in the Saviour, and will act boldly in him.\" (Haydock) --- His promises give me full assurance, ver. 7. The Hebrew seems to be incorrect, and very different from what the ancients read. (Calmet) --- St. Jerome has, \"I will place their aid in salvation;\" (Haydock) which he explains of Jesus Christ. See Isaias xii. 2. (Calmet) --- Moderns insert many words. \"I will save him, that they may learn to trust in me.\" (German.) --- \"I will set \u0001him\u0002 in safety \u0001from him that \u0002puffeth at him.\" (Protestants) Or \"would ensnare him.\" (Marginal note) We may better translate, \"I will put in safety, \u0001the Lord\u0002 will act freely herein;\" or, \"safety \u0001which\u0002 will act freely upon him,\" the poor. (Berthier) --- \"I will raise up a Saviour, who with his breath will destroy the wicked.\" (Prin. disc.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pure words,\u0002 very different from those of the deceitful, ver. 3. (Calmet) --- \u0001Earth,\u0002 dross, or in the crucible, \u0001or\u0002 \"for the ruler of earth:\" (Pagnin; Haydock) current money. If we alter the Hebrew a little, it may be, \"with care, (\u0001bahalil,\u0002 which is never elsewhere used for a crucible) gold refined seven times;\" often, (Proverbs xxiv. 16.) or as much as possible. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001This\u0002 corrupt\u0001 generation;\u0002 or, both in this world and in the next. Hebrew, \"preserve them;\" the just, or thy \u0001words.\u0002 (Calmet) --- \"And thou wilt keep him.\" (Pagnin) --- Protestants marginal note, i.e., \"Every one of them.\" St. Jerome reads, \"us.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001About.\u0002 Their life is a circle of relapses; or rather they continually attack the just, (Calmet) but their designs are made subservient to their advancement in virtue, by the power of God. (Tirinus) --- Hebrew, \"They (the just) shall go round the wicked, when baseness shall have raised herself up, on account of the children of men.\" When God shall have restored the Jews to liberty, the Babylonians shall be, in their turn, oppressed by Cyrus and the Persians, whom they now despise: or, when the miserable shall be placed in power, the wicked shall not dare to approach them. (Calmet) --- \"The wicked shall walk round about, when the vilest of the sons of men shall be exalted.\" (St. Jerome) (Haydock) --- The former have spent their life in vanity, and shall be kept for ever out of the kingdom of heaven; as the error of the Platonists, who assert that all things will come to pass again, the world being compared to a wheel, is manifestly refuted by Scripture, which assures us that God will preserve the just from this generation, (St. Augustine) and the wicked will knock at the door, like the foolish virgins, and will be rejected with, I never knew you, Matthew xxv. (St. Jerome or some other learned author.) (Worthington) --- For some suspect that the commentary which goes under the name of St. Jerome, is not in the state in which it came from his hands. --- (Haydock)" } ] }, { "chapter": 12, "slug": "id737.html", "header": "Psalm xii. (Usquequo Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Me?\u0002 These expressions are figurative. God seems displeased: but it is often for our greater good. Some explain this of David, Ezechias, the captives, &c. It may be applied to every afflicted soul, which places her whole trust in God. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Day;\u0002 frequently. (Worthington) --- Septuagint adds, \"and night.\" (Calmet) --- These cares and perplexities arise from persecutions and from man's weakness. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Enemy;\u0002 Saul, &c., or the devil. (St. Augustine) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Death,\u0002 by mortal sin, (Worthington) or through excessive sorrow, Jeremias li. 39. Shew me thy favour, (Calmet) and I shall be secure. Sleep is represented as nearly related to death. (Homer, Iliad xiv.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mercy.\u0002 Man must attribute nothing to himself, otherwise he will be \u0001moved\u0002 by pride. (St. Augustine) (Calmet) --- \u0001Things;\u0002 patience and reward. (Worthington) --- The prophet feels a secret confidence arising in his breast, in consequence of God's protection. --- \u0001Yea,\u0002 &c., is not in Hebrew but it is in the Septuagint, Arabic, and the ancient Fathers. Hebrew, \"My heart shall be transported in thy salvation; I will praise the Lord, because he has rendered me the like,\" as I placed my hopes in him: (Calmet) or, \"he hath rewarded me.\" The blessed Mary adopts the language of this verse, [Luke i. 46-55] and the prophet probably had the same salvation, Christ, in view. (Berthier)" } ] }, { "chapter": 13, "slug": "id738.html", "header": "Psalm xiii. (Dixit insipiens.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fool:\u0002 the man of the most depraved morals, the atheist and deist. There have always been (Berthier) such pests of society. (Haydock) --- David has refuted them again, Psalm lii. (Berthier) --- Some have imagined that this psalm was composed in consequence of the blasphemies of Rabsaces, (4 Kings xviii. 32.; Theodoret, &c.) or of the Babylonians. (Calmet) --- The Fathers explain it of Jesus Christ, denied by the Jews, &c. --- \u0001Heart.\u0002 This must be strangely corrupted, before the mouth can utter such impiety. (Haydock) --- \u0001No God.\u0002 Chaldean, \"no power of God on earth.\" \u0001Elohim\u0002 denotes particularly \"judges.\" There have been a few philosophers who have denied the existence of God; and more who have called in question his Providence: though this amounts to the same thing. But the number of those who confess God with the mouth, and deny him by their works, is immense. (Haydock) --- These live as if there were no judge. (Calmet) --- By sin they come at last to think there is none to govern the world. (Worthington) --- Plato (Leg. 10.) acknowledged that three sorts of people offend God; those who deny him; who say that He does not mind human affairs; or those who think that presents may prevail on him to connive at their wickedness. It is doubtful whether the mind can ever be so darkened as to believe that there is no God. (Berthier) --- The \u0001heart\u0002 may wish there were none to punish its impiety. (Haydock) --- Libertinage or pride gives birth to so many infidels. They have begun by reducing conscience to silence. Their arguments only tend to destroy. --- \u0001No, not one,\u0002 is not in Hebrew, Septuagint, &c., except in ver. 3. (Calmet) --- Yet it occurs in the Vatican Septuagint, which is the best. (Berthier) (Calmet) --- \"They are become abominable, with earnestness there is none who doth good.\" (St. Jerome) (Haydock) --- Or they sin designedly and with affectation. (Calmet) --- All are unable to do good without the Redeemer. (Worthington) --- Some explain this of mankind in general, as all are born in sin. David refers also to actual and habitual sinners. (Berthier) --- St. Paul (Romans iii.) proves from this text, and Isaias lix. 7, that all stand in need of grace and faith, and cannot be saved either by the law of nature or of Moses. But it does not follow that faith alone will save, or that the most just are still wicked, as Calvin and Beza falsely expound the Scriptures. For the prophets speak of those who were not yet justified, teaching that all mankind were once in sin, and could not be justified but by Christ. At the same time, they assert that, when they are justified, they must serve justice to bear fruit, and obtain happiness, Romans vi. These points are well explained by St. Augustine: (de Sp. et lit. i. 9.) \"The just are justified freely by his grace,\" not by the law or will; though this is not effected without the will, &c. The same holy doctor (c. 27) observes, that the just do not live free from all venial sins, and yet remain in the state of salvation; while the wicked continue in the state of damnation, though they do some good works. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001God.\u0002 Those only who seek God, understand their real interests. (Haydock) --- The pagans, and particularly those of Babylon, lived in the greatest dissolution, so as to call loudly for vengeance, ver. 5. (Calmet) --- Both the understanding and the will were gone astray. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Unprofitable.\u0002 Without faith in Christ, none have meritorious works. (Worthington) --- \u0001Not one.\u0002 Such was the condition of the world before Christ, as all were born in sin. \"No one,\" says St. Augustine, \"can do good, except he shew the method.\" All were immersed in ruin, \"except the holy Virgin, concerning whom, for the honour of the Lord, I would have no question at all, in treating of sins.\" (St. Augustine, de Nat. et Grat. contra Pelag. xxxvii. 44.) (Calmet) --- The Council of Trent approves of this reserve, when speaking of original sin. Our Saviour is the source of this privilege, and much more out of the question. He could not be guilty of any sort of transgression. He was in \u0001all things like\u0002 to us, \u0001excepting sin.\u0002 (Haydock) --- \u0001Their,\u0002 &c. What follows to \u0001shall not,\u0002 (ver. 4.) occurs in St. Paul; (Romans iii. 11, 12, 13.) whence St. Jerome supposes that it has been inserted here, though the apostle took the quotations from different parts of scripture. (Praef. in xvi. Isaias.) He informs us, that all the Greek commentators marked it as not found in Hebrew or the Septuagint, \"except in the Vulgate or \u0001koine,\u0002 which varied in different parts of the world.\" There seems to be no reason why it should have been omitted designedly, whereas some might insert it, through the false notion that St. Paul had taken it from this psalm. (Calmet) --- The Hebrew is not therefore mutilated, but the Vulgate redundant. (Amama) --- Yet this is not absolutely clear. We find the quotation in the Roman Septuagint which is the most correct; (Berthier) though some prefer the Alexandrian manuscripts. (Haydock) --- It is also in the Arabic and Ethiopic versions; so that it might have been in St. Paul's copy. Our Saviour read a passage from Isaias, which is not extant, Luke iv. 19. (Berthier) --- St. Justin Martyr, St. Augustine, &c., agree with the Vulgate; and Lindan mentions a Hebrew copy which had these verses, though the learned have reason to think that this Hebrew was of a modern date. (Calmet) --- Protestants, 1577, inserted these three verses, (Worthington) which they now omit. --- \u0001Sepulchre.\u0002 They are never satisfied with destruction, (Haydock) and with vexing others. (Worthington) --- We bear in ourselves the seed of corruption, which can be prevented from growing up only by the grace of Jesus Christ. (Berthier) --- Perdition is from thyself, O Israel. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Know\u0002 my just providence, though they would fain keep it out of sight, (ver. 1.) that they may indulge their passions. (Haydock) --- \u0001My people.\u0002 These we may conclude, were just; (Berthier) at least in comparison with their cruel oppressors, (Haydock) who made it their daily practice to injure them, (St. Augustine) as they could do it with facility, Numbers xix. 9., Proverbs xxx. 14., and Micheas iii. 2. (Calmet) --- The prophet, in God's name, complains of their eagerness to hurt the good. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Where.\u0002 This expression refers to \u0001there,\u0002 which is in Hebrew, though this last part of the verse is wanting. (Capel.) --- It is in Psalm lii. 6, and this renders the former omission (ver. 3.) more credible. (Berthier) --- When Cyrus approached to besiege Babylon, Nabonides, the king, met him, and gave him battle; but losing the victory, he, in a panic, retreated to Borsippe, and abandoned the defence of his capital. (Beros. apud Jos. con. Ap. 1.[Josephus, contra Apion i.?]) The citizens were in the utmost consternation, Isaias xiii., and xxi., &c. (Calmet) --- But the wicked tremble at the prospect of temporal losses, (Menochius) and at shadows, while they boldly affront the Deity. Unbelievers find difficulties in the Catholic doctrines, which are frequently attributed to their own mistakes. (Haydock) --- The pagans would not believe in God, but trembled before idols; which cannot hurt the faithful. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Man,\u0002 who wished sincerely to practise his religion, like Daniel, &c. Such you have persecuted, and hence God has filled you with alarms, and will punish you. (Calmet) --- Some persevere in justice, amid the general contagion and insults of men. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sion;\u0002 which God has chosen for his sanctuary. (Haydock) --- \u0001Salvation,\u0002 or the Saviour, whom Jacob expected, Genesis xlix. (Berthier) --- This Redeemer would fill all, both Jews and Gentiles, with joy, who should embrace his faith. (St. Augustine, &c.) --- The prophet seems to foretell the restoration of the ten tribes to the kingdom of Judea, as it took place after the captivity. (Calmet, Diss.) --- But he sighed for, and designated more particularly, (Haydock) the Saviour of the world; who would redeem man from the tyranny of the devil, to the great joy of those who strive to supplant every vice, and to \u0001contemplate\u0002 God, (Worthington) as some interpret the names of Jacob and Israel. (Haydock) --- The Gentiles will then be ingrafted into the stock of Abraham, (Menochius) into the true olive-tree, Romans xi. (Haydock)" } ] }, { "chapter": 14, "slug": "id739.html", "header": "Psalm xiv. (Domine quis habitabit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 The word \u0001psalm\u0002 being appropriated to some, while others are styled \u0001hymns,\u0002 &c., does not hinder the latter from being also psalms or spiritual songs, to be set to music: so the insertion of David, \"the beloved's name,\" in some of these divine canticles, is no proof that the rest were not written by him. (Worthington) --- The author describes the perfection of priests, &c., contrasts the sanctity of those who shall inhabit Jerusalem with that of the wicked mentioned in the last psalm. Some copies have \u0001To the end\u0002 in the title, while others omit it, with the Hebrew, St. Chrysostom, &c. --- \u0001Hill.\u0002 The Jews comforted themselves with the hopes of seeing Jerusalem rebuilt, Psalm cxxxi. 1. The prophets describe those who should return from captivity, as holy people, (Isaias xxvi. 3., and Sophonias iii. 13.; Calmet) a figure of the Church. (Haydock) --- Heaven is also styled a tabernacle and mountain, (Apocalypse xv. 5., and Hebrews xii. 22.; Berthier) and is here chiefly (Haydock) meant. See ver. 5. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Justice.\u0002 These two things characterize the true Israelite. (Calmet) --- We must avoid sin, and do good, in thought, word and deed, ver. 3. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heart,\u0002 as he thinks. (Haydock) --- Those who sincerely love truth, will not deceive others. (Calmet) --- We must be attached to all revealed truths, and avoid all the disorders of the tongue. --- \u0001Up,\u0002 which would otherwise have fallen to the ground, &c. (Berthier) --- \u0001Reproach.\u0002 Rashly giving credit to injurious reports, (Calmet; St. Augustine; Exodus xxiii. 1.) or speaking with insult, (Theodoret) even in giving correction, (St. Hilary) or listening to detraction. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nothing.\u0002 He despises all wickedness, though done by kings, whose power he considers as the means of destruction, 1 Kings xv. 26., and Luke xxiii. 9. The wicked dares not appear before an upright judge, like David, Psalm c. 2. Hebrew may be \"the wicked is despised.\" (St. Jerome) (Haydock) --- Those who follow the Jews, have \"he thinks meanly of himself,\" which is very good; but the sense of the Vulgate seems more pointed, (Calmet) though the other contains a noble maxim of the gospel. (Berthier) --- Protestants, \"in whose eyes a vile person is contemned.\" The sinner is the only person who is truly vile, in the opinion of the just, who forms not his opinion on outward appearances. (Haydock) --- \u0001Lord.\u0002 Glory is the reward of good works. (Worthington) --- \u0001Neighbour.\u0002 This sense is conformable to the Hebrew without points, (Geneb.) and more beautiful than that of the Rabbins, \"against his own interest,\" (Junius) \"to do evil,\" (Ainsworth) \"friendship,\" (Symmachus) or \"to afflict himself.\" (St. Jerome) --- We find such vows strongly enforced, Number xxx. 3., and Deuteronomy xxiii. 21. (Calmet) --- Protestants, \"that sweareth to his own hurt, and changeth not.\" (Haydock) --- It were to be wished that oaths were not necessary. (Calmet) --- But when they are, the Lord must be the arbiter of truth, and not idols; as by swearing, we testify that we believe God is the sovereign truth, and thus honour his name. See Leviticus xix 12., and Matthew v. 33. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Usury.\u0002 This was always blameable, though Moses tolerated it with respect to the Jews lending to the Chanaanites, Deuteronomy xxiii. 19., and Luke vi. 35. The Roman law condemned the guilty to pay double as much as the thief, who was to restore twice the value of what he had stolen. (Cato 1.) --- Under the semblance of kindness it does a real injury; (St. Hilary) \u0001etiam his invisa quibus succurrere videtur.\u0002 (Columel. præf.) (Calmet) --- \u0001Bribes,\u0002 (\u0001munera\u0002) \"presents.\" Even these are dangerous, as they tend to prepossess the judge. (Haydock) --- Both usury and doing wrong for bribes exclude from heaven. (Worthington) --- A judge must shake such things from his hands, (Isaias xxxiii. 15.) as he cannot take them to give either a just or a wrong sentence. His duty requires him to give the former; so that the innocent would thus be purchasing what was his own. (Calmet) --- The same maxims must be applied to all in authority, (Haydock) to witnesses, &c. (Calmet) --- Those who have not failed in any of these respects, must be possessed of faith, and all other necessary virtues, before they can enter heaven. For when the scripture attributes salvation to any one virtue in particular, it does not mean to exclude the rest. --- \u0001For ever.\u0002 All terrestrial things are mutable; and of course, the psalmist speaks of heaven. If so great perfection was required, to appear in the tabernacle, how much more must be expected of the candidate for heaven! (Worthington) --- The good Christian who has not yielded to temptation, may there enjoy undisturbed repose. Isaias (xxiii. 15.) uses similar expressions, when describing the state of Jerusalem, after the defeat of Sennacherib. (Calmet)" } ] }, { "chapter": 15, "slug": "id740.html", "header": "Psalm xv. (Conserva me Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The inscription of a title.\u0002 That is, a pillar or monument, \u0001stelographia:\u0002 which is as much as to say, that this psalm is most worthy to be engraved on an everlasting monument. (Challoner) --- \u0001Mictam.\u0002 Protestants, \"Michtam.\" Marginal note, or \"golden \u0001psalm\u0002 of David,\" or most excellent. St. Jerome, &c., have divided the word into two: \"of the humble and upright David.\" (Haydock) --- It may signify \"inscribed.\" (Calmet) --- But there seems to be no reason for abandoning the Septuagint, who were well acquainted with the original. The psalm is in the form of a prayer, which David pronounces in the person of Christ, to whom the apostles apply several verses; and, as the rest seem to be of the same nature, we must understand all of the Messias, praying, in his sacred humanity, (Berthier) that his body may remain incorrupt. It may refer to Ezechias, to the captives, or rather to David, persecuted by Saul, and provoked to serve false gods, 1 Kings xxvi. 19. But then many expressions must be explained figuratively, (Calmet) and this would tend to weaken the prediction, (Berthier) which all the Fathers have understood of Christ suffering. (Calmet) --- The thing most worthy to be noted, (\u0001stilographia\u0002) by the prophet \u0001David,\u0002 is our Saviour's crucifixion; (Worthington) the memory of which must be perpetuated. Job (xix. 24.) wished that what he said about the resurrection, might thus be engraven on flint. (Haydock) --- \u0001Preserve.\u0002 David acknowledges his infirmity, and that all good comes from God. (Calmet) --- Jesus was heard praying with tears, &c., Hebrews v. 7. In his humanity, He might use these expressions, (Haydock) as He was the head of a new people, whom he wished to sanctify and instruct. (Berthier) --- He often prayed, as the gospel informs us. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I have.\u0002 Hebrew, \"Thou, \u0001my soul,\u0002 hast said.\" But St. Jerome agrees with us. --- \u0001Goods.\u0002 Hebrew, \"my good is not above thee.\" I can desire nothing greater. (Berthier) --- Aquila and Vatable seem to have the same idea as the Septuagint. We reap all the profit from our piety. (Calmet) --- The redemption was entirely for man's benefit, (Worthington) though it gave the greatest glory to God. (Haydock) --- Since God, therefore, wants nothing, I will shew my kindness (Bellarmine) to the poor. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Saints.\u0002 Hebrew, \"the magnificent\" priests, God himself, (Exodus xv. 11.; Calmet) and ceremonies of religion, (Haydock) for which David had a wonderful affection. (Calmet) --- But Christ has displayed the greatest love towards all his converts, and they had need of it. (Berthier) --- God here speaks, shewing that Christ should make known his wonderful charity to the apostles and other saints." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Haste.\u0002 Men who are convinced of their own infirmities, hasten to find a remedy. (Worthington) --- No sooner had fallen man been redeemed, that he strove to advance in the ways of perfection. (Berthier) --- The sins, to which the saints sometimes yield, tend to make them more cautious (Calmet) and grateful to their deliverer, like St. Peter. Persecutions likewise cause them to cling closer to God, and fill them with interior joy, Acts v. 41. (Haydock) --- If we explain it of the wicked, chastisement often makes them repent, Psalm lxxvii. 34. (Calmet) --- \"Their idols have been multiplied after their followers, I will not join in their libations of blood.\" (St. Jerome) --- David was continually exposed to such temptations, among the idolaters; but out of contempt, he would not even pronounce the name of the idols. (Calmet) --- \u0001Blood,\u0002 or bloody. (Du Hamel) --- The pagan (Worthington) and Mosaic sacrifices shall cease. Christ will unite us (Berthier) by a more excellent oblation of his own body and blood. (Haydock) --- Christians shall be distinguished by a fresh appellation, being styled children of light and of God, in opposition to the sons of men, (St. Augustine, &c.; Calmet) and pagans." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cup.\u0002 Eternal happiness consists in seeing (Worthington) and enjoying God, (Haydock) and is promised to the patient. Though Christ was truly king of Israel and exercised jurisdiction, (John xii., and xviii. 37., and Matthew xxi., &c.; Worthington) yet it was not of a temporal nature; (Haydock) and his chief inheritance was the Lord, who would reward his merits. He has taught all clergymen to make this happy choice; as they declare when they become such. Man may call God \u0001his\u0002 inheritance, as he was made for him; and though he may have fallen, if he rise again, his title will be restored, and he may obtain felicity, whether he live in the world or retire from it. (Worthington) --- David alludes to the custom of allotting each his portion of wine and meat, which was greater in proportion to the person's dignity. He rejects with disdain all worldly and sensual joys. (Calmet) --- God in not \"a part,\" but the whole \u0001portion\u0002 of a good man. --- \u0001It is,\u0002 &c. St. Jerome, \"Thou are the possessor of my lot.\" I trust in thee for all. (Haydock) (1 Peter i. 4., and 2 Timothy i. 12.) In the ancient sacrifices a part was reserved for the offerer. But Jesus keeps nothing back." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lines,\u0002 with which land was measured. (Berthier) --- Christ expresses his satisfaction with his church, which is gathered from all nations, to manifest the choicest virtues, Titus ii. 14. (Euthymius, St. Jerome, &c.) (Calmet) --- This was his inheritance, not measured out with lines, (Josue x.) but reaching to the very ends of the earth, Psalm ii. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Understanding.\u0002 Hebrew, \"counsel.\" In the \u0001night\u0002 of tribulation God directs the \u0001reins,\u0002 or affections of the soul. Christ might speak thus concerning his human nature. (Berthier) (Luke ii. 40., and Hebrews v. 7.) David also gives thanks to God for enabling him to make so happy a choice, and to avoid being seduced. (Calmet) --- He derives instructions from pain. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001That I.\u0002 Hebrew, \"I shall not,\" &c. The sense is the same, but St. Peter agrees with us and the Septuagint, Acts ii. 25, &c. It is not of faith that the seven preceding verse regard Jesus Christ as the following do; but as the same person speaks, we may rationally infer that all should be explained of him. Though he always enjoyed the beatific vision, his soul had the affections of other men, and always tended to keep in God's presence. So the angels who see God, \u0001desire\u0002 more and more to contemplate him, 1 Peter i. 12. How earnestly ought we to strive always to keep in the divine presence! (Berthier) then we should constantly advance in virtue, and fear no dangers. The patriarchs thus \u0001walked with God,\u0002 and arrived at such perfection. (Haydock) --- The Father was always at the right hand of his Son, to support and glorify him; and the Son, having continually performed what was pleasing to God, (John viii. 29.) was placed at his right hand at his ascension, though his divinity had never been separated from him. (Calmet) --- He had always God in view, and has left us a pattern how to behave. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Tongue.\u0002 Hebrew, \"glory.\" Yet Protestants translate, \"tongue,\" (Acts ii.) as St. Peter follows the Septuagint (Haydock) and he surely understood the force of the Hebrew; so that his testimony in their favour is very strong. Commentators observe that the tongue manifests the joy of the heart, (Berthier) and the same word is used for the \u0001soul,\u0002 Psalm vii. 6. (Calmet) --- Yet very different words signify the \u0001tongue\u0002 and \u0001glory;\u0002 and we follow the text, adopted by the apostle. Joy naturally flows from the presence of the best of friends. (Berthier) --- Our Saviour sometimes suspended this joy, that he might suffer the more for us. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Soul in hell.\u0002 Beza, (in his 1st edition, which he corrected afterwards) would translate \"my corpse (\u0001cadaver,\u0002 or carcass) in the grave;\" for which he as been justly blamed. For, though the corpse is sometimes called soul, as it has been animated by it, (Haydock) and the soul and blood are often used synonymously, yet we shall find no instance of the body of any one still living being styled a soul. When speaking, therefore, of a person's future death, the \u0001soul\u0002 means either life or the spiritual substance, Genesis xxxvii. 22., and Psalm xlix. 16. Hence the explanation of the Fathers, who understand this of Christ's descent into hell, to free the saints who were detained in limbo, is more probable. (Berthier) --- The instances which are adduced to maintain the opposite sentiment, which Calmet, &c., assert is more literal, either prove nothing, or they relate to people deceased, whose bodies were not to be touched. See Genesis ix. 5., Leviticus xvii. 11., and xxi. 11., Numbers vi. 6., and xix. 13., and Aggeus ii. 14. Christ speaks of his body in the following part of the verse, (Haydock) calling it \u0001Holy,\u0002 because it was never separated from the divine nature. (Berthier) --- The erroneous interpretations or corruptions of Beza and Calvin on this head, opposing themselves to the consent of all the ancient Fathers, who believed this passage related to the descent into limbo, are noted, Genesis xxvii., Acts ii., and 1 Peter iii. The Protestant editions vary. Some retain the word hell, others the grave; remarking that \"this is chiefly meant of Christ, by whose resurrection all his members have immortality.\" And (Acts ii.) they paraphrase, \"Thou shalt not leave me in the grave;\" wresting that which regards the body, rising from the grave, to the soul, which was never there. (Worthington) --- The last edition of [King] James I agrees however with us, in both places. \"Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption.\" It is observable that in the Hebrew editions, (except Stephen's and some few others) we find the word \u0001chasidic\u0002 in the text, though the last \u0001i\u0002 be properly omitted in the margin; as the word would otherwise signify \"saints:\" and thus make the apostles false witnesses, Acts xiii. 35, &c. (Haydock) --- \"But who shall lay any such thing to their charge? Other men may be deficient in their knowledge, and in their honesty; but inspired apostles could neither be deceived nor deceive. All the ancient versions, the Masorets,\" who order the word to be read in the singular, though printed plural in the text, and many of the best manuscripts vouch for their veracity. Moreover it is not true that God will not suffer his \u0001saints\u0002 to see corruption; and, if this were the meaning of the words, they would not predict the resurrection of any particular person: yet \"these words, the apostles observe to the Jews, are a prophecy of some particular person, whose \u0001soul\u0002 was not long to continue in the place of departed spirits, and whose \u0001body\u0002 was not to be corrupted, \u0001both\u0002 being soon to be reunited. Now David, say they, did not speak this of \u0001himself,\u0002 &c. Have the apostles imposed a prophecy upon the Jewish people, and upon the world?\" (Kennicott, Dis. i.) --- This learned author was greatly encouraged to go on with his ten years' labour, in examining Hebrew manuscripts over the world, by finding many of them so favourable to the Christian religion, though it had been confidently asserted that all the manuscripts were perfectly uniform. We may rejoice to see that he also approves of the Catholic explanation of this passage, and does not refer the whole to the burial of Christ. In effect, the Apostles' Creed clearly distinguishes this article from that of the descent into hell. --- \u0001One.\u0002 Montfaucon ventures to follow Keri, \"thy merciful one.\" (Haydock) --- \u0001Corruption.\u0002 \"Neither wilt thou permit that sanctified body, by which other people are to be sanctified, to become corrupt.\" (St. Augustine) --- Christ rose again before the holy women had embalmed his body, (Luke xxvi. 53., and Mark xvi. 1.) that no one might attribute the incorruption to that cause. His appearance was so glorious, as to dispel every doubt from the minds of those who would attend to reason. His descent into hell was not in consequence of any weakness, or that he might suffer, (Calmet) as Calvin blasphemously asserts, (Haydock; Tirinus) but he descended in triumph, to liberate the souls of the holy Fathers, (Calmet) or to announce to them the glad tidings of peace, the fruits of which they should shortly enjoy at his ascension, when he would open the gates of heaven to all the faithful. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of life.\u0002 The observance of the commandments, (St. Jerome) or the method of obtaining happiness by patience and humility. (St. Augustine) --- Thou hast opened a new track to me (Haydock) in the resurrection, unknown to mortals. (Euthymius; Bellarmine) --- For though some had been already raised to life, Christ is still called the \u0001first-fruits of those who sleep,\u0002 or of the dead; because none had raised themselves to life, as he did. (Haydock) (John x. 18.) --- Yet he attributes all the glory to the Father, either because he is the origin of the Deity, or because Jesus considered himself as man, and was in all things obedient to his Father. (Berthier) --- His sacred humanity was now glorified, and beheld the face of God in a more perfect manner than any mere creature can do, tasting inexplicable delights for ever. (Calmet) --- We must die and rise again, (Worthington) before we shall perfectly comprehend \u0001the ways of life.\u0002 Then we shall form a true judgment of all terrestrial things. (Haydock)" } ] }, { "chapter": 16, "slug": "id741.html", "header": "Psalm xvi. (Exaudi Domine justitiam.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prayer.\u0002 This psalm contains the model of a fervent prayer, (Haydock) which may be used by any person under affliction. (Worthington) --- The Rabbins say David expresses too much confidence in his own integrity, and therefore was soon after permitted to fall; while others assert that he spoke thus after the murder of Urias, to avert God's wrath from his army before Rabbath. But this supposition is improbable, (Calmet) as well as the other. (Haydock) --- The Fathers think that this psalm was composed during the persecution of Saul, and that it contains the sentiments of Jesus Christ and of his Church, under the persecution of infidels. There are some very difficult passages in it. (Calmet) --- \u0001My justice.\u0002 Hebrew, \"attend to justice,\" (Haydock) which amounts to the same thing; as no one would make this petition, unless he supposed that he was in the right. \"Hear the justice of my cause.\" (Principes) (Berthier) --- \"Hear the just \u0001man.\u0002\" (St. Jerome) (Haydock) --- \u0001Lips.\u0002 I do not attempt to deceive thee, like the hypocrite; or rather I have not acted with deceit, or endeavoured to excite rebellion, as I have been accused. (Calmet) --- In my just cause, hear my unfeigned petition. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Countenance.\u0002 Pronounce sentence, (Esther i. 19.; Calmet) if I have done wrong. I do not refuse punishment, Psalm vii. 5. (Haydock) --- The Greek and Latin copies vary. Some read correctly with the Hebrew, \"Let thy eyes behold what is wrong.\" Yet St. Jerome (ep. ad Sun.) has \"right,\" with the Syriac, &c. Others more commonly read, \"Let mine eyes behold justice.\" (Calmet) --- Montanus, however, substitutes \u0001rectitudines\u0002 for \u0001iniquitates,\u0002 as Pagnin had rendered \u0001mesharim,\u0002 and Protestants, \"the things that are equal.\" (Haydock) --- \"Holy preachers are the eyes of Christ....let them see what is just....and fulfil the justice which they preach.\" (St. Jerome) --- God sees all things, and will pass a just sentence. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fire.\u0002 I have experienced all sorts of misery. (Calmet) --- \u0001Iniquity.\u0002 Hebrew, \"Thou hast not found; I have thought.\" But the same word without points, \u0001zamothi,\u0002 (Haydock) has the sense given by the Septuagint and they knew nothing of these points. (Berthier) --- We may also translate, \"Thou hast not found in me \u0001any criminal\u0002 thoughts. My mouth has not transgressed \u0001thy orders.\u0002\" If some thoughts of taking revenge by killing Saul, presented themselves involuntarily, David repressed them; (Calmet) and when he was alone with him at \u0001night\u0002 in a cave, he would not suffer him to be hurt, 1 Kings xxvi. 7. (Theodoret) --- He asserts that he had gone through tribulations without offending. Those who are innocent or penitent, may pray with this confidence; as the Church may, which has always some saints, on which account she is styled holy. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Men.\u0002 Houbigant, \"My mouth shall not pass to the pretexts of Adam.\" I will not seek for excuses in sin. (Haydock) --- \"My mouth utters not vows to the vain works of men.\" (Prin. disc.) --- But these versions are singular. (Berthier) --- \u0001Hard.\u0002 Hebrew, \"way of the robber.\" \u0001Purits,\u0002 or \u0001prits,\u0002 (St. Jerome; Haydock) means also \"fracture.\" (Berthier) --- David was ordered by God to retire into the wilderness, and to caves, where he was obliged to live like robbers, (Calmet) and was even branded (Calmet) with the title of a fugitive slave by Nabal, 1 Kings xxv. 10. (Haydock) --- Yet the actions of David were very different from theirs. (Berthier) --- He did not \u0001speak\u0002 about \u0001the works of men,\u0002 in power to condemn Saul, or any other, being averse to all detraction, and prescribing to himself the strictest laws, (Calmet) which God had ever promulgated. Protestants, \"I have purposed that my mouth shall not transgress. (4) Concerning the works of men, by the word of thy lips, I have kept \u0001me from\u0002 the paths of the destroyer.\" The division of the verses is arbitrary. (Haydock) --- David kept the narrow path of virtue. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Perfect.\u0002 Hebrew, \"support\" me in these hard ways, where I am in continual danger of falling. (Calmet) --- \u0001A Deo est incipere, a Deo est finire.\u0002 (St. Jerome) --- God's grace enables us to begin and to perfect every good work. (Haydock) --- None can walk right of themselves. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heard me,\u0002 of former occasions. This encourages me to pray with more confidence (Berthier) and fervour. \u0001Bona vota quoties effectum percipiunt, multiplicantur.\u0002 (St. Gregory, Mor. xxxv. 3.) --- Hebrew also, \"thou wilt hear me favourably.\" (St. Jerome) (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mercies.\u0002 We become accustomed to the ordinary effects of grace, which are always admirable; and we are astonished only at miraculous conversions and occurrences. (Origen) --- Some such manifestation of the divine power seemed now requisite, to deliver David from such a powerful rival as Saul. (Calmet) --- Syriac, \"Lord, make thy holy one appear as a prodigy, as the Saviour of those who hope in thee.\" (St. Jerome) --- \"O thou Saviour of those who hope.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Eye.\u0002 God has shewn particular attention to protect the apple of the eye. He watches still more over his servants, (Zacharias ii. 8.) for whom all things procure good, Romans viii. 28. Saul had declared himself against David, because he had been chosen to succeed him, and thus he opposed the designs of God. (Calmet) --- The prophet prays that he may never give way to such impiety. (Worthington) --- \u0001Wings,\u0002 as a hen does her chickens. (Haydock) --- Defend me from the furious countenance of my enemies. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Their fat.\u0002 That is, their bowels of compassion: for they have none for me. (Challoner) --- They have become fat, and have given way to greater insolence, as we see too often verified, Deuteronomy xxxii. 15., Job xv. 26., and Psalm lxxii. 7. (Chaldean) (Calmet) --- \u0001Proudly.\u0002 Libertines are often prompted by vanity to speak as they do against God and man. (Haydock) --- If Collins, Tindal, &c., had been cast upon some desert island, they would probably never have written such irreligious works as there would have been none to applaud them. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Earth,\u0002 to testify their wrath. So Virgil describes Juno." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001They have taken me,\u0002 is not expressed in Hebrew. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Disappoint.\u0002 Hebrew, \"meet him,\" as an enemy, Leviticus xxvi. 23. --- \u0001Thy sword.\u0002 The wicked are employed by God to chastise the just, and will then be thrown into the fire, Isaias x. 5., and Jeremias l. 23. (Calmet) --- They little think that t hey are subservient to the designs of Providence, as they attribute their success to their own might. Whether we beg that God would take his sword from the wicked, or that we may be freed from their malice, is much the same. (Berthier) --- Hebrew may express the latter sentiment, \"Deliver my soul from the wicked, thy sword, (14) the men of thy hand, worldings, whose portion is temporal, in \u0001this\u0002 life,\" &c. (Haydock) --- Many other versions may be given: (Calmet) by they all tend to shew the fleeting pleasures of God's enemies, who are thus rewarded for their transient virtues, and reserved for eternal torments. (Haydock) --- Man is not sufficient to resist that power, which they exercise by God's permission. Hence David begs that it may be taken away. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Divide them from the few,\u0002 &c. That is, cut them off from \u0001the earth,\u0002 and the \u0001few\u0002 trifling things thereof; which they are so proud of, or, \u0001divide them from the few;\u0002 that is, from thy elect, who are but \u0001few;\u0002 that they may no longer have it in their power to oppress them. It is not meant by way of a curse or imprecation; but, as many other similar passages in the psalms, by way of a prediction, or prophecy of what should come upon them, in punishment of their wickedness. --- \u0001Thy hidden stores:\u0002 thy secret treasures, out of which thou furnishest those earthly goods, which with a bountiful hand thou hast distributed both to the good and the bad. (Challoner) --- \u0001Of children.\u0002 Hebrew, \"their children are satiated.\" (Houbigant) (Berthier) --- Some copies read \u0001ueion,\u0002 (Roman Septuagint) instead of \u0001uion.\u0002 \"They have been filled with hogs' flesh.\" The mistake was easy in Greek. (Calmet) St. Jerome agrees with the Vulgate. (Haydock) --- A numerous family was the great desire of the Jews. David is willing to forego every temporal advantage, and only prays that he may live in his own country, and attend the divine worship in the tabernacle. This was the glory of Israel, ver. 15., and 1 Kings iv. 21. (Calmet) --- He predicts the final separation of the wicked from the elect, which sometimes begins in this life. Their worldly joys are hidden or disapproved by God. (Worthington) --- They feed on the poor servants of our Lord, (Haydock) whose life is hidden. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Appear.\u0002 St. Jerome, \"I shall be filled, when I shall awake in thy likeness,\" (Haydock) at the resurrection: (Philippians iii. 21., and 1 Corinthians xiii. 12.) or \"when thy likeness, the \u0001Messias,\u0002 shall rise again:\" or (as the same expression is used by the Septuagint, as [in] Numbers xii. 8.) David begs for actual inspiration, \"thou wilt comfort my with the prophetic spirit.\" (Calmet) --- Perhaps he might also desire to see the tabernacle again, or even now prepare to erect a temple unto the Lord; (2 Kings vii. 2.; Haydock) or he begs for the gifts of grace and glory, which will restore the image of God, effaced by sin, 1 John iii. 2. (Berthier) --- Then the just being approved, will taste that joy which alone can satiate the heart of man, when he shall behold God. (Worthington)" } ] }, { "chapter": 17, "slug": "id742.html", "header": "Psalm xvii. (Diligam te Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "This title is almost wholly taken from the book of Kings, except \u0001Unto the end for;\u0002 instead of which we read, \u0001And David spoke,\u0002 &c., [2 Kings xxii.] (Haydock) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, &c. (Calmet) --- He was inspired to write it (Worthington) twice, with some variations, (Berthier) 74 in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, (Haydock) with greater reason. (Calmet) --- We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Berthier) the figure of the Messias, and of the just in his Church. (Worthington) --- James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of \u0001Saul\u0002 stands for \"the grave;\" as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that St. Paul (Romans xv. 9.) has cited this psalm in it proper sense. (Berthier) --- See ver. 10, 41. --- Sts. Jerome and Augustine explain it of the victories of David, of the Messias, and of his Church. (Calmet) --- \u0001Saul\u0002 may be particularly mentioned, because he was the most powerful. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I will love thee,\u0002 as a mother does her son. He that loves has fulfilled the law. This word is omitted [in] 2 Kings. xxii. 2. (Calmet) --- \u0001Strength.\u0002 Ibid. --- \u0001Rock.\u0002 (Haydock) --- The Septuagint have inserted some alterations in the Psalms, giving the sense of the Hebrew. (Worthington) --- Others attribute the variations to David, or to the mistake of transcribers. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Firmament.\u0002 Hebrew, \"rock and my citadel, and my deliverer. My God, (\u0001or\u0002 strong one) my rock.\" St. Jerome, \"my strong one.\" The two words which are rendered \"my rock,\" are \u0001salhi\u0002 and \u0001metsudathi.\u0002 (Haydock) --- David frequently retired to such places for safety. The idea was beautiful and striking. Such a multiplicity of titles shews the gratitude (Calmet) and affection which David felt. (Calmet) --- Here are nine, and we may add the three metaphorical Hebrew terms, \"rock, citadel, and buckler.\" Can we refuse to love One from whom we have received so many favours? --- \u0001And in,\u0002 &c. These words are most probably cited by St. Paul, (Hebrews ii. 13.) though they occur also in Isaias viii. 18. --- \u0001Protector.\u0002 Hebrew, \"buckler.\" (Berthier) --- \u0001Horn.\u0002 This title is given to Jesus Christ, Luke i. 69. It is an allusion to beasts which attack their opponents with their horns (Theodoret; Deuteronomy xxxiii. 17.) being an emblem of strength (Worthington) and glory. (Calmet) --- \u0001And my,\u0002 &c. (2 Kings) \u0001he lifteth me up and \u0002is \u0001my refuge; my Saviour, thou wilt deliver me from iniquity.\u0002 Hebrew, \"violence.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Praising.\u0002 Hebrew, \"praised;\" and (2 Kings) \u0001the Lord, who is worthy to be praised.\u0002 (Haydock) --- Chaldean agrees here with the Septuagint and Vulgate, which seems more natural. (Calmet) --- The sense is the same. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sorrows...iniquity.\u0002 Hebrew, \"cables....Belial.\" By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour's agony. (Berthier) --- The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. (Haydock) --- The words are put into the mouth of fallen man, in \u0001the mass\u0002 for Septuagesima[the third Sunday before Lent]. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Called.\u0002 All these words are in the future, 2 Kings and Hebrews. (Haydock) --- But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport's Greek Psalms. (Berthier) --- Both are true; as David had prayed, and would continue to pray, for God's protection; otherwise he would have deserved to lose it. We must always pray, and never faint. (Haydock) --- \u0001Temple,\u0002 \"from my heart;\" (St. Augustine) from the tabernacle at Gabaon, (Lyranus) or from heaven. (Chaldean) (Eusebius) (Calmet) --- Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001With them\u0002 is not in Hebrew. \u0001Lo, illi\u0002 refers to God. \u0001Furor fuit ei.\u0002 (Montanus) --- \"He was wroth.\" (Protestants) Yet he displayed his power on the mountains, as if he had been displeased \u0001with them,\u0002 or with the \u0001enemies\u0002 (ver. 4.) whom he would thus strike with awe. (Haydock) --- These expressions are not to be taken in a gross literal sense. (Calmet) --- God shewed himself as earnest in the protection of David, (Haydock) as if he had been in a rage; (Calmet) or as if the elements had all conspired to defend him. (Theodoret) --- This most pompous description (Calmet) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God's people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or \u0001sorrows of hell,\u0002 and a dread of God's just judgments hanging over him. (Berthier) --- These cause the most haughty and obstinate to tremble. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001By it.\u0002 This relates to the clouds, thunder, and lightning. (Muis) --- God's wrath is compared with smoke, fire, a dark night, or mist. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Feet.\u0002 A violent storm of rain. Hence the Pagans borrowed:" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Winds.\u0002 God mounts his chariot, as it were, (Ezechiel i. 4., &c.) to come speedily to David's assistance. Æschylus, and other pagan authors, seem to have imitated this description. (Eusebius, præp. evan. xiii. 13.) --- The Fathers explain the former verse of Christ's incarnation, or of his second coming; and this of his ascension. (St. Athanasius, &c.) --- They may also (Haydock) intimate that God is ready to pardon as well as to punish. (Worthington) --- Plato (Phædro) represents the Deity on \"a winged chariot, directing and taking care of all things.\" (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pavilion.\u0002 Job xxii. 14., and xxvi. 9. The Jews had this idea of God's throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud, Exodus xiv. 19. The poets represent Jupiter surrounded with clouds and darkness. (Hesiod, op. 125 and 255.; Homer, Iliad \u0001O\u0002.) --- \u0001Air.\u0002 The parallel passage, (2 Kings) seems more accurate. \u0001Dropping waters out of the clouds of the heavens.\u0002 Hebrew, \"waters bound up in darksome clouds.\" (Calmet) --- God is incomprehensible in himself, and his counsels are inscrutable. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Clouds.\u0002 2 Kings, \u0001The coals\u0002 (Hebrew, \"flames\") \u0001of fire were kindled.\u0002 Two words, \u0001habaw haberu, his clouds removed,\u0002 (Haydock) omitted in this passage, are here supplied, as the former word is found in Syriac and Arabic. But then \u0001hail and coals of fire\u0002 seem improper for \"they kindled into coals of fire;\" and in the next verse they are redundant; being therefore omitted in 2 Kings xxii., in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probable by the Hebrew manuscript 5. (Kennicott, Dis. 1.) --- They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, (Calmet) or Symmachus. (Montfalcon) --- This unusual third hemistic occurs in a \u0001smaller\u0002 type in Brettinger's (Kennicott) and Grabe's Septuagint, but they indicate thereby that it was not in the Alexandrian manuscript, as it is not in that of the Vatican. If it were in its proper place, we should read at least \u0001grandinem,\u0002 &c. This magnificent description of a thunder-storm (Haydock) may allude to that which routed the Philistines, 2 Kings v. 24., and Isaias xxviii. 21. (Calmet) --- The lightning seemed to dispel the gloom. (Theodoret; Flaminius) --- Though man is overpowered with God's majesty, yet he is instructed how to act by those whom God has commissioned to teach. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Arrows.\u0002 Thunderbolts. \u0001Tela reponuntur manibus fabricata Cyclopum.\u0002 (Metam. Hesiod Theog. 708.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Discovered.\u0002 The earthquakes were so great, that such dreadful effects might have been expected. These phenomena sometimes make the sea retire, and new islands appear. (Pliny, [Natural History?] i. 84., and xxxi. 5., &c.) --- The Jews supposed that the sea was the common source of all fountains, and that the earth was founded on it, Psalm xxiii. 2., and Ecclesiastes i. 7. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sent\u0002 his angel, &c. --- \u0001Waters,\u0002 which often represent multitudes, (Apocalypse xvii. 15.; Calmet) and afflictions. (Worthington) --- David seemed in danger of perishing. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For me.\u0002 He may allude to the giant Jesbibenob, or to Saul, who surrounded him on all sides; (1 Kings xxiii. 26., and 2 Kings xxi. 15.; Calmet) and, in general, to all his temporal or spiritual adversaries. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Affliction,\u0002 when my friends joined Absalom. (Theodoret) --- In the rest of this psalm, the prophet chiefly uses words in the obvious sense, yet mystically speaks of Christ, and of the faithful. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Place,\u0002 where I was not hemmed in by my enemies. (Haydock) --- \u0001Saved me,\u0002 by repentance, out of his infinite mercy, (Eusebius; St. Athanasius) without any deserts. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Will reward.\u0002 St. Jerome, \"hath rewarded,\" (Calmet) yet the edition of 1533 reads \u0001retribuet.\u0002 (Haydock) --- \u0001Justice,\u0002 with respect to my enemies, whom I have not injured; (Calmet) or my sincere desire to serve God. (Theodoret)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Judgments.\u0002 Commands, or treatment both of the just and of the wicked." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Him,\u0002 by his grace. (Worthington) --- \u0001Iniquity,\u0002 and be careful not to relapse. Others explain it in the past time. I have not shed the blood of my enemy when I could have done it, 1 Kings xxiv. 6, 14. (Calmet) --- \u0001Fui immaculatus.\u0002 (St. Jerome) (Haydock) It seems most probable that David composed this before his fall, as Aberbanel, one of the most learned of the Jews, asserts. If he be only a figure of Jesus Christ, we may easily conceive how the latter might speak thus of his innocence, and declare his abhorrence of all sin, though he was made a \u0001sin-\u0002offering, having undertaken to expiate the iniquities of mankind. (Berthier)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001And.\u0002 He repeateth, (ver. 21.) that God will render to every one as he deserves. (Worthington) --- Matthew xvi. That all sins are equal is the error of the Stoics. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Perverted.\u0002 No version can properly express this idea. God turns away from those who abandon him, treating every one according to his works. If we do not advance in piety, it is a sign that God perceives something amiss in us. (Berthier) --- He cannot but abhor duplicity, and resist the wicked, Leviticus xxvi. 23, 40., and Proverbs iii. 34. He will make the craft of men turn against themselves, as he evinced in the case of Laban, Joseph's brethren, Pharao, and Saul. Sinners complain of him without reason, Ezechiel xviii. 25. (Calmet) --- Some improperly use this text to shew, that people will adopt the manners of those with whom they associate, (Haydock) though it means that God will treat the good liberally, and the wicked with severity, Leviticus xxvi. 23, 24. (Amama)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Proud,\u0002 as thou hast already done. (Calmet) ---" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Lamp,\u0002 giving me hopes of redress, and of the Messias. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Temptation.\u0002 David was almost continually assailed by enemies. (Calmet) --- Septuagint \u0001peieatesion,\u0002 signifies \"a place of pirates;\" denoting what crafty foes he had to encounter, (Berthier) or \"a place \u0001or\u0002 time to learn the military exercise,\" \u0001a warfare,\u0002 Job vii. 1. But \u0001gedud,\u0002 (Haydock) means \"a troop,\" designed to make incursions, as those under Jephte and David. Hebrew, \"In thee I will run armed;\" (St. Jerome) or, \"at the head of my troops.\" (Calmet) --- \"I will break, (Pagnin) or, run through an army.\" (Montanus) --- No fortification can hold out. (Haydock) --- He alludes particularly to the \u0001wall\u0002 of the Jebusites, which Joab first mounted, though extremely high, 2 Kings v. 6. (Calmet) --- With God's help, every difficulty may be surmounted. (Worthington) --- Watch and pray, that ye enter not into \u0001temptation,\u0002 as our Saviour admonishes. [Matthew xxvi. 41.]" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001As for,\u0002 might be omitted. (Haydock) --- The conduct of God towards men is irreproachable. He will treat all according to their deserts, and will fulfil his promises of protecting the just. (Eusebius) --- Hebrew, \"He is the strong God....his words are pure as gold....He is the shield,\" &c. (Berthier)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Our God.\u0002 Will any one then hinder Him from doing as He has said? (Haydock) --- Hebrew, \"Who is the rock but our God?\" (Berthier) --- God is often styled a rock, \u0001tsur.\u0002 Yet St. Jerome and Pagnin render it \"strong,\" or \"the strong one.\" (Haydock) --- There is only one Lord and Saviour of all. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Blameless.\u0002 Whatever good is in me, comes from his grace, ver. 21, 24. (Haydock) --- God has prevented me from killing Saul and Nabal; He has rescued me from the abyss into which I had fallen. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Harts.\u0002 Protestants, \"hinds.\" (Haydock) --- The Hebrews generally prefer to specify the female. Harts are remarkably swift, and this quality was greatly esteemed in a warrior. Asael is praised for it; (2 Kings ii. 18.) and Homer styles his hero \"the swift-footed Achilles.\" (Calmet) --- As harts trample serpents under their feet, says Theodoret, so I treat my enemies. --- \u0001High.\u0002 Hebrew, \"my high places,\" where I have so often baffled the efforts of my persecutors. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And thou.\u0002 Chaldean gives the same sense. \"He strengthens,\" &c. (Calmet) --- Hebrew, \"and a brazen bow is broken by my arms.\" (Montanus) --- Protestants, \"a bow of steel.\" Perhaps not knowing that the ancients had the art of making brass answer the same purposes. See Proclus, Hesiod, &c. (Haydock) --- They made all sorts of weapons of it. Job (xx. 24.) seems even to insinuate that it was harder than iron. Our brass is too brittle. To break a bow, often means to obtain a victory, 1 Kings ii. 4., and Jeremias xlix. 5. (Calmet) --- David gained many over a lion or a bear, over Goliath, &c. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Of thy.\u0002 The latter word is omitted in some copies of the Septuagint, while others change it into \"my.\" But the Hebrew is agreeable to the Vulgate. (Calmet) --- \u0001End.\u0002 Thou hast preserved me by salutary correction. (St. Augustine) (Haydock) --- Hebrew, \"thy goodness shall multiply me\" with children. Symmachus, conformably to 2 Kings xxii., has, \"my obedience shall lift me up.\" (Calmet) --- The Hebrew may, however, admit the sense of the Vulgate. --- \u0001And thy,\u0002 &c., is a paraphrase of the former sentiment, or it is borrowed from Theodotion. (Berthier) --- Grabe marks from \u0001unto the end,\u0002 &c., as omitted in Hebrew. (Haydock) --- Luther and the Dutch translate, \"When thou humblest me, then thou exaltest me,\" to shew the salutary effects of suffering. But there is nothing of the kind in the original. (Amama)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Weakened,\u0002 or tired. (Chaldean) (Haydock) --- I am now free from danger. All my enterprizes have succeeded, 2 Kings viii. 6., and 1 Paralipomenon xviii. 13. See Proverbs iv. 12. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001I will.\u0002 Bellarmine would supply \"\u0001I said\u0002 I will;\" and thus all is connected. But these future victories relate more to Jesus Christ. (Berthier) --- David also continued making fresh conquests, (Haydock) and so entirely subdued his enemies all around, that they were not able to make head, even against his successor." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Against. me.\u0002 No prince was ever more courageous than David, as the single combat with Goliath evinces. We know not that he ever lost a battle. He refers all the glory to God. (Calmet)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Upon me.\u0002 An expression often used to denote a fight, Josue iii. 12., &c. (Calmet) --- God strengthens his servants, and weakens their enemies. (Worthington)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Lord.\u0002 This must be understood of Absalom, who offered sacrifices, (2 Kings xv. 12.; Berthier) or of Saul, who, receiving no answer, consulted a witch. The Philistines also brought their gods with them, so that they were taken and burnt; (2 Kings v. 21.) and the other pagans, finding no aid in their idols, might in time of danger, invoke the Lord. (Calmet) --- This is \"the testimony of a soul naturally Christian,\" as Tertullian (Apol. xvii.) speaks, to have recourse to the great and only God, in the utmost distress. (Haydock) --- \u0001Deus ut subveniat oratur; ipsa veritas, cogente natura....erumpit.\u0002 (Lac. Inst. ii. 1.)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Streets.\u0002 Thus he treated the Ammonites, &c., 2 Kings viii. 2., and xii. 31. (Calmet) --- Jesus Christ will rule over his enemies with a rod of iron. (Berthier)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Gentiles.\u0002 Here he begins to predict the glory of the Messias, though what he says may be applied to himself. David's own people began to revolt, under Absalom and Seba; after he had subdued the most powerful nations around, 2 Kings xx. 1. The chosen people rejected Christ, (Calmet) while the nations were converted. The reprobation of the former was prefigured by those rebels. (Worthington)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Faded,\u0002 (\u0001inveterati sunt\u0002) \"are grown old.\" (Haydock) --- The Jews had been long the objects of God's favours: yet they fall away. Thus we often see priests outdone in piety by simple laics. (Berthier) --- David continues in the comparison of a tree which bears no fruit; (Calmet) thus \u0001lying,\u0002 as it were, and frustrating the just expectations of the owner. Subjects do the like, when they revolt; (Isaias xxx. 9.) and thus deserve the title of \u0001strange.\u0002 Protestants, \"the strangers shall fade away, and be afraid out of their close places;\" (St. Jerome) \"shall flow away, and be contracted in their straits;\" while I shall be at large, ver. 37. The last verb \u0001gachregu,\u0002 (Haydock) occurs no where else. It may signify \"shall be withered,\" or burnt, from \u0001charar.\u0002 (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Liveth.\u0002 This is my consolation, though it must fill the obstinate sinner with dismay. (Haydock) --- In a sort of transport, David wishes all happiness to his great benefactor. He may also speak of Christ's resurrection. (Calmet) --- \u0001My God.\u0002 Hebrew, \"rock:\" a title frequently applied to God, in acknowledgment of his stability and protection. (Berthier)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Avengest,\u0002 or \"grantest \u0001me\u0002 revenges,\" (Haydock) and the victory; inflicting a just punishment on the wicked. David was too well informed to delight in sentiments of revenge, 3 Kings iii. 11. Jesus Christ takes vengeance on his enemies, but this is done without passion. The love of justice is his only motive. David approves of this conduct. (Calmet) --- \u0001Enraged enemies.\u0002 Vulgate \u0001iracundis.\u0002 (Haydock) --- Septuagint have thus explained \u0001aph,\u0002 \"wrath;\" others join it with the following verse, \"But (Calmet) \u0001or \u0002yea,\" (Haydock) \u0001etiam.\u0002 The former version is, however, very accurate. (Berthier)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001Nations.\u0002 St. Paul (Romans xv. 9.) adduces this to prove the vocation of the Gentiles. (Calmet) --- We cannot doubt but the great things announced in this psalm pertain to Christ. (Berthier) --- We see the completion of this prophecy, as there is no Christian nation which does not use the psalms of David to praise God. (Theodoret, &c.) --- This practice is very common (Pref.; Worthington) in all places where either Jews or Christians are found." }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Great.\u0002 This in intimated by the plural \u0001salutes,\u0002 \"salvations;\" as David had experienced innumerable favours. (Haydock) --- He speaks of himself in the third person, to lead our minds to the Messias, in whom this was more gloriously accomplished. The greater honour of this chief family of Israel, consisted in giving birth to so great a personage, in whom all are blessed. (Calmet) (Isaias xi. 1., and Ezechiel xxxiv. 23.) --- \u0001For ever.\u0002 The true Church will never perish; (Haydock) God still protecting it, as he did David, ver. 48. (Worthington)" } ] }, { "chapter": 18, "slug": "id743.html", "header": "Psalm xviii. (Cœli enarrant.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 It is not known when this was composed. David praises the works and law of God. Some passages are applied to Jesus Christ and his apostles, Romans x. 18. (Calmet) --- When any text of a psalm is thus quoted, many judiciously conclude that the whole must be understood in the same sense, as the harmony will thus be greater. It seems there are two literal senses here, one regarding the law, whether natural or Mosaic; the other pertaining to the apostles and the law of the gospel; (Berthier) the \"beloved\" \u0001David\u0002 of the latter days. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Firmament.\u0002 Hebrew, \"expansion,\" or region of the stars, far above our atmosphere. (Berthier) --- These two sentences express the same idea, unless the former may denote what we behold, and the firmament be explained of the higher heavens, (Haydock) where we imagine the throne of God to be placed. Some have taken these expressions in a gross sense, and asserted that the heavens are animated, Job xxxviii. 7. But we must allow that they are figurative expressions, which seem to give a soul to plants, stars, &c. (Calmet) --- The beautiful works of God extort our admiration. (Haydock) --- The silence of heaven speaks louder than any trumpet. (St. Chrysostom) --- \"Who can behold the heavens, and yet be so foolish as not to acknowledge that a God exists? said Cicero, (Haydock) a learned pagan; (Arusp. and Nat. Deo. 2.; Calmet) though they cannot determine of what nature the Deity may be. (Leg. i.; Menochius) --- \u0001Hands.\u0002 Chaldean, \"Those who look up at the heavens, publish the glory of the Lord; and those who raise their eyes towards the air, announce his works.\" (Calmet) --- The silent works declare God's Majesty to those who consider them, and his preachers make the same known to their hearers by word of mouth. (Worthington) --- St. Paul reproaches the philosophers of paganism for not understanding the language of the creation, Romans i. 20., and Job xii. 7. (Haydock) --- The Church, which is so often styled the kingdom of \u0001heaven,\u0002 makes God known, not only as a Creator, but also as a Redeemer. The figure is here most beautifully preserved. Heaven denotes the Church, as the stars represent apostolic men, who cease not to perform their duties day or night, in happier days as well as under persecution. Jesus Christ is the true sun of justice, enlightening every man that cometh into the world, (St. John i.) --- The Fathers have made these remarks. (Berthier) --- What a consolation must it be for Catholics to think that the true doctrine will never cease, no more than the succession of day and night! We have received our creed, our orders and mission, from the apostles. The chain of succession has never been broken. Unhappy those who make a religion of their own to damn souls! who \u0001run,\u0002 though God \u0001send\u0002 them \u0001not!\u0002 (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Utterth,\u0002 with great force and abundance, \u0001eructat.\u0002 --- \u0001Knowledge\u0002 of God. (Berthier) --- Our knowledge is always on the increase. (Abenezra) --- The vicissitudes of day and night prove the wisdom of their author. (Eusebius) --- They seem to sing in succession the praises of God. (Bellarmine) --- This evinces the power of God, as the perpetual propagation of the gospel does that of Jesus Christ, whose Church will last till the end. (Worthington) --- All the chief reformers acknowledged that there was no salvation out of the one true Church, and that the Church of Rome is such. (Nightingale, p. 263.) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001There.\u0002 Symmachus joins this with the preceding. \"Will announce knowledge. Not by words or speeches, the sounds of which are not heard,\" so as to be understood. (Haydock) --- \"They are not languages or words, the signification of which is unknown;\" or Hebrew, \"never has their voice been heard.\" \u0001Beli,\u0002 \"not,\" may also signify \u0001absque,\u0002 \"without;\" and thus we may render, \"no speeches, (or country) where their voice has not been heard.\" (Berthier) --- The sight of the heavens is sufficient to convince any one of the existence of God. (Haydock) --- No nation, however barbarous, can plead ignorance. The Fathers have explained this of the gift of tongues, by means of which the apostles spoke languages which they had not studied, Acts ii. 4. (St. Augustine, &c.) --- Some of every nation have heard, (Worthington) or will embrace, (Haydock) the Christian religion. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sound.\u0002 So, St. Paul reads this text, though the Hebrew have, \"line.\" Yet there is no reason why we should suppose that the Septuagint read differently, or that the Jews have corrupted their copies, as they could derive no advantage from so doing (Berthier) here, unless it were to discredit the apostle; as infidels assert the truth of the Old Testament, to vilify the new. \u0001Kum\u0002 (Haydock) may signify a \"line,\" (Berthier) or \"writing.\" (Abenezra) --- The greatest exactitude has been observed in forming the world, as if all had been measured by an architect. But the sense of the Vulgate is preferable, and is adopted by Symmachus, St. Jerome, and the Syriac. (Calmet) --- Protestants, \"their line.\" Marginal note, \"their rule \u0001or\u0002 direction.\" \u0001Kolam,\u0002 \"their voice,\" occurs in the preceding verse. The \u0001l\u0002 might easily be lost, (Haydock) or omitted by a poetical licence. (Genebrard.) (Menochius) --- \u0001Their,\u0002 refers to the heavens representing the apostles, as St. Paul explains this text, to prove that all were inexcusable who would not believe the gospel. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sun.\u0002 Here God seems to reside, (Ferrand) and the magnificence of his works shines forth, insomuch that almost all nations have offered divine honours to the sun, and even the Manichees adored it, imagining that it was the very body of Jesus Christ. (St. Augustine, contra Faust. xiv. 12., and xx. 6.) --- Hebrew, \"For the sun he has place a tent in them,\" the heavens, (St. Jerome; Haydock) or the ends of the world. The Jews supposed that the heavens rested, like a tent, upon the earth. (Calmet, Diss.) --- The Hebrew preposition \u0001l,\u0002 may have (Haydock) different meanings, \u0001ad solem posuit,\u0002 &c. \"He placed a tent in them, at \u0001or \u0002for the sun.\" The idea of the Vulgate is more noble, but we would not exclude the other, which is very good, (Berthier) and obviates the gross mistake of the Manichees. (Amama) --- The Vulgate may admit the fig. hypallage, (M. Geneb.) as good authors say \u0001dare classibus austros,\u0002 and thus it may signify \"he placed the sun in his tent.\" (Haydock) --- This vast body stands in need of no vehicle, or tent, but itself. (Diodorus) --- It was placed in the firmament at first, (Genesis i. 16.) and still performs its revolutions exactly. (Haydock) --- \u0001Giant.\u0002 Moderns would render \"a strong man;\" and Bythner remarks that the bulk of a giant would render him less fit for running, as if the stoutest wrestlers were not often the most active. (Berthier) --- The sun is represented as a hero at some of the ancient games. St. Augustine and St. Jerome explain all this of Jesus Christ, who diffuses the light and warmth of his grace throughout the world. (Calmet) --- He always resides with the Church, and is never divorced from her. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Circuit.\u0002 So the Hebrew word is rendered \"revolution.\" Septuagint and Vulgate, \"meeting\" \u0001occursus,\u0002 may insinuate that the sun is found in the centre, while the earth moves daily and yearly round it, according to the Copernican system. But we must be more attentive to the life and motions of Jesus Christ, in whom the Deity resided corporally. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The law.\u0002 As the sun gives light to the world, so the law serves to direct mankind, and is another most powerful motive for us to praise God. This raises our hearts and minds still more perfectly to him, recalling us from our wanderings, and confirming our knowledge. Light is necessary for the body, and the law for the soul. The prophet admires eight characteristics of this divine law, which he designates by different names; as in the 118th psalm, some things relate only to the evangelical law, which converts souls, (Berthier) and lasts for ever, ver. 10. (Haydock) --- The law of nature and of Moses are nevertheless also commended, (Theodoret) inasmuch as the morality is always the same; and some faith in Christ, to come, or already past, is requisite under every dispensation. Hence he is called the \u0001Lamb slain from the beginning.\u0002 [Apocalypse xiii. 8.] Implicit faith would suffice for the less informed, before our Saviour's coming; but now, under the light of the gospel, we must express our belief in his incarnation, as well as in the blessed Trinity. More is required of those to whom more has been given. [Luke xii. 48.] (Haydock) --- \u0001Unspotted.\u0002 Hebrew and Septuagint, \"irreprehensible.\" (Calmet) --- Who indeed could pretend to find any fault with it, since it comes from God? (Haydock) --- The laws of men are imperfect, and liable to change. Those of Draco were too sanguinary, and gave place to Solon's, which were deemed too mild, &c. How happy would all be if they would embrace the law of the gospel! (Berthier) --- \u0001Converting.\u0002 Hebrew, \"tranquillizing souls,\" (Menochius) by keeping the passions under. (Haydock) --- \u0001Testimony,\u0002 declaring the will of God to men. --- \u0001Little ones.\u0002 The simple, and the wicked; as both are so called. (Calmet) --- \u0001Pethi,\u0002 \"easily persuaded.\" (Menochius) --- It directs the former, and keeps the latter in awe by punishment. (Calmet) --- All, in general, must confess their ignorance, and \u0001want\u0002 of the divine law, to reap any benefit from it. (Haydock) --- This is the first lesson which it imparts. (Berthier) --- The law is most pure in itself, whether we understand that given to Moses, or the gospel. But the latter makes the observers unspotted, by the grace which the Holy Ghost communicates to them, though all who barely read and know the law, have no share in this happiness. God is the author of salvation, sweetly inviting all by the perfections of his law, which confers light and gladness, to co-operate with grace, that they may obtain the promised reward, ver. 12., and 2 Timothy iv. 6. (Worthington) --- The like grace was offered from the beginning, so that none will ever be punished who has not deserved it, having had the means to perform his duty. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Justices.\u0002 The law displays what is just, and renders those who observe it agreeable to God, (St. Gregory of Nazianzus) filling their hearts with joy, by the testimony of a good conscience, and the prospect of felicity. (Calmet) (Proverbs vi. 23.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fear;\u0002 or \"the law accompanied with fear;\" of which he is speaking. This fear is filial and pure, such as a child must have of displeasing his father. (Berthier) --- Yet even servile fear, which restrains us from committing sin, lest we incur punishment, is a gift of God, and prepares the way for charity. (Council of Trent, Session xiv. 4.) But we must not stop here, like Achab and Antiochus. If we understand by \u0001fear,\u0002 the moral law, it will subsist as long as there shall be men. --- \u0001Themselves.\u0002 Septuagint, \u0001epi to oto,\u0002 \"by that very thing,\" that they are the judgments of the Lord, (Haydock) who cannot do wrong, Daniel ii. 27. (Calmet) --- Hebrew, \"truth \u0001itself,\u0002 is justified altogether.\" (Haydock) --- Infidels acknowledge that the morality of the Gospel is excellent, but they reject the dogmatical part. Would He, who has prescribed such noble rules of conduct, lead our understanding astray, by requiring us to believe what is false? (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Stones.\u0002 So St. Jerome renders the Hebrew. Protestants, \"than gold; yea, than much fine gold.\" \u0001Paz\u0002 (Haydock) denotes the finest gold of Uphan, or of the Phison; which is probably the river Phasis, Genesis ii. 11. (Calmet) --- Yet many explain this word of the topaz or chrysolite, which is of a golden colour. The Vulgate expresses topaz, (Psalm cxviii. 127.) where the Septuagint have, \"a precious stone.\" --- \u0001Honeycomb,\u0002 as the English and German versions have it, though the Hebrew signify, \"the dropping of the honeycombs;\" which is the most excellent honey. (Berthier) --- This interpretation is inserted in the Protestant margin, and answers to St. Jerome's \u0001favum redundantem.\u0002 Nothing can be more delicious, or more magnificent. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001For.\u0002 I speak from experience. (Calmet) --- If I had no other inducement, I would observe this law for the consolation, (Haydock) and repeated advantages which I have derived from it. (Theodoret) --- Those who \u0001keep\u0002 the same [law], and content not themselves with reading or hearing only, may feel the same impressions. --- \u0001Reward:\u0002 on which account the prophet declares that he observed the justifications; (Psalm cxviii. 112.) though that passage is corrupted in the Protestant version. (Worthington) --- Hebrew, \"wherefore thy servant shall teach them;\" (St. Jerome) or rather, \"is instructed by them, \u0001and convinced that\u0002 in keeping them there are frequent falls. Who,\" &c., 13. (Calmet) --- \u0001Hekeb\u0002 may indeed signify \"a fall,\" or tripping up the heels. But it is more commonly rendered \"a reward,\" (as Protestants, Mont., &c., here agree) or \u0001end,\u0002 as 1 Peter (i. 9.) has it. (Haydock) --- The instruction, which the observer of the laws obtains, arises from that observance, inasmuch as \"he is attentive to them.\" Septuagint, \u0001phulassei auta.\u0002 This must therefore be understood, and is well expressed by \u0001Custodit.\u0002 \u0001Taste, and see that the Lord is sweet,\u0002 Psalm xxxiii. 9. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sins.\u0002 Who can always decide when a sin is only venial? (Haydock) --- Though I may have avoided the grosser transgressions, how can I be assured that my heart is innocent? (Calmet) --- This assurance is reserved for Methodists, who seem to look upon it as essential, before a person can obtain salvation. But where does God specify this condition? We know that (Haydock) we are to work out our salvation in fear and trembling; and that St. Paul, though conscious to himself of nothing, said: yet \u0001in this I am not justified,\u0002 &c., 1 Corinthians iv. 4., and ix. 27., and Philippians ii. 12. Hebrew speaks of \"ignorances,\" which might not however be wholly blameless. (Berthier) --- \u0001Ones,\u0002 or enemies: \"....and from the proud preserve.\" (Symmachus; Chaldean) But he alludes to the distinction of sins of ignorance and of pride, (Leviticus iv. 2., and Numbers xv. 30.; Calmet) or malice. (Haydock) --- David had not fallen into many sins of the latter description, though his adultery and murder were such. But the former are daily sins, into which even the just fall frequently. (Calmet) --- None can be assured of their state, (Ecclesiastes ix.) but are kept between hope and fear. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Those,\u0002 &c. Or \"from strangers,\" \u0001alienis,\u0002 whose company we cannot avoid with too much caution. (Haydock) --- Hebrew, \"the proud.\" It is conjectured (Berthier) that the Septuagint read \u0001r\u0002 for \u0001d,\u0002 in \u0001mizzedim.\u0002 (Haydock) (Amama) --- But this is not necessary, as they might include the proud, and all the wicked, under the name of \"strangers,\" which term is particularly applicable to idolaters, (Isaias xiii. 11.) and all scandalous sinners, who are strangers to the law; and from whose society and dominion we may all beg to be delivered. (Berthier) --- \u0001Spare.\u0002 Hebrew, \"free,\" (St. Jerome) or \"withhold.\" Nature is so prone to evil, that the prophet prays earnestly for grace to resist, or to be kept out of danger. (Haydock) --- All sins cannot be avoided, but preserve me from wilfully committing any enormous crime. (Rivet) --- Deliver me from the devil's power. (Theodoret) --- Those who are in authority have much to dread, lest they be answerable for the sins of others, which they ought to have prevented; as all must fear giving scandal, &c., and so being accessory to another's crime. [1 Timothy v. 22.] (Haydock) --- \u0001Delicta aliena affigunt me.\u0002 (St. Augustine) --- Yet sins of frailty, and of malice, are here meant; (Bellarmine) which last ought to be strange, or very uncommon. --- \u0001Over me.\u0002 Septuagint, \u0001mou.\u0002 (Haydock) --- St. Augustine reads \u0001dominata,\u0002 which agrees better with \u0001delicta.\u0002 If my secret sins, or those of others, do not oppress me, I shall pray with confidence, and be heard. (Calmet) --- Yet \u0001dominata\u0002 refers to \u0001alienis,\u0002 strangers, or proud people, (Berthier) who are continually alluring to evil, both by word and example. How great must be the influence of such over their subjects, when even their equals take the infection so frequently! Vulgate might be rendered, \"If my own had not ruled;\" in which sense Pius IV used this explanation on his death bed, knowing that his kindred had abused their power. (Du Thou, B. vi. A.D. 1549.) (Haydock) --- \u0001Sin,\u0002 pride; the source of all evil. (St. Jerome) --- \"Let men at last blush to be proud, for whose sake God was humbled.\" (St. Augustine) --- If mortal sin be absent, the soul is just, and will be, one day, free from stain. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Always.\u0002 Hebrew, \"to thy regards,\" such as thou mayst approve. (Haydock) --- He joins mental with vocal prayer, speaking like an evangelist. (Berthier) --- \u0001Helper.\u0002 Hebrew, \"rock.\" (Calmet) --- St. Jerome and Protestants, \"strength.\" (Haydock) --- Grace is requisite to persevere, as well as to be converted. (Worthington)" } ] }, { "chapter": 19, "slug": "id744.html", "header": "Psalm xix. (Exaudiat te Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 This psalm was to be sung when he or his successors went to battle. In a higher sense, it may allude to the victories of Christ, and of his Church. (Berthier) --- Christian must offer up this prayer for their governors. (Worthington) --- It was probably composed when the Ammonites and Syrians made such great preparations for war, ver. 8., and 2 Kings x. 6, 18. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hear thee,\u0002 the Ruler; or Jesus Christ praying for his people. (Worthington) --- \u0001Tribulation.\u0002 War is always such. The victors themselves suffer, and many souls perish. (Calmet) --- \u0001Name.\u0002 The Messias, as the Jews often explain the expression, (Hooke, Prin.) or God himself, as others have it. \u0001Nomen ejus ipse.\u0002 (Calmet) --- The blessed Trinity is all one God. \u0001The name of the Lord is a strong tower,\u0002 &c., Proverbs xviii. 10. It was made known to Moses, to give him confidence, Exodus iii. 13. (Haydock) --- Great was the honour conferred on the patriarchs, that God should be styled the God of Abraham, &c.! But ours is not less, since we are authorized to call Him \u0001Our Father.\u0002 [Matthew vi. 9.] (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sion,\u0002 where God was supposed to reside, in the tabernacle; though he was also in heaven, ver. 7. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sacrifices.\u0002 Hebrew \u0001mincha,\u0002 a sacrifice of flour, or unbloody; a figure of the Mass. (Worthington) --- \u0001Minchothec,\u0002 \"thy presents\" (Mont.; Haydock) of fruits, &c. --- \u0001Fat.\u0002 Hebrew also, \"ashes,\" by miraculous fire, (Berthier) to testify God's acceptance; as at the sacrifices of Abel, (Haydock) Elias, &c., Leviticus ix. 24., and 3 Kings xviii. 31., and 1 Paralipomenon xxi. 26. God forbade lean victims to be offered, as they might shew a want of respect; (Malachias i. 8.) though he always regarded the heart (Calmet) and faith of the offerer more than the victim, Hebrews xi. 4. (Haydock) --- Sacrifices were offered before every important enterprize, 1 Kings xiii. 12. (Calmet) --- \u0001Fat\u0002 here intimates what would be acceptable. (Worthington) (Daniel iii. 40.) (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Counsels.\u0002 We must suppose that those of a pious prince are right. (Calmet) --- This condition is always understood. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Salvation.\u0002 Jesus Christ, who gives us the victory over all our spiritual enemies, (Calmet) or in thy prosperity; (Worthington) which we shall attribute to God. The first words may also be addressed to Him. We shall rejoice if thou grant us the victory, and we will return thanks. Hebrew, \"we shall praise, or be praised, for thy salvation; and in thy name we shall lift up the standard.\" (Calmet) --- But there is no proof that \u0001nodgol,\u0002 (Haydock) which occurs no where else, has this signification. It is probable that the Septuagint read \u0001nogdol;\u0002 and Houbigant adopts their version. St. Jerome has, \"we shall dance.\" All the versions denote joy. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hath saved.\u0002 The prophets speak of future events as past. (Berthier) --- The people were convinced of God's protection, (Calmet) and anticipated what they would say at their triumphant return. --- \u0001Anointed\u0002 (Christus) the king, (Calmet) priest, (Worthington) or our Saviour, at his resurrection, (St. Athanasius) after he had subdued his enemies. (Worthington) --- \u0001Powers.\u0002 That is, in strength. His right hand is strong and mighty to save them that trust in him. (Challoner) --- The plural is often used to denote something most excellent, (Haydock) great strength, or heavenly forces. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Call upon.\u0002 Septuagint Roman, Syriac, &c., read, \"we shall be exalted,\" \u0001megalunthesometha,\u0002 (Calmet) as [in] ver. 6. Some call upon \u0001or\u0002 trust in chariots, &c. (Haydock) --- Hebrew, \"remember,\" which often implies to confide, (Calmet) and such we call upon as we hope will be able and willing (Haydock) to protect us. (Berthier) --- Let our enemies assemble all their forces and auxiliaries, we shall not fear as long as God is for us. (Calmet) --- The Jewish kings were forbidden to multiply horses, that they might not be tempted to confide in them. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Bound.\u0002 Their chariot wheels are entangled, Exodus xiv. 25. (Calmet) --- Those who trust in the power of man, fall into captivity. (Worthington) --- Their feet are ensnared. (Berthier) --- \u0001The king.\u0002 Hebrew, \"Let the king hear us when we call.\" Protestants, (Haydock) \"our king shall hear,\" &c. Syriac, \"Word of the Lord, redeem us; Potent king, hear,\" &c. But the Septuagint is preferable, and the best critics often deviate from the Jews; (Muis; Calmet) though here the sense is very good, and adopted by St. Jerome. God is styled king in Hebrew. (Haydock) --- This title is commonly given to the Messias. (Berthier) --- The Chaldean seems to have had the second person of the blessed Trinity in view, as many of the Jews were acquainted with this mystery, particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. (Haydock) --- When the head is safe, the body is also preserved. (Worthington) --- We must pray for our superiors, that we also may lead a quiet life, 1 Timothy ii. 2. Their welfare is for the public good. (Haydock)" } ] }, { "chapter": 20, "slug": "id745.html", "header": "Psalm xx. (Domine in virtute.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David,\u0002 after his victory over the Ammonites; (Du Pin; Calmet) though many passages relate only to the Messias, as the Chaldean and even some of the modern Jews confess, (Kimchi; Muis) with the holy Fathers, who explain all of Him. (Calmet) --- Those who overcome the devil, are here concerned. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001King.\u0002 Chaldean adds, \"the Messias shall reign; and how shall he rejoice when thou shalt have delivered him!\" The people had promised to return thanks in the former psalm. (Haydock) --- Christ our king as man, having by his divine power overcome his enemies, rejoiceth. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Will.\u0002 Hebrew \u0001aresheth,\u0002 \"the proof \u0001or\u0002 request,\" (Haydock) which manifests the will. The term occurs no where else. (Berthier) --- Our Saviour's greatest desire was the glory of his Father, (Haydock) in man's redemption. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sweetness.\u0002 Hebrew, \"of goodness,\" the effects of thy mercy. (Haydock) --- Thou hast made David a king according to thy own heart, and granted him victory, and many favours, even before he had asked for them. The humanity of Jesus Christ was still more glorified, (Calmet) by a gratuitous predestination. (St. Augustine, Prædest. 30., Persev. 24., &c.) --- \u0001Stones.\u0002 Hebrew, \"fine gold \u0001or\u0002 the topaz,\" Psalm xviii. 11. (Berthier) --- David took the crown of Melchom, weighing a talent, 2 Kings xii. 30. (Calmet) --- God gave him the victory on every occasion, Ecclesiasticus xlvii. 7. (Haydock) --- He crowned Jesus Christ, the martyrs, and all those who have been ready to suffer for him. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And ever.\u0002 David was much favoured, and reigned a long time, as well as his posterity, 2 Kings vii. 12, 29. But this was literally verified only in the Messias, (Calmet) who was his son; (Haydock) and founded his Church on a rock, to endure unto the end. (Calmet) --- What do we ask for on earth? All will be lost if we have not life; and this we cannot obtain for ever, without rising again. Therefore Jesus said, I am the \u0001resurrection\u0002 and the \u0001life,\u0002 John xi. 25. --- We must live in him by faith, (Berthier) and suffer before we can expect a crown." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To be,\u0002 (\u0001in benedictionem.\u0002) Thou shalt inebriate him with a torrent of thy blessings. (Haydock) --- Blessing shall take hold of him, if we may so speak, (Berthier) and embrace him for ever. (Haydock) --- All the saints receive glory. But Christ alone can impart it to others, as all are blessed in him, Genesis xxi., and John i. (Worthington) --- When people wish any happiness to their friends, they need only desire that they may be like David. See Genesis xviii. 18., and xlviii. 20., and Galatians iii. 16. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thy hand.\u0002 O king, Messias, or God. No earthly monarch can always punish his enemies. But none can escape the hand of the Almighty. He will bring all to judgment. (Berthier) --- The just approve of God's decree in punishing. This is all a prediction. (Worthington) --- Let thine enemies find thy power, so as to return to good. (St. Jerome) --- To \u0001find,\u0002 often means to attack, (Judges i. 5., and 3 Kings xiii. 24.) or to accomplish with ease, Deuteronomy xxxiii. 1." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Anger.\u0002 Literally, \"face;\" (\u0001vultus.\u0002; Haydock) which sometimes intimates favour, ver. 7. This passage may allude to the vengeance (Calmet) which David exercised upon the Ammonites, whom he burnt in kilns, (2 Kings xii. 31.; Geier.; Vat.) or to the destruction of Sodom, Genesis xix. 28., and Lamentations iv. 6. (Calmet) --- It is a terrible thing to fall into the hands of an angry God, who will punish his enemies in a fire; to which St. Paul (Hebrews x. 27.) attributes \u0001rage,\u0002 (Haydock) or emulation, as it will seem to strive to surpass all others. O that we may meditate on this fire! that the love of God may consume all our defects! --- \u0001Trouble.\u0002 Hebrew, \"swallow up;\" which is more energetic." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fruit\u0002 of the womb, or all their possessions. The family of Herod was presently extirpated. (Berthier) --- The works of the wicked must burn. (St. Augustine) --- The severity shewn to the Ammonites was perhaps without example, ver. 10. (Calmet) --- But this will be more fully verified in the judgment of the wicked, whose schemes against Christ and his Church will fail. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Intended.\u0002 Hebrew, \"turned aside,\" like a torrent. The Ammonites had violated the law of nations, and had attempted to raise up very powerful enemies to invade David. (Calmet) --- \u0001Establish.\u0002 Hebrew leaves the sentence imperfect, to shew the utter weakness or impotence of God's enemies. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In thy remnants thou shalt prepare their face:\u0002 or thou shalt set thy remnants against their faces. That is, thou shalt make them see what punishment \u0001remain\u0002 for them hereafter from thy justice. Instead of \u0001remnants,\u0002 St. Jerome renders it \u0001funes,\u0002 that is \u0001cords\u0002 or \u0001strings:\u0002 viz., of the \u0001bow\u0002 of divine justice, from which God directs his \u0001arrows\u0002 against the \u0001faces\u0002 of his enemies. (Challoner) \"Thou wilt strengthen thy cords against their faces;\" (St. Jerome) or \"thou wilt prepare \u0001thy arrows\u0002 on thy \u0001bow-strings,\u0002\" &c. But as \u0001bemetharic\u0002 (Haydock) may also have the sense of the Vulgate, \u0001in thy remnants,\u0002 we need not abandon this version; as it implies that after God shall have put his enemies to flight, he will turn their faces to receive \"the last\" of his arrows or blows; (Berthier) or He will meet them everywhere. (Haydock) --- There seems to be some transposition in Hebrew and the Vulgate, as if we should read \u0001in reliquis eorum præparabis vultum tuum.\u0002 \"Thou wilt execute thy vengeance upon their children;\" (Calmet) or, as this transposition is unnecessary, \"thou shalt make them look at thy children;\" (Haydock) the elect, to increase their rage. (Bellarmine; Jansenius) --- To behold the glory of the just, which might so easily have been their own, will greatly mortify the reprobate at the last day. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Exalted.\u0002 God can receive no increase; but he manifests what he has. (Theodoret) --- \u0001Power.\u0002 Literally, \"powers.\" (Haydock) --- While the wicked perish, the just sing God's praises. (Worthington) --- We must beg that the kingdom of righteousness may spread over the world, (Haydock) and never cease to acknowledge the divine favours. (Berthier)" } ] }, { "chapter": 21, "slug": "id746.html", "header": "Psalm xxi. (Deus Deus meus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Protection, susceptione.\u0002 Hebrew \u0001ayeleth, hathuchar,\u0002 or \"for a speedy interposition,\" or succour. See ver. 2, 20, and 25. --- St. Jerome, \"the morning stag.\" (Haydock) --- Many of the titles are almost inexplicable, and this is one of the most puzzling; (Calmet) but is of no service for understanding the psalm, which certainly speaks of Jesus Christ, as the apostles have quoted several texts, and Theodorus of Mopsuesta was condemned for asserting that it was only accommodated to him. (Conc. v. col. 4.) (Berthier) --- Grotius comes too near this system, by explaining it of Christ only in a figurative sense. We ought to do quite the reverse, if we allow that some verses regard David, as a figure of the Messias; (Calmet) or rather, as the same person speaks throughout, we must understand the whole of Him. (Berthier, t. ii.) --- The Jews were formerly of the same opinion, (Lyranus) but seeing the use which was made of this psalm by Christians, they have explained it of David, or of the miseries of the nation. Septuagint seem to intimate that this psalm was sung at the morning service, (Calmet) or referred to the coming, or resurrection of our Saviour, (St. Augustine; Worthington; Psalm iii. 6.; Menochius) after the long night of infidelity. (Didymus) --- He is represented as the hart, or beautiful hind, whom the Jews hunted unto death, ver. 17. Some band of musicians might be styled, after \"the morning hind,\" as another seems to be after \"the mute dove;\" (Psalm lv.) and \u0001the wine presses,\u0002 or \"band of Geth;\" (Psalm viii., &c.) though we cannot pretend to give a reason for these titles. Many, who are unwilling to confess their ignorance, say that these terms allude to some musical instrument, or favourite song, &c. (Calmet) --- It would be as well to speak plainly that these things are hidden from us. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "O God. Our Saviour repeated these words as they are in Hebrew, though the vulgar tongue was Syriac, (Calmet) or Greek mixed with the Abamean. (Paulus) --- Eli (or Eloi, St. Mark) lamma sabacthani. So he pronounced what the Jews would now read, Eli....lama (or lamach.; Tirinus) hazabtani; (Calmet) and in our method, ali....lome ázbocthoni. But it must be admitted (Haydock) that the true pronunciation is irretrievably lost. The Masorets vary from the ancient versions, (Masclef.; Capel; Houbigant; Mr. C. Butler, Hor. Bib. 4 edit. p. 69.) and from one another; so that after being at the immense labour of learning their rules, we shall be no more secure of attaining the truth. (Haydock) --- It were, therefore, greatly to be wished that the learned would agree about some characters to express uniformly the Hebrew in modern languages, as it would greatly facilitate the knowledge of the sacred writings. (Kennicott, Diss. i. p. 243.) --- We have only attempted to use such as might inform the reader what letters were in the original; and yet we are sorry to find that z, or the long a and e are often printed without the mark above; which shews the inconvenience of so many points, introduced by the Masorets. (Haydock) --- Look upon me, are words admitted by Christ, \"because (says Eusebius) they are not in Hebrew.\" But this reason is not conclusive, as he might have left them out, though they were in the original. The Septuagint may have rendered one ali, in this sense, \"to me,\" as they have not added my to the first mention of God: or, they may have anticipated from ver. 20 (Berthier) this explication. Christ speaks with reference to his sacred humanity, as his divinity suspended its beatific influence, that he might drink the bitter chalice. (Theodoret; St. Jerome) --- He also speaks the language of his afflicted members, who think they are abandoned. (St. Augustine) Calmet) --- Sins. That is, the sins of the world, which I have taken upon myself, cry out against me, and are the cause of all my sufferings. (Challoner) --- An ancient psalm of St. Germ. reads \"lips,\" instead of sins. Hebrew, \"roaring.\" (St. Jerome) (Calmet) --- \"Prayer,\" Sixtine Edition. \"Why art thou so far from helping me, and from the words of my roaring?\" (Protestants) (Haydock) --- The Septuagint seem to have read shagathi, whereas the Hebrew places the g after the a, or they have substituted the cause for the effect; as sin was certainly the cause of Christ's affliction, and of his Father's not granting present relief. Indeed our Saviour did not ask for it, but only expressed the sentiments of suffering nature, which he corrected by the most perfect submission, to teach us how to behave. (Berthier) --- God is the God of all creatures, but more particularly of Christ, by personal union. (Worthington) --- The latter tenderly expostulates, (Haydock) that he is not comforted like other saints, (Matthew xxvii. 46.) since he had undertaken to die for the sins of the world, and reputed them as his own. (Worthington) --- Delicta nostra sua delicta fecit, ut justitiam suam nostram justitiam faceret. (St. Augustine) --- He speaks in the name of his members. (St. Thomas Aquinas, 3. p. q. 15. a 1.) --- Christ could commit no sin: (1 Peter ii. 21., and 2 Corinthians v. 21.) but as long as he had taken our iniquities upon himself, to expiate with his own blood, he could not be at ease till he had perfected the work. David was convinced that his own sins were punished by the rebellion of Absalom, as Nathan had declared, 2 Kings xii. 10. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Folly.\u0002 My cry proceeds not from impotent rage, Luke iv. 28. (Eusebius, Agel.) (Menochius) --- I know that thou wilt grant my request. (Calmet) --- I shall not cry in vain. (Theodoret) --- It is not for my own folly that I suffer. (Geneb.) --- \"Many cry and are not heard, yet it is for their advantage, and not out of folly.\" (St. Augustine) --- Christ prayed on the cross, as he had done in the garden, to have the bitter chalice removed. But this was not blameable, as it was done with entire submission. (Worthington) --- The cry of the lips, or of human nature, which would be free from suffering, was not heard: (Haydock) because the cry of the heart, which desired that the justice of God should be satisfied, was much louder; and this petition was granted by Him who denied nothing to his Son, John xi. 41. (Calmet) --- This should be our model. Submission and perseverance will always be crowned. Hebrew has now \u0001d\u0002 instead of \u0001r,\u0002 in the word \u0001dumiya,\u0002 \"silence,\" which is also good; \"there is no silence for me.\" In the night (Berthier) of death, (Haydock) God granted the petition. (Berthier) --- Aquila gives this idea, \u0001non tacebis,\u0002 as St. Jerome observes: \"thou wilt do what I desire.\" Hebrew may also mean: I have no rest, \u0001or\u0002 I cry incessantly. (Calmet) --- The prayer of Christ for relief, was conditional. He absolutely desired God's will to be accomplished, and thus he was heard, ver. 25., and Hebrews v. 7. He was our pattern. (St. Augustine, ep. 120.) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001In the,\u0002 &c. Hebrew, \"the Holy one inhabitest the praises of Israel,\" or \"Thou holy, \u0001sancte,\u0002 inhabitant, the praise,\" (St. Jerome) or, as the plural intimates, the source and object of all \"the praises of Israel,\" (Haydock) and of the Church. (Worthington) --- This may be connected with the preceding, or following verse. Thou art in the midst of us, so that thou canst not be ignorant of my situation, like the idols; or thou hast shewn great favours to our ancestors, ver. 5. Theodoret and St. Jerome seem to take these words to be addressed by the Father or by the prophet to Jesus Christ, who inhabited a body so free from sin. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Confounded.\u0002 He interests his Father, by calling to mind the ancient patriarchs, (Ecclesiasticus ii. 11.; Berthier) who obtained their requests. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001No man.\u0002 Hebrew \u0001ish,\u0002 \"a great man,\" \u0001vir,\u0002 (Mont.[Montanus?]) so far from being treated as a nobleman, I am not even respected as one of the meanest of \u0001men,\u0002 (\u0001adam.\u0002) (Haydock) --- \"Why not a man?\" says St. Augustine, \"because he is God. Why a worm? because a mortal, born of the flesh, without generation.\" The ancient naturalists supposed that worms were not generated; and though this be now deemed inaccurate, the Fathers applied this notion to \u0001confirm\u0002 the doctrine of our Saviour's being born of a virgin, which had been clearly revealed. (Calmet) --- \u0001People.\u0002 God afforded Christ no exterior (Haydock) or common consolation, while the wicked persecutors treated him as a worm. (Worthington) --- The rights of humanity are respected in the greatest criminals. But the enemies of our Lord added insult to torments, Isaias lii. 14. (Berthier) --- It would be difficult to apply this to David. For even in the depth of his misery, when reviled by Semei, and dishonoured by Absalom, he was attended by the priests, and by a powerful army. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All.\u0002 This often denotes only the greatest number. (St. Jerome) --- For surely the blessed Virgin, and some others, must be excepted. (Haydock) --- But almost all joined in persecuting Christ, (Worthington) while his disciples left him. (Calmet) --- These two verses are quoted by the three first evangelists. --- \u0001Spoken.\u0002 Hebrew, \"opened or distorted.\" (Berthier) --- \"They shoot out the lip.\" (Protestants) --- These signs and expressions (Haydock) mark the greatest contempt, ver. 14., and Job xvi. 4., &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001He hoped.\u0002 Hebrew, \"roll, or he (Calmet) rolled \u0001himself\u0002 on the Lord.\" (Protestants marginal note) --- But the text is conformable to ours. \"He trusted on,\" &c. St. Matthew xxvii. 43., \u0001He trusted in God, let him deliver him now if he will have him. Ci,\u0002 which is here rendered \u0001quoniam,\u0002 \"since,\" (Haydock may also mean \"if,\" as it is in the Protestants marginal note. Thus both texts agree. Many passages are thus quoted, without adding, \u0001as it is written.\u0002 (Berthier) --- God permitted that these blasphemers should use the very language of the prophet, that the completion of what he said might be more conspicuous. Chaldean, \"I have sung praises to the Lord, and he has withdrawn me from danger.\" This explanation is not contemptible. (Calmet) --- But it is foreign to the context, and to all the other versions, as well as to the evangelists. (Haydock) --- The collating of this psalm with the history of Christ, must convince every sincere person that he who was thus ignominiously treated, was the object of God's complacency, and that the Christian religion is true. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Womb.\u0002 David might say this as a figure of Christ, in consequence of the many favours which he had received. (Theodoret) (Calmet) --- But none could use these expressions with propriety, but Jesus Christ, who had no man for his father, and who had the perfect use of reason, so that he could call God \u0001his God\u0002 from the very first. All others are born \u0001children of wrath,\u0002 except the blessed Virgin, whose privilege was still the fruit of redemption. (Berthier) --- She conceived and bore her son, remaining a pure virgin. (Eusebius; St. Athanasius; &c.) --- The synagogue rejected the Messias, but God received him, and made him head of the Church. (St. Augustine)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Cast.\u0002 This custom is noticed, (Genesis xxx. 3.) and frequently in Homer. Thou art my only Father, (Calmet) as I am born miraculously, and have been hitherto protected. I now suffer death, but thou wilt raise me to life again, Psalm xv. 9. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Help.\u0002 This Christ might say a little before he expired, foreseeing the distress of his Church, (Calmet) or he might use these words in his agony; (St. Jerome) as this agrees with the sequel. (Calmet) --- Almost all have abandoned me; and those who would, are not able to protect me. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Calves.\u0002 The insolent Jews and soldiers. --- \u0001Bulls.\u0002 The more inveterate enemies, the priests and Pharisees. (St. Augustine, &c.) --- Hebrew, \"strong \u0001bulls\u0002 of Basan,\" (Protestants) a fertile country east of the Jordan, where the finest cattle were found, Amos iv. 1. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001As,\u0002 is supplied by all the versions. (Berthier)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Water,\u0002 in the agony, or on the cross, fainting away, Josue vii. 5. --- \u0001Bones.\u0002 In extreme pain, (Calmet) they have been dislocated. (Haydock) --- The bones signify the apostles, who were scattered through the world, to propagate the gospel. (St. Augustine) --- \u0001Heart.\u0002 Which lives and dies first, is now like wax in the fire. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jaws.\u0002 So that he said, \u0001I thirst.\u0002 (Berthier) (Worthington) --- He would answer Pilate nothing in his own vindication. --- \u0001Death.\u0002 The region of blessed spirits, (St. Jerome) or into the grave, where other bodies turn to dust. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Dogs.\u0002 The pagan soldiers, who were instigated by the Jews, (Matthew xv. 26.; Calmet) or the latter are here styled dogs, as they are by St. Paul, Philippians iii. 2. (St. Jerome) --- The evangelists could scarcely have explained the authors, and manner of our Saviour's death more particularly; so that we might entitle this \"the Passion of Jesus Christ, according to David.\" (Worthington) --- \u0001Dug.\u0002 The Jews have here, and God knows in how many other places, corrupted their text; reading \"like a lion,\" though it have no sense, to avoid so clear a prophecy. (Worthington) --- They keep \u0001cari\u0002 in the text, though it (Amama) or the margin had formerly the proper reading, \u0001caru.\u0002 The Chaldean has both, \"they have bitten like a lion,\" &c., in some editions only; which shews the antiquity of this variation, (Haydock) as the author, Joseph the blind, is supposed to have lived in the 4th century, though this is uncertain. (Calmet) --- All the ancient versions of the Septuagint, Syriac, &c., agree with us, as the Protestants do likewise. Even the Masora intimates that \u0001cari\u0002 has not here the sense \"of like a lion,\" as it has [in] Isaias xxxviii. 13; and, though it might be pointed so as to signify the same as \u0001caru,\u0002 they have rejected that punctuation, and obstinately maintain their reading, in opposition to many manuscripts seen by Ben. Chaim, &c. (Berthier) --- Kennicott mentions another manuscript in the Bod. Lib. which has \u0001caru,\u0002 with \u0001cari\u0002 in the margin; and observes that Dr. Pocock, nevertheless, maintains the accuracy of the Hebrew edition in this, as well as in every other instance, asserting that \u0001car\u0002 is \u0001perfodit,\u0002 and \u0001cari\u0002 the part.[participle?] Benoni, \u0001perfodientes,\u0002 with the \u0001m\u0002 omitted. \"But as this omission is very irregular, and never proper but before a suffixed pronoun, or in construct.; and as the ancient versions express it....as a verb, there seems to be but little doubt that this word was originally \u0001cru\u0002 or \u0001caru,\u0002 with an \u0001a\u0002 inserted to express the kametz.\" (Dis. 1. p. 500.) The proposed interpretation would be rejected by the Jews, while they would exult in their error being countenanced by us. (Calmet, Diss.) --- This reason is perhaps (Haydock) weak, as their conversion is not expected; if by means of it, the Hebrew Bible may be reconciled with the versions; \"the council....hath besieged me, digging my hands.\" (Berthier) --- But this expedient is at least doubtful; (Haydock) suggested only by Protestants who maintained the integrity of the Hebrew text, which is now given up; and the Jews seem inexcusable, though the variation might originally arise (Calmet) from a mistake of transcribers. (Houbigant) --- They ought not to have rejected \u0001caru\u0002 even from the margin, which they confess was once in the text, as it is still in very correct copies. Drusius informs us that a Jew threatened Bomberg, when he designed to adopt this correction, that if he did, he would prevent any of his brethren from purchasing a single copy. The pusillanimity of Christians, and the obstinacy of the Jews, keep therefore the text in its present state. (Amam, p. 461.) --- Ximenes had the courage to insert \u0001caru\u0002 in his Polyglot. (Calmet) --- In the edition of St. Jerome, 1533, \u0001caru\u0002 appears indeed in the margin; as he translated \u0001fixerunt,\u0002 \"they pierced,\" and \u0001cru\u0002 in that of Mont. with \u0001o\u0002 over \u0001cari,\u0002 perhaps as a sign that the former was formerly in the margin, or should be translated, as it is by Pagnin, \u0001foderunt; \u0002though Mont. alters it for \u0001circumdederunt me, sicut leo manus meas,\u0002 in obedience to the Jews. (Haydock) --- Thus we behold what dissensions the alteration of a single \u0001u\u0002 or \u0001i\u0002 may occasion; (Psalm xv. 10.) and yet these are letters which the Jews seem to have treated with little ceremony, (Haydock) changing in 100 instances, (Calmet) or omitting them, since the introduction of the vowel points; (Houbigant) and they are so easily mistaken, that the greatest attention is requisite to make the distinction. However, \u0001one jot or one tittle shall not pass of the law till all be fulfilled,\u0002 Matthew v. 18. (Haydock) See Zacharias xii. 10." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They.\u0002 Hebrew, \"I shall \u0001or\u0002 may tell all my bones,\" (Calmet) they are so dislocated. (Haydock) --- Syriac, \"my bones have howled,\" as in mourning. (Calmet) --- \u0001Upon me,\u0002 out of contempt, (Eusebius) or to prevent my escape, (Origen) or deriding my naked condition. (Menochius) --- David experienced nothing of the kind. (St. Justin Martyr, Apology ii.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Vesture,\u0002 or inner garment, which was all of a piece. (Calmet) --- The soldiers perceived that it would be rendered unserviceable by cutting. (Haydock) --- \"Heretics attempt to divide the Church, but in vain.\" (St. Jerome) --- \u0001Lots.\u0002 This was verified above 100 years afterwards, in the person of Jesus Christ. (Berthier) --- Let the Jews shew how it was accomplished in David. They assert themselves that nothing which had belonged to their kings was used by others. Their thrones, garments, &c., were all burnt. (Maimonides, &c.) --- Though this be doubtful we may employ this testimony against them. (Calmet) --- At Siceleg the effects of David were indeed plundered; but David was absent, and not under torments, like the person here described. Our goods must be divided, either before of after death. Let us be solicitous to obtain the second covering, which may never be taken from us, 2 Corinthians v. 4. (Berthier)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thy help.\u0002 So some editions of the Septuagint read, but St. Jerome approves \"my help,\" as it is in the Com. edition, conformably to the Hebrew, (Calmet) which seems more animated, though the sense is the same. (Berthier) --- The humanity here addresses the divine nature, to obtain a speedy resurrection. (St. Jerome) --- Hebrew, \"O, my strength, haste thou to help me.\" What is man when left to himself! The whole of a spiritual life consists in keeping close to God, and being convinced of our own infirmity. (Berthier)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Dog.\u0002 All my enemies are united to persecute me, in my desolate condition. \u0001Unicam meam,\u0002 \"my desolate \u0001one,\u0002\" the soul, which is the \u0001only\u0002 thing which ought to fix our attention; since if we lose it, all is lost. This \u0001only one,\u0002 self, is often, however, the most dangerous enemy. (Berthier)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lowness.\u0002 This sense appears to be preferable to the Hebrew, \"hear me from,\" &c. (Calmet) --- Yet some who render the original literally have, \"save me from the throat of the lion, and from the horns of the unicorns; thou hast heard me.\" This seems very striking, as Christ henceforth recounts the glorious effects of his sufferings. The Septuagint have explained \u0001hanithani\u0002 as a noun, though it properly signifies, thou hast heard, or humbled. (Berthier) --- They may not have read the last \u0001n.\u0002 (Calmet) --- Yet St. Jerome has, \u0001exaudisti me,\u0002 \"thou hast granted my request.\" (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Brethren.\u0002 So Christ styles his disciples, principally (Calmet) after his resurrection, Matthew xxviii. 10., John xx. 17., and Hebrews ii 11. St. Paul quotes this passage, which may convince us that this psalm relates to our Saviour alone; and he informs us, that we are brethren of Christ, because we spring from Adam, (Berthier) and are adopted by God: whence the apostles assume the title of children of God, after baptism, Romans viii. 15., and 29., and Ephesians i. 5. (Calmet) --- We are willing to be coheirs with Christ, but dislike the condition, Romans viii. 17. --- \u0001Church.\u0002 This he will never cease to do. After the resurrection, he communicated many instructions to his apostles, which all tend to honour God. (Haydock) --- St. Augustine here refutes the Donatists, who pretended that God's church was confined to a small part of Africa, and that he had abandoned the Catholic Church. He shews that this conduct would be injurious to God, and contrary to his solemn promises, as well as to this prediction, which speaks of \u0001all,\u0002 and of a \u0001great Church,\u0002 praising and fearing Him, ver. 24, 26, 28, and 29. The Church can, therefore, neither be destroyed nor hidden, though it may be persecuted. It will always be great, in comparison of any separate congregation which may pretend to the truth; and this appears not only with respect to the Donatists, but also to the Lutherans, &c. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fear.\u0002 Thus the Gentile converts are designated, Acts x. 2, 35., and xiii. 16, 26." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Israel.\u0002 This may be something more general, as all the holy nation went under this name. --- \u0001Supplication.\u0002 Hebrew also, \"the lowliness of the afflicted.\" (Berthier) --- \u0001When I.\u0002 Hebrew, Chaldean, and Syriac, \"he,\" (Calmet) Jesus, of whom the prophet speaks; (Berthier) though, according to the Vulgate, He speaks himself, which seems more agreeable to the context. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Great Church;\u0002 the Catholic Church, dispersed throughout the world, in which many adore God in spirit and truth. (St. Jerome) --- Here Jesus Christ praises his Father by the mouth of his priests and faithful, in whom the spirit works. Hebrew, \"From thee \u0001shall proceed\u0002 my praise,\" in the great Church. (Calmet) --- Protestants, \"congregation.\" (Haydock) --- The Vulgate may have the same meaning, as the desire to \u0001praise\u0002 comes from God. The Church which Jesus founded immediately after his resurrection, to \u0001pay his vows,\u0002 must last unto the end; otherwise this service would be interrupted. This can only be verified in the Catholic Church, as she alone can prove her uninterrupted existence. She alone is spread throughout the earth, united under the same pastors, and partaking of the same sacraments. If the Church failed after three or four centuries, the vows of Christ must have ceased. Yet he assures us, that he will pay them as long as his kingdom shall continue, ver. 29. --- \u0001Fear him.\u0002 Houbigant would substitute \"thee.\" This change of persons is however very proper and remarkable, as Christ no longer addresses his Father, but gives a description of the worship which should be exhibited in his Church. (Berthier) --- The eucharistic sacrifice is the vow here specified, which Christ offers by his priests daily. It is the only sacrifice of the new law, and the most perfect means of acknowledging God's supreme dominion, &c. (St. Augustine; St. Jerome, &c.) (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Poor.\u0002 Hebrew \u0001hanavim,\u0002 means also, \"quiet and modest men,\" such as our Saviour calls \u0001poor in spirit,\u0002 Matthew v. 3. These alone ought to partake of the holy sacraments. (Haydock) --- The psalmist may allude to the feasts prescribed by the law, (Deuteronomy xii. 7., and xxvi. 11.) and imitated in the love-feasts of the primitive Christians. The sacrifices of thanksgiving were symbols of that of the blessed Eucharist, of which the Fathers explain this text. (Theodoret; St. Augustine, &c.) (Calmet) --- Indeed, as it speaks of the times of the new law, this must be the meaning. (Haydock) --- It describes that part of the Christian worship, which consists in participating of those sacred mysteries which give life to the humble and worthy receiver, John vi. Protestants explain this eating, to mean \"instruction.\" But that may be given any where; and the psalmist alludes to the public service, which is to be performed in the midst of the Church. Calmet would understand it of David, and of the sacrifices of the old law: which throws all into confusion. (Berthier) --- The apostles clearly refer the text to Jesus Christ, who promised to institute the blessed Eucharist, after he had fed the multitudes, (John vi.) and he fulfilled his promise at the last supper. (St. Augustine, ep. cxx. 27.) --- This holy doctor observes, that the rich, or the \u0001fat ones, have eaten and have adored,\u0002 (ver. 30.) but yet are not filled, because they disdain to be humble. He speaks not of mere bread and wine, which cannot be lawfully \u0001adored;\u0002 nor of Christ's body on the cross, or in heaven, which \"is not eaten, but as it is in the forms of bread and wine on \u0001Christ's table,\u0002 the altar.\" (Worthington) --- Those who approach unworthily sign their own condemnation, which they bear about in their bodies. (Haydock) --- \u0001Their.\u0002 Hebrew, \"your,\" though St. Jerome, Chaldean, Syriac, &c., agree with us. The sense is the same. My friends shall partake of the victims in abundance, after my restoration. \"But the text is more naturally explained of the food....which we receive in the blessed Eucharist,\" and which imparts life eternal. The strong may partake, but they must first become mean in their own eyes. (Calmet) --- The faithful and humble only derive benefit from this great sacrament. Its effect is a glorious resurrection in eternal life. (Worthington) --- The sounder Protestants maintain that Christ is to be \u0001adored\u0002 \"in the symbols, before receiving.\" (Thorndike) See Answer to Slack, p. 14." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Remember.\u0002 Our Saviour says, \u0001Do this in remembrance of me.\u0002 (Haydock) --- We must recollect what Christ has suffered and done for us, what was the condition of the world at his coming, and what the behaviour of his first disciples. These reflections will surely fill our breasts with love, admiration, and shame. The first Christians met together to break bread, they preached the word, and brought many to the faith. (Berthier) --- We cannot explain this of David, except in a very exaggerated sense. But all is clear if we understand it of Jesus Christ, whose faith many nations have embraced, assembling to celebrate his sacred mysteries, and the festivals of his birth, &c. (Calmet) --- The Gentiles shall enter into themselves, when they shall hear his doctrine, and embrace the true religion. (Worthington) --- \u0001In his.\u0002 Hebrew, \"in thy.\" The sense is the same. The German version follows the Vulgate, which Houbigant also approves. (Berthier)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Nations.\u0002 God placed David on the throne. He caused both Jews and Gentiles to submit to Jesus Christ, Matthew xxviii. 18., and Romans iii. 29. (Theodoret)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Fat ones.\u0002 Many ancient psalters read, \"the rich,\" which is the true sense. --- \u0001Adored.\u0002 This may be taken as a prediction. (Calmet) --- Hebrew is in the future, \"they shall,\" &c. (Berthier) --- The rich of this world have no relish for the sacred nourishment. (Calmet) --- Those who understand, and comply with their duty, amid the riches with which they are not possessed, but only surrounded, find the greatest comfort in participating of it along with their poorest brethren, who may be equal, or superior to them, in the eyes of their common judge. The original \u0001dishnim,\u0002 (Haydock) comes from a root, which signifies to reduce a victim to ashes, in testimony of approbation. It may here designate priests, as well as the rich, and princes. --- \u0001Earth.\u0002 Dying, (Berthier) or to manifest their adoration in the Church. (Eusebius) --- All shall adore Jesus Christ, particularly those who receive his sacred body at the hour of death. Hebrew, \"who go down to the dust.\" (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Shall. \u0002Hebrew, \"and his soul he will not vivify,\" which gives no distinct meaning. Some join it with the preceding, All shall adore....yet he will not restore him to life. The living alone shall be able to sound forth God's praises, as it is often observed, Psalm vi. 6., and Isaias xxxviii. 18. (Calmet) --- Chaldean, \"the Lord will not give life to the wicked; but the race of Abraham shall praise him.\" Others again explain it of Jesus Christ, \"because he has not spared his life,\" he shall \u0001see a long-lived seed\u0002 (Isaias liii. 10.) in the Church, which shall praise him for ever. (Haydock) --- \u0001V.\u0002 sometimes signifies \"because,\" and though it is not clear that it has this meaning here, the explication is very beautiful. None of the Greek versions admit the negation. They agree with the Vulgate; only Theodotion reads, \"his soul;\" making the prophet speak instead of the Messias. It is suspected that the Septuagint read \u0001i\u0002 instead of \u0001v,\u0002 and \u0001lu\u0002 for \u0001la.\u0002 The Masorets acknowledge 15 places in which this change would be proper. The learned observe many more. Thus 1 Paralipomenon xi. 20., in Hebrew we read that Abisai had \"no (\u0001la\u0002) name among the three;\" whereas it ought to be the reverse, (\u0001lu\u0002) \u0001ei nomen inter tres,\u0002 \"he was renowned,\" &c. (Berthier) --- St. Jerome agrees with the present Hebrew, \"and his soul shall not live.\" Protestants, \"and none can keep alive his own soul.\" Symmachus, \"whose soul shall live, and seed shall serve him.\" (Haydock) --- \"The Messias shall live for God, and his posterity shall serve him,\" (Berthier) as the faithful shall never cease to be influenced by his spirit, to testify their gratitude. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001To, or\u0002 by\u0001 the Lord,\u0002 who opened the mouths of the prophets to foretell the propagation of the Christian Church. (Calmet) --- Protestants, \"It shall be accounted to the Lord for a generation: They shall come and shall declare,\" &c. (Haydock) --- \u0001Heavens\u0002 is added by the Vulgate to shew that the apostles, who are styled the \u0001heavens,\u0002 (Psalm xviii.) shall proclaim these things. (Berthier) --- Septuagint, &c., omit this word, as well as many Latin copies. One generation shall deliver the true doctrine to another, as long as the world shall last. (Calmet) --- \u0001Which.\u0002 Hebrew \u0001ci\u0002 has this sense, (Berthier; Genesis iv. 25,) \u0001whom Cain slew,\u0002 as all the versions agree, and St. Jerome renders \u0001quem fecit.\u0002 (Haydock) --- Yet many translate, \"that he hath done \u0001these things,\u0002\" (Berthier) delivering me from danger, and raising the Messias to life again, &c. (Calmet) --- Thus Jesus foretold, with his dying breath, the glory with should always be given to his Father, in his true Church. (Berthier) --- This is the generation which should be honoured with the title of children of God, and of Christ, (Haydock) and should partake of his sacraments. (Menochius)" } ] }, { "chapter": 22, "slug": "id747.html", "header": "Psalm xxii. (Dominus regit me.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 This psalm most beautifully describes the consolation which the just find in God's protection. (Haydock) --- It may be applied to the Israelites in the desert, (Chaldean) to David persecuted by Saul, or rather (Calmet) settled quietly upon the throne, (Muis) or to the Jews returned from Babylon. (St. Athanasius) (Calmet) --- The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. (Didymus, St. Augustine, &c.) The allegories of a shepherd and of a person giving a feast to his guests, are well supported. (Calmet) --- \u0001Ruleth,\u0002 in Hebrew. \u0001Is my shepherd;\u0002 viz., to feed, guide, and govern me. (Challoner) --- Septuagint \u0001poimainei, pascit,\u0002 as St. Augustine and St. Jerome read. St. Gregory Thaumaturgus understands this of the angel guardian. (Paneg. in Orig.) --- Jesus Christ conducts us into the pastures of his Church, and feeds us (Worthington) with his own body, &c. (Calmet) --- The saints never complain of \u0001want.\u0002 (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Place.\u0002 Mont.[Montanus?], in the huts of grass, (\u0001or\u0002 of young trees, \u0001germinis\u0002) he will make me lie down.\" See Canticle of Canticles i. 6., and Ezechiel xxxiv. 15. (Haydock) --- Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day. --- \u0001Refreshment.\u0002 Hebrew, \"still waters,\" like the pond of Siloe, (Isaias viii. 6.) in opposition to the great streams of the Euphrates, &c. The fathers understand it of baptism; (St. Chrysostom, &c.) or of the truths of salvation. (Eusebius) (Calmet) --- Baptism is the first justification. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Converted.\u0002 Protestants, \"restoreth my soul\" (Haydock) to her former tranquility, or bringeth me back from my wanderings. (Berthier) --- \u0001Justice.\u0002 Those who have received baptism, must observe the law of Christ, (Worthington) as all indeed are bound to do. (Haydock) --- \u0001Sake.\u0002 Not on account of man's deserving (Calmet) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must co-operate. (Haydock) --- The captives had been in the greatest distress among idolaters. They rejoice at the sight of the promised land, where they will fear no dangers. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Walk.\u0002 In the greatest temptations, we may resist by God's grace. (Worthington) --- \u0001Midst.\u0002 Hebrew, \"in the valley.\" The greatest darkness, and the most horrible precipices, give no alarm to those who are under God's protection. --- \u0001Comforted me,\u0002 as they have kept all enemies at a distance. The shepherd's staff or crook is designed for that purpose; and though it may be used to bring back the wandering sheep by beating them, yet it is not under that idea an object of consolation, but rather of terror. (Calmet) --- The effects of timely correction are, however, comfortable; and it is a great mercy of God to chastise the sinner, lest he should run astray to his eternal ruin. (Haydock) --- Some distinguish the \u0001rod\u0002 from the \u0001staff,\u0002 and say that the former is to punish, and the latter to support. (St. Jerome; Muis) --- We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly, Isaias xli. 10, &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thou.\u0002 Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Berthier) or rather it ceases, as feasts are made for men; (Menochius) and the second allegory of a guest here commences. (Haydock) --- The enemy had reduced me to the greatest misery. (Calmet) --- But God has admitted me to his table. (Menochius) --- This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. Jerome) --- No mention is made of the ancient sacrifices; and as this psalm must be understood in the spiritual sense, the prophet speaks of the blessed Eucharist, which imparts the unction of grace, &c. The enemy strives to make us keep at a distance from it. (Berthier) --- Christ has himself prepared this table (St. Cyprian, ep. 63.; Euthymius) against all spiritual adversaries. --- \u0001Oil.\u0002 Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington) --- Three of these are administered with oil. (Haydock) --- It was customary to anoint the head of guests with perfumes, (Matthew xxvi. 7., and Luke vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet) --- \u0001Chalice.\u0002 The blessed sacrament and sacrifice of Christ's body and blood. (Worthington) --- \u0001Inebriateth.\u0002 Hebrew, \"overflowing;\" being constantly replenished (Canticle of Canticles vii. 2.; Homer, Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite, Genesis xliii. 34. \"Thy chalice inebriating me,\" occurs in most copies of the Septuagint, in Sixtus V., &c. But the more correct edition of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate. --- \u0001How,\u0002 &c., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, \u0001ac tob, verumtamen bonum.\u0002 (Calmet) --- Protestants, \"surely goodness and mercy,\" &c. (Haydock) --- Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Follow me,\u0002 like provisions from the king's table, 2 Kings xi. 8. (Calmet) --- \"The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain.\" (St. Augustine, Ench. 32.) --- \u0001Prævenit per fidem, subsequitur in custodiendo mandata Dei.\u0002 (St. Jerome) Continual and final perseverance is a special grace of God. (Worthington) --- \u0001And that.\u0002 Hebrew, \"and I shall.\" The Vulgate expresses the effect of worthy participation of God's table, which leads to a happy eternity. (Berthier) --- This is particularly applicable to priests, both of the old and of the new law. (Calmet) --- Only those who remain in the house of God, in his church on earth, can expect felicity. (Haydock) --- \u0001Days,\u0002 in eternal life. (Worthington) --- David always desired to be near the ark, (Psalm xxvi., and lxxxiii.; Menochius) as the figure of heaven. (Haydock)" } ] }, { "chapter": 23, "slug": "id748.html", "header": "Psalm xxiii. (Domini est terra.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Week.\u0002 This title was found only in the common edition of the Septuagint. (Theodoret) --- The Jews say the psalm was used on Sunday; (Berthier) and the Fathers explain it of the resurrection and ascension of our Lord, whom it regards in the more sublime sense, though it may also be literally explained of the temple, or translation of the ark, 2 Kings vi. 12. (Calmet) --- David appointed when the psalms were to be sung, Ecclesiasticus xlvii. 12. This speaks of the creation. (Menochius) --- St. Paul applies the first verse to Jesus Christ, whom he styles the Lord, (1 Corinthians x. 26.) and Creator, of whom David speaks. It is wonderful that so few have noticed this excellent proof of Christ's divinity. The authors of Principles Discussed, according to their general system of two literal senses, explain this psalm of the re-establishment of the Jews after the captivity, and of the propagation of the Christian Church; and it is not clear that two senses ought not to be admitted. But we must, at least, admit that the prophet speaks literally of Jesus Christ (Berthier) as well as of the ark, &c. --- \u0001Therein.\u0002 Though God be the Creator of all, he seems to have made a particular choice of Sion. Before the coming of Christ, all, except a few Jews (Calmet) and enlightened Gentiles, like Job, (Haydock) were buried in sin and ignorance. But now his kingdom is propagated widely; and in every place the Father is adored in spirit and in truth. (St. Augustine, &c.) --- All power is given to Jesus Christ, who rose again on the first day of the week. Not only the earth, but all that is in it, belongs to the great Creator. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Founded,\u0002 or created \u0001it\u0002 (Berthier) \u0001upon\u0002 (Hebrew \u0001hal.\u0002 \"above, in, near, to, with,\" &c.; Amama) \u0001the seas,\u0002 like a floating island, Proverbs viii. 29., Jonas ii. 7., Job xxxviii. 11. This was the language of the ancients: \u0001Ipsa natat tellus Pelagi lustrata corona.\u0002 (Manil. Astr. 4.) The earth was at first covered with water, Genesis i. 9., and Psalm ciii. 6. (Calmet) --- Seas and caverns have received part of it, which was poured out again at the deluge. Several have rejected the antipodes, falsely supposing that there is water all under the earth, which the Scripture does not assert. (Amama) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Place.\u0002 The punishment of the Bethsamites, and of Oza, had filled all with alarm, so that David durst not introduce the ark into his palace, 1 Kings vi. 19. (Calmet) --- Though Christ created and redeemed all, yet only the just shall inherit felicity. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heart,\u0002 whose faith and intentions are pure, as well as their actions. --- \u0001Vain,\u0002 by neglecting good works, (St. Jerome) or seeking after trifles; (St. Augustine) or rather, according to the Hebrew, \"who hath not sworn in vain by his soul,\" 2 Corinthians i. 23., and 1 Kings i. 26. To take the name of God in vain, means to swear falsely. (Calmet) --- Protestants, \"who hath not lifted up his soul unto vanity;\" to swell with pride, (Haydock) or to swear by idols. (Pr. in disc.) --- \u0001To his,\u0002 &c. This is not in Hebrew but must be understood, (Calmet) as a person can only intend to deceive men. So Duport, who follows the Hebrew so exactly in his Greek psalms in verse, (Berthier) reads, \"Nor sworn an oath, that men he might deceive.\" (Haydock) --- These two verses contain an abridgment of the gospel, and shew that something better than Mount Sion is understood, Hebrews xii. 22. When we approach to the tabernacle, and to the sacred mysteries, we ought to put these terrible questions to ourselves. (Berthier) --- We must carefully employ ourselves in good works, (Worthington) by which alone we can \u0001make our calling and election sure,\u0002 1 Peter i. 10. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Blessing.\u0002 David seems to have given the eulogium of Obededom, whose example taught him that the ark was only terrible to the wicked; and that it was a source of blessings to the just, 2 Kings vi. 11. --- \u0001Mercy.\u0002 Hebrew, \"justice.\" But these terms are used synonymously, and denote that God gives a just reward; \"when he crowns our merits, he crowns his own gifts.\" (St. Augustine; Theodoret) (Calmet) --- Mercy goes before; good works must follow, to obtain eternal glory. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The face.\u0002 Hebrew, \"Thy face, O Jacob, always.\" (St. Jerome) --- Protestants (marginal note, \u0001God of\u0002) Jacob. Selah. (Haydock) --- Thus they intimate that the Hebrew is imperfect. All the preceding virtues belong to Jesus Christ, who obtained mercy for us. The generation of Adam multiplied, (Genesis v. 1.) and soon forgot the Lord: but it shall not be so with the disciples of Christ, who must delight in fervent prayer, and in the constant practice of good works; and not merely serve him in certain fits of devotion. (Berthier) See Proverbs xxix. 26. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Princes;\u0002 or, \"lift up your chief \u0001or\u0002 highest gates:\" \u0001portas principes.\u0002 Hebrew, \"gates, lift up your heads.\" Here the gates themselves are addressed, while the Septuagint and Vulgate turn the discourse to the porters or princes. (Berthier) --- The tops of the gates must be raised, to let the triumphal car pass through, Isaias vi. 4., and Amos viii. 3., and ix. 1. The Church has constantly understood this passage of Christ's ascension. The saints in his train address the angels, who appear to be filled with astonishment. (Theodoret; Eusebius) (Calmet) --- The gates of heaven are more properly styled eternal, than those of the temple, which were not yet erected; or of Jerusalem, which should be (Berthier) soon demolished. (Haydock) --- This apostrophe to the gates is very striking, commanding them to allow more room for the crowd to pass in the train of the conqueror, who was usually seated on a lofty chariot. (Calmet) --- The prophet contemplating the ascension of Christ, inviteth the angels to receive him; and by the figure, \u0001prosopopeia,\u0002 speaketh also to the gates by which he is to enter. (Worthington) --- Homer (Iliad 8.) represents the Hours as door-keepers of heaven removing a thick cloud, which obstructs the entrance. (Haydock) --- These gates are supposed to open, by being lifted upwards. The Greeks style them cataracts, Genesis vii. 11. (Tournemine)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Who.\u0002 This is the question of the Levites, when the ark approached, or of the angels in heaven, who hold a dialogue with the attendants of Christ. These return a satisfactory answer only at the second demand, having first given four titles to their great king. (Berthier) --- Some of the Fathers suppose that the angels in heaven were not acquainted with the incarnation. (St. Justin Martyr, dial.; Theodoret; St. Jerome in Isaias lxiii.) But the latter here asserts that the good and bad angels hold a dialogue, or that the former address the spirits in limbo, announcing to them their speedy deliverance in consequence of Christ's victory over the devil. The dialogue is rather (Calmet) between the angels in heaven, and the spirits of the just, (St. Athanasius) or other angels, who accompanied Christ in his ascension. (Calmet) --- The angels express their admiration of the glory with which Christ, (Worthington) in our human nature, (Haydock) was environed; and the prophet replies, that he had overcome all his opponents, and again orders the gates to open. (Worthington) --- The angels were not ignorant, but gave occasion to a further display of the conqueror's dignity, and expressed their surprise that men should enter heaven. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hosts\u0002 of all heavenly powers, (Worthington) and the arbiter of war. (Haydock) --- Both Jews and foreigners were convinced that God granted victory to his people, if they had not forfeited his favour by their crimes, as in the case of Achan, and of the sons of Heli, Josue vii., and 1 Kings iv., and Judith v. 24. The title of Lord of hosts, was very applicable to Christ after his victory. (Calmet) --- \u0001Glory.\u0002 St. Jerome adds, \"for ever;\" thus frequently \u0001sela\u0002 seems to form a part of the sentence though it be neglected by the Vulgate, &c. (Haydock)" } ] }, { "chapter": 24, "slug": "id749.html", "header": "Psalm xxiv. (At te Domine levavi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 This word alone occurs in Hebrew. Septuagint and St. Jerome add also \u0001Psalm.\u0002 (Haydock) --- St. Augustine and Theod.[Theodotion \u0001or\u0002 Theodoret?] agree with the Vulgate. (Calmet) --- These variations prove that we cannot depend much on the titles; and the learned do not look upon them as the word of God. The psalm may have been composed, when David was persecuted by his son, (Berthier) or by Saul. It may also allude to the captives. This is the first of the seven alphabetical psalms. The 33d, 35th, 110th, 111th, 118th, and 144th, are of the same description, being written in this manner (Calmet) on account of their importance, (Kimchi) or to help the memory, (Berthier) or for copies, to teach young people to write. (Grotius) --- Each verse forms a distinct sentence, not much connected with the rest. We perceive some derangement in the present Hebrew copies of this psalm, as the letters are not in proper order, though it might easily be restored by altering the divisions, &c. The Jews have been less attentive to preserve these divine canticles (Calmet) than their Thalmudical songs. (Pellican in Psalm lxxxv. 9.) --- The Septuagint and St. Jerome seem to have had better copies. Christ, the Church, (Calmet) or any pious soul, may address this fervent prayer to God under affliction. --- \u0001Lifted up\u0002 in the true spirit of prayer, (Berthier) with fervour and confidence, Deuteronomy xxiv. 15., and Lamentations iii. 41. (Calmet) --- Attention is requisite to obtain a petition, (Worthington) as well as fervour, &c. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In thee.\u0002 Hebrew \u0001bec.\u0002 Thus the second verse will properly begin with \u0001b,\u0002 (Capel; Houbigant) though the Jews place \u0001my God\u0002 first, as it is in the Vulgate, \u0001Deus meus, in te,\u0002 &c. (Haydock) \u0001Ashamed.\u0002 Septuagint Compl. adds, \"for ever.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Laugh.\u0002 Saying scornfully \u0001where is their God?\u0002 (Calmet) --- \u0001Wait.\u0002 This is often urged (Isaias xlii. 23.) as comprising all the science of a spiritual life. We must neither despair nor omit the means of salvation. (Berthier) --- Those who hope for the accomplishment of God's promises, will not be disappointed. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001All,\u0002 is not expressed in Hebrew or some copies of the Septuagint. (Berthier) --- \u0001Cause.\u0002 No one can have reason to do so. But those who injure their harmless brethren, are more reprehensible, (Haydock) and the psalmist foretells that they will be put to shame. (St. Jerome) --- This manner of praying frequently occurs in the psalms, to signify the event, and the approbation of the just. (Worthington) --- \u0001Shew.\u0002 The forth verse ought to begin here with \u0001d,\u0002 as in Hebrew. (Haydock) --- \u0001Paths.\u0002 The mysterious ways of Providence, (Eusebius) or the law which is unknown to many, (St. Athanasius) and practised by still fewer. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And teach.\u0002 If the verse were to commence thus, (Calmet) \u0001v\u0002 would not be out of its place. (Haydock) --- Without God's direction, we cannot walk in the narrow path. (Berthier) --- \u0001Long.\u0002 We must never cease to desire the knowledge of true doctrine. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001World.\u0002 God's truth or fidelity in performing his promises, and his tender mercies towards his people, are the motives most frequently urged. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Ignorances.\u0002 Hebrew, \"defects,\" as youth is more apt to omit duties than to act very wickedly. Yet it is difficult to decide how grievous such sins may be. (Berthier) --- Passion and ignorance then concur to lead the inexperienced astray. (Haydock) --- From the first use of reason, many are careless, and neglect to learn their duty. (Worthington) --- Ignorance is sometimes a sin, though it may be more pardonable, 1 Timothy i. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Righteous.\u0002 Though he is always ready to receive the penitent, he will punish the obstinate with severity. (Calmet; Worthington) --- Yet he points out the means of obtaining his favour. (St. Augustine) --- \u0001A law.\u0002 Hebrew, \"will instruct.\" (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mild.\u0002 Only rebels are made the victims of justice. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seek.\u0002 Hebrew, \"keeps.\" But no one seeks after the law, who does not strive to keep it. (Berthier) --- Jesus Christ shewed mercy at his first coming, and he will display truth at his second, judging all with equity. (St. Augustine) --- \u0001Testimonies.\u0002 When God gave the law to manifest his will, he attested heaven and earth, that all might observe it carefully. (Calmet) --- The law is God's covenant, and the testimony of his will. He mercifully preventeth us with his grace, and will reward with truth and justice. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Great.\u0002 \"Original sin is common to all, and will not be washed away, except God be pleased to destroy it in baptism.\" (St. Jerome) --- David had committed adultery; and all must acknowledge their manifold guilt. (Calmet) --- Though the guilt had been remitted, the punishment due to David's crime was to be endured in this life, and he ought daily to pray for pardon. (Berthier) --- The aversion from God in sin is great, and standeth in need of his gracious remission. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001He hath.\u0002 This may be understood either of God, or of man, who has chosen a state of life. (Berthier) --- Provided he be guided by the fear of the Lord, (Calmet) all things will turn to his advantage. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Dwell.\u0002 Hebrew intimates, \"all night\" at rest; yet so that he must only enjoy temporal goods like a traveller. (Berthier) --- We ought to look up to heaven as to our true country, (Calmet) of which Palestine was only a figure, Psalm lxviii. (Menochius) --- \u0001The land,\u0002 is not expressed in Hebrew, \"his seed shall receive (\u0001good\u0002) for an inheritance.\" (Haydock) --- Five blessings are here promised to those who fear the God: instruction, a supply of necessities, a progeny to imitate his virtues, protection, and heaven. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Firmament,\u0002 or strong support. (Haydock) --- Hebrew, \"the secret of the Lord is for them,\" &c. He conceals nothing from his friends. (Calmet) --- Both these senses are good, (Berthier) and the Hebrew words are nearly allied. (Robertson) --- All who fear God, ought to interest themselves, and pray that he would enlighten the ignorant, and convert sinners. (Berthier) --- \u0001The uncertain and hidden things of thy wisdom thou hast made manifest to me,\u0002 Psalm l. 8. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Lord.\u0002 Our prayers are not heard, because they are not like this: fervant, incessant, and humble. We have all to fear from our passions, which are the most dangerous \u0001snares.\u0002 (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Alone.\u0002 Desolate, (Psalm xxi. 21.) without any assistant. (Haydock) --- Such is man destitute of God's grace. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Multiplied.\u0002 Hebrew, \"enlarged.\" So in the gradual for the second Sunday of Lent, we read \u0001dilatatæ.\u0002 (Berthier) --- Afflictions must be endured. (Worthington; Sen.[Seneca?] ep. 12.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001See.\u0002 The word \u0001kum,\u0002 \"arise,\" may be wanting, as the verse should begin with \u0001k,\u0002 (Calmet) unless it be lost. Manuscript 2, repeats the former verse, perhaps to fill up the space. (Kennicott) --- \u0001Forgive.\u0002 Hebrew or \"bear.\" (Berthier; St. Jerome; Menochius) --- If the cause be removed, the affliction will have an end. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Unjust.\u0002 Hebrew also, \"cruel,\" (Haydock) or \"violent.\" But St. Jerome agrees with the Septuagint. Our spiritual enemies are the most dangerous and unrelenting, and we are too often off our guard. (Berthier) --- The wicked, through hatred of God, (Haydock) seek to draw others into sin. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Soul.\u0002 David was most concerned for it; (Berthier) and those who sincerely place their confidence in God, will never be confounded. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Adhered.\u0002 Hebrew, \"innocence, &c., have kept me.\" (Calmet) --- Those faithful subjects, who have accompanied me in my flight, stand guard to protect me. Requite them, O Lord, and grant peace to all my people. (Haydock) --- My example encourages them to follow thy law, and they will be staggered, if thou grant not my request. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Deliver.\u0002 Hebrew \u0001pede,\u0002 \"redeem.\" All the 22 (Haydock) letters of the alphabet are complete without this supplication for all Israel, or for the Church. (Worthington) --- It might form a part of the last verse, or belong to the next psalm; unless it be a conclusion like that of Psalm xxxiii., (Calmet) out of the alphabetical order. (Houbigant) --- \u0001Israel.\u0002 St. Augustine and some ancient psalters read, \"Me, O God of Israel, from all my tribulations.\" (Calmet)" } ] }, { "chapter": 25, "slug": "id750.html", "header": "Psalm xv. (Judica me Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Hebrew and the most correct copies of the Septuagint, &c., have only \"Of David.\" (Haydock) --- The Complutensian and Aldine editions add indeed \u0001A psalm.\u0002 But these form no rule, as the Vatican Septuagint is allowed to be the best. (Berthier) --- The others may, however, be consulted, as in some instances they may be preferable. (Haydock) --- This psalm might be composed to counteract the calumnies propagated against David, while he lived among the Philistines; (Theodoret; Flaminius) or it may contain the sentiments of the captives, as well as the two following canticles. (Calmet) --- The Church, (St. Augustine, &c.) or any afflicted soul, may thus appeal to the justice of God, (Berthier) and particularly the sacred ministers, when they are going to appear before him. --- \u0001Innocence.\u0002 Only those whose conscience reproaches them with nothing, can hold this language. God is a just and unerring judge. (Calmet) --- \u0001Weakened.\u0002 Hebrew also \"slide,\" (Protestants) or \"stagger.\" (Symmachus) I am confident that my enemies will have no advantage over me. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Burn,\u0002 like gold in the furnace. (Berthier) --- Purify all my affections and thoughts with the fire of divine love. (St. Augustine; St. Jerome) --- Make my dispositions known to the world. I have done no one any harm. (Calmet) --- I take thee for the arbiter of my cause with respect to Saul, whom I have not injured. Still, as I may not be innocent, do thou try me, as thou thinkest proper. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Truth.\u0002 Before such a judge, I fear no calumny. I have always endeavoured to imitate these divine perfections. (Calmet) --- Hebrew, \"I have walked constantly in thy truth,\" which could not be without loving it. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Council.\u0002 Hebrew, \"men.\" --- \u0001Doers.\u0002 Hebrew, \"men of darkness;\" which means the wicked, (Berthier) who love darkness. Protestants, \"dissemblers.\" (Haydock) --- The sacred minister ought to avoid evil company. (Calmet) --- David had often people of this description, like Joab and Abner, in his train; but he did not approve of their conduct. Some would restrain his words to idolaters: but this would make his declaration of little importance to Christians, as many would say the same, though they dare not say that they flee from wicked society. We must also banish all such thoughts as would destroy us. (Berthier) --- David was inspired to speak the sentiments of his soul, and praise his own sincerity more than ordinary men may do. He instructs us to have no society with the conventicles of any false religion. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Innocent.\u0002 Hebrew, \"in innocence,\" avoiding every thing which may defile and render me unfit to approach thy holy altar. Many things (Calmet) of themselves innocent, (Haydock) excluded the priests of the old law from officiating, and if they had partaken of any idolatrous sacrifices, they lost their dignity for ever, Ezechiel xliv. 12. How much greater ought to be the sanctity of Christian priests! The Jews carefully abstained from eating what the law forbade, Daniel i. 8., and Tobias i. 12. David would not sit down to a feast with the proud, Psalm c. 5. It was customary to wash before meat (Matthew xv. 2., and Mark vii. 3.) and prayer. Aristeas informs us that the Septuagint washed their hands every morning, before they began to translate the Bible, to shew what purity of soul was requisite. Pilate used the like ceremony, when he would have no hand in the condemnation of our Saviour; (Matthew xxvii. 24.; Calmet) and thus people declared their innocence, Deuteronomy xxi. 6. (Menochius) --- People entering the house of God, and priests at the altar, adopt the same symbols of interior purity, and ought to be penetrated with the like sentiments. (Haydock) --- David opposes the society of the good to that of the wicked, knowing that the former is a great inducement to virtue, and he declares that he will \u0001wash\u0002 or converse with such. (Berthier) --- These words are recited by the priest, to put him in mind of the purity required, Leviticus xvi. 4. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hear.\u0002 Hebrew with points, \"publish.\" (Berthier) --- St. Jerome agrees with the Septuagint. --- \u0001Thy praise.\u0002 The former word is not expressed in the Vulgate or Hebrew, (Haydock) but it is understood; and occurs in some editions of the Septuagint, as well as in the Syriac. (Houbigant, &c.) --- Worldlings come to the assemblies of the faithful, but often without piety or advantage. Priests themselves but too frequently dishonour the altar, which they serve. (Berthier) --- If they were careful to perform their sacred duties well, (Haydock) and had a sincere love for the spouse of Christ, many profanations would be avoided; (Calmet) as God suffers no greater injury from any, than from bad ministers. (St. Gregory, &c.) (Haydock) --- They ought to be recollected, and join mental with vocal prayer in their sacred offices. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beauty.\u0002 The ark, 1 Kings iv. 22. Symmachus, \"the palace.\" (Calmet) --- Hebrew, \"the dwelling.\" The psalmist desires to imitate those fervent Levites, who chose always to attend the tabernacle, Deuteronomy xviii. 6. (Calmet) --- \u0001Mehon,\u0002 when applied to the \"dwelling\" of God, may be properly rendered a temple, heaven, &c., Deuteronomy xxvi. 15. (Berthier) --- No one who reflects on the blessings dispensed in God's house, can fail to be struck with admiration. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Take;\u0002 literally, \"destroy,\" (Haydock) or suffer me not to be contaminated or lost. (Worthington) --- Hebrew, \"gather.\" Protestants, or \"take not away.\" (Marginal note; and St. Jerome) (Haydock) --- Hebrew may be more expressive, and agrees with the parable, where God orders the cockle to be gathered into bundles, to be burnt. [Matthew xiii. 30.?] (Berthier) --- Treat me not like the wicked and murderers, who are cut off before their time. (Calmet) --- David alludes to a future state, as he knew that the wicked were not always punished here. (Berthier) --- \u0001O God\u0002 is not in Hebrew, Septuagint, or St. Augustine. (Calmet) --- But it is understood. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gifts,\u0002 to bribe; or rather, which the judges have received. (Berthier) \u0001Shochad\u0002 is always used in a bad sense for \"a bribe.\" (Calmet) --- \u0001Est munus a lingua....a manu....et ab obsequio.\u0002 (St. Jerome) --- The wicked use their worldly goods to corrupt others. (Worthington) --- Jugurtha leaving Rome, said, \"O venal city.\" (Sallust)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Innocence.\u0002 He opposes the integrity of his proceedings to that of the wicked. (Calmet) --- Yet still calls for mercy. (Haydock) --- Every one should strive to be innocent, and to avoid the company of worldlings. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Direct,\u0002 (\u0001directo.\u0002) Protestants, \"in an even place,\" (Haydock) in the court where the Levites sung. (Vatable) --- I have followed the paths of justice, and hope soon to be able to praise thee in thy temple. (Calmet) --- These seven last verses are daily recited at Mass. But do we reflect what innocence and fervour are required of the sacred ministers? I cannot assert that my paths have never strayed from the right way. Pardon my transgressions, and enable me henceforth to live so that I may be worthy to sound forth thy praise, and to appear in thy sanctuary. (Berthier) --- \u0001Thee.\u0002 Hebrew, \"the Lord.\" (Haydock) --- The psalms of David are now used in every Christian Church. (Euthymius; Menochius)" } ] }, { "chapter": 26, "slug": "id751.html", "header": "Psalm xxvi. (Dominus illuminatio.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Anointed.\u0002 Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier) --- For dangers threatened David even after he had been declared king. (Haydock) --- Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings xvi. 13., and 2 Kings ii. 4., and v. 3. (Calmet) --- Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings xxi 17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstance of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier) --- \u0001Afraid.\u0002 \"Find one more powerful, and \u0001then\u0002 fear.\" (St. Augustine) --- God both giveth light and strength, so that no enemy can hurt his servants, Luke xxi. 15. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Flesh.\u0002 This expression marks the fury of his enemies. See Job xix. 22., and xxxi. 31. (Calmet) --- \u0001That.\u0002 Hebrew and Septuagint, \"and my foes.\" This may denote domestic, and the former word public, enemies. (Haydock) --- \u0001Weakened.\u0002 Hebrew also, \"have stumbled.\" Those who came to take Jesus Christ, verified this prediction, John xviii. 6. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001This;\u0002 God's protection (Haydock) and light, (Menochius) or in the very heat of battle:\u0001 prælium.\u0002 Septuagint express the Hebrew feminine pronoun, as they do with the Vulgate, ver. 4, \u0001unam.\u0002 There is no neuter in Hebrew, which commonly uses the feminine, \u0001instead.\u0002 (Calmet) --- It may be deemed too scrupulous an exactitude, to express this in a version. The word \u0001petition\u0002 may be understood. (Berthier) (Menochius) --- The \u0001one\u0002 petition of David comprised every blessing; as he had his mind bent on heaven. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001House;\u0002 the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier) --- He had already expressed a similar wish, Psalm xxv. 8. (Calmet) --- \"When we love what God approves, he will surely grant our request.\" (St. Augustine) --- David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington) --- \u0001Delight;\u0002 beauty and sweetness, as the Hebrew implies. Many of the ancients read, \"the will,\" \u0001voluntatem,\u0002 with Sixtus V, &c. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet) --- To comply with God's will, is the only means of arriving at his beatific vision. (Haydock) --- David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tabernacle;\u0002 in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington) --- I hope one day to enjoy rest in the temple. (Calmet) --- The verbs are in the future, in Hebrew both here and in the following verse. But they may be as well explained in the sense of the Vulgate. Those who find themselves in danger, must still have recourse to God's presence, (Berthier) where, as (Haydock) in the asylum of the tabernacle, (Menochius) or of the temple, they will be protected. (Calmet) --- God rewards those with glory in death, who have suffered for his name. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Round.\u0002 Hebrew, \"my enemies around.\" But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on different sides of the altar. (Haydock) --- \u0001Jubilation:\u0002 singing and music, which are styled the \u0001fruit,\u0002 or \u0001calves of the lips,\u0002 Isaias lvii. 19., and Osee xiv. 3. (Calmet) --- David diligently recounted God's benefits, with all his heart and voice. (Worthington) --- He offered sacrifices by ministry of the priests, on the altar of holocausts, which was not in, but before, the tabernacle. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To thee,\u0002 is understood in Hebrew and the Roman Septuagint. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Face hath.\u0002 Hebrew pointed, \"faces seek ye.\" But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' marginal note has, \"My heart said unto thee, Let my face seek thy face;\" (Berthier) though in the text they derange the words, and add, \"\u0001When thou saidst,\u0002 Seek ye my face, my heart said,\" &c. (Haydock) --- \u0001Seek.\u0002 \"I have sought for no reward besides thee.\" (St. Augustine) --- I have earnestly desired to see thee face to face, 1 Corinthians xiii. 12. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Decline not.\u0002 Hebrew, \"put not away.\" (Protestants) But the Vulgate seems preferable. --- \u0001Forsake.\u0002 Septuagint (Complutensian and Aldine) \u0001me aposkorakises,\u0002 \"send me not to the crows,\" an expression borrowed from profane authors, who said, \"to the crows,\" when they held a person in sovereign contempt. (Theodoret; Berthier) --- Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock) --- There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier) --- David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For.\u0002 Hebrew, \"Though.\" David's parents fled to him, 1 Kings xxii. 1. Yet they had made small account of him, till Samuel called him forth, 1 Kings xvi. 10. The father-in-law and mother-in-law may be also designated. When a saint is deprived of every human advantage, he may still say with St. Augustine, \"They have taken from me what God gave, but they have not taken God from me, who gave those things.\" (Berthier) --- Though I am like an orphan, I hope for all good from God, my father, Isaias lxiii. 16. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Enemies,\u0002 who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Will.\u0002 Literally, \"souls.\" (Haydock) --- Some ancient copies have, \"the hands.\" --- \u0001Unjust.\u0002 Hebrew, \"false.\" (Haydock) --- \u0001To itself,\u0002 ought not to be urged no more than \u0001eat sibi, vade tibi,\u0002 Genesis xii. 1., and Canticle of Canticles i. 7. (Calmet) --- It is a Hebrew idiom. (Haydock) --- Many find fault with the Septuagint and Vulgate in this place, but without reason; and they do not agree in their versions. Symmachus and St. Jerome come near to us. \u0001Puach\u0002 means to breathe, or entangle; and our version intimates, that \"iniquity has entangled itself:\" \u0001vipheach chamas,\u0002 \"and open lying.\" (St. Jerome) (Berthier) --- The accusers of Susanna, and of our Saviour, could not agree in their testimony. The Chaldeans continually calumniated the captives, Isaias lii. 4., and Jeremias l. 33. (Calmet) --- Worldlings still do the same, (Matthew v.) delighting in lies, which will prove their own ruin. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I.\u0002 Hebrew, \"But I believe that I shall see.\" (St. Jerome) --- \u0001\"I had fainted,\u0002 unless,\" &c. (Protestants) (Haydock) --- \u0001Living,\u0002 or of promise, as this country is often designated, (Muis; Tirinus; Du Pin; Calmet) or rather in heaven, (Berthier; Menochius) where death shall be no more. (Haydock) --- The Fathers explain it in this more elevated sense. (Calmet) --- The just are comforted by God, and by the hope of heavenly rewards. (Worthington) --- The land of the living may be opposed to the grave, where none can worship God. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And let.\u0002 Hebrew, \"and he will strengthen my heart, and wait\" (instead of \u0001and,\u0002 Protestants put, without reason, \"Wait, I say) on the Lord.\" We must do our utmost: yet all our strength must come from God. (Haydock) --- The prophet encourageth his own soul to exercise patience, fortitude, and longanimity (Psalm xxx.; Worthington) unto the end. (Worthington)" } ] }, { "chapter": 27, "slug": "id752.html", "header": "Psalm xxvii. (Ad te Domine clamabo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 The Hebrew and Septuagint (Roman and Alexandrian) have simply \"of David.\" --- \u0001Ledavid.\u0002 (Haydock) --- The psalm appears to be a sequel of the preceding, and we may adopt the rule of the Jews, who refer the psalms which have no title, to the same author and events as those which go before. It may relate to the captives, (Calmet) or to David under persecution, though the Fathers explain it of Christ suffering, &c., and rising again. --- \u0001My God.\u0002 Hebrew, \"rock.\" This term is so often applied to God, that it might be added to his other ten titles. (Berthier) --- \u0001Lest....to me,\u0002 is not in the Roman psalter. (Euthymius, &c.) --- \u0001Pit,\u0002 grave; though it also denote \"a prison.\" (Calmet) --- St. Jerome has \"be not deaf to me,\" &c. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pray.\u0002 Hebrew, \"cry....to the recess of thy sanctuary, (Haydock) \u0001or\u0002 to thy oracle.\" Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) --- The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Draw.\u0002 Sextus V reads \u0001tradas,\u0002 \"deliver,\" &c. But the present \u0001trahas,\u0002 is more conformable to the original. (Calmet) --- Septuagint add, \u0001destroy me not,\u0002 as the Hebrew might also signify. Suffer me not to follow bad example. They often paraphrase, to render the text clearer. A similar petition occurs, Psalm xxv. 9. --- \u0001Hearts.\u0002 Such double dealers are abominable, and quite opposite to the candour of a Christian, John i. 47., and 1 Peter ii. 22. (Berthier) --- The psalmist prays that God would comfort and support him, as he knew that God tempteth no man, James i. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Reward.\u0002 He speaks prophetically, (ver. 5.) or of spiritual enemies. (Berthier) --- \"If they do not understand by kindness, make them understand by torments.\" (St. Jerome) --- He alludes to the calamities of the Babylonians, who had made such havoc, (Calmet) as well as to that of all who persecuted or rebelled against David. (Haydock) --- His zeal prompts him to approve of their chastisement. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The works,\u0002 (\u0001in opera.\u0002) The preposition seems redundant, though (Haydock) it was probably in both places, to insinuate that attention is requisite. The Jews perished, because they would not know the things that were for their peace, Luke xix. 42. Their city in ruins, is an emblem of the sinner's utter destruction. --- \u0001Thou shalt.\u0002 Hebrew, \"he will.\" (Berthier) --- The Chaldeans gave supreme honour to idols, neglecting the true God. Their punishment was at hand. (Kimchi) (Calmet) ---Ignorance will prove no excuse, when people might be informed. God will save none, without their co-operation. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Blessed.\u0002 This energetic epithet is generally applied to the Lord, and as it is also given to Christ, he must be true God, Romans ix. 5., &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Protector.\u0002 Hebrew, \"buckler,\" to defend me from external enemies, as his grace enables me to do good. --- \u0001Flesh.\u0002 Hebrew, \"heart.\" But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, \"My flesh shall bud forth, and I shall sing his praises in glory.\" (Calmet) --- \u0001Will.\u0002 Hebrew, \"canticle,\" which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled \u0001sensual.\u0002 But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) --- The Fathers explain this text of Christ's, or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) --- Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001People;\u0002 (\u0001hoz lamu\u0002) instead of which the Hebrew has \u0001lamo,\u0002 \"\u0001their\u0002 strength;\" though the people of God had not been mentioned. St. Jerome translates, \"the Lord is my strength.\" Houbigant shews that the Vulgate is most accurate. (Berthier) --- Protestants' marginal note, \"his strength.\" --- \u0001Salvation.\u0002 Literally, \"salvations,\" as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) --- God causeth the good endeavours of the king for his subjects to prosper. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Exalt,\u0002 or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) --- St. Jerome and Protestants, \"feed....and lift them up for ever.\" Here the progress of justification appears. (Haydock) --- God redeems and conducts us to eternal bliss. (Berthier) --- As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)" } ] }, { "chapter": 28, "slug": "id753.html", "header": "Psalm xxviii. (Afferte Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Finishing.\u0002 Septuagint, \u0001exodiou\u0002 or \u0001exodou,\u0002 may also signify \"the going out;\" (Haydock) as if the sacred ministers exhorted their successors to perform their duty in the ensuing week, or on the last day of the feast of tabernacles, Leviticus xxiii. 36. (Calmet) --- Hebrew has only \"A canticle of David,\" (Haydock) and the rest was not in the Hexapla in the time of Theodoret, so that many pay no attention to it. The author seems to have supposed that the psalm was composed when David had finished the tabernacle, on Sion. (Calmet) (2 Kings vi., and 1 Paralipomenon xvi.) --- But the psalmist had in view things of far greater importance, the propagation of Christianity among many great potentates. (Worthington) --- The Fathers explain it in this sense, though it may literally allude (Calmet) to the storm procured by the prayer of Elias, 3 Kings xviii. 1, 41. (Haydock) --- It might be composed in a thunder-storm, and used on similar occasions, (Muis) when a person had to go from home. (Haydock) --- The seven voices may allude to the seven sacraments, or trumpets, Apocalypse x. 3. (Berthier) --- \u0001God.\u0002 Septuagint seemed to have read \u0001Aleim,\u0002 or they have taken \u0001elim\u0002 in the same sense, as it signifies \"the mighty\" as well as \"rams.\" On account of this ambiguity, a double translation is given either by the Septuagint, or rather by some later writer, who may have inserted the explanation, \u0001O ye children of God, bring ye to the Lord;\u0002 (Haydock) which has crept from the margin into the text. (Amama) --- It is marked as superfluous by Grabe, (Haydock) not being found in the best Greek copies; or at least have an obel, (Eusebius) to insinuate that it was not in Hebrew, in which state it appears in the Gal. Psalter, published in St. Jerome's works. (Calmet) --- It is not contrary to the original, though more explicit, (Berthier) as the address is made to all the faithful, (Menochius) or to the priests and nobility. (Haydock) --- The apostles are styled rams, because they beat down error with the two Testaments; whence bishops' mitres have two horns. (Lombard; Amama) --- \"Give praise to the Lord, ye troops of angels; render to the Lord glory and strength.\" (Chaldean) (Calmet) --- Be grateful for the favours which are here recounted. (Worthington) --- Most people now translate, \"sons of the mighty.\" Yet St. Jerome and Houbigant have, \"offspring of rams;\" \u0001filios arietum.\u0002 Bring lambs to the Lord, as the original may certainly mean; though many who are attached to the Hebrew allow also \u0001sons of God.\u0002 (Berthier) --- Montfaucon says that Origen marked with a \u0001lemniscus,\u0002 what he judged \"a better reading,\" and thus obelized the first of these versions, and added the second with an asterisk. This liberty has been attended both with good and bad consequences. (Kennicott)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Honour.\u0002 Hebrew, \"strength,\" which we must acknowledge. (Haydock) --- The first design of sacrifice is to adore God in spirit. (Worthington) --- \u0001Holy court.\u0002 Hebrew, \"in the holy beauty,\" 1 Paralipomenon xvi. 29. Even the priests were obliged to remain in the court, where they adored God, as sitting upon the Cherubim, in the most holy place (Calmet) in the Catholic Church. (Worthington) --- External worship must be observed. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Voice.\u0002 Separating the waters from the earth at the beginning, as the six other voices may denote the other works of the creation; or all these voices may signify the various effects of thunder, or may allude to the terrors preceding the last judgment, (Apocalypse x. 3.) or attending the establishment and liberation of the Jewish and Christian Churches. The first voice was heard when Jesus was baptized, (Matthew iii. 17.) as the rest may intimate the instruction and efficacy of the other sacraments. It is evident that something posterior to the reign of David is prefigured; (Berthier) and the Fathers have generally understood the psalm of the propagation of the gospel by the apostles, two of whom are styled \u0001sons of thunder,\u0002 Mark iii. 17. (Calmet) --- The psalmist speaks of greater things than attended the translation of the ark. He represents our Saviour preaching with great power and majesty, (Matthew vii. 29.) and subjecting the most powerful monarchs to his dominion. (Worthington) --- Thunder is often styled the voice of God, and is occasioned by the collision of the clouds, (Haydock) which Moses calls the waters \u0001above.\u0002 (St. Basil) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Power\u0002 and \u0001magnificence.\u0002 The sacraments of confirmation, and the blessed Eucharist, or the wonderful propagation of the Church, amid violent persecutions. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Libanus.\u0002 Which were the most famous. (Haydock) --- Storms often tear up trees by the roots. (Calmet) --- The effects of the gospel and of penance, may be described, or the terrors of the last day, when Jesus Christ will destroy the proud. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shall reduce them to pieces,\u0002 &c. In Hebrew, \u0001shall make them to skip like a calf.\u0002 The psalmist here describes the effects of thunder, (which he calls the voice of the Lord) which sometimes breaks down the tallest and strongest trees; and makes their broken branches skip, &c. All this is to be understood mystically, of the powerful voice of God's word in his Church; which has broke the pride of the great ones of this world, and brought many of them meekly and joyfully to submit their necks to the sweet yoke of Christ. (Challoner) --- \u0001Calf,\u0002 or \"branch,\" as the Greek word also implies. But Hebrew seems more naturally to signify \"a calf; Libanus and Sirion, (or Sarion.; Deuteronomy iii. 9.) as the son of the unicorn.\" These two mountains are represented jolting together. (Calmet) --- The violence of an earthquake has sometimes produced such effects. (Pliny, [Natural History?] ii. 83.) See Psalm cxiii. 4., Judges v. 5., and Habacuc iii. 10. (Calmet) --- \u0001And as.\u0002 The construction \u0001& dilectus,\u0002 seems rather to make this another nominative, \"the Lord shall, &c., and the beloved, (Haydock) the \u0001Messias,\u0002 like the son of the unicorn,\" shall perform the like wonders. It seems probable that the Septuagint have read Jeshurun for Shirion, (Berthier) or \u0001vissron,\u0002 instead of \u0001ussriun;\u0002 as \u0001i\u0002 would only be a little transposed. (Haydock) --- Jeshurun is a title of Israel, (Deuteronomy xxxii. 15., and xxxiii. 5, 26.) who was a figure of the Messias, the \u0001beloved\u0002 of God. (Berthier) --- \"And he will scatter them as a calf \u0001would do;\u0002 Libanus and Sarion, \u0001are in motion,\u0002 like the son of the rhinoceros.\" (St. Jerome) (Haydock) The most powerful submit to Christ, who works these wonders. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fire.\u0002 Lightning, which deals destruction around. (Calmet) --- The Holy Ghost appeared in the form of parted tongues of fire, to enable the apostles to convert the \u0001desert\u0002 of the Gentile world, and the Jews, represented by the desert of \u0001Cades,\u0002 (Worthington) which was near their country, (Haydock) on the frontiers of Idumea, Numbers xiii. 27. (Calmet) --- Holy orders were instituted by Christ, to confer grace to the sacred ministers, according to their different stations or exigencies; (Berthier) or extreme unction, which prepares the soul for her separation from the body, may be here meant, if we follow the usual disposition of the sacraments; as the following sentence may allude to holy orders, which shakes or causes the desert to fructify, (Haydock) unless these words be rather applicable to matrimony. (Berthier) --- \u0001Shaketh\u0002 and \u0001shakes.\u0002 St. Jerome has \u0001parturire faciens,\u0002 \"making the desert bring forth.\" Chaldean, \"frightens the serpents.\" All nature is alarmed at the sound of thunder. (Haydock) --- The deserts then appear most terrible. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prepareth.\u0002 Hebrew, \"delivereth,\" as a midwife (St. Jerome, 5 Edition, Aquila) \"maketh the hinds to calve;\" (Protestants; Haydock) or \"to leap, (from \u0001eul;\u0002 Berthier) or frighteneth.\" Hinds are supposed to bring forth with great difficulty. But the reverse seems to be the case. (St. Chrysostom in Job xxxix. 3.) (Calmet) --- They are very swift, and trample serpents under their feet, nature having given them this power. (St. Jerome) (Pliny, [Natural History?] vii. 32.) The text may be understood of the last sacrament, which prepares us for our passage; (Berthier) or of matrimony, by means of which the world is peopled with rational beings, whose duty it is to glorify God in his temple. (Haydock) --- This is also the effect of grace, and of the preaching of the gospel, (Berthier) which inspires people with a desire of running on in the way of perfection. Christ explains to them hidden mysteries in his Church, to which he bring multitudes, like the waters, ruling over them, and enabling them to overcome all temptations, till he crown his elect with eternal \u0001peace.\u0002 (Worthington) --- \u0001Glory.\u0002 Running thither through fear, or to thank God for rain after a drought." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Dwell.\u0002 Chaldean explains this of the deluge, which continued a long while upon the earth, to punish mankind. Hebrew may also signify, \"the Lord sitteth upon the flood,\" or clouds, as the Lord of nature. --- \u0001Strength,\u0002 or abundant rain, (Josue xxxviii. 6.) with all other blessings; (Calmet) making his people as terrible to their enemies as the storm which has been described. (Menochius)" } ] }, { "chapter": 29, "slug": "id754.html", "header": "Psalm xxix. (Exaltabo te Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Dedication,\u0002 when David sung after he had (Haydock) built a magnificent palace, 2 Kings v. (Worthington) --- \u0001David's, ledavid,\u0002 or \"to David,\" which some rather join with \u0001Psalm,\u0002 (Muis) and explain the \u0001house\u0002 of the tabernacle or temple; though it seems more probably to relate to the altar, which David erected, after the pestilence (Calmet) had destroyed 70,000, 2 Kings xxiv. 25. There seems to be nothing respecting a dedication in the psalm; whence we may conjecture that the title is not very authentic. The Greeks (Berthier) prefixed \"unto the end,\" in the Roman Septuagint, but not Grabe's, &c. (Haydock) --- The Rabbins inform us that this psalm was used when people brought their first fruits to the temple, and that it will be sung at the dedication of the temple, which the expect the Messias will erect. (Selden, Syn. iii. 13.) --- The Fathers explain it of Christ's resurrection. (Calmet) --- It may be put in the mouth of a just man leaving this world. (Berthier) --- the title of \u0001Psalm,\u0002 most properly belongs to those which were played upon instruments; as a \u0001canticle\u0002 refers to vocal music. When the instrument preceded, it was called \u0001A psalm of a canticle;\u0002 as \u0001a canticle of a psalm\u0002 intimated that man gave out the psalm, and instruments followed. (Worthington) --- These distinctions are given by St. Chrysostom, &c. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Extol.\u0002 Or publish thy great goodness and power, (Haydock) in the same sense as we say \u0001Hallowed be thy name.\u0002 (Berthier) --- Though God can receive no increase of glory, we must shew our gratitude. (Worthington) --- \u0001Me.\u0002 Thou hast not suffered my people to be wholly destroyed, nor myself to perish in consequence of my vain curiosity. (Calmet) --- David sings this psalm in thanksgiving for his many deliverances. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Healed me.\u0002 I expected to die every moment, and I had made choice of the scourge of pestilence, that I might not be more screened than my subjects, 2 Kings xxiv. 13. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hell.\u0002 Preserving me from great dangers of sinning, (Worthington) or from death. --- \u0001Saved.\u0002 Hebrew, \"granted me life.\" This may all be explained of Christ's resurrection. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Saints.\u0002 Hebrew, \"who have obtained mercy.\" Priests and faithful people come to return thanks, because God has turned away the scourge. (Calmet) --- \u0001Memory,\u0002 or name, Exodus iii. 15. (Calmet) --- It is from God, and not from ourselves, that holiness comes. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wrath,\u0002 which is a short fury. (Menochius) (Isaias liv. 7.) --- Hebrew, \"momentary is his indignation;\" or rather, \"from his indignation comes destruction,\" \u0001roga,\u0002 as the Septuagint constantly (Haydock) agree, Job xx. 5., and Isaias xxviii. 12., &c. (Calmet) --- \"The miseries which are inflicted, are in consequence of his indignation.\" (Prin. dis. Berthier)--- We are not miserable unless we have deserved it. (St. Augustine) --- Even in chastising, God considers our welfare. (Worthington) --- He takes no pleasure in our torments, but delights to crown us with life and happiness. (Haydock) --- Eternal joys are the fruits of the short sorrows of this world, (Berthier) which is represented as one night or \u0001evening.\u0002 (Haydock) --- A few moments ago Jerusalem expected nothing but destruction. Thus the apostles grieved till Christ rose again; (Calmet) and the life of the just is a constant vicissitude of sorrow and of comfort. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Moved.\u0002 David thought himself invincible; and, out of vanity, ordered his subjects to be numbered. God shewed his displeasure only for three days, and all was in confusion, ver. 8. (Calmet) --- Though we may imagine that we are firmly established, we must acknowledge that all our strength is derived from God, who sometimes leaves us to experience our own weakness. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beauty.\u0002 So Septuagint and Syriac have read \u0001ledre,\u0002 (Calmet) instead of \u0001leharri,\u0002 \"my mountain,\" Sion, which David had taken from the Jebusites. The sense is much the same, though the reading of the Septuagint seem more natural. Symmachus has followed another copy. (Berthier) --- \"Thou hast given strength to my first father.\" (Calmet) --- The present Hebrew is rejected by Houbigant, (Berthier) though it be conformable to Aquila, St. Jerome, &c. How necessary is it for us to be convinced, that all we have is the gift of God! (Haydock) --- In prosperity man is too apt to give way to presumption. (Berthier) --- David had yielded to this temptation, not being sufficiently aware how jealous God is of his rights. (Calmet) --- He confesses this mistake. Hebrew, \"I was terrifies.\" (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Will I.\u0002 We must not cease to pray, (Worthington) as we are always beset with enemies. (Haydock) --- This text may be explained, \"I prayed,\" that I might suffer instead of my people, 4 Kings xxiv. 17. (Calmet) --- But here the prophet seems rather to beg that he may not die, in order that he may publish God's praises. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Profit.\u0002 The wicked on his death bed, cannot pray thus, as the justice of God is interested to punish his crimes, and to prevent their continuance. After death there is no merit; so that we ought to make good use of our time. (Berthier) --- \u0001Corruption.\u0002 The Fathers explain this of Jesus Christ. What good will my death procure, if I do not rise again? (Origen; St. Jerome) --- \u0001Truth.\u0002 See Psalm lxxxvii. 11., and Baruch ii. 17. (Calmet) --- The dead cannot make their voice heard in this world, though they may praise God in the other. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The Lord.\u0002 Hebrew points determine, \"Lord, hear,\" &c. But the Greek interpreters agree with the Vulgate, which seems better. (Berthier) --- St. Jerome, however, makes this a prayer. \"Hear,\" &c. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Joy.\u0002 When thou orderest the angel, 2 Kings xxiv. 16. (Calmet) --- \u0001Sackcloth,\u0002 of human nature, which was \u0001cut\u0002, and the price of our redemption came forth. (St. Augustine; St. Jerome) --- Thou hast changed my mourning weeds for robes of joy. (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Regret.\u0002 Or be filled with grief, \u0001compungar.\u0002 (Haydock) --- Hebrew, \"that glory may sing thee, (or thy praise) and may not be silent.\" (St. Jerome; Symmachus) (Haydock) --- Glory often signifies the tongue. (Du Hamel) --- \u0001My\u0002 is added, to shew that this was David's glory, (Haydock) who considered God in all events. (Berthier) --- Protestants supply the word \u0001my.\u0002 (Haydock) --- Chaldean, \"that the great ones of the world may praise thee incessantly.\" --- \u0001Ever.\u0002 In this my happy change. (Worthington) --- Those who suppose that David sung this, when he purified his house from the abominations of Absalom, explain his illness (ver. 2.) to mean the anxiety caused by that revolt, 2 Kings xvi. 21. (Bossuet) (Calmet) --- He gives thanks for the favour which God had shown him on that, or on any other occasion. (Haydock) --- He might consider this purifying as a sort of dedication, as it was customary to dedicate even private houses, Deuteronomy xx. 5. (Calmet)" } ] }, { "chapter": 30, "slug": "id755.html", "header": "Psalm xxx. (In te Domine speravi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ecstacy.\u0002 This word is not in Hebrew nor in some of the best Greek copies. (Theodoret) --- It seems to be taken from ver. 23., (Calmet) and intimates that the just may recite this psalm in the latter times, (Worthington) when they shall be in the greatest perplexity. (Haydock) --- David composed it when he was obliged to flee from court, (1 Kings xix. 1., and xxvii. 1.; Calmet) or in the desert of Moan, seeing himself in the most imminent danger; (1 Kings xxiii. 25.; Kimchi; Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theodoret; Menochius) or to the unpremeditated fall of David, (Eusebius) or to the captives. (St. Chrysostom) --- Our Saviour repeated part of ver. 6., upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Justice.\u0002 Symmachus, \"mercy.\" Thou art the judge between us. (Calmet) --- How grievous soever I may be afflicted, yet I trust in thee. (Worthington) --- \"I fear that confusion which lasts for ever.\" (St. Augustine) (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A God.\u0002 Hebrew, \"a rock of strength.\" Septuagint, \"a God who holdeth his shield over me,\" \u0001uperaspisten.\u0002 (Haydock) --- \u0001Refuge.\u0002 Hebrew, \"fortress.\" (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nourish.\u0002 Hebrew, \u0001guide.\u0002 (Haydock) --- Symmachus, \"take care of me.\" (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Snare.\u0002 The order to appear at court, after Saul had manifested his ill-will, could be considered in no other light. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Spirit.\u0002 Hebrew, \u0001ruach.\u0002 Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, \u0001out of Egypt I have called my son,\u0002 being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, \u0001Behold a virgin,\u0002 &c., which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Hebrew, Septuagint, and in the common Greek of the New Testament; (Luke xxiii. 46.) though some manuscripts of the latter have the present tense, which is adopted by Protestants, &c. (Berthier) --- David commits his cause to God, being convinced that his promises would not be in vain. St. Stephen said in like manner, Lord receive my spirit; (Acts vii. 58.) and \"the saints use this prayer when they leave the body,\" (St. Jerome; Calmet) as well as on any other important occasion, particularly when they receive the holy sacrament. (Worthington) --- \u0001Redeemed,\u0002 by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Vanities.\u0002 Idols, (Calmet) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches. (Calmet) --- Protestants, \"I have hated them that regard lying vanities.\" (Haydock) --- The ancient interpreters, with St. Jerome, seem not to have seen the \u0001i,\u0002 which changes the second into the first person, though here it would be less agreeable to the context. This \u0001i\u0002 would appear unnecessary, if the present Hebrew were correct. (Berthier) (Houbigant)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Humility.\u0002 Hebrew, \"affliction, thou hast known the tribulations of my soul.\" (St. Jerome) (Haydock) --- Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? (Calmet) --- when God \u0001knows\u0002 his friend to be in misery, he does not fail to relieve him. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Place.\u0002 The psalms were commonly composed after the danger was over. David had escaped the lance and the servants of Saul. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Belly,\u0002 or entrails. (Menochius) (Lamentations i. 20., and Ecclesiasticus li. 29.) (Haydock) --- David was filled with indignation at the conduct of his enemies. (Calmet) --- Both soul and body felt the effects of his great sorrow, (Haydock) which pervaded every part. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Poverty.\u0002 Septuagint have read \u0001á\u0002\u0001ni\u0002 instead of \u0001haoni,\u0002 \"my iniquity,\" which seems less accurate, as David had not offended Saul. Symmachus has \"malice,\" (Calmet) or \"ill-treatment,\" \u0001kakosin.\u0002 (Haydock) --- We may form some judgment of David's distress, from his being obliged to eat the consecrated bread at Nobe. (Calmet) --- Yet without making any change in the Hebrew, we may explain it in the sense of the Vulgate, as \u0001áve\u0002 signifies to be \"bent down.\" (Berthier) --- \"Chastisements waste my strength.\" (Pr. disc.) --- Jesus was a man of sorrows. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Among.\u0002 Literally, \"above;\" \u0001super.\u0002 (Haydock) --- Houbigant would exchange \u0001l\u0002 for \u0001m,\u0002 in Hebrew \"to all,\" &c., which seems more agreeable to the sequel, and does not contradict the Vulgate. (Berthier) --- David complains that none of his enemies were treated so severely as himself, (Haydock) though they were very wicked. (Menochius) --- They all looked upon him with disdain, and even his friends fled from him. This is the picture of the world. A man fallen into distress is an object of general contempt. (Calmet) --- Yet we ought rather to remember that such a one is sacred: \u0001sacra res est miser:\u0002 and that he ought to excite our compassion. (Haydock) --- \u0001Fear.\u0002 People are afraid to have it known that they were ever acquainted with me, (Calmet) lest they should be involved in my misery. (Haydock) --- My friends dare not converse with me. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heart,\u0002 past recovery. Protestants, \"dead man out of mind.\" (Haydock) --- \u0001Vessel\u0002 means, \"any thing.\" (Calmet) --- A broken pot is thrown away. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001About.\u0002 They blame me to my face. Hebrew, \"fear on every side.\" (Haydock) --- But \u0001magor\u0002 signifies also \"dwelling,\" as well as \"fear;\" and this dread arose only from the multitude of enemies. (Berthier) --- \u0001Life.\u0002 I was proscribed by Saul, (1 Kings xix. 1.; Haydock) and they were only solicitous how to destroy me. (Calmet) --- They assembled to talk about my pretended (Haydock) faults, and to contrive my ruin, Jeremias xx. 10. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lots.\u0002 Roman Septuagint \u0001kleroi,\u0002 as the same word, \u0001hittothai\u0002 is rendered [in] Judges xxi. 22. Others explain \"times,\" with the Roman Psalter, &c., in the same sense, to denote (Berthier) that all the vicissitudes of life, both prosperity and adversity, are at God's disposal. (Theodoret) --- If he protects me, all my enemies will rage in vain. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Shine\u0002 propitiously, so as to free me from this storm. (Calmet) --- Make me acquainted with the right path, and deliver me. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Brought.\u0002 Protestants, \"be silent in the grave,\" (Haydock) or \"in hell.\" This is a prediction. When I shall ascend the throne, they will be covered with shame. (Calmet) --- Let them enter into themselves before they die. (Haydock) --- Houbigant thinks that the Hebrew had formerly, \"let them be silent, and descend into the grave;\" which seems judicious. David inveighs against his spiritual enemies, and against manifest impiety. (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Iniquity.\u0002 Hebrew, \"harsh things;\" calumnies. (Calmet) --- \u0001Abuse.\u0002 Septuagint \u0001exoudenosei,\u0002 as if they \"made nothing\" of the just. (Haydock) --- They seem to acknowledge no superior, and abuse their power. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Men.\u0002 Thou comfortest thy servants internally, and often manifestest thy protection. (Haydock) --- This thou wilt do when it is expedient, though the reward of the just in this life is generally hidden. They are, nevertheless, in great esteem with thee. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Face.\u0002 The malice of the wicked has its limits; while God defends his servants, admitting them as it were into his own presence and \u0001tabernacle,\u0002 where none dare assault them. The Eastern princes did not allow any, but their great favourites to come into their presence. (Calmet) (Esther v. and xv.) (Haydock) --- \u0001Disturbance.\u0002 Chaldean, \"troops of the strong.\" Hebrew, \"from the pride \u0001or\u0002 vexations.\" God will protect his friends, both from an open attack and from malicious speeches. --- \u0001Thy\u0002 is not expressed in Hebrew. (Berthier) --- \"From the harshness of the great ones thou wilt protect them in the shade, from the contradiction of tongues.\" (St. Jerome) --- How shall we avoid the danger of being seduced by contradictory teachers, unless we have recourse to the Catholic Church? \u0001Tu curre ad Eccles. Cath. et protegeris;\u0002 &c. (St. Augustine) (Haydock) --- Those who are united to God by contemplation and love, cannot be disturbed by men. (Bellarmine; Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001In a.\u0002 Symmachus, \"as in a city shut up\" with fortifications. (Calmet) --- \u0001As\u0002 seems to be understood, though some explain this of Ceila, (Berthier) or of Siceleg, which had been given to David for a retreat. He here apologizes for having recourse to an infidel. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Excess.\u0002 Septuagint, \"in my ecstacy.\" Hebrew, \"haste.\" Protestants, \"consternation.\" (Symmachus) (Haydock) --- In sudden danger I exclaimed that all was lost; but God presently relieved me. Thus He prepared David for his exalted station; having taught him by affliction, to have pity on others. (Calmet) --- He experienced for a moment a sort of diffidence, before he had time to reflect. But he presently turned towards God. A Protestant commentator, who, in general, is very guarded in his expressions, and who applies all this psalm to the Messias, here falls into a horrible mistake, which he seems to have borrowed from Calvin: \"The Messias,\" he says, \"was to experience once, what the damned will feel for ever. For the punishment of the damned properly consists in the consternation and grief which they will feel, to see themselves separated for ever from the sight of God.\" He refutes himself, by saying that Jesus Christ shewed us how to pray, when we are abandoned in like manner. Does any one experience here the torment of the damned? or could Jesus ever be the object of God's hatred? It would have sufficed to say that he was destitute of all exterior succour, and internally felt those torments which the gospel mentions. (Berthier) --- \u0001Eyes.\u0002 This he spoke in great agony of mind, which he would afterwards have recalled, like holy Job, chap. iii., and xlii. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Saints.\u0002 Hebrew, \"merciful ones;\" Assideans, priests, &c. --- \u0001Truth.\u0002 Hebrew, \"will preserve the true;\" (Calmet) or, \"will observe the faithful.\" (Berthier) --- \u0001Abundantly.\u0002 Septuagint, \"that act with great pride,\" as St. Augustine reads, and as Hebrew and Vulgate may be rendered. (Haydock) --- The prophet exhorts all to persevere unto the end. (Worthington)" } ] }, { "chapter": 31, "slug": "id756.html", "header": "Psalm xxxi. (Beati quorum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Understanding;\u0002 (Protestants \u0001mascil.;\u0002 Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine) --- Alexandrian Septuagint, [\"A psalm] to David,\" \u0001of understanding;\u0002 which is taken from some other copy. (Haydock) --- Some suppose this word has been inserted from ver 8. (Abenezra) --- But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) --- This is wholly of a moral nature. The Jews style it the \u0001heart\u0002 of David, because it displays his sentiments of contrition. (Calmet) --- He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) --- It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) --- The Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) --- \u0001Are they.\u0002 Hebrew, \"The blessings of him whose iniquity.\" (Pagnin) --- But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. --- \u0001Sins;\u0002 or, \"who is screened from the punishment of sin.\" (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) --- \u0001Covered,\u0002 by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) --- Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, \"None affirmeth but an infidel.\" Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) --- This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) --- God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from \u0001guile.\u0002 He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock) --- By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) --- \"If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession.\" (St. Gregory) --- But, replies a Lutheran commentator, \"God does not forget sin.\" What is this to the purpose, as long as the sin does not subsist in the offender? He allows that \"the pardon of sin is inseparable from sanctification.\" \u0001Renew a right spirit within my bowels,\u0002 Psalm l. 12. (Berthier) --- The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) --- Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Spirit.\u0002 Symmachus has \"heart,\" or \"mouth.\" (Calmet) --- The latter is also in some copies of the Septuagint. (Eusebius) --- The Roman and Alexandrian Septuagint have it, though Grabe substitutes \u0001spirit,\u0002 (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, &c. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, &c.) (Calmet) --- If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. \"God (and meritorious) works follow.\" (St. Augustine) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Because I was silent,\u0002 &c. That is, whilst I kept silence, by concealing, or refusing to confess my sins, thy hand was heavy upon me, &c. (Challoner) --- The \u0001cry \u0002was then only an effect of vanity, like that of the Pharisee, full of his own merits; (St. Augustine; St. Jerome; Calmet) or David was silent till Nathan made him know his fault, which he afterwards ceased not to deplore. (Theodoret) --- It is supposed that he had continued impenitent for above a year. But he might fell remorse during that time, ver. 5. (Berthier) --- \u0001Cried.\u0002 Hebrew, \"roared,\" like a lion. (Calmet) --- Because I acknowledged not my grievous sins, I was much afflicted. I prayed, but to little purpose. (Worthington) --- Wishing to conceal the cause of my grief, (Calmet) I pined away, (Haydock; Lamentations iii. 4.) and suffered greatly, because I did not confess. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I am turned,\u0002 &c. That is, I turn and roll about in my bed, to sek for ease in my pain, whilst the thorn of thy justice pierces my flesh, and sticks fast in me. Or, \u0001I am turned;\u0002 that is, I am converted to thee, my God, by being brought to a better understanding by thy chastisements. In the Hebrew it is, \u0001my moisture is turned into the droughts of summer.\u0002 (Challoner) (Protestants) (Haydock) --- But the Septuagint may have taken \u0001l\u0002 for a preposition before \u0001shaddi,\u0002 as the Greek interpreters say nothing of this \u0001moisture,\u0002 which is the interpretation of modern Jews; and St. Jerome has (Berthier) \"I was turned \u0001or\u0002 occupied, in my misery;\" \u0001versatus sum in miseria mea.\u0002 There is no peace for the wicked. (Haydock) --- God has not punished David exteriorly till after the admonition of Nathan, when so many evils poured upon him. But the king must have experienced cruel agonies of mind, till he was prevailed on by this wise physician to confess his fault, (Calmet) and thus let out the imposthume, which would not allow him to enjoy any repose. --- \u0001Fastened.\u0002 St. Jerome, \"while the summer (\u0001or\u0002 heat; \u0001æstas\u0002) was burning incessantly,\" \u0001sela.\u0002 Hebrew \u0001becharbone kayits\u0002 means also \u0001in gladios spina.\u0002 \"The thorn has been turned into swords for my affliction;\" (Berthier) or I have been as grievously tormented, as if a thorn or sword had pierced me. (Haydock) --- Thy divine Providence chastises me, and my conscience tells me that I have deserved all my sufferings. (Worthington) --- Many of the ancients read, \u0001while the thorn is broken, confringitur,\u0002 Ps. Rom.[Roman Psalter?]; St. Gregory; Calmet) which causes the extraction to be more difficult. (Haydock) --- This thorn may denote sin, which like a weed, had infected David's soul. (Theodoret) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sin.\u0002 Or as some psalters read, \"of my heart,\" with the Septuagint, Cassiod., &c. (Calmet) --- \"I know that thou wilt readily forgive the sins which are fully laid open before thee.\" (St. Jerome) --- David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, \"I have sinned;\" and at the same moment God forgave him, 2 Kings xii. 7. (Calmet) --- If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier) --- The Jews were sometimes obliged to confess to God's minister, Leviticus iv. 5., and Numbers v. 7. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Holy.\u0002 Even the angels rejoice at the sinner's conversion, Luke xv. 7. The saints take part in the welfare of their fellow creatures, and praise God for his mercies shewn unto them. (Calmet) --- \u0001Time.\u0002 During this life, (Isaias lv. 6., Ecclesiastes ix. 10.; Chaldean; Muis) or when they shall be treated in like manner. (Piscator) --- As I now repent, so must those who are afflicted, pray that they may obtain pardon; then they will not be oppressed, though their miseries may appear very great, like a \u0001deluge.\u0002 (Worthington) --- \u0001Yet.\u0002 Hebrew \u0001rak,\u0002 \"surely.\" (Berthier) --- \"Therefore shall every merciful one pray unto Thee, finding time; that when many waters shall inundate, they may not approach unto him.\" (St. Jerome) (Haydock) --- A deluge denotes great calamities, Isaias xliii. 2. Even the terrors of the last day will not disturb the just, (Calmet) nor will they inspire the wicked with true repentance. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Refuge.\u0002 Hebrew, \"hiding,\" (Psalm xxx. 21.; Haydock) or asylum. (Calmet) --- \u0001Which.\u0002 Hebrew, \"thou shalt surround me with songs of deliverance. Sela.\" Or \"my praise saving, thou wilt environ me always.\" (St. Jerome) (Haydock) --- Perhaps \u0001th\u0002 may now occupy the place of \u0001m,\u0002 as the Greeks all agree; and the sense is at least the same. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fix.\u0002 Hebrew, \"consult with my eyes concerning thee.\" The Vulgate, better. (Calmet) --- Protestants marginal note, \"my eye \u0001shall be\u0002 upon thee.\" (Haydock) --- God thus engages to watch over, and direct his servant, (Genesis xliv. 21., and Jeremias xxiv. 6.; Calmet) giving him instruction, by means of chastisements. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Do not.\u0002 This may be spoken by God, or by the psalmist; as an admonition to hear the counsel of those divinely commissioned. (Calmet) --- \u0001Who come.\u0002 Protestants, \"lest they come near,\" (Haydock) and threaten to bite or to run over \u0001thee.\u0002 (Calmet) --- But the Hebrew may have the sense of the Vulgate, \u0001qui non accedunt.\u0002 (St. Jerome) --- It may be a prayer, that God would offer a sort of violence to restrain the sallies of the sinner, (Haydock) and to convert him; (Worthington) or God threatens the obstinate with rigour of his justice. Many delude themselves, thinking that he will always treat them with lenity, and be ready to receive them. (Berthier) (Isaias xxxvii. 29.) But the prophet admonishes them not to follow their senses alone, nor to imitate brute beasts, as he had done with regard to Bathsabee and Urias. (Menochius) --- The bit (\u0001camus\u0002) was a sort of muzzle, \"to hinder \u0001horses\u0002 from biting.\" (Xenophon)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Many.\u0002 Sinners deserve much punishment. But if they will repent they may find mercy. (Worthington) --- This may be also the declaration of God, though the prophet seem to speak in the next verse. (Berthier) --- God humbles the pride of haughty monarchs, like Sennacherib and Nabuchodonosor, treating them like beasts. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Glory,\u0002 which is lawful when God is the object, 1 Corinthians i. 31. \u0001My glory I will not give to another,\u0002 Isaias xlii. 8. (Calmet) --- Hebrew, \"praise him.\" (St. Jerome) (Haydock) --- Joy is the end of true penance, to which the prophet invites all. (Worthington)" } ] }, { "chapter": 32, "slug": "id757.html", "header": "Psalm xxxii. (Exultate justi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 There is no title in Hebrew; and the Greek copies vary. This psalm may be considered as a continuation of the former, with the last verse of which it may be well connected. (Calmet) --- Some suppose that David composed it after he had been rescued from the giant Jesbibenob, ver. 16., and 1 Paralipomenon xx. 4. (Ferrand.) --- It is not certain that he is the author; but as other psalms without a title are ascribed to him, we have no reason to deny that he wrote this. (Berthier) --- Many explain it as a thanksgiving of Ezechias. (Theodoret, &c.) --- But we need not refer it to any particular event. (Calmet) --- \u0001Upright.\u0002 But \u0001it is not seemly in the mouth of a sinner, \u0002Ecclesiasticus xv. 9., (Worthington) and Psalm lxix. 16. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Psaltery.\u0002 Hebrew \u0001nebel,\u0002 (Haydock) which does not resemble the modern psaltery. (Calmet) --- We must carefully observe mortification, and the decalogue. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001New.\u0002 Interesting, like the canticle of the lamb, or of redemption, Apocalypse. [Apocalypse v.?] Public worship and music are very useful, when performed with attention. (Berthier) --- The prophet invites all to praise God for the blessings granted by Christ in the new law. (Worthington) --- \u0001Noise,\u0002 proceeding from the heart, the cry of which alone penetrates heaven. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Faithfulness.\u0002 He always fulfils his promises, and his laws are just; (Worthington) therefore he deserves our praise. (Calmet) (Psalm cxliv. 13.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Judgment.\u0002 God joins these virtues together, (Worthington) as we ought to do. (Haydock) (Luke vi. 36., and Matthew v. 48.) --- He punishes the wicked, and rewards the good. But his mercy displays itself on the earth, as there is no misery in heaven. (St. Augustine) --- Its effects appear more since the coming of our Saviour. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mouth,\u0002 by his command. (Euthymius) (Genesis i. 6.) --- The Fathers here find the blessed Trinity expressed; (Calmet; Menochius) and the Council of Trent admonishes us to follow their unanimous interpretation, which is here adopted by Baumbgarte, a Protestant, 1719. St. John [i. 1.] informs us that all was made by \u0001the Word,\u0002 from whom the Father and the Holy Spirit cannot be separated. (Berthier) --- Seneca (consol. 8.) seems to have had some idea of this mystery. \u0001Quisquis formator universi fuit, sive ille Deus est potens omnium; sive incorporalis Ratio, ingentium operum artifex; sive divinus Spiritus, per omnia maxima et minima æquali intentione diffusus.\u0002 The power of them may designate the stars and angels, which the Hebrew styles \"the army\" of heaven, Isaias xxiv. 21., and Matthew xxvi. 53. (Calmet) --- The word of God is omnipotent, (Worthington) \"the Creator....both of visible and invisible things.\" (Nicene Creed) (Haydock) --- Calvin rejects this proof of the Trinity as weak, (Amama) as he did not like the word \u0001Trinity,\u0002 nor perhaps the mystery itself. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001As in.\u0002 This is agreeable to St. Augustine, and some ancient psalters; though the Septuagint have \"like a bottle\" made of leather,\u0001 osei askon.\u0002 Moderns would translate, \"like a heap.\" But Symmachus and St. Jerome agree with us, (see Psalm lxxvii. 13.; Calmet) as well as the Chaldean and Houbigant. God has made the bed of the sea capable of containing such quantities of water, some of which evaporate and descend again from the clouds, to make the earth fruitful. Yet many take no notice of this admirable economy. (Berthier) --- Theodoret and St. Athanasius understand the clouds to be meant by this vessel; but the former sentiment seems better. These waters, as well as hail, &c., are instruments of God's vengeance, Deuteronomy xxxii. 34. The \u0001depths\u0002 have the same import. God calls them forth at pleasure, (Amos v. 8., and Genesis vii. 11.) and confines them within bounds, Job xxxviii. 11." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Created.\u0002 Hebrew, \"on foot,\" to express God's absolute dominion. (Calmet) --- This passage shews that \u0001bra\u0002 means properly created out of nothing, Genesis i. Matter did not exist before God spoke. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And....princes.\u0002 This seems to be lost in Hebrew, as all the Greeks have recognised it. (Berthier) --- God prepares the causes and means when he forms his decrees, which are wholly independent. He is not forced to wait for a favourable opportunity. (Calmet) --- He confounded the tongues at Babel, and his absolute decrees are always executed. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Inheritance,\u0002 in opposition to the Gentiles, 1 Peter ii. 9. (Berthier) --- God made choice particularly of the Jews, as he does now of Christians. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Prepared.\u0002 St. Jerome, \"from his most established throne;\" whence he beholds all the conduct of men, (Calmet) though he fill all places, and work in all. (Berthier) --- His power and wisdom (ver. 15.) are infinite. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Every one, sigillatim.\u0002 Hebrew \u0001yachad,\u0002 means also \"together;\" whence the Origenists inferred (Haydock) that all souls were made at first with Adam. (St. Jerome) --- Thus they explained how they came to be all infected. (Berthier) --- But God rather creates them when he infuses them into the body. (Denis the Carthusian) (Haydock) --- St. Augustine could never decide this important question. This text only proves that God is equally Creator of all; (Ecclesiasticus xviii. 1.; Calmet) and He \u0001alone\u0002 made the hearts and souls of all men, as \u0001katamonas\u0002 implies, Psalm iv. 10., and Geneb. (Amama)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Giant.\u0002 Or Hebrew, \"strong man.\" Monarchs and the stoutest men have been overthrown by Providence, like Pharao and Sennacherib, and the \u0001giant\u0002 Og. (Calmet) --- History proves that great armies have not always gained the victory, Psalm lxv. 13., and cxlvi. 10. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Safety.\u0002 Either of himself or his master. (Worthington) (Proverbs xxi. 31.) --- This can only be attributed to God's protection, ver. 18." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Waiteth.\u0002 Hebrew, \"longeth.\" (Haydock) --- \u0001Protector.\u0002 Hebrew, \"shield.\" Infidels deride the confidence of the just, as an effect of pride, supposing it to be beneath the dignity of God to take notice of so small a creature, while he governs so many worlds. But if there be other worlds besides this, God is sufficient for all; (Berthier) and he will not neglect the work which his hands have deigned to form. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Thee.\u0002 All-perfect Being, shew thy protection to all who trust in thee. (Worthington) --- He who wishes to receive much, ought to increase his hopes. (Calmet) --- \"Who is so full of hope as boldly to say, by my hope measure thy mercy?\" (Theodoret)" } ] }, { "chapter": 33, "slug": "id758.html", "header": "Psalm xxxiii. (Benedicam Dominum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Achimelech.\u0002 So Clement VIII corrects what Sixtus V had printed \u0001Abimelech,\u0002 conformably to the Hebrew, &c. Some editors have since preferred the latter word, (Calmet) which is retained in Berthier and Calmet, though we should think such changes improper, unless they were made by proper authority. (Haydock) --- Many of the ancients suppose that Achimelech (who is also styled Abimelech, the high priest at Nobe) is here meant, from whom David concealed his real design. [1 Kings xxi.] (Eusebius; St. Athanasius; St. Jerome, &c.) --- Others rather think that the psalm was composed after David had escaped the great danger at the court of Achis, by counterfeiting madness, 1 Kings xxi. 13. (St. Augustine; Muis, &c.) --- Achis alone is styled king among the Satraps. Those who ruled over the Philistines, generally bore the title of Abimelech, as the Egyptian monarchs had that of Pharao. (Berthier) (Genesis xxi. 22.) (Calmet) (Worthington) --- This psalm is alphabetical. The last verse beginning with \u0001p,\u0002 is supernumerary, and may belong to the next psalm. See Psalm xxiv. (Calmet) --- There seems also to be something wanting in ver. 6., (Houbigant) unless \u0001e\u0002 and \u0001v\u0002 have each only one hemistic. (Haydock) --- From the change of names, and of David's countenance, St. Augustine gathers the vocation of the Gentiles, the real presence, &c. (Worthington) See 1 Kings xxi. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mouth.\u0002 The just praise God in adversity, as well as in prosperity. (Worthington) --- David had lately been delivered in a wonderful manner. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Praised.\u0002 Hebrew, \"glory,\" Psalm xxxi. 11. (Haydock) --- Others, seeing my treatment, will give praise to thee, the Author of all good, (Calmet) and I shall be praised while I serve thee. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Together,\u0002 (\u0001in idipsum\u0002). \"If you love God, draw all to the love of God.\" (St. Augustine) --- The multitude will not diminish his attention to you. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Troubles.\u0002 Hebrew, \"fears or straits;\" \u0001angustiis.\u0002 (St. Jerome) (Haydock) --- The Vulgate adopts the Alexandrian Septuagint, \u0001thlipseon:\u0002 the Vatican copy has, \u0001paroikion,\u0002 \"habitations,\" at Nobe, Geth, &c. \u0001Seek the Lord, while he may be found,\u0002 Isaias lv. 6. Those who entertain doubts about religion, who are in sin, or tend to perfection, must all strive to find the Lord. The matter is of the utmost importance. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Come,\u0002 \"by faith and good works.\" (St. Jerome) --- \u0001Enlightened.\u0002 Hebrew also, \"flow together.\" (St. Jerome) --- You need not be afraid of impoverishing him. (Calmet) --- The points would require, (Berthier) \"They looked....and were lightened, (Protestants) or flowed \u0001unto him.\u0002\" (Marginal note) (Haydock) --- But the Septuagint, &c., knew nothing of them, and Houbigant agrees with our version. (Berthier) --- \u0001And.\u0002 Here \u0001v\u0002 comes in its proper place, though for only half of the verse. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001This.\u0002 I myself, whom you beheld in the midst of afflictions. (Haydock) --- Poverty is a great inducement for God to shew mercy. (Berthier) --- The poorest may approach without fear. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Encamp.\u0002 Literally, \"send.\" (Haydock) --- This is explained of Jesus Christ, by St. Augustine and St. Jerome. (Calmet) --- Hebrew and Septuagint (\u0001parembalei\u0002) intimate that the angel himself shall encamp round God's servants, so that no evil shall come near them. (Haydock) --- This has often been verified, Genesis xxxii.. 1., and xlviii. 16., and 4 Kings vi. 16, &c. (Calmet) --- One angel is here represented as equal to a great army. A Protestant commentator observes, that David attributed his escape to the protection of an angel, and was very thankful for it. We see, therefore, what advantages we may derive from the blessed spirits? What then should hinder us from addressing our prayers to them? (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Taste,\u0002 in the blessed Eucharist, (St. Athanasius; St. Augustine; Theodoret) or by experience. (Calmet) (1 Peter ii. 3.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Want.\u0002 In the old law, God was more particularly engaged to defend his servants from distress. Though, as they were sometimes under oppression, they knew that they were to look for more substantial blessings from heaven. Hence they would not have exchanged their condition for that of the richest worldling. Such ought to be still more our sentiments, since we have beheld Christ dying naked on the cross, and his martyrs rejoicing under the most excruciating torments. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rich\u0002 of this world, (1 Timothy vi. 17.; Menochius) are often poor in spiritual gifts. (Worthington) --- Those who are poor in both respects, are truly miserable, (Haydock) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit, whether they have many possessions or not. (Berthier) --- \u0001The fear of the Lord is his treasure,\u0002 Isaias xxxiii. 6. The saint is content under every dispensation of Providence. (Haydock) --- Lazarus was truly rich even here; and in heaven he is covered with glory, Luke xvi. 20. (St. Jerome) (Calmet) --- Hebrew, \"the lions have wanted.\" (St. Jerome) --- This may have been the case: yet those who fear God shall be filled; or, the rich may be designated by the name of lion's whelps, on account of their power and avidity. (Calmet) --- The same term, \u0001cephirim,\u0002 is often applied to men in power, Ezechiel xix 2., and Job iv. 10. (Berthier) --- \u0001Good.\u0002 If the saints be sometimes deprived of provisions, they know that it is better for them; as God directs all for their good. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Children;\u0002 docile and free from pride and hypocrisy." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Good days.\u0002 St. Peter (1 Peter iii. 10.) adopts this sense, though the Hebrew is rendered, \"and desireth days, that he may see good.\" The apostle shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. (Berthier) --- Many of David's followers probably confined their views to the latter. (Calmet) --- Every one desireth to be happy, but only the virtuous are really so. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Guile.\u0002 He very properly begins with regulating the tongue, as this member may prove very dangerous, Proverbs xviii. 21., and James iii. 5. By detraction, it wounds three people; and it causes no less evil by flattery. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Good.\u0002 It will not suffice to refrain from criminal actions, Psalm xxxvi. 27. --- \u0001Peace,\u0002 both private and public, Jeremias xxix. 7. (Calmet) --- A person may, notwithstanding, have much to suffer. But St. Peter [1 Peter iii.] prevents this objection, by proclaiming those happy who suffer for justice sake, ver. 14. (Berthier) --- Good works are necessary as well as faith. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Eyes.\u0002 St. Basil understands the angels. God protects his servants, (Haydock) while he treats the wicked with severity. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001To cut,\u0002 &c. St. Peter leaves this out; perhaps because temporal punishments would not be so often inflicted upon the wicked under the new law; as God tries his faithful, and teaches them to wait till judgment, when all will be treated according to their deserts. (Berthier) --- He sees all men's actions, and will reward them accordingly. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Just.\u0002 This word is omitted in Hebrew but it is supplied by all the versions; which shews that the original is not quite perfect. (Berthier) --- If this were left out, the passage would refer to the wicked, ver. 16. Yet St. Jerome found the Hebrew in this state. (Haydock) --- \u0001Troubles.\u0002 Many experienced the divine protection in a wonderful manner, and though others fell victims to persecution, (Hebrews xi. 36.) yet they were perfectly resigned to God's will, (Berthier) and thus obtained their wishes, receiving a better reward in eternity. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Them.\u0002 Hebrew, \"broken-hearted;\" to the humble and distressed. (Haydock) --- God is very near to such. (Calmet) (Psalm l. 19., and xc. 15.) See St. Polycarp, Epistle to the Philippians ii." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Many.\u0002 David was too well informed to promise that the just would experience no affliction? but it will not last for ever. (Calmet) (Hebrews xii. 6.) --- If God seem to forsake them for a time, he gives them interior strength, and will at last crown his own gifts. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Broken.\u0002 Their virtue which is denoted by the bones, (Menochius) shall not sink under torments. So Christ encouraged his disciples, by assuring them that a hair of their head should not perish, Matthew x. 30. (St. Augustine) (Calmet) --- The elements of our bodies cannot be divided or destroyed by human force, so as to prevent their resurrection. The identical bodies shall rise again, though they may have been subject to many changes, reduced to ashes, or consumed by wild beasts. This mystery has often offended incredulous philosophers. Jesus Christ is the \u0001just,\u0002 by excellence; and this prediction was fulfilled in his person, as St. John (xix. 36.) does not confine himself to the type of the paschal lamb. (Berthier)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Evil,\u0002 or \"bad.\" (Chaldean) Hebrew also, \"malice shall slay the wicked.\" They can attribute their misfortunes only to their own misconduct. (Berthier) --- \u0001Guilty,\u0002 and shall be treated as criminals; a fate which the just shall never experience, ver. 23. The death of Saul seems to be foretold. (Calmet) --- The wicked are forced to quit the world and their bodies which they have idolized, and are hurled into everlasting fire. (St. Bernard) --- In punishment of former transgressions, they are suffered to fall into more sins; while those who place their confidence in God's grace, will be preserved. (Worthington) --- \"Death is not indeed the last, but those torments destined for the profligate in hell, occupy the last place.\" (Plato, Leg. ix.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Redeem.\u0002 This verse greatly resembles that which is placed, in like manner, out of the alphabetical order, at the end of Psalm xxiv. Hebrew in both, \"Redeem, O Lord,\" &c. (Haydock)" } ] }, { "chapter": 34, "slug": "id759.html", "header": "Psalm xxxiv. (Judica Domine nocentes me.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Some of the Greek copies add, \"psalm,\" and \"unto the end.\" It was composed during the persecutions of Saul, &c., and is applied by the Fathers to Jesus Christ, who quotes ver. 19, (John xv. 25.; Calmet) and it seems to be in the same state with several others, which speak of his sufferings. (Berthier) --- The expressions are very animated, and though vengeance was not so strictly forbidden under the old law, (Matthew v. 44.) yet we may explain them as predictions. (Theodoret) --- David always evinces the greatest moderation, (Psalm vii. 5.) and treated even Saul with the utmost respect. What he says, therefore, was dictated by a sincere desire of their conversion, and that they might prevent eternal torments; as well as to set the conduct of God in a proper light, and to encourage the virtuous. (Asterius) (Calmet) --- His name implies one \"beloved,\" &c., inasmuch as he is a figure of Christ, the conqueror of death and hell. (St. Augustine) (Worthington) --- \u0001Judge.\u0002 Hebrew, \"plead.\" I do not wish them to be condemned unheard. (Calmet) --- A vindictive person does not thus commit his cause to God. Jesus Christ was all mildness. But in the spiritual warfare, we may well address these words to God, (Berthier) who is often represented as a mighty warrior, Exodus xv. 3. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Arms.\u0002 Hebrew \u0001magen,\u0002 \"buckler,\" of a smaller size (1 Kings xvii. 6, 7.) than the \u0001shield,\u0002 (\u0001tsinna\u0002) which was used to cover the whole body. St. Jerome renders the latter word by \u0001hastam,\u0002 \"the spear.\" (Calmet) --- But this text speaks of defensive weapons." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The way.\u0002 This may be implied by the word \u0001conclude,\u0002 which Houbigant rejects, observing that St. Jerome has \u0001præoccupa,\u0002 (Berthier) as it is in the Par. ed. 1533. (Haydock) --- But I fiind \u0001præcipita.\u0002 (Berthier) --- \"Prevent\" the designs, stop the passage, \u0001or\u0002 \"hurl my persecutors headlong.\" (Haydock) --- Take offensive weapons. He foretells the ruin of those who persecuted the Church. (Worthington) --- \u0001Salvation,\u0002 though my enemies deny it, Psalm iii. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Let them.\u0002 So most people render the Hebrew, though it may be understood in the future, (Berthier) as Montanus translates. (Haydock) --- \u0001Me.\u0002 The wicked shall be confounded in the end, when the just shall triumph. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Dust.\u0002 Hebrew \u0001mots,\u0002 small \"chaff,\" Psalm i. 4. (Vatable) --- \u0001Angel.\u0002 The evil spirits are employed to punish the wicked, as the good [angels] protect the just, Psalm xxxiii. 8. Some Fathers have supposed that every man was attended by a good and a bad angel. (Hermes ii.; Origen xxxv. in Luke; St. Gregory of Nyssa, vit. Mos.; Cassian viii. 17., and xiii. 12.) --- But the Church admits the power of the wicked spirits only against those who take part with them, or \"as far as God allows them\" (St. Jerome) to tempt. The devil is like a dog chained down, which can bite none but those who come within its reach. (St. Augustine) --- Both good and bad angels are ministers of God's justice. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Slippery.\u0002 The systems of infidels, who deny a future existence are of this nature. If they were even true, the just would have lost nothing by pursuing a virtuous course. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Their.\u0002 Literally, \"the destruction of their net.\" (Haydock) --- Some would translate \u0001shachath,\u0002 \"the pit of,\" &c. But the Septuagint is preferable; and \u0001chapheru\u0002 means they have \"covered with shame,\" as well as \u0001dug\u0002 for my soul. (Berthier) --- \u0001Pit\u0002 ought to be removed to the latter part of the verse. Saul laid many falsehoods to the charge of David, (Calmet) and insidiously sought his ruin. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fall.\u0002 He foretells the destruction of Saul, and his own glory. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Salvation.\u0002 In the midst of troubles he is not devoid of hope, and after his deliverance he looks for eternal happiness. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Lord.\u0002 Some Latin copies repeated this, while others in the original passed over the word entirely. (St. Jerome ad. Sun.) --- \"Be thou my life whom I always seek.\" (St. Augustine) --- \u0001Poor,\u0002 in general, or David, who was supplied by Abimelech with food, 1 Kings xxi. 3. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Not.\u0002 Accusing me of disloyalty, &c. (Flaminius) --- We must not imagine that David was cited to the bar. This is admirably explained of Jesus Christ at the tribunal of Pilate, (Calmet) and of the high priests. (Haydock) (Matthew xxvi.) --- God knows not what cannot be; (Worthington) and therefore Christ could not acknowledge what was falsely laid to his charge. (Haydock) --- The martyrs, &c., have often been exposed to the shafts of calumny. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Depriving, sterilitatem.\u0002 (Haydock) --- Hebrew denotes the condition of one who has lost a husband or father. --- I had exposed my life for the welfare of the state, and of those who now seek my ruin. (Calmet) --- Yet David was not slain. This was verified in our Saviour. (Worthington) --- Septuagint have \u0001 ateknian,\u0002 \"loss of children;\" as Christ was abandoned by his disciples. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001To me.\u0002 Hebrew also signify, \"when they were sick,\" which manifests a more heroic charity; though yet it is more natural to suppose that David would assume these robes of penance when he was under affliction, as St. Jerome intimates, \u0001cum infirmarer ab eis.\u0002 (Berthier) --- Our Saviour's life was a continual penance, though he stood in no need of it for himself. (Worthington) --- David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments of humility, and by penance. (St. Augustine) (Calmet) --- \u0001Bosom.\u0002 I shall reap the advantage from my prayer, if it be of no service to my enemies. (Genebrard) (Luke x. 6.) (Menochius) --- May what I wish for my enemies fall to my own lot. I have prayed for them in secret and with the utmost fervour. (Calmet) --- I have repeatedly urged my request, (Houbigant) or I am confident my prayer will be of some service, at least to myself. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Please, complacebam,\u0002 \"treat lovingly.\" (Haydock) --- Vulgate follows the regimen of the Septuagint \u0001euerestoun,\u0002 which may govern an accusative case. Hebrew is plainer, \"I walked,\" (Berthier) or \"behaved myself as though \u0001he had been\u0002 my friend \u0001or\u0002 brother.\" (Protestants) (Haydock) --- \u0001So.\u0002 Septuagint seem to have explained \u0001am,\u0002 \"truly,\" instead of \u0001mother;\u0002 as the points would determine the Hebrew, \"like one who bewails his mother;\" (Berthier) or, \"like a mother mourning, I bowed down in grief.\" (St. Jerome) --- An ancient Greek interpreter has, \"like one mourning for a brother born of the same mother.\" I felt the affliction of my enemies and sympathized with them, endeavouring to alleviate their distress as much as possible. (Calmet) --- Such was the conduct of David, the figure of the Messias; so that the expressions which seem too strong, must not be taken for imprecations. (Berthier) --- Christ was the good Samaritan who relieved the wounded man, Luke x. (Worthington) --- St. Paul admonishes us to weep with those who weep, Romans xii. 15. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Against me.\u0002 Hebrew, \"in my distress,\" (Houbigant) or \"infirmity.\" (St. Jerome) --- Thus was my kind attention repaid. (Haydock) --- My enemies became only the more insolent, and stood beside me, to shew their contempt. (Calmet) --- \u0001Scourges.\u0002 Hebrew also, \"vile men,\" (Berthier) \u0001necim,\u0002 people stricken, gathered themselves upon me, and I knew not.\" (Mont.) (Haydock) --- The Roman psalters have \"and they were ignorant,\" \u0001ignoraverunt.\u0002 (Calmet) --- David could not think that he had given any offence: much less had our Saviour. (Haydock) --- He knew no just cause why the Jews persecuted him, as they were actuated by malice. (Worthington) --- David knew not personally those who afflicted him. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Separated,\u0002 and could not agree in their testimonies. This may be one meaning of \u0001charak,\u0002 as it has several. (Berthier) -- \"They did \u0001tear me,\u0002 and ceased not, (16) with hypocritical mockers in feasts, they gnashed,\" &c. (Protestants) (Haydock) --- Many of their attempts have been frustrated by thy Providence, yet they do not enter into themselves. (Theodoret)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001One.\u0002 Septuagint, \"daughter.\" Aquila, \"solitary,\" \u0001monachen.\u0002 Protestants, \"darling,\" or my soul which is so desolate, Psalm xxi. 21. (Haydock) --- So Christ said, \u0001Why hast thou abandoned me?\u0002 (Matthew xxvii.) not affording me such consolation as other saints enjoy in their agony. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Strong, gravi.\u0002 Hebrew \u0001hatsum,\u0002 numerous, (1 Machabees i. 1.; Menochius) and \"weighty,\" (Haydock) which is the consequence of great numbers, (Berthier) and of virtue. St. Augustine understands the Church, which is not carried away like chaff before the wind. Amama dislikes this. (Haydock) --- The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wrongfully.\u0002 Hebrew, \"liars,\" (St. Jerome; Haydock) alluding to Saul, &c. (Calmet) Christ explains this of himself, John xv. (Worthington) --- \u0001Who.\u0002 Some supply a negation. (Berthier) --- \"\u0001Neither\u0002 let them wink with the eye who.\" (Protestants) This sign might indicate friendship, or evil machinations, Proverbs vi. 13., and x. 10. (Calmet) --- \"They pretended by their looks what they did not entertain in their hearts.\" (St. Augustine) (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Spoke.\u0002 Hebrew adds \u0001lo,\u0002 \"not.\" But it may be better explained as an interrogation. \"Have they not spoken?\" &c., as the enemies used deceit. (Houbigant) (Berthier) --- \u0001Earth.\u0002 This word is omitted in the Roman Septuagint, St. Augustine, &c. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet) --- Hebrew, \"they devise deceitful matters against them that are quiet (\u0001righe,\u0002 divided, &c.) in the land.\" (Protestants) or \"in the plunder of the earth they devise deceit.\" (St. Jerome) (Haydock) --- They appear friendly, but when alone they talk to the earth, like people in deep study and full of passion. (Calmet) --- This \u0001terrestrial anger\u0002 is the source of much evil. (Berthier) --- The Jews and Herodians said, \u0001Master,\u0002 &c., designing to inveigle our Saviour, Matthew xxii. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington) --- They were split into parties, and invaded those who were the reverse of passionate. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Done, euge.\u0002 Hebrew \u0001heach.\u0002 (Haydock) --- This term occurs ten times in Scripture, and here denotes the joy felt in the destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier) --- \u0001Seen.\u0002 No farther reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Silent.\u0002 I have chosen thee for my judge and protector. (Calmet) --- Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Attentive.\u0002 Hebrew, \"watch over.\" He implores present assistance. (Berthier)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Thy.\u0002 Many copies read \"my,\" with St. Augustine, Euthymius, &c. But \u0001thy\u0002 agrees with the Roman (Calmet) and Alexandrian Septuagint and Hebrew. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001It is well,\u0002 occurs only once in Hebrew, which may be imperfect, as many versions supply the second. (Berthier) --- \u0001Mind,\u0002 as we could have desired. Protestants, \"Oh, (marginal note adds ah) so would we have it.\" (Haydock) --- Things go on well according to our mind. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Great.\u0002 St. Augustine reads, \"malicious.\" (Calmet) --- At the day of judgment the wicked will be condemned. (Worthington) --- If this judgment were not to take place, religion would be a fable: as impiety is not always punished in this world. (Berthier)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Them.\u0002 The blessed in eternal glory. (Worthington) --- \u0001Justice.\u0002 Or wish that sentence may be pronounced in my favour. (Calmet) --- \u0001Delight.\u0002 Hebrew, \"who delights.\" (St. Jerome) (Haydock) --- But the Greek interpreters read as we do. (Berthier)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Meditate.\u0002 Hebrew word is used to signify speaking with reflection. (Calmet)" } ] }, { "chapter": 35, "slug": "id760.html", "header": "Psalm xxxv. (Dixit injustus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 \u0001Psalm\u0002 is understood. It is expressed in St. Ambrose and St. Jerome, (Calmet) and in the Alexandrian Septuagint. (Haydock) --- Eusebius improperly assigns the cause of the omission to the piece being of a moral nature. Many suppose it refers to Saul, who had promised that he would give ear no more to the detractors of David, when the latter restored to him his spear and cup, 1 Kings xxvi. (Theodoret, &c.) --- But it seems rather to express the sentiments of the captives at Babylon, like the Psalms x., xi., xiii., and lii. (Calmet) --- David gloried in the title of \u0001servant\u0002 of the Lord, though he bore the sceptre, Psalm xvii., (Berthier) and Psalm cxv. 16. (Menochius) --- He applies this instruction to himself, and to all in the lowest stations. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Himself.\u0002 Hebrew \u0001libbi,\u0002 \"in my heart.\" But this is visibly incorrect, and we should substitute \u0001lobu,\u0002 as St. Jerome, Chaldean, Syriac, &c., have done. (Calmet) --- Yet Symmachus translates, \"concerning the disorder of the impious within, my heart has said, there,\" &c. Hebrew may also signify, \"the transgression of the wicked saith within my heart.\" (Protestants) (Haydock) --- I am inwardly convinced how great the malice of the wicked may be. It touches me to the very heart. Both senses are good. The wicked are bent on evil, and this fills the virtuous with grief. (Berthier) --- \u0001Eyes.\u0002 They sin publicly, (Psalm xiii. 1.; Calmet) and on purpose, preferring vice before virtue, (Worthington) and constantly bent on doing evil, so that they become odious to all. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Unto hatred.\u0002 That is, hateful to God (Challoner) and man; (Haydock) or that he may be able to hurt, as Hebrew also may insinuate. (Berthier) --- Septuagint, \"to find and hate his iniquity.\" But he acts not with sincerity. He wishes to defend his evil ways. (St. Augustine, &c.) --- He still flatters himself with impunity, Psalm ix. 25., or x. 11. To find, often means to punish, Genesis xliv. 16., &c. (Calmet) --- God frequently abandons those who sin through malice. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Well,\u0002 to those in distress, Psalm xl. 2. Though wise enough in worldly concerns, he seemed quite ignorant when any virtuous actions were proposed. (Calmet) --- Sometimes ignorance is excusable when a person does his best to obtain knowledge. But when he is negligent, the ignorance is gross, and sinful in proportion to the importance of the thing. If one desire to be ignorant to prevent remorse, this only increases the guilt, and God often leaves such destitute of the ordinary graces which he gives to others; so that they fall into a reprobate sense, and into more horrible sins. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Set himself,\u0002 \"persevering\" in wickedness. (St. Augustine)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Clouds.\u0002 The mercy of God is great, and his fidelity indisputable. Some think these were concealed till the coming of the Messias; (Psalm lxxxiv. 11.; St. Bernard) and many of the Fathers accuse Aristotle of confining Providence to the regions above the moon, by perverting this text. (St. Clement of Alexandria, strom. 5., &c.) --- But Gesner has produced 30 passages from that author which prove both a general and particular Providence. (Calmet) --- God does not leave the most wilful sinner without some good motions, and sufficient grace, that they may repent if they do not harden their own hearts. He has promised such helps, and is most faithful and desirous to receive again the penitent sinner. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of God.\u0002 A title which is often given to things of superior excellence. So \u0001divina condimenta\u0002 of Plautus, (Pseudol.) denote ragouts or sauces of the best quality; (Haydock) and \u0001sacra fames\u0002 of Virgil, means great hunger. See Jonas iii. 3., Canticle of Canticles viii. 6. --- \u0001Deep.\u0002 After praising the mercy of God, the psalmist expresses his admiration of his inscrutable justice, Romans xi. 33. (Calmet) --- \u0001Preserve, salvabis.\u0002 The latter are designed only for man's benefit, and will end with time. (Haydock) --- But man is destined for eternal happiness, ver. 9. (Calmet) --- God wishes the salvation of both the learned and of the stupid, (St. Jerome; Worthington) of the Jew and Gentile, (Arnob.; 1 Timothy iv. 10.) of good and bad. He makes his sun to shine on both, Matthew v. 45. (Eusebius) (Piscator) (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001O how.\u0002 So the Hebrew and Septuagint read; \u0001quemadmodum\u0002 may also (Berthier) signify \"as.\" God has given such proofs of his great mercies to all. (Haydock) --- \u0001Of men.\u0002 People must lay aside their stupidity and resemblance with brutes, to obtain the eternal joys which are prepared for men. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001House.\u0002 In the temple, (Calmet) or in the Church of God. (St. Ambrose) --- The pleasures enjoyed by this communion of saints, (Haydock) is but a foretaste of what may be expected in heaven. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001With thee, \u0002Lord,\u0001 is the fountain of life,\u0002 Jesus Christ. --- \u0001See light,\u0002 or the Holy Ghost. (St. Ambrose) (Theodoret) --- We shall see thee, Father of light, in thy Son. (Origen, Prin. i. 1.) (Calmet) --- The saints behold in the light of God all that they can desire to know; and of course they will not be unacquainted with our wants and petitions, though they have not the asses' ears of Calvin. (Haydock) --- Light and life denote all happiness. (Calmet) --- The psalmist might have a sublime idea of these pleasures. (Berthier) --- But none will presently understand their excellence till they are put in possession of them. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mercy and justice,\u0002 are here of the same import. (Bellarmine) (Muis) --- Deliver us from captivity, and extend thy mercies to all thy people. (Calmet) --- \u0001Heart.\u0002 Many who have sufficient learning, are destitute of this better quality. The right of heart are always more knowing than those who are only learned in speculation, and puffed up with pride. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sinner.\u0002 Hebrew and Septuagint, \"sinners,\" who are always striving to supplant the just by pride and evil example. (Berthier) --- Let me not listen to their wicked advice. (St. Augustine) --- Let not the enemy invade our country any more. (Calmet) --- The just may pray that no bad example or pride may place an obstacle to his salvation. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001There.\u0002 The devil fell by pride, and man by his persuasion. Neither could escape punishment. (Worthington) --- \u0001There,\u0002 in heaven, (St. Jerome) and in paradise, pride proved fatal; (Calmet) while it will be punished in hell. (St. Ambrose) --- Pride and injustice will entail destruction upon our persecutors. Babylon shall shortly fall a prey to Cyrus. (Calmet) --- \u0001Stand.\u0002 Hebrew \u0001kum,\u0002 \"rise again.\" The proud are seldom converted, (Berthier) and the rebel angels had no redress. (Menochius)" } ] }, { "chapter": 36, "slug": "id761.html", "header": "Psalm xxxvi. (Noli æmulari.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 Hebrew has simply, \"for David,\" (Calmet) as well as the Greek of the Vatican. \"It is a mistake in Bellanger to say in general that the Greek adds \"a psalm,\" since this is true only with respect to the edition of Aldus and Complutensian, says Berthier. But he is not quite accurate, as Erasmus inserts \"a psalm\" in his edition of St. Jerome's Septuagint; and the Alexandrian copy, which is equally famous with that of the Vatican, has [unto the end, a psalm] for David. Grabe has indeed marked all but the last word as a peculiarity, or not to be found in Origen's copy. But he has published his edition with such accuracy, that we may distinguish what his manuscript contained from other interpolations. It were to be wished that the same attention had been paid to the Vatican copy. But hitherto all the editors have taken the liberty to make alterations without specifying where; so that we can have no security that we ever quote the real manuscript of the Vatican. The learned prefect, Zacagni, gives abundant proof of this in his letter to Grabe, which has been published by Kennicott, Diss. 2. Yet any of these editions may be quoted as the Greek or Septuagint, as we have yet no copy perfectly authentic: and the learned are not even agreed which standard ought to be followed. If that which presents the greatest number of Origen's corrections be preferable, the Alexandrians manuscript must bear away the psalm . If the reverse, the glory must be given to its rival in the Vatican, which approaches the nearest to the \u0001koine,\u0002 or to the edition of St. Lucian. See Kennicott. These remarks may be of service, as Berthier often seems inclined to place the Vatican edition on the same level with the Latin Vulgate. (Haydock) --- This psalm is alphabetical. The Syriac, Septuagint, &c., read, (ver. 28) \u0001the unjust,\u0002 &c., \u0001avilim;\u0002 a word which seems now to be deficient in the Hebrew, which has no verse beginning with \u0001a.\u0002 (Calmet) --- Some other derangement has taken place. (Houbigant) --- The verses might be so divided as to begin every second verse with a fresh letter, and so to retain 42 verses. See ver. 7., and 20. The matter is of no great importance. The prophet has comprised several duties in alphabetical order, to help the memory, (Berthier) and to excite attention. (Worthington) --- He may predict the death of Saul, (Rabbins) or hint at the rebellion of Absalom in his old age; (ver. 25.; Ferrand) or rather he may comfort the captives at Babylon, promising them liberty, and denouncing the fall of their oppressors, above ten times. He admonishes them not to be scandalized at the distress of the just, and the prosperity of the wicked. (Calmet) --- \u0001Emulous.\u0002 Hebrew, \"Fret not thyself.\" (Protestants) \"Mingle not with;\" (Berthier; Pagnin) \"contend not.\" (St. Jerome) (Haydock) --- \u0001Envy.\u0002 Their splendour is deceitful. (Calmet) --- Be not, therefore, seduced (Haydock) to imitate the wicked (Menochius) nor offended, that they should prosper here. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wither.\u0002 Hebrew, \"be cut down.\" (Calmet) --- \u0001Fall.\u0002 Hebrew, \"wither.\" (St. Jerome) (Haydock) --- This admirably describes the transient glory of sinners, Isaias xl. 6., and James i. 10. (Calmet) --- All life is short. (Worthington) (1 Peter i. 24.) (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Riches.\u0002 Septuagint and Houbigant read \u0001emune,\u0002 \"abundance.\" Hebrew begins with \u0001a.\u0002 The sense is much the same. (Berthier) --- \"Thou shalt feed on faith,\" (St. Jerome) or \"incessantly.\" (Symmachus) --- The Jews entertained the greatest desire of the promised \u0001land.\u0002 (Calmet) --- It may here denote our soul, (Origen) the Church, (St. Augustine) the Scriptures, (St. Athanasius) or heaven. (St. Jerome, &c.) (Calmet) --- Trust in God and be content. He will give thee what is requisite. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heart.\u0002 Provided they be rational. (St. Augustine) --- He will enable thee to repose in peace, and to taste innocent pleasures \u0001in the Lord.\u0002 (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Commit.\u0002 Literally, \"lay open.\" Hebrew, \"roll.\" (Haydock) --- This expresses the most unbounded confidence, Psalm liv. 23., and Proverbs xvi. 3. --- \u0001Do it.\u0002 Whatever may be proper. He will display thy justice, (ver. 6.) and free thee from anxiety, (Calmet) taking care of thee, 1 Peter v. 7. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Day.\u0002 This will appear at the last \u0001judgment.\u0002 (St. Augustine)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Be.\u0002 Hebrew \u0001dom,\u0002 begins only this verse with \u0001d.\u0002 The other letters occupy two verses, (Berthier) the second of which may commence with any of the letters. (Haydock) --- \"Be silent to the Lord; wait upon Him.\" (St. Jerome) (Haydock) --- If he should suffer thee to be afflicted, \u0001envy\u0002 not those who are in a more prosperous condition, nor give way to indignation, ver. 8. (Calmet) --- None can be truly subjected to God, who do not comply with his laws and pray. (Origen) (St. Augustine) --- We must wait patiently for his aid, Lamentations iii. 26., and Isaias xxx. 15. \"Allow the gods to judge what's best for us.\" (Juvenal, Sat. 13.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "Evil. Repining (Menochius) at the ways of Providence, &c. (Calmet) (ver. 1.) --- Reflect on God's will. (Haydock) --- Laboras; sed in viâ Dei. (St. Augustine) --- Hebrew, \"be not angry nevertheless (ac, a word which Houbigant deems useless) to do evil;\" (Montanus) or \"against the wicked,\" (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Land\u0002 of the living. (Worthington) --- David knew that many truly pious people would never obtain riches in the land of Chanaan, even though they might have remained there, if the nation had been faithful. He therefore comforts them with the prospect of a better land. If this were not the meaning, the Church would put these canticles in the mouth of her children to little purpose. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001While.\u0002 Till the day of judgment. (Origen; St. Ambrose) --- \u0001And shalt.\u0002 Hebrew, \"and it \u0001shall\u0002 not \u0001be.\u0002\" (Protestants) \"it, \u0001or\u0002 he shall not subsist.\" (St. Jerome) (Haydock) --- The state of the wicked is not therefore so enviable. The captives witnessed the fall of the great Colossus, the empire of the Babylonians. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Meek.\u0002 Hebrew \u0001hanavim,\u0002 also means \"the afflicted.\" (Berthier) --- Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Matthew v. 4.) and the Fathers beautifully explain it of heaven. (Eusebius; St. Augustine) (Calmet) --- What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and no order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. (Haydock) --- O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a \u0001little while,\u0002 and all will be in order, and in its proper \u0001place;\u0002 though that of the wicked deserves not the name. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Watch.\u0002 Hebrew, \"plot against.\" (Haydock) --- \u0001Teeth.\u0002 In rage to destroy him, (Calmet) whose virtue is a continual censure of his impiety. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "Laugh. This expression is often used to denote the triumph of divine justice, whose day will set all right: that day (2 Timothy iv. 8.) which ought to be constantly before our eyes. (Berthier) --- God cannot indeed mock at any one. (Calmet) --- But the wicked \"deserve scorn and vengeance.\" (Haydock) --- Digni sunt ut irrideantur in vindictâ . (St. Jerome) --- The day of their judgment or condemnation is at hand, (Ezechiel xxi. 25., and 1 Kings xxvi. 10.; Haydock) when they will be sought for in vain (ver. 10.; Calmet) by their foolish admirers. They will seek to hide themselves from the indignation of the Lamb." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Heart.\u0002 Hebrew, \"of way.\" Protestants, \"such as be of upright conversation.\" Only those whose heart is pure, will observe the right path. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Broken.\u0002 In the form of imprecation, he foretells the event. (Worthington) --- Hebrew is in the future, to imply as much. (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wicked.\u0002 Hebrew, \"of many wicked,\" or \"of the impious great ones.\" (Haydock) --- What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, \"half is more than all.\" The wicked are never satisfied, Ecclesiastes iv. 6., and Proverbs xiii. 25. Riches are a dangerous temptation, (Calmet) and the sentence is generally true, \"every rich person is either unjust or the heir of one who has been such,\" (Haydock) \u0001aut hæres injusti.\u0002 (St. Jerome) --- It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may \u0001better\u0002 procure the sweets of life. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Arms\u0002 of the body, \u0001brachia.\u0002 All that they have admired perishes in death, (Calmet) while the just then possess true riches." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "Days, or \"ways,\" according to some copies of Septuagint. (St. Augustine, &c.) God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (Calmet) yea, for ever." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Because.\u0002 Only this verse begins with \u0001c,\u0002 as the seventh does with \u0001d.\u0002 (Haydock) --- \u0001Smoke.\u0002 All their riches shall vanish, and their works be disregarded by God. But they will not be annihilated, as they would desire; otherwise the justice of God would not be executed on them. (Berthier) --- There is a continual antithesis between the good and bad. The latter shall shortly lose all their splendour. \"I fear, lest offending the gods, I may receive glory among men,\" said the poet Ibicus, (Calmet) conformably to our Saviour's declaration concerning the vain-glorious, \u0001they have received their reward,\u0002 Matthew vi. 6. Hebrew, \"shall be as the fat of lambs, consumed \u0001and \u0002reduced to smoke.\" (Haydock) --- St. Jerome seems to have read differently, \"boasting like unicorns, they shall be consumed, as smoke, they shall be consumed.\" Syriac and Chaldean intimate that they shall be like victims, \"fattened\" for slaughter, and burnt. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Give.\u0002 Having both the will and the power to be liberal. (Haydock) --- \"He shall lend without expecting any advantage, while the wicked falls into such misery as not to be able to pay his debts. This is not always the order of Providence. (Calmet) --- But the just is often enabled by economy to relieve his brethren, at the same time that the libertine wastes his estate, (Berthier) or at least unjustly defers to pay his debts. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Bless him.\u0002 The just, (ver. 21.; Prin. disc.) or rather the Lord, ver. 20. (Berthier) --- \"Are blessed of him,\" &c. (St. Jerome) (Chaldean) (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001With.\u0002 Or by the decrees of \u0001the Lord.\u0002 The Hebrew and Septuagint have, \"By,\" \u0001para.\u0002 (Berthier) --- God gives grace to do all good, (Proverbs xvi. 9.; Calmet) and \u0001likes the way\u0002 which He points out. The just also find the greatest consolation in virtue. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Him.\u0002 To break the fall. Hebrew, \"the Lord upholdeth \u0001him\u0002 with his hand.\" (Protestants) (Haydock) --- The just man is like a courageous wrestler, who may slip, but yields not. (Origen; Eusebius) --- His fall is not mortal, (Calmet) though he may be guilty of venial sin, Proverbs xxiv. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Seeking,\u0002 in vain. (Haydock) --- Roman and Gothic Ps.[Psalters?] read, \"wanting.\" This does not condemn the mendicant orders. (Menochius) --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. (Calmet) --- They found the bread of life in conformity to God's will, John iv. 34. (Haydock) --- Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. (Berthier) (Amos viii. 11.) --- It is certain that there were \u0001poor\u0002 among the Jews; (Deuteronomy xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (Calmet) any person renowned for virtue reduced to this condition, (Haydock) though he does not deny but it might be possible. (Calmet) --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want, Daniel iv. 24. (Genebrard) (Menochius) --- But the word \u0001just\u0002 is more comprehensive; and St. Paul gives several instances of persecuted saints (Hebrew xi.) which is confirmed by the parable, or rather by the history, of Lazarus. (Berthier) --- At any rate, the Church is never deprived of the word of God. (St. Augustine) (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Lendeth.\u0002 \"To receive interest,\" \u0001daneizei,\u0002 from God, Proverbs xix. 17. (St. Augustine, &c.) (Calmet) --- He maketh know the divine word. (Origen)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Dwell\u0002 in the land of the living, rather than in that of promise, from which many just people were banished during the captivity. (Berthier) --- He who complies with these two conditions, will inherit heaven. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Saints.\u0002 Hebrew, \"merciful ones.\" He will free them from captivity. (Calmet) --- \u0001Punished.\u0002 This sentence seems to be improperly omitted in Hebrew, which otherwise neglects the letter \u0001a,\u0002 as the Chaldean, Syriac, and St. Jerome do as well as a few copies of the Septuagint. The Roman edition with the Arabic and Ethiopic, reads \u0001amomoi ekdikethesontai,\u0002 \"the innocent shall be avenged,\" (Calmet) or \"punished;\" which is inaccurately put for \u0001anomoi ekdiochthesontai, the wicked shall be punished,\u0002 or \"expelled;\" (Berthier) though Grabe prefers the former verb. (Haydock) --- St. Cyril acknowledges both readings. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Supplanted.\u0002 The devil shall have no advantage over the just, (Calmet) who aim constantly at perfection. (Origen)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Death, mortificare.\u0002 Some read \u0001perdere,\u0002 or \u0001occidere.\u0002 The wicked are constantly laying snares for destruction, (Calmet) and to draw others into mortal sin. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Judged,\u0002 \"by him.\" \u0001Illi\u0002 seems to be superfluous; (Berthier) or it implies that God will revise the sentence of wicked judges. (Haydock) --- The just have nothing to fear. God will pass an equitable sentence, and the condemnation of men shall do no harm. (Origen) --- The mistakes of human tribunals prove the necessity of a general judgment." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001See\u0002 the truth of these maxims. (Calmet) --- While the wicked enjoy power they often conceal their injustice, which appears as soon as the veil is removed by death, when people cease to fear them. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "Cedars, &c. Septuagint have read differently from the present Hebrew and present a more beautiful sense. (Calmet) --- Protestants, \"and spreading himself like a green bay-tree, (marginal note: or \"a green tree that groweth in his own soil,\") yet he passed away, and lo,\" &c. (Haydock) --- Ezrach, denotes an evergreen, (Rabbins) \"a laurel covered with verdure.\" (Calmet) --- Houbigant has \"a cedar,\" ezrach." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001I passed.\u0002 This is better than the Hebrew, \"it has passed,\" \u0001transivit,\u0002 as a tree changes not its place, and all the ancient interpreters agree with us. (Berthier) --- \u0001His place,\u0002 is not expressed in Hebrew. But it implies that every vestige of the proud is soon lost. This might serve to curb the violence of those who disturb mankind! (Haydock) --- The \u0001wicked\u0002 may here refer to Nabuchodonosor, the devil, Judas, &c. (Calmet) --- We may behold the riches of sinners with our bodily eyes: but if we consider them with the eyes of faith, they presently vanish. (St. Ambrose; St. Augustine)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Remnants,\u0002 or rewards. (Worthington) --- Hebrew \u0001acharith,\u0002 \"the reward,\" (Pagnin) \"the last end of man is peace,\" (Montanus; Haydock) or \"the posterity (ver. 38.) of \u0001such\u0002 a man shall be happy.\" (Calmet) --- \"There are future things for the peaceful.\" (Symmachus) --- The expectations of the just are not confined to this world. They have something laid up for heaven, whereas the wicked have nothing. (Haydock) --- These lose all by death; and the thought makes them take refuge in the foolish hope of being annihilated. (Berthier)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Together.\u0002 At the last day, (Haydock) or all without exception shall perish; the wicked, with their posterity and riches. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Salvation.\u0002 This is an effect of God's grace. (Worthington)" } ] }, { "chapter": 37, "slug": "id762.html", "header": "Psalm xxxvii. (Domine ne in furore.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For a remembrance,\u0002 viz., of our miseries and sins; and to be sung on the \u0001sabbath-day.\u0002 (Challoner) --- This sabbath might also allude to the indolent rest which occasioned the fall of David, 2 Kings xi. 1. (Haydock) --- Hebrew mentions not \u0001the sabbath;\u0002 and it is not known (Calmet) why the Septuagint made this addition. The prophet may have Christ suffering for our sins in view, (Berthier) though he probably composed this psalm, when he was afflicted with an illness after this fall. (Rab. Muis, &c.) (Calmet) --- It contains an excellent model for penitents, (Calmet) to enable them to regain peace of conscience, (St. Gregory) and paradise, from which they are banished by sin. (St. Augustine) --- This remembrance (Worthington) is most essential. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wrath.\u0002 God is incapable of passion: but man deserves to be treated with the utmost rigour; and this David deprecates, begging that God would act rather like a physician in his regard. (Theodoret) (Calmet) --- The same petition occurs in psalm vi.; and this ought to caution people not to make imprecations, since God's judgments are so terrible. (Berthier) --- St. Augustine and St. Gregory explain this text of the fire of hell, and of purgatory, 1 Corinthians iii. 15. (Haydock) --- Though some be saved by the latter, \"yet is that fire more grievous than whatever man can suffer in this life.\" (St. Augustine) --- \"I esteem that transitory fire more intolerable than all present tribulation.\" (St. Gregory) (Worthington) --- We may therefore pray, \"Here burn,\" &c., with the same St. Augustine who assures us, (Gen. con. Man. ii. 20.) that \"he who cultivates not the field \u0001of his soul,\u0002 will, after this life, experience either the fire of purgatory or eternal punishment.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Arrows.\u0002 Afflictions, (Worthington) or the word of God, which convert the sinner. (St. Augustine) --- The admonition of Nathan had made the deepest impression on David. [2 Kings xii.] He was also visited by sickness, like Job vi. 4., and xix. 21." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sins.\u0002 These occasion my great affliction, when I reflect on thy justice. (Worthington) --- I chastise myself. (Eusebius) --- St. Augustine explains all this of original sin. (Calmet) --- Jesus bore the weight of all our sins, which are above our comprehension, ver. 5. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Me.\u0002 They press upon me like a deluge or huge weight. (Calmet) --- The sin of David had many aggravations. (Berthier) --- His punishment was also great. (Calmet) --- His spirit was almost overwhelmed, as the sins which are not bewailed, bring on other transgressions. (Worthington) --- It is not so much sin as the neglect of penance, which destroys men. (Berthier) --- This \u0001folly\u0002 is here acknowledged by David. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Foolishness,\u0002 or sin. Shame has made me conceal the state of my soul; and hence evil has increased. (St. Jerome, &c.) (Calmet) --- The poisoned wound has infected other parts which were sound: (Worthington) \u0001chaburoth\u0002 denotes \u0001sores,\u0002 or \"wounds still fresh or mortifying,\" (Haydock) rather than scars. (Menochius) --- All sin is properly styled foolishness, as no prudent man should commit any. (Origen)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001End.\u0002 Hebrew, \"exceedingly,\" while a person feels his state is not desperate. (Berthier) --- \u0001Sorrowful.\u0002 Hebrew, \"in black,\" which may refer either to the mourning attire, (Calmet) or to the \"countenance.\" (Symmachus) --- Grief will allow me to take no rest. (Origen) --- I dare not look up to heaven, (Calmet) nor can I walk straight, to perform any good work (Worthington) of myself. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Loins.\u0002 \u0001Psoai,\u0002 as the Alexandrian and Complutensian Septuagint read, though the Vatican has \u0001psuche,\u0002 soul, (Haydock) with the Arabic, &c. --- \u0001Illusions.\u0002 Hebrew \u0001nikle,\u0002 \"burning.\" (Pagnin) \"shameful ulcer.\" (Houbigant) \"Ignominy.\" (St. Jerome) (Haydock) --- David acknowledges that the irregular motions of concupiscence were an effect of his transgression. The Jews and Greeks place these sensations in the loins, 3 Kings viii. 10. \u0001Plato triplicem finxit animam, cujus principatum in capite, iram in pectore, cupiditatem subter præcordia locavit.\u0002 (Cicero, Tusc. 1.) (Calmet) --- \u0001Flesh.\u0002 Concupiscence striving in me." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heart.\u0002 I give vent to my inward grief by loud lamentations." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Desire,\u0002 to be restored to thy favour. (Worthington) --- Thou alone canst heal me. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Troubled.\u0002 Hebrew, \"beats,\" \u0001palpitat.\u0002 (Houbigant) --- \u0001Itself.\u0002 Hebrew, \"even they are,\" &c. (Haydock) --- I was no longer endued with the spirit of prophecy, (St. Basil) till my conversion, (St. Augustine) nor an object of favour. (Haydock) --- I was abandoned to myself, (Calmet) quitting thy light. (St. Ambrose) --- My eyes have been hurt by weeping (Haydock) and maladies, (Calmet) while my heart is become so corrupt, that I do not relish or discern spiritual things. (Haydock) --- The beauty of virtue, and the enormity of vice, do not strike me. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Have.\u0002 Hebrew, \"over-against my wound (Haydock) or leprosy.\" (Calmet) Protestants, \"stand aloof from my sore.\" (Haydock) --- But the original means rather \"near to.\" Septuagint may have read \u0001u\u0002 for \u0001i,\u0002 in \u0001nighi.\u0002 (Berthier) --- But Symmachus and St. Jerome translate, \"stood against my leprosy, (Haydock) and my neighbour stood at a distance;\" as if they had been afraid of the contagion. Job (xix. 13, 19.) makes the same complaints. (Calmet) --- These manners of worldlings may be seen in every age, and ought not to fill us with surprise. (Berthier) (John xv. 18.) --- David was abandoned by Achitophel, and by most of the tribe of Juda, (Theodoret) as our Saviour was by his disciples. (St. Augustine)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Violence.\u0002 Hebrew, \"laid snares.\" This treatment might be expected from enemies, since friends proved so treacherous. (Haydock) --- They would willingly have slain David. The will is often put for the deed. (Calmet) --- \u0001Things.\u0002 Endeavouring to engage me again in sin, being displeased because I have quitted their evil company; (Worthington) or they raise their fortune, by causing dissensions in the state. This might be well applied to the Pharisees, who persecuted Christ." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mouth.\u0002 I utterly renounce all sin. (Worthington) --- David would make no reply to Semei, (Theodoret) nor our Saviour to Pilate. (Calmet) --- Silence is often the best defence. (Haydock) --- Eagerness to justify one's self, causes trouble and disedification. (Berthier) --- The prophet joins the deaf and dumb; as those who have naturally the former defect, are also affected with the latter. (Pliny, [Natural History?] x. 69.) (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hoped.\u0002 This was the reason of his silence. (Berthier) --- He knew that God was in a manner engaged to defend those (Calmet) who rely (Worthington) wholly on Him; and he declared such to be his disposition. (Haydock) --- \u0001Hear me.\u0002 The same term \u0001thahane\u0002 means, \"wilt answer\" (Mont.) as a judge and advocate. (Haydock) --- God will one day manifest the justice of his elect. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For.\u0002 On this account I turn to thee, and entreat thee not to suffer my enemies to gain the victory. (Worthington) --- My humble and earnest prayer is another motive of confidence. --- \u0001My enemies\u0002 is not expressed in Hebrew. (Calmet) --- I decline saying any thing in my own defence, \u0001lest\u0002 I should offend God. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Scourges.\u0002 Protestants, to \"halt,\" \u0001letselah.\u0002 (Haydock) --- St. Jerome \u0001ad plagas.\u0002 Chaldean, \"for calamity.\" (Berthier) See Psalm xxxiv. 15. I speak not through impatience, as I know that my sins deserve still more. (Calmet) --- I resign myself to thee. (Worthington) --- This was admirably verified in Jesus Christ, the victim for our sins. (Calmet) --- \u0001Before me.\u0002 I cannot forget my transgression. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sin.\u0002 Though Thou knowest all things, I will confess that I may be saved; and will meditate on what I have deserved. (Worthington) --- He goes to the source of his malady. (Calmet) --- \"Be not secure after confession of thy sin, as being always ready to confess and to offend. Declare thy iniquities in such a manner as to take care on account of thy sin.\" (St. Augustine) --- Confession without repentance is only a mockery. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Stronger.\u0002 Hebrew, \"strong, and they,\" &c. (Haydock) --- Art thou deaf to my cries? (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Detracted me,\u0002 by insinuating that my repentance is hypocrisy. Another mode of detracting is by making known secret faults, (Worthington) as calumny imputes false ones. (Haydock) --- \u0001Goodness.\u0002 Septuagint, \"justice.\" Many Greek and Latin copies add: \"They have rejected me, the beloved, (Theodoret; Arabic) as one dead, as an abomination.\" --- \u0001Forsake,\u0002 ver. 22. (St. Ambrose) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Attend.\u0002 Hebrew, \"hasten;\" which is the sense of \u0001prosches,\u0002 \"attend.\" (Septuagint) (Haydock)" } ] }, { "chapter": 38, "slug": "id763.html", "header": "Psalm xxxviii. (Dixi custodiam.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Idithun\u0002 was one of the four chief masters of music, called Ethan, 1 Paralipomenon vi. 44., and Idithun, 1 Paralipomenon xvi. 41. Some think that he was the author of this psalm; but it was rather given to him by David to sing. (Calmet) --- The title shews that the psalms were designed for the public service of the Church, and not for David alone. (Berthier) --- This refers to the Christian Church, though some explain it of the Jews in captivity, (Worthington) with R. Salomon, while others think that it was composed during some of David's persecutions. It is connected with the preceding, and with the two next psalms. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tongue.\u0002 The matter is very delicate and important, James iii. 2., Proverbs xviii. 21., Isaias xxxii. 17., and Ecclesiasticus xxii. 33., and xxviii. 28. --- \u0001Me,\u0002 and was treating me with injustice and calumny. (Haydock) --- Chilo, the sage, said: \"I know how to bear ill treatment,\" (Laert. 1.) and this is a proof of \"the greatest wisdom and virtue.\" (Haydock) --- \u0001Outos kratistos.\u0002 (Menander) (Calmet) --- Weak men seek revenge; but the wise resolve to govern their tongues, and do not stand up in their own just defence, though they be, therefore, more persecuted. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Renewed.\u0002 I was conscious of no offence against my enemies, (Haydock) but I reflected that I had forfeited my virtue, (Eusebius) and therefore gave vent to my grief. (Haydock) --- Being afraid of saying any thing amiss, I refrained from saying what was good. But I perceived that this was wrong. (St. Augustine) --- I deprived myself of all pleasure. (Calmet) --- The seven first verses detail the arguments used by philosophers to comfort man, which all prove of little service. We must have recourse to God, ver. 8. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Out.\u0002 This alludes to his sorrow for his sins, (Origen) or to the fire of charity, which is enkindled by meditation on the last \u0001end,\u0002 &c., (ver. 5.) or rather it means, that while he repressed his tongue, he could not but feel an inward zeal and indignation, (Calmet) in consequence of grief suppressed. (Worthington) --- See Jeremias xx. 9. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001End,\u0002 as I desire to die, like Elias, 3 Kings xix. (Worthington) --- The just have frequently expressed such sentiments, to move God to pity, (Job vii. 1., and Psalm ci. 4.) though they wished to live, that they might praise God on earth, (Calmet) if it were his will. (Haydock) --- This text may indicate the impatience (Berthier) of the mere philosopher, (Haydock) or David desires to know to what a decree of perfection he must arrive. (Origen; St. Ambrose)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Measurable.\u0002 Hebrew, \"of a hand's breadth.\" (Haydock) --- Symmachus, \"a spithame, or twelve fingers' breadth,\" perhaps in allusion to the Greek proverb, a \"spithame of life;\" which denotes one very short. (Drusius) --- The Greek copies vary: some read, (Calmet) with the Vatican \u0001palaias,\u0002 \"ancient;\" and others of the palestra with the Alexandrian \u0001palaistas,\u0002 or \"contentious.\" I am obliged always to wrestle with my adversaries. (Grotius) --- My days are short, and spent in conflicts. (Haydock) --- St. Chrysostom, St. Ambrose, &c., mention both. The former word is adopted by the Arabic, Ethiopic, &c.; but the Hebrew has \u0001tephachoth,\u0002 \"of a palm,\" or four fingers' breadth; (Calmet) and St. Jerome \u0001breves,\u0002 \"short.\" (Haydock) --- \u0001Substance.\u0002 St. Jerome, \"life.\" Hebrew, \"age.\" --- \u0001Living.\u0002 Hebrew, \"standing,\" how well soever he may seem to be established. Protestants, \"at his best estate, \u0001is\u0002 altogether vanity. Selah.\" (Haydock) --- The wisest of men confirms this at large, Ecclesiastes i. 1. (Calmet) (James iv. 14.) --- \"What is this long while which has an end?\" (Cicero, pro. Marcel.) (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Image,\u0002 \"of God.\" (St. Gregory, &c.) Hebrew, \"in a shadow \u0001or\u0002 darkness,\" where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? (Calmet) --- \u0001For whom.\u0002 Hebrew, \"who shall gather,\" &c. (Haydock) --- The term is used respecting harvest rather than money. (Calmet) --- Hebrew has \u0001disquieted\u0002 in the plural, and the rest of the words in the singular; but St. Jerome agrees with us, \u0001conturbatur....& ignorat cui dimittat ea.\u0002 (Haydock) --- The prophet still utters complaints. One step farther is necessary to ensure peace. (Berthier) --- He acknowledges that his life is but a shadow, and that we ought not to grieve for temporal losses. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Substance.\u0002 Septuagint \u0001hypostasis.\u0002 Hebrew, \"hope.\" (Haydock) --- I can depend only on thee. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thou hast.\u0002 Hebrew \u0001lo,\u0002 \"do not;\" \u0001ne,\u0002 or \u0001nonne;\u0002 or \"hast thou not made?\" &c., as the following verse intimates. (Berthier) --- Thou hast suffered me to be reproached by the foolish, who prosper in this world. (Worthington) --- The \u0001fool\u0002 may denote the devil, (St. Jerome; Origen) and all the lovers of iniquity. (Flaminius) (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001It.\u0002 St. Augustine reads \"me,\" conformably to some copies of the Septuagint, Arabic, &c. (Calmet) --- He is at a loss to explain the reason of the prophet, and suggests that this perhaps ought to be referred to the following sentence, \"\u0001Because thou hast made me, remove,\u0002\" &c. (Haydock) --- Such is the inconvenience of having incorrect copies. (Amama) --- The Alexandrian and Vatican Septuagint both have \u0001me,\u0002 (Haydock) which his omitted in Complut. (Calmet) --- David knew that he was scourged by divine Providence. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In\u0002 (thy) \u0001rebukes,\u0002 belongs to the next verse in Hebrew and Septuagint, referring to \u0001man\u0002 in general, unless the prophet mean himself. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Spider.\u0002 St. Jerome, \"moth.\" Symmachus, \"thou dissolvest like corruption his desirable thing;\" (Haydock) which means the soul, (Berthier) or \"beauty.\" (Protestants) Remorse of conscience and God's judgments make a man pine away. --- \u0001Disquieted\u0002 is obelized in the Septuagint. (St. Jerome, ad Sun.) (Calmet) --- It is not found in the Alexandrian and Comp. edition (Haydock) and seems to be taken from ver. 7. It does not alter the sense. (Berthier) --- \"Man is vanity always.\" (St. Jerome) --- As a spider which has consumed its moisture, so he decays. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Were.\u0002 1 Paralipomenon xxix. 15. I can expect aid from no other but thee. (Calmet) --- Heaven is our home. (Worthington) --- \"Life is a travelling from home.\" (Plato in Axiocho.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001More.\u0002 In a state to do good. (Worthington) --- Grant me relief, Ecclesiastes ix. 10., and Job vii. 8. (Calmet)" } ] }, { "chapter": 39, "slug": "id764.html", "header": "Psalm xxxix. (Expectans expectavi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Psalm.\u0002 Protestants intimate that this was not in the Hebrew; but we find \u0001mizmor,\u0002 \"canticle,\" which is equivalent. (Haydock) --- David speaks of his own restoration to health as a figure of Jesus Christ, who is principally intended, Hebrews x. 7. The end of the psalm is nearly the same with the 69th. (Calmet) --- Some arbitrarily (Berthier) explain the words with relation to the revolt of Absalom. (Bossuet) --- Others think it may refer to the captives, (Ven. Bede) to Daniel, or Jeremias, rescued from prison. See Theodoret, who explains it of men waiting for the general resurrection. It may express the sentiments of the Church, when the persecutions ceased. (Euthymius) --- Christ sometimes speaks in his own name, and sometimes in that of his members. (St. Ambrose; St. Augustine) (Calmet) --- It is certain that David had Christ in view; and if he alludes to himself, it is only as the figure of him. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Expectation,\u0002 or patience. (Haydock) --- God has, at last, granted my request." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Misery.\u0002 Hebrew, \"confusion,\" (Berthier) or \"noise,\" (St. Jerome; Haydock) from the greatest danger. (Theodoret) --- \u0001Dregs.\u0002 Mud, Jeremias xxxviii. 6. St. Augustine, &c., explain this of the Christian saved by faith from the sink of his sins. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001New.\u0002 Excellent. (Haydock) --- I was before uttering complaints, now I give thanks with joy, for my health and conversion. (Calmet) --- \u0001Song.\u0002 Hebrew, \"Praise.\" The penitent changes his language, which is no longer understood by worldlings. (Berthier) --- \u0001Many.\u0002 St. Augustine reads, \u0001the just,\u0002 who take part in the welfare of their brethren, (Psalm xxxi. 11.) while the wicked are filled with alarm, at the ways of God; who humbles or exalts people as he pleases. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Vanities.\u0002 Hebrew, \"the proud, nor such as turn aside to lies.\" (Protestants) (Haydock) --- All the world is vanity, (Psalm xxxviii. 6., &c.; Calmet) though idolatry may be here meant. (St. Cyril)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Thoughts,\u0002 or designs, \"over us,\" as Hebrew adds. No one can fathom the counsels of the Lord. It is folly, therefore, to attack his mysteries. (Haydock) --- \u0001Like.\u0002 Protestants, \"and thy thoughts \u0001which are \u0002to usward, they cannot be reckoned up in order unto thee.\" Literally, \u0001non ordinare apud te.\u0002 (Montanus) (Haydock) --- But \u0001haroc\u0002 means also \u0001æquiparare,\u0002 which corresponds with the Vulgate. (Berthier) --- Syriac, \"none is comparable to thee.\" (Calmet) --- \u0001Number.\u0002 Christ and his apostles preached, so that many followed their doctrine. (Worthington) --- David also had many witnesses of his gratitude. They crowded round him. Some would improperly make \u0001multiplicati sunt,\u0002 agree with \u0001mirabilia, dialogismois,\u0002 which is in the masculine. (Berthier) --- \"I find no order before thee; if I would declare and number, they are more (\u0001wonders\u0002) than can be counted.\" (St. Jerome) (Haydock) --- I am at a loss how to express myself, and must be content with the interior sentiments of gratitude. See Psalm lxx. 15. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sacrifice and oblation.\u0002 Neither bloody nor unbloody sacrifices of the law will do. (Menochius) --- \u0001Pierced ears.\u0002 Septuagint and St. Paul read, \u0001a body thou hast fitted to me,\u0002 Hebrews x. 5. (Haydock) --- Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, &c. --- The Arabic has both. \"Thou hast prepared a body for me, and opened my ears.\" (Calmet) --- Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, \u0001oznaim\u0002 being put for \u0001az zip,\u0002 \"then a body,\" as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius) --- His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet) --- Nothing could come up to his submission. \"Thou has dug ears for me,\" (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus xxi. 5.) or \"thou hast fitted, (Calmet) opened, (Protestants) my ears,\" enabling me to hear, and to obey. (Haydock) --- The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet) --- He was always doing the will of his Father. (Haydock) --- This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) --- No sacrifice of the Old Testament was sufficient to satisfy God's justice for sin. Christ, by the \u0001ear\u0002 of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews x. (Worthington) --- \u0001And\u0002 is omitted in the Latin version of St. Paul, \u0001holocautomata pro peccato,\u0002 inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews x. 6, 8., and xiii. 11., and Leviticus xvi. 27. (Berthier) --- St. Augustine also admits only one species of sacrifice, \"holocausts likewise for sin.\" But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., &c.) of which the prophet also speaks. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Head,\u0002 or \u0001beginning,\u0002 (Genesis i., John i., and viii. 25.; St. Jerome, &c.) or at the commencement of this book of Psalms, (St. Augustine) or rather in the whole Bible. (Calmet) --- \u0001Kephalis\u0002 denotes a volume, (Suidas) or stick, on which books were formerly rolled, being written on parchment. The Jews still observe the same custom in their synagogues. (Calmet) (Luke iv. 17, 20.) --- Hebrew, \"In the volume of the book,\" means, in the book, (Amama) or the Bible, which is \u0001the book\u0002 by excellence, where the incarnation and death of Christ, for man's redemption, are clearly specified. (Haydock) --- This is the \u0001sum\u0002 of the Scriptures. (Worthington) --- \u0001They bear witness\u0002 to Christ, John v. 39., and Luke xxiv. 27. (Haydock) --- The apostle uses the word \u0001capitulum,\u0002 for the sum, Hebrews viii. Whatever sense be chosen, we should meditate on this \u0001head,\u0002 or volume. But Christ signed, as it were, this solemn engagement, from all eternity. If we adopt the passage to David, we may translate, \"I come, having on me the volume of thy Scriptures.\" See 4 Kings xi. 12. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heart.\u0002 So the Vatican Septuagint reads; while other editions have \u0001koilias,\u0002 \"belly.\" (St. Jerome, ad Sum.) --- Hebrew, \"bowels.\" (Haydock) --- The sense is the same. (Berthier) --- I love the law so much, that I would hide it in my bowels, (Calmet) or in the most secret place. (Theodoret)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thy,\u0002 is not expressed in Hebrew or Greek, but understood. (Berthier) --- \u0001Church,\u0002 in the tabernacle, (Theodoret) or rather in the Catholic Church; the propagation of which, (Haydock) and the preaching of the gospel throughout the world are foretold. (Worthington) --- The justice, or mercies of our Saviour, are every where proclaimed. (St. Jerome) (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thy.\u0002 Some copies of the Septuagint have, \u0001my justice,\u0002 as well as the Ethiopic version. (Eusebius; St. Augustine, &c.) (Calmet) --- But the Vulgate is more correct. (Berthier) --- \u0001Council.\u0002 Christ conceals not his mercy and truth from the greatest and wisest congregations. He spoke boldly before Annas and Caiphas, as St. Paul did at Athens, &c. (Worthington) --- David testifies his gratitude, and invites all to praise God with him. (Calmet) --- But we must particularly learn from our Saviour, a horror of sin; the knowledge of his mysteries; confidence in his mercy; and a conviction, that we can never be saved but by his grace. He has announced these things, and then he finishes his career, by suffering for us, and pours forth his supplications to God. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Withhold not.\u0002 The prophet now speaks in the name of Christ's mystical body, the Church, praying to be made a partaker of mercy, and to be delivered from evils, (Worthington) or Christ speaks as the victim for our sins. (Haydock) --- \u0001Uphold me.\u0002 This might be also rendered as a prayer, \"May thy,\" &c., with the Hebrew and some copies of the Septuagint. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001My iniquities.\u0002 That is, the sins of all mankind, which I have taken upon me. (Challoner) (Calmet) --- The sins even of those who believe, are so numerous, that they cannot be seen in particular. We may faint at the sight of so many sins committed by Christians. (Worthington) --- \u0001Forsaken me\u0002 in the agony. (Calmet) --- Christ had all the sins of mankind laid upon him. (Berthier) --- He did not suffer to release those who were already damned; though they had received sufficient graces, in consequence of the merits of his future death. (Haydock) --- Christ knew the number and enormity of sin. (Menochius) --- But he would not disclose his knowledge. (Haydock) (Mark vi. 5.) (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Be pleased.\u0002 The rest is nearly transcribed, Psalm lxix. (Calmet) --- The Church prays for her weak members. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Backward,\u0002 as those who came to seize Christ were twice, John xviii. 6. --- He prays for their conversion. (S.) --- Shame might have proved very salutary to them. (Theodoret) --- The reprobate will be confounded. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001'Tis well.\u0002 The Hebrew here is an interjection of insult and derision, like the Vah, Matthew xxvii. 40. (Challoner) --- As St. Jerome here expresses it, Vah, Vah. See Mark xv. 29. (Menochius) --- The Jews have now become objects of contempt, (Calmet) a just punishment (Haydock) of scoffers, who wish evil to the good." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Magnified.\u0002 Thus may those speak, who sincerely love God. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Beggar.\u0002 King David might assume this title, as well as all mankind. (St. Augustine) --- The same may be applied to Christ, according to his human nature, as the end of this psalm, and the following, belong to him, more than to David. (Calmet) --- He speaks in the name of penitents, whose sins he had undertaken to wash away. (Worthington) --- \u0001Careful.\u0002 Hebrew, \"will think of me.\" (Haydock) --- \u0001Slack.\u0002 The faithful prayed for the coming of our Saviour, as they still entreat him to hasten the reward of the good. (Worthington)" } ] }, { "chapter": 40, "slug": "id765.html", "header": "Psalm xl. (Beatus qui intelligit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself;\u0002 implying, that David composed this psalm, though the word is not expressed in Hebrew or Greek. (Berthier; T. iii.) --- The same articles, however, occur, which have been thus rendered before. (Haydock) --- Some explain this psalm of the sickness of Ezechias, (Ven. Bede) or of that of David, a little before the revolt of Absalom. (Rab. Muis; Bossuet) --- This may be described as a figure of our Saviour's sufferings. (Calmet) --- For it would be rash not to acknowledge, that He is here the principal object in view, (Theodoret) since he has applied (ver. 10.) to the traitor's conduct, (Calmet) and all the rest may properly allude to the same events. The psalmist speaks of the Messias in the six first verses, and introduces him, in the remainder, uttering his own sentiments, (Berthier) respecting his passion and resurrection. (Worthington) (Isaias liii. 4.) (Menochius)" }, { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "\u0001Understandeth.\u0002 Believing with eagerness, (Haydock) or reflecting seriously on Jesus Christ, (Berthier) who was pleased to be poor for our sakes. (Haydock) --- \u0001And the poor,\u0002 is not in the ancient Septuagint, (Eusebius) nor Hebrew, &c. But it only expresses the same idea as the word \u0001needy,\u0002 (Berthier) being added to show the extreme misery to which our Saviour was reduced. (Haydock) --- The Fathers explain the passage in this sense, though some would suppose, that David speaks of his own conduct, (Calmet) or of those who adhered to him in his distress, while most followed Absalom. (Flaminius) --- \u0001Day\u0002 of death or judgment. Happy the man, who makes the life of Christ his constant meditation, (Berthier) and endeavours to imitate his example, and divine charity! (Haydock) --- The Church recites this psalm for the sick. Those who assist them may hope for similar treatment. But such as are not scandalized at Christ, on account of his poverty and afflictions, may be pronounced blessed, (Luke vii. 23.) as He will deliver them from distress, if they place their confidence in Him. (Worthington) --- The sick are relieved, when they think on Christ's sufferings. (Menochius) --- \u0001Preserve.\u0002 Hebrew, \"will preserve....and thou wilt not deliver him unto the will of his enemies.\" (Protestants) --- But St. Jerome has, \"and he will not,\" &c. (Haydock) --- Sixtus V reads, \"into the hands of his enemy,\" after St. Augustine, &c. Others add, \"he will purify his soul from, or on the earth.\" (Calmet) --- Our Lord will give to such servants more grace in this life, and glory in the next, nor will he suffer them to yield to temptation. (Worthington) --- He will defend them and heal them, when sick. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His bed.\u0002 Literally, \"on the bed of his sorrow.\" \u0001His,\u0002 seems to have been formerly in Hebrew, (Houbigant) though it be now omitted, (Berthier) as it was in the time of Symmachus, \"the bed of misery,\" (St. Jerome) of infirmity. --- \u0001Thou hast.\u0002 Hebrew, \"thou wilt make.\" Protestants, \"turn,\" (marginal note; Haydock) \"change, or take away.\" In the east, the bed was removed entirely, (John v. 8.) and this expression may denote, (Calmet) that the sick man should be cured, and no longer be confined to his bed, (St. Chrysostom) or that God would take him by the hand, to support him, and turn his bed, like a tender mother, to make it more comfortable. (Genebrard) (Calmet) --- When the just are sick unto death, Christ will give them greater consolation. (Worthington) --- He will withdraw their affections from all terrestrial things, and remove whatever has been dangerous to them. (St. Gregory, Mor. xxiii. 15.) The ineffable name has been thrice repeated in these verses, to insinuate, that all good is wrought by the blessed Trinity. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thee.\u0002 Christ prays for his members, acknowledging their sins, (Worthington) which he had undertaken to expiate. The Fathers explain this of his prayer in the garden. (Calmet) --- Have we ever reflected on sin, which reduced the Lord of all, to such poverty and distress? (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Perish?\u0002 When shall we have a change, and see Absalom on the throne? When shall we get rid of this man, who reproves our conduct? So were the Jews animated to destroy Christ. (Theodoret) --- The rest of the psalm more visibly relates to him. (Calmet) --- His enemies were greatly disappointed. (Haydock) --- For after they had put him to death, he rose again, and his \u0001name\u0002 and kingdom became more glorious. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001If he,\u0002 any one among my \u0001enemies.\u0002 (Haydock) --- The Scriptures often pass from the plural to the singular, (Berthier) to comprise every one distinctly. (Haydock) --- Yet St. Augustine, &c., read \"they came,\" &c., omitting \u0001if,\u0002 as some of the Septuagint editions do likewise: though inaccurately, according to St. Jerome and Sun. (Calmet) --- It occurs in the Roman copy, and Grabe inserts it in a smaller type. The sense is not altered. (Haydock) --- The conspirators affected to shew David some marks of civility, to obtain their ends. The Jews often strove to entangle Jesus, by their questions, (Matthew xix. 3., and xxii. 17, 24., and John viii. 3.) while Judas continued in his company, to gratify his own avarice, and to betray him. (Calmet) --- Such were their \u0001vain\u0002 projects. (Haydock) --- Those who came maliciously to hear Christ, blamed him as an enemy to the law, or as one who cast out devils by Beelzebub. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To me,\u0002 seems useless, though it be added conformably to the Hebrew, (Berthier) or rather it intimates, that the enemies made no secret of their plots. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Word\u0002 of affecting the regal power, &c. (St. Ambrose) --- \u0001No more?\u0002 Jesus Christ speaks. They have unjustly condemned me: But can I not rise again? or the words may be put in the mouth of his enemies. Shall we have any thing to fear from the dead? If we were to confine him only, he might perhaps escape. (Calmet) --- Hebrew, \"an evil disease, \u0001say they,\u0002 cleaveth fast unto him: and \u0001now\u0002 that he lieth, he shall rise up no more.\" (Protestants) --- \"The word of the devil they poured out against themselves; he who hath slept, shall rise no more.\" (St. Jerome) --- Yet \u0001lo\u0002 may be explained, \u0001an non,\u0002 \"shall not he,\" &c. Septuagint have seen this insulting interrogation of the Jews who ridiculed what Christ had said of his future resurrection. (Berthier) --- They determined to put him to death; but they could not prevent his glorious (Worthington) appearance again on the third day. (Haydock) --- Those who explain this of David, say, that the sleep denotes a mortal illness, or a grievous fault, for which it was expected, that the king would die. (Kimchi; Munster, &c.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bread.\u0002 This characterizes the traitor, who had recieved the holy Communion, and had been intrusted with the purse by our Saviour, yet betrayed him with the sign of peace. (Calmet) --- To violate the laws of hospitality was greatly resented by the very pagans. (Plutarch, Symp. vii. 4.) --- \u0001Supplanted me,\u0002 or kicked like a wild colt, as Plato complained that Aristotle had done, when he set up another school. (Haydock) \u0001Emas apelaktise.\u0002 (Laertius, Elian iv. 9.) --- David might allude to Absalom, though the Holy Ghost speaks of Judas. (Calmet) --- Our Saviour himself says, (Worthington) \u0001that the Scriptures may be fulfilled, he that eateth bread with me, shall lift up his heel against me: Qui manducat mecum panem levabit contra me calcaneum suum: eperen ep eme ten pternan autou,\u0002 \"has lifted up,\" &c., as the Hebrew expresses it here. Judas had attempted to betray Christ already, and would do it more effectually hereafter; so that both the present and future might agree with him. We also find the psalm translated \u0001qui edebat panes meos,\u0002 &c. But the difference is very small. (Haydock) --- To lift up the heel, is the posture of one who attempts to supplant his adversary. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Them.\u0002 No one is ignorant of the destruction of Jerusalem, and of the miserable condition of the Jews (Menochius) throughout the world. (Calmet) --- Christ will render every one according to his deserts. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Over me.\u0002 Thus the divinity of Christ was proved, since he rose victorious, in spite of his enemies. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Innocence.\u0002 Jesus was the spotless lamb incapable of sin. He effaced it by his blood, and is therefore crowned with glory, Hebrews ii. 9., and Philippians ii. 9. (Calmet) --- This innocence made him a fit victim for sin. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001So be it.\u0002 Chaldean, \"Amen.\" This word, at the beginning of a discourse, implies an affirmative oath; (Matthew vi. 13.) and at the end, it is a mark of approbation, Numbers v. 22. --- Here the Jews terminate the first book of the psalms, which they divide into five. (Calmet) --- St. Jerome rejects this division, as our Saviour mentions only the psalms, and the last psalm has no such conclusion. (Worthington) --- It has \u0001Alleluia.\u0002 All the rest have \u0001Amen.\u0002 See Psalms lxxii., lxxxix., and cvi. (Hebrew) (Berthier) --- The observations which have been made in this first part, will serve to explain many other passages, on which we shall therefore be shorter, as well as in specifying the variations from the original, which are for the most part only apparent, as the intelligent reader may be convinced, by the preceding remarks. (Haydock)" } ] }, { "chapter": 41, "slug": "id766.html", "header": "Psalm xli. (Quemadmodum desiderat.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Understanding.\u0002 See Psalm xxxi. (Menochius) --- \u0001Core,\u0002 who composed, (Tirinus) or sung (Menochius) most of the psalms in this second part. (Tirinus) --- Pieces of a joyful nature were generally assigned to them, according to the Jews and St. Jerome, Psalm lxxxiv. (Menochius) --- They were descendants of the famous schismatic, the miraculous preservation of whose innocent children teaches us, that the good will not be punished with the guilty, and that we must be raised above this earth, lest hell devour us, Numbers xvi. 31., and xxvi. 10. (Worthington) --- The sentiments of the captives, (Calmet) and of every sincere Christian, are here expressed. (St. Augustine) --- David may have been the author, (Calmet) as it is generally believed. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Waters.\u0002 This was sung at the baptism of Catechumens, (St. Augustine) teaching them to thirst after heaven. (Haydock) --- The hart being infected with poison, thirsts exceedingly, as sinners must do for pardon. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Strong.\u0002 Most Bibles before Clement VIII read \"fountain.\" (Calmet) --- \u0001El\u0002 signifies both God and strong. (Berthier) --- The Levites desired earnestly to serve God in his temple; Christians must wish to appear before him in heaven, (Calmet) when they will be free from temptations. Idols may destroy, but they cannot give \u0001life.\u0002 (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bread.\u0002 Ovid imitates this: \u0001Cura dolorque animi lachrymæque alimenta fuere.\u0002 (Met. x.) --- The tears of compunction obtain the remission of sin. (St. Jerome) --- \u0001God\u0002. Thus the idolaters derided those who could not point at their God. (Haydock) --- The Babylonians had conquered all the surrounding nations, and despised their deities. (Calmet) --- The wicked laugh at the just, who are for a time in distress, comforting themselves with weeping. (Worthington) --- Those who saw David wandering (Haydock) in the mountains, at a distance from the tabernacle, might ask him what religion or God he followed. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001These\u0002 sarcasms fill me with grief, (Calmet) while the solemn ceremonies of religion, which, I remember, where observed in the temple, cause my heart to overflow with joy. (Berthier) --- \u0001I shall.\u0002 Protestants, \"I had gone with the multitude; I went with them to the house of God with the voice of joy and praise; with a multitude that kept holiday.\" Yet the holidays of the Catholic Church are now ridiculed by many Protestants. (Haydock) --- The original may have several other meanings. The \u0001tabernacle\u0002 may here designate the \u0001musach\u0002 of the Levites, 4 Kings xvi. 18. (Calmet) --- \u0001Feasting.\u0002 Some such religious feasts were prescribed, Deuteronomy xii. 12. (Haydock) --- David was not permitted to build the temple, nor to enter the tabernacle: but he speaks of heaven. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001My countenance.\u0002 Hebrew, \"his,\" as Aquila, &c., read. (Calmet) --- Yet as the words are repeated, (ver. 12.) there seems to be a fault in the text, (Berthier) owing to \u0001v,\u0002 \"his\" being taken in here, instead of explaining it by \u0001and,\u0002 ver. 7. (Haydock) --- The arrangement of the letters in the Vulgate is preferable. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Little hill\u0002 of Sion. I hope that I shall soon again behold the fertile regions along the Jordan. (Calmet) --- But these hills of Hermon, &c., are nothing when compared with heaven: They serve only to remind us of our banishment. (Berthier) --- The difficulties of our present abode, hemmed in on all sides, teach us to place our hopes in heaven. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Flood-gates.\u0002 The Hebrews imagined there were immense reservoirs of water above, (Calmet) which might serve to drown the earth, as at the deluge, Genesis vii. 11. Both heaven and earth seemed to be armed against the psalmist. (Haydock) --- One affliction succeeded another, (Calmet) and God appeared to have abandoned his servants to temptations. But he enables them to come off with victory, and fills them with more joy in their trials: so that they may sing in heart, and \u0001pray.\u0002 (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Night.\u0002 In affliction, as well as in prosperity, we must praise the Lord. Roman Septuagint, \"in the night he will manifest it.\" --- \u0001Mercy.\u0002 (Haydock) --- This is very beautiful, but not agreeable with the original. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Whilst.\u0002 Protestants \u0001As,\u0002 \"with a sword in my bones, mine enemies reproach me.\" (Haydock) --- Thus the martyrs were tortured and upbraided. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Countenance.\u0002 To whom I look up with confidence. (Menochius) --- The just are comforted with the hope of God's sight. (Worthington)" } ] }, { "chapter": 42, "slug": "id767.html", "header": "Psalm xlii. (Judica me Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Septuagint add, \"it has no title, in Hebrew,\" being composed by the same author, and on the same subject, as the preceding [psalm]. (Calmet) --- David teaches the faithful how to begin a good work; and priests how they ought to officiate at Mass. (Worthington) --- \u0001Holy.\u0002 Hebrew, \"merciful.\" The Babylonians and their king, treated the Jews with great cruelty. (Calmet) --- After we have proved ourselves, according to the admonition of St. Paul, (1 Corinthians xi.) before approaching to the holy Eucharist, we may beg of God to judge and to protect us. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Me.\u0002 Without thy assistance, I can do nothing. My enemies seem too strong, while thou appearest to disregard my prayer. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Light,\u0002 your Messias, as the Jews confess, (Jarchi) \u0001truth,\u0002 the holy Spirit. (St. Chrysostom) --- Both the titles may be applied to our Saviour. (Berthier) (St. Jerome) --- We are in the utmost distress; be pleased to send us relief. (Calmet) --- As thou hast sent Christ into the world to impart these graces, grant that we may know, and comply with our duties, before we approach to thy holy altar. --- \u0001Holy hill,\u0002 the Church, (Worthington) or tabernacle on Sion, where the Jews wished to be present. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Youth.\u0002 St. Jerome, \"the God of my joy and exultation.\" (Haydock) --- Syriac and Arabic agree with us, and \u0001Gil\u0002 means, (Calmet) a young man, in Arabic and Hebrew. (Hammond) --- People in youth, shew for the effects of joy. (Berthier) --- Accompanied with light, and a pure intention, we may offer sacrifice to God, who changeth our corruptions into newness of life. (Worthington) --- The Levites might sing near the altar, but could not offer victims. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My God.\u0002 This word is singular; but the former \"Elohim,\" is plural, to intimate one God in three persons. (Worthington) --- \u0001Harp.\u0002 Hebrew \u0001cinnor,\u0002 which Symmachus renders, \"the psaltery.\" The sons of Core were chiefly door-keepers: but they also played on musical instruments. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001God.\u0002 Trust in God, whom I hope to see face to face. (Worthington)" } ] }, { "chapter": 43, "slug": "id768.html", "header": "Psalm xliii. (Deus auribus nostris.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Understanding.\u0002 See Psalm xli. (Menochius) --- David or the Corites composed this piece, to comfort the just under persecution. (Berthier) --- It may allude to the situation of the Jews at Babylon, (Calmet) or under Antiochus Epiphanes, (Ven. Bede) though St. Paul, (Romans viii. 36.) applies ver. 22. to the persecutions of the primitive Christians, which seems to shew, that the whole psalm refers to them, (Berthier) as the Fathers have explained it. Yet it may literally be understood of the Israelites (Calmet) also, (Haydock) as well as the Christian martyrs, since all things happened to the Israelites in figure. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Old,\u0002 in calling Abraham, and rescuing the Hebrews for the Egyptian bondage, &c. (Worthington) --- God formerly protected our Fathers; but how are things changed? (Calmet) --- Gideon uses nearly the same words, Judges vi. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Plantedst them,\u0002 thy people. See Jeremias ii. 21., and xii. 10., and Ezechiel xvii. 6. --- \u0001Out,\u0002 by means of insects, &c., Wisdom xii. 8., and Josue xxiv. 12. (Calmet) --- The Hebrews were miraculously assisted, (Worthington) without any merit of their own, (Calmet) as all were wicked at first. Yet Abraham was freely chosen, that the visible Church might be preserved. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Saving\u0002 (\u0001salutes\u0002) the manifold instances of protection. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Horn,\u0002 like bulls. (Worthington) --- This we have done in former times. (Calmet) --- Not man's strength, but God's favour, granteth the victory. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001We glory.\u0002 Literally, \"be praised.\" (Haydock) --- We have always attributed our success to thee. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Now.\u0002 He foretelleth divers states of the Jews, and of the Church. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To.\u0002 Literally, \"after,\" \u0001post.\u0002 They were formerly defeated; now it is our turn. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Nations.\u0002 Many never returned from captivity. (Calmet) See Deuteronomy xxviii. 43." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Reckoning.\u0002 Protestants, \"thou dost not increase \u0001thy wealth\u0002 by their price.\" (Haydock) --- Thou art eager to get quit of them, as of the vilest slaves. (Theodoret; Grotius) (Isaias l. 2., and lii. 3.) \u0001Exchange.\u0002 Some copies of the Septuagint read \u0001allalagmasi,\u0002 \"jubilations,\" with the Ethiopic. (St. Augustine, &c.) --- While others have more correctly \u0001allagmasi,\u0002 like the Vulgate. There were none to purchase, so that thou hast given the people for nothing. (Calmet) --- At the last siege of Jerusalem, the Jews, who had sold (Worthington) or bought Christ for thirty pieces of money, (Haydock) were themselves sold for the smallest price; thirty being given for one penny. See Josephus, Jewish Wars. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Head,\u0002 out of contempt. (Menochius) --- The Gentiles propose us as an example of a people fallen a prey to the divine indignation, 4 Kings xix. 21., and Lamentations ii. 15." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Detracteth me.\u0002 St. Jerome, \"blasphemeth\" God, while they upbraid us, as a faithless people. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Covenant.\u0002 Till the passion of Christ, the Jews did not wholly fall from God, and then many were chosen from among them, to found the Christian religion. (Worthington) --- The Corites speak in the name of their faithful brethren, whom no provocation had induced to follow the superstitious practices of Babylon. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Neither.\u0002 Literally, \"and \u0001or\u0002 yet.\" (Haydock) --- But the negative particle is taken (Worthington) from the first part of the verse. (Calmet) --- St. Jerome, \"Neither hast thou,\" &c. (Menochius) --- Yet many adhere to the Hebrew, &c., \"And thou hast turned,\" &c. Though it may be taken in a dangerous sense, (Calmet) yet it may only signify, (Haydock) that God had removed his people from the country where his worship was observed, and had refused them his protection; hence their paths have been unfortunate. (Theodoret) --- This agrees better with the sequel. (Berthier) --- It is no proof that God is the author of sin, in either sense. (Tirinus)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Affliction.\u0002 Hebrew, or \"dragons,\" (St. Jerome; Menochius) alluding to the deserts, to which the Jews retired, when the Assyrians invaded them. The text may be more applicable to the first Christians, who might truly say, that they had not transgressed. (Houbigant) -- To the martyrs, death was but like a \u0001shadow.\u0002 (St. Gregory) (Mark iv. 17.) --- Here it denotes great darkness and misery. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001If we.\u0002 This is a Hebrew idiom, to express, we have not. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Slaughter.\u0002 They will not suffer us to be quiet respecting our religion, striving to delude us: or, if we prove resolute, like Daniel, they expose us to torments. (Calmet) --- This was more fully verified at the first propagation of the gospel, (Romans viii. 36.) as it still continues to be among those, who cease not to persecute Catholics by artifice, as well as by open violence. Christians in every age (Haydock) are persecuted, more than the prophets (Worthington) generally were. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Sleepest thou,\u0002 seeming not to attend to our sufferings. (Menochius) --- \u0001End,\u0002 shall we never be restored to favour? (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Dust.\u0002 We are at death's door, being oppressed with grief, as long as thou dost not assist us. (Worthington) --- We petition in the most fervent (Haydock) and humble posture, Isaias xlix. 23., and Micheas vii. 17. (Calmet)" } ] }, { "chapter": 44, "slug": "id769.html", "header": "Psalm xliv. (Eructavit cor meum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For them that shall be changed,\u0002 i.e., For souls happily changed, by being converted to God; (Challoner) or it may allude to the variety of speakers here introduced. (Berthier) --- Protestants leave \u0001shoshannim,\u0002 which some translate, \"on the lilies,\" (Aquila; St. Jerome) or \"instrument of six strings.\" (Calmet) --- \u0001The beloved,\u0002 viz., our Lord Jesus Christ. (Challoner) --- Hebrew, \"of loves;\" or of the young women, friends of the bride, (\u0001yedidoth\u0002) who sung the Epithalamium, as we see in the 18th Idyl of Theocritus. The Jews formerly explained this psalm of the Messias, as well as all the Fathers after the apostles, Hebrew, i. 8. Many passages cannot refer to Solomon's marriage with the daughter of Pharao, though some might be referred to that event, as a figure of Christ's union with his Church. (Calmet) --- The whole had better be understood of Christ, (Berthier) being intended for the instruction of all converts from paganism and schism. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Uttered.\u0002 Hebrew \u0001rachash,\u0002 \"boileth,\" as one unable to contain himself. (Berthier) --- \u0001Speak,\u0002 or \"dedicate,\" \u0001dico,\u0002 (Haydock) though here it only means to speak. (Calmet) --- He addresses the object of his praise, instead of invoking the muses. (St. Jerome) --- \u0001Swiftly.\u0002 I have not to meditate. (Calmet) --- The Holy Ghost moves my tongue, (2 Peter i. 21.) as fast as my hands can write, Jeremias xxxvi. 18., and 4 Esdras xiv. 39. (Haydock) --- High mysteries, in honour of the great king, occupy my thoughts, and to him I refer this canticle. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Beautiful.\u0002 The corporal beauty of Christ may be problematical. (Haydock) --- But justice is the truest beauty. (St. Augustine) --- All admired his eloquence, (Luke iv. 22., and John vii. 46.) and innumerable converts were made, by the preaching of his word. (St. Jerome) --- The young women here address the spouse. --- \u0001Therefore,\u0002 I say, (Rabbins) or \"because\" God hath chosen thee freely. Solomon was styled the beloved, (2 Kings xii. 25.) and was highly favoured, Wisdom viii. 20., and 3 Kings iv. 29., &c. But this was only a figure of Jesus Christ, (Calmet) whose hypostatical union was an effect of gratuitous predestination, (St. Augustine, præd. xv.) though his other graces were merited. (St. Chrysostom) (Sa) (Calmet) --- He was most excellent in all sorts of gifts. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mighty.\u0002 (Potentissime) Erasmus (Apol. con. Sutor.) complains, that he could not learn, whether this was a noun or an adverb, without consulting the originals. (Amama)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Reign.\u0002 Devise, execute, and perfect the establishment of thy spiritual kingdom. (Worthington) --- Solomon was no warrior; but he only wanted enemies to be so. The sword of Christ is his word, (Hebrews iv. 12.) anger, (Apocalypse xix. 15.; Calmet) or human nature. (St. Jerome) --- Some translate, \"and ride,\" because kings were mounted on chariots, and governed their people with the reins of justice, &c. (Robertson) --- \u0001Justice.\u0002 These titles are eagerly desired by monarchs; as martial prowess, clemency, and justice, (Calmet) render them objects of terror, and of love. (Haydock) --- Christ conquered by his miracles, mildness, &c., (Calmet) propagating the truth, and punishing the rebellious. (Worthington) (Psalm ii. 8.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fall.\u0002 This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet) --- \"Thy arrows are sharp, \u0001shot\u0002 into the hearts,\" &c. (Haydock) --- Some explain \u0001in corde,\u0002 (as the Hebrew, Septuagint, &c., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, &c.) --- \"Thy sharp arrows, the people subject to thee, shall fall into,\" &c. --- Men are sometimes represented as arrows, Isaias xlix. 2. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001O God,\u0002 \u0001O Theos.\u0002 The Septuagint thus mark the vocative case, (Psalm cxxxviii. 17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews i. 8.) though some of the Jews would evade this proof by saying, \"God is thy throne,\" 1 Paralipomenon xxix. 23. Even Munster translates, \u0001O Deus,\u0002 and the Jew Agesila, \u0001o Thee.\u0002 Elohim is never addressed to any one by the prophets, but to the true God, (Berthier) and this title alludes to the judicial character of Christ, (Acts x. 42.; Calmet) of whose kingdom there shall be no end, Luke i. 33. --- Calvin is very bold in asserting, that David spoke properly of Solomon, as if the apostle had applied the text to our Saviour only in the mystical sense; whereas many things cannot belong to the former, and the Chaldean and Fathers expound this psalm of Christ and his Church. --- Solomon did not persevere in wisdom, and his beauty was equalled by that of Absalom, &c. (Worthington) --- Crellius and Grotius in vain attempted to weaken this proof of Christ's divinity, as a Jew, who disputed with Origen, did. (Origen, contra Cels. i.) (Du Hamel) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001God.\u0002 Symmachus \u0001Thee.\u0002 (Theophylactus) --- \u0001Elohim\u0002 is used in both places, (Haydock) with a singular verb, as being spoken of the Deity. (St. Irenæus iii. 6.) (Bossuet) (Du Hamel) --- \"O Elohim, thy Elohim,\" (Haydock) which implies more than one person in God. (Berthier) --- Many king might be preferred to Solomon; but Christ was raised above all. (Worthington) --- \u0001Fellows.\u0002 In consequence of the free gift of God, in uniting the human nature to the second person, the Messias advanced in glory; (Haydock) or rather the prophet speaks of his subsequent merits, which entitled him to the greatest felicity. --- \u0001The oil of gladness,\u0002 alludes to the reward of his labours. \u0001Dia touto\u0002 seems to require this sense, though the Hebrew may be rendered, \"because.\" (Berthier) --- Either the cause or the effect may be meant. (Menochius) --- Solomon was chosen before many of his elder brothers; but Christ was anointed by the Holy Ghost, Acts x. 38. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Perfume.\u0002 Literally, \"from thy garments, from the ivory houses, out of which they have delighted thee, (10.) the daughters of kings, in thy honour.\" They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock) --- The ancients admired such garments, Genesis xxvii. 27., and Amos iii. 15. --- They had been given, together with the ivory boxes, as a present to Solomon at his marriage, and might give him delight, (Calmet) as it was then deemed unpolite to refuse a present. (Homer, Odyssey \u0001S.\u0002) --- \u0001Stacte.\u0002 Literally, \"the drop\" \u0001gutta,\u0002 (Haydock) distils from the myrrh, the wood of settim, (Numbers xxiv. 6.) and may denote aloes, but not the plant. (Calmet) --- Mortification and humility (Worthington) raise the soul on high, 2 Corinthians ii. 16. (Haydock) --- The blessed Virgin [Mary] is here styled a house of ivory. The Church, and all who observe purity, may be considered as God's temples, 1 Corinthians iii. 17. (Calmet) --- The virtues of Christ are this precious perfume. (St. Augustine, &c.) --- \u0001Houses.\u0002 Septuagint \u0001Bareis,\u0002 a word which means \"a tower.\" Some have not understood this, and have rendered it, \u0001gravibus,\u0002 \"heavy,\" (St. Jerome, ad Prin.) which others have improperly correct by \u0001gradibus,\u0002 \"steps.\" (Calmet) --- Houbigant would change three words, and translate, \"from ivory vessels, the vases of thy anointing.\"" }, { "marker": "Ver. 10-11.", "first": 10, "last": 11, "text": "\u0001Clothing.\u0002 Hebrew, \"in gold of Ophir.\" (Haydock) --- The Church is spotless, Ephesians v. 26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao's daughter, whose marriage was never commended. (Berthier) --- \u0001House.\u0002 Paganism, and the observances of the old law. (Berthier) --- The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lord.\u0002 Hebrew \u0001adonaiic,\u0002 \"thy master,\" and worship him, (Haydock) like a dutiful wife, 1 Peter iii. 6., and 3 Kings i. 16. --- \u0001God\u0002 is not found in the Septuagint. The title belongs to Jesus Christ, the spouse, who has been twice called \u0001God\u0002 before. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Daughters of Tyre;\u0002 the city, with her dependant villages. (Bossuet) --- Tyre might send presents on this grand occasion, or might even pay tribute, 2 Paralipomenon ix. 26. (Calmet) --- Idolatrous nations submitted to Christ. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Is within.\u0002 Roman Septuagint, &c., have \"of Hesebon,\" by mistake, for \u0001Esothen.\u0002 (Calmet) --- Queens in the East, could not appear much abroad. (Kimchi) --- When they go out, they cannot be seen. The beauty of the Church consists in virtue, and in the grace of God. (Calmet) --- \u0001Borders.\u0002 Charity influences the exterior works of piety, (Tirinus) and gives beauty to the ceremonies (St. Basil) and decorations used by the Church, with such magnificence. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Neighbours.\u0002 The Jews, as well as the Gentiles, shall embrace the faith. (Calmet) --- Virginity became honourable only \u0001after\u0002 the coming of Christ. (St. Chrysostom)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Temple.\u0002 Even virgins (Haydock) out of the Church, cannot please the king. (St. Augustine) (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sons.\u0002 Protestants, \"shall be thy children.\" (Haydock) --- This was the wish of those present. But it does not appear that the daughter of Pharao had any children, (Calmet) and thus it seems improbable, that she is here spoken of, as the psalmist foretells the establishment and glory (Berthier) of the Church, by means of the apostles, (St. Chrysostom) and their successors, who are made \u0001princes\u0002 over all the world. Let those who are cut off acknowledge this, and come to the unity, that they may be introduced into the temple of the king. (St. Augustine) (Worthington) --- Innumerable saints of all ranks, kings and emperors, acknowledge the Church for their mother, and submit to her. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They.\u0002 Hebrew, Septuagint of Aldus and Complutensian, and the Greek Fathers, have \"I will;\" yet this is contrary to the Vatican and Alexandrian Septuagint, (Berthier) and seems less accurate. (Houbigant) --- The prophet was not to life for ever, so that the fame of the Church was to be spread by others. (Berthier) --- \u0001Ever.\u0002 There shall be pastors and faithful people to the end. (Worthington)" } ] }, { "chapter": 45, "slug": "id770.html", "header": "Psalm xlv. (Deus noster refugium.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "It may allude to the defeat of Sennacherib, (Houbigant) or might be sung by the Corites at the dedication of the second temple, when peace was restored to the world, after the death of Cambyses, Ezechiel xxxviii. The Fathers explain it of the Christian Church, delivered from persecution. (St. Chrysostom, &c.) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Troubles.\u0002 Those of English Catholics have been very great; yet they increase. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Their.\u0002 Hebrew, St. Ambrose, &c., read, \"its.\" (Calmet) --- Both sea and land may be in confusion; we shall fear nothing, having God for our protector. (Haydock) --- Though many and noble personages have revolted from the faith in England, yet the Catholic Church will never fail, (Worthington) even if it should in these [British] islands. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Steam.\u0002 Jerusalem was surrounded by placid streams, which are here opposed to the great waters, as in Isaias viii. 6. The Church, after persecution, is restored to peace, and adorned with all graces. (Calmet) --- \u0001Tabernacle.\u0002 This is the source of our joy, Apocalypse xxi., (Menochius) and xxii. 1., and Ezechiel xlvii. 1. --- The advantages of the virtuous, both here and in heaven, are great. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Trembled.\u0002 We have witnessed the commotions in the East, under Cyrus, and his son; the latter of whom seems to be styled Gog, (Ezechiel xxxviii. 19.) and perished in Judea, which he intended to plunder. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Shields.\u0002 Hebrew, \"the round things,\" which some explain, \"chariots,\" without need. (Berthier) --- \u0001Fire.\u0002 The Fathers apply this to the peace which reigned at the birth of Christ, or to that which Constantine gave to the Church. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Still.\u0002 We have only to admire the work of God. (Berthier) --- He will bring all to a happy issue for his elect, though the wicked may rage. (Haydock)" } ] }, { "chapter": 46, "slug": "id771.html", "header": "Psalm xlvi. (Omnes gentes plaudite.)", "notes": [ { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Feet.\u0002 The Chanaanites were subdued by Josue, and others by David, &c. The army of Cambyses became a prey to the Jews, Ezechiel xxxix. 10. (Calmet) --- All who embrace the true faith, even kings, become subjects, and not heads of the Church. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Beauty.\u0002 The temple, Ezechiel xxiv. 21. Both Jews and Gentiles form the Church." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Trumpet.\u0002 Christ ascended, accompanied by choirs of angels. His apostles proclaimed his truths. (Calmet) --- They were not left desolate, but joyful; having the Paraclete sent to them." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001King.\u0002 Christ is God, by his divine nature, and our king, by his humanity. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wisely.\u0002 Hebrew \u0001mascil,\u0002 which is so often rendered \"understanding\" in the titles. No one can do well, what he does not understand. (Calmet) --- The union of faith and good works, is singing wisely. (St. Chrysostom) (Calmet) --- \u0001Concordent manus & lingua.\u0002 (St. Augustine) (Du Hamel) --- Let each strive to know the mysteries of faith. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Throne.\u0002 Christ reigns over the heart with all power, Matthew xxviii. 18." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gods.\u0002 Judges appointed by the king of Persia over the Jews, &c., (Calmet) or rather the apostles, who were more than men, (St. Jerome) and exercised a greater power than any earthly monarch. (Calmet) --- The richest princes have submitted to the God of Abraham, whose seed was to prove a blessing to all, Genesis xviii. 18. Hebrew as it is now pointed, \"the princes of the people are gathered unto the people of the God of Abraham, for He is far elevated above the gods, the shields of the earth,\" as kings are often styled. (Calmet) --- Protestants, \"for the shields of the earth \u0001belong\u0002 unto God: He is greatly exalted;\" or (Septuagint) \"the earthly potentates, \u0001who are\u0002 of God, have been,\" &c. --- We might explain the Vulgate in the same sense, if \u0001Dei\u0002 were substituted for \u0001Dii,\u0002 (Haydock) as it should be. (Calmet) --- \u0001Dei sunt optimates terræ, & ipse summe elevatus est.\u0002 (Houbigant) --- St. Jerome agrees with the Vulgate, (Haydock) which is the clearest, (Berthier) only he renders \u0001ham,\u0002 \"the people\" of \u0001the God,\u0002 as it may also signify, and retains the word \u0001shields,\u0002 which we explain \u0001the strong\u0002 gods, or the \"strong ones of God.\" (Haydock) --- The blessed Trinity is not divided, but more distinctly professed in baptism than it was under the law. (Worthington)" } ] }, { "chapter": 47, "slug": "id772.html", "header": "Psalm xlvii. (Magnus Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001On the,\u0002 &c., is not in Hebrew nor Eusebius, &c. It means Sunday, (St. Ambrose; Worthington) or rather Monday, being sung on that day. (St. Jerome, &c.) (Haydock) --- The subject of the former canticle is continued, in thanksgiving to God, for some signal victory, or for the peace which God afforded to his people, after the death of Cambyses. (Calmet) --- The Fathers explain it of the propagation and peace of the Church. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001City,\u0002 or temple, which lay to the north of old Jerusalem, on Sion. (Calmet) --- Yet Genebrard, &c., place this mountain south of Salem. (Menochius) --- The concourse of priests and people gave it the appearance of a great city, Ezechiel xl. 2., and Isaias xiv. 13. --- The Church is built upon a rock. [Matthew xvi. 18.] (Calmet) --- The Jews and Christians are under the greatest obligation of praising God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001With.\u0002 Hebrew, \"the beautiful situation, the joy of the whole earth, (Menochius) Sion, sides of,\" &c. Chaldean, \"Sion, thou art beautiful as a bride.\" Christ's Church is thus described, Apocalypse xxi. 2. (Calmet) --- Its figure, (Haydock) the temple, was the glory of the whole country, Psalm xxv. 8., and Lamentations ii. 15. (Calmet) --- But the Church alone extends to the sides of the north, or over the world. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Houses.\u0002 Hebrew, \"palaces;\" Septuagint, \"towers.\" \u0001Baresi,\u0002 a word which has again been mistaken for \u0001gravibus\u0002 or \u0001gradibus,\u0002 as [in] ver. 14., and Psalm xliv. 9. God is the defence of his people, (Proverbs xviii. 10.) the Church, Matthew xvi. 18. (Calmet) --- All particular \u0001houses,\u0002 or churches, must come to the unity of faith, (Worthington) and to the seat of Peter. (St. Irenæus iii.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Earth\u0002 is superfluous. (St. Jerome, ad Sun.) (Calmet) --- Yet it is found in the Vatican Septuagint, &c. (Haydock) --- \u0001The kings of the earth\u0002 assembled against the Church, (Psalm ii. 2.) as many came to oppose Jerusalem, under Cambyses, Ezechiel xxxviii. 2, 13. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Saw.\u0002 They could not say, like Cæsar, \u0001Veni, vidi, vici.\u0002 For they no sooner came to invade the unsuspecting people, than they began to tremble, Ezechiel xxxviii. 11., &c., and Psalm xlv. 7. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001There,\u0002 denotes the promptitude of vengeance, as well as the following allusion, Isaias xiii. 8., and 1 Thessalonians v. 3." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Vehement.\u0002 Hebrew, \"eastern.\" --- \u0001Tharsis,\u0002 such strong-built ships, as might go to Tarsus, in Cilicia, (Genesis x. 4.; Calmet) or to India. (Menochius) --- \u0001The merchants of Tharsis,\u0002 the naval officers,\u0001 shall say,\u0002 &c. \u0001There shall be a great commotion,\u0002 &c., Ezechiel xxxviii. 13, 19. --- The same storm proved fatal to the land and sea-forces of Cambyses. His navy is mentioned by Herodotus, (iii. 11., and 44.) and was probably stationed over against Acco, or Ptolemais, as the king perished at the foot of Carmel. (Calmet) --- Nothing maketh a deeper impression than the sentiments of religion. God's grace enableth the soul to sustain all conflicts, and to overcome. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Seen.\u0002 All the promises have been fulfilled. How could any one have thought that we should have been permitted to dedicate this temple under the patronage of the king of Persia? (1 Esdras vi. 8.) Who would not have feared, lest the Christian religion should perish, under such violent persecutions? Converts admire its beauty and strength. (Calmet) --- The completion of the prophecies is a wonderful confirmation and comfort of Christians, (Worthington) whose faith is \u0001founded\u0002 indeed \u0001for ever.\u0002 (Haydock) --- The gates of hell shall not prevail. [Matthew xvi. 18.] (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Temple. Naou.\u0002 Septuagint, St. Ambrose, &c., though the Vatican and Alexandrian copies have \u0001Laou,\u0002 \"people,\" with the Arabic, Ethiopic, St. Augustine, &c. (Haydock) --- In the Church we receive many graces, (Calmet) even Christ himself, (St. Ambrose) to which those who refuse to be Catholics, can have no title. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Earth.\u0002 All who hear of the wonders of God, must praise him; and who can be ignorant of what He has done, (Calmet) in the defeat of the enemies of his people, (Haydock) of Sennacherib, Cambyses, &c.? Yet all the earth will be instructed only by the propagation of the Gospel. (Calmet) --- \u0001Justice,\u0002 against thy enemies, (Haydock) though this word may here imply \"mercy,\" in opposition to the judgments, ver. 12. (Calmet) --- These perfections are never at variance. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Juda.\u0002 Septuagint, Symmachus, &c., have \"Judea,\" (Calmet) which would intimate, that the psalm was composed after the captivity. But the Hebrew reads \u0001Yehuda,\u0002 \"Juda,\" with St. Jerome. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Surround.\u0002 Hebrew, \"walk round, (Haydock) tell her towers.\" (St. Jerome)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Strength.\u0002 Perhaps the outward wall, (Ezechiel xl. 5.) not seen in Solomon's temple. --- \u0001Houses.\u0002 Hebrew, \"palaces.\" Septuagint, \"houses built like towers,\" \u0001Bareis.\u0002 Jerusalem was not rebuilt or fortified, when the second temple was dedicated, 2 Esdras i. 3. (Calmet) --- The fortresses of the Church are the holy Fathers and Doctors, who watch in her defence. Her pillars shall not fail. The particular Churches are all united in the same faith, and these reflections ought to prevail on all to embrace the same. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Our God.\u0002 Christ incarnate works all this. He shall rule over the Church, not for three or four hundred years only, but as long as time shall last, and He shall have a Church triumphant in eternity. (Worthington) --- \u0001Evermore.\u0002 Hebrew \u0001hal-moth.\u0002 The letters being differently arranged, are rendered, \"in death.\" St. Jerome, \"even unto death.\" Protestants, (Haydock) \"in youth,\" (Chaldean) or \"in the secret\" of Providence. It may form a part of the following title, \"over the young women,\" as Psalm ix., and xlv. (Calmet) --- But then it would probably come after \u0001lamnatseach.\u0002 The psalmist inculcates the perpetual duration of the Church under God's conduct, by three terms. \u0001In sæculum & ultra....usque ad mortem,\u0002 \"till death,\" (Pagnin) or \"incessantly.\" (Symmachus) (Haydock) --- This psalm may also express the sentiments of a penitent, (Berthier) or of one who is put in possession of unchangeable felicity. (Haydock)" } ] }, { "chapter": 48, "slug": "id773.html", "header": "Psalm xlviii. (Audite hæc omnes gentes.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Psalm.\u0002 St. Ambrose adds, \"of David.\" It is written in an enigmatical style, like the book of Ecclesiastes, and is very obscure. But the drift is, to impress the captives with a contempt of worldly grandeur, which will end in death. The redemption of mankind and the resurrection of Christ are foretold, ver. 8, 16, &c. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Earth-born.\u0002 Hebrew, \"sons of Adam,\" a title belonging to the meanest. \u0001Progenies terræ.\u0002 Perseus vi. 56. (Calmet) --- So Callimachus styles the giants, \"mud-born.\" (Haydock)--- Yet Houbigant explains it of the rich, (Berthier) who have lands, and leave their names to them, ver. 12. (Haydock) --- \u0001Of men.\u0002 Hebrew \u0001ish,\u0002 noblemen. (Menochius) --- Ye just and (St. Augustine) and polite. (St. Athanasius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Proposition.\u0002 Hebrew, \"riddle.\" (Berthier) --- The ancients delighted in parables, which required attention to discern the meaning, and thus people had the pleasures of ingenuity. Music often accompanied their precepts. (Strabo i. 12.) (Calmet) --- \u0001Utile dulci.\u0002 (Haydock) --- The psalmist intimates, that he had attended the best masters, (Calmet) even the Holy Ghost. (St. Chrysostom) --- He delivers the instructions which he had received from God, on the instrument of ten strings, to imply that we must keep the ten commandments. (Worthington) --- He listens if the instrument be in tune. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The iniquity of my heel.\u0002 That is, the iniquity of my \u0001steps,\u0002 or \u0001ways:\u0002 or \u0001the iniquity\u0002 of my \u0001pride,\u0002 with which, as with the \u0001heel,\u0002 I have spurned and kicked at my neighbours: or the iniquity of my \u0001heel,\u0002 that is, the iniquity in which I shall be found in death. The meaning of this verse is, why should I now indulge those passions and sinful affections, or commit now those sins, which will cause me so much fear and anguish in the evil day; when the sorrows of death shall compass me, and the perils of hell shall find me? (Challoner) --- The old serpent is constantly laying snares for our heel, Genesis iii. 15. (Haydock) --- Original (St. Jerome) and actual sin, (Eusebius) particularly final impenitence, (Rabbins) and the punishment of our transgressions, (Abenezra) are much to be feared, (Haydock) as well as concupiscence. (St. Ambrose) --- All that will fill us with alarm in the day of vengeance, will be the having been supplanted, like wrestlers, by our iniquity, (Calmet) of which we have not repented. (Haydock) --- Any such injustice must be dreaded, as it will bring on damnation. (Worthington) --- Instead of \u0001heel,\u0002 Symmachus has \"steps,\" including all the unjust actions of life. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They that trust,\u0002 &c. As much as to say, let them fear, that trust in their strength or riches; for they have great reason to fear: seeing no brother, or other man, how much a friend soever, can by any price or labour rescue them from death. (Challoner) --- I address myself particularly to the rich, who are in the greatest danger." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001No.\u0002 Protestants, \"none \u0001of them\u0002 can by any means redeem \u0001his\u0002 brother; nor, &c. (Haydock) --- But the Septuagint translate as well, and the sense is the same, Matthew xvi. 26. (Berthier) --- If Jesus Christ, thy \u0001brother,\u0002 does not redeem thee, will any other do it? (St. Augustine) or though thy brother neglect, \u0001the man, Christ Jesus,\u0002 will suffice. (St. Ambrose) --- But with respect to death, no redemption will be admitted. It is appointed for all once to die. [Hebrews ix. 27.] (Haydock) --- \u0001A man shall be more precious than gold,\u0002 says Isaias, (xiii. 12.) of the Babylonians, whom the enemy will not spare, for any consideration. We must therefore make good use of our time, Ecclesiastes ix. 10., and Proverbs xi. 4. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And shall labour for ever,\u0002 &c. This seems to be a continuation of the foregoing sentence; as much as to say, no man can by any price or ransom, prolong his life, that so he may still continue to \u0001labour here,\u0002 and \u0001live to the end\u0002 of the world. Others understand it of the eternal sorrows, and dying \u0001life\u0002 of hell, which is the dreadful consequence of dying in sin. (Challoner) --- The just, on the contrary, who have \u0001laboured\u0002 for eternity, \u0001shall see\u0002 the death of the wicked, or of the wise of this world. (Eusebius, &c.) --- It may also be a prediction of Christ's life of sufferings and future glory, (Bossuet) or express the sentiments of infidels, who deny a Providence; because both good and bad perish alike, Ecclesiastes iii. 18. (St. Augustine) --- Hebrew, \"he rests for ever,\" (St. Jerome) or \"shall he be undisturbed?\" (Calmet) --- Both those who disbelieve a future state, and those who live as if they did, shall suffer. (Worthington) --- This verse is included within a parenthesis by Protestants, (For the redemption....is precious, and it, &c.) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He shall not see destruction,\u0002 &c., or \u0001shall he not see destruction?\u0002 As much as to say, however thoughtless may be of his death, he must not expect to escape: when even the wise and the good are not exempt from dying. (Challoner) --- \u0001Strangers.\u0002 This is very distressing. (Pindar. Olym. x.) (Ecclesiastes ii. 18.) --- The endeavours of the wicked to establish their families, will be vain, while they themselves shall never more return from the graves hither. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sepulchres.\u0002 Hebrew \u0001Kobrom\u0002 is better than the present \u0001Kirbam,\u0002 their \"interior,\" and is adopted by the Chaldean, Syriac, &c. (Calmet) --- \"Their inward thought \u0001is, that their\u0002 houses\u0001 shall continue\u0002 for ever.\" (Protestants) (Haydock) --- \u0001Called.\u0002 That is, they have left their names on their graves, which alone remain of their lands, (Challoner) or, they have called cities and countries by their own names, as Alexander and Romulus did, Alexandria, (Haydock) and Rome. (Menochius, &c.) --- They have spread their fame throughout the world. (Calmet) --- Scarcely two translate the four last verses alike. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Compared.\u0002 Hebrew, \"he is like dumb, \u0001or\u0002 perishable beasts.\" (Haydock) --- So much is man degraded by his attachment to riches and pleasures. (Theodoret) (Calmet) --- Some explain this of Adam, (St. Chrysostom) reduced to the necessity of labouring, and dying, like brutes, ver. 21., and Ecclesiastes iii. 18. (Calmet) --- This is a very serious reflection, to think that man should so far neglect the gifts of reason, as to strive for temporal advantages only, like irrational creatures. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001They shall delight in their mouth.\u0002 Notwithstanding the wretched way in which they walk, they shall applaud themselves with their mouths, and glory in their doings, (Challoner) though it be to their shame, Philippians iii. 10. --- Hebrew, their posterity shall applaud their maxims, (Calmet) as many of their followers contributed to keep them in the delusion, (Haydock) which the damned will deplore, when it is too late, ver. 15. (St. Jerome) --- A thirst after worldly advantages has proved their ruin; yet they obstinately persist in their evil ways. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001In the morning.\u0002 That is, in the resurrection to a new life; when the just shall judge and condemn the wicked. --- \u0001From their glory.\u0002 That is, when their short-lived glory in this world shall be past, and be no more. (Challoner) --- \u0001Sic transit gloria mundi.\u0002 (Haydock) --- Then the world shall be turned upside down. (Calmet) --- The just shall have their day, (Menochius) when the beautiful palaces of the wicked shall be exchanged for darkness, and horrible torments. (Haydock) --- \"Their bodies shall grow old in hell, because they have stretched out their hand, and destroyed the habitation of the house of his majesty.\" (Targum) --- Their figure shall be destroyed in hell, after his dwelling. (St. Jerome) --- They can rescue themselves no more than sheep. Those whom they oppressed shall be their judges. All friends will forsake them. (Worthington) --- Crowds shall be confined to those mansions, where the fire is not extinguished. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Redeem.\u0002 Chaldean and some Rabbins seem to understand this of purgatory. \"He will draw me from hell, and give me a place in his habitation.\" (Genebrard) --- Others explain it of Christ's resurrection, or of the liberation of the patriarchs from limbo. (Cassiodorus) --- It seems a full solution of the enigma, ver. 6. I repent, and shall have nothing to fear. (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Him.\u0002 \"The glory of a man increases with his prosperity, but it does not go down with him when he descends\" (St. Ambrose) into the grave. He there finds the same reception as the most ignoble." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To him.\u0002 The wicked are very selfish. They will seem grateful to those who are in power, and will cringe to get riches. (Haydock) --- Yea, they will seem to thank God for their prosperity, (Worthington) or rather, they will assume these appearances with men. Hebrew, \"he will bless his soul during life, (Berthier) with all pleasures,\" Luke xii. 19., and Deuteronomy xxix. 19. (Calmet) --- \u0001To him,\u0002 is not in Hebrew, which insinuates, that people are flattered during their prosperity. (Haydock) --- Yet Houbigant would restore this word, \"and he will praise thee when thou shalt have done him a kindness;\" \u0001c\u0002 may have been placed for \u0001i,\u0002 as Symmachus seems to have read \u0001auto.\u0002 (Haydock) --- The proper use of riches is to do good, Luke xvi. 9." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fathers.\u0002 Like them he shall die. (Haydock) --- Hebrew reads in the second person, with Syriac, Aquila, &c. (Calmet) --- Yet Protestants, Montanus, and others agree with us and the Septuagint. --- \u0001And he.\u0002 Hebrew, \"they.\" The [] edition, however, has \u0001opsetai.\u0002 Each individual, as well as the whole collection of the damned, shall be deprived of light and comfort. (Haydock) --- Chaldean, \"the just shall live like his fathers, a long and happy life; but the wicked shall enjoy no light in the life to come.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Understand.\u0002 Hebrew \u0001yabin,\u0002 though (ver. 13.) we find \u0001yalin,\u0002 \"shall remain all night.\" (Calmet) --- But this is probably a mistake, as the prophet concludes with repeating this important instruction: (Berthier) Remember, O man, not to degrade thy rational soul. (Worthington) --- Thou wast honoured by all, and made to the likeness of God. (Menochius)" } ] }, { "chapter": 49, "slug": "id774.html", "header": "Psalm xlix. (Deus deorum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For Asaph.\u0002 The preposition L is placed before his name, as it is before David's. (Haydock) --- Yet whether he was the author of the psalm, (Calmet) or only set it to music, (Worthington) is uncertain. (Menochius) --- The 72nd, and ten following psalms, bear his name, and it is observed, that the style is not so flowing as those which are attributed to the royal prophet [David]. (Moller.) --- It is certain, that Asaph was a prophet, and chief musician in the days of David, 1 Paralipomenon vi. 39., xxv. 2., and 2 Paralipomenon xxix. 30. (Berthier) --- But the psalms that have this title relate to the captives, and may have been composed by some of his descendants. This and the following seem designed to shew, that something more than bloody victims is required by God; and thus the Israelites, who could not offer sacrifices at Babylon, were comforted; and the people taught by degrees, to look for something more excellent than the law of Moses. (Calmet) --- The first and second coming of Christ are here described. (Du Hamel) --- God's angels, just men, judges, (Calmet) idols, &c. (Worthington) --- Hebrew \u0001El Elohim, Yehova,\u0002 \"the mighty God, the Lord.\" (Haydock) --- From these three titles, some of the Fathers have proved the blessed Trinity. (Estius) --- But this argument is not conclusive. (Berthier) --- They ought, however, to fill us with awe, when he shall come to judge the earth, his chosen people, (ver. 4.; Calmet) or all mankind. (Berthier) (Menochius) --- Christ will come, surrounded by many legions of angels. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beauty.\u0002 This may refer to God, or to Sion, (Calmet) where the Church of Christ began. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Silence.\u0002 Christ displayed the light of truth from Sion, at his first coming. But he would not judge any till the second, John iii. 17., and viii. 15. (St. Jerome) (Calmet) --- \u0001Before him,\u0002 at the last day, (Haydock) or in hell. (St. Athanasius) --- Our Saviour appeared formerly with great mildness: but he will come with majesty and terror, after fire shall have destroyed all transitory things. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Earth.\u0002 As if they were animated, Deuteronomy iv. 26., and xxxii. 1., Isaias i. 2., and Jeremias ii. 12. --- Some understand the angels and apostles by \u0001heaven.\u0002 (Calmet) --- \u0001Judge.\u0002 Literally, \"to divide,\" \u0001discernere,\u0002 (Haydock) the goats from the sheep, Matthew xxv. 32. (Calmet) (Menochius) --- The whole earth, particularly the elect, will approve of God's decree, 1 Corinthians vi. 2." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001His saints.\u0002 Hebrew, \"my merciful ones,\" (Haydock) the chosen people, (Calmet) particularly priests, (Theodoret) who might have too high an opinion of the legal sacrifices, (St. Chrysostom) or all the elect are meant, Matthew xxiv. 30. (Eusebius) --- The Hebrews were the only nation which then offered sacrifices to the true God, though some individuals might do it among the Gentiles. (Calmet) --- \u0001Before, super,\u0002 or, \"who make a covenant with him respecting sacrifices.\" --- Protestants, \"those that have made a covenant with me by sacrifice,\" Malachias i. 12. (Haydock) --- The Septuagint seem to have read \u0001v\u0002 for \u0001i,\u0002 more accurately, as the prophet speaks till ver. 7. (Berthier) --- \u0001Judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God?\u0002 (1 Peter iv. 17., and Romans ii. 9.) (Haydock) --- Those who believe not, are already judged, John iii. --- Sacrifice generally precedes a covenant, Genesis xv. 17. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heavens.\u0002 Apostles, (St. Jerome) or angels. (Chaldean) (St. Athanasius) --- \u0001God is judge.\u0002 His sentence must therefore be just, (Menochius) and we ought to tremble, 1 Corinthians iv. 4. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Testify.\u0002 I will require thee to speak the truth, and attest the world, Psalm lxxx. 9. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sight.\u0002 I complain of no neglect (Menochius) in these outward ceremonies. (Haydock) --- God required no victims during the captivity; but he always demanded praise, (ver. 14.; Calmet) a contrite heart, Psalm l. 19., &c. (Haydock) --- The prophets often admonished the people of this truth, (Isaias i. 2., and Jeremias vii. 20.; Calmet) that they might not set too high a value on sacrifices, (Haydock) which, though pleasing to God, are of no service to him; as all the \u0001world\u0002 is his property. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Oxen.\u0002 St. Jerome and Protestants, \"the cattle upon a thousand hills.\" But our version is very good, and adopted by the Syriac, Ferrand, &c. (Calmet) --- \u0001Aleph\u0002 means an \u0001ox\u0002 as well as \u0001a thousand;\u0002 and \u0001i\u0002 may have been added to the preceding word, instead of \u0001u,\u0002 at the beginning of this. (Berthier) --- We find \u0001u\u0002 here improperly in \u0001either,\u0002 \"beast.\" (Houbigant) --- No mention is made of fishes, because they were not used as victims. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I know\u0002 your number, and have absolute dominion over all, Isaias xxxvii. 28. (Calmet) --- \u0001Field.\u0002 Ripe fruits. (St. Cyril) (Alexandrian) --- With God all things are present. (St. Augustine; Lombard, 1 dist. 35.; F.; Amama)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Goats?\u0002 Can any of you be so stupid? (Menochius) --- Some of the pagans believed, that their idols delighted in the smell of victims. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vows.\u0002 A faithless promise is very displeasing, Ecclesiastes v. 3. True religion must be interior, (Calmet) also 1 Corinthians xiv. 15. (Haydock) --- We must discharge, not only our general, (Menochius) but also our particular vows, (Worthington) and obligations. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Call.\u0002 Prayer is a perfect act of religion, and a confession of God's dominion." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sinner.\u0002 He is not blamed for praying: but his hypocrisy is condemned. (Berthier) --- The world is full of such hypocrites, who have God in their mouths, but not in their hearts, and whose voice alone is the voice of Jacob, Genesis xxvii. 22., Isaias xxix. 13., and Titus i. 16. --- The wicked judges, who condemned Susanna, (Daniel xiii.) should have attended to these lessons. (Calmet) --- \u0001Thou that teachest another, teachest not thyself,\u0002 Romans ii. 21. --- It is surely to be expected, (Haydock) that those who undertake to teach others, should shew good example, and serve God with sincerity, (Worthington) and not content themselves with the glory of their vocation. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lay.\u0002 Hebrew, \"slanderest.\" (Protestants) But \u0001dophi\u0002 occurs on where else. (Berthier) --- The sinner sits to detract, or with pleasure, (Menochius) habitually offends. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Silent,\u0002 and deferred punishment, (St. Augustine) waiting for thy conversion, Romans ii. 4. --- \u0001Unjustly,\u0002 is not expressed in Hebrew. (Berthier) --- \u0001Face,\u0002 judgment and hell, (Chaldean) or all these things, (St. Jerome) and thy manifold transgressions. The sight will be most intolerable. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lest he.\u0002 Hebrew, \"I tear you in pieces.\" (Protestants) (Haydock) --- \u0001Rapiat ut Leo.\u0002 (St. Augustine) --- It may be understood of death, (Theodoret) or of God. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Praise.\u0002 This kind of improper sacrifice, and those of justice, and of a contrite heart, (Psalm iv., and l.) must accompany outward sacrifices, to make them acceptable. The latter has always been obligatory, (Worthington) as well as the former. (Haydock) --- This psalm proves, that the old victims should give place to one far more excellent, the body of Christ, the sacrifice of praise which the Church offers. (St. Augustine, con. advers. xx. orat. con Jud. vi. and ep. cxx. 18.) (Worthington) --- \u0001Eucharist\u0002 means even \"good grace,\" or thanksgiving, being intended to enable us to render that tribute of \u0001praise,\u0002 which he requires. (Haydock) --- \u0001There.\u0002 Hebrew, \" to him that ordereth \u0001his\u0002 conversation \u0001aright,\u0002 will I,\" &c. (Protestants) --- The difference consists only in the points. (Berthier) --- Syriac, \"There I will shew him the way of his salvation,\" or, according to St. Chrysostom, \"\u0001even\u0002 my salvation.\" (Calmet) --- By adoring God in spirit and truth, (Haydock) we may be saved. (Menochius)" } ] }, { "chapter": 50, "slug": "id775.html", "header": "Psalm l. (Miserere.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bethsabee.\u0002 Septuagint, \"Bersabee.\" Some copies add, \"the wife of Urias.\" (Haydock) --- The rest of the title is in Hebrew, &c., so that it is one of the most authentic. Nathan did not give the admonition till about a year had elapsed after the transgression, (2 Kings xii.) when David was made to enter into himself, by a prophet inferior to himself. (Berthier) --- After his departure, he is supposed to have composed this psalm, to testify his repentance to all the world. (Calmet) --- He had also in view the state of the captives. (Theodoret, &c.) --- The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm cv. 47., and 1 Paralipomenon xvi. 35.; Calmet) by some inspired author. (Haydock) --- David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted. He prays to be washed still more from evil habits, ver. 4. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thy great mercy.\u0002 Such is the purport of the Hebrew \u0001chasdec,\u0002 though (Haydock) the Chaldean and Syriac omit \u0001great.\u0002 My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) --- \u0001Mercies.\u0002 I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Yet more,\u0002 by baptism. (Eusebius; St. Ambrose, apol.) --- The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus v. 5. The psalmist prays, that all the remains of sin may be obliterated, John xiii. 10. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Me.\u0002 I do not forget it, but am covered with shame. (Calmet) --- Sin is our greatest enemy, and continually cries for vengeance. (Haydock) --- While David did not confess, his sin lay heavy upon him. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Only,\u0002 or principally, who art the only God, (1 Timothy i. 17.; Worthington) the judge and witness of my crime. (Haydock) --- David was a king, and acknowledged no judge among men. (St. Ambrose, c. x.) --- \u0001Soli Deo reus est.\u0002 (Cassiodorus) --- Urias, whom he had injured, was no more. (St. Augustine) --- The action had been done in \u0001secret:\u0002 (2 Kings xii. 12.) but many began to suspect, and to blaspheme. (Haydock) --- \u0001Judged.\u0002 St. Paul reads thus, (Romans iii. 4.) though the Hebrew be, \"when thou judgest.\" St. Jerome has also \u0001judicaberis,\u0002 so that we might infer, that the Hebrew is now incorrect, or that \u0001beshophtec\u0002 means \u0001in judicare te.\u0002 (Berthier) --- Houbigant changes the order of the verses, \"cleanse me from my sins, that thou mayst be blameless when thou comest into judgment: For I know,\" &c. (Haydock) --- Susanna was preserved from sinning by the thought of God's presence, Daniel xiii. 25. --- If David fell, he confessed his fault. (Berthier) --- God is faithful to his promises, and desires the conversion of sinners, though some would represent him as cruel, and unconcerned about his creatures. The psalmist prevents this unjust inference, (Haydock) and proves, that God is both just and merciful. (Worthington) --- He acknowledges his ingratitude, as the captives confess, that their sins have brought on them this chastisement, though they had not injured the Babylonians. (Theodoret) (Flaminius) (Calmet) --- God had often promised pardon to those who truly repent. An appeal is made to his truth and mercy." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sins.\u0002 Hebrew, \"iniquity,....and in sin did my mother warm \u0001or\u0002 conceive me.\" Original sin has a manifold deformity, and is the fatal root of other transgressions. See St. Augustine, Ench.; St. Thomas Aquinas, i. 2. q. 82. a. 2., \u0001est multiplex virtute.\u0002 (Haydock) --- The prophet speaks here undoubtedly of original sin. (Amama) --- No text could be more express, as the Fathers and the Jews agree. Yet Grotius, whose opinions are almost always singular, and dangerous, maintains, that the expression is hyperbolical, and only implies, that David had been long subject to sin, even from his infancy, as Job was naturally of a merciful disposition, Job xxxi. 18. --- Thus free-thinkers abuse the Scripture, and setting aside all authority, will only see what they think proper. (Calmet) --- The weakness of man is a motive for pity: (Menochius) David pleads for it, yet allows, that the fault was entirely his own, and that he had grace sufficient to have avoided it. (Calmet) --- The consideration of our sinful origin, ought to move us to beg, that we may be washed still more, and that we may not yield to our evil propensities. (Worthington) --- We may resist them, and therefore David would not make vain excuses in sin, as God loves the truth, and a sincere confession. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Uncertain.\u0002 Hebrew, \"in the interior,\" I am full of sin, and thou requirest that I should constantly adhere to virtue. See Job xiv. 1. --- \u0001To me.\u0002 This increases my crime, (Calmet) as I cannot plead ignorance. (Menochius) --- Those who have true faith, are more easily converted. But God gives to all some good, which he loves in them, and is ever ready to preserve his gifts, and to save his creatures. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hyssop,\u0002 which was used in sprinkling lepers, &c., (Leviticus xiv. 6.) not that the like ceremony, or even sacrifice, would suffice to heal the wound of the soul. Sincere contrition, (ver. 18, 19.) and the virtue of Christ's blood, are necessary. (Calmet) (Hebrews ix. 19.) --- The heat (Numbers xix.) and operation of this sovereign medicine was shewn to the prophet, John xix. (Worthington) --- The sprinkling of the priest might be of service, if the heart was contrite, Hebrews ix. 13. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rejoice,\u0002 when thou givest me an assurance of pardon. My \u0001bones,\u0002 or virtue, shall then be restored. Hebrew, \"the bones which thou hast broken may exult.\" (St. Jerome) (Haydock) --- God gives contrition, after which the whole interior is filled with joy. (Berthier) --- When the affections are purified, the soul takes delight in God's word, and revives. (Worthington) --- The assurance of being pardoned, gives her fresh alacrity in his service. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Face.\u0002 Anger. If the sinner consider his fault, God will forget it. (Calmet) --- His justice requires that he should punish the impenitent. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Create.\u0002 Hebrew \u0001bera,\u0002 a term never used but for a new production. Whatever comes immediately from God must be pure, and as David had fallen into impurity, he earnestly implores this gift. He prays for the new heart of flesh, Ezechiel xxxvi. 26. (Haydock) --- Thou hast said, \u0001Behold, I make all things new,\u0002 Apocalypse xxi. Oh that I may be included, that I may sing a \u0001new\u0002 canticle, having become a \u0001new man!\u0002 (2 Corinthians v. 17., and Ephesians iv. 24.) (Berthier) --- \u0001Right.\u0002 Hebrew, \"constant,\" (Haydock) the Holy Spirit, thy inspiration, or that uprightness, of which I have been deprived. (Calmet) --- \u0001Bowels,\u0002 or interior. (Worthington) --- These sentiments ought to animate priests, when they hear confessions. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Spirit\u0002 of prophecy, which is not withdrawn, except for some crime. (Origen) (Huet. p. 35.) --- David had been without this privilege, till his repentance. (St. Athanasius) --- Yet St. Chrysostom and Theodoret maintain the contrary. (Calmet) --- He prays for final perseverance, which is due to none, (Berthier) and that he may fall no more. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Salvation,\u0002 or thy salutary joy, (Berthier) \"the joy of thy Jesus,\" (St. Jerome) for whom he prays, (St. Augustine) knowing that He will save his people from their sins, and that there is salvation in no other name. (Haydock) --- \u0001Perfect.\u0002 Literally, \"principal.\" Septuagint, \"conducting;\" such a spirit as may suit one who is to command. (Haydock) --- This may denote sound reason, (4 Machabees; Philo Nobil) which keeps the passions under, (St. Chrysostom; Job xxx. 15.) or God himself, to whose Spirit all others should be subservient. Rance often inculcated to his Monks, the importance of having this principal spirit, which includes every virtue, particularly of liberality, as the Hebrew \u0001nediba,\u0002 implies. (Berthier) --- \"Thy free Spirit.\" (Protestants) --- How earnestly should we endeavour to be disentangled from all the chains of our passions! (Haydock) --- David might also fear, lest he had forfeited the throne, like Saul, whom the Spirit left, 1 Kings x. 9., and xvi. 14. Kings affected to be styled liberal, Luke xxiii. 25. (Calmet) --- He repeats his petition thrice, in allusion to the three persons in one God, (St. Augustine, &c.) and prays, that the Messias may still spring from him, notwithstanding his sins, and that he may have a constant and willing spirit to fall no more. (Worthington) --- Principal, or liberal, may refer to the Holy Ghost, the fountain of all grace, or to the king, who ought to be generous. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thee.\u0002 The sinner cannot testify his gratitude better, than by promoting the conversion of others. (Worthington) --- This is a sort of satisfaction. (Menochius) --- While engaged in sin, David could not well exhort his subjects to repentance. His example was rather an inducement for them to transgress. (Berthier)--- But when they saw his grief, and knew that God had pardoned him, they were no longer tempted to despair. He also watched more carefully over their conduct." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Blood,\u0002 from death, which I have deserved. (St. Athanasius) --- That of Urias, and his companions, (Worthington) cries to heaven for vengeance, 2 Kings xi. 24. (Haydock) ---Hence the word \u0001sanguinibus,\u0002 is used. (Berthier) --- Spare me, and my people. --- \u0001Justice,\u0002 which has given place to mercy. (Calmet) --- The latter word is here used by Symmachus, and justice may have this meaning. (Theodoret) --- Sixtus V reads \u0001exaltabit,\u0002 instead of \u0001exultabit,\u0002 which Septuagint \u0001agalliasetai,\u0002 (Calmet) requires. Hebrew \u0001terannen,\u0002 \"shall sing aloud of.\" Protestants, \"shall praise thy justice.\" (St. Jerome) --- \u0001Extol\u0002 agrees better with \u0001exaltabit,\u0002 though both have nearly the same sense. (Haydock) --- God's justice will pardon the penitent, as he has promised. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Sacrifice.\u0002 If my crime were of such a nature as to be expiated by certain victims, I would surely have offered them: but my heart has offended, and must do penance. (Calmet) --- The legal victims were not of themselves sufficient to remit sin. (Menochius) --- Contrition was necessary, Isaias lxvi. 2., and Ezechiel vi. 9. (Berthier) --- The Scripture often prefers internal, before outward sacrifices. This of the heart must precede those of justice, and of praise. (Worthington) --- The heart must be broken, to make place for love. Compunction is thrice urged. The two first terms in Hebrew are the same, \"contrite,\" (Haydock) broken, or disconcerted. \u0001Kateklasthe philon etor.\u0002 (Homer, Odyssey) (Menochius) --- The captives might adopt this prayer, Daniel iii. 39. (Calmet) --- External sacrifices are commended in the next verses, as they are good, (Haydock) being instituted by God. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Deal.\u0002 These two verses have no necessary connexion with the preceding: they may have been added by some prophet at Babylon, (Calmet) or David foresaw the destruction of the city by the Chaldeans. (St. Chrysostom) --- He might fear that his sin would draw ruin on the capital, as a much less offence did, and as in all ages, the sins of the rulers have fallen on their subjects, 2 Kings xxiv. (Haydock) --- Though the place was not destitute of fortifications, (Calmet) he might pray that they might be completed, (Berthier) as they were by Solomon, who built the temple and various walls, so that David might very will add this conclusion, (3 Kings iii. 1., and ix. 15.; Haydock) alluding to the sacrifices which should be offered in the future temple. (Berthier) --- He insinuates, that his pardon may prove beneficial to his people, and sues for it to be granted for their sakes. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Justice;\u0002 works of piety, (Psalm iv. 6.) or victims vowed or prescribed by the law; the same which are afterwards styled holocausts (Calmet) by two different terms, \u0001hola\u0002 and \u0001calil.\u0002 (Haydock) --- The latter includes fruits, &c. (Calmet) --- While we are in sin, our good works are less acceptable. (Menochius)" } ] }, { "chapter": 51, "slug": "id776.html", "header": "Psalm li. (Quid gloriaris.)", "notes": [ { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "\u0001Achimelech.\u0002 Sixtus V, Septuagint, &c., read \u0001Abimelech.\u0002 But the former is the true name. See 1 Kings xxii. 9, 20. (Calmet) --- The word \u0001understanding\u0002 implies, that we ought to reflect on the misery of detraction, and bear our crosses with submission. (Berthier) --- Doeg was but half a Jew, and persecuted the faithful. (Worthington) --- \u0001Iniquity.\u0002 Hebrew \u0001chesed,\u0002 means also mercy, and some translate, \"the mercy of God!\u0001 or,\u0002 the great mercy.\" Noble exploit! (Calmet) --- But our version seems more natural. \u0001El\u0002 may be a preposition, as Symmachus has \u0001Kath.\u0002 (Berthier) --- If Doeg, who was the most powerful of the shepherds of Saul, (1 Kings xxi. 7.) thought it his duty to give his master information of what had passed, he ought to have stated the matter fairly, instead of insinuating, that the high-priest was ill-affected. (Haydock) --- Nothing could be more false, as he supposed he was acting agreeably to the interests of Saul, and of the state. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ruin.\u0002 Septuagint \u0001katapontismou,\u0002 \"drowning,\" or to make the innocent suffer \"shipwreck.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thy,\u0002 is not found in Hebrew. Doeg would not dare to enter the \u0001tabernacle,\u0002 after he had slain the priests. (Calmet) --- Houbigant properly supplies \u0001thy.\u0002 (Berthier) --- \u0001Living.\u0002 The Jews inform us, that Doeg slew himself with his master at Gelboe, and that David punished his offspring with death. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Laugh,\u0002 at the last day, when they will have nothing to fear, nor the wicked to hope. In this life, the just are full of compassion; but they cannot but approve of God's judgments. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The man.\u0002 Hebrew \u0001hageber,\u0002 \"the hero.\"" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fruitful.\u0002 David foretells his own prosperity on the throne, (Worthington) when this wretch shall be no more. (Haydock) --- He was at this time in great perplexity, (Calmet) in banishment from \u0001the house of God.\u0002 (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001It\u0002 punished the wicked, and asserted thy just providence. (Haydock) --- \u0001Good.\u0002 Thy saints find the greatest comfort in thee. (Calmet)" } ] }, { "chapter": 52, "slug": "id777.html", "header": "Psalm lii. (Dixit insipiens.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Maeleth,\u0002 or Machalath. A musical instrument, or a chorus of musicians: for St. Jerome renders it, \u0001per chorum;\u0002 (Challoner) and Aquila, \"for dancing.\" Sixtus V, &c., read incorrectly, \"for Amalec.\" --- The psalm is nearly the same with the 13th, (Calmet) except ver. 6. (Menochius) --- We know not the reason why David gave this second copy, omitting the name of Jehovah. (Berthier) --- St. Augustine explains it of the dangers of the latter times. (Worthington) --- It seems to speak of the return from captivity, ver. 7. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001God hath scattered the bones,\u0002 &c. That is, God hath brought to nothing the strength of all those that seek to please men, to the prejudice of their duty to their Maker. (Challoner) --- \u0001That.\u0002 Hebrew, \"who besiege thee. Thou hast confounded them, because,\" &c. Septuagint seem to have read more correctly, as no one has been addressed before. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Glad.\u0002 The Fathers explain this of Christ's redemption. The captives doubted not but that they should be speedily set at liberty, as the prophets had assured them. (Calmet)" } ] }, { "chapter": 53, "slug": "id778.html", "header": "Psalm liii. (Deus in nomine tuo.)", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ziph\u0002 lay to the south of Juda. (Haydock) --- David was rescued from the most imminent danger, by an irruption of the Philistines. He then composed this canticle, expressing his sentiments in danger, and his gratitude to God. (Calmet) --- It may also be used by any person in distress. (Worthington) --- The Church orders it to be said by her ministers at Prime, that they may be protected from all their spiritual enemies. (Berthier) --- The Fathers apply it to Jesus Christ, (St. Hilary) or to his persecuted members. (St. Augustine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Name,\u0002 which is a strong \u0001tower,\u0002 (Proverbs xviii. 10.; Calmet) event thyself. Hence it is so criminal to take it in vain. (Berthier) --- \u0001Judge.\u0002 Ancient psalters have, \"deliver.\" Saul and the Zipheans persecute me unjustly. I commit my cause to thee. (Haydock) --- Defend me for the justice of my cause. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Strangers.\u0002 Barbarous, (Worthington) enemies, though of the same tribe. (Calmet) --- \u0001Hostis dicebatur quem nunc peregrinum dicimus.\u0002 (Cicero, Off. i.) --- The devil and our passions, as well as the world, are such to us. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Behold.\u0002 He admires how God delivered him, though Saul seemed to have only one step more to take. Jesus Christ was secure amid the persecutions of the Jews, till he was pleased to deliver himself up, John x. 18. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Truth.\u0002 To fulfil thy promises. (Haydock) --- He foretells their destruction." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Freely,\u0002 without being commanded. (Worthington) (Menochius) (Leviticus iii. 1.) --- Jesus Christ was offered, because he would, Isaias liii. 7., and John x. 17. (St. Jerome) --- \u0001Good,\u0002 so to do, (Du Hamel) or sweet in itself, Psalm li. 11. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Enemies,\u0002 from the hill which divided the armies. I saw them retire, (Haydock) and in security beheld their chastisement. (Menochius)" } ] }, { "chapter": 54, "slug": "id779.html", "header": "Psalm liv. (Exaudi Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 It alludes to some of his persecutions, particularly to that of Absalom, as well as to that of the Church, and of Jesus Christ. Bede explains it of Onias: who, being excluded from the high priesthood, retired into Egypt, and built the temple of Onion, 2 Machabees xiii. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hear me.\u0002 He repeats the same petition four times, (Haydock) to testify his fervour, and humility, Ecclesiasticus xxxv. 21. --- \u0001Exercise,\u0002 among the wicked, (St. Augustine) or while I consider the sufferings of Christ. (Eusebius) --- David was perplexed what course to take, when he first heard of his son's revolt. Our Saviour was sorrowful unto death, Matthew xxvi. 37. (Calmet) --- This life is a warfare. (Worthington) --- \u0001Ldoleschia.\u0002 Hebrew \u0001sichi,\u0002 denotes serious (Haydock) meditation, Genesis xxiv. 63. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Upon me.\u0002 When a person has fallen into distress, the world is ever ready to attribute it to some fault. Absalom accused his father of neglecting to judge, &c., 2 Kings xv. 2. The Jews calumniated and sought the death of Christ, whose agony in the garden is well described, (ver. 5.) as well as the consternation of David, at the sight of such a general revolt, (Calmet) which almost overwhelmed him. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Troubled,\u0002 like a woman in labour, (Menochius) as \u0001yachil\u0002 implies, (Calmet) in Hiphel. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Dove,\u0002 which flies swiftly. He now adored the judgments of God, which chastised him, as he had threatened; (2 Kings xii. 11.) though, while innocent, he had rejected a similar proposal, Psalm x. 1. The event shewed, that he acted wisely in retiring beyond the Jordan. (Calmet) --- O that I could fly, and in the simplicity of the dove, be removed from these afflictions! (Worthington) --- As I could not go to heaven, I retired into the wilderness. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Storm.\u0002 The first fury of the rebels, which is most dangerous, is thus specified. David was convinced, that his son's party would dwindle away, when he was informed that he did not pursue him, following the advice of Chusai. (Calmet) --- Hebrew, \"I would hasten my escape from the impetuous wind and tempest.\" But the Septuagint may be equally correct. (Berthier) --- God protected his weak servant in the greatest dangers. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cast down.\u0002 Hebrew, \"swallow up,\" as the earth did Dathan. (Calmet) --- Septuagint, \"drown.\" (Haydock) --- \u0001Tongues,\u0002 as at Babel, that they may not know how to proceed. (Calmet) --- Hebrew, \"swallow up....the torrent of their tongue.\" (Bate.) --- \u0001Pallag,\u0002 means also to \"divide.\" Absalom was accordingly infatuated by David's friend, 2 Kings xv. 31., and xvii. 7. (Menochius) --- \u0001City\u0002 of Hebron, or even of Jerusalem, which caused the king to leave no garrison in it. The city was still more abandoned in our Saviour's regard. (Calmet) --- \u0001Contradiction.\u0002 Their counsels agree not. They have their troubles, yet will not amend; but strive to oppress the poor. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001From him.\u0002 But how shall we guard against a traitor? (Calmet) --- The injury received from a friend is most cutting. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Guide,\u0002 the prime minister, (Berthier) and chief of the council. (Menochius) --- Such was Achitophel, who had nevertheless been long (Calmet) secretly disaffected. See 2 Kings xv. 12., and xvi. 23. He professed the same religion, and was trusted with the most important affairs, as Judas carried the purse. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Consent,\u0002 or with expedition, as the Rabbins order people to go to the temple, though they must return slowly. All this designates Judas. (Calmet) --- Dreadful lesson for all sacred ministers, who prove faithless! (Berthier) participating of the holy sacraments in the Catholic Church, (Worthington) and yet betraying themselves, and their master! Achitophel had probably to attend David in the temple, as Naaman did Benadad, 4 Kings v. 18. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Let death,\u0002 &c. This, and such like imprecations, which occur in the psalms, are delivered prophetically; that is, by way of foretelling the punishments which shall fall upon the wicked from divine justice, and approving the righteous ways of God: but not by way of ill-will, or uncharitable curses, which the law of God disallows. (Challoner) --- David shewed even too much tenderness towards the rebels, in the opinion of Joab, &c. He would not hurt Saul. His predictions were verified; as Achitophel became a suicide, Absalom perished miserably, suspended between heaven and earth, as an object of horror to both, while many of his accomplices were either slain, or fell into precipices, 2 Kings xvii. 23., and xviii. 8. (Haydock) --- \u0001Hell,\u0002 by a sudden death, like Antiochus, Core, &c., Numbers xvi. 30. The just are already dead to this world. (Berthier) --- Those who sin on purpose, descend, as it were, alive into hell. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Evening.\u0002 The Hebrew then began the day. (Calmet) (Genesis i. 5.) (Haydock) --- They had three times allotted for prayer, (Daniel vi. 10.) as the Church had afterwards. (Const. Ap.[Apostolic Constitutions?] vii. 25.) (Calmet) --- Evening song, matins, and the sacrifice of the mass, are the principal times for divine service. (Worthington) --- David comprises all times, because his prayer was continual. (Berthier) (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Among many,\u0002 &c. That is, they that \u0001drew near\u0002 to attack me, were \u0001many\u0002 in company, all combining to fight against me. (Challoner) --- Or, many also joined themselves to me with Joab, and the holy angels, (4 Kings vi. 16.) though almost all \u0001Israel\u0002 followed Absalom, 2 Kings xv. 13. (Calmet) --- In many things, schismatics agree with the Church; but their crime is the breaking of unity. (St. Augustine)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Change,\u0002 or redemption for them, (Psalm xliii. 13.; Eusebius) or they will not amend, (Worthington) nor cease to blaspheme God, and to calumniate me. (Calmet) --- \u0001Eternal.\u0002 Literally, \"He who is before ages.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Repay.\u0002 Hebrew \u0001bishlomaiv,\u0002 \"in his retributions,\" or \"against his peaceable ones.\" Houbigant too arbitrarily translates, \"they have sent forth their hand against, \" &c. (Berthier)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001They are divided,\u0002 &c. Dispersed, scattered, and brought to nothing, by the wrath of God, who looks with indignation on their wicked and deceitful ways. (Challoner) --- They are separated from the good, (St. Jerome) slain by a look, 2 Thessalonians ii. 8. --- \u0001Near,\u0002 or fought, ver. 19. (Calmet) --- Some translate, \"they have divided the butter, like words of his mouth.\" But this is less accurate, and the same idea is conveyed in the next words. (Berthier) --- Protestants, \"\u0001The words\u0002 of his mouth were smoother than butter, but war \u0001was\u0002 in his heart. His words were softer than oil, yet were they drawn swords.\" (Haydock) --- My enemy has violated every law, under the appearance of friendship. (Calmet) --- \u0001Darts.\u0002 Absalom kissed the men of Israel to delude them, (2 Kings xv. 2.) and the traitor gave this sign to those who came to seize our Saviour, Matthew xxvi. 48. (Calmet) --- The words of God are most excellent in themselves, but they seem hard to the incredulous. Thus the Capharnaites gave rise to the first heresy against the words of Christ, which St. Peter piously believed, though, as yet, he did not comprehend their meaning, John vi. (St. Augustine) (Worthington) --- His heart and words may thus be understood of God: but they more probably relate to any one of David's numerous enemies, who is thus singled out. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Cast.\u0002 The prophet had experienced the happy effect of this conduct. (Calmet) --- In all troubles and doubts, we must have recourse to God. (Worthington) (1 Peter v. 7.)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Destruction;\u0002 \"into gehenna,\" (Chaldean) or \"hell,\" (St. Jerome) to which the judge sentences the reprobate, without promoting their crimes. (St. Augustine) (Calmet) --- \u0001Days.\u0002 It is rare that murderers and notorious malefactors escape punishment in this world; but in the next, they will surely be requited. Absalom perished in the flower of his age. (Berthier) --- Achitophel, and many others, have been suddenly cut off. God sometimes permits such to reign for a time, to exercise his servants, or that they may repent. (St. Augustine) --- The Scripture often threatens sinners in this manner, Job xxi. 21., and Isaias lxv. 20. (Calmet) --- Their \u0001days\u0002 are indeed spent, when they die. But if they had altered their conduct, they might have prolonged their life, (Haydock) according to the usual course of nature. (Worthington) (Menochius)" } ] }, { "chapter": 55, "slug": "id780.html", "header": "Psalm lv. (Miserere mei Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Geth.\u0002 Before (Berthier) or after his escape to the cave of Odollam, (Calmet) he composed this psalm, to comfort his followers with the consideration of God's protection. (Haydock) --- See 1 Kings xxii., and Psalm xv. The title is variously rendered. St. Jerome, \"to the victor for the dumb dove,\" &c. Protestants, \"upon Jonath elem rechokim Michtam of David.\" This is to elude the difficulty, and we might as well adhere to the Septuagint, who seem to have only added, \"from the sanctuary.\" The psalm may suit any one in distress, (Berthier) unable to attend the public service, (Worthington) or it may be understood of our Saviour's passion. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Man.\u0002 All combine against me. (Calmet) --- The sins of every man oppressed Jesus Christ. (Berthier) --- All who live piously, must suffer many attacks. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The height of the day.\u0002 That is, even at noon day, when the sun is the highest, I am still in danger. (Challoner) --- Hebrew, \"many fight against me from an elevation, \u0001or\u0002 from day-break.\" --- \u0001Fear.\u0002 Many prefix a negation, which St. Jerome rejects, (ad Sun.) explaining this \u0001height\u0002 of the divine majesty. (Calmet) --- David felt the impressions of fear; but corrected them by his confidence in God. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My words.\u0002 The words or promises God has made in my favour. (Challoner) --- Praising God (Haydock) removed the dejection of David. (Eusebius) --- \u0001Detested.\u0002 Protestants, \"wrest.\" They put an evil construction upon what I say, (Haydock) and make me their laughing-stock, Psalm xxxvii. 13. (Calmet) --- But I cease not to proclaim what God has declared in my favour, (Haydock) or what good I have been enabled to effect by his grace. My enemies may meet to devise my ruin, and to supplant me; yet all in vain. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001For nothing shalt thou save them.\u0002 That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execute thy justice upon them. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I have.\u0002 Protestants, \"thou tellest my wanderings: put thou my tears into thy bottle. \u0001Are\u0002 they not in thy book?\" St. Jerome, \"thou hast numbered my most secret things: place my tears in thy sight,\" &c. (Haydock) --- Septuagint render the sense clearer. (Berthier) --- God has promised to relieve the distressed, who confided in him." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To me.\u0002 This is almost a repetition of ver. 5. (Calmet) --- \u0001Elohim\u0002 and \u0001Jehova\u0002 are mentioned (Haydock) as \"the power and eternity\" of God gave David the greatest confidence." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001To thee.\u0002 Literally, \"thy vows.\" (Haydock) --- Houbigant chooses rather to follow the Syriac, \"with thee, O God, are my vows:\" which is clearer, though our version may be well explained, \"I will perform my vows to thee,\" (Berthier) the sacrifice of \u0001praises,\u0002 in this psalm. (Calmet) --- I will endeavour to comply with my engagements and vows. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Living,\u0002 in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) --- The Fathers explain this of Jesus Christ, or of eternal glory. (Theodoret) (Calmet) --- In the true faith and good works, I will strive to please God. (Worthington)" } ] }, { "chapter": 56, "slug": "id781.html", "header": "Psalm lvi. (Miserere mei Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Destroy not. Suffer me not to be destroyed, (Challoner; Menochius) or I will not allow my men to destroy an implacable foe, (Haydock) as they entreat me to do. This conduct is worthy of eternal memory. (Worthington) --- The words may also be an admonition to the reader, not to alter this piece, Apocalypse xxii. 18. (Calmet) --- Al tashcheth, (or thosséth.; Haydock) is supposed to be an instrument, or a favourite song, such as that of Moses, (Deuteronomy ix. 26.) which begins thus. But the point is uncertain. The same words occur, Psalm lviii., lix., (Berthier) and lxxiv. They are put in the mouth of Christ suffering, by St. Hilary, &c. --- Cave of Odollam, or rather of Engaddi. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In thee.\u0002 This obliges God to take pity, Psalm xlvi. 11. --- \u0001Wings,\u0002 as a chicken retires to the hen, Ruth ii. 12., and Matthew xxiii. 37." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sent his mercy,\u0002 &c., (Calmet) above the power of man. (Worthington) --- \u0001Reproach.\u0002 Saul was forced to entreat David to preserve his family, as he had just spared his own life; which would, no doubt, mortify his pride, (1 Kings xxiv. 18, 22.; Calmet) and seem a reproach to him. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lions.\u0002 Poetry gives life to all things. It represents mercy and truth as God's messengers; and Saul as a young lion. He might have entered the cave with his men, and destroyed David: but Providence caused him to enter alone, so that David had an opportunity to cut off the hem of his garment, and to shew his clemency. --- \u0001Sword.\u0002 Thus were the Jews armed, to demand Christ's death. (Eusebius) (Calmet) --- The persecutors use artificial weapons, and excite one another to fury, 1 Kings xxii. 16. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Down.\u0002 Hebrew, \"my soul was bowed down,\" (Berthier) or \"to bow down my soul.\" (St. Jerome) (Haydock) --- Saul strove many ways to destroy his rival, sending him to fight the Philistines, who, nevertheless, proved the ruin of Saul, 1 Kings xviii. 17., and xxxi. 1. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001My.\u0002 This and the following verses, from the 107th psalm. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Glory.\u0002 Soul, tongue, or rather instruments of music, (Calmet) and spirit of prophecy. (St. Athanasius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Nations.\u0002 The psalms are now recited, (Worthington) in every language, and the wonders wrought by Christ are proclaimed. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "Clouds. They are exceedingly great. (Haydock) --- Christ has mounted to the highest heavens, and his apostles have preached (Calmet) his saving truths, which, like clouds, render the earth fruitful in good works. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Earth.\u0002 It is just thy mercy should be extolled. (Menochius; ver. 6.)" } ] }, { "chapter": 57, "slug": "id782.html", "header": "Psalm lvii. (Si vere utique.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Title.\u0002 This psalm is a sequel to the former, (Worthington) and refers to the malevolent speeches of Saul's courtiers, (1 Kings xxiv. 10., and xxvi. 7.; Calmet) and to the proceedings of the Jews against Christ. (St. Jerome) --- It is an invective against hypocrites, (Calmet) and detractors. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Men.\u0002 If you be consulted by Saul, and act as judges, do what is right. Condemn not a man unheard. (Calmet) --- Few refuse to speak well. (Worthington) --- Hebrew also, \"O assembly,\" act not hypocritically." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heart.\u0002 Hence proceed evil thoughts, &c. (Haydock) --- \u0001Quicquid vis & non potes, factum Deus computat.\u0002 (St. Augustine) --- \u0001Forge,\u0002 as you endeavour to preserve the appearance of rectitude. Hebrew, \"weigh\" in scales. (Calmet) --- This double-dealing aggravates the fault. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Womb.\u0002 Born in sin. (Haydock) --- They have followed the same course through life, being always bent on wickedness. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Madness;\u0002 or \"poison,\" \u0001chamath.\u0002 (Menochius) --- \u0001Deaf asp.\u0002 This is the most dangerous species. The ancients attempted to charm serpents. But these courtiers were deaf to every proof of David's innocence, (Calmet, Diss.) and would receive no admonition, stopping their ears, like asps. (Worthington) --- The prophet speaks conformably to the received opinion, (Berthier) without determining it to be true. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Wisely.\u0002 \"Cunningly.\" Many read, \u0001qui incantatur a sapiente.\u0002 (Calmet) --- He does not approve of the magical art. (Menochius) --- Serpents may naturally be affected with music. The torpid snake by incantation bursts. (Virgil, Ec. viii.; Bochart v. 3. 385.) Parkhurst, \u0001chober.\u0002 (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wax.\u0002 Hebrew \u0001shabbelul,\u0002 occurs no where else, and this signification is surely preferable to that of the Rabbins, \"a snail.\" (Protestants) (Haydock) --- \u0001Fire.\u0002 Hebrew, \"like the untimely birth of a woman, which has not seen the sun.\" (Houbigant after St. Jerome) --- Septuagint may not have read \u0001th\u0002 at the end of \u0001esh,\u0002 \"fire.\" But both version imply, that the wicked shall perish, without resource (Berthier) or struggle. This in enforced by a multiplicity of examples. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Before your thorns,\u0002 &c. That is, before your thorns grow up, so as to become strong briers, they shall be overtaken and consumed by divine justice, swallowing them up, as it were, \u0001alive in his wrath.\u0002 (Challoner) --- You shall be cut off when you least think of it. (Menochius) (Psalm liv. 24.) (Haydock) --- David probably alludes to the proposal mentioned, (Judges ix. 14.) where the brier (\u0001rhammus\u0002) invites all the trees to come under its shade. Before you, my followers, shall fall under the oppression of our cruel persecutors, they shall be suddenly destroyed. (Berthier) --- \"Before your pots can feel the thorns, he shall take them away, as with a whirlwind, both living, and in \u0001his\u0002 wrath.\" (Protestants) --- This version of Pagnin is rejected by Montanus, who nearly follows the Vulgate. \u0001Sirothecem\u0002 means, \"your thorns,\u0001 or\u0002 pots,\" Ecclesiastes vii. 7. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Shall wash his hands,\u0002 &c. Shall applaud the justice of God, and take occasion, from the consideration of the punishment of the wicked, to wash and cleanse his hands from sin. (Challoner) --- \u0001Hands.\u0002 Hebrew, \"feet,\" (though this is not certain. Psalm lxxiii. 4.; Berthier) and all his body; the carnage shall be so great. The just approve of God's judgments, (Calmet) \u0001in\u0002 or \"over,\" \u0001epi,\u0002 to testify that he has no connexion with the wicked. (Theodoret) --- The just will purify himself still more at the sight of vengeance. This interpretation is good, but no so literal. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A God.\u0002 Hebrew \u0001Elohim shophetim.\u0002 Both are in the plural, which has induced many to suppose that angels, &c., are meant; yet the plural is sometimes used, when speaking of the true God, Genesis xx. 13., and Josue xxiv. 19. (Calmet) --- Houbigant translates, \"gods,\" which he explains of the pastors of the Church, or \"judges.\" The reward of virtue, and punishment of vice, are very important truths. Let us wait till the time of harvest, and all will be in its proper place. (Berthier)" } ] }, { "chapter": 58, "slug": "id783.html", "header": "Psalm lviii. (Eripe me.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Watched.\u0002 Hebrew, \"they (the guards) watched.\" The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Berthier) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Esdras iv. 1., and vi. 1.) one of whom may have composed it. (Calmet) --- But this is only a conjecture, (Berthier) and Saul's emissaries may be styled \u0001Gentiles,\u0002 (Menochius) because they imitated their manners. (Haydock) --- Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. (Worthington) --- But God turned her heart another way. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Caught.\u0002 Hebrew, \"laid snares for.\" Septuagint, \"hunted.\" The enemy wished eagerly to take David, or Nehemias, (Haydock; Calmet) and they seemed to have so surrounded the former, as to be sure of him. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001I ran.\u0002 Hebrew, \"they,\" &c. But the Septuagint would not have made such a mistake, (Berthier) and the Hebrew appears to be incorrect, though we may understand \"without iniquity \u0001in me,\u0002 they have run.\" (Calmet) --- I gave them no offence. (Worthington) --- All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being \u0001without sin.\u0002" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001No mercy.\u0002 Nehemias uses the like prophetic threats, 2 Esdras iv. 5. (Calmet) --- \"Every sin must be punished, either by the penitent, or by an avenging God.\" The prophet supposes that his enemies died impenitent. (St. Augustine) --- When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. (Eusebius) --- The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Evening,\u0002 when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 Kings xix. (Haydock) --- Nehemias was obliged to watch continually, 2 Esdras iv. 11, 23. (Calmet) --- The Jews will embrace the faith at the end of the world, (St. Augustine) or they will be destroyed (St. Hilary) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Eusebius, (Psalm xlviii.) and St. Jerome. (Soph. 1.) --- They have a \u0001hunger\u0002 for God's word, of which they have lost the true sense. (St. Athanasius) --- Persecutors are never satiated, though they labour to destroy, all their lives. (Worthington) --- They allow themselves no rest. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Lips.\u0002 They seek my ruin, 2 Esdras iv. 2, &c. --- \u0001Heard.\u0002 Thus they deny Providence, Psalm (Hebrew) x. 11. (Calmet) --- This thought and the occasion of sin have produced much wickedness. \"Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee.\" (St. Augustine, Ser. 161.) --- A serious consideration of God's presence is the best preservative. (Berthier) --- The wicked devise all sorts of cruelty, as if there were no God. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Laugh.\u0002 Permitting them to become ridiculous. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001My.\u0002 Hebrew, \"his,\" which seems incorrect. Chaldean (Calmet) and St. Jerome agree with the Vulgate. Houbigant would also substitute, \"My strength, I will \u0001sing\u0002 to thee,\" which affords a better sense, ver. 17. (Berthier) --- Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. (Haydock) --- Such was the admirable humility of Nehemias, who never assumed any glory to himself. (Calmet) --- David and all just men entertain the same sentiments. We are here assured (Haydock) that the Church and some virtuous souls will persevere, by God's grace. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001His mercy.\u0002 Protestants, \"the God of my.\" Yet the text has \"his;\" \u0001i\u0002 and \u0001v\u0002 are easily confounded. The Keri here allows \"my,\" which Pagnin translates. St. Jerome, \"the mercy of my God;\" (Haydock) or \"my God, my mercy.\" (Ep. ad. Sun.) (Calmet) --- All comes to the same end. These words are most applicable to Jesus Christ. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Over.\u0002 St. Jerome, \"my spies.\" (Haydock) --- \u0001Forget.\u0002 Let them suffer a long time, (Menochius) that their punishment may be a greater warning. The ancients read, \"thy law,\" instead of \u0001people,\u0002 and apply this to the Jews, (Calmet) who still preserve the law, and bear witness throughout the world that the prophecies were not a fabrication of Christians. (Haydock) --- Their exemplary chastisement and continuance, may serve to caution all not to follow their example. \u0001Judæi testes iniquitatis suæ et veritatis nostræ.\u0002 (St. Augustine) (Eusebius) --- \"If all the Jews had been converted, we should have had only suspicious witnesses; and if all had been exterminated, we hould have had none.\" God permits our spiritual adversaries to remain for our trial, (Tertullian) that we may not forget ourselves in prosperity. (Worthington) --- We may also translate \u0001Al,\u0002 \"O God, (as well as \u0001not\u0002) slay them, that they may attack my people no more;\" (see 2 Esdras iv. 4.) for what reason could Nehemias have to beg that they might be spared? (Calmet) --- God might have some. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For,\u0002 is not expressed. Literally, \"bring down....the sign,\" &c. Let not their haughty speeches take effect, or escape punishment. The imprecations of the Jews against themselves, (Haydock) and against Christ, have brought on their destruction. (St. Augustine) --- Thus nothing need be supplied. --- \u0001Of.\u0002 Hebrew, \"shall relate;\" which has little sense. Laying aside the points, it may have the meaning of the Vulgate. This passage can hardly be applicable to David's persecutors, though it might predict the disasters of Saul. It alludes more to the enemies of Christ, (Berthier) who called down his blood upon themselves, (Matthew xxvii. 25.) and most falsely accused Him. (Calmet) --- Hence they are become the reproach of men, and are \u0001no\u0002 longer a people. They behold the reign of Christ propagated throughout the world, (ver. 16.; Haydock) while they are wandering about and despised. They once would \u0001not serve;\u0002 boasting that they were children of Abraham, John viii. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Consumed.\u0002 At the destruction of Jerusalem, or for opposing Nehemias, 2 Esdras vi. 16. --- \u0001Earth.\u0002 The Jews who were preordained to life, embraced the gospel. (Calmet) --- How can those \u0001know,\u0002 who are \u0001no more?\u0002 Their condition will be worse than annihilation. They will exist in hell, though \u0001no more visible\u0002 to us. (Berthier) --- They will \u0001know\u0002 the truth, when it is too late; and when they are on the point of plunging into the abyss. The measure of their crimes being full, they shall be accused and punished. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001City.\u0002 This is a sort of chorus, ver. 7. St. Jerome and Protestants, \"Let them bark.\" (Haydock) --- It insinuates, that the attacks of the enemies of Nehemias, (Calmet) David, and Christ, were unceasing. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Murmur.\u0002 Hebrew also, \"shall tarry all night.\" Protestants, \"grudge.\" (Haydock) --- Finding no oil for their lamps, they will repent like Judas, and blaspheme in hell. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Morning.\u0002 With earnestness, (Haydock) I will fulfil this duty (Calmet) at the resurrection, (Worthington) in the morning of a glorious immortality. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Helper.\u0002 St. Jerome, \"my strength,\" \u0001virtutem meam tibi cantabo,\u0002 ver. 10. I will sing, that all I have comes from thy pure mercy. (Haydock)" } ] }, { "chapter": 59, "slug": "id784.html", "header": "Psalm lix. (Deus repulisti nos.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Changed.\u0002 Psalm xliv. \u0001Title,\u0002 Psalm xv., \u0001doctrine\u0002 explaining what will be the progress of the Church. (Menochius) --- It seems to have the same import as \u0001understanding,\u0002 in other titles, but here is of little authority. (Berthier) --- It has no connexion with the psalm, which seems to have been written before David had obtained the sovereignty over Israel, (Houbigant; ver. 8) or it expresses the sentiments of the captives, (Calmet) and of Jesus Christ, and his Church. (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Set fire.\u0002 Hebrew, \"fought against Syria of Mesopotamia, and Syria of Soba.\" (St. Jerome) (2 Kings viii. 10.) (Haydock) --- \u0001Twelve.\u0002 Abisai slew 18,000, perhaps on another occasion; (1 Paralipomenon xviii. 12.) so that this title does not contradict history. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Off.\u0002 Chastising thy people frequently under Moses, &c. (Berthier) --- \u0001On us.\u0002 Redeeming mankind, which thou hadst condemned, for the fault of Adam, and giving us a more abundant grace, Romans v. 9. (St. Hilary) --- Thou hast treated us like a good physician, (Deuteronomy xxxii. 39.; Calmet) chastising us for our sins, that we might improve in virtue. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Moved.\u0002 He personifies the earth, which had fallen into the hands of the Chaldeans, (Calmet) or had experienced various commotions under Saul, &c., (Haydock) which he denotes by the mention of an earthquake. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sorrow.\u0002 Hebrew, \"muddy,\" such as is given to slaves or malefactors, (Matthew xxvii. 34.) mixed with myrrh, or venom. Literally, \"wine of trembling,\" (Calmet) or soporiferous. (St. Jerome) (Haydock) --- All these expressions give the idea of something disagreeable. (Berthier) --- The people became penitent, or were astonished. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Warning,\u0002 to amend, (Worthington) the sign of the cross (Calmet) in baptism, (St. Jerome) or confirmation. (Eusebius) --- It was customary to erect a pole, on which some signal was placed, in case of invasion, Isaias v. 26., and xi. 12., &c. (Calmet) --- \u0001Bow.\u0002 Hebrew \u0001kossoth,\u0002 (Haydock) as St. Jerome, &c., have read, though the present Hebrew end with \u0001t,\u0002 less correctly, and is explained, \"because of the truth.\" (Calmet) (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Save me.\u0002 The king praying for all. (Menochius) --- St. Augustine reads, \u0001me,\u0002 (Calmet) though the Vulgate does not here express it. (Haydock) --- Hebrew, \"save thy right hand,\" the people, or \u0001man of thy,\u0002 &c., Psalm lxxix. 18. (Calmet) --- \u0001Hear me.\u0002 Hebrew, \"him.\" But the margin has, \u0001me.\u0002 (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Holy\u0002 one, Jesus Christ, (Eusebius) the prophet, (Menochius) the sanctuary, (Calmet) or oracle. (Worthington) --- He had promised that the captives should return in seventy years time, Jeremias xxv. 11., and xxix. 10. (Calmet) --- \u0001Sichem.\u0002 (\u0001partibor Sichimam....metibor.\u0002) These two verbs are sometimes used for \u0001partiar\u0002 and \u0001metiar,\u0002 in ancient authors. --- \u0001Tabernacles.\u0002 Hebrew, \"succoth.\" (Berthier) (Genesis xxxiii. 17.) --- It may also signify the Arabs, who lived in tents. (Menochius) --- David's dominion extended over these nations, (Haydock) and the captives at Babylon hoped to recover them, as the Machabees did. The kingdoms of Juda and Israel were no more divided, (Isaias xi. 13., and Jeremias xxxi. 8.) to shew the unity of the Church." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Head.\u0002 This tribe was at the head of the kingdom of Israel, but submitted to David, (Haydock) and afforded excellent soldiers and captains. (Calmet) --- His temporal kingdom was extended by God, who will crown his elect. (Worthington) --- \u0001King.\u0002 Hebrew, \"law-giver,\" alluding to Genesis xlix. 10. Symmachus, \"my general.\" (Calmet) --- The word \u0001king\u0002 implies all this. (Haydock) --- Juda always swayed the sceptre. (Berthier) --- After the captivity, Zorobabel was at the head of the people. Jesus Christ sprung from this tribe, and is the true king of the people, whom he has redeemed, and put in possession of the land of promise. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "The pot of my hope; or my watering pot. That is, a vessel for meaner uses, by being reduced to serve me, even in the meanest employments. (Challoner) (Worthington) --- Plautus (Mort. ii. scen. 1. 40) says, Ego vos pro matulâ habeo, &c. Symmachus adopts the sense of the Septuagint amerimnias, as réts, in Syriac means \"to trust,\" (Daniel iii. 28.) and \"to wash\" in Hebrew. It was customary to throw lots into a pot full of water, and that which came out last was most esteemed. To this custom the psalmist may allude, (Calmet) or he hoped that the fruitful region of Moab would supply him with food. It was subject to David, (2 Kings viii. 2.; Haydock) and to the Machabees, 1 Machabees v. 6. --- Shoe, to be untied, or carried, as by the meanest slaves, (Matthew iii. 11.) or to take possession, Deuteronomy xi. 24. Thus \"Alexander threw a javelin, and danced on the shore of Asia, begging that those lands would not receive him unwillingly for king.\" (Diod. Arrian. Justin.) --- David conquered Idumea, (2 Kings viii. 14.; Haydock) as Hyrcanus did afterwards. (Josephus, [Antiquities?] xiii. 17.) (Calmet) --- Foreigners, alienigenæ, or, \"Allophyli.\" (St. Augustine) --- \"Of another tribe.\" (Haydock) --- So the Philistines are called, who had no kindred with the Israelites; whereas the Edomites, Moabites, &c., were originally of the same family. (Challoner) --- Subject, or \"friends,\" Psalm cvii. 10. (Calmet) --- Protestants, \"Philistia, triumph thou, because of me.\" Marginal note insinuates this is spoken \"by irony;\" but (Haydock) Hebrew properly means, \"make an alliance with me;\" or, Syriac, \"I will shout for joy over Palestine.\" This country was subdued by the Machabees, (1 Machabees iv. 15.; Calmet) as it had been tributary to David, 2 Kings viii. 2. (Berthier) --- \"I will make a league against the Philistines.\" (Houbigant)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001City.\u0002 The capital of the aforesaid counties, or Jerusalem; (Calmet) but more particularly Petra, (Haydock) the strongest place in Idumea. (Menochius) (Abdias, 3.) (Berthier) --- The Fathers understand the Church. (Eusebius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Off?\u0002 God punishes and rewards. (Worthington) --- \u0001And wilt;\u0002 or, \"yet thou wilt not,\" &c. (Haydock) --- Thou wilt not depend on our efforts for victory. (Bellarmine) (Menochius) --- How can we expect to make such conquests, being in so forlorn a condition, when thou dost not lead forth our armies, as formerly? All that man can do is \u0001vain,\u0002 but thou wilt look down upon us, and \u0001through God we shall do mightily,\u0002 ver. 14. (Calmet)" } ] }, { "chapter": 60, "slug": "id785.html", "header": "Psalm lx. (Exaudi Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hymns.\u0002 This denotes either the female musicians, or the instruments. (Calmet) --- David, under persecution, (Ferrand) the captains, (Ven. Bede; Calmet) or any one in the Church of Christ, (St. Augustine) may adopt this psalm, (Berthier) to thank God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Earth\u0002 of Palestine, (Berthier) when David was at Mahanaim. (Ferrand) (2 Kings xvii. 22.) (Haydock) --- The countries beyond the Euphrates may be so styled, Psalm lxiv. 6. --- \u0001Rock,\u0002 by inspiring Cyrus to grant us liberty, (Calmet) or by sending Jesus Christ. (Eusebius) --- The Church is firmly established; and, in all places, serves God. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tabernacle.\u0002 The words \u0001for ever\u0002 seem to confine this to heaven, as the Fathers explain them, though they may also allude to a temporal protection (Berthier) in the temple. (Calmet) --- \u0001Wings.\u0002 Chaldean, \"of thy deity.\" Chaldean, I will continue a member of thy Church here, and be happy for ever. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Inheritance.\u0002 David had both a temporal, and an eternal one in view. (Berthier) --- The captives express their gratitude for their deliverance. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001King.\u0002 They wish long life to the king, expecting that the predictions of the prophets insured to them temporal dominion. But when they saw Zorobabel possess no such splendour, they were naturally taught to extend their thoughts to the Messias, of whom the Chaldeans and ancient Jews, as well as the Fathers, explain this passage. (Calmet) --- Chaldean, \"the days of the future world thou wilt add to the days of the king, the Messias. His years \u0001shall be\u0002 like the generations of this world, and the generations of the world to come.\" Eternity is clearly meant. If David speaks of himself, and of his successors on the throne for many ages, he must be considered as a figure of Christ, who is also designated. (Berthier) --- The Church will continue to the end, and be triumphant throughout eternity. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Search?\u0002 Who can comprehend what thou hast prepared for this king? He may allude to the promises made to David's family, (Psalm lxxxviii. 30, 38.; Calmet) which should reign for ever, by means of Christ. (Haydock) --- Who can explain the mercy of God in redeeming us; and his fidelity in granting his promised rewards? (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Day.\u0002 A Levite speaks, having dedicated himself by vow to serve God continually in his temple, after his return from Babylon, (Calmet) or David expresses his resolution to testify his gratitude, by sacrifice. (Haydock) --- I will sing psalms, &c., in this life, and for ever. (Worthington)" } ] }, { "chapter": 61, "slug": "id786.html", "header": "Psalm lxi. (Nonne Deo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Idithun,\u0002 to sing. (Worthington) --- He was one of the chief musicians under David, 1 Paralipomenon xxv. 3. The psalm may be explained of David, persecuted by Absalom, (Calmet) of the Machabees, (Theodoret) &c., or of Christ, and his Church. (Calmet) --- St. Jerome considers it as a piece of excellent morality, (Calmet) and this may suffice, without referring it to any historical fact. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Subject.\u0002 The just is resigned, though he feel like other men. David found a sort of resentment against the rebels, arising in his breast, which he presently repressed, by the thought of God's will, 2 Kings xii. 11. (Calmet) --- He fears nothing, because his soul is subject to God. (Worthington) --- Hebrew, \"silent.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fence.\u0002 This may refer to the persecutors, who resembled a leaning wall. (Berthier) (Isaias xxx. 13.) (Calmet) --- Protestants, \"ye shall be slain all of you, as a bowing wall \u0001shall ye be,\u0002\" &c. He threatens them with speedy destruction, (Haydock) or represents to them the baseness of attacking a man ready to fall. (Calmet) --- He informs them, that their attempts will be in vain, though they be very numerous, and he himself apparently so weak. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Price.\u0002 Septuagint, St. Hilary, &c., \"my honour.\" They wish to dethrone me, and to represent me as unfit to govern. --- \u0001I ran.\u0002 Septuagint \u0001edramon,\u0002 \"they ran\" likewise, as Hebrew implies, and as the Greek Fathers generally explain it. David thought proper to flee, that he might be at a distance from traitors, 2 Kings xv. 14. His enemies sought his destruction. (Calmet) --- They wished to deprive him of the reward of his labours; but he ran more earnestly. --- \u0001Blessed.\u0002 Flattery is very dangerous. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001God.\u0002 The multiplicity of titles shews the prophet's love. See Apocalypse v. 12. (St. Augustine, Conf. i. 4.) (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001All.\u0002 Hebrew, \"always, O people.\" Septuagint seem to have read, \u0001adoth,\u0002 for \u0001heth.\u0002 --- \u0001For ever.\u0002 Here \u0001Selah\u0002 is translated, (Berthier) though it be not in Septuagint, &c. David exhorts his followers to address themselves to God, with compunction and confidence. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Liars.\u0002 They are so vain and light, that if they are put into the scales, they will be found to be of no weight; and to be mere lies, deceit, and vanity. Or, \u0001they are liars in their balances,\u0002 by weighing thing by false weights, and preferring the temporal before the eternal. (Challoner) (Proverbs xi. 1., and xx. 10.) --- They give false judgments; be not concerned; God is our protector. (Calmet) --- God's servants strive to draw others to the practice of virtue. (Worthington) --- All sinners (Haydock) will not outweigh vanity itself. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Them.\u0002 Let the rich assist their needy brethren; and you, my followers, beware of enriching yourselves, by unjust rapine, during this civil war. (Calmet) --- Raise your thoughts to something better. (St. Augustine)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Once,\u0002 by the generation of his word, (St. Augustine) or when he promulgated the law, Exodus xx. 6. (Berthier) --- God's word is invariable, (Worthington; Job xxxiii. 14.; Menochius) and will be put in execution. (St. Ambrose) (Tirinus) --- This he has \u0001often\u0002 inculcated. (Vatable) (Job xxxix. 35.) Amos (i. 3.) uses \u0001three\u0002 and \u0001four,\u0002 in the same sense. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Works.\u0002 We must therefore refrain from every injustice. (Haydock) --- God spoke once by Moses, and again by his own Son. Both the Testaments confirm the certainty of rewards and punishments, (Berthier) as God is able and willing (Worthington) to execute his decrees. Luther, followed by the Dutch, translates, \"as he merits;\" to which expression, concerning the just, Amama objects. (Haydock)" } ] }, { "chapter": 62, "slug": "id787.html", "header": "Psalm lxii. (Deus Deus meus ad te.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Edom,\u0002 (\u0001Idumææ.\u0002) (Haydock) --- Several copies read \u0001Judææ;\u0002 which agrees with the Hebrew, &c. The Idumeans, after the captivity, occupied those deserts (Calmet) of Ziph, Haret, &c., (Worthington) where David had screened himself from the fury of Saul. This psalm may express his sentiments, (Theodoret; Muis) or those of the captives, returning home, (Calmet) or it may agree with all those, who thirst after their heavenly country. (Berthier) --- St. Jerome explains it of the coming of Christ, and it was used in the morning service. (St. Chrysostom) (Psalm cxl.) (Calmet) --- Catholics, who are imprisoned for their faith, and cannot approach the tabernacle, may here find comfort. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Day.\u0002 The manna dissolved with the sun beams, and God will be served with diligence. --- \u0001Flesh.\u0002 The sensations of my soul affect all my body. (Worthington) --- Thirst is more insupportable than hunger; and the psalmist could not express his ardour better. (Calmet) --- He loves God with all his strength, &c. (Haydock) --- \"The soul desires, but the end can be attained only by good works.\" \u0001Carnis laboribus pervenitur.\u0002 (St. Jerome) --- \u0001O how!\u0002 Protestants, \"longeth for thee in a dry,\" &c. But \u0001come\u0002 is no Hebrew verb, and occurring no where else, is little understood by the Jews. It seems that \u0001comu\u0002, \"as,\" should be here, to correspond with the following \u0001so.\u0002 \"As my flesh \u0001thirsts\u0002 in this, &c., \u0001so in the,\u0002\" &c. I shall find no less pleasure in attending thy worship, than a thirsty traveller does in finding water. (Calmet) --- Theodotion agrees with the Septuagint, in considering this as a compound word \u0001posaplos,\u0002 (Calmet) and we had best stick to the most ancient version. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Land.\u0002 \"O solitude,\" cries out St. Ephrem, \"ladder of heaven, mother of compunction,....and piety, thou art the guardian of the eyes,\" &c. --- \u0001Glory.\u0002 The ark, (Calmet) or Jesus Christ, the desired of all nations. (St. Jerome) (Haydock) --- I have attended thy worship in spirit, not being able to be present at Jerusalem. (Calmet) (Menochius) (Worthington) --- Thus people, who cannot hear mass, ought to act. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Lives.\u0002 For these must perish, while heaven remains for ever. (St. Hilary) --- This consolation is preferable to any worldly prosperity. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hands.\u0002 Doing good works, as the Fathers explain it. This is the posture of people who pray, or take an oath. (Tertullian) (1 Timothy ii. 8.) (Calmet) --- \u0001I will,\u0002 &c. Comfort is proportioned to suffering for Christ, 2 Corinthians i. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fatness.\u0002 With the most exquisite delights of the temple, Jeremias xxxi. 14. (Calmet) --- Thy grace will enable me to give thee due praise (Worthington) with joy. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bed.\u0002 I will think on thee both when I retire to rest, and when I get up. (Berthier) --- Thou art my first beginning, and last end. (Haydock) --- At all times I will meditate on thy mercies (Calmet) in bed, and much more, when I arise, (Worthington) as I shall not then be so much oppressed with drowsiness. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Earth.\u0002 To seek me out, (Houbigant) or they shall perish. The Babylonians were exposed to many miseries under Cyrus, as the prophets assert, (Isaias xiii. 1., and Jeremias xxv. 12.) though profane history be silent. (Calmet) --- David foretells the destruction of his persecutors, either temporal or spiritual. (Worthington) --- The devils may be styled \u0001foxes.\u0002 (Berthier) (St. Hilary) --- This may also be verified in the Jews, who persecuted Christ, and fell a prey to the Roman arms, &c. (Eusebius) (Calmet) --- Saul perished in battle, and his body was exposed on a gibbet to wild beasts, 1 Kings xxxi. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The king.\u0002 David, (Berthier, &c.) or Zorobabel, for whom the Jews had the highest regard, though he was not an independent monarch, nor wore a crown, Aggeus ii. 24., and Zacharias iii. 8. It was customary to swear by the life of the king, 1 Kings i. 26., and xx. 3. The Fathers understand Jesus Christ to be meant, and this is the true and primary sense; as Zorobabel was only a figure of Him, and never really possessed the throne, that the Jews might not think that the prophecies were fulfilled in his person. --- \u0001By him.\u0002 The king, (Du Pin; Calmet) or God. (Menochius) (Bossuet) (Tirinus) --- Those who follow the true religion, (Deuteronomy vi. 13., and Isaias xlv 23.; Calmet) and act accordingly (Haydock) shall be \u0001kings\u0002 for ever, Apocalypse. (Berthier) (1 Peter ii. 9.) (Haydock) --- As David came to the throne, on the death of his rival, so was Christ's name exalted, after the Romans had destroyed the Jews. (Worthington)" } ] }, { "chapter": 63, "slug": "id788.html", "header": "Psalm lxiii. (Exaudi Deus orationem.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David,\u0002 in distress. (Eusebius, &c.) --- It has no relation to any historical fact. But it expresses the sentiments of any just man, surrounded with danger. (St. Hilary) --- Yet many apply it to Daniel, in the lion's den, (Muis) to the captives, (Calmet) or to Jesus Christ and his Church. (St. Augustine, &c.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Malignant.\u0002 I am encouraged to hope by past experience. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thing,\u0002 or discourse. This describes the poisonous insinuations of heretics, (Eusebius) or the calumnies of the Jews against Christ. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Them.\u0002 The snares. (Haydock) --- Houbigant prefers \"us,\" with reason, (Berthier) after the Syriac, Arabic, Cassiodorus, &c. Yet the Hebrew, &c., retain \u0001them,\u0002 which is very easily explained. (Haydock) --- The most wicked desire to preserve the reputation of honesty, (Calmet) and flatter themselves that no mortal is conscious of their deceit, and that even Providence does not regard things below, Psalm x. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Search.\u0002 Or, they have made the most diligent investigation, (Berthier) to no purpose. (Haydock) --- Thus David and our Saviour were treated. --- \u0001Heart.\u0002 That is, crafty, subtle, deep projects and designs; which nevertheless shall not succeed; for \u0001God shall be exalted\u0002 in bringing them to nought, by his wisdom and power. (Challoner) --- Hebrew, \"both the inward \u0001thought\u0002 of every one of them, and the heart \u0001is\u0002 deep.\" (Protestants) (Haydock) --- But, without the points, the Septuagint is accurate. (Berthier) --- The Jews, with all their deep machinations to prevent the belief of Christ's resurrection, bringing even \u0001sleeping\u0002 witnesses, only made themselves ridiculous. (St. Augustine) (Haydock) --- Achitophel was forced to give way, (2 Kings xvii.; Worthington) though he had been considered as an oracle. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The arrows of children are their wounds.\u0002 That is, the wounds, stripes, or blows, they seek to inflict upon the just, are but like the weak efforts of children's arrows, which can do no execution; and \u0001their tongues,\u0002 that is, their speeches against them, come to nothing. (Challoner) --- Or, children themselves have wounded these crafty politicians, and exposed their folly. (Haydock) --- Hebrew is \"very perplexed in the last three verses. Let us adhere to the Vulgate and Septuagint, who generally read more correctly than the present Hebrew.\" (Calmet) (Berthier) --- Yet St. Jerome gives a very good sense. (Haydock) --- \u0001Wounds.\u0002 God hath chosen the weak things of this world to confound the strong, (Worthington) and he hath taken the wise in their craftiness. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Afraid,\u0002 at the sight of God's judgments on the Babylonians, &c. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Praised.\u0002 All will begin to esteem the chosen race. (Calmet) --- Hebrew, \"shall glory.\" The Jews and Christians (Haydock) shall esteem themselves honoured by the title of God's people. (Calmet) --- They shall be praised for rightly serving God, (Worthington) and shall be rewarded by Him (Haydock) with universal applause. (Menochius)" } ] }, { "chapter": 64, "slug": "id789.html", "header": "Psalm lxiv. (Te decet.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of the captivity.\u0002 That is, the people of the captivity of Babylon. This is not in the Hebrew, but is found in the ancient translation of the Septuagint. (Challoner) --- From the word \u0001canticle.\u0002 (Haydock) --- It is of little authority. Jeremias and Ezechiel were never together. (Calmet) (Berthier) --- Perhaps the former might have put this psalm of David into the hands of the people, when they were going to Babylon, and Ezechiel might have exhorted them to recite it at their return. (Haydock) --- It seems to have been composed by David, in thanksgiving for rain; (Psalm xxviii.; Muis) or some of the Levites wrote it, after God had removed the scourge of drought, with which he had afflicted the people, in consequence of their neglecting to finish the temple, Aggeus i. 4., and Malachias iii. 9. (Calmet) --- David predicts the return from captivity, (Berthier) and the vocation of the Gentiles, (St. Hilary, &c.; Menochius) which the prophets Jeremias, &c., had insinuated, by the coming of the nations from Babylon, so as to forsake idolatry. (St. Augustine, &c.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hymn.\u0002 Or Hebrew, \"Praise is silent,\" (Haydock) \"waiteth,\" (Protestants) or \"silence \u0001is\u0002 praise for thee, O God.\" (Pagnin) \u0001Favete linguis.\u0002 (Horace) (Grotius) --- \"We worship Him with pure silence.\" (Porphyrius, Abst. iii.) (Zacharias ii. 13.) (Haydock) --- \u0001In Jerusalem,\u0002 is not in Hebrew, &c., though Houbigant thinks it was originally. (Berthier) --- \"Only the vows of ecclesiastical religion are useful.\" (St. Hilary) --- Praises of those who are out of the Church, are not acceptable to God. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001O.\u0002 Hebrew, \"hearer of prayer,\" (Calmet) or \"graciously hear my prayer, till all,\" &c. (St. Jerome) (Houbigant) --- \u0001To thee.\u0002 At the last judgment, or (Calmet) at the vocation of the Gentiles. (Berthier) (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Transgressions.\u0002 These are the words of the Christian converts, (Eusebius) or of the Jews, who acknowledge that they have been justly punished with drought, for neglecting the temple and first fruits, Aggeus i. 4., and Malachias iii. 9. (Calmet) --- Hebrew, \"thou wilt expiate our transgressions,\" which denotes Christ's satisfaction. (Berthier) --- Though the wicked threaten, we fear nothing, as long as thou wilt pardon our offences. (Worthington) --- These have been the occasion of our past sorrows. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001To thee,\u0002 by predestination. --- \u0001House,\u0002 adorned with exterior graces. (St. Hilary) --- Happy the man, whom thou hast ordained, by faith and good works, to eternal life! David speaks in the name of the elect. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Justice.\u0002 Because there thou wilt fulfil thy promises, and requirest the greatest composure and attention, Ephesians ii. 12, 22. (Berthier) --- Nothing defiled can enter into heaven, Apocalypse xxi. (Worthington) --- \u0001Off.\u0002 The Jews were dispersed into all countries, (Jeremias xxxi. 8.) and all are called to the true faith. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strength,\u0002 or rain. The power (Calmet) and goodness of God, are described with regard to the captives, and converted nations, (Berthier) and the great works of the creation. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Troublest.\u0002 Protestants, \"stillest the noise.\" (Haydock) --- \u0001Troubled.\u0002 The most obdurate are converted from all countries. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Joyful.\u0002 People both of the east and west shall learn to fear thee; or thy chosen people shall dwell in peace, and attend the morning and evening service. (Eusebius) (Calmet) --- Both morning and evening afford delight, as people may labour, or take some rest, according to their different wants." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001River.\u0002 Hebrew, \"the division,\" or all the seas and fountains (Berthier) of consequence, (Menochius) particularly the Jordan, which overflows, like the Euphrates, about Pentecost, Josue iii. 15., and Jeremias xii. 5. (Calmet) --- \u0001Its,\u0002 the earth's, after a plentiful rain. (Haydock) --- God has wrought many wonders by water, and hath fed his people, (Exodus vii. 14., and xvi. 3., &c.) to prefigure the graces conferred in baptism, the holy Eucharist, &c. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Showers.\u0002 This gives the sense, rather than the words of the Hebrew. (Berthier) --- Pastors are still preserved to feed the faithful; and all the just receive the crown of justice, at the end of their life, 2 Timothy iv. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Crown.\u0002 The crops shall succeed each other, and be abundant, Leviticus xxvi. 5, 10., and Amos ix. 13. This fertility was foretold, Aggeus ii. 20. (Calmet) --- \"By thy blessing, the year shall roll along, and thy steps shall distil fatness.\" (St. Jerome) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Wilderness.\u0002 Or, of such places as were not ploughed. Little hay was collected, as cattle might almost always pasture. --- \u0001Hills,\u0002 covered with vine-trees, &c., Joel iii. 18., and Job xx. 17. (Calmet) --- The most barren will bring forth fruit, and the perfect shall advance in merit. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Clothed,\u0002 with fleeces, (Haydock) or rather, shall be surrounded with sheep. Hebrew also, \"the pastures shall be covered with sheep.\" Houbigant would read \u0001e,\u0002 for \u0001c,\u0002 and translate, \"the mountains shall be clothed with flocks.\" But such changes require some proof, and the sense is the same. (Berthier) --- All nature (Menochius) praises God in its own manner, when it answers the designs of God. Yet man is chiefly invited to \u0001sing.\u0002 (Haydock) --- The pastors, (Worthington) like \u0001rams,\u0002 lead the way; but all the just, without exception, shall be happy in their celestial mansions, and with the utmost content, shall join in the hymns of Sion. (Haydock)" } ] }, { "chapter": 65, "slug": "id790.html", "header": "Psalm lxv. (Jubilate Deo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Psalm.\u0002 Cassiodorus, &c., add, \"of David.\" But it is thought, he was not the author of this and the following piece, as his name is not in the original. (Calmet) --- This argument is, however, of small weight. --- \u0001Resurrection.\u0002 Hebrew, Origen's Septuagint, &c., omit these words, (Berthier, T. iii.) which seem to have been added by some Greek Christian, who thought he perceived some allusion to the resurrection of Christ, ver. 9. The Fathers have well explained it in this sense, though they also apply it literally to the return of the captives, (Theodoret; Calmet) and to the general resurrection, the end of all the miseries of the elect, (Bellarmine) as well as to the conversion of the Gentiles, (Genebrard) and the resurrection of a soul from the state of sin. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lie.\u0002 Prove faithless \u0001to thee,\u0002 (Psalm xvii. 46., &c.) notwithstanding the evidence of thy wonders, and their deceitful professions. Thus the Samaritans pretended they wished to assist the Jews to build the temple; yet soon after obtained an order from court to hinder it, 1 Esdras iv. 1., and viii. 36. (Calmet) --- Pharao frequently promised to let the people go, but as often broke his word. (Worthington) --- They had been moved with servile fear. (Menochius) --- The sight of God's judgments upon the world was enough to inspire terror. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Men.\u0002 Choosing some, and rejecting others, (St. Jerome) calling the Gentiles, while he casts off the Jews. (St. Augustine)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In him.\u0002 God, (Haydock) Jesus, (Eusebius) or \"on it,\" the river Euphrates, which we shall pass over with as much ease, as our ancestors did the Red Sea. So the prophets frequently speak in a figurative sense, Isaias xi. 16., and l. 3., and Zacharias x. 10., and 4 Esdras xiii. 41. (Calmet) --- As Josue led the Israelites across the river Jordan on dry land, (Haydock) so we shall extol thy wonders. (Worthington) --- \u0001There,\u0002 reflecting on these prodigies, both past and present, we shall rejoice. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Provoke him.\u0002 The faithless Jews, or Gentiles; particularly those of Babylon; or those among God's people, who neglected his service, Aggeus iv., and 1 Esdras ix., &c. (Calmet) --- These often gave way to murmuring, and are therefore exhorted not to be proud, lest they should be brought low." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gentiles.\u0002 By this invitation, he predicts their conversion." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Moved.\u0002 The apostles were most courageous. Only those Jews returned, who had separated themselves from impure idols, 1 Esdras v. 21. The Church never fails. If some apostatize, others embrace the faith. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tried.\u0002 So Daniel was treated, Daniel iii. 21. The Babylonian captivity is compared to a furnace, as well as all severe trials of virtue, Proverbs xvii. 3., and Zacharias xiii. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Back.\u0002 Hebrew, \"loins.\" The Captives had experienced the greatest miseries, as the martyrs of Christ have done since. (Calmet) --- The Church is put to the most severe trials. (Worthington) --- Yet God brings no one into the \u0001net\u0002 of sin. This is solely the effect of man's corruption. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fire and water,\u0002 which the Egyptians considered as the emblems of purity, (Horus. xli.) and which here denote the greatest tribulations. (Calmet) --- The just still overcome by God's grace, (Worthington) notwithstanding all the efforts of tyrants who may be set over them. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Uttered.\u0002 These were alone deemed obligatory by the Jews, (Leviticus v. 4.; Calmet) yet the more enlightened knew that God discerns the secrets of hearts, whence the force of a vow proceeds. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Marrow.\u0002 Malachy (Malachias i. 13.) reproaches some for presenting lean victims. (Calmet) --- \u0001Offer.\u0002 Hebrew \u0001ehese,\u0002 \"will make.\" Septuagint use \u0001poieso,\u0002 in the same sense, and are followed by the writers of the New Testament. --- \u0001Do this,\u0002 &c. (Berthier) --- The best external victims of the old law are here specified. Yet even then the internal sacrifice was most pleasing. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001My soul.\u0002 Every Israelite ought to cherish the same sentiments. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Extolled,\u0002 by meditation, (Muis) or God has immediately granted my request. (Theodoret) --- Some Latin Bibles read, \"I have exulted under my tongue,\" which my heart directs. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Heart.\u0002 Being enslaved to any passion. (Haydock) --- Iniquity and dissimulation hinder the effect of our prayers; and in some sense, it is true, that God does not hear sinners: (John ix. 31., and 2 Timothy ii. 9.) though He regards favourably such as wish to repent, like the publican, Luke xviii. 14. (Calmet) --- Whosoever would be heard, must repent of his sins. (Worthington)" } ] }, { "chapter": 66, "slug": "id791.html", "header": "Psalm lxvi. (Deus misereatur.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For David,\u0002 is not in Hebrew, nor in some copies of the Septuagint. (Calmet) --- Yet the psalm expresses the sentiments of the royal prophet, (Berthier) or it is a sequel to the two former [psalms], thanking God for liberty, and for rain. The Fathers explain it of the coming of Jesus Christ, and the calling of the Gentiles, ver. 5. It many have been sung when the first-fruits were brought to the temple. See Psalm lxxxiv. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Upon us,\u0002 to grant our requests; or may the Messias come, Hebrews i. 3. --- \u0001And may,\u0002 &c., is in the Arabic, and in most copies of the Septuagint and Vulgate, though it is omitted in Hebrew, &c., \"and we shall live.\" (Ethiopic) (Calmet) --- Perhaps it may be given to express the sense of \u0001Selah,\u0002 which seems to have been a term of approbation. It does not alter the sense. (Berthier) --- God first forgives sins, and then bestows his manifold graces. (Worthington) --- This was the form of solemn blessing, Numbers vi. 17. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Way.\u0002 The true religion. (Menochius) --- \u0001Salvation.\u0002 Christ, who is the only way to be saved, John xiv. 6., and Matthew i. 21. (Calmet) --- This way is \u0001new,\u0002 leading to new heavens, &c., Hebrews x. 20., and 2 Peter iii. 13. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Earth.\u0002 Thou art the Father and ruler of thy people. Let all submit to the sweet yoke of Christ, Zacharias viii. 21." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fruit,\u0002 after rain; or, in a spiritual sense, Jesus Christ, the root, or bud of Jesse, (Isaias iv. 2.; Calmet) born in Judea, (Berthier) of the holy Virgin. (St. Jerome) --- \u0001God.\u0002 The triple repetition of God's name, insinuates the blessed Trinity, (Haydock; Fathers) and the prophet's earnestness. (Calmet) --- The faith of the Trinity is to be preached throughout the world, (Haydock) for the salvation of nations. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fear him.\u0002 With holy fear and obedience. (Menochius) --- The blessings which God bestows upon his servants, and their piety, will induce many to embrace the truth. (Haydock)" } ] }, { "chapter": 67, "slug": "id792.html", "header": "Psalm lxvii. (Exurgat Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 This is the most difficult of all the psalms, (Calmet) \u0001crux ingeniorum.\u0002 (Muis) --- The prodigies wrought by God in favour of his people, when they came out of Egypt, and conquered the land of Chanaan, are described by David in this triumphal canticle, which was sung when the ark was removed. (Houbigant) --- He had also in view the greater prodigies, which should attend Jesus Christ, and the propagation of the gospel. The latter explanation is also literal, (Berthier) and is given by the Fathers, (Calmet) on the authority of St. Paul, ver. 19., and Ephesians iv. 8. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Arise.\u0002 These words were used when the Israelites decamped, (Numbers x. 35.; Calmet) and in the exorcisms to expel devils, who are here styled \u0001enemies.\u0002 (St. Athanasius) --- The Jews were confounded when Christ rose again. (St. Augustine) --- The psalmist foretells the ruin of God's enemies, in the form of a prayer. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Feast.\u0002 This was done when the ark was removed, 1 Paralipomenon xv., and xvi. 3. (Calmet) --- But believers may now receive God himself. (St. Ambrose) (Psalm xxxix.) (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Who ascendeth upon the west.\u0002 Super occasum. St. Gregory understands it of Christ, who after his going down, like the sun, in the west, by the passion and death, ascended more glorious, and carried all before him. St. Jerome renders it, \u0001who ascendeth,\u0002 or cometh up, \u0001through the deserts;\u0002 (Challoner) which some explain of the coming out of Egypt, others of the progress of the gospel, in a western direction. (Menochius) --- \u0001Baharaboth,\u0002 means also, \"in the remotest heavens,\" (Montanus; Haydock) or, \"in delights,\" or \"darkness,\" and all these senses may have been in the prophet's mind, as they are all beautiful. (Berthier) --- Resist not God's inspirations. He triumphs over death, and is Lord of all. (Worthington) --- \u0001Lord.\u0002 Hebrew, \"in \u0001Yah\u0002 is his name.\" (Haydock) --- \u0001The Word was with God,\u0002 John i. --- But....\u0001presence.\u0002 These words seem to have been in the copy of the Septuagint, and shew the contrast between the just and their oppressors, at the presence of the ark, and of the Messias, (Berthier) before whom the latter must tremble." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The Father,\u0002 (\u0001patris.\u0002) Hebrew, pater, \"the Father....God.\" He delights in these titles, (Haydock) and though he dwelleth on high, he looketh on the low, Psalm cxii. 5. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of one manner.\u0002 That is, agreeing in faith, unanimous in love, and following the same manner of discipline. It is verified in the servants of God living together in his \u0001house,\u0002 which is the Church, 1 Timothy iii. 15. (Challoner) --- Hebrew may signify, \"He maketh those who were alone (steriles) to dwell in a house,\" Psalm cxii. 9. He builds up their houses, and grants them children. (Flaminius) (Exodus i. 21.) --- The Israelites under Pharao, (Calmet) saw their male issue destroyed, (Haydock) but God enabled them to multiply exceedingly, Exodus i. 12. (Calmet) --- \u0001Yechidim\u0002 means \"the solitary,\" (St. Jerome) and \"the united,\" as the first Christians were. (Berthier) (Acts ii. 44.) (Haydock) --- The Church preserves unity in faith, &c. (St. Cyprian, ep. 76.) (Worthington) --- \u0001Bound.\u0002 The power and mercy of God appears, in his bringing out of their captivity, those who were strongly \u0001bound\u0002 in their sins; and in restoring to his grace those whose behaviour had been most \u0001provoking;\u0002 and who by their evil habits were not only dead, but buried in their \u0001sepulchres.\u0002 (Challoner) --- God's grace moves even the rebellious and negligent will of man, so that it willingly embraces the right path. (Worthington) --- \u0001In strength.\u0002 Houbigant, \"to walk freely.\" The Gentiles were, as it were, buried, before Christ delivered them, (Berthier) as he did those who were once incredulous in the days of Noe, (1 Peter iii. 20., and iv. 6.; St. Athanasius) and God rescued the Israelites from servitude, notwithstanding their repeated provocations, both before and after this mercy. Some translate, (Haydock) Hebrew, \"He delivers those who were bound in chains; but the rebels (\u0001Egyptians, or faithless Hebrews\u0002) have remained in the desert.\" (Calmet) --- Their bodies have there become a prey to beasts, and to corruption. (Haydock) --- God permitted the rebellious Egyptians to pursue his people. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dropped.\u0002 The earthquake and rain are not mentioned by Moses. But the prophets often supply omissions. Debora and Habacuc speak in the same lofty strains, Exodus xix. 16., Judges v. 4., and Habacuc iii. 6. (Calmet) --- Debora specifies some words, (Haydock) which seem to be here wanting, \"the clouds also dropped water, the mountains melted\" \u0001at,\u0002 &c. --- \u0001Of Sinai,\u0002 or, \"Sinai at,\" &c. (Menochius) --- Hebrew, \"this Sinai before God, (Judges v. 5., Jehovah) the God of Israel.\" The old manuscript 3 retains the word Jehovah at least six times, where it is not once printed, as that of Lambeth, 434, does here, &c. (Kennicott) --- St. Augustine and the ancient psalters read, \u0001A facie Domini; Mons Sinai,\u0002 &c. (Calmet) --- The mount itself seemed to melt amid thunder and rain. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A free rain.\u0002 The manna, which rained plentifully from heaven, in favour of God's \u0001inheritance,\u0002 that is, of his people Israel: which \u0001was weakened\u0002 indeed under a variety of afflictions, but was \u0001made perfect\u0002 by God; that is, was still supported by divine Providence, and brought on to the promised land. It agrees particularly to the Church of Christ, his true \u0001inheritance,\u0002 which is plentifully watered with the \u0001free rain\u0002 of heavenly grace; and through many \u0001infirmities,\u0002 that is, crosses and tribulations, is \u0001made perfect,\u0002 and fitted for eternal glory. (Challoner) --- God came to redeem us, without any merit on our side. He chose the weak, but made them strong. (Worthington) --- The cattle stood in great need of water, as the Hebrews did of manna. (Calmet) --- He will render the promised land most fertile. (Houbigant)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In it,\u0002 &c. That is, in this Church, which is thy fold, and thy \u0001inheritance, shall thy animals,\u0002 thy sheep, \u0001dwell:\u0002 where thou hast plentifully provided for them. (Challoner) --- Those whom thou hast chosen shall enjoy this manna, or the blessed Sacrament. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001To them that preach good tidings. Evangelizantibus.\u0002 That is, to the preachers of the gospel; who, receiving the \u0001word\u0002 from the Lord, shall with great power and efficacy, preach thoughout the world the glad tidings of a Saviour, and of eternal salvation through him; (Challoner) with miracles following, Mark xvi. (Worthington) (Luke xxi. 15.) (Calmet) --- Hebrew seems to speak of females, who used to sing canticles of victory, like Mary and Deborah, &c. But the feminine is used at the beginning of Ecclesiastes, though Solomon be meant, and here the Chaldean paraphrases, \"God gave the words of the law to his people, by the mediation of Moses and Aaron, who published the word of God.\" This passage has a striking analogy with Ephesians iv. 11., &c. \u0001He gave some apostles....for the perfecting of the saints,\u0002 &c., which St. Paul observes, just after quoting this psalm. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The king of powers.\u0002 That is, the mighty King, the Lord of Hosts, is \u0001of the beloved, of the beloved;\u0002 that is, is on the side of Christ, \u0001his most beloved\u0002 Son; and his \u0001beautiful house,\u0002 viz., the Church, in which God dwells for ever, shall by her spiritual conquests, \u0001divide the spoils\u0002 of many nations. The Hebrew (as it now stands pointed) is thus rendered: \u0001The kings of armies have fled, they had fled, and she that dwells at home\u0002 (or,\u0001 the beauty of the house\u0002) \u0001shall divide the spoils.\u0002 (Challoner) --- Yet Symmachus comes nearer the Septuagint and St. Jerome has in the same sense, (Berthier) \"the kings of armies shall form leagues,\" &c. The great \u0001King,\u0002 is the \u0001Lord\u0002 (ver. 12.) of hosts, who shall enable many to publish his wonders. They are represented as women, to denote the particular Churches of Christ, which have risen on the ruins of idolatry, though they may also refer to the victories of the Israelites, under Debora, when mighty kings came to invade the country, Judges iv., and v. 19, 24. (Haydock) --- The glory of that victory was given to her, and to Jahel, who slew Sisara. (Calmet) --- Soon after the preaching of the gospel, the most potent monarchs (Calmet) submitted to its authority, and thus a glorious prey was rescued from the power of the devil. (Worthington) --- Women sometimes promoted this great work. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001If you sleep among the midst of lots,\u0002 (\u0001inter medios cleros,\u0002 &c.) viz., in such dangers and persecutions, as if your enemies were casting \u0001lots\u0002 for your goods and persons: or in the midst of \u0001the lots\u0002 (\u0001inter medios terminos,\u0002 as St. Jerome renders it) that is, upon the very bounds or borders of the dominions of your enemies: you shall be secure, nevertheless, under the divine protection; and shall be enabled to fly away, like a dove, with glittering wings, and feathers shining like the palest and most precious gold; that is, with great increase of virtue, and glowing with the fervour of charity; (Challoner) or, \"if....in the borders of the dove,\" &c., the ensign of Babylon, Jeremias xxv. 38. --- \u0001When,\u0002 &c. (Tirinus) --- The tribe of Juda may be denoted by the dove, as it seems to be in the canticles, because it continued faithful longer than the ten tribes; (Berthier) or these words may be addressed to the tribes of Ruben and Gad, which neglected to come to the aid of Debora, and thus melted away like snow, as Jacob had threatened the former; (Genesis xlix.) or rather, that we may not interrupt the harmony of this solemnity by reproaches, we may (Calmet) adhere to the Vulgate, which renders, \u0001they shall be,\u0002 &c., ver. 15. (Haydock) --- The former stain has been effaced by their subsequent good conduct. (Calmet) --- While the pastors of the Church diligently propose the doctrines revealed in the two \u0001lots,\u0002 or Testaments, to the prophets and apostles, the faith of the Church shines most conspicuously. The other explanations maybe seen in Lorin., &c. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Kings over her.\u0002 That is, pastors and rulers over his Church, viz., the apostles, and their successors. Then by their ministry shall men be made whiter than the snow, which lies on the top of the high mountain Selmon, (Challoner) which is in the tribe of Ephraim, shaded with trees, Judges ix. 48. (Worthington) --- \u0001Discern it,\u0002 may also mean, \"judgeth,\" (Haydock) or \"divideth,\" as St. Jerome translates; and may intimate, that when God shall have exterminated the kings, who attacked his chosen race, it should appear more glorious. (Haydock) --- In the first year of Cyrus, who had been commissioned by God, with Darius the Mede, to punish Babylon, (Daniel v.) the Jews were liberated. (Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The mountain of God.\u0002 The Church, which (Isaias ii. 2.) is called, \u0001The mountain of the house of the Lord upon the top\u0002\u0001 of mountains.\u0002 It is here called \u0001a fat\u0002 and a \u0001curdled mountain;\u0002 that is to say, most fruitful, and enriched by the spiritual gifts and graces of the Holy Ghost. (Challoner) --- \u0001Fat.\u0002 Hebrew, \"\u0001as\u0002 the hill of Basha,\" (Protestants) which was very fertile: the very name signifying \"fat.\" (St. Jerome) (Haydock) --- The psalmist apostrophizes the mountains of Chanaan, which were very high, and those of Basan, where Og ruled; (Calmet) or he insinuates, that the latter could not vie with Sion, where the ark was now to be placed. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Why suspect ye curdled mountains?\u0002 Why do you suppose or imagine there may be any other such curdled mountains? You are mistaken: the mountain thus favoured by God is but one; and this same he has chosen for his dwelling for ever. (Challoner) --- They who are not of the Church, vainly imagine, that any other mountains are united, (Worthington) rich in grace, or beautiful. (Haydock) --- Sects do not agree among themselves, but only in opposing the Catholic Church. They have not the marks of truth, which are here given. The Church of God is compared to a \u0001mountain,\u0002 visible to all; \u0001fat,\u0002 with the graces of the Holy Ghost; \u0001united\u0002 and firm, like cheese; the perpetual residence of God, who will never suffer her to fall into error. (Worthington) --- Why then do you deign to look at such conventicles of pride and perdition, as if they could be the one holy Catholic and Apostolic Church? Hebrew, \"why do ye contend, ye high mountains, against the mountain?\" &c. (St. Jerome) (Haydock) --- There are several other interpretations. But that of the Vulgate, \u0001suspicamini,\u0002 is the most followed, even by the Jews. (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The chariot of God,\u0002 descending to give his law on Mount Sinai; as also of Jesus Christ, his Son, ascending into heaven, to send from thence the Holy Ghost, to publish his new law, is attended with ten thousands, that is, with an innumerable multitude of joyful angels. (Challoner) --- Literally, \"with forty thousand.\" (Berthier) --- Innumerable hosts of Cherubim, (Haydock) seem to be the chariot of the most high, Daniel vii. (Worthington) --- But here the Israelites, who came to conquer Chanaan, are meant, Deuteronomy xxxiii. 2., Zacharias xiv. 5., and Habacuc iii. 6. (Calmet) --- The promulgation of the old and new law is contrasted. God is the author of the beauty of his Church. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Led captivity captive.\u0002 Carrying away with thee to heaven those who before had been the captives of Satan; and receiving from God the Father gifts to be distributed to men; even to those who were before unbelievers. (Challoner) --- Yea, even these were the spoils which Christ presented to his Father. (Haydock) --- St. Paul quotes this text rather in a different manner, \u0001ascending on high, he led captivity captive; he gave gifts to men;\u0002 as the Hebrew \u0001lakach\u0002 means, \"to give \u0001and\u0002 to receive.\" Abenezra, Chaldean, Syriac, &c., give it the former sense, with the apostle; St. Justin Martyr (Dialogue), St. Hilary, and the ancient psalters of Rome and Chartres. St. Augustine approves both readings. (Calmet) --- So Samson said, \"take this woman for a wife for me,\" Judges xiv. 3. The true God is here undoubtedly meant, and as St. Paul explains it of Christ, the Socinians, who admit the authority of the epistle to the Ephesians, ought to confess his divinity. (Berthier) --- \u0001Those.\u0002 Protestants, \"gifts for men, (Marginal note, \"in the man,\") yea, \u0001for\u0002 the rebellious also, that the Lord God might dwell \u0001among\u0002 them.\" Yet the construction of the Hebrew and Vulgate would insinuate as well, that these faithless people were now become true subjects, and were the gifts here presented to the Almighty. Christ came to save sinners. He gratuitously sought after them, and filled them with graces, that they might become a suitable present for God. (Haydock) --- He received gifts to be distributed among his servants, and merited grace for the conversion of innumerable souls. At his ascension, he was accompanied by angels, and by the patriarchs, who had been retained in captivity. (Worthington) --- The rebellious nations were forced to pay tribute, (Judges iii. 15.; Calmet) or to submit to Josue, David, &c. (Haydock) --- \u0001God\u0002 in the flesh, or in his holy mountain, the Christian Church. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001To us.\u0002 So the Israelites might be filled with confidence in the desert, (Haydock) or the people pray that God would favour the pious design of their king. (Calmet) --- Hebrew, \"God will carry us, (St. Jerome) or loadeth us \u0001with benefits.\u0002\" (Protestants) (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001The issues from death.\u0002 The Lord alone is master of the \u0001issues,\u0002 by which we may escape \u0001from death.\u0002 (Challoner) --- He killeth and giveth life, 1 Kings ii. 6." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sins.\u0002 He will humble them, or will slay the proud, Psalm lxxii. 18. (Calmet) --- Though Christ died to save man, He will condemn the obstinate. (Worthington) --- Sinners take pride in what ought to fill them with confusion. (St. Augustine) (Du Hamel)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001I will turn them\u0002 from \u0001Basan,\u0002 &c. I will \u0001cast out my enemies\u0002 from their rich possessions, signified by \u0001Basan,\u0002 a fruitful country; and I will drive them \u0001into the depth of the sea:\u0002 and make such a slaughter of them, that the feet of my servants may be dyed in their blood, &c. (Challoner) --- \u0001Into.\u0002 Most translate \u0001from,\u0002 and explain this of God's people. But it seems more naturally to refer to their enemies, and the preposition \u0001m,\u0002 signifies \u0001in,\u0002 Psalm xxxvi. 15. (Berthier) --- I will treat them like Pharao. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Same.\u0002 Streams of blood shall flow, as was the case when Moses overcame Og, &c., Numbers xxi. 23. (Calmet) --- The gospel was propagated without bloodshed, but no less effectually. At the last day, the just shall triumph over the reprobate. (Berthier)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thy goings.\u0002 Thy ways, thy proceedings, by which thou didst formerly take possession of the promised land in favour of thy people; and shalt afterwards of the whole world, which thou shalt subdue to thy Son. (Challoner) --- Many have now become acquainted with what Christ has done for the salvation of mankind; but the faithful consider this with most attention, and view him seated on his throne above, as our Mediator, through whom alone others can have access. (Worthington) --- Eusebius and St. Hilary suppose, that Christ appeared and spoke to the patriarchs and prophets of the Old Testament. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Princes.\u0002 The apostles, the first converters of nations: attended by numbers of perfect souls, singing the divine praises, and virgins consecrated to God. (Challoner) --- St. Paul exhorts the faithful to sing hymns, Ephesians v. 19. (Berthier) --- Moses and Mary[Miriam] had sung a canticle, after the passage of the Red Sea, Exodus xv. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001From the fountains of Israel.\u0002 From whom both Christ and his apostles sprung. By Benjamin, the holy Fathers on this place understand St. Paul, who was of that tribe, named here \u0001a youth,\u0002 because he was the last called to the apostleship. By the princes of Juda, Zabulon, and Nephthali, we may understand the other apostles, who were of the tribe of Juda; or of the tribes of Zabulon and Nephthali, where our Lord began to preach, Matthew iv. 13., &c. (Challoner) --- The Jews were first invited, Acts i. (Worthington) --- All the tribes were present at the translation of the ark. It is not known why these four alone are mentioned. (Berthier)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Mind.\u0002 Through excessive joy. Hebrew also, \"containing (or ruling) them.\" (St. Jerome) (Haydock) --- But this seems improper. Hence Protestants have, \"with their ruler,\" though \u0001with\u0002 is not in the original. (Berthier) --- \u0001Rodem\u0002 (Keri \u0001rode\u0002) \"presided.\" Saul, indeed, had been the first king of Israel; but the throne afterwards continued in the tribe of Juda: and at the time of the conquest of Chanaan, as well as at the translation of the ark, Benjamin could not be considered as the chief. (Haydock) --- We may therefore better follow the Septuagint and Deschamps, who has \u0001sopore corripitur.\u0002 (Berthier) --- St. Paul was in an ecstacy, rapt to the third heaven, 2 Corinthians xii. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Command thy strength.\u0002 Give orders that thy strength may be always with us. (Challoner) --- Display thy power from thy holy temple. (Haydock) --- Send the Messias, grant perseverance to the just, and defend thy Church against all attacks. (Calmet) --- As she commenced by God's power, so by the same she is continually preserved. (Worthington) --- Hebrew, \"Thy God hath commanded thy strength.\" (Protestants) or, \"command thy God.\" (Berthier)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001From.\u0002 Symmachus \u0001For.\u0002 Kings shall reverence the temple, which David foresaw would be shortly erected; or, \"with greater magnificence, than in the temple of Jerusalem, kings shall offer gifts to thee,\" (Deschamps) which clearly refers to the Messias. (Berthier) --- \"As soon as thy temples shall be,\" &c. Under Solomon, many kings became tributary, and at the preaching of the gospel, emperors submitted to Christ. (Calmet) --- They have contributed to adorn the Church, (Isaias lx., and lxvi.) where God is praised with the sacrifice of thanksgiving, and the virtues of penance and prayer. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Rebuke the wild beasts of the reeds:\u0002 or \u0001the wild beasts\u0002 which lie hid in \u0001the reeds.\u0002 That is, the devils, who hide themselves in order to surprise their prey. Or by \u0001wild beasts,\u0002 are here understood persecutors, who, for all their attempts against the Church, are but as \u0001weak\u0002 reeds, which cannot prevail against them, who are supported by the strength of the Almighty. The same are also called \u0001the congregation of bulls,\u0002 (from their rage against the Church) who assembled together all their \u0001kine,\u0002 that is, the people, their subjects, to exclude, if they can, from Christ and his inheritance, his constant confessors, who are like silver tried by fire. (Challoner) --- Symmachus nearly agrees with this version: \"Rebuke the wild beasts.\" Yet most render the Hebrew in the singular, to denote the chief of the enemies, (Haydock) particularly the devil, who dwells with the vain and luxurious, (Bellarmine) being Behemoth, in Job xl. 16., (Menochius) and the old serpent, (Haydock) as he probably lay concealed, among the shrubs of Paradise, when he tempted our first parents. (Berthier) --- It refers literally to the kings of Egypt, and of Ethiopia, who might be solicited to make war on David, by the Philistines. Pharao is often called a dragon, (Ezechiel xxix. 3.) as his officers, or the princes \"of Chus,\" may be styled \u0001bulls.\u0002 They shall be forced to submit, ver. 32. (Calmet) --- \u0001To exclude.\u0002 Hebrew, \"trampling upon,\" (Berthier) or \"boasting of their pieces of silver,\" (Montanus) which is so common among them, 3 Kings x. 27. (Haydock) --- The Egyptians even adorned their sandals with it. (Clem. Ped. ii. 11.) --- The soldiers of Antiochus had mostly gold nails in their shoes. (Val. Max. ix. 2.) (Calmet) --- Houbigant proposes some alterations, and translates, \"Keep down the beast of the reed, the collection of the strong, as also the chariots of the people, which run quickly on silver wheels.\" All the versions tend to shew the fury and insolence of the enemy against God's people. (Berthier) --- \u0001Tried.\u0002 Protestants, \"\u0001till every one\u0002 submit himself with pieces of silver.\" (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Ambassadors shall come,\u0002 &c. It is a prophecy of the conversion of the Gentiles, and by name of the Egyptians and Ethiopians, (Challoner) who were among the first converts, Isaias xix 9., Sophonias iii. 10., and Acts viii. 27. --- \u0001Ambassadors.\u0002 Hebrew \u0001chashmannim\u0002 occurs no where else. But it denotes some people in authority, and seems to have the same import as \"the Asmonean.\" --- \u0001Ethiopia,\u0002 comprises the country on both sides of the Red Sea, as well as that below Egypt, and on the Araxes. This prediction was accomplished, when Solomon married the daughter of Pharao, and was visited by the queen of Saba. But is was more fully verified by the propagation of the gospel, (Calmet) when many in Egypt became monks and nuns. (Worthington)" }, { "marker": "Ver. 33-34.", "first": 33, "last": 34, "text": "\u0001Sing ye to God,\u0002 is rejected by St. Jerome; but defended by St. Hilary, &c. It seems proper to connect the former sentence after \u0001Selah,\u0002 (Berthier) or may be added instead, to express applause. (Haydock) --- \u0001East.\u0002 From Mount Olivet, which is on the east side of Jerusalem. (Challoner) --- God fills all places, ver. 5., and Deuteronomy xxxiii. 26. (Calmet) --- Religion has gone westward, but will return to the east, Apocalypse xvi. (Tirinus) --- \u0001Power.\u0002 That is, he will make \u0001his voice to be a powerful voice;\u0002 by calling from death to life, such as were dead in mortal sin: as at the last day he will, by the power of his voice, call all the dead from their graves. (Challoner) --- He will come to judge with great majesty, (Worthington) and his thunder shall resound, as well as the last trumpet, 1 Corinthians xv. 52." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001For Israel.\u0002 Altering the stops, we might translate, \"over Israel \u0001appears\u0002 his magnificence;\" (Berthier) agreeably to Hebrew, St. Augustine, &c. (Calmet)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Saints,\u0002 or sanctuary. Hebrew literally, \"thou art terrible, O God, from thy holy places.\" (Montanus) --- Yet Pagnin retains, \"in his holy,\" &c. The tabernacle, or temple, (ver. 30.) and the ark, were esteemed the bulwarks of Israel. There God was pleased to grant his people's requests more easily, to encourage public worship. (Haydock) --- The sanctification of the faithful is a miracle of God. (Calmet) --- They may justly be styled his sanctuaries. --- \u0001People.\u0002 Adorning his elect with immortality. (Menochius)" } ] }, { "chapter": 68, "slug": "id793.html", "header": "Psalm lxviii. (Salvum me fac Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Changed.\u0002 A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most energetic language. (Berthier) --- It may have been composed by a captive Levite, (Calmet) or David may allude to their sufferings at Babylon, or to his own, though he had those of the Messias principally in view. See Psalm xlv. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Save\u0002 me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) --- \u0001Waters\u0002 of afflictions and sorrows.\u0001 My soul is sorrowful even unto death,\u0002 Matthew xxvi. (Challoner) See John iii. 6." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "Standing, \u0001upostasis,\u0002 \"subsistence:\" there is no bottom. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hoarse.\u0002 This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up towards heaven, so that his eyes were weakened, as well as by shedding many tears. \u0001Hope.\u0002 Thus the blasphemy of heretics, who pretend that he gave way to despair, is refuted. (Berthier) --- Christ was not presently delivered from tribulation: neither ought his followers to expect better treatment. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cause.\u0002 The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias liii. 4. (Calmet) --- \u0001Away.\u0002 Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God. (Challoner) --- The expression was proverbial, Jeremias xxxi. 29., and Lamentations v. 7. --- Many of the captives were very innocent. (Calmet) --- But Christ was \u0001without sin;\u0002 (Worthington) though made a \u0001curse\u0002 and a \u0001sin-\u0002offering, Galatians iii. 13., and 2 Corinthians v. 21. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001My foolishness and my offences;\u0002 which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) --- My cross is foolishness to the Gentiles, 1 Corinthians i. 23. (St. Augustine)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For me.\u0002 If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet) --- Suffer not the weak to be scandalized in my passion. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Reproach.\u0002 Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mother.\u0002 This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calmet) --- \u0001His own received him not,\u0002 John i. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Upon me.\u0002 The disciples remembered that this had been \u0001written\u0002 concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will not be less severe on those who dishonour the Church by their scandalous lives, or by propagating erroneous opinions. (Calmet) --- St. Paul (Romans xv. 3.) doubted not but this passage was literally applicable to Christ, who has taught us to prefer the glory of God, and our neighbour's salvation before our own temporal advantages. (Berthier) --- Those who have less zeal, are not so much persecuted. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Covered.\u0002 Retiring from society. (Berthier) --- Roman Septuagint and Houbigant, \"I humbled.\" Hebrew, \"I bewailed my soul in fasting,\" (Aquila) as if death were inevitable; and this practice was derided, as the fasts of the Church, (Haydock) and mortification, (Worthington) are still by unbelievers. (Haydock) --- The Jews seemed to scoff at the thirst of Christ, when they gave him vinegar; and the devil took occasion from his 40 days' fast to tempt him. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hair-cloth.\u0002 The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) --- I mourned for my country, &c. (Calmet) --- Christ was clothed in derision, with a soldier's straight purple garment. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Song.\u0002 Both judges and common people (Worthington) derided me over their cups of \u0001shecar,\u0002 (Haydock) or strong drink, and palm wine, Lamentations iii. 14. (Calmet) --- Thus the soldiers made Christ their jest, while they drank on the long night of his passion. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Pleasure.\u0002 Which is seasonable, and appointed for pardon, Psalm xxxi. 6., and ci. 14. --- \u0001Father, forgive them,\u0002 &c. The term of the captivity is at hand. I seek no revenge; but commit my cause to thee. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Waters.\u0002 Beneath which the Hebrews supposed hell was placed, Job xxvi. 5. (St. Hilary v. 39.) --- He prays to be delivered from misery, (ver. 2.) and for a glorious resurrection. (Calmet) --- Christ could not be detained in limbo or in the grave. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Enemies.\u0002 That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Shame,\u0002 (\u0001reverentiam.\u0002) St. Augustine, &c., read \u0001verecundiam.\u0002 (Calmet) --- Christ was covered with all sorts of reproach. (Haydock) (Eusebius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Misery.\u0002 For which I ardently longed, as the Fathers explain it. --- \u0001None.\u0002 I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Food.\u0002 Tertullian reads \"drink;\" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew xxvii. 34., and John xix. 28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, &c.) (Berthier) --- Jeremias (viii. 14., and xxiii. 15., and Lamentations iii. 15.) uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Let their table,\u0002 &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans xi. 9.) though some would translate \u0001lishlomim,\u0002 \"for peace\"-offerings, instead of \u0001recompenses,\u0002 as it also means. (Berthier) --- \"Let their sacrifices become a scandal to them;\" (Chaldean) or rather, May their \u0001table,\u0002 the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet) --- The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Always.\u0002 The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) --- Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Thy wrathful.\u0002 Literally, \"the fury of thy anger.\" (Haydock) --- The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Desolate.\u0002 Babylon gave place to Susa, and \"was reduced to a solitude by the vicinity of Seleucia.\" (Pliny, [Natural History?] vi. 26.) (Isaias xlvii.) --- But the fall of Jerusalem was more sudden and memorable, within 40 years after the death of Christ, Psalm lviii. 7. (Calmet) --- The Jews, and particularly the traitor, lost their country, Acts i. 20. (Berthier) --- \u0001He\u0002 (the traitor) \u0001indeed hath possessed a field of the reward of iniquity....and burst asunder.\u0002 (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Wounds.\u0002 The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) --- God ordained his death for the good of man: but they sought it out of malice. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Iniquity.\u0002 The first term may denote the crime; and the second, the punishment. (Calmet) --- \u0001Peccatum pæna peccati est.\u0002 (St. Augustine) --- God permits people to fall; (Worthington) but he does not force them. (Haydock) --- Let the Babylonians become victims of thy indignation: but save thy people. Very few of the Jews embraced the faith of Christ. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Living.\u0002 Let them die. (Grotius) --- If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, (Tirinus) God never blots any out. But though they fall, he brings them to repentance. (St. Augustine; Estius; Bellarmine) --- The reprobation of the obstinate Babylonians (Calmet) and Jews, is predicted. (Haydock) --- The latter were effaced from the book of the living of the Old Testament, and were never written in that of the \u0001just,\u0002 belonging to the New. (St. Jerome) --- At death, the unbelieving Jews (Haydock) shall not find their expectations well founded. (Worthington) --- Only the faithful are truly \u0001just.\u0002 (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Up.\u0002 The cross is now triumphant, (Haydock) an object of veneration. (Berthier) --- Christ submitted to die upon it, and rose again. (Worthington) --- He was exposed naked, and was truly a man of sorrows. (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Hoofs.\u0002 They were to be three years old. (Kimchi) --- So Virgil says, (Æneid ix.) \u0001Jam cornu petat & pedibus qui spargat arenam.\u0002 (Ec.[Ecclesiasticus?] iii.) (Calmet) --- Our prayers are therefore offered through our Lord Jesus Christ, Hebrews xiii. 15. (Berthier) --- Devout prayer is more acceptable than victims of the best description, though they were also good, (Worthington) and, \u0001cæteris paribus,\u0002 of a higher dignity. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001See,\u0002 my deliverance, or thy just vengeance on the wicked. (Calmet)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Prisoners.\u0002 Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Therein,\u0002 the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Sion.\u0002 The Catholic Church. \u0001The cities of Juda,\u0002 &c., her places of worship, which shall be established throughout the world. And \u0001there,\u0002 viz., in this Church of Christ, shall his servants dwell, &c. (Challoner) (Worthington) --- It matters not whether a person live in the \u0001Church of God, which is at Corinth,\u0002 or \u0001at Philippi,\u0002 provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves \"the Church of England,\" or \"the Kirk of Scotland,\" &c., cannot be \u0001written with the just,\u0002 (ver. 29.) nor have any part in this prediction. (Haydock) --- It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; whereas the Church of Christ remains to the end of the world. (Berthier)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Therein.\u0002 The succession of the Catholic Church is uninterrupted. (Worthington) --- Those who adhere to Christ by faith, hope, and charity, will be saved. (Menochius)" } ] }, { "chapter": 69, "slug": "id794.html", "header": "Psalm lxix. (Deus in adjutorium.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Remembrance.\u0002 This is all that occurs in Hebrew, or in many Greek copies, though the following words were perhaps extant in the copy of the Septuagint, or were added to complete the sentence. Several of the verses are found in Psalm xxxiv., and xxxix., and seem to have been used as a form of prayer in any danger. (Berthier) --- David foresaw that Christ would pray for the safety of his natural and mystical body, and would be heard. (Menochius) --- The following psalm is a sequel to this. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001'Tis well, 'tis well. Euge, euge.\u0002 St. Jerome renders it, \u0001vah! vah!\u0002 which is the voice of one insulting and deriding. Some understand it as a detestation of deceitful flatterers. (Challoner) --- In the New Testament, \u0001Well done,\u0002 denotes applause. (St. Jerome in Ezechiel vi.) --- These predictions relate to the murderers of the Messias. (Berthier) --- In the 39th psalm, the Church prays for aid; and here David, persecuted by Absalom, or any of the just, lays before God his particular wants. (Worthington)" } ] }, { "chapter": 70, "slug": "id795.html", "header": "Psalm lxx. (In te Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of the sons of Jonadab.\u0002 The Rechabites, of whom see Jeremias xxxv. By this addition of the seventy-two interpreters [Septuagint], we gather that this psalm was usually sung in the synagogue, in the person of the Rechabites, and of those who were first carried away into captivity. (Challoner) --- This first captivity happened under Joakim, in the year of the world 3398, the second, under Jechonias, 3405, and the last, when the city was destroyed and Sedecias was taken, 3416. (Usher) --- The Rechabites entered Jerusalem a little before the first of these events, and set the people an example of obedience by submitting to Nabuchodonosor, as Jeremias directed. (Bellarmine) (Menochius) --- St. Jerome considers their being confined within the walls, as their first captivity. (E. ad Paul. and ad Rust.) --- But there is nothing in this title in Hebrew, Eusebius, &c., and several copies of the Septuagint acknowledge the same; (Calmet) so that it is of no great authority. (Berthier) --- The psalm contains the sentiments of the captives, (Theodoret) or of David, persecuted by his son: and in a more sublime sense, of Jesus Christ, complaining of treason and cruelty. (Calmet) --- All the saints, under persecution, may adopt the same language. (Berthier) --- \u0001Hoped.\u0002 These three verses are almost exactly the same, Psalm xxx. Bias \"being asked what was sweet to men, answered, hope.\" (Laertius 1.) --- \u0001Vain is the salvation of man.\u0002 But \u0001hope confoundeth not,\u0002 Psalm lix. 13., and Romans v. 5. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Justice.\u0002 Or mercy, Psalm xxx. 1. I have not injured Absalom, &c. (Calmet) --- God avengeth the injuries done to his servants. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Refuge.\u0002 The parallel passage seems more complete (Calmet) in Hebrew, some letters of which may have been altered, since the time of the Septuagint. Yet the sense is nearly the same. (Berthier) --- \"Be thou my strong habitation, whereunto I may continually resort. Thou hast given commandment to save me; for thou art my rock and my fortress.\" (Protestants) (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Unjust.\u0002 Achitophel and Absalom. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Patience.\u0002 Confiding on thee, I lost not patience; (St. Augustine; Worthington) or rather, (Amama) all my expectations are from thee, Psalm lxi. 6. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Art my.\u0002 Hebrew, \"hast taken me,\" (Haydock) or \"cut the navel string,\" Ezechiel xv. 4. Thou hast acknowledged me for thy son, by taking me upon thy knee, as soon as I was born, Genesis l. 22., and Psalm xxi. 11." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wonder.\u0002 My exaltation, (Calmet) and present misery, (Worthington; Menochius) fill all with astonishment. (Haydock) (Isaias viii. 18., and xi. 10.) --- God often made his prophets bear about the signs of his vengeance on others, Isaias xix. 20. (Calmet) --- Christ was \u0001a sign, which shall be contradicted,\u0002 Luke ii. 34. (Haydock) --- He was looked upon as a prodigy. (Eusebius; St. Augustine) --- \u0001Helper.\u0002 He gives all the glory to God. (Calmet) --- None can persevere without his grace. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Old age.\u0002 Absalom rebelled when his father was grown old. (Calmet) --- Against the dangers of our last conflict, (Haydock) Christ has instituted Extreme Unction. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Watched.\u0002 My guards, (Ferrand) or rather my \u0001enemies.\u0002 (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Him.\u0002 Thus the world commonly judges of those in distress. It was known that David had sinned; but none could tell that God was now punishing him rather than putting his virtue to the trial. \"Upbraid not the miserable,\" said Thales." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Detract.\u0002 Hebrew, \"are satans,\" or \"adversaries,\" during my trial. The Fathers say these are predictions, Psalm xxxiv. 4. (Calmet) --- David certainly wished to spare the chief of the rebels, and he most probably speaks of his spiritual enemies. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Praise.\u0002 To perform good works, and to praise God, is the best way to advance in virtue. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Learning.\u0002 As much as to say, I build not upon human learning, but only upon the power and justice of God. (Challoner) (Worthington) --- I have not leisure to write a canticle at present, as the word \u0001known\u0002 intimates, Psalm xiii. 3., and lxxiii. 9. But I will do it hereafter, and record the praises which I now proclaim. Some would translate, \"I know not the number\" of thy mercies. (Berthier) --- This sense is adopted by the Chaldean, Theod., &c. See Psalm xxxix. 6. Yet it seems more probable, that David acknowledges his inability to speak of God as he deserves, though he promises to do his best to shew the utmost respect. So Solomon confessed his ignorance, (Proverbs xxx. 2.) and Socrates asserted, that all his knowledge consisted in the conviction of his complete ignorance. If this be true with respect to human science, how much more so is it, when we speak of God, (Haydock) and attempt to dive into the holy Scriptures? (Genebrard) --- David meditated on the law continually, Psalm i. 2. (Calmet) --- Yet he admits, that he stands in need of a guide (Haydock) and must enter into the \u0001sanctuary,\u0002 to penetrate such high mysteries, Psalm lxxii. 17. St. Augustine and Eusebius understand, that the letter of the Mosaic law is incapable of insuring salvation. (Calmet) --- This text has been abused, to encourage ignorance, as Amama (p. 502.) complains with respect to the Protestant pulpits and colleges abroad. Knox gives a dreadful picture, of their universities in England. (Haydock) --- \"With the unlearned Anabaptists and fanatics, such may perhaps conclude, that they will thus more easily approach to God,\" (Tarnov.) and \"may boast, that they have been instructed in the school of the holy Spirit,\" \u0001theodikatoi,\u0002 \"when they boldly ascend the pulpit, and adduce texts from Scripture, it matters not whether right or wrong.\" (Amama) --- Is not this generally the case among those who broach new religions? (Haydock) --- Vatican Septuagint reads, \u0001pragmateias,\u0002 \"mercantile affairs.\" But the Vulgate follows the edition of Aldus, &c., \u0001grammateias.\u0002 (Berthier) --- A similar variation occurs, 1 Esdras viii. The former reading is adduced by the Fathers, and by Gelasius, (dist. 88.) who hence condemns clergymen engaging in merchandise, (Amama) as it was contrary to their calling: and formerly at least, very dangerous for any honest man. (Haydock) --- David had not received a polite education, and he disapproved of Achitophel's worldly prudence. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Till now.\u0002 Here the stop should be placed. (Berthier) (Calmet) --- The verb may also be explained in the past time, \"till now I have declared.\" (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The great things.\u0002 Thou hast even punished the rebel angels. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Me.\u0002 Hebrew, \"us.\" Yet Protestants, &c., retain the singular, as the context requires. (Berthier) --- \u0001Earth.\u0002 To which I seem to be consigned, (Haydock) being in the greatest distress. It may be understood of Christ's return from hell, and from the grave, Psalm lxviii. 17. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thy.\u0002 Hebrew and Syriac, \"my.\" Thou hast raised me to the highest honours. St. Augustine, &c., read \"thy justice.\" (Calmet) --- Houbigant prefers the Vulgate. (Berthier)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Meditate.\u0002 Or, utter my most serious reflections. (Calmet)" } ] }, { "chapter": 71, "slug": "id796.html", "header": "Psalm lxxi. (Deus judicium tuum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Psalm.\u0002 Some copies add, \"of David.\" But the Hebrew has only \u0001Lishlomo,\u0002 \"to Solomon;\" (St. Jerome; Haydock) or, composed by Solomon. The former sense is more generally adopted, (Berthier) though the Chaldean and Eusebius look upon the latter as most plausible. David, however, seems to have written this last most beautiful piece, when he placed his son upon the throne; (3 Kings i. 47.) and being transported with a divine enthusiasm, he described the reign of the Messias, (Calmet) to whom alone many of the passages can be applied, (St. Augustine; Worthington) as the Jews, Chaldean, Kimchi, &c., confess, though they will not allow Jesus to be the Christ, ver. 5, 11, 17. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Son.\u0002 Solomon, (Berthier) or Cyrus, (Pr. disc.) or the Messias. Most blessed Trinity, enable \u0001the Son of man,\u0002 or of David, to judge the world. (Worthington) (Isaias x. 3., and John v. 22.) --- \u0001Judgment.\u0002 Equity is the duty of governors, as obedience is that of subjects. Solomon acted with the greatest sagacity, 1 Paralipomenon xxii. 10., and xxix. 23., and 2 Paralipomenon i. 10. The psalmist inculcates the obligation of defending the rights of the \u0001poor,\u0002 who are under God's protection. To him even judges and monarchs must give an account, Deuteronomy i. 17., and 2 Paralipomenon xix. 6." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Justice.\u0002 These blessings shall be so common; (Psalm xxxv. 6., and Joel iii. 18.) or, let princes pursue the paths of justice and peace, Micheas vi. 1. Solomon was to enjoy a perpetual peace, (1 Paralipomenon xxii. 9.) as he was a figure of Jesus Christ, who has procured a more solid one for us, Ephesians ii. 14., John xiv. 27., and Isaias lii. 7. (Calmet) --- Hebrew has \"by righteousness,\" as this is the source of true peace, Romans xiv. 17. These virtues are publicly enforced in the Church, as from a mountain, Isaias ii. 2. (Berthier) --- Christ, the rock, (Haydock) and his ministers, the \u0001hills,\u0002 preach reconciliation. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Oppressor.\u0002 Literally, \"calumniator.\" Christ has chained down the devil, the accuser of our brethren, Apocalypse xii. 10., and xx. 2. (Menochius) --- He hath taken away his spoils, (John viii. 44.) and undertaken the defence of the humble, Isaias xi. 4. Solomon was also the reverse of those wicked princes, who receive bribes, and neglect the poor, Isaias i. 23. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Before.\u0002 Or, in the presence of the moon, as the Hebrew indicates, (Berthier) though St. Jerome translates, \u0001ultra,\u0002 \"beyond, or after.\" (Haydock) --- Yea, Christ existed before all the creation, (Psalm cix. 3.; Calmet) and these comparisons do not insinuate that he will ever cease to be. (Theodoret) --- The kingdom of David and Solomon is described in the same poetic language, (Psalm lxxxviii. 28., and 37.; Calmet) as it will remain for ever in the hands of the Messias. (Haydock) --- Hebrew makes a sudden address to the king, \"they shall fear thee with the sun,\" which Houbigant dislikes. Some letters may have been changed, though the sense is not bad. (Berthier) --- \"They shall fear thee at the rising of the sun, and shall pray to they by the light of the moon,\" Chaldean, both day and night. (Calmet) --- Solomon, as a figure of Christ, was good for some time; but no king, except our Saviour, will reign for ever. (Worthington) --- The mind of the prophet is now raised to behold him. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fleece.\u0002 Or, \"new cut grass,\" as the original term also signifies. Yet the explanation given by the Vulgate seems preferable, (Berthier) as an allusion is made to what happened to Gideon, (Judges vi. 37.; Houbigant) prefiguring the miraculous conception of our Saviour. He shall call both the strayed \u0001sheep\u0002 of the house of \u0001Israel,\u0002 and the inhabitants of all the earth: as Solomon gave the greatest satisfaction to his people, during the early part of his reign, (Haydock) and spoke with the utmost eloquence, 3 Kings iv. 34. (Calmet) --- Some supply His \u0001justice,\u0002 (ver. 7.) or rather, \"his word\" shall come, Deuteronomy xxxii. 2. (Calmet) --- The incarnation was effected sweetly, and in silence. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Justice.\u0002 Hebrew, \"the just,\" who appear most under a good king, being animated by his example. (Haydock) --- \u0001Away.\u0002 Chaldean, \"till those who adore the moon be exterminated.\" This idolatry pervaded almost all the east. Solomon's reign was very peaceable, 3 Kings iv. 25. But this was only a feeble representation of the peace which Christ should bring. At his birth, the whole world was at peace. Angels proclaimed it to all the earth, Luke ii. 14., and Isaias ii. 4. (Calmet) --- It is certain, that the internal peace of Solomon's reign did not continue to the end, (Haydock) much less till the moon should be taken away. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To sea.\u0002 Solomon ruled from the Mediterranean, Red, and Indian Seas, to the Persian Gulph, and the Euphrates, having all Arabia tributary to him, (Haydock) and the countries as far as Syria; so that he enjoyed all that had been promised by God, Genesis xv. 18., Numbers xxxiv. 3., and 2 Paralipomenon ix. 26., and 3 Kings iv. 24. --- \u0001The earth,\u0002 denotes this kingdom. (St. Jerome in Isaias xiii. 4.) But if we explain it of Christ, his Church has no limits. In spite of the corruption of the world, she still asserts her title of Catholic. (Calmet) --- She is universal, both as to time and place, and always visible, ver. 15. (Worthington) --- Her divine head began to propagate this kingdom, after he had been baptized in the \u0001river\u0002 Jordan, (Berthier) as the Fathers agree. This unlimited dominion was promised, (Psalm ii. 7.; Calmet) and the prophet Zachary, (Zacharias ix.) seems to quote this passage, when speaking of the Messias alone; so that it is best to understand it in this sense, as the Septuagint have done, by \u0001oikoumenes.\u0002 (Berthier) (Isaias ix. 6.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ethiopians.\u0002 So St. Jerome, Aquila, &c., translate \u0001Tsiim,\u0002 (Haydock) which denotes any nations living at a distance from commerce, (Berthier) or islanders, and those who are accustomed to sail, Isaias xiii. 21. People on the continent, as well as those in islands, and ships, shall submit to Solomon, (3 Kings x. 11.) as all shall yield to Christ, (Calmet) at least at the day of judgment. --- \u0001Ground.\u0002 Prostrating to adore him, Isaias xlix. 23. (Berthier) --- Thus the Persians approach their kings, (Val. Max. vii. 3.) as the Muscovites and Chinese do still. (Calmet) --- The eunuch of the queen of Ethiopia was the first convert of those who did not live in the holy land, Acts viii. 27. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tharsis.\u0002 Bordering on \"the sea,\" (Berthier) or in Cilicia, though we find not that Solomon ever claimed any authority there, or that the Mediterranean was under his control. He sent his fleet indeed to Tharsis; (3 Kings x. 22.) but Arabia and Saba brought \u0001presents,\u0002 or tribute to him. Under the name of \u0001islands,\u0002 the Hebrews comprise all places, to which they had to go by water, as Asia Minor, &c., Isaias lxvi. 19. (Calmet) --- The three kings were the first who verified this prediction concerning our Saviour; [Matthew ii.] and afterwards Constantine and other potentates embraced his religion. Among other islands, Britain, which is the greatest in Europe, was partly converted in the days of the apostles, (Theodoret in Timothy, &c.) and more under Eleutherius; though the English nation received the faith from St. Augustine of Canterbury and others, sent by Pope Gregory the Great, A.D. 596. (Worthington) --- \u0001Saba.\u0002 Hebrew \u0001Seba.\u0002 The preceding Arabia is \u0001sheba,\u0002 (Haydock) and refers to some of those who peopled that country. --- \u0001Gifts,\u0002 or tribute, 1 Paralipomenon xviii. (Calmet) --- If the former term, \u0001presents,\u0002 (Hebrew \u0001mincha,\u0002 \"a sacrifice of flour,\" &c.; Haydock) be taken in the strict sense, the text cannot be applicable to any but the true God, the Messias. (Berthier) --- The wise men, who came from this country, adored and offered presents to Christ, Matthew ii. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Earth,\u0002 is omitted in Hebrew, Roman Septuagint, &c., so that this cannot regard Solomon, (Berthier) though he was reverenced by all the neighbouring kings, 3 Kings x. 23. Christ alone is the universal king, (Apocalypse xix. 16., and Philippians ii. 10.; Calmet) to whom every knee shall bend, at least when all shall appear in judgment. Many kings shall submit before. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Usuries.\u0002 Hebrew \u0001toc,\u0002 (Haydock) means \"fraud and usury.\" Eternal torment is the usury which God exacts for murder, &c., (St. Augustine) or a transient pleasure. (Haydock) --- From this Christ has redeemed us, (Berthier) as well as from \u0001iniquity.\u0002 (St. Augustine) --- Original sin is the capital, for which the devil claims usury. (Bellarmine) --- \u0001Name.\u0002 Hebrew, \"blood.\" Septuagint properly wrote \u0001aima,\u0002 which has been changed for \u0001onoma.\u0002 The sense is not very different, as those who respect a person's name, are careful to defend him from death. (Berthier) --- Hebrew, \"their blood is precious,\" Psalm cxv. 15., and 1 Kings xxvi. 21. Solomon repressed all injustice, so that usury was banished, and the poor was so much enriched, as not to be forced to borrow. (Calmet) --- Yet, after his fall, he laid heavy burdens on his people. (Haydock) --- How much has the name and blood of Christians cost! Yet we fear not to scandalize those (Berthier) for whom Christ died! The most beautiful qualification of all in power is, to protect the poor, and to promote the work of God, for which he lends them his authority. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Arabia.\u0002 Hebrew \u0001sheba,\u0002 ver. 10. (Haydock) --- This was accomplished by the wise men. [Matthew ii.] (Eusebius) --- \u0001For him,\u0002 (\u0001de ipso.\u0002) They shall adopt the form of prayer which he has taught, (St. Augustine) or they shall adore him on his own account. (Berthier) --- Through him we have access in one spirit to the Father, Ephesians ii. 18., and Romans v. 1. People might pay a civil respect also to Solomon. --- \u0001He shall live.\u0002 The prolongation of the ruler's life is sometimes (Haydock) a blessing, Proverbs xxviii. 2. The poor \u0001shall live,\u0002 and pay the taxes cheerfully, praying for his prince, &c. (Calmet) --- \u0001They shall adore\u0002 God, and offer their vows \u0001for him,\u0002 (Haydock) as subjects would do for Solomon, and the crowds did for Jesus Christ, crying out, \u0001Hosanna,\u0002 &c., Matthew xxi. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001A firmament on the earth,\u0002 &c. This may be understood of the Church of Christ, ever firm and visible: and of the flourishing condition of its congregation. (Challoner) --- The strength or staff of \u0001bread\u0002 shall not fail, Psalm civ. 16., and Isaias iii. 1. (Calmet) --- Protestants, \"there shall be a handful of corn in the,\" &c. (Haydock) --- Thus moderns follow the Rabbins, who greatly exaggerate the abundance which will take place under the Messias, as expecting that wheat will then grow as high as cedars. The country was indeed very luxuriant and populous in the reign of Solomon. But the fathers explain this of the Church, founded on Christ, the \u0001rock,\u0002 and enriched with all virtues, (Calmet) and the most efficacious sacraments, particularly with the holy Eucharist, to which St. Jerome may allude: \"there shall be memorable wheat,\" &c. (Haydock) --- By these hyperbolical allegories, the abundance enjoyed in the Church was denoted. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Continueth.\u0002 Protestants marginal note, \"shall be as a son, to continue his father's name for ever.\" The Messias is the eternal son of God. Hebrew \u0001yinnin,\u0002 (Keri.) might be rendered (Haydock) \u0001filiabitur,\u0002 (Montanus) if this word were Latin. The ancient Jews considered this as one of the titles of the Messias. Chaldean, \"before the sun was, his name was prepared.\" (Berthier) --- This is the third time that the glory of Christ is pronounced eternal, ver. 5., and 7. (Haydock) --- He is for ever blessed: but we cannot think of Solomon, without remembering his almost incredible fall. (Calmet) --- \u0001Blessed.\u0002 This was spoken only of the Messias, (Berthier) who is the cause of salvation to all the elect. None are saved who do not continue in Him, (Menochius) by faith and good works." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The God.\u0002 Hebrew repeats this word, (Haydock) as the Septuagint of St. Jerome did. (Ep. ad Sun.) (Calmet) --- \u0001Alone.\u0002 Miracles can be wrought only by God's power. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001So be it.\u0002 Hebrew, \"And amen.\" See Psalm xl. (Haydock) --- This glory of God was David's most ardent wish. (Worthington) --- It is suspected that the collector of the psalms added these two verses, (Muis) as all the books end alike. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Are ended.\u0002 By this it appears that this psalm, though placed here, was in order of time the last of those which David composed, (Challoner) as he died soon after. (Menochius) --- The subject which he has here treated, (Haydock) concentrated all his thoughts and desires. (Eusebius) --- \"The prayers of David, son of Jesse, have been summed up.\" (Theodotion and V Edition.) (Haydock) --- It is probable that the collections of the psalms were made at different times; (Berthier) and though many were found after this second book was completed, it was not judged expedient to make any alteration. The Syriac and Arabic pass over this sentence entirely, (Calmet) which might be added by Esdras. (Worthington) --- The following psalms have the name of Asaph, &c., in the titles. (Flaminius) --- Yet it is certain that David composed some at least, which are place after this. See Psalm cix., &c. (Haydock) --- The true David ceaseth not to sing new canticles in his Church. (St. Augustine) (Worthington)" } ] }, { "chapter": 72, "slug": "id797.html", "header": "Psalm lxxii. (Quam bonus Israel Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Asaph.\u0002 See Psalm xlix. We shall not undertake to decide whether he composed or only sung this psalm; (Berthier) or whether he lived under David or Josaphat, or rather during the captivity. Those who attribute all the psalms to David, get rid of many such inquires: but they are involved in other difficulties, (Calmet) which are not insurmountable. (Haydock) --- \u0001How.\u0002 Hebrew, \"Surely,\" as if an answer was given to what had long troubled the author. (Berthier) --- God is more excellent and beneficent (Haydock) than any tongue can express. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Slipt.\u0002 I had almost yielded to the temptation (Menochius) by denying Providence, (Haydock) and following the broad road. [Matthew vii. 13.] (Worthington) --- Upon more mature reflection, (Haydock) I am perfectly convinced that God is not indifferent about those who serve him, though he may have treated Israel with severity. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Zeal.\u0002 I was grieved, (Menochius) or even inclined to imitate the wicked; (see Matthew iii. 14., Psalm xxxvi., Jeremias xii., and xxi. 7.) though the whole book is intended to clear up this difficulty respecting the treatment of the good and bad in this life." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Regard.\u0002 They are not restrained by the thoughts of death, (Haydock) which they banish (Worthington) as much as possible. Protestants, \"There are no bands (\"of pain.\" Munster) in,\" &c. (Haydock) --- \u0001Stripes.\u0002 They quickly remove their light afflictions. (Worthington) --- \"And their halls are strong.\" (St. Jerome) --- \"Their strength is firm;\" (Protestants) \"fat.\" (Marginal note) (Haydock) --- Septuagint follow another derivation, which is equally accurate. (Berthier) --- The wicked die with content and ease, in an advanced age, falling off like ripe apples, without being torn violently away or bound. They look not on all sides to see if there be no escaping. (Menochius) --- Having enjoyed all the luxuries of life unto satiety, they are resigned to die, little suspecting what will follow. (Haydock) --- They are like victims fattened for slaughter, Proverbs vii. 22. (St. Augustine) --- A noted English deist had the assurance to say on his death-bed, and to have place on his tomb-stone, \u0001Dubius, sed non improbus vixi: securus morior, haud perturbatus!\u0002 (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Other \u0001men,\u0002 who follow a more virtuous course (Worthington) than themselves. Their prosperity encourages their pride, and they indulge in every excess. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fatness.\u0002 Abundance, and temporal prosperity, which have encouraged them in their iniquity; and made them give themselves up to their irregular affections. (Challoner) --- This sense is better than the modern Hebrew affords. (Berthier) --- \"Their eyes stand out with fatness.\" (Protestants) (Haydock) --- \u0001Into.\u0002 Hebrew, \"the thoughts of the heart,\" or their utmost expectations; (Haydock) or \"they have executed the devices of their heart;\" which comes to the same. (Berthier) --- They have done what mischief they could. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001High.\u0002 With impudence; (Menochius) boldly despising others, (Worthington) from their exalted station. (Berthier) --- They even dare to contend with the Almighty. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Earth.\u0002 Attacking men as well as God. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Return here;\u0002 or hither. The weak among the servants of God will be apt often to return to this thought, and will be shocked when they consider the \u0001full days,\u0002 that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against Providence which are set down in the following verses. (Challoner) --- Protestants, \"his people return hither, and waters of a full \u0001cup\u0002 are wrung out for them.\" St. Jerome saw nothing of waters. \"And who among them shall be found full?\" He also reads \u0001my\u0002 people (Haydock) better. It is difficult to understand the present Hebrew: whereas the Septuagint is plain; as they found \u0001imi, days,\u0002 instead of \u0001ume,\u0002 \"and who,\" or \"and waters.\" (Berthier) --- We may explain this of the sentiments which the captives should entertain (Calmet) at their return. (Theodoret) --- Asaph, seeing the impiety of the Babylonians, concluded that they would surely be punished, and Israel, being converted, would be put again in possession of their delightful country. (Calmet) --- The prosperity of the former will cause some to fall away, and their days will be full of misery, (Worthington) or they will ponder whole days on these things. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001They.\u0002 The weak, (Worthington; Berthier) under this perplexity, or the wicked, \u0001said.\u0002 (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And I said,\u0002 is added by the Septuagint to connect the sentence. (Berthier) --- Hebrew, \"truly in vain.\" --- \u0001Innocent.\u0002 Keeping company with them, and avoiding evil, Psalm xxv. 6." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Mornings.\u0002 Every day, (Menochius) or it comes quickly upon me. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001If I said,\u0002 &c. That is, if I should indulge such thoughts as these. (Challoner) --- \u0001I should.\u0002 Hebrew, \"the generation of thy children \u0001will say, that\u0002 I have prevaricated.\" (Pagnin) --- Or, \"I should offend against the,\" &c. (Protestants) (Haydock) --- I should not be in unison with Abraham. (St. Augustine) --- I seem to declare them reprobates, and thy providence unjust. (Calmet) --- It was not thus that they thought and acted, when they were under trials; (Haydock) for God chastiseth every son whom he receiveth. (Worthington) --- The psalmist begins thus to enter into himself, and to correct his mistake. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sanctuary.\u0002 The Church, which teaches all truth; or heaven, (Menochius) or the holy Scriptures, (Lyranus) or rather the counsels of God, which were disclosed to him, (ver. 24.) when he was sensible that the question was not to be answered satisfactorily by human reason. (Calmet) --- The last judgment will explain all. (Haydock) --- In this life, we cannot know the particular causes why the just are afflicted. (Worthington) --- None but the high priest could enter into the Mosaic sanctuary. (Calmet) --- Religion alone, or the future world, can unfold these mysteries. There we shall learn, that the just require to be purified, and that the sinner's conversion is expected to be the fruit of his reprieve, and of his temporal felicity, (Berthier) to which he may perhaps have had some title, for the few good works which he may have done. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thou hast put it to them.\u0002 In punishment of their deceits, or for deceiving them, thou hast brought evils upon them in their last end, which in their prosperity they never apprehended. (Challoner) --- Septuagint, &c., add, \"thou hast placed evils.\" St. Ambrose reads, \"goods.\" (Calmet) --- \u0001Dolos,\u0002 seems to form part of both sentences, \"\u0001for deceits\u0002 thou hast put \u0001deceits.\u0002\" (Berthier) --- \u0001With the perverse, thou wilt be perverted,\u0002 Psalm xvii. 27. Protestants, \"surely thou didst set them in slippery places, thou calledst them down into destruction;\" (Haydock) \u0001or,\u0002 \"when they were lifted up.\" Do the rich think, that their prosperity may be an effect of God's indignation? (Calmet) --- We are here informed, in general, that evils are prepared to punish sins. (Worthington) --- The wicked have risen by their crimes to such a slippery situation. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001City.\u0002 In heaven. (Calmet) --- Hebrew also, \"when thou shalt awake,\" (Chaldean; Houbigant; Berthier) and come to judge, after waiting a long time. (Calmet) --- \u0001Image.\u0002 The splendour of worldlings is a mere phantom. Death will shew its vanity. (Haydock) --- Their felicity is only imaginary. (Worthington) (Job xx. 8., Isaias xxix., and Psalm lxxv. 6.) (Calmet) --- Though the wicked may live to a great age, (ver. 4.; Haydock) yet all time is short. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Changed.\u0002 St. Jerome, \"\u0001are\u0002 like a fire smoking.\" I was indignant, (ver. 3.; Haydock) and almost consumed with afflictions, and heavy laden. But I depend on my protector. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Nothing.\u0002 In point of knowledge. Hebrew \u0001Bahar\u0002 means, \"a foolish man.\" (Berthier) --- \u0001Knew not,\u0002 the solution of this difficulty, which thou hast explained. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001With thee.\u0002 I endeavoured to fathom these things by my weak reason; but thou wast graciously pleased to bear with me, (Eusebius) as I was always convinced, indeed, that thy conduct could not be unjust. I am willing to be led like a beast. (Calmet) --- I still feared thee amid all my perplexities, and therefore thou hast delivered me from this temptation. (Berthier) --- I am now filled with sentiments of my own past ignorance, and take thee for a guide. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001By thy will.\u0002 Hebrew and Septuagint, \"into thy council.\" Thou hast hindered me from yielding to my doubts, and hast revealed thy truths to me. (Calmet) --- \u0001And.\u0002 Hebrew, \"afterwards.\" --- \u0001Glory.\u0002 Syriac and Houbigant supply \u0001thy glory.\u0002 (Berthier)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Earth?\u0002 I no longer envy the prosperity of the wicked, (Calmet) seeing that it is all a dream, and a snare, ver. 18, 20. (Haydock) --- Nothing can now give me content, but thyself. (Calmet) --- This is all we should desire, both for soul and body, as our true inheritance. The wicked, on the contrary, use their free-will to offend God, who destroys, or sentences them to eternal fire. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Away.\u0002 I am ready to die for love, and gratitude. (Haydock) --- I esteem not myself, if I am deprived of Thee. We must love God with a most chaste, and disinterested affection, if we desire to enjoy him, (Berthier) GOD ALONE. (Boudon.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Disloyal.\u0002 The adherence to any creature is resented by God, as a fornication. (Berthier)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Praises.\u0002 Literally, \"tidings.\" \u0001Predicationes.\u0002 (Haydock) --- The ancient psalters read \u0001laudes,\u0002 praises. --- \u0001In the gates,\u0002 &c., was not in the most correct Septuagint, &c., being taken from Psalm ix. 15. (Calmet)" } ] }, { "chapter": 73, "slug": "id798.html", "header": "Psalm lxxiii. (Ut quid Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Understanding.\u0002 Psalm xxxi. (Haydock) --- We behold here the destruction of the tabernacle by the Philistines, (Grotius) or rather of the temple, by Nabuzardan, (4 Kings xxv. 8., and Jeremias lii. 12.) though some understand the profanation of Epiphanes, or the final ruin by the Romans. In the latter destruction, the Jews were no longer God's inheritance, and he would never have inspired the prophet to pray for what would not be granted. (Calmet) --- This psalm may be used by the just, under affliction; and \u0001why,\u0002 He knew it, was on account of sin; but wishes to move God to mercy, and to put an end to the distress of his people. (Berthier) --- In long persecutions, the weak begin to fear that God has abandoned them. (Worthington) --- He acts externally as if He had. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mount.\u0002 St. Augustine reads \u0001montem,\u0002 (Calmet) as the Hebrew may also signify. \"This Mount Sion, thou hast dwelt in it.\" (Montanus) (Haydock) --- What injury has it done? (Calmet) --- The more enlightened are fully persuaded, that God will still preserve his Church. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hands.\u0002 Hebrew, \"feet,\" (Mont.; Haydock) or \"strokes,\" \u0001phehamec.\u0002 (Berthier) --- \"The elevation of thy feet (thy foot-stool, or temple; Calmet) is destroyed unto the end;\" (St. Jerome) or \"for victory,\" as Symmachus renders \u0001netsach.\u0002 The Chaldeans have boasted of their victory over thee, and violated thy most holy places. (Haydock) --- This is what fills me with grief. (Berthier) --- But thou wilt punish them. The captives saw the overthrow of their empire. (Calmet) --- God's former wonders give reason to hope, that he will not fail to assist his Church, which he delivered from the hand of Pharao, and by Christ's death, from the devil's power. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Made.\u0002 Hebrew, \"have roared,\" sending forth shouts of war, where thy praises alone ought to be heard. (Calmet) --- \u0001Ensigns.\u0002 They have fixed their colours for signs and trophies, both on the gates, and on the highest top of the temple; and \u0001they knew not,\u0002 that is, they regarded not the sanctity of the place. This psalm manifestly foretells the time of the Machabees, and the profanation of the temple by Antiochus; (Challoner; 1 Machabees i.; Menochius) or rather it seems to refer to the destruction under Nabuchodonosor; (Berthier) as under the former the temple was not burnt: (ver. 7.; Calmet) yet the doors were, 1 Machabees iv. (Menochius) --- \u0001For signs.\u0002 Literally, \"\u0001yea,\u0002 their signs,\" \u0001signa sua signa.\u0002 (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Going out.\u0002 Septuagint, \"coming in.\" Both designate the same gates, (Haydock) or the ends of roads and streets, Matthew xxii. (Menochius) --- \u0001Top.\u0002 The doors of the temple were very lofty. The idolatrous ensigns were fixed there, as on an eminence, to give notice of an invasion, (Isaias xi. 12.) while the soldiers plundered all, before they set fire to the city and temple, 4 Kings xxv. 9. (Calmet) --- Protestants, \"a man was famous according as he had lifted up axes upon the thick trees.\" The text is very obscure, insomuch that St. Jerome's version is unintelligible. (Berthier) --- Yet it may signify, \"they have placed their ensigns for a trophy, manifest upon the entrance aloft; their hatchets in a wood of trees; and now its sculptures together they have defaced with axe and hatchets, \u0001dolatoriis.\u0002\" Not content with these excesses, they at last set fire to the fabric, (Haydock) which was easily reduced to ashes, as there was so much wood about it, and in the very walls. (Calmet) --- St. Chrysostom contemplates the like havoc, which is made by sin. (Berthier) --- In false religions, some external shew, festivals, and altars, are opposed to the true ones. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Name.\u0002 That temple, which was the only one consecrated to thee. (Haydock) --- All persecutors seek to destroy the places of true worship. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Together.\u0002 And the infidel nations in that army, Psalm cxxxvi. 7. (Calmet) --- \u0001Days.\u0002 So the enemies of religion are always affected. The servants of God ought to be more zealous to preserve the remains of ancient piety. Protestant version translates, \u0001synagogues,\u0002 (Haydock; Aquila; Symmachus) which Sigonius asserts were hardly known in the days of the Machabees, though they are clearly mentioned, (Esther iv. 16.) and must have existed at all times, Acts xv. 21., and Matthew iv. 13. (Calmet) --- Houbigant has \"let all the congregations of God cease.\" Hebrew literally, \"they have burnt,\" (Berthier) or ended. (Calmet) --- Yet St. Jerome thinks that the Septuagint read with the VI edition, \u0001katakausomen,\u0002 \"let us burn,\" (Berthier) and Grabe has also substituted \u0001k\u0002 for \u0001p,\u0002 as that brings the Septuagint nearer to the sense of the Hebrew, (Haydock) and is supported by some copies, (Calmet) though it seems less accurate, if we speak of days. (Berthier) \u0001Mohed,\u0002 denoted, \"a set time, \u0001or\u0002 meeting.\" (Parkhurst)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Our.\u0002 Some copies of the Septuagint read \"their,\" as if the enemy still spoke. But the people of God rather complain, that they are not so favoured with prodigies, as they had been formerly, and that the prophets did not publicly encourage them, (Berthier) or declare how long these miseries would continue; as the Hebrew may intimate. (Calmet) --- Protestants, \"neither \u0001is there\u0002 among us any that knoweth how long.\" (Haydock) --- Yet neglecting the points, our version is accurate, and \u0001any one,\u0002 or \u0001God,\u0002 may be understood, (Berthier) as taking no cognizance of his people. (Haydock) --- It is natural for those in distress to exaggerate; for we know that many wonders were wrought, and that prophets were sent to instruct the captives. But they were not so common, nor the prophets so popular, or complaisant, as they could have wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. (Calmet) --- They could not appear at the head of the people, to harangue in their defence, like Aaron, Exodus vii. 1., and Daniel iii. 38. (Berthier) --- The weak, therefore, complain, that they have no prophet to console (Worthington) them with miracles. (Menochius) --- But the more perfect answer, that God both hath and will relieve his people, ver. 12. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ever.\u0002 Why dost thou delay to heap favours on us, and destruction on thy adversaries? We are most grieved at the injury done to thy name. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ages.\u0002 He is eternal, and hath long ago made choice of us. (Menochius) --- \u0001Earth.\u0002 Publicly rescuing his people from Egypt, (Kimchi) and shewing his power over all the earth. (Calmet) --- The Fathers understand this of Jesus Christ, who died on Calvary, (Calmet) near Jerusalem, (Haydock) which some assert, is the middle of the earth, though others more properly attribute this situation to the promised land, which was nearly the centre of the world, (Amama) then known to the Jews, as there were 60 degrees to the Ganges, and as many westward to the extremity of Spain. Kimchi places it in the midst of the seven climates, (in Psalm xvi. 3.) and many others have explained this literally, as if Jerusalem was really the central point of the world, (St. Jerome in Ezechiel v. 5., and xxxviii. 12.; St. Hilary, &c.) in which sense Josephus styles it the navel. (Calmet) --- As the world is nearly round, any place may be said to be in the middle. Some have erroneously supposed, that Jerusalem was exactly under the line, (see de Locis. iii. in Ven. Bede's works) though it be about the 32 degree of North latitude. (Haydock) --- Its situation was at least very commodious for having access to the different parts of the ancient world. (St. Jerome in Ezechiel xxxviii.) (Calmet) --- The middle of the earth may here also relate to Egypt, where God formerly displayed his power, (Berthier) or to the wilderness, as the sequel seems to indicate. The latter formed a part of the promised land, (Haydock) which was pitched upon to be the theatre of the true religion, and of the sufferings of Christ, as they were to be made known to all the world. (Tirinus)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The sea firm.\u0002 By making the waters of the Red Sea stand like firm walls, whilst Israel passed through; and destroying the Egyptians, called here \u0001dragons,\u0002 from their cruelty, in the same waters, with their king; casting up their bodies on the shore, to be stript by the Ethiopians, inhabiting in those days the coast of Arabia. (Challoner) --- Isaias xxvii. 1., styles Pharao a dragon. See Job xl. 20. (Calmet) (Exechiel xxix. 3.) --- Leviathan denotes a whale, or crocodile, and was an emblem of the devil, and of all tyrants, particularly of antichrist. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ethiopians.\u0002 Or to enrich the Arabs. (Menochius) --- Hebrew \u0001Tsiim,\u0002 is understood of sailors, and \"fishermen,\" &c., Psalm lxxi. 9. Some nations of Ethiopia are said to be cannibals; but they were too distant from the Red Sea. The Ichnyophagi or Troglodytes on the western banks, might despoil the dead, (Calmet) and procure food, (Haydock) unless this be a description of a great fish, slain by the power of the Almighty, and really eaten. (Calmet) --- Many explain these \u0001people,\u0002 to mean wild beasts, which devoured the carcasses. (Eusebius; Muis)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ethan rivers.\u0002 That is, \u0001rivers which run with strong streams.\u0002 This was verified in the Jordan, (Josue iii.) and in the Arnon, Numbers xxi. 14. (Challoner) --- Though the latter point is not so clear, God might divide the torrents, or \u0001rivers,\u0002 at the station \u0001Ethan,\u0002 as the Septuagint here read. (Berthier) --- Habacuc (iii. 9.) speaks of \u0001rivers.\u0002 But in poetry, the plural is often used for the singular, and the passage of the Jordan may be meant. (Calmet) --- God had frequently supplied water from the rock, and gave a passage on dry land, through that river. (Menochius) (Worthington) --- \u0001Ethan\u0002 means, \"rapid,\" as the Jordan does also. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Morning.\u0002 Aurora. Hebrew, \"the light,\" which existed before the sun. (Berthier) --- Yet most understand the moon, (Calmet) or, in general, \"the luminaries.\" (St. Jerome) (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Spring.\u0002 Hebrew, \"and winter,\" under which two the Jews comprised all the seasons, (Genesis viii. 22.) as the Africans and Danes are said to do still. (Calmet) --- Yet \u0001choreph\u0002 is used for \u0001youth,\u0002 \"the spring\" of life, Job xxix. 4. (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001This.\u0002 \"Congregation.\" (Theodoret) --- Septuagint add, \"thy creature.\" Hebrew is feminine. But it is used instead of our neuter. (Calmet) --- Consider this insolent language; \u0001the enemy,\u0002 &c., ver. 22. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001To thee.\u0002 St. Jerome, \"the soul intrusted in thy law.\" (Haydock) --- Hebrew has now \u0001torec,\u0002 which is rendered, \"thy turtle dove.\" But the Septuagint have read \u0001d,\u0002 instead of \u0001r,\u0002 better; (Calmet) and Houbigant rejects with disdain the present Hebrew, though that figurative expression would have the same meaning. (Berthier)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The obscure of the earth.\u0002 Mean and ignoble wretches \u0001have been filled,\u0002 that is, enriched, with \u0001houses of iniquity,\u0002 that is, with our estates and possessions, which they have unjustly acquired. (Challoner) --- Or the captives may thus complain, that they are forced to live among infidels, in constant danger of transgressing the law, (Calmet) while their children are brought up in sin, (Berthier) and ignorance. (Haydock) --- Infidels are full of all sorts of iniquity, which they hide in their conscience. (Worthington) --- Injustice is often the method of becoming rich. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Humble.\u0002 Hebrew, \"the contrite,\" whether of Israel, or of any other nation, Isaias lxvi. 2. (Berthier) --- The rich and presumptuous think not of thanking God. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Enemies.\u0002 Septuagint and St. Augustine read, \"servants,\" and the ancient psalters, \"supplicants,\" (Calmet) which seems to be a mistake of transcribers, (Berthier) as it is contrary to the Hebrew, Chaldean, and Syriac. (Calmet) --- The sense of both would be good. Erasmus reads \u0001iketon, quærentium,\u0002 in his edition of St. Jerome. (Haydock) --- They blaspheme all holy things, and are hardened in wickedness. (Worthington) --- Such are the times in which we live, 1 Timothy vi. 20. (Berthier)" } ] }, { "chapter": 74, "slug": "id799.html", "header": "Psalm lxxiv. (Confitebimur tibi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Corrupt not.\u0002 'Tis believed to have been the beginning of some ode or hymn, to the tune of which this psalm was to be sung. St. Augustine and other Fathers, take it to be an admonition of the Spirit of God, not to faint, or fail in our hope; but to persevere with constancy in good: because God will not fail in his due time, to render to every man according to his works. (Challoner) --- Symmachus has, \"concerning incorruption,\" (Haydock) whence some have explained the psalm of the general resurrection. (Eusebius) --- The Chaldeans refer it to David, praying that the angel would cease to destroy, (2 Kings xxiv.) while others suppose that he forbids Abisai to hurt Saul, 1 Kings xxvi. 9. (St. Jerome) --- This and similar difficult terms might resemble the anthems of Church music. (Genebrard) (Berthier) (Psalm lvi.) --- The psalm is a sequel to the former, (Calmet) or a moral instruction, given by the Son of God, (ver. 3.) after the author had admonished us to attend, and place ourselves in his presence. It is not necessary to suppose that it is written in the form of a dialogue. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise.\u0002 The repetition shews the certainty of the event. Christ and his apostles, who sit as judges, praise the ways of Providence. (Worthington) --- Hebrew is more obscure. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001When I shall take a time.\u0002 In proper \u0001times:\u0002 particularly at the last day, when \u0001the earth\u0002 shall \u0001melt\u0002 away at the presence of the great judge: the same who originally laid the foundations of it, and, as it were, established its pillars. (Challoner) (Worthington) --- This is God's answer to the longer prayer of Asaph, in the preceding psalm, which is here concluded. (Calmet) --- \u0001A time.\u0002 Hebrew \u0001Mohed,\u0002 \"congregation.\" (Symmachus) --- When I shall have delivered my people. (Theodoret) --- \u0001Justices.\u0002 With the utmost rigour I will punish Babylon. (Calmet) --- No mere creature knows the time of the general judgment, as Christ, the sovereign judge, does. (Worthington) --- Then the just themselves will tremble. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Melted.\u0002 Symmachus and Houbigant, \"is strengthened.\" (Haydock) --- After the last fire the earth shall remain, though changed in quality. (Worthington) (2 Peter iii. 10.) --- God destroys and establishes kingdoms. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wickedly.\u0002 This is an epitome of Christian doctrine. (Worthington) --- God had severely punished Nabuchodonosor, Baltassar, and the priests of Bel. Yet the people would not attend to these salutary admonitions. --- \u0001Horn.\u0002 By pride, (Worthington) which is the origin of all evil, (Haydock) and an offence pardoned by God with the greatest difficulty." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001God.\u0002 Hebrew \u0001tsavvar\u0002 means, \"neck.\" But the Septuagint have not seen the \u0001a,\u0002 and translate \u0001against\u0002 God. Literally, \"the rock,\" which is one of his titles; (Berthier) and this seems preferable to \"speak not with a stiff neck;\" (Calmet) or \"with the old neck:\" (St. Jerome) though this sense is not contemptible, as the sinner's wonted pride rises against God. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hills.\u0002 Hebrew \u0001harim,\u0002 may also be considered as the nominative case; \"not from the south a\u0001re there\u0002 heights\" to which they may flee for succour. (Haydock) --- Yet most of the ancients agree with us; though is there \"refuge,\" must then be supplied. (Berthier) --- None would be able to screen the Babylonians, Jeremias xxv. 15, 26. --- \u0001Take the cup of the wine of his fury....The king of Sesac\u0002 (Babylon) \u0001shall drink after them.\u0002 (Haydock) --- The cup is so great that all shall taste, and the last will have the most bitter portion. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Drink.\u0002 The just themselves shall suffer something. But their part will be comparatively the clear wine, while sinners shall have the dregs. Many suppose that God holds in his had two cups, which he mixes according to each one's deserts. So the Septuagint, Syriac, St. Augustine, &c., seem to intimate. Jupiter is thus represented with two barrels of goods and evils near his throne. (Homer, Iliad xxiv.) --- But most interpreters suppose that only one chalice is here specified, filled with red wine, the sediment being reserved for sinners, though it was usually thrown away at feasts. Wine was mixed with water in those hot countries. (Calmet) --- Yet here the mixture is of a different nature. (Haydock) --- \u0001Fire,\u0002 (Psalm x. 7.; Menochius) gall, \u0001brimestone,\u0002 &c., compose the bitter chalice of the damned, who will never arrive at the term of their inexpressible misery. In this life, sinners are frequently punished: but their sufferings do not end here. They shall experience a variety of torments in heat and cold, Job xxiv. (Worthington) (Apocalypse xiv. 10., Isaias li. 17., and Ezechiel xxiii. 34.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Declare.\u0002 Septuagint, \"rejoice;\" as St. Augustine, &c., read, contrary to the Hebrew. (Calmet) --- \u0001Jacob.\u0002 Christ did all for the glory of his Father. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Just.\u0002 Zorobabel, (Theodoret) the figure of the Messias. The Jews were shortly after set at liberty by Cyrus, who was the scourge of their oppressors. (Calmet) --- The virtuous, who use well their free-will, are thus rewarded. (Worthington)" } ] }, { "chapter": 75, "slug": "id800.html", "header": "Psalm lxxv. (Notus in Judæa.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Assyrians.\u0002 Septuagint, \"against the Assyrian,\" Sennacherib, 4 Kings xix. 35. (Haydock) --- David composed this after his victory over the Ammonites, and Ezechias used it when he was delivered from the Assyrians. (Grotius) --- This part of the title is of no great authority, as it is not found in Hebrew, &c. (Berthier) --- The psalm seems to speak of the victories of all the just; (Menochius) and instances one memorable example in the defeat of the Assyrians. (Worthington) --- The Church triumphs over her persecutors. (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judea.\u0002 Hebrew, \"Juda.\" (Haydock) --- This shews that the psalm was composed after the separation of the tribes, (Calmet) though not invincibly; as the names of Juda and Israel were used in David's time. (Haydock) --- The divine worship was almost confined to the promised land till the birth of Christ; whose gospel has diffused light throughout the world. (St. Augustine; Calmet, &c.) --- See Jeremias lx. 23. (Berthier) --- A Christian is the true Juda, or \"Confessor.\" (Menochius) --- God was known to some philosophers, but not by such special benefits. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Peace.\u0002 Hebrew \u0001Shalem.\u0002 --- \u0001Abode.\u0002 Hebrew, \"tent \u0001or\u0002 hut,\" an expression which shews, how much the finest structure of the East was beneath God's majesty. (Calmet) --- He suffered the rest of the world to follow their own inventions, and false gods, reserving Israel for his Church. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001There.\u0002 In that favoured country. The army of Sennacherib perished on its road to Pelusium, 4 Kings xx. --- \u0001Powers.\u0002 Hebrew, \"sparks,\" (Calmet) or \"burning arrows.\" (Montanus) (Psalm vii. 14., and cxix. 4.) (Haydock) --- All the opponents of the Church, or \u0001Sion,\u0002 must perish. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hills.\u0002 Of Juda, which are styled eternal, on account of their stability, Deuteronomy xxxiii. 15. Hebrew seems to be incorrect. (Calmet) --- \"Thou art a light magnificently from (Haydock) or more than, (Berthier) the mountains of the captivity.\" (St. Jerome) --- Or, \"of prey.\" (Protestants) --- \"Thou art more terrible....than the richest mountains.\" (Theodoret) --- Yet this comparison hardly suits in this place, (Calmet) and Houbigant prefers the Vulgate and Septuagint, who may have read \u0001terem,\u0002 \"before,\" or \u0001saraph,\u0002 \"of the seraph,\" (alluding to God's seat upon the ark) instead of \u0001tareph,\u0002 \"prey.\" (Berthier) --- God grants victory to his people, and enlightens them with the true faith. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Troubled.\u0002 Hebrew, \"plundered,\" or \"stupified.\" (Berthier) --- The haughty and blasphemous Sennacherib, Rabsaces, &c., were full of dismay, when the destroying angel slew 185,000 (Calmet) in the dead of the night." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Mounted.\u0002 Hebrew, \"the chariot and horse.\" (Calmet) --- But the riders are meant. (Berthier) --- Rabsaces had boasted, that Ezechias could not find men to mount 2,000 horses, if he should give them to him, 4 Kings xviii. 23. (Calmet) --- But God chastised his vain boasting. (Haydock) --- While he defends his people, their enemies seem to slumber. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And.\u0002 Hebrew, \"thou, and who shall subsist before thee in the moment of thy wrath?\" Houbigant rejects the second \u0001thou.\u0002 (Berthier) --- \u0001From.\u0002 From the time that thy wrath shall break out. (Challoner) --- \u0001Ex tunc,\u0002 often relates to a distant period. We have long known the effects of thy indignation. (Calmet) (Hebrews x. 31.) --- At the first notice of thy will the enemy is dejected, and fears thy potent anger. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Heard.\u0002 Some editions of the Septuagint read, \"thou hast darted judgment.\" (St. Augustine) --- \u0001Still.\u0002 All were filled with astonishment, and Sennacherib was glad to escape in the most private manner. (Calmet) --- Persecutors will all be terrified when the signs of judgment begin to appear in heaven, which are here represented as past, on account of their certainty. (Worthington) --- The divine power will be again displayed. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001God.\u0002 After the signs of dissolution, the Son of God shall come to judge. (Berthier) --- The earth is now full of bustle: but then all shall be silent. (St. Augustine) --- \u0001Meek.\u0002 Ezechias had given large sums to preserve peace, 4 Kings xviii. 14. (Calmet) --- Judgment will take place for the sake of the just. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001To thee.\u0002 The enemy shall repress his resentment, when he beholds the fall of Sennacherib. (Tirinus) --- The people who had been delivered, express their constant sentiments of gratitude. They revolve in mind the wonders of God, (Haydock) both in time and in eternity, and keep holidays in memory of such benefits. (Berthier) --- Hebrew, \"for the wrath of man shall confess to thee, thou shalt be girded with the remains of wrath.\" (St. Jerome) --- The fury of the enemy shall only cause thy power to shine forth in his destruction. (Haydock) --- Petau unites both these ideas, in his beautiful Greek verses, though it must be confessed, this passage is very obscure, both in the original and versions. (Berthier) --- Men shall meditate on these benefits, and praise God with gladness, being moved to make vows, even of things left to their discretion, which they must perform. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001God.\u0002 Victims of thanksgiving, as was customary after a victory, Psalm xxi., xxvi., xlix., and xiv. He speaks to the people who had been spared, particularly to the priests, though it may be understood also of foreign nations, who complied with this invitation, 2 Paralipomenon xxxii. 22. (Calmet) --- Vows, and their completion, ought not to be separated, even though the thing vowed may have been before a matter of choice, as virginity, &c. (St. Augustine) (Berthier) --- What says Luther? (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Away.\u0002 Hebrew, \"he will cut off,\" (Montanus) like grapes: which means rather to destroy, than to bereave of counsel, Isaias xix. 13. This might be written after Sennacherib was slain, 4 Kings xix. 37. (Calmet) --- God is \u0001terrible,\u0002 and will demand an account even of princes, respecting vows and other good works. Great discretion is therefore requisite. (Worthington)" } ] }, { "chapter": 76, "slug": "id801.html", "header": "Psalm lxxvi. (Voce mea.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Idithun.\u0002 Hebrew, \"upon Idithun,\" was not formerly in the text. (St. Jerome) --- It may be the name of an instrument, (Bellarmine) or tune, (Muis) or this master of music and Asaph might sing alternately. There is nothing certain; (Menochius) though some would hence conclude, that Asaph was the author. The occasion of the psalm is also unknown, and may be applied to all the afflicted servants of God, (Berthier) or to the captives. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To God.\u0002 These repetitions denote fervour, (Calmet) and that God alone must be the object of our desire. (St. Augustine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Deceived,\u0002 in my expectations, as I prayed with mind and body continually. (Worthington) --- Good works are a strong recommendation. \"They cry, though we be silent.\" Many have recourse to the great for assistance, and few to God. Yet \u0001in isto invenio omnia.\u0002 (St. Jerome) --- Hebrew is variously translated, and may have been altered. \"My hand fell in the night, and ceased not.\" Symmachus and St. Jerome come near to the Vulgate. (Calmet) --- They have, \"and does not cease,\" which would be the case, if the person were deceived or rejected. (Berthier) --- Protestants, \"my sore ran,\" &c. (Haydock) --- But this seems rather violent. (Calmet) --- \u0001Comforted.\u0002 By any worldly advantages. (Menochius) --- Joy can come from God alone. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Delighted.\u0002 Hebrew, \"cried out,\" which many explain through sorrow. But the Septuagint seem rather to take it in a different sense, as well as the swooning, which might proceed from ecstatic joy (Berthier) at the thought of God. The alternate sorrows and joys of the just are well described. They are seldom allowed to continue long in the same state. Protestants, \"I complained, and my spirit was overwhelmed. Selah.\" St. Jerome, \"I spoke within myself,\" exercising myself in meditation. (Haydock) --- I was sometimes in such distress, that nothing seemed capable of giving me any comfort. But I relied on God, and was in an ecstacy. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My eyes.\u0002 Vatican Septuagint, Arabic, and St. Augustine read, \"my enemies,\" but our Vulgate follows the edition of Aldus and Complutensian (Berthier) very frequently, which here agree better with the Hebrew, \"I hindered my eyes from looking up;\" (St. Jerome; Symmachus) or, \"thou hast kept the watches of my eyes,\" (Aquila) hindering me from sleeping; (Haydock) so that I did not watch three hours only, like the sentinels, but all night. (Calmet) --- The sudden address to God seems incorrect. (Berthier) --- I rose before the usual time, yet did not utter my sentiments, (Worthington) being quite oppressed both with grief and joy. (Haydock) --- I durst not speak, as I was convinced that thy judgments were right. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Of old.\u0002 And the favours which had been heaped on the nation. (Calmet) --- \u0001Years.\u0002 Both past and future times; (Haydock) yea, eternity itself, the great occupation of life. (St. Augustine) (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Heart.\u0002 Septuagint have read differently from the present [Hebrew]. (Berthier) --- Hebrew, \"I recollected my canticle in the night, and communed with my own heart, and my spirit sought to the bottom;\" \u0001or,\u0002 \"I swept, (or directed, \u0001scopebam\u0002) my spirit,\" (St. Jerome) from all things unbecoming. Septuagint \u0001Eskallon.\u0002 \"I dug \u0001and\u0002 harrowed\" it by earnest meditation, to extract the weeds, and make it fit to receive the divine seed, (St. Jerome, here and ep. ad Sun.) and to bring forth fruit; (Haydock) or I swept to discover the precious jewel (Berthier) of salvation. (Haydock) --- \u0001Scopebam,\u0002 is not deemed a good Latin word; but seems to be derived from \u0001skopeo,\u0002 \"I consider \u0001or\u0002 direct my aim;\" though some think it means rather,\" I swept,\" Isaias xiv. 23. Hugo reads \u0001scopabam.\u0002 (Calmet) --- I diligently examined my conscience, (Worthington) and left nothing unturned, like the woman in the gospel who sought the groat. [Luke xv. 8.] (Menochius) --- Hebrew \u0001yechapes,\u0002 may also mean, \"my spirit \u0001is set free,\u0002\" to say what might seem too bold, \u0001Will God,\u0002 &c. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ever.\u0002 Hebrew adds, \"is his word ineffectual?\" which the Vatican Septuagint neglects, (Berthier) though \u0001gamar omer\u0002 be thus rendered in other editions. \"Has he completely fulfilled his word,\" which may be the true sense, \u0001consumabitur verbum.\u0002 (St. Jerome) (Haydock) --- \"Will he execute this threat from generation?\" &c. (Calmet) --- God will never abandon his Church, (Worthington) though he may chastise his people. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Mercies?\u0002 Turning the waters another way, (Muis; Calmet) or going against his natural inclination. \u0001Vincit illum misericordia sua.\u0002 (St. Jerome)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Begun.\u0002 By God's grace, I now perceive that my thoughts were wrong. (Worthington) --- I see that we are chastised on account of our sins; (Theodoret) but now I hope for better things. (Tirinus) (Genebrard) --- Hebrew may have this (Berthier) and many other meanings. (Calmet) --- Protestants, \"I said this is my infirmity. \u0001But I will remember\u0002 the years of right,\" &c. De Dieu, \"To pray, this is mine; to change the right hand, \u0001is\u0002 of the most High.\" (Calmet) --- All comfort and every good resolution must come from him. \u0001Challothi\u0002 is derived from \u0001eel,\u0002 by the Septuagint, and from \u0001chala,\u0002 (Haydock) \"he is sick,\" by others. Who will assert that the former are not the most ancient and learned interpreters? The sequel shews that the psalmist begins to entertain better hopes. (Berthier) --- \u0001Now have I begun\u0002 to follow wisdom, and to amend my life. St. Anthony advised all to make this resolution every morning. (Tirinus)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Beginning.\u0002 In favour of Israel, or rather of all the just from Abel. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Inventions.\u0002 Protestants, \"doings,\" (Haydock) or the secrets of Providence, (Calmet) and his \"affections.\" (St. Augustine) --- The just find an interest in all his works, (Berthier) as they \u0001work together\u0002 for their salvation, Romans viii. 28. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Holy\u0002 \"place,\" or person. (St. Jerome) --- Thy ways are inscrutable, (Muis) but always holy. (Genebrard) --- Hebrew, \"in sanctity.\" (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Arm.\u0002 Christ, (St. Jerome) or power, Deuteronomy v. 15. --- \u0001Joseph,\u0002 who was in Egypt, while the rest of the family dwelt in Chanaan. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Afraid.\u0002 St. Jerome, \"in labour.\" (Haydock) --- \u0001Troubled.\u0002 The dry land appearing, to let the Israelites pass. (Berthier) (Psalm cxiii. 3.) --- St. Jerome and the Jews understand this of the storm of Sinai. But most people suppose that the catastrophe at the Red Sea is described, when Moses insinuates, that a dreadful tempest overwhelmed the Egyptians, as it is here specified. See Josephus, [Antiquities?] ii. 7. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Waters.\u0002 St. Jerome, \"the clouds poured out waters,\" \u0001mayim,\u0002 Septuagint may have read \u0001hamim,\u0002 \"sounds,\" and omit \u0001clouds,\u0002 which come again in this verse. (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wheel.\u0002 (Protestants) (Haydock) Hebrew, \"a whirlwind,\" (Calmet) or \"wheel,\" (Pagnin) in the air. (Haydock) --- The noise of thunder is something similar to a wheel, rattling on the pavement. (Haydock) --- Salmoneus foolishly tried to imitate it with his chariot. (Apoll. Bib. i.) --- \u0001Trembled.\u0002 The preaching of the apostles was attended with success. (Haydock) (Fathers) (Calmet) --- Earthquakes were felt, and men were under a general alarm. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Known.\u0002 The waters resumed their usual course, Hebrews iii. 15. The wheels of the enemy might be discerned long after. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hand.\u0002 By the ministry (Worthington) of those, who acted in God's place, in the desert. (Haydock)" } ] }, { "chapter": 77, "slug": "id802.html", "header": "Psalm lxxvii. (Attendite.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Asaph.\u0002 David composed this, to declare the rights of Juda to the throne, in preference to the tribe of Ephraim, (Lyranus) which had kept possession of the ark a long time; which was henceforth to be on Mount Sion. (Haydock) --- It seems to relate to the times of Asa, who reunited several of the other tribes to his dominion, (2 Paralipomenon xv. 8.; Calmet) and contains a moral instruction, delivered in the person of Christ, (ver. 2.; Eusebius; Berthier) and submitted to the attentive consideration of the faithful. (Worthington) --- \u0001Law.\u0002 Given to Moses, (Berthier) and sanctioned by the divine authority. (Haydock) --- The law, and the people were not David's, but God's, in whose name he speaks. (St. Gregory in Job ii.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Propositions.\u0002 Deep and mysterious sayings. By this it appears, that the historical facts of ancient times, commemorated in this psalm, were deep and \u0001mysterious;\u0002 as being figures of great truths appertaining to the time of the New Testament. (Challoner) --- St. Matthew (xiii. 35.) has, \u0001things hidden from the foundation of the world.\u0002 Hebrew \u0001minni kedem,\u0002 \"from of old.\" St. Jerome, \"ancient riddles.\" (Haydock) --- \u0001Mashal\u0002 and \u0001chidoth,\u0002 \"parables and enigmas.\" frequently denote things very plain, but spoken in a sententious poetic style, Numbers xxiii. 7. (Calmet) --- The facts, &c., of the Old Testament, prefigured the mysteries of the New. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fathers.\u0002 Christ might thus speak as man, and he enforces tradition in the strongest terms. (Berthier) --- Only some things were written. (Worthington) --- The most ancient and universal mode of instruction, was by word of mouth. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Testimony.\u0002 The tabernacle, (Eusebius) or the law which notifies his will. (Calmet) (Menochius) --- He also thrice required the Israelites to perpetuate the memory of what he had done for them, by instructing their children, Deuteronomy iv. 9., and vi. 7., and xi. 19. Both the written and the unwritten word must be carefully preserved, 2 Thessalonians ii. 14. God had freely chosen Abraham, and given him the law of circumcision; as he directed his posterity by the mouth of Moses. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001That,\u0002 &c. This was the end of all the laws and monuments of religion, (Calmet) to increase our confidence, (Worthington) gratitude, and observance of our duty. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fathers.\u0002 Some were virtuous, like Moses, Josue, Samuel, &c., ver. 3., and 5. (Berthier) --- But the majority proved faithless. (Haydock) --- \u0001To God.\u0002 Or did not confide in him, or know that without God's grace, no good can be done. (St. Augustine) (Berthier) --- Abraham instructed his house, (Genesis xviii.) and David his subjects, that they might avoid bad example. The same advice regards Christians, 1 Corinthians x. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Battle.\u0002 Many of this tribe were cut off by the men of Geth, (1 Paralipomenon vii. 21.; Chaldean; Geier.) as they fought without God's command, Numbers xiv. (Worthington) --- They did not defend the ark against the Philistines, though they seemed more bound to do so than the rest, since it was brought from their city, Silo, and they also set the others a pattern of infidelity; (1 Kings iv.; Abenezra) whence they are singled out likewise by Osee. (Berthier) --- The famous victory of Abia against Jeroboam may be also designated, 2 Paralipomenon xiii. (Calmet) --- This had not yet taken place, no more than (Haydock) their captivity, under Salmanazar, which is enigmatically foretold. After this reproach, the whole body of the Israelites is condemned, ver. 10. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Taneos.\u0002 Hebrew \u0001Tsohan,\u0002 (Haydock) which means, \"spreading,\" either because the plagues spread from this capital, or because it was in a plain, (Berthier) or very extensive, (Haydock) on the eastern branch of the Nile, in the Delta. (Calmet) --- Here Moses wrought his wonders. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Vessel.\u0002 Literally, \"bottle,\" like walls on either side." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By day.\u0002 Literally, \"of the day.\" (Haydock) --- But this is the real import of the Greek. The same cloud (Calmet) was both luminous and obscure. When the light side was turned towards Israel, the Egyptians were in darkness. (Haydock) --- The eternal Son of God guided this pillar, and the Israelites \u0001tempted\u0002 him, (ver. 18., and 1 Corinthians x., and Exodus xiii. 21.; Berthier) forgetting their baptism or initiation in the service of God. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Deep.\u0002 Water was so abundant, and followed them in streams, 1 Corinthians x. 4. (Calmet) --- The first miraculous grant of water was at Horeb, the second at Cades, ver. 20. (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Desires.\u0002 Literally, \"souls,\" as if they were dying for hunger, though they had plenty of manna, Numbers xi. 4. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Ill.\u0002 Hebrew, \"against,\" (Numbers xi.; Calmet) still distrusting in God's power. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bread.\u0002 Including all sorts of food. (Worthington) --- \u0001Table.\u0002 Hebrew, \"flesh.\" It is true we have water and manna, but we want something more solid and agreeable. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Angry.\u0002 This is the sense of the Hebrew. \u0001Distulit\u0002 means, \"he deferred\" (Haydock) to put his threats, (Berthier) or promises, in execution. (Menochius) --- The destroyer punished those who gave way to murmuring, 1 Corinthians x., and Numbers xi. 1. (Calmet) --- Their incredulity was punished (Worthington) for nearly forty years, and all the guilty who were twenty years old at the first numbering, were cut off in the desert. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And.\u0002 Or \"though he had.\" Berthier has \u0001mandavit.\u0002 \"He commanded,\" would be better rendered, this order being given before the complaints. God had supplied them abundantly with manna from the clouds, as from his granaries. (Calmet) --- Therefore they ought to have trusted in his power and goodness. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Angels.\u0002 Hebrew also, \"of the strong ones.\" (Aquila) --- Such is the blessed Eucharist, of which manna was only a figure, John vi. The angels prepared this food. (Calmet) --- It was an effect of the divine bounty, not of the power of Moses, John xi. 32. How it could be inferior (Berthier) to the bread which Christ would give, was a \u0001riddle\u0002 to the Jews, as it must be still to all who do not admit the real presence. If both were figures, surely manna was better than common bread. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001West wind.\u0002 Literally, \u0001Africum,\u0002 which blows \"from Africa,\" in this direction, with respect to Jerusalem. (Haydock) --- The same wind may be styled the \u0001south wind.\u0002 Hebrew \u0001Kadim,\u0002 \"strong, eastern,\" &c. (Berthier) --- These quails came from the banks of the southern ocean, or from the Red Sea, as the Israelites were still in Arabia, when they were furnished with them a second time, (Numbers xi. 31.) for a whole month, (Calmet) though there were about three million people. (Berthier) --- God changed the wind, so as to bring them into the camp, Exodus xvi. (Worthington) --- It was before blowing from the south-east. (Menochius)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Israel.\u0002 St. Jerome applies this to those who receive unworthily, particularly if they be priests, 1 Corinthians xi. 29. (Calmet) --- God selected the most guilty (Berthier) having allowed them to feast for a whole month. (Worthington) --- Then he \u0001brought down\u0002 by death, or \"hindered,\" as it were, \"by shackles,\" (Septuagint) the most valiant. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Still.\u0002 Notwithstanding this instance of God's severity, they fell shortly after into greater sins, and would have stoned Moses, &c., despairing of ever taking possession of the promised land, which highly displeased God, so that he swore, that none of the rebels should enter it. Many were also slain in the sedition of Core, (Numbers xiii. 17.) and the rest did not live about thirty-eight years. (Calmet) --- Thus about 600,000 perished, (Worthington) having done nothing worthy of praise. (Menochius)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Morning.\u0002 Those who were spared pretended to repent. (Haydock) --- Afflictions are the source of much good. But the Israelites are blamed for their inconstancy and deceit. (Calmet) --- They came with apparent earnestness (Haydock) to offer the morning sacrifice (Worthington) under affliction. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Their\u0002 and \u0001them,\u0002 is supplied also by Protestants. (Haydock) --- Hebrew, \"he....will forgive sin,\" &c. This seems more beautiful. (Berthier)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Flesh.\u0002 The inferior appetite wars against the spirit, Galatians v. 17., and Matthew xxvi. 41. (Haydock) --- \u0001Not,\u0002 in the ordinary course. This does not contradict the faith of the resurrection, which is elsewhere clearly expressed. (St. Jerome) (Calmet) --- Man may go astray, but cannot be converted by his own efforts, Proverbs ii. 19. (St. Augustine) (Berthier) --- God will never abandon the whole Church. The Jews here mark the middle of the psalter, and the 1263rd verse, (Worthington) or the division of the book. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001How often.\u0002 It would be difficult to specify. God mentions ten times, Numbers xiv. 22. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Grieved.\u0002 Hebrew, \"set bounds to,\" or \"marked,\" holding up to scorn, Hebrews vi. 6. Genebrard thinks we might translate, \"crucified,\" \u0001hithvu,\u0002 as this is the root of \u0001Thau,\u0002 which formerly resembled a cross. (Calmet) --- This would surely be one of the most striking enigmas. St. Jerome agrees with us. (Berthier) --- \"They pushed on,\" \u0001concitaverunt,\u0002 as God's wrath must be greatly excited by setting limits to his power and goodness. (Haydock)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Not.\u0002 How could they so soon forget these prodigies? We might ask, how came Adam to pay so little attention to God's command? How do many act contrary to their better knowledge? Upon occasion of this forgetfulness, the psalmist repeats many of the chief miracles recorded, Exodus vii., and xiii. (Berthier)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Signs.\u0002 The turning the rod into a serpent. The rest of the signs were also plagues. (Worthington)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Showers.\u0002 Hebrew, \"floods.\" (Haydock) --- Many have asserted that it does not rain in Egypt: but pretty heavy showers fall, even above Cairo, (Vansleb.; Calmet) though seldom. (Worthington)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Flies. Cænomyiam.\u0002 Many copies of the Septuagint have \u0001kynomiam,\u0002 \"the dog-fly,\" which St. Jerome, (Calmet) and St. Augustine properly correct. (Berthier) (Exodus viii. 24.)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Blast.\u0002 Hebrew also \"the bruchus,\" (Haydock) a sort of locust, which does great damage in the East. (Calmet) --- \u0001Chasil\u0002 may signify both. (Berthier) --- Ovid speaks of the blast:" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Vineyards.\u0002 Herodotus (i. 77.) says, the Egyptians use \"ale, because they have no vines.\" But he is contradicted by Athenæus, &c. --- \u0001Trees.\u0002 Hebrew \u0001shikmoth,\u0002 is supposed to mean sycamore trees. (Calmet)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Fire.\u0002 St. Jerome, \"who gave their pastures to the hail, and their cattle to the birds.\" \u0001Reshaphim\u0002 is also rendered \"coals,\" by Pagnin. It may denote the thunderbolts. (Haydock)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Angels.\u0002 Hebrew, \"messengers of evil,\" (Tirinus) as the Septuagint may also signify the good angels. (Amama) --- He ordered Moses and Aaron to denounce his judgments, which he executed either by the devils, (Origen; Worthington) or by the blessed spirits. (St. Ambrose; Exodus xii. 29., and Wisdom xviii. 14.) --- Hence from the effect, (Bellarmine) they may have the appellation of evil. (Theodoret) (Calmet) --- The other plagues are thus briefly mentioned. (Menochius) (Worthington)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Labour.\u0002 \"The first-born,\" (St. Jerome; Genesis xlix. 3., and Proverbs v. 9.) and their best effects. (Calmet) --- This was the tenth plague. \u0001Cham\u0002 was the father of Misraim, who peopled Egypt. (Worthington)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Not,\u0002 after they saw the Egyptians destroyed, whom they had \u0001feared\u0002 greatly before. In the desert they enjoyed rest, while their enemies were in the utmost confusion, (Berthier) having lost their king. (Haydock)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Mountain.\u0002 Hebrew, \"term.\" \u0001Oros,\u0002 with the soft spirit, means a \u0001mountain,\u0002 (Berthier) and the Vulgate has taken it in this sense in both places, as the Greek accents and spirits are not of greater antiquity or consequence than the Hebrew vowel points. (Haydock) --- The land of Chanaan was very different from that of Egypt, being full of mountains, Deuteronomy iii. 25., and Ezechiel xxxvi. 2. But Sion may be here meant. --- \u0001Line.\u0002 Thus were lands measured, Josue xiii. 8., and xvii. 5. (Calmet) --- God had made a particular choice of this hilly country for his people, (Worthington) and for the chief seat of religion. (Menochius)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001The covenant,\u0002 is omitted in many Greek and Latin copies, as well as in Hebrew. (St. Jerome, ad Sun.) --- Yet it is found in the Vatican edition, (Calmet) as well as in the Alexandrian, \u0001esunthetesan.\u0002 (Haydock) --- \u0001Bow,\u0002 which hits not the mark. It alludes to the faithless Israelites, (Calmet) particularly to Ephraim, ver. 9., Osee vii. 6., and Jeremias ix. 3. The bow of Jonathan was not such, 2 Kings i. 22. (Calmet) --- A bad bow misses the aim, or breaking, wounds the person who uses it. (Menochius) --- These people hurt themselves by their treachery. (Worthington)" }, { "marker": "Ver. 58.", "first": 58, "last": 58, "text": "\u0001Hills.\u0002 The high places, in which they imitated the pagans, and which brought on their ruin, Leviticus xxvi. 30. With so much difficulty are people taught to serve God in spirit and truth. They foolishly imagined that they would be nearer the gods. (Berthier) --- \u0001Things.\u0002 Protestants, \"images.\" They have not forgotten to insert this word as usual, to make the ignorant believe that all images are forbidden! (Haydock)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001Heard.\u0002 So he did the crimes of Sodom, Genesis xviii. 20. (Calmet) --- \u0001Reduced.\u0002 Hebrew, \"abhorred exceedingly \u0001several\u0002 in Israel.\" (Haydock) --- The people were not exterminated; but greatly reduced in the time of the judges. (Worthington)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001Silo.\u0002 Where it had remained about 350 years, (Berthier) before the ark was removed, never to be replaced there. (Haydock) --- The tabernacle was afterwards at Nobe, and at Gabaon; whence it was probably removed to the treasury of the temple, (Calmet) and was hidden by Jeremias, 2 Machabees i., and Josue xviii. 1. (Berthier) --- God gave his oracles more particularly where the ark, (Worthington) or the tabernacle, was found. (Haydock)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Their.\u0002 Hebrew, \"his.\" (Houbigant) --- The ark was an earnest of God's protection, (Haydock) and the glory of Israel, 1 Kings iv. 21." }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Sword.\u0002 So that they could not escape. --- \u0001Despised.\u0002 Hebrew \u0001hithhabar,\u0002is rendered \u0001distulit\u0002 by St. Jerome, (ver. 21, 59.; Calmet) or \u0001non distulit,\u0002 \"he did not delay\" to punish, as Erasmus reads. (Haydock)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "Fire of God's indignation, (Menochius; Worthington) or of war. --- Lamented. St. Jerome, \"its virgins no one bewailed.\" (Haydock) --- He seems to have read éullu, with the Septuagint. Others translate, (Berthier) \"did not mourn,\" though they were now deprived of the hopes of marrying, (Calmet) or \"the virgins were not praised\" in the canticles used at the marriage-feast, (Chaldean, &c.) non epithalamio celebratæ sunt, (Montanus) or \"married.\" (Pagnin) (Haydock) --- There was no time to bewail the death of the young men, or the captivity of the women. (Calmet) --- Each one was too solicitous for his own safety. (Haydock)" }, { "marker": "Ver. 64.", "first": 64, "last": 64, "text": "\u0001Priests.\u0002 Ophni and Phinees, (1 Kings iv. 11.; Calmet) the origin of this calamity, (Haydock) and the high priest himself broke his neck. (Worthington) --- \u0001Mourn, plorabantur,\u0002 intimates rather that the people did not mourn for him. But the Hebrew has this meaning also, \u0001fleverunt,\u0002 (Montanus) \u0001sunt fletæ.\u0002 (St. Jerome) (Haydock) --- The widow of Phinees died on hearing the sad news; and Eusebius seems to think that grief killed Ophni's widow likewise. (Calmet)" }, { "marker": "Ver. 65.", "first": 65, "last": 65, "text": "\u0001Surfeited.\u0002 St. Jerome, Chaldean, &c., agree in this sense. But Hebrew may admit another, not quite so harsh, (Calmet) \"like a hero who shouts for (Montanus) \u0001or\u0002 sing after wine;\" (Haydock) \u0001dialalon ex oinou,\u0002 \"rendered talkative by wine.\" (Symmachus) --- God allowed the Philistines to prosper for a time; but, at last, he covered them with ignominy. (Haydock) --- We must reflect that the Oriental languages are bolder in their expressions than ours, and that this is simply a comparison, not more astonishing than that used by our Saviour, when he says that he will come \u0001like a thief in the night.\u0002 (Berthier) --- If the Spirit of God had not consecrated such comparisons, no one durst have used them. (St. Augustine) --- God rose to punish the infidels, and to preserve his Church. (Worthington) --- The psalmist speaks of him as of a man invigorated by wine, and filling all with confusion. (Menochius)" }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Parts.\u0002 As they were fleeing, (Berthier) or with emerods. (Chaldean, &c.) (Calmet) (1 Kings v. 10.)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Ephraim.\u0002 Who had been preferred before his elder brother, and yet proved the most inclined to idolatry, ver. 9. (Haydock) --- This tribe was deprived first of the ark, and then of the tabernacle, which were its greatest glory, and this strongly indicated the divine displeasure. (Calmet)" }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "\u0001Sion.\u0002 The ark was removed from Cariathiarim, in the tribe of Juda, to the house of Obededom, for three months, and afterwards to the palace or tabernacle on Sion, (Haydock) which God had probably chosen for its fixed abode, towards the beginning of David's reign. (Calmet)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001As of unicorns.\u0002 That is, firm and strong, like the horn of the \u0001unicorn.\u0002 This is one of the chief of the \u0001propositions\u0002 of this psalm, fore-shewing the firm establishment of the one, true, and everlasting sanctuary of God, in his Church. (Challoner) (Menochius) --- It was preserved before Christ, and will remain till the end of time. (Worthington) --- The temple was not built by David: but the spot was consecrated for it, (2 Kings xxiv.) and the ark was placed on Sion; which was the \u0001land\u0002 which he had \u0001founded for ever\u0002 for this purpose. Hebrew \u0001ramim,\u0002 means \"unicorns, (Chaldean; St. Jerome) heights, (Montanus) palaces,\" (Pagnin) &c. \u0001Santificium\u0002 and s\u0001anctuarium,\u0002 have the same import. (Haydock) --- \u0001In the land.\u0002 Hebrew, \"as the land.\" Septuagint have read \u0001b\u0002 for \u0001c,\u0002 as well; (Berthier) and it is observable that Montanus translates the latter, though the former occur in the Hebrew text below, edition 1632: so easily may these letters be confounded! (Haydock) --- The temple was to have the same stability as the earth, and was but one, like the horn of the unicorn, which is most solid and beautiful. (Calmet) --- Yet this could not be understood of the material temple, which was the most magnificent structure in the world. It was fulfilled in the Church of Jesus Christ, who is also the true David, ver. 72. (Haydock) --- The crowning of David, who was his figure, was a great blessing to Israel. (Worthington)" }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Young.\u0002 Hebrew also, \"giving milk.\" David was actually with his father's flocks, when he was sent for by Samuel. Saul was also engaged in the pursuits of a country life when he was chosen king: and it would indeed have been difficult to find people of another description among the Israelites, as all followed some business. Crœsus observed that he first of his race (Gyges) obtained his liberty and the throne at the same time, as he had kept the flocks of the preceding king. (Xenophon vii.)" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Skilfulness.\u0002 Literally, \"intelligences.\" Plural words are used to express the greatness of the thing. David was very upright and intelligent. (Haydock) --- This enhances the ingratitude of Ephraim, &c., who divided the kingdom. (Calmet) --- Yet David had fallen into some grievous mistakes, so that this can only belong strictly to Jesus Christ, who is the \u0001good shepherd,\u0002 without sin. (Berthier) --- He has here detailed what may serve to illustrate the law and the gospel, and may fill us either with confidence or with alarm. (Haydock) --- We are astonished at the repeated infidelities of the Israelites. But if three millions of Christians were placed in the same circumstances, would they behave better? (Berthier)" } ] }, { "chapter": 78, "slug": "id803.html", "header": "Psalm lxxviii. (Deus venerunt gentes.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Asaph,\u0002 who might live during the captivity. (Calmet) --- If the ancient (Haydock) Asaph, or David, composed this psalm, it must be considered as a prediction of the ruin caused by Nabuchodonosor, or by Epiphanes. (Berthier, T. v.) --- The author of 1 Machabees (vii. 17.) accommodates it to the sufferings of those (Calmet) whom Alcimus destroyed; or rather the prophet had them also in view as well as Christian martyrs. (Haydock) --- He cannot speak of the last ruin of Jerusalem, since it would have been improper to pray for its restoration. (St. Augustine) --- \u0001Fruit.\u0002 A mean village, (Menochius) as Isaias (i. 8.) had threatened. Hebrew, \"a heap of stones,\" (St. Jerome) in the field, Micheas i. 6. Such was the condition of Jerusalem under Nabuchodonosor (Calmet) and Ephiphanes, 1 Machabees i. (Berthier) --- Catholics have been persecuted in every country, and forced to use mean houses for divine worship. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Saints. The Assideans, who were the most esteemed for piety, 1 Machabees ii. 42. In the worst of times, there were always some pious Israelites, and the generality of them were less wicked than their enemies, who exercised a horrid barbarity in refusing them burial, after destroying vast numbers, 2 Paralipomenon xxxvi. 17. (Calmet) --- This was done at least under Epiphanes, 1 Machabees vii. 16. (Haydock) --- Persecutors have hung the bodies of martyrs on poles to be the food of birds, (Worthington) as the missionary priests were treated in England not long ago. Hebrew is here rather inaccurate, (Haydock) \"to the wild beast of the earth itself;\" (Montanus) lechaitho arets, being put forth léith, earts, (Houbigant) as Protestants themselves translate. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Us.\u0002 The Idumeans, &c., are hence blamed by the prophets, Ezechiel xxv. 12., and Abdias 10. (Calmet) --- Christ and his disciples have been treated with scorn, (Berthier) being styled Galileans, Papists, &c. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Zeal,\u0002 or jealousy, as God has the greatest affection for his people, and resents their infidelity as a kind of adultery. (Calmet) --- Sin is the source of misery. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Name.\u0002 Their ignorance was of course culpable. (Berthier) --- This prayer is prophetical, (St. Augustine) or insinuates that those infidels were still more deserving of punishment. (Berthier) --- By destroying Israel, the number of God's worshippers would be lessened. (Calmet) --- Yet this consideration would not hinder God from chastising them; and it is not absolutely true that pagans are always more guilty. Those who know the will of their master, and do it not, shall suffer many stripes. [Luke xii. 47.] Having the true faith, they may, however, (Haydock) be sooner converted. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They have devoured.\u0002 So Pagnin ventured to translate the Hebrew. But Montanus substitutes the singular, though it be evidently incorrect, (Haydock) and contrary to all the ancient versions and the parallel passage, (Jeremias x. 25.) as well as to Manuscript 3, Lambeth 435, &c., (Kennicott) \u0001v\u0002 being lost at the end of \u0001acol.\u0002 (Houbigant) --- \u0001Place.\u0002 Hebrew also, \"beauty,\" the ark or temple. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Former iniquities,\u0002 which we and our fathers have committed. The Hebrews generally pray for the remission of their parent's faults, Lamentations v. 7., Baruch iii. 5., and Daniel ix. 5. (Calmet) --- But here the penitents' own transgressions may be meant. (Berthier) --- God is ready to pardon such. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Help.\u0002 The necessity of grace, and the co-operation of free-will, are here plainly asserted. (St. Augustine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Their God.\u0002 Let him rescue his people. Cicero (pro Flacco) speaking of the Jewish nation, says, \"How dear it was to the immortal gods, appears from its being overcome, enslaved,\" &c. --- \u0001Shed.\u0002 He speaks not of revenge; (Calmet) but in order that chastisement may open the eyes of the infidels, that they may be converted. (Eusebius) --- Let none suspect that thou disregardest thy people. The event will evince the contrary. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Put.\u0002 Chaldean, \"consigned.\" (Calmet) --- Protect the successors of the martyrs. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bosom.\u0002 Punish them severely (Calmet) in this world. (St. Jerome) --- Many of the surrounding nations were subdued by Nabuchodonosor, five years after he had conquered the Jews. (Josephus, [Antiquities?] x. 10.) (Jeremias xlix. 7., &c.)" } ] }, { "chapter": 79, "slug": "id804.html", "header": "Psalm lxxix. (Qui regis Israel.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Testimony,\u0002 or instruction, (Calmet) and proof of the psalmist's faith. (Haydock) --- \u0001Psalm.\u0002 Vatican Septuagint, St. Augustine, &c., add, \"for (or against) the Assyrian:\" whence some have inferred that it relates to the captivity of Israel. But as \u0001Benjamin\u0002 is also mentioned, it seems rather to speak of the captives of Babylon, (Calmet) or of all Jews and Christians in distress. (Berthier) --- The faithful pray for the coming of the Messias, ver. 2, 4, 16. (Haydock) (Fathers) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Joseph.\u0002 He mentions these two as persons dear to God. All the tribes were equally led away captives, and the distinction of kingdoms was not regarded. (Calmet) --- All Israel is denoted by Joseph, who composed two tribes, having the double portion; (Worthington; Menochius) and ruling in Egypt. (Bellarmine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Manasses.\u0002 These three tribes followed the ark in the desert, (Numbers ii. 18.) and might better see the majesty shining over it. (Worthington) (Calmet) --- Let all be united once more in the divine service. (Muis) --- Samaria, and Jerusalem in part, were in the tribes of Ephraim and Benjamin, (Menochius) and Manasses occupied both sides of the Jordan. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Saved.\u0002 This chorus occurs three (Worthington) or four times. (Calmet) --- With God's grace, we shall be able to act virtuously. (St. Jerome) --- Thou canst easily rescue us from our misery. Be pleased to send us the Messias, thy substantial image, 2 Corinthians iv. 4., and Colossians i. 15. If thou assist us, we may co-operate to obtain salvation. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Measure.\u0002 Hebrew \u0001shalish,\u0002 \"three-fold.\" (St. Jerome) --- The capacity of this measure is not determined. It might be the \u0001seah,\u0002 or the third part of an epha, which would be very abundant, speaking of tears; though small to contain the earth, Isaias xl 12. (Calmet) --- Penitents must eat little. (St. Jerome) --- Yet their sorrow must be moderated by hope. (Eusebius) See Osee ix. 4. (Calmet) --- God punishes so as not to destroy us. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001At us.\u0002 See Psalm lxxviii. 4. (Haydock) --- Such was the condition of Jeremias, xv. 10. (Calmet) --- Hebrew, \"have scoffed among themselves.\" Chaldean and St. Jerome agree with us. Scorn is more difficult to bear than poverty. Hence to comfort himself, the psalmist repeats, \u0001O God,\u0002 &c. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Vineyard.\u0002 Thy Church and people. (Worthington) (Isaias v. 1., Osee x. 1., and Matthew xx. 2.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sight.\u0002 Hebrew, \"Thou didst dig before it,\" (Montanus) making the ground ready. (Calmet) --- The cloud went before the Israelites. (Worthington) --- \u0001Land\u0002 of promise. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001God.\u0002 The highest cedars were surpassed by the branches, or even by the smallest shoots (\u0001arbusta\u0002) of this vine. (Haydock) --- Most powerful nations were forced to submit to David. (Theodoret) --- The Israelites were exceedingly multiplied, (Worthington) and enjoyed the fruits of the country, Micheas iv. 4. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001River\u0002 Euphrates, from the Mediterranean, Red, and Indian seas. (Haydock) (Deuteronomy xi. 24.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001It?\u0002 Thou hast withdrawn thy protection. The temple is destroyed, and all plunder with impunity, because thy vineyard has not rendered good fruit, Jeremias ii. 21." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Singular.\u0002 The wild boar, which does not go with other beasts. Nabuchodonosor is here designated, (Calmet) or Salmanasar, and all persecutors, (Berthier) particularly the devil, who goes about \u0001like a roaring lion,\u0002 [1 Peter v. 8.] and stirs up his agents to disturb the world. Hence the enemy becomes more cruel than any wild beast. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And\u0002 look down \u0001upon\u0002 \"the Messias,\" (Chaldean) the true vine, John xv. 1., and Matthew xxi. 33. (Calmet) --- \u0001Of man,\u0002 is not in Hebrew, only, ver. 18. (Haydock) --- Some perfection was wanting in the Church of the Old Testament." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Things set on fire,\u0002 &c. So this vineyard of thine, almost consumed already, must perish if thou continue thy rebukes. (Challoner) --- \u0001Things,\u0002 would imply that \u0001incensa\u0002 is in the neuter plural. But this is not the case in Septuagint or Hebrew. (Berthier) --- St. Jerome has \u0001succensam,\u0002 \"Look down upon the vine or root, (17) burn up and without any branches. Let them perish at,\" &c., who have thus treated it. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001The man of thy right hand.\u0002 Christ, (Challoner) where he sits, (Calmet) being as \u0001man\u0002 in the highest place of heaven, Matthew xxvi. 64., and xii. 32. (Haydock) --- Who else could redeem Israel? (Calmet) --- Zorobabel was only a figure of Him. (Haydock) --- Christ's birth was miraculous, (Menochius) and he was appointed by \u0001the right hand \u0002of God to do great things; and, as \u0001man,\u0002 is moved to take compassion on the distresses of his people. (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001From thee.\u0002 This is our fixed determination for the future. (Haydock) --- \u0001Will call.\u0002 Hebrew, \"Shall be called by thy name,\" (St. Jerome; Haydock) thy people. (Symmachus) (Calmet) --- But the Vulgate is equally correct, \u0001invocabimus.\u0002 (Montanus) (Protestants) (Haydock)" } ] }, { "chapter": 80, "slug": "id805.html", "header": "Psalm lxxx. (Exultate Deo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For the wine-presses,\u0002 &c., \u0001torcularibus.\u0002 It either signifies a musical instrument, or that this psalm was to be sung at the feast of the tabernacles after the gathering in of the vintage, (Calmet) or on the feast of trumpets, on the 1st of Tisri, Leviticus xxiii. 24. (Eusebius) (Pin.) (Calmet) See Psalm viii. --- From the grape some good wine is extracted, and the rest is thrown away: so in this psalm we find the just rejoice, while the wicked complain, during the persecutions of the Church. (St. Augustine) --- Some Latin copies add, \"on the 5th day of the week;\" and Genebrard supposes that these additions are owing to the Jewish traditions, (Calmet) as they might sing this psalm on Thursday. (Haydock) --- We need not attempt to ascribe this piece to any particular time, though some have thought that it regards the captives, the translation of the ark, or the vocation of the Gentiles, &c. (Calmet) --- It is very beautiful. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001New moon\u0002 of Tisri, Leviticus xxiii. 24. --- \u0001Noted.\u0002 Hebrew, \"in the obscure, in the day of our solemnity.\" (Calmet) --- Protestants, \"in the time appointed, on our solemn feast-day.\" \u0001Cose\u0002 may denote \"obscure or appointed;\" (St. Jerome) \"in the middle of the month;\" (Haydock) which alludes to the feast of tabernacles, when the Jews dwelt under the shade of tents, made of branches. This was esteemed \"the most holy and greatest\" of their festivals. (Josephus, [Antiquities?] viii. 2.) (Numbers xxix. 12., and Proverbs vii. 20.) (Calmet) --- It may also be explained of the new moon of Tisri, (Menochius) when the people were admonished of the beginning of the civil year, or of the three great festivals to be then celebrated, perhaps (Haydock) in memory of the world's creation, at that season. (Berthier) --- How carefully ought we not, therefore, to celebrate the Christian holidays, which are instituted to excite our gratitude for greater benefits! (Haydock) --- The days of the \u0001new moons\u0002 (Numbers xxviii. 11.) were consecrated, to acknowledge God's constant providence; and that of Tisri in particular, (Numbers xxix. 1.) to thank him for the preservation of Isaac, Genesis xxii. 18. (Worthington) --- But the Lord's day reminds us not only of the world's creation, but also of its redemption, &c., Romans iv. 25. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Jacob.\u0002 It is a duty which we owe to God, in obedience to his command. Hebrew may be, (Haydock) \"a decree for the princes (\u0001gods\u0002) of Jacob.\" (Calmet) --- Protestants, \"a law of,\" &c." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Joseph.\u0002 Who represents all the family of Israel, as he took care of it. (Calmet) (Psalm lxxix. 2.) (Worthington) --- \u0001Not.\u0002 The Israelites heard the voice of God at Sinai, (St. Jerome, &c.; Calmet) and for the last time, where forced to hear the insults of the Egyptians at their heels; (Haydock) whose language was \u0001barbarous\u0002 to them, (Psalm cxiii. 1.; Menochius) and not well understood by all, as they had very little society together. Joseph spoke to his brethren by an interpreter. (Haydock) --- Some explain this of Joseph himself, when he first came into Egypt, (Chaldean. Bossuet) or of the Israelites, at their arrival there. (Vatable) --- But this agrees not with the Vulgate or Hebrew, (Haydock) the latter of which is very confused and incorrect, though it be adopted (Calmet) by St. Jerome: \"I heard a tongue which I knew not, I withdrew,\" &c., (Haydock) or, making a small alteration, \"\u0001God\u0002 hast established this \u0001festival\u0002 in Joseph, when He appeared in the land of Egypt \u0001to rescue his people:\u0002 then \u0001said the Lord,\u0002 I made him hear a language which he knew not, \u0001that I was the protector of my people,\u0002 I will remove,\" &c. (Calmet) --- The authors of the Pin. disc. take this liberty, which would make the sense pretty clear. But the Hebrew means, \"I heard,\" &c. Some not being able to understand this, have substituted, \"He heard,\" with the German version. (Berthier) --- The ancient Greek interpreters seem to have read the same, as no variation is noticed. (Calmet) --- If, however, we must explain the Hebrew of St. Jerome, we must suppose that, \"\u0001I knew not,\u0002 means I condemned, as it often does; and God certainly reprobated the harsh language of the Egyptian task-masters, and came to deliver his people from oppression, Exodus ii. 25., and iii. 8., and v. 14. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Baskets.\u0002 Hebrew, \"brazen.\" (Montanus) --- \"His hands shall pass from the pots.\" (Protestants) --- \u0001Dud,\u0002 means also, \"basket.\" (Haydock) --- The Hebrews were thus forced to carry mortar, (Menochius) straw, &c. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In the secret place of tempest.\u0002 Hebrew, of \u0001thunder.\u0002 When thou soughtest to \u0001hide\u0002 thyself from the \u0001tempest:\u0002 or, when I came down to Mount Sinai, \u0001hidden\u0002 from the eyes in a storm of \u0001thunder;\u0002 (Challoner; Exodus xix. 16.) or when I afflicted Egypt, (Exodus ix. 23.) and Pharao's army, Psalm lxxvi. 19. --- \u0001Contradiction,\u0002 at Mara, or rather at Cades, where Moses betrayed some distrust, Exodus xxiv. 25., and Numbers xx. 12. (Calmet) --- After so many benefits, they still contradicted God, and would not serve him. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Testify.\u0002 Instruct, or call heaven to witness our covenant. (Calmet) --- Man has free will, and may choose whether he will obey or not. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001New God.\u0002 Who must of course be false. (Haydock) --- Hebrew, \"strange,\" Exodus xx. 2., and Jeremias xxiii. 23. (Calmet) --- An express law on this head was a great benefit, (Worthington) as most people had gone astray. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fill it.\u0002 I will grant all thy just requests, if thou be faithful. (Eusebius) (Calmet) (Worthington) --- God uses the title of Jehovah, \"the Eternal self-existent Being.\" (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Inventions.\u0002 Ancient psalters read, \"wills.\" This is the greatest (Calmet) of God's judgments, Romans i. 24. (Menochius) --- He sometimes permits a person to go on, that he may be disgusted with sin. \u0001Ut saturati vitiis vel sic agant pœnitentiam.\u0002 (St. Jerome) --- We ought all to dread this \u0001root of bitterness,\u0002 (Hebrews xii. 15.) which may cause us to resist God's grace, and to be abandoned by him, as the Israelites seemed to be, before their ruin came on. (Berthier)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Soon. Forsitan,\u0002 \"perhaps,\" (Haydock) does not here imply a doubt, (Menochius) but rather the ease and liberty (Worthington) with which God could have rescued his people (Hebrew) \"in a moment.\" (Calmet) (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Enemies.\u0002 The faithless Israelites, (Calmet) or infidel nations. (Bossuet, &c.) --- \u0001Ever.\u0002 Impenitent sinners shall suffer for ever. (Challoner) --- The Jews will scarcely be converted at last. (Menochius) --- For a long \u0001time\u0002 God bore with their infidelities, and heaped favours upon them. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And.\u0002 Or \"though.\" This increases their ingratitude. --- \u0001Filled.\u0002 Hebrew, \"I will fill thee;\" which reading few admit. St. Jerome agrees with us. (Berthier) --- Protestants, (16) \"the haters of the Lord should have submitted (marginal note, \u0001lied\u0002) to him; but their time should have endured for ever. (17) He should have fed them, (\u0001v\u0002 rather signifies \"him;\" Haydock) also with the finest of wheat, and with honey out of the rock, should I have satisfied thee.\" This sudden change seems rather abrupt, though God may have spoken either in the first or third person, from ver. 6. (Haydock) --- \u0001Rock.\u0002 He fed them in the desert with manna, and the water seemed most delicious, as they were thirsty; unless he speaks of real honey. (Menochius) --- The promised land was very fruitful; but all this prefigured the favours which God bestows upon his servants, in the blessed Eucharist, 1 Corinthians x. 4. (Calmet) --- How many, like Judas, partake of them, and prove faithless! (St. Augustine)" } ] }, { "chapter": 81, "slug": "id806.html", "header": "Psalm lxxxi. (Deus stetit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Asaph.\u0002 Josaphat gave the like instructions to his judges, 2 Paralipomenon xix. 6. (Kimchi) (Calmet) --- God rejected the Jews in the preceding psalm, and here the reason is assigned. (Theodoret) --- \u0001Congregation,\u0002 or church of the Jews, who were gathered together like cattle, and sought after temporal advantages (St. Augustine, in Psalm lxxii. 23.) alone. (Catec. Trid. Symb.[The Catechism of Trent: The Creed: Article ix.?]) --- This is not exactly true of all, (Hebrews xi. 14.) though it might be of \u0001the people\u0002 in general, who seldom raised their thoughts to spiritual delights. (Haydock) --- \u0001Of gods.\u0002 Hebrew, \"of God,\" who presides in his own council, and gives authority to others. (Amama) --- Yet Syriac has, \"the angels;\" Chaldean, \"the just;\" Protestants, \"the mighty;\" and Aquila, \"the powerful ones.\" (Haydock) --- Gods here are put for judges, who act in God's name, Deuteronomy i. 17., and Exodus xxii. 28. To decide affairs of consequence, the priests and other judges met in the temple; and the Romans did the like, each senator offering incense and wine to the god who was honoured in that place. (Suetonius in Aug. xxxv.) (Calmet) --- All magistrates ought to be equally careful in what they determine, as if they heard God present giving them the following instructions. (Worthington) --- \u0001Judgeth gods,\u0002 or \"God, \u0001our Saviour,\u0002 is judged.\" (Houbigant) --- This bringeth on the reprobation of the Jews, ver. 5, &c. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Wicked.\u0002 Contrary to the law, Deuteronomy i. 17., and Leviticus xix. 15." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Do justice.\u0002 This is the sense of \u0001justificate,\u0002 \"justify,\" as the poor must not be screened from justice, any more than the rich. (Haydock) --- They are in greater danger of being neglected, Isaias i. 23., and Jeremias v. 28. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Moved.\u0002 The ignorance, inapplication, and injustice of those in power overturn the state, which is supported by \u0001justice,\u0002 Proverbs xiv. 34. They draw down God's curse upon the land, (St. Jerome; Calmet) and expose it to all the miseries of anarchy. This regards pastors also. (Berthier) --- By gross ignorance judges walk in darkness, and throw all into confusion." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Gods.\u0002 The people look upon you as such, and treat you with respect. \u0001But\u0002 entertain not sentiments of pride on that account. (Calmet) --- If judges, even those whom God condemns, may be styled gods without blasphemy, how much more might Jesus Christ, who was holy and did the works of God? He uses this argument to make the fury of the people abate: but then he continues to prove that he was God in a very different and proper sense, insomuch that the Jews, clearly perceiving his meaning, which Socinians would now mistake, took up stones to throw at him, John x. 34. (Haydock) --- If he had not been God, He would surely have told them plainly, as St. Paul did when people would have offered sacrifice to him, and as St. John the Baptist confessed that he was not the Christ. The sons of Seth, priests, the just, and all the Israelites, were styled \u0001sons\u0002 of God, as well as the angels and judges, Genesis vi. 2., Psalm xxviii. 1., Wisdom v. 5., and Job i. 6. But no individual is \u0001called the Son,\u0002 except Jesus Christ the true God. (Berthier) --- This passage may be understood of \u0001all\u0002 the faithful, (St. Augustine) particularly of bishops: and Constantine the Great was hence deterred from judging them (St. Gregory i. dec. Grat. p. 2. c. 11. q. 1.) or the clergy; (St. Melchiades c. 12. q. 1.) though this name seems inaccurate, as he died before (Glossa) the council of Nice. Amama restrains the text to men in power. (Haydock) --- Their elevated station makes their ignorance and misconduct less excusable. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Men.\u0002 Hebrew \u0001Adam,\u0002 or \"like a man\" (Montanus; Haydock) of the meanest rank. --- \u0001Princes.\u0002 Among men, (Calmet) or like Lucifer, the first of the rebel angels. (Eusebius) (St. Justin Martyr, Dialogue with Trypho) --- Most tyrants come to a miserable end. (Menochius) --- At death, judges themselves are brought to the bar, and their case is then more terrible, as the mighty in guilt shall suffer more, Wisdom vi. (Worthington) --- They are forced to taste of death; while Jesus Christ was master of it, John x. 17, 28. This comparison evinces Christ's divinity. But Socinians blind themselves by looking at the sun, and attempting to fathom all by the weak light of reason. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Nations.\u0002 Those whom thou hast appointed judges, prevaricate, Genesis xviii. 25. (Calmet) --- \u0001Come,\u0002 therefore, thyself, \u0001Lord Jesus,\u0002 (Apocalypse xxii. 20.) to whom all nations were promised for an inheritance. (Berthier) (Psalm ii. 7.) --- His appearance at the last day is described in the 49th psalm; and most of the Fathers here discover a clear prediction of the conversion of the Gentiles. (Calmet)" } ] }, { "chapter": 82, "slug": "id807.html", "header": "Psalm lxxxii. (Deus quis similis.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Asaph.\u0002 This psalm alludes to the wars of David, (2 Kings viii.; Berthier) against Ammon, (Bossuet) or of the Jews returned from captivity, (2 Esdras iv., and Ezechiel xxxviii.; Theodoret) or of the Machabees; (1 Machabees v., and 2 Machabees x.; Bellarmine) or rather of Josaphat, 2 Paralipomenon xx. (Kimchi) (Hammond) (Calmet) --- All in danger are taught to have recourse to God. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To thee?\u0002 Hebrew, \"be not silent to thyself.\" (Pagnin) --- But \u0001domi\u0002 also implies \"like;\" (Bellarmine) and there would otherwise be a sort of tautology. (Berthier) --- Christ on earth was like other men: but when he shall come to judgment, none will be comparable to Him. (St. Augustine) --- Amama says this exposition is groundless: but others are of a contrary opinion. (Haydock) --- The ancient Greek interpreters seem not to have varied from the Septuagint, though St. Jerome adopts the present Hebrew, \"be not silent. \u0001Hold,\u0002\" &c., which may express the utmost fervour and want of protection. Thy own cause is now at stake: the enemy wishes to destroy religion. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Noise.\u0002 Like the boisterous ocean. (Haydock) --- \u0001Head.\u0002 To revolt, 4 Kings iii. 9., and 2 Paralipomenon xx." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Saints.\u0002 Hebrew, \"hidden ones;\" (Protestants; Haydock) the people under God's protection, (Menochius; Berthier) or the treasures of the temple. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Nation.\u0002 That there may be no more of this religion, or Catholics. (Worthington) --- Israel delighted most in being styled the chosen nation of God. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Agarenes\u0002 descended from Agar, though they took the name of Saracens, as if they had sprung from Sara, (Worthington) or they dwelt at Agra, otherwise called Petra, in Arabia; or on the east of Galaad, 1 Paralipomenon v. 10. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Assyrian,\u0002 or \"Assur,\" sprung from Dedan, (Genesis xxv. 3.) and dwelt near the Ammonites. (Calmet) --- \u0001Come.\u0002 Hebrew, \"an arm to,\" &c. (Haydock) --- All infidels conspire against Catholics, (Worthington) and are willing to forget their private quarrels. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Madian:\u0002 120,000 of whom were defeated by Gedeon with 300 men, (Haydock; Judges vii.) as Sisara was routed by Debora, at Cisson, and slain by Jahel, Judges iv. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Endor.\u0002 Near this place the Madianites fell upon one another. --- \u0001All their princes\u0002 of Madian, (Calmet) or treat all the princes of the people, who now attack us, like them. (Menochius) --- Both senses are good. (Berthier)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mountains.\u0002 The prayer or prediction was not in vain. The enemies of Josaphat, (2 Paralipomenon xx. 11, 24.; Calmet) and of David, &c., were destroyed. (Haydock) --- The trees on the mountains, (Menochius) or the mountain itself, might burn like Etna and Vesuvius. (Genebrard) --- The destruction of the wicked is thus described. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Tempest.\u0002 During the night, a tempest probably arose, which threw the enemy into confusion, who supposing that the Israelites had broken into the camp, fell upon each other in the dark. (Calmet) --- St. Paul reminds us of God's indignation, which Christians as well as Jews ought to dread, Hebrews xii. 25, 29., and Deuteronomy iv. 24. (Berthier)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Name.\u0002 This was the desire of the prophet; (St. Jerome; Calmet; Berthier) and for this end, God sends afflictions. The impenitent must perish for ever, ver. 18. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lord. He who is, \u0002Exodus iii. 14., and vi. 3. (Worthington) --- The \u0001name\u0002 of the Lord is Himself. (Berthier)" } ] }, { "chapter": 83, "slug": "id808.html", "header": "Psalm lxxxiii. (Quam dilecta.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Core.\u0002 See Psalm viii., xli., and lxxx. (Haydock) --- The Corites were musicians, as well as porters in the temple, 1 Paralipomenon xxvi. They here represent the faithful upon earth, (St. Augustine; Worthington) who sigh after the heavenly Sion. David was animated with these sentiments, more than with the desire of revisiting Jerusalem, during the revolt of his son. (Berthier) --- This psalm might have been written by him under the persecution of Saul, (Grotius) or it may refer to the captives. (Theodoret) (Calmet) --- Yet, at those times, the tabernacle was not subsisting on Sion, as it seem to have been when this beautiful piece was composed. (Berthier) --- The Jews are said to recite it every night, in hopes of seeing Jerusalem rebuilt, and it might very well be used by all Israelites, when they went to celebrate the three great festivals. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Fainteth.\u0002 The eager desire of heaven sometimes deprives people of external satisfaction, and the body partakes of the inward joy. (Worthington) --- \u0001Living.\u0002 The idols of Babylon have no life. (Eusebius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Turtle.\u0002 Moderns prefer to render \"swallows,\" without reason. (Bochart) --- \u0001Thy altars.\u0002 They can rest in the ruins of the temple; (Kimchi; Muis) but in that supposition, the \u0001altars\u0002 were destroyed. (Haydock) --- It seems rather that this is an exclamation, (Berthier) which the enraptured psalmist is unable to conclude, giving us to understand that he desired his asylum and place of rest to be near God's altars, (Haydock) with the angels above, Isaias vi. (Worthington) --- The faithful soul seeks to dwell in heaven, and in the mean time keeps in the Catholic Church, laying up store of good works. For, out of it, whatever good pagans and heretics may seem to do, by feeding the hungry, &c., as these things are not laid in the nest, they will be trodden under foot, \u0001conculcabuntur.\u0002 (St. Augustine) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In his heart, he hath disposed to ascend by steps,\u0002 &c., \u0001ascensiones in corde suo disposuit.\u0002 As \u0001by steps\u0002 men \u0001ascended\u0002 towards the eternal temple by certain \u0001steps\u0002 of virtue \u0001disposed\u0002 or ordered within the heart. And this whilst he lives as yet in the body, in this \u0001vale of tears, the place\u0002 which man hath \u0001set:\u0002 that is, which he hath brought himself to: being cast out of paradise for his sin. (Challoner) --- There is no standing still. \"As the saint daily advances, so the sinner daily decreases.\" (St. Jerome) (Calmet) --- Hebrew of these three following verses is variously rendered. The Septuagint are the most ancient, and very exact. (Berthier) --- \u0001Heart.\u0002 \"The more you love, the higher will you ascend.\" (St. Augustine) --- Hebrew, \"the paths are in his heart. Passing in the vale of tears, they shall place (or deem) it a fountain. The teacher shall be clothed with benediction. They shall go from strength to strength: they shall appear before God in Sion.\" (St. Jerome) (Haydock) --- Three words occasion the difference: \u0001á\u0002\u0001bri,\u0002 \"passing,\" means also, \"disposing.\" Septuagint have only used it as a singular, to agree with \u0001man, M\u0002\u0001á\u0002\u0001in,\u0002 \"a fountain,\" may have been read \u0001m\u0002\u0001áun,\u0002 \"for the place.\" --- \u0001Al,\u0002 means, \"the God,\" and \"to.\" (Berthier) --- Amama says the points are different. But we have often shewn the futility of that objection; which might regulate the versions of the Masorets, but could have no influence on those who lived many ages before their invention. They are neglected here by the authors of Prin. disc., \"the God almighty shall appear in Sion.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tears.\u0002 Protestants, \"Baca.\" Marginal note, \"of mulberry-trees,\" near Jerusalem, Judges ii. 5., and 1 Kings v. 23. (Haydock) --- It was perhaps used proverbially for any dry place. The Lord had promised to relieve the captives with water, Isaias xxxv. 5., &c. (Calmet) --- \u0001Place.\u0002 The temple or tabernacle, (Haydock) which the Lord hath appointed. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Blessing.\u0002 Abundance of water, and other necessaries, (2 Corinthians ix. 6.) as well as (Haydock) spiritual graces, which help those who continue in the true Church to arrive at the vision of God. (Worthington) --- \u0001Virtue,\u0002 or \"company,\" in which manner the Israelites went to the temple. (Calmet) --- \u0001God.\u0002 And not merely the temple, &c., as here on earth. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Christ.\u0002 Chaldean, \"the Messias,\" (Berthier) through whom we address all our petitions. (Worthington) --- Protect thy people, (St. Jerome) and raise up the throne of David. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thousands\u0002 elsewhere, (Calmet) among \u0001sinners.\u0002 He is so much affected, as to leave the sentence imperfect, ver. 4. But the meaning is clear. Temporal must yield to eternal happiness. Eternity is all as \u0001one\u0002 point: it has no division of time, which has a \u0001thousand\u0002 parts. (Haydock) --- Heaven is represented as a palace, (Berthier) in which the blessed enjoy perpetual felicity. (Haydock) --- With respect to future rewards, one day in the Church is better than thousands out of it. (Worthington), ver. 4. --- \u0001Abject.\u0002 Protestants, \"door-keeper.\" Marginal note, \"on the threshold.\" (Haydock) --- This was the office of the Corites, (Calmet) and they prefer it before the finest occupations among sinners. Hebrew, \"the tents of wickedness.\" (Haydock) --- The poorest condition in the Catholic Church, is better than the highest dignities which the wicked can bestow. (Worthington) --- Indeed poverty, and attention to God's service, is the most secure road to heaven, and gives even present content to those who are actuated by the divine spirit. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Truth.\u0002 He is merciful, and always performs what he has promised: (Menochius) whereas sinners are noted for cruelty and deceit. Hebrew, \"the Lord God \u0001is\u0002 a sun and shield.\" (Haydock) --- This sense is very good. But Theodotion agrees with the Septuagint, who have read differently, unless they have substituted the thing signified for the figure. (Berthier) --- \u0001Glory,\u0002 in the next world, (Worthington) or even in this. He will restore us to happiness, and cause even our persecutors to esteem us. (Calmet) --- \u0001Donator est indulgentiæ, debitor coronæ....promittendo.\u0002 (St. Augustine)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Innocence.\u0002 After the remission of sin. (Worthington)" } ] }, { "chapter": 84, "slug": "id809.html", "header": "Psalm lxxxiv. (Benedixisti Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Psalm.\u0002 It resembles the 66th [psalm], and seems to have been sung when the first-fruits were brought to the temple. Most people explain it of the captives delivered, (Theodoret; Du Pin) and of Christ's redemption. (Eusebius; St. Augustine) (Calmet) --- David foresaw the afflictions and \u0001captivity\u0002 of his people; and was aware of the miseries of mankind, to be removed by the Messias alone. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Blessed.\u0002 Hebrew, \"taken into favour,\" or \"hast rendered fruitful.\" (Judea) (Calmet) --- God had bestowed many benefits upon his people, rescuing them from the Egyptian bondage, and not punishing them as much as they deserved. (Worthington) --- Others explain it of the captivity at Babylon, or under the devil. (Menochius) --- David speaks of the former event by the prophetic spirit, and the latter misfortune was always deplorable, and to be terminated only by the Messias. (Berthier) --- The redemption of man was prefigured by the liberation of the Jews. (Du Hamel)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Convert.\u0002 Bring back the remnant of thy people, dispersed through the world. Only a few returned under Cyrus; the rest came back by degrees principally during the reigns of Hystaspes and Alexander the Great. (Calmet, Diss.) --- While we continue unconverted, we are objects of God's wrath. (Berthier) (Lamentations v. 21.) --- \u0001Our Saviour.\u0002 Septuagint, \"of our salvations.\" St. Jerome, \"our Jesus.\" (Haydock) --- Saviour of mankind, mitigate thy wrath against us. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ever.\u0002 The Pythagoreans settled their differences before sunset. (Plut.) --- \"Cherish not, mortals, an immortal wrath.\" (Aristotle, Rhet. ii. 21.) (Haydock) --- As long, O God, as we see not our brethren restored, we shall think that thou art not perfectly reconciled to us. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Turn, conversus.\u0002 The ancient psalters read \u0001convertens.\u0002 \"Converting, O God, thou wilt bring us to life,\" free us from captivity, and redeem us from sin by Jesus Christ, the conqueror of death. (Calmet) --- Before their conversion sinners lie dead in guilt. (Worthington) --- O God, thou wilt again restore us to life. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Salvation.\u0002 By Cyrus, or rather by the Messias, whose time drew near. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hear.\u0002 Hitherto the prophet had been distracted by the thought of his people's misery. (St. Augustine) --- \u0001In me,\u0002 is not expressed in Hebrew. --- \u0001Heart.\u0002 Some of the ancients add, \"to him.\" (Calmet) --- The Septuagint seem to have had a copy different from the present Hebrew, \"But let them not turn again to folly;\" (Protestants; Haydock) though the sense is much the same. They may have read \u0001lobom lie,\u0002 \"their heart to God,\" (Berthier) or \u0001lobsle,\u0002 (Calmet) \"the heart, Sela;\" instead of \u0001lecisla,\u0002 \"to folly.\" (Haydock) --- Those Israelites who had given way to idolatry, were little inclined to return to their own country, at the invitation of Cyrus. Though Christ came to save all, only men of good will obtained his peace, Luke ii. 4., and John i. 5. (Calmet) --- There is no peace for the wicked, Isaias xlviii. 22., and Philippians iv. 9. (Berthier) --- The redemption of the world was here revealed. (Worthington) (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Land.\u0002 After the captivity, Judea flourished by degrees. But the glory of the second temple consisted in the presence of the Messias, Aggeus ii. 8. (Calmet) --- Those who were moved with godly fear, embraced the gospel, in order to be saved, while many rejected it through their own fault. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Kissed.\u0002 Or, \"embraced,\" like friends, as the ancient psalters read. The people practised these virtues after the captivity, and more particularly in the Church of Christ. (Calmet) --- At the time appointed, He reconciled sinners to his Father, having satisfied his justice, (Berthier) and displayed his own mercy. (Menochius) --- Thus justice is strictly observed, and peace made between God and man. (Worthington) --- The justice of the Father and the mercy of the Son kiss each other. (Du Hamel) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Earth.\u0002 Good men preserve a clear conscience. (Worthington) --- Virtues of every description (Menochius) are become common among God's people, (Calmet) particularly Christians, though our Saviour may here be styled \u0001justice.\u0002 (Menochius) --- He was born of a pure virgin. (St. Jerome) (Lyranus) --- \u0001Jam redit et virgo; redeunt saturnia regna.\u0002 (Virgil, Ec. iv.) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Fruit.\u0002 By imitation, (Calmet) \"we may give birth to Jesus Christ,\" says St. Jerome. God bestows grace, and so men yield fruit. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Him.\u0002 The holy John the Baptist shall prepare the way of the Lord. (Lyranus) (Muis) --- Hebrew, \"each one's justice,\" &c. (Symmachus) --- After the captivity religion shall reign. If we wish to enter heaven, we must follow virtue. (Calmet)" } ] }, { "chapter": 85, "slug": "id810.html", "header": "Psalm lxxxv. (Inclina Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 He might compose this psalm under any affliction, though prayer is always necessary (Berthier) for any person. (Worthington) --- Others apply it to Ezechias, (Theodoret) the captives, or the Church. (Calmet) --- Jesus Christ prays during his passion, and foretells his resurrection, and the vocation of the Gentiles. (St. Augustine) --- \u0001Needy.\u0002 Hebrew, \"mild \u0001or\u0002 afflicted.\" Humility is requisite to pray well, as those who think themselves rich, ask not with fervour. (Calmet) --- God \"inclines his ear if thou dost not lift up thy neck.\" (St. Augustine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I am holy.\u0002 I am by my office and profession dedicated to thy service, (Challoner) as a Levite, (Calmet) or a member of the true Church. (Haydock) --- He may also speak in the person of Christ, who prays for us and in us. (Du Hamel) --- Syriac and Arabic read, \"thou art good.\" (Calmet) --- Our necessities, firm purposes of leading a virtuous life, and confidence in God, move him to shew mercy. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Soul.\u0002 I ardently desire to serve in thy temple, Jeremias xxii. 27. A holy importunity, (Luke xviii. 2.; Tertullian, Apol. 39.; Calmet) and fervour in prayer, (Haydock) with perseverance, attention, and a sense of God's infinite perfections, are requisite. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Heard me.\u0002 This gives me confidence that thou wilt do it again. (Haydock) --- Thou art not like senseless idols. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Gods,\u0002 which have been set up by men; or among angels, &c., (Calmet) capable of working miracles by an independent power. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Name.\u0002 This was partly verified after the captivity, and fully when the gospel was preached. (Calmet) --- The Gentiles came by faith, and glorified God by good works, Matthew v. 17. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Alone.\u0002 Vatican Septuagint, Arabic, &c., add, \"the great.\" (Calmet) (Acts xvii. 24." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Truth.\u0002 Let me see the justice of thy conduct in suffering the wicked to prosper, (Psalm lxxii. 17.) or let me invariably observe thy holy law, which alone can give me true content. --- \u0001Rejoice.\u0002 Hebrew, as we read at present, \"likewise fear,\" (Calmet) \"unite,\" (Montanus) or \"let my heart be one,\" solitary, disengaged from all, \u0001unicum,\u0002 (St. Jerome) \"to fear,\" &c. (Calmet) --- This sense is very good. But \u0001yached,\u0002 means also \u0001rejoice.\u0002 (Berthier) --- Our joy must be mixed with \u0001fear.\u0002 (Du Hamel)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hell\u0002 of the damned, (Worthington) according to the Fathers: or out of captivity and dangers. (Berthier) --- If it be understood of Christ, it must refer to limbo. (Bellarmine) (Menochius) --- It seems equivalent to the \u0001lower pit,\u0002 Psalm lxxxvii. 7. (Haydock) --- The Jews admit seven regions in hell, (Genebrard) and our theologians four: 1. Of the damned; 2. of unbaptized infants; 3. of purgatory; and 4. of the saints in Abraham's bosom. St. Augustine mentions the first and last here: but he speaks clearly of purgatory in other places. (De Gen. contra Manch. ii. 17. in Psalm vi.) (Calmet) --- David was rescued from the most imminent dangers, and Christ came out of limbo, (Psalm xv. 10.; Du Hamel) by his own power. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Eyes.\u0002 The Babylonians oppress us most unjustly. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001True.\u0002 This title is also applied to Christ, who, of course, is God:; since every man is liable to mistake, Romans iii. 4., and Apocalypse xix. 1. God authorized Moses and the prophets to address Him, as the psalmist does, Exodus xxxiv. 6., and Joel ii. 13. (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Command.\u0002 Hebrew, \"strength,\" (Haydock) to resist the enemy. (Menochius) --- Order me as thou pleasest: I am entirely devoted to thee from my very birth, Psalm cxv. 16. Restore the throne of David. (Calmet) --- The prophets frequently thus turn to the Church, the kingdom of the Messias, who was born of the handmaid of the Lord. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Good.\u0002 Mark me for thy slave, (Calmet) which will be the highest honour. (Haydock) --- Give me such a sign as the angel did when he was going to destroy the first-born of Egypt. (St. Athanasius) --- By some prodigy convince our oppressors that there is a God. (Calmet) (Berthier) --- The resurrection, prefigured by Jonas, was the great proof of Christ and his Church; and this serves either for the conversion or for the condemnation of mankind. See St. Augustine. (Worthington)" } ] }, { "chapter": 86, "slug": "id811.html", "header": "Psalm lxxxvi. (Fundamenta ejus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mountains.\u0002 So far the Jews extend the title, supposing that the subject of this \u0001canticle\u0002 was concerning \u0001Sion,\u0002 Moria, &c. Others think that, \u0001thereof,\u0002 refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word \u0001Sion,\u0002 which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs xiv. 3. --- This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias ii. 2., and Zacharias viii. 20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand) --- \u0001Mountains.\u0002 The apostles and prophets; (Ephesians ii. 20.; Challoner) on which the Church is founded. (Haydock) --- The city was styled \u0001holy,\u0002 from the temple built on Moria. Several other mountains were included within its walls. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jacob.\u0002 Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his \u0001spouse,\u0002 having abandoned the synagogue, (Apocalypse xxi. 9.; Calmet) which was only intended to be a pedagogue. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rahab.\u0002 Egypt, &c. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner) --- Christ gives his apostles command to preach to all, Matthew xxviii., and Luke xxiv. 27. (Worthington) --- Some have supposed that Rahab, who received the spies, is here put, to signify the Chanaanites. But her name is written \u0001Reb;\u0002 and the word before us is \u0001Rahab,\u0002 (Haydock) signifying \"pride,\" (Menochius) or Egypt; particularly the Delta, which is still called \u0001Rib.\u0002 (Calmet) --- \u0001Me.\u0002 I will receive into my Church not only the Jews, but also the most abandoned nations. (Haydock) --- \u0001Foreigners.\u0002 Philistines, Psalm lxxxii. 8. (Menochius) --- \u0001Were.\u0002 Hebrew, \"this man was born there.\" (Haydock) --- In Christ there is no distinction of nations, Romans x. 12. The Jews will never shew us the completion of this prophecy any where but in the Church. (Calmet) --- It is spoken of as past, to denote the certainty of the event. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Shall not Sion say,\u0002 &c. The meaning is, that \u0001Sion,\u0002 viz., the Church, shall not only be able to commemorate \u0001this\u0002 or \u0001that\u0002 particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner) --- We might also translate, \"shall it not be said of Sion?\" (Worthington) --- Some may have read \u0001dicetur,\u0002 instead of \u0001dicet.\u0002 \"Shall not a man say to Sion, yea, a man is born in her?\" (Haydock) --- Septuagint have, \"mother,\" \u0001metre,\u0002 which St. Jerome says should be \u0001meti, shall not.\u0002 Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and \u0001rose again\u0002 there. (Berthier) --- She has had many heroes, and has been founded by the Highest. (Menochius) --- Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington) --- John the Baptist, \u0001a man\u0002 sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most \u0001High.\u0002 (Denis the Carthusian) (Bellarmine) --- See Amama. --- Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias xlix. 18.) the metropolis of Judea. Septuagint, Arabic, &c., read, \"mother,\" in this sense. People deemed it an honour to be born there. (Calmet) --- Christ \"became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples.\" (St. Augustine) (Du Hamel)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Writings.\u0002 He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) --- The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier) --- The Scriptures are the books of all mankind, as well as of \u0001princes.\u0002 All are equally interested in their contents, and ought to become acquainted with them. Hebrew, \"the Lord has numbered, writing down peoples: He was born in it for ever.\" (St. Jerome) --- This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Homer, Alexander, or Cæsar could do any of the pagan cities, Egypt, &c., ver. 4. (Haydock) --- The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius) --- \u0001Princes,\u0002 is not here in Hebrew. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The dwelling,\u0002 &c. Hebrew, \"the singers, like people dancing, (for joy) all my fountains are in thee.\" St. Jerome reads, \"strong ones,\" and (Haydock) others, \"my thoughts,\" instead of \"fountains;\" which shews that they have read differently. \u0001Vesharim,\u0002 may signify \u0001and princes,\u0002 taken form the line above, though of this we ought to have some proofs from manuscripts, &c. (Berthier) --- The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly \u0001mauni,\u0002 \"habitation,\" rather than \u0001mahyanai,\u0002 as we have at present. (Berthier) --- If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm lxvii. 27. (Hammond) --- All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse xvii. 15. (Calmet) --- This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier) --- Catholics may taste pure delights, having peace of conscience, &c. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius)" } ] }, { "chapter": 87, "slug": "id812.html", "header": "Psalm lxxxvii. (Domine Deus salutis.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Maheleth.\u0002 A musical instrument, or chorus of musicians, to answer one another, (Challoner) in doleful music. (Worthington) --- See Psalm xli., and lii. (Menochius) --- Hebrew may imply, \"on infirmity, (Montanus) or sorrow,\" from \u0001ele.\u0002 (Berthier) --- The subject is very mournful, and relates to the captives, and to Christ's suffering. (Calmet) --- \u0001Understanding.\u0002 Or a psalm of instruction, composed by Eman, the Ezrahite, or by David, in his name. (Challoner) --- We read of Eman, a descendant of Juda by Zara, (1 Paralipomenon ii. 6.; Calmet) and if he composed this piece, as the Jews and Lightfoot improbably suppose, it must be the most ancient (Calmet) writing extant. (Haydock) --- There was a son of Joel, and a \u0001seer of king\u0002 David, of the same name, 1 Paralipomenon vi. 33., and xxv. 1. But they are not styled Ezrahites. This person was probably the brother of Ethan, the Ezrahite, who might be young under David, and a man of consummate wisdom under his successor, 3 Kings iv. 31. The psalm may express the sentiments of David, or of any other under tribulation, as well as those of Jesus Christ, (Berthier) who speaks herein, (Houbigant) and who expects that we should \u0001answer\u0002 him by an imitation of his virtues. (St. Augustine) (Worthington) --- \u0001The Ezrahite.\u0002 Hebrew \u0001haezrachi.\u0002 (Haydock) --- Septuagint, &c., read incorrectly, \"Israelite,\" (Calmet) and some copies have \"Aitham,\" or Ethan, as in the following psalm, instead of Eman. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thee.\u0002 The psalm 21st is nearly similar to this. My prayer is continual. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Prayer.\u0002 It is represented as a person prostrated before God. Homer (Iliad ix.) says, that \"supplications are the daughters of Jupiter, lame....with the eyes downcast, and following after injuries,\" which admirably shews the conditions requisite for prayer. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Hell.\u0002 The grave, or captivity. (Calmet) --- Our Saviour said, \u0001My soul is sorrowful unto death.\u0002 [Matthew xxvi. 38.] David, Jeremias, or the captives, were not reduced to this extremity. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Pit.\u0002 Like a slave confined every night in prison, Exodus xii. 29." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Free.\u0002 Hebrew also \"separated\" from society, 4 Kings xv. 5., and 2 Paralipomenon xxvi. 21. (Calmet) --- Christ, after enduring the greatest miseries was still free. He could resign his life, and take it up again, John x. 18. (Haydock) --- The Fathers adopt this explanation, which is very striking. (Calmet) --- \u0001Hand.\u0002 Thou actest as if thou hadst forgotten the corpse in the dust, till the time of the resurrection. (St. Augustine) (Berthier) --- In the mean while, those who formerly made such a noise in the world, are effaced from the book of life, or from God's register. He is often represented as a great monarch, keeping an account of his troops. (Calmet) --- He cannot forget any of his creatures, (Berthier) though he may not restore them to life as yet. (Menochius) --- Christ possessed infinite power among the dead, (Worthington) who are \u0001free\u0002 from the cares of this world. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They.\u0002 Hebrew, \"thou hast.\" --- \u0001Shadow.\u0002 Hebrew, \"in the depths,\" seem to have read \u0001a, v, \u0002and \u0001m,\u0002 in those two places, which are now wanting. (Houbigant) --- The Chaldean has, \u0001the shadow of death,\u0002 as well as the Vulgate. All this regards Jesus Christ, though it may be applied to any in distress. (Berthier) -- The wicked endeavour to kill the soul by sin, as well as the body. (Worthington) --- Great difficulties entangle the psalmist: Christ descends into hell. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Waves.\u0002 Of afflictions. Christ bore our iniquities. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Delivered up,\u0002 to prison. (Berthier) --- The disciples abandoned our Saviour; St. Peter, with a curse, denied that he ever knew him, (Mark xiv. 71.; Haydock) and Judas betrayed him. It is not so easy to explain this of the captives in general, though it might refer to the psalmist. (Calmet) --- At Babylon, the Israelites were not imprisoned, but left to multiply, Jeremias xxix. 5. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Poverty.\u0002 Or \"affliction.\" (Symmachus) --- \u0001To thee,\u0002 for aid, (Psalm xxvii. 2.) or to implore pardon for sinners. Thus Jesus prayed for us on the cross, (Calmet) with his hands stretched out ready to receive the penitent. (Haydock) --- Septuagint have read \u0001rupaim ikimu\u0002 for \u0001ropaim ikumu,\u0002 \"shall the dead arise?\" (Amama)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Physicians.\u0002 St. Jerome, \"will the giants rise again?\" (Haydock) --- These were heroes of great renown. (Calmet) --- But they were consigned to hell, whence there was no redemption, Job xxv. 5., and Proverbs ix. --- The author insinuates that if the true adorers be cut off, God's external glory will be diminished. (Haydock) --- This argument is often pressed, Isaias xxxviii., and Psalm cxiii.--- \u0001Rephaim\u0002 (Haydock) denotes \u0001physicians,\u0002 as well as giants, Genesis l. 2., and 2 Paralipomenon xvii. 12. The Thalmud sentences \"the best of them to hell.\" (Amama) --- Their power does not extend to the dead. (Berthier) --- The psalmist prays to be preserved from death, not expecting to be raised again miraculously. (Worthington) --- Yet Christ contemplates his future glorious resurrection. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Of,\u0002 &c. Septuagint, \"forgotten land.\" \u0001Securos latices & longa oblivia potant.\u0002 (Virgil, Æneid vi.) (Calmet) --- When dead, I shall not be able to sound forth thy praises before men: much less shall those do it, who are confined to the regions of darkness. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Prayer.\u0002 Some copies of the Septuagint read \"soul,\" with the Hebrew, &c. (Calmet) --- Why dost thou neglect to grant my request, which I urge with all the earnestness of my soul? (Haydock) --- This may relate to Jesus in the garden. (Calmet) --- His prayer prevents, or is presented early, (Menochius) and with the truest fervour to the Lord, who moves us to pray. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Exalted.\u0002 On the cross, or arrived at the years of manhood, (Berthier; Worthington) I have experienced the greatest contradictions. David was brought up in poverty, like our Saviour, and the exaltation of both was attended with great trials. (Berthier) --- The life of Christ was a continual martyrdom. (Menochius) --- He had all his sufferings in view from his first conception." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Troubled me.\u0002 The enemy has laid waste the country. This agrees with Christ in his agony. (Calmet) --- Unhappy the sinner, upon whom the wrath of God \u0001remains,\u0002 (John iii. 36.) and does not merely \u0001come;\u0002 literally, pass, \u0001transierunt.\u0002 (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Misery.\u0002 Hebrew, \"darkness.\" Thou hast permitted my friends to abandon me, and hast exposed me to disgrace. (Calmet) --- They were afraid lest they might be involved in my calamities, (Menochius) if they appeared in my defence, (Haydock) or seemed to know me. (Du Hamel)" } ] }, { "chapter": 88, "slug": "id813.html", "header": "Psalm lxxxviii. (Misericordias Domini.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ezrahite.\u0002 Septuagint, &c., \"\u0001Israelite,\u0002\" as in the former psalm. The Jews think that Ethan or Eman lived during the Egyptian bondage. But this psalm was rather composed by one of the captives at Babylon who bewails the destruction of the kingdom of Juda, under Sedecias. After he had detailed the promises of God, (ver. 39.; Calmet) David might write it in the person (Haydock) of Ethan, or Idithun, 1 Paralipomenon xxv., and 3 Kings. iv. 31. (Worthington) --- Most of the Fathers explain it of Christ's kingdom. See Psalm cxxxi. 11., and Jeremias xxxiii. 17. (Calmet) --- The sceptre or administration of affairs was to continue in the tribe of Juda till his coming, as it really did, though kings were not always at the head of the people. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The.\u0002 Septuagint and Houbigant, \"\u0001Thy\u0002 mercies, Lord.\" --- \u0001Truth.\u0002 Notwithstanding our distress, I know thou wilt perform thy promises. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For thou.\u0002 Hebrew, \"I.\" Yet St. Jerome agrees with the Septuagint, (Berthier) though he is quoted by Calmet as conformable with Aquila, &c., \u0001Dixi.\u0002 --- \u0001Heaven\u0002 and earth shall pass away sooner than God's word. (Haydock) --- If we do not see how his promises are accompanied we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy. (Calmet) --- \u0001Truth.\u0002 I will perform what I have promised to thee. (Menochius) --- The apostles, represented by the \u0001heavens,\u0002 have, by their preaching, established by the Church for ever. (Worthington) --- \u0001In them,\u0002 is not in the Septuagint, St. Augustine, &c. (Calmet) --- Houbigant would remove \u0001Dixisti,\u0002 \"for thou,\" &c., to ver. 4. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Elect.\u0002 Abraham, and the whole body of the people to whom the Messias had been promised. David was assured that he should spring from his family, ver. 52. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Generation.\u0002 David's posterity occupied the throne for a long time, (Haydock) and subsisted till the coming of Christ; so that if any \u0001conqueror\u0002 of that family had then appeared, the Jews would not have hesitated to admit, that this prediction was fulfilled. It is there misfortune to understand the text in this sense, whereas God spoke of the spiritual kingdom of his Son, which is to be perpetual. They can never answer the argument which the Fathers urged in the 4th century, and which has attained fresh strength from the longer duration of misery under which the royal family of David has been depressed. It is plain, that it has enjoyed no power from many ages, and as God's word is invariable, He could not have promised an everlasting earthly dominion. (Berthier) --- The temporal kingdom of David decayed at the captivity, and is now wholly destroyed. But Christ was of this family, and established the Church, his spiritual kingdom, which shall continue unto the end. (Worthington) --- His ministers exercise a power, which is founded on truth and justice. See 2 Kings vii. 9. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Saints.\u0002 These alone, (Haydock) the \u0001heavens\u0002 or angels, worthily proclaim thy praises. (Haydock) --- Preachers announce the same in the Church, (St. Augustine) \"the communion of \u0001saints,\u0002\" as none are found out of her society. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sons.\u0002 Angels (Calmet) \u0001to God \u0002the Son. None is like him. (St. Jerome) --- Lucifer fell by aiming at it. \u0001I will be like to the Most High,\u0002 Isaias xiv. 14." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001About.\u0002 God eclipses every created beauty. (Haydock) --- The angels themselves tremble before him. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Truth.\u0002 He often praises this attribute, as if to excuse himself for asking, why God had debased the throne of David? (Calmet) --- God cannot be divested of this perfection. (Du Hamel)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Power.\u0002 Hebrew, \"pride.\" Thou canst raise a storm, or restore a calm. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Proud one.\u0002 Hebrew \u0001Rahab,\u0002 Egypt or Pharao, Psalm lxxxvi. 4., and Isaias li. 9. (Calmet) He alludes to the plagues inflicted on the Egyptians, &c. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sea.\u0002 Hebrew, \"the right,\" (Calmet) which here denotes the south, (Psalm cvi. 3.; Menochius) as \u0001Hermon\u0002 may do the east, (Du Hamel) with reference to \u0001Thabor,\u0002 which lies to the west, though this seems unusual. (Calmet) (Berthier) --- The \u0001north,\u0002 &c., more probably refers to the limits of the promised land, from Libanus to the Indian or Mediterranean \u0001sea;\u0002 and from Hermon, on the north-eastern part, to Thabor, on the west. (Haydock) --- These two mountains were particularly fertile, and seemed to \u0001rejoice.\u0002 (Berthier) --- They \"shall praise thy name,\" \u0001euphemesousi.\u0002 (Symmachus) (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Might.\u0002 Others can make no resistance with all their armies." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Preparation.\u0002 Hebrew, \"basis.\" --- \u0001Face.\u0002 Like guards. (Menochius) --- He extols the mercy, and still more the fidelity of God. (Calmet) --- Whether he punished, or reward, all tends to promote his glory, and is perfectly just. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Jubilation.\u0002 Hebrew, \"how to sound the trumpet,\" which was the office of priests. They marched near the ark, as it were under the eyes of God. (Calmet) --- Those who consider, and adore the ways of Providence, are blessed, (Worthington) and secure. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Horn.\u0002 Power and kingdom. (Worthington) --- He speaks like a virtuous Levite, who acknowledges that all good came from the Lord. (Haydock) --- He cannot speak of temporal blessings alone. (Berthier)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Israel.\u0002 The Lord our king, (1 Kings viii. 7.) will protect us, (Haydock) or He will defend our King David, and his posterity, as he \u0001then\u0002 promised to him, ver. 5, 20. These verses may be thus connected, as the psalmist had been led to praise the wonderful works of God, and now returns to his promises. (Berthier)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Then,\u0002 may relate to a distant time, when God chose Israel. (Menochius) --- \u0001Saints.\u0002 Hebrew, \"merciful ones.\" Samuel, or Nathan, Septuagint, Arabic, &c., have \"sons.\" The rest read \"saints.\" (St. Jerome) --- \u0001People.\u0002 As Moses had written, Deuteronomy xvii. 15. (Calmet) --- This regards David, as a figure of the Messias, (Luke i. 32., and Ezechiel xxxiv. 23.; Berthier) in whom it was more fully verified, 2 Kings v., and Acts xiii. 22. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Oil.\u0002 Vatican Septuagint has, \"mercy,\" and is followed by St. Jerome in Ezechiel lv. 3. (Calmet) --- But is a mistake, \u0001eleei\u0002 being put for \u0001elaio.\u0002 (Berthier)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Him.\u0002 The Jews contributed to the glory of Christ, and the redemption of mankind. The enemies of David fell before his feet. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Rivers. Of his kingdom there shall be no end,\u0002 Luke i. 33., and Zacharias ix. 10. (Haydock) --- Every nation shall adore him. David extended his conquests over all Arabia, and from the Pelusium to the Euphrates. (Calmet) --- In this sense, the text may be applied to him, though it belongs more to Christ. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Father.\u0002 We never find that David used this title; (Du Hamel) but Christ did frequently, insomuch that the Jews were convinced, that he claimed the divine nature: though, as man, he called God his \u0001support.\u0002 (Berthier) (Isaias lxiii. 16.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001First-born.\u0002 Or favourite, Exodus iv. 22., and Jeremias xxxi. 9. What king could be preferred to David for piety, riches, &c.? Yet he was only a feeble type of our Saviour, who surpasses all kings, as much as the reality does a shadow. (Calmet) (Colossians i. 15., Romans viii. 29., and Apocalypse i. 5.) (Berthier) --- \u0001High.\u0002 Hebrew \u0001helyon,\u0002 which is one of the titles of God, and belongs to Christ, (Haydock) who is \u0001King of kings,\u0002 and \u0001heir of all,\u0002 Hebrews i. (Menochius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Heaven.\u0002 This can only be verified in Christ, who rules over all, and gives power to his Church unto the end. The family of David has been confounded with the rest of the nation for nearly 2,000 years. (Calmet) --- The temporal dominion of those princes has ceased in Jechonias, (Du Hamel) like that of other monarchs; so that God had in view a different throne, (Berthier; ver. 5.) and the Messias, who would render the kingdom of David perpetual, (Menochius) in a spiritual sense. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001And if.\u0002 God foresaw the prevarications of the Israelites and Christians: But he speaks this to shew their free-will, and that he would treat them as children, (Berthier) and not with the utmost severity, (Calmet) unless they proved obstinate, 2 Kings vii. 14. (Haydock) --- Some shall always continue faithful, and shall be glorified, while the bad shall be cast away. (St. Augustine) --- Christ will never lose his Church. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001From him.\u0002 David. Many ancient psalters read, \"from them.\" (Calmet) --- God, by degrees, punished the Jews, by depriving them of their kings; though the family of David was preserved, and some share of power remained till Christ's coming. (Berthier)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Holiness.\u0002 Or by myself , having nothing greater, Hebrews vi. 13. (Calmet) --- \u0001I will not.\u0002 Literally, \"if I lie,\" which is a Hebrew idiom, (Berthier) implying as much. (Worthington) --- I have sworn irrecoverably, \u0001once\u0002 for all. (Menochius)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Witness.\u0002 Which may refer to the throne, or to the sun, (Calmet) or to the rainbow. (Berthier) (Du Hamel) --- As long as the stars subsist, so long shall his throne be established. (Calmet) --- The Church shines like the sun, and is easily known. (Berthier) --- God, (Eusebius) or Christ, attests the promises. (St. Jerome) (Isaias lv. 4., and Apocalypse i. 5.) --- The rainbow was assigned as a memorial, that the world should no more be drowned, Genesis ix. The other covenants made by God have no less stability. (Haydock) --- Christian souls may shine in virtue, like the sun, or full moon, (Worthington) particularly (Haydock) after the resurrection, when they will be perfect, and not liable to change. (St. Augustine)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Rejected.\u0002 In all kingdoms, there are some interruptions, and God did not fail in his promises. He still maintained the sceptre in Juda, though not with the same splendour at all times. (Berthier) --- \u0001Angry.\u0002 Or literally, \"hast deferred.\" \u0001Distulisti.\u0002 (Haydock) --- The Israelites ardently wished for the coming of the Messias. The psalmist here contrasts the present forlorn condition of the people with the preceding promises; and bewails the fate of Sedecias, who was slain at a distance from home. \u0001Distulisti.\u0002 See Psalm lxxvii. 21., and lxii. (Calmet) --- Thou hast been angry with thy Christ, (king Sedecias) and even with our Redeemer, in some sense, (Calmet) as He was treated thus, in consequence of the sins of mankind. (Eusebius, &c.) --- The promises were not fulfilled in David, that we may look farther. Solomon seemed to answer all his expectations. But he fell, and God had not him but Christ in view. The kingdom and sacrifices of the Jews are no more. Christ was not taken from them, but deferred. Some Jews and many Gentiles believed in him, ver. 47., &c. (St. Augustine) (Worthington) --- \u0001Anointed.\u0002 Thou hast \u0001despised us,\u0002 and delayed the coming of the Messias. We cannot accuse the psalmist of impatience, as a late commentator has done, his words being dictated by the Holy Ghost. He expostulates with love and confidence, (Berthier) and comforts himself with the thought, that the coming of the Messias is only delayed. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Overthrown the covenant,\u0002 &c. All this seems to relate to the time of the captivity of Babylon, in which, for the sins of the people and their princes, God seemed to have set aside for a while the covenant he had made with David. (Challoner) --- Yet he did not in effect, ver. 39. (Haydock) --- \u0001Sanctuary.\u0002 The temple, (Theodoret) or according to the Hebrew, \"the diadem,\" by which the king was \"set apart\" from the common people, and rendered sacred, Psalm cxxxi. 18. (Berthier) --- The psalmist speaks in the person of the weak, who complained, (Worthington) that the kingdom was a prey to invaders, and the Church oppressed by infidels. (Worthington) (Tirinus)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Fear.\u0002 All his forts can afford no refuge. The country is like an abandoned vineyard. The Assyrians and Chaldeans have ruined it, and the neighbouring nations of Samaria and Edom take possession of it. (Calmet) --- Thou leadest on their armies, and renderest our efforts useless. (Menochius) --- This conduct of God proceeded from mercy. This severe chastisement awakened his people, who after the captivity were more tractable. (Chaldean) (Berthier) (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Cease.\u0002 The priests are absent; and he cannot be purified in the temple. --- \u0001Purification\u0002 may here denote the royal ornaments. (Pagnin) (Calmet) (Menochius)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Time.\u0002 Hebrew, &c., \"youth.\" (St. Jerome) (Haydock) --- Joachim was only seventeen years old when he came to the throne, which he occupied three months. (Amama) --- The four last kings of Juda reigned but a short while, and most of them came to an untimely end. Instead of \u0001chronou,\u0002 the Roman Septuagint, St. Augustine, &c., read \u0001thronou,\u0002 \"of his throne,\" or reign. (Calmet) --- The Vulgate seems more natural, as the throne of David had subsisted above 400 years, so that it was not overturned in \"its youth,\" or commencement, though the number of ages, promised to it, seemed now to be abridged. (Berthier)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001How long.\u0002 Here the third part, or the prayer of the psalmist, begins. (Calmet) --- \u0001Away.\u0002 Another interrogation might then commence, \"shall it be unto the end?\" (Haydock) --- In this prayer he foretells that God will regard our weakness, and preserve his Church. (Worthington)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Remember what.\u0002 Hebrew \u0001ani,\u0002 \"I.\" As this seems odd, Houbigant substitutes, \u0001adni,\u0002 \"Lord.\" (Berthier) --- \u0001Substance is.\u0002 That Christ will assume our nature, (St. Augustine, City of God xvii. 9, 11.) or \"how long I shall live.\" (Montanus) --- Even the world \"passes\" like a shadow, 1 Corinthians vii. (Amama) --- \"Be mindful of me from the depth: else why hast thou in vain created the sons of men?\" (St. Jerome) (Haydock) --- \u0001In vain.\u0002 To spend their days in misery? or rather, \"are not all created subject to vanity?\" If thou do not succour us, we shall presently perish, and who will glorify thy name on earth? (Psalm cxliii. 4.) (Calmet) --- Will thy providence take no care of us? (Berthier) --- If the Messias come not, we cannot be saved, and we shall appear to have been created in vain. (Menochius)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001David.\u0002 He was a man according to thy own heart, and thy promises to him were absolute. Ethan speaks not of the other kings, or of the people, who might have justly irritated the Lord. He excuses their failings, by the consideration or their mortal and frail nature, ver. 49. (Calmet)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Nations.\u0002 Who continually insult us, and blaspheme thy name. (Haydock) --- This fills me with the most poignant grief. (Calmet) --- \u0001Which,\u0002 &c. Aquila and St. Jerome, \"For I have carried in my bosom all the iniquities of peoples.\" If we should read \u0001kul,\u0002 \"voice,\" for \u0001col,\u0002 \"all,\" which seems useless before \u0001rabim,\u0002 \"many,\" (Haydock) we might translate, \"I bore in my bosom the discourse of many peoples.\" (Calmet)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Wherewith.\u0002 Or \"because,\" \u0001quod.\u0002 (Haydock) --- \u0001Change.\u0002 Hebrew also, \"the supplanting or retardment.\" Why does not your Messias come? How are your kings fallen! though God had promised them an eternal kingdom! Boast no more of his power or veracity. This impious language disturbs me. (Calmet) --- They deride the ignominious life of the Messias. (Eusebius) --- Sedecias had \"exchanged\" the promised crown for irons, which was a cutting reproach. (Berthier) --- Christ appeared to have left his people. (Worthington) --- Infidels objected, that David's piety was ill requited by God, and that the anointed had made a bad exchange; \u0001antallagma,\u0002 Matthew xvi. 26. (Menochius)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001So be it.\u0002 Some suppose, that these words were added by the collector of the psalms into five books. (Calmet) --- Here the third ends. (Haydock) --- The psalmist loses not hope, under adversity. (Berthier) --- He begins and finishes with God's praises. (Calmet) --- We beg that all may praise thee, O Lord. (Worthington) --- This is the only reply which he makes to the sarcasms of infidels, being convinced of God's providence. (Calmet)" } ] }, { "chapter": 89, "slug": "id814.html", "header": "Psalm lxxxix. (Domine refugium.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God.\u0002 This characterizes the Jewish legislator [Moses]. (Berthier) (Deuteronomy xxxiii. 1.) (Du Hamel) --- David composed it in his [Moses'] name, (Menochius) or it bears some analogy with his writings. St. Jerome maintains, that he [Moses] was the author of the nine following psalms, (Calmet) which have no title in Hebrew. (Tirinus) --- But St. Augustine thinks they would then have formed a part of the pentateuch. (Calmet) --- The life of man was longer in the days of Moses than seventy or eighty years. (Bellarmine; ver. 10.) --- Moses cannot be the author of the 94th and 95th psalms. (Worthington) --- In Psalm xcviii. 6., Samuel is mentioned, and it is not necessary to have recourse to the prophetic spirit. One of the descendants of Moses, during the captivity, may have been the author, (Calmet) or David may have predicted that event. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Formed.\u0002 Hebrew, \"brought forth,\" Job xxxviii. 8. (Calmet) --- Here Origen improperly concluded the sentence. (St. Jerome, Ep. ad Cypr.) --- \u0001God,\u0002 is not in Septuagint, Syriac, or ancient Latin psalters. (Calmet) --- \u0001Al\u0002 signifies both \u0001God,\u0002 and \u0001not,\u0002 and seems to be twice explained in the Vulgate, as Hebrew omits \u0001not,\u0002 ver. 3. (Haydock) --- The sentence would be very striking, if \u0001God\u0002 were left out, as it is done by Houbigant. The eternity of matter is refuted by this text. (Berthier) (Worthington) --- God's eternity is contrasted with man's short life. (Calmet) --- New gods must of course be false. (Menochius) --- Plato asserted, that \"the creator of all must be unbegotten and eternal.\" (Plut. Conviv. viii.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Turn not man away,\u0002 &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) --- God wills not the death of the sinner. (Worthington) --- Give him grace not to yield to his base passions. (St. Augustine) --- Hebrew, \"thou humblest man,\" (Haydock) that he may enter into himself. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001For,\u0002 &. This thought naturally tends to convert the sinner. --- \u0001Watch.\u0002 Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet) --- A thousand years seem not so long to God. (Haydock) --- What then must be the short life of man? See Job vii. 8. (Calmet) --- None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Their years be.\u0002 Hebrew, \"thou strikest, (Calmet) or inundatest them: they are a dream.\" But our version is accurate. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fall.\u0002 Hebrew, \"it is cut down and dries.\" The heat of the climate caused the flowers to decay very soon, Isaias xl. 6. Man's youth touches on old age. (Calmet) --- The \u0001present\u0002 moment is all we can call our own. (Berthier) --- \"A young man may die soon: an old man cannot live long,\" says an English proverb. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Life.\u0002 Literally, \"age.\" Thou clearly discernest all our proceedings. (Haydock) --- Man is condemned for Adam's sin. The Israelites who were fit for arms, and gave way to murmuring, were sentenced to die in the desert. He may allude to this event. (Berthier) --- Hebrew may signify also, \"our hidden things,\" or \"youth,\" (Calmet) or \"mistakes,\" (Houbigant) or \"negligences.\" (St. Jerome) --- From these we should always pray to be delivered, Psalm xxiv. 7. (Haydock) --- Sin occasions the shortness of life, (Worthington) as man was created to be immortal. (Haydock) --- Before the deluge, men lived indeed longer. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001As a spider.\u0002 As frail and weak as a \u0001spider's\u0002 web; and miserable withal, whilst, like a \u0001spider,\u0002 we spend our bowels in weaving webs to catch flies. (Challoner) --- \u0001Meditabuntur\u0002 is here used in a passive sense. (Tirinus) --- Hebrew, \"we have spent our years like one speaking a word.\" (St. Jerome) --- When he has done, the sound is no more: so their memory has perished with a sound, Psalm ix. 8. (Haydock) --- Hebrew, Chaldean, &c., do not mention \u0001the spider:\u0002 Yet it seems to have been originally in the text, as it is recognized by the Syriac, Septuagint, and the other Greek interpreters, and makes the sense more complete. (Calmet) --- The transcribers might more easily omit than the Septuagint, &c., could insert this word. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001In them.\u0002 Years, (Calmet) \"in the world.\" Chaldean, \"altogether.\" Symmachus, \u0001years.\u0002 This was the usual term of man's life in David's time, (Haydock) and about the captivity, when this was written. Many lived above one hundred years when Moses wrote. (Calmet) --- Yet this proves nothing, as there are still instances of equal longevity, though it is true, that people in general seldom live above seventy, or eighty, or if they do, their days are a burden to them. The same might be the case under Moses. He probably here alludes to those warriors, who were cut off in the wilderness, few of whom would survive 80. (Berthier) --- The author of Ecclesiasticus, (xviii. 8.) gives one hundred, for the utmost limits of life. The pagan sages speak in the same style as the psalmist. (Calmet) --- \u0001Strong.\u0002 Septuagint, \"in dominion.\" But here it means in a vigorous constitution. (Bellarmine) --- Princes lived no longer than others. Hebrew and Vulgate may be \"the prime, or most of them,\" as even a great part of the time before seventy, as well as after, (Haydock) is usually spent in misery, Genesis xlvii. 9. (Calmet) --- \u0001Mildness.\u0002 God's \u0001mildness corrects us:\u0002 in as much as he deals \u0001kindly\u0002 with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us \u0001true wisdom.\u0002 (Challoner) --- Hebrew, \"we pass quickly and fly away, (St. Jerome) like birds of passage, (Calmet) or \"it is cut down soon,\" (Montanus) \"in silence,\" (Drusius) \u0001tacitisque senescimus annis.\u0002 (Haydock) --- St. Jerome wonders, that the Septuagint should have translated as they have done: But they are followed by Theodotion, and the Sext. edition, who may have had different copies, equally good. (Berthier) --- \u0001Corrected \u0002(\u0001corripiemur\u0002) or \"hurried away,\" Genebrard. --- But this is not the sense of the Septuagint. (Amama) --- \"We grow tired.\" (Houbigant) --- It is a mercy of God to shorten men's lives, (Menochius) as many would sin more, if they had a probability of continuing upon earth. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Anger?\u0002 God must punish actual sin severely, since he thus condemns mankind on account of original sin. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thy right hand.\u0002 Your Messias, to liberate and instruct us. (St. Augustine) --- \"Make us know how to number our days thus, and we shall come to thee with a wise heart.\" (St. Jerome) (Ecclesiasticus vii. 40.) (Haydock) --- Septuagint have read \u0001iminoc\u0002 for \u0001yamenu,\u0002 \"our days.\" (Amama) --- Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001We are.\u0002 Hebrew, \"Fill us.\" (Montanus) --- But the psalmist feels interiorly, that his petition has been granted. (Berthier) --- The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Yea, the work.\u0002 Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) --- Charity must direct all. (St. Augustine) (Worthington)" } ] }, { "chapter": 90, "slug": "id815.html", "header": "Psalm xc. (Qui habitat.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Septuagint add, \"it has no title in Hebrew,\" and hence the Jews refer it to the preceding author, with St. Jerome, &c. But this rule is very uncertain. (Calmet) (Berthier) --- Some suppose that Moses composed it when he led the Israelites out of Egypt, or in the wilderness; while others think that it is the work of David under some imminent danger. The Fathers apply it to Jesus Christ. Yet it may be considered simply as a moral instruction, (Calmet) superior in elegance to any Greek or Latin poem. (Muis) --- \u0001Aid.\u0002 Hebrew, \"secret place.\" \u0001Of heaven.\u0002 Is not in Hebrew \u0001shaddai,\u0002 which means, (Haydock) \"the almighty self-sufficient, or destroying God.\" (Calmet) --- We must keep close to God by mental prayer, if we would enjoy the divine protection. (St. Gregory, Mor. vii. 7.) (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Delivered me.\u0002 Hebrew and Septuagint, \"shall deliver thee.\" Yet the Alexandrian copy has \u0001me.\u0002 (Haydock) --- The psalmist addresses his own soul. (Berthier) --- \u0001Word, verbo:\u0002 we sometimes find \"sword,\" printed by mistake. Hebrew \u0001dabar,\u0002 signifies \"word, thing, pestilence, &c.\" (Haydock) --- The devil employs human respect to draw many into his nets. (St. Augustine) (Berthier) --- Neither subtle craft, nor the cruelty of tyrants will disturb those who trust in Providence. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001With.\u0002 Septuagint, \"upon.\" St. Augustine, \"between,\" as the Lord carried Israel, Deuteronomy xxxii. 11. (Calmet) --- Hebrew, \"he will cover thee with his feathers,\" (Haydock) like an eagle. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Shield.\u0002 God's fidelity, or word, affords the best protection, Proverbs xxx. 5. (Calmet) --- Having the spirit of faith, a man is secure. But he whose heart is hardened, (Berthier) is covered with the \u0001buckler\u0002 of God's \u0001affliction,\u0002 (Lamentations iii. 64.; Haydock) abuses every thing, and seems bewitched with self-love, Galatians i. (Berthier) --- \u0001Night.\u0002 Devils, spectres, &c., (Canticle of Canticles iii. 7.; Calmet) and treacherous insinuations, that people are not bound to confess the truth, in time of danger. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Day.\u0002 Neither open attacks, nor unforeseen accidents prevail. (Calmet) --- \u0001Business.\u0002 Hebrew \u0001dabar,\u0002 \"thing,\" ver. 3., \"the pestilence.\" (St. Jerome) (Haydock) --- The Hebrews suppose, that one angel presides over death in the daytime, and another during the night; or that various demons send maladies at these different times. --- \u0001Invasion.\u0002 Septuagint and old Italic, have, \"ruin.\" --- St. Jerome, after Aquila, \"from the bite of him who rageth, \u0001damonizontos,\u0002 at noon. \u0001Keteb,\u0002 (Haydock) according to an ancient tradition of the Jews, denotes one of the bolder devils, who attacks in open day, and seeks no aid from nocturnal craft. (Genebrard) The psalmist may allude to those popular notions, (Theodoret; St. Jerome) which were prevalent among the pagans. (Theocrit. Idyl. i.; Lucan iii.) (Calmet) --- Thou shalt fear no danger of the day or night, (Bellarmine) nor any which disturbs the life of man. (Scaligers, ep. i. p. 95.) --- This author mistakes, when he supposes that \u0001Keteb\u0002 is rendered \u0001devil.\u0002 (Amama) --- He might also ask how the Chaldean, Aquila, and Symmachus came to discover, that the \u0001devil\u0002 is here mentioned, as well as the Septuagint? (Berthier) --- These seem to have read \u0001ussod,\u0002 \"and the devil,\" instead of \u0001issud,\u0002 \"from destruction \u0001which\u0002 ravages,\" (Amama) \u0001vastabit.\u0002 (Montanus) (Haydock) --- But allowing that the Septuagint, &c., are accurate, what is meant by this devil? St. Peter seems to explain the idea, when he exhorts us to \u0001sobriety,\u0002 1 Peter v. 8. (Berthier) --- Violent temptations of sloth, (St. Athanasius) or impurity, (Theodoret) or the persecutions against the faithful, may be meant. Four different sorts of attacks seem to be designated. 1. Such as assult the ignorant with the \u0001fears of the night,\u0002 tempting them to secure their temporal estates, while they think not of eternal woe impending. 2. Others are attacked with \u0001the arrow in the day,\u0002 and threatened with death, which they know they ought rather to endure, than abandon their faith. 3. \u0001The business,\u0002 &c., imitates some grievous but latent temptation, as when the faithful are persuaded to take some unlawful oath. 4. But the greatest and most manifest attack, is styled, \u0001invasion,\u0002 &c., when persecutors assail those who adhere to the true faith with a succession of torments, and subtle arguments, which have been the occasion of the fall of many, who had resisted the former attacks. Yet none of these yield, but by their own fault, trusting in themselves, and not in God. (St. Augustine) (Worthington) --- \u0001Noon day.\u0002 Grotius explains this of the heat of the sun, which is very dangerous to travellers in Palestine. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fall.\u0002 Or \"attack,....but shall not come nigh to thee.\" (Eusebius) (Calmet) --- How great soever may be the number of thy adversaries, they shall not be able to do thee any harm. They shall fall at thy feet, and their dart shall not reach thee. (Haydock) --- More forsake God in prosperity, than under adversity. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Because.\u0002 Saying, \u0001Thou,\u0002 &c. (Worthington; ver. 1.) (Calmet) --- \u0001High.\u0002 Hebrew \u0001helyon\u0002 is a title of God, (Calmet) not the adjective to refuge, (Berthier) as Chaldean, Aquila, &c., have taken it. \"Thou hast placed thy dwelling most high.\" So that \u0001there,\u0002 &c., ver. 10. It is evident that the following promises relate not to the Lord, (Calmet) but to the just man. Protestants, \"because thou hast made the Lord, \u0001which\u0002 is my refuge, \u0001even\u0002 the most high thy habitation.\" This transposition is not authorized by the text. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Scourge.\u0002 Aquila has \u0001Aphe,\u0002 \"the leprosy,\" (Calmet) or any stroke of distress. (Haydock) --- What the saints have suffered were not real \u0001evils,\u0002 and they will be amply rewarded in heaven. They never complain, having God with them, (Calmet; ver. 15.; Haydock) and his holy angels. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Angels.\u0002 Many seem to be assigned to the just, to whom St. Hilary, &c., would restrain this privilege. But it is more generally believed, that each person has an angel guardian. This was the opinion even of the pagans. (Porphyrius, Ap. ii.; St. Clement of Alexandria, Strom. v.) (Calmet) --- \u0001To keep.\u0002 Instead of this, the tempter substituted \u0001and,\u0002 (Matthew iv. 6.) finding it would not answer his purpose, (Haydock) and shewed that the question was about walking, and not about precipitating oneself. (St. Bernard, ser. xv. p. 90.) --- To attempt such unusual courses, is the way of Lucifer, (Worthington) and tempting God, as our Saviour replied. (Berthier) --- From the father of lies, heretics have learnt how to curtail and misapply the holy Scriptures. (Haydock) --- God has highly favoured man, by intrusting him to the care of these sublime ministers of his court, (St. Bernard) and surely it is lawful for us to implore their assistance, as we may apply to our fellow-creatures for redress in our temporal necessities. To refuse to do so, on the plea that we expect all immediately from God, would be going contrary to his appointment. Else why has God given them for our guardians, since He could have done all without them? In vain is it objected, that this invocation is a religious worship. It may be so styled, because they are blessed, and help us to obtain salvation. But we only honour in them the gifts of God. (Berthier) --- They protect us by his ordinance, (Worthington) and the very form of \u0001praying,\u0002 shews in what light we regard them. Who durst say to God, \u0001pray for us?\u0002 (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Stone.\u0002 He alludes to nurses. (Calmet) --- All these expressions are metaphorical, to shew the assistance given by angels, to remove the obstacles which impede our progress towards heaven." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Asp.\u0002 Which kills in eight hours time at farthest, making the blood congeal.--- \u0001Basilisk.\u0002 \"The little king\" of serpents. What is related of it seems fabulous. (Pliny, [Natural History?] viii. 21.; Solin xxx.) (Calmet) --- Yet there might be some species known by this name, possessing fascinating qualities like the rattle-snake. (Berthier) --- The sight of it alone could not destroy a man; otherwise how could any account of it have been given? Hebrew \u0001ssel\u0002 means a lion in Job, (Berthier) and \u0001phethen,\u0002 \"an asp,\" (Calmet) or \u0001basilisk.\u0002 (Bochart) --- \u0001Dragon.\u0002 Crocodile. (Calmet) --- The most noxious animals, both of sea and land, shall prove quite harmless to the true servants of God, when he intends to prove the truth of his religion, as he did in the cases of Daniel, and of the disciples of Christ, Mark xvi. If they be suffered to kill the saints here, it is in order that they may be \u0001glorified\u0002 in heaven, ver. 15. (Haydock) --- The devil is styled an asp, &c. (Berthier) --- He sometimes attacks the Church, by craft, and at other times by open violence. But she [the Church] remains secure, (St. Augustine) and her children can only be preserved by continuing in her bosom. To know which is the true Church; \"see, says St. Gregory, (Mor. xx. 29.) which are the most recent sects.\" (Berthier) --- Methodists may now wrest this honour from the rest of Protestants. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Because.\u0002 God speaks the rest. (Worthington) --- \u0001Known.\u0002 In practice. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Tribulation.\u0002 The just are not exempt from it. --- \u0001Glorify him,\u0002 with eternal salvation." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Days.\u0002 Eternity alone can satisfy the heart. --- \u0001Salvation.\u0002 Or Jesus, who promised to manifest himself, John xiv. 21, 25. (Berthier) --- Abraham saw him afar off; Simeon at hand, John viii. 56., and Luke ii. 30. God insures the just a long life in this world, and an eternal one in the next. (Calmet) --- That life is long enough which ends in happiness. (Haydock)" } ] }, { "chapter": 91, "slug": "id816.html", "header": "Psalm xci. (Bonum est confiteri.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Day.\u0002 The Jews say, that Adam sung this at his creation, (Chaldean) or that it refers to the reign of the Messias, which shall last one thousand years after this world is ended. (Kimchi) --- Others think it is a thanksgiving after the defeat of Sennacherib, (Ven. Bede) or Absalom. (Ferrand) --- It might be sung by the sons of Moses, who expected to be shortly delivered from Babylon, (Calmet) or by the people on the \u0001sabbath,\u0002 (Berthier) though many of the Fathers think, that this word denotes \"the repose of the life to come.\" The occasion or author of this psalm cannot be clearly ascertained. (Calmet) --- When we enjoy rest from labour, we ought particularly to praise God's works. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise.\u0002 Literally, \"to confess,\" (Haydock) as we must be free from sin before we can worthily proclaim God's praises. (Eusebius) (St. Jerome) --- But here \u0001to confess\u0002 means to praise, (Calmet) or give thanks. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Night.\u0002 Of adversity, and at all times, (Berthier) as well as in prosperity. (Worthington) --- Morning and evening prayer must not be neglected. (Haydock) --- These times were particularly pointed out, Psalm liv. 18." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Strings, upon.\u0002 Hebrew, \"on the hasor, and on the nabel, on the higaion with the cinnor.\" Yet the ten stringed instrument seems to have been the same with the psaltery, or \u0001nobol.\u0002 (Haydock) --- Bellarmine thinks \u0001and\u0002 is redundant, and was not in the copies of the Septuagint, or it is only explanatory, as we know that the psaltery had ten strings, Psalm xxxii. 2., and cxliii. 9. (Menochius) --- The matter is of small consequence. (Berthier) --- Eusebius seems to insinuate, that instruments were not used in the Church of his time. (Calmet) --- The observance of the commandments, and mortification, signified by the \u0001harp,\u0002 are requisite. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Rejoice.\u0002 Admiring thy providence, (Calmet) or the Messias. \"What are \u0001all things\u0002 compared with thee, O Lord!\" (St. Augustine; Conf. x. 4.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Deep.\u0002 We cannot easily explain thy ways, (Menochius) in exalting some, and depressing thy people. (Calmet) (Romans xi. 33.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Things.\u0002 Pretended sages hence take occasion to \u0001blaspheme whatsoever things they know not,\u0002 Jude 10. The wise adore God in silence, (Haydock) and confess, that the misery of the just here proves a future life, while the wicked prosper, to be more tormented. (Eusebius) --- Carnal men, who think only of present things, see not this. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Appear.\u0002 Hebrew, \"flourish.\" Still they are but \u0001as grass,\u0002 (Haydock) short-lived, and of small utility. The just resembles the palm-tree, ver. 13. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Enemies.\u0002 The Babylonians, (Calmet) or all the wicked at the last day. (Berthier) --- This shews God's power, and insures the exaltation of the just. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Mercy.\u0002 Hebrew and some copies of the Septuagint have \"oil,\" an emblem of \u0001mercy,\u0002 Proverbs xxi. 20. (Berthier) --- \"I shall be anointed with fresh oil.\" (Protestants) --- \"My old age \u0001shall be\u0002 like a verdant olive.\" (Houbigant) (Symmachus) --- Those who have a good conscience, expect final happiness. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Me.\u0002 I shall live to hear of the vengeance which God will take, Psalm cxi. 9. (Calmet) --- The just pray for sinners here; but must approve of God's judgment. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Palm-tree.\u0002 Septuagint \u0001phoinix,\u0002 means also a \"Phœnician, or the Phœnix\" bird, of which the ancients have said so much, Job xxix. 18., (Calmet) and of which Tertullian, (de Res. xiii.) and St. Ambrose, (de fid. Res.) seem to understand this passage. (Amama) --- But it must be explained in the sense of the Vulgate, as the Hebrew \u0001Tamar\u0002 evinceth. This tree, and the cedar, were the most famous in those countries; the former for its fruit, and the latter for buildings and duration. The palm-tree will shoot forth again, after it has been cut down or burnt, (Pliny, [Natural History?] xiii. 14.) so the just will rise up from oppression. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Courts.\u0002 In the Church triumphant, as well as in the militant. (Worthington) --- The piety of the faithful induces strangers to embrace the truth. (Berthier)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Well treated.\u0002 Or affected. (Worthington) --- \u0001Bene patientes, eupathountes,\u0002 \"flourishing,\" (Grotius) tranquil, (St. Augustine) or in a prosperous condition. (Berthier) --- Erasmus, to shew the utility of consulting the originals, informs us, what a multiplicity of authors he consulted in vain, to know the import of this word. (Amama) --- \"They shall be fat and covered with leaves,\" (St. Jerome) alluding to the aforesaid comparison." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In him.\u0002 The general judgment will set this in the clearest light. At present, the ways of Providence may be mysterious, ver. 6. (Haydock)" } ] }, { "chapter": 92, "slug": "id817.html", "header": "Psalm xcii. (Dominus regnavit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Founded.\u0002 Septuagint, \"inhabited.\" This title occurs not in Hebrew (Theodoret) nor are the copies of the Septuagint uniform, which shews that it is a later insertion, intimating perhaps, that it was sung on Friday, when the works of creation were completed, (Berthier) and the world redeemed. (Worthington) --- It seems to refer to the translation of the ark, (Muis; 1 Paralipomenon xvi. 30.) and the establishment of the Church, the \u0001house\u0002 of God, though the universe may be so styled, (Berthier) or it speaks of the return from captivity, (Ven. Bede) as well as the preceding and following psalms. --- \u0001Himself.\u0002 As if to perform some great work, the liberation of his people from the captivity of Babylon, and of the devil, (Calmet) or to create the world. (Berthier) --- \u0001Established.\u0002 \"Weighed.\" (Houbigant) --- \u0001Moved,\u0002 or disturbed in the order established by him. (Haydock) --- This does not prove that the earth moves not on its own axis daily, and round the sun every year. (Berthier) --- The Church shall not fail, (Menochius) which Christ has redeemed by his own blood, and with great power. In it He reigns, and will draw all to himself, John xii. 31. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Of old.\u0002 Literally, \"that time,\" \u0001ex tunc,\u0002 (Worthington) alluding to some distant period, Isaias xvi. 13. (Calmet) --- God's throne is established over creatures, as soon as they exist. (Haydock) --- Yet he is eternal, (Menochius) as Christ is likewise. At his ascension, He placed his sacred humanity on the throne. (Calmet) --- His kingdom, the Church, continues for ever. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Floods.\u0002 The apostles, (Eusebius; St. Augustine) or persecutors. (Worthington) --- \u0001Waves.\u0002 This sentence is not in the Roman Septuagint, &c. (Calmet) --- But it is in the Alexandrian and Aldine editions. Storms and tides fill all with awe and astonishment. (Calmet) --- The motion of waters, when they were first confined to their channels, and the persecutions of the Church, and rebellions against God, are described. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001On high.\u0002 In heaven, more to be admired than all the phenomena of nature, and more powerful than all the vast armies of the Babylonians, Isaias xl. 15. (Calmet) --- The conversion of many nations, (Apocalypse xvii. 5.) is the work and glory of God, (Haydock) and his preserving the Church in the midst of the most violent attacks, shews his power. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Credible.\u0002 St. Jerome, \"faithful.\" --- Protestants, \"very sure.\" (Haydock) --- A person must shut his eyes not to see the prophecies fulfilled concerning Christ, and his Church. (Eusebius) --- The majesty of God should strike us with a holy fear, and teach us to observe his commandments, and to behave with the utmost respect in his \u0001house,\u0002 (Calmet) which is the whole world, or the society of the faithful. (Berthier) --- Articles of faith are perfectly \u0001credible\u0002 to those whose hearts are moved by grace, (Worthington) though they cannot be understood. (Haydock) --- All the members of the Church should carefully approve themselves to God, who is her spouse, (Worthington) and protector, (Menochius) to the end of the world. (Worthington) --- \u0001Days.\u0002 Since thy power and fidelity are so great, suffer not thy temple to be any longer in ruins, or profaned. (Calmet)" } ] }, { "chapter": 93, "slug": "id818.html", "header": "Psalm xciii. (Deus ultionum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 This intimates, that he was inspired to write. --- \u0001Week.\u0002 Wednesday, on which day Judas sold our Saviour, and his punishment is here foretold. (Worthington) --- \"The title is not in Hebrew\" and has been added since the times of the Septuagint. (Theodoret) --- It refers to the persecutions of David, (Jansenius) or to the captives, (Calmet) or it contains an important instruction on Providence, and on the judgment which Christ will pronounce. (Berthier) --- \u0001Freely.\u0002 Hebrew, \"Lord God of vengeance, God of vengeance, shine forth.\" (Haydock) --- This agrees better with the sequel. To appear or act freely have the same meaning. (Berthier) --- God executes judgment publicly, and without restraint. (Menochius) --- To Him revenge belongs, Deuteronomy xxxii. 35., Romans xii. 20., and Nahum ii. (Haydock) --- It is time to punish the haughty Babylon. (Calmet) --- God more usually take the title of merciful. But he is equally just, and will respect no dignity or power, but the merits of each one. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fatherless.\u0002 Septuagint places this after \u0001widow,\u0002 and have here the stranger, or \"proselyte,\" (Haydock) including those who were circumcised, or had only renounced idolatry. --- Jeremias and Ezechiel describe the cruelty of the Chaldeans. (Calmet) --- Similar acts of impious rage are but too visible in all ages. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of Jacob.\u0002 A wretched people in captivity. This is spoken insultingly, he knows not, or cannot hinder, their distress, Psalm xiii. 1., and lxxii. 6. (Calmet) --- The insolence and cruelty of infidels are reprobated." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fools.\u0002 Who talk in this manner, (Haydock) whether you really believe, that God is thus ignorant and inactive; or you only act as if you did. (Berthier) --- There are but few of the former description. But very many, even among Christians, act as if they admitted no Providence. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Consider?\u0002 He does not say, \"hath he not eyes?\" lest any might attribute members to God. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Rest from the evil days.\u0002 That thou mayst mitigate the sorrows to which he is exposed, during the short and evil days of his mortality; (Challoner) or mayst protect him, while the wicked are overwhelmed. (Calmet) --- The pious bear afflictions with greater resignation, (Menochius) meditating on the \u0001law\u0002 and the holy Scriptures, where the ways of Providence are justified." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Until justice be turned into judgment,\u0002 &c. By being put in execution: which will be agreeable to \u0001all the upright in heart.\u0002 (Challoner) --- They will be round the tribunal, and sit as judges with Christ. Hebrew \u0001ci had,\u0002 \"For to,\" may have been originally \u0001ad ci,\u0002 \"Until.\" (Haydock) --- This does not imply that the just will not be protected afterwards. Cyrus was a figure of the Messias, and all his counsellors, or the Jews, attached themselves to him, when he punished the Babylonians, Isaias xli. 2., and liii. 11. (Calmet) --- The Church will never be rejected by a just God, whose judgments must take place, and be pleasing to the righteous. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Almost.\u0002 Or shortly, as the Hebrew means, (Berthier) \"within very little.\" (Worthington) --- \u0001Hell.\u0002 Hebrew, \"silence,\" which is often put for the grave, 1 Kings ii. 9. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Me.\u0002 I was no sooner in danger, than I was relieved. (Calmet) --- Feeding and complaining of my misery, I obtained thy aid. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sorrows.\u0002 Hebrew, \"afflicting thoughts.\" (Berthier) --- \u0001Soul.\u0002 Our future joy will bear proportion with the sufferings which we endure for the sake of justice, 1 Corinthians xi. 13., and 2 Corinthians i. 3. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Doth the seat of iniquity stick to thee?\u0002 &c. That is, wilt thou, O God, who art always just, admit of the \u0001seat of iniquity;\u0002 that is, of injustice, or unjust judges, to have any partnership with thee? Thou, \u0001who framest,\u0002 or makest \u0001labour in commandment;\u0002 that is, thou who obligest us to \u0001labour\u0002 with all diligence to keep thy \u0001commandments;\u0002 (Challoner) as faith alone is not sufficient, (Worthington) and who art pleased that we should find therein some difficulty or repugnance of nature, that we may be the more entitled to consolation, ver. 19. (Haydock) --- \u0001Commandment,\u0002 or \"instruction.\" St. Augustine observes, that the sufferings of this life are for our instruction, to admonish us of future punishments and rewards. This idea is very luminous. (Berthier) --- Christ was first to suffer, \u0001and so to enter into his glory,\u0002 Luke xxiv. 26. (Haydock) --- \u0001Nemo dormiens coronatur.\u0002 (St. Jerome) --- Yet \u0001the yoke\u0002 of Christ \u0001is really sweet.\u0002 The devil tempts us to look upon it as insupportable. (St. Bernard) --- \u0001Framest, fingis.\u0002 --- Septuagint, St. Augustine, &c., \u0001Fingit,\u0002 which may refer to \u0001the seat,\u0002 or to unjust judges, who tyrannize over others, as the Babylonians did, (Calmet) and as the Jews conspired against the soul of \u0001the just.\u0002 \"Should the tribunal of perversity have any commerce with thee, which, under the name of law, forms impious machinations?\" (Houbigant)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Help.\u0002 Hebrew, \"rock.\" (Berthier) --- Sufferings force us to have recourse to God, whom few remember in the days of prosperity. (St. Augustine)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Will destroy them.\u0002 Hebrew \u0001yatsmithem,\u0002 occurs twice, to denote the certainty of the event, though the Septuagint, &c., omit the repetition. (Haydock) --- Cyrus overturned the cruel empire of Babylon. (Calmet) --- The wicked at the last day shall seek to hide themselves, and will for ever be removed from the sight of the just, \u0001aphaniei autous.\u0002 We may say of each of them, it had been better if he had never been born, Matthew xxvi. 24. (Haydock) --- The retribution of the good and bad is eternal. (Worthington)" } ] }, { "chapter": 94, "slug": "id819.html", "header": "Psalm xciv. (Venite exultemus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself,\u0002 as David wrote it by inspiration. (Worthington) --- Complutensian Septuagint, \"It is without a title in Hebrew.\" St. Paul (Hebrews iv. 7.) quotes it as the work of \u0001David.\u0002 But this is only done incidentally, and it may have been written by the descendants of Moses, (Psalm lxxxix.; Calmet) as the apostle only says, \u0001in David,\u0002 (Haydock) referring to the psalter, which the common opinion attributed to him. (Calmet) --- This opinion, it must be owned, acquires hereby great authority, (Haydock) as an inspired writer could not mistake; and Calmet himself, on the epistle to the Hebrews, doubts not but as the drift of the apostle requires, he attributed this psalm to David. (Berthier, T. vi.) --- It might be used in the removal of the ark (Muis) and contains an exhortation to the Jews to return to the service of God, under king Josias, (Theodoret) or after the captivity, (Calmet) or at the preaching of the gospel. (Eusebius) --- The Church adopts the version of the Roman psalter in her office books, as they were corrected by St. Pius V, and this psalm was considered as a hymn at the beginning of matins, though the Vulgate is retained in other parts. (Calmet) --- The variations are not material. (Haydock) --- But this shews that the Church does not condemn every deviation from the Vulgate. (Bellarmine, Diss.) --- \u0001Saviour.\u0002 St. Jerome, \"to the rock, our Jesus.\" (Haydock) --- He who created us, has also been our Saviour. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Come.\u0002 Earlier than usual, (Menochius) before the day be far spent; \u0001præoccupemus,\u0002 to shew our diligence in prayer, (Haydock) and to obtain God's favour, as Aman was first at the palace of Assuerus, Esther vi. 4. --- This sentence has probably determined the Church to place it at the beginning of matins. (Calmet) --- Let not others get before us in performing this duty. (Haydock) --- We cannot prevent God's grace by an good works, since without it we can do nothing (Worthington) as we ought. (Council of Trent) --- \u0001Thanksgiving.\u0002 St. Jerome literally, \"in confession.\" (Haydock) --- The same word, \u0001exomologesei,\u0002 is used for sacramental confession; (Berthier) and this, or at least contrition, (Haydock) ought to go before our expressions of praise, Ecclesiasticus xv. 9. (Theodoret) (St. Jerome) --- The prophet exhorts us both to lament and to praise. (St. Augustine) (Berthier) --- \u0001Psalms\u0002 and music. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Gods.\u0002 Complutensian Septuagint, \"the earth.\" But the best editions agree with us, and God must be acknowledged superior to all angels, &c. Some copies of the Septuagint, St. Augustine, &c., add, \"for the Lord will not cast off his people,\" (Calmet) which seems to be taken from Psalm xciii. 14. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ends.\u0002 Hebrew, \"depths.\" --- \u0001Are his.\u0002 This is grandeur, that \"he beholds,\" as in the Roman psalter. (Berthier) (Isaias xl. 15., and xlv. 18.) --- Virgil (Geor. 4.) says:" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Formed.\u0002 Like a potter, \u0001plasmaverunt,\u0002 (St. Jerome; Calmet) or \"have laid the foundations of the dry \u0001land.\u0002\" (St. Augustine; Roman Breviary) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And weep.\u0002 Hebrew also, \"bend the knee;\" though this sense would seem less proper, after he had mentioned prostration. Tears of contrition and tenderness may accompany our canticles. (Berthier) --- Kneeling in prayer is a posture pleasing to God, Philippians ii. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The Lord\u0002 is not in the Hebrew or Septuagint. (Berthier) --- \u0001The people.\u0002 Roman Psalter and Syriac, \"his people, and the sheep of his pasture, taken from Psalm xcix. 3. (Calmet) --- God is the only shepherd, who creates his sheep. (Berthier) --- He feedeth us, and it is most just that we should adore him. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To-day.\u0002 St. Paul beautifully illustrates this passage, Hebrews iv. (Haydock) --- He follows not the present Hebrew punctuation, which would join half this verse with the preceding. --- \u0001His.\u0002 God speaks of the Messias according to the apostle, who intimates that \u0001to-day\u0002 comprises all the life of man, Hebrew xxxvii. 13. (Berthier) --- \u0001Harden not.\u0002 Man is the author of his own obduracy, (Theodoret) which God only permits. (St. Augustine) (Calmet) --- We have free will, and may resist God's grace, as we may also consent to it, and thus co-operate to our first justification. (Council of Trent, Session vi. 5.) (Worthington) --- the captives (Calmet) and first Christians were exhorted not to imitate the depravity of the ancient Jews. (Haydock) --- Though a man may have frequently resisted the Holy Ghost, he may still repent. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Provocation,\u0002 (\u0001irritatione.\u0002) Roman Breviary \u0001exacerbatione.\u0002 Hebrew \u0001meriba,\u0002 \"contradiction,\" (St. Jerome; Haydock) at Raphidim; (Exodus xvii. 7.) unless this be styled \u0001temptation,\u0002 (\u0001Massa\u0002) and the former \u0001provocation\u0002 was that at Cades, Numbers xx. 13. (Calmet) --- The Israelites murmured frequently. But that rebellion which took place at the return of the spies, and which causes God to swear that the guilty should never enter the land of promise, seems to be chiefly meant, Numbers xiv. (Berthier) --- They murmured on account of the desire of water and flesh-meat, though they were abundantly supplied with manna, which answered every purpose. Thus some require to communicate under both kinds, as if one did not contain as much as both. (Worthington) --- \u0001Proved me;\u0002 to know by experience if I were so powerful as to work miracles; and I condescended to gratify them, (Calmet) or I have done it already. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Offended.\u0002 Hebrew and Septuagint, \"disgusted.\" Roman Psalter, St. Augustine, &c., \"I was very near to;\" (Calmet) ready to punish, and eye-witness of their infidelity. St. Paul reads \u0001prosochthisa, infensus fui,\u0002 \"I was against, or disgusted with,\" and seems to refer the \u0001forty years\u0002 to the Jews, who saw God's works. (Haydock) --- But there is a variation in the Greek copies, as some omit, \u0001For which cause;\u0002 and Hebrews iii. 10., and v. 17, intimates, that the indignation of God was roused for forty years, at intervals, as often as the people rebelled. (Berthier) --- The apostle also plainly shews, that this psalm was written long after that period, and consequently not by Moses, as the Jews would now assert. \u0001He limiteth a certain day, saying in David: To-day, after so long a time,\u0002 &c., Hebrews iv. 7. (Worthington) --- \u0001Always.\u0002 Hebrew, \"a people of those who err in the heart are they.\" (Montanus) (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001So.\u0002 Roman Psalter and Milan, \"to whom.\" Both occur in St. Paul, and answer the Hebrew \u0001asher,\u0002 (Berthier) \u0001quibus.\u0002 (St. Jerome) --- \u0001Not.\u0002 Literally, \"if they shall.\" The Israelites were excluded from a settled abode in Chanaan, on account of their repeated transgressions, particularly at Cades; (Numbers xiv.) and Christians, who do not continue faithful to the law of Jesus Christ, can never expect to enter heaven, Hebrews iii., and iv. (Worthington) --- David made the like observation to his subjects; and clearly speaks of the heavenly repose to which the virtuous alone are entitled. (Haydock) --- St. Paul takes great pains to inculcate this truth, and shews that the return from captivity could not answer the import of the promises made by David in God's name. (Berthier) (Haydock)" } ] }, { "chapter": 95, "slug": "id820.html", "header": "Psalm xcv. (Cantate Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001When the house was built,\u0002 &c. Alluding to that time, and then ordered to be sung; but principally relating to the building of the Church of Christ, after our redemption from the captivity of satan. (Challoner) --- \u0001Captivity.\u0002 The greater canticle of David, (1 Paralipomenon xvi.) was probably divided, on that occasion, (Calmet) into three. This forms the second part, from ver. 23; as the psalm civ., to ver. 16., does the first. The three last verses of David's canticle, (ver. 34.) occur [in] Psalm cv. 1, 47. But in reality, there are so many variations, that it seems most probable, (Haydock) that he revised that work, and left us the three psalms in their present form. This perhaps relates to the establishment of the Church, though it might be also sung at the return from Babylon. (Berthier) --- Modern Jews understand it of their future re-union under the Messias. (Kimchi) (Calmet) --- The rebuilding of the temple is foretold, as a figure of man's redemption. (Worthington) --- \u0001New canticle\u0002. As the blessed do, (Apocalypse v. 9., and xv. 4.) and those who receive the Messias, Isaias xlii. 10. (Berthier) --- Love sings the new canticle. (St. Augustine) --- \u0001Earth.\u0002 And not Judea alone, ver. 7. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord....his name.\u0002 As ver. 7., and 8. The plural and singular denote the Trinity. (Worthington) --- \u0001Shew forth.\u0002 Septuagint, \"evangelize,\" \u0001bene nuntiate.\u0002 (St. Augustine) --- \"Tell the glad tidings\" of \u0001salvation\u0002 incessantly. This preaching shall continue for ever. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Devils.\u0002 Hebrew \u0001elilim,\u0002 \"diminutive gods, (Haydock) nothings, (Calmet) vain things.\" (Montanus) (1 Paralipomenon) --- We have \u0001idols,\u0002 as Protestants read here. These were in fact, either devils, or vain imaginations of men. St. Paul says, \u0001we know that an idol is nothing in the world,\u0002 1 Corinthians viii. 4. They cannot claim self-existence, and if the true God were not to support those creatures, the \u0001sun,\u0002 &c., which have been the objects of adoration, they would presently cease to be. (Haydock) --- This most plausible species of idolatry is therefore refuted, since the \u0001Lord made the heavens.\u0002 (Calmet) --- The Creator alone can be considered as God; the devils prompt the people to adore other things. (Worthington) --- It would appear but a small praise for the Lord to be \u0001feared above all gods,\u0002 (Haydock) if they were \"nothing.\" Hence the Septuagint have used the word \u0001devils,\u0002 to signify, that these potent, but maleficent beings, which the pagans adored, were infinitely beneath God, and worse than nothing. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Before him.\u0002 At his disposal; whereas the idols can bestow nothing. (Calmet) --- \u0001Sanctuary,\u0002 or \"sanctification.\" (Worthington) 1 Paralipomenon, \u0001in his place.\u0002 (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Kindreds; patriæ,\u0002 or \u0001families,\u0002 as it is expressed, 1 Paralipomenon xvi. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sacrifices.\u0002 Hebrew \u0001Mincha,\u0002 \"the oblation\" of flour, &c., (Haydock) which denotes the blessed Eucharist, and the spiritual sacrifices of prayer, &c. (Menochius) --- Victims shall cease, but the \u0001pure oblation\u0002 shall continue among the Gentiles, Malachias i. 11. (Berthier) --- \u0001Courts.\u0002 This shews that their conversion is predicted, since they could not otherwise come thither. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Moved.\u0002 Hebrew, \"in labour,\" (Isaias xxvi. 17.; Theodoret; Calmet) or \"fear ye before him all the earth.\" (Houbigant) --- In Paralipomenon, the sentences are in a different order. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Reigned.\u0002 St. Bernard says, \"the kingdom of Jesus is in the wood.\" (Du Hamel) --- St. Justin Martyr (Dialogue with Trypho) accuses the Jews of retrenching \u0001apo tou xulou,\u0002 \"from the wood,\" which all the Latin Fathers, except St. Jerome, acknowledge in their copies. That ancient author, being born among the Samaritans, could hardly be so ignorant of the Hebrew text, and his antagonist does not attempt to refute the charge; so that it seems probable, that they were in the original, (Berthier) and since erased by the Jews, from the Septuagint, who added them, (Worthington) by the spirit of prophecy. (Tournemine) --- But how came Christians to permit this to be done in their Hebrew, Greek, and Latin copies? The words in question may have been, therefore, a marginal gloss, which had crept into the text. (Faber, Justiniani, &c.) --- They do not occur in the parallel passage, (1 Paralipomenon) nor in the Vulgate, though they be retained in the Roman breviary. (Calmet) --- Lindan objects this perfidy of the Jews to the Reformers, not reflecting, that he thus condemns the Vulgate. Genebrard is of opinion, that \"the Septuagint were inspired to add these words, which some half-learned critics have thought proper to expunge with an impiety which is now but too common.\" The Popes have not, however, thought that the cross stood in need of this support. (Amama) --- The Chaldean and Syriac, as well as all the copies of the Septuagint extant, and the Arabic and Ethiopic versions taken from it, and all the Greek interpreters and Fathers, (except St. Justin) with St. Jerome, both in his versions from the Hebrew and Septuagint, omit these words, which are found in the Roman, Gothic, and other psalters. Origen's Hexapla seem to have most enabled the Greeks to discern the interpolation, which the Latins retained longer, not having such easy access to that work. Whatever may be the decision on this important matter, it is certain that the reign of Christ was propagated \u0001from the wood,\u0002 in a wonderful manner, as he there began to \u0001draw all\u0002 to himself, and the prophet seems evidently to allude to the times when Christ proclaimed, \u0001the kingdom of God is at hand,\u0002 and when the conversion of the Gentiles, and the institution of the blessed Eucharist (ver. 8.) would fill all the world with rapture. (Haydock) --- The positive testimony of St. Justin, and the Italic version used by the Latin Fathers, (Berthier) Tertullian, St. Augustine, &c., (Worthington) seems of more weight to prove the authenticity of the words, than the simple omission in the copies of Origen, and St. Jerome, &c., to evince the contrary. (Berthier) --- \u0001Corrected.\u0002 Evil morals and idolatry, (Menochius) rather than the physical order of the globe, Psalm xcii. 1. (Berthier) --- Hebrew, \"he hath balanced,\" (Houbigant) or \u0001established.\u0002 (Haydock) --- The Christian faith shall not be abolished, (Menochius) or \u0001corrected.\u0002 (Haydock) --- \"Faith is not to be reformed.\" (Tertullian) --- \u0001Justice.\u0002 Ancient psalters add, \"and the Gentiles in his wrath,\" ver. 13., and Psalm xcviii. 8." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fulness.\u0002 Its raging billows, (Calmet) fishes, (Menochius) those who live upon the water. (Haydock) --- Let al testify their joy. Every thing is animated by the psalmist. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Judge.\u0002 Or \"rule,\" as he invites all to rejoice. (Calmet) --- But this will be done by all nature, when God shall punish the wicked. (Haydock) --- He now judges by his ministers, and will pass sentence at the last day. (Worthington) --- This verse is added, instead of the last three in 1 Paralipomenon xvi., which occur in Psalm cv. (Haydock)" } ] }, { "chapter": 96, "slug": "id821.html", "header": "Psalm xcvi. (Dominus regnavit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Same. Huic.\u0002 The title is the same as usual in the Septuagint. (Menochius) --- It occurs not in Hebrew. The psalm may refer to David's establishment on the throne, after the death of Saul, or Absalom, or to the return from captivity, and to the first and second coming of Christ. (Calmet) --- This last seems to be the most literal sense. (Berthier) --- \u0001To him.\u0002 Christ's body on the third day, and many souls were restored to life. [Matthew xxvii. 52.] --- \u0001Islands.\u0002 We have great reason to rejoice in being educated in the true faith, and we may hope that the Catholic religion will once more flourish in these isles. (Worthington) --- The Son of man shall have dominion over all, Daniel vii. 14. His Church is persecuted, as the waves beat against an island. (Eusebius) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Clouds.\u0002 We could not bear the blaze of the divine majesty, Psalm xvii. 12. Christ veiled himself in our human nature, (Theodoret) in the womb of the blessed Virgin Mary. (St. Jerome) (Calmet) --- God gave the law with terror; and so he will come to judge with integrity. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001A fire.\u0002 Preceding the last judgment, 2 Peter iii. 12., Daniel vii. 10., and Wisdom v. 22. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001All.\u0002 Which is conformable to the Hebrew, &c., though the Vulgate \u0001terra,\u0002 means, \"all the earth\" melted. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heavens.\u0002 Apostles, Psalm xviii. The judge appears publicly. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Idols.\u0002 Hebrew \u0001Elilim,\u0002 Psalm xcv. 5. (Haydock) --- \u0001Angels.\u0002 Hebrew \u0001Elohim,\u0002 means also, all who have power. Chaldean, \"idols.\" St. Paul, (Hebrews i. 6.) quotes this in the third person; \u0001Let all the angels,\u0002 (Calmet) or rather he alludes to the Septuagint, (Deuteronomy xxxii. 43.) which clearly speaks of the Messias, and may therefore have been altered in the Hebrew text, which St. Jerome translated. The psalmist expresses the same idea as Moses had done. (Berthier) --- Both those who adore \u0001idols\u0002 of their own imagination, and their \u0001graven things,\u0002 are condemned. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gods.\u0002 Princes or angels, \u0001elohim,\u0002 ver. 7. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Light.\u0002 Prosperity. The Babylonians are punished. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Holiness.\u0002 Or sanctuary. Praise for ever his adorable name, (Calmet) since he is holiness itself, and sanctifies others. (Worthington)" } ] }, { "chapter": 97, "slug": "id822.html", "header": "Psalm xcvii. (Cantate Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 His name occurs not in Hebrew, though the psalm is worthy of him. (Berthier) --- It may refer to the return from captivity, as a figure of the world's redemption. --- \u0001Things.\u0002 In rescuing his people from slavery, and in the incarnation. (Calmet) --- \u0001For him.\u0002 Or alone. (Menochius) --- Christ raised himself by his own power. (Calmet) (Isaias lxii. 5.) --- He redeemed mankind for his own glory, \u0001sibi.\u0002 (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Salvation.\u0002 Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Israel.\u0002 The prophets foretold the liberation of the Jew, and of mankind. The blessed Virgin Mary seems to allude to this passage, Luke i. 55. (Calmet) --- Some Jews were converted, Romans xi. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cornet.\u0002 This was a crooked horn; the trumpets were of metal, Numbers x. 2. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hands.\u0002 These strong oriental expressions hardly suit our language. (Calmet) --- They contain a metaphor, and denote the inhabitants of the world, (Haydock) or those \u0001rivers,\u0002 which spring from Jesus Christ, and \u0001mountains,\u0002 which are raised to heaven by his grace, to praise the Redeemer. (St. Augustine) --- Then the just are exhorted to lift up their heads. (Menochius)" } ] }, { "chapter": 98, "slug": "id823.html", "header": "Psalm xcviii. (Dominus regnavit.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 There is no title in Hebrew. Hence many have attributed it to Moses, with the preceding psalms. But the name of Samuel destroys this pretension, and most people suppose that David wrote it at the removal of the ark. (Calmet) --- Others refer it to the return from captivity, (Theodoret) or to the dedication of the second temple, (Calmet) and the reign of the Messias. (Berthier) --- \u0001Angry.\u0002 Though many enemies rage, and the whole earth be stirred up to oppose the reign of Christ, he shall still prevail. (Challoner) (Psalm ii.) --- His will shall be done, (Worthington) for He sitteth on \u0001the Cherubim.\u0002 (Haydock) --- Ferrand infers from this expression, that the psalm cannot regard the times after the captivity, as the ark existed no more. But this is not clear; and, at any rate, this idea might still be retained, as God is represented on a chariot drawn by Cherubim, Ezechiel x. 1., and Daniel iii. 55. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Loveth judgment.\u0002 Requireth discretion. (Calmet) --- Hebrew, \"the king's strength loveth judgment.\" He does nothing unjustly, as the enemy is forced to confess. (Calmet) --- This is the highest glory of a king. (Theodoret) --- God requires that we should honour him, by correcting our faults. (St. Augustine) --- \u0001Directions.\u0002 Most right and just laws to \u0001direct men.\u0002 (Challoner) --- \u0001Jacob.\u0002 There God principally instructed mankind, and punished the perverse. Other nations he seemed to have left to themselves. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Adore his foot-stool.\u0002 The ark of the covenant was called, in the Old Testament, God's \u0001foot-stool:\u0002 over which he was understood to sit, on his propitiatory, or mercy-seat, as on a throne, between the wings of the Cherubim, in the sanctuary: to which the children of Israel paid a great veneration. But as this psalm evidently relates to Christ, and the New Testament, where the ark has no place, the holy Fathers understand this text of the worship paid by the Church to the body and blood of Christ in the sacred mysteries: in as much as the humanity of Christ is, as it were, the foot-stool of the divinity. So St. Ambrose, l. 3. de Spiritu Sancto, c. 12., and St. Augustine upon this psalm. (Challoner) --- The last mentioned holy Doctor inculcates the obligation of adoring Jesus Christ in the blessed Eucharist, and refutes the Capharnaites, &c., John vi. (Worthington) --- The Jews adored God, shewing a relative honour, by prostrating themselves before the ark, in the same manner as Catholics do before holy images. (Berthier) --- \u0001It is.\u0002 Septuagint and some psalters, \"he is holy.\" (Calmet) --- Hebrew is ambiguous. (Berthier) --- \"I discover how I may adore the foot-stool,...without impiety. Christ took flesh of Mary,...and give it us to eat for our salvation. But none eats that flesh, till he have first adored it.\" (St. Augustine)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Moses and Aaron among his priests.\u0002 By this it is evident, that Moses also was a priest, and indeed the chief priest, in as much as he consecrated Aaron, and offered sacrifice for him, Leviticus viii. So that his pre-eminence over Aaron makes nothing for lay church headship. (Challoner) (Worthington) --- Samuel is only mentioned as a Levite. See 1 Kings xxv. 1. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cloud.\u0002 As he did to Samuel in the night. (Berthier) --- \u0001Them.\u0002 By their example, the psalmist insinuates, that priests in the new law shall pray for the people. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001All their inventions.\u0002 That is, all the enterprizes of their enemies against them, as in the case of Core, Dathan, and Abiron. (Challoner) (Numbers xvi.) (Worthington) Syriac, \"injuries.\" The failings of these great men were punished in mercy. (Calmet) --- Thou hast made them harmless in all their works. (Houbigant)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mountain.\u0002 On Sion, or in the Catholic Church. (Berthier) --- \"Those who do not adore on this mountain, are not heard unto eternal life.\" (St. Augustine)" } ] }, { "chapter": 99, "slug": "id824.html", "header": "Psalm xcix. (Jubilate Deo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Praise.\u0002 Theodoret reads, \"A psalm of David for confession, without a title in Hebrew.\" But now that text and the Septuagint agree with us. The psalm refers to the same events as the preceding. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Earth.\u0002 Both Jews and Gentiles, (Worthington) converted to the faith of Christ. (Haydock) --- \u0001Gladness.\u0002 God loves a cheerful giver. [2 Corinthians ix. 7.] (Menochius) --- He hears our prayers in all places. Yet appoints the temple more peculiarly for that duty. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not.\u0002 St. Jerome seems to have read \u0001lu\u0002 for \u0001lo,\u0002 and translates, \"and we are his,\" which Houbigant follows. But the Vulgate gives a very necessary instruction, as some might perhaps forget that God preserves their life every instant, (Berthier) and some have foolishly imagined, that the collection of things might give existence, or be eternal. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Truth.\u0002 This is commonly joined with \u0001mercy.\u0002 (Calmet) --- God faithfully executes what he has promised (Worthington) for the liberation of his people, and the conversion of the Gentiles. (Calmet)" } ] }, { "chapter": 100, "slug": "id825.html", "header": "Psalm c. (Misericordiam & judicium.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 He describes the conduct which he was resolved to follow in ruling, (Calmet) or alluding to the pious king Josias. (Theodoret) (4 Kings xxii.) The sentiments are not confined to rulers alone, (Berthier) though this psalm might be styled, \"the mirror of princes.\" (Muis) --- \u0001Mercy and judgment.\u0002 The chief qualifications of a king. (Calmet) --- Whether I am treated with clemency or with rigour, I will praise thee. (Chaldean) --- No one should presume, since there is \u0001judgment,\u0002 nor despair, since \u0001mercy\u0002 goes before. (St. Jerome) (St. Augustine) --- \u0001I will sing, and I will understand.\u0002 Piety is one of the best means to acquire the intelligence of these heavenly hymns, and of the whole scripture. (Haydock) --- We might translate the Hebrew (Calmet) and Vulgate, \u0001Mercy and judgment I will sing, to thee, Lord, will I sing psalms.\u0002 (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I will understand,\u0002 &c. That is, I will apply my mind, I will do my endeavour, to know and to follow the \u0001perfect way\u0002 of thy commandments: not trusting in my own strength, but relying on thy \u0001coming to me\u0002 by thy grace. (Challoner) --- I will watch over my conduct. --- \u0001When thou.\u0002 So St. Jerome and Houbigant read, though Septuagint have \"when wilt thou come to me?\" (Berthier) --- He is impatient of having the ark: but is well apprized that God will not dwell in a polluted soul, or in a wicked city: therefore he promises to remove such obstacles. --- \u0001I walked.\u0002 Or \"will walk.\" All the other verbs should be in the future; (Calmet) though that is of no consequence. (Berthier) --- David had studied to regulate his interior and his family before, as much as he did afterwards. (Haydock) --- His fall was most likely (Berthier) subsequent to this event, 1 Kings vi. 11. (Haydock) --- He acknowledges that he had done what he here mentions, by God's assistance. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thing.\u0002 Or Hebrew, \"word of Belial.\" I will neither suffer an evil word or action to pass without reproof. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Know.\u0002 I looked upon them with such contempt, (Eusebius) or I highly disapproved of their conduct, (St. Augustine) and would have no society with them. (Calmet) --- David was, in a manner, forced to tolerate Joab; but he shewed sufficiently his displeasure, and ordered his successor to punish him, as soon as it could be done with safety to the state. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Persecute.\u0002 Or \u0001abhor\u0002 (Worthington) \u0001with a perfect hatred.\u0002 We must shew our displeasure if we hear detraction, (Haydock) that we may not partake in the crime. (St. Jerome) --- The court is most likely to be infected with this vice, as people are continually endeavouring to supplant their rivals. (Calmet) --- Secret thoughts of resentment must be stifled in their birth. (Eusebius) --- \u0001Heart.\u0002 Hebrew, \"wide heart,\" which is sometimes taken in a good sense, 3 Kings iv. 29. But here it denotes the ambitious and misers, Proverbs xxviii. 25. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Faithful.\u0002 A prince cannot do every thing himself. But he ought to make choice of the most virtuous and skilful ministers. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prosper.\u0002 Hebrew, \"shall not be pleasing,\" (St. Jerome; Haydock) or \"maintain himself.\" (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Morning.\u0002 Without delay, (Worthington; Jeremias xxi. 12.; Haydock) and with a mind composed. (St. Isidore, Pelus i. ep. 321.) --- The Jews explain this of the \u0001judgment of zeal,\u0002 by which a person might kill a notorious criminal, without any trail, (Calmet) in imitation of Phinees and Mathathias, 1 Machabees ii. 24. (Haydock) --- God alone will punish all malefactors at the last day. (St. Augustine) --- The Fathers admonish us to resist temptations at the beginning. (Calmet)" } ] }, { "chapter": 101, "slug": "id826.html", "header": "Psalm ci. (Domine exaudi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Poor.\u0002 Hebrew, \"afflicted.\" This may refer to some of the captives, who were returning, (ver. 14.; Calmet) or to Jesus Christ, (St. Augustine) to whom St. Paul applies ver. 26, 28., and whose redemption was prefigured by the former event. (Calmet) --- David might have both in view. (Haydock) --- Yet most believe that the psalm was written by Daniel, or Jeremias, &c. (Calmet) -- It may have two literal senses, like many others. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cry.\u0002 Fervent petition, though only in the heart, Exodus xiv. 15." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Turn not.\u0002 We first abandon God, but must humbly beg for grace. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fire. Cremium\u0002 denotes any combustible matter. (Colum. xii. 19.) (St. Jerome) (Calmet) --- While in mortal sin, our best actions, alms, &c., avail nothing, 1 Corinthians xiii. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bread.\u0002 Through excessive sorrow, (Haydock) I am fainting in captivity. (Calmet) --- The human race is relieved by the bread of life, the holy Eucharist. (St. Augustine) (Berthier) --- Sinners have no relish for spiritual food. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Flesh,\u0002 or \"skin.\" (St. Jerome) --- The necessary moisture is consumed. (Eusebius) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001A pelican,\u0002 &c. I am become, through grief, like birds that affect solitude and darkness. (Challoner) --- \u0001Kaath\u0002 comes from a root that signifies to vomit (Haydock) as this bird lives chiefly on shell-fish, which it swallows, and when the heat of its stomach has caused the shells to open, it throws them up again, and eats the fish. (Bochart) (Parkhurst in \u0001ka.\u0002) (Haydock) --- It seems to be the onocratalus, which resembles the heron. What many of the ancients have related concerning its giving life again to its young, by its blood, &c., must be accounted fabulous. The Fathers have not expressed these facts as certain, (Calmet) though they have beautifully accommodated them to the tenderness and grace, which Christ has shewn to lost man. See Eusebius and St. Augustine. (Haydock) --- \u0001Raven.\u0002 Owl, or rather another species of pelican, so called from having a bag under its chap, \"to inclose\" fish, &c. (Parkhurst in \u0001cose.\u0002) --- With its prey it retires to solitary places. So the distressed love solitude and silence. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sparrow.\u0002 Hebrew \u0001Tsippor\u0002 means any \"quick moving\" bird, &c., (Idem.[Parkhurst in \u0001cose.\u0002?]) and as the sparrow is not a solitary bird, it may here signify the owl. (Bochart) (Calmet) --- But these etymological reasons are not very certain, nor important. (Haydock) --- We may adhere to the Septuagint, as many interpreters do. (Berthier) --- The sparrow having lost its mate, mourns in or near its nest. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Against me.\u0002 To kill me, (Acts xxiii. 12.) or to prove my guilt. (Calmet) --- They are my sworn enemies, (Worthington) who formerly seemed my friends. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For.\u0002 Or \"therefore.\" --- \u0001Weeping.\u0002 These figurative expressions denote excessive grief, Psalm lxxix. 6. (Calmet) --- Meat and drink gave me no more satisfaction than ashes. (Worthington) --- Rolling on the ground, through grief, my food was spoiled. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Memorial.\u0002 Thou wilt be remembered by us with gratitude for all eternity, (Haydock) or wilt thou punish for ever such short-lived creatures? (Calmet) --- St. Paul understands this of Jesus Christ, (Hebrews i. 11.; Berthier) or he rather refers to ver. 26. (Haydock) --- The hope of the Messias gives me comfort. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Come.\u0002 Pointed out; (Jeremias xxix. 10.; Calmet) or David wishes to repair the ravages caused by Absalom, or foretells the return from captivity, (Haydock) and the grace granted to the Church, and to every faithful soul. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thereof.\u0002 They had a great regard for the very soil, 4 Kings v. 17. (Calmet) --- Hebrew, \"dust,\" as it was then uncultivated. (Berthier) --- Esdras, &c., repaired the ruins of Sion, as Christ and his apostles established the Church. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Glory.\u0002 The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet) --- His glory is so manifest, that all kings know it, although they be not converted. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Seen.\u0002 Dwelling with us, John i. (Haydock) --- Jerusalem had attained its ancient splendour before the coming of the Messias. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Humble.\u0002 Patriarchs, priests, and all true penitents. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Generation.\u0002 Literally, \"in another,\" by the subsequent writers of the Old and New Testaments. (Haydock) --- Let all posterity become acquainted with this psalm, and know under what obligations we have been to the Lord. --- \u0001Created.\u0002 The Jews after the captivity, and, in a higher sense, (Calmet) Christians, \u0001the new creature,\u0002 2 Corinthians v. 17. (Calmet) (Worthington) --- This interpretation seems much the better, as \u0001kings\u0002 and nations were converted only by the Messias, and his apostles. (Berthier)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001That.\u0002 The faithful in the Church endeavour to serve Christ. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Kings.\u0002 This did not take place till the gospel was preached, (Calmet) though some kings offered sacrifice before, yet without being converted. See Zacharias ii. 10. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001He answered him in the way of his strength.\u0002 That is, \u0001the people\u0002 mentioned in the foregoing verse, or \u0001the penitent,\u0002 in whose person this psalm is delivered, \u0001answered the Lord in the way of his strength:\u0002 that is, according to the best of his power and strength; inquiring after \u0001the fewness of his days:\u0002 to know if he should live long enough to see the happy restoration of Sion, &c. (Challoner) --- The sense of the Vulgate is as good as that of the present Hebrew, \"he hath weakened (afflicted; Montanus) my strength, in the way; He hath shortened my days. I said, my God, make me not depart in the midst,\" &c. --- The captives, or those who were set free, address God, though the psalmist himself may express what prayers he had poured forth in his bonds. (Calmet) --- The variation of the Septuagint and Hebrew originates in the points; and the text has, \u0001his force,\u0002 very properly, though the Jews would substitute \"my.\" (Berthier) --- The stability of the Church is hence proved by St. Augustine. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Days.\u0002 Allow me time to grow in virtue. (Worthington) If I be cut off in my youth, I may not be prepared. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Perish.\u0002 Or be changed in their qualities, (Worthington) as well as all other things, like a \u0001garment.\u0002 This does not convey the idea of annihilation; and the Fathers are divided on this subject, 2 Peter iii. 10., and Apocalypse xxi. 23. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Fail.\u0002 This regards Christ, (Hebrews i.) who has established his Church, (Calmet) to be perpetual (Worthington) in this world, (Haydock) and triumphant in eternity, ver. 29. (Calmet) --- The psalm must therefore be understood literally of Him; unless it may have two senses, which those to whom St. Paul wrote must have known, otherwise it would not prove Christ's divinity. The Socinians are greatly puzzled how to evade this argument. (Berthier)" } ] }, { "chapter": 102, "slug": "id827.html", "header": "Psalm cii. (Benedic anima.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 All agree that David wrote this psalm as a model of resignation. The occasion is not known. (Berthier) --- It may express the sentiments of the captives, (Calmet) or of converts to Christianity, (Eusebius) and is written with inimitable sweetness." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Diseases.\u0002 He had described captivity as an illness, Psalm ci. (Calmet) --- God graciously forgives sin, and removes bad habits. He preserves us from falling, and grants us the victory, with all our reasonable requests. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eagle's.\u0002 Which get fresh feathers every year, like other birds, Isaias xl. 31. (Calmet) --- The eagle retains its vigour for a long time, (Haydock) though many fabulous accounts have been given of its renovation. (Berthier) --- The new birth in baptism, (Theodoret) or by faith, (Eusebius) or the resurrection of Christ are thus insinuated, (St. Leo, ser. i.) as well as (Haydock) our resurrection and state of grace. The one is necessarily connected with the other, and both senses are good. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mercies.\u0002 Hebrew, \"Justice\" in protecting the innocent." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ever.\u0002 He executes his threats, but soon pardons us. (Calmet) --- Hebrew, \"he will not plead always, nor watch \u0001to surprise us\u0002 for ever;\" (Calmet) or \"retain\" his anger. (Berthier) --- He is inclined to pity us, and only inflicts a temporal punishment on the penitent, as Christ has paid their ransom. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Iniquities.\u0002 Which deserved eternal reprobation." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Earth.\u0002 There is no proportion between God's mercy and our crimes. (Calmet) --- Sins are perfectly washed away, (Worthington) and not barely covered, as the east cannot be the west. (Berthier) --- Sin remitted \"sets for ever.\" (St. Augustine)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001He remembereth.\u0002 Roman Septuagint and psalter, &c., \"Remember.\" Other copies agree with us. (Calmet) --- God compassionates the frailty of those who \u0001fear\u0002 him. Origen falsely inferred from ver. 9., that the devils and the damned would one day be saved. But this is contrary to Scripture, ver. 17., Matthew xxv., and Apocalypse xx., &c. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In him.\u0002 Or \"over it;\" \u0001the flower.\u0002 Or the spirit of God's indignation will overwhelm him. The soul of man departs, and cannot naturally be reunited with the body, though it greatly desire that union. (Calmet) --- The longest life is but like the duration of a flower, (Isaias xl. 6.; Haydock) and the splendour of the noblest families is no better in the sight of God. (St. Augustine)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Justice.\u0002 In protecting the oppressed, (Calmet) and rendering to every one according to his deserts abundantly. (Haydock) --- God never punishes more than a person's crimes have merited, Exodus xx. 5., and xxxiv. 6. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001All.\u0002 When Christ shall sit in judgment, (Berthier) and the wicked be suffered no longer to disturb the order of things, and the joy of the elect. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001His angels.\u0002 You who have executed the orders of God for our delivery, help us to return him thanks. (Calmet) --- \u0001Hearkening.\u0002 Literally, \"to hear,\" (Haydock) or that all may learn to obey God's mandates when they perceive how carefully the angels put them in execution. (Berthier)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Hosts.\u0002 Sun, &c., which never deviate from their regular course." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Soul.\u0002 In vain should we behold all nature praising God, if we neglected that duty. (Berthier) --- All the works of the Most High praise him, being under his dominion. (Worthington)" } ] }, { "chapter": 103, "slug": "id828.html", "header": "Psalm ciii. (Benedic anima.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 Complutensian Septuagint adds, \"a psalm on the creation,\" (Haydock) as this is the subject; but there is no title in the original. (Berthier) The psalm contains \"a divine and natural philosophy,\" (Eusebius) respecting the creation and providence. Plato has written something similar in his Timæus, (Calmet) though this comparison is indecent. (Berthier) --- The imitation is no disparagement, however, to this divine word, and we may surely notice the concord between the inspired and profane writers. (Haydock) --- This psalm seems to be a continuation of the preceding one. (Calmet) --- \u0001Great.\u0002 Literally, \"magnified,\" in the same sense as we say, \u0001hallowed be thy name, \u0002[Matthew vi. 9.] praying that God may be honoured by all his creatures; (Haydock) though He cannot increase in holiness, &c. (St. Augustine) --- We become acquainted with his greatness, by considering his works. (Calmet) --- \u0001Praise.\u0002 Literally, \"confession,\" (Haydock) Hebrew, \"glory.\" (Calmet) --- Thou art entitled to all praise. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Light.\u0002 In this manner he always appeared, 1 Timothy vi. 16., and Exodus iii. 2. (Calmet) --- Christ only once assumed such a glorious form at this transfiguration, because he came to instruct our mind and heart. (Berthier) --- \u0001Stretchest.\u0002 Hebrew and Septuagint have the verbs in the third person, till ver. 6., as the Vulgate has here \u0001extendens.\u0002 But St. Jerome and others agree with us, though St. Paul quotes according to the Hebrew, ver. 4. (Haydock) --- \u0001Pavilion.\u0002 The idea of the heavens resting like a tent upon the earth was very prevalent, Job ix. 8., and Isaias xl. 22." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Water.\u0002 The Fathers are not agreed about the nature or situation of these waters. Some take them to be angels. (St. Jerome; Genesis i. 7.) --- Others suppose that the waters in the clouds, (Calmet) or the crystalline substance in the region of the stars are designated. (Worthington) --- These waters are represented as the roof of God's palace. (Eusebius) --- \u0001Winds.\u0002 With surprising velocity, his providence being every where. (Theodoret) --- The psalmist accommodates himself to our capacity, to shew that God does all with the utmost ease. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fire.\u0002 The elements execute his will, (Calmet) or rather, as the apostle, and Chaldean, &c., intimate, the \u0001angels\u0002 do this (Berthier) with zeal and activity, (Hebrews i. 7.; Haydock) and ease. (Worthington) --- Some would attribute to the angels some sort of light bodies, and Grotius attempted to revive this opinion, which never could prevail over the contrary one, which is universally received. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ever.\u0002 The established order shall subsist, though the earth may move, Psalm ci. 27. (Berthier) --- It is fixed by its own gravity in the centre. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The deep.\u0002 Hebrew, \"thou hast covered it with the abyss.\" This proves that there was no pre-existent matter, otherwise God would not have begun with plunging his work in the abyss, and in confusion. But he chose to bring this beautiful world out of a state of disorder in the space of six days, as Moses and the psalmist relate. (Berthier) --- At first, all was created, covered with the \u0001waters,\u0002 Genesis i." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fear.\u0002 Hebrew, \"retire precipitately\" to their beds, at thy command, (Haydock) on the third day. (Calmet) --- Some think that a storm or the deluge are here described, (St. Chrysostom) which is less probable. (Berthier) (Calmet) --- The waters would naturally cover the earth; but are confined to their proper channels by God. (Worthington)" }, { "marker": "Ver. 8, 9.", "first": 8, "last": 9, "text": "\u0001The....descend.\u0002 This should be within a parenthesis, (Berthier) as the sequel speaks of the waters. (Haydock) --- \u0001Earth.\u0002 This seemed miraculous to those who supposed that the earth was flat. (St. Ambrose; Hex. iii. 22.) (Job vii. 12., and Amos v. 8.) (Calmet) --- Providence points out the place for every thing. (Haydock) ---" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Pass,\u0002 to supply the wants of all creatures. Springs and rain afford the necessary moisture." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Except,\u0002 waiting for one another, as all cannot drink at the fountains at the same time. The Chaldean has the same idea, though the Hebrew is explained, \"shall break\" (Houbigant, \"shall satisfy\") their thirst. Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Rooms,\u0002 with rain, ver. 3. (Calmet) --- \u0001Earth,\u0002 or its inhabitants. (Tirinus)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Service.\u0002 Cattle, or beasts of burden, are thus fed for man's \u0001service,\u0002 though he may also eat legumes, &c. (Calmet) --- \u0001Bring.\u0002 God \u0001gives the increase,\u0002 1 Corinthians iii. 7. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Oil.\u0002 This was an article of food, (Berthier) and deeded almost as requisite for anointing the body, as bread and wine to support nature. (Pliny, [Natural History?] xiv. 22.) Hence it was prohibited in days of fasting. (Calmet) --- These three things are put for all sorts of food. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Field.\u0002 Hebrew, \"of Jehova.\" Houbigant would substitute \u0001ssodi,\u0002 \"field,\" (Haydock) as this name of God is never used to denote \"high\" trees, &c. (Berthier) --- God provides for the wants of all the creation, even of those things which seem less necessary to us. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sparrows,\u0002 or \"birds\" (Psalm ci. 8.; Haydock) in general. (Berthier) --- \u0001Highest;\u0002 or, literally, \"the tribe of the heron is their leader,\" (Haydock) first making their nests. Septuagint seem to have read better than the present Hebrew, \"the stork, the fir-trees are its house.\" (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Irchins.\u0002 St. Augustine reads also, \"hares.\" These desert places are not useless. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Seasons\u0002 and festivals, which it points out: \u0001mohadim.\u0002 (Haydock) --- During the night wild beasts seek their prey, as men and cattle may labour in the day-time. The sun, &c., were made for man's use, (Calmet) and not to be adored. (Eusebius) --- These bodies move with the same regularity as if they had intelligence. (Heracleot.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001God,\u0002 like all other creatures, Psalm cxliv. 15., and cxlvi. 9. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Riches.\u0002 Literally, \"possession.\" (Haydock) --- Hebrew, \"The fulness of the earth is thy possession.\" Septuagint and ancient psalters, \"creature;\" \u0001ktiseos.\u0002 The other interpreters read \u0001kteseos,\u0002 (Calmet) which the Vulgate adopts. (Haydock) --- The world derided Jesus Christ, the wisdom of God, and Creator of all. (St. Augustine)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Arms.\u0002 Man acts thus to denote something very extensive. (Haydock) --- The sea is frequently put for the same purpose, Job xi. 9., and Lamentations ii. 13. \u0001Arms\u0002 is omitted in the Septuagint and the ancient psalters. --- \u0001Creeping.\u0002 Fishes, (Genesis i. 20.; Calmet) and all animals without feet (Worthington) in the waters. (Haydock) --- Nothing multiplies so fast as fishes. (Aristotle, Anim. ix. 17.) (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Go.\u0002 The sea, which seems to be placed as a barrier, tends, by means of navigation, to the general convenience of nations. (Calmet) --- \u0001Dragon.\u0002 Leviathan, a huge fish, (Job xl. 20.; Worthington) which Bochart takes to be the crocodile; though that monster is found rather in rivers. (Berthier) --- It designates here all whales, and other great fishes which play in the sea without experiencing any fear like mortals. Some translate \"to play with it,\" (Calmet) as \u0001auto\u0002 cannot agree with \u0001Thalassa.\u0002 (Berthier) --- The prodigious size of these fishes costs God nothing. (Calmet) --- The whole creation is but a plaything for him, \u0001ludens in orbe terrarum,\u0002 Proverbs viii. 31. (Haydock) --- Some Jews impiously pretend that God plays three hours a day with the leviathan, and that he only created two; one of which he killed to make a feast for the elect, and the other causes the tides, by turning itself, &c. See 4 Esdras, written at least in the second century. (St. Jerome) (Muis) (Calmet) --- Though this monster be too strong for man, it cannot defend itself out of water; (Worthington) and even in its own element man gains the victory by his skill. (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001All,\u0002 is not in Hebrew [nor] Septuagint. (Calmet) But the sense is the same. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Thy.\u0002 Chaldean adds, \"holy;\" and the Fathers explain it of a spiritual renovation, or of the resurrection of the body. (Berthier) --- Animals are still preserved by Providence. (Eusebius) (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Works.\u0002 Seeing that they are good, Genesis i. 31. May all continue to answer the end for which they were created. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Smoke.\u0002 Exodus xix. 18., and xx. 18. God is terrible as well as clement. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001No more.\u0002 So St. Paul pronounced sentence on those who did not \u0001love the Lord Jesus,\u0002 (1 Corinthians xvi. 22.) yet without any animosity. (Berthier) --- The saints thus pray for the conversion of all, (St. Athanasius) or express their approbation of God's sentence against the damned. (Worthington)" } ] }, { "chapter": 104, "slug": "id829.html", "header": "Psalm civ. (Confitemini Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 This word occurs at the end of the preceding psalm in Hebrew, and means, \"Praise ye the Lord,\" though it is also used as an exclamation of joy; for which reason it is left untranslated. See Apocalypse xx. (St. Augustine, ep. ad Casulan.) (Calmet) --- It implies that we must praise God with all our power; and Catholic writers retain this (Worthington) and similar words in the original. (Haydock) --- The first 15 verses of this psalm nearly agree with that which was composed by David, when the ark was to be removed from the house of Obededon, 1 Paralipomenon xvi. 8, 22. (Haydock) --- But the last part seems to have been added by him, or by another afterwards, with some small alterations. (Berthier) --- It was perhaps adapted to the dedication of the second temple, with the two following psalms. (Calmet) --- \u0001Gentiles.\u0002 Their conversion is thus insinuated. (Calmet) --- The apostles preached to all. (Eusebius) --- How much more ought we not to celebrate the mysteries of Christ? (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Glory.\u0002 2 Corinthians x. 17. (Eusebius) --- Literally, \"be praised,\" (Haydock) knowing to what an honor you have been raised, (Deuteronomy xxx. 7., and Jeremias ix. 23.) and live accordingly." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Evermore.\u0002 Be assiduous to obtain his favour, and present yourselves in his holy temple as often as you are able. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001His servant.\u0002 Or \"servants.\" (Septuagint) Vulgate is ambiguous. Hebrew declared for \u0001servant\u0002 here; but, \u0001his chosen,\u0002 is certainly plural, and refers to all the people, and [in] 1 Paralipomenon xvi. 13., we read, \u0001seed of Israel, his servants.\u0002 (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Generations.\u0002 Or from the call of Abraham. But this was to be understood if the Israelites continued faithful, (Deuteronomy xxviii.) or the promise regards the spiritual children of Abraham, who are blessed for ever, (Berthier) and continue to the end of the world. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lot.\u0002 Literally, \"line,\" with which land was measured. (Calmet) -- The descendants of the patriarchs would never have lost this inheritance if they had observed the law. The promise was therefore conditional; though it was absolute, in as much as all were to be blessed in their seed: as they had begun to be, when Jerusalem was destroyed by Titus." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Very few.\u0002 Hebrew, \"as it were reduced to nothing,\" to avoid a tautology. (Berthier) --- But this version is not necessary. (Haydock) --- Jacob at this time was not married, (Berthier) and his parents had no part of the land. This manifests the power of God, and the faith of the patriarchs, (Calmet) who doubted not but that he would realize what he had promises. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001People.\u0002 This seems to be a fresh obstacle to their possession of Chanaan. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Prophets.\u0002 The word \u0001anointed\u0002 is thus explained, as the patriarchs were not kings over any but their own families, though they were equal in riches to many kings. They foresaw future events, and offered sacrifice to God, as priests, in which sense also they may be styled anointed. No visible unction, but the divine appointment, might be requisite. God protected them in a wonderful manner, and selected them for his peculiar people. (Calmet) (Hebrews xi. 8.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And.\u0002 The psalmist continues to mention the favours of God, till the Israelites entered the promised land, which the author of 1 Paralipomenon xvi., passes over. (Haydock) --- \u0001Bread.\u0002 In time of famine, people are not strengthened with their food. (Eusebius) (Ezechiel iv. 16., and v. 16.) --- God permitted, (Worthington) or caused the famine to rage." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001He sent.\u0002 Drawing good from the malice of Joseph's brethren, (Haydock) in which he had no hand. (Berthier) --- Who could have thought that this event would have tended to Joseph's exaltation, and to the safety of his father's house?" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fetters.\u0002 Hebrew \u0001cebel,\u0002 (Haydock) \"a chain, or the stocks.\" The meaning is not ascertained. (Calmet) --- \u0001Soul.\u0002 Luke ii. 35. He was in great distress, (Haydock) and in danger of perishing. (Theodoret)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001His word.\u0002 By which he foretold his own glory, or what should befall the king's two officers, which brought him into notice, Genesis xxxvii. 9., and xl. 22. \u0001His word,\u0002 may also refer to God's decree. (Calmet) --- \u0001Inflamed him.\u0002 He received the gift of prophecy, (Haydock) and being inflamed with the love of God, resisted the solicitations of Putiphar's wife." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Instruct.\u0002 Hebrew, \"bind\" by precepts or chains, (Berthier) as he had all power. --- \u0001Wisdom.\u0002 Joseph was considered as the oracle of Egypt, and the prime minister. (Calmet) --- We cannot doubt but he would strive to undeceive the people with regard to many superstitions. (Theodoret) (St. Augustine)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Cham.\u0002 Who resided there, and was worshipped under the name of Jupiter Ammon. (Bochart, Phaleg. iv. 1.) (Calmet) --- Misraim was his son, and peopled the land, Genesis x. 13. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Exceedingly.\u0002 In 215 years, 600,000 warriors sprung from seventy people, (Calmet) or from seventy-five, as Septuagint and St. Stephen read, comprising eight wives, Jacob, and sixty-six of his descendants. Seventy might naturally produce two million and a half in such a space of time. But the Hebrews had been cruelly oppressed. God's blessing enabled them to increase as they did. (Berthier)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001He turned their heart,\u0002 &c. Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them. (Challoner) (St. Augustine) --- He permitted the malice of the Egyptians, (Theodoret) and employed them to chastise his people, who had adored idols. (Eusebius) (Acts vii. 43.) Felix, Protestants, &c., translate the Hebrew, \"their heart was turned.\" (Berthier) --- The perversity of the Egyptians came from themselves, though it was turned to a good account. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001He gave.\u0002 Hebrew, \"they placed in them the words of their signs.\" (Calmet) (Houbigant) --- But the Chaldean and St. Jerome are conformable to the Septuagint. (Berthier)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Grieved not his words.\u0002 That is, he was not wanting to fulfil his words: or he did not grieve Moses and Aaron, the carriers of his words: or he did not \u0001grieve his words,\u0002 that is, \u0001his sons,\u0002 the children of Israel, who enjoyed light whilst the Egyptians were oppressed with darkness. (Challoner) --- He performed what he had threatened without reluctance. (Worthington) --- We may also translate, \"he added no threat (Haydock) before this ninth plague was inflicted.\" Hebrew, \"and they did not irritate (or transgress) his word.\" The envoys of God were obedient to him. The copies of the Septuagint are not uniform; (Calmet) some omit the negation, which would give a very good sense; though it must be allowed to be inaccurate, unless the Hebrew be read with an interrogation, \"did they not resist his word?\" alluding to the Egyptians. (Berthier) --- Almost all the ancients have the plural \u0001exacerbaverunt,\u0002 except St. Jerome, in his commentary. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Blood.\u0002 In reality, so that the fishes were killed. (St. Athanasius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Land.\u0002 Including the rivers, Exodus vii. 1., and viii. 3. --- \u0001Kings,\u0002 or noblemen. (Berthier)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Flies.\u0002 This was revealed to David, or known by tradition, as it is not recorded by Moses. (Worthington) --- Some copies of the Septuagint have, \"the dog-fly,\" \u0001cinifes\u0002 (Exodus viii. 16.) gnats, (Haydock) which are very common and tormenting in Egypt. The Jews understand \u0001lice.\u0002 (Joseph and the Chaldean) (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Rain.\u0002 Which fall in Egypt, though less frequently. (Calmet) (Wisdom xvi. 17.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Bruchus.\u0002 An insect of the locust kind, (Challoner) or a worm which spoils corn, &c. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Labour.\u0002 This explains the first part of the verse, Genesis xlix. 3., and Psalm lxxvii. 51. (Haydock) --- The fifth and sixth plagues are not specified. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Gold.\u0002 Which the Egyptians gave to get quit of them, (Exodus xi. 1.) and that with joy, (ver. 38.) though they might at first only intend to lend. (St. Augustine) (Berthier) --- \u0001Feeble.\u0002 This refutes the notion which the enemies of the Jews had propagated, saying that they were banished on account of the leprosy. They felt none of the inconveniences which fell on the Egyptians, and God removed every obstacle which might retard their flight. (Calmet) --- According to the course of nature, out of two million and a half, 150 people die daily. (Berthier)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Asked.\u0002 Chaldean and ancient psalters add, \"for meat.\" Hebrew, \"he (Moses or all the people) asked, and the quail came,\" at Sin, Exodus xvi. 13." }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Rivers.\u0002 The waters from the rock were so abundant. (Calmet) (Exodus xvii. 6.) (Berthier)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001People.\u0002 Whose crimes have deserved death, Numbers xxxiii. 51., and Deuteronomy vii. 5. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001His justifications.\u0002 That is, his commandments: which here, and in many other places of the Scripture, are called \u0001justifications,\u0002 because the keeping of them make men just. The Protestants render it by the word \u0001statutes,\u0002 in favour of their doctrine, which does not allow good works to justify. (Challoner) --- The design of God in granting Chanaan to the Israelites, was to encourage them to preserve the true religion. (Calmet)" } ] }, { "chapter": 105, "slug": "id830.html", "header": "Psalm cv. (Confitemini Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 The word is repeated in some copies. (St. Jerome) --- But Hebrew has only one at the end of the preceding psalm: of which this appears to be a sequel. As in the former, God's favours were specified, so here the ingratitude of his people is acknowledged. (Calmet) --- It may refer to the Jews during, (Eusebius; Vatable) or after the captivity, (Calmet) and to all in the state of sin. (St. Jerome) (Berthier) --- The 47th and 48th verses agree with the three last, which were sung at the translation of the ark, 1 Paralipomenon xvi. 34. (Haydock) --- Hence that canticle now makes a part of our Psalm civ., xcv., and cv., with various alterations made by the prophet. (Berthier) --- \u0001Give glory.\u0002 Literally, \"confess\" (Haydock) your sins, to obtain \u0001mercy,\u0002 (St. Chrysostom) or rather praise God, (Theodoret) who is the source of all good. (Worthington) --- This was the usual prayer of the Israelites, in ceremonies of thanksgiving, 2 Paralipomenon v. 13. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Powers.\u0002 See Ecclesiasticus xliii. 29. No one can sufficiently praise God's power or mercy. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Times.\u0002 He \u0001only\u0002 who perseveres to the end shall be crowned, Matthew xxiv. 13., and Ezechiel xxxiii. (Haydock) --- Such as these can alone worthily sound forth God's praises, (Berthier) being so happy as to preserve their innocence, or at least to repent. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Us.\u0002 Hebrew, \"me.\" But Aquila, Syriac, &c., agree with the Septuagint. Some of the Jews were already returned, and pray for the liberation of their brethren. (Calmet) --- The Fathers explain it of Christian converts. (St. Chrysostom) --- \u0001People.\u0002 According to thy gracious promises, that we may enjoy the blessings of thy elect. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sinned.\u0002 Here commences the confession of sins. The just man first accuses himself, Proverbs xviii. 17. (Calmet) --- The same prayer is repeated, Judith vii. 19., and Daniel ix. 5., as it might be applicable to the captives. (Berthier) --- We have injured ourselves, our neighbours, and our God. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Going up.\u0002 Or proceeding. The banks of the sea were more elevated than the country from which the Israelites came, (Calmet) and the land of Chanaan was still higher. See Psalm cvi. 23., and Genesis xii. 9. (Haydock) --- \u0001Sea even.\u0002 Is not in the Septuagint. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Known.\u0002 Isaias lxiii. 12. He might justly (Worthington) have abandoned them to the Egyptians, Exodus xiv. 11." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Rebuked.\u0002 Commanding with power, Nahum i. 4. (Calmet) --- \u0001Wilderness.\u0002 Or plain country. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Redeemed.\u0002 What price was given? This is a figure of baptism, in which the fruits of Christ's blood are applied to our souls. All sins are there destroyed, as the Egyptians were in the Sea. (St. Augustine, Ser. xlii. de Temp.) (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Left.\u0002 Manetho and Lorin assert, that Pharao reigned afterwards. But this is contrary to the Scripture. All who came to attack Israel perished. (Calmet) --- They supposed that the waters were enchanted. (St. Irenæus iv. 48.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Words.\u0002 And Moses his servant, Exodus xiv. 31., and xv. 1." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Counsel.\u0002 Three days after the passage of the sea, God laid injunctions upon them at Mara, which they would not observe, Exodus xv. 22. (Calmet) --- They coveted unnecessary things. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Desire.\u0002 Or they greedily sought for flesh meat, (Haydock) at Sin, or Pharan, Exodus xvi. 13., and Numbers xi. 31. Chronological order is not observed. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fulness.\u0002 Or disgust: \u0001plesmone.\u0002 Septuagint probably read \u0001zore,\u0002 (as Numbers xi. 20.) instead of \u0001razon.\u0002 Hebrew, \"leanness,\" (Calmet) which is a natural consequence of immoderate repletion. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Holy one.\u0002 By his function (Worthington) of priest. Core wished to take his place, as the rest did to supplant Moses in the civil government, Numbers xvi. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Abiron.\u0002 With Core, though his children were preserved. (Calmet) --- God presently resented the injury done to his ministers. (Eusebius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wicked.\u0002 Two hundred and fifty accomplices, (Numbers xv. 35.; Calmet) and fourteen thousand seven hundred murmurers. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Graven.\u0002 Hebrew, \"molten.\" The image must first be graven. (Berthier) (Exodus xxxii. 3.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Grass.\u0002 This enhances their folly. God is often styled the \u0001glory\u0002 of his people. (Calmet) --- Osee (x. 5.) contemptuously calls the golden calf, the \u0001glory\u0002 of Samaria. (Haydock) --- This idolatry was truly blameable, (Romans i. 23.) and not the veneration paid by Catholics to the images of Christ, &c. (Worthington) --- Those who pretend that the Hebrews meant to adore the true God, and not the idol Apis, are here clearly refuted; \u0001they forgot God,\u0002 &c., Acts vii. 40. (Berthier)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Breach.\u0002 Like a valiant captain, (Calmet) or pastor. (Haydock) --- God complains of those who neglected this duty, Ezechiel xiii. 5., and xxii. 30. The psalmist alluded to the conduct of Moses, after the people had adored the calf, (Exodus xxxii. 10.) or when they had joined with Core, Numbers xvi. 44. (Calmet) --- The intercession of the saints is useful, (St. Augustine) still more after their victories. (St. Jerome ad Vig. ii.) (2 Machabees xv. 14.) (Berthier) --- God spared the people for the sake of Moses. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Word.\u0002 Which Moses, Josue, &c., announced, Numbers xiii., and xii. 29. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Over them.\u0002 Swearing (Calmet) to destroy them, (Haydock; Ezechiel xx. 23.) and scatter them, as they now experienced, Leviticus xxvi. 31., and Deuteronomy xxviii. 36, 64." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Dead\u0002 idols, without life, (Challoner) particularly Adonis (Calmet) whose \u0001death\u0002 is bewailed by the poets, &c. (Haydock) --- Idols kill their votaries. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Multiplied.\u0002 All who had murmured perished, or this may relate to the 24,000, Numbers xxv. 9. (Calmet) --- Ezechiel xx. 23. St. Paul (1 Corinthians x. 8.) speaks of those 23,000 slain by the Levites. The Hebrew which has only 3,000 must be inaccurate. Temporal chastisements were intended to prefigure those which are eternal, as the Jews knew that such rewards and punishments were to be considered (Matthew xix. 16.; Berthier) as the \u0001spiritual\u0002 sense of the law. (Grotius, Jur. ii. 20, 39.)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Evermore.\u0002 Phinees thus by his pious zeal, merited (Worthington) God's favour, and the high priesthood (Numbers xxv. 13.; Calmet) for his posterity, for 900 years, though the latter promise seems to have been conditional. (Berthier)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001He distinguished with his lips.\u0002 Moses, by occasion of the people's rebellion and incredulity, was guilty of \u0001distinguishing with his lips;\u0002 when, instead of speaking to the rock, as God had commanded, he said to the people, with a certain hesitation in his faith, \u0001Hear ye rebellious and incredulous: Can we from this rock bring out water for you?\u0002 Numbers xx. 10. (Challoner) --- For thus doubting of God's will, he was temporarily punished, Deuteronomy i. 37. (Worthington) --- The death of his sister, and the ingratitude and rebellion of the people disturbed him. (Theodoret) See Isaias lxiii. 10. Houbigant follows the Arabic, \"he delayed or hesitated.\" \u0001Yebatte\u0002 means, \"he spoke rashly.\" Some refer this, (Berthier) to God. \"He reproached....that they,\" &c., (Menochius) which is not necessary, (Berthier) or he sentenced Moses to die. (Kimchi)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Them.\u0002 Commanding no idolatrous government to be left in the land, nor any Chanaanite to be permitted to live, who should make opposition. The law of extermination must probably be thus restricted. The Jews neglected these ordinances, and hence became so often infected with idolatry, (Berthier) even to the end of the republic, when many still adored the sun. (Josephus, Jewish Wars ii. 8.) (Exodus xxiii. 32., and Josue xiii. 13.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Chanaan.\u0002 These unnatural sacrifices were perhaps practised under the judges, or at least under the kings. (Worthington) --- Some pretend that the children were only made to pass over or between fires. But this is refuted by facts, Leviticus xviii. 21., and 4 Kings xvi. 3., and Jeremias vii. 30 --- \u0001Polluted. Infecta: ephonoktanethe\u0002 is used by Septuagint, in this sense, though it signifies also, \"was slain;\" \u0001interfecta,\u0002 as most Latin Bibles and Fathers read, before the correction of Clement VIII. The former expression is more natural and conformable to the Hebrew. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001And was.\u0002 Hebrew, \"and they were defiled.\" (St. Jerome) --- \u0001Inventions.\u0002 Idols of their imaginations, (Haydock) and lusts. (Calmet)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Repented.\u0002 Ceased to punish, (Eusebius) when the people repented. (St. Jerome) --- God then regarded them in mercy, having given them grace to repent. (Worthington)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Mercies.\u0002 He inspired their enemies with pity for them. Cyrus, Darius, and Artaxerxes shewed them favour, Psalm lxxxiii. 12. (Calmet)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001Save.\u0002 These verses, which may be well recited in times of schism, (Worthington) occur, 1 Paralipomenon xvi., being probably inserted by Esdras, or some other prophet. But here they are in their proper place, as many of the Israelites are still in captivity. (Calmet) --- Yet as this is only a system, we may rather suppose, that David wrote this conclusion. He had to encounter various nations, who might have made captives; and he may beg that all may be united in the same faith, and avoid the society of the wicked. (Berthier)" }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001So be it.\u0002 The second \u0001Amen\u0002 occurs not in Hebrew. But \u0001Alleluia\u0002 is placed instead, which the Vulgate makes the title of the next psalm. (Haydock) --- This conclusion of the fourth book seems to be added by the collector, Psalm xl. (Calmet) --- Yet this is uncertain. (Haydock)" } ] }, { "chapter": 106, "slug": "id831.html", "header": "Psalm cvi. (Confitemini Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 St. Augustine repeats this word. But it occurs in the Hebrew, &c., at the end of the preceding psalm, of which this is a continuation, shewing how God pardoned his people, and delivered them from captivity, (Calmet) and mankind from sin. (Haydock) (Fathers) (Berthier) --- \u0001Glory.\u0002 Literally, \"confess\" your sins, thay you may praise God, (Psalm cv.; Haydock) and adore his mercy and providence. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Countries.\u0002 The Jews from Babylon, and all who were redeemed by Christ. (Calmet) --- He was promised immediately after the fall. [Genesis iii. 15.] (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sea.\u0002 Hebrew \u0001miyam,\u0002 for which we should read \u0001imim\u0002 \"the right,\" denoting the south. (Calmet) --- But the \u0001sea,\u0002 or ocean, is properly used in the same sense. (Berthier) --- The Ammonites, Philistines, Syrians, and Idumeans, from these four quarters, often reduced the Israelites to servitude, under the judges. (Houbigant) --- From all parts, the Jews of the ten tribes returned in the reigns of Darius and Alexander. (Calmet, Diss.) --- But the texts which are applied to this event speak rather of the conversion of the Gentiles, which the prophet has here in view. (Berthier) --- None are excluded from the benefits of this redemption, but by their own fault. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Habitation.\u0002 So were the Jews distressed at Babylon, (Calmet) as many are forced to wander in the world, and all are involved in sin. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hungry.\u0002 As both Jews and Gentiles were for the word of God, (Amos viii. 11.) when Christ appeared. (Haydock) --- Their wants cried aloud, (St. Augustine) though they sought him not, Isaias lxv. 1. (Berthier) --- Those who call upon God are relieved by him, in the manner which is most for their welfare. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mercies.\u0002 We are unworthy to open our mouths. This chorus is repeated, (ver. 15, 21, 31.) by the people, after the Levites had sung the intermediate sentences. (Calmet) --- The ver. 6, 13, 19., are of the same nature, and refer to different sorts of calamities. (Berthier) --- All the benefits of God, proceeding from his mercy, and not from man's deserts, praise him. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Darkness.\u0002 This second allegory represents the condition of the captives, and of mankind, before Christ's coming. (Calmet) --- The former enjoyed some liberty, Jeremias xxix. 5. --- But the latter were most miserable, (Matthew ix. 15., and Luke iv. 18.) and of these the words are most naturally explained. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Exasperated.\u0002 Hebrew, \"changed, \u0001or\u0002 frustrated.\" This is the source of all misery, (Calmet) as calamities are commonly inflicted on account of sin. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Labours.\u0002 There were slaves of various descriptions: some were confined to hard labour, and chained down at night. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bonds.\u0002 Of their passions. See St. Augustine, Conf. viii. 11. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Iniquity.\u0002 Making them alter their conduct. Hebrew seems less correct: \"they are foolish on account of their way, and they,\" &c. Illness is sent to punish sin, Job xxxiii. 19., Matthew ix. 2., and John v. 14. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Word.\u0002 Jesus Christ, according to the prophetical sense, adopted by the Fathers, (St. Athanasius, or. 3., &c.) though it literally implies, that at God's command the sick were healed, Matthew viii. 7. --- This allegory again represents the state of captivity. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Praise.\u0002 Instead of victims, Psalm xxvi., &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Down to the sea,\u0002 &c. Captivity is here compared to a tempest. (Calmet) --- The apostles carry the tidings of salvation to all places. Persecutions are raised; but God grants peace to his Church under Constantine. (Eusebius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Deep.\u0002 The fury of tempests. Various nations, and the treasures of the deep. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Heavens.\u0002 So Virgil says:" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Up.\u0002 They knew not how to proceed. \u0001Ambiguis ars stupet ipsa malis.\u0002 (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Breeze.\u0002 Hebrew, \"silence, \u0001or\u0002 calm.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001For.\u0002 Even to Jerusalem. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Men.\u0002 We must thank God for having enabled us to repent, ver. 8. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Wilderness.\u0002 God caused his people to pass through the Red Sea, and the Jordan, to possess the fruitful country of Chanaan, part of which had been cursed for the crimes of the Sodomites. (Haydock) --- He has punished Babylon, (Jeremias xxv. 12.) made a straight road for his people, (Isaias xxxv. 8.) and enabled them to cultivate their country again, ver. 41. (Calmet) --- The synagogue has been abandoned, and the Church chosen. (Berthier) --- The power of God is displayed, who caused the land of promise to be more fertile for his people, which is now very barren. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Barrenness.\u0002 Or \"saltness.\" (Haydock) --- He alludes to the environs of Sodom, Genesis xiii. 10., and xix. 24. (Worthington)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Of birth.\u0002 A plentiful crop, \u0001facient fruges germina.\u0002 (St. Jerome) (Calmet) --- Abundance of fruit shall grow in some places, while others are punished on account of sin. (Worthington)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Princes.\u0002 Jechonias was humbled, (Haydock) and exalted, with Daniel, &c., 4 Kings xxv. 27. Others explain it of Nabuchodonosor and Baltasar, who were reduced to the state of ignominy and death. (Calmet) --- The Jews experienced the greatest miseries at the last siege of Jerusalem. (Berthier)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Sheep.\u0002 The Gentiles took the place of the obstinate Jews. (St. Augustine)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Mouth.\u0002 The psalmist saw Babylon before its ruin, (Calmet) at least in spirit. God's judgments strengthen virtue, and repress the wicked. (Haydock) The propagation of the gospel put to silence the oracles of the pagans. (Berthier)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Lord.\u0002 This is the part of wisdom, and deserves our serious consideration, (Haydock) as Osee (xiv. 10.) and our Saviour admonish, Matthew xi. 15., and xiii. 9., and Mark iv. 9., &c." } ] }, { "chapter": 107, "slug": "id832.html", "header": "Psalm cvii. (Paratum cor meus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Himself.\u0002 By repeating here what occurs in Psalm lvi., and lix. David teaches us to excite our fervour by such sentiments as have formerly made an impression upon us. (Berthier) --- He spoke before of his own victories: now he considers those of Christ, and of his Church, (Genebrard) as well as the state of the captives. (Theodoret) (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001My heart,\u0002 &c. Is not repeated in Hebrew. But it is, [in] Psalm lvi. 8." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Arise, my glory.\u0002 Is found also in this psalm, though not here in Hebrew, &c. St. Jerome (ad Sun.) thinks some copyist has inserted it. (Calmet) --- But it seems to be here in its proper place. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nations.\u0002 David made various conquests, which prefigured those of Christ, to whom the rest of the psalm belongs. (St. Augustine) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001That.\u0002 See Psalm lix. 7. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Holiness.\u0002 Or holy one, \u0001sancto:\u0002 (Haydock) meaning Jeremias xxv. 11., who foretold the end of the captivity, (Calmet) or David himself, and the Messias, his son, in whom he \u0001will rejoice.\u0002 (Haydock)" } ] }, { "chapter": 108, "slug": "id833.html", "header": "Psalm cviii. (Deus laudem meam.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 St. Peter attributes it to him, and gives us the key to this psalm, by applying (ver. 8.) to the traitor Judas, Acts i. 16, 20. (Berthier, T. vii.) --- Our Saviour seems to allude to it, when he styles Judas, \u0001the son of perdition,\u0002 John xvii. 8. It may also have a reference to Doeg, or Achitophel, who were his forerunners. Ven. Bede thinks it was composed by the Machabees, against apostates. The Church used it in the deposition of bishops, and against the usurpers of ecclesiastical goods: (Grotius) and, in times of ignorance, some thought hereby to discover thieves. The style is very vehement, (Calmet) containing the sentence pronounced by the sovereign judge against the reprobate. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Praise.\u0002 Hebrew, \"God of my praise,\" (Calmet) --- whom I always adore, under every dispensation of Providence. (Haydock) --- Yet the original may agree with the Vulgate, and Christ desires to be glorified, (John xii. 23., and xvii. 5.; Berthier) and styles his passion, his \u0001praise.\u0002 (Theodoret) --- David appeals to God's judgment. (Calmet) --- \u0001Man.\u0002 The Pharisees, &c., endeavoured to entangle Christ, Matthew xxii. (Worthington) --- Saul's courtiers strove, by calumnies, to excite his rage against David. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Cause.\u0002 Or provocation. (Haydock) --- So Catiline \u0001gratuito potius malus quam crudelis erat.\u0002 (Sallust.) --- The sanctity of Jesus Christ could not be overwhelmed, or hidden, (Haydock) even with the torrent of abuse thrown upon him." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Detracted.\u0002 Hebrew and Septuagint, \"calumniated,\" as [in] ver. 20., and 29. (Calmet) --- \u0001Prayer.\u0002 Jesus Christ prayed for his enemies, (Luke xxiii. 34.; Flaminius) and did many good works for the benefit of all, John x. 32., and Acts x. 38. David had also signalized himself in the defence of his country, and yet was banished. He shews that he was animated with the perfect spirit of the gospel, though the law permitted retaliation, Exodus xxi. 24. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Set thou the sinner over him,\u0002 &c. Give to the devil, that arch-sinner, power over him: let him enter into him, and possess him. The imprecations, contained in the thirty verses of this psalm, are opposed to the thirty pieces of silver for which Judas betrayed our Lord: and are to be taken as prophetic denunciations of the evils that should befall the traitor, and his accomplices, the Jews; and not properly as curses. (Challoner) --- The devil entered into Judas, (John xiii. 2.; Calmet) who hung himself in despair. (Worthington) --- The Jews were abandoned over to cruel masters, as Doeg and Achitophel presently perished, Psalm li. 5. It was customary at trials, for a satan, or \"adversary,\" to be stationed at the right hand of the accused, Zacharias iii. 1. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prayer.\u0002 Or may his supplication to judges for pardon irritate them, (Calmet) and let it not move God to mercy any more than a sin. (Menochius) --- God rejects such prayers as are destitute of the proper conditions, as he did those of Antiochus, (St. Augustine; Calmet) and they are a fresh sin. (Berthier) --- Yet the prayer of a sinner is not so, when he acts sincerely. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Bishopric. Episkopen,\u0002 \"inspection or pre-eminence\" of any kind. Judas lost his spiritual office, and the Jews all dominion in a very short time. St. Peter quotes this passage, [Acts i. 20.] and only the Socinians will assert that he does not adhere to the literal sense. (Berthier) --- The apostleship (Worthington) was given to St. Matthias. (Calmet) --- The priesthood of Aaron was forced to give place to that of Melchisedech. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wisdom.\u0002 Judas was married, (St. Augustine) and stole for his family; (Lyranus) though as the Scripture is silent, St. Chrysostom believes the contrary. (Menochius) --- The synagogue being rejected, the Jews are in a manner orphans. (Calmet) --- The posterity of persecutors prosper not long. (Worthington) --- All sorts of imprecations are used that some may fall upon the guilty. (Genebrard) (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Out.\u0002 Hebrew, \"seek.\" St. Jerome, \"be sought after,\" which implies that the are rejected. (Houbigant) --- The being reduced to \u0001beg,\u0002 is terrible to one who has been brought up in a better manner. --- \u0001Dwellings.\u0002 Septuagint (Menochius) and St. Jerome, \"ruins.\" The Jews were forbidden to weep over the ruins of Jerusalem, and are become vagabonds. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Usurer.\u0002 The Romans forced the miserable Jews to pay taxes, and Domitian banished them from Rome, to live in a wood, where their furniture was only a basket and some hay, and their wives came to beg." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001In one.\u0002 Hebrew, \"another.\" Let none remember them. The ruin of Jerusalem took place within forty years time. (Calmet) --- Arch-heretics are not long followed; their disciples make fresh discoveries. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Out.\u0002 As children derive great advantages from the piety of their parents, so they also feel the punishment of their crimes, when they imitate them, Deuteronomy xxiv. 16., and Ezechiel xviii. 20. If they share in the afflictions of their family, and are free from sin, this must be considered as a trial, and they will be amply rewarded in a future world. God is the arbiter of the life and death of all. External miseries may afflict both the just and sinners; but the motive for their being sent is very different. The Jews prayed, \u0001Let his blood be upon us, and upon our children;\u0002 (Matthew xxvii. 25.) and they became chargeable with all the crimes of their ancestors, Matthew xxiii. 35. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They.\u0002 Iniquities, (Haydock) or may the sinners be \"against the Lord,\" and He against them, Leviticus xxvi. 21. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Mercy.\u0002 Therefore \u0001he,\u0002 the chief, and each of his adherents, can expect to find no mercy, James ii. 13. (Haydock) --- By the most crying injustice, the Jews put to death, \u0001the man of sorrows,\u0002 [Isaias liii. 3.] (Calmet) who had been pleased to assume our nature, and had not where to lay his head, Luke ix. 58. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Bones.\u0002 This strikingly describes the malediction of a person who has swallowed iniquity like water, Job xv. 16., and Proverbs iv. 17. The Jews had spoken ill of Christ, and of his disciples, Matthew xxvii. 25., and John ix. 17. (Calmet) --- Let all who delight in cursing, attend to this sentence. (Worthington) --- They like those things, which bring both temporal and eternal misery. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Work.\u0002 They effect their own ruin. (Haydock) --- The Jews pretended to act for the glory of God, being influenced with a \u0001zeal without knowledge.\u0002 Some translate, \"let such be the recompense;\" which is not amiss. (Berthier)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001With me.\u0002 Many ancient psalters supply, \"thy mercy,\" with the Arabic. (Calmet) --- Grace must always accompany our endeavours, 1 Corinthians xv. 10. (Berthier)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Within me.\u0002 In the garden. Christ did penance for sin all his life. He wept over Jerusalem, Luke xix. 41. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Locusts.\u0002 David was forced to wander about. Christ continually sought after the lost sheep, (Calmet) and was hurried to different tribunals. (Menochius) --- St. Jerome applies this to the Jews, and St. Augustine to Christians under persecution. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001For oil, propter oleum.\u0002 The meaning is, my flesh is changed, being perfectly emaciated, and dried up, as having lost all its oil, or fatness. (Challoner) --- Or, \"on account of the privation of perfumes,\" (Berthier) which the Jews looked upon as necessary. David and Jesus Christ were exposed to many inconveniences." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Heads,\u0002 and \u0001saying, Vah,\u0002 &c. (Matthew xxvii. 40.) as Semei insulted David, (2 Kings xvi. 5.; Calmet) though he is not said to have shaken his head, for which reason the prophecy may rather relate solely to Christ. (Berthier) --- \"To pay our ransom, he was crucified; to be crucified, he was despised; and to be despised, he appeared in a state of abjection.\" (St. Augustine) --- These three steps were requisite, as the Jews would never have dared to lay hands on him, if he had appeared in glory. (Berthier)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001It.\u0002 My suffering, (Berthier) or deliverance. (Calmet) --- Jesus Christ prays for a glorious resurrection, and that his enemies may be covered with all possible confusion. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Cloak. Diplois,\u0002 means the outward robe. Hebrew \u0001mehil.\u0002 (Haydock) (Galatians iii. 13.) --- \"The cross of Jesus Christ shall be the glory of believers, and the confusion of infidels.\" (St. Leo, ser. xviii. de pas.) --- A salutary and inward shame may be of great advantage. (Haydock) --- Christ prays that his enemies may feel such a sorrow, and be converted. (St. Jerome) --- \"He speaks not against, but in favour of, the Jews.\" (St. Augustine) (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Many.\u0002 In the Catholic Church, (Haydock) till the end of the world. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001My.\u0002 Hebrew, \"his soul from the judges,\" Pilate and the Jews, (Calmet) particularly the Sanhedrim. How many still continue to persecute Christ, and do not tremble! (Berthier)" } ] }, { "chapter": 109, "slug": "id834.html", "header": "Psalm cix. (Dixit Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 It is of faith that he wrote this psalm on the Messias. The Jews, in our Saviour's time, were convinced of it, (Matthew xxii. 42.) so that their posterity (Berthier) in vain attempts to explain it of Abraham, David, Solomon, Ezechias, or Zorobabel. (St. Chrysostom) --- Even some of them candidly own that it can relate to no other, (Thalmud) and Christians are universally of this belief. (Calmet) --- \u0001The Lord.\u0002 Hebrew \u0001Jehova,\u0002 (Haydock) the Father. (Menochius) --- \u0001To my Lord.\u0002 Hebrew \u0001Ladoni,\u0002 (Haydock) the Son incarnate, (Menochius) Lord of all, though the son of David. (Worthington) --- Who else could be David's superior? as Christ argues. (Haydock) --- The title \u0001Adonoi\u0002 is given to God, (ver. 5., &c.; Calmet) as \u0001my\u0002 is never united with the ineffable name. --- \u0001Hand.\u0002 In equal power (Berthier) as God, and in the highest dignity as man, after the ascension. (Calmet) --- This thought should encourage us to suffer patiently, (Colossians iii. 1.) as Christ was to suffer, and thus to enter into his glory. The saints did not strive to divide him. But we would suffer nothing, and yet be glorified at the hour of our death! (Berthier) --- \u0001Until.\u0002 This word does not always mark the term of a thing. When all shall be subdued, then Christ will continue to sit with greater majesty, (1 Corinthians xv. 25.; Calmet) for ever. (Worthington) (Hebrews x. 13.) --- \u0001Footstool.\u0002 As was customary with conquerors, Josue x. 24." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sion.\u0002 Whence the empire of Christ extended over all the earth, Isaias ii. 3., and Luke xxiv. 47. (Calmet) --- In spite of opposition, he reigns in the Church, and will one day make all submit. (Berthier) --- On Whitsunday the new law was promulgated, to continue unto the end of time. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Principality.\u0002 Christ says, \u0001All power is given to me,\u0002 Matthew xxviii., and this he will display (Haydock) in \u0001the day\u0002 of judgment. (St. Chrysostom) --- \u0001Arche\u0002 is used in this sense by Xenophon, &c., (Calmet) as \u0001principium\u0002 is by Suetonius, (in Aug.) yet it may also signify, This is the \"origin,\" or source of thy authority, from the womb,\" &c. (St. Chrysostom) (Berthier) --- The consubstantiality of the Son is hence manifest, and this ensures every perfection. (Haydock) --- The Father and the Son are both principals. (St. Jerome) --- Christ was \u0001in the beginning,\u0002 (John i.) and the very \u0001beginning.\u0002 His eternal birth is here mentioned, though some have explained it of his temporal nativity, which took place before the rising of the day-star. (Calmet) --- This, however, would seem a trivial circumstance, (Berthier) whereas the birth of Christ before the whole creation is of great consequence. --- \u0001Saints.\u0002 Or \"holy places,\" \u0001sanctorum.\u0002 Hebrew, \"In the beauties (\u0001behadre.\u0002; Haydock) St. Jerome has read \u0001berri,\u0002 in the mountains, (Calmet) of holiness, (Montanus) or of the sanctuary.\" Christ will come to judge surrounded by his angels, (Calmet) and saints. (Haydock) (St. Augustine) --- \u0001I begot thee.\u0002 This expresses the sense more clearly (Haydock) than the Hebrew \u0001tibi ros emissio\u0002 (Hebrew \u0001tal.\u0002)\u0001 nativitatis tuæ.\u0002 St. Jerome's version must be deemed inaccurate, and the Hebrew points, (Berthier) which render the modern versions so very different from ours, may be safely rejected. (Haydock) See Muis. (Genebrard) (Calmet) --- Robertson mentions fourteen different translations of this text, and many more might be given. (Haydock) --- But ours is clear, and beautiful. (Calmet) --- Protestants, \"Thy people shall be willing in the day of thy power, in the beauties of holiness, from (Marginal note, more than) the womb of the morning: thou hast the dew of thy youth.\" (Haydock) --- Thy offspring shall be very numerous, (Isaias xlviii. 1., and xlv. 8.) and people shall willingly join thy banners, or rather come to offer victims in the sanctuary. (Calmet) --- The eternal birth of Christ, (Micheas v. 2.) from his father's substance, establishes his principality, so that he rises triumphant, &c. (Worthington) --- The present Hebrew text seems to be purposely rendered obscure, or unintelligible by the Jews, both in this verse, and in the following. (Du Hamel)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Repent.\u0002 Not that He can ever do so, or give way to error: but the sacred writer expresses himself thus, to give us the greatest security. (Calmet) --- \u0001The order.\u0002 Hebrew \u0001dibrathi,\u0002 \"my order,\" Melchisedech. The \u0001i\u0002 has been perhaps designedly inserted, to render the argumentation in the epistle to the Hebrews of no weight, \"as the force of the text sinks into just nothing.\" (Kennicott) --- Protestants and Pagnin here abandon the Hebrew. But Montanus corrects the latter, and substitutes \"upon my word,\" which is more honest, as he deemed the Hebrew text unerring, though here it be not so unquestionably, as the Almighty would thus address \u0001Melchisedech,\u0002 unless that title be here given to Christ. St. Jerome takes no notice of \u0001my,\u0002 no more than the apostle, &c. (Haydock) --- This instance \"may perhaps put all serious Christians upon deliberating---whether they should any longer maintain the absolute integrity of the present Hebrew text.\" See Psalm xv. 10. (Kennicott, Dis. i. p. 219.) --- \u0001Melchisedech.\u0002 Christ is declared king and priest for ever, (Worthington) like Melchisedech, who united in his person both dignities, and presided not over a particular people, nor stood in need of any stated place. His succession is not recorded, and his sacrifice consisted of bread and wine; in all which respects he differed from the Levitical priests, and prefigured Christ, who is immolated under the same species throughout the world, Malachias i. 11. (Menochius) --- We read in Scripture of three orders of priesthood: 1st, of kings, 2d, of the first-born, and 3d, of Aaron. Melchisedech, in quality of king, exercised the priestly office, as both functions were formerly united: and hence the word \u0001Cohen\u0002 signifies both a temporal and spiritual prince. This light of nations ensured to his \u0001order\u0002 a perpetual duration, while that of Aaron was to have an end. Thus Christ offered to his Father from all eternity the sacrifice of his obedience, and future sufferings; and in time, he presented that of his own life, which he continues to offer in the Catholic Church, (Calmet) by priests who are only his ministers, 1 Corinthians iv. (Worthington) --- The apostle does not specify the oblation of bread and wine, as it was unnecessary, the sacrifice of Christ on the cross having put an end to the sacrifices of the old law, which could only be offered by the children of Aaron, from whom he did not spring. This was enough for his purpose. But as Melchisedech offered bread and wine, Christ must also have done the same, to be of his order. St. Cyprian, and the other Fathers, with great unanimity observe, that the sacrifice of Melchisedech was a figure of that of Jesus Christ, \u0001in bread and wine;\u0002 and of course (Berthier) our sacred mysteries must contain the substance. (Haydock) --- By their application, Christ still pacifies his Father in behalf of sinners: so that the effects of his priesthood do not cease, as those of all the priests in the Old Testament did by their death. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The Lord.\u0002 He speaks to God the Father concerning the Messias, (Menochius) or God assisted the sacred humanity. (St. Chrysostom) --- In the Godhead the persons are equal. The Father is at the right of the Son, as He is at his Father's, ver. i. (St. Augustine) (Calmet) --- Yet it seems more probable, that the discourse is addressed to the first person. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ruins.\u0002 Hebrew and Septuagint, \"with dead bodies,\" (Calmet) or he will fill up the places of the fallen angels. (Jansenius) --- \u0001Implevit valles.\u0002 (St. Jerome) --- Christ was placed \u0001for the fall\u0002 and for the resurrection of many. --- \u0001Of many.\u0002 Hebrew, \"the head in an extensive territory.\" We might render the Vulgate, \"he shall crush the heads of many in the land.\" (Haydock) --- Rebellious kings, with their populous kingdoms shall be destroyed. (Worthington) --- The power of the devil, and of all his agents, shall be crushed, though they may fill the greater part of the world, (Haydock) \u0001in terra quam multi occupant.\u0002 (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Way.\u0002 By the \u0001torrent\u0002 Cedron, the passion of Christ is insinuated. (Houbigant) --- During life, he and his faithful servants shall be exposed to many sufferings, for which they will be amply rewarded. (Worthington) (Philippians ii. 9.) --- A \u0001torrent\u0002 often denotes affliction, Psalm xvii. 5., and Isaias xxx. 28. Yet here it may signify, that Christ will supply every thing requisite to establish his Church. To find water for an army was of the greatest consequence, Jeremias xxxi. 9., Psalm lxxvii. 20., and 4 Kings iii. 9. (Calmet) --- Like a valiant conqueror, Christ seeks for no delicacies. (Muis) (Calmet) --- Those who come nearest to this divine pattern, will obtain the highest place in heaven. (Berthier)" } ] }, { "chapter": 110, "slug": "id835.html", "header": "Psalm cx. (Confitebor tibi Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 This psalm consists of praise, and is alphabetical, (Berthier) the sixteen first letters being found at the head of each hemistic, to ver. 8; and in the 9th and 10th, we find the six last Hebrew letters, which is also the case in the following psalm. (Haydock) --- In some Latin copies, we also find the same title in both, as they may relate to the captives. (Calmet) --- The Church thanks God for the institution of the Eucharist, &c. (St. Augustine) (Eusebius) --- \u0001Praise.\u0002 Literally, \"confess to.\" (Haydock) --- \u0001Congregation.\u0002 Where there are few or many together, (Calmet) in private for my own sake, and in public for edification. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sought out.\u0002 Exquisite, or designed for our benefit. He saw that all was \u0001good,\u0002 (Genesis i. 31.) though He could have made them better. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Is praise.\u0002 Or worthy of praise, and magnificent. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Remembrance.\u0002 He has delivered us from captivity, as he did our ancestors from the Egyptians bondage, Isaias lxiii. 11. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Food.\u0002 Manna in the desert, and what is necessary for us who were in distress in Babylon, Psalm cvi. 5. In the spiritual sense, (Calmet) He has given us Jesus Christ, (St. Augustine) or the holy Eucharist. (Worthington) --- St. Chrysostom understands the word of God, (Calmet) which profits those only who fear the Lord, (Berthier) and serve him with love. (Haydock) --- \u0001Covenant.\u0002 God has not acted contrary to the covenant with Abraham, in proposing the gospel, which was all along foretold, as St. Paul shews. (Berthier) --- He will for ever protect his Church, and shew forth the powerful operation of his death, and of all his mysteries. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Gentiles.\u0002 Under Josue, or rather in the days of the gospel. (Berthier) (1 Peter i. 3.) --- \u0001Judgment.\u0002 He will perform his promises, and chastise the guilty. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Equity.\u0002 Here we have the conditions of a just law. (Berthier) --- Those who keep God's commandments are justified. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Redemption.\u0002 Under Moses, Cyrus, and Jesus Christ, of whose redemption the former were figures. (Calmet) --- Christ redeemed man, in order that he might be able to observe the law. (Worthington) --- \u0001Terrible.\u0002 Holy to the just, and terrible to sinners. (St. Jerome) --- Most are lost by too much security. (St. Chrysostom, hom. xix.) --- The Hebrews treat the name of God with a respect, which might appear superstitious, (Calmet) as they will not blot it out, or lean upon the book where it is written, &c. (Schikard, Jus. ii.) (Theor. v. 6.) --- The Turks have nearly the same regard for the Koran, which should make Christians ashamed of their irreverence and want of faith." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fear.\u0002 Hebrew, \"is the chief part of wisdom.\" (Jansenius) --- This fear intimates the virtue of religion, to which the Israelites gave the preference over prudence, &c. (Josephus, contra App. 2.) --- This distinguished them from other nations, Deuteronomy iv. 8. (Calmet) --- Fear is the beginning, charity the end of wisdom. (Eusebius) --- Beginning with fear, we ascend to true wisdom, which are the first and last of the gifts of the Holy Ghost. (Worthington) --- \u0001Do it.\u0002 Act conformably to this fear. (Haydock) --- Speculative wisdom is good, but not sufficient, Romans xi. 13. (St. Chrysostom, &c.) --- Many read \u0001ea,\u0002 \"those things,\" with the Hebrew, while the Septuagint have \u0001eam,\u0002 this wisdom. But Houbigant adheres to the Vulgate. (Berthier) --- \u0001His.\u0002 God's, (St. Chrysostom) though some would refer \u0001ejus\u0002 to \u0001intellectus.\u0002 (Berthier) --- He shall be praised for ever who has been so well informed as to adopt the fear or wisdom of the Lord for his guide. (Haydock)" } ] }, { "chapter": 111, "slug": "id836.html", "header": "Psalm cxi. (Beatus vir.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of the returning,\u0002 &c. This is in the Greek and Latin, but not in the Hebrew. It signifies, that this psalm was proper to be sung at the time of the return of the people from their captivity: to inculcate to them, how happy they might be, if they would be constant in the service of God. (Challoner) --- Yet all Greek copies have not this title, (Haydock) but only \u0001Alleluia,\u0002 with the Hebrew, Syriac, &c. --- It might be composed by Aggæus, &c., as it relates to the captivity, (ver. 4.) and to the overthrow of Babylon, (ver. 10.; Calmet) or David might thus describe the happiness of the virtuous, (Berthier) and give the captives to understand, that sin was the source of all temporal as well as spiritual miseries. (Worthington) --- \u0001Delight.\u0002 We must love God for his own sake. (St. Chrysostom) --- Those who sincerely fear God, will take great delight in keeping his commandments. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Earth.\u0002 Temporal rewards were proposed to the carnal Jews; but the more enlightened knew what was to be most desired. They sought after the riches, mentioned by the apostle, 1 Corinthians i. 5., and 1 Timothy vi. 18. (Calmet) --- The just and their seed shall prosper, (Worthington) at least in the next world. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Justice.\u0002 Or mercy shall be for ever remembered by men, and rewarded by God. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Darkness.\u0002 Christ appeared when the world was most corrupt. (St. Augustine) --- God rescued his people from captivity. --- \u0001He is.\u0002 St. Augustine and St. Chrysostom add, \"The Lord God is,\" &c., in which sense this is commonly explained, (Calmet) though it may also refer to the just man. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Acceptable.\u0002 Literally, \"joyful.\" \u0001Chrestos,\u0002 \"beneficent.\" (Haydock) --- \u0001Give, and it shall be given to you.\u0002 [Luke vi. 38.] (Menochius) --- \u0001Judgment.\u0002 And by liberal alms, prepared for the great accounting day. (St. Chrysostom) --- He will say nothing indiscreetly, nor throw pearls before swine; (Matthew vii. 6.; St. Jerome) neither will he condemn others rashly, (Calmet) but give prudent advice to the afflicted. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hearing.\u0002 Though detraction may assail him, he shall not fear, (Calmet) since God is the judge. (Haydock) --- He shall have no cause to apprehend being condemned, (St. Jerome) nor be disturbed about \"news,\" because his goods are in a place of safety, (St. Chrysostom, &c.) where thieves cannot steal. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Until.\u0002 Not that he will be disturbed afterwards, (Psalm cix. 1.; Calmet) when his enemies shall be punished. (Haydock) --- The captives saw the fall of Babylon. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Poor.\u0002 We must know whom we ought to relieve. Though we may be allowed to retain what is necessary, (2 Corinthians viii. 13., and ix. 11.) yet the saints have often very laudably stripped themselves, to clothe others, abandoning perishable goods, that they might obtain heaven. (Calmet) --- \u0001Justice.\u0002 Works of mercy are so called, because they concur to man's justification. (Worthington) --- \u0001Horn.\u0002 Power, &c. Cyrus, and the best of his successors, honoured the Jews. (Calmet) --- The liberality of the just towards the indigent, is far more glorious than that which prompts the vain to give shews, &c. (St. Chrysostom) --- The praise of the latter is presently at an end. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The wicked.\u0002 The devil, enraged to see the converts to Christianity, (St. Athanasius) or the Jews, (St. Chrysostom) instigated by him. (Haydock) --- All the damned shall repine at the happiness of the elect, (St. Augustine) as the Babylonians did, when they beheld the prosperity of those who had been captives. (Calmet)" } ] }, { "chapter": 112, "slug": "id837.html", "header": "Psalm cxii. (Laudate pueri.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 The Jews style this, and the five following psalms, \"the great Alleluia,\" which they sing after eating the paschal lamb. Eusebius adds, \"a psalm of Aggæus and Zacharias,\" as it seems to speak of the captives, who return thanks for their deliverance; (Isaias xlv. 6., &c.; Calmet) or David has left this model of thanksgiving for all. (Berthier) --- \u0001Children.\u0002 Hebrew, \"slaves.\" (Menochius) --- The Greek and Latin may signify both. (Haydock) --- He addresses the Levites, who were addicted to God's service, or the new converts, who were become docile like little children, (1 Peter ii. 2., and Psalm viii. 3.; Calmet) and in a word, (Haydock) all God's servants. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Same.\u0002 All the day long, (Calmet) or rather in all places. (Muis) (Malachias i. 10.) (St. Chrysostom)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Earth.\u0002 Providence watches over all, Psalm cxxxvii. 6. (Haydock) --- With respect to God, even those who are in heaven are \u0001low.\u0002 (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Poor.\u0002 Jesus Christ and his servants, as well as Joseph, Mardochai, &c., 1 Kings ii. 8., and Luke i. 51. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Children.\u0002 Anna and Elizabeth, who were naturally barren, were blessed with what they so eagerly desired, by the divine power. (Haydock) --- It may be understood of the Gentile world, after it had embraced the faith, (St. Jerome; Galatians iv. 17.; St. Chrysostom) or of the captives, (Isaias lvi. 1., and xlix. 21., and Psalm lxvii. 7.; Calmet) though Isaias may also refer to the Church. (Haydock) --- Joseph was wonderfully advanced in glory, and Sara, Rebecca, &c., were made fruitful." } ] }, { "chapter": 113, "slug": "id838.html", "header": "Psalm cxiii. (In exitu Israel.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 This word is placed at the end of the preceding psalm in Hebrew, though it seems to have been there originally, (Haydock) as [in] ver. 2., we find \u0001his,\u0002 with reference to \"the Lord,\" who has not been otherwise mentioned before. (Houbigant) --- The psalm may be joined with the former to ver. 9, when the Hebrew begins a fresh one, relating to the captives, with the two which follow. (Calmet) the division is of no great importance, (Berthier) and we cannot easily decide whether it be here necessary. (Haydock) --- The Hebrew copies have not been always uniform, no more than the Greek in this place. (Calmet) --- \u0001Barbarous.\u0002 Cruel, (Berthier) or which spoke a language unknown to them. (Symmachus and Aquila) --- \u0001Barbarus his ego sum, quia non intelligor ulli.\u0002 (Ovid de Pont.) (1 Corinthians xiv. 11.) --- The Greeks styled all others barbarians, (Fest.) as the Egyptians did. (Herodotus ii.) --- Joseph at first did not understand the language of the latter, (Psalm lxxx. 6.) and spoke to his brethren by an interpreter, Genesis xlii. 22. \u0001Lohez,\u0002 denotes one who speaks an unknown tongue, which Chaldean expresses by the word \u0001borbra,\u0002 \"a stranger, or desert.\" (Calmet) --- Infidels, and those who persecute the true religion, are styled barbarous, though otherwise the Egyptians were very polite and learned. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judea.\u0002 Hebrew, \"Juda,\" though the sense of the Vulgate is very good, (Berthier) as that country which had been so abandoned, became holy, when God's people dwelt there. (St. Chrysostom) --- After the departure from Egypt, the Israelites were more known as God's inheritance, over whom he reigned. (Worthington) (Exodus xix. 6.) --- Hence He complains, when they asked for a king, (1 Kings viii. 7.) though the throne is still called the Lord's, 1 Paralipomenon xxix. 23. The distinction of Juda and Israel insinuates that the kingdom had been divided. (Calmet) --- But this had taken place for a time, after the death of Saul. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Saw.\u0002 He speaks in a poetical manner. All creatures obey God's will. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Skipped.\u0002 Through joy, \u0001exultaverunt,\u0002 (Haydock) or rather through fear, ver. 7. (Calmet) --- There was an earthquake, not specified by Moses; or the psalmist speaks of what took place at Ar, (Numbers xxi. 15.; Worthington) unless he alludes to the waters of the Jordan, rising up like mountains. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Waters.\u0002 They are mentioned twice, as referring to different miracles, Exodus xvii. 6., and Numbers xx. 8. Inanimate things are introduced, giving this reply; or the psalmist gives it himself. (Berthier) --- He uses the figure prosopopeia, as if senseless things could understand. (Worthington)" }, { "marker": "Ver. 1. [or 9.]", "first": 1, "last": 1, "text": "\u0001Not.\u0002 Some Jews here commence the 115th psalm. (Haydock) --- But St. Augustine shews, that this part is well connected with the preceding, the true God being known by his works, while idols are senseless, and therefore can have no pretensions to divine worship. (Worthington) --- It seems that the psalmist would not break off so abruptly, without praising God for his wondrous works, and the Fathers are silent about the present division of the Hebrew, (Berthier) though Eusebius and St. Athanasius had occasion to examine the text, as some Greek copies end here, and others at ver. 4(12).,\u0001 the idols,\u0002 &c. --- \u0001Glory.\u0002 We claim no share in these miracles; or we confess our unworthiness, but do thou deliver us. (Calmet) --- Thou hast done these wonders to fulfil thy gracious promises, and to prevent blasphemy. (Worthington)" }, { "marker": "Ver. 3. [or 11.]", "first": 3, "last": 3, "text": "\u0001Heaven.\u0002 Septuagint add, \"and on earth,\" which St. Augustine joins with the following words, \u0001he,\u0002 &c. We cannot indeed point God out, as we might do idols. But then what sort of gods are they? (Calmet) --- Viler than insects. (Theodoret)" }, { "marker": "Ver. 4. [or 12.]", "first": 4, "last": 4, "text": "\u0001Men.\u0002 All Catholics agree, that idolatry is the \"giving of divine honour to any creature.\" St. Justin Martyr, (\u0001contra Gent.\u0002) St. Augustine in the ten first books of the City of God, and other Fathers, refute all the species of idolatry. The Platonists adored the angels, or devils, \u0001intelligentias separatas.\u0002 Others worshipped dead or living men renowned for their achievements, like Jupiter and Hercules; while some paid the same sovereign respect to animals, or even to inanimate things, both in themselves and in their images. The psalmist here derides the most gross species of idols, which are made by men, and are incapable of any vital action, being thus beneath the very beasts. Yet some were so absurd as to \u0001confide\u0002 in them, (ver. 16.[8(16)?]; Worthington; or ver. 8.[8(16)?]; Haydock) and thereby neglected the light of reason, becoming slaves of the devils, who were either the objects of adoration, as in the compacts made by sorcerers, or at least seduced mankind to pay such worship to creatures. Hence all the gods of the Gentiles are styled devils, Psalm xcv. 5. (Worthington) --- How unjustly do heretics apply these words to the holy images used in the Church! though they must know (Haydock) that Catholics do not consider them as gods, no more than the saints and angels, whom they reverence only as the friends of God: treating their pictures with a relative honour, and endeavouring thus to excite themselves to the pursuit of virtue, by the memory of what they have done. (Berthier)" }, { "marker": "Ver. 7. [or 15.]", "first": 7, "last": 7, "text": "\u0001Throat.\u0002 Roman and Milan Psalters add, \u0001neither is there any breath in their mouths,\u0002 which occurs, (Psalm cxxxiv. 17.) instead of this sentence. (Haydock) --- Juvenal (Sat. 13.) laughs at the silence of Jupiter's statue. (Calmet)" }, { "marker": "Ver. 8. [or 16.]", "first": 8, "last": 8, "text": "\u0001Let.\u0002 Zeal prompts him to make this imprecation, (Calmet) or prophecy. Hebrew, they \"are \u0001or\u0002 shall be.\" The pagans (Haydock) could not well find fault with this wish, (Menochius) as it would be a great honour to resemble real gods. Yet none of their statuaries would be willing to become such statues, or be charged with the wicked conduct of Jupiter, &c. (St. Chrysostom) (Berthier) --- The psalmist justly conforms his will to God's decree; and still would rejoice if he should give the idolaters grace to repent. (Worthington)" }, { "marker": "Ver. 9. [or 17.]", "first": 9, "last": 9, "text": "\u0001The house,\u0002 is not now in Hebrew. But it occurs in the parallel passage, (Psalm cxxxiv.) where the imperative is used, as the Hebrew is here pointed. (Calmet) --- \"Israel trusts....house of Aaron, trust ye in the Lord,\" (Montanus) which is much in favour of this text, though St. Jerome, &c., agree with the Septuagint. (Calmet) --- Houbigant rejects the Hebrew reading, and \u0001the house of Israel\u0002 occurs, ver. 12(20). (Berthier) --- All the people, the priests, and converts from paganism, are invited to praise the Lord. (St. Chrysostom) (Acts ii. 5., and x. 2., and xiii. 16.) (Calmet) --- The Church always comprised two distinct orders, the clergy and the laity. (Menochius)" }, { "marker": "Ver. 12. [or 20.]", "first": 12, "last": 12, "text": "\u0001Hath.\u0002 Hebrew, \"will be,\" which seems better. Let him bless us. (Calmet) --- Both versions are true. (Berthier) (Ephesians i. 3.)" }, { "marker": "Ver. 16. [or 24.]", "first": 16, "last": 16, "text": "\u0001Of heaven.\u0002 Or the highest heaven, in which God displays his glory, though he fill every place. (Haydock) --- His benefits to man claim a return of gratitude, and we are not dispensed from shewing our adoration, as deists would hence unreasonably infer. (Berthier) -- Worldly men say this in their hearts, abandoning their pretensions to heaven. (Worthington)" }, { "marker": "Ver. 17. [or 25.]", "first": 17, "last": 17, "text": "\u0001The dead.\u0002 People who are thus affected, give no praise to God, when they die, but descend into hell. (Worthington) --- Criminals are therefore said to be \u0001dead,\u0002 while the saints only \u0001sleep.\u0002 (St. Chrysostom) --- \u0001Hell.\u0002 Hebrew, \"silence,\" or the tomb, (Berthier) where none can sound forth God's praises, (Haydock) though the soul in a state of separation may adore him. (Berthier) See Psalm vi. 6., and xxix. 10." }, { "marker": "Ver. 18. [or 26.]", "first": 18, "last": 18, "text": "\u0001Live.\u0002 In the state of justice, and aspiring to God's kingdom. While we use this world only as the means to ascend thither, we shall praise him for evermore. (Worthington)" } ] }, { "chapter": 114, "slug": "id839.html", "header": "Psalm cxiv. (Dilexi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia\u0002 occurs in Hebrew at the end of the foregoing psalm, (Haydock) with which this and the following have an intimate connexion, alluding to the liberation of the captives. Hammond discovers some Chaldeisms, which confirms the supposition that it was composed about that time. (Calmet) --- Yet this does not deter Muis, &c., from ascribing the psalm to David, reigning in peace, (Haydock) though others think he alludes to some of his persecutions, and it certainly appears to be of the same nature with the 55th [psalm], which was written after his escape from Achis. (Calmet) --- The sentiments of our Saviour, or of his Church under persecution, (St. Augustine) or those of a saint entering into glory, are here expressed. (St. Jerome) --- The faithful sigh after their heavenly country. (Berthier) --- Christ speaks here as in the 21st psalm. (Houbigant) --- \u0001Prayer.\u0002 He always hears me, which prompts me to love. (Worthington) --- \u0001Because.\u0002 Hebrew \u0001ci\u0002 maybe rendered \"therefore,\" as in the next psalm, ver. 1., and Luke vii. 47. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Days.\u0002 All my life. (Worthington) --- Faith, hope, and charity, (St. Augustine) as well as gratitude, are here commended. (Berthier) --- Love and confidence are necessary conditions of prayer; and increase the more it is employed. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sorrows.\u0002 Hebrew, \"bands.\" --- \u0001Perils.\u0002 Hebrew, \"the straitness of the grave, (Calmet) the fortifications of hell.\" (St. Jerome) (Haydock) --- I am like one buried after the manner of the Egyptians, who bound up the dead, and laid them in small holes cut out of a rock. David uses similar expressions to denote the dangers to which he had been exposed, 1 Kings xxi. 12., and Psalm xvii. 6. (Calmet) --- They may be applicable to all the just. (Berthier) --- When I offended, death and hell, which are due to sin, threatened me unawares; affliction opened my eyes, and I thereupon prayed to thee. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Little ones.\u0002 In their mother's womb, and infancy. (St. Chrysostom) --- Hebrew, \"the simple.\" (Berthier) --- He delights to protect those who have no dependence on any other. (Calmet) --- \u0001Humbled.\u0002 Or afflicted, (Worthington) and \"brought low.\" (St. Jerome)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rest.\u0002 The peace of the soul, which must precede eternal happiness. --- \u0001Bountiful to.\u0002 Hebrew, \"rewarded.\" The Chaldean termination \u0001i,\u0002 occurs twice in this verse, whence some would prove that it was written after the captivity. This argument is weak, as such things have been observed in the books which were certainly written before. It would only follow, that Esdras might make such alterations, (Berthier) or they may be attributed to some negligent transcriber. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He.\u0002 Hebrew, \"thou hast.\" Yet St. Jerome and the Chaldean read like the Vulgate. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Living.\u0002 In Judea, which is opposed to Babylon, the region of tears and of death, ver. 8., and Psalm lv. 13. In a spiritual sense, the Fathers understand heaven, where the blessed cannot forfeit their felicity. (Calmet) --- I will strive to please God among the faithful, who live in grace and glory. (Worthington) --- Christ here promises the propagation of the gospel. (Houbigant) (2 Corinthians v. 8.) (Berthier)" } ] }, { "chapter": 115, "slug": "id840.html", "header": "Psalm cxv. (Credidi.)", "notes": [ { "marker": "Ver. 10. [or 1.]", "first": 10, "last": 10, "text": "\u0001Alleluia\u0002 is not in Hebrew. There seems no necessity to join this psalm with the preceding, as the subject is not so much alike as that of many others, which are distinct pieces. St. Paul quotes two passages in their literal sense, (Berthier) as applicable to all who thirst after a future life. It may relate also (Haydock) to the captives returning, (St. Chrysostom; Calmet) to Ezechias, (Ven. Bede) or to the Machabees. (Theodoret) --- \u0001Exceedingly.\u0002 We must not be deterred from professing our faith by any danger. (St. Augustine) (2 Corinthians iv. 13.) --- I never ceased to publish that I trusted entirely in thy promises, that we should be delivered (Calmet) in due time. (Haydock) --- I believed that God woud help me, and, as I ought to do, make profession of my faith, under the greatest tribulations. (Worthington) --- With the mouth confession is made unto salvation. (Haydock) --- I confess that there is a future world, (ver. 9.[Psalm cxiv. 9.?]) though I do not see it, but remain in distress. (Menochius)" }, { "marker": "Ver. 11. [or 2.]", "first": 11, "last": 11, "text": "\u0001Excess.\u0002 Septuagint, \"ecstacy.\" Enlightened from above. If he had spoken thus by his own spirit, any one might have replied, that no dependance could be placed in what he said. We are all liable to mistake. (St. Jerome) --- Many explain it of David's \"flight\" before Absalom. Hebrew, \"in my precipitation,\" (Calmet) or \"astonishment.\" (St. Jerome) --- \u0001Liar.\u0002 Weak and inconstant of his own corrupt nature, (Haydock) though not always guilty of lying. (Calmet) --- St. Paul contrasts this natural weakness with the veracity of God, (Berthier) and the preaching of his apostles, Romans iii. 4., and 2 Corinthians i. 17. (Haydock) --- In the midst of my afflictions, I professed that all man's help is vain, and I had recourse to God. (Worthington)" }, { "marker": "Ver. 12. [or 3.]", "first": 12, "last": 12, "text": "\u0001To me.\u0002 I have deserved chastisement; how, therefore, shall I express my gratitude for God's innumerable benefits? (Worthington)" }, { "marker": "Ver. 13. [or 4.]", "first": 13, "last": 13, "text": "\u0001Chalice.\u0002 I will submit to any afflictions, (St. Augustine) seeing they procure such an ample reward. I will unite my sufferings with those of Jesus Christ, (Haydock) and accept the great benefit of his blood, shed for mankind. (Worthington) --- Chaldean seems to have had this in view, \u0001calicem redemptionis levabo mundo venturo,\u0002 and Houbigant explains it of Christ, who prayed that the chalice might be taken from him, (Berthier) but presently resigned himself to God's \u0001will.\u0002 It may also (Haydock) imply, the cup of thanksgiving, which was used in pacific sacrifices, Psalm xxi. 27. Our Saviour followed this custom, when he instituted the blessed Eucharist, as (Calmet) the Jews do on solemn occasions, (Leo. iii. 7., and ix. 2.) The pagans had something very similar. Homer speaks of the \"free bowl, or cup of liberty,\" (Iliad 2.) and Athenæus (i. 23., and ii. 2., and xv. 5.) of \"the cup of Jupiter, the Saviour,\" in which, after tasting a little wine, water was mingled, with invocations of Jupiter, and all drank what they pleased. (Calmet) --- The custom of drinking healths might originate in the same \u0001jovial\u0002 humour. (Haydock)" }, { "marker": "Ver. 14. [or 5.]", "first": 14, "last": 14, "text": "\u0001Pay.\u0002 Hebrew adds, \"now or surely.\" (Berthier) --- \u0001Vows.\u0002 Voluntarily, (Worthington) which I could not do at Babylon, Psalm lxv. 13. St. Augustine and the ancient psalters omit this, perhaps supposing it to be taken from ver. 18." }, { "marker": "Ver. 15. [or 6.]", "first": 15, "last": 15, "text": "\u0001Precious.\u0002 I am ready even to make a sacrifice of my life, if God's glory should require it; for he esteems the death of the saints. (Worthington) (Berthier) --- He will not easily abandon them to destruction in this world, as the Hebrew implies, (Tirinus; Calmet) though this meaning is not certain, nor verified by facts; the just being often slain by the wicked. (Berthier) --- God rewards the sufferings of his servants; (Calmet) the psalmist will not therefore be deterred from paying his vows by the fear of death. (Menochius)" }, { "marker": "Ver. 16. [or 7.]", "first": 16, "last": 16, "text": "\u0001Handmaid.\u0002 To be blessed, we must be in a state of grace, and children of the Church. (Worthington) --- Out of it, death itself endured for Christ would profit nothing, (St. Augustine) but only be \"a punishment of perfidy.\" (St. Cyprian) --- No worship can please God, unless we be joined in communion with her [the Church], as the Fathers observe. (Berthier) --- The psalmist glories in being a servant of God for ever. (Calmet) --- \u0001Bonds.\u0002 Of slavery, (Calmet) and sin. (Worthington) (1 Corinthians vii. 22.)" }, { "marker": "Ver. 17. [or 8.]", "first": 17, "last": 17, "text": "\u0001Praise.\u0002 Or thanksgiving, Psalm xxvi. 6., and Leviticus vii. 12. (Calmet) --- \u0001Lord.\u0002 There is but one, as there is but \u0001one faith.\u0002 Without the latter, it is in vain to \u0001call upon\u0002 God, Ephesians iv. 4. (Berthier) --- \"Whosoever eats the lamb out of this house, (the Church) is profane.\" (St. Jerome, ep. 57. ad Dam.)" } ] }, { "chapter": 116, "slug": "id841.html", "header": "Psalm cxvi. (Laudate Dominum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 This word is found at the end of the last psalm, in Hebrew. (Haydock) --- The captives invite all to thank God for their delivery, which was a most striking figure of the world's redemption, in which sense the apostle (Romans xv. 11.) quotes this psalm, with the holy Fathers, though Ven. Bede puts it in the mouth of Ezechias, after the retrogradation of the sun. Kimchi allows that it regards the times of the Messias. (Calmet) --- \u0001Praise him.\u0002 St. Paul reads, \u0001magnify him,\u0002 as the Hebrew means, \"extol\" by your praises. (Berthier) --- All are invited to praise, as the redemption is sufficient, (Worthington) and designed for all the posterity of Adam." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Remaineth\u0002 is not in Hebrew. Mercy and truth confirm us. (Haydock) --- The psalmist acknowledges that he also stands in need of them, and St. John assures us, that \u0001grace and truth\u0002 came by Jesus Christ. [John i. 17.] (Berthier) --- No promise had been made to the Gentiles (Worthington) by the law; though they were all included in the original promise, Genesis iii. 15. (Haydock) --- God hath withdrawn them from idolatry, to impart to them his mercies. (Calmet)" } ] }, { "chapter": 117, "slug": "id842.html", "header": "Psalm cxvii. (Confitemini Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia\u0002 is borrowed from the end of the former psalm in Hebrew. Our Saviour and the apostles determine us to explain this solely of the Messias, though some would also see another literal sense, applicable to the victories of David, or of the captives, at their return, over God or Cambyses. (Berthier) --- This supposition seems very probable, 2 Esdras vi. 16. Yet the Jews saw that some passages belonged to the Messias, and were accustomed to use ver. 26., in praying for his manifestation. This psalm is very pompous, and in the dramatic style, (Calmet) though this is not certain. (Berthier) --- \u0001Praise.\u0002 Or \"confess,\" and praise God for his great mercies. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001That he is good,\u0002 is not here in Hebrew. The Septuagint insert the words in the two next verses. The people, priests, and all who fear God among the Gentiles must praise him (Psalm cxiii. 11.; Calmet) particularly \u0001now\u0002 under the new law, since they have received greater benefits. (Worthington) --- Our Saviour seems to allude to this passage, observing that God alone is good, (Luke xviii. 28.) to intimate that the man who gave him that title, must also acknowledge his divinity. (St. Augustine) (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Trouble.\u0002 Both spiritual and temporal. (Worthington) --- \u0001Enlarge me,\u0002 or set me at liberty in a spacious place. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001My helper.\u0002 Hebrew, \"to me among the helpers,\" (Montanus) or most powerful, (Houbigant) and the mover of all, who lend assistance. Jesus Christ prayed with tears, and was heard for his reverence, Hebrews v. 7. We must expect afflictions, (Job xxxiii.) and must have recourse to God." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Princes.\u0002 For vain is the salvation of man, Psalm lix. 31., and Jeremias xvii. 5. (Calmet) --- So neither can man hurt those whom God protects, Romans viii. 31. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Revenged.\u0002 Hebrew, \"I have broken them,\" (Calmet) or \"will render to them.\" (Houbigant) --- This may relate to David, Nehemias, Christ, and his martyrs. (Calmet) --- The Church, or any just man in the midst of enemies, confidently hopes for victory. (Worthington) --- None shall prevail against Christ and his Church. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bees.\u0002 Septuagint add, \"do a honeycomb.\" But this is not in the original. --- \u0001Burned.\u0002 Hebrew, \"were extinguished.\" The Septuagint and Chaldean seem to have read better, as it would then be useless to add, as is the former verse, \"but....I will destroy them;\" and therefore Protestants and Duport here put, \"for,\" &c., (Berthier) though the \u0001ci\u0002 be still used. (Haydock) --- The rage of the enemy is well described by the similitudes of bees and fire. (Calmet) --- Christ was attacked with mortal hatred by the Jews. (St. Augustine) --- The fury of the multitude was fierce, but short-lived, as in God I have overcome them all. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Fall.\u0002 I was very near falling. Hebrew, \"pushing thou hast pushed me that,\" &c. (Menochius) --- \"My sin has strongly pushed me.\" (Chaldean) (Calmet) --- Those who stick to the Hebrew suppose, that the psalmist addressed the chief of his enemies. But a letter or two may have been added, as St. Jerome, Felix, &c., admit not the second person. Houbigant prefers, \"they have pushed me.\" (Berthier) ---By God's grace I was prevented from yielding to the force of temptation. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Just.\u0002 Such were the Jews by their vocation, though many answered very ill the designs of God. (Calmet) --- Christians thank God for their redemption, and confessors are full of joy in their prisons and torments, Acts xvi. 25. (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Me\u0002 is not in Hebrew. All salvation is from God. (Berthier) --- \u0001Right hand,\u0002 repeated thrice, insinuates the blessed Trinity, as the word \u0001Lord\u0002 is applied to Christ, who effected man's redemption with singular efficacy. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Live.\u0002 The captives were dying daily, so that this rather belongs to the Church of Christ. (Berthier) (John viii. 51.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chastised me,\u0002 severely. (Haydock) --- Septuagint may also signify, \"has instructed me,\" (Calmet) by means of tribulation. (Haydock) --- God chastiseth as a parent, that his children may not perish eternally. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Justice.\u0002 Of the temple, where the undefiled Israelites alone can enter, (Psalm xiv. 1.) or the land of Judea, Isaias xxvi. The Fathers explain it of the Church, and of heaven, to which none can be admitted, who have not departed in the communion of saints, (St. Chrysostom; St. Augustine) having walked in the narrow path. (Eusebius) --- Christ styles himself \u0001the way,\u0002 (Haydock) and the \u0001gate\u0002. (Berthier) (Apocalypse xxii. 14.) --- Formerly penitents were not allowed to be present during all the Mass; and heretics, &c., are cut off from the bosom of the Church. (Calmet) --- The just here beg for instruction, which they promise to follow. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Corner.\u0002 This was a sort of proverb, and is applied to David, Zorobabel, or the Jewish nation; but they can only be considered as figures of Christ, in whom this prediction was fulfilled, when he established his Church, and made one people of those who were before divided, Isaias xxviii. 16., Matthew xxi. 42., and Acts iv. 11. (Calmet) --- He was rejected by most of the Jews; yet he chose some of them, who, with the Gentiles, formed his Church. (Haydock) --- This all Christians now confess. (Worthington) --- The Pharisees pretended to build for the glory of God, when they opposed the designs of Christ, which, nevertheless, succeeded. They could not object to his application of this text, as they would have done, if it had been already verified in David, &c. (Berthier) --- He has laid the foundation. We must be \u0001living stones,\u0002 if we would co-operate in this heavenly building, 1 Peter ii. 5." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Day.\u0002 Of grace. (Worthington) --- The Church often repeats this during the paschal time, though God is equally the author of all days. (Haydock) See Ephesians iv. 30., and John viii. 56." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Save me.\u0002 The person is not expressed in Septuagint. Or, (Calmet) Hebrew \u0001hoshiha na,\u0002 \"salvifica nunc.\" (Montanus) --- \u0001Na\u0002 means likewise, \"I beg.\" (Haydock) --- \u0001Quæso, Domine, salvum fac, obsecro: Quæso, Domine, fac prospere agere, obsecro.\u0002 This formed the acclamations of the Jewish children, \u0001Hosanna,\u0002 Matthew xxi. 9. The branches which were carried at the feast of tabernacles, were also styled Hosannas. (Calmet) --- When Christ entered Jerusalem, the children sung his praises, holding palms. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001We.\u0002 The Levites, (Calmet) or Christ and his ministers pronounce this blessing, (Worthington) or the psalmist gives it, after having expressed his thanks for the graces brought by the Messias. (Berthier)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Us.\u0002 Christ, \u0001who comes in the name of the Lord,\u0002 \"is himself God,\" our instructor. (St. Augustine) (Titus ii. 11.) (Berthier) --- \u0001Day.\u0002 The feast of tabernacles, for which this psalm was probably composed. The Jews dwelt under tents. (Calmet) (Leviticus xxiii. 40., and 2 Esdras vii. 15.) --- \u0001Altar.\u0002 Hebrew, \"Bind a festival with cords unto the horns,\" &c. To make sense, the Chaldean inserts, bind \u0001the lamb for the \u0002festival. But this Houbigant ridicules, and he believes that the solemn entrance of Jesus Christ into Jerusalem is here foretold. Scarcely any prediction in the Old Testament is more clearly verified in the new, Matthew xxi. 8. Hebrew \u0001Bahabothim\u0002 certainly means, \"in ramis opacis,\" and St. Jerome translates, \"frequent the solemnity in shady boughs.\" (Berthier) --- The victims were never tied to the altar, but slain in the porch of the northern gate, Ezechiel xl. 39. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001I will,\u0002 &c. This might be in the copies of the Septuagint. It occurs [in] ver. 26., (Berthier) though it was here retrenched in the Hexapla. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001For ever.\u0002 Praise is our first and last duty, ver. 1. (Worthington)" } ] }, { "chapter": 118, "slug": "id843.html", "header": "Psalm cxviii. (Beati immaculati.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 There is no title in Hebrew. But (Haydock) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (Worthington) of \u0001way, testimony,\u0002 &c., repeated in every verse, except the 122d, (Muis) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, (Haydock) that we may learn it from our infancy. (St. Hilary) --- Eight verses begin with each of the twenty-two letters. St. Jerome (ad Paulam Urb. & Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. \u0001Aleph,\u0002 &c., \"the doctrine---2. of the house; 3. the plenitude, 4. of the tables (or \u0001holy scriptures\u0002)---5. This 6. and 7. this 8. of life---9. a good 10. beginning---11. the hand 12. of discipline (or the heart)---13. From them 14. everlasting 15. help---16. the fountain (or eye) 17. of the mouth 18. of justice---19. the calling 20. of the head 21. of teeth 22. the signs.\" By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, &c. See Worthington. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. (Haydock) --- David is supposed to have written this psalm for the instruction of Solomon in his youth, (Berthier) though others believe that he composed it while he himself was young, and persecuted by Saul. (Muis; Bossuet, &c.) --- It seems very probable, that Daniel wrote it for the consolation of the captives. (Calmet) (Daniel ix. 2.) --- Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, (Haydock) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. (Berthier) --- St. Augustine has written thirty-two, and St. Ambrose twenty-two sermons on the contents; and St. Basil observes, that David has here comprised in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God's grace, and the co-operation of free will, (Worthington) and overturns the Protestant system of justification. (Du Hamel) --- The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. (Bellarmine) (Menochius) --- \u0001Lord.\u0002 Such only are happy here, (Worthington) or hereafter. (Haydock) --- All aim at happiness, but only the virtuous take the proper means to attain it. (St. Augustine) --- The \u0001way\u0002 may here designate this life, (Worthington) or the law, (St. Augustine) or Jesus Christ, John xiv. 6. (St. Ambrose) The psalmist evidently presupposes, that some can and do keep the law. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001His testimonies.\u0002 The commandments of God are called his \u0001testimonies,\u0002 because they testify his holy will unto us. Note here, that in almost every verse of this psalm, (which in number are 176) the word and law of God, and the love and observance of it, are perpetually inculcated, under a variety of denominations, all signifying the same thing. (Challoner) --- We must search the law, not out of curiosity, but to practise it; (Haydock) otherwise we shall become more guilty. (Worthington) (James iv. 17.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Ways.\u0002 They may, however, repent. The just are subject to fall, 1 John i. 8. But venial faults are not incompatible with justice. (Calmet) --- Hebrew, \"They also do no iniquity: they walk in his ways.\" (Protestants) (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Diligently. Nimis.\u0002 Literally, \"too much.\" But this is a Hebrew idiom, to imply the greatest diligence. (Haydock) --- Some would refer it to \"God's strong injunction;\" which is not necessary. The psalmist henceforward speaks to God. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001O! that.\u0002 Conscious of his own insufficiently, he prays for grace to be justified. (Worthington) --- Moses acknowledged, that man could not observe the law, without Christ, Deuteronomy xxx 11., and Romans x. 6." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001All.\u0002 At the day of judgment, it will not suffice to have observed only some of the commandments. See St. Jerome, St. Ambrose, &c., who all seem to follow Origen. (Calmet) --- The breach of any law brings confusion. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Justice.\u0002 That all thy ordinances are most equitable, (Worthington) and when I shall have faithfully put them in practice, Ecclesiasticus xv. 9. (Theodoret)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Utterly.\u0002 Hebrew \u0001nimis,\u0002 as ver. 4. (Haydock) --- It may be advantageous to us to be left awhile, that we may know our own weakness. (St. Gregory, Mor. xx. 21.) (Worthington) --- He does not beg never to be tempted, or in tribulation; (Haydock) but only that he may not yield to sin. (St. Hilary) --- He may always at least have recourse to prayer, 1 Thessalonians v. 17. --- The neglect of this duty occasions so many falls. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Correct.\u0002 Symmachus, \"illustrate.\" (Calmet) --- The observance of the law is the only method to preserve innocence, or to regain it. (Haydock) --- The Holy Ghost gives this direction to youth, and to all who are exposed to the dangers of pleasure, (Worthington) as David might do to his son, 2 Kings ii. 3. (Berthier) --- In the same sense as we pray, \u0001Lead us not into temptation.\u0002 [Matthew vi. 13.]" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Let.\u0002 Literally, \"do not cast me off.\" (Haydock) --- God rejects none but the negligent. (St. Hilary; St. Ambrose, &c.) --- The just, or the Church in general, here confess (Worthington) that perseverance is a gift of God. (Haydock) --- Deprived of grace, we should fall, no less than if God \"made us err,\" as the Hebrew strictly implies. (Berthier)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Heart.\u0002 To guard against the temptations of vanity. (Calmet) --- Christians formerly concealed the mysteries of religion with the utmost care. (St. Hilary and St. Ambrose) --- Moses had given the letter of the law only, insinuating, that it must be kept with all the heart, as David here more fully explains. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Justifications.\u0002 He considers himself as placed at the feet of his divine Master. (Calmet) --- Though just, he wished to increase in virtue, Apocalypse xxii. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mouth.\u0002 I have concealed them \u0001in my heart.\u0002 Now I am not ashamed to publish them. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Riches.\u0002 I give thy law the preference, Psalm xviii. 9. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Give.\u0002 Hebrew, \"avenge,\" Psalm xii. 6., and cxxxvii. 9. Draw me from this state of oppression, (Calmet) or rather, give me abundant grace, (Berthier) and eternal life. (St. Hilary) --- I cannot fulfil the law, without thy grace. (Worthington) --- \u0001Enliven me.\u0002 So the Septuagint of Aldus reads, though the Roman and Hebrew have, \"I shall live,\" Deuteronomy xxx. 19. (Berthier)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Law.\u0002 In rewarding, punishing, &c. This thou wilt enable me to perceive, (Worthington) as thy law is too much above my comprehension. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Earth.\u0002 At Babylon, or in the world, which is a pilgrimage, (Calmet) and I am unacquainted with the roads. (Menochius) --- The latter sense is much better, 2 Corinthians v. 6., and Hebrews xi. 10. (Berthier)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Coveted.\u0002 Hebrew, \"burns, (Aquila; Houbigant) or is bruised, (Berthier) and faints through the desire of thy laws,\" (Calmet) or \"judgments.\" (St. Jerome) --- If I have but a short time to live, I ardently seek for instruction, (Worthington) and wish to advance daily in virtue. (Calmet) --- His humility makes him fear, lest his desire should not be sincere. (Berthier)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Cursed.\u0002 Becoming victims of hell, Matthew xxiv. (Berthier) (Deuteronomy xxvii. 26.) (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Princes.\u0002 Thus Daniel, (vi. 5.) was treated. (Calmet) --- \u0001All who would live godly in Christ Jesus, shall suffer persecution,\u0002 2 Timothy iii. 12. (Haydock) --- The servant of God will adhere to his duty, though his adversaries may be very powerful. (Worthington)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Counsel.\u0002 Hebrew, \"the princes of my counsel.\" (Houbigant) in opposition to those who endeavoured to make him fall, ver. 23. (Haydock) --- The laws of God afford the best advice. An ancient king observed, that the dead were the best counsellors, as they will not flatter, &c. (Calmet) --- In every trial, we must reflect on the rewards and punishments held out. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Pavement.\u0002 Hebrew, \"dust,\" (Berthier) weighed down by concupiscence, (St. Augustine) and infected by the union with the body. (St. Ambrose) --- The just, in great distress, beg to be delivered, conformably to God's promise. (Worthington) (Wisdom ix. 15., and Romans vii. 24.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Ways.\u0002 Or sins, (Theodoret) or miserable condition, ver. 25. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Slumbered. Enustaxen,\u0002 for which Origen, thinking it a mistake of copyists, substituted \u0001estaxen,\u0002 \"has melted,\" (Calmet) or \"distilled,\" (Aquila, &c., Heracleot.) as more conformable to the original, though the sense is much the same. Loss of blood often causes people to slumber. (Berthier) --- St. Hilary would not abandon the Septuagint. (Calmet) --- \u0001Heaviness,\u0002 being in such anxiety, as to be almost distracted. (Worthington) --- Chaldean, \"has been in an agony.\" Sleep is often put for death. (Calmet) --- My soul perishes through grief. (Houbigant) --- Hence the three apostles slept, Luke xxii. (Haydock) --- \u0001Akedia,\u0002 or torpor of mind, hinders the persecution of any business. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Iniquity.\u0002 Hebrew, \"lying.\" Let me not imitate the wicked. (Haydock) --- Remit the punishment of my sins, (Psalm cvi. 17.; Calmet) --- also original sin, and its effects. (St. Hilary) --- Protect me from falling. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Heart.\u0002 Man runs, but God must impart grace. (Worthington) --- An enlarged heart sometimes denotes the capacity of understanding, 3 Kings iv. 29. (Calmet) --- But it is a singular mercy of God to make us love his commands. (St. Augustine)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Always.\u0002 Hebrew \u0001hekeb,\u0002 means also, \"for the reward,\" (Pagnin; Haydock; ver. 112.) or step by step. (St. Jerome) (Calmet) --- Make me love thy commandments. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Heart.\u0002 Enable me to keep and to understand thy law, ver. 1, 2. (Worthington) --- We must observe what we know, that we may receive greater lights. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Desired.\u0002 Free-will concurs with grace. (Worthington)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Covetousness.\u0002 Either of money, or any unlawful object, 1 Timothy vi. 10. (Haydock) The word is very comprehensive. (Berthier) --- \u0001Batsah\u0002 is rendered \u0001mammon\u0002 by the Chaldean. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Vanity.\u0002 Idols, worldly prosperity, &c., (Psalm xxxvi. 1, 7.; (Calmet) shews, (St. Ambrose) and all dangerous objects. (Haydock) --- We must pray that God will take away the occasions of sin, and help us to advance in virtue. (Worthington)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Reproach.\u0002 Hidden sins of thought, (St. Ambrose) or the sarcasms of the Babylonians. (Calmet) --- Sin is odious, because it is contrary to God's law, which is most delightful. (Worthington) --- The saints have been often ridiculed, Jeremias xx. 7., and Acts xxvi. 24. (Haydock)" }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Quicken.\u0002 The just prays for greater perfection, and for perseverance. (Worthington)" }, { "marker": "Ver. 41.", "first": 41, "last": 41, "text": "\u0001Salvation.\u0002 The Messias, foretold by the prophets, (Genesis xlix., Romans iii. 23., and Titus ii. 13.; Berthier) or grace, freely promised to all who ask for it. (Worthington)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001In any thing.\u0002 Literally, \"the word\" \u0001that I,\u0002 &c. Thus he stops their mouths, by professing his confidence in God. (Haydock) --- The Babylonians insultingly ask, \u0001Where is their God?\u0002 If thou free me from captivity, I may reply that my hopes were not vain. (Calmet) --- This answer I will give boldly, if I obtain thy grace, which will strengthen my weakness. (Worthington)" }, { "marker": "Ver. 43.", "first": 43, "last": 43, "text": "\u0001Mouth.\u0002 Let those who preach the truth, live up to it. (St. Hilary and St. Ambrose) --- Though the psalmist may be under some fear, he prays that he may not omit to make open profession of his faith. (Worthington) --- God never hinders his servants from doing this, though he sometimes suffers them to fall. But the Church will never cease to proclaim the truth. She will not give up one article of faith, though all heretics would thus embrace every other part of her doctrine. She will never open her bosom to those who would alter one point, nor say that such can enter heaven. (Berthier)" }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Ever.\u0002 Hebrew, \"and after.\" The sanction of the law will remain after this world is at an end. These expressions relate to the Church. (Berthier)" }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001Large.\u0002 The Jews could not practise the law out of their country, (Calmet) as to the ceremonial part. (Haydock) --- He hopes to be soon set at liberty. The verb should be explained in the future, as St. Jerome has them, (Calmet) though this is immaterial. (Berthier) --- David had already observed this line of conduct, which he resolved always to pursue, (Haydock) or he speaks in the person of all confessors, as he had not to be tried by any kings. (Berthier) --- Those who suffer for the faith, receive great joy. (Worthington)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Of thy,\u0002 (\u0001de,\u0002 &c.) but the true reading is, \u0001in testimoniis,\u0002 \"conformably to,\" &c., as in the Hebrew, Septuagint, and Vulgate. (Haydock) (Berthier) --- \u0001Ashamed.\u0002 Thus many even of the female sex have professed their faith boldly, with St. Agnes, St. Catharine, St. Winefrid, &c., answering the reproachful objections that were put to them, as if it were dishonourable to be a Christian, Catholic or Papist. No. These are most glorious titles, importing the true service of Christ, in unity with the Catholic Church, and under the Vicar of Jesus Christ, the Pope. (Worthington) --- But as Protestants mean an undue attachment to the Pope by the last title, we shew, that in that sense it is unjustly and illiberally applied to us, (Haydock) and no gentlemen or scholar would now make use of it. (Nightingale) --- See N. G.'s letters to J. Slack, Whitby, 1813. (Haydock) --- Daniel spoke with great freedom to Nabuchodonosor, &c., Daniel ii. 27., and v. 17., and vi. 22." }, { "marker": "Ver. 48.", "first": 48, "last": 48, "text": "\u0001Hands.\u0002 To pray, labour, or rather to swear an eternal fidelity. (Calmet) --- Confessors rejoice in meditating on God's words, which they shew forth in all their actions. (Worthington)" }, { "marker": "Ver. 49.", "first": 49, "last": 49, "text": "\u0001Mindful.\u0002 He does not intimate that God can forget, but shews his fervour, (St. Augustine) and begs that he may be worthy to receive the effects of God's promises. (St. Hilary) --- Though his decrees be most certain, means must be employed, which the just pray may not be wanting. (Worthington)" }, { "marker": "Ver. 50.", "first": 50, "last": 50, "text": "\u0001This\u0002 hope, \u0001hæc,\u0002 though some would suppose it is put for \u0001hoc.\u0002 (Berthier) --- \"This is my consolation in my distress.\" (St. Jerome) (Haydock) --- \u0001Word.\u0002 The expectation of thy promises has given me courage. (Worthington)" }, { "marker": "Ver. 51.", "first": 51, "last": 51, "text": "\u0001Did.\u0002 Hebrew, \"greatly derided me.\" (Haydock) --- But I continued to observe thy law (Calmet) with patience, notwithstanding their provocations. (Worthington)" }, { "marker": "Ver. 52.", "first": 52, "last": 52, "text": "\u0001Of old.\u0002 Upon the rebel angels, and sinful men, whom thou wilt punish for ever. This encourages me to adhere to the cause of virtue. (Worthington) --- In many dangers our ancestors have been protected by God. Is his arm shortened, or are we no longer his people? (Calmet) (1 Peter iv. 12.)" }, { "marker": "Ver. 53.", "first": 53, "last": 53, "text": "\u0001Fainting.\u0002 So much was the psalmist grieved at the sight of sinners! (Berthier) --- He would have died through zeal, if he had not seen God's justice. (Worthington) --- Apostates particularly filled him with horror. (Calmet)" }, { "marker": "Ver. 54.", "first": 54, "last": 54, "text": "\u0001Song.\u0002 Here on earth I am comforted with singing the praises of thy law, which makes the observers just. (Worthington) --- The captives would not give holy things to dogs: but, among themselves, they sung canticles, Psalm cxxxvi. (Calmet) (Colossians iii. 16., 1 Paralipomenon xxix. 15., and Hebrews xi. 16.) --- These pious exercises were opposed to the scandalous discourses of sinners. (Berthier)" }, { "marker": "Ver. 55.", "first": 55, "last": 55, "text": "\u0001Night.\u0002 Of tribulation, (Worthington) and captivity. (Calmet)" }, { "marker": "Ver. 56.", "first": 56, "last": 56, "text": "\u0001This. Hæc facta est mihi.\u0002 The feminine is put for the neuter, (Calmet) which the Hebrew have not. (Berthier) --- We may also understand, \u0001This\u0002 night of calamity, ver. 55. (Haydock)" }, { "marker": "Ver. 57.", "first": 57, "last": 57, "text": "\u0001Portion.\u0002 With the just tending to perfection, I desire no other inheritance. (Worthington) --- \"He who possesses God, has all things.\" (St. Ambrose)" }, { "marker": "Ver. 59.", "first": 59, "last": 59, "text": "\u0001My ways.\u0002 Many read, \"\u0001thy ways.\u0002\" (Septuagint; Arabic) --- But this is the true sense of the Hebrew, &c. The consciousness of having adhered to thy commands, makes me hope that thou wilt not abandon me. (Calmet) --- I have bewailed my past transgressions, and am resolved henceforward to live piously. (St. Ambrose) --- I have reflected on my former actions, and taken up this firm determination, trusting in thy mercy, ver. 58. (Worthington)" }, { "marker": "Ver. 60.", "first": 60, "last": 60, "text": "\u0001And am.\u0002 Hebrew, \"and delay not.\" For cursed is he who does the work of God negligently, (Septuagint) or with deceit, Jeremias xlviii. 10. (Calmet)" }, { "marker": "Ver. 61.", "first": 61, "last": 61, "text": "\u0001Cords.\u0002 Temptations of the devil, (St. Augustine) and of the wicked, who strive by force, or by caresses, to ensnare the virtuous, ver. 110. (Calmet)" }, { "marker": "Ver. 62.", "first": 62, "last": 62, "text": "\u0001Midnight.\u0002 Under tribulation, (St. Augustine) or to avoid the malice of those who pried into my conduct. I was so delighted with thy law, that I meditated on it both in the day-time, and at night. (Calmet) --- This pious custom was observed by St. Paul, (Acts xvi.) as it is still by many religious orders, ver. 164. (Worthington)" }, { "marker": "Ver. 63.", "first": 63, "last": 63, "text": "\u0001Partaker.\u0002 Hebrew, \"a friend.\" I do not fear to approve of their conduct, (Calmet) and condole with them. (St. Hilary) --- The true living members of Christ enjoy the great benefit of partaking in the prayers and good works of the whole Church militant and triumphant, in the communion of saints. (Worthington) --- See St. Augustine, Confessions iv. 4." }, { "marker": "Ver. 66.", "first": 66, "last": 66, "text": "\u0001Goodness\u0002 to others (Menochius) in want. (Worthington) --- \u0001Discipline,\u0002 or patience under chastisement. (St. Augustine) (Theodoret) --- Hebrew, \"wisdom,\" or discernment how to act, and \u0001knowledge\u0002 of what regards thy law and revealed truths. (Berthier)" }, { "marker": "Ver. 67.", "first": 67, "last": 67, "text": "\u0001Humbled.\u0002 St. Jerome, \"before I heard, I was ignorant.\" He speaks of the gift of prophecy: or \"before I was afflicted, I went astray.\" (Calmet) --- \u0001Therefore,\u0002 chastisements are very salutary. (Berthier) (ver. 71., and Jeremias x. 24., and 31, 19.) (Calmet) --- Before, I often fell; but sorrow has made me understand. (Worthington)" }, { "marker": "Ver. 68.", "first": 68, "last": 68, "text": "\u0001Goodness,\u0002 or sweetness, denoting the unction of grace. (St. Augustine)" }, { "marker": "Ver. 69.", "first": 69, "last": 69, "text": "\u0001Iniquity.\u0002 Hebrew, \"the proud have forged lies against me,\" (Haydock) which was verified in Daniel, (Calmet) David, &c. (Haydock)" }, { "marker": "Ver. 70.", "first": 70, "last": 70, "text": "\u0001Curdled.\u0002 Grown hard, like milk that is curdled and turned to cheese. (Challoner) --- Hebrew, \"like fat.\" They have no compassion or wisdom, Isaias vi. 10. (Calmet) --- Without the points, \u0001cheleb\u0002 means also \u0001milk.\u0002 (Berthier) --- The wicked combine together for my ruin: but I will still be faithful. (Worthington)" }, { "marker": "Ver. 71.", "first": 71, "last": 71, "text": "\u0001Humbled me.\u0002 \"It is good for the proud to fall into some open sin, (Calmet) whence they may be displeased at themselves.\" (St. Augustine) --- A patient thanks his physician for having used a necessary severity. (Theodoret) (Calmet)" }, { "marker": "Ver. 72.", "first": 72, "last": 72, "text": "\u0001Silver,\u0002 above all the world. (Worthington)" }, { "marker": "Ver. 73.", "first": 73, "last": 73, "text": "\u0001Hands.\u0002 Power (Berthier) and love. (Theodoret) --- We may confidently pray to our Creator for light, (Worthington) and that he may perfect his work. (Menochius)" }, { "marker": "Ver. 74.", "first": 74, "last": 74, "text": "\u0001See me\u0002 advance in virtue. (Worthington) --- The angels rejoice at the conversion of a sinner, (Luke xv. 10.) as the Church does at her children's progress. (St. Jerome) --- All the just will be glad to see me delivered. (Calmet)" }, { "marker": "Ver. 75.", "first": 75, "last": 75, "text": "\u0001Truth.\u0002 Though we may not discern the particular causes of our suffering, we must be convinced that they are right. (Worthington) --- Sinners are afflicted that they may amend, and the just for their advancement. (Calmet)" }, { "marker": "Ver. 76.", "first": 76, "last": 76, "text": "\u0001Mercy.\u0002 Jesus Christ, according to St. Jerome." }, { "marker": "Ver. 78.", "first": 78, "last": 78, "text": "\u0001Ashamed.\u0002 Literally, \"confounded,\" not accomplishing their wicked designs. (Calmet) --- Thus may they be induced to entertain that shame for sin which bringeth life, (Haydock) and cease to offend. (Theodoret) --- Let them be converted: though it be also (Haydock) lawful to desire that obstinate sinners may undergo just punishment. (Worthington) --- The saints pray thus out of zeal for their good. It may also be a prediction, as the Hebrew word (Berthier) \u0001yebshu\u0002 is in the future. (Haydock) --- \u0001Done.\u0002 Hebrew, \"falsely perverted,\" (Montanus) in desire; (Calmet) or \"having wished to pervert me without cause.\" (Pagnin) --- But to \u0001pervert,\u0002 means also to treat ill; and \u0001hivvethuni\u0002 has that sense here, (Haydock) according to the best authors. (Berthier)" }, { "marker": "Ver. 79.", "first": 79, "last": 79, "text": "\u0001Turn to me.\u0002 Let the wicked (Worthington) among those who adore the true God, enter into themselves, that we may form a holy league to support each other. (Haydock) --- May we all obtain our liberty, (Calmet) or may they imitate my constancy. (St. Ambrose)" }, { "marker": "Ver. 81.", "first": 81, "last": 81, "text": "\u0001Salvation.\u0002 All the saints sighed after our Saviour's coming, (Matthew xiii. 17.) as they still do, 2 Timothy iv. 8. (Worthington) --- The deliverance from Babylon was a figure of redemption. The next verse is of the same import. (Calmet)" }, { "marker": "Ver. 83.", "first": 83, "last": 83, "text": "\u0001Like a bottle in the frost.\u0002 In the Hebrew, \u0001like a bottle in the smoke.\u0002 That is, I am become, through my sufferings in this mortal pilgrimage, as a leathern bottle, shrunk up because of being exposed to the frost or smoke. (Challoner) --- So the bodies of the just are exposed to mortification, that they may become like new bottles, capable of containing the new wine of the gospel doctrine, Matthew ix. 17. (Worthington) --- Goats' skins, with the hair inward, are still used in some places to contain liquors. (Calmet) --- They were hung over the smoke, to make the wine old, or fit for drinking sooner. (Colum. i. 6.)" }, { "marker": "Ver. 84.", "first": 84, "last": 84, "text": "\u0001Servant.\u0002 The just may lawfully desire the term of their sufferings, with submission to God's will, (Worthington) and to be freed from the power of persecutors, (Hebrew, \"the proud;\" Berthier) and from exile, after their enemies are punished, Psalm xxxviii. 5. (Calmet)" }, { "marker": "Ver. 85.", "first": 85, "last": 85, "text": "\u0001Fables.\u0002 Idle tales, not agreeable to God's law. (Worthington) --- Such were the theology and histories of the pagans. (Calmet) --- Such are still the false maxims of the world, and many books designed to corrupt the morals of the age. (Haydock) --- The Jews confined themselves to their own divine books. Hebrew, Chaldean, &c., \"The proud have dug pits for me, which is not conformable to thy law,\" (Calmet) but forbidden expressly. (Haydock) --- The Septuagint seem to have followed a better reading. (Calmet) --- Houbigant rejects the word \u0001pits,\u0002 and in effect, we may understand the Hebrew in the sense of the Vulgate, \"They have prepared (or told me) vain discourses.\" (Berthier)" }, { "marker": "Ver. 86.", "first": 86, "last": 86, "text": "\u0001Help me.\u0002 He does not pray to be exempted from trials, but that he may have grace to gain the victory. (St. Hilary)" }, { "marker": "Ver. 87.", "first": 87, "last": 87, "text": "\u0001Earth.\u0002 Babylon; (Calmet) though this is never styled simply the \u0001earth.\u0002 It refers to all the enemies of salvation, particularly to our own passions. (Berthier)" }, { "marker": "Ver. 89.", "first": 89, "last": 89, "text": "\u0001In heaven.\u0002 In the faithful angels, (St. Augustine) or Jesus Christ. (Bellanger.) --- The promises seem not to have their effect here; but they will in heaven. (Berthier) --- The word of God is as unchangeable as heaven. (Calmet) --- The psalmist praises God's works, which observe the order established by him. (Worthington) --- How then can we doubt but his law and promises shall be accomplished? (Haydock)" }, { "marker": "Ver. 90.", "first": 90, "last": 90, "text": "\u0001All.\u0002 Literally, \"unto generation and generation,\" which the fathers explain of the true faith, which has subsisted in the synagogue and in the Church of Christ alone. (St. Hilary, St. Ambrose, &c.) (Calmet) --- Those who did not belong to the former, in the first ages of the world, might still form a part of the latter, like Job, &c. \u0001Without faith it is,\u0002 and always was, \u0001impossible to please God,\u0002 Hebrews xi. 6." }, { "marker": "Ver. 91.", "first": 91, "last": 91, "text": "\u0001Serve thee.\u0002 Except man, (Worthington) and angels who rebel; and yet they also are forced to serve as victims of justice, if they have refused to accept of mercy. (Haydock)" }, { "marker": "Ver. 92.", "first": 92, "last": 92, "text": "\u0001Abjection.\u0002 Man cannot rise from sin without grace, and attention to the law. (Worthington) --- This supports him under the punishment of sin. (Haydock) --- Meditation alleviates his grief, which might otherwise have proved mortal. (Berthier)" }, { "marker": "Ver. 95.", "first": 95, "last": 95, "text": "\u0001Understood.\u0002 Or \"shall understand.\" I am already able to encounter my enemies, Philippians ii. 15. (Calmet)" }, { "marker": "Ver. 96.", "first": 96, "last": 96, "text": "\u0001Perfection,\u0002 of a worldly nature. (Haydock) --- All have their limits. But God's law bindeth for ever, as the rewards and punishments are eternal. (Worthington) --- \u0001Broad.\u0002 Charity, which extends both to God and our neighbour. (St. Augustine) --- The law is above my comprehension, though I am able to discern its superiority over all created things. Some understand Jesus Christ, the end of the law; or martyrdom, the height of charity; or extreme distress, by the word \u0001perfection.\u0002 (Berthier) --- Literally, \"consummation.\" (Haydock) --- I have been exposed to the greatest misery: but thy law has set me at large, Sophonias i. 18. (Calmet)" }, { "marker": "Ver. 97.", "first": 97, "last": 97, "text": "\u0001Loved.\u0002 Constraint takes away all merit. (St. Hilary) --- \u0001Son, give me thy heart,\u0002 Proverbs xxiii. 26. (Haydock) --- The just man wonders that he should feel such love, as he knows it is not of his own growth, but a gift of God. (Worthington)" }, { "marker": "Ver. 98.", "first": 98, "last": 98, "text": "\u0001Enemies\u0002 of salvation, (Berthier) or the Babylonians, whom Daniel far surpassed; though we would not absolutely assert that it refers to him, Daniel i. 19., and xiii. 1., and Ezechiel xxviii. 3. (Calmet) --- David was no less enlightened (Berthier) by the prophetic spirit above his earthly instructor, how aged soever. (Haydock)" }, { "marker": "Ver. 99.", "first": 99, "last": 99, "text": "\u0001Teachers.\u0002 Who do not follow the rules of virtue. The \u0001ancients,\u0002 (ver. 100.) of the same description, must yield the palm to those who are less advanced in years, but more observant of God's law. (Worthington)" }, { "marker": "Ver. 101.", "first": 101, "last": 101, "text": "\u0001Every.\u0002 We cannot follow both the broad and the narrow path. (Theodoret) (James ii. 10.)" }, { "marker": "Ver. 103.", "first": 103, "last": 103, "text": "\u0001Honey.\u0002 St. Ambrose, &c., add, \"and the honeycomb,\" Psalm xviii. 11. Homer (Iliad A.) compares the speech of Nestor with honey. (Calmet) --- See Proverbs xvi. 24., Ezechiel iii. 3., and Apocalypse x. 10." }, { "marker": "Ver. 104.", "first": 104, "last": 104, "text": "\u0001Hated.\u0002 We must come to the practice of the law, (Calmet) and hate sin. (Worthington) --- \u0001Iniquity.\u0002 Hebrew, \"lying.\" But every sin is contrary to truth. (Berthier)" }, { "marker": "Ver. 105.", "first": 105, "last": 105, "text": "\u0001Thy word.\u0002 Jesus Christ, (St. Hilary) \u0001who enlightens every man,\u0002 John i. --- \u0001Lamp,\u0002 (2 Peter i. 19., and Proverbs vi. 23.) while \u0001sin \u0002is\u0001 the light\u0002 of the wicked, Proverbs xxi. 4., and xxiv. 20. (Berthier) --- The law of God, proposed by his prophets and pastors, in the ordinary method of instruction. (Worthington)" }, { "marker": "Ver. 106.", "first": 106, "last": 106, "text": "\u0001Sworn.\u0002 By the ceremony of circumcision, &c., as we now engage by vows in baptism, to observe all the commandments. (Worthington) --- Those who receive not the sacrament, are still under a strict obligation to obey the truth; as all were created only for this purpose. (Haydock) --- The psalmist means thus to express his firm determination to do all that God should require of him, (St. Augustine) and renews the solemn covenant entered into with the Deity by his ancestors. (Calmet) (Josue xxiv.)" }, { "marker": "Ver. 107.", "first": 107, "last": 107, "text": "\u0001Quicken.\u0002 This petition, with the praise of the law, is the subject of this psalm. (Calmet) --- All the godly must suffer, 2 Timothy iii. 12. (Worthington)" }, { "marker": "Ver. 108.", "first": 108, "last": 108, "text": "\u0001Free offerings\u0002 of praise and thanks, (St. Augustine) or the works of supererogation, (St. Hilary, Theodoret, &c.) which are not commanded, though acceptable to God, (Worthington) and undertaken for the sake of greater perfection. (Calmet) --- The evangelical counsels of voluntary poverty, &c., are of this nature. Still we acknowledge that we are \u0001useless servants,\u0002 (Luke xvii. 10.) with regard to God. We can give him nothing, which he has not first given us. Our piety will redound to our own advantage. (Haydock) --- The psalmist may allude to his solemn engagement, (ver. 106.; Calmet) which he made with perfect freedom and willingness, though it was not a matter of choice. (Berthier)" }, { "marker": "Ver. 109.", "first": 109, "last": 109, "text": "\u0001My hands.\u0002 In danger of being thrown by, or of falling, (Worthington) ready to appear before God's tribunal. I watch over myself, and strive to keep my soul tranquil. The prophet might have all this in view. (Berthier) --- Most of the fathers read, \"in thy hands,\" under God's protection. This is denied by St. Jerome (ad Sun.) though the commentary which goes under his name, and was written in the same age, has \u0001thy.\u0002 The other reading is, however, more correct. The Greeks made use of a similar expression, to shew the danger of losing a treasure. (Athen. xiii. 4.) (Calmet) --- Such is our \u0001soul,\u0002 which we must \u0001fear\u0002 to lose. (St. Gregory, Mor. vii. 6.) (Berthier)" }, { "marker": "Ver. 110.", "first": 110, "last": 110, "text": "\u0001Snare,\u0002 ver. 67. In such dangers, I still remain faithful. (Calmet)" }, { "marker": "Ver. 111.", "first": 111, "last": 111, "text": "\u0001Inheritance.\u0002 I will strive to imitate the faith of Abraham, &c. (Haydock) --- I will stick to the law as to my portion, through pure love." }, { "marker": "Ver. 112.", "first": 112, "last": 112, "text": "\u0001Inclined.\u0002 He had said, (ver. 36.) \u0001incline,\u0002 as the work proceeds from grace and free-will. (St. Augustine) --- \u0001Reward.\u0002 St. Jerome, \"for the eternal reward.\" All agree, that the Hebrew may have this sense. He is influenced by hope, though the motive of charity is placed first. Whether both motives can produce the same act, is an useless inquiry. The Scriptures frequently propose reward, the second, though less excellent motive, Matthew v. 12., Genesis xv. 1., and Romans viii. 18. (Berthier) --- This text evidently shews, that the keeping of the commandments merits a reward, for which we may labour. (Worthington) --- Protestants evade this, by reading, \"always, even unto the end;\" because \u0001hekeb\u0002 is ambiguous, and means also, \u0001the end.\u0002 (Haydock) --- \"As if the Septuagint were not sufficient to determine the same....But....they are resolved to take their liberty, though contrary to St. Jerome, and the ancient Fathers.\" (Ward's Errat. p. 75.) --- God authorizes us to aim at the reward, though he would not have this to be the only motive, ver. 33. (Calmet)" }, { "marker": "Ver. 113.", "first": 113, "last": 113, "text": "\u0001Unjust.\u0002 Inasmuch as they oppose thy law. (Berthier) --- So Christ orders us to hate our parents, when they are an obstacle to our salvation. We must love their persons and welfare, (St. Augustine) but hate their iniquity. (Worthington) --- Hebrew, \"the turbulent.\" St. Jerome, \"vain thoughts,\" and inconstant men. The meaning of \u0001sehaphim\u0002 is not well ascertained. (Calmet) --- But the psalmist might have all these senses (Haydock) in view, as they are all good; and hence we may admire the copiousness of the Hebrew language. (Berthier)" }, { "marker": "Ver. 114.", "first": 114, "last": 114, "text": "\u0001Helper.\u0002 Hebrew, \"asylum and buckler.\" We must keep in his presence, (Haydock) and avoid the society of the wicked, if we would search the law, ver. 115. (Worthington)" }, { "marker": "Ver. 116.", "first": 116, "last": 116, "text": "\u0001Live.\u0002 St. Augustine (tr. 124. in Joan.) beautifully describes the life of the just here and in heaven. (Berthier) --- We may thus pray for grace, and spiritual life with confidence, if we be resolved to keep the commandments. Yet we must not fail to entreat God not to suffer us to be confounded, which will not be the case, if we entertain hope, and charity be poured on our hearts, Romans v. 5. (Worthington)" }, { "marker": "Ver. 119.", "first": 119, "last": 119, "text": "\u0001Prevaricators.\u0002 For though they be not acquainted with revelation, (Haydock) they have the natural law written in their hearts by God, Romans ii. 12. (St. Augustine) --- There is no such thing as the philosophic sin, (Berthier) which abstracts from every offence of the Deity, though it be allowed to be contrary to reason. (Haydock) --- Septuagint seem to have read differently \u0001essbothi,\u0002 \"I have,\" &c., instead of \u0001hishbatta,\u0002 \"thou hast destroyed.\" \u0001Sigim, scorias,\u0002 may have been \u0001sugim\u0002 in their copies, though both may be derived from \u0001sug,\u0002 \"he departed.\" (Berthier) --- \"Thou hast accounted as dross, \u0001or\u0002 froth,\" &c. (St. Jerome) --- Calmet says, that St. Jerome and Hebrew read in the first person, which is inaccurate. (Berthier) --- The just entertain the same sentiments of the wicked as God does. (Worthington)" }, { "marker": "Ver. 120.", "first": 120, "last": 120, "text": "\u0001Afraid.\u0002 Servile fear is therefore profitable, though perfect charity expel it, and move us to do well for the love of God, 1 John iv. (Worthington) --- Yet fear sometimes returns, that the just may not give way to presumption. (Calmet)" }, { "marker": "Ver. 121.", "first": 121, "last": 121, "text": "\u0001Justice.\u0002 This he declares out of zeal, praying to be freed from calumniators, (Worthington) particularly the devil, Apocalypse xii. 9. The Babylonians probably laid falsehoods to the charge of the Jews, in order to oppress them, as they frequently accused Daniel." }, { "marker": "Ver. 122.", "first": 122, "last": 122, "text": "\u0001Uphold.\u0002 Hebrew, \"answer for,\" (St. Jerome) as a bondsman. --- \u0001Unto good.\u0002 Thus the law is insinuated, though it is not here expressed. (Berthier) --- In attacking the devil, who is so experienced, we must take God with us, or we shall surely be overcome. (St. Augustine, tr. 4. in Joan.)" }, { "marker": "Ver. 123.", "first": 123, "last": 123, "text": "\u0001Salvation.\u0002 The Messias, (St. Hilary; ver. 41.) or liberty, ver. 82. I have been fatigued with looking up to heaven for aid, like a woman who looks for the return of her husband to port. (Calmet)" }, { "marker": "Ver. 124.", "first": 124, "last": 124, "text": "\u0001Mercy.\u0002 When we have been most diligent, there still remains much to be done, and in many things we offend. (St. Ambrose)" }, { "marker": "Ver. 126.", "first": 126, "last": 126, "text": "\u0001To do.\u0002 Our best, since so many prove rebellious, (Hebrews iv. 11., and Ecclesiasticus v. 8.; Berthier) or we stand in the utmost need of the Messias, since even the Jews give erroneous explanations of the law. (St. Ambrose) --- Hebrew, &c., \"it is time for the Lord to act,\" by punishing the guilty; or, \"to act for the Lord,\" \u0001faciendi Domino,\u0002 by striving to repair the injuries done to his name and worship. (Calmet)" }, { "marker": "Ver. 127.", "first": 127, "last": 127, "text": "\u0001Topaz.\u0002 Hebrew \u0001paz,\u0002 which denotes \"the purest gold\" of Phison, Genesis ii. 11. (Calmet) --- The topaz was discovered only in the reign of Ptolemy, father of Philadelphus. (St. Hilary) (Pliny, [Natural History?] xxvii. 8.) --- Yet St. Jerome and others have the topaz, (Berthier) which St. Ambrose represents as the finest of precious stones. (Calmet) --- The more the law is despised by the wicked, the more are the just in love with it. (Worthington)" }, { "marker": "Ver. 128.", "first": 128, "last": 128, "text": "\u0001Directed.\u0002 In my steps. (Berthier) --- Pagnin, \"I judged all, yea all thy precepts to be right.\" (Haydock) --- The hatred of the wicked made the love of the beauty of the law increase in my breast. (Worthington)" }, { "marker": "Ver. 129.", "first": 129, "last": 129, "text": "\u0001Wonderful.\u0002 Under the letter, I discovered many mysteries, which makes me study them diligently. (Calmet) --- God's works and laws deserve our most serious attention. (Worthington)" }, { "marker": "Ver. 130.", "first": 130, "last": 130, "text": "\u0001Declaration.\u0002 By God's ministers renders them intelligible, though so wonderful in themselves. Hebrew styles this \"the door of opening.\" (Berthier) --- The Scriptures are full of difficulties, and Daniel (ix. 2.) made them his study. Since the coming of Christ, the mysteries and prophecies have been more developed. But those who refuse to acknowledge him, grope at mid-day, Matthew xi. 25., and xviii. 5., and 1 Corinthians xiv. 20. (Calmet) --- The first entrance into the knowledge of holy Scripture illuminates the understanding of the humble, whence they proceed to know more. (Worthington)" }, { "marker": "Ver. 131.", "first": 131, "last": 131, "text": "\u0001Panted.\u0002 Like one afflicted with the asthma, (Berthier) or most eager to obtain something. (Worthington) --- He asked and obtained the holy Spirit, (St. Augustine) enabling him to understand the law, (Haydock) and to comply with it. See Ezechiel iii. 2., and Psalm lxxx 11. (Calmet)" }, { "marker": "Ver. 132.", "first": 132, "last": 132, "text": "\u0001Judgment.\u0002 Or custom, (Calmet) as thou art wont to treat such. (Worthington) --- Let us not be looked upon as criminals. (Calmet) --- The just are persuaded, that God will not reject the humble, (Berthier) according to the opinion (\u0001sententiam\u0002) of, &c. (Chaldean)" }, { "marker": "Ver. 134.", "first": 134, "last": 134, "text": "\u0001Calumnies.\u0002 That they may not cause me to abandon virtue. (St. Augustine) --- A person must be well grounded not to yield on such occasions, when he is exposed to ridicule, &c., ver. 122. (Calmet) --- Even the psalmist dreaded this situation. (Berthier)" }, { "marker": "Ver. 135.", "first": 135, "last": 135, "text": "\u0001Shine.\u0002 (ver. 33.) Let me never go astray. (Berthier) --- But shew me favour. (Worthington)" }, { "marker": "Ver. 136.", "first": 136, "last": 136, "text": "\u0001Law.\u0002 This shews that David composed this psalm, as he fell by seeing Bethsabee. --- \u0001They.\u0002 Men. (Duport.) Septuagint, \"I.\" But this is unnecessary. The eyes and all our senses lead to our ruin, Romans vii. 18, 24. (Berthier) --- True repentance requires lamentation, as well as a firm purpose of amendment, (Worthington) \u0001commissa diluere & abluta non iterare.\u0002 (St. Jerome)" }, { "marker": "Ver. 137.", "first": 137, "last": 137, "text": "\u0001Right.\u0002 He therefore makes people just indeed, and does not barely impute justice to them. (Worthington)" }, { "marker": "Ver. 138.", "first": 138, "last": 138, "text": "\u0001Truth.\u0002 Thy laws are just and true in all respects, though we may not be able to discern it always, Romans ix. 20., and xi. 33. (Berthier) --- God punishes the wicked in his justice, and rewards the just in his truth, or according to his promises. (Theodoret)" }, { "marker": "Ver. 139.", "first": 139, "last": 139, "text": "\u0001My.\u0002 Septuagint, \"thy zeal.\" The just are animated with \u0001the zeal of God,\u0002 like St. Paul. The enemies here mentioned were the Israelites, who attacked David, and not the Babylonians, who never knew God's law, or apostate captives, since we do not find that they attempted to injure Daniel, &c. (Berthier) --- Many, however, both at Ninive and Babylon prevaricated, Tobias i. 12. (Calmet)" }, { "marker": "Ver. 140.", "first": 140, "last": 140, "text": "\u0001Refined.\u0002 Literally, \"fire.\" (Haydock) --- Pure as any thing which has passed through the fire. (Worthington) --- \"It consumes sin, and enlightens the penitent.\" (St. Jerome)" }, { "marker": "Ver. 141.", "first": 141, "last": 141, "text": "\u0001Young.\u0002 The Fathers explain this of David, who was preferred before his brothers; and of the Gentiles, who were chosen by Jesus Christ. (Worthington) --- It may refer to Daniel, who was enabled to prophesy very soon, or to the disciples, for whom this psalm was composed, (Calmet) whether Solomon, or any of the faithful. (Berthier) --- The just are often judged to be ignorant by the worldly wise; but they follow the law, the true wisdom. (Worthington)" }, { "marker": "Ver. 143.", "first": 143, "last": 143, "text": "\u0001Trouble.\u0002 Such is the portion of the just, Romans v. 3. --- \u0001Mediation.\u0002 Hebrew, \"joy.\" (Symmachus) (Calmet) --- The sense is the same. Septuagint generally give the former meaning, as they render by \u0001seeking\u0002 what moderns would restrain to signify \u0001observing,\u0002 ver. 145, &c. (Berthier)" }, { "marker": "Ver. 144.", "first": 144, "last": 144, "text": "\u0001Live.\u0002 In justice, as thy law enjoins. (Worthington) --- Christ is \u0001the life.\u0002 (Berthier)" }, { "marker": "Ver. 145.", "first": 145, "last": 145, "text": "\u0001Cried.\u0002 With requisite fervour, (Worthington) and attention. (St. Augustine)" }, { "marker": "Ver. 147.", "first": 147, "last": 147, "text": "\u0001The.\u0002 Literally, \"in maturity.\" Some think that we should read \u0001immaturitate, aoria,\u0002 (St. Augustine) \"in the dead of the night.\" The psalmist not only rose at midnight, but before sun-rise to meditate. (Haydock) --- Kimchi says, he only indulged sleep the first three hours. But others believe, that he arose in the third and last watch, ver. 148. (Calmet) --- He got up before the ordinary time, and prayed with earnestness. (Worthington) --- St. Ambrose encourages people to come early to the church, to offer the first-fruits of their hearts, and voice to God; (Calmet) and St. Augustine informs us, that such was the practice of St. Monica. (Confessions ix. 7.) You are not in a higher station than the holy king who said, \u0001I rose,\u0002 &c., ver. 22. (St. Chrysostom, ser. 42. ad pop.) (Berthier)" }, { "marker": "Ver. 148.", "first": 148, "last": 148, "text": "\u0001Morning.\u0002 Both night and morning, I prevented the usual hours of prayer. (Worthington) --- \u0001To thee,\u0002 is not in Hebrew, \"my eyes prevented the watches.\" (Haydock)" }, { "marker": "Ver. 149.", "first": 149, "last": 149, "text": "\u0001Judgment.\u0002 Or wonted mercy. (Worthington)" }, { "marker": "Ver. 150.", "first": 150, "last": 150, "text": "\u0001Law.\u0002 There is no medium between faith and infidelity. If we do not observe the law, we sin. Not to advance is to go back. (Calmet) --- Shall we hesitate whether to follow the narrow or the broad road? (Berthier)" }, { "marker": "Ver. 151.", "first": 151, "last": 151, "text": "\u0001Near.\u0002 To reward or punish. We wander from thee, yet there is no place between. (St. Augustine, [Confessions?] x. 26, 27.) (Berthier) --- God is ever ready to hear our just requests. (Worthington) --- His law may be easily known, Deuteronomy xxx. 11. (Calmet)" }, { "marker": "Ver. 152.", "first": 152, "last": 152, "text": "\u0001Ever.\u0002 God's law is always the same in substance. (Worthington) --- That of Moses receives its perfection in Christianity. (Calmet) --- Though after this life we can no longer observe them, the reward of our past virtue will remain for ever. (Berthier)" }, { "marker": "Ver. 153.", "first": 153, "last": 153, "text": "\u0001Humiliation.\u0002 Or \"humility,\" as St. Augustine understands it of that virtue. (Calmet)" }, { "marker": "Ver. 155.", "first": 155, "last": 155, "text": "\u0001Sinners.\u0002 Such cannot expect to be liberated. (Calmet) --- Yet, as the captivity was fixed for seventy years, and many who were almost ignorant of the law, and had married strange wives, returned, this verse overturns that system, and shews that eternal salvation is meant. (Berthier)" }, { "marker": "Ver. 157.", "first": 157, "last": 157, "text": "\u0001Many.\u0002 The Babylonians on one hand, and false brethren on the other, attack me: but I am grieved most to see God offended. (Calmet) --- All the earth is stained with the blood of martyrs, whom the Church honours with festivals, and whose intercession heals many sick. (St. Augustine)" }, { "marker": "Ver. 158.", "first": 158, "last": 158, "text": "\u0001Transgressors.\u0002 Septuagint, \"fools,\" \u0001asunetountas.\u0002 If \u0001o\u0002 were placed before \u0001e,\u0002 the exact meaning of the Hebrew would be preserved, though the wicked are often styled fools. (Haydock) --- The prevaricating Jews are here designated, ver. 136. (Calmet)" }, { "marker": "Ver. 159.", "first": 159, "last": 159, "text": "\u0001Behold.\u0002 A person may profess his innocence without arrogance." }, { "marker": "Ver. 160.", "first": 160, "last": 160, "text": "\u0001Truth.\u0002 Hence all such commandments are immutable. (Worthington) --- The threats of God have been put in execution, and we cannot doubt but the promised liberation will soon take place. (Calmet)" }, { "marker": "Ver. 161.", "first": 161, "last": 161, "text": "\u0001Princes.\u0002 Of darkness, or the chiefs of the Philistines, &c. (Berthier) --- Daniel was much exposed to the fury of the Babylonian princes, but he was more afraid of the terrors of the law, (Leviticus xxvi.) than of all that they could do against him. (Calmet) --- Thus the martyrs despised the threats of tyrants. (St. Augustine) --- \u0001Cause.\u0002 The powerful men of this world have no just reason to persecute the just, nor can they make them abandon virtue. (Worthington) --- St. Basil answered Valens with great intrepidity, shewing how little he apprehended what the emperor could take from him, as we read in St. Gregory of Nazianzus (or. 20.) who says, (or. 6.) let us fear only one thing, which is, to fear any person more than God. (Berthier)" }, { "marker": "Ver. 162.", "first": 162, "last": 162, "text": "\u0001Spoil.\u0002 Having just mentioned \u0001fear;\u0002 lest any should think that he entertained any secret dislike for the law; he adds, that it gives him more content than the greatest treasures or conquests can the miser or the hero, ver. 14, 72, and 127. (Calmet) --- He rejoiceth thus in keeping the commandments, how difficult soever they may be. (Worthington)" }, { "marker": "Ver. 163.", "first": 163, "last": 163, "text": "\u0001Iniquity.\u0002 Hebrew, \"lying.\" The Babylonians have attempted to draw me over to their false religion; but I perceive its vanity, (Calmet) and stick closer to the truth, (Haydock; ver. 85.) and to thy holy law. (Calmet)" }, { "marker": "Ver. 164.", "first": 164, "last": 164, "text": "\u0001Seven.\u0002 Often, (Worthington) as the word signifies, Proverbs xxiv. 16., &. (Vatable) --- Yet here it may determine the precise number, as the Church seems to have taken it, by instituting the seven canonical hours of the day, and matins and lauds for the night, in imitation of the psalmist. (Berthier; ver. 147) --- R. Solomon understands it literally, prescribing prayer twice before the reading of the decalogue, and once after in the morning; and in the afternoon, twice before and after the same lecture. The Church has enjoined matins to be said at night, lauds in the morning, prime, tierce, sext, none, vespers and complin, in the course of the day. (St. Benedict, reg. 8., and 16.) (Calmet) --- This ecclesiastical office consists of hymns, psalms, &c. (St. Isidore) --- Against it some have risen up, particularly against that part which was said in the night, pretending that God had made the night for rest; and hence they were called nuctazontes, or \"drowsy\" heretics. (St. Isidore, Of. i. 22.) --- St. Jerome styles Vigilantius \u0001Dormitantius,\u0002 for the same reason; as if it were better to sleep than to watch. Wycliff (Wald. iii. Tit. iii. 21.) and Luther have oppugned the same holy practice, though it be so conformable to Scripture and to the fathers. (St. Basil, reg. fus. 37.; St. Gregory, dial. iii. 14.; Ven. Bede, Hist. iv. 7., &c.) --- St. Clement, as many suppose, (Worthington) or at least some author before the fourth century, (Haydock) explains the reason why we should pray at these set times; but cautions us not to join with heretics, neither in the Church nor at home. (Apostolic Constitutions viii. 40.) --- For what society is there between light and darkness? (2 Corinthians vi.) St. Cyprian, (or. Dom.) St. Jerome, (ep. ad Eust.) and St. Augustine (ser. 55. de Temp.) mention several of these hours, and exhort the faithful to be diligent in attending these public prayers. (Worthington)" }, { "marker": "Ver. 165.", "first": 165, "last": 165, "text": "\u0001Peace,\u0002 in their own conscience, (Worthington) and prosperity, without fear of danger. Not even death can disturb those who belong to God, Romans viii. 38. (Calmet) --- But all things work together for their good, Romans viii. 28. (Haydock) --- The perfect are not moved to imitate bad example, and the weak are not excused for so doing, as they ought to be constant. (Worthington) --- The virtuous man is neither scandalized at the law, though he may not understand it perfectly, nor at the fall of those who had been most eminent for sanctity. (St. Augustine)" }, { "marker": "Ver. 166.", "first": 166, "last": 166, "text": "\u0001Loved.\u0002 Hebrew, &c., \"performed.\" (Calmet) --- The difference is but small. (Berthier) --- He is actuated by real charity. (Worthington)" }, { "marker": "Ver. 168.", "first": 168, "last": 168, "text": "\u0001Sight,\u0002 whom I would not offend. (Worthington) --- The presence of God ought to deter us most effectually from sin. (Haydock) (Titus ii. 13.)" }, { "marker": "Ver. 169.", "first": 169, "last": 169, "text": "\u0001Supplication.\u0002 Hebrew, \"cry.\" Eusebius reads \u0001axioma,\u0002 \"dignity,\" which St. Ambrose thinks has been substituted for \u0001axiosis, \u0002\"prayer;\" though all our copies of the Septuagint have \u0001deesis, \u0002(Calmet) a word of the same import. (Haydock)" }, { "marker": "Ver. 171.", "first": 171, "last": 171, "text": "\u0001A hymn.\u0002 Hebrew also, \"praise.\" (Haydock) --- Like a spring sending forth a copious stream. (Calmet)" }, { "marker": "Ver. 173.", "first": 173, "last": 173, "text": "\u0001Save me.\u0002 Though a person be endued with grace, he requireth more grace to resist temptations. (Worthington) --- Actual grace is requisite. (Haydock)" }, { "marker": "Ver. 175.", "first": 175, "last": 175, "text": "\u0001Live\u0002 in grace and glory. To serve God, it was not requisite that one should be at Jerusalem. Daniel, Tobias, &c., were saints elsewhere. (Berthier) --- Yet it was more easy to worship God in his temple, where every thing moved to piety; (Haydock) and this the psalmist desires, deeming it a new life. (Calmet)" }, { "marker": "Ver. 176.", "first": 176, "last": 176, "text": "\u0001Lost.\u0002 I am in captivity. (Calmet) --- All men have been involved in sin, and Christ came to save them; but only such as keep the law will obtain salvation. (Worthington) --- The conclusion contains a confession of misery in the name of all, and an allusion to Christ, the \u0001good shepherd.\u0002 The prophet admits that notwithstanding his love of the law, he may have still many ways transgressed; and that without faith in the Messias, he could not belong to his \u0001fold,\u0002 or escape the many dangers of the world, 1 Corinthians iv. 4., and ix. 27. (Berthier) --- \u0001Seek.\u0002 St. Hilary and some Greek copies have read incorrectly \"quicken.\" (Calmet)" } ] }, { "chapter": 119, "slug": "id844.html", "header": "Psalm cxix. (Ad Dominum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A gradual canticle.\u0002 The following psalms, in number fifteen, are called \u0001gradual psalms\u0002 or \u0001canticles,\u0002 from the word \u0001gradus,\u0002 signifying steps, ascensions, or degrees; either because they were appointed to be sung on the \u0001fifteen steps,\u0002 by which the people \u0001ascended\u0002 to the temple; or that in the singing of them the voice was to be raised by certain \u0001steps\u0002 or \u0001ascensions:\u0002 or that they were to be sung by the people returning from their captivity, and \u0001ascending\u0002 to Jerusalem, which was seated amongst mountains. The holy Fathers, in a mystical sense, understand these steps, or ascensions, of the degrees by which Christians spiritually ascend to virtue and perfection; and to the true temple of God in the heavenly Jerusalem. (Challoner) --- Both these last interpretations seem more plausible and literal, as given by St. Chrysostom, &c. (Berthier) --- The allusion to the steps of the temple (Ezechiel xl.) is very uncertain, as well as the raising of the voice in higher notes during each psalm. (Calmet) --- They might be sung on a pulpit, 2 Esdras ix. 4., and 2 Paralipomenon xx. 19. (Menochius) --- The authors seem to have lived at the close of the captivity, (Calmet) though David might well compose these canticles during some of his trials, or foreseeing this event. (Berthier) --- They contain a consoling assurance of mankind's redemption, prefigured by the liberation of the Jews, and also that the power and fury of persecutors shall cease. (Worthington) --- \u0001Shir, hamahaloth,\u0002 may denote a very excellent canticle. (Junius) (Muis) (Haydock) --- \u0001Trouble.\u0002 No time is more proper for prayer. (St. Chrysostom) (Calmet) --- \u0001Heard.\u0002 I am encouraged by past experience to hope for redress. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tongue.\u0002 From the Babylonians, who seek to delude me, (Calmet) and from detraction, which is most dangerous. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Added.\u0002 This is an usual form of denouncing vengeance, Ruth i. 17. The Babylonians are threatened with God's judgments, ver. 4. Some place these words in the mouth of God, answering the captives. How shall you be screened from the shafts of detraction? Fear not. \u0001The sharp,\u0002 &c. (Calmet) --- What punishment is great enough for this sin? (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Waste.\u0002 Hebrew, \"of juniper\" or thorn trees, Job xxx. 4. The former is said to retain its heat a long time, and the latter is easily inflamed, Psalm cxvii. 12. Such fiery weapons have been often used, Psalm vii. 14., and lxxv. 3." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Is prolonged.\u0002 Hebrew, \"is Meshec.\" (Haydock) --- But Houbigant rejects this as a place unknown; and the word may have the former signification, given by the Septuagint and St. Jerome. (Calmet) (Berthier) --- Moses speaks of Meshec, (Genesis x. 2.) or of the mountains separating Cholcis from Armenia, where the Jews might be dispersed, (4 Kings xvii. 23., and 1 Esdras ii. 59., and viii. 15.) as well as in \u0001Cedar,\u0002 or Arabia Petrea, (Isaias xlii. 11.) where the Saracens afterwards inhabited, according to St. Jerome. (Loc. Heb.) (Calmet) --- \u0001Inhabitants.\u0002 Hebrew, \"tents,\" in which the people chiefly dwelt. (Berthier) --- From \u0001Cedar,\u0002 the son of Ismael, sprung Mahomet, whose tyranny has been long felt. Cedar denotes the \"darkness\" of sin and error. The Jews bewailed their absence from the temple, and Christians their being unable to meet for the divine worship, and their banishment (Worthington) from heaven. (St. Chrysostom)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Peaceable.\u0002 Hebrew, \"I spoke peaceable, and they warlike things. (St. Jerome) --- Literally, \"I \u0001was\u0002 peace, and when I spoke, they \u0001flew\u0002 to war.\" (Haydock) --- \u0001Cause.\u0002 This is easily understood from the context, (Berthier) though not expressed in the original. (Haydock)" } ] }, { "chapter": 120, "slug": "id845.html", "header": "Psalm cxx. (Levavi oculos.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 David wrote this during his flight from Absalom; (Grotius) and de Muis judges from the martial air, that it was composed in the midst of danger. It relates to the captives, (Origen; Calmet) and to all in the pilgrimage of this world. (Berthier) --- \u0001Mountains.\u0002 Jerusalem, and heaven, whence all our help must come. God most readily hears the prayers which are poured forth in places appointed by him. (Worthington) --- Jerusalem was situated among mountains, and the Jews turned towards it in prayer, Daniel vi. 10. They did not depend on human aid, Jeremias iii. 22." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001May.\u0002 Hebrew, \"he will not.\" Many have read in the second person, both in the Hebrew and Septuagint, \"Suffer not thy,\" &c. (Aquila; St. Augustine, &c.) (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Israel.\u0002 The Church militant. (Worthington) --- These figurative expressions shew that God will never cease to protect his people. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hand.\u0002 Always ready, Psalm xc. 4., and xv. 8. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Night.\u0002 Neither prosperity nor adversity shall hurt thee, (St. Jerome) or the Church. (Worthington) --- Cold is said to burn or parch up, Genesis xxxi. 40. Justin (2) writes of the Scythians, \u0001Quanquam continuis frigoribus urantur,\u0002 as the effects of extreme heat and cold are similar. The Jews were protected from both at their return; (Isaias iv. 6., and xlix. 10.; Calmet) though we may doubt of this explanation, as the text is applied to those in heaven, Apocalypse vii. 16. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Keepeth.\u0002 Hebrew also, \"shall or may.\" The words of a prophet are always true, and the tenses are varied at pleasure by St. Jerome, &c. (Berthier) --- \u0001Soul,\u0002 or spiritual life. (Worthington) (1 Peter i. 4.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Coming in.\u0002 Hebrew has, \"going out,\" first. (Berthier) --- Yet Pagnin agrees with us. (Haydock) --- This expression denotes all the occurrences of life, Deuteronomy xxviii. 6. (Calmet) --- We may discover a beautiful progression in this psalm; God protects us from each and from every danger. (Berthier) --- He is not like earthly friends, who have not always the will or the power to do it. (St. Chrysostom)" } ] }, { "chapter": 121, "slug": "id846.html", "header": "Psalm cxxi. (Lætatus sum in his.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 Hebrew, Chaldean, and Syriac add, \"of David,\" (Calmet) who saw in spirit the glory of the temple under Solomon, or the return of the captives, and the felicity of souls in heaven. (Berthier) --- See Psalm xli. --- What is said of the earthly Jerusalem, is beautifully applied to heaven by St. Augustine, &c. The captive Levites might write this psalm. (Calmet) --- \u0001Lord.\u0002 Many prophets assured the Jews of their speedy deliverance, as preachers still set before the people the joys of heaven; all which filled the psalmist with rapture. (Worthington) --- The motive for this joy is disinterested and edifying. The captives had begged for redress in the former psalms. (Calmet) --- Before they had been chastised, they profane the temple. (St. Chrysostom)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Were.\u0002 Hebrew also, \"shall,\" &c. Yet many of the Levites had officiated in the temple, 1 Esdras iii. 12. --- \u0001Courts,\u0002 or gates, where justice was administered. (Calmet) --- We may better (Haydock) rejoice in the Church, (Worthington) and in the prospect of heaven. (Haydock) --- \"At the news, it seemed as if \u0001our feet had been,\u0002\" &c. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Together.\u0002 Well built and inhabited. The Jews throughout the world considered it as their most dear country. (Calmet) --- The participation of spiritual graces (Psalm cxviii. 63., &c.) is a great comfort to Catholics, (Worthington) who look upon the chair of St. Peter at Rome as the centre of unity. (Haydock) --- David established order in Jerusalem, when he had made the conquest, and various families contributed to the rebuilding of it. (Berthier) --- All the tribes were united under the dominion of David. (Houbigant)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The.\u0002 This was \u0001the testimony,\u0002 (Haydock) or ordinance of the Lord, (Calmet) which Israel had solemnly engaged to perform. (Haydock) --- All were obliged to repair thither thrice in the year; (Exodus xxiii. 17.; Menochius) and this contributed most to the splendour of the city. (Calmet) --- Houbigant would translate \"the congregations of Israel;\" or \u0001juxta\u0002 may be understood, \"according to the testimony.\" (Berthier) --- The \u0001tribes\u0002 shall be all united, (Calmet) and come to Jerusalem, as all mankind should embrace the true faith in the Catholic Church. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Upon.\u0002 Or \"over.\" (Haydock) --- The Jews made their sanhedrim superior to the kings, as the Chaldean here insinuates. But the text rather means that both the ecclesiastical and civil courts shall be re-established, and bring an immense concourse of people to the city. (Calmet) --- The Church is empowered to pass sentence, (Worthington) and the apostles shall judge both men and angels. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pray.\u0002 Septuagint, \"ask Jerusalem for,\" &c., (Haydock) as if she were to give it. (Calmet) --- \u0001And\u0002 may there be \u0001abundance.\u0002 Hebrew, \"those who love thee shall be at rest.\" (Haydock) --- Christ encourages us to ask; as Catholics exhort each other to pray for the Church. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strength.\u0002 Fortifications, (Berthier) or army. --- \u0001Towers,\u0002 or \"palaces.\" (Hebrew) (Jeremias xxxi. 23.) (Calmet) --- He insists so much on the blessing of peace, because he foresaw that Jerusalem would one day neglect it, Luke xix. 42. Charity dwells in \u0001the towers\u0002 or saints, (Berthier) and makes us resemble God. (St. Chrysostom, de Laud. S. Paul. iii.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001I.\u0002 Hebrew adds, \"I will now;\" (Montanus) or rather, \"I have now spoken.\" (Berthier) --- I was forbidden to beg for the peace of Chanaan, Deuteronomy vii. 3. But Jeremias (xxix. 7.) exhorts the captives to desire this blessing for the city, to which they were going, as it would redound to their own advantage. (Calmet) --- Christ leaves his peace to his apostles, and to their successors; and in heaven, all good thing are prepared for the elect. (Worthington)" } ] }, { "chapter": 122, "slug": "id847.html", "header": "Psalm cxxii. (Ad te levavi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 Hebrew adds, \"of David.\" (Haydock) --- Syriac also attributes it to him, though Zorobabel, &c., might recite it at their return. It may also refer to the captives groaning under oppression, (Calmet) and to every Christian, who must live in expectation of a better country. (St. Augustine) (Berthier, T. viii.)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Masters.\u0002 Expecting liberty, or rather food; though it may also imply that they are ready to run at the first sign, which they observe with attention. Thus Menelaus had his eyes on Agamemnon. (Homer) (Calmet) --- As servants, and particularly handmaids, are very attentive, and hope to receive sustenance, so we ought to pray with all earnestness to God for what is necessary. (Worthington) --- All must come from Him. --- \u0001Until.\u0002 Or \"waiting for his having mercy on us.\" We shall not cease to look up to Him afterwards. (Berthier) --- \"Take care not to turn thine eyes away from mine.\" (Terent. Adelph. ii. 1.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001A reproach.\u0002 Hebrew, \"with the reproach of those at ease,\" &c., (Haydock) or \"let reproach fall upon,\" &c. We are treated with too much scorn, Lamentations iii. 30. (Calmet) --- Yet God will not permit his friends to be overcome, but encourages them to hope for speedy redress, when their sufferings are great. (Worthington)" } ] }, { "chapter": 123, "slug": "id848.html", "header": "Psalm cxxiii. (Nisi quia Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 Hebrew, &c., with some Latin copies add, \"of David,\" (Calmet) who might write it after being delivered from some danger. It may also be applicable to the martyrs, and to all who have been freed from temptation. (Berthier) --- The captives might compose it in thanksgiving for the leave to return, (Calmet) or when they had been delivered from the assaults of the neighbouring nations. (Origen) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Perhaps.\u0002 This word is here affirmative. Hebrew, \"Then.\" Septuagint, \"Surely.\" (Calmet) --- He modestly leaves it to others to judge what would have been the event if God had not sent help. The weak would have been destroyed, as soon as if they had become a prey to wild beasts, as Jonas was swallowed up. (Worthington) --- See Proverbs i. 12. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Insupportable.\u0002 Without bottom, or beyond our strength, \u0001anupostaton.\u0002 (Calmet) --- Hebrew, \"Then the swelling waters \u0001it\u0002 had passed over our soul.\" (Montanus) (Calmet) --- St. Jerome has, \"perhaps they,\" &c., which is more correct. See Psalm lxviii. 3. (Haydock) --- A \u0001torrent\u0002 implies sudden great troubles. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sparrow.\u0002 Hebrew, \"bird.\" This comparison shews at once the dangers to which the Jews had been exposed, and their miraculous deliverance. (Calmet) --- Men may deceive others: but they cannot impose on God. (Worthington) --- Grace preserves the soul from the most imminent dangers of temptation, sin, &c. (Berthier) --- We must therefore fly; but who will give us wings except God? (St. Ambrose)" } ] }, { "chapter": 124, "slug": "id849.html", "header": "Psalm cxxiv. (Qui confidunt.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle\u0002 of thanksgiving, relating to the times of the Messias, (Abenezra) or to the Jews, who overcame the attempts of the nations at their return, 2 Esdras iv., and vi. (Ven. Bede, &c.) (Calmet) --- It exhorts all to confide in God. (Berthier) --- \u0001Trust.\u0002 The Jews complied not with this condition, and are become vagabonds; but the faithful inherit this promise, (Hebrews x. 19.; Berthier) which is verified in the Catholic Church. (St. Augustine) --- To be secure, like Sion, which is defended by other mountains, we must belong to her society. (Worthington) --- The situation of Jerusalem was very advantageous. It was difficult to bring any cavalry against it, except by the way of Idumea. A handful of men might defend the passes leading to the north, as we see in the history of the Machabees." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001About it.\u0002 Coming from Joppe, travellers cannot see the city till they are very near it, though with respect to Judea, it is very elevated. Hence Josephus styles it \"the navel of the land.\" (Jewish Wars iii. 2., or 4.) --- The construction of the Vulgate is very natural. (Calmet) --- For the promise regards the inhabitants, rather than the place, as Hebrew would insinuate. --- \u0001Lord.\u0002 Zacharias ii. 5. Heresiarchs have in vain risen up against the Church, though they were able men, like \u0001mountains.\u0002 (St. Augustine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rod.\u0002 Sceptre, or violent dominion, Isaias x. 5. --- \u0001That,\u0002 Or \"therefore.\" (Interp. in St. Chrysostom) God always concludes his threats with promises of pardon to the penitent, 1 Corinthians x. 13. (Calmet --- He tries his servants for their good, and will not abandon them. (Worthington) --- The captivity lasted only 70 years: the ten persecutions of the Christian Church were terminated in 300 years; and though the wicked should even put the just to death, then their rod \u0001remains\u0002 no longer upon them. If the virtuous were always suffering, the temptation might be too strong. But those who are sincere, at last emerge from the cloud, and force their enemies to applaud their conduct. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Heart.\u0002 This God will certainly perform. (Worthington) --- He asks not for himself alone, and leaves all to the divine disposal. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bonds, obligationes.\u0002 \"Knots,\" as \u0001straggalias,\u0002 also means, (Berthier) rather than duties. (Bellarmine) --- Some suspect that \u0001obliquationes\u0002 was put originally, as Hebrew means \"crooked ways,\" (Calmet) \"embarrassments.\" (Aquila) --- He may allude to the dark machinations of false brethren, who endeavoured to thwart the pious designs of Nehemias, vi. 14. Apostles shall be treated like infidels, (Calmet) or rather worse, as we shall be if we act not up to the lights, (Haydock) and graces which we have received. (Calmet) --- Those who enter into any covenant, &c., to uphold a false religion, though they may despise it in their hearts, must expect to be punished, while the Church shall have peace. (Worthington) --- \u0001Israel.\u0002 St. Paul adds, \u0001of God,\u0002 to shew who may be entitled to this blessing. (Berthier) --- Heretics can neither give nor receive this peace. (St. Augustine)" } ] }, { "chapter": 125, "slug": "id850.html", "header": "Psalm cxxv. (In convertendo.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sion.\u0002 It cannot be doubted but this regards the captives of Babylon: but still David might compose it, as he was a prophet; and herein the redemption of mankind may also be described. (Berthier) --- The captives pray for the return of the rest of their brethren. (Calmet) --- \u0001Comforted.\u0002 Hebrew, \"dreaming.\" (Calmet) --- They could hardly believe their own eyes, like St. Peter, Acts xii. 9. This extraordinary joy is felt by devout souls, when freed from sin. (Worthington) --- The Greek cities which the Romans declared free, could scarcely believe that they had understood the herald. \u0001Majus gaudium fuit,\u0002 &c. (Livy xxxiii.) --- Thus were the Jews affected. (Calmet) (Psalm xiii. 2.) --- Chaldean, \"we were like convalescents,\" which comes nearer to the sense of the Septuagint. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Shall.\u0002 Or \"did;\" (Calmet) though the future is here well employed. (Berthier) --- The prophet uses both tenses, shewing the certainty of the event. (Worthington) --- It would require some time before the Gentiles would become sufficiently acquainted with the concerns of the Jews. (Berthier) --- As soon as they did, they expressed their admiration, while the former were careful not to imitate the conduct of those who murmured at leaving Egypt. (St. Chrysostom)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001South.\u0002 As the Egyptians hope for the overflowing of the Nile; (Hammond) or as the south wind melts the snow, so as to make the Jordan overflow its banks. (Theodoret) --- The return of our brethren will be as agreeable to us as water to a thirsty soil. (Chaldean) (Muis) --- Make them come quickly, and in great numbers, Isaias lx. 3., and lxvi. 12. (Calmet) --- Esdras brought back some, and Nehemias others, from Babylon. (Berthier) --- The ten tribes returned from Assyria later, and by degrees, (Calmet, Diss.) if at all. Those who arrived first at Jerusalem pray for the rest. (Berthier) --- The prophet foreseeing this event, desireth its perfect and speedy accomplishment, (Worthington) though it were scarcely to be expected, no more than (Haydock) a copious torrent in the south. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Joy.\u0002 This was the case of the martyrs, &c., (Luke vi. 21., and John xvi. 20.) as well as of the captives, Jeremias xxxi. 9., Isaias lxvi. 10., and Baruch v. 6. (Calmet) --- Tribulation commonly attends the virtuous in this life. Their reward is reserved for the next. (St. Augustine) (Worthington) --- Sowing, we know not whether we shall ever reap. (Haydock) --- This is a sort of proverb, which is applied to the captives. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001They.\u0002 Hebrew, \"he,\" which must be taken distributively for all. (Berthier)" } ] }, { "chapter": 126, "slug": "id851.html", "header": "Psalm cxxvi. (Nisi Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of.\u0002 Or \"for\" \u0001Solomon.\u0002 This word is not in the Septuagint. (Berthier) --- Some suppose that David put the psalm into his hands, to teach him that all depends on God. (Muis) --- He was to undertake various important works during his reign, (Haydock) particularly the temple, at the dedication of which this might be sung. (Worthington) --- The chiefs of the captives might also appropriate it to their use, (Berthier) when they were rebuilding the temple, 2 Esdras iv., and vi. (Calmet) --- It seems to refer to the times of the Messias. (Berthier) --- \u0001House,\u0002 or temple, and grant children, Exodus i. 21., and Genesis xxx. 2. Without God's assistance, all your endeavours to rebuild the temple and city will prove fruitless. --- \u0001It.\u0002 Nehemias had ordered the citizens to watch the attempts of Sanaballat. (Calmet) --- But still depended more on Providence than on his own industry. (Haydock) --- David, Solomon, Esdras, &c., may have held this language. (Berthier) --- Yet inactivity is not encouraged. We must labour, and still expect success from God alone. (St. Chrysostom) (Ephesians ii. 16.) --- God must be the principal agent, (Worthington) and all the glory must be given to Him. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Light.\u0002 That is, your early rising, your labour and worldly solicitude, will be \u0001vain,\u0002 that is, will avail you nothing, without the light, grace, and blessing of God. (Challoner) --- Nehemias divided the people into companies, to prevent their being too much fatigued. (Calmet) --- Without light it is impossible for man to work, John ix. 4. (Haydock) --- The labours of those who live by the robbery of the distressed, are vain. (Chaldean) --- \u0001Rise ye,\u0002 is not in Hebrew. (Haydock) --- \u0001Sitten.\u0002 Allow yourselves proper time for rest, after your labours and \u0001sorrows:\u0002 for \u0001his beloved,\u0002 whom he favours with his grace, shall \u0001sleep\u0002 and rest under his wing, and yet abound with \u0001offspring,\u0002 and all blessings. (Challoner) --- \u0001Sorrow.\u0002 St. Jerome, \"of idols.\" This worship of God is odious. --- \u0001Beloved.\u0002 Solomon. (Houbigant) --- Yet some explain the Hebrew in the plural, as it is applicable to all the people. The Jews were under great alarms: but were encouraged to hope that God would protect them, and give them a numerous progeny; though, as the country was probably never so well peopled as under Solomon, this may rather refer to the elect, who after the sleep of death (Berthier) shall behold those whom Christ shall acknowledge for his children, (Haydock) and obtain an eternal \u0001reward.\u0002 (St. Hilary) --- Whatever people may think they have done well, without God's grace, is all useless, and they must begin again; whereas those who are guided by it, perform all with as much ease as they would sleep, and yet merit a reward, which is promised in heaven to the true children who are born to God in the Catholic Church. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001As arrows,\u0002 &c. The \u0001offspring\u0002 which God shall give his servants, that have been \u0001shaken\u0002 and tossed about, (as the children of Israel were in their captivity) shall be like \u0001arrows in the hand of the mighty,\u0002 which shall prosper and do great execution. (Challoner) --- The patient sufferer will obtain a glorious recompense. (Worthington) --- Children defend their parents. --- \u0001Of them,\u0002 &c. Hebrew, \"of youth.\" (St. Jerome) --- Such may be able to assist their aged parents, whereas those who are born in their old age must frequently be left orphans, (Haydock) and distressed. (Calmet) --- Yet the Hebrew may well admit the sense of the Vulgate, as children will be more animated to revenge the wrongs of those, from whom they have received their life. The Jews are here represented in the state of persecution. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Desire.\u0002 Who has as many children as he could wish. Hebrew, \"his quiver.\" They are like arrows for his defence. (Calmet) --- The Septuagint may have put the thing signified instead of the figure; or \u0001ashpatho\u0002 may not be confined to the formal sense. --- \u0001He shall.\u0002 Hebrew, \"they,\" father and son: yet the Chaldean, &c., retain \u0001he.\u0002 --- The children of Christ, and of his martyrs, who have been persecuted, are declared to be very powerful protectors; (Berthier) while such as imitate them, (Haydock) shall easily answer the objections which shall be put to them at the day of judgment, and be happy. (Worthington) --- \u0001Gate.\u0002 The enemies' envoys were not admitted into the city, 4 Kings xviii. 17. (Origen, &c.) --- In law-suits, children will prove excellent assistants. (Calmet) (Ecclesiasticus xxx. 4.)" } ] }, { "chapter": 127, "slug": "id852.html", "header": "Psalm cxxvii. (Beati omnes.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 Being a sequel to the former [psalm], (Calmet) and similar to the 111th, as both promise felicity to the captives at their return, if they prove faithful, 2 Esdras ix. 38. (Ferrand.) --- It is a sort of epithalamium. (Moller.) --- Both temporal and spiritual blessings are set before us. (Berthier) --- \u0001Ways.\u0002 Many saints have not received temporal rewards; and this confirms our faith that there is a world to come. (Calmet) --- In effect, no temporal advantages are here specified, as they are below. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hands.\u0002 The idle are not entitled to blessings, which God will bestow on the industrious who fear him, preserving them from evils, Leviticus xxvi. 16., and Deuteronomy xxviii. 30. (Calmet) (2 Corinthians iii. 10.) --- Some have explained \u0001karpon,\u0002 \"fruits:\" though it here means \u0001hands.\u0002 (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sides.\u0002 Against which vines were planted. (Calmet) --- The married people who fear God, shall commonly have a numerous posterity; or their souls shall produce many good works in the Church, which springs from our Saviour's side. Children denote such good works. (Worthington) --- \u0001Plants.\u0002 Psalm cxliii. 12. (Homer, Odyssey vi. 163.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sion.\u0002 Where he displayed his bounty. (Calmet) --- \u0001Jerusalem.\u0002 In heaven, 1 Corinthians xv. 19. (Berthier) --- Mayst thou live happily in the holy city, after thy long captivity. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Israel.\u0002 This is best secured by a well-regulated and numerous people. (Berthier) --- The good works, performed on earth, will be rewarded in heaven. (Worthington) --- We shall rejoice in the spiritual children, whom we shall have begotten. (Menochius)" } ] }, { "chapter": 128, "slug": "id853.html", "header": "Psalm cxxviii. (Sæpe expugnaverunt.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 In which David, (Haydock) or the Jews, at their return, after they had got the better of their enemies, render thanks to God. (St. Chrysostom) (Calmet) --- It may suit the Church, Jesus Christ, and every person: as none can escape trouble. (Berthier) --- \u0001Fought against.\u0002 Hebrew, \"afflicted.\" --- \u0001Expugnaverunt\u0002 might seem to imply that they had obtained the victory. But this was not the case, at least eventually, though the people of God might sometimes be oppressed, and yield to sin. (Haydock) --- \u0001Youth.\u0002 Since the Israelites left Egypt, Osee ii. 15., and Jeremias ii. 2. (Calmet) --- From the beginning, the just Abel, Seth, Abraham, &c., have been persecuted. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001But.\u0002 Or \"for,\" \u0001etenim.\u0002 On this account they repeated their attacks. (Haydock) --- But the psalmist testifies that they will not succeed. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Back.\u0002 Hebrew, \"labourers have laboured on my neck,\" (St. Jerome) or \"back.\" They have made me bear the yoke, or have ploughed up my back. This proverbial expression shews the cruelty of the Babylonians, (Calmet) and of the enemies of Christ, (Isaias l. 6.) and the martyrs. (Theodoret) --- Hebrew \u0001charash,\u0002 means also to work like a blacksmith, Genesis iv. 22. (Berthier) --- The Church bears patiently all crosses. Sinners build on her, or even on God's back, when they go on in their wicked ways, presuming that they will be saved at last by the sacraments, &c. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Necks.\u0002 Hebrew, \"collars,\" (Theodotion) \"snares,\" (Symmachus) or \"bands,\" with which they have oppressed us. Cyrus abandoned the Babylonians to be slaves of those Persians who had taken them, and made them till the land, &c. (Zenoph. vii.) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Back.\u0002 By a sincere conversion. (Calmet) --- God will cover the presumptuous with eternal confusion, so that none shall bless them, ver. 8. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Houses.\u0002 Which were flat, so that grass might grow, but the heat of the climate would not suffer it to come to perfection. --- \u0001Up.\u0002 (St. Jerome) --- Chaldean, \"flourish,\" as some copies of the Septuagint read. Yet Hammond, &c., declare for our version. The precise import of the Hebrew is not known. The same comparison occurs, (4 Kings xix. 26.; Calmet) and Plautus says, \u0001Qualis solstitialis herba paulisper fui,\u0002 &c. (Pseud. i.) (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Upon you.\u0002 Chaldean adds, \"and they did not reply.\" --- \u0001We,\u0002 &c. (Haydock) --- The custom of blessing reapers continued in the days of St. Augustine, Ruth ii. 4. (Calmet) --- The wicked render themselves incapable of deriving benefit from the good wishes of others. (Berthier)" } ] }, { "chapter": 129, "slug": "id854.html", "header": "Psalm cxxix. (De profundis.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 David might compose it after his sin, though it might suit the captives, and all sinners, as well as the souls in purgatory. (Berthier) --- It has long been recited in their behalf. (Worthington) --- \u0001Depths\u0002 of the prison of expiation, or from this vale of misery, (Berthier) captivity, (Calmet) and from the bottom of my heart. (St. Chrysostom)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Mark.\u0002 Hebrew, \"observe or keep.\" --- \u0001It.\u0002 Hebrew, \"who shall stand upright, (Calmet) or make opposition.\" (Haydock) --- We all stand in need of mercy, as none can stand before the rigours of divine justice. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Law.\u0002 That promises of pardon contained therein. (Worthington) --- Hebrew is now different from what the ancient interpreters read. (Calmet) --- \"Therefore shalt thou be feared.\" (Montanus) (Haydock) --- Symmachus and Theodotion agree with us." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Word.\u0002 And promises that the captivity should end, (Calmet) and sin be remitted. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001From.\u0002 Or Hebrew, \"more than the morning watch; \u0001yea,\u0002 more than the morning watch.\" I expect my deliverance with greater eagerness than sentinels do the return of morning. All the day and night long I am filled with these sentiments. (Calmet) --- The hope of penitents resembles the watches of the day, which are more comfortable than those of the night. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Redemption.\u0002 Our Saviour affords the greatest consolation. (Worthington) --- He will save the people, Matthew i. 21., and 1 John ii. 2. (Berthier)" } ] }, { "chapter": 130, "slug": "id855.html", "header": "Psalm cxxx. (Domine non est.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of David,\u0002 is not in Septuagint. But he probably composed this psalm to exculpate himself from the accusation of pride. (Berthier) --- It may agree with Esther, Nehemias, &c., 2 Esdras v. 15. (Calmet) --- David proposes his own humility to the imitation of others, without any evil intention. (Worthington) --- Sometimes the saints may speak their own praises, as St. Paul, did, particularly when they are inspired. (Berthier) --- \u0001Above me.\u0002 This deportment is admirable in the great. (Calmet) --- We must neither undertake nor pry into things above our ability. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001So reward,\u0002 &c. The meaning is, that according to his disposition with regard to humility, so he expected a reward in his soul to return to him, and stick as close to him as the child just weaned, which would willingly never be separated from the mother. (Challoner) --- If I was not humble, may my soul be treated like an infant, &c. Hebrew, \"If I did not render (or humble and silence) my soul, like an infant weaned from his mother, let my soul be to me as a weaned child.\" I willingly submit to all thy rigours, if I did not adore thy ways in silence and in humiliation. (Calmet) --- The text may be differently rendered. (Berthier) --- As children come willingly to their mother, so the child of God approaches to Him, though he may not always find the same sweetness; and he expects that he will be rewarded accordingly. (Worthington) --- \u0001Gemul\u0002 means, \"a weaned infant, \u0001or\u0002 a reward.\" (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Israel.\u0002 This occurs in the preceding psalm. (Calmet) --- David encourages all to hope by his own experience. (Worthington)" } ] }, { "chapter": 131, "slug": "id856.html", "header": "Psalm cxxxi. (Memento Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Jesus Christ, (St. Hilary, &c.) or the pious king David, when he intended to build the temple. Solomon adopts some of the verses at his dedication, (ver. 8., and 2 Paralipomenon vi. 41.; Haydock) and some have attributed the psalm to him, to the captives, or to some prophet in the time of the Machabees, though the prophets then, in fact, appeared no longer. (Berthier) See Psalm xliii., lxxiii., lxxvi., lxxxviii., and xcviii. --- The Jews allow, that some verses regard the Messias, of whom the whole may be explained in a spiritual, (Calmet) or even in the second literal sense. (Berthier) --- It is usual for David, Moses, &c., to speak of themselves in the third person. (Worthington) --- \u0001Meekness.\u0002 Hebrew also, \"humility,\" (Calmet) or \"affliction,\" (St. Jerome) as the prophet might have all this in view. David gave abundant proofs of his humility (2 Kings vii. 2, 13.; Berthier) and moderation, and was greatly afflicted all his life. (Haydock) --- \u0001Blessed are the meek,\u0002 Matthew v. Christ has set before us his own example." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jacob.\u0002 Probably after he had removed the ark to Sion. (Berthier) --- What is omitted in one place, is thus explained elsewhere. (Calmet) --- David had a most earnest desire to build the temple; and though the honour was reserved for his son, he prepared the materials. (Worthington) --- He acknowledges that without God, he cannot perform his vow. (Berthier) --- We have engaged to be the temples of God. (St. Augustine)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If.\u0002 He expresses his vow in the form of an imprecation, without expressing the penalty, as he submits to the rigour of God's justice, if he proves faithless. (Calmet) --- He vows to take no rest, till he might, if it so pleased God, find a place to build a temple. (Worthington) --- This he discovered; yet was not permitted to execute his pious designs. How does his fervour confound our neglect of salvation! (Haydock) --- Self-love shuts the door of our heart against Christ. (St. Augustine)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Temples.\u0002 This seems to have been in the copies of Septuagint and Theodotion. It is not correct to say that the former added it by inspiration, as they were only interpreters. (Berthier) --- It was marked as an addition in the Hexapla. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Heard of it in Ephrata.\u0002 When I was young, and lived in Bethlehem, otherwise called Ephrata, I heard of God's tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it, at Cariathiarim, the city of the woods: where it was, till it was removed to Jerusalem. See 1 Paralipomenon xiii. (Challoner) --- Or it was revealed to David, that the temple should be built in that part of Jerusalem, which looked towards Bethlehem, and is surrounded with woods. All the plan was laid before him, 1 Paralipomenon xxviii. (Worthington) --- But it is not probable that Jerusalem should be thus described, and there is no proof that the threshing-floor of Ornan was woody. It seems rather, that the psalmist alludes to the ark, first at Silo, secondly in the country of Ephraim, or the Ephratheans, (Psalm lxxvii. 60, 67., and Judges xii. 5.) for 328 years, and afterwards at Cariathiarim, for other 70. The captives may also recount its different stations, and pray that it may be restored; though it seems never to have been placed in the second temple. --- \u0001It,\u0002 (\u0001eam\u0002) the tabernacle, which in Hebrew is feminine. (Calmet) --- Yet as the text has \u0001tabernacles,\u0002 or \"dwellings,\" \u0001mishcanoth,\u0002 (ver. 5.) and as the Mosaical tabernacle was kept at Silo or Gabaon, and was not with the ark at Cariathiarim, we may perhaps suppose, that the psalmist alludes to the ark, (Haydock) or to the thing indefinitely, (Berthier) where the glory of the Lord was displayed. St. Jerome and Houbigant have \"him,\" the God of Jacob. (Haydock) --- The Fathers explain it of Jesus Christ, (Theodoret) who was born at Bethlehem, (Worthington) and was prefigured by the temple, (Calmet) styled \"the fields of wood.\" Hebrew \u0001sede yahar,\u0002 to intimate the great extend and quantity of wood used in it; though (Haydock) Cariathiarim, \"the city of the woods,\" may be meant. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Stood.\u0002 If David did this out of devotion, why may not Christians visit the places sanctified by the presence of our Saviour? (Worthington) --- God had not chosen to have a temple before the time of Solomon, 2 Kings vii. 6. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sanctified.\u0002 Hebrew, \"ark of thy strength,\" which title proceeds from the sanctity of God, who resides there, 1 Kings vi. 20. Our heart ought to be his resting place, Isaias lxvi. 2. (Berthier) --- Leaving Silo, &c., come into thy temple, with the ark where thou sanctifiest thy people. He contemplates a higher mystery, the coming of the Messias, and his glorious resurrection. (Worthington) --- The same words were repeated, when the ark was removed in the desert, and by Solomon, as they might be also by the captives. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Justice.\u0002 And all virtues, (Berthier) of which their robes were emblematical. --- \u0001Saints.\u0002 Levites. (Chaldean) (Calmet) --- Let both priests and Levites perform well their sacred functions, (Worthington) and may all the faithful act up to their vocation. (Berthier) --- \u0001Rejoice.\u0002 Hebrew, \"sing,\" which was the office of the Levites. (Calmet) --- Yet the original term is more comprehensive, and denotes all the emotions of joy. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sake.\u0002 What confidence are we not taught to place in the merits of the saints! The captives remind God of the virtues of David and Solomon, and use their expressions to move him to shew mercy, and to restore the temple to its ancient splendour; (Calmet) or rather, (Haydock) the consideration of David's being a man according to God's own heart, to whom various promises had been made for the establishment of his seed, is adduced to move the Lord to send the Messias speedily. (Worthington) --- The future obstinacy of many Jews in rejecting him, was foreseen and deprecated. (St. Augustine) --- \u0001Anointed.\u0002 Do not cover me with confusion, (Calmet) or delay the promised Redeemer. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Make.\u0002 Literally, \"deceive him.\" Hebrew, \"will not turn from it,\" the truth. (Berthier) --- \u0001Thy.\u0002 St. Cyprian and St. Hilary read, \"my throne,\" which belonged to the Lord, 1 Paralipomenon xxix. 23. (Calmet) --- But it might also be styled David's, as the promises were made to him. (Haydock) --- Christ was born of the virgin's \u0001womb,\u0002 without having any man for his father. (St. Augustine) --- This promise actually was fulfilled in Solomon, and in Christ, who would infallibly possess the throne, 2 Kings vii., and Acts ii. But Christ reigns over all. (Berthier) (Luke i. 32.) --- St. Peter hence proves our Saviour's resurrection, (Worthington) and power in the Church. (Haydock) --- After the captivity, the royal power was not enjoyed by the family of David: which ought to have persuaded the Jews to acknowledge Christ and his eternal spiritual kingdom." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001If.\u0002 The promises made to the carnal posterity of David were conditional, and seem to imply, that they would forfeit them. (St. Hilary) --- But those regarding the Messias are absolute. (Calmet) --- Yet heaven is only promised to his children in the Church, if they observe God's commandments, Romans viii. 17. (Worthington) --- The kings of Juda seem not to have believed these threats; and many Christians live as if heaven required no conditions on their part. God knew what would be the event; but he speaks thus to testify their free-will, and his desire to preserve the temporal throne of David, at least till the coming of the Messias, if the Jews had proven faithful. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001This.\u0002 God is introduced speaking to the end. (Haydock) --- \u0001Chosen.\u0002 Hebrew, \"desired.\" This relates to his spouse, the Church. (Calmet) --- He dwelleth in this Sion for ever. (Worthington) --- It was the figure of the Christian Church, as this is of heaven, Hebrews xii. 22. (Berthier)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Widow.\u0002 Whose name is often joined with orphans, and \u0001the poor,\u0002 as the Hebrew \u0001Tsedah\u0002 may imply one \"desolate,\" 1 Timothy v. 5. (Berthier) --- The Greek copies vary: some have \u0001widow,\u0002 and others, \"prey,\" which is most commonly given as the sense of the Hebrew. (Haydock) --- The \u0001poor\u0002 priests and Levites, who had no land, shall be abundantly supplied. (Calmet) --- The Church, though deprived of Christ's visible presence, is replenished with many blessings, and her humble children are relieved with the holy Sacraments. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Salvation.\u0002 To instruct others. (Berthier) --- The Church hath always had some virtuous priests and laics. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001There.\u0002 Literally, \"thither,\" (Haydock) \u0001Illuc,\u0002 as Christ came from heaven. (Berthier) --- \u0001Horn.\u0002 Power and glory. This regards Solomon, and the Messias. Hebrew, \"I will make to bud,\" &c., alluding to Christ's miraculous birth, Isaias iv. 2. (Calmet) --- \u0001Lamp.\u0002 St. John the Baptist, (John v. 35.; St. Athanasius) or Christ himself, (Luke ii. 32., and Apocalypse xxi. 23.) though it may also be understood of David's son and successor. (Calmet) --- Yet \u0001this lamp\u0002 was too dreadfully extinguished. (Berthier) --- Christ protects his Church, which is placed for the instruction of all. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001My.\u0002 Hebrew, \"his diadem,\" (S. Ser.[St. Jerome?]) or \"consecration.\" The glory of David was great, as a figure of Christ, to whom this more properly belongs. He is the king of ages, without sin, &c. (Calmet)" } ] }, { "chapter": 132, "slug": "id857.html", "header": "Psalm cxxxii. (Ecce quam bonum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\"\u0001Of David,\u0002\" as we read in Hebrew and the Alexandrian Septuagint, being composed by him, when all Israel acknowledged his dominion, (Berthier) after his third anointing. (Houbigant) --- Others explain it of the captives returned, and particularly of the sacred ministers resolving to perform their duties with unanimity. (Calmet) --- Esdras might propose the example \"of David,\" for the imitation of others. (Worthington)" }, { "marker": "Ver. 2-3.", "first": 2, "last": 3, "text": "\u0001Precious.\u0002 Is expressed in Hebrew. The name of \u0001Aaron\u0002 would sufficiently denote that it was of this nature. (Berthier) See Exodus xxx. 23. --- Moses poured it on his head, with such profusion that it ran upon all his beard, and even be the skirt, or neck, as the Septuagint insinuate, though the Hebrew means \"the mouth,\" or orifice, through which the head entered, (Calmet) as the robes resembled our sacred vestments. (Haydock) --- The union of priests is no less sweet. (Calmet) --- Of this we need no other proof than to behold the advantages of concord in every community, and especially in the Church of God. The unction of Aaron denoted grace and unity descending from the head of the Church, to the other priests, and to the meanest of the faithful; (Worthington) or that \u0001which\u0002 Hebrew, \"of Hermon descending on the mountains of Sion,\" \u0001Tsiyon.\u0002 (Haydock) --- There is a hill written \u0001Ssiyon\u0002 at the foot of Hermon, Exodus iv. 48., and Ecclesiasticus xxiv. 17. It is not probable that dew should flow 50 leagues across the Jordan. (Calmet) --- Unity is equally desirable, as moisture to a thirsty soil. (Haydock) --- Sion may here denote any \"dry\" mountain. (Muis) --- There was also a Hermon in the tribe of Issachar, and the dews in that country resembled showers of rain. Such copiousness would be very refreshing, like fraternal concord. The enemies of Christianity observed how the disciples loved each other, being of one heart and soul, (Berthier) as their divine master had taught them to be thus distinguished. (Haydock) --- As the snow or \u0001dew\u0002 which descends from Hermon, causes fruitfulness, so does concord promote piety. (Worthington) --- \u0001There,\u0002 in concord, or in the temple. (Calmet) --- The holy Spirit came upon the disciples when they were together, Acts ii., and iv. 32. (Worthington) --- \u0001Life\u0002 everlasting. Jonathan was not preserved from dying young, though he was so faithful to his friend, and the possession (Berthier) of temporal prosperity cannot satisfy the heart." } ] }, { "chapter": 133, "slug": "id858.html", "header": "Psalm cxxxiii. (Ecce nunc benedicite.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Canticle.\u0002 David composed it for the Levites going on duty, (Haydock) or Solomon for the dedication of the temple. The people might use it on the last day of the three great festivals; or the Levites are exhorted to watch carefully. They may excite each other, (ver. 2.; Calmet) as all Christians should do, 1 Peter ii. 9. (Berthier) --- \u0001In the courts,\u0002 &c., seems to be taken from Psalm cxxxiv. 2., (Calmet) as it is not in Hebrew. (St. Hilary) --- The court of the people was divided for the men and women, and perhaps there was a separate place for the priests, and for the Levites, in the court of allotted to them, where the latter kept watch. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lift up.\u0002 This posture was very natural, and expressive, 1 Timothy ii. 8. (Haydock) --- Agatharcides testifies, that the Jews did no servile work on the sabbath, but \"stretched forth their hands to pray in the temple, till the evening.\" (Josephus, contra App. 1.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thee.\u0002 \"A Levite on guard answers the cantor,\" (Houbigant) or the priests say this to the people, when they were departing home, Numbers vi. 23. (Calmet) --- \u0001Earth.\u0002 All things were made to praise God. (Worthington)" } ] }, { "chapter": 134, "slug": "id859.html", "header": "Psalm cxxxiv. (Laudate nomen.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 The psalm turns on God's praises, and might be composed by David, after he had settled the order of the Levites, though it may suit all people. (Berthier) --- The latter part agrees with Psalm cxiii., and Jeremias x., which might lead us to conclude that it was composed after the captivity, perhaps for the dedication of the second temple. The next psalm is a repetition of this, with the chorus interspersed. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Courts.\u0002 Both clergy and laity praise God for his favours and power. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sweet.\u0002 Occupation, and very useful, Psalm cxlvi. 1. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Possession.\u0002 Hebrew, \"jewel,\" \"property.\" Chaldean, \"well-beloved.\" See Deuteronomy lii. 8., and Ecclesiasticus xvii. 14. (Calmet) --- The first patriarchs corresponded with God's goodness: but their descendants were for the most part ungrateful: so that Christians have now entered into their place, and must praise God. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gods.\u0002 Whatever is so esteemed by men. (St. Chrysostom) --- He then proceeds to shew the vanity of such false gods. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Earth.\u0002 The Mediterranean sea is so called, Luke xii. 54. --- \u0001Rain.\u0002 Indicating, or causing rain. (Haydock) --- The most incompatible things are united. (Theodoret) --- The sinner melts into tears at the sight of God's judgments. (St. Augustine) --- \u0001Stores,\u0002 which are his will and decrees. (Theodoret) (Jeremias li. 16.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Entreated.\u0002 Deuteronomy xxxii. 36. \"Have pity,\" (Berthier) or revenge." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Fear.\u0002 It was important to distinguish the priests from the people. (Calmet)" } ] }, { "chapter": 135, "slug": "id860.html", "header": "Psalm cxxxv. (Confitemini Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia,\u0002 in Hebrew, is at the end of the last psalm. (Haydock) --- It is omitted entirely in St. Augustine, &c. Origen thinks that the captives sung this psalm at their return, as it greatly resembles the 106th, 134th, &c. (Calmet) --- We read, (2 Paralipomenon vii. 6.) \u0001the priests stood in their offices, and the Levites, with the instruments of music of the Lord, which king David made to praise the Lord,\u0002 \"because his mercy endureth for ever,\" &c. This chorus is found only in this psalm, which seems therefore to have been sung at the dedication of the temple. (Berthier) --- The first part of the verse was sung by the priests, or cantors, (Haydock) and the second was repeated perhaps by the people, (Calmet) or by other musicians, as we now answer at the litanies, and often repeat the Rosary, \u0001Glory,\u0002 &c., (Worthington) which surely may be done without any superstition, though Leigh, in his \u0001Battologeo,\u0002 and Casaubon (Exer. 14.) be pleased to ridicule the Jesus psalter, on this account. --- \u0001Praise.\u0002 Literally, \"confess\" (Haydock) your sins, and praise God. (St. Hilary) --- \u0001For ever.\u0002 Or is unbounded. His heart overflows at this thought. (Berthier)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gods.\u0002 Angels, kings, (Theodoret) or idols. (St. Augustine) --- God is over all. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lord.\u0002 By these three repetitions the blessed Trinity is insinuated, (Worthington) as some of the Fathers have remarked, though the argument is not convincing. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Wonders.\u0002 If saints or others work miracles, it is only by God's permission. (Theodoret) --- None can do any thing against his will. (Haydock) --- Only He can perform true miracles, above the course of nature. (Worthington) --- They prove the divinity. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Understanding.\u0002 Or Son, who is the uncreated Wisdom, (St. Augustine) or to lead us to the knowledge of him. All has been made by the divine power and wisdom. Cajetan, &c., would assert the heavens to be intelligent, or governed by angels, Genesis i. 14. (Orig.[Origen?] Prin. 1., &c.) --- But this opinion is generally rejected." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Waters.\u0002 On which it was supposed to rest like a vessel. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lights.\u0002 The stars, (St. Jerome) or the sun and moon, ver. 8., and Genesis i. 16. (Calmet) --- All are great lights, though the moon be comparatively small. (Berthier)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001First-born.\u0002 Justice was exercised on them, and \u0001mercy\u0002 on Israel. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Parts.\u0002 Two, not twelve, as the Rabbins pretend, (Berthier) and as Origen, &c., seem to allow, Exodus xiv. 22." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Desert.\u0002 This was very astonishing, as they were not incommoded by the heat, or destitute of food and clothes for forty years, (Calmet) except when God tried them for their improvement, or for their sins." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Affliction.\u0002 Literally, \"humility,\" (Haydock) when we entered into ourselves under the judges, or during the captivity. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Food.\u0002 Hebrew, \"bread,\" which denotes all sorts of eatables. (Berthier) --- The particular and general favours of God proceed from his mercy. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Give,\u0002 &c. This verse is marked as superfluous in the most correct psalters, being a repetition of ver. 3., and unknown to the Hebrew, Septuagint, &c., though it is found in the Arabic. (St. Augustine; &c.) (Calmet)" } ] }, { "chapter": 136, "slug": "id861.html", "header": "Psalm cxxxvi. (Super flumina.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001For Jeremias.\u0002 For the time of Jeremias, and the captivity of Babylon. (Challoner) --- Or \"of\" (\u0001Jeremiæ.\u0002; Haydock) \u0001Jeremias;\u0002 on which subject he composed his Lamentations, as the Septuagint thus insinuate. (Worthington) --- The title may be a later insertion, and is not the same in all the Greek or Latin copies. It is wholly omitted in Hebrew, &c. Theodoret blames those who have written the name of Jeremias, as he was never at Babylon. (Calmet) --- He might send the psalm to the captives, (Grotius) though it were written by David, (Gerer.) who was a prophet. See Psalm lxxviii. (Berthier) --- The captives express their sentiments at Babylon, (Bossuet) or at their return; (Calmet) and thus, under the figure of the earthly Jerusalem, (Berthier) aspire to heaven. (St. Augustine) --- \u0001Rivers.\u0002 Euphrates, &c. The Jews retired to such places to pray. (Philo, con. Flac.) (Acts xvi. 13.) (Haydock) --- \u0001Sion,\u0002 and all the ceremonies of religion. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Willow.\u0002 With which the Euphrates was lined, Isaias xv. 7. It passed through the city, which was adored with trees, and contained extensive tracts of land for cultivation. (Calmet) --- Babylon may also include all the territory. (Berthier) --- \u0001Instruments.\u0002 Hebrew \u0001Kinnor\u0002 means properly the ancient lyre, but here it is put for all instruments of music. (Calmet) --- In grief, music was laid aside, Isaias xxiv. 8., Ezechiel xxvi. 13., and Apocalypse xviii. 21. Yet Christians may unite spiritual canticles with holy compunction, Colossians iii. 16. We must not expose the word of truth to the ridicule of infidels. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sion.\u0002 The Levites were trained to singing from their infancy, at the expense of the nation. Under David, there were 288 masters, and 8,000 Levites who played on music, 1 Paralipomenon xv. The Babylonians wished to hear them, (Calmet) or (Worthington) spoke insultingly, (Theodoret) as the pagans asked what good Christ had done? (St. Augustine)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Land.\u0002 They were oppressed with grief, (Ecclesiasticus xxii. 6.) and unwilling to expose sacred things to profanation, though there was no prohibition for them to sing out of Judea, for their mutual comfort. (Calmet) --- They excuse themselves on both accounts." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Forgotten.\u0002 May all that is most dear to us perish, if we do not serve God, (Worthington) and seek to procure the welfare of Jerusalem. (Haydock) --- Yet they knew that the joy of their earthly abode in that city could not satisfy their desires. They allude, therefore, ultimately to heaven. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Day.\u0002 When Jerusalem was taken, or when it shall be re-established. (Haydock) --- The Idumeans incited the Babylonians to destroy it entirely, and even cut in pieces such as had escaped, Abdias v. 11., and Jeremias xii. 6. --- But Nabuchodonosor punished them five years afterwards, and Hircanus forced them to receive circumcision. (Josephus, [Antiquities?] x. 11., and xiii. 18.) (Calmet) --- Isaias (xxi. 11.) denounced their ruin, as the psalmist does here. (Worthington) --- St. Chrysostom thinks that the latter expresses the vindictive sentiments of the Jews: but he rather desires that God's cause should be maintained in the manner in which He should judge best. The illusions of our own imagination and vanity are most dangerous and domestic enemies, as the Edomites sprung from the same stock as Israel. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Daughter.\u0002 Citizens. --- \u0001Miserable\u0002 \"plunderer,\" (Symmachus) or \"ruined,\" (Aquila) or \"which shalt be given up to plunder.\" (Theodoret) --- Cyrus reduced the city to a state of abjection, and it has since experienced other miseries, (Calmet) so that its situation is now unknown. (Haydock) --- Isaias (xiii.) foretold this destruction. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dash thy little ones,\u0002 &c. In the spiritual sense, we dash the little ones of Babylon against the rock, when we mortify our passions, and stifle the first motions of them, by a speedy recourse to the rock, which is Christ. (Challoner) (St. Augustine) (St. Gregory) (Psalm l.) (Worthington) --- We do not read that Cyrus treated Babylon with this rigour; but such practices were then customary, (Osee xiv. 1.; Homer, Iliad xxii.) and Darius cruelly punished the revolted city. (Herodotus iii. 159.) (Calmet) --- God will reward those who execute his decrees (Haydock) against Babylon. (Worthington) --- The psalmist contrasts the felicity of the conqueror, with the misery of the citizens, without approving of his conduct. (Berthier)" } ] }, { "chapter": 137, "slug": "id862.html", "header": "Psalm cxxxvii. (Confitebor tibi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 It contains a form of thanksgiving for him, or for any other. (Worthington) (Berthier) --- Some Greek copies add, \"of Aggeus and Zacharias.\" But this is of small authority, though they might sing this psalm (Calmet) when the Jews had been delivered from all their enemies, (Origen) under Darius, who married Esther. It might also be used by Ezechias, after his recovery, (Calmet) or by David, when he found himself at rest, (Muis) and had the Messias in view. (Berthier) --- \u0001Praise.\u0002 Literally, \"confess,\" (Haydock) by repentance, (St. Jerome) and praise. (St. Hilary) --- \u0001For,\u0002 &c. This sentence is placed after \u0001angels,\u0002 in Septuagint and is not at all in Hebrew, (Berthier) Chaldean, Syriac, &c. (Calmet) --- It seems probable that the Septuagint found this reason for praise in their copies. --- \u0001Angels.\u0002 Some would translate \"judges, gods,\" &c. But the psalmist would rather pray before the \u0001angels,\u0002 who would attend in the temple, and present his petitions. (Berthier) (Apocalypse v., and viii.) (Apostolic Constitutions viii. 4.) --- Their presence ought to full us with awe, (Luke xii. 8., and 1 Timothy v. 21.) and with confidence, if our prayer comes from \u0001the heart.\u0002 (Haydock) --- Such God will hear, and the angels will present, Tobias xii., Acts x., and 1 Corinthians xi. 10., and Psalm xxiv. 10." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Towards.\u0002 Thus the Jews acted, when they were at a distance from the temple, and in captivity. (Worthington) --- \u0001Truth.\u0002 Which thou hast displayed in my regard. --- \u0001Holy.\u0002 Septuagint may have perhaps written \u0001Logion,\u0002 \"Word,\" agreeably to the Hebrew, though our version seems more easy. (Berthier) --- St. Jerome (ad Sun.) explains it of Jesus Christ, the \u0001Word,\u0002 whose name is so exalted, (Philippians ii. 9.; Calmet) as well as the divine majesty. (Worthington) --- The holy doctor translates, \"thou hast magnified thy word above every name.\" But \u0001thy\u0002 is joined with \u0001name\u0002 in Hebrew. Others would supply, \"thy name \u0001and\u0002 thy word.\" (Berthier) --- \u0001Strength.\u0002 Septuagint, &c., add, \"thy.\" (Calmet) --- All virtue comes from God. (Haydock) --- If my prayer be granted, as formerly, I shall advance in virtue. (St. Chrysostom) (Ephesians iii. 14.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Mouth.\u0002 All kingdoms shall, sooner or later, become acquainted with the gospel. (Worthington) --- The predictions of Jeremias, &c., had been communicated to the neighbouring princes, (Calmet) and all might know that God had executed his threats and promises. (Haydock) --- Yet none of them embraced the true religion, soon after the captivity, so that this relates to Christ. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ways.\u0002 Of Providence, (Calmet) and mercy, &c., Psalm xxiv. 10. (Berthier) --- Some have read, \"canticles,\" \u0001wdais,\u0002 being substituted for \u0001odois.\u0002 (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The high,\u0002 &c. The proud and haughty, who exalt themselves , God \u0001knoweth afar off;\u0002 that is, he despiseth them, and setteth them at a distance from him; whilst he stoopeth down to favour and embrace the low and humble. (Challoner) --- He treats the proud as strangers to him. (Worthington) --- If kings would sing in the ways of the Lord, they also must love, and be humble. (St. Augustine) --- God knows all things before they happen, (St. Chrysostom) and both high and low are equally open to his eye, Psalm cxii. 5., and cxxxviii. 2., and 8. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wilt quicken me.\u0002 And not otherwise. (St. Augustine) --- There is no going to heaven without crosses. (Haydock) --- \u0001Wrath.\u0002 Most furious and cruel enemies. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Repay.\u0002 Taking me under his protection, (St. Chrysostom) he will punish my oppressors; or he has done it already. (Calmet) --- \u0001Hands.\u0002 Rescue me from the oppression of my temporal and spiritual enemies. (Berthier)" } ] }, { "chapter": 138, "slug": "id863.html", "header": "Psalm cxxxviii. (Domine probasti.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 Some Greek copies add, \"a psalm \u0001or\u0002 alleluia of Zacharias in the dispersion,\" when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. (Calmet) --- It is the most beautiful and sublime piece in all the psalter. (Abenezra) --- \u0001Proved me.\u0002 God makes trial of his servants, to let them know themselves, as all thing are open to him. (Worthington) --- \u0001Me.\u0002 Houbigant supplies the omission in Hebrew, \"hast known.\" --- \u0001Up.\u0002 Or all the occurrences of my life, Lamentations iii. 63. (Haydock) --- The expression is similar to that of coming in and going out, Acts i. 21. This may be explained of Christ, whose sufferings and resurrection were foreseen. (Calmet) --- God sounds the very heart, Jeremias xvii. 9., and Romans viii. 27. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Off.\u0002 Before they were formed. (St. Chrysostom) --- \u0001Line.\u0002 Or the measure of my life and actions. (Calmet) --- Hebrew, \"my lying down,\" alluding to hares, &c., which are followed to their resting places. (Houbigant) --- Some read, \"my direction,\" (St. Hilary, &c.) or \"limit.\" (St. Augustine) (Calmet) --- The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001No speech,\u0002 &c., viz., unknown to thee: or when there is no speech in my tongue, yet my whole interior and my most secret thoughts are known to thee. (Challoner) --- Vatican Septuagint, \"no evil speech.\" Aldus, \"no deceit.\" (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Last.\u0002 Hebrew, \"what are behind and before:\" or, joining it with the sequel, \"thou hast formed behind,\" &c., which seems not so noble. (Berthier) --- See Job x. 18. --- Chaldean, \"thou hast afflicted me before and behind, and hast stricken me with thy hand.\" Hence the Rabbins have ridiculously inferred that God reduced the extraordinary size of Adam after his sin to 100 cubits! The sense of the Chaldean may be adopted, though the \u0001hand upon me,\u0002 in Hebrew, may also signify the divine protection, Psalm lxxix. 18. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To me.\u0002 Literally, \"from me,\" \u0001ex me.\u0002 Hebrew, \"above me,\" (Haydock) or \"more than I,\" (Houbigant) which seems little. \"The knowledge which thou hast of me is admirable.\" (Berthier) --- To consider attentively the workmanship of man, we shall be filled with astonishment, (Menochius) as the Jews explain this passage, (Calmet) and as the Vulgate seems to intimate. (Haydock) --- The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. (Haydock) --- By experience we are convinced that his knowledge surpasses our comprehension. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Face?\u0002 or anger. (St. Augustine) (Chaldean) (Calmet) (Isaias xxx. 28.) (Menochius) --- The power of God extends every where, Wisdom i. 7. (Calmet) --- The third divine person is truly God, and immense. (St. Jerome) --- As God's knowledge comprehends every thing, so his presence reaches to all. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Descend.\u0002 Hebrew, \"make my bed the grave or hell,\" Job xvii. 13. The living and the dead are equally in God's power. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In the morning. Shachar\u0002 is so rendered by St. Jerome. (Haydock) --- Some would understand \"the black eagle,\" (Lyranus) or the east, (Origen) or aurora. The poets assign wings to the sun, &c., Malachias iv. 2. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Cover.\u0002 Literally, tread me under foot,\" \u0001conculcabunt.\u0002 (Haydock) --- Hebrew, \"shall cover \u0001or\u0002 be my aurora.\" (Calmet) --- \u0001Pleasures\u0002 of the most secret kind. All is naked before God. (Haydock) --- The prophet speaks in the name of all who are curious, that darkness itself cannot hide any thing from him. (Worthington) --- He seems also to represent one who seeks to avoid being seen in his pleasures. (Berthier) --- Hebrew, \"around me.\" But it also has the former meaning, and shews that if we seek to indulge ourselves in darkness, it will be all in vain. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thereof.\u0002 Alluding to day and night. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Reins,\u0002 and interior. (Theodoret) --- Nothing seems more hidden than a man's entrails, or a child in his mother's womb, who is formed by God, ver. 16., and 2 Machabees vii. 22. (Worthington) --- \u0001Protected.\u0002 Hebrew, \"covered,\" which may also mean formed. (Berthier)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Magnified.\u0002 Chaldean and St. Jerome, \"hast magnified me.\" Hebrew seems less correct, \"I have been terribly magnified,\" though the sense is much the same. (Berthier) --- I have been stricken with awe and astonishment at thy works. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bone.\u0002 Hebrew, \"substance.\" --- \u0001And my.\u0002 Hebrew, \"and curiously wrought.\" (Protestants) (Haydock) --- Septuagint have read rather differently, and give a very good sense; \"and is my substance in?\" &c. Most explain this also of the embryo. But it seems rather to refer to the corpse in the grave, Psalm lxii. 10. (Calmet) (Berthier)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001My imperfect being,\u0002 &c., viz., When I was as yet but an \u0001embryo,\u0002 in my mother's womb; and even then, in the \u0001book\u0002 of \u0001thy\u0002 knowledge, all the parts and members of my body were exactly set down; which by succession of \u0001days\u0002 were \u0001formed,\u0002 and brought to perfection; and \u0001no one of them\u0002 but what was fashioned by thee. (Challoner) --- Or none shall return from the grave, \u0001nemo in eis.\u0002 (Berthier) --- No man can form the body, Job x. 8. (Worthington) --- None of these days, (Haydock) or men, shall escape thee, (Calmet) or \"live for ever.\" (Syriac) --- The embryo is formed successively, but nothing yet appears of what it shall be. (Petau) --- Protestants, \"in thy book all my members (marginal note: all of them) were written, \u0001which\u0002 in continuance were fashioned, (marginal note: or what days they should be fashioned) when as yet \u0001there was\u0002 none of them.\" (Haydock) --- \u0001Imperfect.\u0002 Chaldean, \"body.\" Syriac, \"reward.\" --- \u0001Book\u0002 here alludes to the list of the living, kept by God, (Exodus xxxii. 32.) or to the decree of predestination, Philippians iv. 3. (Calmet) --- Our first and last state are both horrible, (Haydock) so that hardly any vestiges of man can be discovered. (Berthier) --- We shall find ourselves entire only in eternity, if we have spent our days well. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Friends.\u0002 Many pervert this passage, translating \"thoughts,\" because the word may have that sense in Chaldean, (Worthington) though the paraphrase agree with us; (Calmet) and all confess that our version is accurate. The other may also be admitted. While the dead seem to have no longer any existence, the saints are still with God, and the psalmist hopes to rise with them. (Berthier) --- \u0001Principality.\u0002 St. Jerome and Theodoret, \"poor,\" who are generally employed by God in his greatest works, that no flesh may glory in his sight. Though the elect be comparatively few, yet they cannot be numbered (Haydock; Apocalypse vii. 9.) by man. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001I rose up,\u0002 &c. I have taken a resolution to \u0001rise up\u0002 from sloth and sleep; and to be \u0001still with thee,\u0002 whose friends are so honourable and so happy. (Challoner) --- I hope to persevere in thy service. (Worthington) --- \u0001With thee.\u0002 At my rising, I am still employed in the same manner, and cannot find out the number of thy servants or thoughts. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001If.\u0002 Hebrew, \"surely.\" (Houbigant) --- \u0001From me.\u0002 How long shall I be forced to live among the enemies of the Lord? (Calmet) --- Since he will reward the good, and punish the wicked eternally, I renounce the society of the latter. (Worthington) --- He specifies murderers, as he had described the wonderful formation of man. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Because you say in thought,\u0002 &c. Depart from me, ye wicked, who plot against the servants of God, and think to cast them out of the cities of their habitation; as if \u0001they had received them in vain,\u0002 and to no purpose. (Challoner) --- \u0001Thy cities.\u0002 Sixtus V, &c., read \"their.\" (Calmet) --- Schismatics, and all innovators, endeavour to withdraw all their dependencies from the truth; (St. Augustine) and infidels wish to prevent the propagation of the gospel. (Berthier) --- The enemies of Nehemias, &c., may be here meant, 2 Esdras iv. 2. (Calmet) --- Depart from me, all you who would represent the felicity of heaven to be a dream. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hatred.\u0002 Christ commands, \"Love \u0001your\u0002 enemies;\" not those who hate God. (St. Augustine) --- We must love in them what God loves, and detest what he condemns. (Theodoret) --- The Jews abused this passage, thinking they might hate those who were not of their nation. (Calmet) --- The example of the prophet might have rectified them. (Berthier) --- Fervent zeal against God's enemies is commendable." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Paths.\u0002 No one knowing, without a special revelation, whether he be worthy of love or hatred, (Ecclesiastes ix.) the just submit to God's examination." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Way.\u0002 If I be in sin, pardon me, and prepare me for heaven. (Worthington) --- Or I refuse not to be punished, if I imitate sinners. (Calmet) --- This interpretation seems less accurate. (Berthier)" } ] }, { "chapter": 139, "slug": "id864.html", "header": "Psalm cxxxix. (Eripe me Domine.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 He, (Calmet) Ezechias, (Ven. Bede) the captives, (Bossuet) or Jesus Christ and his servants under persecution, speak in this psalm. (Holy Fathers) See Psalm lv. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Man.\u0002 Saul, (Calmet) Judas, (St. Hilary) or self-love, the \u0001old man,\u0002 who is our most dangerous enemy. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Battles.\u0002 And formed plots to destroy the just. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Serpent.\u0002 So Plautus says, \"A double-tongued and wicked man is like a creeping beast,\" in Persa. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Side.\u0002 The enemies of David calumniated him, and strove to make him follow idols, 1 Kings xxvi. 19." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Battle.\u0002 Against Goliath, or against the attempts of Saul, &c. (Calmet) --- Prayer and divine grace are necessary, to guard us from sin. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Desire.\u0002 If I yield to my passions, (St. Augustine) or after I have expressed my request, contrary to my desire, &c. Hebrew, \"Grant not the desire of the sinner, complete not his thought. They will be elated.\" Some supply, \"lest they be.\" The ancients seem not to have read in the same manner. (Berthier) --- Abandon not my soul, which is all my care, (Psalm xxi. 21.) to the sinner. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Head.\u0002 Hebrew also, \"poison,\" (Berthier) or \"sum\" of their mischievous devices. (Worthington) --- \u0001Labour,\u0002 or punishment. (Calmet) --- Their subtle persuasions shall turn to their ruin. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Fire\u0002 of hell, (Worthington; Chaldean) as well as temporal afflictions, from lightning, &c., Psalm xvii. 9. (Haydock) --- Some have ridiculed the belief of hell. But the universality of this opinion is a strong proof of it, as it is also confirmed by revelation. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Tongue.\u0002 This member is very dangerous. (Pet. Bless. cxix.) (James iii. 6.) --- The just man is not styled \"a man of tongue,\" but \"of heart;\" for which reason Christ exhorted his disciples not to make long speeches in prayer, Matthew vi. 7. (Berthier) --- \u0001Into.\u0002 Literally, \"in;\" though (Haydock) it should be \u0001into,\u0002 conformably to the Septuagint. (Berthier)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I know.\u0002 Hebrew, \"thou knowest.\" But some copies read more accurately. (Houbigant) --- \u0001Poor.\u0002 Thus, in the end, was Lazarus treated. [Luke xvi. 22.] (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Countenance\u0002 in glory, when thou shalt appear, 1 John iii. 2. (Haydock) --- They shall dwell under thy special protection in the tabernacle. (Calmet)" } ] }, { "chapter": 140, "slug": "id865.html", "header": "Psalm cxl. (Domine clamavi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001David.\u0002 When persecuted by Saul. (Calmet) --- It is very difficult, and was used in the evening service in the oriental churches, (St. Chrysostom) as it is on Friday in the Roman Breviary. The psalm may be applicable to all in distress, (Berthier) who are members of Christ. (St. Augustine) --- \u0001Hearken.\u0002 Hebrew, \"hasten to me, hear my voice,\" &c. (Haydock) --- God approves such cries. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001As.\u0002 May be understood. \"My prayer is an evening sacrifice,\" or equally acceptable. (Haydock) --- \u0001Sacrifice.\u0002 Hebrew, \"offering,\" which may be the same with the \u0001incense,\u0002 or the evening holocaust. (Calmet) --- The Church prays that her petitions may ascend to the throne of God, and be accepted. The morning sacrifice was rather more solemn. But the evening one is here specified, in allusion to Christ's, at the last supper, and on the cross, (Worthington) which was consummated in the evening. (St. Augustine) (Tirinus) --- It may denote a perfect worship. (St. Chrysostom) (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And.\u0002 Hebrew, \"keep guard at the door of my lips,\" (Montanus) or \"on the poverty of,\" &c., (St. Jerome) that I may not speak too much, or imprudently; as I shall do, if left to myself. (Haydock) --- Houbigant rejects this version, which is very expressive. (Berthier) (Ecclesiasticus xxviii. 28.) --- Hebrew \u0001dal\u0002 is rendered \"elevation,\" (Chaldean) and may here stand for \"a door.\" Nature has included the tongue within a double restraint of the teeth and lips, to counteract its too great volubility. (Theodoret) --- David prays that he may not be unguarded in his speech. He always spoke to Saul with the greatest respect, 1 Kings xxiv. 18. (Calmet) --- The lips must be like a \u0001door,\u0002 neither always open, when we ought to be silent, nor always shut, when we should confess our sins. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sins.\u0002 Such \u0001excuses\u0002 are always vain. (St. Jerome) --- God does not incline any to sin, as the Manichee \u0001elect\u0002 pretended. (St. Augustine) --- The pride of the human \u0001heart\u0002 would throw the blame of sin on any but itself. (Haydock) --- Sometimes, fate, predestination, &c., are charged with it. Our first parents excused themselves; but David candidly confessed his sins, and was presently pardoned. (Berthier) --- \u0001Choicest.\u0002 Hebrew also, \"I will not eat of their most delicious meats.\" I will have no society with libertines, (Berthier) nor with those who teach false doctrine, 2 John 10., and Titus iii. 10." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In mercy.\u0002 Proverbs xxvii. 16., and Ezechiel xix. 8. (Haydock) --- \u0001Let not the oil of the sinner,\u0002 &c. That is, the flattery, or deceitful praise. (Challoner) --- This is pernicious; while the reprehension of the just may do us good. (Worthington) --- \u0001Sinner.\u0002 Hebrew, \"of poison, \u0001or\u0002 of the head, (\u0001vass\u0002) break, \u0001or\u0002 fatten, (St. Jerome) \u0001or\u0002 be broken upon my head.\" The vessel was usually broken, Mark xiv. 3. (Berthier) --- Protestants, \"Let the righteous smite me, \u0001it shall be\u0002 a kindness, and let him reprove me, it shall be an excellent oil, \u0001which\u0002 shall not break,\" &c. (Haydock) --- Or \"he shall not,\" &c., as his only aim tends to my advantage. Many other senses may be given. (Calmet) --- \u0001For my prayer,\u0002 &c. So far from coveting their praises, who are never well pleased but with things that are evil; I shall continually pray to be preserved from such things as they are delighted with. (Challoner) --- \u0001Against.\u0002 Literally, \"in or concerning their desirable things.\" (Haydock) --- I pray to God that I may be preserved from their malice, in which they take delight, (Menochius) and that they may cease to run on to their ruin. (Haydock) --- The Church still prays for sinners, though as yet they delight in their criminal pursuits, (Worthington) in order that a wholesome bitterness may wean them from such things. (St. Chrysostom) --- My prayer shall subsist amid their pleasures. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Their judges,\u0002 &c. Their rulers, or chiefs, quickly vanish and perish, like ships dashed against the rocks, and swallowed up by the waves. Let them then hear my words, for they are powerful and will prevail; or, as it is in the Hebrew, \u0001for they are sweet.\u0002 (Challoner) --- The Israelites were long governed by \u0001judges,\u0002 and the supreme magistrates at Carthage had the same title. (Calmet) --- Septuagint, \"their strong ones\" have or shall become victims of the divine justice. (Haydock) --- They shall know that the prayers of the Church are effectual, and obtain the grace of constancy for her children, whom she instructs in the doctrines of peace, which cannot injure the commonwealth. (Worthington) --- \u0001Prevailed.\u0002 Or, \"been able\" to hear. Israel submitted to David, after Saul's death. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001As when the thickness,\u0002 &c. If this is to be connected with what goes before, it declares the efficacy of those \u0001powerful words,\u0002 capable to \u0001break up the thick\u0002 and hard \u0001earth,\u0002 of the hearts of man. But if it is to be connected with the following words, \u0001our bones are scattered,\u0002 &c., it means, that the malice of our enemies has, as it were, \u0001scattered our bones near\u0002 the confines of death and \u0001hell;\u0002 as the husbandman, plowing up or digging the earth, scatters and breaks the clods. (Challoner) --- These are made small, that they may bear fruit, which is the effect of persecution upon the faithful. (St. Augustine) (Worthington) --- Hebrew, \"like the labourer breaking up the earth, so our,\" &c. (Calmet) --- Houbigant would read, \"their,\" (Berthier) with the Arabic, and many Greek copies. David alludes to his distress, (Calmet) while his people were still divided into parties, (Haydock) whose union he foretells. (Berthier) --- Dry bones point out the state of the captives, Ezechiel xxxvii. 11. (Calmet) --- Some persecutors rage against the bones and relics of the saints, which they would willingly hurl into hell. But the Church places her confidence in God. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001His.\u0002 \"Own,\" (Protestants) the devil's, (St. Hilary) or God's \u0001net.\u0002 (St. Chrysostom, &c.) --- Saul twice fell into David's power. (Calmet) --- \u0001Alone.\u0002 Singularly protected by the Almighty, \u0001until I pass\u0002 all their nets and snares. (Challoner) --- Though alone, I fear no danger. (Haydock) --- I will have no connection with the wicked in this life, (St. Chrysostom) which is beset with snares. (Calmet) --- Hebrew, \"I will be a witness till I pass.\" (Houbigant) --- \u0001Yachad\u0002 means, \"together,\" &c. (Berthier) --- Sinners shall at last be entrapped; but the Church shall be for ever protected. (Worthington)" } ] }, { "chapter": 141, "slug": "id866.html", "header": "Psalm cxli. (Voce mea.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Cave.\u0002 Of Engaddi, (Bossuet; Calmet) or Odollam. (Bellarmine) (Berthier) --- Here David was a figure of Christ praying in the garden, &c. (St. Hilary) --- The psalm may relate to the captives, (St. Chrysostom) or to martyrs, (St. Augustine) and to all under trial. David might recite it in the cave. (Berthier) --- \u0001Voice.\u0002 He did not speak aloud, for fear of being detected. (Worthington) --- But the fervent prayer of the just, \"is a cry to God.\" (St. Hilary) (Exodus xiv. 15.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pour out.\u0002 Explaining all the sentiments of my heart, Psalm lxi. 9. (Calmet) --- This is never perfectly done with earthly friends, 1 Peter v. 7. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Knewest.\u0002 With approbation, (Psalm i. 6.; Haydock) my deportment towards Saul, and also the dangers to which I was exposed, and the means of escaping. --- \u0001They.\u0002 Ancient psalters add, \"the proud,\" from Psalm cxxxvi. 6. (Calmet) --- The devil and his agents attack the just at all times. (St. Jerome) --- When I was reduced to such distress that I could not help myself, thou didst approve of my conduct, and deliver me. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hand.\u0002 For succour, Psalm xv. 8. So was David situated at Engaddi, as our Saviour was, when he was abandoned by his disciples. (Calmet) --- None would appear to be acquainted with those in distress. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Living.\u0002 On the earth, (Berthier) or land of Judea, (St. Chrysostom) in this life, (Calmet) or in the next. In all, God is our only protector, and reward, Psalm xv. 5. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Low.\u0002 Symmachus, \"languid.) St. Jerome, \"infirm.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Prison.\u0002 Or the cave. (Calmet) --- As David was never in prison, this is more applicable to Christ, seized by his enemies, and consigned to the tomb. (Houbigant) --- \u0001Name.\u0002 God expects it from us, Psalm xlix. 15. The motive of David in praying to be delivered, was most disinterested, as he had in view God's glory, and the gratification of his \u0001just\u0002 servants, who would join with him in returning thanks, and promoting the divine worship. --- \u0001Wait.\u0002 Hebrew, \"will crown.\" (Symmachus) (St. Jerome) (Haydock) --- But Aquila adopts the Chaldean and Syriac sense of the word, with the Septuagint, (Calmet) and this may very well be the meaning, as David and his friends did not pretend to reign till the death of Saul. (Berthier) --- He wished to be at liberty in the country where God's worship was observed, (Worthington) and determined to promote religion with all his power; as, under Saul, the good were under great restraints, and the priests were even slain. (Haydock) --- All this happened to David, as the figure of Christ. He had then a clear \u0001understanding\u0002 of what the latter would have to endure from the Jews, and how he would pray to his Father. In the first part, he complains of Judas, and in the second, he desires to be set free from hell, because the faith of all the saints depended on his resurrection. (Ven. Bede) (Worthington)" } ] }, { "chapter": 142, "slug": "id867.html", "header": "Psalm cxlii. (Domine exaudi.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Absalom\u0002 is not specified in Roman Septuagint, &c., (Calmet) though it be in other copies. (Haydock) --- The latter part of the title has been added by the Greeks. (St. Hilary) --- If David composed the psalm, on occasion of his son's revolt, he considered it as a punishment of his former transgression. The Fathers explain it of Jesus Christ, who suffered for our sins. (Berthier) --- It might also relate to the captives, (Ferrand) or to the same event as the preceding psalm, (Bossuet) though there is no reason for abandoning the title. (Calmet) --- \u0001Justice.\u0002 Or mercy. (St. Chrysostom) --- Absalom had no just cause of complaint, (Haydock) and God had promised to protect David on the throne." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Justified.\u0002 Compared with thee, (Calmet) and without mercy. God is bound by his promise to hear the penitent. (Worthington) --- David and St. Paul had been assured of the remission of their sins, yet never ceased to beg for pardon. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Of old.\u0002 Literally, \"of an age,\" (Haydock) who are quite forgotten, Lamentations iii. 6. (Calmet) --- The devil had violently tempted me, by means of temporal and spiritual calamities. (Worthington) --- The greatest darkness is that of the heart, Ephesians iv. 17. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Troubled.\u0002 David knew not what course to take, 1 Kings xv. 25, 31. Our Saviour was in the greatest agony. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Of old.\u0002 What God had done formerly for me and others. (Worthington) --- The sacred records of 3,000 years tended to raise the hopes of David. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Water.\u0002 We can add nothing to this idea. (Calmet) --- Man can do no good without God's grace, which David implores with his hands stretched out, both to mortify himself, and to denote fervour. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Pit.\u0002 Or \"lake,\" meaning (Haydock) the grave. (Calmet) --- If man be left to himself, he will presently yield to sin, from which he will not be delivered without God's grace." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Morning.\u0002 At the first assault of temptation, (Worthington) or speedily. David might address this prayer to God during the night, after he left Jerusalem. He was only relieved the next day, when his troops had crossed the Jordan, 2 Kings xvii. 12. --- \u0001To thee.\u0002 With the most ardent desire, Jeremias xxii. 27. This might suit the captives, ver. 5, 11. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fled.\u0002 Hebrew, \"To thee I have hidden myself,\" (Montanus) or \"am protected.\" (St. Jerome) --- But the Septuagint seem to have read better, \u0001esithi.\u0002 \"I have hoped.\" (Chaldean)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spirit.\u0002 I look for a favourable wind, like one at sea, in danger of suffering shipwreck, and I apply to God, to the Holy Ghost the Comforter. --- \u0001Right.\u0002 Even (Calmet) and not like this country, full of precipices. In Judea the right worship was observed. (Haydock) --- The penitent may rest assured, that God will free him from all perils, (Worthington) and bring him (Hebrew) \"into the land of rectitude,\" which is heaven. The Holy Ghost is here represented as a distinct person. (Berthier)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Mercy.\u0002 Towards me. Justice required that the rebels should be punished, as they were, even contrary to David's intention, 1 Kings xviii. 5. (Calmet)" } ] }, { "chapter": 143, "slug": "id868.html", "header": "Psalm cxliii. (Benedictus Dominus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Goliath.\u0002 Hebrew has simply, \"of David.\" (Haydock) --- St. Hilary thinks that the Septuagint added the rest by inspiration, (Calmet) because this was David's first exploit in war. (Worthington) --- But others pay no deference to this part of the title. The Chaldean, however, seems to allude to the same victory, (ver. 10.) and the Syriac to that which David obtained over Asaph, brother of Goliath, 1 Paralipomenon xx. 5. (Calmet) --- David prays that he may overcome the Philistines, and gives thanks in Psalm xvii. (Ferrand) --- These two psalms are very much alike, and this seems to have been written after the rebels were discomfited, while the 17th expresses the sentiments of the prophet, towards the end of his life, for all his victories. (Calmet) --- Zorobabel after the defeat of God, (Ezechiel xxxviii.; Origen) or the Machabees; (Greek paraphrast.) or Jesus Christ might adopt these sentiments. (Holy Fathers) --- Kimchi and Goan refer the psalm to the Messias. (Calmet) --- \u0001God.\u0002 Hebrew, \"rock.\" --- \u0001Fingers.\u0002 Which chose the five pebbles. He was to exert himself, and yet to acknowledge that all success came from God. (Berthier) --- He had not been trained to war, when he overcame Goliath. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Mercy.\u0002 \"All the titles of God remind us of his benefits.\" (St. Jerome) --- \u0001My people.\u0002 After the defeat of the rebels, (Calmet) and the death of Isboseth. (Berthier) --- Hebrew may also be \"peoples,\" as Psalm xvii, (Syriac, &c.) including them, and the various nations that were subdued by David. (Calmet) --- Conquerors are generally in confusion, while those who keep their passions under are free, 2 Corinthians iii. 17. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001To him.\u0002 Hebrew, \"thou dost acknowledge him.\" (St. Jerome) (Haydock) --- In the transport of gratitude, he reflects on his own weakness, Job vii. 17., and Romans viii. 31. (Calmet) --- Before Christ, all mankind were undeserving of revelation. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Vanity.\u0002 Hebrew \u0001hebel,\u0002 \"nothing, a vapour,\" &c., Ecclesiastes i. 1., and James iv. 15. (Haydock) --- Our lives resemble a shadow, which is the less distinct, the more it increases. (Berthier) --- As it cannot subsist of itself, so neither can man without God. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mountains.\u0002 The proud, (Origen) spirits. (St. Hilary) --- Come to my assistance, as thou didst appear on Sinai, Exodus xix. 16., and Psalm xvii. 8. (Calmet) --- This is a poetical description of God's aid." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Waters.\u0002 Of tribulation. (Worthington) --- \u0001Children.\u0002 My rebellious subjects, (Haydock) who lead bad lives in the true Church. (Worthington) --- Foreign nations continued faithful, while Israel rose up against their sovereign." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Iniquity.\u0002 Hebrew, \"lying.\" They have sworn fidelity, and have prevaricated. (Calmet) --- They adhere not to their engagements of keeping God's law. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001New.\u0002 More excellent. (Berthier) --- \u0001Psaltery.\u0002 Hebrew, \"on the Nebel of ten strings,\" (Haydock) the chief instrument, fit for a new canticle of thanksgiving. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Kings.\u0002 Their power cannot protect them. (Haydock) --- \u0001Hast.\u0002 Several read, \"wilt redeem.\" --- \u0001Malicious.\u0002 Hebrew, \"his servant from the evil sword\" (Montanus) of Goliath, (Chaldean) or of Saul, (Berthier) and all his other enemies. (Haydock) --- He represents himself in the midst of danger, from the rebels. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Children.\u0002 Both Jews and Christians who live ill, are like strangers, who frame to themselves a temporal felicity, making riches and pleasures their god. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Whose.\u0002 Hebrew, \"our.\" This makes quite a different sense from the ancient versions, which refer what follows to the rebels, who had no cause to complain of David's government, ver. 14. (Calmet) --- St. Jerome, however, agrees with the Hebrew, \"that our sons \u0001may be,\u0002\" &c. Protestants \u0001asher\u0002 means \"whose (ver. 11.) \u0001and \u0002that.\" (Haydock) --- If we supply, \u0001they said,\u0002 the text and versions will give the same sense, (Genebrard; Berthier) as it is inserted [in] ver. 15. (Haydock) --- \u0001Decked.\u0002 Hebrew, \"our daughters, like corner-stones cut like a temple,\" (Montanus) or \"palace.\" (Protestants)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That.\u0002 The partitions are too small; or fresh fruit come before the old ones are consumed, Leviticus xxvi. 10. (Calmet) --- \u0001Fruitful.\u0002 Hebrew, \"our sheep (or small cattle, \u0001pecudes\u0002) producing a thousand, bringing forth ten thousand, in our streets.\" (Pagnin)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Fat.\u0002 Hebrew, \"our bulls (oxen \u0001or\u0002 cows) are burdened.\" &c. --- \u0001Of wall.\u0002 Symmachus, \"nor burying nor mourning in their places.\" The other interpreters cited by Theodoret, have also \"their.\" (Calmet) --- \u0001Passage.\u0002 Of the enemy. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001They.\u0002 Hebrew, \"happy the people, to which such things \u0001belong;\u0002 happy,\" &c. (St. Jerome) (Haydock) --- This text speaks all along of the temporal blessings attending the virtuous. (Calmet) --- But the Septuagint, being convinced that these were rather the sentiments of David's enemies, give it this turn, (Berthier) and shew, that real happiness consists rather in the possession of God, as the psalmist intimates, by the concluding sentence. (Haydock) --- Worldlings are satisfied with temporal advantages, Psalm lxxii. 4. --- But the saints take God for their reward. (Calmet) --- The devil promises riches, that he may kill, and Christ promises poverty, to save us. (St. Jerome) --- True happiness consists in preferring God before all. (Worthington)" } ] }, { "chapter": 144, "slug": "id869.html", "header": "Psalm cxliv. (Exaltabo te Deus.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Praise.\u0002 The remaining seven psalms relate to the praises of God, to intimate that this occupation ought to be our glory, both in time and in eternity, as all were created for that purpose. (Ven. Bede) --- This is the seventh of the alphabetical psalms, the four last of which are only recognized by St. Jerome as perfect. See Psalm xxiv., xxxiii., xxxvi., cx., cxi., and cxviii. Yet here the ver 14., which should commence with \u0001N,\u0002 is wanting in Hebrew, though it was probably there at first, as it is in the Greek and Latin, (Worthington) as well as in the Syriac and Arabic. (Calmet) --- Hence it appears, that our versions ought not always to be corrected by the Hebrew, which might be rendered more perfect by a collation with them. (Worthington) --- The Jews assert, that whoever reads this psalm thrice-a-day, may be sure of obtaining heaven, provided, says Kimchi, that his heart accompany his words. The new baptized used to recite it in thanksgiving, for having received the body and blood of Christ. (St. Chrysostom) --- Ferrand supposes that this psalm was composed after the captivity. But there seems to be no ground for this supposition, and the author had probably no particular event in view. (Calmet) --- \u0001My king.\u0002 On whom I entirely depend. (Berthier) --- \u0001And ever.\u0002 St. Jerome, \"and after,\" (Haydock) both in time and in eternity. Christ is styled king, to whom the nations were promised; (Psalm ii.) and David gives the highest honour to the blessed Trinity. (Worthington) --- David still praises God by the mouths of the faithful, as also in heaven." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001End.\u0002 Hebrew, \"finding out,\" because he is infinite. (Berthier) (Job v. 9.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And.\u0002 Hebrew, \"to generation.\" The vocation of the Gentiles is insinuated. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And shall.\u0002 Hebrew, \"and I shall relate the words of thy wonders,\" (St. Jerome) or \"shall meditate on,\" &c. (Pagnin) (Haydock) --- Yet our version is more followed. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Acts.\u0002 Miracles which strike people with awe, (Worthington) such as those which overwhelmed the Egyptians, &c. (Theodoret) (Calmet) --- \u0001And shall.\u0002 Hebrew, \"and shalt,\" &c. But Chaldean (St. Jerome) read more naturally with the Septuagint." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Justice.\u0002 Or mercy. (St. Chrysostom) (Calmet) --- They shall approve of thy judgments. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Patient.\u0002 Hebrew, \"slow to anger,\" which is more expressive. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Works.\u0002 The people of Israel (ver. 10., and Psalm lxxxix. 18.; Ferrand) and all mankind, who are all invited to embrace the true faith, and the mercy of God. (Calmet) --- The effects of mercy shine forth above all his other works, in the redemption, and in the recalling of sinners, when they have gone astray. (Worthington) --- This sense is good, but not literal. His mercy extends to all. (Berthier) --- Yet he punishes the reprobate for ever, chastising \u0001their\u0002 works. (St. Augustine)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Works.\u0002 They shew his power, and excite us to praise him. (St. Jerome)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thy.\u0002 Hebrew, \"his.\" But the Septuagint read more correctly, with the Chaldean, &c. --- \u0001Men.\u0002 The Gentiles, to whom the saints, (Berthier) or converted Jews preached. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Ages.\u0002 The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) --- \u0001The.\u0002 Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with \u0001Namon,\u0002 \"Faithful.\" (Calmet) --- The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) --- It was consequently in their Hebrew copies. (Houbigant)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lifteth.\u0002 Hebrew, \"upholdeth all who are falling.\" (Haydock) --- No one can stand or rise without God. (Berthier) --- He is ready to lift up every one. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hope.\u0002 For sustenance, Psalm cxxii. 2., and Matthew vi. 26." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Blessing.\u0002 Abundantly (Calmet) \"satisfieth the desire\" (Protestants; Haydock) even of brute beasts, giving to all what is requisite. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Just.\u0002 Before, his fidelity was notices, ver. 13. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Truth.\u0002 Observing his commandments, Matthew vii. 21. (Theodoret)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Will.\u0002 He will obey their voice; (Josue x. 14.) or rather he will grant their requests (Calmet) of eternal happiness. (Berthier)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Flesh.\u0002 Every human being, though even the least favoured, must praise God, as all have received much from him. (Haydock)" } ] }, { "chapter": 145, "slug": "id870.html", "header": "Psalm clxv. (Lauda anima.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of,\u0002 &c. This addition of the Septuagint intimates that these prophets would thus exhort the people to trust in Providence, and to prefer his service before worldly cares. See Psalm cxxxvi. (Worthington) --- They might compose this psalm after Cyrus had revoked the permission to build the temple, (ver. 2., and 1 Esdras i. 3., and iv. 4.) as the following psalms seem all to have been sung at the dedication of the walls. (Calmet) --- This might be the case, but the titles afford but a slender proof, and David might write this to excite himself and people to confide in God. --- \u0001In my.\u0002 Hebrew begins here the second verse, with the answer of the \u0001soul\u0002 to the prophet's invitation. It is immortal, and promises always to \u0001praise the Lord.\u0002 (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Children.\u0002 Hebrew, \"sons of Adam.\" The greatest prince is of the same frail condition as other men. He is not always willing, nor able to save. He must die, and all his projects cease. (Haydock) --- If we could have depended on any, Cyrus seemed to be the person. Yet he has been deceived, and now forbids the building of a temple. We must, however, be grateful for the liberty which we enjoy by the goodness of God. (Calmet) --- In one Son of man (Christ) we may trust; not because he is the Son of man, but because he is the Son of God. (St. Augustine) (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Forth.\u0002 From the body, which shall be consigned to the earth from which it was taken, Ecclesiastes xii. 7. --- \u0001And he.\u0002 Man, (Calmet) or each of the princes, (Haydock) with respect to the body. (Worthington) --- It does not refer to the \u0001spirit,\u0002 which in Hebrew is feminine. (Calmet) --- It is the want of faith, which causes people to confide in great ones, rather than in Providence. (St. Augustine) --- \u0001Thoughts.\u0002 Projects of ambition, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Truth.\u0002 Houbigant, \"his truth,\" and promises. (Haydock) --- The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. --- \u0001Wrong.\u0002 The Babylonians have been, and the Samaritans will be, punished. --- \u0001Fettered.\u0002 We may hope to be freed from the dominion of the Persians. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Enlighteneth.\u0002 Hebrew, \"openeth \u0001the eyes.\u0002\" Septuagint, \"gives wisdom to the blind.\" Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. (Berthier) (Isaias xxxv. 5., and Matthew xi. 5. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Strangers.\u0002 He charges his people to be compassionate towards such, Exodus xxii. 21., and James i. 27. (Berthier) --- We have been captives, Psalm cxii. 9. --- \u0001Sinners,\u0002 who have calumniated us, ver. 7. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sion.\u0002 Figure of the true Church. God is now more attached to Sion than to any other place. (Berthier) --- He lives for ever, and therefore alone deserves our confidence. (Calmet) --- \u0001Generation.\u0002 Hebrew adds, \"Alleluia,\" which we have in the next title, as the psalm also begins with the same word. (Haydock)" } ] }, { "chapter": 146, "slug": "id871.html", "header": "Psalm cxlvi. (Laudate Dominum.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 In some editions of the Septuagint (Haydock) and in Syriac, Arabic, &c., the same inscription occurs, as in the former psalms. Many ascribe this to the same authors, and to the same occasion. Hebrew and Chaldean have no title. Yet the psalm seems to be a thanksgiving (Calmet) for the permission to build the temple and walls of Jerusalem, (Origen) which had been neglected, till God visited the people with a famine, ver. 8., 2 Esdras v. 1., and Aggeus i. 6. (Bossuet) --- Zorobabel, &c., urge the people to build. (Syriac) (Calmet) --- Still David might compose this psalm, as he was a prophet, (Berthier) and he may allude to the beginning of his reign, when the people were all united. (Jansenius) --- \u0001Good.\u0002 Agreeable and advantageous for us. --- \u0001Praise.\u0002 This consists in purity of life, rather than in the sweetest accents. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jerusalem.\u0002 After the captivity, (Worthington) or at the beginning of David's reign, when he had taken Sion, and Israel acknowledged his dominion, 2 Kings v. It may also allude to the Church, (John xi. 51.) and to heaven, Hebrews xii. 22., and Apocalypse xxi. (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Bruises.\u0002 God delivered the captives, after chastising them, Deuteronomy xxxii. 39. (Calmet) --- He gives life to the penitent, as Christ healed the sick, &c., Isaias lxi. 1. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Stars.\u0002 Which to man are innumerable. Though some have counted 1022 with Ptolemy, yet the discovery of telescopes has shewn that many more are discernible, (Calmet) and none would dare at present to fix their number. (Berthier) --- Cicero (Of. i.) treats this as a thing impossible. See Genesis xv. 5. (Calmet) --- Ptolemy could only ascertain the number of the more notorious. (Worthington) --- Kimchi admits 1098 created to shine, besides innumerable others, which have influence over plants, &c. God has the most perfect knowledge of all. They are like his soldiers, whom he knows by name, (Isaias xl. 25.) as the good shepherd does his sheep, John x. 3. (Calmet) --- We read that Cyrus knew the name of all his officers, (Cyrop. v.) and that Adrian, and Scipio, the Asiatic, could even name all the soldiers in their armies." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Power.\u0002 God the Son. Earthly monarchs are forced to depend on others for the execution of their orders. But God is infinite. (Calmet) --- \u0001Number.\u0002 He knows innumerable things: (Worthington) or rather, (Haydock) the divine wisdom hath no parts, Jeremias x. 6. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Ground.\u0002 As he has done to the Egyptians, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Praise.\u0002 Literally, \"confession,\" (Haydock) including both compunction and praise. (Berthier)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Clouds.\u0002 This is represented as something wonderful, (Job v. 9., and xxxvii. 6.) though conformable to the laws of nature. The preservation of things is like a new creation. (Calmet) --- \u0001And the herb,\u0002 &c. \u0001Herbam,\u0002 (Psalm ciii. 14.; Haydock) is now wanting in Hebrew, as it was in the days of St. Jerome and the Chaldean, though the Septuagint, Aquila, &c., read it, and it is not probable that they would borrow it from another psalm. (Berthier) --- Their copies must therefore have varied. (Haydock) --- \u0001The herb,\u0002 may denote corn, and all vegetables for food. These productions evince the goodness and wisdom of God, (Berthier) as well as his power. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Young.\u0002 Literally, \"the sons of ravens,\" which may denote those birds in general, as well as their young. God provides for all. Many fables have been recounted concerning ravens, as if they neglected or forgot their young ones; and the Hebrews seem to have entertained some of these opinions, to which the sacred writers conform themselves, Job xxxviii. 41. (Calmet) --- St. Luke (xii. 24.) specifies \u0001ravens,\u0002 though St. Matthew (vi. 26.) has \u0001the birds,\u0002 when relating the same speech. --- \u0001Upon him,\u0002 must be understood in Hebrew. See Psalm ciii. 21., (Berthier) and Joel i. 20. (Calmet) --- If God take such care of the neglected ravens, how much more will he provide for his servants? (St. Chrysostom) (Worthington)" } ] }, { "chapter": 147, "slug": "id872.html", "header": "Psalm cxlvii. (Lauda Jerusalem.)", "notes": [ { "marker": "Ver. 12 [or 1.]", "first": 12, "last": 12, "text": "\u0001Alleluia.\u0002 This word is not in Hebrew. (Haydock) --- Many with the Septuagint add, \"of Aggæus and Zacharias.\" (Calmet) --- The psalm has the same object in view as the preceding. (Berthier) --- The Fathers explain it of the Church, and of heaven. (Calmet) --- \u0001Sion.\u0002 This place was highly favoured before the captivity, and rebuilt afterwards so as to enjoy many blessings. But all this was only a figure of the privileges belonging to the Church, and to the heavenly Sion, the true vision of peace. (Worthington) --- The earthly Jerusalem was too often faithless; (Galatians iv. 26., and Hebrews xii. 22.) so that the psalmist cannot have it alone in view. (Berthier)" }, { "marker": "Ver. 13. [or 2.]", "first": 13, "last": 13, "text": "\u0001Within thee.\u0002 Jerusalem was better fortified than (Haydock) other cities. But the Church is built upon a rock, and enriched with many graces, while heaven is free from all danger, and its inhabitants secure. (Worthington) --- Nehemias repeopled the city, which he had surrounded with walls, (Calmet) despising the sarcasms of his enemies, 2 Esdras vii. 4." }, { "marker": "Ver. 14. [or 3.]", "first": 14, "last": 14, "text": "\u0001Peace.\u0002 To obtain this, the peace of Jesus Christ must triumph in our hearts, Colossians iii. 15. (Haydock) --- \u0001Borders.\u0002 People perceiving that Assuerus favoured the Jews, durst no longer attack them, 2 Esdras vi. 16. (Calmet) --- They enjoyed peace and plenty. In the Church we have remission of sin in baptism and penance, and the spiritual food of Christ's body and blood in the blessed Eucharist, with the graces of the other sacraments. In heaven peace and joy subsist for ever. (Worthington) --- \u0001Fat.\u0002 The best (Haydock) of all sorts of fruit. (Theodoret) --- The Fathers understand the blessed Eucharist, or the holy Scriptures. (St. Augustine, &c.) (Calmet)" }, { "marker": "Ver. 15. [or 4.]", "first": 15, "last": 15, "text": "\u0001Speech.\u0002 Rain, (Kimchi) Jesus Christ, (St. Augustine) or the gospel, (St. Hilary; St. Jerome) which was presently propagated over all the earth, Romans x. 18. (Worthington) --- God's commands are instantly obeyed. (Haydock) --- No sooner did he speak to Saul, but he was converted, Acts ix. 4., and Hebrews iv. 12. (Berthier)" }, { "marker": "Ver. 16. [or 5.]", "first": 16, "last": 16, "text": "\u0001Like wool.\u0002 Because it is white, and light, and covereth the earth as with a fleece, which keeps it warm, and makes it fruitful. On which account also, in the following words, \u0001mists\u0002 (or as it is in the Hebrew, \u0001hoar frosts\u0002) are compared to \u0001ashes,\u0002 which give a fruitfulness to the ground. (Challoner) --- Trees and fruits are preserved by the snow resting upon them. \u0001Vota arborum frugumque....nives....insidere.\u0002 (Pliny, [Natural History?] xvii. 2.) --- \u0001Mists\u0002 are succeeded by clear weather. By penance and austerity sins are remitted, and devils expelled, Isaias i. 18. (Worthington)" }, { "marker": "Ver. 17. [or 6.]", "first": 17, "last": 17, "text": "\u0001His chrystal.\u0002 Some understand it of \u0001hail,\u0002 which is as it were \u0001ice,\u0002 divided into bits, or morsels. (Challoner) (Ecclesiasticus xliii. 22.) (Calmet) --- In summer and winter God sends proper moisture for the earth. (Tirinus) --- The most hardened are sometimes converted: but this must be the effect of grace. (Worthington) --- \u0001Cold.\u0002 If it were to continue, all would perish. He therefore sends the warm (Calmet) \"south wind.\" (Syriac)" }, { "marker": "Ver. 18. [or 7.]", "first": 18, "last": 18, "text": "\u0001Wind.\u0002 \"Spirit.\" The blessed Trinity (St. Jerome) grants compunction. (Berthier) --- By preaching and grace conversions are wrought." }, { "marker": "Ver. 19. [or 8.]", "first": 19, "last": 19, "text": "\u0001Jacob.\u0002 These spiritual blessings pertain only to the true Church. (Worthington)" }, { "marker": "Ver. 20 [or 9.]", "first": 20, "last": 20, "text": "\u0001Them.\u0002 He hath not announced his decrees to them. This glory was reserved for Israel, Deuteronomy iv. 7. (Calmet) --- The written law was granted to the latter. Yet God had sufficiently manifested his will to all mankind, so that they must also appear before his tribunal. (St. Chrysostom) (Berthier) --- \u0001Alleluia.\u0002 Considering that all were in the mass of sin, and that God justly let many perish; those whom he justifies are more bound to praise him; and therefore the prophet concludes this and the following psalms with \u0001Alleluia.\u0002 (Worthington) --- Christians, and particularly Catholics, are most concerned, since many have rebelled against the light of faith, (Berthier) and abuse the gift of the holy Scriptures. (Haydock)" } ] }, { "chapter": 148, "slug": "id873.html", "header": "Psalm cxlviii. (Laudate Dominum de cœlis.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 Septuagint, Syriac, &c., add, \"of Aggæus and Zacharias,\" as it seems to have been composed after the captivity, ver. 13. (Calmet) --- But why might not David thus invite all to praise God? He descends from the highest creatures to those on earth. (Berthier) --- \u0001Heavens.\u0002 All ye blessed spirits, preach God for the excellence of your nature, and for your numbers. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hosts.\u0002 Stars, (Calmet) or rather angels. (St. Chrysostom) (Matthew xxvi. 52.) --- The three children made the same invitation to them, rejoicing in this holy communion. [Daniel iii.] (Berthier)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And light.\u0002 Hebrew, \"of light,\" meaning the planets. (Kimchi) --- The harmony of these things invites us to praise the Lord. Origen and St. Hilary seem to represent them as intelligent. But (Calmet) when God is praised on their account....they all praise him. (St. Augustine) --- Irrational things shew forth the excellence of their Creator. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Of heavens.\u0002 The highest and most excellent, (Calmet) though not the abode of the angels, which had been specified before. --- \u0001Heavens,\u0002 in the clouds. It is not necessary to allow these waters to be above the stars. (Berthier)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001He spoke, and they were made,\u0002 is not in Hebrew or Chaldean, being taken from Psalm xxxii. 9., (Calmet) or lost in the original. (Berthier)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Away.\u0002 The heavenly bodies observe the most constant order. (Haydock) --- They are not liable to change, like sublunary things, (Calmet) though God may suspend the laws which he has established. (Berthier)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Earth.\u0002 All ye inhabitants. (Haydock) --- He then addresses whales, and all in the seas." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Word.\u0002 For the punishment of the wicked, (Calmet) and to strike the saints with awe. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mountains.\u0002 Thales, Origen, &c., have attributed souls to waters, &c. But this cannot be proved from this poetical personification. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Kings,\u0002 &c. God is to be praised for the diversity of states, whereby the whole community is preserved." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Alone.\u0002 God, and not any idol, has disposed all things. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Earth.\u0002 All contribute towards the divine praise. Yet they cannot afford as much as God deserves. --- \u0001Horn.\u0002 Glory, (Calmet) or the Messias; though this cannot easily be proved to be the literal sense. (Berthier) --- \u0001People.\u0002 Establishing his Church. (Worthington) --- \u0001Saints.\u0002 Israelites, (Berthier) particularly the sacred ministers, Deuteronomy iv. 7. (Calmet) --- \u0001To him.\u0002 By free-will, assisted by God's grace. (Worthington) (Hebrews xi. 6., and James iv. 8.) (Berthier)" } ] }, { "chapter": 149, "slug": "id874.html", "header": "Psalm cxlix. (Cantate Domino.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 Theodoret repeats this word here and in the following psalm. The author of this psalm is unknown. It was sung after the captivity, to thank God for the favours and peace granted to his people, and to foretell the conquests gained under the Machabees, and more fully under the Messias. (Origen) --- The Jews still looked for them in vain. Why do they not open their eyes, to see all accomplished by the propagation of the gospel? Muis refers the psalm to the beginning of David's reign over Israel, when the people entertained the strongest expectations of victory; and this opinion is very plausible, though we prefer that of the Fathers. (Calmet) --- The prophet undoubtedly invites the faithful to praise God. (Berthier) --- \u0001New,\u0002 and excellent; (Calmet) \u0001nova carmina,\u0002 (Virgil, Ec. 3.) is explained \u0001magna miranda,\u0002 by Servius. This psalm deserves the title, as it speaks of the new covenant. (St. Chrysostom) --- \u0001Saints\u0002 of Israel, dedicated to God's service, Exodus xxii. 31. (Calmet) --- Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001In him.\u0002 Hebrew, \"them.\" The plural is used out of respect, (Rabbins; Calmet) or rather to insinuate the blessed Trinity, as in Genesis i., Job xxxv. 10., and Isaias liv. 5. (Berthier) --- \u0001King\u0002 David, or the Lord, who was the true king of Israel, 1 Kings viii. 7." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Choir.\u0002 A musical instrument, though it imply also a dance, &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Unto.\u0002 Hebrew, \"in Jesus,\" (St. Jerome) or \"he will adorn the meek with salvation,\" as with a precious robe, Psalm cxxxi. 9, 16. --- The captives shall be restored to glory. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Beds.\u0002 In eternal rest. (Worthington) --- The prosperity of the Israelites but feebly represents the happiness of the elect. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hands.\u0002 He seems to allude to the regulation of Nehemias, (2 Esdras iv. 17.; Haydock) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. (St. Jerome) --- Our Saviour enables the saints to judge at the last day, Matthew xix. 28. (Calmet) --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life, Matthew iv. 20., and xix. 27., Acts iv. 34., and 1 Corinthians vi. 3. --- They shall judge whether people have made good or bad use of their possessions. (St. Augustine) (Ven. Bede) --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Iron.\u0002 These poetical expressions denote victory. The Machabees made great conquests, and the Jews expect greater under the Messias. But this has been verified in the conversion of nations to Christ, Isaias xlix. 23., and lx. 14. (Calmet) --- The victories of the Machabees were of short duration. (Berthier)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Written.\u0002 In God's decrees. (Worthington) (Job xxxi. 35., and Daniel vii. 10.) (Calmet) --- This judicial power is part of the glory of the saints. (Worthington) (1 Corinthians vi. 2., and Wisdom iii. 7.) (Haydock) --- All shall judge the wicked who have imitated the disinterestedness of the apostles. (Calmet)" } ] }, { "chapter": 150, "slug": "id875.html", "header": "Psalm cl. (Laudate Dominum in sanctis.)", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alleluia.\u0002 This invitation is addressed to the sacred ministers, as the people and all creatures had been already exhorted to praise God. (Calmet) --- This psalm was sung when the first-fruits were brought to the temple. (Selden, Syn. 3.) --- \u0001The Lord.\u0002 Hebrew \u0001el,\u0002 \"God.\" (Haydock) --- \u0001Places.\u0002 Hebrew, \"his sanctuary,\" (Haydock) or heaven. (Calmet) --- All both in heaven and earth sound forth his praises." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Acts.\u0002 Ye, for whom miracles have been wrought, praise him as much as you are able, though you cannot do it sufficiently. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Trumpet.\u0002 This instrument was reserved for priests, Numbers x. 2. The nine others might be used by Levites. (Calmet) --- The precise signification of them is not known. (Berthier)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Choir....Strings.\u0002 Unity and mortification are requisite to make our praises acceptable, as strings are made of the bowels of beasts. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Spirit.\u0002 Wind instrument, (Menochius) or man, who is bound to praise God, even more than the angels, as Christ has assumed his nature, and will bring him to sing with them Alleluia. (Worthington) --- Let \"all that breathes\" praise, (Berthier) including every living creature, (Calmet) as well as the celestial spirits. (Haydock) --- \u0001Alleluia\u0002 is not in Septuagint, Syriac, &c. But it is in the Hebrew, and no word could answer better for a conclusion of the psalms, which are almost wholly employed in the divine praises. This ought to be our occupation both on earth, and in heaven. Amen. (Calmet) --- Pope Damasus, A.D. 380, ordered the \u0001Glory,\u0002 &c., to be added to each of the psalms, as it has been since observed. (Worthington) --- An apocryphal psalm, concerning David encountering Goliath, occurs in many Greek and Latin copies; but it is of no authority. (Calmet)" } ] } ] }, "rev": { "book": "rev", "intro": [ { "text": "THE", "center": true }, { "text": "APOCALYPSE OF ST. JOHN,", "center": true }, { "text": "THE APOSTLE.", "center": true }, { "text": "PREFACE." }, { "text": "Though some in the first ages[centuries] doubted whether this book was canonical, and who was the author of it, (see Eusebius, lib. 7, History of the Church, chap. xxv.) yet it is certain much the greater part of the ancient fathers acknowledged both that it was a part of the \u0001canon,\u0002 and that it was written by St. John, the apostle and evangelist. See Tillemont, in his ninth note upon St. John, where he cites St. Justin Martyr, St. Irenæus, St. Clement of Alexandria, Tertullian, St. Cyprian, St. Athanasius., Eusebius, St. Ambrose, St. Jerome, St. Augustine, &c. It was written in Greek to the churches in Asia[Asia Minor], under Domitian, about the year 96[A.D. 96] or 97, long after the destruction of Jerusalem, when St. John was banished to the island of Patmos, in the Ægean Sea. It is by some called the prophecy of the New Testament, and the accomplishment of the predictions of all the other prophets, by the first coming of Christ at his incarnation, and by his second coming at the end of the world. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers, and late interpreters. Many think that most things set down from the fourth chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of an opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Alcazar in his long commentary, the learned Bossuet, bishop of Meaux, in his treatise on this book, and P. Alleman, in his notes on the same Apocalypse, tom. xii, who, in his preface, says, that this in a great measure may be now looked upon as the opinion followed by the learned. In fine, others think that St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general; the eternal happiness and reward which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand; but we have no certainty, when we apply these predictions to particular events; for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. \u0001Apocalypsis Joannis tot habet sacramenta quot verba....parum dixi, in verbis singulis multiplices latent intelligentiæ\u0002. (Ep. ad Paulin. t. iv., p. 574. Edit. Benedict.) (Witham)" }, { "text": "In the first, second, and third chapters of this book are contained instructions and admonitions which St. John was commanded to write to the seven bishops of the churches in Asia. And in the following chapters, to the end, are contained prophecies of things that are to come to pass in the Church of Christ, particularly towards the end of the world, in the time of antichrist. It was written in Greek, in the island of Patmos, where St. John was in banishment by order of the cruel emperor Domitian, about sixty-four years after our Lord's ascension. (Challoner)" }, { "text": "This is the last in order of the sacred writings, and contains, in twenty-two chapters, revelations, as the name imports, extremely obscure it must be acknowledged, yet undoubtedly of the utmost importance to the Christian Church, if we may judge from the dignity of the author, who was the beloved disciple, or the grandeur and majesty of the ideas, which pervade every chapter of the work. Being a \u0001sealed book,\u0002 or a hidden mystery, in the beginning of the Church, when nothing of this important prophecy had yet been fulfilled, it is no wonder we are deprived of the usual lights which we have hitherto followed in expounding the Scripture, viz. the works of the fathers. So little was it indeed understood at that time, that by many it was long considered as a \u0001reverie,\u0002 and an extravagant composition, though the most learned always looked upon it as an inspired work. One reason, which may have led the faithful to class this among the apocryphal works, was the number of fables and illusions published by the misguided piety of the ignorant. We know at least, that on account of the heresy of Cerinthus, which was filled up with illusion and fanaticism, this book was not circulated among the faithful: a few copies were kept with care in the archives of the Churches, to be perused only by the bishop, or such as he thought not likely to abuse it. With regard to the interpretation of it, it will not be expected that it should be attempted in a work of this kind. We shall therefore only give a short account of the principal commentators, and their plans, that the enlightened reader may consult their works, if he wish to enter deeper into the subject. But it should never be forgotten, that the connection of sublime and prophetical ideas which compose this work, has at all times been a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger's praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None of them have given a regular systematic explanation. It must, however, be observed, as a circumstance of some moment, that many of them, particularly Sts. Augustine and Jerome, thought the Apocalypse contained prophecies regarding the \u0001whole time\u0002 of the existence of the Church of Christ, till its triumphant state in the new Jerusalem. 2. Among the moderns we have abundant interpreters of the Apocalypse in all the reformed Churches. It has indeed grown into a mania among them, the only difference being their respective degrees of absurdity. This has been to all of them the common quarry, whence they have hewn the stones to cast at their mother Church. For to this day they have continued to disgrace themselves and Christianity, by depicting the Church of Rome as the scarlet w---e[whore] of Babylon, popery the beast, and the pope antichrist. We must, however, except Grotius and Hammond, who have given historical interpretations, and some few others. 3. Among Catholic expositors stands eminently conspicuous the learned bishop of Meaux, Bosseut. This light of the Galican Church has improved upon and filled up the outlines which Grotius had only sketched. The first three chapters, according to him, regard only the Churches of Asia, to which they are addressed; the other chapters, to nineteen, have been fulfilled in the persecutions which the Church endured under the pagan emperors. The last three are merely allegorical of the triumphs which the Church finally gained over her persecutors. 4. \u0001Du Pin\u0002 has taken a wider range. The last three chapters regard the final judgment, and the establishment of the Church in heaven. And all the chapters between the first three and last three, are mere general descriptions of persecutions, fall of tyrants, heresies, &c. which shall happen in the Church; represented under the various figures which the rich imagination of St. John supplied. This system certainly removes all difficulties at once, by saving the trouble of comparing each figure with corresponding historical facts; but substitutes a vague and indeterminate sense, which we do not expect in prophecy. 5. \u0001Calmet\u0002 does not vary a great deal in the outlines with Bossuet; but their applications of the text to the history are in many points widely different. He conceives the intermediate chapters between the first three and last three to have been fulfilled in the general persecution begun by Diocletian, in 303[A.D. 303], and the destruction of Rome, in 410, by Alaric. The last three chapters give the triumph of the martyrs at that period, as well as many things, which are to take place at the coming of antichrist, and the dissolution of the world. 6. Conceiving that all the above commentators had too much contracted the time for the accomplishment of the prophecy, by limiting it to the establishment of Christianity, \u0001Monsieur de la Chetardie\u0002 established a new system upon the supposition that the Apocalypse includes the whole history of Christ's Church upon earth. In doing this, he had the authority of St. Augustine, and other fathers. Observing, therefore, upon an attentive perusal of this work, that there were seven seals, seven trumpets, seven vials, and that at the opening of each seal a new revelation was made, he ingeniously concluded, that the history of the whole Church was divided into seven periods or ages, and that to each period belonged one seal, one trumpet, and one vial. Six of these periods he conceives to be already accomplished, the seventh yet remains concealed in the womb of futurity. 7. Ingenious as is this system of Chetardie, it was not adopted, since Calmet, who wrote after him, preferred his own, which resembled that of Bossuet. It has, however, been renewed by the late bishop Walmsley, under the name of Signor Pastorini, who has taken up the idea and general outline from Chetardie, but illustrated the same with his own interpretation and application to historical facts. The erudition with which the latter author has clothed this system, and the striking aptness of his comparisons of the words of the prophecy to the events which have passed, have gained a very general approbation, and he is almost exclusively followed in the interpretation of this sealed book. How far he has succeeded in his explanation of the seventh age of the Church, cannot be determined by us, since it is shut up in the dark recess of futurity. Posterity will decide. To him we refer the English reader for any further information on the subject, convinced that his researches will be amply gratified, his education wonderfully improved. For, says the illustrious prelate Bossuet, \"notwithstanding the obscurities of this book, we experience in its perusal an impression so sweet, and at the same time so magnificent, of the majesty of God; such sublime ideas present themselves of the mystery of Jesus Christ, such noble images of his victories and his reign, and such terrible effects of his judgment, that the soul is quite moved and penetrated. All the beauties of the Scriptures are collected in this book. Whatever there is melting, lively, and majestic in either the law or the prophets, acquires in this book an additional lustre.\" O truly adorable truths contained herein! of which God is the plentitude and eternal source; of which Jesus Christ is the prophet, the teacher and master; truths which have the angels for servants and ministers; the apostles and bishops for witnesses and depositaries; and all faithful souls, ver. 3.[chap. i. 3.?], for children and disciples. Let us prepare our hearts to hear Jesus Christ arisen from the dead, discovering to us the mysteries of his kingdom, and the truths of the gospel of his glory. Let us hear his warning voice, and prepare for his speedy coming by a strict observance of every duty. Happy, thrice happy that Christian whom the death of sin, and the sleep of tepidity shall not render deaf to this voice!" } ], "intro_slug": "id286.html", "chapters": [ { "chapter": 1, "slug": "id287.html", "header": "Apocalypse i.", "notes": [ { "marker": "Ver. 1-3.", "first": 1, "last": 3, "text": "\u0001The\u0002 Apocalypse, or \u0001Revelation.\u0002 I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change. --- \u0001Of Jesus Christ....by his Angel,\u0002 sent \u0001to his servant John.\u0002 So that these things were immediately revealed to St. John by an Angel, who represented and spoke in the person of Christ.--- \u0001Which must shortly come;\u0002 and as it is again said, (ver. 3.) \u0001the time is at hand.\u0002 This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, i.e. what is said of the seven churches. (Chap. ii. and iii.) Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are now in the last age, or the \u0001last hour.\u0002 See 1 John ii. 18. (Witham) --- St. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end." }, { "marker": "Ver. 4-6.", "first": 4, "last": 6, "text": "\u0001John to the seven churches,\u0002[1] afterwards named; and by them, to be understood of all churches, bishops, and people in the like dispositions. --- \u0001From him, who is, who was, and who is to come.\u0002 As these words are only applied, and applicable to him, who is truly God and eternal, Alcazar (p. 176) applies them to God the Father. Others think them to be spoken of God, as the word God agrees to all the three divine persons, who are one and the same God. See Ribera. --- \u0001And from the seven spirits.\u0002 Alcazar understands them of seven of God's attributes, or perfections, but, by the common exposition, are meant seven of the chief created spirits, who in a special manner assist at the throne of God, employed to execute God's commands, as Raphael saith, (Tobit. xii. 15.) \u0001I am one of the seven who stand before God.\u0002 (Witham) --- \u0001Spirits,\u0002 &c. Some understand this of the Holy Ghost, on account of his seven gifts; but the most literal interpretation is of the principal Angels, who always surround the throne of God, and are his ministering spirits. (Calmet) --- \u0001And from Jesus Christ,\u0002[2] made man, and the Redeemer of mankind, whom St. John here names after the seven spirits, because he continues his discourse about Christ, \u0001who is the faithful witness;\u0002 testified and approved of God by so many miracles, prophecies, &c. He is the chief of the martyrs or witnesses, as the Greek word signifies. --- \u0001The first begotten of the dead,\u0002 both first in dignity, and first that rose to an immortal life. --- \u0001The prince of the kings of the earth,\u0002 whose power is infinitely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life. --- \u0001And\u0002 Christ \u0001hath made us a kingdom,\u0002 inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven. --- \u0001And\u0002 hath made us \u0001priests to God, and his Father,\u0002 to offer up spiritual sacrifices. See 1 Peter ii. 9. --- \u0001To him be,\u0002 or is due, \u0001glory and empire, for ever and ever. Amen\u0002. That is, to Jesus Christ. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Behold he cometh,\u0002 or is to come at the day of judgment. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001I am Alpha, and Omega.\u0002 These, the first and last letters of the Greek alphabet, signify the same as what follows, \u0001the beginning, and the end,\u0002 the first cause and last end of all intelligent beings, \u0001who is, and who was, and who is to come, the Almighty.\u0002 These words agree only to him, who is the true God, and here are applied to our blessed Redeemer, who is to come and judge all. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001On the Lord's day.\u0002[3] Not on the Jewish sabbath, which is our Saturday, but on the Christian sabbath, our Sunday, called the \u0001Lord's day\u0002. The Church, in the apostle's time, changed the day of rest, on which the Jews were commanded to rest and sanctify that day, from Saturday to Sunday, from the last day of the week to the first. They judged this only to be an indispensable precept, that some day or some time should be appointed, in a special manner, for God's service and worship, on which Christians should also abstain from servile works, that were not of necessity: as to the determination of such a day of the week, they judged that the Church had power to change the day. The late pretended reformers have all agreed with us in this change. And if they would have all that is expressed in this commandment, to be of an indispensable and unchangeable obligation, according to the letter of the law, they ought certainly to observe, to sanctify, and to abstain from all servile works on Saturdays, or on the Jewish sabbath. --- \u0001A great voice, as of a trumpet.\u0002 To signify the importance of things to be revealed. (Witham) --- \u0001Voice,\u0002 &c. This was most likely St. John the Baptist, who calls himself the voice of one crying in the desert, and who in Malachias is called the Angel of the Lord, as he is also styled in the first verse of this chapter. (Pastorini)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001I saw seven golden candlesticks,\u0002 which, by the last verse of this chapter, represented the seven Churches of Asia. We may suppose these candlesticks to have been shewn to St. John, like what is described, Exodus xxv. 31. For in these visions of St. John are frequent allusions to the former tabernacle, and to things relating to the service and worship of God, which Moses was ordered to make. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And in the midst of the seven golden candlesticks,\u0002 i.e. \u0001walking\u0002 among the candlesticks, like unto Christ, as he many times called himself the Son of man, and at other times told the Jews he was the Son, the only begotten Son of God. By this walking among the candlesticks is signified his providential care over all the particular Churches, which make up one Catholic Church. --- \u0001With a long garment,\u0002[4] and a \u0001golden girdle,\u0002 with a resemblance of the habit of the priests. (Witham) --- Jesus Christ is in the midst of his Church to enlighten it, to defend and sanctify it, the true model of pastors, who should reside in the midst of their flock, be clothed with sanctity and justice, and girt with the golden girdle, i.e. with singular purity, always ready for combat and labour, by their charity and zeal." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001His feet like unto fine brass,\u0002 to signify the purity and steadfastness of his steps and actions. --- \u0001His voice as the sound of many waters,\u0002 the sound of his preaching by himself, and by his apostles, has been heard throughout all nations of the world. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001In his right hand seven stars,\u0002 which, as it is said, (ver. 20.) were the \u0001Angels,\u0002 i.e. the bishops of the seven churches, by this comparison is expressed their dignity. --- \u0001And from his mouth came out a sharp two-edged sword.\u0002 The word of God preached is compared to a two-edged sword. (Ephesians vi. 17. and Hebrews iv. 12.) It also signifies God's severity in punishing sinners. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001I am the first and the last\u0002. These are the words of the Son of man, or of him that represented our Saviour, Christ, to St. John. To be the first and the last, is another expression agreeing only to him who is the true God, as it is divers times applied by the prophet Isaias. (Witham) --- From the 12th verse to this place we have a description of the Son of man, i.e. Christ. The different emblematical descriptions of his countenance, his dress, &c. are similar to what are used by other prophets, and easily explained of his attributes, his eternity, vengeance, &c. &c. (Omnes passim.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001And alive, and was dead;\u0002 always living as God, and as man was dead, died on the cross for the salvation of all men, rose again, triumphed over hell, death, and sin, and am living for ever and ever, and have the keys of death and of hell, power over all, all things being made subject to me, even as man, or as God and man. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Angels.\u0002 These are the seven bishops of the churches. Christ's having them in his right hand, shews the care he takes of his Church. (Calmet)" } ] }, { "chapter": 2, "slug": "id288.html", "header": "Apocalypse ii.", "notes": [ { "marker": "Ver. 1-7.", "first": 1, "last": 7, "text": "\u0001To the Angel of the church of Ephesus.\u0002 The great St. Timothy, who was bishop of Ephesus, died a glorious martyr about this time. But as for the admonitions and reprehensions given in these letters, we must take notice, that they are given to the faithful of each church, and not only to the bishops, as it appears by the words so often repeated. (Witham) --- \u0001Angel.\u0002 This could have been no other than St. Timothy, who was then bishop of Ephesus. We must not suppose the faults, which are reproved by St. John, to belong individually to St. Timothy, but to some members of the Church. (Bossuet, and others) --- \u0001These things, saith he, who holdeth,\u0002 &c. That is, Christ, or the Angel who represented Christ, as appeareth by his titles repeated out of the last chapter. --- \u0001And hast not failed,\u0002 or fainted, in opposing the teachers of false doctrine. --- \u0001Thou has left thy first charity,\u0002 or first fervour, a common, yet a very dangerous disposition, and especially in a bishop, charged with the care of those under him. --- \u0001Do penance\u0002....practise \u0001the first works,\u0002 return to thy first fervour, or \u0001I will remove thy candlestick out of its place.\u0002 The church of Ephesus is threatened, as in danger to lose its faith, which faith should be transplanted and received in other places. It is what God has divers times permitted, that churches flourishing in the profession of the true Christian faith should be perverted by infidelity and heresy, while the faith hath been planted in other kingdoms of the world. I need not bring instances, where candlesticks have been removed out of their places. (Witham) --- The Nicolaites were an infamous sect, who disturbed the rising Church by the superstitions and all the impurities of paganism. See St. Augustine, de hæresib. --- \u0001To him,\u0002 to every one \u0001that overcometh, I will give to eat of the tree of life,\u0002 (that is, eternal happiness, differently expressed in these letters) \u0001which is in the paradise of my God.\u0002 It is spoke in the person of Christ, as man. (Witham)" }, { "marker": "Ver. 8-11.", "first": 8, "last": 11, "text": "\u0001To the Angel of the church of Smyrna.\u0002 To St. Polycarp, or some bishop there before him. No reprehension is given to this bishop, or to his church, but a commendation for suffering in poverty and tribulation, when they were rich in grace. (Witham) --- \u0001Poverty.\u0002 He was poor in temporal things, but rich in grace and merits. --- \u0001Thou art blasphemed\u0002 by those false teachers, who call themselves Jews and Israelites, and the chosen people of God, waiting for the coming of the Messias, but are not to be looked upon as such; having refused to own their true Messias, Jesus Christ, they are \u0001the Synagogue of Satan,\u0002 the greatest enemies of the true faith. --- \u0001You shall have tribulation ten days,\u0002 which several here understand for a long time, others for a short time, \u0001ten times\u0002 being used in both senses. (Witham) --- The first death is that of the body, the second of the soul. (Ven. Bede)" }, { "marker": "Ver. 12-17.", "first": 12, "last": 17, "text": "\u0001To the Angel of the Church of Pergamus.\u0002 This Church is exhorted to \u0001do penance,\u0002 and reprehended, as the seat or throne of Satan. It is only said, that the bishop lives where this satanical seat is, that \u0001he had not denied\u0002 the \u0001faith,\u0002 even under the persecution, when St. Antipas suffered martyrdom, of whom see Tillemont in the persecution under Domitian, tom. ii, p. 119, and note 523; and Bollandus, April 11th; though the acts themselves be not of great authority. --- Thou hast \u0001them that hold the doctrine of the Nicolaites,\u0002 which is compared to that of \u0001Balaam\u0002, who taught \u0001Balac to cast a\u0002 scandal \u0001before the children of Israel,\u0002 by which they were seduced by the women of the Moabites, and fell into the sin of fornication and idolatry. (Numbers xxiv. and xxxi. 16.) --- \u0001To him that overcometh, I will give the hidden manna;\u0002 a happiness in heaven, which the eye hath not seen, &c. --- And \u0001a white\u0002[1]\u0001 stone,\u0002 with \u0001a new name written,\u0002 as a mark of the happiness promised to all those who shall conquer. An allusion to the custom of giving a white stone to those that were tried and acquitted, and also to persons promoted to a dignity; and a black stone to such as were found guilty. See Acts xxvi. 10. (Witham) --- This new name is the eternal recompense, unknown and despised by worldlings, but esteemed by the faithful, who know the excellence of the rewards promised by God. (Calmet)" }, { "marker": "Ver. 18-29.", "first": 18, "last": 29, "text": "\u0001To the Angel of the church of Thyatira.\u0002 Here is first a commendation of their constancy in the \u0001faith,\u0002 in good \u0001works, charity, patience,\u0002 and \u0001ministry,\u0002 which chiefly regards their bishop, whoever he was at that time. The heretics, called Alogians, who rejected the Apocalypse, (chiefly because of the clear proofs of the divinity of the Word, or Son of God) pretended that there was not church at Thyatira, when St. John is supposed to have written his Apocalypse. They have no proof of this. This same church was afterwards perverted by the Montanists. See St. Epiphanius, hær. li. p. 455. Here follows a reprehension that they permitted \u0001the woman,\u0002 (here called by the name of \u0001Jezabel,\u0002[2] as was called the wife of Achaz, who persecuted the true prophets, and protected the false ones, 3 Kings xviii.) \u0001to seduce\u0002 the \u0001servants\u0002 of God, \u0001to commit fornication,\u0002 and eat of things offered to idols. There is no probability that this Jezabel was wife to the bishop of that church. Had this been true, the bishop would have deserved a reprehension much more severe than is here given him. Alcazar thinks that by this woman was meant some heretical sect, or the corrupt synagogue of the Jews; but interpreters commonly understand some powerful woman thereabout among the infamous Nicolaites, who by her authority and artifices, brought many to embrace that sect. --- \u0001I give her time to do penance; and she will not,\u0002 or would \u0001not repent.\u0002 It is Christ who speaks as God, for who but God gives sinners time to repent? --- \u0001Behold, I will cast her into a bed,\u0002 &c. Some understand a bed of sickness, others of corporal death, others eternal torments in hell, where she, and \u0001they\u0002 that sin \u0001with her,\u0002 shall be \u0001in very great tribulation, unless\u0002 first \u0001they do penance.\u0002 --- \u0001All the churches shall know that I am he, who searcheth the reins and hearts,\u0002 which God alone can do. See Psalm vii. 10.; Jeremias xvii. 10.; &c. It is God also who \u0001will give to every one....according to his works.\u0002 See Psalm lxi. 13.; Proverbs xxiv. 12.; Romans ii. 6. and in divers other places. --- \u0001I will not put upon you any other weight,\u0002 &c. That is, not the insupportable burden of the Jewish ceremonies, to which teachers of false doctrines would have you subject. (Witham) --- Whoever does not give in to this new doctrine of the Nicolaites and Gnostics, and does not approve the deep and abstruse doctrines of Satan, which they teach, shall have no new weight or punishment. Let them keep the doctrine once delivered. (Calmet) --- Yet in the faith which you have already learnt, remain steadfast, \u0001till I come.\u0002 --- To them who shall \u0001overcome,\u0002 &c. \u0001I will give power over\u0002 or above all \u0001nations.\u0002 This shews that the saints, who are with Christ our Lord in heaven, receive power from him to preside over nations, and provinces, as patrons; and shall come with him at the end of the world to execute his will against those who have not kept his commandments. (Challoner) --- \u0001End.\u0002 This alludes to the day of judgment, when the faithful shall sit on thrones with Christ. And he shall inherit the morning star of perpetual bliss, that shall never set. --- They shall triumph over all the wicked world, and under me \u0001shall rule them,\u0002 as it were, \u0001with a rod of iron,\u0002 being so much exalted above them. --- As \u0001the vessel of a potter,\u0002 shall all their present greatness \u0001be broken.\u0002 To every such faithful servant, I will give \u0001the morning star,\u0002 another expression to signify eternal light, or eternal happiness. (Witham)" } ] }, { "chapter": 3, "slug": "id289.html", "header": "Apocalypse iii.", "notes": [ { "marker": "Ver. 1-6.", "first": 1, "last": 6, "text": "\u0001To the Angel of the church of Sardis\u0002. He begins with a severe reprehension, \u0001thou hast the name of being alive, and thou art dead,\u0002 which we may understand of the greatest part of them, and of being dead by the worst of deaths, which is that of sin. (Witham) --- In the style of the sacred writers, to live, is to be in the state of grace, and to bring forth good works; as, to be dead, is to live in sin, and in the neglect of Christian duties. (Calmet) --- Here we see that the opinion of men is no advantage to us, when our internal dispositions are not correspondent to our external appearance. For what we are in thy sight, O Lord, so much we are, and no more, says St. Augustine. --- The bishop is charged with this fault, that he did not watch and take care of his flock. He is admonished to repent, and to \u0001strengthen\u0002 those that were not dead, but \u0001ready to die.\u0002[1] (Witham) --- God does not seek to surprise us and lay snares for us. But when he tells us that he will come like a thief, it is only to admonish us not to slumber. Had he wished to take us unawares, he never would have admonished us beforehand. (Calmet) --- \u0001But thou hast a few names,\u0002 &c. That is, a few persons not yet defiled, neither as to their consciences, souls, nor bodies. --- \u0001They shall walk with me in white\u0002 apparel, &c. It is a new way of expressing the happiness of heaven. (Witham) --- White is the color of joy, festivity, and triumph. The Angels always appeared clothed in white. (Calmet)" }, { "marker": "Ver. 7-13.", "first": 7, "last": 13, "text": "\u0001To the Angel of the church of Philadelphia.\u0002 There were several towns of this name; here is understood that which was near Sardis, in Lydia. Here is no more than an admonition to persevere, to hold that which thou hast. Christ takes the title of the \u0001Holy One,\u0002 and \u0001True One, who hath the key of David;\u0002 i.e. being the son of David, and the promised Messias, hath supreme power in the Church: who opens the gate of salvation, and no one shuts it against his elect. (Witham) --- By the key in this place may be understood either the key of the Church, or of the kingdom of heaven. Jesus Christ has both, he opens and shuts the heavens by his infinite power. But in the Church on earth he has entrusted this key (his power) to his apostles and ministers; whatever is bound or loosened by them is ratified by him in the kingdom of his glory. (Calmet) --- \u0001I have\u0002 set \u0001before thee a door\u0002 open, by giving thee graces to save thee, which no one shall be able to hinder, \u0001because thou hast \u0002of thyself \u0001little\u0002 power or strength,[2] \u0001and hast kept my word,\u0002 and not denied the faith. (Witham) --- I have sent you to preach, and have given my blessing to your labours. You shall, notwithstanding all your adversaries, eventually succeed. St. Paul makes use of the same manner of expression, 1 Corinthians xvi., I see a great door is open to me, and at the same time many adversaries; and again, 2 Corinthians ii. and Colossians iv., On account of your little strength, your want of talents, eloquence, supernatural gifts, &c. I have not exposed you to great trials. Thus does the Almighty always proportion the trials he sends, and the temptations he permits in his servants, to the graces and strength he has given them. --- Those who were neither Jews nor Christians, shall come and abjure at your feet their former errors, and shall evidently perceive that you are strengthened by me. (Calmet) --- Christ also promises that he will make the false abandoned Jews subject to the bishop and his Church, and to own them to be the beloved and chosen people. God promises to preserve them in \u0001the hour\u0002 or time \u0001of temptation\u0002 and persecutions, which should happen to all the inhabitants of the \u0001earth.\u0002 (Witham) --- He here advertises him of the persecution which was about to take place, and by which he would try the fidelity of his servants. In ver. 12., he relates the triumph and everlasting beatitude of the martyrs. --- \u0001He that\u0002 overcomes, \u0001I will make him a pillar,\u0002 &c. so as to stand firm against his enemies, and to be secure of his endless happiness. --- \u0001I will write upon him the name of my God,\u0002 a subscribed citizen of the celestial Jerusalem, with \u0001the new\u0002 name of Jesus, the Saviour and Redeemer of mankind. He alludes to the custom of writing names upon pillars, palaces, &c. --- From the words \u0001my God,\u0002 the Socinians pretend that Christ is not the true God, as we may find in the disputes which Servetus had with Calvin. Calvin answered the Socinians, as all Catholics do, that Christ was both God and man: this and divers things were spoken of Christ as he was man, but that many things in the Scriptures could not apply to him, unless he was also truly God. And by such places is clearly confuted the blasphemy and error of the Arians and Socinians. The argument concludes in the principles of the Catholics, who allow the authority of the Church in expounding the sense of the Scriptures; but the Calvinists, and all other pretended reformers, having shaken off that authority, and having allowed that the holy Scriptures are to be interpreted according to every man's private judgment or spirit, this set Calvin and Servetus, every Calvinist and Socinians, upon the same level. (Witham)" }, { "marker": "Ver. 14-22.", "first": 14, "last": 22, "text": "The seventh and last letter is \u0001to the Angel of the Church of Laodicia.\u0002 Christ here takes the title of \u0001the Amen,\u0002[3] as if he said, I am the Truth. --- \u0001The beginning of the creation,\u0002 or of the creatures \u0001of God,\u0002 to which is added in the first chapter, \u0001the beginning and the end.\u0002 --- \u0001Thou art neither cold nor hot,\u0002 but \u0001lukewarm.\u0002 A dreadful reprehension, whatever exposition we follow. According to the common interpretation, by the \u0001cold\u0002 are meant those who are guilty of great sins; by the \u0001hot,\u0002 such as are zealous and fervent in piety and the service of God; by the \u0001lukewarm\u0002 or tepid, they who are slothful, negligent, indolent, as to what regards Christian perfection, the practice of virtue, and an exact observance of what regards the service of God. On this account they are many times guilty in the sight of God of great sins, they forfeit the favour and grace of God, fancying themselves good enough and safe, because they live as others commonly do, and are not guilty of many scandalous and shameful crimes, to which they see others addicted. --- \u0001I would thou wert\u0002 either \u0001cold or hot\u0002. This is not an absolute wish, because the condition of the cold is certainly worse in itself; but it is to be taken with regard to the different consequences, which oftentimes attend these two states, and to signify to us that the lukewarm may be farther from a true conversion, inasmuch as they are less sensible of the dangers to which they remain exposed, than such as commit greater sins. Their careless indevotion becomes habitual to them, they live and die with a heart divided betwixt God and the world; whereas greater and more shameful sinners are not without an abhorrence of such vices which they commit; a fear of punishment, of hell and damnation, strikes them by the mercies of God offered even to sinners, and makes them enter into themselves like the prodigal son; they detest their past lives, and by the assistance of God's graces become both fervent and constant in the duties of a Christian life. (Witham) --- Tepidity in a Christian life, and in the service of God, is oftentimes more dangerous than absolute wickedness. The open sinner is easily made sensible of his danger; he experiences the stings and reproaches of conscience, whilst the tepid Christian lives without remorse, fear, or apprehension, and listens not to those who wish to shew him the danger of his situation. I dare venture to affirm, says St. Augustine, that to fall into some public and manifest sin would be of advantage to the proud, that so those who by their self-complacency had so often fallen before, may now become displeased with themselves and humble. (Calmet) --- To the lukewarm it is said, \u0001I will begin to vomit thee out of my mouth;\u0002 i.e. if thou continue in that state, I will permit thee to run on and be lost in thy sins. Thou blindly sayest within thyself, \u0001I am rich,\u0002 &c. A false conscience generally attends a lukewarm soul and those who serve God by halves; they flatter themselves that all goes well enough with them, when they see they are not so vicious, as many others: but here the spirit of God, who penetrates the secret folds and windings of slothful souls, admonisheth them of their dangerous mistakes, that they are \u0001wretched, poor, blind,\u0002 and \u0001naked,\u0002 when God, by his grace, does not inhabit their souls, though they may have millions of gold and silver in this world. \u0001I counsel thee to buy of me gold tried in the fire,\u0002 the love of God purified by trials and troubles in this life, to recover thy lost innocence, to be \u0001clothed\u0002 with the habit of grace, to \u0001anoint thy eyes with eye-salve\u0002, by a serious reflection on what regards thy eternal salvation. --- I chastise \u0001those whom I love.\u0002 He concludes all the former admonitions by telling them: first, that to be under trials and troubles, is a mark of God's favour and his paternal care; secondly, to hearken to the voice of God, when he knocks at the door of their heart; and thirdly, he promises them the reward of eternal happiness---he that overcomes, shall \u0001sit with me on my throne\u0002: though this does not imply an equality of happiness, not even to all the saints, much less with God himself, but only that the elect shall be in the throne as it were of heaven, and partakers of heavenly happiness according to their past good works. --- I should not here mention the wild and ridiculous fancies of one Mr. Brightman, when he pretends to expound to all men these letters to the seven bishops of Asia[Asia Minor], were it not to shew how the obscure predictions of St. John's revelation have been turned and abused by the loose interpretations of some of the late reformers, as may be seen more at large, when we mention their arbitrary fancies about the whore of Babylon and the popish antichrist. I shall here with Dr. Hammond, give the reader a taste of such licentious expositions of the divine oracles. The Calvinist, Mr. Brightman, pretended he had his expositions by divine inspirations, and so gave his commentary the title of \u0001Revelation of the Revelation.\u0002 I shall quote his words out of Dr. Hammond. \"Mr. Brightman assures his readers, that by the churches of \u0001Sardis, Philadelphia,\u0002 and \u0001Laodicia,\u0002 were meant Germany, France, and Britain. He says a most heavy trial was now suddenly to invade the Christian world....that the three said churches were most favourably admonished of this tempest by the epistles written to them \u0001by name, nomination....\u0002that he found and understood this to be so by divine inspiration, from the inscriptions of these letters, and so should be guilty of a sin against the Divine Majesty, if he concealed them.\" Not to tire the reader with his fancies about \u0001Ephesus\u0002 and \u0001Pergamus,\u0002 which may be seen in Dr. Hammond, Rev. ii. 13., \"on those words, \u0001in those days was Antipas,\u0002 &c. Mr. Brightman has this wanton fancy on the name Antipas, that it doth denote that the martyrs of his time (which was after Luther) should be antipapæ, or antipopes;\" i.e. adversaries to the popes and popery. Dr. Hammond (p. 928) gives us Mr. Brightman's conceit on the name \u0001Thyatira,\u0002 which must be taken for the same as \u0001Thygatheira,\u0002 signifying a young daughter, and so denotes the growth of piety in the Church from the year 1300, from Wycliffe's time to 1520, that is, till it came to perfection in \u0001Luther's\u0002 days. Page 932. note \u0001a,\u0002 \"\u0001Sardis,\u0002 according to Mr. Brightman,\" says Dr. Hammond, \"is the first reformed church in the antitype, to wit, that of Germany, which began at Wittenburg, by Luther, in the year 1517. And the proof is, that Sardis is more to the south than Thyatira, and so must have more of truth in it; or, because there is no mention made of Balaam and Jezabel, which he resolved must signify the doctrines of Christian Rome, the absence of which must signify a breaking off from the Romish communion; or, that she (the German Church) had \u0001a name to be living, but was dead,\u0002 by the doctrine of \u0001consubstantiation\u0002 among the Lutherans, even after the reformation. This,\" says Dr. Hammond, \"were a strange way of interpreting dreams, which no oneirocritic would allow, but a much stranger of explaining prophecies.\" Page 933, \"\u0001Philadelphia,\u0002 says Mr. Brightman, must needs be the Helvetian, Swedish, Genevan, French, Dutch, and Scotch reformed Churches. No reason again for it, but that the city of \u0001Philadelphia\u0002 was yet farther south than \u0001Sardis,\u0002 and so must needs signify more increase of reformation; 2. that the name of \u0001Jezabel\u0002 was not in it; 3. that the word \u0001Philadelphia,\u0002 signifying brotherly love, cannot be applied to any but this pattern of all piety (to which Mr. Brightman had so much kindness) the Church of Helvetia and Geneva. And the reformed Church of England must be that of \u0001Laodicia,\u0002....because episcopacy was here retained, and so a mixture of cold with that \u0001of heat,\u0002 and consequently is the \u0001lukewarm\u0002 Church that is found fault with.\" O the profound interpretations and bright inventions of Mr. Brightman! (Witham)" } ] }, { "chapter": 4, "slug": "id290.html", "header": "Apocalypse iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "No sooner had St. John received in the preceding vision the documents he was to transmit to the seven Churches of Asia[Asia Minor], when, behold, a new scene displays itself. Heaven opens, and St. John is invited up thither by the voice which had spoken to him before, and is told he shall see what is to happen in future ages. On a sudden appears a throne, and the Almighty himself seated upon it. The rainbow which surrounds the throne, denotes the covenant of reconciliation and peace between God and man. (Walmesley) --- \u0001Behold a door open.\u0002 Here begins what may be looked upon as the second part of the Apocalypse, and from hence to the two last chapters are contained wars and victories of the Church over all its enemies, the devil, Jews, heathens, and heretics. These visions are so differently expounded, when applied to different events, that this alone may convince us how uncertain are those various interpretations. The servants of God are taught that they must expect to meet with many trials, afflictions, and persecutions; but this ought to be a great subject of consolation to the faithful, that they are assured of victory if they fight manfully, and of a recompense of endless happiness for their short labours. Such visions and majestic descriptions shew that St. John was inspired by the same spirit of God, as the ancient patriarchs and prophets. --- \u0001I will shew thee the things which must come to pass hereafter;\u0002 i.e. after the things already revealed concerning the seven Churches, and therefore after the destruction of Jerusalem, which was about twenty years before St. John wrote this Apocalypse. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I was in the spirit,\u0002 rapt as it were in an ecstacy into heaven, and saw a throne, and one sitting, representing God the Father. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And he....was to the sight like the jasper,\u0002[1] or had the appearance of jaspers, as to the colours with which he appeared, &c. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001About the throne were four and twenty seats,\u0002 or lesser thrones, with twenty-four seniors or senators upon them, representing the illustrious saints both of the Old and New Testament, \u0001clothed in white garments,\u0002 in token of their innocence, and crowns of gold, signifying the glory of the heavenly inhabitants. (Witham) --- These four and twenty elders sitting round the throne of God, represent the judgment which the Almighty was about to pass upon the enemies of his Church. Thus in Daniel, when he was about to pronounce sentence against Antiochus Epiphanes, \"thrones were placed, and the ancient of days sat,...the judgment sat, and the books were opened.\" (Daniel vii. 9, 10.) They represent kings and priests who attend on the Sovereign Judge. It appears as if God intended to designate by the number the ancient patriarchs and the twelve apostles, who judge with the Lord, and condemn the injustice of their persecutors. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Lightnings,\u0002 a symbol of God's majesty and power. --- \u0001Seven lamps burning,\u0002 which signified the seven spirits of God, the chief spirits that attend his throne. See chap. i. 4. (Witham) --- The lightnings, loud voices, and thunders, which come from the throne of God, announce alarms and severe hardships, such as persecutions, heresies, calamities, &c. by which he tries the fidelity of his servants on earth. And the seven spirits of God, who appear under the form of burning lamps, are seven Angels, as before mention, (Chap. i. 4.) standing ready to execute the divine commands. (Walmesley)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001A sea of glass, like crystal,\u0002 calm and transparent, and may signify that the saints had passed a boisterous sea of troubles in this world, which is now changed into everlasting tranquillity. --- \u0001Four living creatures,\u0002 or animals. Alcazar (p. 364) takes notice of thirty different expositions of these animals. He understands the apostles, bishops, and preachers of the Christian faith: others, four of the chief Angels or celestial spirits. Several others expound them of the four evangelists: yet this was before St. John himself had written his gospel. (Witham) --- The extensive sea of glass, here described transparent as crystal, represents what may be called the floor of heaven. Before the throne and round it stand four living creatures, of an extraordinary shape, which denote the four great prophets, Isaias, Jeremias, Ezechiel, and Daniel. Their bodies are described full of eyes, both before and behind, an emblem of their prophetic sight, that penetrates into all ages past, present, and to come. And their being also full of eyes within, indicates that their extensive knowledge arises from an interior divine inspiration. They have each six wings, in the same manner as the seraphim appeared to the prophet Isaias. (Chap. vi. 2.) Some have imagined these four symbolical animals to represent the four evangelists; but we think improperly, as St. John was still living and there present in person. The first animal is here said to resemble a lion, the king of beasts, because the prophet Isaias, represented by it, was descended of the royal race of David. The second animal resembles a calf, and represents the prophet Jeremias in his character of priest; the calf, which was the principal victim in Jewish sacrifices, being on that account the emblem of the priesthood. The third animal, exhibiting Ezechiel, has the countenance of a man; because God, in speaking to that prophet, always addresses him by the name of son of man. The fourth animal, denoting Daniel, resembles a flying eagle, on account of the sublime oracles of this prophet, who soars to the highest objects, and views the succession of all the great empires that were to rise up in the world to the end of time. Probably these four principal prophets are to be understood to represent all the prophets of the old law. (Walmesley)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Like a lion,\u0002 &c. The qualities in these animals are observed to be courage and strength in the lion; profit to human life, by the calf; reason and wisdom, by the face of man: soaring high, and rapidity or swiftness, by the eagle: whether we understand those spiritual perfections to belong to blessed spirits, or to the apostles in general, or to the four evangelists. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Each of them six wings.\u0002 See the like visions, Ezechiel i. 4; Isaias vi. 2. These signify their swiftness in executing God's just commands. --- \u0001Full of eyes:\u0002 a symbol of knowledge and watchfulness. --- \u0001They rested not day and night.\u0002 There is no night in heaven; but hereby is signified, that they praised God without intermission for all eternity, saying: Thou art worthy, O Lord, our[2] God, &c. (Witham) --- They repeat the word \u0001holy\u0002 three times, probably in honour of the blessed trinity. And the four and twenty elders prostrate before the throne, in token of their acknowledging all their happiness and pre-eminence to be his gift. (Walmesley)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Nothing is so well adapted to give us an idea of the infinite majesty of God, and of the sovereign respect which is due to him, as this description. How ought Christians to appear in the presence of the God of armies, if what is most august and most elevated in heaven acknowledges its lowness and nothing before this tremendous Majesty? (Calmet)" } ] }, { "chapter": 5, "slug": "id291.html", "header": "Apocalypse v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A book written within and without.\u0002[1] Books were then skins, membranes, or parchments, and when written on both sides part of the writing appeared, though they were rolled up. --- \u0001Sealed with seven seals,\u0002 as containing mysteries and secrets of high importance. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001No man was able,\u0002[2] &c. As to the contents, some understand the prophecies and mysteries both of the Old and New Testament; others, the events that should afterwards happen to the Church of Christ, as various persecutions against Christians. Alcazar would have the sense of these words to be, that only Christ and his Spirit could open the book to others, and make them believe and know the punishments prepared for the wicked, and the reward reserved for God's faithful servants. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Behold the lion, of the tribe of Juda,\u0002 &c. viz. Jesus Christ, who was descended from that tribe, denominated a \u0001lion\u0002 on account of his great power, by which title we find him designated also in the prophecy of Jacob. (Genesis xlix. 9.) (Calmet) -- It is he who has merited by his triple victory over death, sin, and hell, the great honour of opening the book, and revealing the secrets therein contained." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001I saw....a Lamb standing as it were slain,\u0002 with the prints and marks of its wounds. It was of this lamb (i.e. of our Saviour Jesus Christ) that St. John the Baptist said: \"Behold the Lamb of God, that taketh away the sins of the world.\" (John i. 29.) (Witham) --- Here again Jesus Christ is plainly marked out, the Lamb of God, the victim of expiation, who by his death has reconciled us with his Father; and who, even in heaven, bears the marks of his passion, and by the wounds therein received continually inclines his Father to shew us mercy. He has seven horns, as so many crowns and marks of his omnipotence; and seven eyes, to represent his infinite knowledge and wisdom. (Calmet) --- \u0001Having seven horns and seven eyes,\u0002 (to signify his power and his knowledge,) \u0001which are the seven spirits\u0002 subject to Christ. See Chap. i. 4. It is observed that in the Revelation of St. John, the number seven is divers times applied to signify a multitude, and a number implying perfection, and three and a half for a small number. Thus are represented the seven candlesticks, seven churches, seven spirits, seven seals, seven trumpets, seven vials, &c. (Witham)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001He....took the book,\u0002[3]...\u0001and when he had opened\u0002 it, or was about to open it, (in the Greek is only, he took it: which was a sign that he would open it)...\u0001the four and twenty ancients fell down before the Lamb,\u0002 to adore him, as appears by what follows, ver. 13. --- \u0001Having every one of them harps\u0002 to celebrate his praise, \u0001and golden vials full of odours, which are the prayers of the saints:\u0002 which shews that the saints in heaven offer up before the throne of the Divine Majesty the prayers of the faithful. (Witham) --- \u0001Harps,\u0002 &c. These harps are symbols of the praise which good men render to God; and the vials full of odours represent the prayers of the saints. In conformity with this idea, St. John wishes to represent these four and twenty ancients as so many senators, who present to the Almighty the prayers and homages of good men on earth. (Estius; Clement of Alexandria) --- This also is an imitation of what was practised in the temple, in which were always around the altar, in times of sacrifice, Levites with musical instruments, priests with vials to contain the wine and blood, and censers to hold the incense (Calmet) --- \u0001The prayers of the saints.\u0002 Here we see that the saints in heaven offer up to Christ the prayers of the faithful upon earth. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001They sung a new canticle,\u0002 &c. called \u0001new,\u0002 as belonging to the New Testament, or alliance of the new law of Christ. (Witham) --- \u0001Canticle\u0002; that is, \u0001excellent.\u0002 The Scripture generally attaches the epithet \u0001new\u0002 to canticles. New canticles are always more agreeable, says Pindar. (Grotius) --- \u0001And hast redeemed,\u0002 &c. The twenty-four ancients here may well represent all, who are in possession of beatitude. They all acknowledge it is to Jesus Christ they are indebted for the felicity they enjoy; it is he that has assembled at the foot of God's throne all the nations of the world, faithful souls from every tribe and tongue, and people and nation, by his blood. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And hast made us to our God,\u0002 &c. See 1 Peter ii. 5, 9. (Witham) --- All Christians may justly be styled kings and priests of God, by the spiritual empire they possess over their passions and the world; and by the continual offering they make on the altar of their hearts, by means of the prayers they daily offer up to God. (Origen) --- Thus they say, we shall reign on the earth by the empire we shall exercise over our passions; and by the union we shall have with Jesus Christ and his Church, triumph over all who have persecuted us. (Estius; Andræas.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The number of them was thousands of thousands.\u0002[4] In the Greek also, ten thousand times ten thousand. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The Lamb is worthy....to receive power and divinity,\u0002[5] &c. The Socinians and new Arians from hence pretend that the Lamb, Jesus Christ, is not the same true God with the Father, but only deserved divinity, or to be made God in an inferior and an improper sense. The argument is of no force at all in the ordinary Greek, where for divinity is read \u0001riches.\u0002 The sense is, thou art worthy to have thy \u0001power and divinity\u0002 acknowledged and praised by all creatures both in heaven and earth: and the following words are a confutation of the Socinians, \"I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, forever and ever,\" where the same divine power is attributed to the Father and to the Son of God, Jesus, true God and true man. (Witham)" } ] }, { "chapter": 6, "slug": "id292.html", "header": "Apocalypse vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I saw that the Lamb had opened one of the seven seals,\u0002 or the first seal. The interpreters are much divided in expounding what is to be understood by the sealed up contents, and in applying them to such and such persecutions, persons, and events, by all which it appears that there is no certainty as to such applications and expositions, even of particular ancient fathers; though at the same time it is both certain and evident that many pretended interpretations, (that is, arbitrary inventions, from the private spirit of heretics) are both false and groundless, \u0001contradictory to the unexceptionable authority\u0002 (to use Dr. W.'s words) \u0001of the primitive fathers, and inconsistent with the doctrine and belief of the Catholic Church,\u0002 as I may have occasion to shew that the ridiculous fable is of this number, of so many popes being antichrist, and the beast of this Apocalypse. I shall, for the satisfaction of the Christian reader, as I hinted in the preface of this book, give a short account of those expositions that are not improbable. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A white horse,\u0002 such as conquerors used to ride upon at a solemn triumph. This is commonly understood of our Saviour, Christ, who, by himself and by his apostles, preachers, martyrs, and other saints, triumphed over all the adversaries of his Church. He had \u0001a bow\u0002 in his hand, the doctrine of his gospel, piercing like an arrow the hearts of the hearers; and the \u0001crown\u0002 given him, was a token of the victory of him who went forth \u0001conquering, that he might conquer.\u0002 (Witham) --- He that sitteth on the white horse is Christ, going forth to subdue the world by his gospel. The other horses that follow represent the judgments and punishment, that were to fall on the enemies of Christ and his Church: the red horse signifies war; the black horse famine; and the pale horse (which has death for its rider) plagues or pestilence. (Challoner) --- \u0001White horse;\u0002 viz. Jesus Christ, who came to subdue all nations to the faith. The \u0001bow\u0002 signifies the gospel, and the word of God, those powerful arms, of which St. Paul so often speaks, as being so necessary for all who are engaged in bringing souls to the faith of Christ. The \u0001crown\u0002 marks the sovereign power of Jesus Christ, and the assurance of conquest. (Cornelius[Cornelius a Lapide?]; Bossuet; Du Pin)" }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001Opened the second seal,\u0002 &c. portending wars and shedding of blood, and so he is said to have power \u0001to take away peace from the earth\u0002. (Witham) --- \u0001Another red horse.\u0002 This red horse signifies the cruel persecutions, which the Roman emperors carried on against the Christian religion. For this end, it is said immediately after, one sat thereon, to take peace from the earth, and kill one another; for this purpose was a great sword given to him. (Andræas; Menochius; Grotius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The third seal....a black horse.\u0002 This is also commonly expounded of wars and persecutions, and particularly of famine, by the \u0001scales\u0002 in the rider's hand, and by two pounds of wheat being sold for a penny: a great price, considering the value of money at that time. (Witham) --- The black horse represents the public miseries, famines, &c. which, particularly the latter, the Roman empire frequently experienced during the reign of the persecuting emperors. The \u0001balance,\u0002 which the rider is said to hold in his hand, represents the strict manner in which people would measure out whatever they sold during the time of famine. (Andræas; Hamm; Bossuet)" }, { "marker": "Ver. 7-8.", "first": 7, "last": 8, "text": "\u0001The fourth seal....a pale horse,\u0002 the rider's name \u0001death\u0002. It is also expounded of trials, afflictions, persecutions, and especially of plagues, over \u0001four parts of the earth,\u0002 by which may be denoted the great power and extent of the Roman empire. In the Greek we read, \u0001over the fourth part of the earth;\u0002 which some reconcile, by observing that the Roman empire had dominions under it in all the four parts of the world, east, west, north, and south; and that its dominions might be said to comprehend the fourth part of the world. (Witham) --- By the pale horse, and the rider, death, who sat upon it, followed by hell, are meant that dreadful mortality which ever attends famines, &c. He had power to kill with sword, with famine, &c. All these evils came upon the Roman people, and history has preserved the memory of them, to shew the truth of the prophecy here delivered by St. John. (Grotius; Calmet)" }, { "marker": "Ver. 9, &c.", "first": 9, "last": 9, "text": "After the opening of the fifth seal, the souls of the martyrs under the altar cried aloud for justice, saying, \u0001how long,\u0002 &c. Out of zeal for God's honour, and the good of the Church, they pray that the enemies of Christ, and of the Christian faith, may be humbled, and that all may acknowledge and fear the justice of God, by the punishment of his enemies, and the reward of his faithful servants. St. Jerome, by \u0001under the altar,\u0002 understands Christ himself, under whom, as under their head, are all the martyrs. Some who doubted or held that the blessed were not admitted to see God, in heaven before the day of general judgment, have turned this expression, \u0001under the altar,\u0002 or at least the expressions of some of the fathers upon these words, as if they were favourable to their error, which is sufficiently disproved, even by the words that follow, that \u0001white robes were given to each of them one,\u0002 in which they are said to walk with him wherever he goeth. (Chap. iii. 4. and Chap. xiv. 4.) (Witham) --- \u0001Under the altar.\u0002 Christ, as man, is this altar, under which the souls of the martyrs live in heaven: as their bodies are here deposited under our altars. --- \u0001Revenge our blood.\u0002 They ask not this out of hatred to their enemies, but out of zeal for the glory of God, and a desire that the Lord would accelerate the general judgment, and the complete beatitude of all his elect. (Challoner) --- These holy souls, who had been slain for the word of God, do not beg the Almighty to revenge their blood, through any hatred to their enemies, but through the great zeal with which they were animated, to see the justice of God manifested: that by this severity they might be moved to fear him, and be converted to him. Thus in the Scripture we often read of the prophets beseeching the Almighty to fill their enemies with confusion, to humble them, &c. (Perer; Bossuet; Du Pin, &c.) --- \u0001And white robes.\u0002 To console them, they each had given them a white robe, as a mark of their innocence, and as an assurance that on account of it they would in due time receive the full measure of beatitude. They should rest yet a little while, most probably to the day of final retribution, when the number of those destined to be their brethren in bliss should be completed. Then they should altogether receive full recompense, and their persecutors be covered with confusion. (St. Augustine, serm. xi. de sanctis; St. Gregory the great, lib. ii. Moral. cap. iv.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "At the opening of the \u0001sixth seal....a great earthquake,\u0002 &c. Many think that these dreadful signs, of the sun turning black, &c. are not to happen till the time of antichrist, a little before the end of the world. See Matthew xiv.; Luke xxi.; Isaias xiii. and xxxiv.; Ezechiel xxxiii.; Daniel xii.; &c. Others apply these prodigies to God's visible chastisements, on the heathen emperors and persecutors of the Christians, before the first Christian emperor Constantine. (Witham) --- \u0001And I saw.\u0002 The sixth seal being opened, St. John sees painted before him the severe and terrible manner in which the Almighty would revenge himself on his enemies. It may refer either to the time of Constantine, when we behold the Christian religion triumphing on the ruins of paganism, and after his death, and that of his sons, the empire of Rome given up a prey to barbarians, Rome itself taken and pillaged, and all the provinces thrown into dreadful disorder and consternation; or it may likewise refer to the day of general judgment, when the Almighty will make sinners drink the wine of his indignation, in presence of all the just; of which dreadful time of vengeance all other particular judgments are only imperfect figures. (Victorin; Ven. Bede; Tichon) --- St. John, in imitation of the ancient prophets, makes use of the earthquake, &c. hyperbolically, to mark more strongly the dreadful and horrible evils with which the Roman empire, and its persecuting emperors, were to be overwhelmed. Rome itself was filled with wars and seditions, both at home and abroad. The emperors were all destroyed by the Almighty in a most singular manner; witness Maxentius, who was thrown headlong into the Tiber; Maximin Jovius, who, under a horrible and incurable disease, owned the hand of the Almighty afflicting him; Maximin Daia, who, being overcome in battle, fled away in disguise, and at last, seized with a strange disease, his bowels were all consumed, he lost his eyes, and died reduced to a mere skeleton. Witness likewise Licinius, who, being engaged with Constantine, was always beaten, and at length strangled. Maximian also, the rival of Constantine, who strangled himself in Marseilles, where he had been confined. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And every mountain.\u0002 In the dreadful confusion of the Roman empire, in the time of Constantine, so great was the revolution, that mountains appeared, as it were, moved out of their places; islands shifted from their accustomed situations. We behold at one time seven persons, Maximin Galerius, Maxentius, Severus Cæsar, Maximin, Alexander, Maximin Hercules, and Licinius, all aiming at the empire. The first six perished in nine years, from 305[A.D. 305] to 314: Licinius was strangled in 324. All these were enemies of the Christian religion. Constantine, who supported it, remained sole master of the empire. (Calmet)" } ] }, { "chapter": 7, "slug": "id293.html", "header": "Apocalypse vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I saw four Angels,\u0002 &c. Though some understand here evil spirits, whom God may make use of as instruments to punish the wicked, yet we may rather, with other interpreters, understand good angels sent from God to guard and protect his faithful servants both from evil spirits and wicked men. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Having the seal.\u0002 This sign is generally supposed to be the sign of the cross. In the East, it was the custom to impress some indelible mark upon the soldiers. This sign[the sign of the cross] amongst the ancient Christians was used on every occasion. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hurt not the earth,\u0002 &c. Some understand Christ himself, who gives his commands in this manner to the Angels; others, an Angel of a higher rank or order. --- \u0001Till we seal the servants of our God in their foreheads,\u0002 which may be expounded, let not persecutions and trials come upon them till they are strengthened by the spirit and grace of God, with which St. Paul sometimes says the servants of God are \u0001signed\u0002 and \u0001sealed.\u0002 See 2 Corinthians i. 22.; Ephesians i. 13. He alludes to the passages of Ezechiel, (Ezechiel ix. 4.) where God bids an Angel mark with the letter Tau the foreheads of those who should not be hurt by the judgments that were to fall upon Jerusalem; so God would protect the faithful Christians, who believed and put their trust in Christ crucified, and who from the first ages[centuries], in testimony of this faith, used to sign themselves by making the sign of the cross on their foreheads, of which the letter Tau was a figure or resemblance. See Tertullian, lib. de Corona militis. I beg the reader's patience, if I here set down what I find in the great Synopsis Papismi, in folio, put out by Mr. Andrew Willet, and dedicated first to queen Elizabeth, and afterwards to king James the first. Among his demonstrations, as he calls them, that the pope is the antichrist, (Controv. iv. q. 10. p. 232 and 233) he tells us in plain terms, \"that the sign of the cross is one of the visible signs of antichrist. And who,\" saith he, \"hath taught the papists that the sign of the cross is to be borne or made on men's foreheads? And that with crossing the forehead we are preserved from dangers? The superstitious marks of the cross \u0001had their beginning from the beast's name,\u0002 since the number of the beast's name in the Revelation of St. John is by these Greek letters, \u0001chxs.\u0002 The first letter, \u0001ch,\u0002 is a cross; the middle letter, \u0001x,\u0002 (in Latin, X) is also a side long cross; and the last letter, \u0001s,\u0002 contains both \u0001s\u0002 and \u0001t\u0002 of which the latter is called a headless cross;\" and then Mr. Willet concludes in these words, \"And thus it \u0001plainly appears,\u0002 that the marks whereby the papists say they honour Christ, are rather a dishonour to him, and are \u0001in very deed the cognizance of antichrist.\"\u0002 Such an ingenious, and at the same time learned fancy, may perhaps outvie even those we have cited out of Mr. Brightman [in the annotations on Chap. iii. 14-22.], and may be equally serviceable to any country parson on the fifth of November, or on any day when he shall think fit to hold forth against the pope or popery. I suppose that Mr. Willet did not know that the Christians in the first ages[centuries] (as all Catholics to this day) made so frequent use of the sign of the cross, as it is witnessed by Tertullian above two hundred years before even any Protestant pretended that the popes began to be antichrists, or the great antichrist. And this, says he, they do by \u0001a tradition\u0002 from father to son. \u0001At every setting forward or going about any thing, at coming home or going out, at putting on our clothes, at going to bathe, to table, to light a candle, to bed, to sit down, to any thing, we make the sign of the cross on our foreheads. And this is a\u0002 tradition. The like is witnessed by St. Chrysostom, St. Cyril of Jerusalem, and many of the Fathers. At the same time that with our hand we make the sign of the cross, we say these words, \"in the name of the Father, and of the Son, and of the Holy Ghost;\" the words used when any one is made a Christian [at his baptism], according to the command of Christ. [Matthew xxviii. 19.] So that the action itself puts us in mind that Jesus Christ died for us on the cross; and by the words, we make a profession of our Christian faith, that we believe in one God and three Persons. Can we do this too often? Dare we be ashamed of doing it? Was ever any thing more ridiculous than to call this \u0001in very deed the cognizance of antichrist?\u0002 What must Mr. Willet have thought of the Protestants, or what can they think of him, and such like folio scribblers, to prove the popes the beast of St. John's Revelation? What must, I say, Mr. Willet think of the public liturgy, or the book of common prayer, approved and used by the Church of England in his time, and which ordains that the \u0001sign of the cross shall be made by the priest on the forehead of every one that is baptized?\u0002 This, according to Mr. Willet, is (when any one is made a Christian) to give him the badge, and \u0001visible sign of antichrist,\u0002 to the dishonour of Christ, and what \u0001in very deed is the cognizance of antichrist.\u0002 (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001I heard the number of them that were sealed.\u0002 By these determinate numbers need only be understood a great number of Jews converted and saved, though much greater was the number of the saved taken from among the Gentiles of all nations, of which it is said, \u0001I saw a great multitude, which no man could number,\u0002 &c. (Witham) --- The number of one hundred and forty-four thousand is not to be taken in a literal and strict sense, but to express in general terms the great number of the elect; for it appears that the tribe of Dan, which certainly must have produced some elect, is not mentioned, and the tribe of Joseph is put in lieu of that of Ephraim: so that if it be supposed that these numbers must be taken literally, the tribe of Joseph would have produced a double number to that of any other tribe, since Manasses was his son, and the tribe of Dan would have produced none. (Ven. Bede)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Salvation to our God;\u0002 i.e. our salvation is from God, to whom be praise for ever, \u0001Amen, benediction,\u0002 or blessings, \u0001thanksgiving.\u0002 &c. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001White in the blood of the Lamb.\u0002 That is, they have been cleansed and purified from sin, by the death, merits, and grace of Christ crucified. (Witham) --- The whole of this verse must be understood in a mystical sense, for we are said to make our garments white in the blood of the Lamb, when we enter into his Church by baptism, or wash away our sins by penance or martyrdom. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Therefore they are before the throne of God....in his temple\u0002; i.e. therefore are they now happy in heaven, where the temple was represented to be, as observed before. --- \u0001He that sitteth on the throne shall dwell,\u0002 or dwelleth \u0001over them.\u0002 (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The Lamb, which is in the midst of the throne,\u0002 God and man, \u0001shall rule\u0002[1] \u0001them \u0002as a shepherd does his flock. By the Greek, \u0001And shall lead them unto fountains of living waters;\u0002[2] literally, to the fountains of life of waters; shall bless them with everlasting happiness. (Witham) --- He represents the happiness of the saints, under the idea of being exempt from all the wants and evils of this life. For we are not able, according to truth itself, to conceive the happiness that is prepared for us; wherefore we must content ourselves with considering what it is not, rather than what it is. He, nevertheless, seems to compare heaven to a temple or palace, in which we observe ministers and servants all in their proper order, his counsellors (if we may be allowed the expression) and friends seated in presence of their prince, and the souls of the just singing the praises of the Most High. (Car.)" } ] }, { "chapter": 8, "slug": "id294.html", "header": "Apocalypse viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001There was silence in heaven:\u0002 which is to represent as it were a general consternation, and an expectation of dreadful events at the opening of the seventh seal, and when seven Angels stood prepared to sound seven trumpets. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stood before the altar, having a golden censer\u0002. In the visions is an allusion to the tabernacle and its parts. The altar of perfumes was in the sanctum[the holy place], hard by the entrance into the sanctum sanctorum[the holy of holies], and here the golden altar is said to be before the throne of God. The incense from the censer is said to be the prayers of all the Saints, which the Angel offered up. The altar seems to signify our Saviour Christ, as the prayers of all the faithful are always made through the merits of Christ, our only chief Mediator or Redeemer. By the fire cast upon the earth, (ver. 5.) is signified the fire of divine charity, now to be exercised by the ways of justice, to draw persons to their conversion by punishments. (Witham) --- We may observe both in this and other places of the Apocalypse, that St. John makes continual allusions to what was done in the temple of Jerusalem, for which he gives us symbolical reasons. Thus on the present occasion, the incense which was offered morning and evening in the temple, on the golden altar, is represented as done here in heaven. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The first Angel sounded,\u0002 &c. From this place to the eleventh verse of chapter xx. the visions are differently expounded. Some interpret them, without applying them to any particular events, as general comminations, in a mystical and allegorical sense of the many persecutions which God permits to happen to his Church. Others think that they are all predictions, which shall not happen till a little time before the end of the world, in antichrist's time, after which will follow the day of the general judgment, the punishment of the wicked, and the reward of the just. But there are others, both ancient and later writers, as in particular Alcazar, the bishop of Meaux (Bossuet,) Pere Alleman, to whom we may add among the Protestants, Dr. Hammond, whom the bishop of Meaux calls the most learned of all the English Protestants. According to the interpretations which these writers have followed, these predictions of St. John (except the last persecution, when the devil shall be let loose, Chap. xx. 7, in the time of the great antichrist) have already happened in the three first ages[centuries], during the persecutions of the heathen emperors, as I shall briefly take notice. \u0001Hail\u0002 therefore, and \u0001fire, blood, falling of stars,\u0002 &c. some look upon as mystical representations, to signify that a great many trials and persecutions shall happen to the good, and a great many punishments and chastisements shall fall upon the wicked; with this grand difference, that the sufferings of the good shall be short and momentary, and their reward a crown of endless glory; but the wicked, if any of them escape punishments in this world, can never escape eternal torments with the devils in the next. 2. It is also a very common opinion, that all these disasters shall happen in a great measure, literally about antichrist's time, a very short time before the end of the world. 3. Others apply all these events to the judgments which God's justice exercised either upon the Jews, in the time of Trajan and Adrian, or upon the heathen Roman emperors, and upon the pagan city of Rome, for persecuting the servants of God. (Witham) --- As these Angels with their trumpets, according to Pastorini, denote the sufferings of the Church during the seven ages that it lasts, it may not be improper to point out the time, according to his opinion, when each Angel sounded the trumpet. Thus the first trumpet denotes the persecutions of the first three centuries, in which the Christians suffered death by the sword, (denoted by blood) by being stoned, (denoted by the hail) and by fire, when the third part of the trees were burnt, that is, the third part of the clergy were destroyed. (Pastorini)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "The great mountain denotes the heresy of Arius, which caused the greatest troubles in the Church, and destroyed many churches, which are here denoted by the ships. (Pastorini)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A great star fell.\u0002 The bishop of Meaux [Bossuet] thinks this agrees very well to Cochebas, or Barcochebas, who in Adrian's time pretended to be the true Messias of the Jews; his name also signifying a star. He was the chief cause of those wars, and of the utter destruction of the Jews. (Witham) --- The third trumpet points out to us the punishment that falls upon the Roman empire, in its destruction by the northern nations. These people spread themselves over the third part of the rivers and provinces of ancient Rome. The star is called wormwood, from the bitter calamities and miseries which they inflicted upon the Roman empire. (Pastorini)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The third part of the sun was smitten.\u0002 This may signify a third part of men killed in those wars, or (according to the opinion that refers all to antichrist's time) that in those days the sun and moon shall not give above a third part of their light. (Witham) --- Here we behold a noble figure of the Church, which whilst in its most flourishing state, like the sun, is suddenly obscured, and a third part extinguished by the heresy and schism of the Greeks, under Photius, which began in 866[A.D. 866], and infected all orders of Christians, clergy and laity, princes and individuals, signified by the sun, moon, and stars. (Pastorini)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The voice of one eagle:\u0002 in divers Greek copies, of an Angel, saying, \u0001Woe, woe, woe!\u0002 It is to foretell, in general, greater punishments and miseries. The Protestant translation has followed those Greek copies that read an \u0001Angel;\u0002 but Dr. Wells, in his amendments, has restored that reading of an \u0001eagle\u0002 which the ancient Latin interpreter had met with. (Witham) --- An eagle, on account of its swiftness, is here represented as chosen to announce by its cry of \u0001woe\u0002 on the three succeeding ages of the Church, greater disasters to be sustained than in the preceding ages. (Pastorini)" } ] }, { "chapter": 9, "slug": "id295.html", "header": "Apocalypse ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The fifth Angel....and I saw a star,\u0002 &c. This again may be to represent the confusion of all things in antichrist's time, or it may signify the fall and apostacy of great and learned men from the Christian faith. Bossuet applies it to the fall of Theodotus, of Byzantium, towards the end of the second age; but certainly no great stress can be laid on such arbitrary applications, which it is no hard matter to invent, as may be seen by the different fancies we may meet with about the \u0001locusts,\u0002 &c. (Witham) --- Here is a description of the rise and progress of the reformation. This trumpet begins with announcing to us the fall of a star from heaven; a very just emblem of the apostacy of Luther, who in quality of a priest and religious man is styled a star, but renouncing his faith and vows, may truly be said to have fallen from heaven upon the earth. (Pastorini, hic.[here]) --- \u0001To him\u0002 (i.e. to the Angel, not to the fallen star) \u0001was given the key of the bottomless pit,\u0002 which properly signifies hell. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And the smoke,\u0002 &c. Luther and his followers propagated and defended their new doctrines with such heat and violence, as to occasion every where seditions and insurrections, which they seemed to glory in. Luther openly boasted of it. \"You complain,\" said he, \"that by our gospel the world is become more tumultuous; I answer, God be thanked for it; these things I would have so to be, and wo to me if such things were not.\" --- \u0001The sun was darkened,\u0002 &c. The light of faith, which is the word of God, may well be represented by the sun, according to that of the Psalm cxviii. 105., \"Thy word, O Lord, is a lamp to my feet, and a light to my paths.\" And as the air is the spring of man's respiration and life, it may be a just type of morality, which gives spiritual life and worth to all human actions. By the sun, therefore, and air being darkened, we are to understand faith and morality obscured and perverted by the novel doctrines of the reformers. (Pastorini, hic.[here])" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001There came out locusts;\u0002 devils, in antichrist's time, when the chief devil, \u0001Abaddon, the destroyer,\u0002 shall be as it were let loose. Others by locusts, understand the Goths and those barbarous people that made an irruption into the Roman empire, in the time of Decius, about the year 250[A.D. 250]. Others again, by locusts, understand heretics, and especially those heretics that spring from the Jews, and with them denied the divinity of our Saviour Christ, as Theodotus, Praxeas, Noetus, Paul of Samosata, Sabellius, Arius, &c. These were the great enemies of Christian religion, and instruments of the devil: they tormented and infected the souls of men, stinging them like scorpions with the poison of their heresies. They had power for five months, by which is signified for a short term, but had no power to hurt those who were sealed with the seal of God in their foreheads. God protected, at least from sin, his faithful servants. It is to no purpose to give the reader divers fancies and inventions about their shape, their heads, tails, hair, teeth, &c. nor is it worth my while to confute such writers as Mr. Willet, who, Brightman-like, makes Abaddon the pope, and the locusts to be friars mendicant. With this fifth trumpet ended the first of the three woes, as we are told in ver. 12. (Witham) --- The locusts are commonly understood of heretics. They are not able to hurt the green tree; that is, such as have a lively faith, working by charity; but only the reprobate. The latter are represented as \u0001prepared to battle,\u0002 as being ever ready to contend; they wear counterfeit gold on their heads, for all is but pretence and fiction; in shape they are as \u0001men,\u0002 in smoothness of speech as \u0001women;\u0002 in fury and rage against all that opposes them, as \u0001lions;\u0002 their breasts and hearts are as hard as iron; they are full of noise and shuffling; the sting of their pestiferous doctrine is worse than that of a scorpion; but their reign is generally but for a short time. (Challoner) --- Heretics are compared to locusts, says St. Jerome, because they are a species of insects extremely hurtful to mankind, as they occasion famine, eat up the harvest, and even strip the trees and the vines. With very great propriety then may the locusts here mentioned be understood of the first reformers, not only on account of their rapacity, but also for their number. Luther was their leader, by allowing every one to be his own interpreter of Scripture, the effects of which we have described by Dudithius, a learned Protestant divine, in his epistle to Beza. \"What sort of people are our Protestants, straggling to and fro, and carried about with every wind of doctrine, sometimes to this side, and sometimes to that? You may, perhaps, know what their sentiments in matters of religion are to-day; but you can never certainly tell what they will be to-morrow. In what article of religion do these churches agree, which have cast off the bishop of Rome? Examine all of them from top to bottom, and you will scarce find one thing affirmed by one, which is not immediately condemned by another for wicked doctrine.\" The same confusion of opinions is thus described by an English Protestant, the learned Dr. Walton: \"Aristarchus heretofore could scarcely find seven wise men in Greece, but with us scarce are to be found so many idiots; for all are doctors, all are divinely learned; there is not so much as the meanest fanatic, or jack-pudding, who does not give you his own dreams for the word of God.\" (Pastorini, hic.[here])" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Nor any green thing.\u0002 The Greek and Latin texts express it \u0001every\u0002 green thing; meaning, that though the locusts, or the sects of Protestants, are allowed by the Almighty to seduce some of all sorts from the Church, yet that the generality of the faithful will be preserved unhurt. (Pastorini)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001And the shapes of the locusts.\u0002 We now come to the description of these locusts, which expresses the spirit of sedition and rebellion that animated the reformers and their proselytes. Luther proclaimed himself the leader in this as well as in other articles of the new discipline: see his works, particularly Contra statem Ecclesiæ et falsò nominatum ordinem Episcoporum, lib. contra Sylvest. Prieras, De Sæculari potestate et Contra Rusticos, &c. Erasmus thus describes the effects of the inflammatory doctrine of these ministers of evangelical liberty: \"I saw them (the people) come forth from their sermons with fierce looks and threatening countenances,\" like men \"that just come from hearing bloody invectives and seditious speeches.\" Accordingly, we found \"these evangelical people always ready to rise up in arms, and equally as good at fighting as at disputing.\" The learned Protestant historian, Dr. Heylin, in his Cosmography, (B. i.) says of the Calvinists: \"Rather than their discipline should not be admitted, and the episcopal government destroyed in all the Churches of Christ, they were resolved to depose kings, ruin kingdoms, and to subvert the fundamental constitutions of all civil states.\" --- \u0001And on their heads,\u0002 &c. These crowns shew clearly their general spirit of independence; and their faces being as the faces of men, indicate the presumption with which they announced themselves as teachers of orthodox and holy doctrine. (Pastorini, hic.[here])" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And they had hair as the hair of women.\u0002 This latter allusion, unhappily for the sectaries, betrays too plainly their sensual disposition towards that sex, their shameful doctrine on that score, and the scandalous example of their practice. Luther, in despite of a vow he had solemnly made to God of observing continence, married; and married a nun, equally bound as himself to that sacred religious promise! But, as St. Jerome says, \"it is rare to find a heretic that loves chastity.\" Luther's example had indeed been anticipated by Carlostadius, a priest and ringleader of the Sacramentarians, who had married a little before; and it was followed by most of the heads of the reformation. Zuinglius, a priest and chief of that sect which bore his name, took a wife. Bucer, a religious man of the order of St. Dominic, became a Lutheran, left his cloister, and married a nun. Œcolampadius, a Brigittin monk, became a Zuinglian, and also married. Cranmer, archbishop of Canterbury, had also his wife. Peter Martyr, a canon regular, embraced the doctrine of Calvin; but followed the example of Luther, and married a nun. Ochin, general of the Capuchins, became a Lutheran, and also married. Beza, the most celebrated minister in the Calvinistic party, being asked in his old age, by an intimate acquaintance of his, (Deshayes, governor of Montargis) what was the leading reason which connected him so closely with the Calvinists? Beza called in his mistress, a beautiful young girl who lived with him, and said: \"That is the principle reason which convinces me of the excellence of my religion.\" (Marsollier's Life of St. Francis de Sales, book iii.) --- Thus the principal leaders in the reformation went forth preaching the new gospel, with two marks upon them---apostacy from the faith, and open violation of the most sacred vows. The passion of lust, it is also well known, hurried Henry VIII of England, into a separation from the Catholic Church, and ranked him amongst the reformers. (Pastorini, hic.[here]) --- \u0001Teeth of lions.\u0002 What is more known than the truth of this representation? Did not the reformers, wherever they got footing, pillage the churches, seize the church possessions, destroy the monasteries, and appropriate to themselves the revenues? Such was the case in Germany, in Holland, in France, in Switzerland, in Scotland, and in England; what a scene of rapine! Let it suffice to say, that in the reign of Henry VIII were suppressed not less than 645 monasteries, 90 colleges, 110 hospitals, and 2374 chantries and free chapels; (Baker's Chron.) the lands, &c. of all which were confiscated to the king. Is not this to devour with lions' teeth? The whole explication here given of the allegory of the locusts, we presume, appears so consonant with the history of the reformation, that the propriety will not be denied. The application is even so obvious, that the learned Protestant divine, Dr. Walton, used it for describing the multitudes of new sectaries that swarmed out of the English Church. Thus he speaks in the preface of his Polyglot: \"The bottomless pit seems to have been set open, from whence a smoke has risen, which has darkened the heavens and the stars; and locusts are come out with stings, a numerous race of sectaries and heretics, who have renewed all the ancient heresies, and invented many monstrous opinions of their own. These have filled our cities, villages, camps, houses, nay our pulpits too, and lead the poor deluded people with them to the pit of perdition.\" (Pastorini, Apocalypse ix.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And their power was to hurt men five months.\u0002 The duration of their power is here limited, but we dare not venture to explain what is meant by the dark expression, five months; time to come must clear up the difficulty. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "At the sounding of the sixth trumpet, are said to be loosed the four angels bound in the river Euphrates. By these four angels, and the two hundred millions of horsemen, many understand the devils and their instruments, men incited by them in antichrist's time, to make war and persecute the Church of Christ, who shall destroy a \u0001third part,\u0002 that is, a great part of men then in the world. Divers others apply this to the Persians, the successors of the Parthians, who about the middle of the third age[century], in the time of Valerian, a great persecutor of the Christians, passed the Euphrates, which used to be the bounds of the Roman empire to the east, defeated, took, and kept Valerian prisoner, which by its consequences gave a great stroke to the Roman empire. See the bishop of Meaux[Bossuet], Pere Alleman, &c. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And the four angels were loosed.\u0002 This seems to indicate the moment in which Satan himself is loosed from the abyss or hell, where, as we shall see in Apocalypse xx. 2. he was chained up for a thousand years. This is the time of antichrist, whose coming, as St. Paul says, is according to the working of Satan. (2 Thessalonians ii. 9.) The antichristian period is described by the ancient Fathers as the most dreadful of all; and the Apocalypse plainly shews it to be so, as we shall see. But we have this comfort, that his time will be short. He must be loosed a little time. (Apocalypse xx. 3.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Twenty thousand times ten thousand,\u0002 or two hundred millions. Such an immense multitude cannot be accounted for, but by supposing a great part of it to consist of the infernal beings in human form, as it is doubtful whether there be that number of men capable of bearing arms upon the whole globe of the earth." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And thus I saw the horses in the vision.\u0002 The horsemen appeared to St. John with breastplates of fire, and of hyacinth, and of brimstone. By this expression is indicated the firing of carabines, or such firearms as cavalry use, which are applied to the breast when shot off. St. John took the fire that issued out of the muskets to come from the horsemen's breast, on which the muskets rested, and so thought the horsemen had breastplates of fire. The prophet here even describes to us the composition of gunpowder, with its three ingredients, viz. brimstone or sulphur, fire or charcoal, and hyacinth or saltpetre; because saltpetre, when set on fire, emits a flame of a fine purple colour, similar to the colour of the hyacinth stone. Here then we see revealed to St. John both the composition and use of gunpowder, to which he and all mankind at that time were strangers. Then it is said: \u0001And the heads of the horses,\u0002 &c. Here is pointed out the artillery of the army, or cannon. He saw in this vision the whole army drawn up at a distance, and the artillery placed upon a line with the cavalry. He seemed to confound the cannon with the horses, and the cannons' mouths with the mouths of the horses, as the height of both from the ground is nearly the same. He describes the appearances as he saw in the vision, not the reality. When therefore he says, \u0001the heads of the horses were as the heads of lions,\u0002 it is the same as if he said, the mouths of the cannon were as to the noise they made, like the mouths of roaring lions. Hence it appears that St. John, in this vision, both saw the fire of the cannon, and heard the explosion." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001For the power of the horses.\u0002 The power of the imagined horses or real cannon, lying in their mouths and in their tails, signifies that the mischievous \u0001power\u0002 of the cannon is directed to the object by their \u0001mouths,\u0002 but takes its birth in the \u0001tail\u0002 or breech of the cannon, where the charge is lodged: whence the cannon's breech is here compared to the serpent's head, which contains its venom. (Pastorini, hic.[here])" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The rest of men, who were not slain by these plagues,\u0002 which before are metaphorically called \u0001fire, smoke,\u0002 and \u0001brimstone,\u0002 did not for all that do penance, nor repent of their idolatrous worship of devils, and of idols of gold, silver, &c. nor for their sorceries of magic, nor for their fornication, nor for their thefts. This again may be either understood of what shall happen hereafter, a little before the end of the world (see Cornelius a Lapide); or perhaps of the Roman heathen idolaters, who still persisted in their iniquitous practices. Dr. Hammond expounds it of the Gnostic heretics. But to apply it to popish Christians, is a groundless invention of the late pretended reformers, neither supported by any authority or reason; (though Dr. W. is pleased to join with them) whereas all Catholics (and as he calls them, papists) have constantly declared in their controversies, in all their catechisms, that they adore none but God alone. Of this more hereafter. (Witham)" } ] }, { "chapter": 10, "slug": "id296.html", "header": "Apocalypse x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I saw another mighty Angel.\u0002 Some expound it of Christ himself: others of an Angel, representing the power of God over the sea and land. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Seven thunders uttered their voice,\u0002 to signify the following approaching evils, which St. John is ordered not to write down, though they were shewn to him; and if he was not to write them, even in such a mystical and prophetical manner as he wrote the other things, who can pretend to know any thing of them? (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And when the seven thunders had,\u0002 &c. St. John is not permitted to write, but ordered to seal up the things which the seven thunders had spoken; which circumstance seems to insinuate, that the things spoken by the seven thunders were seven particulars of antichrist's persecution, as the word thunder is generally used in the Apocalypse to denote some disaster; and these seven particulars being most dreadful and severe, the Almighty chose to have them sealed up, or kept concealed, lest the foreknowledge of them should too much terrify and damp the human mind." }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001The Angel....swore....that time shall be no longer.\u0002 This seems to favour very much the exposition of those interpreters who think that all these things are not to be fulfilled till some short time before the end of the world. Others (of which see Alcazar, &c.) take this to be a prediction of the ruin and destruction of the Jews, particularly under the emperor Adrian. Others (see the bishop of Meaux[Bossuet]) understand by this, that the time was approaching when God, by his judgments, would put an end to the idolatry and heathen worship of pagan Rome, and that his providence would make the Christian faith triumph over all its adversaries, and his Church flourish, as foretold by the ancient prophets; that is, this should come to pass when the seventh Angel should sound his trumpet. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Declared.\u0002 Literally, \u0001evangelized,\u0002 to signify the \u0001good tidings,\u0002 agreeable to the gospel, of the final victory of Christ, and of that eternal life which should be the reward of the temporal sufferings of the servants of God. (Challoner)" }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001Take the book, and devour it.\u0002 See Ezechiel ii. and iii. It was sweet in my mouth; I was delighted to read and hear the victories and glory of God's faithful servants; but it became bitter in my belly, when I considered the judgments of God upon so many sinners, who by their own wilful blindness were lost for eternity. (Witham) --- This mysterious book, presented to St. John precisely between the sound of the sixth and seventh trumpet, or rather between the irruption announced at the sound of the sixth trumpet, and the persecution which is then to follow and to precede the sound of the seventh trumpet, appears to represent the book of the gospel, which shall be given to the Jews at the end of the sixth age of the Church. This book will be then to them full of sweetness, because they will see in it the tender love of Jesus Christ; but at the same time it will cause bitterness, because they will see in it with grief their infidelity and that of their fathers. (Bible de Vence)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thou must prophesy again:\u0002 we may understand what still follows in this Apocalypse, or his gospel written afterwards, or his preaching and instructing the Asiatic Churches. (Witham)" } ] }, { "chapter": 11, "slug": "id297.html", "header": "Apocalypse xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The apostle is ordered to measure the temple. Two prophets are promised, to teach mankind. They are put to death, and in three days and a half after they are raised to life, and ascend to heaven. A great earthquake follows. The seventh Angel sounds the trumpet. The elders give thanks to God. --- \u0001Measure the temple,\u0002 &c. This is to signify that the divine Providence would always protect his faithful servants, who are called the temple of God; (1 Corinthians iii. 17. and 2 Corinthians vi. 16.) but by the \u0001outward court\u0002 not to be measured, \u0001because it is given to the Gentiles,\u0002 &c. (ver. 2) is commonly understood idolaters, infidels, heretics, who are not in the temple of God, nor in his Church. It is an allusion to the Jewish temple, and the different divisions of it, the Gentiles not being permitted to enter into the temple itself, but only into that outward part called the court of the Gentiles. (Witham) --- The churches consecrated to the true God, are so much diminished in number, that they are represented by St. John as one church; its ministers officiate at \u0001one altar;\u0002 and all the true faithful are so few, with respect to the bulk of mankind, that the evangelist sees them assembled in one temple, to pay their adorations to the Most High. (Pastorini)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The holy city they shall tread under foot forty-two \u0002\u0001months.\u0002[1] That is, Gentiles and Jews shall be permitted to persecute the Church and the faithful servants of God; but only for a short time, expressed by \u0001forty-two months,\u0002 as elsewhere by \u0001twelve hundred and sixty days,\u0002 and also by \u0001a time,\u0002 and \u0001times,\u0002 and \u0001half a time,\u0002 which, as St. Jerome observes, is for a year, and two years, and half a year, which three different ways of speaking by years, by months, and by days, are only to signify that God never permits his faithful to be under any violent persecution for any long time. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001My two witnesses....shall prophesy twelve hundred and sixty days.\u0002 It is a very common interpretation, that by these two witnesses must be understood Henoch[Enoch] and Elias[Elijah], who are to come before the end of the world. It is true this is what we read in several of the ancient Fathers, insomuch, that Dr. Wells, in his paraphrase, calls it the \"consent of the primitive fathers,\" and in his notes says, it is of \"unexceptionable authority.\" This opinion (at least as to Elias) is grounded on those words of the prophet Malachy, (Malachias iv. 5.) \u0001behold, I will send you Elias, the prophet, before the coming of the great and dreadful day of the Lord;\u0002 and also on the words of our Saviour, Christ, (Matthew xvii. 11.) where he tells his disciples: \u0001Elias indeed shall come, and restore all things.\u0002 But I cannot say that the consent of the fathers is so unanimous as to Henoch: for we find by St. Hilary, that some thought Jeremy[Jeremiah] was to come with Elias, and he himself thought that with Elias would come Moses. See his commentary on Matt., p. 710, Nov. edit. Secondly, allowing it a received opinion that Henoch and Elias are again to come before the day of judgment, yet it is not the constant doctrine of the ancient fathers, that by these \u0001two witnesses\u0002 in this place of the Apocalypse, must be understood Henoch and Elias. St. Cyprian expounds it of two sorts of martyrs for the Catholic faith; to wit, they who suffer death, and others who only suffered imprisonment, loss of goods, and the like. Others expound it of the testimonies concerning Christ and his Church, of which some are in the Old Testament, some in the New. To these we must join all those interpreters who expound all the visions and predictions in the Apocalypse, till the 20th chapter, of the persecutions raised by the Jews: or by the heathens against the Church, which have already happened. Of these, both as to ancient fathers and later interpreters, see Alcazar in his Prologomena, note 6, p. 33, and note 12, p. 48. (Witham) --- \u0001Two witnesses.\u0002 It is commonly understood of Henoch and Elias. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001These are the two olive-trees,\u0002 flourishing with works of piety and mercy, \u0001and the two candlesticks\u0002 shining with faith and good works. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And if any man would hurt them,\u0002 &c. These two verses seem to signify both the miracles which God many times wrought by the prayers of his martyrs, as he had done formerly in the time of Elias[Elijah] and the exemplary punishments with which from time to time he chastised those by whom they were persecuted, and that he will do the like by Henoch[Enoch] and Elias, when they shall come. (Witham) --- In this and the following verse are expressed the miraculous powers with which the two witnesses will be invested. These powers will be necessary to enable them to prove the truth of their doctrine. Every messenger who appears with a commission from God, is always furnished with means to prove it. Thus our Saviour and his apostles worked miracles in testimony of the Christian religion. And in the Old Testament, Elias convicted the false prophets by a miracle. See 3 Kings xviii. Every new teacher consequently, who comes destitute of this sanction, can claim no credit, but is only to be considered as an imposter. (Pastorini)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001The beast,\u0002 &c. God, for the greater good and glory of his servants, permits the devil by antichrist, and such like instruments, to torment them, and put them to death; and yet by dying they conquer, to the eternal confusion of their persecutors, who shall behold them going up to heaven, to be there happy with God in his kingdom for ever. (Witham) --- Antichrist, impelled by Satan, shall kill them. (Pastorini)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Their bodies shall lie in the streets.\u0002 It is what has often happened to the bodies of the martyrs, and may happen to Henoch[Enoch] and Elias[Elijah], \u0001for three days and a half,\u0002 for a short time. --- \u0001The great city.\u0002 Some understand any city where Christians are persecuted. Others by the following words, \u0001where also their Lord was crucified,\u0002 will needs have to be understood Jerusalem, which they hold shall be rebuilt in the time of antichrist, and where by him shall be put to death Henoch and Elias. But others think it may be expounded of heathen Rome, which in a mystical sense might be called \u0001Sodom\u0002 for its infamous crimes, and \u0001Egypt\u0002 for its idolatries and superstitions, where Christ might be said to be \u0001crucified,\u0002 not as to himself, but in his members, according to what he himself said, Matthew xxv. 40., \"inasmuch as you did it to one of these, my least brethren, you did it to me.\" (Witham) --- \u0001City;\u0002 Jerusalem, which it is supposed will be the residence of antichrist, and filled with a great concourse of people. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The inhabitants of the earth shall rejoice,\u0002 &c. The persecutors rejoice and make merry for a while, when they seem to get the better of the Christians. Dioclesian caused pillars to be erected to him, as if he had destroyed the Christian religion; and when, by his cruelties he saw the faith of Christ, still increase more and more, he fell into a kind of madness, and laid down his empire. See Baron.[Baronius] ad an. Dni. 304[A.D. 304], p. 771. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The spirit of life from God entered into them,\u0002 &c. It is an allusion to a vision in the prophet Ezechiel, Ezechiel xxxvii. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A great earthquake.\u0002 By which may be signified the consternation that fell upon the persecutors of Christians, when by God's visible chastisements, \u0001seven thousand\u0002 (i.e. many of them) perished miserably; others were struck with fear, others converted. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "These visions belonged to the second woe, and the third woe is at hand. (Witham) --- \u0001Second woe;\u0002 the persecution of antichrist. --- \u0001Third woe,\u0002 or the day of judgment, is near at hand. (Pastorini)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The seventh Angel,\u0002 &c. The saints and blessed spirits in heaven are represented praising God with loud voices, at the approaching of the kingdom of God; some understand at the end and consummation of the wicked world, after the destruction of antichrist, when the blessed shall reign in heaven: but others expound this of the triumph of the Christian faith and Church, when the providence of God putting an end to the persecutions against the Christian religion, by the miserable end of Dioclesian, Maximian, Maxentius, &c., made \u0001the kingdom of this world \u0002(the powerful Roman empire) become the kingdom of our Lord, by his raising Constantine the great to the empire, and under him making the faith of Christ triumph over all its persecutors and adversaries. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The temple of God was opened....the ark of his testament was seen;\u0002 which P. Alleman applies to the cross that appeared in the air to Constantine. Such applications may be probable, but cannot be called certain. (Witham)" } ] }, { "chapter": 12, "slug": "id298.html", "header": "Apocalypse xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A woman clothed with the sun, and the moon under her feet.\u0002 By this woman, interpreters commonly understand the Church of Christ, shining with the light of faith, under the protection of the sun of justice, Jesus Christ. The \u0001moon, \u0002the Church, hath all changeable things of this world \u0001under her feet,\u0002 the affections of the faithful being raised above them all. --- \u0001A woman:\u0002 the Church of God. It may also, by allusion, be applied to our blessed Lady[the Virgin Mary]. The Church is clothed with the sun, that is, with Christ: she hath the moon, that is, the changeable things of the world, under her feet; and the twelve stars with which she is crowned, are the twelve apostles: she is in labour and pain, whilst she brings forth her children, and Christ in them, in the midst of afflictions and persecutions. (Challoner) --- Under the figure of a woman and of a dragon, are represented the various attempts of Satan to undermine the Church. --- \u0001On her head....twelve stars,\u0002 her doctrine being delivered by the twelve apostles and their successors. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001With child,\u0002 &c., to signify that the Church, even in the time of persecutions, brought forth children to Christ. (Witham) --- It likewise signifies the difficulties which obstructed the first propagation of Christianity. (Pastorini)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Another wonder in heaven;\u0002 that is, in the Church of Christ, though revealed to St. John, in the visions, as if they were seen in heaven. --- \u0001A great red dragon\u0002; a fiery dragon, with \u0001seven heads and ten horns\u0002; i.e. many heads and many horns. By the dragon is generally understood the devil, (see ver. 7 and 9) and by the heads and horns, kings and princes, who act under him, persecuting the servants of God. (Witham) --- \u0001Dragon,\u0002 &c. the devil; and by the seven heads and ten horns, are meant those princes and governors who persecute the Church of Christ. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001His tail drew the third part of the stars:\u0002 a great part of mankind. This is spoken with an allusion to the fall of Lucifer from heaven, with the rebellious angels, driven from thence by St. Michael. (Witham) --- According to Pastorini, this passage refers to the angels whom Lucifer drew after him by sin to the earth. Menochius interprets it of those bishops and eminent persons who fell under the weight of persecution, and apostatized. --- \u0001And the dragon stood before the woman,\u0002 &c. The devil is always ready, as far as God permits him, to make war against the Church and the faithful servants of God. The woman, the Church, brought \u0001a man child,\u0002 or rather many men children, stout and valiant in the profession of the true faith, able to resist and triumph over the attempts of the persecutors in all nations, not of themselves, but by the grace and power of Jesus Christ, their protector, who is able to rule all nations as it were with a rod of iron, to frustrate all their attempts, and turn their hearts as he pleaseth. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A man child;\u0002 that is, a masculine race of Christians, willing to confess the name of the Lord, and \u0001to fight his battles;\u0002 who, through the merits of Jesus Christ, should triumph over all the attempts of the world. (Calmet) --- \u0001Her son\u0002 (or children) \u0001was taken up to\u0002 heaven, guarded by the special favour of God. They always overcome the devil, and all their adversaries, by reason of \u0001the blood of the Lamb,\u0002 by the merits of Christ. And they loved not the life of the body, so as to preserve it, by incurring the death of the soul. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The woman fled into the wilderness.\u0002 The Church, in the times of persecutions, must be content to serve God in a private manner; but by divine Providence, such persecutions never lasted with violence only for a short time, signified by 1260 days, or as the same is expressed here, (ver. 14) \u0001for a time, and times, and half a time,\u0002 i.e. for a year, and two years, and half a year. (Witham) --- The Christians were accustomed to fly during the times of persecution into the deserts, to avoid the fury of the pagans. This was done by the greatest saints; and St. Jerome remarks, that it was this which gave rise to the eremitical state of life." }, { "marker": "Ver. 10-12.", "first": 10, "last": 12, "text": "\u0001Now is come salvation....rejoice, O ye heavens.\u0002 The blessed in heaven rejoice for the victories of the faithful on earth, and also for the reward and glory which would shortly be given them in heaven. (Witham) --- \u0001Woe to the earth,\u0002 &c. Both Pastorini and Calmet refer this woe to the persecution of Dioclesian. The dragon, the devil, is more irritated than ever against the Christians; he therefore stimulates the pagans to exercise their utmost cruelty against them, knowing that a Christian emperor (Constantine) would in a short time extend the reign of Jesus Christ over the whole world." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001There were given to the woman two wings of a great eagle.\u0002 By these two wings, some understand the love of God, and the fear of offending him; others, piety, prudence, &c. (Witham) --- The Church, on account of the severe pressure of the persecution, obtained from the Almighty a special protection and assistance. (Pastorini)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001The serpent\u0002 (the dragon, the devil) \u0001came out of his mouth,\u0002 &c. He endeavoured to destroy the Christian religion; but the \u0001earth,\u0002 that is, the princes of the earth, as God was pleased to turn their hearts, helped to turn away the persecutions. (Witham) --- As a last effort, the devil raises a more bloody persecution than was ever known before. See Eusebius, History of the Church." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And the earth helped the woman.\u0002 A prince of the earth, Constantine, came to the succour of the Church, and caused the persecution to cease." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001And he stood upon the sand of the sea;\u0002[1] i.e. the dragon seemed to be at a stand, to rest a while, not being able to raise any more persecutions. Now as to the time that these things should come to pass, many by seven heads and ten horns understand many powerful wicked kings, who should persecute the good, especially about antichrist's time, when the faithful at different times should be oppressed, and forced to fly as it were into the wilderness to worship God in private. And when the end of the world seems to draw near, the devil with greater malice will persecute God's servants, his time being short. Others apply these predictions to the particular persecutions in the Church by the Jews, and by the heathen emperors in the first three Christian ages[centuries] before Constantine's time, when idolatry was destroyed, when the face of the Church was changed, and when she became victorious, and publicly triumphed over her former enemies, the heathens; and by the man child, whom God took under his special protection, they will have to be understood Constantine himself. (Witham)" } ] }, { "chapter": 13, "slug": "id299.html", "header": "Apocalypse xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I saw a beast coming out of the sea.\u0002 By this first beast several understand antichrist, as St. Irenæus, lib. v. chap. xxviii. and St. Gregory, lib. xxxi. Moral. chap. xli. But this is not certain. By the \u0001other beast\u0002[1] \u0001coming up out of the earth,\u0002 (ver. 11) many understand antichrist's false prophet, some famous impostor and magician in antichrist's time, who will do great wonders and signs. The \u0001seven heads and ten horns,\u0002 may again signify a great number of kings and princes, who shall be overcome by antichrist, and submit themselves to him. The \u0001dragon,\u0002 or devil, gives that great power to antichrist, signified by the different parts of the beast, some like to a \u0001leopard,\u0002 others to a \u0001bear,\u0002 and others to a \u0001lion.\u0002 The head \u0001wounded to death\u0002 and cured, is either antichrist himself or some one of those heads or kings, cured by the devil and diabolical arts after a mortal wound. (Witham) --- This first beast, with seven heads and ten horns, is probably the whole company of infidels, enemies and persecutors of the people of God, from the beginning to the end of the world. The seven heads are seven kings, that is, seven principal kingdoms or empires; which have exercised, or shall exercise, tyrannical power over the people of God: of these, five were then fallen, viz. the Egyptian, Assyrian, Chaldean, Persian, and Grecian monarchies: one was present, viz. the empire of Rome: and the seventh and the chiefest was to come, viz. the great antichrist and his empire. The ten horns may be understood of ten lesser persecutors. (Challoner)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "M. Bossuet, bishop of Meaux, observes in the emperors Maximian Herculeus, Galerius Maximin, and Dioclesian, the distinguishing characters of these three animals. The leopard represents Maximian, a changeable, restless and cruel prince. The bear figures Galerius Maximin, a man from the north of cruel and brutal disposition, terrible mein, and gigantic stature. Lactantius moreover informs us, that he took a pleasure in feeding bears, which bore so great a resemblance to him in size and brutality. The lion, in fine, is the symbol of Dioclesian, who was cruel and vehement against Christians. (Calmet) --- The whole of this is by Pastorini applied to the empire of Rome, which was composed of the territories of the three preceding empires, which are represented by Daniel under the figure of these animals. And as the body of the beast was like to a leopard, the centre and capital of the Roman empire, under antichrist will be the Grecian empire, denoted by the leopard, of which Constantinople became the capital. Various interpreters explain the whole of this vision by different ways. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001One of his heads,\u0002 &c. Some understand this of the mortal wound which the idolatry of the Roman empire (signified by the sixth head) received from Constantine; which was as it were healed again by Julian the apostate. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001They adored the dragon;\u0002 i.e. in antichrist's time, they will adore both antichrist and the devil, who will make war against the saints for forty-two months, i.e. a short time, signified also by 1260 days, and by three years and a half. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001His tabernacle,\u0002 &c. That is, his Church, and his saints. (Challoner)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Slain from the beginning.\u0002 In the foreknowledge of God; and in as much as all mercy and grace, from the beginning, were given in view of his death and passion. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Here is the patience,\u0002 &c. Here is the motive of the patience and the faith of the saints, or the servants of God in this world. By \u0001faith\u0002 they rely on the promises of God for the reward of their \u0001patience,\u0002 and leave him to vindicate as he may judge fit their cause with respect to their persecutors. (Pastorini)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I saw another\u0002[2] \u0001beast,\u0002 &c. He had two horns like those of the Lamb, pretending to imitate Christ by an outward sanctity, and by working strange things. (Witham) --- This second beast with two horns may be understood of the heathenish priests and magicians, the principal promoters both of idolatry and persecution. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001He executed all the power of the former beast in his sight,\u0002 or before him, doing great wonders, as Christ foretold should be done by false prophets, (Matthew xxiv. 24) making even fire by lightning come from heaven, as the devil was permitted to do in the time of Job. (Job i.) --- \u0001He caused \u0002men \u0001to adore the first beast, whose deadly wound was healed,\u0002 and the image of the first beast, of antichrist, to be adored, and that no one should buy or sell any thing, unless he had on his forehead or on his arm, some particular mark, called the \u0001character\u0002 of this false Christ, or antichrist; or his name, or the number of his name, that is, his name which was made up of numeral letters, 666; but as St. Irenæus thinks, in Greek letters or characters, as St. John wrote his Revelation in Greek. According to the application made by the bishop of Meaux, &c. by the first beast with seven horns were signified the cruel persecutors of the Church, Dioclesian and other six persecuting emperors, to wit, Maximian Herculeus, Galerius Maximian, Constantius Chlorus (father to Constantine), Maxentius, Maximinus, and Licinius. These they look upon to have been the seven heads of the first beast, and by this beast they understand the idolatry of the heathen Roman empire; and by the \u0001ten horns,\u0002 a great many barbarous nations, who in their time made irruptions and pillaged the empire, and afterwards brought destruction upon the whole Roman empire, to wit, the Goths, Vandals, and the rest. The resemblances of a leopard, bear, and lion, are introduced with an allusion to what is written by the prophet Daniel, (Daniel vii.) meaning the four great empires: by the leopard, that of the Chaldeans; by the bear, that of the Persians; by the lion, that of the Grecians and of Alexander the great; lastly, that of the Romans, which is not represented by any one beast, but as a compound of others. When it is said that the beast had received a mortal wound, and was \u0001cured again,\u0002 these interpreters understand the idolatry of the empire, which was in a great measure destroyed by Constantine, but which was again revived and renewed by Julian the apostate. He might well be said to have a \u0001mouth speaking great things and blasphemies;\u0002 but his power lasted only for a short time, signified by forty-two months, though literally he did not reign so long. By the \u0001other beast,\u0002 (ver. 11) these interpreters, as also Dr. Hammond, understand the philosophers and magicians, with their auguries and pretended oracles of the heathen gods. For these men, under Dioclesian, and particularly under Julian, were constantly exciting the emperors and the people against the Christians, telling them that the gods required that the religion of the Christians should be utterly destroyed. We find in the histories of those times, that an \u0001image\u0002 or statue was erected to Julian, together with Jupiter, Mars, and Mercury, and orders given to put to death all those who refused to adore that image. See St. Gregory of Nazianzus, Orat. 3. contra Julianum, and Sozomen, lib. v. Hist. chap. xvii. Under Dioclesian, and also under Julian, meats offered to idols, were thrown into fountains; and waters consecrated to idols, were sprinkled upon all things to be sold in the market, to the end that the Christians might be defiled by every thing that they bought or eat. As to the number of the name of the beast, 666, in these Greek letters, \u0001chxs,\u0002 nothing can be produced but mere conjecture. St. Irenæus[3] (lib. v. chap. xxx. p. 371. Ed. Feuardentii) says, that according to the testimony of those who had seen St. John, the number of the beast was to be computed by Greek letters. He takes notice that this number of 666 may be found in several names. He produces some examples, and amongst others the word Lateinos; of which he says, it may seem very likely that this is the name, because the last of the four empires, which were spoken of by the prophet Daniel, was then extant, and had this name of the empire of the Latins. Take notice, that he has not a word that hints at the Latin Church, as some of the late pretended reformation would insinuate. But, says he, the word Teitan carries with it a greater probability. Yet, he concludes, that such expositions are uncertain, and he will not venture to say that this will be the name. The bishop of Meaux proposes, DIoCLesAVgVstVs: but this is to look for it in Latin letters. Others have produced other names. Such fancies and conjectures seem full as well omitted. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Six hundred sixty-six.\u0002 The numeral letters of his name shall make up this number. (Challoner)" } ] }, { "chapter": 14, "slug": "id300.html", "header": "Apocalypse xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Behold a Lamb,\u0002 by which is divers times represented our Saviour Christ. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001They sung as it were a new canticle.\u0002 In these visions, after persecutions, are sometimes introduced rejoicings to encourage the servants of God in their sufferings from the wicked world. --- \u0001No man could say\u0002 (or sing) \u0001the canticle, but those hundred and forty-four thousand\u0002: by which are signified the elect, \u0001who were not defiled with women.\u0002 Some expound this literally of those who always lived virgins; others understand all those who lived or died with a pure and clean heart, exempt from the corruption of vices, and of whom it is said, (ver. 5) that \u0001in their mouth was found no lie,\u0002 and that they were without spot for the throne of God. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001These are they,\u0002 &c. In the style of the prophets, by fornication is meant idolatry, and virginity signifies cleanness from all sacrilegious worship. These, therefore, are virgins in this sense, who have not fallen into the impurities of creature worship. But others, as St. Augustine, understand it of persons who have lived in continency. The first, however, is the more literal sense. (Calmet)" }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "\u0001Another Angel,...saying: Fear the Lord.\u0002[1] By this Angel are represented the preachers of the gospel, exhorting all men to the true faith and a good life. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Another Angel,...saying:...She is fallen, she is fallen, that great Babylon.\u0002 By Babylon, as observed before, may very probably be signified all the wicked world in general, whom God will punish and destroy after the short time of this mortal life: or may be signified every great city, and perhaps Rome returned to idolatry in the time of antichrist, a little before the end of the world, or may be signified the idolatry of heathen Rome, in the fourth age[century], when the Christian religion, under Constantine and his successors, began to triumph over paganism, i.e. according to those interpreters followed by Alcazar, Bossuet, P. Alleman, &c. which exposition Dr. Hammond thus expresseth: \"the whole impure city of heathen Rome, under the title of Babylon, that old idolatrous city that had lain so heavy upon the people of God....should speedily be destroyed, for advancing the heathen worship.\" (Witham) --- It is probable that here by the great Babylon is meant the city of the devil; that is, the universal society of the wicked: as Jerusalem is taken for the city and the Church of God. (Challoner)" }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001The third Angel followed....if any man shall adore the beast,...he also shall drink of the wine of the wrath of God, which is mingled with pure wine,\u0002 &c. That is, he shall drink of the bitter cup of God's indignation, not mixed with water, or any thing to diminish its force, but with wine and wine; i.e. with punishments upon punishments for ever and ever. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Here is the patience of the saints.\u0002 Here patience is necessary, so as not to be carried away with such pleasures and vanities as are offered in the wicked Babylon, and to remain firm under persecutions with the pious inhabitants of Jerusalem. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Blessed are the dead\u0002 (all the dead) \u0001who die in the Lord,\u0002 and not the martyrs only, for their works follow every one. (Witham) --- It is understood of the martyrs, who die for the Lord. (Challoner) --- \u0001For their works follow them\u0002. It is just that they rest at length from their labours, and enjoy for eternity the recompense of their fidelity. They land on the shores of their native country, enriched with the treasures of the good works they have done in this lower world. This is said in express contradiction to those who denied the necessity of good works, and maintained the indifference of actions. This seems to have been the doctrine of the Nicolaites and other heretics of those times. (Calmet) --- The Holy Ghost confirms the sentence of their happiness, not only because at the moment of their departure their hard labours and penitential works cease, but their souls are admitted to a glorious immortality, the recompense of their good works. (Pastorini)" }, { "marker": "Ver. 14-20.", "first": 14, "last": 20, "text": "\u0001Like to the Son of man.\u0002 That is, to our Saviour Christ, sitting on a white cloud, with a crown of gold, and in his hand a sharp sickle. And another Angel, desiring of him to do justice, by putting in his sickle, because the harvest of the earth was ripe, dry, and withered; i.e. the wicked, ripe for punishment. The like is again represented by the sickle, which is said to be put to the clusters of the vineyard: and they were cast into the great wine-press, or lake of the wrath of God, into hell, where the blood is said to come out \u0001even up to the horses' bridles, for a thousand and six hundred furlongs:\u0002 a metaphorical way of expressing the exceeding great torments of the wicked in hell. But to pretend form hence to give the just dimensions of hell, is a groundless conjecture; of which see Cornelius a Lapide. (Witham)" } ] }, { "chapter": 15, "slug": "id301.html", "header": "Apocalypse xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I saw....seven Angels, having the seven last plagues.\u0002 Many by these understand chastisements that will fall upon the wicked a little before the end of the world, and so take these plagues and vials that are poured out, in the next chapter, mostly in a literal sense. Others apply them to different calamities that happened to heathen Rome; but the applications are so different, that they serve to convince us how uncertain they are. In the mean time St. John seems to repeat the same things in a different manner, and some times by way of anticipation, as here the saints are introduced rejoicing, in view of that happiness in heaven which is prepared for them. (Witham) --- Here is a new vision, great and wonderful, seven Angels holding the figurative symbols of seven plagues. They are called the last, because in them is completed the wrath of God, being inflicted on mankind in the last period of the world, the period of Christianity. The first of these scourges takes place shortly after the commencement of the Christian era, and the seventh puts an end to the world. (Pastorini)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I saw....a sea of glass, mingled with fire:\u0002 by which are signified the storms and dangers which they had happily passed: now they are said to be singing the canticle of Moses after he had passed the Red Sea, \u0001Cantemus Domino,\u0002 \"Let us sing to the Lord,\" &c. [Exodus xv.] As Moses was a figure of Christ, and the Israelites of the Christians, so it is now called the canticle of the Lamb. (Witham) --- By the sea of glass is meant the firmament that makes the floor of heaven, which is here said to be mingled with fire, in allusion to the troubles and persecutions which the faithful, who are standing on this sea, have sustained. The beast that is here mentioned is an allusion to idolatry or heresy (Pastorini)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And singing.\u0002 This sea of glass and fire may also represent the sea which Moses passed in leaving Egypt; and the memory of this famous event, in every respect so similar to the deliverance of the saints from the persecutions to which they had been exposed during their lives, affords them the opportunity of singing the canticle of Moses, at the conclusion of which, they join in the praises of the Almighty for their own particular deliverance. (Calmet) --- \u0001O King of ages.\u0002 In the common Greek is now read, O king of saints. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And after these things.\u0002 Here the scene changes, and is carried back to the period of time that immediately precedes the seven plagues. This removal of the scene St. John insinuates by the unusual circumlocution, \"after these things I beheld,\" and looked on the commencement of this scene. The temple opens, and the seven Angels with the seven plagues proceed from the sanctuary to execute the work they are charged with. (Pastorini) --- One ought not to be surprised to see the good Angels employed in these kinds of offices, as justice is no less an attribute of the Deity than mercy, and therefore equally the object of the ministry of the Angels. (Calmet) --- \u0001Behold, the temple of the tabernacle....in heaven, was opened.\u0002 We have before observed, that these visions were shewn to St. John as it were in a temple in heaven, and with an allusion to the sanctuary and its parts under Moses. The Angels are seen coming out with clean and white linen, and with golden girdles, being an allusion to the habits of the priests in the ancient law. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The temple was filled with smoke,\u0002 &c., as in the time of Solomon. (2 Paralipomenon vii.) (Witham) --- The vials are given to the Angels by one of the four living creatures, that is, by a prophet, because at that time the effects had not happened, but were to happen in time to come, and are therefore announced by way of prophecy; and the temple was filled with smoke, manifesting first the majesty of God, and secondly his power. (Pastorini)" } ] }, { "chapter": 16, "slug": "id302.html", "header": "Apocalypse xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I heard a great voice.\u0002 Bossuet explains the pouring out of the seven vials in this manner. The five first he supposes to have taken place under the reign of Valerian and Gallien; the sixth he supposes to have been poured out during the reigns of Valerian, Dioclesian, and Julian; and the seventh under Honorius and the Alani. (Bossuet) --- All commentators, however, seem to agree that the great city mentioned in the 19th verse, is to be understood of Rome, and that the plagues which are here foretold, are denounced against her. (Calmet, Pastorini, &c.) --- \u0001Go and pour out the seven vials,\u0002 &c. According to the exposition followed by the bishop of Meaux[Bossuet], all these seven vials are already past, being punishments and judgments exercised against the heathen emperors, from the time of Valerian even to the time of Julian, at whose death it might be said, (ver. 17) \u0001it is done.\u0002 Idolatry is destroyed, as to its public worship. Here in particular, by the drying up of the Euphrates, and by the armies of the East, these interpreters understand those of the Persians, who first gave the great shock to the empire in Valerian's time, and by whom afterwards Julian the apostate was defeated, and killed. By the great Babylon they also understand idolatrous Rome; and by the islands and mountains sunk by earthquakes, they understand the destruction of divers kingdoms. According to another interpretation, (which is very common) all these judgments are to come before the end of the world; and will be in a manner literally executed about antichrist's time. At the first vial, men shall be struck with ulcers and wounds, not unlike to the sixth plague of Egypt. At the second and third vial, the sea and fountains shall be turned into blood, as in Egypt. At the fourth vial shall be excessive scorching heats, tormenting men, and burning every thing for their use. At the fifth vial darkness, like that of Egypt. At the sixth vial, (ver. 12.) the Euphrates dried up, to open a passage for the armies from the East, to come and join the forces of antichrist. And the three unclean spirits like frogs, may signify devils sent by the dragon, or chief of the devils, to excite the wicked to all manner of unclean abominations. They are here said to be gathered together in a place called Armagedon, perhaps with an allusion to Mageddon, in the tribe of Manasses, where the two kings of Israel, Ochozias and Josias, perished. (4 Kings ix. 21.) And they are brought in only to signify a place of great destruction. See also Zacharias xii. 11. At the seventh vial, a voice, \u0001it is done,\u0002 i.e. the reign of the wicked in general, and of antichrist, is at an end. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And the first.\u0002 From hence it appears that the first vial was poured out indiscriminately upon the good equally with the wicked. But behold the different consequences that follow: those that have the mark of the beast are afflicted with a sore and grievous wound, which is said in allusion to the madness, fury, and despair with which the wicked were afflicted, whilst St. John's omitting to say any thing of the just, shews that they bore it with resignation and joy. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And the second.\u0002 On pouring out the vial follows the divine judgment. There appears blood, like that of a dead man. This passage, Pastorini is of opinion alludes to the Arian heresy, which, like blood, flowed in vigorous circulation whilst in health and strength, gradually retarded its motion, as in a dying man, and was at last totally lost and stopped, like the circulation in a dead man. Hence every living soul died in the sea. (Pastorini) --- Calmet interprets it as a prediction of the calamities which befell the Roman empire, during the invasion of the Persians on the east, and the Goths and other barbarous nations on the west." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Upon the rivers. \u0002That is, on the Roman provinces in Italy, and Rome itself. This is the last stroke employed by the Almighty for the total destruction of Rome. The divine judgment being executed, the Angel of the waters, that is, the Angel that presided over the Roman states, cries out, (ver. 5, 6.) \u0001thou art just,\u0002 &c. (Pastorini)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And the fourth Angel\u0002. Here is the punishment of the Greeks during the siege of Constantinople by the Turks, where the fire engines, that were then made use of for the first time, so reduced the Grecian army, that the walls of the city were reduced to ashes, and the whole town to flames. Hence it appears how the Greeks were scorched with great heat; and how they blasphemed the name of God, appears too evident from the history of Notaros, admiral of the Constantinopolitan fleet. (Pastorini)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "Calmet explains this passage of Rome the seat of idolatry, which was given up to the pillage of the barbarians under Alaric. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001River Euphrates.\u0002 That is, a passage is laid open for the potentates of the East to lay their destructive hands upon the countries on this side the Euphrates. For they are the spirits of devils working signs, which are sent forth by the eastern princes, to oblige all to unite in arms against the great day of the Almighty God. (Pastorini)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Armagedon.\u0002 That is, the hill of robbers. (Challoner)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "The seventh vial is poured out upon the air which lies between the earth and the heavens, to indicate that the judgments of God are going to fall upon the whole creation. After which follow these words, \u0001it is done.\u0002 All is over, time is no more; upon which immediately follow lightnings, &c." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Great Babylon came in remembrance before God.\u0002 The time of God's punishing the wicked world is approaching: for by a third interpretation, Babylon may signify metaphorically all the wicked in general. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And great hail like a talent came down,\u0002 &c.[1] Which need not be taken literally, but only metaphorically, to signify the heavy weight of God's judgments upon sinners. (Witham)" } ] }, { "chapter": 17, "slug": "id303.html", "header": "Apocalypse xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "I must repeat what I have already taken notice of, both in the preface to the Apocalypse, and sometimes in the annotations, that there are three ways of expounding all the visions of this revelation, from the end of chap. iii. to the end of ver. 10. chap. xx. all of which seem grounded on the opinions of the ancient Fathers. According to the first, all these visions are only to be fulfilled in antichrist's time, a little before the end of the world. According to the second, the visions may be applied to particular events, which happened in the first three or four ages[centuries], under the persecuting heathens, till by Constantine, and the succeeding Christian emperors, idolatry by degrees was extirpated, and the faith of Christ triumphed over all its enemies, whether Jews or pagans. According to the third, by the great city of Babylon, is mystically and metaphorically signified all wicked great cities in the world, all the multitude of the wicked dispersed in all nations, their short and vain happiness, their persecutions and oppressions of the good and faithful servants of God, who live piously in this world, and who are called to be citizens of the celestial Jerusalem in the kingdom of God, where he reigneth for ever with his Angels and saints, and where they all reign with him, happy in his sight and enjoyment. I am more and more inclined to this third exposition, by reading this 17th chapter, with the contents of the 18th, 19th, and 20th chapters, till the 11th verse, and by reading what St. Jerome says in general terms, in his epistle to Marcella, tom. 4, part 1, p. 166, Nov. edit. \"\u0001that all this book\u0002 (of the Apocalypse) \u0001is either to be expounded spiritually, or if we follow a carnal interpretation, we must content ourselves with Jewish fables.\u0002 And especially by reading what St. Augustine has delivered us upon the chief difficulties of the Apocalypse, in his 20th book de Civ. Dei[The City of God], from chap. vi. to chap. xvi. and from p. 578. to p. 594. tom. 7. Nov. edit. To expound then these chapters together according to this third interpretation. (Witham) --- \u0001Of the great harlot.\u0002 Nothing can be better applied than this epithet to ancient Rome, which had conquered almost all the kingdoms of the known world, as it is said in ver. 18., she \u0001is the great city, a kingdom which hath dominion over the kings of the earth;\u0002 ver. 9., it was built upon \u0001seven mountains\u0002; ver. 6., was watered with the blood of the saints and \u0001martyrs of Jesus\u0002 Christ; and in fine, ver. 5., it was the great \u0001Babylon,\u0002 as St. Peter, in his first epistle, pleases to call it. (Calmet) --- \u0001Come, I will shew thee the condemnation of the great harlot,...Babylon....the mother of the fornications\u0002. By this \u0001harlot,\u0002 and this \u0001Babylon,\u0002 is signified the multitude of all the wicked of all times and places, who have abandoned themselves to sensual pleasures, and sought for their happiness in riches and worldly grandeur; for this reason she is said to carry on her forehead this inscription, \u0001a mystery;\u0002 that is, to be understood in a mystical sense of all the wicked, who make up as it were one city, as St. Augustine observes, which may be called \u0001Babylon,\u0002 the city of confusion, the city of idolatry, and of all manner of vices. --- \u0001The beast,\u0002 that is, the devil, carries her, whose suggestions the wicked follow. He comes out from \u0001the bottomless pit.\u0002 \u0001He was,\u0002 i.e. had a much greater and more extensive power over the wicked world before Christ's coming and incarnation; \u0001and he is not,\u0002 i.e. according to St. Augustine, his power hath been much extenuated and lessened since that time. He is \u0001bound\u0002 or chained \u0001up for a thousand years,\u0002 as it is said, chap. xx. 2. By which may be understood all the time from Christ's coming, and the establishing of his Christian Church, till the last and severest persecution under antichrist. See St. Augustine, lib. xx. de Civ. Dei. chap. vii. And when he shall come again, and be let loose, as it were, in antichrist's time, he must continue a short while: for all the ancient fathers agree, by the interpretations they give to the Scripture, that antichrist, and consequently the devil with antichrist, must reign but a short time. The \u0001scarlet coloured beast,\u0002 the devil, called the prince of this world, on whom the \u0001harlot gilded with gold\u0002 sat; that is, all the wicked, and particularly all wicked kings and princes, with their worldly greatness, who were \u0001drunk with the wine of her prostitution;\u0002 that is, who abandoned themselves and indulged their passions with all sensual pleasures, and contented themselves with the vain and deceitful happiness of this life; to be convinced of which, the Angel is said to have taken St. John \u0001in spirit into a wilderness\u0002 from the company of the wicked world, the better to see and contemplate the vanity of their short and false happiness. This \u0001woman\u0002, this \u0001harlot,\u0002 this \u0001Babylon,\u0002 this multitude of the wicked, especially the heathen persecuting emperors at Rome, and in all other places, (and they who acted against the Christians under them) are said to be \u0001drunk with the blood of the saints, and the blood of the martyrs,\u0002 by putting the Christians, the Catholics and the servants of God to death, from the foundation of the world to its consummation, by the instigation of the \u0001beast,\u0002 the devil. The \u0001beast,\u0002 the devil, is represented with \u0001seven heads\u0002 and \u0001ten horns;\u0002 that is, with many heads and many horns, signified by the numbers \u0001seven\u0002 and \u0001ten.\u0002 See St. Augustine, chap. xxiii. p. 606. --- \u0001The seven heads,\u0002 as it is said, ver. 9, are seven mountains, and seven kings, i.e. a great many. And also the \u0001ten horns,\u0002 (ver. 12.) are ten kings. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cup....full of the abomination,\u0002 &c. These are common scriptural expressions for the abominations of idolatry, with which ancient Rome had notoriously polluted herself. For not content with worshipping her own heathenish gods, she adopted those of all the countries and nations she had subdued. In Rome itself there were no less than 420 heathenish temples, so that one of their most famous poets, Ovid, (lib. i. Trist.) says:" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001A mystery. \u0002That is, a secret, because what follows of the name and title of the great harlot is to be taken in a mystical sense. --- \u0001Babylon.\u0002 Either the city of the devil in general; or, if this place be to be understood of any particular city, \u0001pagan Rome,\u0002 which then and for 300 years persecuted the Church, and was the principal seat both of empire and idolatry. (Challoner)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Drunk with the blood of the saints.\u0002 Such was pagan Rome, for innumerable were the \u0001martyrs\u0002 she put to death, both throughout the extent of her vast dominions, and even in her own bosom, the city itself. These were the victims of the ten persecutions raised by Rome against the Christians. Such was \u0001the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.\u0002 (Pastorini)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The beast which thou sawest.\u0002 This beast, which supports Babylon, may signify the power of the devil; \u0001which was, and is not,\u0002 being much limited by the coming of Christ, but shall again exert itself under antichrist. The seven heads of this beast are seven mountains or empires, instruments of his tyranny; of which five were then fallen, as above, chap. xiii. ver. 1. The beast itself is said to be \u0001the eighth, and is of the seventh;\u0002 because they all act under the devil, and by his instigation, so that his power is in them all, yet so as to make up, as it were, an eighth empire distinct from them all. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Seven mountains\u0002. We have already observed that ancient Rome stood upon seven mountains. The same cannot be said of modern Rome, as some of the hills are not inhabited. --- \u0001The seven heads....are seven kings,\u0002 or seven Roman emperors, who were particularly distinguished as the chief supporters of idolatry, and the most virulent persecutors of the Christian religion. Their names were Nero, Domitian, Severus, Decius, Valerian, Dioclesian and Antichrist. --- \u0001Five\u0002 of them \u0001are\u0002 fallen or gone, viz. Nero, Domitian, Severus, Decius, Valerian, who supported the idolatrous empire for a time; \u0001one is,\u0002 viz. Dioclesian, with whom the reign of idolatry falls; and \u0001the other is not yet come,\u0002 that is, antichrist." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Five are fallen, one is, and the other is not yet.\u0002 The meaning of this is obscure. And perhaps it were better to own with St. Augustine that we do not know the meaning, than to advance suspicions and conjectures. But it is not improbable that by these seven kings may be understood the collection of kings, in what are called the seven ages of the world, from its creations to its consummation. The first age, is reckoned from Adam to Noe[Noah], and the deluge: the second age, from Noe to Abraham; the third, from Abraham to Moses; the fourth, from Moses to David; the fifth, from David to Christ. These five were past, and \u0001fallen,\u0002 when St. John wrote. The sixth is, and is to last from Christ to antichrist. And another, the seventh, \u0001is not,\u0002 being the time of antichrist, and only a short time. See Cornelius a Lapide on this verse. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The beast that was, and is not:\u0002 is \u0001the eighth: and is of \u0002\u0001the seven.\u0002 The devil reigns with the kings in all these ages: he is \u0001of the seven,\u0002 because he is the prince under whom reign the wicked in all ages: he is also \u0001the eighth,\u0002 inasmuch as he is their prince, and they are only his instruments. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The ten horns,\u0002 or ten kings, \u0001which thou sawest,\u0002 as yet have received no kingdom, \u0001but shall receive power as kings one hour after the beast;\u0002 or, as it is in the Greek, with the beast. According to the common interpretation, this must be referred to ten, or many kings, who are different from all the wicked kings that had been, and who should follow and live at the same time with \u0001the beast,\u0002 by which here seems to be signified antichrist. Or, if by these ten kings we understand all the wicked kings, who were to come after St. John wrote, to the end of the world, they had not yet kingdoms, but the kingdoms which they should have, and all their vain happiness, would be very short, and at the same time they would be under the beast, and subject to him. (Witham) --- \u0001Ten horns.\u0002 These denote ten kings or ten powers; namely, Goths, Huns, Alans, Vandals, Saxons, Burgundians, Franks, Heruli, Suevi, &c., the chief of the Barbarians that invaded the Roman empire in the fifth century. --- They \u0001shall receive power as kings, one hour after the beast\u0002; that is, they will serve under their own leaders, to assist pagan Rome a little against its enemies; and their \u0001one design\u0002 is afterwards to take the fruitful provinces of Rome to themselves, which we know they did. (Pastorini) --- \u0001Ten kings.\u0002 Ten lesser kingdoms, enemies also of the Church of Christ; which nevertheless shall be made instruments of the justice of God, for the punishment of Babylon. Some understand this of the Goths, Vandals, Huns, and other barbarous nations that destroyed the empire of Rome. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001These have one design,\u0002 to make themselves as happy as they can in this world: and their \u0001power they shall\u0002 give \u0001to the beast,\u0002 being always slaves of the devil. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001These shall fight with the Lamb.\u0002 Their actions and affections being always led away with the love of this world, which is an enemy to Christ and his doctrine: but \u0001the Lamb,\u0002 Christ, \u0001shall overcome them,\u0002 and punish them, when he pleases: for he, Christ, God and man, \u0001is Lord of lords, and King of kings;\u0002 and as St. John says again, (chap. xix. 16,) has written on his thigh, the \u0001King of kings, and Lord of lords,\u0002 to signify to us his divinity, or divine nature. (Witham) --- All these different people were either heathens or heretics, and of course were bitter enemies to the Catholic religion; \u0001but the Lamb overcame them,\u0002 by turning their hearts, and converting them to Christianity." }, { "marker": "Ver. 15, &c.", "first": 15, "last": 15, "text": "\u0001The waters which thou sawest, where the harlot sitteth\u0002, signify the different nations, in all which is a multitude of wicked, especially among the great ones of this world. (Witham) --- \u0001And the ten horns....shall hate the harlot.\u0002 That is, ancient Rome; they \u0001will make her desolate,\u0002 by laying waste all her provinces; they will \u0001make her....naked,\u0002 by stripping her of her shining ornaments, her gaudy palaces, Egyptian obelisks, magnificent temples, theatres, triumphal arches, &c. --- They will \u0001eat her flesh,\u0002 by plundering her of her wealth and riches, with which she has fed herself by plundering the rest of the world; and lastly, they \u0001will burn her with fire;\u0002 all which we know has been accomplished, even to a tittle. (Pastorini) --- Alaric, the Goth, in 410[A.D. 410], took the city, pillaged it, and delivered it over to fire and the plunder of his soldiers for three days. The only privileged places that escaped were the churches. (Calmet) --- Genseric plundered it for fourteen days, in 455, and set fire to it. Odoacer took it, and deposed the emperor, in 476; and Totila, in 546, burnt it, and reduced it to a solitude. Procopius says he left not one human creature in the city. (Pastorini) --- \u0001These shall hate the harlot.\u0002 There is no true love or friendship among them: the wicked hate, envy, make war against the wicked, though they make alliances sometimes one with another. --- \u0001For God hath\u0002 put it \u0001into their hearts,\u0002 permits them, and makes use of them as instruments of his justice, against one another: and they \u0001give their kingdom to the beast:\u0002 the wicked reign under the prince of this world, the devil, as long as God pleases, and till his words and judgments are fulfilled. All the contents of the following chapters agree with this exposition. When the Angel cries, (chap. xviii.) \u0001Babylon the great is fallen, is fallen,\u0002 the false happiness of the wicked is come to its last period; though St. John speaks sometimes by anticipation, especially when the rejoicings of the saints are represented, and the miseries and consternation of the wicked, to encourage the servants of God to patience and perseverance under their trials and persecutions in this mortal life. Babylon will in a short time be the habitation of devils: and therefore the good are admonished by these words, \u0001go out from her, my people,\u0002 avoid and detest her wicked ways. Almighty God hath remembered her iniquities, the provocations of the wicked, nor can they escape the hand of his justice. They lived as if they were never to be called to an account. Babylon, blinded with sensual delights, pride, and vanity, said in her heart, I sit as a queen above others, and sorrow I shall not see; like the wicked in the psalmist, \u0001who is Lord over us?\u0002 (Psalm xi.) But all her \u0001plagues\u0002 (chap. xviii. 8.) \u0001come in one day,\u0002 at the day of death, or the day of judgment. Then are represented the weeping and mourning of all the accomplices of the wicked, like the disappointment of merchants by the burning and destruction of a great city, where they found so great profit in disposing and selling their merchandise. After this, in the 19th chapter, the blessed in heaven sing \u0001Alleluia,\u0002 &c. the \u0001God Almighty hath reigned,\u0002 or is about to reign. At the latter end of the 19th chapter, ver. 17, it is said, \u0001I saw an Angel standing in the sun;\u0002 saying to all \u0001the birds,\u0002 &c. Here are represented God's judgments on the wicked, as it were after a great battle, in which kings and many noblemen are slain, so that the birds are invited to drink of their blood. --- \u0001The beast was taken,\u0002 and \u0001with him the false prophet.\u0002 We may take this as spoken by anticipation of antichrist, and his great impostor, or false prophet. For still after this, (chap. xx. 7.) is foretold, according to St. Augustine, the last persecution by the devil, and by antichrist with Gog and Magog; for it is then that fire came down from heaven, and was to devour them; and there it is expressed that the devil, who seduced them, and all the wicked, was cast into the lake of fire, into hell, where also the beast, antichrist, and the false prophet shall be tormented for ever and ever. Now to give a short account of the two other expositions. The first of them, followed by a great many, (as may be seen in Alcazar and Cornelius a Lapide) holds that all these visions will come to pass in the short reign of antichrist, a little while before the end of the world. These interpreters are divided about the signification of \u0001Babylon:\u0002 some understand Babylon the metropolis of Chaldea, where they think that antichrist will begin to reign; others understand Constantinople, the seat of the Turkish empire, which is also built upon seven hills: but many understand Rome, not Christian Rome, but Rome that was a heathen city in the first ages[centuries], and which they think will be heathen Rome again in antichrist's time. See a great number of the fathers and interpreters for this opinion cited by Cornelius a Lapide. By the \u0001beast\u0002 that carries her with her idolatry and vices, they understand the devil; and by the seven heads and ten horns, kings, who shall be in the time of antichrist, and submit themselves to him. All these kings and persecutors will receive their power one hour after, or with the beast, by which they rather understand antichrist, whose reign shall be short, as shall be that of the devil, who shall be let loose, and have greater power for a little while. By the eighth, who is of the seven, they understand the devil, because all the seven will be as it were his instruments. The same kings who committed fornication with the harlot, are also said to hate her, and burn her, says Gagneius, by being the cause of her damnation and destruction: for none are greater enemies than sinners' accomplices. As to the other exposition, (for which see Alcazar, the bishop of Meaux[Bossuet], &c.) they look upon all these visions till the last persecution under antichrist, (chap. xx. 7. 10.) to be already fulfilled by the destruction of the heathen Roman empire, as they are also expounded by Dr. Hammond. Babylon is the ancient heathen Rome, mother of fornication, i.e. of idolatry and of all kind of vices, sitting upon a scarlet beast, supported by the pagan emperors in all their grandeur, pomp, and vanity. When it is said of her, \u0001that she was, and is not,\u0002 this is not to be taken with a regard to the visions one after another represented to St. John, nor with a regard to the time when he wrote under Domitian. She is said to come again \u0001out of the bottomless pit,\u0002 when the same heathen worship was again renewed by Julian the apostate, who had a design and endeavoured to destroy the Christian religion. The seven heads are ingeniously applied to Dioclesian, Maximian Herculeus, Constantius Chlorus, Maximus, and Maxentius, which in a vision of St. John, are said to be the five that are fallen. One, to wit, Maximinus, is the sixth, represented as then in being; and another, the seventh, it is said is not yet come; to wit, Licinius, whose persecution but a short time. The eighth, who is called also one of the seven, they take to be Maximian Herculeus, who had laid down the empire with Dioclesian, but took it up again, and so was the eighth, but of the seven mentioned before. The ten horns represented as not yet having a kingdom, but who are to receive power as kings, one hour after the beast, or at the fall of the empire, are those kings and princes by whom the Roman empire was destroyed; as the Goths, Vandals, Lombards, Burgundians, Franks, Huns, Alans, Suevi, also Persians and Saracens, who invaded and dismembered different parts of the empire: but no great stress need be laid on the exact number of \u0001ten;\u0002 which, as St. Augustine says, may be taken for a great many. They all come with the same design, (ver. 13.) to enrich and settle themselves in the dominions of the empire; yet afterwards they gave their power to the beast, by entering into alliances with the emperors, as Alaric, the Goth, and others did. They at first fought with the Lamb, being then heathens, and afterwards many of them Arians, till the Lamb overcame them, and brought them to the true Christian faith. They are said to have hated the harlot, making her destitute by pillaging Rome and divers other cities: they devoured her flesh, her treasures, God putting it into their hearts, making use of them as instruments to punish these wicked persecuting idolaters; yet they afterwards sometimes agreed to give her their strength by agreements and alliances, till the time that God decreed the empire should be in a manner destroyed. These interpreters conclude that by Babylon must necessarily be understood Rome, because it is said that seven heads, upon which the woman sitteth, are seven mountains; and it is well known that Rome is built upon seven hills; and secondly, because the woman is said to be the city, which hath dominion over the kings of the earth. But first, those seven mountains are also called seven kings; secondly, Constantinople is also built upon seven hills; thirdly, seven may be taken for many. And I cannot but take notice, that some expressions in this and in the next chapter, seem to agree better with that exposition, which takes Babylon for the multitude of all the wicked: as when we read (chap. xviii. 3.) that \u0001all nations have drunk of the wine of the wrath of her fornication; \u0002(ver. 23.) that \u0001all nations\u0002 were \u0001deceived by\u0002 her \u0001sorceries;\u0002 (ver. 24.) that \u0001in her was formed the blood of the prophets, and of the saints, and of all\u0002 that were \u0001slain upon the earth.\u0002 For though the Roman empire was of so large an extent, yet a greater part of the world was never subject to the Romans: many apostles and martyrs were not put to death at Rome, nor by the Romans, but by the Persians, and in India, &c. so these general expressions are more easily expounded, if by the great city of Babylon we understand the multitude of the wicked in all parts of the world: not but that these visions may also regard heathen Rome as the chief place where such persecutions were acted, and where all kind of vices were practices. --- N. B.[\u0001Nota Bene,\u0002 Note Well?] Some have taken notice, that the English Protestants print the 5th verse of this chapter in capital letters: \u0001Mystery Babylon the great, the mother of harlots, and abominations of the earth.\u0002 I will suppose that these words are only printed in this manner, because they contain an inscription; as when it is said, that he who was called the word of God, had written upon him, the \u0001King of kings, and Lord of lords,\u0002 which words are also printed in great letters: but if our adversaries do this, to make the Church of Rome to be looked upon as the whore of Babylon, and the pope as antichrist, nothing can be more unfair, nothing more ridiculous, as I may shew on the following chapters. (Witham)" } ] }, { "chapter": 18, "slug": "id304.html", "header": "Apocalypse xviii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Babylon the great is fallen, is fallen.\u0002 Idolatrous Rome is fallen. That mighty seat of power and dominion is fallen. The long fixed abode of voluptuousness and luxury, for \u0001the merchants of the earth have become rich by the strength of her delicacies,\u0002 and now the hand of God hath struck her. It is utterly destroyed; not a human being in it. Thus it is become an accursed place, given up for an \u0001habitation of devils\u0002 and a \u0001hold of every unclean spirit,\u0002 or of frightful spectres and ghosts, and \u0001a hold of every unclean and hateful bird,\u0002 of owls, ravens, vultures, &c. &c. (Pastorini)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Go out from her, my people.\u0002 The people of God, the Christians, are all here told to leave the falling city, lest they \u0001be partakers of her sins, and receive of her plagues.\u0002 At the time of Alaric's sacking Rome, many fled away to St. Jerome, who was then in Judea; others fled into other parts, as many holy fathers testify. St. Jerome says, (Ep. vii) that St. Paula and several illustrious Christian families had left Rome as if by particular inspiration, and retired into Judea. The holy pope Innocent was drawn by a particular providence out of the city, as Lot out of Sodom, that he might not see the ruin of a guilty people, says Orosius, lib. 7. chap. xxxix. We read likewise that Melania, as if she foresaw the approaching catastrophe, had prevailed upon many Christians to retire with her from a city doomed to destruction. (Histor. Laus. chap. cxviii.) In fine, we all know that when the storm broke out, the Christians took refuge and were saved in the Churches of St. Peter and St. Paul, which Alaric had allowed to be places of safety. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Alas! alas!\u0002 St. Augustine informs us, that the people of the eastern provinces, and the remotest cities, mourned in a public manner on this occasion. (De Civ. Dei. lib. 1, chap. xxxiii.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "We see here enumerated the articles of the luxury of the pagan Romans in dress, in ornaments, in furniture, in equipage, in the sumptuousness of their tables, &c. &c. Nothing is more remarkable than the extravagant luxury and profusion of some of the Roman emperors at their tables. Caligula once spent (according to Seneca) for a supper, 150,000 crowns. Suetonius tells us, that the emperor Vitellius would feast himself thrice, and often four times in a day, spending 10,000 crowns at each meal. But now they are all gone; they are now the fuel of fire, and \u0001in one hour brought to nought.\u0002 (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Rejoice....heaven,\u0002 the \u0001holy apostles and prophets,\u0002 and all the holy ministers of the gospel: and holy men are invited here to rejoice, because the divine justice is accomplished in the ruin of that guilty city. (Pastorini) --- By the words \u0001prophets,\u0002 &c. are not meant those of the old law, as pagan Rome had not been the cause of their deaths, but here only includes all the prophets, saints, and martyrs, who had been put to death for Christ throughout the whole Roman empire. (Haydock)" } ] }, { "chapter": 19, "slug": "id305.html", "header": "Apocalypse xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Here we enter upon a new scene. Babylon the great is fallen. The saints are here represented rejoicing over \u0001the woman\u0002 who was \u0001drunk with the blood of the saints.\u0002 (Chap. xvii. 6.) (Calmet) --- \u0001The voice of many multitudes....saying: Alleluia.\u0002 In these visions, when the martyrs have triumphed and overcome persecutors, are sometimes represented their praises of God in heaven. Here in the Protestant translation, are retained \u0001Alleluia\u0002 and \u0001Amen,\u0002 which as St. Augustine takes notice, used not to be changed nor translated in any language. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The voice of a great multitude.\u0002 Menochius applies this voice to the multitude of Angels and saints, which from its strength may be compared to the voice of rushing waters, and because of the terror with which it strikes the wicked. Pastorini understands by this \u0001voice of many waters,\u0002 the voices of many Angels that preside over the nations, denoted by \u0001waters,\u0002 which had all before groaned under the tyranny of antichrist; and the \u0001voice of great thunders,\u0002 that of the Angel who presides over fire, which, as employed in military engines, by its explosion resembles thunder. It must be observed that the latter author refers it to the last stage of the world." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For the marriage,\u0002 &c. In the New Testament, the word marriage points out the establishment of the Church, the vocation of different people to the faith, or the reign of the Messias. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Fine linen.\u0002 The symbol of justifications, or the good works and merit of her holy members; the most pleasing attire in which she can present herself to the Lamb. Her robe is \u0001glittering and white,\u0002 because she has been purified as silver in the furnace, and washed \u0001white\u0002 in the waters of tribulation and persecution. (Pastorini) --- The fine linen, or \u0001byssus,\u0002 here mentioned, is, according to Calmet, a kind of silk produced by a shell-fish, called \u0001pinna;\u0002 though the same learned commentator allows that the Greek authors use this word for \u0001fine linen.\u0002" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And I fell before his feet, to adore him\u0002.[1] They of the pretended reformation think they have here a clear proof that no veneration is due to Angels and saints, and that papists in so doing are idolaters. In answer to this: First, they make St. John the apostle guilty of that idolatry which they lay to our charge. For they must suppose and grant that St. John, as to the dispositions of his mind and will, was just ready, or rather falling down, did pay an idolatrous worship to the Angel; and what Christian can believe this of so great an apostle, that after he had been favoured with all those extraordinary visions, he should either be so very ignorant as not to know what was idolatry, or so impious as to become guilty of it, and give divine honour to any creature? And what makes St. John altogether inexcusable, (had it been idolatry) we find him doing the very same a second time, in the last chapter of the Apocalypse; (ver. 7 and 8) that is, falling \u0001down\u0002 at the Angel's feet to \u0001adore.\u0002 Secondly, as it would be extravagantly unreasonable to suspect this apostle, this evangelist, this prophet of the new law, to be guilty of what every Christian, every Jew knows to be idolatry; to wit, to give the divine honour due to God alone to any creature whatsoever; so in reason we cannot but conclude that he was not for giving divine honour to any Angel, knowing them all to be God's creatures. If therefore he was about to pay divine honour, we must either say that he took him who then appeared to him to be our Saviour Christ, God and man, as some expound it; or, which seems more probable, he was only for offering an inferior honour and veneration to the Angel, such as he knew was lawful: and therefore he was for doing it afterwards a second time; though the Angel would not receive it from St. John, to make us the more convinced of the great dignity of this apostle and prophet, who should be raised in heaven to a degree of glory, not inferior to that of the Angels: and thus the Angel tells him, that he is his fellow creature, who with him must adore Almighty God, that by these prophecies they both bear testimony concerning Jesus Christ and his Church, the Angel by revealing them, and St. John by publishing them, which seems to be the sense of the following words, \u0001for the testimony of Jesus is the spirit of prophecy:\u0002 or they may be expounded thus, for the testimony that we give concerning Christ and his Church, we both of us receive from the divine spirit of God, who reveals such truths to his prophets. Thirdly, the Protestants are for proving us idolaters from what St. John was about to do, or rather from what he did, expressed in these words, \u0001and I fell before his feet to adore him;\u0002 or, as in the Protestant translation, \u0001and I fell at his feet to worship him.\u0002 Now it is certain and evident that these words neither in the Latin nor in the Greek, express that divine worship and honour which is due, and which is given to God alone, whether we consult the Hebrew or the Septuagint of the Old Testament, the very same words are many times used to signify no more than an inferior honour given to creatures. This is a thing well known, and agreed upon by every Protestant as well as Catholic, who has read the Scriptures, or who knows any thing of Latin, Greek, or Hebrew. Fourthly, it seems very strange, very unaccountable, that our adversaries will not understand the difference betwixt divine honour due to God alone, and an inferior honour, respect, or veneration given to Angels or saints, to their relics or images, which inferior honour may, in some sense, be called a religious honour, inasmuch as it is paid to persons or things that may be called sacred or holy. Is not honour or veneration certainly different, as the \u0001objects\u0002 or things we pay honour to, and the intention of him that pays this honour, are different, though perhaps the exterior marks of bowing, of kneeling, of prostrating, of kissing, may be the same? We honour the king, and we also honour his courtiers, his officers, and such as are invested with dignities and authority from him: but shall any one think that we pay the same honour to all these persons or things belonging to them? though the eastern people kneel or prostrate themselves before kings or persons in dignities, they neither give nor design to give them divine honour. Why will our adversaries pretend to make us idolaters against our wills, minds, and intentions, when we have always protested that we give divine honour and supreme worship to God alone? that we honour, worship, serve and adore him only as the author of all things? that we never design to pay any thing but an inferior honour to the highest Angels or saints, or to their relics and images. We know, believe, and profess that there is an infinite distance betwixt God the creator, and the highest and most perfect of all created beings; so that the honour we give them is infinitely inferior, as they themselves are, to the honour that with our hearts and minds we pay to God: and must it be said that we give divine honour to creatures, and so become idolaters, when we never design it, when we design quite the contrary? This made Mr. Thorndike, in his book of just weights and measures, tell his Protestant brethren, that the Church of Rome cannot be charged with idolatry for their reverencing images, nor on any other account; and so exhorts them not to pretend to lead the people by the nose, to make them believe suppositions which they cannot prove. See Chap. ii. and xix. (Witham) --- \u0001Fell before,\u0002 &c. St. Athanasius and St. Augustine think St. John took the Angel to be Jesus Christ, and as such was desirous of paying him the supreme homage, or \u0001latreia.\u0002 (Calmet) --- St. John, in token of gratitude, offers to pay to the Angel such homage as is due to a being of his rank, which the Angel however refuses to accept, giving for reason, that his is \u0001a fellow-servant\u0002 of the apostle, and of the apostle's \u0001brethren,\u0002 who bear \u0001testimony\u0002 to Jesus Christ. (Pastorini) --- This speech evidently agrees with the character of John the Baptist, but not with that of a real Angel. --- \u0001Testimony of Jesus is the spirit of prophecy.\u0002 The testimony which you give to Christ, by suffering for his holy name and the profession of his doctrine, is of equal value with the \u0001spirit of prophecy\u0002 which I possess (Pastorini; Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Behold a white horse.\u0002 The titles and character given to him that sat on this white horse, shew that hereby was represented Jesus Christ, called also here the \u0001word of God,\u0002 ver. 13; and ver. 16, \u0001and he hath on his garment and on his thigh written: King of kings and Lord of lords,\u0002 &c. (Witham) --- \u0001And he that sat,\u0002 &c. The heavens open and St. John sees Jesus Christ, the Son of God, descending, seated on \u0001a white horse.\u0002 He is known by the peculiar appellations of \u0001faithful and true.\u0002 Faithful, in protecting his servants; and true, by always keeping strictly true whatever he promises. (Pastorini)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Flame,\u0002 &c. Which shews his indignation. --- \u0001Diadems;\u0002 the mark of power. So Ptolemy, the king of Egypt, after he had entered Antiochia, took two crowns, to signify that he was king of two countries, Syria and Egypt. (Pastorini) --- \u0001Which\u0002 (name) \u0001no man knoweth but himself.\u0002 Some interpreters think St. John alludes to an ancient custom which still obtains among the Orientals, of having a secret name, which they discover to no one. (Calmet) --- Pastorini understands this to be the name of the \u0001word of God,\u0002 as mentioned in the subsequent verse; which is so comprehensive in its meaning, that human reason cannot fathom it, \u0001and no man knoweth but himself.\u0002" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sprinkled with blood,\u0002 &c. Which betokens the carnage made among his enemies." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The armies,\u0002 &c. The celestial armies of saints follow the Son of God, as their captain and commander; they are all like him, mounted on \u0001white horses,\u0002 and clothed in \u0001fine linen, white and clean,\u0002 a symbol of their merit and glory. (Pastorini)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sharp two-edged sword.\u0002 The power which Christ exercises over the impious. (Menochius) --- \u0001Wine press,\u0002 &c. This painting corresponds to the triumph of Jesus Christ. (Calmet) --- Some of the attributes here mentioned are also ascribed to Christ, by the prophet Isaiah, (Isaias lxiii. 2, 3.) \"Why then is thy apparel red, and thy garments like theirs that tread in the wine press? I have trodden the wine-press alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.\" (Pastorini)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001An Angel....in the sun,...with a loud voice\u0002 invites all the birds of the air to a most plentiful entertainment which is preparing for them, where they may fill themselves with human flesh of all kinds; from that of \u0001kings\u0002 to that of \u0001bondmen;\u0002 (ver. 18) and with the \u0001flesh of horses\u0002 and that of \u0001them that sin on them:\u0002 an expressive picture of the immense slaughter that is going to be made. It would seem that this bloody scene will terminate in the evening of the day, as the invitation is given to a supper. (Pastorini)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "We have just now seen the heavenly captain on horseback, at the head of his holy troop, marching to battle; and now we see who are the enemies he comes to encounter. Here is the beast, or antichrist, with prodigious armies gathered from all parts of the earth, and headed by their kings and princes. (Pastorini)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001The beast,\u0002 &c. Antichrist is taken alive. (Menochius)" } ] }, { "chapter": 20, "slug": "id306.html", "header": "Apocalypse xx.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And bound him for a thousand years.\u0002 I shall give the reader an abridgment of what St. Augustine has left us on this chapter, in his 20th book de Civ. Dei[City of God]. From the 5th to the 16th chap., (t. vii. p. 578 et seq.) he treats upon these difficulties: What is meant by the first and second resurrection; by the binding and chaining up of the devil; by the thousand years that the saints reign with Christ; by the first and second death; by Gog and Magog, &c. As to the \u0001first resurrection,\u0002 chap. vi., he takes notice on the 5th verse, that \u0001resurrection\u0002[1] in the Gospels, and in St. Paul, is applied not only to the body but also to the soul; and the \u0001second resurrection,\u0002 which is to come, is that of the bodies: that there is also a \u0001death of the soul,\u0002 which is by sin; and that the \u0001second death\u0002 is that of soul and body by eternal damnation: that both bad and good shall rise again in their bodies. On those words, (ver. 6) \u0001Blessed is he that hath part in the first resurrection; in these the second death hath no power.\u0002 Such, saith he, (chap. ix.) as have risen from sin, and have remained in that resurrection of the soul, shall never be liable to the second death, which is damnation. Cap. vii. p. 580, he says that \u0001some Catholics not understanding rightly the first resurrection,\u0002 have been led into \u0001ridiculous fables,\u0002[2]\u0001 \u0002and this by the interpretation which they put on the \u0001thousand years;\u0002 as if the first resurrection implied \u0001a resurrection of the bodies\u0002 of the martyrs and saints, who should live \u0001on the earth with Christ\u0002 for a thousand years before the general resurrection, in all \u0001manner of delights.\u0002 This was the opinion of those called Millenarians: this, saith he, might seem \u0001tolerable in some measure,\u0002[3] if taken for spiritual delights, (for we ourselves were once in these sentiments) but if for carnal pleasures, it can only be \u0001believed by carnal men\u0002. He then expounds what may be understood by the \u0001binding\u0002 and chaining of the devil for a thousand years; (Cap. vii. & viii, p. 581) that the thousand years, meaning a long time, may signify all the time from Christ's first coming[4] to his second at the end of the world, and to the last short persecution under antichrist. The devil is said to be \u0001bound,\u0002 that is, his power much \u0001lessened\u0002 and restrained, in comparison of the great and extensive power he had over all nations before Christ's incarnation; not but that he still tempts many,[5] and raiseth persecutions, which always turn to their greater good; and that towards the end of the world he shall be let loose, as it were, for a short time, and permitted with his infernal spirits to exercise his malice against mankind, to try the patience of the elect, and to shew the power of God's grace, by which his faithful servants shall triumph over the devil. (N. B.[\u0001Nota Bene,\u0002 Note Well?]) What St. Augustine adds divers times in these chapters: \"Let no one,\" says he, \"imagine[6] that even during that short time, there shall be no Church of Christ on the earth: God forbid: even when the devil shall be let loose, he shall not be able to seduce the Church.\" Cap. ix, p. 586, he expounds those words, (ver. 4-5) \u0001I saw the souls of them that were beheaded....and they lived and reigned with Christ a thousand years....This is the first resurrection:\u0002 i.e. the first resurrection is while the devil is chained up for the space of a thousand years. He takes notice that the \u0001present state of the Church\u0002 is many times called \u0001the kingdom of God,\u0002 and that the \u0001Church of Christ reigns now with Christ,\u0002 both in the living saints and in those who are dead, in the souls of the martyrs, and of others, who having lived and died piously, now reign with Christ, not yet \u0001in their bodies,\u0002[7] \u0001but their souls reign with him.\u0002 On those words of the 4th verse: \u0001who had not adored the beast, nor his image, nor received his mark,\u0002 he only gives this exposition, as agreeable to the Christian faith, that by the \u0001beast\u0002 may be understood the multitude of wicked sinners in general, and the \u0001image of the beast\u0002[8] those who are of the Church in outward appearance and profession only, and not by their works. When it is said (ver. 5) that the \u0001rest of the dead lived not till the thousand years were finished:\u0002 they lived not, says he, as to their souls, when they should have lived; and therefore not being happy in heaven, when their \u0001bodies shall rise, it shall not be to life, but to judgment and damnation, which is the second death\u0002. Cap. xi, he expounds the 7th and 8th verses, where it is said that \u0001Satan shall be loosed....and seduce the nations which are over the four quarters of the earth, Gog and Magog,\u0002[9]\u0001 and shall gather them together to battle\u0002. This, says St. Augustine, will be \u0001the last persecution\u0002 at the approach of the day of judgment, which the whole city, or the whole Church of Christ dispersed through the universe, will suffer from the whole city of the devil. Neither need Gog and Magog be taken for a particular[10] barbarous people, but such as are dispersed in a manner in every nation, and who shall then break out by the instigation of Satan into an open hatred and persecution against the faithful servants of God; as it is said, (ver. 8.) \u0001they ascended upon the breadth of the earth, and surrounded the camp of the saints,\u0002 where we cannot literally understand one camp, one city, or one place, but the Church every where dispersed. Cap. xii, he expounds the 9th verse, where he takes \u0001fire\u0002 to signify, metaphorically, \u0001the firm resistance\u0002 and constancy of the good, and the \u0001fire\u0002[11] of their zeal, which devoured as it were the wicked; or we may understand with others, the temporal \u0001fire\u0002 of God's judgments in this world against the wicked, but not the last eternal fire; because the eternal fire comes \u0001not down from heaven\u0002 but the wicked are cast into it below. Cap. xiii, he teacheth that the last persecution[12] of antichrist, here mentioned, shall last but three years and six months; i.e. a little while. Cap. xiv and xv, he expounds the 10th and following verse, of the devil being cast into the lake of fire, after the last persecution of antichrist. By \u0001the beast\u0002 he understands, as before, the city or multitude of all the wicked; and by the \u0001false prophet,\u0002 either antichrist or the outward appearance of faith in them that have none. Then follows the last judgment, where it is said that \u0001the books are opened,\u0002 and also that \u0001another book was opened.\u0002 By the first book, may be understood men and their consciences; and by the \u0001other book, the book of life,\u0002 that[13] \u0001of eternal predestination.\u0002 Thus far S. Augustine, where we see that he delivers the common Catholic doctrine, that by the thousand years, so often mentioned in this chapter, he understands all that time in which the souls of the martyrs, and of all other saints, reign happy with Christ in heaven, till after the general resurrection they receive a full and complete happiness, both as to soul and body. A false exposition of these \u0001thousand years\u0002 gave occasion to the mistake, the error, and heresy of those called the Millenarians, which Mede and Dr. W. have followed. Papias, who lived soon after, or perhaps with St. John, was the chief promoter of this mistake; a man, says Eusebius, of \"little judgment and capacity,\"[14] who misconstrued the discourses which he heard. He was followed by divers writers in the second, third, and fourth century, who did not hold with Cerinthus and his followers, that the saints should rise before the general resurrection, and reign with Christ on earth for a thousand years in all manner of \u0001sensual pleasures;\u0002 but in \u0001spiritual delights,\u0002 in the city of Jerusalem, built anew after that glorious manner described in the next chapter. Now though this opinion had several considerable abettors, of which I find these seven: Papias, St. Justin[St. Justin Martyr], St. Irenæus, Tertullian, Nepos, (a bishop, in Egypt; in Eusebius, lib. vii. chap. xxiv.) Victorinus Petabionensis, Lactantius, and Severus Sulpitius: yet were there always other learned Catholic writers who rejected it as a fable. Of this number was Caius, a priest, at Rome, about the end of the second age[century]; Origen, in his prologue on the Canticles; St. Denys, of Alexandria, who in the third age[century] wrote to confute Nepos; (see Eusebius, lib. vii. History of the Church, chap. xxiv., who treats it as \u0001a fable \u0002) St. Basil,[15] who calls it an \u0001old wife's tale,\u0002 and a Jewish fiction, Epist. 293; St. Gregory of Nazianzus, Orat. 52; St. Epiphanius, St. Jerome, Philastrius, Theodoret, who place this opinion among the heresies and heretical fables: so that this could never be looked upon as the constant doctrine and tradition of the Church. The bishop of Meaux[Bossuet] takes notice, that Mede either mistook or falsified the text of St. Justin,[16] who, in his Dialogue with Tryphon, holds that opinion of a \u0001thousand years reign;\u0002 but adds, \"I also told you, that many who are Christians of pious and sound sentiments, do not own this to be true.\" Thus we read in the Greek, as well as in the Latin translation: but Mr. Mede quite changes the sense, by adding a negative in this manner; \u0001but many who are not of this pure and holy doctrine,\u0002 &c. We may observe that St. Justin says in the next page, that they who own not the resurrection of the body, and say that souls go to heaven without any future resurrection, are not to be accounted Christians, but are to be looked upon as Sadducees and unbelievers. Which is very true. And he adds, that he, and others who \u0001think right\u0002 with him, know that there will be a resurrection of the flesh, and a rebuilding of Jerusalem for a thousand years, which St. Justin himself judged grounded on the prophets, Isaias, Ezechiel, &c. So that not to make St. Justin contradict himself, he mentions three opinions: the first is the heresy of those who absolutely denied the future resurrection of the dead: these were not Christians, but unbelievers, Sadducees, &c. The second was of those who held that the martyrs and saints should rise, and reign for a thousand years in their bodies on the earth; this, which was his own opinion, he calls \u0001the right and true doctrine.\u0002 But thirdly, he does not condemn those pious Christians who, as he had said before, disowned this thousand years reign, for this would be to contradict himself. (Witham) --- In the above chapter, what man can reflect without trembling, that the devil has the rage of a dragon, the cunning of an old serpent, the malice of a calumniator, and that he is a most implacable enemy? On the other hand, what man is there that does not feel consolation in the reflection, that Jesus Christ has vanquished this savage fiend, and bound him in fetters, by limiting the exercise of his rage and malice? Some understand this chaining of the dragon of the reign of Constantine, and particularly after the defeat of Licinius; (see above, [Apocalypse] chap. xii. 18.) and the thousand years of the intermediate period between Constantine and antichrist, when the devil will again be let loose, but for a short time, only three years and a half. (Bible de Vence) --- \u0001Bound him,\u0002 &c. The power of Satan has been very much abridged by the passion of Christ; for a thousand years; that is for the whole time of the new testament, but especially from the time of the destruction of Babylon or pagan Rome, till the new efforts of Gog and Magog against the Church, towards the end of the world. During which time the souls of the martyrs and saints live and reign with Christ in heaven, in the first resurrection, which is that of the soul to the life of glory, as the second resurrection will be that of the body, at the day of general judgment. (Challoner)" } ] }, { "chapter": 21, "slug": "id307.html", "header": "Apocalypse xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001New,\u0002 by their form and qualities, but not by their substance. --- \u0001The first heaven and first earth was passed away:\u0002 being changed, not as to their substance, but in their qualities. (Challoner)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Coming down from God out of heaven.\u0002 By the city we must understand its citizens, the Angels and saints. (Witham) --- Justice, innocence, the good works of the saints, are the ornaments of the inhabitants of this new Jerusalem, the Church triumphant. If the world of the old Adam has appeared so beautiful, so magnificent, good God, what will be the riches of that which is made for Jesus Christ, the second Adam, and for his members! O Jesus! Father of the world to come, render us worthy of this new and everlasting world, and give us a disgust, a mortal hatred, for that which perishes, and which is the cause of our perdition." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Behold the tabernacle of God with men,\u0002 inasmuch as God's elect shall there dwell with him for ever and ever. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001It is done.\u0002 The state of Christ's Church on earth, and in this world, is now finished; and the time is come to reward the good, and to punish the wicked in the lake burning with fire and brimstone, in hell, with the devils for all eternity. (Witham) --- This living water is God himself, of which the saints shall be inebriated at the source; i.e. in God himself. Enviable moment, when all the designs of God upon Jesus Christ and upon his Church will be accomplished: but how little thought of now! And how can we hope to be inebriated at this source of God above, if we do not aspire after it whilst we are in this dreary desert here below? He who begins and finishes gratuitously here below the work of our faith, crowns it still more liberally in heaven." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001I will shew thee the bride, the wife of the Lamb:\u0002 all the Church triumphant in heaven. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001The city is situate four-square;\u0002[1] and by what follows, so as to be a perfect square, though every thing that is quadrangular is not always a square, or perfect square. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The measure of a man, which is of an Angel.\u0002[2] This seems, without doubt, the sense of it. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001No temple in it.\u0002 No need of a temple for divine worship, where God is in such a perfect manner present to all the blessed, where nothing can distract or divert their souls from endless adorations, praises, &c. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Needeth not sun nor moon,\u0002 where there is no vicissitude or succession of day and night, the divine brightness always shining to them. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001The kings of the earth shall bring their glory;\u0002 the elect, of all states and conditions, shall now be exalted like kings, or rather infinitely above the glory that we can imagine of any kings in this world. (Witham)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001There shall not enter it any thing defiled.\u0002 This is what we ought always to remember and have in our minds. (Witham)" } ] }, { "chapter": 22, "slug": "id308.html", "header": "Apocalypse xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001A river of water of life,\u0002 or of living water. It is spoken with allusion to the rivers of paradise and to the tree of life. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001For the healing of the nations,\u0002 or Gentiles, to signify the call of all Gentiles or nations to this heavenly happiness. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001They shall see his face.\u0002 Thus in a few words is expressed the happiness of the blessed in heaven; they shall \u0001see\u0002 God, from which vision proceed love, joy, and everlasting praises of the divine Majesty. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001These words are most faithful.\u0002 Here begins the conclusion and close of all these revelations. --- \u0001The Lord God of the spirits of the prophets sent his Angel to shew,\u0002 &c. and in the 16th verse it is said: \u0001I, Jesus, have sent my Angel to testify:\u0002 from whence we may understand that Jesus, as to his person, is the same Lord God with the Father, though as man he is the \u0001root\u0002 of the offspring \u0001of David,\u0002 of the race of David, as the Messias was to be. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Behold I come quickly.\u0002 Man's life is short, and at his death he must give an account to God. All time is short, if compared with eternity. St. John (ver. 8) was again for casting himself at the feet of the Angel, though here it is not expressed whether it were to adore God, or whether it were by an inferior veneration to the Angel, often expressed by adoration. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "This is the second time the saint wishes to adore the Angel, but not with the supreme worship of \u0001latria,\u0002 as he knew the object of his worship was only an Angel, and of course a mere creature; but the Angel, through respect for St. John, still refuses the proffered honour, (see Chap. xix. 10.) and to shew the holy society that was hereafter to exist between Angels and men, who were to compose but one and the same family. (Bible de Vence)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seal not the words;\u0002 as not designed to be kept sealed or secret, but to be delivered to the faithful for their instruction, that they may be prepared to suffer persecutions; that their faith, hope, and charity may be enlivened and increased by a firm expectation of their happiness in the next world, after short sufferings in this. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He that hurteth,\u0002 (by living in sins against God, himself, and his neighbours) \u0001let him hurt still;\u0002 i.e. he shall be permitted; \u0001and he that is just, let him be justified still,\u0002 and increase in virtues by God's assistance. (Witham) --- It is not an exhortation or license to go on in sin, but an intimation that how far soever the wicked may proceed, their progress shall quickly end, and then they must expect to meet with proportionable punishments. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001I am alpha and omega.\u0002 See Chap. i. 8. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001That they may have a right\u0002 or power to eat of the \u0001tree of life.\u0002 A right grounded on the promises of God and his graces. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Without\u0002 are \u0001dogs;\u0002 meaning unbelievers, and whosever \u0001loveth and maketh a lie,\u0002 i.e. all the wicked, who have not walked in the ways of truth. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And the Spirit and the bride say: Come\u0002. That is, the \u0001Spirit\u0002 of God, who moves us to love and praise him; and the \u0001bride,\u0002 i.e. the Church, the spouse of Christ, which earnestly desires to be happy in the enjoyment of God: and every one that heareth these divine promises, let him with all the affections of his soul, with his whole heart, \u0001say: Come.\u0002 He that thirsteth after justice, the Author and Fountain of all justice, \u0001let him come\u0002 and be filled \u0001gratis\u0002 by the bounty and liberality of our merciful God. (Witham)" }, { "marker": "Ver. 18-19.", "first": 18, "last": 19, "text": "\u0001I,\u0002 John,\u0001 testify\u0002 and bear witness of all the truths contained in this revelation: \u0001If any man shall add to these things,\u0002 he becomes guilty of sin, and makes himself liable to the punishments and \u0001plagues\u0002 that are \u0001written in this book.\u0002 (Witham)" }, { "marker": "Ver. 20-21.", "first": 20, "last": 21, "text": "\u0001He that giveth testimony of these things,\u0002 i.e. God, and Jesus Christ by an Angel, saith, \u0001surely,\u0002 (or even so, or truly, these are certain truths) \u0001I come quickly,\u0002 to reward the good and punish the evil. To which words St. John himself replieth with a zealous prayer and earnest desire, saying, \u0001Amen,\u0002 let it be so. --- \u0001Come, Lord Jesus:\u0002 come, and remain always in my soul by thy grace, and make me partaker of thy glory for ever and ever. Amen. (Witham) --- Conclusion. The Church in sighs and groans, and by the mouth of her children, solicits the coming of Jesus Christ, her divine Spouse. The fruit to be drawn from the perusal of this sacred book, is ardently to desire the kingdom of God, to sigh after the day of eternity, to feel the weight of the yoke of the present life, and the disgrace of our exile, and to live here below as strangers. Enkindle in me, O Lord, this desire; enable my poor soul to join with the beloved disciple in this prayer: \u0001Come, Lord Jesus;\u0002 that she may go and lose herself in Thee, who art her Centre, her God, her All." } ] } ] }, "rom": { "book": "rom", "intro": [ { "text": "THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS.", "center": true }, { "text": "PREFACE." }, { "text": "After the \u0001Gospels,\u0002 which contain the history of Christ, and the \u0001Acts of the Apostles,\u0002 which contain the history of the infant Church, we have the \u0001Epistles of the Apostles.\u0002 Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called \u0001Catholic Epistles,\u0002 because they are addressed to all Christians in general, if we except the two latter short epistles of St. John." }, { "text": "The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but \u0001one,\u0002 as God is but \u0001one;\u0002 and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation." }, { "text": "St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; \"therefore because this opinion, \u0001that faith only was necessary to salvation,\u0002 was started, the other apostolical epistles do most pointedly refute it, forcibly contending \u0001that faith without works profiteth nothing\u0002.\" Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: \u0001if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.\u0002" }, { "text": "This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, \u0001the pillar and ground of truth,\u0002 are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles \u0001there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction.\u0002 (2 Peter chap. iii. ver. 16.) (Haydock)" }, { "text": "St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to \u0001Illyris, Illyrium, \u0002or \u0001Illyricum.\u0002 See this Epistle, chap. xv. It was written in Greek. It is not the first epistle in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents." }, { "text": "The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to an union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given his written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, though good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that \u0001sanctification\u0002 and \u0001salvation\u0002 can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the \u0001law of Moses\u0002 and to the \u0001moral virtues of heathens.\u0002 The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)" } ], "intro_slug": "id144.html", "chapters": [ { "chapter": 1, "slug": "id145.html", "header": "Romans i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Called\u0002 to be \u0001an apostle,\u0002[1] or \u0001a called apostle.\u0002 That is, not only having the name of an apostle, but having his call to this high function, and his mission from God. ---\u0001 Separated unto the gospel of God.\u0002 He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts xiii. 2. when the Holy Ghost to those of the Church at Antioch, said, \u0001Separate me Saul and Barnabas, for the work unto which I have taken them.\u0002 (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Which he had promised before,\u0002 &c. That is, God before, in the Scriptures, promised the blessings, which are now come by the preaching of the gospel, and that they should come by \u0001his Son.\u0002 (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Who was made to him of the seed of David, according to the flesh.\u0002 The sense is, that God promised, that he who was his true and only Son from eternity, should also become his son, as man; that the same son should be man, as well as God, when the \u0001word was made flesh,\u0002 or when that divine person should be united to our human nature. Thus the same person, who was his only begotten Son from eternity, being made man, and of the \u0001seed of David,\u0002 by his incarnation, was still his Son, both as God, and also as man. (Witham) --- The Greek text has not the particle \u0001ei,\u0002 (to him) but only \u0001tou genomenou ek spermatos David.\u0002 But St. Irenæus, (lib. iii. chap. 18.) St. Ambrose, St. Jerome read, Qui factus est ei. And also St. Augustine in his unfinished exposition of the epistle to the Romans; though before in his book against Faustus, (lib. xi. chap. 14.) he reads it otherwise. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Who was predestined\u0002[2]\u0001 the Son of God.\u0002 The learned bishop of Meaux, Bossuet, in his second Pastoral Instruction, in which he condemned the French translation of Mons. Simon, (p. 127.) takes notice, that according to St. Paul, and the constant doctrine of St. Augustine and St. Thomas Aquinas, Christ as man, or the human nature of Christ united to his divine person, was predestinated without any precedent merits, by a free and liberal predestination of God's goodness. (Witham) --- Christ, as man, was predestinated to be the Son of God; and declared to be so (as the apostle here signifies) \u0001first\u0002 by \u0001power,\u0002 that is, by his working stupendous miracles; \u0001secondly,\u0002 by the \u0001spirit of sanctification,\u0002 that is, by his infinite sanctity; \u0001thirdly,\u0002 by his \u0001resurrection,\u0002 or raising himself from the dead. (Challoner)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001By whom,\u0002 i.e. by this same Jesus Christ, God and man, \u0001we,\u0002 I and the rest of the apostles, \u0001have received\u0002 this \u0001grace and apostleship,\u0002 this mission and commission from him, of preaching his gospel, and teaching his doctrine. --- \u0001For obedience to the faith in all nations;\u0002 that is, to bring all nations to the obedience and profession of his new law and doctrine. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Among whom are you also the called of Jesus.\u0002 That is, you also are a part of those, who by his mercy, are called to this faith and belief in him. All beginning from those words in the third verse, \u0001who was made to him,\u0002 &c. till the end of the sixth verse, are to be taken as within a parenthesis, which is not unusual in the style of St. Paul. Then he goes on after this long parenthesis. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To all that are at Rome...called \u0002to be \u0001saints.\u0002 That is, who not only are named saints, but who by such a call from God, are to be sanctified by his grace, and to become holy, or saints. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In the whole world.\u0002 That is, to all, or almost all the Roman empire. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001God is my witness.\u0002 I call God to witness. It is an oath. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I am a debtor.\u0002 That is, I am bound to preach the word of God to all. (Witham) --- By Greeks, in this place, are understood the Romans also, and by Barbarians, all other people who were neither Greeks nor Romans. The Greeks called all barbarians, who did not speak the Greek language, even the Latins themselves. But after the Romans became masters of the world, they were excepted, through policy, from the number of barbarians, and particularly after they began to cultivate the science of the Greeks." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "St. Paul was even anxious to go and deliver the word to the Romans. Hence Mat. Polus, in his reflections on this verse, puts the following words into the mouth of the Apostle: Lucifuga non sum: ostendi id Antiochiæ, Athenis, Ephesi et Corinthi: paratus sum & in illa splendidissima urbe Roma ostendere." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001For it is the power of God unto salvation to every one;\u0002 that is, it brings powerful helps to all, both Gentiles and Jews, in order to their salvation. --- \u0001To the Jew first,\u0002 inasmuch as the gospel is to be first preached to the Jews. (Witham) --- The promises of salvation were first made to the Jews. Jesus Christ preached to the Jews only, and forbad his disciples, during his life-time, to preach to any other nation. And after his resurrection, when they had full powers to preach every where, they did not turn to the Gentiles, till the Jews had refused to hear them. A miracle was necessary to determine St. Peter to communicate the gospel to the uncircumcised; and St. Paul, in every place, first addressed himself to the Jew, and then to the Gentile. The apostle here sweetly endeavours, in an indirect manner, to silence the presumption of the Romans, who seemed to raise themselves above the Jews, and believed they had merited the grace of vocation to the faith. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For the justice of God.\u0002 He does not here mean that justice, by which God is just in himself, but that justice, or sanctification, which he communicates to men, and by which they are justified and sanctified. --- \u0001From faith to faith.\u0002 That is, by faith, and an increase in faith, inasmuch as, by increasing in faith, we advance in virtues; as it is written, (Habacuc ii. 4.) \u0001the just man liveth by faith;\u0002 including the love of God, hope, and other virtues. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001For the wrath of God is revealed,\u0002 &c. He begins to speak of the heathens, and of the wicked world, whose sins God punisheth from time to time with visible chastisements of plagues, famines, wars, &c. and that because they \u0001detain the truth of God in injustice, or in iniquity,\u0002 that is, because they have not honoured God, even according to the knowledge which he has given them of him, especially their philosophers. (Witham)" }, { "marker": "Ver. 19-20.", "first": 19, "last": 20, "text": "\u0001That which is known of God.\u0002 Or may be easily known of God, \u0001is manifest in them.\u0002 The light of reason demonstrates to them the existence of one God, the maker and preserver of all things. This is made known to them from \u0001the creation of the world,\u0002 or from the \u0001creatures\u0002 in the world: the Creator may be discovered by the creatures, and as St. Chrysostom here says, every Scythian, every barbarian, may come to the knowledge of God by the wonderful \u0001harmony\u0002[3] \u0001of all things, which proclaims the existence of God louder than any trumpet:\u0002 but having known him, they did not glorify him; they acted contrary to their knowledge, abandoning themselves to idolatry, and the vain worship of many gods, and to all manner of vices and abominations against the light of reason. (Witham)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Wherefore God gave them\u0002[4] \u0001up,\u0002 &c. That is, as St. Chrysostom says, permitted them, in punishment of their wilful blindness, to fall into the foulest, most shameful, and unnatural sins of uncleanness here described. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001God delivered them up.\u0002 Not by being author of their sins, but by withdrawing his grace, and so permitting them, in punishment of their pride, to fall into those shameful sins. (Challoner)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Receiving in themselves the recompense...due to their error.\u0002 That is, were justly punished for their wilful blindness and error, by which they had worshipped and adored creatures, instead of the Creator, idols instead of the one true God. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Being filled with all iniquity.\u0002 He passeth to many other sins and crimes of the heathens. (Witham)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Hateful\u0002[5] \u0001to God.\u0002 The Greek may also signify, \u0001haters of God.\u0002 (Witham) --- \u0001theostugeis\u0002 means either haters of God, or hated by God. (Menochius) --- \u0001Disobedient to parents.\u0002 The Greek literally signifies, Not listening to the advice of their parents; who rise up against them, and refuse to obey. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Dissolute, rude\u0002[6] in their manners, and behaviour. Some, from the Greek, understand breakers of their word; but this would be the same as \u0001without fidelity,\u0002 which we find afterwards in the same verse. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "This passage in the present Greek versions is rather different from the Vulgate: but the text of the Vulgate is conformable to the most ancient Greek manuscripts, of which some are more than twelve hundred years old. \u0001Oitines to dikaioma tou theou epignontes ouk enoesan oti oi ta toiauta prassontes axioi thanatou eisin, ou monon de oi poiountes auta, alla kai oi suneudokountes tois prassousin.\u0002 See Var. Lect. Mill. in hunc locum et Prolegom. 41. 42." } ] }, { "chapter": 2, "slug": "id146.html", "header": "Romans ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wherefore thou art inexcusable,\u0002 &c. He seems to give a general admonition to every one, both Jews and Gentiles, not to blame, judge, or condemn others, when perhaps he, or those of his religion, may be guilty of the like sins. Let him rather call to mind the just judgment of God, which, they that are sinners, cannot escape. Let him also reflect, that if God hath hitherto deferred to punish him, it hath been through \u0001the riches\u0002 and abundance \u0001of his goodness, patience, \u0002and \u0001long-forbearance, or longanimity:\u0002 that he must take care not to \u0001harden\u0002 his heart any longer, lest he \u0001heap\u0002 up to himself a fatal treasure at the day of judgment, when God will render to every one \u0001according to his works,\u0002 and not according to his faith only, says St. Chrysostom, hom. v. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "The apostle is evidently speaking to the converted Jews, and not to the Gentiles. For the Gentiles believed in certain judges in hell, who passed sentence on every one as soon as he departed out of life. This is what the learned call poetical theology, and considered as fabulous. But besides a particular judgment at the hour of death, the Hebrews believed in a general judgment of all men, or at least of all the just, in the valley of Jehosaphat; as may be seen in the prophets, and the books of Wisdom and Machabees. (Calmet)" }, { "marker": "Ver. 9-10.", "first": 9, "last": 10, "text": "\u0001Of the Jew first, and also of the Greek.\u0002 That is, God, as a just judge, will not have any \u0001respect to their persons,\u0002 but punish or reward both Jews and Gentiles, according to their good or bad works. And salvation is now offered to both. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Whosoever have sinned without the law.\u0002 That is, without the written law of Moses, against their reason and conscience, &c. And also those who being Jews, have sinned \u0001under this \u0002written law, shall \u0001be judged,\u0002 even with greater severity, for having transgressed against the known law. (Witham)" }, { "marker": "Ver. 14-15.", "first": 14, "last": 15, "text": "\u0001When the Gentiles...do by nature,\u0002 or naturally, that is, without having received any written law, \u0001these men are a law to themselves,\u0002 and have it \u0001written in their hearts,\u0002 as to the existence of a God, and their reason tells them, that many sins are unlawful: they may also do some actions that are morally good, as by giving alms to relieve the poor, honouring their parents, &c. not that these actions, morally good, will suffice for their justification of themselves, or make them deserve a supernatural reward in the kingdom of heaven; but God, out of his infinite mercy, will give them some supernatural graces, by which they come to know, and believe, that he will reward their souls for eternity. Such, says St. Chrysostom, were the dispositions of Melchisedech, Job, Cornelius the Centurion, &c. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001But if thou art called a Jew.\u0002 In the common Greek copies, we read, \u0001behold, thou art a Jew,\u0002 &c. St. Paul here turns his discourse particularly to the Jews, who valued themselves so much upon their law, their temple, and their ceremonies; and therefore are said to \u0001rest on the law,\u0002 as if it were enough to be by profession a Jew. (Witham) --- But many manuscripts, Clement of Alexandria, Origen, St. Ambrose, Sedul., Theophylactus, &c. read it as in the Vulgate, \u0001ei su Ioudaios.\u0002 (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thou, therefore, that teachest another, teachest not thyself,\u0002 &c. St. Chrysostom (hom. vi.) takes these sentences as so many interrogations; dost thou teach thyself? dost thou not steal? dost thou not commit adultery? &c. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Idols,\u0002 &c. The Jews, at the time of our Saviour, were free from idolatry, to which their ancestors had been so prone for so long a time. But to this evil had succeeded another, scarcely less heinous, viz. sacrilege, and a profanation of holy things. The greater part of the high priests bought their office. The priests permitted in the temple itself a kind of traffic, which caused our Saviour to declare to them, that they had made the house of his Father a den of thieves. And to favour their own avarice, they taught that it was lawful to defraud their creditors, and refuse to their parents the necessary succour, in the case of vows to give to the temple. St. Paul does not here reproach them for the profanations of the temple which they committed in the last siege of Jerusalem, for it had not then taken place; but he knew full will the dispositions of their hearts, and the little regard they had for the most sacred things. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "The apostle here only repeats the reproaches which the prophets had repeated so often before, that the Jews, by the contrast between their lives and the sanctity of their religion, had been the cause of that religion and worship being the ridicule and laughing-stock of the Gentile world. (Calmet) --- A reproach this, which also bears very heavy upon many Christians of the present day; who by their profession believe the truth of the one, holy, Catholic, and apostolic faith, and by their conduct belie the same, leading lives unworthy of pagans. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Circumcision profiteth indeed,\u0002 inasmuch as it was ordained by Almighty God, as were also the precepts of the law, which were to be observed before the publishing of the new law of Christ. See Galatians v. 6. But it was never profitable to the \u0001transgressors of the law.\u0002 Nay, the uncircumcised Gentiles, who have complied with those natural precepts, which are also commanded by the law of Moses, shall judge and condemn those, who received the written law, and at the same time were transgressors of it. (Witham)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Shall not his uncircumcision\u0002 (Literally, his præputium [foreskin]) \u0001be reputed for circumcision?\u0002 Nonne præputium illius in circumcisionem reputabitur? \u0001e peritome sou akrobustia gegonen.\u0002 A translation may adhere to the letter too much; this seems literal enough. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Nor is that circumcision, which is outwardly in the flesh.\u0002 St. Paul distinguisheth two sorts of circumcision; that which is made in the flesh, according to the letter of the law, which is an \u0001outward\u0002 circumcision; and a more necessary circumcision of the heart, and of the spirit, by which a man's interior is reformed, and by which his vices and disorders are cut off. The first circumcision would never avail a man any thing without the second. (Witham)" } ] }, { "chapter": 3, "slug": "id147.html", "header": "Romans iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001What advantage then? \u0002&c. The apostle, not to offend the Jews, by insisting too long in reprehending them, turns his discourse to the advantages they have hitherto had above other nations. As \u0001first,\u0002 that the \u0001words of God,\u0002 those divine oracles, revelations, promises in the Scriptures, were credited or intrusted to them. And though \u0001some,\u0002 or many of them have \u0001not believed\u0002 God's promises, especially concerning their Messias; this hath not hindered \u0001God from \u0002being \u0001faithful\u0002 to his word, in sending the Messias, and those blessings that were promised with him. \u0001For God\u0002 is always \u0001true,\u0002 or \u0001faithful\u0002 in his promises, and therefore must needs \u0001be justified,\u0002 or found just, when his proceedings are judged, that is, considered and examined. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001God \u0002only \u0001is\u0002 essentially \u0001true.\u0002 All men in their own capacity are liable to lies and errors: nevertheless God, who is the \u0001truth,\u0002 will make good his promise of keeping his Church in all \u0001truth.\u0002 See St. John, xvi. 13. (Challoner) --- The Greek text has, \"may God be true;\" that is, may all men acknowledge him as such; let the whole world know, that he neither can be unfaithful to his word, nor his promises; and that, on the contrary, all men of themselves have but lies and vanity for their portion. --- \u0001That thou mayest be justified,\u0002 &c. The particle \u0001that,\u0002 is not casual in this place, but only marks the event. Thy conduct shews that thou art faithful and true to thy promises, and that, notwithstanding the judgments of men, thou art always unchangeable and infallible. Thou art victorious, when judged by them; thou shewest them the falsity and injustice of their judgments. (Calmet) --- And that the infidelity of man, so far from affecting the fidelity of God, will only serve to set it off in a more striking and clearer light. (Bible de Vence)" }, { "marker": "Ver. 5-6.", "first": 5, "last": 6, "text": "\u0001But if our injustice,\u0002 &c. St. Paul here puts this objection, that if men's sins and iniquities, \u0001make the justice of God commendable,\u0002 that is, make his justice more apparent and known; if the \u0001truth of God,\u0002 as to his promises, be more discovered, praised, and glorified by our \u0001lies,\u0002 that is, by our sins, how then can God blame, or punish men for sins, which contribute more to his honour? May we not say, (as some falsely pretend St. Paul said) \u0001let us do evil things, that good things may come of them?\u0002 The apostle answers in short both this objection, and the calumny against him. As to the first; that though men's sins give an occasion to God to shew his justice, and make known his divine perfections, yet this will not excuse them from being justly condemned, and punished, when God shall judge the wicked world; for if that were a sufficient plea, God \u0001could not judge\u0002 and condemn the wicked: so that as St. Chrysostom [1] observes, the apostle resolves their question, by asking another, and shews their reasoning absurd, by taking notice of another absurdity that follows from it. 2ndly. He tells them, they slander him, and his doctrine, by only telling them, they deserve to \u0001be condemned\u0002 who say, \u0001let us do evil that good may come of it: the damnation,\u0002 he says,\u0001 of such men is just.\u0002 (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001What\u0002 then \u0001do we \u0002Jews\u0001 excel\u0002 the Gentiles? He again turns his discourse against the Jews, by shewing that they have been sinners, as well as the Gentiles, notwithstanding the particular favours God had done to them, and not to the Gentiles: this he proves out of the psalms; and (ver. 19.) he shews, that these things were spoken \u0001of them,\u0002 who were \u0001under the law.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001There is not any man just,\u0002 viz. by virtue either of the law of nature, or of the law of Moses; but only by faith and grace. (Challoner) --- The apostle here adduces a series of passages from the ancient Scripture, to convince both Jews and Gentiles, that not one amongst them was just, nor had any title to glory, on account of his good works. Not that a just man could not be found under the old law, or even before the law; an infinite number of passages of Scripture will shew the contrary: but he must be understood as speaking of man left to himself, as a son of Adam, conceived in sin, and brought forth a child of wrath. (Calmet) --- These crimes, enumerated by the apostle, are not mentioned as if found in each individual, but some of this black catalogue of crimes were found in one man; some in another; yet so that all had become infected with sin and iniquity, all had deserted the path of virtue. There was none just, none found, who feared or sought after God. (Estius) --- These texts of Scripture, though formerly, even before the times of St. Jerome and St. Augustine, they were found together in some Latin editions, viz. Psalm xiii. cannot be found united either in the Hebrew text, or Septuagint version, as St. Jerome affirms, in Præf. lib. xvi. commentar. in Isai. This, he says, all the Greek commentators allow. He says, that those who were ignorant of this apostle's art in uniting together the texts of different pasts of Scripture, upon finding no part where they were all together, placed them, without any authority, in that psalm whence the first part of the citation is taken. The words, \u0001an open sepulchre,\u0002 are taken from Psalm xiii. (Hebrew text xiv.) the verse \"Their throat is an open sepulchre, with their tongues they have dealt deceitfully,\" from Psalm v. \"The venom of asps is under their lips,\" from Psalm cxxxix. \"Whose mouth is full of curses and bitterness,\" from Psalm ix. \"Their feet are swift,\" &c. as far as, \u0001there is no fear,\u0002 from Isaias chap. lix. \"There is not the fear of God before their eyes,\" from Psalm xxxv. (Estius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "St. Augustine says, that by the law of actions, is understood, that which teaches us what we have to do: by the law of faith, is meant faith itself, which obtains for us grace of performing what the law requires. The law of actions, then, is the old law, which contains the precept; the law of faith is the new law, which gives assistance to fulfil the law. (De Spir. & Lit. chap. iv.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And all the world may be made subject to God.\u0002 That is, God permitted these sins in all men, that sanctification and salvation might be from Christ only, the Redeemer of all men, so that neither Jew nor Gentile should be justified, but by the free and liberal gift of his grace. See St. Chrysostom.[2] (Witham) --- That the Jews might not say that these passages were to be understood of Gentiles, the apostle here assures them that they must be understood in the first place of the Jews themselves; for what the law speaketh, it speaketh to those who are under the law. If the Jews, then, were so guilty, the guilt of the Gentiles was far more enormous. Thus is every mouth stopped, and all the world must confess itself guilty before God. Let none then glory in their good works. (Calmet)" }, { "marker": "Ver. 20. &c.", "first": 20, "last": 20, "text": "To the end of this chapter, the apostle shews that the Jews cannot be truly justified, and sanctified by the \u0001works of the \u0002written \u0001law\u0002 of Moses only; that \u0001a knowledge of sin,\u0002 or of what is sinful, came \u0001by the law,\u0002 but if they did not comply with the precepts of the law, this knowledge made them more guilty. Now, at the coming of Christ, the \u0001justice of God,\u0002 that is, the justice by which he made others just, and justified them, cannot be had without \u0001faith in Christ,\u0002 and by the grace of our Redeemer Jesus Christ, whom God hath \u0001proposed\u0002 to all, both Gentiles and Jews, as a sacrifice of[3] \u0001propitiation\u0002 for the sins of all mankind, by \u0001faith in his blood;\u0002 that is, by believing in him, who shed his blood and died for us on the cross. It is he alone, (ver. 26.) that is \u0001the just one,\u0002 and the \u0001justifier\u0002 of all. And as to this, \u0001there is no distinction.\u0002 The Gentiles are justified and sanctified without the written law, and the Jews who have been under the law, cannot partake of \u0001the justice of God,\u0002 that is, cannot be justified, sanctified, or saved, but by the faith and grace of Christ Jesus. St. Paul does not pretend that the virtue of faith alone will justify and save a man; nothing can be more opposite to the doctrine of the gospel, and of the apostles in many places, as hath been observed, and will be shewn hereafter. He tells us in this chapter (ver. 20. and 28.) that man is justified \u0001without the works of the\u0002 written \u0001law:\u0002 and he teaches us, that no works of the law of Moses, nor any works that a man does by the law of nature, are sufficient to justify a man, and save him of themselves, that is, unless they be joined with faith, and the grace of God. And when he seems to say, that men are justified or saved by faith, or by believing, as he says of Abraham in the next chapter, (ver. 3. and 5.) he never says (as some both ancient and later heretics have pretended) that \u0001faith alone\u0002 is sufficient. And besides by faith, he understands the Christian faith and doctrine of Christ, as opposite to the law of Moses, to circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians. He teaches us in this epistle (chap. ii. 6.) that God will judge every man \u0001according to his works:\u0002 (chap. ii. 13.) that \"not the hearers of the law,\" but \u0001the doers, shall be justified.\u0002 See also chap. vi. He tells the Galatians (chap. v. ver. 6.) that the faith, by which they must be saved, must be a faith working by charity. He also tells the Corinthians (1 Corinthians vii. 19.) that \u0001circumcision is nothing, nor uncircumcision, \u0002but the keeping of the commandments of God. That though a man should have a faith, that so he could remove mountains, it would avail him nothing without charity. How often does he tell us that they who commit such and such sins, shall not inherit or possess the kingdom of God? Does not St. James tell us, that faith without good \u0001works is dead?\u0002 See chap. ii. Of this more hereafter. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "The apostle here tells us that all men are the creatures of God Almighty, and destined to eternal happiness. Neither was it necessary to be incorporated with the Jews by circumcision, to be made partakers of the justice of God. (Estius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001God who justifieth circumcision,\u0002 and also the uncircumcised by faith; that is, by the faith and religion of the new law, or by a faith working by charity, and joined with good words proceeding from faith. See the Council of Trent, Session 6. cap. viii. \"When the apostle says, that a man is \u0001justified\u0002 by faith, and gratis, according to the perpetual consent of the Catholic Church, we are said to be justified by faith, because faith is the beginning and foundation of man's salvation, and the root of his justification, without which we cannot please God, nor be made his sons; and we are said to be justified gratis, because nothing of those things which go before justification, whether faith or works, are meritorious of the grace of justification.\" (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Do we then destroy the law through faith?\u0002 No: but \u0001we establish the law.\u0002 See the words of Christ: (Matthew v. 17.) 1. Because the figures and types of the law of Moses, and the predictions of the prophets, are fulfilled. 2. Because Christians are now taught to fulfil the moral precepts, and the chief part of the law, with greater perfection, in the spirit of faith, charity, &c. (Witham)" } ] }, { "chapter": 4, "slug": "id148.html", "header": "Romans iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The apostle proves what he had advanced in the last chapter, that the Jews cannot be justified by the works of the written law, nor by any works, unless joined with faith in the Messias, their Redeemer. This he shews by the example of Abraham, who is said to have been justified by believing; 2. and this was before he was circumcised; 3. and long before the law of Moses. Justification was then given without the works of that law. --- \u0001What\u0002 advantage \u0001shall we say, then, that Abraham hath found, who is our father according to the flesh?\u0002 This seems the true construction and sense: rather than what did he find according to the flesh, as some expound it. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001If Abraham were justified by works,\u0002 or by his own works, he might \u0001have glory,\u0002 and be commended \u0001by men,\u0002 who judge only according to outward appearances; but not \u0001with God:\u0002 that is, he could not be truly justified, so as to deserve a reward in heaven, without faith and the grace of God. (Witham) --- \u0001Not with God.\u0002 Whatever glory or applause such works might procure from men, they would be of no value in the sight of God. (Challoner)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice.\u0002[1] The Scripture, therefore, teacheth us that he became just by his faith. And as he had this faith by the grace of God, grace was the cause of his justification, and not any works without grace. And when it is said, \u0001it was reputed to him,\u0002 we must not understand an imputation of being just without a true and interior justice: for to be reputed just in the sight of God, who sees the heart, and sanctifies the soul by his interior grace, is the only true justice that can make a man acceptable to God. As not to have our \u0001sins imputed\u0002 in the sight of God, is to have them forgiven, and to be free from our sins. (Witham) --- \u0001Reputed,\u0002 &c. By God, who \u0001reputeth\u0002 nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification proceedeth from God's free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God's grace. (Challoner)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Now to him that worketh,\u0002 &c. a reward may be looked upon \u0001as due\u0002 for his works, and not bestowed upon him as a free gift; but when it is said he \u0001believed and was justified,\u0002 (this belief or faith was always a liberal gift of God) and when no mention is made of his works, it appears that such a justification and sanctification are not from the works of the written law, nor from any works he could do of himself, but that they are \u0001according to the purpose,\u0002 or decree \u0001of grace.\u0002 (Witham) --- Such a man, says the apostle, challenges his reward as a \u0001debt,\u0002 due to his own performance; whereas he who \u0001worketh not,\u0002 that is, who presumeth not upon any works done by his own strength; but seeketh justice through faith and grace, is freely justified by God's grace. (Challoner)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Abraham, before his vocation, was an idolater, according to Josephus; (Jewish Antiquities, lib. i. chap. viii.) according to some of the Rabbins, and as the Scripture itself seems to insinuate, Josue chap. xxiv; Isaias xliii; Wisdom x; Judith v. He did not then merit his vocation to the faith by his works. But when God had called him, and made him depart from his country, when he promised to him an innumerable posterity, Abraham believed in his promises, and it was reputed to him unto justice, that his faith and his justice were the pure gift of God. His faith was not a dead and speculative faith only, but an active faith, a faith animated by charity, as appears from the sequel of his life. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001As David,\u0002 &c. That is, David accounted a man happy in being justified by God's grace, and not by his own works, when he said: \u0001Blessed are they whose iniquities are forgiven\u0002 by the mercies of God, \u0001and whose sins are covered;\u0002 that is, covered so as to be no more, even in the sight of God. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Blessed are they whose iniquities are forgiven, and whose sins are covered.\u0002 That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are \u0001covered;\u0002 that is, newly clothed with the habit of grace, and vested with the stole of charity. (Challoner) --- When it is said that the sins of man are covered, we must not imagine that they still remain, but on account of the goodness of God will not be punished, as the Lutherans contend; for the justice of God could not suffer this: but by it we must understand that they are entirely blotted out, and neither exist, nor are considered any longer by God. Still, we must not conclude that man is blessed, as soon as sin is remitted; since the same psalmist, in another place, ascribes happiness to man when he walks in the law of the Lord, and when he keeps judgment and does justice. (Psalms i; cv; and cviii.) And our Saviour says, \u0001If you know these things, blessed shall you be if you do them.\u0002 (St. John xiii.) (Estius) --- Moreover, if sins were never blotted out, but only covered, why did the royal prophet pray to the Almighty, saying: \u0001blot out all mine iniquities;\u0002 and in different parts of the 50th psalm and psalm cviii, speaking of the egregious sinner, he says: \u0001let the sin of his mother not be blotted out;\u0002 which would mean nothing at all, if sins were never blotted out? (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Blessed is the man to whom the Lord hath not imputed sin.\u0002 That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And likewise, blessed is the man who, after falling into sin hath done penance, and leads a virtuous life by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him. (Challoner)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001This blessedness,\u0002 by which a man's sins are forgiven, and his soul truly justified, was promised, and is given to the uncircumcised Gentiles, as well as to the circumcised Jews, by the faith and grace of Christ; as Abraham was justified, when he was in the \u0001state of uncircumcision.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "In effect, Abraham received circumcision a year only before the birth of Isaac; whereas he had received the promises and justification more than 25 years before, when the Almighty caused him to depart from Mesopotamia. (Calmet) --- Therefore he was justified by faith and grace, which is common both to the circumcised and uncircumcised. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001And he received,\u0002 after he was justified, \u0001circumcision,\u0002 as a \u0001seal of the justice\u0002 of faith, which he had before when he believed. Circumcision, therefore, in Abraham, was as a \u0001seal\u0002 and testimony of the justice which he had already by faith: though circumcision was chiefly given to Abraham and his posterity, as a sign or seal of that alliance which God made with Abraham, and his seed, to shew he had made choice of them for his elect people. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And might be the father of circumcision.\u0002 The apostle here tells them that Abraham is the father of all true believers, uncircumcised as well as circumcised, and all that believe in Christ, his seed, in whom God promised to \u0001bless all nations,\u0002 are the spiritual sons of Abraham, and partake of the blessings promised to him in his posterity: nor can the circumcised be his true and spiritual children, unless they follow the \u0001footsteps of his faith,\u0002 by which he was justified, when he believed the promises which God made to him before that circumcision was instituted; to wit, that he and Sara should have a son, when they were naturally past the age of having children, and that in his posterity all the world \u0001should be blessed,\u0002 that is, in Christ. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Of the world,\u0002 &c. By the world, some understand the land of Chanaan, which is sometimes meant by the whole earth, particularly in the times of David and Solomon, when they ruled over the neighbouring nations. But others think that the apostle alludes to the passage of Genesis, where the Almighty promises that in his (Abraham's) seed, all the nations of the earth should be blessed; which promise extends much beyond the narrow limits of Chanaan. In fine, it may be understood in a spiritual sense, of his dignity of father of all the faithful; which makes him, in a manner, master of the whole world, since his spiritual children, spread through the whole world, have the universe for their inheritance. (Calmet) --- Postula a me, et dabo tibi Gentes hæreditatem tuam et possessionem tuam terminos terræ. (Psalm ii. 8.) (Haydock) --- It was by Christ that Abraham was to \u0001be heir\u0002 of the world, in as much as the spiritual kingdom of Christ should be spread over all the world. And this of one who was of the seed of David, being heir of the world, was not \u0001by the law,\u0002 or by virtue of the law, which was not given to Moses till 400 years after. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001For if they, who are of the law, be heirs: faith is made void, the promise is made of no effect.\u0002 That is, if the Jews, who are under the law, are the only heirs of the blessings promised, it will follow that the faith which Abraham had before the circumcision, and before the law, was of no value, which I have shewn to be false. And, secondly, it will follow that the promise made to him, that \u0001in him all nations should be blessed,\u0002 is also null. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For the law worketh wrath,\u0002 not of itself, nor by the intention of the lawgiver, but in as much as it is the occasion of greater punishments, when persons \u0001transgress\u0002 it knowingly. (Witham) --- The law abstracting from faith and grace, worketh wrath occasionally, by being an occasion of many transgressions, which provoke God's wrath. (Challoner)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "There are two kinds of children of Abraham, to whom alone these promises are made; the one is according to the flesh, the other according to the spirit. The former of these had no more part in the promises made to him and his seed than the Gentiles, unless they imitated the fidelity and obedience of their father. (Calmet) --- It is in this sense of spiritual father, that the [Catholic] priest at the altar, speaking in the name of the faithful, calls Abraham our patriarch. (Estius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Who, against hope, believed in hope,\u0002 or with hope. That is, Abraham, against all probability of human hopes, still hoped in God, says St. Chrysostom, that he should have a son by Sara: and in this, he \u0001was not weak in faith.\u0002 Therefore \u0001it, \u0002that is, is great faith, \u0001was imputed to him unto justice:\u0002 and also our faith shall be \u0001imputed to us unto justice, or make us truly just, by believing in Christ,\u0002 &c. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "Effete, through old age, nenekromenon." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "The eternal Father delivered his Son to death, to expiate our offences; he raised him from the dead for our justification. His death is our redemption; his resurrection is the principal object of our faith. Our faith in the resurrection, is imputed unto justice, as was the faith of Abraham in the promises of God. The apostle here seems to refer our faith and justification only to the resurrection, not to the exclusion of other mysteries of religion, which are all, and every one of them, the objects of our faith. But the resurrection is, as it were, the zeal and consummation of the rest; it eminently includes in itself all the others. (Calmet)" } ] }, { "chapter": 5, "slug": "id149.html", "header": "Romans v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "The apostle proceeds in this chapter to shew how great a benefit it is to be truly justified by the coming of Christ. --- \u0001Let us have \u0002[1] \u0001peace with God.\u0002 That is, says St. Chrysostom, by laying aside all contentions. Or let us have peace with God by sinning no more. And this peace we may have under the greatest \u0001tribulations,\u0002 which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God, &c. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "We glory in spirit in the afflictions, oppression, and persecution, which we suffer as Christians, esteeming them a great blessing. Thus the apostles went rejoicing from before the council, because they had been thought worthy to suffer disgrace for the name of Jesus. (Acts v.) And St. James (chap. i.) says: Think it the greatest joy when you fall into various temptations: (i.e. tribulations) for these sufferings greatly serve to confirm the elect in the hopes which they have of enjoying the glory of the world to come. (Estius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "God having prevented us with his gifts when we did not at all deserve them, having showered upon us the blessings of faith, charity, patience, and fidelity, we cannot but have the greatest confidence that after this pledge and assurance of his good will towards us, he well finish the work he has begun, and bring us to his heavenly kingdom. (Calmet) --- Not only the gift of the Holy Spirit, but the Spirit himself, is given to us, who resides in our soul as in his own temple, who sanctifies it, and makes it partaker of his divine love. (Menochius)" }, { "marker": "Ver. 6. &c.", "first": 6, "last": 6, "text": "\u0001Why did Christ...die for the ungodly?\u0002 He shews Christ's great mercy and love for mankind, that he would die for us, who were sinners, and consequently his enemies. How few are there that will lay down their lives for a \u0001just man,\u0002 or for a just cause? --- \u0001Perhaps for a good man.\u0002 That is, for another, who has been good to him, his friend or benefactor, we may find one that will expose or lay down his life. But Christ, in \u0001due time,\u0002 appointed by the divine decree, died for \u0001sinners, for\u0002 us all. And if we have been reconciled to God, and justified by his death; now being made the children of God, and his friends, we may with greater confidence hope to be saved. (Witham) --- The text of the Greek is as follows: \u0001For when we were weak, he gave us our Lord Jesus Christ to redeem us;\u0002 shewing how much God loved us, to perform such stupendous acts of love in our behalf. But the reading of the Vulgate is conformable to St. Irenæus, (lib. iii. chap. 18.) and to the commentaries of this epistle, which have been published under the name of St. Ambrose, and St. Jerome. (Calmet) --- St. Augustine says, those whom the apostle first calls weak, he afterwards calls impious, hos dixit infirmos quos impios. (Ep. lix. ad Paulinum.) --- St. Jerome, and other fathers and commentators, explain the Greek text of this verse as follows: Scarcely would any one die for a just cause; for who would ever think of dying in defence of injustice? Others explain it thus: Scarcely a single man would die for one that was wicked and unjust: for we can hardly find a person ready to lay down his life for a good man; his friend and benefactor, who has been kind to him. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001As by one man...in whom\u0002 [2] \u0001all have sinned.\u0002 That is, in which man all sinned, (not in which death all sinned) as it must be the construction by the Greek text: so that these words are a clear proof of original sin against the Pelagian heretics, as St. Augustine often brings them. Nor does St. Chrysostom deny original sin, though in this place he expounds it that all by Adam's sin were made guilty of death and punishments. But how could they deserve these, had they not sinned in Adam? (Witham)" }, { "marker": "Ver. 13-14.", "first": 13, "last": 14, "text": "\u0001Until the law, sin was in the world.\u0002 That is, from Adam's fall, both \u0001original\u0002 sin and \u0001actual\u0002 sins truly infected all mankind. (Witham) --- \u0001Not imputed.\u0002 That is, men knew not, or made no account of sin; neither was it \u0001imputed\u0002 to them, in the manner it was afterwards, when they transgressed the known written law of God. (Challoner) --- All were conceived and born in sin, in what we call original sin, and liable to \u0001death,\u0002 even infants, who were not come to the use of reason, and consequently could not sin after the \u0001similitude of the transgression of Adam,\u0002 or by imitating his sin, but were born in sin: and besides this, all manner of actual sins, which men committed by their own perverse will, reigned every where in the world. But before the law these sins were \u0001not imputed,\u0002 that is, were not declared sins, that deserved such punishments as were ordained by the law. --- \u0001Adam, who is a figure of him that was to come.\u0002 That is, of Christ, whom the apostle calls the \u0001last Adam,\u0002 1 Corinthians xv. 45. But he was a figure by \u0001contraries.\u0002 By the first Adam, sin and death entered into the world; by Christ, justice and life. (Witham)" }, { "marker": "Ver. 15. &c.", "first": 15, "last": 15, "text": "\u0001But not as the offence, so also is the gift,\u0002 or the benefits which mankind receive by their Redeemer, Jesus Christ. For St. Paul here shews that the graces which Christ came to bestow upon men, and offers to all, are much greater than the evils which the sin of \u0001one man,\u0002 Adam, caused. 1. Because, \u0001if by the offence\u0002 of that one man, Adam, \u0001many,\u0002 i.e. \u0001all died\u0002 by original sin that descended from Adam, (the blessed Virgin mother by a special privilege being always excepted) \u0001much more the grace of one man, Jesus Christ, hath abounded unto many,\u0002[3] the comparison does not imply that more in number receive the grace of Christ, than were infected with sin; but that they who receive the graces which are offered to all, receive greater benefits than were the damages caused by the sin of Adam. \u0001For the judgment indeed was by one unto condemnation,\u0002 or so as to make all guilty of one sin, that is, of original sin; and for other actual sins, men committed them by their own proper will; whereas the \u0001grace of Christ\u0002 justifies men from \u0001many sins;\u0002 that is, also from all sins which they have committed by their own malice. 2. Because by \u0001it,\u0002 that is, by the \u0001offence of one man, death reigned\u0002 in the world, and made all men liable to damnation; yet now by the incarnation of Christ, (which would not have been, had not Adam sinned) all they who are justified by the grace of their Redeemer, have Christ God and man for their head: he is become the head of that same mystical body which is his Church: they are exalted to the dignity of being the brothers of Christ, the Son of God; they are made joint heirs with him of the kingdom of heaven, and so by the grace of Christ have a greater dignity in this world, and shall be exalted to a greater and more eminent degree of glory in the kingdom of his glory for all eternity; which hath given occasion to the Church, in her liturgy, to cry out, as it were with a transport of joy, O happy fault, which hath procured us such and so great a Redeemer! See St. Chrysostom,[4] hom. x. (Witham)" }, { "marker": "Ver. 20-21.", "first": 20, "last": 21, "text": "\u0001Now the law entered in.\u0002 Not that the law was designed for \u0001that end;\u0002 but the word \u0001that,\u0002 as in many other places, so here expresseth only the consequence that followed, when sinners occasionally became more guilty by the knowledge of the law, and the precepts given. St. Chrysostom takes notice that it is not said the law was given, but only that it \u0001entered in,\u0002 as it were by the by, and only for a certain time, till our happy redemption, reconciliation, and justification by Jesus Christ. (Witham) --- \u0001That sin might abound.\u0002 Not as if the law were given purposely for sin to abound; but that it so happened, through man's perversity, taking occasion of sinning more, from the prohibition of sin. (Challoner) --- \u0001Where sin abounded.\u0002 Grace abounded in the elect; for the apostle does not say that grace abounded in every place where iniquity had abounded; but he says indefinitely \u0001where,\u0002 that is, in many places where sin abounded, grace hath abounded also. (Estius) --- The Jews and Gentiles having become sensible of their weakness and misery, the Almighty, in his mercy, sent his only Son to enrich both the one and the other with his graces. The Gentiles were in the more deplorable case, and received the greatest abundance of grace; as may be seen from the great number of conversions wrought amongst them in so short a time in every part of the world. (Calmet) --- In the Greek it is \u0001pareiselthe,\u0002 entered in by stealth, as it were, and for a time, till the preaching of the gospel. (Menochius)" } ] }, { "chapter": 6, "slug": "id150.html", "header": "Romans vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Shall we continue in sin that grace may abound?\u0002 He puts and rejects the same objection as before. (Chap. iii. ver. 7.) And having set forth in the last chapter the grace and advantages by Christ's coming, he now exhorts them to avoid sinning, and live in the grace of God. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Dead to sin,\u0002 &c. We are then dead to sin when we neither live in sin by serving it, nor sin lives in us by reigning; in this case, how can we still live in it by yielding to its desires? St. Augustine (chap. vi. de spiritu et litera) thus explains the passage: when grace has caused us to die to sin; if we live again in it, we must be exceedingly ungrateful to grace. (Estius)" }, { "marker": "Ver. 3. &c.", "first": 3, "last": 3, "text": "\u0001We...are baptized in his death.\u0002 Greek, \u0001unto his death.\u0002 The apostle here alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water, in which he finds a resemblance of Christ's death and burial under ground, and of his resurrection to an immortal life. So must we after baptism rise to lead a quite different life: having been also, when we were baptized and made Christians, \u0001planted\u0002 as branches ingrafted in Christ, let us endeavour to bring forth the fruits of a virtuous life. (Witham) --- \u0001Old man...body of sin.\u0002 Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called our \u0001old man\u0002, as our state, reformed in and by Christ, is called the \u0001new man.\u0002 And the vices and sins which then ruled in us, are named \u0001the body of sin.\u0002 (Challoner) --- The old and sinful man we must look upon as crucified with him, and the \u0001body of sin,\u0002 or our sinful body, destroyed. We must look upon ourselves as dead to sin, and that we must sin no more, as \u0001Christ\u0002 being \u0001once risen,\u0002 dies no more. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001He that is dead is justified from sin.\u0002[1] Some translate, is freed from sin: this is true; but perhaps it is better to retain the word \u0001justified,\u0002 which is observed to be a law-word used in courts of justice, where to be \u0001justified\u0002 is to be acquitted, so that a man cannot be questioned again on that account; and so are sinners, when their sins are forgiven. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For in that he died to sin.\u0002 But the sense must be for sins, or to destroy other men's sins, he himself being incapable of sinning. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Let not sin, therefore, reign,\u0002 &c. He compares \u0001sin\u0002 and \u0001justice\u0002 to two kings, or generals, under one of which every man fights in this world. Sin is the tyrant, under which fight the wicked, and make their minds and their members the instruments, or \u0001arms\u0002 of iniquity to sin, when they follow and yield to their disorderly \u0001lusts.\u0002 But he exhorts them to live so as to make the powers of their souls, and their \u0001members, instruments \u0002or \u0001arms of justice\u0002 to God, to fight under God, their lawful king, and under the banner of his justice. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001You are not under the law \u0002of Moses, as some of you were before: but \u0001now you\u0002 are all under \u0001grace,\u0002 or the law of grace, where you may find pardon for your sins. But take care not to abuse this grace of pardon offered you, nor multiply your sins, and defer your conversion, as some may do, by presuming, that after all, by the merits of Christ, you can find pardon. This, says Tertullian, is the greatest ingratitude, to continue wicked, because God is good. Reflect that you make yourselves servants of him whom you obey. By yielding to your passions, you become \u0001slaves to sin.\u0002 If you keep your obedience to the law of Christ, and to his doctrine, \u0001the form of which you have delivered to you\u0002 by the gospel, you are the happy \u0001servants of justice,\u0002 and the servants of God, who is justice itself. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thanks be to God,\u0002 &c. He thanks God, not because they had been in sin, but because after having been so long under the slavery of sin, they had now been converted from their heart, and with their whole strength gave themselves to that form of doctrine to which they had been conducted by the gospel. He returns God thanks for their obedience to the faith, because this obedience of the human will is the work and gift of God, that so no one may glory in his sight. (Ephesians ii.) (Estius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I speak a human thing,\u0002[2] or I am proposing to you what is according to human strength and ability assisted by the grace of God, with a due regard to the \u0001weakness\u0002 and \u0001infirmity of your flesh.\u0002 The sense, according to St. Chrysostom is this, that the apostle having told them they must be \u0001dead\u0002 to sin, \u0001lead\u0002 a \u0001new life,\u0002 &c. he now encourages them to it, by telling them, that what is required of them is not above their human strength, as it is assisted by those graces which God offers them, and which they have received. Where we may observe that these words, \u0001I speak a human thing,\u0002 are not the same, nor to be taken in the same sense, as chap. iii. 6. when he said, \u0001I speak after a human way,\u0002 or I speak like men. (Witham) --- What I ask of you, Christian Romans, is, that you so earnestly labour for your sanctification as to improve daily in virtue, as formerly you plunged every day deeper and deeper into vice. (Menochius)" }, { "marker": "Ver. 20-22.", "first": 20, "last": 22, "text": "\u0001You were free from justice;\u0002 that is, says St. Chrysostom, you lived as no ways subject to justice, nor obedient to the law and precepts of God: an unhappy freedom, a miserable liberty, worse than the greatest slavery, \u0001the end of which is death,\u0002 eternal death: of which sins with great reason \u0001you are now ashamed,\u0002 when you are become the \u0001servants of God,\u0002 and obedient to him, for which you will receive \u0001the fruit\u0002 and reward of \u0001everlasting life in heaven.\u0002 (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001For the wages,\u0002 which the tyrant \u0001sin\u0002 gives to his soldiers and slaves, is eternal death; but the wages, the pay, the reward, which God gives to those that fight under him, is \u0001everlasting life;\u0002 which, though a reward of our past labours, as it is often called in the Scriptures, is still \u0001a grace,\u0002[3] or free gift; because if our works are good, or deserve a reward in heaven, it is God's grace that makes them deserve it. For, as St. Augustine says, when God crowns our works, he crowns his own gifts. (Witham)" } ] }, { "chapter": 7, "slug": "id151.html", "header": "Romans vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001As long as it liveth;\u0002 or, as long as he liveth. (Challoner) --- This seems the literal construction, rather than as long as \u0001he,\u0002 the man, liveth. For St. Paul here compares the law (which in the Greek is in the masculine gender) to a husband, whom a wife cannot quit, nor be married to another, as long as the husband liveth, without being an adulteress: but if the \u0001husband be dead,\u0002 (as the law of Moses is now dead, and no longer obligatory after the publishing of the new law of Christ) the people that were Jews, and under the Jewish law, are now free from that former husband, to wit, the written law of Moses. Nay, this people also are \u0001become dead to the law,\u0002 (ver. 4.) because the law itself is dead \u0001by the body of Christ,\u0002 or, as in the Greek, by reason of the body of Christ offered and sacrificed for you, and for all on the cross: so that now you must look upon yourselves as spiritually married to him: which agrees with what follows, \u0001that you may belong to another,\u0002 (in the Greek, to \u0001another husband\u0002) to Christ, who \u0001is risen from the dead,\u0002 and is now the spouse of your souls. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "For \u0001when we were in the flesh;\u0002 i.e. lived according to the flesh,\u0001 the passions of sins, which were by the law:\u0002 he does not say, as St. Chrysostom observes, that they were \u0001caused\u0002 by the law, but only \u0001were by it,\u0002 meaning that they were occasioned by the knowledge of the law, but properly caused by ourselves, and our corrupt inclinations, that were \u0001wrought in our members,\u0002 rather than did work. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001But now are loosed from the law of death,\u0002 by which many understand from the law of Moses; so called, because it could not of itself give the life of grace, and occasioned death. Others expound these words, \u0001free from the law of death,\u0002 that is, from sins, which before they had been guilty of, and which made them deserve eternal death. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Is the law\u0002 (of Moses)\u0001 sin? God forbid.\u0002 The apostle declares, that the law itself was far from being sinful; on the contrary, that it was \u0001good, spiritual, holy:\u0002 but, saith he, I should not know \u0001concupiscence\u0002 to be sinful, unless the law said: \u0001thou shalt not covet:\u0002 by which it is made known to every one, that sins of thought consented to, and evil desires, are sins. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Sin, taking occasion.\u0002 Sin, or concupiscence, which is called \u0001sin,\u0002 because it is from sin, and leads to sin, which was asleep before, was awakened by the prohibition; the law not being the cause thereof, nor properly \u0001giving occasion\u0002 to it: but \u0001occasion being taken\u0002 by our corrupt nature to resist the commandment laid upon us. (Challoner) --- \u0001Sin.\u0002 The apostle here calls concupiscence by the name of sin; because it is the consequence and punishment of it, and drags us along to sin. This takes occasion from the precept of the law to induce us to transgress it; for we are naturally inclined to do what is forbidden. --- \u0001Nitimur in vetitum\u0002 --- which is the offspring of a disorderly love of liberty and independence. Without the law sin was dead, because concupiscence had nothing to rouse and trouble it. It was like a torrent which rolled rapidly, without resistance in its channel, but as soon as the law came and put an obstacle, it began to spread itself far and wide, and commit the strangest ravages. Or it may be explained thus: without the law sin was dead; not being known to the world, and not imputed to us as a transgression. He speaks here of the transgressions of the written law, not of the law of nature, of which each one has a sufficient knowledge to render him inexcusable, whenever he transgresses it. (Calmet) --- \u0001Without the law sin was dead;\u0002 that is, many sins were so little known, that before the written law they seemed no sins; not but that, at all times, reason and conscience shewed many things to be sinful and ill done, so that whosoever acted against these lights could not be excused. See what St. Paul says of the heathen philosophers, chap. i. (Witham)" }, { "marker": "Ver. 9. &c.", "first": 9, "last": 9, "text": "\u0001I lived some time without the law;\u0002 i.e. without the knowledge of the law. This some understand of St. Paul in the time of his childhood, before he came to the knowledge of what was forbidden by any law. But the exposition, which agrees with the rest of this chapter, is this; that St. Paul, though he seems to speak of himself, yet represents the condition of any person that lived before the written law was given: \u0001but when the commandment came,\u0002 after that the written law was given, and its precepts came to my knowledge, \u0001then sin revived,\u0002 by giving me a perfect knowledge: and by transgressing those precepts, I became more guilty and without excuse. --- \u0001I died:\u0002 i.e. became guilty by transgression of the known law, and guilty of eternal death: \u0001and the commandments\u0002 or precepts, \u0001which were unto life,\u0002 which were good in themselves, and designed to direct me what I was to do, and what I was to avoid in order to obtain eternal life, \u0001were found to be unto death to me,\u0002 but by my own fault; and \u0001occasionally\u0002 only, from the \u0001commandments\u0002 of the law and the knowledge of them, when with full knowledge I transgressed them. Thus I was \u0001seduced\u0002 by sin, which with it brought death, though the law and the commandment (ver. 12) were in themselves \u0001holy, and\u0002 just,\u0001 and good.\u0002 They could not but be good, as St. Chrysostom says, their author being the true God, and not any evil principle or cause, that was the author of evils, as the impious Manicheans pretended. We might as well, says St. Chrysostom, find fault with the tree of life [the tree of knowledge of good and evil?] and the forbidden fruit in Paradise, which was not the cause, but only the occasion of our misery, when Adam eat of it. It cannot then be said, \u0001that that which was good,\u0002 (to wit, the \u0001law \u0002) \u0001was made death to me,\u0002 or the cause of my death; but \u0001sin,\u0002 and my unresisted sinful inclinations, \u0001that it might appear sin,\u0002 or that it might evidently appear how great an evil sin is,\u0001 by that which is good,\u0002 (i.e. by the transgression of the law which is good) \u0001wrought\u0002 and brought \u0001death to me,\u0002 that by the \u0001occasion\u0002 of the precepts given and known, \u0001sin might become sinful above measure.\u0002 He speaks of sin as it were of a certain person; and the sense is, that sin, which was in my corrupt nature, might \u0001become sinful above measure,\u0002 when it led me into all manner of disorders and excess, which I yielded to. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That it may appear sin,\u0002 or \u0001that sin may appear;\u0002 viz. to be the monster it is, which is even capable to take occasion from that which is good to work death. (Challoner)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001I am carnal, sold under sin,\u0002 a slave subject to sinful inclinations, which are only properly sins when they are consented to by our free-will. There has been a great dispute both among the ancient and later interpreters, whether St. Paul from this verse to the end of the chapter speaks of a person remaining in sin, either under the law of nature or of the written law, (which was once the opinion of St. Augustine) or whether he speaks of a person regenerated by baptism, and in the state of grace in the new law, and even of himself when he was a faithful servant of God. This is the opinion of St. Augustine in many of his later writings against the Pelagians, for which he also cites St. Hilary, St. Gregory of Nazianzus, and St. Ambrose. It is also the opinion of St. Jerome, (Ep. ad Eustochium de custod. Virg.) of St. Gregory the great, of Ven. Bede, and the more approved opinion, according to which the apostle here by sin does not understand that which is properly speaking a sin, or sinful, but only speaks of sin improperly such, that is of a corrupt inclination, of a rebellious nature corrupted by original sin, of a strife betwixt the spirit and the flesh, which remains for a trial in the most virtuous persons: of which see again St. Paul, Galatians v. 17. We may take notice that the apostle before spoke of what he \u0001was\u0002 and what \u0001he had been,\u0002 but now speaks in the present time of what he \u0001is,\u0002 and what he \u0001doth.\u0002 (Witham) --- The law is styled \u0001spiritual:\u0002 1st, because it prescribes what appertains to the spirit, and to the spiritual man: i.e. to follow virtue and shun vice: 2nd, because it directs man to the worship of God, which is spirit and truth: 3rd, because it cannot be fulfilled by spiritual men, unless by spirit and grace: 4th, because it directs the spirit of man and disposes him properly towards God, towards his neighbour, and towards himself: and lastly, because the law spiritually received and understood, leads and prepares men for the evangelical law, which is the law of grace and spirit. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001For that which I work, I understand not.\u0002 To \u0001know,\u0002 or \u0001understand\u0002 is often, in the style of the Scriptures, the same as to approve or love: so the sense here is: I \u0001approve not \u0002what I do, that is, what happens to me in my \u0001sensitive part,\u0002 in my imagination, or in the members of my body, which indeed the just man rather suffers than does; and this is the sense, by what immediately follows, \u0001the evil which I hate, that I do,\u0002 i.e. that I suffer, being against my will; and \u0001I do that which I would not.\u0002 (Witham) --- \u0001I do not that good which I will,\u0002 &c. The apostle here describes the disorderly motions of passion and concupiscence; which oftentimes in us get the start of reason, and by means of which even good men suffer in the inferior appetite what their will abhors: and are much hindered in the accomplishment of the desires of their spirit and mind. But these evil motions, (though they are called the \u0001law of sin,\u0002 because they come from original sin, and violently tempt and incline to sin) as long as the will does not consent to them, are not sins, because they are not voluntary. (Challoner)" }, { "marker": "Ver. 17-18.", "first": 17, "last": 18, "text": "\u0001Now then it is no more I that do it: To will good is present with me.\u0002 These expressions all shew that he speaks of temptations that affect the sense only, the imagination, or the members of the body, but to which the mind and the will give no consent, but retain an aversion to them; and so long they never can be truly and properly sins, which must be with full deliberation and consent. (Witham) --- The apostle here means to say, that he knew by experience that evil and not good dwelt within him, according to the flesh. He does not contradict this passage when he says elsewhere, that our members are the temples of the Holy Ghost: (1 Corinthians iii. 6.[16.?] &c.) for good cannot be found in our flesh, inasmuch as it is corrupted by sin; whence our Saviour says, \"What is born of flesh, is flesh.\" (John iii.) But good is in our body, when our members under the influence of the soul, renewed by the Holy Ghost residing in it, are employed in good works. The meaning of this passage is, that although now healed and renewed by grace, he could have a perfect desire of doing good; yet still on account of the evil of concupiscence dwelling in his flesh, he found not himself able to perform all the good he wished, because concupiscence was always urging him on to evil against his will. (Estius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001I am delighted with the law of God according to the inward man.\u0002 As long as the inward man, or man's interior, is right, all is right. --- (I perceive another law in my \u0001members, fighting,\u0002 and different \u0001from the law of my mind:\u0002 this is true in any man just striving against and resisting temptations, but not of the sinner, whose mind also and will consent to them. A man can never lose God's favour and grace, unless his mind and interior consent. --- These \u0001hold me\u0002 as it were \u0001captive in the law of sin,\u0002 or sinful inclinations, but which are \u0001in the members\u0002 only. I cry out, \u0001who shall deliver me from the body of this death,\u0002 from this mortal body with its sinful lusts, which if consented to would bring \u0001death\u0002 to the soul? Nothing but the \u0001grace\u0002 of Jesus Christ can secure me from such temptations, and by freeing me from this body, can make me perfectly happy; which cannot be hoped for in this life. But I have still this greatest of consolations, that I myself, \u0001with my mind\u0002 and will, still serve God, and remain firm in obedience \u0001to his laws;\u0002 but with the \u0001flesh,\u0002 or in the flesh, I am subject \u0001to the law\u0002 of sin, i.e. of sinful inclinations. --- We must avoid here two heretical errors; that of those late pretended reformers, who denying man's free will, hold the commandments of God impossible, even to a just man. See also the first heretical proposition of Jansenius. Next we must detest the late abominable error of those called \u0001Quietists,\u0002 who blushed not to say that a man might yield and abandon himself to the most shameful disorders of the flesh, pretending that it was not they themselves, but sin and the devil that caused these abominations in their flesh. St. Augustine foresaw this frivolous excuse: (lib. i. de. nup. and Concup. chap. xxviii.) \"That man (saith he) is in a grievous mistake, who, consenting to the concupiscence of the flesh, and to do what the flesh prompts him to, thinks he can still say: It is not I that do that,\" &c. (Witham)" } ] }, { "chapter": 8, "slug": "id152.html", "header": "Romans viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Notwithstanding this law of sin opposing the law of the spirit, and endeavouring to captivate us to sin, we can, by the succour of the grace of Jesus Christ, preserve ourselves from sin and damnation, by resisting sin, and attaching ourselves strongly to Jesus Christ, by faith and charity. Concupiscence is not sin. And they who have received a spiritual birth in Jesus Christ by baptism, and have remained faithful to the grace of their justification, who walk not according to the flesh, but according to the spirit, shall receive a recompense proportionate to their combats and labours. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The law of the spirit of life, in Christ Jesus.\u0002 That is, the new law, by which the Holy Ghost, or the spirit of life is given, \u0001hath delivered me from the law of sin and of death:\u0002 that is, from the slavery of sin, that causeth death: though some think that the law of Moses may be here called the law of \u0001death,\u0002 and \u0001of sin,\u0002 because it occasionally brought death upon such as transgressed the known law. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh,\u0002 not in sinful flesh, (because the Son of God could not sin) hath now done; \u0001even of sin\u0002 hath \u0001condemned sin in the flesh.\u0002 That is, \u0001in\u0002 or \u0001by\u0002 his flesh, which was offered on the cross, hath \u0001condemned\u0002 the tyrant \u0001sin,\u0002 as guilty of so many sins, and hath destroyed his tyranny, where the apostle speaks of sin, as it were of a certain person or tyrant. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001That the justification of the law.\u0002 That is, that was aimed at, but never attained to, by the written law, \u0001might\u0002 now \u0001be fulfilled in us;\u0002 that is, that we, by the grace of Christ, may be enabled to fulfil and comply with the law, and its moral precepts, by walking according to the spirit of Christ. (Witham)" }, { "marker": "Ver. 5. &c.", "first": 5, "last": 5, "text": "\u0001For they who are according to the flesh.\u0002 That is, who live according to the false, vain, and deceitful maxims and customs of carnal men, which he also calls the \u0001prudence of the\u0002 flesh: and this prudence he calls \u0001death,\u0002 as leading men to eternal death. Such carnal men \u0001relish\u0002 nothing else but such pleasures. But they \u0001who are\u0002 and live \u0001according to the spirit, mind the things which are of the spirit,\u0002 fix their hearts on the things that belong to God, and his service; and this \u0001wisdom of the spirit,\u0002 in which they experience much greater pleasure, leads them to eternal \u0001life,\u0002 and to eternal \u0001peace\u0002 in the enjoyment of God. The false \u0001wisdom\u0002 of \u0001the flesh\u0002 is an enemy of God, \u0001cannot be subject to the law of God,\u0002 because the maxims of the flesh, and of the world, are so opposite to those of the gospel, and to the doctrine of Christ. (Witham) --- They who are subject to the flesh, by having their affections fixed on the things of the flesh, that is, carnal men, whilst they are such, cannot please God: for this prudence of the flesh makes them the enemies of God. (Estius) --- \u0001If Christ,\u0002 or \u0001the spirit of Christ,\u0002 which he also (ver. 9.) calls \u0001the spirit of God,\u0002 as being one and the same,\u0001 dwell in you,\u0002 and direct you, \u0001the body indeed is dead because of sin;\u0002 that is, is mortal, and liable to death, the consequence of Adam's sin; but \u0001the spirit\u0002 and the soul liveth by the life of grace, \u0001by reason of justification:\u0002 that is, because she hath been justified and sanctified by the merits of Christ. And \u0001the spirit\u0002 of God, who raised \u0001Jesus\u0002 to life, will also raise all who remain sanctified by the grace of Christ to a happy resurrection. (Witham)" }, { "marker": "Ver. 14. &c.", "first": 14, "last": 14, "text": "They are the sons of God, by this new grace of adoption, by which also they call God, \u0001Abba;\u0002 that is to say, \u0001Father,\u0002 whereas under the former law of Moses, God rather governed his people \u0001by fear;\u0002 they were his \u0001servants,\u0002 we are his \u0001sons;\u0002 and if sons, also \u0001the heirs of God,\u0002 with the promise of an eternal inheritance in his kingdom,\u0001 provided we suffer \u0002for Christ's sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the \u0001future\u0002 endless glory, which is promised and prepared for us in heaven. (Witham) --- \u0001Abba\u0002 is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to call their fathers\u0001 Abba,\u0002 nor their mothers \u0001Imma.\u0002 This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: \"He shall call me Father and God; and I will be to him a Father, and will treat as my first-born.\" But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. (Calmet) --- Mat. Polus says that not any one of the just dared to call God, my \u0001Father,\u0002 before the coming of Christ, as this favour was reserved for the time of the gospel. (In this location.) (Haydock) --- St. Chrysostom[1] takes notice, that God was also called the Father of the Israelites, and they his \u0001children,\u0002 in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. (Witham) --- \u0001The Spirit himself,\u0002 &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God's favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to \u0001work out our salvation with fear and trembling.\u0002 (Philippians ii. 12.) And \u0001that he who thinketh himself to stand, must take heed lest he fall.\u0002 (1 Corinthians x. 12.) See also Romans xi. 20, 21, 22. (Challoner) --- \u0001He hath given to us,\u0002 says St. John, (chap. i. 12.) \u0001the power,\u0002 or dignity, \u0001of being the sons of God.\u0002 Christ taught us to pray, and to begin our prayers with \u0001our Father,\u0002 &c. (Matthew vi. 9.) (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001The expectation\u0002[2] \u0001of the creature.\u0002 He speaks of the corporal creation, made for the use and service of man; and, by occasion of his sin made subject to vanity, that is, to a perpetual instability, tending to corruption and other defects; so that by a figure of speech, it is here said to groan and be in labour, and to long for its deliverance, which is then to come, when sin shall reign no more; and God shall raise the bodies, and united them to their souls, never more to separate, and to be in everlasting happiness in heaven. (Challoner) --- \u0001Waiteth for the revelation of the sons of God.\u0002 That is, for the time after this life, when it shall be made manifest that they are the sons of God, and heirs of the kingdom of his glory. Several interpreters understand all creatures whatsoever, even irrational and inanimate creatures of this world, which are represented as if they had a knowledge and sense of a more happy condition, of a new unchangeable state of perfection, which they are to receive at the end of the world. See 2 Peter i. 13; Apocalypse xxi. 1. Now every insensible creature is figuratively brought in \u0001groaning\u0002 like a woman in labour, \u0001waiting,\u0002 and wishing for that new and happy state; but in the mean time \u0001unwillingly made subject to vanity,\u0002 i.e. to these changeable imperfections of generations and corruptions, which then they shall be \u0001delivered from.\u0002 (Witham) --- \u0001The creature,\u0002 &c. The creatures expect with impatience, and hope with confidence, to see a happy change in their condition; they flatter themselves that they will be delivered from the captivity of sin, to which man has reduced them, and enter into the liberty of the glory of the sons of God. Not that the inanimate creation will really participate the happiness and glory of the elect; although in some sense they may be said to have part in it, since they will enter into a pure, incorruptible and perfect state to the end of ages. They will no longer be subject to those changes and vicissitudes which sin has brought upon them; nor will sinful man any longer abuse their beauty and goodness in offending the Creator of all. St. Ambrose and St. Jerome teach that the sun, moon, and stars will be then much more brilliant and beautiful than at present, no longer subject to those changes they at present suffer. Philo and Tertullian teach that the beasts of prey will then lay aside their ferocity, and venomous serpents their poisonous qualities. (Calmet) --- Other, by the \u0001creature\u0002 or creatures, understand men only, and Christians, who groan under miseries and temptations in this mortal life, amidst the \u0001vanities\u0002 of this world, under the \u0001slavery of corruption;\u0002 who having already (ver. 23.) received \u0001the first-fruits of the Spirit,\u0002[3] the grace of God in baptism, have been made \u0001the children of God,\u0002 and now, with \u0001expectation\u0002 and great \u0001earnestness,\u0002 wait and long for a more perfect \u0001adoption\u0002 of the sons of God: for the \u0001redemption of their bodies,\u0002 when the bodies, as well as the souls of the elect, shall rise to an immortal life, and complete happiness in heaven. (Witham)" }, { "marker": "Ver. 24, &c.", "first": 24, "last": 24, "text": "\u0001For we are saved by hope,\u0002 as it is the will of God we should be, waiting and hoping with \u0001patience\u0002 for the things which we have \u0001not seen, which neither the eye hath seen, nor the ear hath heard,\u0002 &c. (1 Corinthians ii. 9.) --- \u0001And the spirit also helpeth our infirmity...asketh for us with unspeakable groanings.\u0002[4] If we understand this according to the common exposition, of the divine spirit of the Holy Ghost, the sense is, says St. Augustine, that the Holy Ghost \u0001maketh us ask:\u0002 but we may understand the spirit of God and his grace, \u0001diffused in our souls,\u0002 and in particular that gift of the Holy Ghost, called the \u0001spirit of prayer,\u0002 given to the new Christians, which taught them what to ask, and how to pray. See St. Chrysostom. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001To them that love God, all things work together unto good.\u0002 All trials, temptations, afflictions, must be taken as coming from the hand of God, who ordains or permits them for the greater good of his elect. --- For the good of those, who, \u0001according to his purpose\u0002[5] \u0001are called\u0002 the \u0001saints.\u0002 Literally, \u0001according to purpose:\u0002 but it seems certain that to translate \u0001his purpose,\u0002 is only to give the literal sense, if we compare this place with other texts, both in the Greek and Latin, where the same words signify according to God's good will, or his eternal decree, and not according to the purpose, or will of men, as some expound it. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001For whom he foreknew, he also predestinated to be made conformable to the image of his Son,\u0002 in suffering with Christ, in following his doctrine, in imitating his life. This foreknowledge of God, according to St. Augustine,[6] is not merely a foreseeing of what men will do by the assistance and graces of God's ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to \u0001know\u0002 in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hath foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the co-operation of their free-will, should be \u0001conformable to the image of his Son,\u0002 that so his Son, even as man, might be the \u0001first-born,\u0002 the chief, and the head of all that shall be saved. (Witham) --- God hath preordained that all his elect shall be conformable to the image of his Son. We must not here offer to dive into the secrets of God's eternal election: only firmly believe that all our \u0001good,\u0002 in time and eternity, flows \u0001originally\u0002 from God's free goodness; and all our \u0001evil\u0002 from man's free will. (Challoner)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And whom he predestinated, them he also called\u0002 to the true faith and to his service, without any deserts in them, nay, when all mankind were guilty of eternal death, by original sin. --- \u0001And whom he called, them he also justified,\u0002 by faith, by hope, by a love of him, and a true penance. --- \u0001And whom he justified, them he also glorified.\u0002 That is, hath decreed to glorify. Yet not all who have been justified, but only his elect, who are under his special protection, and to whom he grants a perseverance in his grace to the end: so that the call to faith, their sanctification, their final perseverance, and glorification in heaven, are the effects of their free election and predestination. (Witham)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001What shall we then say to these things?\u0002 That is, though we live amidst temptations and afflictions in this life, we need not fear as long as we are faithful in the service of God, under his protection. --- \u0001If God be for us, who is against us,\u0002 or who shall hinder us from being saved. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001He that spared not,\u0002 &c. This is another argument for us to hope in the goodness of God, who hath so \u0001loved the world,\u0002 that he hath \u0001delivered,\u0002 and given his true and only Son for \u0001us all,\u0002 to redeem all and every one, and has by his death obtained helps and graces by which we may all be saved. --- \u0001How hath he not also, with him, given us all things?\u0002 That is, since he has given for us his only Son, how can we doubt, but that, with him, he will give us all gifts and graces? He hath given us, says St. Chrysostom, his Son himself, and how can we doubt of other blessings? (Witham)" }, { "marker": "Ver. 33-34.", "first": 33, "last": 34, "text": "\u0001Who shall lay any thing to the charge of the elect of God? God who justifieth.\u0002 Others read without an interrogation, it is God \u0001who justified us: \u0002the sense will scarce be different; for it is the same as to say, we need not fear that God will accuse us, since by his mercy he hath been pleased to die, and to rise again from death for us. (Witham)" }, { "marker": "Ver. 35. &c.", "first": 35, "last": 35, "text": "\u0001Who then,\u0002 or what \u0001shall separate us from the love of Christ?\u0002 Neither devils, nor men, nor any thing in nature, unless it be by our own fault, and unless we wilfully and sinfully leave God. --- \u0001I am sure.\u0002 In the Greek, I am [7] \u0001fully persuaded,\u0002 that nothing can separate us, &c. In fine, another argument to prove we ought to have a firm hope in God, is that \u0001Christ Jesus, who sits at the right hand of God, also intercedeth for us.\u0002 Christ, as man, intercedeth, prayeth for us, is our advocate and chief mediator See Hebrews vii. Christ is truly said to pray for us in heaven, though it is not he custom of the Church to call upon him in this manner, \"Christ pray for us;\" because being God, as well as man, he has all things under his command. (Witham)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "So powerful and efficacious, so certain and unchangeable is the love of God, which conducts us to the kingdom of bliss, that no creature can separate us from it, either by making us cease to love him, or by frustrating our love of its effect, viz. life everlasting. (Estius)" } ] }, { "chapter": 9, "slug": "id153.html", "header": "Romans ix.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001I wished myself to be an anathema from Christ.\u0002[1] The word \u0001anathema,\u0002 according to its derivation, signifies a thing separated or laid apart for some particular use. Hence it was put to signify things given and consecrated to God, which therefore used to be presented and hung up in temples. 2. The word also was applied to signify things whose destruction was resolved upon, that is, men or things separated for destruction, as sometimes, men deputed to be sacrificed to the gods to appease their anger. This signification was according to the Hebrew word \u0001cherem,\u0002 and the Syriac word \u0001horma,\u0002 as Numbers xxi. 3. He called the name of that place \u0001Horma,\u0002 that is, \u0001anathema;\u0002 because it was to be entirely destroyed. See 1 Machabees v. Hence \u0001anathema\u0002 was also used for a \u0001curse,\u0002 and to \u0001anathematize,\u0002 to curse. See Acts xxiii. 14. The sense of this place is differently expounded. Tolet, by the word \u0001I wished,\u0002 or \u0001I did wish,\u0002 thinks that St. Paul might speak of the time before his conversion, when out of a false zeal, he wished to be separated from Christ, and from all Christians: and that he brings this to shew his brethren how zealous he had been for their religion. But this wish of St. Paul is generally expounded as proceeding from the great love and charity he had, when he was an apostle, for the conversion and salvation of his brethren, the Jews, who mostly remained obstinate and incredulous: and some will have it to be no more than a hyperbolical expression of his great love and affection for them. Others, with St. Jerome, ep. ad Algasiam, tom. iv. p. 203. Ed. Ben. think that by this way of speaking, St. Paul signifies himself willing to be sacrificed, by undergoing any death for their conversion: but St. Chrysostom (hom. xvi.) thinks this far short of the sublime charity of St. Paul; for by such a death, says he, he would not be separated \u0001from\u0002 Christ, but would be a great gainer by it; since by that means he would soon be free from all the troubles and sufferings of a miserable life, and blessed with the company and enjoyment of Christ in the kingdom of his glory. He, and many others, think that St. Paul was so troubled and grieved to the heart at the obstinacy of the unbelieving Jews, at their blasphemies against Christ, and their eternal perdition, that an extraordinary charity and zeal for God's honour, and their salvation, made him wish even to endure a separation from Christ, and from the glory prepared for him in heaven, though not from the love, or from the grace of Christ. If this, says St. Chrysostom, seems incredible to us, it is because we are far from such heroic dispositions of the love of God, and of our neighbours. (Witham) --- The apostle's concern and love for his countrymen, the Jews, was so great, that he was willing even to suffer an \u0001anathema,\u0002 or curse, for their sake; or any evil that could come upon him, without his offending God. (Challoner)" }, { "marker": "Ver. 4-5.", "first": 4, "last": 5, "text": "\u0001To whom belongeth the adoption of children.\u0002 Literally, \u0001whose is the adoption.\u0002 He mentions the favours which God had done to his people, the Jews. As, 1. That God had adopted them for his elect people. 2. That he had glorified them with so many miracles. 3. That he had made a particular \u0001covenant\u0002 and alliance with them. 4. Given them a written law. 5. Prescribed the manner they should worship him. 6. \u0001Promises\u0002 of divers blessings. 7. \u0001Who are from the Fathers.\u0002 Literally, \u0001whose are the Fathers;\u0002 i.e. who descended from the patriarchs, Abraham, Isaac, Jacob, &c. 8. Of whose race, i.e. of the family of David, Jesus Christ, as man, was born. --- \u0001Who is over all things God,\u0002[2] \u0001blessed for ever. Amen.\u0002 Though the apostles did not often, in express words, call Jesus Christ \u0001the God,\u0002 lest the heathens, when they were not sufficiently instructed, should imagine that there were many gods, (as divers of the fathers take notice) yet here, and in several places, they clearly delivered the divinity of our Saviour, Christ. The Socinians might here observe, that the apostle calls him the God blessed for ever, and with the Greek article. (Witham)" }, { "marker": "Ver. 6-7.", "first": 6, "last": 7, "text": "\u0001Not as though the word of God hath failed\u0002 in his promises made to Abraham, and the patriarchs. The Jews pretended that the promises were made to them only, and to those that were of their race, and that the Gentiles were not to partake of them. St. Paul shews them their mistake, by telling them who are to be esteemed the true children of Abraham, and of the patriarchs, according to the promises which God made, and who are not. (Witham) --- \u0001All are not Israelites,\u0002 &c. Not all, who are the carnal seed of \u0001Israel,\u0002 are true \u0001Israelites\u0002 in God's account: who, as by his free grace he heretofore preferred Isaac before Ismael, and Jacob before Esau, so he could, and did by the like free grace, election, and mercy, raise up spiritual children by faith to Abraham and Israel, from among the Gentiles, and prefer them before the carnal Jews. (Challoner) --- \u0001Neither are all they, who are of the seed of Abraham,\u0002 his true spiritual children, to whom these promises were made: \u0001nor are\u0002 all they who are descended from Isaac the children of these promises nor are \u0001all they \u0002true \u0001Israelites,\u0002 to whom these blessings were promised, although they are descended \u0001from Israel;\u0002 but only they who are the children of the patriarchs by faith in Jesus, the Messias, in whom God promised that he would bless all nations. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "To prove that the children of Abraham are the children of the promise, he adduces the passage of Scripture: \"I will come in a year's time, and Sara shall have a son.\" (Genesis xviii.) This promised child was Isaac, the true son of the promise of God, and of the faith of Abraham; and not the son of the flesh, for Ismael was this as well as Isaac; but he was granted to the prayers of Abraham, a child of the grace and mercy of God. All the faithful, therefore, of whatever race or nation they may be, are in this sense the children of Abraham, by being gratuitously chosen by God, and by the fidelity in which they are imitators of Abraham. (Calmet)" }, { "marker": "Ver. 10. &c.", "first": 10, "last": 10, "text": "\u0001And not only she \u0002(Sara) brought forth Isaac, who was the only child of Abraham, to whom the promises descended, though he was the father of Ismael, by Agar, and of all the Ismaelites. And lest the Jews should say that the Ismaelites, though descending from Abraham, according to the flesh, were not to be reputed as his children for another reason, because they came of Agar, who was only the handmaid of Sara; he brings them another example to which they could make no such reply; to wit, that \u0001Rebecca\u0002 also at once had two sons of Isaac, \u0001Esau\u0002 and \u0001Jacob;\u0002 where, though Esau was the first-born, these promises were not reputed as made to him, and his descendants, the Idumeans, who were equally the descendants of Isaac, yet not the favourite people, nor the children of God, as the Jews saw very well. (Witham) --- \u0001Not yet born.\u0002 By this example of these twins, and the preference of the younger to the elder, the drift of the apostle is, to shew that God, in his election, mercy, and grace, is not tied to any particular nation, as the Jews imagined, nor to any prerogative of birth, or any foregoing merits. For as, antecedently, to his grace, he sees no merit in any, but finds all involved in sin, in the common mass of condemnation; and all children of wrath; there is no one whom he might not justly leave in that mass; so that whomsoever he delivers from it, he delivers in his mercy: and whomsoever he leaves in it, he leaves in his justice. As when, of two equally criminal, the king is pleased out of pure mercy to pardon one, whilst he suffers justice to take place in the execution of the other. (Challoner) --- \u0001Nor had done any good or evil.\u0002 God was pleased to prefer, and promise his blessings to the younger of them, Jacob, declaring \u0001that the elder shall serve the younger;\u0002 that is, that the seed of the elder should be subject to that of the younger, as it happened afterwards to the Idumeans. And the prophet, Malachias, said of them, \u0001I have loved Jacob, but hated Esau, and turned his mountains into a desert,\u0002 &c. --- \u0001That the purpose of God,\u0002 his will, and his decree, (see the foregoing chap. ver. 28.) \u0001might stand according to election,\u0002 might be, not according to any works they had done, or that he foresaw they would do, but merely according to his mercy. And though the preference which God gave to Jacob was literally true, as to temporal benefits; yet St. Augustine observes in divers places, that Jacob was a figure of the elect or predestinate, and Esau of the reprobate; and that as Jacob and his posterity was more favoured, purely by the mercy of God, without any merits on their side; so are God's elect, whom he has called, and to whom, according to his eternal purpose, he decreed to give eternal glory, and special graces to bring them thither. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001What shall we say, then? Is there injustice with God,\u0002 when he bestows special favours and benefits on some, and not on others? He answers, \u0001by no means.\u0002 And he justifies almighty God's conduct, ver. 22. In the mean time, it is certain that there is no injustice in not giving what another has no right to: and besides all men having sinned, deserved punishment. If then, he shews mercy to some, it is an effect of his goodness and liberality only which they do not deserve. If he leaves others in their sins, they are only punished according to their deserts. His mercy shines upon his elect; and his divine justice is displayed against the wicked and the reprobate, but only according to what they have deserved. (Witham)" }, { "marker": "Ver. 15-16.", "first": 15, "last": 16, "text": "\u0001I will have mercy,\u0002 &c. \u0001Then it is not of him that willeth,\u0002 &c. By these words he again teaches that God's call and predestination of those whom he has decreed to save, is not upon account of any works or merits in men, but only to be attributed to the mercy and goodness of God. See St. Thomas Aquinas on this chap. lect. iii. See St. Augustine, Encher. chap. xcviii. Epis. 194. in the new Ed. Ep. 105. ad Sixtum de lib. Arbit. chap. xxv. &c. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For the Scripture saith to Pharao,\u0002 &c. St. Paul had shewn that there was no injustice in God by his giving special graces to the elect; now he shews that God cannot be accounted unjust for leaving the reprobate in their sins, or for punishing them as they deserve; for this purpose he brings the example of Pharao, who remained hardened against all the admonitions and chastisements of him and his kingdom. --- \u0001Have I raised thee up,\u0002 placed thee king over Egypt; I have done so many miracles before thee, I have spared thee when thou deservedst to be punished with death, and at last shall punish thee with thy army in the Red Sea, that my name may be known over all the earth. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001And whom he will, he hardeneth.\u0002[3] That is, permits to be hardened by their own malice, as it is divers times said in Exodus, that Pharao hardened his heart. God, says St. Augustine, is said to harden men's hearts, not by causing their malice, but by not giving them the free gift of his grace, by which they become hardened by their own perverse will. (Witham) --- Not by being the cause, or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits. (Challoner)" }, { "marker": "Ver. 19. &c.", "first": 19, "last": 19, "text": "\u0001Thou wilt say, therefore, to me,\u0002 &c. The apostle makes objection, that if God call some, and harden, or even permit others to be hardened, and no one \u0001resisteth,\u0002 or can hinder \u0001his \u0002absolute \u0001will, why\u0002 should God \u0001complain\u0002 that men are not converted? St. Paul first puts such rash and profane men in mind, that is unreasonable and impertinent for creatures to murmur and dispute against God their Creator, when they do not comprehend the ways of his providence. --- \u0001O man,\u0002 [4]\u0001 who art thou that repliest against God?\u0002 This might stop the mouths, and quiet the minds of every man, when he cannot comprehend the mysteries of predestination, of God's foreknowledge, his decrees and graces, or the manner of reconciling them with human liberty. He may cry out with St. Paul again, (chap. xi. 33.) \u0001O the riches of the wisdom, and of the knowledge of God! how incomprehensible are his judgments, and how unsearchable his ways!\u0002 --- \u0001Shall the thing formed,\u0002 &c. \u0001Hath not the potter power,\u0002 &c.[5] To teach men that they ought not to complain against God and his providence, when they cannot comprehend his works, he puts them in mind of their origin. Every one may say to God, with the prophet Isaias, (vi. 48.) \u0001Lord, thou art our Father, and we are but clay; thou art our Maker who framed us, and we are all of us the work of thy hands.\u0002 Hath not the potter power as he pleaseth, out of the same lump of clay to make some vessels for honourable uses, and some for less honourable. St. Chrysostom observes very well, that this comparison must not be extended further than the apostle designed; which was to teach us, how submissive we ought to be to God, in what we do not understand; but we must not pretend from hence, nor from any expression in this chapter, as divers heretics have done, that as vessels of clay are destitute of free will and liberty, so are men. This is against the doctrine of the Catholic Church, and against the Scriptures, in many places. (Witham) --- \u0001The potter.\u0002 This similitude is used, only to shew that we are not to dispute with our Maker: nor to reason with him why he does not give as much grace to one as to another: for since the whole lump of our clay is vitiated by sin, it is owing to his goodness and mercy that he makes out of it so many vessels of honour; and it is no more than just that others, in punishment of their unrepented sins, should be given up to be vessels of dishonour. (Challoner)" }, { "marker": "Ver. 22-23.", "first": 22, "last": 23, "text": "\u0001And if God,\u0002 &c. He now gives the reason why God might, without any injustice, have mercy on some, and not on others; grant particular graces and favours to his elect, and not equally to all; because all mankind was become liable to damnation by original sin: the clay that all are made of, is a sinful clay; and as St. Augustine says, was become a lump and mass of damnation. Every one had sinned in Adam. Now, if out of this sinful lump and multitude God, to \u0001shew the richness of his glory,\u0002 and superabundant mercy, hath chosen some as vessels of election, whom he hath decreed to save, and by special graces and favours to make partakers of his heavenly kingdom; and to shew \u0001his justice\u0002 and hatred of sin, hath left others \u0001as vessels of his wrath\u0002 and justice, to be lost in their sins, which for a time \u0001he bears patiently with,\u0002 when they deserved present punishment, who can say that he hath done unjustly? (Witham)" }, { "marker": "Ver. 24. &c.", "first": 24, "last": 24, "text": "\u0001Whom also he hath called,\u0002 &c. That is, he hath called some \u0001of the Jews,\u0002 and many \u0001of the Gentiles,\u0002 to be vessels of election, as he foretold by his prophet Osee, (ii. 24.) \u0001I will call them my people, that were not my people,...\u0002and I will make them \u0001the children of the living God.\u0002 And as it was also foretold by \u0001the\u0002 prophet Isaias, of all the numerous nation of the Jews, only \u0001a remnant shall be saved,\u0002 by their obstinacy in not receiving, and refusing to believe in, their Messias. For \u0001finishing his word, and reducing it by his justice to a little, because the Lord will bring to pass his word reducing it to a small compass upon the earth.\u0002 The sense and construction of this verse is equally obscure in the Greek and in the Latin text: the true sense seems to be, that \u0001finishing his word,\u0002 or fulfilling his promises to Israel, those that are to be saved, will be \u0001reduced\u0002 by his justice for their sins, to \u0001a few;\u0002 because, though \u0001he bring to pass his word,\u0002 and his promises, the saved among the Israelites will be reduced to a small compass, in comparison of the great number of the Gentiles. This exposition agrees with the rest of the text, and with what follows, and was foretold \u0001by Isaias,\u0002 (chap. i. 9.) that \u0001unless the God of Sabaoth\u0002 (of hosts) had, through his mercy, \u0001left\u0002 them \u0001a seed,\u0002 a small number, they would all in a manner have deserved to be utterly destroyed, like Sodom and Gomorrha. (Witham) --- What I say, shall come to pass, that in those places, viz. Greece, Italy, &c. where those who are strangers to the worship of the true God dwell, and have been called, on account of their profane worship, \u0001not my people.\u0002 In those very places, they shall receive the true worship of God, and by this means shall become and be called \u0001the children of the living God.\u0002 He is so particular as to place, lest the Jews should imagine that the Gentiles would be converted like their former proselytes, and either dwell in Judea, or repair to it at certain stated times. Thus the apostle repeats what Jesus Christ had before said to the Samaritan woman. \u0001The hour will come when neither in this mountain, nor in Jerusalem, shall you adore the Father.\u0002 (Estius) (John iv.) --- \u0001A remnant.\u0002 That is, a small number only of the \u0001children of Israel\u0002 shall be converted and saved. How perversely is this text quoted for the salvation of men of all religions, when it speaks only of the converts of the children of Israel. (Challoner) --- St. Paul is here speaking of the reprobation of the Jews, and of the vocation of the Gentiles, and foretells that a remnant, or small number of the children of Israel shall be converted, and saved. In the sense of St. Paul, we sincerely hope, and confidently trust, that a remnant of all will be saved through a timely conversion. But we no where read, in the \u0001Old,\u0002 or \u0001New\u0002 Scriptures, that \u0001a remnant of all will be saved,\u0002 as if it were a matter of indifference to what society or connexion a Christian was joined. (Haydock)" }, { "marker": "Ver. 30-32.", "first": 30, "last": 32, "text": "\u0001What then shall we say?\u0002 Or what shall we conclude from these testimonies of the Scripture, but this paradox, as St. Chrysostom calls it, that they who sought for justice, or sanctification, found it not, and they who did not seek it, found it; that is, the Jews, who sought for this justice by the works of their law, which they magnified so much, have not attained to that \u0001law\u0002 that could make them just; whereas the Gentiles, who had no such written law to confide in, have only sought to be justified by the \u0001faith\u0002 and law of Christ, by which they have met with justice, and sanctification? (Witham) --- Behold what was wanting to the justice of the Jews! Scrupulous observers of the ceremonial law: esteeming too much their power, and pretended justice, they regarded the gospel and faith in Christ as of no advantage. Running in the path of the commandments with zeal, but without circumspection, they struck against Jesus Christ, who became to them a stumbling-block. They rejected him: they refused to believe. Thus did their works become dead works, without any fruit for eternity. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "Why then have not the Jews been justified? \u0001because they stumbled at the stumbling-stone:\u0002 that is, the doctrine of Christ crucified has been a scandal to the Jews, at which being offended, they would not own him for their Messias. Yet \u0001whosoever believeth in him,\u0002 and follows his law and doctrine,\u0001 shall not be confounded,\u0002 but obtain justification and salvation. (Witham)" } ] }, { "chapter": 10, "slug": "id154.html", "header": "Romans x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Is for them.\u0002 That is, for \u0001Israel,\u0002 or the Israelites, named before. (Witham) --- After having said that the greatest part of Israel was cast off by the Almighty, the apostle, to shew that he meant not to insult or provoke them, here testifies that he sympathizes in their misery, and with groans prays in their behalf to the Lord, that he would vouchsafe to grant them understanding, and open their eyes to the truth. Thus, though tenderly affected towards his countrymen, still he could not dissemble the truth, or flatter them in their incredulity, and hardness of heart. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001According to knowledge,\u0002 &c. The Jews ran with ardour in the paths of the law, but saw not whither they were going; they followed the law, but did not know whither it conducted them. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The justice of God.\u0002 That is, the justice which God giveth us through Christ; as, on the other hand, the Jews' \u0001own justice\u0002 is that which they pretended to by their own strength, or by the observance of the law, without faith in Christ. (Challoner) --- \u0001Seeking to establish their own.\u0002 That is, for \u0001justice,\u0002 or to be justified by their works, or the works of their written law. (Witham)" }, { "marker": "Ver. 5-7.", "first": 5, "last": 7, "text": "\u0001Moses\u0002 (Leviticus xviii. 12.[5.?]) \u0001wrote that the justice which is of the law....shall live by it.\u0002 That is, shall have the recompense of a long temporal life, or even an everlasting life, by joining a faith in Christ their Redeemer, that was to come. \u0001But the justice which is of faith, speaketh thus, \u0002that is, Moses speaketh thus of it, (Deuteronomy xxx.) \u0001say not in thy heart, who shall ascend into heaven?\u0002 &c. the apostle gives us the spiritual sense of the words, by adding, \u0001to bring Christ down,\u0002 &c. The sense is, that it is now fulfilled in the new law, when Christ is come from heaven by his incarnation, and is also again risen from the \u0001abyss\u0002 by his resurrection: and therefore," }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The word is near thee,\u0002 is near to every one, who to be justified and saved, need but believe, and comply with the doctrine of the gospel which we preach, and make a \u0001confession \u0002or profession of it \u0001with his mouth;\u0002 and then whether he hath been Jew or Gentile, he shall not be confounded. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thou shalt be saved.\u0002 To confess the Lord Jesus, and to call upon the name of the Lord, (ver. 13.) is not barely the professing of a belief in the person of Christ: but moreover implies a belief of his whole doctrine, and an obedience to his law; without which the calling of him Lord will save no man. (St. Matthew vii. 21.) (Challoner) --- This passage must be understood like many others of this apostle, of a faith accompanied by a good-will ready to perform what faith says must be practised; as it is required in this very place, that what we believe in the heart, we should confess with our mouth. (Estius)" }, { "marker": "Ver. 14. &c.", "first": 14, "last": 14, "text": "\u0001Or how shall they believe,\u0002 &c. He shews the necessity of preachers, and that all true preachers must \u0001be sent,\u0002 and have their mission from God. --- \u0001Who hath believed our report? \u0002[1] Literally, \u0001our hearing?\u0002 Some expound it thus: who hath believed the things we have heard from God, and which we have preached? The common interpretation is, who hath believed what he hath heard from us? (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Unless they be sent.\u0002 Here is an evident proof against all new teachers, who have all usurped to themselves the ministry, without any lawful mission, derived by succession from the apostles, to whom Christ said, (John xx. 21.) \u0001As my Father hath sent me, I also send you.\u0002 (Challoner) --- The Almighty sends people to preach two different ways. The one is extraordinary by internal inspiration, as was that of John the Baptist, and all the other prophets; in which case, however, extraordinary proofs must be given that they are sent by God; and the other is ordinary, which is derived from Christ, and from the apostles and their successors, whom he has appointed to be his vicegerents on earth. (Estius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001But I say, have they not heard?\u0002 He puts an objection, and by his answer shews the Jews are inexcusable in not believing, since the gospel has been preached all the world over, and in places where the Jews were, as it was foretold: and also because the Gentiles every where have believed; which even excites you Jews to jealousy against them, as Moses foretold: (Deuteronomy xxxii. 21.) that is, when you now see, that the Gentiles, whom you despised so much, by believing in Christ, have received the gifts of the Holy Ghost, of working miracles, of speaking tongues, of prophecy, &c. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "A people whom you have always despised, as not being worthy to be numbered amongst mankind, I will make my beloved people. I will enrich with my graces those whom you have contemned; I will give them the grace of adoption, thus to stir you up to jealousy and rage. And in effect, what greater rage ever was there, than that of the Jews against the converted Gentiles? In persecution, the Jews were always most busy. Thus were the Jews plainly informed of the truth of the gospel, by the Gentiles converted before their face. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "After the preaching of Christ, and his apostles, after so many wonders wrought by our Saviour, he at last offers himself to the Jewish people, with stretched-out hands, and yet they cannot be induced to believe in him. They resist him as much as they can, thus verifying the prophecy of holy Simeon, that he should be set up as a sign to be contradicted. (Luke ii.) (Estius)" } ] }, { "chapter": 11, "slug": "id155.html", "header": "Romans xi.", "notes": [ { "marker": "Ver. 1. &c.", "first": 1, "last": 1, "text": "St. Paul in this chapter endeavours to comfort the Jews, though the greatest part of them were rejected for their blindness; and to admonish the Gentiles, not to boast for being called and converted, but to persevere with humility, and the fear of God. --- \u0001God hath not cast away his people.\u0002 That is, not all of them, nor hath he cast off those whom \u0001he foreknew,\u0002 and decreed to save. --- \u0001The Scripture saith of Elias.\u0002 He brings the example of Elias living among the ten tribes of Israel, when all the people were forbidden to go and adore in the temple of Jerusalem, when the altars of the true God were destroyed, and almost all in these tribes were fallen into idolatry, and worshipped \u0001Baal:\u0002 he complains as if he were left alone in the worship of the true God. But \u0001the divine answer\u0002 shewed him his mistake. \u0001I have reserved to myself seven thousand man,\u0002 &c. Some take notice that \u0001seven\u0002 is divers times put for a great number, as three and a half for a small number: however, besides these seven thousand, all in the kingdom of Juda remained firm in the worship of the true God. In like manner, \u0001a remnant\u0002 is now saved by the election of grace, by God's free and liberal gift of divine grace. Some pretended reformers of the faith of the Church bring this as an argument, that the Church of God may fail, and fall into errors. It is sufficient to answer, that there is a wide difference betwixt the Jewish synagogue, which brought nothing to perfection, and the Church of Christ, which he \u0001built upon a rock,\u0002 with which he has promised to \u0001be to the end of the world,\u0002 and \u0001guide\u0002 them by the \u0001Spirit of Truth.\u0002 (Witham) --- This is very ill alleged by some against the perpetual visibility of the Church of Christ: the more, because however the number of the faithful might be abridged by the persecution of Jezebel in the kingdom of the ten tribes; the Church was at the same time in a most flourishing condition (under Asa and Josaphat) in the kingdom of Juda. (Challoner) --- Our separated brethren add to this text, as in Acts xix. 35. the word \u0001image.\u0002 They also cite it in proof of an invisible Church; but with no just grounds: for in Jerusalem the faith and worship were public to the whole world. Besides, the Christian Church rests on better promises than the synagogue. (Bristow) --- The Jews obtain not the justice they sought after, because they did not seek it as they ought; they expected to obtain it by their works, whereas it can only be had from grace. (Estius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001It is not now by works: otherwise grace is no more grace.\u0002 The election of God, and the first grace at least, are always without any merits on our part; but if we speak of works done in a state of grace, and by the assistance of God's grace, we co-operate with the graces given, and by thus co-operating, we deserve and merit a reward in heaven. (Witham) --- If salvation were to come by \u0001works,\u0002 done by nature, without faith and grace, salvation would not be a grace or favour, but a debt; but such \u0001dead\u0002 works are indeed of no value in the sight of God towards salvation. It is not the same with regard to \u0001works done with and by \u0002God's grace; for to such works as these he has promised eternal salvation. (Challoner)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001God hath given them,\u0002 &c. Not by his working, or acting in them; but by his permission, and by withdrawing his grace in punishment of their obstinacy. (Challoner) --- Permitted them (says St. Chrysostom) to fall \u0001into the spirit of insensibility.\u0002 Literally, \u0001the spirit of \u0002[1] \u0001compunction.\u0002 Compunction is not here taken, as in some spiritual writers, for a great sorrow for sins. In the Latin Vulgate (Isaias vi. 9.) it is called the \u0001spirit of slumber,\u0002 as in the Protestant translation. We cannot have a better judge of the sense of the word than St. Chrysostom, who tells us, that it signifies \u0001a habit of the soul,\u0002 firmly fixed in \u0001evil,\u0002 and an insensible disposition: as, saith he, persons under a pious compunction are not to be removed from their good resolutions; so the wicked, under a hardened compunction, are nailed, as it were, to vice. And that here this is the true sense, appears by the following words out of Isaias: \u0001he hath given them eyes that they should not see,\u0002 &c. And also out of David, (Psalm lxviii. 23.) \u0001let their table be made a snare,\u0002 &c. We may understand the spiritual food of the word of God, and of the Scriptures; which by the blindness of this people, have served to their great condemnation. --- \u0001And a recompense,\u0002 that is, for a just punishment of their obstinacy. --- \u0001And bow down their back always,\u0002 a metaphor to represent the condition of such, as are under heavy oppressions. (Witham) --- Although by bending their back is literally understood the yoke of servitude and captivity, with which the Jews were oppressed at the destruction of Jerusalem; yet it seems more conformable to the apostle's meaning, when considered in a spiritual sense, and then it will signify the insensibility of the Jews, as to heavenly things, and their anxious solicitude for the things of the earth. This their avaricious and carnal disposition was so manifest, that the poet said of them---" }, { "marker": "Ver. 11-15.", "first": 11, "last": 15, "text": "\u0001Have they so stumbled, that they should fall? God forbid.\u0002 That is, their fall is not irreparable, or so as never to rise again: but by their offending, salvation (through the liberal mercy of God) is come to the Gentiles, \u0001that they,\u0002 the Jews, may be \u0001emulous\u0002 of the Gentiles, and of their happiness, and so may be converted. (Witham) --- The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only (many thousands of them having been at first converted) and for a time: which fall of theirs God has been pleased to turn to the good of the Gentiles. (Challoner) --- \u0001How much more the fulness of them?\u0002 As if he should say, if the obstinacy of so many Jews seem to be an occasion upon which God, whose mercy calls whom he pleaseth, hath bestowed the riches of his grace on other nations; and while the glory of the Jews, the elect people of God, has been \u0001diminished,\u0002 the Gentiles have been made happy: how much more glorious \u0001will be the fulness of them?\u0002 that is, according to the common interpretation, will be the re-establishment and conversion of the Jews hereafter, before the end of the world? See St. Chrysostom, \u0001om. ith.\u0002 p. 164; St. Hilary, in Ps. lviii; St. Jerome, in chap. iii. Osee. Habacuc iii.; St. Augustine, lib. xx. de Civ. Dei. chap. xxix. --- Then (ver. 15.) the \u0001receiving\u0002 of them into the Church, and their conversion to Christ, shall be like \u0001life from the dead,\u0002 when the Jewish nation in general, shall rise from the death of sin, and their hardened infidelity, to the life of faith and grace. These things I speak to you, Gentiles, to \u0001honour\u0002 and comply with my \u0001ministry\u0002 of being your apostle: yet endeavouring at the same time, if by a pious emulation, or by any other way, I may be able to bring any of my \u0001flesh,\u0002 or of my brethren, the Jews, to be \u0001saved\u0002 by the faith of Christ. (Witham)" }, { "marker": "Ver. 16. &c.", "first": 16, "last": 16, "text": "\u0001If the first-fruit\u0002 (see the Greek word) \u0001be holy, so also is the mass;\u0002 so also the rest, the product that follows. He alludes to the offering made by the law of the first-fruit, which was to acknowledge that all good things were from God, and to bring a blessing upon the rest. --- \u0001If the root be holy, so are the branches.\u0002 By the \u0001root,\u0002 says St. Chrysostom, he understands Abraham, and the patriarchs, from whom all the Jewish nation proceeded, as branches from that root: and these \u0001branches\u0002 are to be esteemed \u0001holy,\u0002 not only because of the root they proceeded from, but also because they worshipped the true God. And if \u0001some,\u0002 or a great part \u0001of these branches,\u0002 have been \u0001broken,\u0002 they may, as it is said, (ver. 23.) be ingrafted again. And you, Gentiles, ought to remember that, you were of yourselves \u0001a wild olive-tree:\u0002 and it is only by the merciful call of God, that you have the happiness to \u0001be ingrafted\u0002 upon the same root of the patriarchs; and so, by imitating the faith of Abraham, are become his spiritual children, and heirs of the promises, and by that means have been made partakers of \u0001the root,\u0002 and of the sap, and \u0001fatness\u0002 of the sweet \u0001olive-tree.\u0002 Remember that you \u0001bear not the root,\u0002 nor were you the root that was holy; \u0001but the root beareth you;\u0002 and that being branches of a wild olive, you ought naturally still to bear bad fruit, though ingrafted on the root of a sweet olive. It is only by the mercies of God, if you bring forth good fruit. Do not then be \u0001high-minded,\u0002 nor boast, but \u0001fear,\u0002 and endeavour to \u0001continue in goodness;\u0002 lest God also \u0001spare not you,\u0002 but \u0001cut you off,\u0002 as unprofitable branches. And let me tell you, as to the Jews, if \u0001they abide not still in unbelief,\u0002 God is able to ingraft them again into their own olive-tree; and it seems more easy, that they, who are naturally branches of the sweet olive-tree, should bring forth good fruit, when they shall be ingrafted in their own olive-tree, being of the race of Abraham, to whom the promises were made. (Witham) --- We see here, that he who standeth by faith, may fall from it; and therefore must live in fear, and not in the vain presumption and security of modern sectaries. (Challoner) --- The apostle here exhorts the converted Gentiles, to fear lest they fall, and bring upon themselves a punishment similar to that of the Jews. The Jews were his chosen people, the children of the alliance; they have now been stripped of all; the same may also happen to you. You may fall into presumption and incredulity; if you remain firm, it is not by your own merits or works, but by faith, the pure gift of God. Neither faith, nor vocation, nor grace, are inadmissible. You may lose all; and therefore ought always to fear and live in humility. If God has not spared the natural branches, fear, lest he should not spare you. (ver. 21.) (Calmet) --- The Gentiles are here admonished not to be proud, nor to glory over the Jews; but to take occasion rather from their fall to fear and to be humble, lest they be cast off. Not that the whole Church of Christ can ever fall from him; having been secured by so many divine promises in holy writ; but that each one in particular may fall; and therefore all in general are to be admonished to beware of that, which may happen to any one in particular. (Challoner)" }, { "marker": "Ver. 25-26.", "first": 25, "last": 26, "text": "\u0001I would not have you ignorant, brethren, of this mystery,\u0002 this hidden truth of God's justice and mercy, that blindness \u0001in part hath happened in Israel,\u0002 or to part of them, \u0001until the fulness of the Gentiles should come in,\u0002 by the conversion of all nations: and then \u0001all Israel should be saved,\u0002 when they shall submit to the faith of Christ: as it is written by the prophet Isaias, (lix. 20.) \u0001there shall come out of Sion he that shall deliver;\u0002 that is, their Redeemer, Christ Jesus, who is indeed come already, but who shall then come to them by his powerful grace. This is my \u0001covenant\u0002 with them. (Witham)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001According to the gospel, indeed,\u0002 they are \u0001enemies for your sake.\u0002 That is, enemies both to you, because they see the gospel preached and received by you, and enemies to God, because he has rejected them at present for their wilful blindness: yet \u0001according to election,\u0002 God having once made them his elect, and because of their forefathers, the patriarchs, \u0001they are most dear for the sake of the fathers: for the gifts and the calling of God are without repentance,\u0002 in as much as God is unchangeable, and his promises, made absolutely, cannot fail. (Witham)" }, { "marker": "Ver. 30. &c.", "first": 30, "last": 30, "text": "\u0001As you also in times past did not believe God, but now have obtained mercy through their unbelief,\u0002 which was an occasion of God's sending his preachers to you: but the cause of your salvation is God's mercy. --- \u0001That they also may obtain mercy.\u0002 That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting them by the free gift of his grace. --- \u0001For God hath concluded \u0002[2] \u0001all,\u0002 that is, has permitted at different times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from themselves, but as an effect of his mercy and grace. (Witham) --- He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing to his mercy. (Challoner)" }, { "marker": "Ver. 33-36.", "first": 33, "last": 36, "text": "\u0001O the depth,\u0002 &c. After he hath spoken of the mysteries of God's grace and predestination, of his mercy and justice, which we must not pretend to dive into, he concludes this part of his epistle, by an exclamation, to teach us submission of our judgment, as to the secrets of his providence, which we cannot comprehend. --- \u0001How incomprehensible are his judgments,\u0002 &c. --- \u0001Who hath first given to him, and recompense shall be made him?\u0002 That is, no one, by any merit on his part, can first deserve God's favours and mercy, by which he prevents us. --- \u0001For of him,\u0002 from God, or from Jesus Christ, as God, and \u0001by him,\u0002 who made, preserves, and governs all things, and \u0001in him,\u0002 is our continual dependance: for in him we live, we move, and exist. In the Greek, it is \u0001unto him,\u0002[3] to signify he is also our last end. See the notes, John chap. i. (Witham) --- All things are from God, as their first cause and creator; all things are by God, as the ruler and governor of the universe; and all things are in God, or (as the Greek has it) for God, because they are all directed to his honour and glory. For he hath made all things for himself. (Psalm xvi; St. Basil, lib. de Spiritu sto. chap. 5.)" } ] }, { "chapter": 12, "slug": "id156.html", "header": "Romans xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "With this chapter St. Paul begins his second part, in which he gives us most excellent lessons of morality, after which every Christian should aim to form his life, and thus resemble Jesus Christ and his saints. (Haydock) --- \u0001That you present your bodies a living sacrifice.\u0002 And how must this be done? says St. Chrysostom, hom. xx. Let the eye abstain from sinful looks and glances, and it is a sacrifice; the tongue from speaking ill, and it is a sacrifice, &c. --- \u0001Your reasonable service,\u0002 or worship,[1] \u0001from you;\u0002 nothing being more reasonable, than for men to serve God with their souls and bodies, &c. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "Take care, lest you imitate the practices of worldlings. Let your heart, your ambition, carry you to heaven: ever despise those things which the world admires, that every one may see by your actions that you are not of the society of worldlings, and have neither regard nor friendship for them. (Calmet) --- Transform yourselves into new men, by the renewal of your mind, that you may discern on all occasions, what is most perfect, most pleasing and acceptable to God. (Bible de Vence)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001To be wise unto sobriety.\u0002 Not pretending to be more wise, or more knowing than you are. --- \u0001As God hath divided to every one the measure of faith.\u0002 The sense by what follows is, that every one make the best use, for the glory of God, and the good of his neighbour, of the gifts and graces which he hath received together with the faith of Christ; i.e. \u0001of prophecy,\u0002 or the gift of interpreting past prophecies, or of foretelling things to come, \u0001of exhorting,\u0002 of \u0001ministering\u0002 as to those functions which belong to the ministers of the gospel, &c. (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "The apostle does not here prohibit that defence, by which a person, either by word or action, preserves himself from injury. This he could not condemn, since he had so often recourse to it himself, as we read in the Acts of the Apostles: and in the second [epistle] to Timothy, he writes: \"In my first defence no one was with me.\" Be he only forbids that revenge which a person takes of his neighbour, by private means, without having recourse to legal authority. (Estius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Communicating\u0002 [2] \u0001to the necessities of the saints.\u0002 Making them partakers of what you have, by relieving them. (Witham)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Condescending to the humble,\u0002 in the spirit of charity and sweetness. See Luke ii. 48. (Witham)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001If it be possible,....have peace with all.\u0002 That is, if it can be without prejudice to truth or justice, &c. And even when others wrong you, seek not to revenge yourselves, but leave your cause to God. Do good offices even to those that do evil to you. (Witham)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Give place to wrath.\u0002 That we do, says St. Chrysostom, when we leave all to God, and endeavour to return good for evil. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Thou shalt heap coals of fire on his head.\u0002 This figurative way of speaking is differently expounded. Some say, inasmuch as by this means thou shalt make him liable to greater punishments from God. Others, as St. Jerome and St. Augustine, by \u0001coals of fire,\u0002 understand kindnesses and benefits, which shall touch the heart, and inflame the affections even of thy enemies, which shall make them sorry for what they have done, and become thy friends. (Witham)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "This is the apostle's conclusion of the foregoing instructions. Be not overcome by the malice of thy enemy, so as to wish to revenge thyself, without leaving all to the just judgment of God; but overcome his malice by thy kindness. This is complied with, when upon occasion of injuries received we always make a return of kindness, and in proportion as the malice of our enemies increases, our spirit of benevolence should also increase. (Estius)" } ] }, { "chapter": 13, "slug": "id157.html", "header": "Romans xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Let every soul,\u0002 or every one, \u0001be subject,\u0002 &c.[1] The Jews were apt to think themselves not subject to temporal princes, as to taxes, &c. and lest Christians should misconstrue their Christian liberty, he here teacheth them that every one (even priests and bishops, says St. Chrysostom) must be subject and obedient to princes, even to heathens, as they were at that time, as to laws that regard the policy of the civil government, honouring them, obeying them, and their laws, as it is the will of God, because the power they act by is from God. So that \u0001to resist them,\u0002 is \u0001to resist God.\u0002 And every Christian must obey them even for conscience-sake. St. Chrysostom takes notice that St. Paul does not say that there is no prince but from God, but only that there is no power but from God, meaning no lawful power, and speaking of true and just laws. See hom. xxiii. (Witham)" }, { "marker": "Ver. 8-9.", "first": 8, "last": 9, "text": "\u0001But that you love one another.\u0002 This is a debt, says St. Chrysostom, which we are always to be paying, and yet always remains, and is to be paid again. --- \u0001He that loveth his neighbour, hath fulfilled the law.\u0002 Nay, he that loves his neighbour, as he ought, loves him for God's sake, and so complies with the other great precept of loving God: and upon these two precepts (as Christ himself taught us, Matthew xxii. 40.) \u0001depends the whole law and the prophets.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Love of the neighbour worketh no evil.\u0002[2] This, by the Latin, is the true construction; and not, love worketh no evil to the neighbour, as it might be translated from the Greek. (Witham)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Now our salvation is nearer than when we believed.\u0002 Some will have the sense to be, that our salvation is now nearer, when the gospel is preached, and Christ offers us his graces, than when we believed the Messias was to come. Others expound it, that the more of our life is spent, we come nearer to the judgment of God, and to the salvation promised in heaven. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The night is passed.\u0002 That is, the night of sin and infidelity, in which you lived, before you began to serve Christ. (Witham) --- St. Paul is here addressing himself to Gentile converts. Before your conversion, you were in the darkness of infidelity: this time is past; now is the day, when the gospel has dissipated the darkness of idolatry, ignorance, and sin. Let us lay aside the works of darkness, by flying from sin, which hates the light, and seeks always to conceal itself; and let us put on the armour of light, the shield of faith, the breast-plate of justice, the helmet of salvation, and the sword of the spirit. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Let us walk honestly as in the day.\u0002 As men are accustomed to do in the light, without being afraid that their works come to light. --- \u0001Not in rioting and drunkenness, not in chambering,\u0002[3] not in \u0001beds and impurities,\u0002 not in immodest disorders. (Witham) --- The night of the present life full of darkness, of ignorance, and of sin, is already far advanced; and the day of eternity approaches: let us therefore cast off the works of darkness. (Bible de Vence)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001But put ye on the Lord Jesus Christ.\u0002 To \u0001put on,\u0002 is a metaphor used in the Scripture; as when it is said, \u0001put on the new man,\u0002 &c. \u0001And make not provision for the flesh in its concupiscenses.\u0002 That is, do not take care, nor pamper and indulge your appetite in eating and drinking, so as to increase your disorderly inclinations, but keep them in due subjection. (Witham) --- The apostle does not forbid all care of the body, since he himself says in the epistle to the Ephesians, v. \"No one ever hated his own flesh, but nourishes and cherishes it.\" But he forbids that care of the flesh, by which the desires and concupiscences of the flesh are strengthened and encouraged. This those are guilty of, who are always indulging in delights and voluptuousness. (Estius) --- Put ye on the Lord Jesus Christ, that is, enter into his sentiments, imitate his virtues, and indulge not the flesh in its inordinate desires." } ] }, { "chapter": 14, "slug": "id158.html", "header": "Romans xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Not in disputes about thoughts.\u0002[1] That is, without blaming or condemning the thoughts, and reasonings (as it appears by the Greek) of those new converts, who had been Jews, and who were still of this opinion, that they ought to abstain from \u0001meats\u0002 forbidden by the Jewish law, and observe the Jewish festival \u0001days.\u0002 You must charitably bear with the weakness of such converts. (Witham) --- Be tender with him who is weak in faith; enter not into disputes with him, which only serve to extinguish charity, and create inveterate prejudices." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Eat all things.\u0002 Viz. without observing the distinction between clean and unclean meats, prescribed by the law of Moses: which was now no longer obligatory. Some weak Christians, converted from among the Jews, as we here gather from the apostle, made a scruple of eating such meats as were deemed unclean by the law: such as swine's flesh, &c. which the stronger sort of Christians did eat without scruple. Now the apostle, to reconcile them together, exhorts the former not to judge or condemn the latter, using their Christian liberty; and the latter to take care not to despise, or scandalize their weaker brethren, either by bringing them to eat what in their conscience they think they should not: or by giving them such offence, as to endanger the driving them thereby from the Christian religion. (Challoner) --- \u0001For one\u0002 that is not so weak, but well instructed, \u0001believeth,\u0002 is persuaded, that \u0001he may eat all things,\u0002 the distinction of \u0001clean\u0002 and unclean meats being no longer obligatory under the new law of Christ. He that is weak, and not convinced of this Christian liberty, let him \u0001eat herbs,\u0002 or such things as he esteems not forbidden. It is likely some of them abstained many times from all manner of flesh, lest they should meet with what had been offered to idols, or lest something forbidden by the law might be mixed. (Witham)" }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001God hath taken him to him,\u0002 that eats of any meats; he accounts him his servant, and will reward him as such. --- \u0001God is able to make him stand,\u0002 and will justify him before his tribunal. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Between day,\u0002 &c. Still observing the sabbaths and festivals of the law. (Challoner.) --- \u0001And another judgeth every day.\u0002 That is, thinks every day to be taken away, that was to be kept, merely because ordered under the Jewish law. And now since both they who keep days, or do not keep them; and they who \u0001eat,\u0002 or who \u0001abstain,\u0002 do these things which a regard to God, and according to their conscience, let no one judge, or condemn the one party, nor the other; in these things, \u0001let every man abound in his own sense.\u0002 It is without grounds that some would pretend from hence, that Christians cannot be bound to fast, or abstain from flesh on certain days. The apostle speaks only of the distinction of meats, called \u0001clean\u0002 and \u0001unclean,\u0002 and of \u0001fasts\u0002 or \u0001feasts\u0002 peculiar to the law of Moses. It does not follow from hence, that the Catholic Church hath not power to command days of fasting, and abstaining, for self-denial or humiliation. (Witham) --- The apostle here treats only of the subject in hand, viz. the Mosaic distinctions of clean and unclean meats: and in this he allows, for that present time, each one to follow his own private judgment. St. Chrysostom observes that St. Paul did not wish the weak to be left to their own judgment in this, as in a point of no consequence; but that they should wait for a time. The converts were not immediately prohibited their accustomed practices, but they were tolerated in them for a while, till fully instructed. This we see in many of the converts at Jerusalem, who were still observers of the Mosaic ordinances; this was tolerated, that the synagogue might be buried with honour. (Estius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "The apostle here gives a remarkable proof of the divinity of our Saviour. He could not possibly be more express. He had said in the preceding verse, that all men should appear before the tribunal of Christ; to prove this assertion, he adduces this testimony of the prophet Isaias: \"As I live, saith the Lord, every knee shall bend before me, and every tongue shall confess to God.\" (Isaias chap. xlv.) Thus shall all acknowledge the power, the divinity, and sovereign dominion of Christ, by bending the knee; and by confessing to him, shall acknowledge him for the master and judge of all mankind. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Nothing is unclean of itself.\u0002 Because the law that made them unclean, is not now binding of itself, yet a man must not act against his conscience, neither must he, when he can avoid it, scandalize or offend the weak: nor cause divisions or dissensions. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "St. Paul repeats this, in almost the same words, in 1 Corinthians chap. viii. and plainly gives us to understand, that Christ died for the salvation of all men, by supposing a Christian brother, for whom Christ had died, in danger of perishing by the scandal given by another. This supposition could never have been made, if the death of Christ was only offered up for the elect: but we here learn from St. Paul, that they for whom Christ shed his blood and suffered the death of the cross, may perish eternally; and therefore all, even the greatest reprobates, may be saved, if they effectually desire it, by virtue of the death of our divine Redeemer." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Let not then our good,\u0002 or which we have a Christian liberty to do with a good conscience,\u0001 be evil spoken of,\u0002 because of the disputes and quarrels you have about it. (Witham)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The kingdom of God is not meat,\u0002 &c. It does not consist in eating, nor in abstaining, both which may be done without sin, but in \u0001justice, peace,\u0002 &c. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Destroy not the work of God for meat.\u0002 That is, do not hinder your brother's salvation, \u0001for whom,\u0002 whoever he be, \u0001Christ died,\u0002 who may be so offended at the liberty which you take, as to quit the Christian religion; or you may make him sin against God, by eating by your example against his weak conscience. (Witham)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hast thou faith?\u0002 [2] He doth not here mean, saith St. Chrysostom, a faith to believe divine truths. But art thou by faith persuaded in mind and conscience, that to eat meats formerly forbidden, is now lawful, \u0001have it within thyself,\u0002 remain in this faith and conscience, but make it not appear, when it is prejudicial to thy weak brother. --- \u0001Happy is he that condemneth not himself,\u0002 that maketh not himself liable to condemnation, by giving scandal, by using that liberty, which he is convinced is allowed. Or happy is he that acteth not against his conscience, by doing what he sees is allowed of by others, but which his conscience tells him he ought not to do. (Witham)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He that discerneth,\u0002 or who judgeth that he ought to abstain from such meats, if he eat, is self-condemned, because he acts not \u0001according to\u0002 his \u0001faith.\u0002 For whatever a man doth, and is not according to what he \u0001believeth\u0002 he may do, or whatever is against a man's conscience, \u0001is sinful\u0002 in him. It is a mistake of the sense of this place, to pretend that every moral action done by an infidel, must needs be a sin, as when he gives an alms to relieve the necessities of the poor. (Witham) --- \u0001Discerneth.\u0002 That is, distinguisheth between meats, and eateth against his conscience, what he deems unclean. --- \u0001Of faith.\u0002 By \u0001faith\u0002 is here understood judgment and \u0001conscience:\u0002 to act against which is always a sin. (Challoner)" } ] }, { "chapter": 15, "slug": "id159.html", "header": "Romans xv.", "notes": [ { "marker": "Ver. 1. &c.", "first": 1, "last": 1, "text": "\u0001We that are stronger,\u0002 &c. The apostle goes on with his exhortation not to scandalize, or offend such as are \u0001weak,\u0002 and not well instructed in faith. He brings the example of Christ, \u0001who pleased not himself,\u0002 who submitted himself to the law of circumcision, when he was above the law, who bore with the weakness and sins of others, their reproaches, their blasphemies, which he could not but hate, but this to gain their souls. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Receive one another,\u0002 in the spirit of charity, peace, patience, as \u0001Christ also hath received you,\u0002 and bore with your infirmities. (Witham) --- Mutually support each other for the glory of God: learn to practise a grand lesson of Christian morality, to bear and to forbear. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Christ Jesus was minister of the circumcision,\u0002 who came both for the salvation of the Jews, and of the Gentiles, who preached and would have his gospel first preached to the Jews, \u0001for the truth of God to confirm the promises made to the fathers,\u0002 that he, the Messias, should be sent for their salvation; but at the same time also for the salvation and conversion of the Gentiles, which he confirms by divers evident testimonies of the holy Scriptures. (Witham) --- He calls our Saviour the minister of circumcision, that is, of the Jews, because he appeared amongst them, dwelt amongst them, and himself preached amongst them. This was a privilege which the Gentiles did no enjoy, having never seen, nor heard Jesus Christ, since he confined his preaching to the strayed sheep of the house of Israel; and this, to accomplish the promises made to their fathers. (Calmet)" }, { "marker": "Ver. 15. &c.", "first": 15, "last": 15, "text": "\u0001I have written to you, brethren, more boldly,\u0002 &c. St. Chrysostom admires with what mildness he addresses himself to them, yet puts them in mind, that he is \u0001the minister,\u0002 and the \u0001apostle of the Gentiles,\u0002 in which he may have reason to glory, or \u0001boast.\u0002 --- \u0001Sanctifying the gospel of God,\u0002 preaching it in a holy manner, that the Gentiles may be sanctified by it. (Witham) --- To be the minister of Jesus Christ among the nations, exercising in their regard the rite of sacrifice, as we read in the Greek, \u0001ierourgounta.\u0002 --- \u0001For I dare not,\u0002 I shall forbear to speak of any thing but my labours: I need not mention the power of \u0001miracles\u0002 and \u0001wonders,\u0002 which the \u0001Holy Ghost\u0002 hath done by me in many places, from Jerusalem to Illyricum, in places where Christ had not been preached by others. And now having \u0001no more place,\u0002 nor occasion to preach \u0001in these countries,\u0002 when \u0001I begin my journey to Spain,\u0002 &c. by which, it appears, he designed at least to go into Spain. (Witham)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "St. Paul does not mean to say, that he never preached where the gospel had before been announced; this would not have been true, for he preached at Damascus, where there were already Christians, whom he formerly wished to take in chains to Jerusalem; and again in this epistle he announces the truths of the gospel to the Romans already converted by the preaching of St. Peter. But he means to say, that on these occasions he acts not as an apostle, whose office it is to preach to infidels; but as one that waters, confirms, comforts, as he says in the beginning of this epistle: and this he did as occasion offered, as the subsequent verses shew, where he tells us his design in calling on the Romans, in his journey to Spain. (Estius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "It is a matter of dispute, whether St. Paul ever executed this his design of visiting Spain. The proofs of the Spaniards, who consider it as certain, are by no means unanswerable. There remain no certain monuments of this journey of his. The proof taken from the words of St. Clement, who lived at Rome in the time of St. Paul, is not certain, since he only says, that St. Paul came to the very extremities of the west. It is a subject on which commentators appear pretty equally divided. (Calmet) --- There is an old tradition that St. Paul, in his journey to Spain, left three of his disciples in Gaul; Trophimus at Arles, Crescentius at Vienne, and Paul at Narbonne; but this very tradition is disputed. (Bible de Vence)" }, { "marker": "Ver. 25-28.", "first": 25, "last": 28, "text": "\u0001But I shall go to Jerusalem,\u0002 &c. By this St. Paul is thought to have written this epistle at Corinth, where he was about to set forward for Jerusalem, with the charities collected in Achaia and Macedonia, for the poor Christians in Judea. This he calls to \u0001minister\u0002 to the poor saints, or to be \u0001serviceable\u0002 to them. And to exhort others to the like charitable contributions, he says, (ver. 27.) \u0001they are their debtors;\u0002 that the converted Gentiles are debtors to the converts, who had been Jews, as having been made partakers of the promises, particularly made to the people of the Jews, and sharers of those spiritual blessings, which Christ promised to the Jews, but were also conferred upon the Gentiles. He looks upon it, therefore, reasonable, that they relieve the Jews in their temporal wants. The apostle says, he goes \u0001to consign to them this fruit,\u0002 to deliver to them their contributions. (Witham)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001I know,\u0002 by the Spirit of God revealing it to me, that God will give \u0001a blessing\u0002 to my labours, when I come to you. That I may \u0001be delivered\u0002 from the \u0001unbelievers in Judea, from the \u0002unbelieving Jews, foreseeing the persecution he should there meet with. That I may \u0001be refreshed\u0002 with you, have comfort by finding peace and union among you. (Witham)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "The word in the original signifies to combat with another, to teach us, that to beg the prayers of our friends will be of little assistance to us, if we do not join our prayer also, and labour, on our part, to the best of our power. (Calmet)" } ] }, { "chapter": 16, "slug": "id160.html", "header": "Romans xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I commend,\u0002 &c. He concludes with a number of salutations, to show his affection for them. --- \u0001Phœbe,\u0002 who is in the ministry, or employed in the ministry, as women, called \u0001diaconissæ,\u0002 used to be, privately instructing catechumens, assisting particularly at the baptizing of women, distributing charities, &c. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "It is not exactly known to what the apostle here refers. Origen thinks that they delivered the apostle from the snares of the Jews. Others, that they exposed themselves for him in the sedition raised at Corinth, or in that at Ephesus, when he was in such danger, on account of the outcry of the silversmiths. The obligations of the Churches of the Gentiles towards them must be understood of the hospitality, which these faithful servants of Christ exercised to all. (Calmet) --- \u0001Ton eauton trachelon upethekan,\u0002 a proverbial expression, as in Latin, præbere cervices, caput objicere periculis, to support any thing, or person, that is in a sinking way, or in great danger." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "This means the assembly of Christians, who probably resorted to the house of Prisca and Aquila, as to a place of retreat, and there held their religious assemblies. Or it may mean their family only, which was as regular and holy as an assembly of saints. The apostle, in another place, salutes the Church in the house of Nympha, and writing to Philemon, salutes the Church in his house. (1 Corinthians xvi. 19.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "Thus the primitive Christians express their concord and benevolence, as also their perfect equality. For it was customary with the Persians, and all oriental nations, to salute only their equals thus; though, to their inferiors, the presented their hand to be kissed. (St. Clem. Pædog. and Polus.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "The apostle does not here say that these men caused scandals, contrary to the Scripture; but contrary to the doctrine delivered to them: this place, therefore, is an argument in favour of tradition. (Estius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "This Tertius was the amanuensis, or secretary of St. Paul, and wrote this epistle as St. Paul dictated. It is not on that account less divinely inspired than the rest. (Estius)" }, { "marker": "Ver. 25-27.", "first": 25, "last": 27, "text": "\u0001Now to him that is able,\u0002 &c. These three last verses, in divers Greek copies, were found at the end of the 14th chapter, where we find them expounded by St. Chrysostom. --- \u0001According to the....mystery\u0002 kept secret \u0001from eternity, now made manifest;\u0002 he means the mystery of Christ's incarnation, and man's redemption, formerly revealed indeed to the prophets, but now made \u0001known to all nations,\u0002 in order to bring all men to \u0001the obedience of\u0002 the gospel, by embracing the faith and doctrine of Christ. (Witham)" } ] } ] }, "rut": { "book": "rut", "intro": [ { "text": "THE BOOK OF RUTH.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book is called Ruth, from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner)" }, { "text": "The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret)" }, { "text": "Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington)" }, { "text": "\u0001Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra,\u0002 Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet)" }, { "text": "Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)" } ], "intro_slug": "id484.html", "chapters": [ { "chapter": 1, "slug": "id485.html", "header": "Ruth i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of one.\u0002 Hebrew, \"And it came to pass in the days when the judges ruled.\" (Haydock) --- The \u0001and\u0002 shews the connection with the former book. (Calmet) --- \u0001Land.\u0002 Chaldean adds, \"of Israel,\" (Menochius) while the less fertile country of Moab had abundance. God thus punished the idolatry of his people. Some say the famine lasted ten years; but this is uncertain, though Noemi continued so long out of the country, ver. 4. (Salien)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Elimelech\u0002. Josephus and others read erroneously, Abimelech. He was probably called also Jokim, 1 Paralipomenon iv. 22. --- \u0001Ephrathites.\u0002 This title often designates people of the tribe of Ephraim; (Judges xii. 5., and 1 Kings i. 2,) but here it means those of Ephrata, which is also called Bethlehem of Juda, about five or six miles south of Jerusalem, Genesis xxxv. 19., and Micheas v. 2. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ruth\u0002 was the wife of Mahalon; (chap. iv. 10,) and signifies one \"well watered, (Menochius) or inebriated,\" &c. (Haydock) --- The sons of Noemi were excused by necessity in marrying idolaters, though they ought to have done their best to convert them. The Chaldean greatly condemns their marriage, and thinks that their death was in punishment of their prevarication, Deuteronomy vii. 3. and xx. 11. (Calmet) --- Salien is of the same opinion. So various have always been the sentiments of people on this head! (Haydock) See Serarius, q. 11." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Mothers,\u0002 who had separate apartments from the men. (Calmet) --- \u0001Me.\u0002 They had behaved with great respect and love towards their husbands, and towards Noemi, whom they even wish to accompany. (Menochius) --- The pronouns in this, and verses 9, 11, 13, and 19, are surprisingly corrupted in Hebrew being masculine or feminine, where we should expect the contrary. (Kennicott)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Take.\u0002 She proposes marriage to them, as a state more suitable to their years, (Haydock) and wishes that they may experience none of its solicitudes, (1 Corinthians vii. 28,) but be constantly protected by their husbands. Widows are exposed to many difficulties. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of me.\u0002 Hence it appears that the Rabbins are under a mistake, when they say that those children who are born after the death of their brothers, are not obliged to take their widows." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Marry.\u0002 Hebrew, \"would you stay for them from having husbands?\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And returned,\u0002 is not expressed in Hebrew. But the Septuagint have, \"and she returned to her people.\" (Haydock)." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To her gods,\u0002 &c. Noemi did not mean to persuade Ruth to return to the false gods she had formerly worshipped; but by this manner of speech, insinuated to her, that if she would go with her, she must renounce her false gods, and turn to the Lord, the God of Israel. (Challoner) --- She wished to try her constancy. (Salien) --- Most infer from this passage, that Orpha was never converted, or that she relapsed. --- \u0001Her gods,\u0002 may indeed be rendered in the singular, \"god.\" But what god was peculiar to her and the Moabites, but Chamos? (Calmet) --- Noemi might well fear that Orpha would give way to the superstition of her countrymen, to which she had been addicted, even though she might have made profession of serving the true God, while she lived with her. (Haydock)." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The Lord do so and so,\u0002 &c. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner) --- It is not certain that they expressed what particular evils. (Calmet) --- They might be willing to undergo any punishment, if they should transgress. (Haydock) --- The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings xx. 10. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That Noemi.\u0002 This exclamation might proceed either from surprise, or from contempt. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001That is.\u0002 The explanations are added by St. Jerome. (Haydock) --- Noemi had formerly a husband and two sons, with great riches, of which she was now deprived. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Almighty.\u0002 Hebrew \u0001Sadai,\u0002 (\"the self-sufficient) hath afflicted.\"" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Harvest.\u0002 About the month of Nisan, or our March (Calmet) and April. (Menochius)" } ] }, { "chapter": 2, "slug": "id486.html", "header": "Ruth ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Booz.\u0002 The Scripture does not specify how nearly they were related. Rabbi Josue says Elimelech, Salmon, and Tob (chap. iii. 13,) were brothers, and Booz was the son of Salmon, which cannot be refuted, (Serar. q. 1.; Menochius) though the authority and proofs be very weak. It is not, however, more probable that Booz was the \u0001brother\u0002 of Elimelech. Some think that he was not the immediate son of Salmon, as four persons seem too few to fill up the space of 366 years, from the marriage of Rahab till the birth of David. But this is not impossible. (Calmet) See chap. iv. 20." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001To me. \u0002It was the privilege of the poor and of strangers to glean, Deuteronomy xxiv. 19., and Leviticus xix. 9. Yet Ruth asks leave, through civility. (Calmet) --- This law is no longer in force, but it would be inhuman for the rich to deny this liberty to those who are in distress, and willing rather to work than to beg. (Tirinus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001With you. \u0002This blessing the Church still adopts in her service. (Worthington) --- It was customary to bless one another during harvest, Psalm cxxviii. 5, 8. (Calmet) --- Booz did, as Cato advises, \u0001Ne opera parcas visere; \u0002\"See what is going forward.\" The master's eye makes the servants diligent. (Haydock)." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "Man. Hebrew náhar, a man in the prime of life. He had the care of all in the field, during the absence of his master; whence Josephus styles him agrocomos, or agronomos. (Menochius) --- Homer mentions an officer or king, standing with his sceptre in the midst of the reapers, and silently rejoicing at the rich profusion of the field. (Iliad) --- Thus we see the taste of the ancients, while agriculture was honourable." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Moment. \u0002Hebrew, \"her tarrying in the house is but small, \u0001or\u0002 till now, that she remains a little in the house.\" She entered the house with the reapers, during the excessive heat of the day, and to avoid the suspicion of taking more than was allowed, during their absence. (Calmet) --- Septuagint, \"she hath not discontinued to work in the field even a little.\" Her diligence and modesty attracted the notice of Booz. (Haydock)." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thee. \u0002The men tied the corn after the female reapers, (Calmet) and Ruth was authorized to follow, close at their heels, without fear. (Haydock) --- \u0001The waters. \u0002This is not expressed in Hebrew but it is in the Septuagint and the Chaldean. (Calmet) --- The privilege of having water in those countries was very considerable. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Country. \u0002St. Elizabeth was impressed with similar sentiments, when she was visited by the blessed Virgin; (Haydock) and so was David, when he considered the wonderful condescension of God, Psalm viii. 5., cxliii. 3., and Job vii. 17. (Calmet) --- Frequent instances occur in Scripture of people worshipping, or shewing their gratitude to their fellow creatures, by this posture of the body. (Menochius) --- Yet no suspicion of idolatry attaches to them, Genesis xxiii. 7., &c. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Heretofore, \u0002to embrace the same religion. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Work. \u0002Booz doubted not but a full and eternal reward was due to good works. (Worthington) --- \u0001Fled. \u0002This similitude frequently occurs, (Psalm xxxv. 8., and Matthew xxiii. 37,) to denote protection. (Calmet). --- Chaldean, \"Thou art come to be a proselyte, and to hide thyself under the shade of the majesty of his glory.\" (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Heart. \u0002This has the same meaning as the former part of the sentence. (Calmet) See Osee ii. 14. (Haydock) --- \u0001Maids, \u0002but more lowly and mean. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vinegar, \u0002or small wine, made on purpose for working people. Some think that such was presented to our Saviour. Yet vinegar was very frequently mixed with other things, and was esteemed particularly refreshing. (Pliny, [Natural History?] xxiii. 1.) (Calmet) --- \u0001Side. \u0002Not in front, that they might not stare at her. (Menochius) --- \u0001And she, \u0002&c. Hebrew, \"and he gave her frumenty, \u0001or\u0002 parched corn.\" A little oil might be poured upon it. See Leviticus ii. 14., and 2 Kings xxvi. 28. (Haydock) --- Travellers in Ethiopia only take parched barley with them. (Calmet) --- \u0001The leavings, \u0002to Noemi. \"Learn, says Seneca, (ep. 110,) to be content with a little.\" Septuagint, \"and Booz heaped up food before her, and she ate and was filled, and left \u0001a part.\u0002\" (Haydock) --- But it appears that she afterwards took it home, ver. 18. (Menochius) --- The vinegar and corn which were given to Ruth were very refreshing. The Spaniards still drink \u0001posca, \u0002or water and vinegar. (Tirinus)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Reap. \u0002Hebrew, \"if she will glean, even among the sheaves, do not cover her with confusion,\" (Haydock) or hinder her, Psalm xliii. 10. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rod, \u0002as Gedeon had done, Judges vi. 11. --- \u0001That is, \u0002&c., an explanation of the Vulgate. (Calmet)-The ephi contained three pecks and three pints. (Arbuthnot) --- Alcazar and Cornelius a Lapide say 960 ounces. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Dead. \u0002He hath not forgotten Elimelech, his friend, for whose sake he treats his daughter-in-law with kindness. (Haydock) --- \u0001Kinsman. \u0002Hebrew adds, \"one of our redeemers, (Calmet) \u0001or\u0002 next kinsmen.\" (Haydock) --- To such the right of avenging the slain, of marrying the widow of the deceased, and entering upon his property, belonged. The best interpreters suppose that Booz was the nephew of Elimelech. (Calmet) (Leviticus xxv. 25., and Deuteronomy xxv. 5.) (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001And the wheat. \u0002Hebrew, Syriac and Arabic, \"\u0001It is good \u0002that thou keep close to the maidens of Booz, and continue to glean with them till,\" &c. This was the advice of Noemi: but Providence ordered that Ruth should be married to Booz before the commencement of the wheat harvest. (Calmet) --- The Protestants agree with the Vulgate and Septuagint. \"So she kept fast by, &c., unto the end of the barley harvest, and of the wheat harvest, and dwelt with her mother-in-law.\" These last words are expressed by the Vulgate in the following chapter. (Haydock)." } ] }, { "chapter": 3, "slug": "id487.html", "header": "Ruth iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I will. \u0002Hebrew and Septuagint may be read with an interrogation in the same sense. \"Shall I not seek rest?\" (Haydock) --- By this expression she means a husband, chap. i. 9. Marriage fixes the unsettled condition of women. (Calmet) --- Noemi being apprised of the law, entertained hopes that she could engage Booz to marry Ruth. (Haydock) --- Thus her penury would cease, and she would perhaps have children, as she earnestly desired. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Night. \u0002In Palestine, and other maritime countries, a breeze generally arises from the sea in the evening. It was then that Booz seized the opportunity of winnowing his barley; so that, at an early hour, he gave Ruth six measures, and retired to rest, beside some of the remaining sheaves (Calmet) in an adjoining apartment, erected for the protection of the reapers during the great heats, and to contain the corn in case of a shower. (Columella, i. 7. and ii. 51.) This shade was probably in the same field where Ruth had been gleaning. (Calmet) --- She might lawfully seize this opportunity (Haydock) to obtain an honest marriage. (Du Hamel)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Garments. \u0002External cleanliness has many attractions, Judith x. 3. Many editions of the Hebrew are very confused, by the improper insertion of \u0001i\u0002: \"I will put the garments on thee, and \u0001get me down,\u0002\" &c. (Kennicott)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sleepeth. \u0002People of fortune did not disdain to sleep among the corn." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Merry. \u0002Hebrew, \"good,\" yet by no means intoxicated. (Du Hamel; Menochius) --- It was formerly the custom, as it is still in many places, (Haydock) to conclude the harvest with a feast; (Calmet) on which day Cato observes, that the men and oxen did not work. (De re Rust. c. 131.) Hence the \u0001vacuna\u0002 of Ovid. (Fast. vi.) (Tirinus) --- The pagans did this in honour of Jupiter and Ceres. But the true God had enjoined his people (Haydock) to offer the first-fruits to him, and to feast in his presence, Leviticus xxiii. 10., and Deuteronomy xxvi. 21. --- \u0001Sheaves, \u0002either of corn or of straw. (Septuagint) --- The Arabs and neighbouring nations still delight to rest upon the ground, with some clothes thrown over them. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Troubled. \u0002Hebrew may be rendered, \"and turned himself, \u0001or\u0002 felt,\" &c. (Calmet) --- He perceived something at his feet, when he awoke, and was in consternation, particularly when he perceived, through the glimmering light, a woman at his feet. (Haydock)." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Kinsman. \u0002Hebrew, \"a redeemer;\" (Calmet) one bound to defend and to espouse a brother's widow, if others more nearly akin refuse. (Haydock) --- Ruth modestly admonishes him of this duty, and begs that he would take her to wife, (Calmet) as he might then have done without any other formality. (Serar. q. vii.) --- We find a similar expression [in] Ezechiel xvi. 8., and Deuteronomy xxii. 80. Some think that she only asked for protection. The custom of the husband, stretching a part of his garment over his bride, was perhaps already established among the Hebrews. (Calmet) --- Hebrew and Septuagint, \"stretch thy wing over,\" &c. Chaldean, \"Let thy name be invoked upon thy handmaid, to take me to wife.\" (Menochius; Isaias iv. 1.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Thy latter kindness; \u0002viz., to thy husband deceased, in seeking to keep up his name and family, by marrying his relation according to the law, and not following after young men: for Booz, it seems, was then in years. (Challoner) Salien supposes about seventy years old. (Haydock) --- The affection which Ruth had all along displayed towards her husband, deserved applause. (Calmet) --- Much more did her present endeavours to comply with God’s law. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Woman. Virtuous\u0002 here may denote, \"strong, generous,\" &c., Proverbs xxxi. 10. (Calmet) --- But it includes the assemblage of all virtues. (Haydock)." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Than I. \u0002The Jews think that he was brother of Elimelech, while Booz was only his nephew. But they might be in the same degree; the other being only older. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Well. \u0002Hebrew \u0001tob. \u0002(Haydock) --- Hence the Jews would translate, \"If Tob will redeem thee, let him.\" They say that Tob was the paternal uncle of Mahalon: but it is not probable that his proper name should be only here mentioned, and not [in] chap. iv. The Septuagint and Chaldean are conformable to the Vulgate and the opinion of the Jews is abandoned by most interpreters; (Calmet) and by the Protestants, \"well, let him do the kinsman's part.\" (Haydock) --- \u0001Liveth\u0002. Chaldean, \"Bound by an oath, before the Lord, I say that I will fulfil my promise unto thee.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hither. \u0002The next kinsman might otherwise allege this as a pretext for not marrying her, (Salien) as people are but too apt to suspect the worst, though nothing amiss had passed between them. (Haydock) --- Booz consulted his own as well as Ruth's reputation: for the apostle admonishes us to abstain from every appearance of evil, 1 Thessalonians v. 22. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Mantle. \u0002The Syrian and Arabian ladies cover themselves all over with a large white veil, or piece of cloth, which has no holes, so that Ruth might conveniently carry the barley in it. --- \u0001Measures\u0002 is not in [the] Hebrew or Septuagint. Most people supply ephi. St. Jerome, who has translated six bushels, (allowing three to the ephi; chap. ii. 17,) has understood that Booz gave Ruth two ephi. If we explain it of six ephi, the burden would be great enough, consisting of 180 pints or pounds of barley. Bonfrere would supply six gomers, each of which consisted of only the tenth part of the ephi, or three pints, in all 18. But such a present seems too inconsiderable. We may therefore stick to St. Jerome, whose six measures (Calmet--- \u0001modios, \u0002bushels; Haydock.) make about 60 pints; (Calmet) or, according to others, 160 pounds, which, though heavy, a woman might carry. The Septuagint insinuate, that Ruth carried the barley in her apron. (Menochius) --- \u0001And. \u0002Hebrew, \"he \u0001went.\u0002\" But the text is probably corrupted. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001What, \u0002&c. Hebrew, \"Who \u0001art\u0002 thou?\" It was yet so dark that she did not know her. (Calmet)" } ] }, { "chapter": 4, "slug": "id488.html", "header": "Ruth iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gate, \u0002where justice was administered. --- \u0001Calling. \u0002Hebrew \u0001Ploni Almoni. \u0002(Calmet) --- Protestants, \" Ho! such a one.\" (Haydock) --- This form of speech is used concerning a person whose name we know not, or will not mention, 1 Kings xxi. 2. (Calmet) --- The name of this man is buried in eternal oblivion, perhaps because he was so much concerned about the splendour of his family, that he would not marry the widow of his deceased relation. (Tirinus)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Here, \u0002as witnesses, not as judges, ver. 9. (Calmet) --- This number was requisite in matters of consequence. (Grotius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Will sell. \u0002Some Latin copies read, \"sells, or has sold.\" But the sequel shews that she was only now disposed to do it. But what right had Noemi or Ruth to the land, since women could not inherit? The latter might indeed retain her title, as long as she continued unmarried. But Noemi only acted in her behalf. Selden thinks that their respective husbands had made them a present of some land. Josephus (ver. 11) asserts, that the person whom Booz addressed had already possession, and that he resigned his claim, as he would not take another wife. (Calmet) --- \u0001Our brother. \u0002He was his nephew, and calls him brother, as Abraham did Lot. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001This. \u0002Hebrew, \"I thought to uncover thy ear,\" or to admonish thee. Virgil (frag.) uses a similar expression, \u0001Mors aurem vellens, vivite, ait, venio: \u0002\"Death pulls the ear; live now, he says, I come.\" --- \u0001Not. \u0002Hebrew printed erroneously, \"But if he will not redeem it.\" (Kennicott)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001When. \u0002Hebrew again corruptly, \"On the day thou buyest the land of the hand of Noemi, I will also buy it of Ruth,\" &c. It ought to be, conformably to some manuscripts and the ancient versions, \"thou must also take Ruth,\" ver. 10. (Capel, p. 144, and 362.) (Kennicott) (Haydock) --- We see here the observance of two laws, the one preserving the inheritance in the same family, and the other obliging the next of kin to marry the widow of the deceased, if he would enjoy his land, Leviticus xxv. 10., and Deuteronomy xxv. 5. (Calmet) --- Such widows as designed to comply with this condition, took possession of the land on the death of their husband, and conveyed it to those whom they married, till their eldest son became entitled to it. (Abulensis, q. 30 to 61.) --- \u0001Inheritance. \u0002The son to be born, would be esteemed the heir of his legal parent. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Family. \u0002Hebrew, \"I cannot redeem it for myself, lest I spoil my own inheritance.\" He was afraid of having too many children, and sensible that the first son that should be born of the proposed marriage, would not be counted as his. (Haydock) --- The miserable Onan had the same pretext, Genesis xxxviii. 9. Chaldean, \"Since I cannot make use of this privilege, having already a wife, and not being allowed to take another, as that might cause dissensions in my family, and spoil my inheritance, do thou redeem it,….as thou art unmarried.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Israel. \u0002Hebrew, \"and this was the testimony in Israel.\" The ceremony here specified is very different from that which the law prescribed, Deuteronomy xxv. 7. But Josephus says, that they complied with all the regulations of the law, and that Ruth was present on this occasion. (Calmet) --- Perhaps the law was not executed in all its rigour, when another was found to marry the widow, (Worthington) and when no real brother was living. (Tirinus)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Chelion. \u0002As Orpha, his widow, took no care to comply with the law, all his possessions devolved on his brother’s posterity. (Menochius) --- It was presumed that she would marry some Moabite. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Moabitess. \u0002The sons of Elimelech were excused in taking such women to wife, on account of necessity, and to avoid the danger of incontinence, which is a greater evil. Booz was under another sort of necessity, and was bound to comply with the law; (Calmet) so that he was guilty of no sin, as Beza would pretend. (Tirinus) --- Some also remark, that the exclusion of the people of Moab from the Church of God, regarded not the females, (St. Augustine, q. 35, In Deut.; Serar.; Tirinus; &c.) particularly if they embraced the true religion. According to the Rabbins, Obed should have been accounted a Moabite, as they say children follow the condition of their mothers: but we need not here adopt their decisions. --- \u0001People. \u0002Hebrew, \"and from the gate of his place.\" In the assemblies, the legal son of Mahalon would represent him, though he was also considered as the son of Booz, at least if the latter had no other, as was probably the case." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Israel, \u0002by a numerous posterity. --- \u0001That she. \u0002Hebrew, \"mayst thou acquire riches,\" &c. (Calmet). --- Protestants, \"do thou (Booz) worthily in,\" &c. (Haydock). --- \u0001Ephrata: \u0002another name of Bethlehem. (Challoner)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Phares. \u0002His family was chief among the five, descended from Juda. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Successor. \u0002Hebrew, \"redeemer, that his (Booz, or the Lord's) name,\" &c. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Comfort. \u0002Hebrew, \"to make thy soul revive.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Obed; \u0002\"serving,\" to comfort the old age of Noemi, (ver. 15,) who gave him this name, (Serar. q. 14,) at the suggestion of her neighbours. (Menochius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001These. \u0002Hence the design of the sacred writer becomes evident, (Calmet) to shew the genealogy of David, from whom Christ sprang, as it had been foretold. See Genesis xlix., and Matthew i.; &c. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Aram. \u0002He is called Ram in Hebrew and 1 Paralipomenon ii. 9." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "Salmon. Hebrew and Chaldean, Salma, (Haydock) though we read Salmon in the following verse. (Calmet) --- This is one argument adduced by Houbigant, to shew that this genealogy is now imperfect. He concludes that Salma ought to be admitted, as well as Salmon; and, as the reason for calling the first son of Ruth, Obed, \"serving or ploughing,\" seems rather harsh, as we should naturally expect some more glorious title. He thinks that the immediate son of Ruth was called Jachin, \"he shall establish;\" and that Solomon called one of the pillars before the temple by his name, as he did the other Booz, \"in strength,\" in honour of his ancestors. Báz icin means, \"In strength (or solidity) it (he) shall (stand or) establish.\" As the son of Booz established his father's house, (ver. 10, 11,) so these pillars denoted the stability of the temple. We must thus allow that the hand of time has mutilated the genealogy of David, and that two ought to be admitted among his ancestors, who have been here omitted, as St. Matthew likewise passes them over as well as three others, who were the descendants of Joram. The same omission of Jachin occurs 1 Paralipomenon ii. 11, where we find Salma instead of Salmon. Houbigant supposes that the sacred writers, Esdras and St. Matthew, gave the genealogies as they found them, without correcting the mistakes of transcribers. (Chronolog. sacra, p. 81.) But there might be some reason for the omission which we do not know; and Nahasson, Booz, and Joram might be said to beget Salmon, Obed, and Jechonias, though they were not their immediate children. Salien and many others assert, that there were three of the name of Booz, succeeding each other, so that six persons instead of four fill up the space of 440 years, from the taking of Jericho till the building of the temple. Salien, in the year of the world 2741, in which year he places the birth of the third Booz, who married Ruth, seventy years afterwards. Petau allows 520 years from the coming out of Egypt till the fourth year of Solomon, so that he leaves above 420 years to the three generations of Booz, Obed, and Isai. But he prudently passes over this chronological difficulty. Usher supposes that each of these people were almost 100 years old when they had children; and he produces many examples of people who lived beyond that age, but he does not mention any, since the days of Moses, who had children at such an advanced age, much less that many in the same family, and in succession, were remarkable for such a thing. Moreover, according to Houbigant's chronology, Booz and Obed must have had children when they were almost 120, and Isai in his 107th year. But by admitting Salma and Jachin, the five persons might each have sons when they were about seventy, and thus would complete 347 years. See chap. ii. 1. (Haydock)." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001David, \u0002the king, whom Samuel crowned, though he did not live to see him in the full enjoyment of his power, (Haydock) as he died before Saul. (Calmet) --- Thus the greatest personages have people of mean condition among their ancestors, that none may be too much elated on account of their high birth. Ruth, notwithstanding her poverty, was a striking figure of the Christian Church. (Haydock) --- The Gentiles were \u0001strangers\u0002 to Christ, on account of their errors, but related to him in as much as they were his creatures. Their miserable condition pleaded hard for them, that Jesus would receive them under his protection, espouse and give them rest and peace. Booz would not marry Ruth till the nearer relation had refused, and thus brought dishonour on himself; (Deuteronomy xxv.) so Jesus was principally sent to the lost sheep of the house of Israel, and did not send his apostles to the Gentiles till the Jews had rejected their ministry. (Calmet) --- See St. Ambrose, de fide, iii. 5. (Du Hamel) --- Ruth was also a pattern of the most perfect virtues. See Louis de Puente. (Tirinus)" } ] } ] }, "sir": { "book": "sir", "intro": [ { "text": "ECCLESIASTICUS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This book is so called from the Greek word that signifies \u0001a preacher:\u0002 because, like an excellent preacher, it gives admirable lessons of all virtues. The author was Jesus, the son of Sirach, of Jerusalem, who flourished about two hundred years before Christ. As it was written after the time of Esdras, it is not in the Jewish canon; but is received as canonical and divine by the Catholic Church, instructed by apostolical tradition, and directed by the Spirit of God. It was first written in Hebrew, but afterwards translated into Greek by another Jesus, the grandson of the author, whose prologue to this book is the following: (Challoner)" }, { "text": "\u0001THE PROLOGUE.\u0002", "center": true }, { "text": "The knowledge of many and great things hath been shewn us by the law, and the prophets, and others that have followed them: for which things Israel is to be commended for doctrine and wisdom: because not only they that speak must needs be skilful, but strangers also both speaking and writing, may \u0001by their means\u0002 become most learned. My grandfather, Jesus, after he had much given himself to a diligent reading of the law, and the prophets, and other books, that were delivered to us from our fathers, had a mind also to write something himself, pertaining to doctrine and wisdom; that such as are desirous to learn, and are made knowing in these things, may be more and more attentive in mind, and be strengthened to live according to the law. I entreat you, therefore, to come with benevolence, and to read with attention, and to pardon us for those things wherein we may seem, while we follow the image of wisdom, to come short in the composition of words; for the Hebrew words have not the same force in them, when translated into another tongue. And not only these, but the law also itself, and the prophets, and the rest of the books, have no small difference, when they are spoken in their own language. For in the eight and thirtieth year coming into Egypt, when Ptolemy Evergetes was king, and continuing there a long time, I found there books left, of no small nor comtemptible learning. Therefore I thought it good, and necessary for me to bestow some diligence and labour to interpret this book: and with much watching and study, in some space of time, I brought the book to an end, and set it forth for the service of them that are willing to apply their mind, and to learn how they ought to conduct themselves, who purpose to lead their life according to the law of the Lord." }, { "text": "--- If some forbear to urge the authority of this book, in disputes with the Jews, we need not be surprised, as there were other proofs against them. We often act with Protestants in the same manner, even using their versions, &c. (Haydock)" }, { "text": "It was alleged in the controversies about baptism and grace, and no one thought of rejecting its testimony, chap. xxxiv. 30. (St. Cyprian, ep. 65.; St. Augustine, Bap. vi. 34., and Grat. ii. 11., &c.)" }, { "text": "The Councils of Ephesus, 3d Carthage, (c. 47.) Francfort, 8th Toledo, and Trent, ought to settle all doubts on this head. The Jews themselves have a great regard for the book, (though the Thalmud condemns it for admitting more persons than one in God) and seem to have copied many sentences from it into the two Syriac alphabets of Ben Sira. This may be the work which St. Jerome (Pref. in Sal.) testifies he saw in Hebrew, as that text cannot at present be found. (Calmet)" }, { "text": "See ep. 115. (Du Hamel)" }, { "text": "But this is no proof that it was not extant in St. Jerome's time, and the many variations between the Greek copies themselves and the Vulgate, may owe their rise to the different translators omitting some parts of it. (Haydock)" }, { "text": "The same person seems to have translated this and the former book [Wisdom] into Latin in the earliest ages, though the present work is more obscure, because the Greek is less beautiful, of which the Roman edition is deemed the most correct; though the Complutensian agrees with the Vulgate. He appears to have given frequently a double version, for fear of not having expressed the full sense in the first, unless the additions be his, or some other person's \u0001glosses,\u0002 which have crept into the text. (Calmet)" }, { "text": "If this be the case, near one hundred verses ought to be cut off, yet as they are published without any distinction by the Church, perhaps it would be as well to adhere to the former sentiment, or to suspend our judgment, chap. ix. 12. (Haydock)" }, { "text": "Many of the Fathers quote this book as the production of Solomon, because it contains many of his sentences preserved by tradition, (Menochius) and resembles his works. (St. Augustine, City of God xvii. 20.)" }, { "text": "The Greek styles it \"The Wisdom of Jesus, the son of Sirach.\" He has imitated (Haydock) the \u0001Proverbs\u0002 to chap. xxiv., \u0001Ecclesiastes\u0002 to chap. xlii. 15., where wisdom ends her exhortation, and the \u0001Canticle\u0002 [\u0001of Canticles\u0002] in the remainder of the work, praising God and the great men of the nation, down to Simon II. (Vales in Eusebius iv. 22.) (Calmet)" }, { "text": "The last chapter contains a \u0001prayer,\u0002 which may be in imitation of the book of \u0001Wisdom.\u0002 This work is often styled \u0001Panaretos,\u0002 a collection of pious maxims, (Haydock) or a \"receptacle of all virtues.\" (Worthington)" }, { "text": "Many think it was composed between the year of the world 3711 and 3783; (Torniel.) but it seem rather to have appeared in times of persecution, (chap. 36.) after Philopator had been incensed against Simon II for opposing his entrance into the sanctuary, (chap. l. 4., &c.) for which he ordered the Jews in Egypt to be cruelly butchered, (2 Machabees) and after Epiphanes, the Syrian monarch, had commenced his most cruel persecution of that people, and of Onias III, twenty-two years after the death of Simon II, (chap. xxxv., and l.) the year of the world 3828, the year before Christ 176. (Eusebius; Grotius; Usher) (Calmet)" } ], "intro_slug": "id1168.html", "chapters": [ { "chapter": 1, "slug": "id1169.html", "header": "Ecclesiasticus i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wisdom.\u0002 In this book, Wisdom is taken for the Deity, the Son, or the gift communicated to men, Proverbs iii. 19., and Wisdom vii. 25. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001God.\u0002 This is eternal and unsearchable, more than the \u0001sand of the sea,\u0002 &c., Isaias xl. 12. (Haydock) --- Man cannot comprehend God's works. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Created.\u0002 Or \"generated,\" if it be understood of the Son. (St. Athanasius) (Bos.[Bossuet?]) --- The wisdom which is given to man, was in God before the creation, Proverbs viii. 22. (Calmet) --- The decree regarding the incarnation was from eternity. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Commandments.\u0002 The wise will observe the law (Deuteronomy iv. 6.; Haydock) and the Scriptures. This verse is not in the Greek of Rome, &c., but it is in the edition of Complutensian and Camerarius." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001In the Holy Ghost,\u0002 or from himself. See Wisdom i. 5., and vii. 22. Greek omits these words. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Joy.\u0002 Eternal glory is the fruit of the fear of the Lord; not that this virtue sufficeth, but it is the beginning, grounded on true faith, and bringeth forth other virtues, and fruits of the Holy Ghost, and a joyful crown in the end. (Worthington) --- The virtuous enjoy or deserve honour. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Womb.\u0002 Grace has prevented them. (Haydock) --- They are free from evil dispositions, Wisdom viii. 19., and Job xxxi. 18. --- \u0001Women; feminis,\u0002 or rather \u0001seminis.\u0002 (Calmet) --- Greek, \"it shall be intrusted to their \u0001seed.\u0002\" (Haydock) --- \"His mercy is fixed with their seed.\" (Syriac) (Menochius) --- This includes both men and women." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Religiousness,\u0002 or proper application of knowledge. (Haydock) --- A learned impious man is most dangerous. This and the two next verses are not in Greek." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Sin,\u0002 by vigilance or by repentance." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001To him,\u0002 as may be seen in the lives of the patriarchs." }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Sinner.\u0002 Such imagine that God's service is insupportable. (Worthington)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Faith,\u0002 or fidelity. (Menochius) --- The meek shall possess the land, Matthew v. 4. (Calmet)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Down.\u0002 Pride is usually thus treated, Matthew xxiii. 12. (Calmet)" } ] }, { "chapter": 2, "slug": "id1170.html", "header": "Ecclesiasticus ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God.\u0002 All must be tried, Tobias xii. 13., and Hebrews xii. 6., and Luke xxiv. 46. But God will grant sufficient grace, 1 Corinthians x. 13. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Humble.\u0002 Greek, \"regulate thy heart, and endure, and make not haste in the time of trouble,\" (Haydock) inflicted by God. (Grotius) --- But not impatient, Isaias xxviii. 16. --- \u0001Clouds.\u0002 Literally, \"overcast,\" \u0001obductionis.\u0002 (Haydock) --- Desire not death, in order to be covered from the miseries of life; for that would (Worthington) border on despair. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Patience.\u0002 Or expectation of being relieved. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Humiliation.\u0002 It shews what they really are. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Enlightened.\u0002 With joy, Isaias lviii. (Menochius) --- This verse is not in Greek. To avoid such frequent repetitions, it would be well to mark the passages in different characters, (Haydock) or between crotchets, as in the French version. (Calmet) --- Yet the Greek editions are not uniform. See Drusius and Hæschel." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ways.\u0002 Attempting to reconcile the service of the world with that of God, who rejects hypocrites, (Haydock) the inconstant, and \u0001faint-hearted,\u0002 ver. 15., and 3 Kings xviii. 21. (Calmet) --- Virtues and sins will receive their due. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Hearts.\u0002 With God's grace (Haydock) to fight manfully. (Calmet) --- \u0001Sanctify.\u0002 Greek, \"humble their souls, saying, we shall,\" &c., ver. 22. (Haydock) --- Prayer, vigilance, and humility are the best dispositions to resist the devil." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Men.\u0002 He alludes to 2 Kings xxiv. 14. In this world, God punishes with mercy; in the next, with severity, Daniel xiii. 23. (Calmet)" } ] }, { "chapter": 3, "slug": "id1171.html", "header": "Ecclesiasticus iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Love.\u0002 The progeny of God's children brings forth the fruits of obedience and love. (Worthington) --- Wisdom teaches every virtue. (Calmet) --- This verse is not in Greek." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Seeking.\u0002 Greek, \"and hath confirmed the judgment,\" &c. (Haydock) --- God will revenge any disrespect shewn to parents. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Father.\u0002 Greek, \"Lord....mother (8.) and will serve them,\" &c. (Haydock) --- Though you may feed your parents, you are still much in their debt. (St. Ambrose in Luke ii., and xviii.; Exodus xx. 12., and Job iv. 3.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Father.\u0002 Greek adds, \"and thy mother.\" (Calmet) --- Grabe marks this in another character, and substitutes \"them\" for \u0001him,\u0002 ver. 10. --- \u0001And his,\u0002 &c., is wholly omitted. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Foundations.\u0002 St. Augustine (City of God xxii. 8.) gives a memorable instance. The pagans deemed such curses most terrible. (Orpheus) (Genesis ix. 25.) --- They are executed upon the wicked." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thee.\u0002 Boast not of thy superior talents, nor say any thing disrespectful." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001A father.\u0002 Greek, \"mother.\" Alexander [the Great] was ashamed of having Philip for his father, pretending that he was the son of Jupiter Ammon. His mother Olympias, with much ingenuity, wrote to him, that he would thus make Juno her powerful rival!" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fail. Bis pueri senes.\u0002 They do not lose the character of fathers, how infirm soever, (Calmet) and those can never truly serve the invisible Deity, who despise their fathers, his visible images on the earth. (Philo; Decal.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sin.\u0002 Or ill-nature. Greek, \"instead of sins, (17.) a house shall be built up for thee.\" (Haydock) --- Thy family shall increase, Exodus i. 21. (Calmet) --- Alms, prayer, and sacrifice for parents merit reward. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Of.\u0002 Greek, \"Like a blasphemer is,\" &c. (Calmet) --- He who reviles his father, meditates blasphemy against the Deity. (Menander)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Meekness.\u0002 Here a new subject begins. Goodness begets love. (St. Ambrose, Off. ii. 7.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Greater.\u0002 The dignity of a person should be the measure of his humility, (St. Ambrose, de virg. 31.) as the most elevated are the most exposed to pride. Humility is taught only by true wisdom and the gospel, Matthew xi. 29. Philosophy may inspire us with the contempt of riches, &c. (Calmet) --- Yet humility is the most indispensable duty, and no less essential than \u0001delivery\u0002 to an orator. (St. Augustine, ep. 118. ad Diosc.) --- All human greatness comes from God, who requires us to shew our gratitude by humility. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001In,\u0002 &c. The mysterious nature of God and providence, cannot be comprehended: and in many things we must confess our ignorance. Life is often spent in idle researches." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Suspicion.\u0002 Greek Complutensian, \"their vain suspicion hath deceived many and \u0001their\u0002 wicked thought has ruined their judgment. Not having the apples of the eye, thou wilt be deprived of light; and being ignorant, do not speak.\" The latter sentence is marked by Grabe as wanting in his copy, as it is in the Vatican, if we may believe the London edition, (Haydock) which, however, is not an exact copy, no more than any of the other editions, of that famous manuscript. (Grabe)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Heart.\u0002 Which fears neither God nor man. (St. Bernard, cons. 1.) --- Those who have not shewn mercy, can expect none. (Haydock) --- The impenitent see their folly, like Antiochus, when it is too late. (Calmet) --- They have loved the \u0001danger,\u0002 which shall overtake them, Proverbs i. 26. He seems to refute those who believed in fate, and would take no precautions. (Calmet) --- Those who live in sin, tempting God to the last hour, generally perish. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Wicked.\u0002 Greek, \"hard,\" obdurate in sin, like Pharao, Romans ii. 5. (Haydock) --- \u0001Sorrows.\u0002 Or crimes, as the word often implies, and the punishment thereof. (Calmet) --- \"Sin, by its own weight, leads to another, (St. Gregory, Mor. xxv. 12.) and while custom is not resisted, a necessity arises.\" (St. Augustine, Confessions viii. 5.)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Congregation.\u0002 The proud or obstinate sinner will take no advice, Proverbs xviii. 3. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Understand.\u0002 Greek, \"shall devise a parable, and the ear of the hearer is the desire of a wise man.\" (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Water,\u0002 &c. He delights to instruct the attentive. (Calmet) --- \u0001Resist.\u0002 Greek, \"shall expiate, \u0001or\u0002 obtain pardon for sins,\" Daniel iv. 24., and Luke xi. 41. \"Alms-deeds are a sort of baptism, which may be often repeated\" to advantage. (St. Ambrose, or. Max.) --- \"When we bestow any thing, it is not of our own, but the gift of Christ. We give bread....He, \u0001the poor,\u0002 renders us the kingdom of heaven.\" (St. Jerome in Psalm cxxxiii.) God becomes our debtor. (St. Chrysostom, hom. liii., and lviii.) --- Our inheritance is secured. (St. Cyprian, de Op.) --- But then charity and repentance must accompany our alms. (St. Augustine, City of God 21. ultra.[last chapter])" } ] }, { "chapter": 4, "slug": "id1172.html", "header": "Ecclesiasticus iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Alms.\u0002 Greek, \"life,\" and of what is necessary to support it. \u0001Si non pavisti, occidisti.\u0002 St. Thomas Aquinas (ii. 2. q. xxxii. 5.) quoting the offices of St. Ambrose, though the sentence is not to be found there. (Calmet) --- Christians are not master of what is superfluous, no more than those who have the goods of the Church. (St. Chrysostom) (Cornelius a Lapide) --- \u0001Turn.\u0002 Greek, \"draw not after thee indigent eyes.\" (Haydock) --- Make not the poor wait long for relief, 2 Corinthians ix. 7., Romans xii 8., and Proverbs viii. 28. (Calmet) --- \u0001Qui tarde dat, diu noluit.\u0002 (Seneca, Ben. i. 1.) --- \u0001Fames et mora bilem in nasum concitant.\u0002 (Plaut.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001For....anger,\u0002 and \u0001behind,\u0002 &c., is not in Greek. (Haydock) -- He thrice repeats the same injunction, Exodus xxii. 22. (Calmet) --- Deal not cruelly with the poor; for God will revenge their injuries. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Of the.\u0002 Greek, \"and bow,\" &c. (Haydock) --- Submission to magistrates is enforced. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001And...owest,\u0002 is not in Greek. (Haydock) --- People in office must attend to all. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001One.\u0002 Or \"sanctuary.\" They shall be honoured like priests, Isaias lxi. 6. \u0001Birth,\u0002 rather than merit, gave a title to the Jewish priests; but those who are wise shall minister in a more glorious temple. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001In temptation,\u0002 &c. The meaning is, that before wisdom will choose any for her favourites, she will try them by leading them through contradictions, afflictions, and temptations, the usual noviceship of the children of God. (Challoner) --- Greek, \"for sideways \u0001or\u0002 through crooked paths she shall walk with him at first, (19.) she,\" &c. (Haydock) --- The narrow path leads to heaven, (Matthew vii. 13.) and to virtue. (Hesiod.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001To him.\u0002 And explain why she has treated him so roughly." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Enemy.\u0002 Greek, \"ruin.\" This road leads to eternal misery. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Time.\u0002 For all things, Ecclesiastes iii. 1. All depends on the proper season." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Ashamed,\u0002 to ask for relief, (ver. 25.; Calmet) or \u0001to say the truth,\u0002 as the martyrs have done. This is not in Greek." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sin.\u0002 Thus to refuse asking for what is necessary to support life, would be criminal. --- \u0001Grace.\u0002 When we refrain from doing things truly shameful, chap. xli. (Calmet) --- To abhor sin is glorious; but to yield to it, through shamefacedness, or not to reprove it, is vicious. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Fall.\u0002 Excuse not his faults, (Calmet) lest thou partake in them." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hide,\u0002 &c., is not in the Alexandrian copy, though inserted by Grabe. (Haydock) --- Ostentation is blameable; still we must speak in defence of the truth. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Tongue.\u0002 Greek, \"by speech, wisdom shall be known, and instruction by the word of the tongue.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Lie.\u0002 Greek, \"of thy want of information.\" Yet Grabe and the Complutensian edition have \u0001lie,\u0002 &c. (Haydock) --- Always yield to the truth, (Calmet) and never tell a lie, but speak the truth at proper times. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001River.\u0002 Useless resistance is to be avoided; and when it is requisite to oppose the demands of the great, we must do it with reserve, ver. 33. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Strive.\u0002 Greek, \"unto death strive for the truth, and the Lord God will fight for thee.\" (Haydock) --- The saints were modest, but intrepid. (Calmet) --- All must rather lose their lives than act against justice or truth. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Works.\u0002 Perform what thou hast promised." } ] }, { "chapter": 5, "slug": "id1173.html", "header": "Ecclesiasticus v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Unjust.\u0002 The translator styles riches unjust, because they often proceed from, or tend to injustice. They can afford no protection in death, Psalm xlviii. 17., and Luke xii. 19., and xvi. 9. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Heart.\u0002 If no man can oppose thee, remember God's judgments. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001How mighty am I?\u0002 is not in Greek, though read by St. Cyprian and St. Augustine, Spec. --- Sennacherib's vain boasting was soon punished, Isaias xxxvii. 36. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Rewarder.\u0002 Greek, \"is long-suffering, he will not let thee escape.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And add.\u0002 Greek, \"to add.\" Take not occasion from God's goodness to offend him. (Haydock) --- He will punish at last. (Jansenius) --- Though you may have taken pains to repent, are you assured of being forgiven? (Ecclesiastes ix. 1.) A relapse calls for greater severity, though the graces of God are \u0001without repentance,\u0002 Romans xi. 29. He does not recall his favours, but he hates the ungrateful, ver. 6. (Bellarmine, Just. iii. 4.) (Calmet) --- Satisfaction must be made even after the sin has been remitted. (Worthington) --- This may be feared. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Looketh.\u0002 Greek, \"shall rest\" in hell, to punish the abuse of mercy. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Day.\u0002 A rabbin being asked when one must repent? answered, the day before death. But we know not when that will take place! Then, replied he, we must repent to-day. (Drusius) --- \"God has promised thee pardon, if thou repent, but he has not promised thee to-morrow.\" (St. Augustine, Psalm cxiv.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The way.\u0002 Greek, \"thy knowledge \u0001or\u0002 sentiment, and let thy speech be one,\" (Haydock) that men may depend upon thee." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Word.\u0002 Complutensian adds, \"of God.\" But the Roman edition has, \"be quick to hear, and answer slowly,\" James i. 19. \"It is safer to hear than to preach.\" (St. Augustine, lix. in John) --- Constancy in virtue will obtain the promised \u0001peace.\u0002 (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Lest.\u0002 Greek, \"honour and infamy is in speech; and the tongue of man proves his ruin.\" (Haydock) --- Nothing can be productive of better or of worse consequences, Proverbs xviii. 21. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Be.\u0002 Greek, \"ensnare not by thy tongue, (17.) for evil confusion is upon the thief, and great condemnation on the double-tongued. (18.) Be not ignorant in any thing, great or small.\" (Haydock) --- The detractor is more dangerous than the thief. He pierces without being seen, Ecclesiastes x. 11., Proverbs xxvi. 20., and Romans i. 29." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Great.\u0002 Only examine the justice of the cause; or, according to the Greek, commit no fault of ignorance, nor say, \"I did not think.\" (Calmet) --- Acknowledge thy friend in his poverty, as well as in his greatness. (Haydock)" } ] }, { "chapter": 6, "slug": "id1174.html", "header": "Ecclesiasticus vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Instead.\u0002 Greek, \"and instead,\" &c. Syriac begins this chapter with the preceding verse, with which this is connected. Detraction will separate friends." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Extol.\u0002 This conduct is inimical to true friendship, which requires that we should make allowance for one another's faults. (Calmet) --- \u0001Like.\u0002 Greek, \"lest thy soul be torn away like a bull. Thou wilt eat,\" &c. (Haydock) --- Vulgate is better. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Wilderness.\u0002 Thus was Nabuchodonosor humbled, Daniel iv. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Appeaseth.\u0002 Greek, \"and an eloquent tongue multiplies good words.\" (Haydock) --- The affable gain our affections. Gideon pacified the incensed Ephraimites by a mild answer, Judges viii. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Counsellor.\u0002 Only few are capable of this office, (Haydock) or of keeping a secret. Yet we must \u0001have peace, if possible, with all,\u0002 Romans xii. 18. (Calmet) --- The Scythians condemned many friends, no less than many wives, (Luc. Tox.) and Aristotle (Eth. ix. 10.) commends this maxim of Hesiod: \u0001mete poluxeinos met azeinos;\u0002 \"neither to have too many guests, \u0001or\u0002 intimate friends, nor to be without any.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Get.\u0002 Literally, \"dost possess a friend, possess him in trial,\" (Haydock) as the Greek also has it. But the Hebrew term \u0001kanah,\u0002 means likewise, \"to acquire,\" and a friend ought to be chosen with judgment. It is too late to try him after he has been received. (Calmet) --- One must try much before a companion be chosen, that he may be afterwards preserved. (Plut.[Plutarch?]) --- \"Possess not friends quickly, but those whom thou hast obtained, reject not with disgrace.\" (Solon; Laertius i., and ii. 8.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Trouble.\u0002 Such are interested friends; but true friendship is a kind and perfect agreement in all divine and human affairs.\" (Cicero) (St. Augustine, contra Acad. iii.) --- Religion must be the foundation." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Reproaches.\u0002 Disclosing all your imperfections. (Calmet) --- \"The closest alliances, being broken, produce the most bitter enmities.\" (Pliny, [Natural History?] xxxvii. 4.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Humble.\u0002 \"Friends must have a respect for each other.\" (Cicero)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Friends.\u0002 Such as have been just described. Of these the maxim of Bias may be true, that people should \"love as if they were to hate,\" at some future period. (Laertius i.) --- Entire confidence becomes those who are friends indeed." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Defence.\u0002 Jonathas and Chusai saved David." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001And immortality,\u0002 is not in Greek. (Calmet) --- But shews the meaning of \u0001life\u0002 is this place; as a true friend will not cease to give good advice for eternity. (Haydock) --- But even in this world, nothing can be more advantageous. (Calmet) --- \u0001Amicus magis necessarius est quam ignis et aqua.\u0002 (Cicero) (St. Ambrose, off iii.) --- \u0001Him.\u0002 Cicero himself says, \"friendship can subsist only among the virtuous.\" Yet these, judging others by themselves, are more easily imposed upon, and ought, therefore, to address themselves to God. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Be.\u0002 He will instill into his friend sentiments of piety, if he have them not before. \u0001Amicitia similes invenit aut facit.\u0002 \"Pythagoras desires that in friendship one should be formed of many.\" (Cicero v. 11.) (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Wisdom.\u0002 A good education will, at last, bring forth fruit, though the passions may choke the good seed for a time. (Calmet) --- \"Take wisdom for the provision on thy journey, from youth to old age.\" (Bias; Laertius i.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Trial.\u0002 Such stones were used to try people's strength, (Zacharias xii. 3.; Calmet) or to try gold. (Vatable) --- The Syriac explains it of a precious stone. But the first idea is preferable. Many will not so much as attempt to become acquainted with wisdom and piety." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Name.\u0002 Perhaps the author may compare the Greek word Sophia, (Calmet) with \u0001Tsopuie,\u0002 (Haydock) \"hidden,\" or with the Greek term, \u0001zophos,\u0002 which means \"darkness.\" See chap. xliii. 8,. and xlvi. 1. The original Hebrew test is lost, so that we cannot determine to what word allusion is made. See Cornelius a Lapide, who has written the best commentary on this book. --- \u0001But,\u0002 &c., is not in Greek. (Calmet) --- Many prefer learning before piety. But St. Augustine says, the unlearned rise and take the kingdom of heaven, while we with our learning, devoid of heart, (or charity; Haydock) behold we fall into the dirt. (Confessions viii. 8.) (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Thee.\u0002 She will even seek thee first, Wisdom vi. 14., Proverbs viii., and Matthew vii. 7. --- \u0001Gotten. Continence\u0002 does not here signify being chaste, (Calmet) though this is one of the fruits of wisdom, Wisdom viii. 21., and Galatians v. 23. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Firm.\u0002 Literally, \"bases of virtue;\" (Haydock) which is not in Greek, and rather embarrasses the sentence; (Calmet) though it may signify, that if we serve the Lord with fidelity, our building will never be overturned. (Haydock)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Wise.\u0002 Literally, \"prudent.\" The Latin has this epithet, because old people are not always such, though it may be expected of them. (Calmet) --- \"While wisdom increases, all other faculties decrease.\" (St. Jerome, ad Nepot.)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Morning,\u0002 with the utmost diligence. (Calmet) --- \"The very meeting of the wise is of advantage; and thou mayst learn something of a great man, though he open not his mouth.\" (Seneca, ep. xciv.)" } ] }, { "chapter": 7, "slug": "id1175.html", "header": "Ecclesiasticus vii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Evils.\u0002 Greek, \"injustice.\" Evil communications corrupt good manners, (Haydock) or the punishment of sin follows its commission. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not.\u0002 Greek, \"not in.\" (Haydock) --- \u0001Seven-fold:\u0002 more abundantly, Osee x. 11., Job iv. 5., and Galatians vi. 7. (Calmet) --- The wicked shall receive the fruit of their wickedness. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Honour.\u0002 Ambition is the source of ruin to men and empires, James iii. 1. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 Greek, \"the Lord, and affect not wisdom (\u0001sophizou\u0002) before the king.\" (Haydock) --- Of ourselves we are despicable; and kings love not those whose superior talents seem to eclipse their own. David's valour excited the hatred of Saul, and Alexander \"was indignant that Antipater (his general; Haydock) had conquered, thinking his own glory was diminished by that which another acquired.\" (Curt. vi.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Integrity.\u0002 A judge is exposed to many dangers, 2 Paralipomenon xix. 6. (Calmet) --- \"He must be prudent and firm.\" (Plato, 2 Republic) --- What will become of those who push themselves forward? (St. Chrysostom, hom. xxxiv. in Hebrews xiii.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To sin.\u0002 Correct not thy severity by too great indulgence, nor entangle thyself with the sins of othres, as with a chain, Isaias v. 18." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mind.\u0002 If thou hast committed a fault, despair not, but pray, (ver. 10.) avoiding presumption, ver. 14." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Soul.\u0002 Whether the person have incurred a fault or not, we ought to shew pity, reflecting on our own frailty, 1 Corinthians x. 12." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Devise.\u0002 Literally, \"plough.\" But Hebrew \u0001Charasch,\u0002 means also to machinate. --- \u0001Brother.\u0002 We cannot hence infer, with Grotius, that the Jews allowed themselves to deceive strangers. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Good,\u0002 but very pernicious, (Matthew v. 37., and Apocalypse xxi. 8.; St. Augustine, Mend.) though some have thought that lies might be told to prevent evil. (Origen, &c.) (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Repeat not.\u0002 Make not much babbling by repetition of words, but aim more at fervour of heart. (Challoner) --- A supplication ought to be drawn up in a concise manner. (Haydock) --- Judges and orators should speak with due reserve. Prayer must be unceasing: yet many words must not be used to \u0001inform\u0002 God of our wants. Our Saviour seems to allude to this text, Matthew vi. 7." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001High.\u0002 Genesis ii. 15., and iii. 18. The patriarchs and the most famous Roman generals followed this employment." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001On the flesh,\u0002 is not in Greek. Christ appears to have had this passage in view, Mark ix. 44. Many suppose that both allude to the fire which burnt dead bodies, &c., in the vale of Hinnon. But all allow that the inextinguishable flames of hell are meant. Whether the fire and worms be corporeal or not has been questioned: the Greek Fathers, and the Church of Florence, generally maintain the negative, and the Latins assert it on better grounds. St. Thomas Aquinas adopts the opinion of many of the Fathers, who explain the worm to denote the remorse of conscience. Yet many take it to be a \u0001worm,\u0002 though not like those with which we are acquainted. \u0001Horreo vermem mendacem et mortem vivacem.\u0002 (St. Bernard, cons. v.) See St. Jerome; Isaias lxvi.; Cornelius a Lapide; St. Gregory, Dial. iv. 29.; St. Augustine, City of God xx. 10.; St. Ambrose vii. in Luke xiv.) (Calmet) --- Fire and the worm of conscience are both eternal. (Worthington) --- The punishment at least is such, and more intense than we can conceive." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Wife.\u0002 The virtuous never approved of divorcing any but the incorrigible. (Calmet, Dis.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Man.\u0002 The Jews in general embraced the married state in their youth. St. Paul prefers virginity, 1 Corinthians vii. 8." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hateful.\u0002 To marry such a one would be an occasion of divorce, which is always odious." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Groanings,\u0002 in child-bed, and (Calmet) during thy infancy. (Menochius) (Job iv. 4.)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Priests.\u0002 Greek, \"priest, and give him the portion which is enjoined thee, the first-fruit, and for negligence, and the gift of the shoulders, and the,\" &c., ver. 35. (Haydock) --- \u0001Arms.\u0002 That is, with all thy power: or else by \u0001arms\u0002 (\u0001brachiis\u0002) are here signified the \u0001right shoulders\u0002 of the victims, which by the law fell to the share of the priests. See ver. 35., (Challoner) Exodus xxix. 28., and Leviticus vii. 22." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Few\u0002 offerings, if thou be poor. (Sa) --- Be alone with the priest when thou dost confess, and imitate the small number." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Poor.\u0002 They and Levites are always to be invited, Deuteronomy xii. 19., and xiv. 26." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Dead:\u0002 detained in purgatory. (Worthington) --- \u0001And restrain not grace from the dead.\u0002 Withhold not from them the benefit of alms, prayers, and sacrifices. Such was the doctrine and practice of the Church of God, even in the time of the Old Testament. And the same has always been continued from the days of the apostles in the Church of the New Testament. (Challoner) --- Meat was also placed on the tombs of the deceased, for the benefit of the poor, Tobias iv. 18. (St. Augustine, Confessions vi. 2.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Walk.\u0002 Greek, \"mourn.\" (Haydock) --- It was customary to join those who mourned for the dead, and to offer them meat, and endeavour to comfort them. (Calmet, Diss.)" }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Love,\u0002 being approved both by God and man." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001End.\u0002 Greek, \"things;\" death, judgment, and either hell or heaven. (Haydock) --- This consideration is a powerful preservative against sin. (Worthington) --- For who would dare to offend his judge, if he believed that the next moment he would be arraigned before his dreadful tribunal? (Calmet) --- \"We die daily,\" &c. (St. Jerome, ad Heliod.)" } ] }, { "chapter": 8, "slug": "id1176.html", "header": "Ecclesiasticus viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bring.\u0002 Greek, \"overweigh thee,\" (Haydock) or turn the balance of the judge (Calmet) against thee, by money, (Haydock) which sometimes will corrupt \u0001kings.\u0002 It is better, therefore, to avoid all law-suits. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fire.\u0002 Ver. 13., and Proverbs xxvi. 20. Such contests are full of danger." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Family.\u0002 Or \"ancestors.\" They will be accused of having neglected thy education. People generally associate with those of the like dispositions." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sinners.\u0002 Greek, \"a sinner, lest thou be burnt in the fire of his flame,[\"] when he shall be enraged. (Haydock) --- This is not the time for reprehension. (Calmet) --- The envoys of Ezechias prudently answered nothing to Rabsaces. (S. Jerome in Isaias xxxvi.) --- Useless correction must be avoided. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Words.\u0002 Thus the Pharisees attacked our Saviour, Matthew xxii. 15. In popular assemblies it is dangerous, but sometimes requisite to oppose bold declaimers, chap. ix. 25." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Power.\u0002 Thou must consider the debt as thy own, Proverbs vi. 1. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Love.\u0002 Greek, \"keep the word secret. (21) Do no hidden thing before a stranger.\" (Haydock) --- The skilful alone must be consulted. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Evil.\u0002 Greek, \"false kindness.\" The rest is omitted. (Haydock) --- Samson was undone by Dalilia. When Pompey was going on an embassy, he was taken by king Gentius, who wished to extort his secret from him; but he put his finger in the flame of a candle, that he might see that all his attempts would be fruitless. (V. Max. iii. 3.)" } ] }, { "chapter": 9, "slug": "id1177.html", "header": "Ecclesiasticus ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lest.\u0002 \"A husband should teach his wife to be chaste by his own example.\" (Lact. Relig. vi.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dancer.\u0002 Greek, \"musician, lest,\" &c. (Haydock) --- The same person is often given to both music and dancing, (Menochius) and these arts are very dangerous. ([Ovid?] Met. xiv. 6.) --- The dances in the East were more licentious than ours." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gaze.\u0002 It is not always possible to avoid seeing them; but the greatest caution is requisite, Job xxxii. 1., and Matthew v. 28. (Calmet) --- Jealousy and all dangerous occasions must be avoided. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Streets.\u0002 Greek, \"retired parts,\" where bad women dwell. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Up.\u0002 Greek, \"of a fine appearance.\" Grabe substitutes, \"who has found favour.\" (Haydock) --- The Fathers condemn too much dressing as a mark of levity and incontinence." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Nor,\u0002 &c., is also admitted in many copies, though found in the Complutensian and Aldus edition. (Calmet) --- Grabe replaces it on the authority of Clement (Pæd. ii. 7.) as he does many other passages, which are erroneously left out in several editions. (Prolog. t. 4. c. 3.) It would therefore be injurious to the word of God, if we were always to reject the additions in the Vulgate, which are not in the Vatican Greek copy; and they must not all at least be considered as interpolations." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Envy not.\u0002 If thou hast faith and wisdom, thou wilt rather dread his punishment, Psalm xxxvi. 1., and Proverbs iii. 31. (Calmet) --- He is like a summer flower, that is quickly cut down. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Wrong.\u0002 Greek, \"applauses of the unjust. Remember that they will not be justified even to hell.\" (Haydock) --- The world itself will finally approve only of virtue. (Calmet) --- The wicked will be condemned both by God and man. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001It.\u0002 Greek, \"Know what thou art....walking on the pinnacles of the city.\" (Haydock) --- The same sense is given in the Vulgate, as people walking among armed men in a rage, are exposed to imminent danger. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Beware.\u0002 Greek, \"aim at.\" Examine the person to whom thou intrusteth a secret." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Artificers.\u0002 All strive to excel in their profession." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Hateful.\u0002 Satirists are dangerous. (Calmet) ---" } ] }, { "chapter": 10, "slug": "id1178.html", "header": "Ecclesiasticus x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Judge.\u0002 Greek, \"instruct.\" (Challoner) --- The example of rulers is very powerful. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Therein. Regis ad exemplum totus componitur orbis.\u0002 (Claud.) --- As a whole city is infected with the vices of princes, so it may be corrected by their good behaviour, (\u0001continentia.\u0002) (Cicero, Leg. 3.)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rulers.\u0002 All who wish to live under just kings, Proverbs xxix. 4." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001It,\u0002 as he did David, Job xxxiv. 30., and Daniel ii. 20. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001The scribe.\u0002 That is, the man that is wise and learned in the law. (Challoner) --- It also denotes an officer, Judges v. 14. God must give light and success. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Injury,\u0002 out of revenge. (Haydock) (Leviticus xix. 18.) --- \"Cæsar used to forget nothing but injuries.\" (Cicero, Ligar.) --- This at least is the character of a great man. (St. Augustine, ep. 138., and 54.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Men.\u0002 It invades the rights of the former, and disturbs the repose of mankind. --- \u0001All.\u0002 Greek is obscure, \"and from both proceeds injustice;\" (Calmet) or, \"it shall act unjustly.\" (Haydock) --- Pride attacks both God and man. (Grotius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Deceits.\u0002 Hence kingdoms are changed. (Worthington) --- The ambition and luxury of subjects (Cato) and the negligence of the rulers, bring on confusion. (St. Augustine, City of God v. 13.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Man.\u0002 The desire of plunder, or of glory, occasions revolutions. (Haydock) --- Covetousness is the root of all evils, and causes people to abandon the faith, 1 Timothy vi. 10. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Bowels,\u0002 and would have no compassion for others or for himself. Some Greek copies leave out as far as \u0001sale,\u0002 but Grabe replaces the omission from the Complutensian." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Beginning,\u0002 or summit; \u0001arche.\u0002 (Calmet) --- Thus Lucifer and Adam fell by pride. (St. Augustine, City of God xii. 6.) All sin, being a contempt of God, springs from pride, (Prosper. contemp. iii. 3.) and from an inordinate self-love. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sin,\u0002 because man abandons God's law, and falls into all misery. (Worthington) --- The proud easily yield to all sorts of iniquity. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Disgraced.\u0002 Greek, \"hath taken an exemplary vengeance, and hath,\" &c. (Haydock) --- \u0001Them,\u0002 as he did the giants, Sodom, Nabuchodonosor, &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Stead.\u0002 Luke i. 52. (Calmet) --- \"Thales being asked what was difficult to be seen; replied, a tyrant grown old.\" (Laertius 1.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Nations,\u0002 the Chanaanites, who submitted to the yoke: or rather the Hebrews. (Calmet) --- Greek, \"instead of them.\"" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Foundation:\u0002 overturning Sodom, Babylon, and even Jerusalem, for their sins. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wise.\u0002 When Diogenes was exposed to sale, and asked what he could do, he answered, \"I know how to command free men.\" (Laertius 6.) --- Joseph and Daniel obtained authority by their wise conduct. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Desert.\u0002 Let not avarice deprive thee of the necessities of life, nor do any thing beneath thy dignity, Luke xxi. 19." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Glorified.\u0002 Greek, \"honoured on account of his knowledge, and the rich is, \" &c. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001And.\u0002 Greek omits this sentence: (Calmet) yet Grabe has, And the man who is without honour in wealth, how much more so \u0001will he be\u0002 in poverty? (Haydock) (Ecclesiastes vii. 12.)" } ] }, { "chapter": 11, "slug": "id1179.html", "header": "Ecclesiasticus xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Men.\u0002 Merit is preferable to high birth, as it surmounts difficulties. (Calmet) --- Those who humble themselves, like Daniel, or fall under the oppression of others unjustly, as Joseph did, shall be exalted by God. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Look.\u0002 \"The most robust is farthest removed from wisdom.\" (Cicero) --- The beauty of the soul must be regarded. (St. Ambrose, Virg. 3.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sweetness.\u0002 Honey was more esteemed before sugar became common. As the little bee produces such sweetness, so the less beautiful often by their abilities surpass the comely." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Throne.\u0002 Greek, \"pavement.\" Dionysius II, tyrant of Syracuse, was forced to turn schoolmaster at Corinth. (Calmet) --- \u0001Crown.\u0002 Abdalonymus, a gardener, was placed on the throne of Sidon; (Curt. 4.) and several Roman emperors had been of the meanest condition. (Pliny, [Natural History?] xxxv. 18.) David was a shepherd." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Others,\u0002 like Samson, Sedecias, Bajazet, &c." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Man,\u0002 as David did Miphiboset, 2 Kings xvi. 4. Constantine the Great grieved for having put his son Crispus to death on too weak evidence; and Theodosius repented for the sentence he had rashly passed on the inhabitants of Thessalonica. Even though the sentence should happen to be just, it would be wrong to pronounce it too hastily." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Discourse.\u0002 This is a mark of impertinence, Proverbs xviii. 13. (Calmet) --- Let others finish their sentence, and wait if there be any elder or better informed to speak. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Escape.\u0002 God will grant thee riches without so much solicitude (Lyranus) or rather meddle not with too many things, as that is the way to succeed in none, and destroys all repose." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Sinners.\u0002 They are all born in sin. But some appear to have worse dispositions than others, Psalm lvii. 4. (Calmet) --- God is not the author of iniquity. (Haydock) --- He punishes in order to save, though he be offended by the wicked choice of man. (Calmet) --- Blindness of heart and obduracy are punishments of sin. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Ever.\u0002 All things work together for the good of the elect, Romans viii. 8. (Haydock) --- God never abandons first. (Council of Trent, Session vii. 11.) --- The wicked often abuse graces. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Covenant.\u0002 All the Israelites partook in the covenants entered into between God and their fathers, which became their own by circumcision, as we become entitled to the alliance of Christ by baptism." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Place.\u0002 If God bestow not riches, it may be for thy advantage." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fruit.\u0002 Prosperity was a sign of God's favour, under the old law. Now nothing is more equivocal, and the \u0001poor\u0002 are declared \u0001blessed.\u0002 (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Myself.\u0002 Neither the poor nor the rich can be independent of God. (Haydock) --- Perhaps no one dares to hold this language. But many act as if they thought themselves gods, and some have claimed divine honours, 4 Kings xviii. 34., Isaias xiv. 13., and Ezechiel xxix. 3." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Death,\u0002 in old age, (Grotius) or rather after the soul's departure. The pagans had not this consolation. Their hopes were confined to the earth; and as they saw many honest people miserable, they introduced a chimerical idea of happiness, consisting in virtue alone. The views of Christians are chiefly bent on future rewards." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Hour.\u0002 The last of life. It demonstrates the vanity of past pleasures. Even a momentary toothache will banish the recollection of such delights." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Children.\u0002 If they take wicked ways, it is a stain on their father's memory; and though the latter were blameless, it must greatly disturb their repose. (Calmet) --- \u0001Children\u0002 may here denote the \u0001works\u0002 of man, which can only then be pronounced perfect, when he is incapable of falling from the state of virtue. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Own.\u0002 So Herod destroyed his wife's family, and Paris stole Helen. (Calmet)" } ] }, { "chapter": 12, "slug": "id1180.html", "header": "Ecclesiasticus xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To whom.\u0002 All must not be admitted into the house, nor treated with marks of particular esteem. Yet daily alms must be given without too scrupulous an enquiry, Luke vi. 30. (Calmet) --- It would be wrong to encourage sinners, who would run to their ruin. But we must relieve the penitent. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord.\u0002 Christ rewards what good is done to his poor brethren." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001For.\u0002 Greek, (4.) \"Give to the pious, and receive not the sinner, (6.) Do,\" &c. (Haydock) --- The gospel enjoins us to \u0001do good to all.\u0002 St. Augustine (Dort. iii. 16.) and St. Thomas Aquinas (ii. 2. q. xxxii. a ix.) explain this in a spiritual sense, that we must not partake in the crimes of others. We may also make presents to the virtuous, and pass over people of a different character, particularly when they would abuse our gifts. The honest poor must be preserved." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Rusteth.\u0002 So his malice always returns, (Calmet) and he shews what he is. (Vatable) --- Christianity does not blame due reserve in treating with those whom we know not, or who have formerly injured us. Though we must love them from our heart, yet we need not intrust our secrets to them, nor even to every friend. Joab always retained a hatred for Abner, and Absalom for his brother and father, though they dissembled their resentment. (Calmet) --- So the wicked commonly act. (Haydock) --- We must love, but not trust them, being \u0001wise as serpents,\u0002 Matthew x. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Of him.\u0002 Greek adds, \"and thou shalt be to him as one who has rubbed a mirror, (of brass from the rust. It returns perpetually. Calmet) and shalt know that the rust is not removed for ever. (Grabe) (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Beasts.\u0002 Vipers, &c. Why should they familiarize themselves with such? Some Italians still handle serpents without fear, pretending that they are the descendants of St. Paul. (Calmet) --- But he was never married, (1 Corinthians vii.; Haydock) and they are rather of the race of the \u0001Marsi,\u0002 who formerly claimed the same privilege, having made use of some drugs to prevent the poison. The ancients believed that they could \u0001charm\u0002 serpents." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Blood.\u0002 Jeremias xli. 6. Samson yielded to the tears of women, Judges xiv. 16., and xvi. 6." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Eyes.\u0002 Is taken from ver. 16. It is not in Greek. (Haydock) --- His tears are like those of \u0001crocodiles,\u0002 which cry when they are going to kill a man. (Calmet)" } ] }, { "chapter": 13, "slug": "id1181.html", "header": "Ecclesiasticus xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pride.\u0002 We are naturally prone to it, and the friendship and manners of the proud will increase it. (Calmet) --- If, therefore, the rich be not virtuous, it is dangerous to keep their company, (Worthington) both for this and the next world." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kettle.\u0002 Made of iron. It will presently be broken. So the poor must suffer, if they marry, or have society with those who are much above their rank. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thou?\u0002 Distrust those who promise much. (Calmet) --- \u0001Spem pretio non emo.\u0002 (Tertullian)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Drawn.\u0002 Literally, \"exhaust.\" (Haydock) --- He will feast thee, while he wants thy service, or he will come to dine with thee, and thus reduce thee to distress, Proverbs xxiii. 1. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Humbled.\u0002 By foolishly attempting to rival the sumptuous feasts of the great. Ver. 9., and 11., are not in the Greek. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Wisdom.\u0002 Depend not on others' bounty. (Menochius) --- When the cause of God is at stake, be firm, like St. Paul. (Calmet) --- Pusillanimity in a superior might cause him to neglect his duty. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Concerning,\u0002 &c., is not expressed in Greek. (Haydock) --- If a person be so weak as to disclose his secret to a great man, he will never be trusted by him. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Awake.\u0002 Be cautious even in sleep, if possible; or seem not to hear what passes at court. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Himself.\u0002 Similarity of manners and of condition is favourable to friendship. (Calmet) --- The good and bad cannot be friends, their manners are so different. (Cicero)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Lamb.\u0002 Christ has taught people of different tempers to embrace the faith, which shows his admirable power, Isaias xi. 6." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Away.\u0002 Psalm lxi. 4. (Calmet) --- \"It is inhuman to push those who are falling.\" (Cicero, pro Rabir.)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Helpers.\u0002 Who prevent his ruin, (Calmet) and turn his words to good sense. (Menochius) --- \u0001Proud.\u0002 Greek, \"what should not be disclosed,\" \u0001aporreta.\u0002 (Haydock) (Calmet) --- Their \"fault increases, being fed by applause.\" (St. Gregory, Mor. iv. 29.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Clouds.\u0002 People suppose that the rich must possess genius. (Horace, ii. Sat. iii.) --- \"Every one honours the rich.\" (Theog.) (Calmet) --- Exception of persons hinders many good counsels, and promotes evil. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Ungodly.\u0002 The abuse of riches is alone blameable. All things are clean for the clean, while the wicked perverts every advantage." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Evil.\u0002 Sorrow will manifest itself. (Calmet) --- \u0001Imago animi vultus.\u0002 (Cicero, Decorat. iii.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Find.\u0002 Few are perfectly sincere. (Calmet) --- Greek, \"a cheerful countenance \u0001is\u0002 the vestige of a heart in good things, (Haydock; prosperity, Menochius) and the discovery of parables \u0001is the effect\u0002 of laborious enquiries.\" (Haydock) --- Study makes the countenance serious. (Calmet)" } ] }, { "chapter": 14, "slug": "id1182.html", "header": "Ecclesiasticus xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mouth.\u0002 He is \u0001perfect,\u0002 James iii. 2." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Envious.\u0002 Who will neither use his wealth himself, nor bestow it. The true use of riches is to take a sufficiency, and to relieve the poor. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Gathereth.\u0002 Greek, \"taketh from his,\" &c. (Haydock) --- Such misers are continually derided, but will never be cured, Ecclesiastes ii. 18., and vi. 2. An old proverb says, \"The miser doth nothing right but when he dies.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Envieth.\u0002 By refusing himself the necessaries of life, he rejects God's gifts, and scandalizes his neighbour. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wickedness.\u0002 Persisting covetous till death, as is commonly the case." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Offerings.\u0002 Make a proper use of what God has bestowed. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The covenant of hell.\u0002 The decree by which all are to go down to the regions of death, (Challoner) which hell frequently denotes. (Haydock) --- Under the old law, all went down into some part of hell. (Worthington) --- \u0001Hath been.\u0002 Greek, \"hath not,\" &c. We know not when we shall die, though all must taste of death, (Haydock) and therefore we must make haste to do good. (Menochius) --- \u0001Shall,\u0002 or \"is, he shall die the death,\" (Genesis ii. 17.) as the Greek has this sentence, ver. 18. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sorrows.\u0002 Greek, \"toils,\" or what thou hast amassed with much care. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Take.\u0002 Alms-deeds will ensure the remission of sins. This usury is lawful. We must also keep up a good society with our friends. (Calmet) --- \u0001Justify.\u0002 Greek, \"sanctify thy soul (17.) for.\" (Grabe) (Haydock) --- Some read \"love,\" or divert thy soul by lawful amusements. The argument is addressed to Jews and Gentiles. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Fade.\u0002 Greek, \"grow old like a garment. For the covenant from the beginning is, he shall die the death. Like a leaf flourishing on a bushy tree.\" (Haydock) --- Homer has the same thought, Iliad vi." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001End.\u0002 The fruits of the Spirit are alone immortal, ver. 21., and Galatians vi. 8." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Glory.\u0002 As under the miraculous pillar, Exodus xxiv. 17. He who shall abide with wisdom shall have nothing to fear. (Calmet)" } ] }, { "chapter": 15, "slug": "id1183.html", "header": "Ecclesiasticus xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Good.\u0002 Greek, \"these things, and he who possess the knowledge of the law will find her,\" (Calmet) or, \"he who keeps the law, will receive her.\" (Grabe) (1 Corinthians iv. 20.) (Haydock) --- All who resolve to be virtuous, will have God's grace, which preventeth them, and continueth to afford them assistance. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Married.\u0002 Literally, \"from virginity.\" (Haydock) Those who have been espoused in youth have the most durable love for one another, Proverbs ii. 17., and Malachias ii. 14. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001She.\u0002 Or Greek, \"he shall open his mouth, (6.) he shall find joy and a crown of exultation, and shall inherit,\" &c. (Haydock) --- \u0001Church,\u0002 or assembly of the people. In both, the wise shall be heard with respect. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Praise.\u0002 Or Greek, \"a proverb,\" Proverbs xvii. 7., and xxvi. 7. (Calmet) --- David invites even dragons to praise God, but sinners never. (St. Chrysostom, orat. prebyt.) (Psalm xlix. 16.) --- The person who preaches well, and lives not accordingly, injures God. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Wisdom.\u0002 Greek, \"it was not sent to him, (Calmet) \u0001or\u0002 he was not commissioned by the Lord. For praise shall be spoken in wisdom, and the Lord will give him success.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001She.\u0002 Ignorance and vice are defects, and consequently not the work of God, but of the perversion of free-will. See James i. 13., and Ezechiel xxxiii. 11. (St. Augustine, Grat. &. lib. ii.) (Calmet) --- Beza says, that God ordained Adam's fall, but for a good end; and decreed justly what men unjustly perform, (ref. Castel. ii.) which is refuted here, and Deuteronomy vii. 11., &c. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Counsel.\u0002 Many explain this of Adam, before his fall, when he stood not in need of asking continually for God's assistance. (St. Augustine, correp. ii. n. 35.) --- But if we examine the context, it shews that man, in his present state, is declared inexcusable if he yield to sin, as he has still free-will, which may avoid it, with the grace of God, (Calmet) which is always ready to support us. Greek subjoins, (ver. 16.) \"if thou wilt, thou shall keep the commandments, even to execute faithfully the good pleasure. (17.) He.\" &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Precepts.\u0002 These would never be imposed, if man were not free. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And fire.\u0002 Or, \u0001good and evil,\u0002 as the Vulgate explains it, (ver. 18.) though the Greek be silent. (Haydock) --- The law written on the heart, as well as on the tables of stone, shews man his duty;; and he has free-will to comply with it, Deuteronomy xxx. 15., and Jeremias xxi. 8. (Calmet) --- He may enjoy every advantage of life, denoted by these two elements. (Lyr.[Lyranus?])" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Commanded.\u0002 He only permitted the wickedness of Semei, (2 Kings xvi. 10.) and the persecutors of his people, whose hearts are already bent on evil. (St. Augustine, Grat. & lib. xx.)" } ] }, { "chapter": 16, "slug": "id1184.html", "header": "Ecclesiasticus xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Rejoice.\u0002 Greek, \"desire not an useless multitude of children,\" &c." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Labours.\u0002 All will end in ruin which springs from corruption. (Haydock) --- Achab and Gedeon had seventy sons, but all were presently exterminated, while Abraham had a numerous posterity by his son Isaac." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Out.\u0002 They shall perish by civil and foreign wars, (Calmet) and by God's indignation, Deuteronomy xxxii. 23. (Haydock) --- They who yield to the fire of concupiscence, will feel God's wrath for ever. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Of their word,\u0002 is not in Greek, but may imply the effrontery of the Sodomites, who were not ashamed of openly professing their brutality, Ezechiel xvi. 49. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Six hundred thousand footmen,\u0002 &c. Viz., the children of Israel, whom he sentenced to die in the wilderness, Numbers xiv., (Challoner) and Exodus xii. 37." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Off.\u0002 The virtuous shall be rewarded, Romans ii. 6. Greek, \"the patience of the impious shall not delay.\" He shall soon be punished, (Haydock) while he who gives only a cup of cold water to the poor, shall find a recompense, Matthew x. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And,\u0002 &c., is not in Greek, the different editions of which vary. (Calmet) --- Instead of this sentence, Grabe inserts from the Complutensian, \"the Lord hardened Pharao, that he might not know him, that his surprising works might be manifest under heaven. To every creature his mercy is evident, and he has divided his light from darkness with adamant.[\"] (Haydock) --- His counsels are unsearchable, and the good are entirely separated from the reprobate, 1 Timothy vi. 16., and Luke xvi. 26." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001High.\u0002 God would not be God if he were indifferent about virtue. None of his creatures can be beneath his notice. All the world is but like a drop of water to him, Isaias xl 15, 22. He cannot be distracted. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And.\u0002 Greek, \"his ways,\" ver. 21. (Haydock) --- God's threats and promises touch not the sinner." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Testament.\u0002 The law, or the judgment, which God shall pronounce. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001And their.\u0002 The heavenly bodies continue their courses, (Grotius; Jansenius) and all things still subsist, (Haydock) being formed and preserved by an intelligent being. He refutes the epicureans. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Be.\u0002 Greek, \"they shall not disobey his order for ever.\" (Haydock) --- After the sun, &c., had been regulated on the fourth day, God set in order sublunary things, ver. 30. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Forth,\u0002 the glory and power of God upon the earth. (Challoner) --- \u0001Before.\u0002 Greek, \"hath covered its (the earth's) face, and into it,\" &c. (Haydock) --- All living creatures shall return to dust, Psalm ciii. 29. (Calmet) --- Rational and brute creatures praise God by answering the ends designed by him. (Worthington)" } ] }, { "chapter": 17, "slug": "id1185.html", "header": "Ecclesiasticus xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001And made.\u0002 This is transposed in Greek to the end of the third verse. (Haydock) --- The creation of other things had been specified before. Man was designed to be immortal, and was made like to God in his soul, which is spiritual, intelligent, &c. But sin caused his days to be shortened. (Calmet) --- By original sin, he lost the justice which he had at first received. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Dominion.\u0002 This is greatly diminished since the fall. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Evil.\u0002 Man has understanding, and may merit, which brutes cannot." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hearts.\u0002 God will bring them to judgment, and has given them a law. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Life.\u0002 The observance of which will insure life both now and for ever, Romans x. 5. This was the peculiar privilege of Israel, (Calmet) though the natural law had the same effect, and God had left none without sufficient light. (Haydock) --- The law was for a trial of obedience, Genesis ii. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Everlasting.\u0002 The gospel has perfected or fulfilled the law, Matthew v. 17." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Saw.\u0002 When he gave the law on Mount Sinai. (Challoner) (Exodus xx. 18.) --- \u0001Voice.\u0002 Thunder, Psalm xxviii. 4. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Neighbour.\u0002 Of whom the second table, or the seven last precepts of the law, speak. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Eyes.\u0002 He conducted them in the pillar, and always watched over them. Roman Greek adds, \"their ways are bent on evils from youth, and he could not.\" Complutensian, \"for every man is bent on evils from youth, and they could not from stony hearts make them fleshy, (Ezechiel xxxvi. 26.; Calmet) for in the division of the nations of all the earth (14.) over,\" &c. (Grabe)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001God.\u0002 Complutensian adds, \"he nourishes him as his first-born with instruction, and dividing the light of love, he does not abandon him.\" (Haydock) --- But the Roman edition agrees with us. God declared himself king of Israel, (Calmet) and its guardian, while he intrusted other nations to angels. (Origen; St. Augustine; Psalm cxxxviii.; Glossa.; Deuteronomy xxxii. 8.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Ways.\u0002 He suffers them not to follow their own inclinations, like the Gentiles; but chastises them if they have done wrong, Acts xiv. 15. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Covenants.\u0002 Greek, \"injustices were not concealed from him, and all,\" &c. (Haydock) --- \u0001God.\u0002 Complutensian adds, \"but the Lord being good, and knowing his work, neither left nor abandoned them, still sparing them,\" Hebrews xiii. 5. (Haydock) --- This is a gloss omitted in the Roman edition, Psalm lxxvii. 34." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Alms,\u0002 and all good works are placed in God's treasury, and as a ring which a person wears on his finger with the utmost care, Jeremias xxii. 24., and Canticle of Canticles viii. 6. --- \u0001Eye.\u0002 Greek Complutensian adds, (Calmet) \"dividing to his sons and daughters penance, (19.) And.\" (Haydock) --- The Roman and Aldus edition agree with the Vulgate. --- \u0001Head.\u0002 Giving a crown of glory. --- \u0001And shall,\u0002 &c., is not in Greek. It implies that the wicked will be punished like Core. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Offend less: minue offendicula.\u0002 That is, remove sins, and the occasions of sins. (Challoner)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And.\u0002 Greek, \"return to the Highest, and be converted from injustice, (for he shall lead from darkness to the light of health) and greatly abhor abomination. Who shall praise the most high in hell, instead of the living, and of those who make a return of praise, \u0001or\u0002 confession? Praise perisheth from the dead, as from one who has had no being. The living and sound of heart shall praise the Lord. (28.) How,\" &c. (Haydock) (Psalm lxxxvii. 11.) (Calmet) --- We cannot merit perseverance, but must pray for it incessantly. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Go to the side,\u0002 &c. Fly from the side of satan and sin, and join with the holy ones that follow God and godliness. (Challoner) --- Christ is styled the father of the \u0001age\u0002 to come, Isaias ix. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Immortal.\u0002 We all stand in need of a pardon. (Calmet) --- \u0001And.\u0002 Greek, (30.) \"what....and it fails. And flesh and blood shall study evil. (31.) He.\" (Haydock) --- We cannot exact absolute perfection from any mortal. But still a person may be watchful, and trust in God's mercies, chap. xviii. (Calmet)" } ] }, { "chapter": 18, "slug": "id1186.html", "header": "Ecclesiasticus xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Together,\u0002 as to their substance, though they received different forms successively, as Moses relates. Both writers are divinely inspired. (St. Augustine, de Gen. ad Lit. iv. 33.) (Worthington) (St. Thomas Aquinas, i. p. 974. a. 2.) --- Some suppose that all things were really formed in an instant, and that the order described by Moses is only as we should conceive it. (Cajetan) --- This passage only means that God alone was the creator both of the sun and of man, and \u0001without him nothing was made,\u0002 (John i., and Psalm xxxii. 15.) as he gave existence to all, \u0001koine,\u0002 \"in common.\" (Calmet) --- \u0001And he.\u0002 Greek, \"and there is no other besides him who steers the world with the palm of his hand. And all things obey his will; for he is king of all, in his might, separating what is holy among them from the profane. (2.) He has enabled no one to,\" &c. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Added.\u0002 The works speak for themselves, though man be silent. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Begin.\u0002 God is so great and incomprehensible, that when man has done all that he can to find out his greatness and boundless perfections, he is still to begin: for what he has found out, is but a mere nothing, in comparison of his infinity. (Challoner) --- It is best to adore him in silence and humility. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Grace.\u0002 Greek, \"utility.\" (Haydock) --- \u0001Evil.\u0002 What can man do for or against God? Job xxii. 3., and Psalm xv. 2." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Years.\u0002 Seneca fixes on the same number; (Brev. Vitæ. 3.) Macrobius on seventy, for the life of man; which nearly agrees with the author of Psalm lxxxix. 10. (Haydock) --- It seldom happens that people exceed 70, or 100 years. But what is this compared with eternity? (Calmet) --- Greek, \"a hundred years are many....so are a thousand years in the day of the age,\" or of \u0001aionos,\u0002 eternity. (Haydock) (Psalm lxxxix. 4., and 2 Peter iii. 8.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Them.\u0002 Human misery calls forth God's pity. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Flesh.\u0002 It is infinite and disinterested. Man assists his neighbour expecting a recompense, and remembering that he may be distressed." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Judgments.\u0002 To execute his orders. Here ends the discourse begun [in] chap. xiv. 22. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Complaint.\u0002 Greek, \"reproach.\" (Haydock) --- The manner of giving, enhances the value of the gift, or even surpasses it. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Medicine.\u0002 This is more requisite and easy to do in the maladies of the soul, which are brought on by our own fault. \u0001Principiis obsta.\u0002 (Calmet) --- \u0001Mercy.\u0002 Greek, \"propitiation in the hour of visitation,\" (Haydock) or punishment. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sick.\u0002 Roman Greek adds, \"by abstinence, and in the time of sins, manifest a conversion.\" (Haydock) --- If we take precautions to avoid illness, why should we neglect the concerns of our soul? --- \u0001Conversation,\u0002 or good conduct." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Always.\u0002 These admirable maxims seem copied from the gospel, Luke xviii. 1. (Calmet) --- The same spirit dictated all the Scriptures. (Haydock) --- Those pray always who neglect not this duty at proper times, and are always resolved to do so. (St. Augustine, ep. 121. q. ad Prob.) (Worthington) --- Greek, \"be not hindered from performing thy vow in good time, and wait not to be justified, (Haydock) \u0001or\u0002 to put it in execution till death. Deuteronomy xxiii. 21. Before thou takest a vow,\" &c. Examine well if thou intend to perform it. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001God.\u0002 Can we expect that he will hear what we do not ourselves? To approach his majesty, without repentance and attention, is presumptuous. We must ask God to \u0001open our lips,\u0002 and do what lies in us. (Trid.[Council of Trent?]) (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Face,\u0002 saying to the reprobate, \u0001Depart,\u0002 &c., chap. vii. 40., and Matthew xxv. 41. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Riches.\u0002 By their good use, lay up a treasure in heaven, and be always humble, chap. xi. 27." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001God.\u0002 All things continually change. (Calmet) --- \u0001Rotam volubili orbe versamus.\u0002 (Boet. cons. 2.) --- Reflect on Aman and Mardochai. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Thing.\u0002 Mindful of the reverses of fortune, chap. xi. 30., and Proverbs xxviii. 14. (Calmet) --- \u0001Sloth,\u0002 and repent. Greek adds, \"the fool will not observe the season.\" (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Her.\u0002 It is a rare thing to discern and to give due praise to merit. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001And judgments.\u0002 Greek, \"full of accuracy.\" Some add the title \"restraint of the soul.\" (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Enemies.\u0002 This motive will make the most impression on those who are slaves to their passions. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Small.\u0002 Literally, \"nor in those which are small.\" (Haydock) --- Composed of the meanest citizens. Quarrels and sin are there almost inevitable. (Calmet) --- Greek, \"rejoice not in high living; nor beg for its symbol,\" (Haydock) or feast, in which each person contributed his share,\u0001 sumbole,\u0002 as the next verse implies. (Calmet) --- \u0001Symbolum dedit, cænavit.\u0002 (Ter.[Tertullian?] And.)" } ] }, { "chapter": 19, "slug": "id1187.html", "header": "Ecclesiasticus xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Little.\u0002 Small expenses, often repeated, will ruin an estate, (Haydock) and the neglect of venial sins is of the most dangerous consequence. (Calmet) --- The best way to avoid great faults, is to guard against small ones. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Off.\u0002 From God (Calmet) and religion. See Genesis xix. 33., and 2 Kings xi. 1., and Osee iv. 11." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Number.\u0002 Of the living. (Haydock) --- The venereal disease seems to be described." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Credit.\u0002 To harlots, 1 Corinthians vi. 18. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hateth.\u0002 Greek, \"resisteth pleasure, shall crown his life. He who guardeth his tongue, shall live without contention: and he,\" &c. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001He.\u0002 Greek omits this explication of the preceding verse." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Not.\u0002 Only to God and his minister. Friends do not require to be informed of such things. Greek, \"disclose not the conduct of others.\" --- \u0001Be.\u0002 Greek, \"be not.\" Do not boast of sins which thou hast not committed, (Calmet) as St. Augustine did before his conversion. (Haydock) --- But the Vulgate seems preferable. (Calmet) --- In ordinary conversation to reveal our faults would be dangerous, but not in confession, or in religious orders, for advancement in virtue. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hate thee.\u0002 Whether thou hast spoken of thy own or of others' faults, he will distrust thee." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Burst thee.\u0002 Like poison, or as new wine (Calmet) does a leathern bottle. (Haydock) --- This expression well implies the eagerness which some manifest to divulge a secret injurious to their neighbour. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Understood.\u0002 Greek, \"done it.\" (Haydock) --- For want of coming to a timely explanation, many friendships are broken, owing to groundless surmises." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Committed.\u0002 Or \"a false report,\" \u0001commissio.\u0002 (Calmet) --- Greek, \"a foolish calumny.\" (Haydock) --- \u0001Monere et moneri proprium est veræ amicitiæ.\u0002 (Cicero)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Him.\u0002 Gentle means must be first tried, Matthew xviii. 15., and Galatians vi. 1. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Place.\u0002 Love true piety. (Calmet) --- \u0001Disposition.\u0002 Greek, \"complying with.\" (Haydock) --- The Complutensian has several additions which are not in the Roman edition. (Calmet) --- Grabe inserts them. But it is not necessary to mark here every such variation. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Unjust.\u0002 St. James (iii. 15.) describes true and false wisdom, Romans xvi. 19. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Wickedly.\u0002 Greek, \"in black,\" (Haydock) wearing the robes of mourning. (Grotius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And.\u0002 Greek, \"there,\" &c. (Haydock) --- The hypocrite abstains from exterior crimes, only through fear. (Calmet) --- False pretence of piety, is hypocrisy; and it is wrong for a superior to reveal his secret faults to his subjects. Reason must direct. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Countenance.\u0002 Yet this is not always the case, ver. 28. We may sometimes condemn a person unjustly, on such outward appearances. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Lying.\u0002 Greek, \"a reproof which is not seemly; and there is one,\" &c. (Haydock)" } ] }, { "chapter": 20, "slug": "id1188.html", "header": "Ecclesiasticus xx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prayer.\u0002 A friend's excuses must be heard. (Calmet) --- Greek, \"and he who apologises shall be preserved from ruin.\" Grabe adds, \"how good is it for one who has been rebuked,\" &c., ver. 4. (Haydock) --- Thus the guilty merit pardon, and the innocent obtain a greater reward, and satisfy for former offences. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Maiden.\u0002 Or \"woman,\" (Haydock) who has been entrusted to his care. (Menochius) --- Such people are not free from concupiscence, which must be restrained by the virtue of chastity. (St. Augustine, contra Jul. vi. 14.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hated.\u0002 As the pests of society. See Cicero, off. 1." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Loss.\u0002 The prosperity of the wicked must not be envied, Psalm xxxviii. 1, 8. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Glory.\u0002 Galba \"would have been universally deemed worthy of the empire, if he had not reigned.\" (Tacitus, Hist. 1.) --- Adrian VI thought the pontificate the greatest misfortune to which he had been exposed; and this observation was engraven on his tomb. --- \u0001Estate.\u0002 By merit." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Sevenfold.\u0002 As the merchandise was good for nothing, which the miser had obtained for a little money, thinking to save thereby." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Graces.\u0002 Or favours bestowed with ill-nature." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Sevenfold.\u0002 He expects more. (Calmet) --- His intention is full of guile, who flattereth and detracteth for the sake of gain. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Much.\u0002 As Dido did. \"This is to make a display of favours to excite hatred.\" (Sen.[Seneca?] Ben.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hateful.\u0002 He seems to distrust you, and will not permit his goods to be of any service. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Have.\u0002 Greek, \"say I have,\" &c. --- \u0001His.\u0002 Greek, \"my,\" as also [in] ver. 18. (Haydock) --- Such is the language of the fool." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001That,\u0002 &c. Riches and poverty are both wrong to misers and fools. Greek, \"he had as well be without any thing.\" (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Pavement.\u0002 It is equally destructive." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Grace,\u0002 (\u0001acharis\u0002) impolite and importunate. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Shall.\u0002 Greek adds, \"not.\" Yet if a person has had the will to offend, he must repent, though he could not put it in execution. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Himself.\u0002 Being afraid to beg for necessaries, or given too much." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Nothing.\u0002 People are always displeased, when a promise is broken. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Man.\u0002 \"It is the vice of slaves.\" (Aristotle, Ethic.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Lying.\u0002 He exposes honour and virtue, without making restitution. (Calmet) --- He throws all into confusion, and we can trust him with nothing. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001A.\u0002 Greek adds a title, \"discourses of proverbs.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And....exalted,\u0002 is not in Greek but explains the meaning of the former sentence. --- \u0001Escape.\u0002 Greek, \"obtain pardon for iniquity.\" (Haydock) --- The great will protect him." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Make.\u0002 Greek, \"like a bit in the mouth, remove corrections,\" Exodus xxiii. 8. (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Both?\u0002 He who, through a false humility refuses to take charge of others, resembles a man who locks up his corn in time of scarcity. (St. Gregory, Part. iii. 26.) (Matthew xxv.) (Calmet) --- Wisdom must be shewn for the benefit of others. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Folly.\u0002 He may still appear to have some sense, and injures none. --- It is convenient to conceal faults, provided they be amended. (Worthington)" } ] }, { "chapter": 21, "slug": "id1189.html", "header": "Ecclesiasticus xxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Thee.\u0002 The just may offend: but the wicked relapse continually." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hold.\u0002 Greek, \"bite,\" (Calmet) in the same sense. (Menochius) --- Serpents sting in secret: so all sins inveigle the soul. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Lion.\u0002 Yet only those are hurt, who consent to sin. The devil may go \u0001round about,\u0002 (1 Peter v. 8.) and tempt; (Calmet) he cannot bite, except a man willingly expose himself, and \u0001come near,\u0002 ver. 2." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Remedy.\u0002 In man. (Haydock) --- Only the sovereign physician can cure it. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Riches.\u0002 As they make enemies arise. Greek subjoins, \"so the house of the proud shall be made desolate.\" (Haydock) --- Roboam lost ten tribes by an insolent answer, and the Tarquins were expelled for their pride." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Speedily.\u0002 God is the protector of the poor, Psalm x. 5." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sinner.\u0002 He rejects all medicines. How shall he be cured? (Calmet) --- They who fear God, will examine their actions when they are warned. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001By him.\u0002 And to avoid his reproaches. Greek, \"knoweth when he is ruined.\" (Haydock) --- He is more reserved, and escapes the dangers of talkativeness." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Winter.\u0002 This season is unfit for building; so the man who borrows, may be forced to pay again (Calmet) before it is convenient for him. (Haydock) --- Injustice will bring on ruin, Jeremias xxiii. 13. Some Greek copies have, \"stones for a heap over his tomb,\" as Achan and Absalom were treated. Reputation, or goods ill-acquired, will not continue long. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Fire.\u0002 All their grandeur will end in smoke. (Haydock) --- Malachias iv. 1., and Matthew xiii. 30." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Stones.\u0002 It is broad and easy, Matthew vii." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thereof.\u0002 Practice makes perfect. A painter may produce a better piece by this means, than one who is more acquainted with theory, (Calmet) and neglects it. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Bitterness.\u0002 True wisdom promotes the general good." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of life.\u0002 Which never fails, John iv. 14., and vii. 38." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Church.\u0002 Or assembly, Job xxix. 11, 21. (Calmet) --- All good people dislike senseless talk, and approve of what is edifying. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Fool.\u0002 All is in confusion, like a heap of ruins." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hand.\u0002 He esteems instruction burdensome." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Low.\u0002 A smiling countenance is commendable, but loud laughter is to be avoided. (Clement, Pæd. ii. 5.) --- It causes too great a change, (Plato, Rep. 3.) and is a mark of folly, Ecclesiastes vii. 5. (St. Augustine, contra Acad. ii. 2.)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001House.\u0002 And meddles with the concerns of others. (Calmet) --- \u0001Of the mighty,\u0002 is not in Greek. The wise will not easily receive invitations. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Window.\u0002 Greek, \"door\" with impudence. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Heart.\u0002 Understanding. (Haydock) --- The wise speak with reflection, Proverbs xvi. 23." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001While the ungodly,\u0002 &c. He condemneth and curseth himself; inasmuch as by sin he takes part with the devil, and is, as it were, his member and subject. (Challoner) --- In vain does he lay the blame of his sins on the devil, ver. 3. (Calmet) --- He condemns himself by imitating the wicked, Luke xix. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001By all.\u0002 Greek, \"in the neighbourhood.\" The rest is omitted. (Haydock)" } ] }, { "chapter": 22, "slug": "id1190.html", "header": "Ecclesiasticus xxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sluggard.\u0002 Who neglects his own and others' welfare. (Calmet) --- \u0001Disgrace.\u0002 He is still despised here, and punished eternally, Matthew xxv. 30. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Pelted.\u0002 Greek, \"compared to a lump of dung.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Loss.\u0002 \"I wish,\" said Augustus, \"I had never married, or that I had died without children.\" (Suetonius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Inheritance.\u0002 Her wisdom and economy, Proverbs xxxi. 29. Women had no inheritance among the Jews, when they had brothers." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Bold.\u0002 In speaking and acting without restraint. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Mourning.\u0002 St. Jerome (ep. ad Julian) quoting this sentence, calls it \"divine Scripture,\" Proverb xxv. 20. --- \u0001Of time.\u0002 Or \"stripes and instruction well-timed, are wisdom.\" (Haydock) --- Only the wise know how to correct with advantage." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fool.\u0002 Who is incapable of understanding. Those who have sense may be corrected, though they may have taken evil courses." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001This?\u0002 The Athenian philosophers and Festus derided St. Paul, Acts xvii. 32." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For the fool.\u0002 In the language of the Holy Ghost, he is styled \u0001a fool\u0002 that turns away from God to follow vanity and sin. And what is said by the wise man against \u0001fools\u0002 is meant of such fools as these. (Challoner) --- Their wicked life is worse than death. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Days.\u0002 There was a longer time assigned for great men, Genesis l. 3., Numbers xx. 30., and Deuteronomy xxxiv. 8. --- \u0001Life.\u0002 This is understood of those who have lost all reason, or sense of religion. St. Monica wept for her son, hoping that he would repent, as a certain bishop had comforted her. (St. Augustine, Confessions iii. ultra.[last chapter])" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lead?\u0002 Gold alone is heavier. But the fool is compared with lead, and is most insupportable." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wood.\u0002 Such were used in the walls of Jerusalem, (4 Machabees ii.) and of the temple and palace, 3 Kings vi. 36., and vii. 12." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Cost.\u0002 Of lime. (Calmet) --- Greek omits this comparison, as well as the 23d verse. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Not fear.\u0002 This seems contrary to what goes before. But fools are sometimes intrepid even to harshness. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Resentment.\u0002 Or \"sense,\" (Haydock) by means of pungent reprimands. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Away. \u0002Greek literally, \"will knock them down,\" \u0001dejiciet.\u0002 (Haydock) --- Deliberate provocations (ver. 27.) are pardoned with more difficulty than a sudden impulse of wrath, ver. 26. On such occasions we may withdraw our confidence, but not our charity and patience, Matthew v. 11. (Calmet) --- A true friend will not be lost for a temporal damage; but he must not be slighted. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Inheritance.\u0002 Greek adds, \"for poverty is not always contemptible, nor is the senseless rich worthy of admiration.\" (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Of him.\u0002 Yet I will not follow their example. (Calmet) --- If my friend has behaved ill to me, he will be the greatest sufferer. (Haydock)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Not.\u0002 Psalm cxl. 3. Who can sufficiently guard his tongue? (Calmet)" } ] }, { "chapter": 23, "slug": "id1191.html", "header": "Ecclesiasticus xxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001By them.\u0002 Viz., the tongue and the lips, mentioned in the last verse of the foregoing chapter. (Challoner) --- We cannot resist of ourselves, and must therefore pray to God. (Worthington) --- We have need of a good master to correct our eagerness in speaking. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ignorances,\u0002 &c. That is, that the scourges and discipline of wisdom may restrain the \u0001ignorances,\u0002 that is, the slips and offences which are usually committed by the tongue and the lips. (Challoner) --- The tongue is a restless evil, James iii. 8." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Over me.\u0002 The noblest motives are not always proposed first." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Eyes.\u0002 God never makes such presents, but he permits us to fall in punishment of former transgressions. (Calmet) --- \u0001Coveting.\u0002 Greek, \"from thy servants all giant-like affection. Vain hopes and desires remove from me; and thou shalt possess him who wishes to serve thee without ceasing.\" (Grabe) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Foolish,\u0002 (\u0001infrunitæ\u0002) is used in this sense by Seneca. (Calmet) --- Greek has not this epithet. The title, \"instruction of the mouth,\" follows, (Haydock) to ver. 20. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Them.\u0002 Alexandrian Greek has only (9.) \"swearing, (10.) and have not a custom of naming the Most High.\" Other editions have \"the holy one.\" (Haydock) --- Rash and false oaths are forbidden, Jeremias iv., and Matthew v. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sin.\u0002 \"No swearing is secure.\" (St. Augustine) --- Slaves were forced to confess the truth by torments; free-men took an oath; and priests gave their word. (Plut.[Plutarch?] Prob.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Dissemble.\u0002 Greek, \"despise.\" He will be punished, at least, by God. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In vain.\u0002 Without a design to execute, (Grotius) or through levity, or rather falsely, Exodus xxiii. 1., and Deuteronomy v. 11." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Opposite.\u0002 Or equal. Greek, \"clothed with death.\" He denotes blasphemy, (Leviticus xxiv. 14.) or the invitation to idolatry, (Deuteronomy xiii. 1.) or calumny, ver. 17., and Leviticus xix. 12. (Calmet) --- In oaths God is called to witness, as being unable to deceive. But blasphemy attributes to him or to others what does not belong to them. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Merciful.\u0002 Or true believers, Assideans, 1 Machabees ii. 42." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Of sin.\u0002 A Hebrew idiom, to imply something criminal. Those who have laid aside shame, are capable of any wickedness." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Men.\u0002 Treat thy parents with no less regard, (Calmet) even though thou shouldst be exalted in dignity. (Lyr.[Lyranus?]) ---Thus thou wilt be rewarded, (Calmet) of if thou transgress, wilt be brought to judgment. (Bossuet) --- Greek, \"thou shalt sit,\" &c. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Nativity.\u0002 Wish not that thou hadst not been born of such parents. (Grotius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Life.\u0002 For who will admonish him?" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Two.\u0002 The first is a passionate man, (ver. 22.) the second a libertine, (ver. 23.) and \u0001the third\u0002 an adulterer, ver. 25. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Hot.\u0002 With any furious passion, (Vatable) or anger, (Calmet) avarice, (Worthington) or lust. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Mouth.\u0002 Greek, \"body.\" --- \u0001Fire.\u0002 Shameful diseases will come upon him, chap. xix. 3. His brutal passion will never be satiated. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sweet.\u0002 He is not delicate in his choice. (Haydock) --- All obstacles increase his irregular desires, Proverbs ix. 17. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001And.\u0002 Greek, \"the eyes of men are his dread.\" (Haydock) --- Such is the folly of the adulterer!" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001And he.\u0002 Greek, \"and where,\" &c. He shall be stoned, Leviticus xx. 10. (Calmet) --- \u0001Taken.\u0002 Greek subjoins (ver. 32.) \"so,\" &c. (Haydock) --- If carnal adultery be thus punished, how much more will spiritual adultery, schism, and apostacy from the Catholic religion? (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Shall.\u0002 Greek, \"that thou shouldst be taken under his protection.\" (Haydock)" } ] }, { "chapter": 24, "slug": "id1192.html", "header": "Ecclesiasticus xxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wisdom.\u0002 Greek title, \"the praise of wisdom.\" Here the book of Ecclesiastes is imitated. (Haydock) --- See also Proverbs viii., and Wisdom vii. 24., and viii. 1. The pagans boasted of their philosophy. But it was not to be compared with the true religion, which the Israelites possessed. --- \u0001Own self.\u0002 Literally, \"soul.\" She alone is capable of this office. (Calmet) --- \u0001In God.\u0002 Referring all the glory to him. (Menochius) --- This sentence is not in Greek. (Haydock) --- The second person of the Trinity proclaims his own praises. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Power.\u0002 The temple, rather than in the schools of Athens. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And.\u0002 Greek, (5.) \"I came out of the mouth of the Highest, (6.) and as,\" &c. (Haydock) --- He alludes to the darkness which covered the earth, Genesis i. 2., and Job xxxviii. 9. Many explain this of the uncreated wisdom, born in the womb of the blessed Virgin [Mary]; and the Church, in her office, applies it to her in a mystical sense. But it seems literally to refer to the wisdom and grace granted to the saints, which enlightens every man, and presides over the creation." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cloud.\u0002 Guiding the Israelites (Exodus xiii. 21.) or near the throne of God, Wisdom ix. 4. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Penetrated.\u0002 Greek, \"walked in.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001By.\u0002 Greek, \"with all,\" &c. (Haydock) --- \u0001Lord.\u0002 Israel was chosen gratuitously. (Calmet) --- Greek, of whom?" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Rested.\u0002 Greek, \"gave rest to my tent.\" (Haydock) --- So Virgil says, \u0001requierun. flumina cursus.\u0002 (Menochius) --- God offers grace, but forces none to accept of it. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And take,\u0002 &c., is not in Greek. (Haydock) --- This may be explained of the true religion, or (Calmet) of the word of the Father. (St. Augustine, Trin. i. 12.) --- In the Church only is effectual grace, (Worthington) or none will receive it, who refuses to hear the Church. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Created.\u0002 Or engendered, Proverbs viii. 22. --- \u0001Him.\u0002 As his priestess, directing all the ministers of the temple. (Calmet) --- Christ is begotten by the understanding, and the Holy Ghost proceeds from love. Creation is not here taken strictly. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001His.\u0002 Greek, \"of his inheritance, (17.) I,\" &c. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Sion.\u0002 Beyond the Jordan. Greek, \"Hermon,\" Deuteronomy iv. 48." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Cades-\u0002barne, Numbers xx. 1. Greek, \"Engaddi,\" (Calmet) or Roman and Alexandrian edition, \"on the sea shore.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001In the streets,\u0002 is not in Greek. (Calmet) --- Grabe inserts, \u0001by the waters.\u0002 (Haydock) --- These trees flourish most in such situations, and people delighted to walk under them in hot countries." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Myrrh.\u0002 Which distills through the bark, without any incision." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Onyx.\u0002 A shell-fish in the Indies, which feeds on the \u0001spica nardi,\u0002 and hence becomes odoriferous. --- \u0001Aloes,\u0002 (\u0001gutta\u0002) the finest myrrh. --- \u0001Not cut.\u0002 Greek, \"in a tent.\" --- \u0001And my,\u0002 &c., is not in Greek. Wisdom is compared to what was most esteemed. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Honour.\u0002 Rich and pleasant. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001I,\u0002 &c. Grabe restores this verse, and, instead of the next, has, \"but I am given to all my children, being born \u0001myself\u0002 for ever, to those who are specified by him. (26.) Come,\" &c. (Haydock) --- The text seems to be corrupt. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Life.\u0002 Christ declares himself to be, \u0001the way, the truth, and the life.\u0002 [John xiv. 6.]" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Spirit.\u0002 Greek, \"remembrance.\" It has not the following verse." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Thirst.\u0002 Without being ever disgusted, John iv. 13. (Calmet) --- Experience of carnal delights is quite the reverse. (St. Gregory, hom. xxxvi. Ev.) --- The more grace a person has, the more he desireth and receiveth from God. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Sin.\u0002 Or lose their labour. They shall be directed in the paths of life. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001They.\u0002 Greek, \"all these things \u0001are\u0002 the book of the covenant of the most high God, the law which Moses gave unto us, an inheritance to the synagogues of Jacob.\" Grabe puts in a different character from the Complutensian, \"Lose not strength in the Lord, but stick to him, that he may strengthen you. The Lord Almighty is the only God, and there is no other Saviour.\" Then follows, (ver. 35.) \"who,\" &c. (Haydock) --- \u0001Everlasting.\u0002 Provided his life correspond with his doctrine. No occupation can be more glorious. (Calmet) --- Let thy Scriptures be my chaste delights: let me not be deceived in them, nor deceive \u0001others\u0002 by them. (St. Augustine, Confessions xi. 2.) (Calmet) (Daniel xii.) (Menochius)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Truth.\u0002 They are equally certain, and no more is required. (Calmet) --- He that loves has fulfilled the law. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001King.\u0002 Viz., Christ, who by his gospel, like an overflowing river, hath enriched the earth with heavenly wisdom. (Challoner) --- \u0001Ever.\u0002 The Lord (Haydock) is a king, (Carriers) \u0001who,\u0002 &c., ver. 35. (Haydock) --- Solomon's wisdom is also praised. (Calmet) --- The sceptre of David remained till the captivity, and the royal family continued in esteem till Christ. Yet David was only a figure of Christ, the eternal king. (Worthington)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001Phison.\u0002 Or Phase of Colchis, which rises in Armenia, like the Tigris and Euphrates, all which overflow their banks at the beginning of summer, on account of the snow melting." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Harvest.\u0002 The snow of Libanus makes the Jordan swell at Pentecost, Josue iii. 15." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Light.\u0002 Giving to all the light of reason, and to Israel the law, Psalm cxlvii. 20. --- \u0001Gehon.\u0002 Or Araxes, which descends from Armenia into the Caspian sea, though some erroneously take it to be the Nile, (Calmet) which overflows at the same time as the Euphrates. (Pliny, [Natural History?] xviii. 18.; Solin xlvi.)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Of her.\u0002 Christ was the first that had perfect knowledge of heavenly wisdom. (Challoner) --- This is the privilege of God. Greek, \"the first hath not perfect,\" &c." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001Rivers\u0002 of saving waters, on all, but particularly (Haydock) on Judea, ver. 42. Greek, \"and like a ditch (\u0001dioryx.\u0002 Calmet) from a river, and as an aqueduct, I came into paradise,\" (Haydock) like the four rivers aforesaid, Genesis ii." }, { "marker": "Ver. 44.", "first": 44, "last": 44, "text": "\u0001Off.\u0002 He alludes to the conversion of the Gentiles." }, { "marker": "Ver. 45.", "first": 45, "last": 45, "text": "\u0001I will.\u0002 Many Fathers explain this of Christ's descent into hell. But as it occurs not in the Greek, if may be considered as the tradition of the first Christians, who gave this version, (Calmet) or they found it in their copies. (Haydock)" }, { "marker": "Ver. 46.", "first": 46, "last": 46, "text": "\u0001Prophecy.\u0002 Of no less authority. The prophets had ceased for some time before Christ. (Calmet) --- \u0001Them.\u0002 Greek, \"to ages of ages. See,\" &c. (Haydock)" }, { "marker": "Ver. 47.", "first": 47, "last": 47, "text": "\u0001I.\u0002 Wisdom, or the author of this book, chap. xxxiii. 18., and Wisdom vii. 13. (Calmet)" } ] }, { "chapter": 25, "slug": "id1193.html", "header": "Ecclesiasticus xxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Pleased.\u0002 Wisdom still speaks. Solomon often makes similar divisions, to make the deeper impression, Proverbs xxx. 15, 24." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fool.\u0002 Greek, \"adulterer, devoid of sense,\" Isaias lxv. 20. (Calmet) --- \u0001Luxuria....senectuti fœdissima.\u0002 (Cicero, off. i.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Age?\u0002 Wisdom, says Bias, \"is more durable than other possessions.\" (Laertius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Things.\u0002 Greek, \"nine suppositions I have blessed in my heart,\" (Haydock) or thought that they may confer felicity. B\\but the tenth will certainly do it, chap. xiv." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Enemies.\u0002 Not out of revenge, but for the glory of God. See Matthew v. 43." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A true\u0002. Greek, \"prudence.\" (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Things.\u0002 Greek adds, \"for light (15.) he that,\" &c. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001It.\u0002 This is not in the edition of Rome, or of Aldus: but it is in the rest. Fear commonly begins the work of salvation, and love perfects it, 1 Timothy i. 5. (Calmet) --- All happiness in this life is grounded on the fear of God. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Evil.\u0002 Greek reads not this; but the Syriac does, omitting the two next verses. (Calmet) --- Heresy is described under the idea of a wicked woman, concealing her malice. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Choose.\u0002 Literally, \"see.\" (Haydock) --- Some supply \"send any plague,\" &c." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Enemies.\u0002 Which they wish, or may behold, chap. xviii. 31. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Head.\u0002 Or poison, as the Hebrew \u0001rosh\u0002 signifies both. (Rondet.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Woman.\u0002 Greek, \"enemy.\" (Calmet) --- Revenge is the passion of little souls, and of women. (Juvenal xiii.) --- \u0001Dragon.\u0002 This is not exaggerated, if we reflect on the evils occasioned by Eve, Dalila, Athalia, &c. (Calmet) --- \"A woman is the greatest wild-beast.\" (Menander)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Sackcloth.\u0002 And is black when passion bursts forth, though women too frequently conceal their anger to take deeper vengeance." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Groaned.\u0002 Greek, \"shall fall.\" --- \u0001Little.\u0002 Greek, \"bitterly.\" He cannot avoid hearing of his wife's misconduct. (Haydock) --- She will raise him enemies on all sides." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Her.\u0002 I could wish no greater evil to the worst of enemies, Ecclesiastes vii. 27." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Man.\u0002 He cannot advance. (Calmet) --- \u0001Semper habet lites.\u0002 (Juvenal vi.)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Beauty.\u0002 Other qualifications of more importance must be regarded. (Haydock) --- He should choose one who may be a companion and assistant in domestic concerns. (Grotius)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001A.\u0002 Greek, \"If she bring a fortune to her husband,\" (Haydock) she will continually upbraid him with it, and cover him with \u0001confusion,\u0002 ver. 29. (Calmet) --- Lay-leadership in spiritual things is so unreasonable, that few heretics will endure it. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Happy.\u0002 A lazy wife will give no content." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Die.\u0002 Eve tempted her husband, and thus we are all involved in sin, 1 Timothy ii. 14." }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Water.\u0002 Incontinency, chap. xxvi. 15., and Proverbs v. 15. If water find a hole, it will presently flow away. Women were kept much at home in the East, as they are in many parts of Europe. (Calmet) --- Retirement and silence are the characteristics of a wise woman. (Æschylus, Thebas.)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001She will.\u0002 Greek, \"cut her off from thy flesh.\" Grabe and Complutensian add, (Haydock) \"give a bill of divorce or her dowry, and send her away.\" (Calmet)" } ] }, { "chapter": 26, "slug": "id1194.html", "header": "Ecclesiasticus xxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Double.\u0002 Uneasiness deprives a person of much comfort. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001To a,\u0002 &c., is not in Greek. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fourth.\u0002 A jealous wife, ver. 8." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001City.\u0002 When all are charged with a crime, or when all rise up against a man. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Woman.\u0002 Greek adds, \"against another woman.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With.\u0002 Greek, \"and the scourge of the tongue, which,\" &c. (Haydock) --- Back-biting occasions the four evils aforesaid. (Grotius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Woman.\u0002 When oxen move, the yoke moves also: Thus heresy will suffer none to rest. (Worthington) --- The yoke ought to fit the neck, and not be fastened to the horns. (Colum. ii. 2.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Hid.\u0002 She will be given to debauchery. (St. Chrysostom) (Calmet) --- Romulus ordered wives to be slain, like adulteresses, who had drunk wine at home. (V. Max. vi. 3.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Eye-lids.\u0002 Shewing her impudence, 2 Peter ii. 14., and Isaias iii. 16." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Herself.\u0002 From gazing at men. (Calmet) --- Love manifests itself by the eyes. (Propert.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hedge.\u0002 Or \"stake,\" \u0001palum,\u0002 (Haydock) on which tents were fixed, Genesis xxxviii. 14. (Calmet) --- \u0001Fail.\u0002 Incontinence will at last ruin her health. (Haydock)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Bones.\u0002 The Catholic faith is the ground of all virtues. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Worth.\u0002 Literally, \"exchange;\" (Greek; Haydock) such a wife is above all price. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Continent.\u0002 Adhering to virtue. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Holy.\u0002 Made of gold, and placed in the sanctuary. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Soles.\u0002 Greek, \"heels.\" Complutensian, \"solid pavement.\" A long addition follows in this edition, which is inserted by Grabe, (Haydock; but is not in the best copies. Calmet) instead of the following verse. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Poverty.\u0002 The Romans provided for veteran soldiers, as Louis XIV did with great magnificence. (Calmet) --- Greenwich hospital is for the same purpose. (Haydock) --- \u0001Despised.\u0002 Solomon makes the same complaint, Ecclesiastes ix. 15." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001To sin.\u0002 He is less excusable, as he knows what he abandons, Jeremias ii. 12. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Two.\u0002 Greek, \"scarcely is a merchant exempt from negligence, and the seller \u0001of wine,\u0002 and eatables, (Grotius) or \u0001retailer\u0002 (Voss. \u0001kapelos\u0002) shall not be justified from sin.\" (Haydock) --- \u0001Negligence.\u0002 That is, from the neglect of the service of God: because the eager pursuit of the mammon of this world, is apt to make men of that calling forget the great duties of loving God above all things, and their neighbours as themselves. --- \u0001A huckster.\u0002 Or a retailer of wine. Men of that profession are both greatly exposed to danger of sin themselves, and are too often accessary to the sins of others. (Challoner) --- \u0001Lips.\u0002 Innkeepers talk much to please, and thus fall into danger, Proverbs x. 19. (Worthington) --- They are also exposed to lying, (Menochius) and to adulterate their merchandise. (Calmet)" } ] }, { "chapter": 27, "slug": "id1195.html", "header": "Ecclesiasticus xxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Poverty.\u0002 Greek, \"the indifferent thing,\" as the Stoics represented money, chap. vii. 20. --- \u0001Sinned.\u0002 Hence proceeds the danger to which little merchants are exposed. Involuntary povery is very miserable, Proverbs xxx. 9" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fast.\u0002 Anacharsis styled \"the market-place the receptacle of mutual cheating.\" (Laertius 1.) --- The seller praises his goods to get them off: (Horace) the buyer says \u0001it is bad,\u0002 Proverbs xx. 14. The next verse is a gloss omitted in Greek. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Fear.\u0002 By this the soul is preserved in a good state. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thoughts.\u0002 The more he thinks on some things, the more is he perplexed. (Calmet) --- After sin is purged away, there remains some defects like \u0001dust,\u0002 Psalm l. 4. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Affliction.\u0002 Greek, \"thought,\" (Haydock) or speech. (Calmet) --- A young man being brought to Socrates, that he might pass judgment on his dispositions, the philosopher ordered him to \"speak.\" (Cicero)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001As.\u0002 Greek, \"the fruit shews the dressing,\" &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Honour.\u0002 The desire of justice is the sure method to obtain it. The rest is not in Greek. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Iniquities.\u0002 They fall deeper, or sin entails punishment. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001A.\u0002 Greek, \"the speech of the wise man is wisdom throughout: but,\" &c. (Haydock) --- The fool always mixes something improper with what good he speaks. (Calmet) --- \u0001Sun.\u0002 The wise man preserves his virtue, whether it appear or not. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Keep.\u0002 Greek, \"wait an opportunity.\" (Haydock) --- Go but seldom. Their discourse tends to promote iniquity, (ver. 14.) and blasphemous oaths, (ver. 15.) and bloodshed, ver. 16. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Ears.\u0002 The Jews did so, when they heard blasphemy, Acts vii. 56. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mind.\u0002 In Egypt, those who disclosed a secret to the enemy, were condemned to have their tongues cut out. (Diodorus ii. 2.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Him.\u0002 He will never trust thee more, ver. 22." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Friend.\u0002 Roman and Alexandrian Septuagint, \"enemy.\" (Haydock) --- This crime is like murder. The Romans sometimes solemnly renounced the friendship of those who had offended them, as Germanicus and Caius did that of Piso. (Tacitus, An. 2.; Suetonius 3.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Because.\u0002 Greek, \"for one may bind up a wound, and an insult may be pardoned. But he who hath revealed secrets, hath lost all hope,\" (Haydock) or \"confidence,\" ver. 24, chap. xxii. 27." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Off.\u0002 Some Greek copies have, \"he who knows him will depart from him.\" It is difficult to guard against a false friend, who winks as if he desired to please us, (Calmet) while he really seeks our ruin, ver. 26." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Wound.\u0002 Greek, \"deal wounds. He,\" &c. (Haydock) --- Traitors, in the dark, often wound their fellows, (Calmet) or themselves. (Menochius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Setteth.\u0002 Greek, \"layeth a snare, shall perish in it.\"" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Him.\u0002 God will punish, when the sinner has perhaps forgotten his offence. (Calmet) --- Such are often chastised here, and always hereafter. (Worthington)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Them.\u0002 He shall feel the indignation of God, (Calmet) and shall repine. (Haydock)" } ] }, { "chapter": 28, "slug": "id1196.html", "header": "Ecclesiasticus xxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sins.\u0002 To seek revenge out of rancour, or contrary to justice, is a grievous sin. (Worthington) --- Retaliation was tolerated, (Exodus xxi. 24.) but love was not to be laid aside, Deuteronomy xxxiii. 35., Leviticus xxi. 17., Psalm vii. 5., and Matthew vii. 2." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Forgive.\u0002 This charity enforces, when the offender is penitent, if the remission of punishment be not contrary to justice and discipline. (Worthington) --- Matthew vi. 12., and xviii. 32., and Luke vi. 37. We all stand in need of pardon. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001And doth.\u0002 Greek, \"who will expiate his sins?\" Is God bound to receive his victims or prayers while he entertains such dispositions? (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In his commandments.\u0002 Supply the sentence out of the Greek thus: Remember corruption and death, and \u0001abide in the commandments,\u0002 (Challoner) which condemn revenge, Exodus xxiii. 4. (Calmet) --- Complutensian, \"and do not rage \u0001or\u0002 menace thy neighbour with destruction and death; yea, stick to the commandments. Be mindful of the precepts, and be not angry with thy neighbour; and of the covenant,\" &c., ver. 9. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Ignorance.\u0002 He uses a softer term. In effect, most quarrels proceed from a misunderstanding. \"Every sinner is ignorant.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Burneth.\u0002 The more fuel, the greater will be the blaze." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001And a,\u0002 &c., is not in Greek. Proverbs xix. 12., and xxvi. 21." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Third.\u0002 Who carries stories between friends, to set them at variance. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001It,\u0002 &c., is omitted in Greek. (Haydock) --- Indiscreet reports often cause dissensions. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Labours.\u0002 Causing their husbands to suspect them." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Their own.\u0002 Greek, \"the.\" Detraction separates many friends. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Hell.\u0002 Or rather \"the grave.\"" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Its.\u0002 Greek, \"it shall not take hold of the pious, and they shall not,\" &c. (Haydock) --- Their virtue shall quickly shine forth. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Hear.\u0002 Greek, \"lo, hedge in thy possessions with thorns: bind up thy silver and gold.\" (Haydock) --- To pay attention to detraction is as bad as to utter it. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Just.\u0002 Greek, \"a door and bolt,\" &c., as [in] ver. 28. If people guard their property with so much care, why do they make light of words? (Haydock) --- These ought to be weighed with more attention than money, and we ought to spare no pains or expense on this head. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Tongue.\u0002 Greek, \"by them, lest thou fall before him who lays snares,\" chap. xxix. (Haydock)" } ] }, { "chapter": 29, "slug": "id1197.html", "header": "Ecclesiasticus xxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Hand.\u0002 That is, he that is hearty and bountiful in lending to his neighbour in his necessity. (Challoner) --- \u0001Fœnus,\u0002 in this book means simply \"lending.\" (Rondet.) --- This is a work of mercy, and a sort of alms. Justice requires that the thing should be restored, and if any refuse on purpose, he is as bad as a thief. (Worthington) -- He who lends will receive usury from the Lord, Proverbs xix. 17., and Psalm xxxvi. 21. --- \u0001In hand.\u0002 Rich." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Time.\u0002 The neglect of this causes many to be unwilling to lend. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hands.\u0002 Like slaves. (Macrobius 1.) --- Others kissed the face, neck, &c., Acts xx. 37." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Found it.\u0002 Seeming to make thee partaker of his good fortune, (Jansenius) or he will keep the other half as his own. (Grotius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Injuries.\u0002 Thus one loses both money and friends. Must we then never lend? If the person be poor, we must be ready to give. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "And delay. Or literally, \"and for an alms, drag him not along.\" (Haydock) --- Let not the fraud of many deter thee from assisting the poor, for the sake of God and justice. (Calmet) --- Si fraudaris pecuniâ acquiris justitiam. (St. Ambrose, Tob. iii. n. 11.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Commandment.\u0002 Deuteronomy xv. 7. Else where is your merit?" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Friend.\u0002 He is entitled to partake of all thy goods. If he be only thy fellow-creature, assist him; and God will reward thee, Matthew vi. 19." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Heart.\u0002 Greek, \"thy store-houses,\" the poor. (Calmet) --- I never read that one who was liberal to the poor came to an evil death, as he has so many to intercede for him, whose prayers must be heard. (St. Jerome, ad Nepot.) --- Works of mercy produce the best fruits. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Himself.\u0002 Yet he will not engage his word for more than he can pay, (ver. 27., and chap. viii. 16.) nor encourage the negligence of debtors, Proverbs vi. 1." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Life.\u0002 Or his subsistence, (chap. xix. 28.) though some answered for the person of another, 3 Kings xx. 39." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And.\u0002 Greek, \"will turn away the goods of his surety, (21.) and the ungrateful in mind will abandon his redeemer.\" (Haydock) --- \"All hate the ungrateful,\" (Cicero, off. ii.) and the Persians punished such with death. (Xenophon, Cyr. i.) --- \u0001Him.\u0002 Greek subjoins ver. 23. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Estate,\u0002 (\u0001dirigentes\u0002) whose affairs were prosperous. (Menochius) --- Hence Solomon dissuades any rash engagements." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Things.\u0002 Tax-gatherers may deserve to fall into this misery. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Not.\u0002 Prudence requires that we should not ruin ourselves to help others. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Shame.\u0002 Clothing is like a portable \u0001house.\u0002 (Grotius) --- Man stands in need of little, and those who are content will not need to borrow, ver. 29." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Shall.\u0002 Or \"has \u0001formerly entertained\u0002\" those, who now reproach him, make him serve in the meanest offices, and at last cast him forth. It may also signify that people who receive ungrateful vagabonds, will be required to serve them, and had better keep them out, ver. 33. (Calmet) --- Greek, \"thou shalt entertain and give drink to the most disagreeable things.\" (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Others.\u0002 Greek, \"me.\" (Menochius) --- Travellers carried their provisions with them. (Calmet)" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Give.\u0002 Greek, \"depart, stranger, from the face of glory; for,\" &c. (Haydock)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Lender.\u0002 Who demands his money, and upbraids his debtor. (Menochius)" } ] }, { "chapter": 30, "slug": "id1198.html", "header": "Ecclesiasticus xxx.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001He.\u0002 Greek prefixes \"on children.\" (Haydock) --- \u0001And not,\u0002 &c., is omitted in Greek. It may signify, and not beg, (Calmet) or steal. (Haydock) --- The welfare of the country depends on the good education of children, which cannot be performed without correction, (Calmet) though this should never be used till more gentle means have been tried. (Fenelon on Educ.) --- The neglect of correction proceeds from a misplaced tenderness, (Proverbs xiii. 24.) which in the end proves most prejudicial both to the child and to the public. (Haydock) --- See Plato, rep. ii., and vii; Aristotle, pol. vi.; Cicero, off. ii. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Them.\u0002 Greek, \"his acquaintance.\" (Haydock) --- He sees himself re-born in his son, ver. 4. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wounds.\u0002 To which he has exposed himself for his child's welfare, (2 Corinthians xii. 15.; Raban.) or if he neglect correction, he will have to bewail the wounds which his son's imprudence shall occasion. Syriac, Vatable, Greek, Complutensian, \"He who rubs, (Roman edition) cherishes his son,\" &c. (Calmet) --- The eldest brother must take care of the rest, so as even to expose himself to danger. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Horse.\u0002 A colt full of spirit, when properly broken in, will answer best, so a proper education corrects impetuous tempers. (Plut.[Plutarch] apop. in Them.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Laugh.\u0002 \"Smiling he must be feared.\" (St. Gregory, Mor. xx. 3.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Devices.\u0002 Greek, \"sins of ignorance.\" Youth is incapable of guiding itself, being destitute of experience, and too confident, Proverbs xxix. 45." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 \"Very few excel their father.\" (Homer, Odyssey E.) --- This is sometimes to be attributed to the neglect of education. (Calmet) --- Greek subjoins, \"on health.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Evils.\u0002 Health is better than riches. (Pythagoras, &c.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Justice.\u0002 This is the first of all advantages. (Calmet) --- Thales pronounced him happy who was healthy and rich, and \"whose soul was well tutored.\" (Laertius) --- Greek, \"health and a good constitution are preferable to all gold, and a,\" &c. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Rest.\u0002 In the grave. He speaks not of the soul, Job iii. 13." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Grave.\u0002 The dead cannot partake of them, (Calmet) so neither can the sick of their great possessions. (Haydock) --- It was customary to place meat on the tombs of the dead. (Calmet) --- The pagans invited them to eat; (St. Epip. Ancor.) but the faithful intended it for the poor, who might pray (Calmet) for the deceased. (Menochius) (Chap. vii. 37., and Tobias iv. 18.) --- The kings of France were served at table till they were placed in the tomb, and in many monasteries the usual portion is assigned the dead for thirty days, and given to the poor. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sighing.\u0002 Thus meat is useless to those whom God visits with sickness. See chap. xx. 3." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Sadness.\u0002 For temporal things, but trusting in Providence, 1 Peter v. 7. Grief for sin is alone of service, 2 Corinthians vii. 10. (Calmet) --- Pusillanimity must be avoided. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001A never.\u0002 Greek, \"the joy,\" &c., Proverbs xvii. 22., and 2 Corinthians ix. 7." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Have.\u0002 Greek, \"love thy soul, and comfort thy heart, and drive,\" &c. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Many.\u0002 Bringing on maladies, and driving people into despair, ver. 22. It was thought that the sad could not prophesy, 4 Kings iii. 15. (Hermas ii.; Mand. iii.; More Neb. ii. 37.) (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Envy.\u0002 Or jealousy. These passions banish joy. Envy is like rust. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Always.\u0002 Greek, \"will mind the meats which it shall eat.\" (Haydock) --- It will feast and enjoy content. This verse and the following chapters are in a much less natural order in the Greek editions, till chap. xxxvii. (Calmet)" } ] }, { "chapter": 31, "slug": "id1199.html", "header": "Ecclesiasticus xxxi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Riches.\u0002 Literally, \"honesty\" has this sense. (Haydock) --- The study of virtue and of the Scriptures removes temptations of the flesh. (St. Jerome, ad Rust.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hand.\u0002 With too much anxiety. (Calmet) --- Greek, \"the solicitude of watching will drive away slumber, and a grievous malady will moderate sleep,\" (Grabe; Haydock) or \"sleep will alleviate a severe illness,\" as experience evinces. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Poor.\u0002 All have not equal success, Proverbs x. 22, and Psalm cxxvi. 1. (Drusius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Justified.\u0002 He is exposed to various temptations, 1 Timothy vi. 9." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To it.\u0002 Being a sort of idol, Colossians iii. 5. (Calmet) --- \u0001Woe.\u0002 Greek, \"and every,\" &c." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Nor,\u0002 &c. Greek, (9.) \u0001who,\u0002 &c. \"Pride is the worm of riches.\" (St. Augustine) --- \"In delights, chastity is endangered; and humility in the midst of riches.\" (St. Bernard, conv. Cler. xxx.) --- Not to transgress, on such occasions, is the greatest miracle. (Calmet) --- Man has free will, and those are happy, who, by God's grace, do not abuse it. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001In,\u0002 &c. Alexandrian Greek, \"and wisdom (Grabe substitutes \u0001the Church\u0002) shall proclaim his alms.\" (Haydock) --- God will bless his riches. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Be,\u0002 &c. Greek, \"do not open,\" (Haydock) shew not too much greediness." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Wicked.\u0002 Jealous or avaricious, as if the person feared lest he should have to prepare the like sumptuous entertainment, Proverbs xxiii. 1. Judas blamed the profusion of Magdalene, John xii. 5." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Face.\u0002 Or portion set before him, 1 Kings i. 5. (Calmet) --- \u0001When.\u0002 Greek, \"wheresoever it, (Haydock) \u0001or\u0002 he (Calmet) shall look, stretch not forth thy hand, and strive not with him in the dish. Judge,\" &c. Let the envious person (Haydock) or the master be served first. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Use.\u0002 Greek, \"in all act considerately. Eat like a man,\" &c., (Haydock) not like a beast." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001First.\u0002 Yet not too soon, lest the others should seem to be gluttons. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Of all.\u0002 Greek, \"of them. How,\" &c. (Haydock) --- Politeness is grounded on virtue. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wine.\u0002 Greek specifies nothing, and to eat much is unwholesome. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Choler.\u0002 Or the cholic. The intemperate, \u0001infrunito,\u0002 (Calmet) Greek, \"insatiable,\" cannot sleep. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Vomit.\u0002 Some have omitted this term as indelicate; but the Scripture does not approve of intemperance, while it advises the preventing of a disorder. A man's stomach may sometimes be innocently overcharged. On such occasions, an emetic was prescribed. The ancients had not the same horror of it as moderns, Proverbs xxiii. 8. (Calmet) --- Cicero, addressing Cæsar, says, \u0001Cum te vomere post cænam velli dixisses.\u0002 (Pro. R. Dejot.) --- \u0001And thou.\u0002 Greek, \"hear,\" &c." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Quick.\u0002 Intemperance and idleness are the great sources of illness." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Bread.\u0002 And other provisions; while the miser is contemned, Proverbs xxii. 9. (Calmet) --- Bread supports the body, and instruction the soul. If it be bad, it does the reverse. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Challenge.\u0002 Not to fight, or rather (Haydock) to drink, Isaias v. 22. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Rebuke.\u0002 Or disorder. Greek, \"prove,\" (Haydock) or \"lay open.\" (Calmet) --- \u0001Consilium retegis Lydo.\u0002 (Horace, iii. ode 21.)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Taken.\u0002 Greek, \"is as good as life,\" &c. --- \u0001Thou shalt.\u0002 Greek, \"what,\" &c." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001With.\u0002 Greek, \"destitute of wine, (35.) and this was created to,\" &c." }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001And not.\u0002 Greek, (36.) \"sufficient wine taken in season is the,\" &c." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Sober.\u0002 Greek, (39.) \"wine,\" &c. (Haydock) --- Anacharsis said that \"the vine bore three clusters; the first of pleasure, the second of drunkenness, the third of discontent.\" (Laertius i.)" }, { "marker": "Ver. 42.", "first": 42, "last": 42, "text": "\u0001Reproach.\u0002 Alexander [the Great] transfixed Clytus for so doing. (Curtius viii.) --- \u0001Again.\u0002 By the pernicious custom of drinking healths, which still prevails in some countries, (Calmet) and occasions people to get drunk. (Drusius) --- Such abuses ought to be discouraged by every one. (Haydock)" } ] }, { "chapter": 32, "slug": "id1200.html", "header": "Ecclesiasticus xxxii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ruler.\u0002 Or king of the feast, alluding to an ancient custom, Esther i. 8. (Calmet) --- \u0001Nec regna vini sortiere talis.\u0002 (Horace, Athen. Dipn.; Plut.[Plutarch?], Symp. i. q. 14.) --- Humility is most requisite for those in power, and it is most difficult to contemn vain honours, when enjoyed. (St. Gregory, pastor.) (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Contribution,\u0002 towards the feast, (Menochius) or company. This sentence is not in Greek, \"rejoice on their account, and for the excellent disposition, mayst receive a corner.\" (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Music.\u0002 Which usually accompanied the meals of the rich. (Horace, ii. ode 11.) --- \"A lyre is handed round, on which each one plays. When Themistocles confessed that he knew not how, he was deemed deficient.\" \u0001indoctior.\u0002 (Tusc. i. Quint. i.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Words.\u0002 Some Greek copies have, \"where there is a concert, pour,\" &c. (Calmet) --- \u0001And be.\u0002 Greek, \"and utter not wise sayings out of season.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wine\u0002 was not used at all meals. (Calmet) --- After they were ended, the pagans sung in honour of Bacchus, or of great men. (Plut.[Plutarch?], Sym.) --- But the Jews directed their hymns to God, Matthew xxvi. 30. (Philo, Contemp.)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hear.\u0002 Greek, (10.) \"young man speak if there be wanted of thee; scarcely twice if thou be asked. Sum up thy speech, much in few \u0001words.\u0002 Be knowing and still silent. (11.) In the,\" &c. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 Greek implies to be equal. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Storm.\u0002 Literally, \"hail.\" Greek, \"thunder.\" (Haydock) --- It comes forth at the same time as the lightning, but travels slower. (Calmet) --- \u0001For.\u0002 Greek, (15.) \"at,\" &c. (Haydock) --- Young people must leave the table, and take recreation." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Bless.\u0002 This is taught by the light of reason, (chap. v. 7.) and the omission before or after meals betrays a want of faith and gratitude, particularly in Christians. --- \u0001Replenisheth.\u0002 Greek, \"inebriateth thee with his goods.\" (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Light.\u0002 They shall advance in virtue and glory, Proverbs iv. 18. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Excuse.\u0002 Literally, \"comparison.\" \"He will bend the law to his desires.\" Thus heretics interpret Scripture. (Haydock) --- Greek, \"he will find condemnation.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Without counsel;\u0002 or \"by himself,\" (Calmet) \u0001cum eo.\u0002 --- \u0001And.\u0002 Greek, \"do nothing without counsel, and in acting do not repent,\" (Haydock) but execute what has been prudently devised. (Calmet) --- God directs; yet he would have us to ask advice. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Rugged way.\u0002 The end of which is unknown, Luke xiv. 28. (Calmet) --- \u0001Lest.\u0002 Greek, \"and keep a guard over thy children. In every good work confide in thy soul; for,\" &c. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001In faith.\u0002 That is, follow sincerely thy soul in her faith and conscience, (Challoner) when it is well informed. Greek, \"in every good work believe thy soul; for,\" &c. (Calmet) --- Act not in opposition to it. (Worthington) --- Rondet and Grotius would read, \"in every work believe in God with all thy soul.\" --- \u0001All that is not of faith is sin,\u0002 (Romans xiv. 23.) inasmuch as it is against conscience. (Haydock)" } ] }, { "chapter": 33, "slug": "id1201.html", "header": "Ecclesiasticus xxxiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Evils.\u0002 God will make all turn to the advantage of the elect." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001To him.\u0002 God will fulfill all his promises. (Calmet) --- Greek continues, \"as the interrogation (Haydock) of the Urim, (\u0001delon.\u0002 Calmet) prepare what to say, and so thou shalt be heard. Put on instruction, and thus reply.\" (Haydock) --- Speak not without being prepared." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Cart.\u0002 Inconstant and grating. (Calmet) --- The wicked turn from one vice to another, as heretics devise many errors, not having their heart established in grace, Hebrews xiii. 9. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Him.\u0002 And will be unmanageable, (Menochius) when he has any thing to ridicule. (Calmet) --- \u0001Qui captat risus.\u0002 (Horace, i. Sat. 4.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Another.\u0002 God's will alone appoints one to be holy or fine; and another to be stormy, or dedicated to labour. (Calmet) --- \u0001And one.\u0002 Greek, \"and all the light of the day throughout the year proceeds from the sun.\"" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The sun.\u0002 Greek, \"and he distinguished the seasons and holidays (10.) some,\" &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Great.\u0002 Greek, \"holy.\" (Haydock) --- Thus all men are by nature equal. Yet what difference do we not find in their condition? Some live in obscurity, who might have shone upon the throne; and this is God's will. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Station.\u0002 Exterminating the Chanaanites. God disposes of all with sovereign power and justice, Romans ix. 29." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Ordering.\u0002 All depend on God. (Calmet) --- \"The predestination of the saints is nothing but the foreknowledge and preparation of God's benefits, by which those are most certainly liberated who obtain their freedom. But where are the rest left; except in the mass of perdition, by the just judgment of the Deity? (St. Augustine, Persev. xiv. n. 35, and Corrept. xiii. n. 42.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Another.\u0002 Lights and shades both contribute to form the beauty of a picture. (Haydock) --- Antitheses adorn a discourse, as opposite things do the universe. (St. Augustine, City of God xi. 18.) --- God will make the wicked subservient to his glory." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of all.\u0002 Solomon, Ezechias, &c., made various collections of similar maxims. (Calmet) --- The books of the Machabees were alone written after this in the Old Testament. (Menochius) --- Greek places what follows after chap. xxx. 26. These four verses may be regarded as a sort of preface. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Change thee.\u0002 That is, so as to have this power over thee. (Challoner) --- Be inflexible on this head. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001The pre-eminence.\u0002 That is, be master in thy own house, and part not with thy authority. (Challoner) --- Let not thy wife or servants rule in thy name. (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Fodder.\u0002 Greek prefixes \"on slaves.\" (Haydock) --- They were bought like horses. Aristotle (Œcon. i. 5.) gives the like instructions on their treatment. (Calmet)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001A stiff.\u0002 Greek, \"the neck, (28.) torture,\" &c. (Haydock)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Faithful,\u0002 is not expressed in Greek but must be understood. --- \u0001Blood.\u0002 Taking him prisoner at the hazard of thy life. The like misfortune might easily have befallen thee. (Calmet) --- Seneca (ep. 47.) says, \"live so with thy inferior, as thou wouldst have thy superior live with thee.\"" }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Thou.\u0002 Greek, \"on what road wilt thou seek for him?\"" } ] }, { "chapter": 34, "slug": "id1202.html", "header": "Ecclesiasticus xxxiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The.\u0002 Greek, \"on dreams. The,\" &c. (Haydock) --- No dependence can be had on the pretended interpretation of dreams, which do not come from God; (Calmet) as some do, Matthew i., and Daniel ii. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Man.\u0002 When he turns away from the mirror, it appears no more, James i. 23." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Unclean.\u0002 This text has been abused, to prove that the sinner cannot confer grace in the sacraments. (Calmet) --- But Christ does this by his ministry. (St. Augustine, Psalm x. n. 6.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Deceitful.\u0002 Greek, \"divinations, and auguries, and dreams, are vain.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Travail.\u0002 Such things cannot be explained. Twenty people will all give different interpretations. --- \u0001High,\u0002 as those of Jacob, Joseph, &c., were. Yet it is difficult to make the discrimination. (St. Gregory, dial. iv. 48.) --- Homer admits of two sorts of dreams. (Odyssey xix.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Them.\u0002 The devil takes advantage of their weakness, and they have recourse to magic, &c. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Law,\u0002 which forbids attention to dreams, Leviticus xix 26., and Isaias viii. 20. (Cornelius a Lapide) --- No part of the law shall perish; and some will always explain it truly. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001What.\u0002 Greek, \"A man who has travelled, knows much,\" &c. (Haydock) --- Thus Ulysses became so wise, (Homer) as well as the ancient philosophers, Pythagoras, &c. (St. Jerome, ad Paulin.) --- The knowledge derived from books will not suffice. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Experienced.\u0002 Greek, \"much abroad, shall abound with subtlety. (11.) I,\" &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001And.\u0002 Greek, \"And I know more than I announce.\" (Grabe's edition)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001For.\u0002 Greek, \"On account of these things I have been saved:\" (Haydock) by my great experience, which gives weight to my instructions." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Is.\u0002 Greek, \"shall live. (15.) For....them. (16.) He,\" &c. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001From falling,\u0002 or when a person is fallen." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Mockeries.\u0002 Some Greek copies have \"gifts.\" Such unjust presents or sacrifices, God will abhor, Isaias xli. 8., and Deuteronomy xxiv. 15. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lord.\u0002 Greek, (23.) \"most....wicked, nor,\" &c." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Bread.\u0002 Greek, \"a livelihood, killeth his neighbour; and he sheddeth blood, who keepeth back the hire of the workman.\" (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Labour?\u0002 So, if your sacrifices be ill-gotten, they will not be received; and if you relapse, you will be as bad as ever. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Dead.\u0002 Literally, \"is baptized by \u0001or\u0002 from the dead;\" \u0001baptizatur a mortuo.\u0002 (Haydock) --- St. Cyprian thought this text was peremptory against the baptism of heretics; and the Donatists were of the same opinion. They seem not to have read, \u0001if he touch him again,\u0002 which entirely alters the meaning. St. Augustine admonishes them of this; though he explains it of the pagan rather than of the Jewish purifications, to which it refers, Numbers xix. 11. See St. Augustine, contra Cres. i. 24., and ii. 25., and contra Petil. i. 9., and St. Cyprian, ep. ad Quint. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Prayer.\u0002 A relapse makes the former repentance useless, Matthew xviii. 33. (Worthington)" } ] }, { "chapter": 35, "slug": "id1203.html", "header": "Ecclesiasticus xxxv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Offerings.\u0002 He cannot otherwise observe the law. (Haydock) --- Virtue is the most acceptable sacrifice. (Calmet) --- The sacrifices of penance, of justice, and of praise, are to be preferred before all external ones. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And to.\u0002 Greek, (4.) \"He,\" &c. (Haydock) --- The peace-offering and that for sin, as well as the oblation of fine flour and of praise, (which is the most perfect of all) are noticed. (Calmet) --- External sacrifice must not be neglected. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sacrifice.\u0002 Greek adds, \"of praise.\" (Haydock) --- This was the true spirit of the law. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Lord.\u0002 The poor, who present a virtuous heart, are more acceptable than the rich, who are buried in sin, though the latter may offer the most splendid sacrifices. (Haydock) --- God requires that all should do according to their abilities. If they have nothing, they must fulfill the commandments, and he will be satisfied. Some have inferred from Exodus xxiii. 16., that the poor were rejected. But the meaning of the law is here explained. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Heart.\u0002 Literally, \"mind.\" Greek, \"eye,\" (Haydock) free from avarice, 2 Corinthians ix. 7." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sanctify:\u0002 \"set apart\" for the use of the ministers, and of the temple. (Calmet) --- God will reward thee much more. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Wicked;\u0002 defective, Leviticus xxii. 21., and Malachias i. 7. Greek, \"curtailed, \u0001or\u0002 ill-acquired,\" (Calmet) or \"do not bribe\" \u0001God;\u0002 (\u0001dorokopei.\u0002 Grotius) as the word is used [in] 2 Machabees. God will not regard our gifts, to let our offences escape punishment, Isaias xlii. 1. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001For,\u0002 &c., is not in Greek. God will protect the defenceless. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001He,\u0002 or \"it.\" (Calmet) --- Prayer is personified, and presents itself before God." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Them,\u0002 the \u0001Gentiles,\u0002 &c., ver. 23. Greek, \"will not delay to \u0001punish\u0002 them, till he crush the loins of the unmerciful. And,\" &c. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Unjust\u0002 Egyptians, Syrians, and Greeks, who then oppressed the Jews." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Adam,\u0002 who was not spared. (Calmet) --- Greek, \"of men and their desires.\" (Haydock) --- Our version seems to be taken from the Hebrew. (Du Hamel) --- \u0001Adam\u0002 sometimes denotes any man. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001The.\u0002 Greek, \"mercy is beautiful,\" &c., Psalm ix. 10. (Haydock)" } ] }, { "chapter": 36, "slug": "id1204.html", "header": "Ecclesiasticus xxxvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Have.\u0002 He has pointed out the conditions for prayer, and now he gives a model. The Jews were at this time dispersed and subservient to the Egyptians or Syrians, which greatly afflicted them. (Calmet) --- \u0001And shew.\u0002 Greek, (2.) \"send.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001That.\u0002 Roman Greek omits the rest. But Grabe retains, \"all nations which seek not after thee.\" (Haydock) --- This prayer implies a prediction of the Gentiles' conversion, as the psalms do frequently in like terms, Psalm lxiv. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sanctified,\u0002 by chastising us, or by protecting our fathers in the desert." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001End\u0002 of our sufferings. The malice of our enemies is at the height." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Escapeth\u0002 the sword, Deuteronomy xxxii. 36. He foretells the event, or wishes that they may be chastised, in order that they may enter into themselves, and adore the true God." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Other\u0002 lord. The Syrian and Egyptian monarchs sometimes claimed divine honours, Daniel vii. 25., and xi. 36. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001That.\u0002 Greek transposes the rest, and has only, \u0001and thou,\u0002 &c. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001First-born.\u0002 Exodus iv. 22. Wives, children, and servants, were called after their lord or father, Isaias iv. 1., and lxiii. 19., and Jeremias vii. 10." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Rest,\u0002 where the temple is built, 2 Paralipomenon vi. 41., and Psalm cxxxi. 8." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Words,\u0002 predictions, as heretofore; or with thy favours." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Thee.\u0002 The Jews were more faithful after the captivity. The author seems to beg for the coming of the Messias." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001People,\u0002 which thou hast prescribed, Numbers vi. 24. (Calmet) --- \u0001Direct.\u0002 Greek, \"All shall know.\" --- \u0001Art.\u0002 Greek, \"Lord art the God of ages.\" (Haydock) --- Here the prayer ends. (Calmet) --- The author continues to instruct. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Another.\u0002 Thus act discreetly in the pursuit of knowledge. The good may be distinguished from bad, as easily as venison can from other meats. (Calmet) --- As there is a difference of meats, so must discretion be used in words, in the choice of a wife, &c. (Worthington)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Resist.\u0002 Greek, \"requite it,\" as it deserves. (Haydock)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Man.\u0002 Yet in marriage the temper of the person is to be considered." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001More.\u0002 Love is the most violent of all the passions, and nothing can afford greater content than a virtuous and consoling wife, chap. xxvi. 21. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Good,\u0002 is not in Greek, but the context shews that it is necessary. (Haydock) --- By concord small possessions increase, as by discord the greatest are lost. (Worthington)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Want.\u0002 If he be not so at first, servants will soon ruin his affairs." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Rest,\u0002 or abode with his wife and family. The Jews in general married, and such as delayed were deemed suspicious characters, Proverbs xxvii. 8. (Calmet)" } ] }, { "chapter": 37, "slug": "id1205.html", "header": "Ecclesiasticus xxxvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Death.\u0002 Greek explains this: (Calmet) I mean (2.) \"a companion and friend turned?\" &c. (Haydock) --- True friendship is most necessary, and false most dangerous. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Will.\u0002 Grotius suspects that \u0001not\u0002 is wanting. Yet, if such a false friend take up arms, it will only be (Calmet) for his own belly. (Menochius) --- \u0001Not\u0002 is ill-omitted in the Complutensian edition in the last part of the following verse." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Snare.\u0002 Roman and Alexandrian Greek has at the end (Calmet) of ver. 11., \"with him that suspecteth thee.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Stake,\u0002 or stumbling-block. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Treat not.\u0002 The negation is omitted in the Vulgate, (Haydock) which speaks ironically in the three following verses. Greek, \"consult not with him who suspecteth thee, and hide thy counsel from those who are jealous of thee. With a woman,\" &c. \u0001Consult not,\u0002 is always understood. Among the Jews, polygamy occasioned much jealousy. --- \u0001Envious\u0002 miser. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Nor.\u0002 Greek, \"with the merciless concerning kindness, with the sluggard concerning any work. With one hired for the year, concerning coming to an end:\" \u0001sunteleias.\u0002 (Haydock) --- He will never finish his work, or think he has sufficient wages." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001God,\u0002 and is enlightened, as well as a good friend, ver. 16. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001It.\u0002 Greek, \"more faithful than it,\" the well regulated heart. (Haydock) --- It will give the best counsel, if we be not guided by passion." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Holy\u0002 is not in Greek, but must be understood. (Calmet) --- The soul or heart, which is attentive to God, (ver. 17.) will be the best guide. (Haydock) --- All good advice proceeds from the Lord. (St. Augustine, Doct. prol. 7.) --- We must always have recourse to him, though we must use our best endeavours. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001In.\u0002 Greek, \"Reason is chief of every work, and counsel must go before every action.\" (Haydock) --- We must distrust our own lights." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Them.\u0002 The heart gives birth to good or evil, which the tongue utters, Matthew xii. 34., and xv. 18. --- \u0001Soul.\u0002 What will science, without charity, profit him, if he should even gain the world? (Matthew xvi. 26., and 1 Corinthians xiii. 1.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Hateful.\u0002 His sophisms are soon discovered. Greek, \"there is one wise, hateful in his discourses: he shall be devoid of all wisdom.\"" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Soul.\u0002 Being replenished with wisdom, he communicates it to others, and obtains an eternal reward. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001But.\u0002 Greek, \"And.\" The wisest must soon die: Even the race of Israel shall end: But the virtuous shall be for ever remembered, ver. 29. (Haydock) --- The blessed in heaven live for ever. (Worthington)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Life.\u0002 Attempt nothing above thy strength: or Greek, try \u0001what agrees with \u0002thy \u0001health or \u0002soul, (Calmet) and see thou give it not what is hurtful to it.\" (Haydock) --- St. Paul (1 Corinthians xi.) exhorts every one to prove or try himself and his own conscience. (Worthington)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Soul.\u0002 \"We must not dispute about tastes.\" (Haydock) --- They are as various as men's faces. All conditions do not suit every person." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Choler,\u0002 or indigestion. \"Gluttony has slain more than the sword.\" (Calmet)" } ] }, { "chapter": 38, "slug": "id1206.html", "header": "Ecclesiasticus xxxviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Honour\u0002 and pay, Proverbs viii. 9. (Calmet) --- Greek adds, \"with his fees.\" (Haydock) --- The health of body and soul must be regarded. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001King.\u0002 Physicians were formerly kept at the king's expense. (Pliny, [Natural History?] xxix. 1.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Them,\u0002 as he will all superstitious remedies. (Calmet) --- \"A crowd of physicians killed Cæsar,\" said Adrian, on his death-bed. They often try experiments, and kill with impunity, (Pliny xxix. 1.) --- Yet we must not condemn the prudent use of medicine. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Wood,\u0002 of various sorts. (Grotius) --- Many suppose that he alludes to the miracle of Moses, (Exodus xv. 25.) who thus was supernaturally informed (Calmet) of the effects of a certain wood. (Tirinus) (Menochius) (St. Augustine, q. lvii. in Ex.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The.\u0002 Greek, \"that his \u0001or\u0002 its virtue might be known by man.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001These\u0002 plants. --- \u0001And of.\u0002 Greek, \"Of these the maker of ointments shall compose a mixture and his works are not yet finished, when peace (\u0001health\u0002) from him appears on the face of the earth.\" (Haydock) --- Diseases flee before him; so powerful are his medicines, that the very smell effects a cure." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Thee.\u0002 We must neither trust too much in physicians, (2 Paralipomenon xvi. 12.) nor despise them, as this would be tempting God." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Sin.\u0002 All diseases are in consequence of original sin, and many are inflicted for actual transgressions, John ix. 2., and 1 Corinthians xi. 30., and Numbers xii. 10. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Then.\u0002 Greek, \"as being no longer. Yet give,\" &c. (Haydock) --- Be converted and offer sacrifice, as if there were no hopes of life. Still do not despair. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thou.\u0002 Greek, \"a sweet smell (\u0001success\u0002) \u0001shall be\u0002 in their hands.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Physician.\u0002 This state is very troublesome, and a punishment of sin, ver. 10." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Burial.\u0002 Thus we must shew our respect for the deceased. The Jews also prayed for them, 2 Machabees xii. 42. (Calmet) --- \"The care....and pomp of funerals are rather the consolations of survivors than of service to the dead.\" (St. Augustine, cura 2.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001For.\u0002 Greek, \"and shed burning tears of mourning, (18.) and lament for,\" &c. (Haydock) --- Sorrow would be unsuitable for the saints, and useless for the damned, who being rebellious to God do not deserve our lamentations. Yet nature dictates, and people expect we should allow something to the first emotions of sorrow, (Calmet) for a day or two; and we may receive the consolatory visits of our friends, during the seven days of mourning, chap. xxii. 13., and John xi. 19. (St. Paulin. ad Pam.) --- To avoid the evil reports of men, we must shew ourselves to be really sorry; yet we must not suffer grief to hurt our health. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001And the,\u0002 &c., is not in Greek. Excessive sorrow brings on sickness, and renders us unfit for any thing." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Aside,\u0002 in solitude. --- \u0001Substance;\u0002 or what the poor has to live on, will seem sweet or bitter according as he is affected with joy or grief." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001End.\u0002 This is the chief utility derived from attending funerals." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Thee.\u0002 A man on his death-bed, or already dead, is introduced speaking. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Him.\u0002 Greek, \"thyself.\" He is at rest, we hope; (Haydock) be thou so too. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001A scribe;\u0002 that is, a doctor of the law, or a learned man. (Challoner) --- Sorrow (Haydock) and too much employment, are injurious to learning. (Calmet) --- \u0001Sapientiæ otia negotia sunt.\u0002 (St. Bernard, ser. 85. Cant.) --- When pastors have leisure, they would do well to write, in imitation of St. Paul, &c. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Work:\u0002 engraving on gold, or silver, or on precious stones." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Sitting.\u0002 Such was the ancient custom of smiths, (Calmet) who carried all their implements with them, and laboured with much pain. (Chardin.)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Glazing.\u0002 The earthen vessel would otherwise spoil all but oil and water. (Calmet)" }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Dwell.\u0002 Greek, \"travel,\" to get a livelihood, (Grotius) or to acquire wisdom, (chap. xxxiv. 9., and xxxix. 5.) and \u0001walk about\u0002 like the ancient philosophers. They shall not be chosen magistrates. (Calmet)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Spoken.\u0002 They have not leisure to attend the lectures of sages; (Haydock) nor are they ever quoted by them." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001World,\u0002 giving children to the commonwealth, (Menochius) and employing themselves in useful arts. The Jews would not allow magicians, players, &c., to reside in their country. --- \u0001Craft.\u0002 They pray that they may succeed in their employment, while some also strive to comply with their religious duties. (Calmet) --- \u0001Applying.\u0002 Greek refers this to the following chapter, \"As for him who applies his soul and meditates on the law of the Most High, he will,\" &c. (Haydock)" } ] }, { "chapter": 39, "slug": "id1207.html", "header": "Ecclesiasticus xxxix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Ancients.\u0002 The Essenes (Josephus, Jewish Wars i. 7.) and Therapeuts (Philo, Comtemp.) were most famous for doing so. In general the Jews despise the learning of foreign nations: but some have applied themselves to it, particularly Philo, Josephus, &c., 1 Machabees i. 11., and 2 Machabees vi. 11.) --- \u0001Prophets.\u0002 These required the utmost study, before the coming of Christ, 1 Peter i. 11., and Daniel ix. 9. (Calmet) --- The virtuous must follow both an active and contemplative life. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sayings,\u0002 or history of Abraham, &c. --- \u0001Parables.\u0002 This was most in vogue, 3 Kings x. --- But mechanics abstained from this study, chap. xxxviii. 38. (Calmet) --- To meditate well, 1. knowledge; 2. virtue; 3. humility; and 4. hope, are requisite. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Governor\u0002 of the province or army. The most enlightened were chosen, like Joseph, Daniel i. 4., &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Men.\u0002 Travelling was very requisite, (chap. xxxiv. 11.) and history records the actions of the bad as well as of the good, for the instruction of the public." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Pray.\u0002 Diligence and prayer are the means to acquire wisdom, chap. iv. 13." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lord,\u0002 being in a sort of rapture, and enlightened by Him." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Generation.\u0002 With what care do we not preserve the Scriptures? &c." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Thousand.\u0002 Children or other men. --- \u0001Rest,\u0002 in death. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001With.\u0002 Greek, \"as the moon in the first quarter,\" \u0001dichomenia.\u0002 The Vulgate has read \u0001Diomenia,\u0002 \"divine transport.\" The author declares that he was inspired. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001By.\u0002 Greek, \"Hear me, ye holy children.\" --- \u0001Offspring.\u0002 Literally, \"fruits.\" (Haydock) --- He speaks to the children of Israel, the people of God: whom he exhorts to bud forth and flourish with virtue. (Challoner)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Bring.\u0002 Greek, \"praise a canticle.\"" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Voice.\u0002 Greek, \"songs of your lips, (Haydock) and with ancient lyres,\" &c. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Waters.\u0002 At the world's creation, or at the passage of the Israelites. [Exodus xiv. 21., and Josue iii. 13.] (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Salvation.\u0002 None can prevent the salvation of God's elect. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Wonderful,\u0002 or new. (Calmet) --- The greatest miracles cost him nothing. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Time.\u0002 The veil shall be withdrawn, and Providence will appear. Greek, \"all things are made for their proper use.\"" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001That.\u0002 Greek, \"as he changed the waters into saltness,\" (Haydock) \u0001at Sodom,\u0002 (Calmet) \"his ways are plain for the saints: so to sinners they are stumbling-blocks,\" ver. 30. The Red Sea gave a passage to Israel, and overwhelmed the Egyptians. (Haydock) --- \u0001Him.\u0002 God does all with grandeur. He poured his graces upon Israel, and overwhelmed the giants in the deluge. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Good and,\u0002 is omitted in Greek. Before the fall, all was happiness. Now, the wicked have still some mixture of good, ver. 32. (Bossuet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Water \u0002and \u0001fire.\u0002 These are requisite to prepare bread. The Romans refused them to the enemies of the state. --- \u0001Cluster.\u0002 Greek, \"blood,\" as [in] Deuteronomy xxxii. 14. (Calmet) --- God gives the necessaries of life, which the virtuous use well, for their reward; and the wicked ill, to their ruin. (Worthington)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Evil.\u0002 The good or bad use of them decides all, Wisdom xiv. 11., Romans viii. 18., and Titus i. 15." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Spirits.\u0002 Storms (Psalm x. 7., and cxlviii. 8.) good angels, (Genesis xix. 11., and Isaias xxxvii. 36.) or rather devils: who, though created in holiness, fell, and became executioners of the wicked. (Calmet) --- They abused their free-will, and are eternally punished. (Worthington)" }, { "marker": "Ver. 34.", "first": 34, "last": 34, "text": "\u0001Destruction,\u0002 and final ruin of the impious, or at the last day. (Calmet) --- \u0001Appease.\u0002 God is pleased with the execution of justice. (Menochius) --- Yet the devils cannot obtain a reconciliation; neither do they act to please God, having their wills obstinately bent against his, though they be forced to obey. (Haydock)" }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Beasts.\u0002 Wolves, &c., with which the country was infested, Deuteronomy vii. 22., and xxii. 24. --- \u0001Sword.\u0002 War." }, { "marker": "Ver. 37.", "first": 37, "last": 37, "text": "\u0001Feast.\u0002 Greek, \"rejoice,\" as at a feast, Ezechiel xxxix. 16. --- \u0001Word.\u0002 They will be ready at the first sign. (Calmet) --- All creatures, but the rebel angels and man, obey God. (Haydock)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001Resolved.\u0002 Literally, \"confirmed\" in this opinion by a divine light, ver. 16, 21." }, { "marker": "Ver. 39.", "first": 39, "last": 39, "text": "\u0001Time.\u0002 If we receive not at first, we must have patience." }, { "marker": "Ver. 40.", "first": 40, "last": 40, "text": "\u0001That.\u0002 Even sin contributes to manifest the justice and mercy of God; and we are not to judge of his works, but to praise him; as every thing is created for wise purposes, and evil proceeds from our abuse of things. (Calmet)" } ] }, { "chapter": 40, "slug": "id1208.html", "header": "Ecclesiasticus xl.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Labour,\u0002 \"anxiety,\" \u0001ascholia.\u0002 (Menochius) --- All misery (Calmet) is in consequence of original sin. (Worthington) --- The life of man is \u0001a trial,\u0002 Job vii. 1., and xiv. 1. --- \u0001Of all.\u0002 The earth, (Calmet) which covers us, when all other things cast us away. (Pliny, [Natural History?] ii. 63.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Purple.\u0002 Literally, \"hyacinth,\" (Haydock) or violet colour. Purple was more like scarlet." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Knowledge.\u0002 He is disquieted by restless (Calmet) and frightful dreams, ver. 6. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Fear,\u0002 or no reason for it. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beast.\u0002 Their instinct causes them to fear death, to fight, &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Moreover.\u0002 Greek, \"death,\" &c., are all destined for the wicked." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Out,\u0002 and severely punished. (Calmet) --- They shall not appear in the book of life." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rejoice.\u0002 The corrupt judge once rejoiced: but now he shall mourn. (Haydock) --- The possessions and grandeur of the unjust shall end in a moment, like a clap of thunder, Psalm xxxvi. 36., and Proverbs x. 25. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001And make.\u0002 Greek, \"\u0001they are\u0002 unclean,\" (Haydock) and will produce no fruit." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Weed.\u0002 Literally, \"verdure.\" Greek \u0001Achei,\u0002 (Haydock) properly denotes the rush, \u0001papyrus,\u0002 which grows on the banks of the Nile, (Genesis xli. 2.; Calmet) and was used for fuel. (Alpin. i. 7.) (Matthew vi. 30.) --- Thus the wicked will presently (Calmet) be treated. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Grace.\u0002 The beneficent will produce fruits, like those of paradise, Genesis ii. 8." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001That is.\u0002 Greek, \"and of one that.\" --- \u0001In it.\u0002 Greek, \"and more than both is one discovering a treasure,\" (Haydock) who finds himself rich, without labour or injustice." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Both.\u0002 Thus Judith, Zenobia, &c., ennobled their husbands, Proverbs xxxi. 10." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Wisdom.\u0002 Virtue gives more content to the soul than corporal pleasures do to the body. It brings us near to God. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Green.\u0002 \"The sight of no colour is more agreeable to the eyes.\" (Pliny xxxvii. 1.) --- The Church is more excellent than the synagogue. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Husband.\u0002 Their union is closer, and they can best assist each other." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Counsel.\u0002 By this the Romans conquered the world, 1 Machabees viii. 31., and Proverbs xi. 14." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Heart,\u0002 and make people presumptuous; while piety gives real courage, Psalm xxvi. 1. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001It,\u0002 or \"him.\" (Haydock) --- The virtuous man is covered with glory." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Indigent.\u0002 Greek, \"live not by begging,\" being too lazy to work, or incurring this punishment for thy sins, Leviticus xxvi. 16., Psalm cviii., and Deuteronomy xv. 4. Involuntary poverty is a most severe scourge. (Calmet) --- All are bound to labour for what is needful; (Worthington) some by prayer, others by trade, &c. (Haydock)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Meat.\u0002 Such is the condition of the parasite, (Calmet) and of the beggar. (Haydock)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001Unwise.\u0002 Some read, \"impudent man,\" with the Greek. --- \u0001Fire.\u0002 He shall feel the inconveniences of poverty; (Haydock) yet will not work, being lost to all shame. (Calmet) --- Plato (Leg. 11.) orders magistrates to \"clear the country of such an animal,\" \u0001zoou,\u0002 (Haydock) and the Lacedemonians suffered no beggars among them." } ] }, { "chapter": 41, "slug": "id1209.html", "header": "Ecclesiasticus xli.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Death\u0002 is terrible to all, but most to those who live comfortably. (Calmet) --- \u0001O vita misero longa, felici brevis.\u0002 (Seneca)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sentence,\u0002 pronounced on Adam and all his posterity. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flesh.\u0002 \"It is a great consolation to share the fate of all.\" (Seneca, Provid. v.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001What.\u0002 Greek, \"why wouldst thou refuse to submit to the?\" &c. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Life.\u0002 Thou wilt not be asked how long, but how well thou hast lived. No one will then envy thy long life. (Calmet) --- It will be in vain to plead that the length or shortness of life has occasioned thy sins; for God does all with justice and for the best, if men would use rightly his benefits. (Worthington) --- Thou wilt not repine at having lived too short a time. (Menochius) --- An evil life will be alone condemned, Wisdom v. (Du Hamel)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Ungodly.\u0002 They adopt the wicked manners of their parents (Calmet) and companions, and thus become still more criminal. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Father.\u0002 He is rather their executioner, (Calmet) and would have been less cruel, if he had murdered them while they were innocent, Wisdom xii. 10. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Portion.\u0002 It would have been better for them never to have existed, Matthew xxvi. 24. This [is] the case of heresiarchs. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001From.\u0002 Greek, \"go to destruction.\" (Haydock) --- It is their destination (chap. xl. 11.; Calmet) and choice. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Body.\u0002 The death of the body is bewailed in the just, but that of the soul also of wicked people calls for our tears. They will soon perish, Psalm ix. 7." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Great.\u0002 The concern which all have for a good name, is one of the strongest proofs of the souls' immortality, Proverbs xxii. 11." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Peace,\u0002 with docility, (Matthew xi. 25.) or in the midst of prosperity, be on your guard, chap. xx. 32. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Have a shame,\u0002 &c. That is to say, be ashamed of doing any of these things, which I am now going to mention: for though sometimes shamefacedness is not to be indulged, yet it is often good and necessary; as in the following cases. (Challoner) --- Disciples ought to esteem what their masters teach, though they do not perceive the reasonableness of what they assert. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Opinion.\u0002 Grotius corrects the Greek, \"It is not laudable to be incredulous in all.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Mother.\u0002 Thy misconduct seems to redound to their dishonour, as if they had not given thee a proper education." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001People.\u0002 They will stone thee. Remember the fate of Roboam, 3 Kings xii. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001And of.\u0002 Literally, \"out of respect for the,\" &c. \u0001De veritate Dei & testamento.\u0002 (Haydock) --- The same words occur [in] chap. xlii. 2.; whence Jansenius thinks they have been transferred hither. Most refer them to what goes before. Blush for lying, which is contrary to the truth of God; and for the other sins which injure his covenant. --- \u0001Meat.\u0002 This posture betrays idleness or pride." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Harlot.\u0002 The eyes must be chaste, Jeremias ix. 21., and Matthew v. 28. --- \u0001Kinsman,\u0002 when he is poor, and refusing to assist him. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Turn.\u0002 Greek, \"of taking away a portion and gift,\" made already to God or men; (27.) \"of considering attentively another's wife; of being too busy about his,\" &c. (Haydock)" } ] }, { "chapter": 42, "slug": "id1210.html", "header": "Ecclesiasticus xlii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Men.\u0002 Here the Greek concludes the former chapter very properly, (Haydock) as we must be ashamed of doing these things, and not of those which follow. (Calmet) --- \"Of repeating [and] of the speech which thou hast heard, and of revealing secret words; (things.; Haydock) and thou shalt be truly bashful, (aischunteros\u0001.\u0002; Calmet) and find favour with every man.\" (Grabe's edition) (Haydock) --- \u0001Thereby.\u0002 In such cases we must shew a holy impudence, like Jeremias i. 10, 18." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Covenant.\u0002 We must be ashamed of transgressing these, (chap. xli. 24.) but not of complying with them. This is the first duty of man. --- \u0001Ungodly.\u0002 Blush not to oppose such a judgment, (Calmet) though all the judges should be against thee. Follow no collusion of man to do evil. (Haydock) --- Pass sentence without respect of persons, (Deuteronomy i. 16.; Calmet) whether the parties be thy companions, or only travellers, ver. 3. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Friends.\u0002 Be not ashamed to leave something to thy friends, though relations may grumble; or execute thy friend's will exactly. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Little.\u0002 Be scrupulously exact in thy dealings, but not afraid of advancing thy fortune by lawful means." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Buying.\u0002 This regards magistrates, who must correct such frauds. Greek, \"of the money (Calmet) to purchase from merchants.\" (Haydock) --- We may examine whether the coin be good, and strive to get things as cheap as we can. --- \u0001Bleed.\u0002 Great severity was formerly used, chap. xxx. 12. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Keeping.\u0002 Literally, \"a seal.\" (Haydock) --- All must be locked up." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In.\u0002 Not out of distrust so much, as to keep servants honest. All who have written on economy give the same rules." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Men.\u0002 So Daniel discovered the malice of the two ancients, Daniel xiii. 46. Admonish the aged not to enter into disputes, or strive with the young. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Knoweth.\u0002 Literally, \"\u0001who is\u0002 hidden.\" (Haydock) --- An unmarried woman was styled \u0001Halma,\u0002 or \"hidden,\" Isaias vii. 11. (Calmet) --- \u0001Pass away.\u0002 Greek, \"abuse.\" (Haydock) --- Some read \u0001adultera,\u0002 (Sixtus V; Jansenius) instead of \u0001adulta,\u0002 improperly. It was deemed shameful for a parent not to have his daughter married soon, 1 Corinthians vii. 36. --- \u0001Hateful.\u0002 Deuteronomy xxiv." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Barren.\u0002 And thus fall into contempt, Deuteronomy vii. 14. If she committed adultery she must die; or if she were only suspected, she must drink the waters of jealousy, Numbers v. 17. Husbands would often seek a divorce, on such occasions; which would involve the father in fresh difficulties." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Multitude,\u0002 who will accuse thee of negligence. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Body's.\u0002 Literally, \"man's.\" But females are included in this term. (Haydock) --- It was also necessary to guard the Greeks, and pagans in general, against a criminal affection for boys." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Man.\u0002 Greek, \"woman.\" Malice is natural to her. Beauty becomes her ruin, as well as that of others. (Calmet) --- The Fathers compare women to a loadstone. (St. Basil) --- Men who come near them, are greatly exposed. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Better,\u0002 &c. That is, there is, commonly speaking, less danger to be apprehended to the soul from the churlishness, or injuries we receive from men, than from the flattering favours and familiarity of women. (Challoner) --- Josephus (contra Apion ii.) attributes this sentence to Moses, and prefers the worst man to the best woman, as Euripides does in Clement. (Strom. iv.) (Calmet) --- But this is ridiculous. --- \u0001Reproach.\u0002 This explains what sort of \u0001good\u0002 the woman aforesaid has done; she had fostered the passions of men, and brought them to shame, which all the malevolence of an enemy could not have done. (Haydock) --- The company of women is therefore more dangerous, chap. ix. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Remember,\u0002 or publish. He praises God and the great men of his nation, to the end of the book, (Calmet) or to chap. l. 29. (Haydock) --- \u0001By.\u0002 Literally, \"in.\" (Haydock) --- I have only abridged what the sacred Scriptures relate." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Work.\u0002 The world displays God's glory and power, Psalm xviii. 6." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Saints,\u0002 in heaven, or rather the Israelites, Psalm cxlvii. 20. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Signs.\u0002 Literally, \"sign,\" the order of the stars, &c. (Haydock) --- Yet God does not study these things, to discover what will happen. He is the author of nature. (Calmet) --- From his works we are to form some idea of his greatness, Job xxxviii., &c. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Another.\u0002 By this opposition the world subsists, according to Linus, Epimenides, &c. \u0001Hanc Deus et melior litem natura diremit.\u0002 ([Ovid,] Met. i.) See chap. xxxiii. 16." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001He.\u0002 Greek, \"one thing establishes the good of another,\" (Haydock) serving as a counterpoise. (Calmet) --- Black colours cause the white to shine forth. Youth is guided by the experience of old age. (Menochius)" } ] }, { "chapter": 43, "slug": "id1211.html", "header": "Ecclesiasticus xliii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Shew.\u0002 We cannot behold these things without admiration of God." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001High.\u0002 The sun is the most excellent of all irrational creatures, affording light (Worthington) and heat for the production of things; (Haydock) whence Aristotle (de Anima ii.) styles it \"father of men and of gods.\" Yet it is inferior to man, being devoid of reason. All creatures manifest God's majesty; the little as well as the great. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Hastened.\u0002 Some Greek copies read \"slackened,\" alluding to Josue x. 13." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In all.\u0002 Complutensian Greek, \"to stand guard.\" Other copies agree with the Vulgate, though embarrassed. --- \u0001World.\u0002 To mark out the seasons, Genesis i. 14., and Psalm ciii. 19." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Day.\u0002 The lunar system prevailed only after the captivity. The Passover was celebrated on the 14th of the moon of Nisan." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Name.\u0002 Meni is used for the moon, (Jeremias lxv. 11.) which resembles the Greek \u0001men,\u0002 \"month.\" This is also derived from \u0001mene,\u0002 \"the moon.\" We know not what Hebrew words were used, chap. vi. 23. The two former may both come from \u0001manah,\u0002 \"to divide.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Armies.\u0002 The stars, &c., are compared to a camp or army." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Judgment.\u0002 The angels are not pure before God; (Job iv. 18., and xv. 15.) or rather the stars obey his orders, Baruch iii. 34., Judges v. 20., and Psalm cxviii. 91. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Brightness. Mille trahit varios adverso sole colores.\u0002 (Virgil, Æneid 5.)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Judgment,\u0002 to punish the wicked, Exodus xiv. 24., and Isaias xxxvii. 36. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Birds,\u0002 sent to give information by letters, as the Egyptians still do. (Bochart i. 2.) (Isaias lx. 8.) --- Tempests execute God's judgments, Job xxxviii. 22." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Broken,\u0002 as from huge mountains, Job xxxviii. 39. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Strike.\u0002 Greek, \"upbraid, (Drusius) or make the earth fall in labour,\" \u0001odinesen.\u0002 (Grabe) (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lightning.\u0002 Greek, \"flying, he.\" (Haydock) --- \u0001Locusts.\u0002 \"They cover the cornfields with a destructive cloud.\" (Pliny, [Natural History?] xi. 29.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Shower,\u0002 as if God were about to drown the world. The melting of snow occasions dreadful inundations. (Calmet) --- Its whiteness sometimes deprives people of their sight. (Xenophon, Anab. iv.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thistles.\u0002 Greek, \"stakes,\" pointed as it were with steel. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Crystal,\u0002 or ice. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Burn.\u0002 Cold destroys verdure no less than fire, Genesis xxxi. 40." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Overpower it.\u0002 Greek, \"give joy; (25.) with,\" &c. (Haydock) --- Warmth and rain restore beauty to the earth, after the horrors of winter." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Still.\u0002 Literally, \"silent,\" Matthew viii. 26. --- \u0001Lord.\u0002 Roman Greek, \"Jesus planted it;\" which is a mistake for \u0001nesous, islands.\u0002 (Calmet) --- \"He planted islands in it.\" Grabe thus corrects the Alexandrian copy, though it agree with the Roman and Aldine editions. (Haydock)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Thereof.\u0002 Psalm cvi. 23. \"He who has not sailed has seen nothing evil.\" (Possidip.)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Monstrous.\u0002 Greek, \"creation of whales.\" (Haydock)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Is.\u0002 Greek, \"his angel gives a prosperous journey.\" --- \u0001Regulated.\u0002 Greek, \"blended.\" (Haydock) --- If God be angry, all will go to the bottom. (Grotius)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001All.\u0002 Literally, \"in all.\" Every thing obeys God, chap. xlii. 15., and Ecclesiastes xii. 13." }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Him.\u0002 So the Greek reads. Vulgate seems to say, \"boasting in all, what shall we be able to do?\" What is man, fighting against the Lord! (Calmet)" }, { "marker": "Ver. 32.", "first": 32, "last": 32, "text": "\u0001His.\u0002 Greek, \"exalting the Lord, exert your power; and labour, for you will not come up to him: (35.) who,\" &c. (Haydock) --- He is above all praise, Psalm cxliv. 3. (Calmet)" }, { "marker": "Ver. 35.", "first": 35, "last": 35, "text": "\u0001From.\u0002 Greek, \"many hidden things are,\" &c. (Haydock) --- The angels, and many secrets of nature, have not been mentioned. (Calmet)" } ] }, { "chapter": 44, "slug": "id1212.html", "header": "Ecclesiasticus xliv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "Greek prefixes, \"A Hymn of the Fathers.\" The author here imitates the third work of Solomon. (Haydock) --- He had given rules for all virtues; and he now sets before us those who had put them in practice. (Calmet) --- It was the custom to sound forth the praises of these fathers in the temple and synagogues, ver. 15. (Grotius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Glory.\u0002 Greek adds, \"in them.\" He was the author of all their virtue, (Haydock) and has acquired much glory by their means, (Calmet) among men; though his essential glory can never increase." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In the.\u0002 Greek, \"\u0001futurity\u0002 by \u0001their\u0002 predictions.\" Kings, judges, and prophets are praised. (Haydock) --- The virtuous are justly styled kings, Genesis xxiii. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The present.\u0002 Greek, \"the people by counsels, and by the knowledge of the office of scribes of the people. Wise in speech by their instruction. (5.) Seeking out,\" &c. (Haydock) --- Prudence and eloquence ought to appear in a ruler." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Tunes.\u0002 The Hebrews, and David in particular, were famous for music. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In.\u0002 Greek, \"established in power, living,\" &c., (Haydock) like Abraham, Ezechias, &c. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Generations.\u0002 Literally, \"races \u0001of their nation.\u0002\" But this is omitted in Greek." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Born.\u0002 Greek, \"some of them have left a name,\" (Haydock) or posterity, Deuteronomy xxv. 6." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Them.\u0002 This may be understood of the wicked Israelites, or of the sons of Abraham by Agar, &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Mercy.\u0002 Assideans, (1 Paralipomenon vi. 41., and 1 Machabees vii. 13.) or true Israelites." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Peace.\u0002 The Jews were very solicitous about this, Genesis xxxv. 8. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Into.\u0002 Greek, \"a model of penance to \u0001past or future\u0002 generations.\" (Haydock) --- The Latin fathers suppose that Henoch was translated to heaven, or to the earthly paradise. It is the tradition both of Jews and of Christians that he is still alive, and will come to oppose Antichrist, (Apocalypse xi. 3., Genesis v. 22., and Hebrews xi. 5.; Calmet) when he will preach penance, (Worthington) chiefly to the Gentiles, while Elias will address himself to the Jews. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001A.\u0002 Greek, \"an exchange,\" to save mankind, Genesis vi. 8., and viii. 21. (Calmet) --- Noe[Noah] was \u0001perfect,\u0002 (Worthington) which does not exclude some human failings. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Multitude.\u0002 His name implies as much. (Calmet) --- He was father of all who believed in Christ. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Faithful.\u0002 He received the sign of circumcision, and was ready to sacrifice Israel. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001In his.\u0002 Greek, \"that the nations should be blessed in his posterity.\" --- \u0001Dust.\u0002 Literally, \"a heap.\" (Haydock) (Genesis xii. 2., and xxii. 17.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Earth.\u0002 In Arabia, and from the Red Sea to the Euphrates. This was verified in David, Psalm lxxi., and Genesis xiii. 14." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Jacob.\u0002 The promises made to Abraham were confirmed to Isaac and Jacob. (Haydock) --- These were also blessed in Abraham. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Tribes.\u0002 Giving him so many children, who inherited Chanaan." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Men.\u0002 The Israelites, ver. 10. Greek, \"the man,\" Joseph; though the Greek of the Roman edition would refer it to Moses. (Calmet) --- Grabe corrects his copy agreeably to the Vulgate. (Haydock)" } ] }, { "chapter": 45, "slug": "id1213.html", "header": "Ecclesiasticus xlv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Men.\u0002 Pharao, Jethro, and the whole nation of the Hebrews, whom he governed as a father, being the \u0001mildest\u0002 of men, Numbers xii. 23.[3.?] His life was a continued miracle, and he was honoured more than any prophet, (ibid. vi.[Numbers xii. 7.?], and Acts vii.; Calmet) seeing God's works more clearly, but not his substance, Exodus xxxiii. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Saints,\u0002 patriarchs or angels, as he saw God face to face. --- \u0001Enemies.\u0002 The Egyptians, Amalecites, and all who rebelled against God. --- \u0001Cease.\u0002 Removing the scourges which he had inflicted. His serpent devoured those of the magicians, who were confounded before him." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kings.\u0002 Pharao, Og, &c. --- \u0001Glory,\u0002 when he had passed by, Exodus xxxiii. 22." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Meekness,\u0002 giving him these necessary qualifications to rule a rebellious people, ver. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Heard.\u0002 Greek, \"made him hear his voice.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Face,\u0002 familiarly. --- \u0001Life,\u0002 by observing which, the Hebrews might live. Thus the trees of life and of knowledge were a sort of remedy against death and ignorance, Genesis ii. 9. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001His.\u0002 Greek, \"holy, like to himself his brother of the,\" &c. (Haydock) (Psalm cv. 16.) --- He was the interpreter of Moses, and honoured with the high priesthood. Aaron and his posterity were bound to be faithful to the law, ver. 19. (Calmet) --- Their priesthood was to last till Christ appeared, a priest forever of the order of Melchisedech." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Robe.\u0002 Literally, \"stole,\" (Haydock) which was a long robe, used in the East by both sexes. --- \u0001Crowned.\u0002 Greek, \"confirmed\" him in his dignity. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001To the.\u0002 Greek, \"enclosing his legs, (Haydock; \u0001breeches,\u0002 Calmet) and the robe hanging down to the feet, (\u0001podere\u0002) and the garment over the shoulders,\" (Haydock, \u0001ephod\u0002) which met at the breast, where the rational was fixed. See Exodus xxviii. (Calmet) --- \u0001Many.\u0002 Greek, \"spheres, (Haydock; or pomegranates, Exodus xxviii. 23.; Calmet) with many little bells,\" (Haydock) to admonish the people of his coming." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Man.\u0002 Beseleel, who made the greatest part. (Calmet) --- Greek, \"of an embroiderer, with the rational of judgment, and the signs (\u0001manifestation.\u0002 Calmet) of truth. (Haydock) --- Thus the Septuagint commonly describe the Urim and Thummim, Exodus xxviii. 6. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Tribes.\u0002 Greek, \"sons.\" (Haydock) --- Their names were engraven on 12 stones." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Holiness,\u0002 or \"holy to the Lord,\" Exodus xxviii. (Calmet) --- \u0001Work.\u0002 Greek, \"works very rich.\" (Haydock) --- This regards all his attire. The high priest only used it in the temple, on grand festivals. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001His.\u0002 Complutensian Greek, \"their.\" (Haydock) --- Some of the ordinary priests offered the daily holocausts." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Filled.\u0002 Consecrated, Leviticus viii. 26." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Testament.\u0002 It prefigured that of Christ, which lasts for ever, Hebrews vii. (Calmet) --- \u0001Execute.\u0002 Greek, \"serve him, both by executing the priestly office, and by blessing the people,\" &c. (Haydock) --- This was one of the high priest's functions, Numbers vi. 23. The rest might offer sacrifice and incense, except on the day of expiation, (Leviticus xvi.) and on solemn festivals, though the Scripture is silent on the latter head." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Law.\u0002 The most important causes were to be tried before the high priest, who, with his brethren, were the interpreters of the law, Matthew ii. 6." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Fire.\u0002 Thus consuming 250 men, Numbers xvi. 30." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Eat.\u0002 The skin of holocausts was alone given to the priests." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001People.\u0002 Having only 2,000 cubits round their cities, Numbers xxxv. The priests were thus interested to keep the people to their duty, as their own subsistence depended on the devotion and gifts of the latter. (Calmet) --- They had no distinct territory, like the rest of the tribes. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Imitating.\u0002 Greek, \"by shewing a zeal in the fear of the Lord,\" Numbers xxv. 11." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001That he.\u0002 Or so he made a covenant with Aaron, \u0001that he,\u0002 &c. (Calmet) --- Greek, \"and (Grabe puts \u0001according to\u0002) the covenant made to David....that the king's son successively should alone inherit, the inheritance of Aaron was for his posterity. May he impart wisdom to your heart,\" &c. --- \u0001He made.\u0002 Greek, \"glory during their age.\" (Haydock) --- The sacred writer pours forth this prayer for God's ministers, (Calmet) that their \u0001good things and glory\u0002 may never end, as long as the Jewish dispensation should last. He is equally solicitous for the priesthood as for the sceptre of David. In both the families of Aaron and of David children succeeded to their father's dignity, and God had made a covenant for that purpose. (Haydock) --- David assisted the priests, and greatly advanced God's service, 1 Paralipomenon xxiii. (Worthington) --- His eulogy is given [in] chap. xlvii.; and he is here only mentioned (Calmet) as a comparison. (Haydock)" } ] }, { "chapter": 46, "slug": "id1214.html", "header": "Ecclesiasticus xlvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jesus, the son of Nave.\u0002 So Josue is named in the Greek Bibles. For \u0001Josue\u0002 and \u0001Jesus\u0002 signify the same thing, viz., \u0001a Saviour;\u0002 (Challoner) and \u0001Nave\u0002 is the Greek pronunciation of Nun; (Haydock) or this is an old fault of transcribers. (Calmet) --- \u0001Among.\u0002 Greek, \"in the prophecies.\" (Haydock) --- He was endued with the prophetic spirit, and was raised up by God as a noble figure of the great prophet, Deuteronomy xviii. 15. (Calmet) --- He succeeded Moses in the temporal power; the spiritual belonged to the sons of Aaron, Numbers xxvii. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Israel.\u0002 He led the people into Chanaan, and divided it among them." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Hands.\u0002 To pray, (Vatable) or fight, (Bossuet) or to give a signal, Josue viii. 26. (Cornelius a Lapide) --- \u0001Stretched.\u0002 Literally, threw (Haydock) darts, \u0001romphœas.\u0002" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The.\u0002 Greek, \"he conducted the wars of the Lord.\" (Calmet) --- Other editions agree with us." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001In.\u0002 Greek, \"by his hand,\" (Haydock) and order, so that the day-light continued 24 hours." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Adversaries.\u0002 The hail destroyed more than the sword, Josue x. 11." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Power.\u0002 Greek, \"complete armour for his warfare was before the Lord, since he,\" &c. They found it was impossible to resist such weapons. (Haydock) --- \u0001One.\u0002 \"Follow God,\" was a maxim of the ancient sages, which they even attributed to Apollo. Josue and Caleb did so in opposition to the rebels, Numbers xiv. 24. (Calmet) --- The rest all perished, (Worthington) if we except those who were not 20 years old, or who did not join in the murmurs of the seditious. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mercy,\u0002 and piety, (Calmet) endeavouring to prevent the murmurs of the people, which would draw upon them destruction, as the event shewed. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Land.\u0002 Hebron, when he was 85 years old, Josue xiv. 6. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Lord.\u0002 Abimelec must be excepted, (Calmet) as he was only an usurper. (Haydock) --- The Judges were all saved, though some have been great sinners. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Place.\u0002 At the resurrection, which the Jews firmly believed, Ezechiel xxxvii. 3." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001People.\u0002 Though he disapproved of their resolution, 1 Kings viii. 6., and Osee xiii. 11." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And the.\u0002 Sixtus V, &c., read, \"and he beheld the God,\" 1 Kings iii. 7. (Calmet) --- Vulgate may signify also, \"God beheld Jacob,\" (Greek) with a favourable eye, and enabled Samuel to restore their fallen state, and to recover the ark. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Because.\u0002 Greek has not \u0001faithful,\u0002 or what follows. (Calmet) --- Yet Grabe's copy retains \u0001pistos oraseos,\u0002 \"faithful in seeing\" into futurity; so that his predictions were always verified, and he acquired the confidence of all, 1 Kings iii. 20. Prophets were formerly styled \u0001seers:\u0002 yet they could not behold God, as he \u0001inhabits light inaccessible,\u0002 1 Timothy vi. 16. (Haydock) --- \u0001Light.\u0002 St. James (i. 17.) seems to allude to this passage. (Menochius)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Without.\u0002 Greek, \"fed with milk,\" 1 Kings vii. 6. The Philistines were discomfited, and continued peaceable during the rest of Samuel's government." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Tyrians,\u0002 who were auxiliaries, or in league with the Philistines. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Shoe.\u0002 So Abraham declared he would not receive the latchet of a shoe from the king of Sodom, Genesis xiv. 23. --- \u0001Him.\u0002 All confessed his integrity, before he delivered up the sovereign power to Saul, 1 Kings xii." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Nation.\u0002 Foretelling that Israel should be defeated. Some doubt whether the soul of Samuel appeared; but it seems clear from this passage, (1 Kings xxviii. 18.; Calmet, Diss.) as he could not otherwise be praised for it. (Worthington)" } ] }, { "chapter": 47, "slug": "id1215.html", "header": "Ecclesiasticus xlvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Nathan.\u0002 Many other prophets lived at the same time. But he was most conspicuous, and crowned Solomon. (Calmet) --- Greek, \"and after him Nathan arose to prophesy,\" (Haydock) and keep up the succession." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Flesh.\u0002 Greek, \"peace-offering.\" The fat was deemed most delicate." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Played.\u0002 Tearing them to pieces with the greatest ease, 1 Kings xvii. 34. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Nation.\u0002 Who were no longer under the control of the Philistines. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thousand.\u0002 This was sung in the cities, (1 Kings xviii. 7.; Calmet) and excited the envy of Saul, who nevertheless could not prevent David's exaltation. (Haydock) --- \u0001Did he,\u0002 or the people who praised the Lord and David. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Horn.\u0002 Power and glory. (Haydock) --- \u0001For ever,\u0002 is not in Greek. David defeated the Philistines at the beginning of his reign. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Glory.\u0002 Contained in the Psalms. (Haydock) --- He was always very grateful. (Calmet) --- His pure and sincere heart pleased God more than his other works. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Altar.\u0002 Of holocausts. Moses had not appointed singing." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Set.\u0002 Literally, \"adorned the times.\" --- \u0001Of his.\u0002 Greek, \"while they praised his holy name, and sounded forth holiness early.\" (Haydock) --- David strove to give all perfection to the sacred ceremonies of religion, that the people might be attracted to the tabernacle, (Calmet) and serve the Lord with gladness. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Sins.\u0002 Remitting the punishment, (2 Kings xii. 13.; Calmet) and the guilt also, (Haydock) in consequence of his repentance. --- \u0001Covenant.\u0002 Engaging that his posterity should enjoy the throne (2 Kings vii. 12.; Calmet) if they continued faithful, Psalm cxxxi. 11., and supra [Ecclesiasticus] chap. xlv. 31." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Enemies.\u0002 The piety of David was thus rewarded. (Haydock) --- It must have been the greatest satisfaction to him, to see so wise a son on the throne, and all in perfect peace, 3 Kings i. 48., and iv. 24. (Calmet) --- These blessings were a reward of his virtue. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Youth.\u0002 When other are less informed. This serves to place the apostacy of Solomon in a more striking light. (Calmet) --- The author seems astonished both at the wisdom and at the folly of this prince, (Haydock) and apostrophises him. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Earth.\u0002 Or explored all the secrets of nature, \u0001retexit,\u0002 3 Kings iv. 29." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Interpretations\u0002 of riddles. Hence people praised the Lord, 3 Kings x. 24." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Copper,\u0002 (\u0001aurichalcum.\u0002) Greek, \"tin,\" 2 Paralipomenon ix. 13." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Thyself.\u0002 Literally, \"thy thighs.\" Greek, \"sides.\" Syriac, \"strength.\" --- \u0001Subjection.\u0002 Literally, \"thou hadst power over thy body,\" (Haydock) using it as if it belonged not to God. He was guilty of excess in marrying a thousand wives, and yielding to idolatry, (Calmet) fearing to displease those whom he loved to his own ruin.\" (St. Augustine, de Gen. ad lit. xi. 42.) --- Dreadful infatuation! (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Defiled.\u0002 Consecrating some even to Moloch, (Pineda vii. 11.) or having children by those whom the law prohibited, Deuteronomy vii. 2., and xxiii. 2. (Calmet) --- His sins were punished: yet God's mercy preserved his posterity. (Worthington) (Psalm lxxxviii.)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Rebellious.\u0002 Greek literally, \"hard.\" (Haydock) --- Jeroboam was at the head of it, 3 Kings xii. 14. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Lord.\u0002 David's piety caused the sceptre to be still preserved in his family, (Haydock) though Solomon's conduct deserved to lose it. (Calmet)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Of the.\u0002 Greek, \"a root from him,\" to govern a part, while Jeroboam reigned over the other tribes of Jacob. (Haydock) --- God fulfilled his promises to Jacob and David. (Menochius)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Fathers.\u0002 Some would hence infer, that Solomon died penitent. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Folly.\u0002 A most imprudent prince, despised by the whole nation. He answered the people roughly, and lost the ten tribes; but idolatry was his greatest folly, and from this he was never reclaimed, 3 Kings xiv. 22. (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Jeroboam.\u0002 Though not of his seed, as we only find Roboam mentioned of all the thousand wives of Solomon. \u0001He left behind him\u0002 Jeroboam, notwithstanding his desire to have him slain; and this man brought ruin on the nation. (Haydock) --- \u0001Sin.\u0002 This is the usual title given to this introducer of idolatry. He engaged the ten tribes in the worship of the golden calves, which ruined the state and religion of Israel." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Vengeance,\u0002 (\u0001defensio\u0002) \u0001and put,\u0002 &c., in not in Greek. Theglatphalasar and Salmanasar carried the tribes away into captivity, 1 Paralipomenon v. 26., and 4 Kings xiv., and xvii. 6. (Calmet) --- Many hereupon opened their eyes, (Menochius) as we may hope. Those who returned with the rest of the Jews relapsed not, at least into idolatry, in such an open manner. (Haydock)" } ] }, { "chapter": 48, "slug": "id1216.html", "header": "Ecclesiasticus xlviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Torch.\u0002 He was animated with a burning zeal, (Menochius) like John the Baptist, admonishing kings, &c., John v. 35., and Luke i. 17. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And they.\u0002 Greek, \"and by his zeal he diminished them. By,\" &c. (Haydock) --- He slew the priests of Baal, and many perished by famine, 4 Kings xviii. (Grotius) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Heaven.\u0002 That it should not rain for three years and a-half, 3 Kings xvii. 1. --- \u0001Thrice.\u0002 First upon his sacrifice, and twice to destroy fifty soldiers, Ibid.[3 Kings xvii.] 38., and 4 Kings i. 10. (Calmet) (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Man.\u0002 The son of the widow of Sarepta." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Destruction.\u0002 The prophets are said to perform what they foretell; to indicate the certainty of the event. Elias denounced death to Achab, Jezabel, Ochozias, and the two Jorams, 4 Kings ix. 12., and 2 Paralipomenon xxi. 12., &c. (Calmet) --- \u0001Brokest.\u0002 Greek, \"those in honour from,\" &c., alluding to (Haydock) Ochozias and Joram, 4 Kings i. 16., and 1 Paralipomenon xxi. 15. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Judgment.\u0002 Greek, \"the reprimand of the Lord,\" for betraying fear, (3 Kings xix. 3, 9, 12.; Haydock) or the reprimand regarded Israel. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Penance.\u0002 Greek, \"reward,\" (Haydock) or punish the guilty. Hazael and Jehu were anointed by Eliseus, though by order of Elias. --- \u0001Thee.\u0002 Eliseus was called from the plough, and adhered to his master, who governed the sons of the prophets in large communities." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jacob.\u0002 Protestants reject the authority of this book, partly (Haydock) on account of this (Worthington) ancient tradition. Enoch and Elias will appear in the days of antichrist, to convert many. The Jews will then agree with the Patriarchs, and embrace the religion of Christ. (Calmet) --- Elias came in the person of John the Baptist, at the first coming of our Saviour, but he will come in person before his second appearance. (Haydock) --- The application which Christ makes of the prediction of Malachy (Malachias iv. 6.) to John the Baptist, does not exclude this more distant accomplishment. Elias is still alive in some part of the world, as well as Enoch, whom St. Augustine styles \"the first-born (\u0001primogenitor\u0002) of our resurrection.\" (City of God xv. 19.) (4 Kings ii. 11.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Friendship.\u0002 Like Eliseus, or the disciples of both. (Calmet) --- Greek, \"who slept in love, for we also shall live indeed; (13.) Elias,\" &c. (Haydock) --- When we shall witness thy return, if we prove faithful, we may expect an immortal \u0001name,\u0002 and not otherwise. (Calmet) --- He speaks in the person of those who shall live at that time. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Eliseus.\u0002 Who received his double spirit, with his garment, 4 Kings ii. 15. --- \u0001Prince.\u0002 Joram, 4 Kings iii. 14., and vi. 32." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Overcome.\u0002 Or \"escape.\" (Greek; Syriac) He knew what Giezi and the Syrians were doing, at a distance, 4 Kings v. 26., and vi. 12. --- \u0001Prophesied.\u0002 Or raised the dead to life, 4 Kings xiii. 21. (Calmet) --- On his death-bed (ver. 15.) he also foretold the victory of Joas, ibid. 14.[4 Kings xiii. 14.?] (Vatable, &c.) --- The miracle wrought by his relics (Haydock) shewed that he was a true prophet. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thereof.\u0002 From Gehon, a fountain on the west, 2 Paralipomenon xxxii. 30. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Lifted.\u0002 Greek, \"removed from Lachis, and, \"&c., 4 Kings xviii., &c." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001He was.\u0002 Greek, \"and he purified (Haydock; \u0001or\u0002 redeemed, Calmet) them by the hand (\u0001ministry\u0002) of Isaias. (24.) He,\" &c. (Haydock) --- Prayer prevailed when troops were insufficient, 4 Kings xix. (Worthington)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Sight.\u0002 Greek, \"vision.\" All his predictions were verified. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Life.\u0002 Fifteen years, Isaias xxxviii., and 4 Kings xl. 11. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001At last.\u0002 After the captivity, (Isaias ii. 2.; Calmet) or in the days of the Messias. (Menochius)" } ] }, { "chapter": 49, "slug": "id1217.html", "header": "Ecclesiasticus xlix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Perfumer.\u0002 The Scripture reproaches this king alone with no fault. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Directed.\u0002 Greek, \"prosperous in converting the people,\" 4 Kings xxii., and 2 Paralipomenon xxxiv. (Haydock) --- He began when he was only eight years old: but set to work more effectually ten years afterwards. The prophets complain of the disorders which prevailed before that period. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Sinners.\u0002 Or \"sins,\" when iniquity was become fashionable. He consulted no false policy, (Haydock) but boldly exerted himself in God's service, and even invited the Israelites out of his dominions to come and celebrate the passover, 2 Paralipomenon xxxiv. 6. (Calmet) --- They belonged, in effect to him, as the twelve tribes were all promised to David's family, and the kingdom of Jeroboam was only a rebellion, chap. xlvii. 23. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sin.\u0002 The two former effaced their sins by repentance, and never tolerated idolatry, which even Josaphat and Asa did, (3 Kings xxii. 43., &c.; Calmet) not destroying the high places. Many others yielded not to idol worship. (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Despised.\u0002 Greek, \"they failed,\" and lost the crown." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001They gave.\u0002 Achaz called in to his assistance the king of Assyria, who afterwards claimed the kingdom as tributary to him, 4 Kings xviii. 7, 14. Greek, \"He (God, Calmet; Alexandrian copy has They) gave their horn,\" &c. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Holiness.\u0002 Jerusalem, which was styled holy, in the sicles of Simon. --- \u0001Desolate.\u0002 No one came to the festivals, Lamentations i. 4." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Renew.\u0002 To foretell the destruction and establishment of kingdoms, Jeremias i. 5, 10." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Cherubims.\u0002 Ezechiel i. 4., and viii. 1., and x. 1." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rain.\u0002 Denoting great misery, Ezechiel xiii. 11., and xxxviii. 22. (Calmet) --- \u0001And of.\u0002 Literally, \"to do good,\" (Haydock) or to announce the liberation of the penitent captives, Ezechiel xviii. 21., and xxiii. 16., &c." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Place.\u0002 Chap. xlv. 15. The Pharisees adorned the tombs of the prophets, Matthew xxiii. 29. Daniel is not mentioned among them, because he lived at court." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hand.\u0002 Most precious, Jeremias xxii. 24., and Canticle of Canticles viii. 6." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Josedec.\u0002 He was a noble figure of Christ, and helped to build the temple, Aggeus i. 2., and ii. 3., and Zacharias iii. 1., and vi. 11." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Houses.\u0002 He laboured much for the people's welfare, 2 Esdras v." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Henoch.\u0002 Before the deluge. (Menochius) --- He stood up for the Lord, amid the most corrupt people, and was translated, chap. xliv. 16. He and Joseph have many advantages over the rest. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Joseph.\u0002 He has not been named, but designated, chap. xliv. 27. (Calmet) --- \u0001Who. \u0002Greek, the \"ruler,\" &c. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001They prophesied.\u0002 That is, by their being carried out of Egypt, they verified the prophetic prediction of Joseph, Genesis l. (Challoner) (Carriers.) --- This sentence is omitted in Greek. (Haydock) --- See chap. xlviii. 14. --- Joseph had intimated that the Israelites should leave Egypt. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Men.\u0002 The former was the father of the faithful, before the deluge; the latter after. (Calmet) --- \u0001Beginning.\u0002 Greek, \"in the creation\" was appointed to rule. (Haydock) --- He alone among men was innocent, coming from the hands of God, and he might glory that he had no other father. (Calmet) --- Eve enjoyed the like privileges. (Haydock)" } ] }, { "chapter": 50, "slug": "id1218.html", "header": "Ecclesiasticus l.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Simon\u0002 I was \"styled the just, on account of his piety towards God, and his good-will to his countrymen.\" (Josephus, [Jewish Antiquities] xii. 2.) Many apply what follows to him. (Eusebius; Salien; Menochius, &c.) --- But Simon II is more probably meant, who opposed the entrance of Philopator into the sanctuary, after he had offered sacrifice for him, in the pompous manner here described. (Bossuet) (iii. Machabees) (Calmet) --- \u0001Temple.\u0002 Which began to want repairs. (Menochius) --- Simon II reigned twenty years. (Calmet) (Josephus, [Jewish Antiquities?] xii. 4.) (Haydock) --- The first lived in the time of Ptolemy I of Egypt, when this book was written; and dies before it was translated, under Ptolemy III, about three hundred years before Christ. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Walls.\u0002 Greek \u0001analemma,\u0002 \"the repairs (\u0001or\u0002 elevated building, Mello. 2 Paralipomenon xxii. 5.) round the temple,\" including the court of the Gentiles, which had not been finished, Ezechiel xl. 5. It was necessary to build at the edge of the mountain, (Calmet) and the wall was three hundred cubits from the bottom. This was more than double the height of the temple, as it was only one hundred and twenty cubits high. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Out. \u0002Of the reservoirs. But he repaired them. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Destruction.\u0002 When it was in the most imminent danger from Philopater. (3 Machabees) (Bossuet) (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Enlarge.\u0002 Greek, \"fortify.\" --- \u0001Conversation.\u0002 Greek, \"when in the midst of the people, coming out of the house of the veil. (6.) He,\" &c. (Haydock) --- Leaving the most holy place, he was surrounded by crowds of sacred ministers, (ver. 14.) or rather on the day of expiation, he came into the court of the people, to purify them. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cloud.\u0002 He was a far superior to the other priests in majestic appearance and attire, as Lucifer is to other stars, &c., ver. 11. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001So did.\u0002 Greek, \"on the temple of the Most High,\" with dazzling effulgence. (Josephus, Jewish Wars vi. 6.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Forth.\u0002 Greek adds, \"fruits.\" --- \u0001Rearing.\u0002 Greek, \"elevated to the clouds.\" (Haydock) --- \u0001Robe.\u0002 Stole, or violet tunic. (Calmet) --- \u0001Power.\u0002 That is, with all his vestments, denoting his dignity and authority, (Challoner) and extremely rich, as \u0001virtus\u0002 often implies, chap. xliv. 3. (Calmet) --- Greek has, \"boasting.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Vesture.\u0002 Greek, \"enclosure of holiness,\" \u0001peribolen.\u0002 (Haydock) --- His splendid attire of gold and jewels, cast a dazzling light all around. (Calmet) --- He was pleased to offer the peace-offering for the king of Egypt, (Bossuet) to honour him, though another priest might have done it. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Palm.\u0002 A forest of young ones shoots up from its roots; (Job xxix. 18.) so the high priest shone among the other children of Aaron. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001King.\u0002 Greek, \"Almighty\" King, \u0001pantokratopros.\u0002 (Haydock) --- He presented an unblemished victim, with all due solemnity, Leviticus iii. 1." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Grape.\u0002 Pouring wine upon the fire, Exodus xxix. 40. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Prince.\u0002 Greek, \"universal king.\" (Haydock) --- The whole sacrifice was pleasing to him." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001God.\u0002 Greek, \"the Highest.\" He had required these sacrifices, as memorials of his covenant, and sovereign dominion, Leviticus xxiii. 34." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001House.\u0002 Greek (Complutensian) and Grabe, \"sound, sweet melody was made.\"" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Office, leitourgian autou,\u0002 \"his service.\" (Haydock) --- The people prayed for king Ptolemy, to whom they were subject; though the high priest possessed almost sovereign power. The Egyptian monarch was present, (Calmet) and at the end of the sacrifice expressed his resolution to go into the inmost recesses of the temple, from which the people endeavoured to dissuade him. Finding their efforts to be in vain, \"they all (addressing themselves to God) said with one accord.\" (3 Machabees) Grabe substitutes, \"wherefore the high priest, Simon, kneeling down before the temple, and stretching forth his hand with solemnity, made this prayer.\"" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Prayer.\u0002 Greek, \"adoration, that they might receive a blessing from the Most High.\" (Haydock) --- \u0001Power.\u0002 In keeping Philopator out of the temple. God granted his request, (Calmet. \u0001litaneios\u0002) \"and scourged him who was so insolent and bold...throwing him like a reed, unable to move, and speechless on the pavement,\" 2 Machabees ii. 26. After Philopator's guards had removed him, the high priest congratulated the people, (ver. 26.) expressing his abhorrence of their enemies in general, though he only mentions three neighbouring nations which had shewn a particular enmity to the Jews, when a contrary behaviour might have been expected, ver. 28. (Haydock)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Now.\u0002 At the sight of these wonders, the author exhorts the people to be grateful, and full of hope. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001His,\u0002 Simon's, (Menochius) or God's \u0001days.\u0002 When he may judge it convenient. (Haydock)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Abhorreth.\u0002 Viz., with a holy indignation as enemies of God and persecutors of his people. Such were then the Edomites, who abode in Mount Seir, the Philistines, and the Samaritans, who dwelt in Sichem, and had their schismatical temple in that neighbourhood. (Challoner) --- This was the source of continual dissensions. (Josephus, [Jewish Antiquities?] xi. 8., and xii. 2.) (John iv. 20.) --- The Jews and Samaritans are still at variance. The former, in the days of Esdras, pronounced a curse against the latter, forbidding any of them to become converts to their religion, (Grotius) which, if true, shews a very blameable malice. See Deuteronomy xxvii. 4. (Haydock) --- \u0001Which,\u0002 &c., is omitted in Greek. These three nations had evinced the greatest hatred towards the Jews, and thus deserved to be accounted objects of horror, though if the author harboured any ill-will, his conduct is not praised, (Calmet) but only recorded. (Haydock) --- The Samaritans consisted of Assyrians, Jews, &c., and therefore are styled no nation; and they were foolish in mixing idolatry with the true worship. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Seir.\u0002 Genesis xiv. 6. All the Greek copies read corruptly \"of Samaria.\" --- \u0001Foolish.\u0002 Thus Christ said, \u0001you adore what you know not,\u0002 John iv. 22. (Calmet) See 4 Kings xvii. 29. (Worthington)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Jesus.\u0002 He declares his name, and concludes with wishing peace to the observers of these maxims. Grotius thinks that this was inserted by the grandson, (Calmet) who translated the work into Greek. (Haydock) --- But there is no reason for this supposition. Solomon puts his name at the beginning and at the end of Ecclesiastes, and he frequently commends his own instructions, as this author does, chap. xxxiii. 17,. and xxxix. 16., and li. 19. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Steps.\u0002 He...shall have the light of life, John viii. 12. (Menochius) --- Some Greek copies add, \"and to the pious he has given wisdom. Blessed be the Lord for ever. So be it. So be it.\" (Haydock)" } ] }, { "chapter": 51, "slug": "id1219.html", "header": "Ecclesiasticus li.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sirach.\u0002 This prayer may be in imitation of the book of Wisdom. (Haydock) --- Grotius assigns it to the grandson, without reason; as the author continues to speak of his travels, &c. He seems to have lived under Onias III and under Seleucus and Antiochus Epiphanes, of Syria, to whom he was probably accused, and hence took occasion to retire into Egypt, where Ptolemy Epiphanes was king. (Calmet) --- Others think (Haydock) that he was accused before Ptolemy Lagus, when he took Jerusalem. (Menochius) --- We know too little of his life to decide any thing. (Calmet) See chap. l. 1. (Haydock) --- \u0001Saviour.\u0002 When we are not able to make a return, we must shew greater marks of gratitude, and particularly to God, for the favours which we have not deserved. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001By.\u0002 To accuse me, Zacharias iii. 1. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Gates.\u0002 Greek, \"many.\" (Haydock) --- He exaggerates the danger to which he was exposed, as he was not miraculously delivered from the flames, &c., (Calmet) though this might be the case. At least he thanks God for preserving him (Haydock) from the various torments which were then in use." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001In.\u0002 Greek, \"from the midst of a fire which I did not enkindle,\" or deserve by any crime." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hell.\u0002 The grave. I was preserved like Jonas. (Calmet) --- \u0001Unjust.\u0002 Greek, \"the accusation was made to the king, by an unjust tongue. My soul approached unto death, and my life,\" &c. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001World.\u0002 Shewn to Noe[Noah], Joseph, &c. (Calmet) --- \u0001Nations.\u0002 Greek, \"enemies,\" ver. 12." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thou.\u0002 Greek, \"I raised my supplicating voice from the earth, and I,\" &c. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001The Father.\u0002 Grotius asserts boldly, that it should be, \"my Father,\" and that some Christian has changed this. But his authority may be rejected, when he brings no proof; and Bossuet has solidly refuted him. The passage clearly proves the belief of the second person, and seems to allude to Psalm cix. 1. (Drusius; Vatable, &c.) (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001When.\u0002 He now gives some account of himself, and exhorts all to seek for wisdom. (Haydock) --- He was advanced in years, when he fell into the aforesaid danger, after his travels, chap. xxxiv. 9. (Calmet) --- Wisdom is most easily acquired, while a person is innocent, Ecclesiastes xii. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001After her.\u0002 Being convinced that prayer is requisite for the preservation and improvement of such a treasure. See 3 Kings iii. 8. (Calmet) --- \u0001And.\u0002 Greek, \"from the flower as of a ripening grape. My heart,\" &c." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Wisdom.\u0002 Greek, \"instruction for myself.\" (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Wrestled.\u0002 Against pleasure, idleness, &c. This shews how arduous a task it is to attain wisdom. (Calmet) --- \u0001Confirmed.\u0002 Greek, \"in earnest.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Knowledge.\u0002 Greek (Alexandrian), \"time of harvest.\" Grabe substitutes, \"in purification,\" (Haydock) or the practice of virtue, Wisdom i. 4." }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Heart.\u0002 Or understanding, as the Hebrew place this in the heart, 3 Kings iii. 9." }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Her.\u0002 I did it, with all solicitude, Canticle of Canticles v. 4., and Jeremias iv. 19. (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Tongue.\u0002 Eloquence, (Menochius) which I will exert in praising him." }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Gather.\u0002 Greek, \"dwell in the,\" &c. (Haydock) --- He addresses those who are walking in the broad road." }, { "marker": "Ver. 33.", "first": 33, "last": 33, "text": "\u0001Silver.\u0002 Only good-will is necessary, which all may have, Isaias lv. 1., Romans x. 6., and Wisdom vi. 13." }, { "marker": "Ver. 36.", "first": 36, "last": 36, "text": "\u0001Gold.\u0002 The wise man has more opportunities of enriching himself than others; but he despises unnecessary wealth. (Calmet) --- We must labour for wisdom more than for riches, and we shall be rewarded hereafter. (Worthington)" }, { "marker": "Ver. 38.", "first": 38, "last": 38, "text": "\u0001The time.\u0002 It is never too soon to be wise. \u0001In doing good let us not fail,\u0002 (Galatians vi. 9.) in order to obtain that \u0001food,\u0002 which remains for ever, Isaias vi. 7. \u0001Fear God, and keep his commandments, for this is all man,\u0002 Ecclesiastes xii. 13. (Calmet) --- This is the sum of the sapiential works, and of all the Scriptures: \u0001To depart from evil is understanding,\u0002 Job xxviii. 28. (Haydock)" } ] } ] }, "sng": { "book": "sng", "intro": [ { "text": "SOLOMON'S CANTICLE OF CANTICLES.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This book is called the \u0001Canticle of Canticles,\u0002 that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The \u0001spouse\u0002 of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner)" }, { "text": "The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington)" }, { "text": "None, therefore, should dare to peruse this work, who has not mastered his passions, having his \u0001conversation in heaven.\u0002 (Haydock)" }, { "text": "The Jews would not allow any to read it before the age of thirty. (Origen and St. Jerome)" }, { "text": "Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins)" }, { "text": "Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuesta, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of \u0001God\u0002 never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or \u0001nights,\u0002 as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.)" }, { "text": "We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse." }, { "text": "I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, \u0001lions,\u0002 and Greeks, \u0001leopards,\u0002 (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., \u0001Dew\u0002 marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work in the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this \"a wicked book.\" Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: \"Let hearts be on high;\" and Oh! that all might answer with truth: \"We have them to the Lord!\"" } ], "intro_slug": "id1139.html", "chapters": [ { "chapter": 1, "slug": "id1140.html", "header": "Canticles i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Let.\u0002 Hebrew \u0001yishakeni,\u0002 (Haydock) \"kiss \u0001or\u0002 instruct me,\" as if to insinuate that we must raise our thoughts from carnal to spiritual things. --- \u0001The.\u0002 Hebrew, \"kisses.\" --- \u0001His mouth.\u0002 Others I reject. (Menochius) --- The synagogue prays for Christ's coming, as the Church does for his glorious appearance. (Worthington) --- The figures of the law and predictions afford not satisfaction; only the Messias can bring it to mankind. (Origen) --- \u0001They shall all be taught by God,\u0002 John vi. 45., and Hebrews i. 2. (Haydock) --- \u0001Breasts.\u0002 Hebrew also, \"loves.\" But the former is the primary signification of (Menochius) \u0001dodec.\u0002 Christ, in his divine and human nature, is the source of all our good. His graces are manifested. He instructs and feeds us with the truths contained in Scripture, and in tradition, (Haydock) or in the Old and New Testament. (Ven. Bede, &c.) --- Spiritual delights are to be preferred before all terrestrial ones. From the incarnation of Christ, and sanctification of man, all other graces proceed. (Tirinus) --- At first the spouse speaks to the bridegroom in the third person, to show her respect, though he was certainly present. Her companions attend her. (Calmet) --- \u0001Wine.\u0002 All seem to agree that these words are addressed to the bridegroom: which shews that they must be understood in the mystical sense. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Ointments.\u0002 The bosom used to be perfumed. (Athen. xv. 5., and xv. 14.) --- \u0001Thy name.\u0002 Thou thyself. The preaching of the gospel produced a wonderful change in the world, 2 Corinthians ii. 15. (Calmet) --- The Church honours the name of Jesus on the second Sunday after the Epiphany. (A. Butler, p. 130.) (Haydock) --- \u0001Thee.\u0002 The martyrs and Christian virgins are inflamed with divine love." }, { "marker": "Ver. 3-4.", "first": 3, "last": 4, "text": "\u0001To,\u0002 &c., is in the Septuagint; but not in Hebrew or Complutensian. (Calmet) --- Grace must draw, and then people will run, John vi. 44., and xii. 32., and Philippians iii. 12. (St. Ambrose) (Bossuet) --- \u0001Rooms.\u0002 Where there is abundance of wine and ointments. The extraordinary favours of heaven are not granted to all, Matthew xiii. 11. (Calmet) --- \u0001Righteous.\u0002 The apostles, and faithful souls, (Haydock) and all who form a right judgment of things, (Menochius) having their thoughts, works, and actions composed. (Tirinus) --- \u0001Black.\u0002 Or brown, ver. 5. (Haydock) --- The Egyptians were of a less fair complexion, and she had been exposed to the sun, ver. 5. (Calmet) --- The synagogue gloried in her advantages; but the Gentiles being chosen by Christ, obtain the palm. (Theodoret) --- Though outwardly afflicted, the Church is inwardly fair. (Worthington) --- \u0001Cedar.\u0002 Or of the Arabs, who dwelt in \u0001tents,\u0002 made of black goat's hair. (Calmet) --- The tents of the eastern kings were equal in magnificence to our palaces. (Bernier, Valle, &c.)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Altered.\u0002 Hebrew, \"looked upon me,\" (Protestants) or \"darted his rays at me.\" (Montanus) (Haydock) --- The Church of the Gentiles was quite disfigured before Christ chose it. Persecutors afterwards strove to tarnish its beauty, but in vain. --- \u0001Vineyard.\u0002 My face (Calmet) and person I have not regarded, while I was attentive to serve others. (Haydock) --- Pastors, who are chosen against their will, sometimes pay so much attention to the welfare of their flock, that they neglect their own interior, and fall into small faults, which Christ will know how to excuse and pardon, Ezechiel xxxiii. 2. (St. Bernard, ser. xxx.) (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Liest.\u0002 Hebrew, \"makest thy flock to rest.\" (Protestants) (Haydock) --- \u0001Mid-day.\u0002 She represents herself and her beloved as guarding flocks, which were usually driven into some shady place during the heat of the day, when the shepherds took their innocent recreations. --- \u0001Wander.\u0002 (Septuagint; Protestants) But marginal note has, \"as one that is veiled,\" which was the mark of a common woman, Genesis xxxviii. 14. The Gentile Church is eager to be guided by the one true Shepherd, and adheres to him with the greatest fervour, (Calmet) during the heat of persecution. (Cassiodorus) --- We ought to imitate the solicitude of the spouse, and hide ourselves under the shadow of the cross when we are tempted, Isaias xxv. 4. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001If.\u0002 Christ comforts his Church. (Worthington) --- He doubts not of her fidelity. (Menochius) --- But the very insinuation, which she had made, causes him to give her this sort of rebuke. God is jealous, Exodus xxxiv. 14. He punishes the smallest faults. The spouse perceives this, and runs towards him. --- \u0001Thyself.\u0002 He who is ignorant of himself, must be so likewise of God, (Calmet) and will be sentenced to feed goats. (St. Jerome, ep. xxii. ad Eustoc.) --- \u0001Kids.\u0002 Which had been detained at home. They will naturally seek their mothers. All creatures will raise the soul to God, Job xii. --- \u0001Shepherds.\u0002 Though in the midst of a perverse generation of idolaters and philosophers, the Church will continue steadfast. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Company.\u0002 Hebrew, \"mare.\" Such were preferred, as more gentle and swift. Pharao had probably made his son-in-law a present of a magnificent chariot. Theocritus (xviii.) compares the beautiful Helena to a Thessalian horse in a chariot, so that this idea is not low, Genesis xlix. 14., and Osee x. 11. (Calmet) --- \u0001Horsemen.\u0002 Protestants, \"horses.\" (Haydock) --- Hebrew \u0001susa.\u0002 Septuagint \u0001e ippos\u0002 means also \"cavalry,\" as well as a mare. The Church has nothing to fear. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001As,\u0002 &c. Hebrew, \"with rows \u0001of jewels,\u0002 thy neck with chains of gold.\" (Protestants) --- Septuagint here read like the Vulgate \u0001c\u0002 instead of \u0001b\u0002 before \u0001thurim,\u0002 which signifies chains, (ver. 10.; Haydock) as well as turtles. We cannot say that this bird has cheeks. (Calmet) --- It is an emblem of the Church mourning, and ever true to her beloved, (Origen, &c.) who bestows a variety of graces on different people, 1 Corinthians xii. 4. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001While.\u0002 The Church meditates on his passion and resurrection. (Worthington) --- \u0001Repose.\u0002 Or bed. Thus our Saviour was treated, Matthew xxvi. 7., and Luke vii. 37. (Calmet) --- \u0001Odour.\u0002 The virtues of the Church please him. (Menochius) --- The saints, before and since his coming, pray with all earnestness, Apocalypse v. 8." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Abide.\u0002 Hebrew adds, \"all night.\" Christ remained nine months in the virgin's womb. (Calmet) --- The faithful discover him in both the Testaments, (Haydock) and meditate on his sufferings. Myrrh is a bitter but odoriferous liquor." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Cyprus.\u0002 A shrub with leaves like the olive-tree, and fruit growing in clusters, of a very agreeable smell. See Pliny, [Natural History?] xii. 24. Christ has given us his sacred blood on the cross, and in the blessed Eucharist. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Behold.\u0002 Christ praiseth his spouse. (Worthington) --- \u0001Doves.\u0002 Sharp-sighted, and reddish, Genesis xlix. 12. The Holy Ghost came upon Christ in the form of a dove, Matthew iii. 16. We must imitate his simplicity, (Matthew x. 16.) and have a pure and single eye, or intention, (Matthew vi. 22.; Calmet) inviolably to please God. (Origen) --- The Church decides matters of controversy, without any mistakes. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Behold.\u0002 The spouse makes a return of praise, and thanksgiving for her repose, to Christ. (Worthington) --- The corporal beauty of Solomon or of our Saviour is not fully ascertained; but their inward perfections are often proclaimed. --- \u0001Flourishing.\u0002 Hebrew, \"green.\" Septuagint, \"shaded.\" (Esther i. 5.) --- This bed was the womb of the blessed Virgin [Mary], the cross, or any faithful soul. St. Bernard says it is a monastery, retired and adorned with all virtues. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Beams.\u0002 Prelates. --- \u0001Rafters.\u0002 Virtuous subjects. (Menochius) --- \u0001Cypress.\u0002 The are both odoriferous and incorruptible. The cypress has leaves from top to bottom, and grows not so large as the cedar. (Pliny, [Natural History?] xii. 17.)" } ] }, { "chapter": 2, "slug": "id1141.html", "header": "Canticles ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001I am.\u0002 The spouse compares herself to a lily, as she is the fairest flower on the bed, (Calmet) or Christ may here speak. (Worthington) (Isaias xi. 1.) (Origen) --- He praises himself first, that his spouse may hear her own eulogy. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Thorns.\u0002 The bridegroom enhances the praise of his spouse. The Church, surrounded by infidels and persecutors, maintains her beauty and station. Heretics, &c., are no better than thorns. (Origen) (Calmet) --- The Church excels all other societies. In her communion the innocent are preferred before sinners, and among the former, the blessed Virgin [Mary] surpasses all." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001As.\u0002 The Church praises Christ, resting secure under his protection. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cellar.\u0002 This was not under ground. Homer (Odyssey b. 237.) places the wine near the nuptial bed. (Calmet) --- \u0001In me.\u0002 Hebrew, \"he brought me to the banquetting-house, and his banner over me \u0001was\u0002 love.\" (Protestants) (Haydock) --- He has shewn me the greatest tenderness. Only the religion of Christ lays before us our duties to God, to ourselves, and neighbours. (Calmet) (St. Thomas Aquinas, ii. 2. q. 26.) (Haydock) --- The holy Spirit came on the assembled disciples, who were deemed to be drunk, and Christ nourishes the pious soul with the wine of his own blood. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flowers.\u0002 Hebrew, \"bottles.\" --- \u0001Languish.\u0002 Septuagint, \"am wounded.\" (Haydock) --- Those who enter upon the paths of virtue, are often deprived of consolations. (Calmet) --- They must support themselves by reflecting on the words and sufferings of Christ. (St. Ambrose, psalm cxviii. ser. 5.) (Bossuet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hand.\u0002 After peace comes affliction: grace is followed by glory, Proverbs iii. 16. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001I.\u0002 Christ permits not his Church to be persecuted, till she be able to bear it. (Worthington) --- \u0001Roes.\u0002 Septuagint, \"armies and power;\" the angels and apostles, who have spread the gospel through the world. It would seem that the Jewish women loved hunting, (Calmet) like those of Phœnicia and Lacedæmon. (Virgil, Æneid i.) They were going to sing, (Calmet) the morning epithalamium, (Theocrit. xviii.) after the first night of the marriage. The second meeting takes place, ver. 8, 17. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001The.\u0002 Feeling the protection of Christ, the Church preacheth boldly the truth against pagans and heretics. (Worthington) --- She knows the voice of the shepherd, (John viii. 47., and x. 2.) and keeps at a distance the wolves in sheep's clothing, or pretended reformers, who would scatter the flock. --- \u0001Hills.\u0002 She sees him returning in the evening with the utmost speed of a stag, as the Hebrew implies, chap. ii. 9., and viii. 14." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Hart,\u0002 (Proverbs v. 18.) which is swifter that the dogs. (Xenophon, Cuneg.) --- This animal is said to destroy serpents, as Christ did the power of the devil. (Theodoret) --- \u0001Wall.\u0002 Under the old law, Christ was only seen in figure. He manifested himself in the new. Yet our sins separate him from us, Isaias lix. 2. He is concealed in the sacred mysteries, (Calmet) and his humanity keeps from our sight the glory of his divinity, which alone can impart full content. (St. Ambrose; St. Bernard) --- He shewed a glimpse of it at his transfiguration, and by his miracles. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Arise.\u0002 He sings under the window, to ver. 16. --- \u0001My dove,\u0002 is taken from the Septuagint. (Calmet) --- Christ invites his spouse to approach, though he shews not himself as yet; and orders his pastors to root out heresies, ver. 25. (Worthington) --- She is ever faithful, and rejoices in him, 2 Corinthians xi. 2., Matthew ix. 15., and Ephesians v. 26. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Winter.\u0002 The rigour and darkness of the old law give place to that of light and love. (Origen) --- After persecution had ceased, pruning became more necessary. (Calmet) --- The Israelites and the world were redeemed in spring, and the ceremonies of the law were abolished at the same season. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pruning.\u0002 Protestants, \"singing \u0001of birds.\u0002\" (Haydock) --- But the former version is better. (Septuagint, Symmachus, &c.) --- \u0001Turtle.\u0002 Which returns in spring, Isaias viii. 9. (Calmet) --- It denotes the preaching of the gospel, (St. Cyril, ador. 15.) or rather the sighs of a holy soul in exile." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Rock.\u0002 Wild pigeons retire thither. (Varro, iii. 7.) \u0001Koilen eiseptato petren.\u0002 (Il. 20. Ser. xlviii. 28.) (Calmet) --- Holy souls seek protection in the wounds of their Saviour. (St. Gregory; St. Bernard, ser. lxi.) --- \u0001Wall.\u0002 In the holy Scriptures, which defend the Church. She is brought to light for the edification of all. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Foxes.\u0002 They hurt vines, (Theoc. 5.) and denote false prophets, Ezechiel xiii. 4. (St. Augustine) (Psalm lxxx.) --- \u0001For.\u0002 Hebrew, \"and our vines of Semadar,\" ver. 13. (Calmet) --- Foxes breed in spring, and greatly infested the country, Judges xv. 4." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Feedeth.\u0002 \"His flock.\" (Septuagint) He still retains the fragrancy of lilies. As married people are two in one flesh, (Ephesians v. 31.) Christ and his Church are irrevocably united. (Calmet) --- She reposes in him. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Break.\u0002 Or \"yield \u0001a refreshing\u0002 air,\" (\u0001aspiret\u0002) in the morning, (Haydock) and evening, when she begs he will return, (Theodoret) as she could not enjoy his company in the day-time, chap. i. 1., and iv. 6. --- \u0001Bether.\u0002 Or the lower Bethoron, near Jerusalem. These short visits in the night, shew the vicissitudes of comfort and dryness in the most perfect. Those who are still addicted to their passions, and to the world, can have no pretensions to such favours, which amply repay any passing desolation. (St. Bernard, ser. lxxiv.) (Calmet)" } ] }, { "chapter": 3, "slug": "id1142.html", "header": "Canticles iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Bed.\u0002 The Church, finding Christ by his own revelation, and not by philosophy, holds him fast. (Worthington) --- He had delayed coming at the usual hour, to give us to understand, that he is not found amid delights, nor in a crowd, but that we must seek him diligently, like Magdalene, John xx. (St. Ambrose, de Isaac.) --- The apostles endeavoured to convert the synagogue, but their offers were rejected, and the guards, or princes, persecuted them. (Menochius) (Chap. v. 7.) (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001City.\u0002 To prevent fires, &c. God will require the souls of the flock at the hands of his pastors." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Me.\u0002 She was perhaps dead. Women had separate apartments, to which none but the husband could have access, Genesis xxiv. 28. At the end of the marriage-feast, the bride was conducted to her husband's house, Matthew xxv. 1. (Calmet) --- The Jews shall in the end acknowledge Christ, (Worthington) as the Church desires. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001I.\u0002 The bridegroom (Calmet) speaks as [in] chap. ii. 7., (Worthington) and chap. viii. 4. He retires early." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Who.\u0002 The female companions of the spouse, (Calmet) or the bridegroom's friends, (Menochius) admire her at a distance, chap. vi. 9., and viii. 5. (Calmet) --- The converted Gentiles change the desert of the world into a paradise, by their good works, which ascend like a perfume. (St. Gregory) They admire their own conversion, and proclaim that we must fight for heaven, (Worthington) and adore Christ, the God-man; imitating all his virtues, (Haydock) and preaching his gospel. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Bed.\u0002 Being stationed at the door to prevent any alarm, v. 8. (Calmet) --- In the Church Christ finds his repose, and daily produces the only heirs of heaven. (Ven. Bede) --- The angels, saints and pastors watch to defend it against the spirits of darkness. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Litter.\u0002 Septuagint, to conduct his spouse with solemnity; or a \u0001throne;\u0002 though it most probably denotes the bridal bed. (Calmet) --- Hebrew \u0001apiron.\u0002 Greek, \u0001phoreion.\u0002" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Going.\u0002 Protestants, \"covering of it of purple.\" (Haydock) --- Death must be endured, if necessary, for the sake of the faith, as this is the highest degree of \u0001charity.\u0002 (Worthington) --- \u0001He,\u0002 &c. Hebrew, \"is prepared for the beloved above the,\" &c. See Homer, Odyssey v. 660. (Calmet) --- Protestants and Pagnin, \"the midst thereof being paved (Montanus, set on fire) with love for (Montanus, by) the daughters.\" (Haydock) --- The most desirable things adorn the litter, or the Church, that all may come to her, who has God to guide her decisions. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Go.\u0002 All are invited to come to Christ, who, in his sacred humanity, which he took of his mother, was crowned in heaven, after his passion. (Worthington) (St. Gregory) (Alcuin) --- The synagogue \u0001crowned\u0002 him with thorns, and gave him the hard \u0001bed\u0002 of the cross. (St. Bernard; St. Anselm, &c.) --- Bethsabee might live to see the marriage of her son, who owed the crown to her, 3 Kings i. 18., and Proverbs iv. 3. Both the parties were crowned, (Isaias lxi. 10.) and no doubt Solomon would display his usual magnificence. The diadem was a bandage, adorned with embroidery, and precious stones. (Calmet)" } ] }, { "chapter": 4, "slug": "id1143.html", "header": "Canticles iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001How.\u0002 Christ again praises the beauty of his Church. (Worthington) --- The dialogue takes place in the country. (Haydock) --- From corporal beauty, which is often dangerous, and the portion of the most dissolute, we must raise our minds to spiritual advantages, which the Holy Ghost has here in view. --- \u0001Within.\u0002 St. Ambrose, \"besides thy taciturnity.\" Septuagint, \"silence.\" Rabbins, &c., \"hair.\" Protestants, \"within thy locks.\" But what renders this version of \u0001tsammathec\u0002 (Haydock) suspicious is, that none of the ancients knew of it, and the \u0001hair\u0002 is afterwards specified, chap. vi. 4. Moreover, Isaias, (xlvii. 2.) uses it for (Calmet) \"turpitude,\" (St. Jerome) or the parts which are usually \"covered.\" (Septuagint) (Haydock) --- \u0001Si qua latent, meliora putat.\u0002 ([Ovid?] Met. 1500.) --- \u0001All the glory of the king's daughter is within,\u0002 Psalm xliv. 14. Modesty and silence are the best encomium. (Calmet) --- The Lord praises the intention, occupations and doctrine of the Church, the \u0001twins\u0002 of faith and good works; the preaching of Christ's passion without shame, (ver. 3.) and the administration of the sacraments, which, like the \u0001neck,\u0002 unite the members to their head; so that they become invincible, (ver. 4.) whether they be of Jewish or Gentile extraction, ver. 5. (Worthington) --- \u0001Up.\u0002 Hebrew and Septuagint, \"appear.\" Jerusalem was the highest part of the country; (Haydock) and \u0001coming up\u0002 and \u0001down\u0002 often means no more than coming or going, Judges xi. 3., and xv. 11. (Calmet) --- The hair of \u0001goats\u0002 in Lycia was beautifully curled. (Ælian xvi. 30.) --- Women used such false hair. (Martial xii. 45.) --- Though the \u0001hair\u0002 be only an ornament, it is not to be neglected; so the pious Christian will always treat with respect the ceremonies established chiefly for the instruction of the ignorant. (Calmet) --- Those simple and fervent souls, by their numbers, adorn the Church, as hair does the body. (St. Gregory) --- The external and internal perfections of the spouse deserve commendation. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Them.\u0002 Those who lay aside the old man, and receive baptism, are filled with grace, to bring forth the fruits of virtue. (St. Augustine, Doct. ii. 6.) --- Pastors in particular, must lay aside worldly cares, and attend to their flocks. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Scarlet.\u0002 Preachers of the gospel (St. Gregory) must speak with elegance, and have their lips dyed with the blood of Christ, and purified with coals from the altar. (Calmet) --- So, if we may use the words of a living critic, who is sometimes accurate, \"a commentator ought to study at the foot of his crucifix, and write with ink drawn from the heart of Jesus.\" (Haydock) --- \u0001Pomegranate.\u0002 Plump and ruddy, representing the purity of the Church, and of virgins, who are its \"flower,\" (St. Cyprian) and bring forth fruits of good works. (St. Augustine, de Virg.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Bulwarks.\u0002 Hebrew \u0001Thalpiyoth,\u0002 \"at the height of the defiles,\" probably in Libanus, when David conquered Syria. Thalassar, Thelmela, &c., were such \"heights.\" \u0001Bucklers,\u0002 to be used in case of need, or for ornament. Thus the neck of the spouse was adorned with chains and pearls. The Church is this tower, the pillar of truth, 1 Timothy iii., and Matthew xvi. 18. Apostles and prelates are her bucklers." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Roes.\u0002 This comparison does not seem happy: but exactitude is not required. (Calmet) --- Indeed if we were to take all in the literal sense, a very grotesque figure would arise, with a head like Carmel, a nose like a tower, &c., which shews that the tropological or allegorical sense must be adopted. (Du Hamel) --- The two Testaments given for our instruction, (chap. i. 2.) or the charity towards God and our neighbour, may be meant. (Theodoret)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Retire.\u0002 In the morning, (Sanctius) or rather the bridegroom takes his leave early, promising to return in the evening, chap. ii. 17. (Calmet) --- \u0001Myrrh.\u0002 To Calvary, where the fervent will pour forth their prayers, and learn mortification. (Calmet) --- Christ dwells in mortified and devout minds." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Thee.\u0002 All must be pure before they enter heaven, as the blessed Virgin [Mary] was on earth, (Worthington) and the Church is still, Ephesians v. 27. (Calmet) --- Before his departure, Christ heaps praises on her." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Thou.\u0002 Hebrew, \"look from.\" --- \u0001Libanus.\u0002 So Jerusalem is called, Zacharias xi. 3. (Ribera) (Menochius) --- \u0001Amana.\u0002 Septuagint, \"faith.\" By it and charity, we must do good. (St. Augustine, Psalm lxvii.) Amanus separates Cilicia from Syria. --- \u0001Sanir\u0002 is the name given by the Phenicians to Hermon, (Eusebius) beyond the Jordan, 1 Paralipomenon v. 23. --- \u0001Leopards.\u0002 It is not fit for women to hunt such beasts. Ovid (Met. x. 10.) thus speaks of Venus: \u0001Nuda genu, vestemque ritu succincta Dianæ,\u0002 &c. The Church leaves Jerusalem to preach the gospel without fear. (Menochius)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Wounded.\u0002 Symmachus, \"given.\" Septuagint, Protestants, \"ravished.\" Mystic writers suppose, that the spouse had been guilty of some negligence; or, on the contrary, that her deportment was most enchanting, bent on God, and on good works. (Calmet) --- \u0001Sister.\u0002 So Assuerus styles himself brother of Esther, xv. 12. Christ died for the unity of his Church. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Spices.\u0002 He returns her compliment, chap. i. 2." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Lips.\u0002 Teachers who accommodate their instructions to the capacity of their audience, (Calmet) giving \u0001milk\u0002 to children, Hebrews v. 13., (Haydock) and 1 Corinthians iii. 2. --- In allusion, perhaps, to this passage, (Calmet) it was customary to give milk and honey to the new baptized. (Tertullian, coron.) --- \u0001Garments.\u0002 Which were perfumed, (Genesis xxvii. 17., and Psalm xliv. 9.) and imply good works, (2 Corinthians v. 3., and Romans xiii. 14.; Calmet) and the external service and prayers of the Church, which ascend like incense, Psalm cxl. 2. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Up.\u0002 She is perfectly chaste, Proverbs v. 14. The Church excludes from her society all unbelievers and schismatics. The wicked serve to exercise the virtuous. Her pastors explain the Scriptures, the fountains of saving knowledge. (Calmet) --- Christ is also a fountain, Zacharias xiii. 1., and John vii. 37. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Plants.\u0002 The various orders of clergy and laity. --- \u0001Cyprus,\u0002 (chap. i. 13.; Calmet) whence a healing oil is extracted. (Theodoret) --- Protestants, \"camphire.\" (Haydock) --- \u0001Spikenard\u0002 is twice mentioned, as it may be well mixed with cyprus and saffron. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Cinnamon.\u0002 Very rare, Exodus xxx. 23. --- \u0001Libanus,\u0002 or \"incense.\" (Hebrew)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Libanus.\u0002 The law of the gospel was proclaimed by the apostles, who were Jews. They explained the pure doctrine of the Scriptures, and converted many." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Wind.\u0002 At different times. Let all nations be convinced of thy beauty. (Calmet) --- The holy Spirit enabled the apostles to convert the world. (Nys. Rupert.) --- All temptations, whether proceeding from cruelty or deceit, \"make constant souls more grateful to God.\" (Worthington)" } ] }, { "chapter": 5, "slug": "id1144.html", "header": "Canticles v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Apple-trees.\u0002 The spouse, submitting to God's will, is content to suffer. (Worthington) --- She addresses her beloved, and as he had praised her, under the similitude of a delightful garden, she invites him into it. (Calmet) --- \u0001I,\u0002 &c. Christ again approves of her patience, and invites the saints to congratulate with her. (Worthington) --- He always hears his Church, Matthew xxviii. 20., and Mark xi. 24. (Calmet) --- The saints had prayed for Christ's coming; and accordingly, (Isaias lviii. 9.) he takes flesh of the most pure virgin. (St. Athanasius, Synop.) --- \u0001Comb.\u0002 Septuagint, \"bread.\" --- \u0001Milk.\u0002 Chaldean, \"white wine.\" But (Calmet) milk and wine may be taken together. (Clem. Pæd. i. 6.) --- The chaste delights of retired and penitent souls are thus described: (Calmet) \u0001Dulciores sunt lacrymæ orantium quam gaudia theatrorum.\u0002 (St. Augustine, Psalm cxxviii.\" \"The tears of penitents are the wine of angels, because in them is the odour of life.\" (St. Bernard, ser. 30.) --- \u0001Inebriated.\u0002 Not so as to lose reason, Genesis xliii. 34. (Calmet) --- Protestants marginal note, \"be drunk \u0001with\u0002 loves.\" (Haydock) (Proverbs v. 19., and vii. 18.) This \u0001wine\u0002 of love, is the blessed Eucharist, \u0001which maketh virgins to spring forth,\u0002 (Zacharias ix. 17.) and is a foretaste of heaven, Psalm xxxv. 9. It makes us forget the old man, (Calmet) and raises the mind to God. (St. Cyprian, ep. 63.) --- To this feast Christ invites his disciples, Matthew xxvi., and 1 Corinthians xi. (Menochius) --- \u0001Myrrh.\u0002 Implies that they must be mortified. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Knocking.\u0002 The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. (Calmet) --- She wished to meditate, but is called upon to assist others, and excited by Christ's own example. (Worthington) --- \u0001Dew.\u0002 Having been out in the evening, preceding this fourth night. This denotes imperfect Christians, who remain, indeed, attached to the head, but are a disgrace to it, by their scandalous lives. (St. Augustine, tr. 57 in John) (St. Gregory) (Calmet) --- Such was the state of many in the days of Luther, who accordingly joined the first reformers. See Philips's Life of Card. Pole. p. 364. (Haydock) --- \u0001Nights.\u0002 Anacreon (ode 1.) has something similar. Christ knocks by his inspirations and chastisements, and he is better heard in the \u0001night\u0002 of tribulation, Apocalypse iii. 20. (Calmet) --- Heretics began to blaspheme Christ, after the Church had only enjoyed a short peace, (Menochius) after the ten persecutions." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Garment.\u0002 By this is designated the tunic, which was undermost. (Haydock) --- \u0001Feet.\u0002 People in that climate had their feet bare in the house, and even on journies only wore sandals: so that frequent washing was requisite, Genesis xviii. 4., and 1 Timothy v. 10. These excuses were vain, and Christ would not regard them, Matthew xxv. 1., and Luke xii. 35. (Theodoret) (Calmet) --- The care of souls brings on many external occupations, which contemplative men would decline. (St. Gregory) (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Touch.\u0002 Of me, (Cassiodorus) or rather of the door or window. I was grieved that I had made him wait so long. (Calmet) --- Hebrew, \"were moved for him.\" Protestants' marginal note, \"or (as some read) in me.\" Pagnin prefers this; Septuagint and Montanus the former explanation of \u0001halaiv.\u0002 (Haydock) --- Grace moves us to begin and prosecute good works. (St. Gregory of Nyssa) (Theodoret) --- Christ gives it more abundantly, to make the champions of the Church contend with adversity. (Menochius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Arose.\u0002 The Church employs herself in active life, still retaining a desire to return to contemplation, ver. 8. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Love.\u0002 She seems insensible to the insults received. (Calmet) --- The Church prays to the saints on earth, and in heaven. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ruddy.\u0002 Or shining. \u0001Et color in niveo corpore purpureus.\u0002 The divine and human nature, or the conception and sufferings of Christ are thus described. (Calmet) --- The spouse gives this admirable description of her beloved. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Gold.\u0002 God is the head of Christ, (1 Corinthians xi. 3.) and is most pure. (N.[Menochius?]) --- The guards of Solomon were powdered with gold dust. (Josephus, Jewish Antiquities) --- \u0001Branches. Elatæ,\u0002 or fruits of the male palm-tree. (Theodoret) (Pliny, [Natural History?] xiii. 4.)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Set by.\u0002 Protestants, \"\u0001as\u0002 sweet flowers.\" --- \u0001Choice.\u0002 Literally, \"the first,\" ver. 5. (Haydock) --- The modesty and words of Christ excited admiration, 1 Peter ii. 21., and John vii. 46. (Calmet) --- He exhorted sinners to repent, and rebuked the obstinate. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hyacinths.\u0002 Or purple veins. (Calmet) --- Protestants, \"hands \u0001are as\u0002 gold rings set with the beryl.\" Hebrew, \"full of Tharsis,\" (Haydock) or precious stones, (Menochius) from that country, (Exodus xxviii.) with which his rings were ornamented. (Calmet) --- \u0001Sapphires.\u0002 His belt or garment is thus ornamented. (Sanchez) --- The works of Christ proceeded from his infinite charity for mankind, whose salvation he greatly desired, (Mark vii. 37., and 1 Corinthians xv. 22., and 1 Timothy ii. 4.) so that none can perish but by their own fault. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Lovely.\u0002 Hebrew and Septuagint, \"\u0001desires.\u0002\" (Menochius) --- The beauty of Christ is chiefly interior; and all must aim at this perfection, who would be his spouses, Psalm xliv. 3. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Seek.\u0002 The fervent resolve to seek Christ, wherever he may be. (Worthington) --- His praises excite many to love him. (Menochius)" } ] }, { "chapter": 6, "slug": "id1145.html", "header": "Canticles vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lilies.\u0002 The church teaches, that God is delighted with the pious desires and works of the faithful. (Worthington) --- She answers the question which had been put to her. (Calmet) --- God associates lilies, or the perfect, to his angels. He \"feeds his flock,\" and \"is fed,\" on works of piety, as Hebrew and Septuagint imply both. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Beloved.\u0002 She speaks thus, when she finds him, and runs to his embraces, having found what trouble her neglect had occasioned. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Thou.\u0002 Christ again commends his Church, which is well composed of distinct orders, some governing, others retired from the world, and the rest exercising works of mercy, amid its troubles, who altogether form a complete army, terrible to all her enemies. (Worthington) --- \u0001Jerusalem.\u0002 Which was then one of the finest cities in the east. (Calmet) The Catholic Church resembles the heavenly Jerusalem. (Theodoret) --- \u0001Terrible.\u0002 So great is the power of love, (Romans viii. 35.) in the martyrs, and of the Church, against infidels! (Calmet) --- She is lovely to Christ, and terrible to the wicked. Even her spouse is wounded by her glance. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Turn.\u0002 The more one contemplates God's majesty, the more he will be convinced that it is incomprehensible. (Worthington) --- To pry into mysteries, may cause Christ to retire. (Theodoret, &c.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Number.\u0002 The true pastors are numerous, but hirelings more so. The faithful are innumerable, and all are united in the same faith. (Worthington) --- The spouse and the \u0001queens\u0002 represent the more prefect; the \u0001concubines,\u0002 or wives of inferior degree, those who are led by fear; and the \u0001maidens,\u0002 such as are languid and negligent. (Origen) --- The Roman Church is at the head of all metropolitan, episcopal, and parochial Churches. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Who.\u0002 The companions of the spouse, (Calmet) or the synagogue, admire the Christian Church. (Worthington) --- \u0001Morning.\u0002 Aurora. The Church dissipated the darkness of paganism; she appeared as the moon under persecution, and as the sun, after the conversion of Constantine. (Calmet) --- The like will happen in the days of antichrist. (Ven. Bede) --- The religion of the patriarchs may be compared to the morning-star: that of Moses, to the moon; and of Christ, to the sun. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Aminadab.\u0002 The devil, (Theodoret) or probably some renowned general. Aquila explains it \"of the people's leader,\" (Calmet) or \"munificent one.\" (Montanus) --- I knew not what forced me to flee with such speed, as if I had been panic-struck, (Calmet) or the spouse professes that she knew not that he had retired into the garden of nuts, or she would not have been under apprehensions of his being ill-treated by Aminadab, as Christ was by Pilate. (Menochius)" } ] }, { "chapter": 7, "slug": "id1146.html", "header": "Canticles vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001What?\u0002 Christ commends the Jews, who shall at last embrace the faith with great fervour. (Worthington) --- \u0001Thou.\u0002 Hebrew and Septuagint, \"ye.\" They join this sentence with the preceding chapter. (Haydock) --- \u0001Companies.\u0002 Hebrew, \"as it were the choir (or dance) of Mahanaim,\" (Calmet) where Jacob saw the camps of angels, near the Jaboc. (Haydock) (Genesis xxxii.) --- These dances might be proverbial." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Ivory.\u0002 Preachers communicate the sentiments of the Church, (Calmet) which prevails against the gates of hell. [Matthew xvi. 18.] (Cassiodorus)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Carmel.\u0002 Shaded with trees. (Calmet) --- Hebrew, \"purple,\" which colour was sometimes given to the hair. (Propertius ii. 18.) --- \u0001Channels.\u0002 Of the dyers. Hebrew, \"to beams.\" (Calmet) --- Protestants, \"the king is held in the galleries\" to view thee. (Haydock) --- Christ was all charity, and the faithful are twice dyed, with the love of God, and of their neighbour. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Grapes.\u0002 The Church triumphs over her adversaries, and feeds her children. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Up.\u0002 Christ shed his blood on the cross, and enabled his Church, composed of Jews and Gentiles, who were before barren, to produce a numerous progeny. (Calmet) --- \u0001Mouth.\u0002 Hebrew and Septuagint, \"nose.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Lips.\u0002 Septuagint, \"sufficient for my lips and teeth.\" (Haydock) --- The wine in that country was very thick, when kept a long time. It here denotes charity, or the gospel truths, Luke v. 37., and Acts ii. 13. Hebrew, \"causing the lips of them who sleep to speak,\" (Calmet) as the apostles did, in transports of zeal. (Theodoret) --- Yet the reading of the Septuagint, Aquila, &c., seems preferable. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Turning.\u0002 The Church is submissive to Jesus Christ, and is entirely actuated by his Spirit. (Calmet) --- She takes the words, as it were out of his mouth, (ver. 9.) and answers, \u0001worthy,\u0002 &c., acknowledging that all the praise belongs to him." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Villages.\u0002 She begs that he would come and remain with her. (Worthington) --- She accompanies him into the country, on the morning after the fifth night. There Christ affords the purest delights, (ver. 12.; Calmet) and the Church (Menochius) becomes his \u0001mother,\u0002 while she instructs and feeds others. (St. Gregory, hom.) (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Mandrakes.\u0002 Hebrew \u0001dodai\u0002 comes from the same root as \u0001dodi,\u0002 \"my breasts \u0001or\u0002 loves,\" ver. 12. (Haydock) --- It may denote oranges, as mandrakes are not spring-fruits, Genesis xxx. 14. (Calmet) --- Yet (Haydock) married women eagerly sought after mandrakes. Here they may signify such as are fit to gain souls to Christ. (Menochius) --- \u0001And the old.\u0002 Or great abundance, Leviticus xxvi. 10., and Matthew xiii. 52. (Calmet) --- She acknowledges Christ to be the Saviour of all, under the Old and the New Testament. (Worthington) --- A doctor of the Church shews Christ in the prophets, and figures of the law, as well as manifested in the gospel. (Aponius, &c.) (Calmet)" } ] }, { "chapter": 8, "slug": "id1147.html", "header": "Canticles viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mother.\u0002 The synagogue continues to pray for Christ's coming. (Worthington) --- Her request has been heard, and He has assumed our nature; so that we may receive from him all the marks of tenderness, and none but the carnal will shew any signs of contempt. The spouse wishes to manifest her love without restraint, and to be delivered from the shame of sterility, (Calmet) or the Church desires to see Christ in heaven, and to praise him. (Menochius)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Teach me\u0002 economy, on which subject Xenophon represents the newly married entertaining themselves. --- \u0001Wine.\u0002 Mark xv. 23., and Osee xiv. 8. Nectar was of this description, (Calmet) being composed of wine, honey, and odoriferous flowers. The best was made at Babylon. (Athen. i. 25., and ii. 2.) --- These liquors intimate all the virtues, which Christ has taught; the practice of which affords him the greatest satisfaction, John xiv. 23. They are best learnt in retirement, (Calmet) and from our great \u0001teacher,\u0002 Micheas iv. 2. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Jerusalem.\u0002 Septuagint add, \"by the armies and powers of the field,\" as [in] chap. ii. 7., and iii. 5. (Haydock) --- The spouse presently awakes after the sixth night, and goes out. (Calmet) --- Christ admonishes all not to disturb those who would serve him. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flowing.\u0002 Thus speak the companions of the spouse; and the bridegroom, turning to her alone, reminds her of an adventure. The Jews would put this in the mouth of the spouse. (Calmet) --- \u0001Corrupted.\u0002 Hebrew and Septuagint, \"fell in labour, there she was delivered who bore thee.\" (Haydock) --- Christ redeemed Eve, who had been seduced to eat the forbidden fruit, and by his sacred blood on the cross, awoke and healed our fallen nature. (Calmet) --- The court of heaven admires the Church of the Gentiles, and every pious soul ascending from this world, particularly the blessed Virgin [Mary]. The synagogue was corrupt, when she called for the death of the Son of God, and said, \u0001His blood be upon us,\u0002 &c. [Matthew xxvii. 25.] \u0001We have no king but Cæsar.\u0002 [John xix. 15.] (Worthington) --- Grace must go before, that our free-will may also walk forward. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Arm.\u0002 Working by charity, Galatians v. 6. (Haydock) --- Women in the east imprint what they like most on their bosom and arms, or carry bracelets and gems on those parts, with similar inscriptions, Osee ii. 2., and Isaias iii. 20. (St. Clement, Pæd. ii. 11.) --- Christ must live in us. (Calmet) --- \u0001Tota ejus species exprimatur in nobis.\u0002 (St. Ambrose, Isaac viii.) --- \u0001Jealousy.\u0002 That is, zealous and burning love. (Challoner) --- \u0001Hell.\u0002 Or the grave, which subdues all. Love is a violent passion. (Calmet) --- \u0001Nullus liber erit, si quis amare velit.\u0002 (Prop. ii.) --- Christ gave his life to redeem mankind, and the martyrs have joyfully endured torments and death, to evince their love. (Calmet) --- \u0001Flames.\u0002 Hebrew, \"a flame of God,\" or most vehement. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Drown it.\u0002 As other fires may be extinguished. He who sinks under persecution, has not real charity. Temptation does not weaken a person, but shews what he is, Ecclesiasticus xxxiv. 9. (Calmet) --- \u0001He shall.\u0002 Worldlings will ridicule his parting with temporal delights, for those which do not appear: but the true lover will make no account of the former. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Our sister.\u0002 Christ styles the Church his own and the synagogue's sister, promising her many benefits. (Worthington) --- The relations of the spouse wish to have her married, though she seemed young, Ezechiel xvi. 7. --- \u0001Spoken to,\u0002 concerning marriage, or its consummation, Genesis xxxiv. 6., and Daniel xiii. 57. (Calmet) --- The synagogue had but few to give her proper instructions. (Menochius) --- But Christ would provide for her, if she were not wanting to herself. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Cedar.\u0002 Procuring for her a rich and steady husband to protect her. These are the words of the bridegroom. The Christian Church seemed weak at first. But her pastors and martyrs caused her to triumph over all the powers of hell. (Calmet) --- Those who correspond with the first grace, are furnished with others. (Menochius)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The.\u0002 The bridegroom, in the character of a countryman, asserts that he would not give his vineyard or spouse (Calmet) for all the king's riches." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Before me.\u0002 I am satisfied with my spouse. --- \u0001The peaceable.\u0002 Hebrew and Septuagint, \"Solomon.\" (Haydock) --- Retain them, and also pay the keepers their wages. I envy not all the treasures of the world; nor would put them in competition with my vineyard, or spouse. The synagogue of Moses and Solomon degenerated, while the Church of Christ has continued faithful, and has always some good workmen. (St. Gregory; Ven. Bede, &c.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Hearken.\u0002 The seventh morning is come, and I must depart to the mountains, chap. ii. 17., and iv. 6. Christ, before his ascension, exhorts his Church to present her petitions. He is always ready to hear her, and to grant her aid, in every emergency. See St. Ambrose, de Virg. xvi. 99. --- The virtuous pray that her requests may be granted, (Haydock) and are eager to know what they are. (Menochius)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Flee.\u0002 The Church consents that her beloved should ascend to heaven, as he still remains with her. (Ven. Bede; St. Bernard, ser. ix.) \u0001Qui habitat.\u0002 (Calmet) --- The whole Church militant requests that he would ascend thither, for the good of all his servants, begging for an abundant supply of grace, that we may ascend the high mountains of perfect charity, and zeal for God's honour; and that he would make our souls such hills and gardens, adorned with all the flowers and fruits of virtue, in which he may vouchsafe to dwell. Amen. (Worthington) --- \u0001Flee\u0002 to heaven, and draw me with thee, chap. i. 4. (Menochius)" } ] } ] }, "tit": { "book": "tit", "intro": [ { "text": "THE", "center": true }, { "text": "EPISTLE OF ST. PAUL, THE APOSTLE,", "center": true }, { "text": "TO TITUS.", "center": true }, { "text": "PREFACE." }, { "text": "The design of this epistle is much the same as in the two former to Timothy. He had made this his beloved son Titus, chief bishop of Crete; in which island were formerly a hundred cities, on which account it was called Hecatompolis. It is now called Candy. We have a commentary of St. Jerome on this epistle, tom. iv, p. 409. E. B. (Witham)" }, { "text": "Titus was an uncircumcised Gentile: we know not on what occasion he attached himself to St. Paul. It is however certain that he was a great utility to St. Paul in the government of the Church." }, { "text": "St. Paul having preached the faith in the island of Crete, left his beloved Titus there to finish the work which he had begun. Afterwards the apostle, on a journey to Nicopolis, a city of Macedonia, wrote this epistle to Titus; in which he directs him to ordain bishops and priests for the different cities, shewing him the principal qualities necessary for a bishop, also gives him particular advice for his own conduct to his flock, exhorting him to hold to strictness of discipline, but seasoned with lenity. It was written about thirty-three years after our Lord's ascension. (Challoner)" } ], "intro_slug": "id238.html", "chapters": [ { "chapter": 1, "slug": "id239.html", "header": "Titus i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001According to the faith of the elect of God;\u0002 that is, of the Christians, now the elect people of God. --- \u0001Truth, which is according to piety:\u0002 because there may be truth also in things that regard not piety. By \u0001truth,\u0002 St. Chrysostom here understands the truth of the Christian religion, as distinguished from the Jewish worship, which consisted in a great measure in the figures and types of truth. (Witham)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Who\u0002[1] \u0001lieth not,\u0002 or who cannot lie, being truth itself. --- \u0001Hath promised;\u0002 that is, decreed to give life everlasting to his faithful servants. --- \u0001Before the times of the world.\u0002[2] Literally, before secular times. (Witham)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Manifested his word.\u0002 St. Jerome understands the \u0001word incarnate;\u0002 others, the word of God preached, which St. Paul says, \u0001was committed to him,\u0002 &c. See St. Chrysostom, p. 383. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001To Titus, my beloved,\u0002 (in the Greek, my true and[3] genuine \u0001son,...grace and peace.\u0002 In the present ordinary Greek copies is added \u0001mercy,\u0002 which the Protestant translators followed; but it is judiciously omitted by Dr. Wells, as not found in the best manuscripts nor in St. Chrysostom's Greek edition, nor in the ancient Greek and Latin Fathers. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001That thou shouldst,\u0002[4] &c. The sense cannot be, that he was to change any thing St. Paul had ordered, but to settle things which St. Paul had not time to do; for example, \u0001to establish priests\u0002[5] in the cities, that is to say, bishops, as the same are called bishops in ver. 7; and, as St. Chrysostom and others observe, it is evident from this very place, that the word \u0001presbyter\u0002 was then used to signify either priests or bishops. If St. Jerome here meant that bishops were only placed over priests by ecclesiastical and not by divine institution, as some have expounded his words, his singular opinion against so many others is not to be followed. (Witham) --- That the ordaining of priests belongs only to bishops, is evident from the Acts and from St. Paul's epistles to Timothy and Titus. It is true, St. Jerome seems to express himself as if in the primitive Church there was no great difference between priests and bishops, yet he constantly excepts giving holy orders, (ep. 85) as also confirming the baptized, by giving them the Holy Ghost by imposition of hands and holy chrism; (dial. contra Lucif. chap. iv.) which pre-eminence he attributes to bishops only. To assert that there is no distinction between a priest and bishop is an old heresy, condemned as such by the Church. See St. Epiphanius, hær. 75.; St Augustine, hær 53." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Without crime.\u0002 See the like qualifications, 1 Timothy iii. (Witham) --- These words if taken in their strictest meaning, do not seem to have all the force St. Paul meant them to have. For it is not sufficient that a bishop be free from great crimes; he ought, moreover to lead such a life as to draw others by his example to the practice of virtue. (Calmet) --- If we consult all antiquity we shall find, that if in the early infancy of the Church some who had been once married were ordained to the ministry, we shall find that after their ordination they abstained from the use of marriage. See St. Epiphanius, lib. iii. cont. hær. and lib. ii. hæres. 59." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Not proud.\u0002[6] The Greek word is of an extensive signification, which the Protestants have translated \u0001self-willed.\u0002 The Latin interpreter (2 Peter ii. 10.) for the same Greek word has put, \u0001pleasing themselves;\u0002 as it were never pleased with others, the unhappy disposition of a proud man. (Witham)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Continent:\u0002[7] though both the Latin and Greek word signify in general, one that hath abstained, or contained, and overcome himself: yet it is particularly used for such as contain themselves from carnal pleasures. (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For there are also many.\u0002 St. Paul here alludes principally to the Jews, who were of the circumcision, from whom St. Paul suffered much during the greater part of his life. They constantly enforced the necessity of the new converted Gentiles observing the law of Moses, and of their being circumcised, if they wished to be saved. There were many Jews of this description in Crete; to resist whom, St. Paul here tells Titus he ought to appoint bishops remarkable for their zeal and learning. (Josephus; Socrates, lib. ii. chap. 38. Hist. Eccles.) --- \u0001Especially they who are of the circumcision;\u0002 which shews who were chiefly the false teachers. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001One of them, a prophet of their own.\u0002[9] He does not mean a true prophet, but as the pretended prophets of Baal were called prophets. St. Paul understands Epimenides, a poet of Crete, who by some pagan authors was thought to know things to come; but Aristotle says, he knew only things past, not to come. The ill character he gave of the Cretians was, that they were \u0001always liars, evil beasts, slothful bellies,\u0002 addicted to idleness and sensual pleasures. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001This testimony,\u0002 or character, says the apostle, \u0001is true,\u0002 by public fame of them, and therefore they \u0001must be rebuked sharply,\u0002[10] their condition and dispositions requiring it; which, therefore, is not contrary to the admonition he gave to Timothy, to be gentle towards all. (2 Timothy ii. 24.) (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Jewish fables, and commandments of men.\u0002 False traditions of the Jewish doctors, which were multiplied at that time. Calvin pretended from hence, that holydays and fasting days, and all ordinances of the Catholic Church were to be rejected as null, because they are the precepts of men. By the same argument must be rejected all laws and commands of princes and civil magistrates, as being the precepts of men. Fine doctrine! He might have remembered what St. Paul taught, (Romans xiii.) that all power is from God; and what Christ said, (Luke x. 16,) \"He that hears you, hears me,\" &c. He might have observed that the men the apostle here speaks of, had \u0001turned\u0002[11] \u0001away themselves\u0002 from the Christian \u0001faith.\u0002 (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001All things are clean to the clean.\u0002 That is, no creature is evil of its own nature; and the distinction of animals, clean and unclean, is now out of date, as are the other ceremonies of the Jewish law. And that to \u0001these unfaithful, defiled men, nothing is clean,\u0002 because their consciences are defiled when they make use of them against their conscience. (Witham) --- St. Paul here tells Titus, to be particularly on his guard against those who wished to introduce among Christians a distinction of meats, and to preach up the necessity of divers purifications prescribed by the Mosaic law. All kinds of meats, he says, are clean to those who preserve their hearts free from sin; it is not what enters into the body defiles a man; it is from the heart that proceed wicked desires and wicked counsels: those defile a man. But to eat with unwashed hands; to eat swine's flesh, or meat that has been offered to idols: these things in themselves are indifferent actions, though particular circumstances may make them criminal. (1 Corinthians viii. 4, 5, 6, &c.) (Calmet) --- \u0001But to the defiled,\u0002 &c. On the contrary, the man whose soul is defiled with sin, or who lives in infidelity, never can possess purity of heart; whatever legal washings or purifications, whatever sacrifices or ceremonies of the law he may make use of, all these cannot wash away the stains of the soul. (Estius; Menochius; Tirinus)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001They confess that they know God.\u0002 He speaks not therefore of those who were properly infidels, without the knowledge of the true God; so that it is foolish to pretend from hence, that every action of an infidel must be a sin. (Witham)" } ] }, { "chapter": 2, "slug": "id240.html", "header": "Titus ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Sound doctrine.\u0002 It is not sufficient to teach sound doctrine, says St. Jerome, if it be not at the same time taught in a manner worthy of itself; that is, if he who teaches it by his words belies it in his actions. (St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Be sober.\u0002 The Greek Fathers, Theodoret, and Theophylactus, translate the word, \u0001sober, attentive,\u0002 or \u0001vigilant.\u0002 But Latin interpreters understand it of sobriety, in the literal meaning of the word. Old men oftentimes under pretense of weakness, drink wine to excess. The ancients called wine the milk of old men; hence \u0001aquilœ senectus\u0002 has passed into a proverb, to designate an old man who drinks much and eats little. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In holy attire.\u0002[1] See 1 Timothy ii. 9. The Greek word is sometimes used to signify the whole constitution, or state of a man's health in all the parts of his body: here it is taken for a woman's whole exterior carriage, her gait, gesture, looks, discourse, dress, that nothing appear but what is edifying. (Witham)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Love their husbands.\u0002 This is the first lesson he wishes to be given to young women; that they should always manifest a love, an attachment, respect and obedience to their husbands. But it must be a chaste love. Vult eas amare viros suos castè; vult inter virum et mulierem esse pudicam dilectionem. (St. Jerome)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Discreet, chaste, sober.\u0002 In the Greek is nothing for \u0001sober.\u0002 The Latin interpreter seems to have added it, as another signification of one of the Greek words. See 1 Timothy iii. 2. (Witham)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In gravity:\u0002 to which is added in the Protestant translation \u0001sincerity,\u0002[2] from some Greek copies; but it is left out by Dr. Wells, as being not in the best Greek manuscripts nor is it in the Amsterdam edition, (1711.) (Witham)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Servants to be obedient.\u0002 Servants owe respect and submission to their masters in every thing not contrary to the law, or the will of God. Hence they are strictly forbidden to murmur at their commands, to show any repugnance to obey them, or to censure their conduct. To avoid these evils, they ought to consider their masters as Jesus Christ himself, and their commands as those of God himself: which St. Paul often inculcates in other places in his epistles. (Ephesians vi. 5, 6.; Colossians iii. 23.) (St. Jerome)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Not defrauding.\u0002[3] St. Jerome puts, \u0001not stealing.\u0002 The Greek signifies private thefts. Dr. Wells, \u0001not by filching.\u0002 --- \u0001That they may adorn\u0002 (or give honour to) \u0001the doctrine of God, our Saviour, in all things;\u0002 by whom we may understand God, i.e. Christ, God and Man, or God as common to the three divine persons. (Witham) --- Thus ought they to shew forth in their whole conduct that strict love of justice and sanctity which the Catholic faith inspires into those who profess it, and live up to the admirable rules it prescribes; thus alone can they be said to do honour to their religion, when they practically perform what they speculatively believe." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001For the grace of God, our Saviour, hath appeared to all men.\u0002 In the Greek: For the saving grace of God, &c. (Witham)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001We should live soberly,\u0002[4] \u0001and justly, and piously.\u0002 St. Jerome puts (as in other places for the same Greek word) \u0001chastely, justly, and piously.\u0002 The words comprehend man's duty to himself, to his neighbour, and towards God. (Witham)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Waiting for the blessed hope;\u0002 for the happiness of the blessed in heaven, promised and hoped for. --- \u0001And coming of the glory of the great God,\u0002[5] \u0001and our Saviour Jesus Christ.\u0002 The title of great God, says Dr. Wells, is here referred to our Saviour Jesus Christ, by Clement of Alexandria in protreptico, chap. vi. He might have added, and by the general consent of the Greek and Latin Fathers. St. Chrysostom cries out: \"where are now they who say that the Son is less than the Father?\" St. Jerome in like manner: \"where is the serpent Arius? where is the snake Eunomius?\" And that this title of great God is here given to Jesus Christ, may be shewn from the text itself, especially in the Greek; for the \u0001glorious coming, and appearance,\u0002 in other places of St. Paul, is always used to signify Christ's coming to judge the world. Secondly, inasmuch as one and the same Greek article falls upon the \u0001great God,\u0002 and \u0001our Saviour Christ;\u0002 so that even M. Simon, in a note on these words, says the construction is, \u0001and the coming of Jesus Christ, the great God, our Saviour, \u0002and blames Erasmus and Grotius for pretending that this place is not a confutation of the Arians. (Witham)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001A people,\u0002 particularly \u0001acceptable.\u0002[6] St. Jerome translates an egregious or eminent people. He says in the Septuagint it corresponds to \u0001segula,\u0002 which signifies a man's \u0001proper possessions,\u0002 which he has purchased or chosen for himself. Budeus says it signifies what is \u0001rare\u0002 and \u0001uncommon;\u0002 and it is well translated by the Protestants, \u0001a particular people.\u0002 (Witham)" } ] }, { "chapter": 3, "slug": "id241.html", "header": "Titus iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Princes and powers.\u0002 At the time St. Paul wrote this epistle to Titus, there were many Jews, particularly the disciples of Judas of Gaulan, who maintained that the Hebrews were under no obligation of obeying any other than God, or at most the rulers of their own nation. St. Paul here admonishes them, that in conformity with the example and instruction of our divine Saviour, they ought likewise to obey every other temporal prince set over them by the Almighty, provided they commanded nothing contrary to the law of God. (St. Jerome; Estius; Menochius) --- Piety teaches, and pastors should enforce three duties towards princes: submission to their authority, obedience to their laws, and a disposition of heart to meet all their just desires." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "We may see in this portrait of a child of Adam, drawn by the hand of a master, what we should have been without Jesus Christ, and what we perhaps have been, as often as he has abandoned us to ourselves. Whoever cannot read in this his own depravity, has never studied as he ought his own heart." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001The goodness and kindness.\u0002 Literally, \u0001humanity of our Saviour.\u0002 By \u0001humanity\u0002[1] some expound Christ's appearing in his human nature, but by the Greek is meant the love of God towards mankind. (Witham)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Not by the works,\u0002 &c. St. Paul in this verse alludes to the sacrament of baptism. This text is brought by divines to prove that baptism, like every other sacrament, produces its effect by its own power, (or, as it is termed in the schools, ex opere operato) independently of any disposition on the part of the receiver. We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the \u0001washing itself of regeneration and renovation of the Holy Ghost.\u0002 --- \u0001By the laver of regeneration,\u0002 &c.[2] That is, baptism, by which we are born anew the adoptive children of God, by the grace \u0001of the Holy Ghost, whom he hath poured,\u0002 &c. (Witham)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "All presumption of human merits, which have not the grace of Jesus Christ for their principle, is here completely confounded; and the whole glory of our salvation is justly attributed to the mercy of God, through Jesus Christ. A new birth, new creature, new spirit. The effusion of the water upon the body in baptism, is a figure of the salutary effusion of the holy Spirit in the soul to renew it, and to make it a child of God." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "This admirable, and I may say divine adoption, is the sole foundation of a Christian's hope, as the eternal life of the blessed is the sole end of this adoption." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001It is a faithful saying.\u0002 He means what he has already said, of our being justified by the grace and mercies of God. --- \u0001And of these things I will have thee to affirm\u0002[3] \u0001earnestly.\u0002 The sense is not, \u0001I would herein confirm thee,\u0002 (as Mr. N. translates, without attention to the Greek, which in so many places shews us the literal sense of the Latin text) but that he would have his disciple, Titus, to confirm and settle others in the belief of these truths, \u0001that,\u0002 as it follows, \u0001they may be careful to excel in good works.\u0002 (Witham)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001A man that is,\u0002 &c. Many ancient copies have this passage thus, \u0001Avoid a heretic after one reprehension.\u0002 St. Irenæus, Tertullian, St. Cyprian, St. Ambrose, &c. and many ancient Greek copies, omit a \u0001second reprehension.\u0002 They thought once warning a heretic sufficient; a second correction only served to render him more insolent, and more obstinate in his false opinions. Certainly the faith of Christ has been so firmly established, that a man instructed in Scripture and tradition cannot conscientiously remain a heretic; he must be well aware of the crime of disunion; his own judgment, as St. Paul says, must condemn him." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Knowing that he that is such a one is subverted:\u0002[4] a metaphor, from a house that is thrown down, even to the foundation, by the Greek. He speaks of heretics whose obstinacy seems evident, for no one is properly a heretic but who is obstinate in his errors. --- \u0001And sinneth, being\u0002[5] \u0001condemned;\u0002 or, condemned by his own \u0001judgment,\u0002 when his ignorance cannot be a sufficient plea for him. (Witham) --- Other offenders are judged and cast out of the Church by the sentence of the pastors of the same Church. Heretics, more unhappy, run out of the Church of their own accord; and by so doing, give judgment and sentence against their own souls. (Challoner)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Let our men\u0002 (that is, all Christians) \u0001also learn to excel in good\u0002 and charitable \u0001works,\u0002 by furnishing to others, for necessary uses, according to their wants. (Witham)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "There is no tie so tender or so strong as that of faith and charity. Nothing unites us truly together, but that which unites us all to God and to Jesus Christ, by an union of the same sentiments of faith, the same emotions of love, and the same inclinations of grace." } ] } ] }, "tob": { "book": "tob", "intro": [ { "text": "APOCRYPHA.", "center": true }, { "text": "INTRODUCTION." }, { "text": "The third and fourth Books of Esdras, and the prayer of Manasses, (Worthington) are found in many Latin Bibles, (Haydock) and translated in that of Douay, (Worthington) as works of dubious authority. Calmet also inserts the third and fourth books of Machabees. (Haydock)" }, { "text": "Protestants class under the same head the books of Tobias, Judith, Wisdom, Ecclesiasticus, and Machabees, (Worthington) with Baruch, and parts of Esther and Daniel, &c. (Haydock)" }, { "text": "They acknowledge that they are, \"holy and worthy to be read in the Church, but not sufficient to prove points of faith.\" The truth is, they find them too opposite to their creed; as St. Augustine (prædest. SS. C. xiv.) observes was the case with some heretics, who rejected the Book of Wisdom. (Worthington)" }, { "text": "The pretence that these Books were not admitted by many ancient Fathers, would equally strike out of the canon the Epistle to the Hebrews, those of St. James and St. Jude, the second and third of St. Peter, and of St. John, and the Apocalypse, the authority of all which was formerly warmly controverted, (Haydock) and only admitted by degrees: (Worthington) \u0001paulatim tempore procedente meruit auctoritatem.\u0002 (St. Jerome, in Jacobo.)" }, { "text": "This holy doctor doubted (Prideaux) whether the book of Judith was canonical, till he found the decision of the Council of Nice. The declaration of the Church is the only sure rule by which matters of this nature can be decided. (Haydock)" }, { "text": "\"I would not believe the gospel, unless I were influenced to do it by the authority of the Catholic Church.\" (St. Augustine, contra ep. Fund. c. 5.)" }, { "text": "This Church has spoken in favour of the controverted Books of the Old Testament, as much as for those of the New; so that the inconsistency of Protestants cannot pass unnoticed. If they had asserted that they appealed only to the private spirit, they might have been acceptable at least to fanatics; but now they attempt to follow the Catholic rule, and yet reject it the next moment! If we would relinquish all the parts of Scripture which have been called in question, what book would be safe? Some have been indeed more universally admitted, and may therefore be styled protocanonical, while the deuterocanonical books were recognized rather later; and after all difficulties had been maturely discussed, as has been the case with other articles of faith. But the declaration being promulgated sooner or later, does not alter the truth. The will of God, notified to us by his Church, is our infallible guide. This is the \u0001canon,\u0002 or \"rule,\" (Haydock) to regulate our imperfect knowledge. (St. Augustine, contra Faust. xi. 5., and contra Crescon. ii. 32.)" }, { "text": "In this sense the Council of Carthage, (A.D. 419) styles these contested books, \"canonical and divine:\" and the ancient Popes, Innocent I and Gelasius, as well as St. Augustine, (Doct. ii. 8.) St. Isidore, (Etym. vi. 1.) and others, place them on a level with the other parts of Scripture, as has been done by the general Councils of Florence and of Trent. If the Jews did not admit them into their canon, it was because they were not extant in the Hebrew language, (Haydock) or known when the canon was closed by Esdras, (Huet; Du Hamel) or afterwards. (Haydock)" }, { "text": "Besides, who sees not that the canon of the Church is preferable to that of the synagogue? (Worthington)" }, { "text": "Otherwise how shall we receive the New Testament. (Haydock)" }, { "text": "Many of the Fathers referred only to the Jewish canon, when they gave catalogues of the sacred books. (Calmet)" }, { "text": "We shall find that they generally admitted the authority of what the Protestants style Apocrypha, and that they were far from considering them (Haydock) as \"romances,\" (Fagius) or inducements \"to vice and superstitious practices, under the semblance of virtue,\" (Button) as some have now the boldness to assert. They might well shew so much deference to the judgment of the majority of Christians, as to abstain from such censures. (Haydock)" }, { "text": "THE BOOK OF TOBIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This Book takes its name from the holy man Tobias, whose wonderful virtues are herein recorded. It contains most excellent documents of great piety, extraordinary patience, and of perfect resignation to the will of God. His humble prayer was heard, and the angel Raphael was sent to relieve him: he is thankful, and praises the Lord, calling on the children of Israel to do the same. Having lived to the age of one hundred and two years, he exhorts his son and grandsons to piety, foretells the destruction of Ninive, and the rebuilding of Jerusalem: he dies happily. (Challoner)" }, { "text": "The Jews themselves have a great regard for the book of Tobias; (Grotius; Sixtus Senens. viii.) which Origen (ad Afric.) says they \"read in Hebrew,\" meaning probably the Chaldee, (Calmet) out of which language St. Jerome translated it, preferring to displease the Pharisaical Jews, rather than not to satisfy the desires of the holy bishops Chromatius and Heliodorus. (Ep. t. iii.) (Worthington)" }, { "text": "The Greek version seems to have been taken from another copy, or it has been executed with greater liberty by the Hellenist Jews, between the times of the Septuagint and of Theodotion. (Calmet)" }, { "text": "Huet and Prideaux esteem it more original; and Houbigant has translated it in his Bible, as the Council of Trent only spoke of the \u0001Latin\u0002 editions then extant; and St. Jerome followed in his version the Hebrew one of a Jew, as he did not understand the Chaldee. (Haydock)" }, { "text": "The Syriac and the modern Hebrew edition of Fagius, agree mostly with the Greek, as that of Munster and another Hebrew copy of Huet, and the Arabic version, both unpublished, are more conformable to the Vulgate. The most ancient Latin version used before St. Jerome, was taken from the Greek; and the Fathers who lived in those ages, speak of it when they call the book of Tobias canonical. St. Augustine leaves it, however, to adopt St. Jerome's version, in his Mirrour. The copies of all these versions vary greatly, (Calmet) though the substance of the history is still the same; and in all we discover the virtues of a good parent, of a dutiful son, and virtuous husband, beautifully described. (Haydock)" }, { "text": "\"The servant of God, holy Tobias, is given to us after the law for an example, that we might know how to practise what we read; and that if temptations assail us, we may not depart from the fear of God, nor expect help from any other.\" (St. Augustine, q. 119. ex utroque Test.)" }, { "text": "The four first chapters exhibit the holy life of old Tobias, and the eight following, the journey and affairs of his son, directed by Raphael. In the two last chapters they praise God, and the elder Tobias foretells the better state of the commonwealth. (Worthington)" }, { "text": "It is probable that both left records, from which this work has been compiled, with a few additional observations. It was written during (Calmet) or after the captivity of Babylon. (Estius)" }, { "text": "The Jews had then little communication with each other, in different kingdoms. Tobias was not allowed to go into Media, under Sennacherib; and it is probable that the captives at Babylon would be under similar restrictions; so that we do not need to wonder that they were unacquainted with this history of a private family, the records of which seem to have been kept at Ecbatana. The original Chaldee is entirely lost, so that it is impossible to ascertain whether the Greek or the Vulgate be more conformable to it. The chronology of the latter seems however more accurate, as the elder Tobias foretold the destruction of Ninive, twenty-three years before the event, which his son just beheld verified, dying in the 18th year of king Josias. The accounts which appear to sectaries to be fabulous, may easily be explained. (Houbigant)" }, { "text": "Josephus and Philo omit this history. (Calmet)" } ], "intro_slug": "id595.html", "chapters": [ { "chapter": 1, "slug": "id596.html", "header": "Tobias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tobias,\u0002 \"good God,\" (Tirinus) is styled Tobis, by the ancient Latin version and St. Ambrose, and Tobit by the Greek and Syriac. These copies and the Hebrew give a genealogy which does not agree. (Calmet) --- Grabe's edition, \"The book of the words (or transactions) of Tobit, Son of Tobiel, son of Ananiel, son of Adouel, (manuscript has Nave) son of Galael, (manuscript, Gamael) of the seed of Asiel, of the tribe of Nephthali, (2) who was made captive in the days of Enemessar, king of the Assyrians, from Thisbe, (manuscript, Thibe) which is on the right properly (manuscript, of Kudis; Haydock) or Cades, capital (Calmet) of Nephthali in Galilee, above Aser. I, Tobit, walked in the ways of truth and of justice all the days of my life.\" (Haydock) --- Nehemias and the prophets frequently speak of themselves in the first person. The truth of the history is the same. (Du Hamel) --- \u0001Beyond,\u0002 or behind; (\u0001post;\u0002 Haydock) as the Hebrews speak with reference to a man turned towards the east. Hence this \u0001way\u0002 would be on the west, and \u0001Sephet\u0002 on the north." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Salmanasar.\u0002 When Osee was conquered, in the year of the world 3283. See 4 Kings xvii. 6. --- \u0001Truth.\u0002 His constancy in the observance of the true religion was so much the more wonderful, as he was rich, and lived among the wicked. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Kindred.\u0002 Greek adds, \"who went along with me....to Ninive.\"" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Younger.\u0002 \"Very young,\" (Haydock) or the youngest of those who administered their own affairs. The parents of Tobias were deceased. (Calmet) --- Greek, \"when I was young in my country, in the land of Israel, all the tribe,\" &c." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001All,\u0002 or the greatest part; (Haydock) for some still feared God; (chap. ii. 2.; Worthington) and the Greek of chap. v. 14 or 19 informs us that Ananias and Jonathan accompanied Tobias. (Haydock) --- Greek is more diffuse. (Calmet) --- (4) \"All the tribe of Nephthali, of my father, departed from the house of Jerusalem, which city had been chosen from all the tribes of Israel, for all the tribes to offer sacrifice; and the temple of the tabernacle of the most High was sanctified, and was built for ever; (5) and all the tribes, apostatizing together, sacrificed to Baal, to the heifer; (Comp. ed., to the power of Baal) and the house of Nephthali, of my father, \u0001likewise.\u0002 (6) And I alone went frequently to Jerusalem, at the feasts\" (Haydock) of the Passover, &e. (Menochius) --- The other versions are nearly similar. (Calmet) --- But we cannot specify all these variations. (Haydock) --- The number has induced some to conclude, not improbably, that there were two originals; (Tirinus) the Syriac by the elder, and the Chaldee by the younger Tobias. (Justiniani.) --- But this is destitute of proof. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strangers.\u0002 See Deuteronomy xiv. 28., (Menochius) Leviticus xxvii. 30. (Calmet) --- Greek, \"And the third I gave to whom it belonged, as Debbora, my father's mother, ordered me, as I was left an orphan by my father; (9) and when I was,\" &c. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Man.\u0002 The Jews married young: but the time was not fixed. (Calmet) --- \u0001After.\u0002 Greek, \"Tobias.\" They always style the father Tobit. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Ninive,\u0002 called Ninus by Pliny, &c. (Menochius) --- It was so large, as easily to receive a whole \u0001tribe,\u0002 which was sold for slaves. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Meats,\u0002 such as had been immolated to idols, (Menochius) or were forbidden to the Jews. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And he.\u0002 Greek, \"I was his marketter,\" (Haydock) to provide provisions for the palace. \"He set me over all he had, till the day of his death.\" (Munster.) --- But this Hebrew author has probably exaggerated the matter, to make Tobias appear as great as he could. These editions add no more, continuing, (15) \"And I went into Media, and I deposited with Gabael, or Gabelus,\" &c." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Rages\u0002 means \"rupture,\" by frequent earthquakes, and was (Menochius; Calmet) the residence of the Parthian kings, in spring, (Athen. xii. 2.) in the mountain, separating their country from Media. --- \u0001Honoured\u0002 for his salary. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Money.\u0002 People might formerly make use of what was merely deposited in their hands. (Ulpian.) --- The old Latin version has, \"I committed \u0001to him\u0002 ten talents in gold.\"" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Time.\u0002 Salmanasar reigned fourteen years; seven after the captivity, which to people in distress would appear \u0001long.\u0002 (Calmet) --- Greek, \"And after Enemessar was dead, Sennacherib, his son, reigned in his stead; and his ways ceased, (or his high roads were stopped) and I could no longer go into Media.\" (Haydock) --- We find nothing in history to confirm this stoppage: (Calmet) but it might be in consequence of the wars. (Houbigant) See the preface. (Haydock) --- \u0001Israel.\u0002 This hatred was augmented, after the unfortunate expedition into Palestine. (Calmet) (Menochius) (4 Kings xix. 35.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Goods,\u0002 under Sennacherib; though he was now deprived of his place. (Calmet) --- Greek, Syriac, and Hebrew insinuate, that this happened under his predecessor. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Slain,\u0002 by order or connivance of Sennacherib. (Menochius) --- Tobias buried the dead, out of charity, and the belief of a future resurrection. Hence arises the respect for tombs and the relics of the saints. (Calmet) --- The pagans imagined that the souls could not rest till their bodies were interred. (Homer, Virgil vii., &c.) (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Loved him,\u0002 even of the Assyrians. The Jews were not able to afford him shelter. (Menochius)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Forty.\u0002 Arabic, twenty-five; Greek and Syriac, fifty; other Greek copies, fifty-five days. Fagius says Tobias was hidden nineteen days. It seems, therefore, we should date these forty-five days from the return of Sennacherib. --- \u0001Sons.\u0002 See 4 Kings xix. 37., and Isaias xxxvii. 38. (Calmet) --- Greek adds, \"and they fled to the mountains of Ararat, and Sacherdoc, (our Assaraddon) his son, reigned in his stead; and he appointed Achiachar Anael, the son of my brother, over all the accounts of his kingdom, and over all his government. And Achiachar petitioned for me; and I came to Ninive. But Achiachar was cup-bearer, (Alexandrian manuscript, receiver of wine) and keeper of the ring, and governor and keeper of accounts; and Sacherdonosos gave him the second place. But he was my nephew. And when I returned to my house, and my wife Anna, and my son Tobias, were restored to me, at the feast of Pentecost,\" &c. (Haydock) --- This seems contrary to ver. 23. Yet the Hebrew copies agree in this particular, and mention the dignity of Akikar. But we may judge what credit these additions deserve. (Calmet) --- They merit some attention, as they may be original. See Preface. (Haydock)" } ] }, { "chapter": 2, "slug": "id597.html", "header": "Tobias ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001House.\u0002 The law authorized such feasts, Deuteronomy xii. 12, and xiv. 28. Tobias complied with it, by inviting also the poor servants of God. Greek, \"I lay down to eat.\" This custom prevailed in the East. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Tribe.\u0002 Greek, \"brethren indigent, and who remembers God.\" (Haydock) --- All had not given way to idolatry. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Street.\u0002 Asarhaddon did not protect the Israelites, which renders the elevation of Akikar to the highest dignities suspicious. (Calmet) --- But the king and his minister might not be able to prevent all murders. (Haydock) --- \u0001Fasting.\u0002 The ancients seldom eat anything before noon. Greek, \"Before I had tasted, I leaped up and took him to a house, till the sun should be set,\" (Haydock) to prevent any danger from the Assyrians. (Menochius) --- lf he did not employ another, he must have eaten alone, being rendered unclean. This seems to have been the case; and hence he did not enter his own house, but lay down by the wall. (Calmet) --- Greek and Hebrew mention, that he washed himself before he eat. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001But.\u0002 This version is not in Greek or Hebrew. (Calmet) --- True zeal is not repressed by fear, as charity expels it, 1 John iv. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Now.\u0002 Greek, \"And that very night I was.\" --- \u0001He came.\u0002 Greek, \"I lay myself down, being defiled, beside the wall of the court, and my face was uncovered.\" (Haydock) --- The touching the dead rendered a person unclean, Numbers xix. 11." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Swallow's.\u0002 Greek denotes \"sparrows,\" or any other small birds: \u0001strouthia.\u0002 (Serarius) --- \u0001Eyes.\u0002 Greek observes that they were \"opened.\" Hebrew, \"by chance.\" Yet \"hares, and many men, sleep with their eyes open,\" (Pliny [Natural History?] xi. 37.) as was here the case. (St. Athanasius, Synops.) --- lf not, the dung might insinuate itself by rubbing. It is extremely caustic. (Vales. 42.; Aldrov.17.; &c.) --- The blindness of Tobias was only a suspension of sight. (Calmet) --- \u0001Blind.\u0002 Greek, \"white \u0001specks or skins\u0002 came upon my eyes, and I went to the physicians, but they afforded me no relief. But Achiachar fed me (Haydock) till I (or he) went to Elymais;\" Hebrew of Fagius, \"into Germany.\" (Calmet) --- \u0001Almniim.\u0002 (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Now.\u0002 This is omitted in Greek and Hebrew as far as ver. 19. St. Ambrose says beautifully, that Tobias \"was more grieved that he could yield no assistance \u0001to others,\u0002 than for the loss of his sight.\"" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Kings.\u0002 So Job's three friends are here called, because they were princes in their respective territories, (Challoner) like the petty kings of Palestine, in the days of Abraham and of Josue. They are styled kings in the Greek version of Job. (Calmet) --- \u0001Relations,\u0002 (\u0001parentes\u0002.) His father and mother were dead. (Worthington)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Saints;\u0002 Abraham, &c. Thus Mathathias encouraged his children; (1 Machabees ii. 50.) and no argument can be more forcible." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Work.\u0002 This was usually the employment of women. The great charities of Tobias, physicians, &c., had reduced him to poverty." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Kid,\u0002 which had not left off sucking. Greek adds, that this was given besides the usual wages. (Menochius)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Theft.\u0002 He was the master of the family, and knew that there was no money in the house, so that he was not guilty of rash judgment, (Menochius) though his wife might naturally be offended." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001At.\u0002 Greek, \"but she said: It was given to me in addition to my wages. Yet I did not give credit to her, and I ordered her to restore it to its owners; and I blushed for her. But she replied: Where are thy alms-deeds and thy just works? Behold, all things are known with thee. Then, through grief, I wept,\" &c. (Haydock) --- \u0001Hope\u0002 in God, who nevertheless leaves us in distress. (Menochius) --- She indirectly finds fault with Providence, which increases the grief of Tobias; or, at least, she insinuates that he must have been a hypocrite, as the friends of Job unjustly argued, from his being afflicted. (Haydock)" } ] }, { "chapter": 3, "slug": "id598.html", "header": "Tobias iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Then,\u0002 retiring, ver. 25. --- \u0001Tears.\u0002 He manifests no degree of impatience. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Judgment.\u0002 Even in punishing, God remembers mercy, (Haydock) and never fails to perform what he has promised." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Parents,\u0002 so as to punish me on their account. (Menochius) --- The Scripture frequently seems to indicate that this is the case; (Exodus xx. 5.) and the Church still prays, \u0001Remember not, O Lord, our offences, nor those of our parents.\u0002 (Calmet) --- But children are only punished when they imitate the wicked conduct of their ancestors: they may be afflicted, though innocent, as their virtue will thus be tried, and shine more gloriously. (Haydock) --- The pagans, being convinced that God can be guilty of no injustice, and perceiving that people who appeared to be free from sin were yet unhappy, concluded that they were explaining the sins committed in another world. (Plotin. ii. 13.; Origen, prin. iii.) (Calmet) --- This might arise from a confused notion of original sin. (Pascal's Thoughts.) (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Peace.\u0002 Greek, \"that I may be dissolved, and return to the earth; (literally, become earth) because it is more advantageous for me to die than to live, since I have heard false reproaches, and am much grieved. Command that I may be freed from this necessity, \u0001to go\u0002 to my eternal place.\" (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rages.\u0002 In the Greek it is \u0001Ecbatana\u0002 which was also called Rages. For there were two cities in Media of the name of Rages: Raguel dwelt in one of them and Gabelus in the other. (Challoner; Menochius) --- Profane authors mention a Rages in the vicinity of Ecbatana. (Diod. Bib. 19.) --- It may here denote the province. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Asmodeus,\u0002 \"the fire of Media.\" Hebrew, \"king of the devils,\" of that country, exciting people to lust, (Menochius; Serarius, q. 8.) and destroying them. (Worthington) --- \u0001Unto her.\u0002 Greek and Hebrew intimate, when they first entered the nuptial chamber, chap. vi. 14." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Murder.\u0002 Greek, \"Dost thou not understand \u0001that\u0002 thou hast suffocated thy husbands. Thou hast already had seven husbands, and hast not received the name of any of them. Why dost thou strike us on their account? If they be dead, go along with them. May we,\" &c. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001At.\u0002 Greek And Hebrew, \"Hearing these things she was much grieved, so as to be unable to breath; (Haydock; \u0001oste apagxasthai\u0002) \u0001or,\u0002 on the point of strangling herself.\" (Grotius) (Calmet) --- But this interpretation is groundless, (Houbigant) and very injurious to Sara. (Haydock) --- She could not entertain the thought without sin. Yet the Jews had very relaxed notions on this head, Judges xvi. 30., and 1Kings xxxi. 4. God approved of the conduct of Sara. (Calmet) --- Greek continues, \"and she said, I am the only daughter of my father. If I do this thing, (as the servants suggested) it will be a disgrace for him....and she prayed before the window; and said, Blessed,\" ver. 13. (Haydock) --- There is no mention of the three days. Hebrew and Syriac also omit ver. 16 to 24. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Name.\u0002 Greek, \"Blessed art thou O Lord, my God, and blessed the name of thy glory, holy and glorious for ever. May all thy works praise thee for ever.\" (Haydock) --- As she prayed for a long time, the Vulgate gives some sentences; and the Greek and Hebrew others. (Serarius; Salien) (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Earth.\u0002 Holy men have thus desired to die, as was the case with Moses, Elias, Job, and St. Paul provided God was willing. (Menochius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Coveted,\u0002 through impure love. Greek, \"I am pure from all the sin of a man, and I have not defiled my name, nor the name of my father, in the land of our captivity. I am an only child, \" &c. (Haydock) --- \u0001Lust:\u0002 a very high encomium; which Sara mentions without vanity, placing her confidence in God. (Menochius) (Proverbs xx. 9.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Play,\u0002 lasciviously, (Menochius) or dance. (Hugo.) (Exodus xxxii. 1.)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Crowned.\u0002 James i. 12. --- \u0001Delivered\u0002 from falling, (Menochius) and in due time from affliction. (Haydock)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Raphael,\u0002 \"the medicine of God.\" He is invoked not only for health, but also in journeys. (Calmet) --- \u0001Both.\u0002 Greek and Hebrew of Fagius add, \"Tobit, by taking away the white \u0001film,\u0002 and to give Sara....for a wife to Tobias....and to bind Asmodeus, the wicked devil; because Tobias was to have her. At the same hour, Tobit returning entered his own house, and Sara....descended from her upper room.\" (Haydock) --- \u0001Lord,\u0002 by the angel, Acts x., and Apocalypse v. (Worthington)" } ] }, { "chapter": 4, "slug": "id599.html", "header": "Tobias iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001When.\u0002 Greek and Hebrew and the old Vulgate, (Calmet) \"That very day Tobit remembered the money which he had deposited with Gabael....and said within himself, I begged for death; why do I not call Tobias, my son, that I may declare\u0001 it \u0002to him before I die? And calling him, he said: Son, if I die, bury me, and despise not thy mother.\" (Haydock) --- He gives him fourteen instructions, in imitation of Moses and David, 3 Kings ii. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Life.\u0002 St. Augustine (Conf. x. 34) cries out, \"O Light, which Tobias had in view, when these \u0001corporal\u0002 eyes being closed, he taught his son the way of life.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001By me.\u0002 Greek adds, \"in the same sepulchre,\" like the patriarchs. Pope Leo decreed: \u0001statuimus unumquemque in sepulchro suorum majorum jacere.\u0002" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Substance.\u0002 Be not liberal of another’s property. Greek adds, \"and let not thy eye be envious, when thou givest alms.\" Do it generously. (Calmet) --- The same doctrine of the reward of good works, occurs [in] Daniel iv. 24. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Little.\u0002 God regards the affections more than the gift. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sin,\u0002 provided faith, &c., be not wanting. (Menochius) --- When the Scripture seems to attribute salvation to one virtue, to faith, repentance, &c., it always presupposes that the heart is free from all mortal guilt. (Haydock) --- Alms deeds may procure a fresh supply of graces. (Menochius) --- \u0001Darkness,\u0002 or hell, which is thus represented, Matthew viii. 12., and xxii. 13., and Ephesians vi. 12." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Give it,\u0002 with true charity, 1 Corinthians xiii. 3. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Crime,\u0002 or any commerce with another. (Haydock) --- Greek and Hebrew add, conformable to the law, (Exodus xxxiv. 16.) \"And take not a strange woman, who may not be of thy father's tribe, as we are the sons of the prophets, Noe, &c. ....All these married from among their brethren, and were blessed in their children, and their seed shall inherit the land.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Perdition\u0002 of the angels, of Adam, &c. (Calmet) (Genesis iii. 5.) (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001At all,\u0002 after sunset, Deuteronomy xxiv. 14." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Another.\u0002 Behold the grand maxim of fraternal charity, Matthew viii. 12. Alex. Severus was so much pleased with it, that he had it often repeated by a herald, and inscribed on public edifices. \u0001What thou wouldst not have done to thee, do not thou to another.\u0002 (Lamprid.) --- Greek and Hebrew add a caution against drunkenness and drunken companions. Fagius has another against revenge; and the old Vulgate, \"give not way to wickedness.\"" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Eat.\u0002 Greek, \"give.\" --- \u0001Naked. \u0002Greek adds, \"give in alms all thy superfluities, and let not thy eye repine,\" &c., as ver. 7. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Burial,\u0002 or sepulchre. See Baruch vi. 26.; Ecclesiasticus vii. 37., and xxx. 18. The Jews followed this custom, which was common to the pagans, but from very different motives. The latter supposed that the souls fed on such meats. The Jews, and afterwards Christians, did it to feed the indigent, that they might pray for the deceased. These feasts were sometimes abused, and on that account forbidden by St. Ambrose, to whose authority St. Monica submitted. (St. Augustine, Conf. vi. 3.) See Constitutions Apostolic viii. 24. (Calmet) --- \u0001Just man,\u0002 who may be supposed to have died in God's peace. (Haydock) --- It is of no service to pray and give alms for the damned. --- \u0001Wicked, \u0002so as to encourage their evil conduct. (Menochius) --- Works of mercy extend to the dead. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Abide.\u0002 Greek, \"prosper,\" (Menochius) or \"be directed. For every nation has not counsel: but this same Lord bestows all good things. And whensoever he will, he humbles, as he pleases. And now, \u0001my\u0002 son, remember my commands, and let them not be effaced from thy heart. Now, also, I make known unto thee the ten talents of silver, which I deposited with Gabael,\" &c. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001And I.\u0002 The Greek, &c., take no notice of this, (Calmet) nor of the following verse. (Haydock) --- The virtuous dispose of their temporal effects by will, &c. (Worthington)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001We lead.\u0002 Greek, \"if we grow poor. Thou hast much if thou fear,\"&c." } ] }, { "chapter": 5, "slug": "id600.html", "header": "Tobias v.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I cannot.\u0002 Greek, \"as I know him not; and he gave him the handwriting, and said to him: Seek,\" &c. (Haydock) --- The Greek, &c., had not before noticed this token. (Calmet) --- Hitherto Tobit had spoken in the first person. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Beautiful;\u0002 resplendent with celestial majesty. (Calmet) --- Greek, \"he found Raphael, who was an angel, and he knew it not, and said to him: Canst thou go with me to Rages, of Media, and art thou acquainted with the places?\" (Haydock) --- This angel prefigured Jesus Christ, who took indeed our human nature. (Ven. Bede) (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Israel.\u0002 This is not in Greek, &c. But the old Vulgate has, \"Raphael answered, of the children of Israel, thy brethren, I am come hither for work,\" (Haydock) or employment. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Often.\u0002 Greek, \"lodged with Gabael, our brother, and Tobias,\" &c." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001He saluted.\u0002 Greek, \"they saluted each other,\" (Haydock) --- The rest till ver. 16, is omitted also in Syriac and Fagius. But the Hebrew of Munster nearly agrees with the Vulgate. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001But lest.\u0002 Greek Comp., \"and Tobit said, brother, I wish to know thy race and thy name. But he replied, I am of the race of Azarias, and of Ananias, who is also thy brother.\" Whitaker would have this to be a lie. (Haydock) --- But the apparitions of angels are not to be examined by the ordinary rules of life. They take the name of God without scruple, as they acted in his name, Genesis xxxi. 11. (Calmet; Menochius; Tirinus) --- \u0001Azarias.\u0002 The angel took the form of Azarias; and therefore might call himself by the name of the man whom he personated. Azarias, in Hebrew, signifies \u0001the help of God;\u0002 and Ananias, \u0001the grace of God.\u0002 (Challoner) --- Tobias had not inquired whether he was a man or an angel, as Houbigant answers the objection of Prideaux. (Haydock) --- The \"help \u0001and\u0002 medicine of God\" nearly correspond. (Worthington)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thy family.\u0002 Greek, Syriac, &c., add, \"Thou art my brother, of a noble and good race. For I know Ananias and Jonathan, sons of the great Semei, as we went together to Jerusalem to adore, carrying the first-born, and tithes of the produce; and they did not join in the error of their brethren. Thou art of a great stock, brother. But tell me what reward I shall give thee? A drachm a day, and what may be requisite for thee and for my son. And I will give more than the hire if you return in health. And they agreed; and he said to Tobias, Be in readiness for the journey, and may you be directed: and his son prepared the requisites for the journey,\" &c. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Then all.\u0002 It was not easy to procure provisions on the road. --- \u0001Together.\u0002 Greek and Syriac add, (Calmet) \"and the dog of the child with them.\"" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Angel.\u0002 This was the persuasion of the ancient Hebrews, approved by the gospel, Matthew xviii. 10. Some of the fathers also believed that each person had an evil angel tempting him to sin. (Origen, St. Gregory Nyssa, Vit. Mosis.; Cassian, col. viii. 17. (Calmet) --- But this opinion is discarded. (Haydock)" } ] }, { "chapter": 6, "slug": "id601.html", "header": "Tobias vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Dog.\u0002 Greek and Hebrew specify this circumstance, (chap. v. 22.) but not here. Those who attack the authority of this book, infer that such a trifle would not be noticed by the Holy Spirit, chap. xi. 9. Yet Homer mentions the fawning of the dog upon Ulysses, after he had been 20 years from home; and the gravest historians record instances of the fidelity of dogs. (Calmet) --- \u0001Night,\u0002 or stage, \u0001mansione,\u0002 (Haydock) at a \u0001caravansera,\u0002 or house where travellers might stop all night, and sometimes, though seldom, might be supplied with necessaries. Herodotus (v. 52.) mentions several in the kingdom of Persia. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Feet.\u0002 Greek, \"to bathe.\" --- \u0001Fish.\u0002 The learned are of opinion that this was the fish which Pliny calls \u0001callyonymus,\u0002 ([Natural History?] l. xxii. ch. 7.) the gall of which is of sovereign virtue to remove white specks that grow over the eyes. (Challoner) --- Other fishes have the like virtue; and as the aforesaid has no scales, and is not above a foot long, it could not be lawfully eaten by the Israelites, nor could it suffice for ten days' provision, ver. 6. (Leviticus xi. 10.) Others, therefore, prefer (Calmet) the sea-calf, (Brado) the hippopotamus, (Grotius) the crocodile, (Denis the Carthusian) whale, (Theophylactus) sturgeon, or \u0001silurus.\u0002 (Bochart, Anim. iv. 15.) --- But there are great difficulties with respect to all these; and Fran. George adopts the sentiment of the Rabbins in favour of the pike, which seems the least objectionable, as it has scales, gills, and cannot live long out of water, ver. 4. It grows to a great size in the Tigris, and its gall is good for the eyes. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001And.\u0002 This verse is not in Greek. Tobias and the fish were both in the water. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Take him.\u0002 \"It,\" would be as proper. --- \u0001Gill.\u0002 Greek, \"Seize the fish, and the boy got the better of the fish, and threw it upon the land.\" (Haydock) --- Hebrew also omits the gill and the panting, (Calmet) circumstances which would invalidate the opinions of many respecting the nature of this fish, v. ii.[ver. 2.?] (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "For thee. Greek, \"carefully.\" (Haydock) --- The rest is omitted also in the Hebrew of Fagius. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Flesh.\u0002 St. Paul uses the like expression, (1 Corinthians xv.) as well as Pliny, [Natural History?] ix. 15. (Worthington) --- \u0001Took.\u0002 Greek and Fagius, (Calmet) \"eat, and both went on till they came near to Ecbatana.\" (Haydock) --- From Ninive to Rages would be 10 or 12 days' journey. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Tell.\u0002 Greek, \"What is the heart, the liver, and the gall of the fish \u0001for\u0002?\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Its heart,\u0002 &c. \u0001The liver,\u0002 (ver. 19.) God was pleased to give to these things a virtue against those proud spirits, to make them, who affected to be like the Most High, subject to such mean corporeal creatures, as instruments of his power. (Challoner) --- God sometimes makes use of things as remedies which have, naturally, a different effect; as when Christ put clay on the eyes of the blind man, John ix. The things which the angel ordered were salutary, by God's appointment. (Worthington) --- They could not act directly upon a spirit: but they might upon the person troubled by one, as Saul was relieved by music. (Calmet, Diss.) --- The \u0001smoke\u0002 was a sign of the devil's expulsion, and of the efficacy of prayer; or rather, God subjected the proud spirits to such weak elements. (Serarius, q. 3.) (Menochius) --- Greek, \"and he said to him, \u0001respecting\u0002 the heart and liver, if any demon or wicked spirit be troublesome, make these smoke before a man or a woman, and the person shall be troubled no longer." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Gall.\u0002 This is generally allowed by physicians to be most excellent, particularly that of the callyonymus, and of the hyena, (Vales, Phil. 42.; Galen 10.; Menochius) and silurus, &c., so that one objection of the adversaries of this book falls to the ground. (Houbigant)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And.\u0002 Greek, \"But as they approached to Rages, the angel said to the young man: Brother, to-day we shall lodge with Raguel, and he is thy relation, and he has an only daughter, by name Sara: I will propose that she may be given to thee for a wife, because the inheritance belongs to thee, and thou art the only one of her kindred. The girl is beautiful and prudent. Now, therefore, give ear to me, and I will speak to her father, and when we return from Rages, we will celebrate the nuptials. For I know Raguel, that he will not give her to another man, comformably to the law of Moses, or he will incur death; because thou art entitled to the inheritance before any other. Then,\" &c., ver. 14. (Haydock) --- The law regulated the marriages of heiresses, (Numbers xxxvi. 6.) though not under pain of death. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Died.\u0002 Greek, \"were destroyed in the nuptial chamber, (\u0001numphe\u0002). And as I am my father’s only son, I fear lest, approaching to her, I should die like the former; because a demon is in love with her, which hurts no one but such as approach to her. Now, therefore, I fear lest I should die, and bring down the life of my father and mother upon me to their grave.\" (Haydock) --- If this text may be styled Scripture, it only records the opinion of Toby[Tobias]. (Calmet) or what he had \"heard.\" (Haydock) --- Many grave authors have been of the same persuasion that devils could be enamoured with mortal beauties: (Calmet) \u0001talesque asseverant ut hoc negare impudentiæ esse videatur.\u0002 (St. Augustine, de C.[City of God?] xv. 23; Delrio, Magic. 2.) --- But this opinion is now almost entirely abandoned. Many who have testified such things, may have experienced only some diabolical illusions. The devil could not love the beauty, nor the virtue of Sara. But he was permitted by God to exercise his malice against those who would have gratified their impure desires. (Calmet) --- We may perhaps decide too peremptorily on the nature of devils, with which we are little acquainted. As they are susceptible of pride, anger, &c., why may they not also give way to some subtle kind of mental impurity? (Houbigant)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001To hell.\u0002 That is, to the place where the souls were kept below, before the coming of Christ; (Challoner) as the just had not yet access to heaven. See Genesis xxxvii. (Worthington) Greek adds, \"and they have no other son to bury them.\"" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Raphael.\u0002 Greek, \"said to him: Dost thou not remember that thy father ordered thee to take a wife of thy kindered? Now then hearken to me, brother; for she shall be thy wife. Mind not the devil. For this night she shall be given in marriage to thee; and if thou enter the nuptial chamber, thou shalt take the ashes of incense, and shalt place thereon some of the heart and liver,\" &c., ver. 19. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Mule,\u0002 which are very libidinous, Psalm xiii. --- \u0001Power.\u0002 Yet he is not always permitted to kill them, as God often allows them time for repentance, or suffers them to draw down heavier judgments. (Menochius) --- \"The devils can do no more than God secretly permits;\" (St. Augustine, de C.[City of God?] ii. 23.) and \"God justly suffers the wicked to fall victims to their iniquitous appetites.\" (St. Gregory, mor. ii.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Days.\u0002 No morality could be more pure. The Christian Church has given similar counsels, in the Capitulars of France, and of Erard, archbishop of Tours, and in many rituals published in the 16th century. The council of Trent only advises people to approach to the sacraments of penance and the Holy Eucharist, three days at least before marriage. The Greeks, in their third council of Carthage, (canon 13) order the first night to be spent in continence." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Lay.\u0002 Greek adds, \"some of the heart....and make it smoke, and the devil shall smell, and flee away, and shall not return for ever.\" (Haydock) --- This is contrary to reason, say our adversaries. But though devils be incorporeal, may they not be affected by certain bodies, as our souls are when our limbs are hurt? The angel chose this sort of usual exorcism, that those who were present might be convinced of the devil’s departure. As the devils abuse the works of the creation, it was convenient that they should be punished by them; as they submit to magical operations, they must feel the power of such exorcisms (Houbigant) as are authorized by God and his Church. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Society\u0002 (\u0001copulatione\u0002.) He then obtained this blessing, though he knew not his wife till the fourth night. (Worthington) --- His marriage resembled that of the patriarchs. (Calmet) --- Greek, \"But when thou shalt go to her, arise both, and cry to the merciful God, and he will save and have pity on you. Fear not, for she was prepared for thee from eternity; and thou shalt save her, and she shall go with thee; and I flatter myself that thou shalt have children of her. And as soon as Tobias heard this, he loved her, and his soul was much attached to her: and they arrived at Ecbatana.\" (Haydock) --- Some may wonder that Tobias did not ask for the consent of his parents. But the angel reminded him of his father’s injunctions, (Calmet) and spoke in such a manner, that he was convinced his counsel was from God. (Haydock)" } ] }, { "chapter": 7, "slug": "id602.html", "header": "Tobias vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Joy;\u0002 though as yet he only took them for Israelites. (Menochius) --- Greek, \"And they came to the house of Raguel. But Sara met them, and saluted them, as they did her, and she introduced them into the house.\"" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Anna.\u0002 Greek and Hebrew, \u0001Edna,\u0002 \"pleasure.\" --- \u0001Cousin.\u0002 Greek adds, \"Tobit.\" (Haydock) --- It is not certain that they were cousin-germans. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001My.\u0002 Greek, \"our brother. But they replied: We know him. And he said: Is he well? But they answered: He is both alive and in health. And Tobias said; He is my father.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Went.\u0002 Greek, \"leaped up.\" --- \u0001A. \u0002Greek, \"my good....man. And hearing that Tobit had lost his sight, he was grieved, and wept.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001After.\u0002 Greek, \"and they gave them a cordial reception. And they slew (sacrificed) a ram of the flock, and placed much food before them,\" (Haydock) to shew their regard, Genesis xviii. 6. (Calmet) --- \"But Tobias said, to Raphael: Brother Azarias, mention what thou saidst to me on the road, and let the affair come to perfection. And he explained the matter to Raguel. And Raguel said: Eat and drink, and be merry. It behoveth thee to have my child. Yet I will lay the truth before thee. I gave my child to seven husbands, and when they entered in to her, they died the very night. For the present, therefore, be merry. And Tobias said: I will taste nothing here, till you produce and place \u0001her\u0002 before me. And Raguel said: Take care of her henceforth, according to judgment: (Haydock; or the law.; Calmet) you are brother and sister. May then the merciful God grant you the greatest prosperity. And he called Sara, his daughter, and she came to her father: then taking her by the hand, he gave her,\" ver. 15. (Haydock) --- St. Ambrose (Off. iii. 14.) reads in the same manner, (Calmet) and commends the candour of Raguel in disclosing the truth, though it might have prevented his daughter from marrying; (Worthington) a case where people allow themselves (Calmet) too much liberty, in concealing defects. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Moses.\u0002 It was not so much in force during the captivity, particularly as Raguel had only moveables; and therefore the seven former husbands had not been near relations. (Menochius) --- It was a disgrace to refuse marrying a relation, who was an heiress, Numbers xxxvi. 6., and Ruth iv. 6. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Hand.\u0002 This was the mode of confirming agreements, in Media. (Alex. Genial v. 3.) --- The custom prevailed in marriages, (Lamentations v. 6., and Isaiah. lxii. 8.) as it does still among Christians. --- \u0001It.\u0002 Greek, \"her for a wife to Tobias, and said: Behold: take care of her according to the law of Moses, and go to thy father. And he blessed them. And he called Edna, his wife, and taking a book, wrote a note, (Haydock; or contract.; Calmet) and sealed it, and they began to eat.\" (Haydock) --- It was almost universally the custom to have such writings, particularly where polygamy prevailed. The wives of lower condition were taken without formality. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Chamber.\u0002 Different from that where they kept the feast, and perhaps (Haydock) not the same with the nuptial chamber, which had been so unfortunate, in order that Sara might not be so much alarmed. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Wept,\u0002 at the recollection of what had happened. (Menochius)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001And she.\u0002 Greek adds, \"received the tears of her daughter; and said, have confidence, child.\" --- \u0001For the.\u0002 Greek, \"instead of this sorrow, have a good heart, daughter.\" (Haydock)" } ] }, { "chapter": 8, "slug": "id603.html", "header": "Tobias viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001To her,\u0002 in the nuptial chamber. See Genesis xxix. 23." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Bag,\u0002 (\u0001cassidili\u0002) resembling a wallet or pannier, for provisions. (Calmet) --- \u0001Liver.\u0002 (Chap. vi. 8.) This mystically represented the Passion of Christ, by which the devil is expelled from men's hearts. (St. Augustine, ser. 28, de Sanct.; Prosper, promis. ii. c. 39.) (Worthington) --- Greek, \"and he took the ashes of incense, and placed thereon the heart of the fish and the liver, causing them to smoke. And when the devil perceived the odour, he fled to the highest parts of Egypt, and the angel bound him,\" (Haydock) confining his malice to those deserts. Jesus Christ insinuates that the devil walks through dry places, Matthew xii. 24. The angel was not seen to absent himself: (Calmet) --- This country was chosen as being very remote from Media. (Houbigant) --- It was afterwards sanctified by the presence of many Christian solitaries. (Haydock) --- Our adversaries laugh at this account. But surely Christ has used similar expressions of binding the devil, who cannot molest people, when he is not present; (Houbigant) or do any thing without the divine permission, chap. vi. 17. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Then.\u0002 Greek, \"and when they were shut up together, Tobias ascended the bed, (\u0001klines,\u0002 on which it was customary to sit, (Haydock) or rather according to the Roman edition, he rose from the bed) and said, Arise, sister, and let us pray, that the Lord may take pity on us. And Tobias began to say,\" ver. 7. (Haydock) --- The rest is omitted. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Lord.\u0002 Greek, \"Blessed art thou, the God of our fathers, and blessed is thy name, holy and glorious for ever. May the heavens and all thy creatures bless thee.\" (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Of.\u0002 Greek, \"And gavest him Eve for his wife, an assistant, \u0001and\u0002 a support. From these all the seed of men was formed. Thou didst say, It is not good for man to be alone: Let us make for him a helper like unto himself. And now Lord,\" &c." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Only.\u0002 Greek, \"for truth,\" resolving to be ever faithful to her. (Haydock) --- We cannot read the pure sentiments of Tobias and Sara, brought up in the midst of infidels, without surprise. Nothing more perfect could be required of Christians (Calmet) in the married state. (Haydock) --- St. Augustine (Doct. x. and xviii.) adduces this text to shew the true intent of marriage." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "And. Greek, \"Order pity to be shewn me, and that I may grow old with this woman. And she said along with him, Amen. And they both slept the night,\" probably on separate beds, ver. 15. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001It.\u0002 Greek, \"Raguel arising, went and dug a grave, saying, lest this man also should die. Then Raguel came to his own house, and said to Edna, his wife.\"" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Dead.\u0002 Greek, \"alive. But if not, that I may bury him, and no body may know,\" The custom of burying too soon ought to be avoided, as many have thus been consigned to the tomb before they were really dead!" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Together. \u0002In the same chamber, (Haydock) or with their clothes on. (Serarius, q. 21.) The Vulgate specifies that the three first nights were to be spent in continence. But the other versions are silent on this head. (Calmet) --- Greek, \"And the girl entered, having opened the door, and found the two sleeping; and going out, she told them that he was alive. And Raguel blessed,\" &c." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001And.\u0002 Greek, \"saying, Blessed art thou, O God, in all pure and holy benediction; and may all thy saints, and all thy creatures, bless thee. Yea, may all thy angels, and thy elect, bless thee for all ages. Blessed art thou, because thou hast filled me with joy, and it has not happened as I suspected: but thou hast done unto us according to thy great mercy. And,\" ver. 19." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Make.\u0002 Greek, \"Shew them mercy, Lord. Perfect their life in health, with gladness and mercy. But he ordered his domestics to fill up the grave, and he made them a marriage\u0001 feast \u0002for fourteen days. And,\" ver. 23. The ancient Vulgate seems rather more conformable to the present. \"Raguel ordered his wife to make several loaves, and going himself to the flock, he brought two cows and four rams, and ordered them to prepare a feast. He called Tobias, and swore to him, saying, Thou shalt not depart hence these 14 days, but remain here eating and drinking with me, and shalt fill with joy me and my daughter, who has been greatly afflicted. Receive half of my goods, and thou shalt return safe and sound to thy father; and after my death, and that of my wife, thou shalt have the other half.\" (Haydock) --- Greek and Hebrew mention nothing of the beasts slaughtered, or of Raguel's testament. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Journey.\u0002 He expected that Tobias would proceed to Rages. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Adjured.\u0002 Greek, \"said to him before the two days of the marriage were accomplished, with an oath, that he should not depart till the 14 days of marriage were over; and then taking half of his goods, he might depart in health to his father, and \u0001receive \u0002the rest when I and my wife shall be no more.\" (Haydock) --- \u0001Weeks.\u0002 The usual term was doubled, (Genesis xxix. 27.) on account of the mercy shewn to Sara, and her marriage. (Menochius)" } ] }, { "chapter": 9, "slug": "id604.html", "header": "Tobias ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001The angel.\u0002 Greek, \"Raphael, and said.\" --- \u0001I pray.\u0002 Greek, \"Take with thee a servant and two camels,\" ver. 6. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Rages.\u0002 Tobias remained in the province of the same name, chap. iii. 7. (Worthington) --- \u0001And to.\u0002 Greek, \"Bring me the money and him to the marriage \u0001feast\u0002.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Whose.\u0002 Greek, \"that I should not go out, and my father,\" &c., ver. 4. (Haydock) --- Tobias finds out an expedient to shew his respect for God, his father, and his friend, (Calmet) without retarding the business for which he came." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001And received.\u0002 Greek, \"But he produced the coffers sealed up, and gave him, and they set off early together, and came to the wedding, and Tobias blessed his wife,\" (Haydock) by removing the source of her disgrace. The Hebrew of Fagius is equally concise in this chapter, omitting all the rest. (Calmet) --- Munster has only, \"Raguel wept, embracing Tobias, and said, Blessed be the Lord God of Israel, who has made thee (Sara) marry this man. May he, in his mercy, grant you male children, who may employ themselves in the law of the Lord.\"" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lord.\u0002 Not giving too much way to pleasure, (Haydock) or gluttony, as Plato beautifully commends. (Leg. vi.; Serarius) (Worthington)" } ] }, { "chapter": 10, "slug": "id605.html", "header": "Tobias x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001But.\u0002 Greek, \"And Tobit, his father, counted each day; and as the days of the journey were ended, and they did not come, Tobit said, Is he not put to shame?\" (Haydock) and refused payment? (Calmet) --- Old Vulgate and Protestants, \"detained.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001He.\u0002 Greek, \"He was much troubled. But his wife said to him, the boy is come to an untimely end, since he tarries; and she began to mourn for him, and said, I am not, \u0001or\u0002 am I not full of solicitude, \u0001my\u0002 son, that I have let thee go, the light of my eyes and Tobit ?\", ver. 6. Without this interrogation, (Haydock) the Greek seems to be corrupt; (Calmet) and \u0001os,\u0002 \"how,\" or \u0001oi,\u0002 \"woe,\" should be put instead of \u0001ou,\u0002 \"not.\" (Drusius; Grotius; &c.) \"\u0001Now I care for nothing,\u0002 my son, \u0001since I have let thee go,\u0002 the light,\" &c., Protestants." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001That. \u0002Greek, \"And she said to him, Be silent, deceive me not. My son is lost: and she went out daily into the road without, by which they departed. In the day time she eat no bread, and the night she spent in bewailing her son, Tobias, till the 14 days of the wedding were finished, which Raguel had adjured him to tarry there. And,\" ver. 9. (Haydock) --- Thus the converted Jews lament that Christ should so long abandon their nation, while some hope like Tobias, and others are in more suspense, like his wife. (Ven. Bede) --- So Catholics, in countries fallen into heresy, are in great distress for their brethren; (Romans ix.) While some more confidently hope that God will enlighten our nation again, as sight was restored to old Tobias. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Raguel.\u0002 Greek, \"Tobias,\" as [in] ver. 9, which is transposed." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Days\u0002. It would require 42, (Tirinus) or 38, (Torniel) or 34 days, (Salien; Menochius) to perform what is here recorded. (Haydock) --- But it would be difficult to ascertain the precise time. To go from Ninive to Ecbatana would occupy eight or ten days. (Calmet) ---If, therefore, the parents of Tobias expected that he would return in about 20 days, they might well wonder at the 14 days’ delay occasioned by the marriage. The distance might prevent him from giving notice of this event. Greek, \"Dismiss me, because my, &c.,....no longer hope to see me again. But his father-in-law replied, Stop with me,\" &c., ver. 8. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001When.\u0002 Greek, \"And Tobias said, No; but dismiss me to my father and mother. Then Raguel rising up, gave him Sarra[Sara], his wife, and half his goods, bodies, beasts, and silver.\" This expression, bodies, (H). or men generally denotes slaves; but it may also be put for others, (Calmet) who were in the train of Sara. (Grotius) --- \u0001Safe.\u0002 Greek, \"with blessing, saying, May God prosper you, children, the God of heaven, before I die; and he said to his daughter, Honour thy father and mother-in-law, they are now thy parents. May I hear a good report of thee, and he kissed her; and Edna said to Tobias, dear brother, May the Lord of heaven re-establish thee and grant me to behold thy children by my daughter, Sarra, that I may rejoice before the Lord; and behold, I place my daughter with thee as a deposit, and thou must not grieve her. Afterwards she departed, and Toby[Tobias] also blessing God, and he made his journey prosperous and blessed Raguel, and Edna, and his wife.\" (Haydock) --- The Jews still adopt many customs similar to those which we here behold, as this is a most excellent description of a holy marriage. (Serarius) (Calmet) --- Some also prevail in the Christian Church, though marriage is now become more holy, and a sacrament. (Cat. Rom. q. 22.) --- The proper intent of the contract, and many rites accompanying it, may be seen in the preceding chapters. (Worthington)" } ] }, { "chapter": 11, "slug": "id606.html", "header": "Tobias xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Charan.\u0002 Not the residence of Abraham, Genesis xii. 4. Syriac reads, \"Bazri,\" or \"Carrac.\" Old Vulgate, \u0001ibat Caracha, quæ est civitas in Ninive.\u0002 Arrian places Carcha in Assyria, and Ptolemy mentions a Characa in Susiana. --- \u0001Midway.\u0002 At this rate, the distance from Ninive to Ecbatana would be 22 days’ journey. But it is not half so much for a man travelling expeditiously. (Calmet) --- Tobias had much luggage. Leaving it with his wife, (Haydock) he went from this city to Ninive in three or four days, ver. 18. (Calmet) --- Greek, \"And he travelled on till he came near to Ninive. And Raphael said,\" &c." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001If.\u0002 Greek, \"Let us go quickly before thy wife, and prepare the house.\" (Haydock) --- This would be necessary, for the reception of so many goods, as well as to relieve the anxiety (Calmet) of the aged parents, and prevent surprise." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001And.\u0002 Greek, \"Take now in \u0001thy\u0002 hand the gall of the fish. And they went on. And the dog followed close up to them; (Haydock; Syriac, \"ran before them.\" Calmet) and Anna.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Cometh.\u0002 Greek adds, \"and the man who went with him.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001To.\u0002 Greek, \"I know, Tobias, that thy father will open his eyes. Anoint, therefore, the gall upon his eyes, and feeling the smart, he will rub and remove the white specks, and shall see thee.\" (Haydock) --- \u0001God.\u0002 This laudable custom was observed by the ancient solitaries, and prescribed by the rule of St. Benedict, chap. 53." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The dog, \u0002&c. This may seem a very minute circumstance to be recorded in sacred history; but, as we learn from our Saviour, (St. Matthew v. 18) there are \u0001iotas \u0002and \u0001tittles \u0002in the word of God, that is to say, things that appear minute, but which have indeed a deep mysterious meaning in them. (Challoner) --- (Ven. Bede; St. Jerome in Isaias lvi. 8.; St. Augustine, contra Faust. xxii. 56.; Worthington) --- The other versions relate this event, ver. 4." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001And.\u0002 After ver. 7., Greek adds, \"and Anna running before, fell upon the neck of her son, and said to him, I have beheld thee, son; henceforth I may die. And they both wept. And Tobit went out towards the door, and he stumbled. But his son ran up to him, and took hold of his father, and spread the gall upon his father’s eyes, saying, Have confidence, father. But as soon as they began to smart, he rubbed his eyes, and the white specks came off like skins from the corners: and beholding his son, he fell upon his neck, and wept. Then he said,\" ver. 17. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Hour.\u0002 This is not in the other versions. (Calmet) --- It would intimate that the operation was natural. (Menochius) --- Yet some think that the cure was too instantaneous; (Drusius) or that the miracle consisted in the revelation of a remedy, till then unknown. (Serarius) --- The effect seems to have been of the same nature as that produced by the heart, &c., chap. vi. 8. (Worthington; Calmet) --- Estius believes that the optic nerve was entirely burnt. If the external coat of the eyes was only covered with a sort of skin, it might be removed by the gall of several fishes. (Calmet) --- \u0001Callionymi fel cicatrices sanat & carnes oculorum supervacuas consumit.\u0002 (Pliny, [Natural History?] xxxii 4. (Menochius)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Lord.\u0002 Greek, \"Blessed be God, and blessed be thy name for ever, and blessed be all thy holy angels; because thou hast scourged, and hast shewn mercy, and,\" &c." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Days.\u0002 Or perhaps hours; (Haydock) as the other versions intimate that Sara arrived the same day. (Calmet) --- Greek, \"And his son entered, rejoicing, and related to his father the great things which had taken place in Media. And Tobit went out to meet his daughter-in-law, rejoicing, and blessing God, to the gate of Ninive. And those who saw him walking were astonished, because he saw. And Tobit confessed before them that God had taken pity on him. And as Tobit approached to Sarra, his daughter-in-law, he blessed her, saying, Mayst thou come with safety, daughter. Blessed be God, who has brought \u0001thee\u0002 to us, and blessed be thy father and thy mother. And there was joy among all his brethren at Ninive. And,\" ver. 20. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Achior.\u0002 Greek, \"Achiachar,\" mentioned [in] chap. i. 24. This text insinuates that he was also styled Anael (Haydock) and Nasbas, and was the nephew of Tobit. (Grotius) (Calmet) --- Greek, \"And there came Achiachar, and Nasbas, his brother's son, and the wedding of Tobias was kept in joy for seven days.\" (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Joy.\u0002 Old Vulgate adds, \"and many presents were made to him.\"" } ] }, { "chapter": 12, "slug": "id607.html", "header": "Tobias xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001What.\u0002 Greek, Hebrew and Syriac (Calmet), \"See thou give the man who has come with thee his hire, and something must be added to it;\" (Haydock) as he had promised (chap. vii. 19.) a drachm a day, (Calmet) and more if they returned safe. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Said.\u0002 Greek, \"Father, I shall not be hurt if I give him half of what I have brought, since he has conducted me safe back to thee, and has healed my wife, and brought my money, and likewise has cured thee. And the old man said, he justly deserves it. And he called the angel, and said to him, Take half of what you have brought, and depart in health. Then,\" ver. 6." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Said.\u0002 Greek, \"Calling the two, in private, he said to them.\"" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Hide.\u0002 Greek, \"To bless God, and to extol his name, exposing with honour the words of God, and delay not to confess unto him. For,\" &c. (Haydock) --- The Old Vulgate greatly abridges the remainder of this book, having only, \"Then Raphael having called the two Tobies, said to them, Since thou hast not delayed to arise, and to leave thy meals to bury the dead, I have been sent to try thee to heal thee, and to deliver thy daughter-in-law. I am Raphael, one of the angels who assist and appear before the brightness of God. Hereupon the two Tobies were startled, and fell prostrate on the ground, and were seized with fear. And Raphael said, Fear not, Peace be with you. Bless the Lord all the days of your life, and sing his praises. You thought that I eat when I was at table with you. But you saw with your eyes; (Haydock; only a vision, Calmet) wherefore bless the Lord upon the earth, and praise his goodness. As for me, I return to him who sent me. Write down all that has happened. The angel having spoken thus to Tobias, the latter wrote this prayer as a monument of his joy, and said, Blessed be the Lord, who is great in eternity, because his reign endures for ever. It is He who strikes, and who shews mercy, who conducts to the grave, and who, by his majesty, rescues from the greatest miseries; and no one can withdraw himself from his hands. \u0001End of Tobias the just\u0002.\" (Haydock) --- \u0001King.\u0002 Secrecy is the soul of human councils, to prevent an enemy from thwarting our designs: but nothing can withstand the divine power. It is therefore proper to testify our gratitude for favours received, as the ancient saints have done by their canticles. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Alms.\u0002 Greek adds, \"and justice. Better is a little with justice, than much with iniquity.\" (Haydock) --- Fasting and alms are like the wings of prayer. (Worthington) See chap. iv. 11." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Everlasting.\u0002 This word is not found in Greek, though sufficiently implied; as liberality does not always secure a person's life, or temporal happiness. (Calmet) --- Greek, \"Those who perform alms-deeds and justice, shall be filled with life. But sinners are enemies,\" &c." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Soul\u0002. If this were understood of the present life, nothing could be less accurate, as the wicked often prosper. See Psalm x. 6., and John xii. 25. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001I.\u0002 Greek, \"I will not hide from you any word \u0001or\u0002 thing. I said then, It is good to conceal the mystery of the king, but glorious to manifest the works of God. And now, when thou and thy daughter-in-law, Sarra, did pray, I brought forward the memorial of your prayer before the holy one.\" (Haydock) --- The angels are represented as God's ministers, offering our prayers to him, Apocalypse viii. 3. (Calmet) (St. Augustine) (Worthington) --- Philo styles them ambassadors. Socrates says, \"every demon (or good spirit) is between God and mortals.\" (Plutarch) --- \u0001Inter homines cælicolasque, vectores hinc precum, inde donorum.\u0002 (Apuleius de Deo Socrat.) (Calmet) --- Greek continues, \"and when thou didst bury the dead, in like manner, I was present with thee; when thou didst not delay to rise and leave thy dinner, that going thou mightest cover the dead; in thy good work, thou wast not hidden from me: but I was with thee. And,\" &c., ver. 14. (Haydock)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thee.\u0002 This rule is invariable, that the good may advance in virtue, and set a pattern to the world, (Hebrews ii. 18., and xii. 6., and Acts xiv. 21.; Calmet) and cancel their smallest faults." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001From the devil,\u0002 is not in Greek. (Haydock) --- In this history, as well as in other parts of Scripture, we have convincing proofs of the good which each one receives from his angel guardian, and from the other blessed spirits. See St. Luke xv., and xvi.; St. Chrysostom in col. hom. 3.; St. Augustine, City of God xi. 31., &c. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Raphael.\u0002 We know also the names of Michael and Gabriel. All others are apocryphal; such as Uriel, Saltiel, Jeadriel Barachiel, &c. --- \u0001Seven. \u0002This number is clearly specified by St. John, Apocalypse i. 4. A mass in their honour was approved by Pius IV. It is supposed that the seven deacons in the Church of Rome, and of Jerusalem, were instituted in imitation of them. The kings, Assuerus, &c., had seven chief officers, Esther i. 10. (Calmet) --- \u0001Lord,\u0002 ready to fulfil his orders, as innumerable other angels, of inferior degree, are likewise. (Menochius) (Daniel vii. 10.) --- These were the princes of the heavenly court. St. Jerome (contra Jovin.) admits only seven orders of angels. (Calmet) --- Greek, \"I am Raphael, one of the seven holy angels who offer up the prayers of the saints, and go out before the glory of the Holy One. And they were both troubled,\" &c., (Haydock) at so unusual a thing, (Menochius) and filled with reverential awe. (Haydock) --- They might also suspect that death would shortly follow. (Calmet) (Genesis xvi. 13.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Be.\u0002 Greek, \"shall be with you. But praise God: for I came not of my own accord, but by the will of our God. Wherefore praise him for ever.\"" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001I.\u0002 Greek, \"I appeared to you all the days; yet I did not eat nor drink. But you beheld a vision.\" (Haydock) --- Having an aerial body, he made the provisions disappear, as the sun melts snow, Genesis xviii. 9. (Calmet) --- He might swallow, though he had no need of meat, (St. Augustine, City of God xiii. 22.) or digestion, (Grotius) so as to convert it into his substance. (Menochius) --- \u0001Men.\u0002 I constantly enjoy the beatific vision, Matthew xviii. 10. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001It.\u0002 Greek, \"And now confess to God, because I ascend to him who sent me. Write ye all \u0001these \u0002occurrences in a book. And they arose, and beheld him no longer; and they proclaimed the great and wonderful works of God, and how the angel of the Lord had appeared to them.\" (Haydock) --- Almost all interpreters infer from this injunction, (Calmet) that the work before us was originally composed by these holy men. (Haydock)" } ] }, { "chapter": 13, "slug": "id608.html", "header": "Tobias xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Tobias.\u0002 Greek, \"Tobit wrote a prayer for exultation, and said.\" (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Hell;\u0002 death. (Menochius) --- Out of hell there is no redemption or return. (Haydock) (1 Kings ii. 6.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Therefore,\u0002 is not in Greek. (Haydock) --- But God had the good of the Gentiles in view, that they might become acquainted with his law, and behold the conduct of his saints, Tobias, Esther, Daniel, &c., (Calmet) as well as to punish his people. (Haydock) --- Temporal afflictions are sometimes for the spiritual good of others. (Worthington) --- Greek, \"because he has scattered you among them. There shew forth his grandeur, and extol him before every one living: for he is our Lord and God, our Father for ever. Yea, he hath chastised us in our iniquities, again he will have mercy, and will gather us from all nations where he has scattered us, if ye be converted to him with all your heart, and with all your soul, to act sincerely. Then he will turn towards you, and will not hide his face from you; and ye shall behold what he will do with you, and ye shall confess to him with all your mouth, and bless the Lord of power, and extol the king of ages. I,\" &c., ver. 7. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mercy.\u0002 He can discover nothing in the sinner. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Nation;\u0002 the Israelites, (Menochius) whom he has chastised. (Haydock) --- Ninive was still flourishing. Yet the Greek seems to refer to the Assyrian idolaters, (Calmet) or to both. Greek, \"and I shew his power and magnificence to a sinful nation. Who knows if he will love and shew his mercy to you? I exalt my God, and my soul \u0001magnifies\u0002 the King of heaven, and shall gladly proclaim his greatness: let all speak and confess to him in justice.\"" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Jerusalem.\u0002 What is prophetically delivered here, and in the following chapter, with relation to Jerusalem, is partly to be understood of the rebuilding the city after the captivity, and partly of the spiritual Jerusalem, which is the Church of Christ, and the eternal Jerusalem in heaven. (Challoner) --- It would seem that Jerusalem and the temple were now destroyed, which is contrary to chronology, as Manasses had not yet began to reign, (Calmet) and Tobias died when he had been on the throne fifty-two years. (Houbigant) --- But the Greek shews that (Calmet) he speaks prophetically: (Worthington) \"Jerusalem, holy city, He will chastise thee for the works of thy children, and again he will shew mercy on the children of the just. Confess to the Lord, for he is good; and bless the king of ages, that his tabernacle may be again rebuilt in thee, with joy.\" (Haydock) --- The Hebrew of Munster had only a few verses of this and the following chapter. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Call.\u0002 Greek, \"cause thy captives to rejoice in thee, and love in thee all the distressed unto eternity.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Thou.\u0002 Greek, \"Many nations from afar shall come to the name of the Lord God, with presents in their hands, presents for the king of heaven; race after race shall praise thee, and give exultation. They,\" &c., ver. 16. (Haydock) --- How many potent monarchs of Persia, Egypt, Rome, &c., honoured the temple of Jerusalem! How many wars have been carried on by Christian potentates, to rescue that favourite spot out of the hands of infidels! all out of respect for Christ. These priests are still better verified in his Church, to which the powers of the earth have submitted, (Calmet) esteeming it an honour and happiness to be members of this holy society. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Holy.\u0002 This soil has been carried into distant countries, out of reverence, (4 Kings v. 17.; St. Augustine, City of God xxii.8.) and has been honoured with miracles. (St. Gregory Turon. i. 7.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Despise.\u0002 Greek, \"hate thee, and blessed shall be those who love thee for ever.\" (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001But.\u0002 Greek, \"rejoice, and exult for the children of the just, because they shall be gathered together, and shall bless the Lord of the just.\" (Haydock) --- The people of God, in the old law, have often this title, as those of the new are styled \u0001saints.\u0002 Both have a claim to this prediction. The Jews became more faithful after the captivity, so that the most cruel persecution of Epiphanes could not overcome their resolution; and the world was astonished at the courage of the martyrs, and the exemplary conduct of the primitive Christians. (Calmet)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Peace.\u0002 Greek adds, \"blessed are those who have mourned on account of thy chastisements, because they shall rejoice, beholding all thy glory, and their joy shall endure for ever.\" (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Thou.\u0002 Greek, \"God, the great king: For Jerusalem,\" &c., ver. 21. (Haydock) --- \u0001Troubles.\u0002 This regards only the heavenly Jerusalem. (Worthington)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Seed.\u0002 Hence it appears that Tobias did not speak of an approaching event, (Calmet) or at least he wished that his posterity might be set free." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Emerald.\u0002 Greek adds, \"and precious stone: thy walls, and towers, and battlements, of pure gold. And the streets of Jerusalem shall be strewed with beryl and carbuncle, and stone from Soupheir.\" (Haydock) --- This description resembles that of Isaias, (liv. 11.) who lived a little before. St. John (Apocalypse xxi.10.) represents the church in the same ornaments, denoting the merits of Christ and the virtues of his saints. All are convinced that such expressions are not to be taken in the literal sense. (Calmet)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Alleluia.\u0002 A sound of praise. St. Augustine (ep. 86.) means, \"Praise ye the Lord (Haydock) with joy.\" (Worthington) --- It is disused in times of penance. (Calmet) --- Greek adds, \" and they shall praise, saying, Blessed be God, who has exalted \u0001it \u0002for ever.\"" } ] }, { "chapter": 14, "slug": "id609.html", "header": "Tobias xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Words.\u0002 Greek, \"confession; (or hymn of praise) and he was 58 years old when he lost his sight, which he recovered eight years after, and gave alms, and continued to fear the Lord God, and to confess unto him. Now he arrived at a very advanced age,\" 158, ver. 10. (Haydock) --- But this chronology must be abandoned. All the versions disagree; and perhaps there may be none perfectly accurate. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Two.\u0002 Arabic and Schol. History, read \"twelve.\"" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Seven.\u0002 Greek Compl. and Alexandrian, as well as Fagius, have only \"six.\"" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The.\u0002 Greek, \"Son, take thy children. Behold, I am grown old, and my life is hastening to an end. Depart into Media, \u0001my\u0002 son, for I believe all that the prophet, Jonas, spoke concerning Ninive, that it will be overturned. But in Media there will be more peace for a time, and that our brethren in the land will be scattered from the good land; and Jerusalem shall be deserted, and the house of God in it will be burnt, and shall be abandoned for a time; and they shall build the house, not like the former, till the times of the world \u0001or\u0002 age be accomplished; and afterwards they shall return from the captives, and shall build Jerusalem gloriously; and the house of God shall be built in it, and the edifice shall be glorious for ever, as the prophets have spoken concerning it; and all the Gentiles shall turn truly to fear the Lord God, and shall undermine (and destroy) their idols; and all the Gentiles shall bless the Lord,\" &c., ver. 9. (Haydock) --- This text is of importance, as it specifies the name of Jonas, and is quoted by St. Jerome; (ibid.) though Nahum (iii. 8.) and Sophonias (ii. 13.) also foretold the destruction of Ninive. It speaks of the future, and not of the past ruin, of the temple, which certainly took place after the death of Tobias. (Calmet) --- The prophets, however, frequently speak of future events, as if they were past, to shew the certainty of their predictions. (Haydock)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001In it.\u0002 Let the Jews shew when this was accomplished. We can easily point out the nations converted from idolatry to the Church of Christ, as the prophets foretold, Jeremias iii. 17., and xvi. 19. (Calmet) --- It cannot, therefore, be understood of the temporal Jerusalem. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001And.\u0002 Greek, \"And his people shall confess to God, and the Lord shall exalt his people, and all shall rejoice who love the Lord God in truth and justice, shewing mercy to our brethren. And now, son, depart from Ninive; for what the prophet, Jonas, spoke, shall surely be accomplished.\" (Haydock) --- This prediction was conditional, as was also the pardon of the people, who were justly punished for their relapse. (Menochius)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Seek\u0002 with diligence, not barely doing what you are commanded. (Haydock) --- Greek is much more diffuse. (Calmet) --- \"But do thou keep the law and the ordinances, be a lover of alms-deeds, and just, that it may be well with thee. Bury me with decency, and thy mother with me, and tarry \u0001then\u0002 no longer at Ninive. Son, behold what Aman (Syriac, Acab.) did to Achiachar, who fed him, how he conducted him from light into darkness, and what return he made him. Now, Achiachar met with safety: but he received his due, and he went down into darkness. Manasses gave alms, and was rescued from the snare of death, which was laid for him: but Aman fell into the snare, and perished. And now, son, behold the effects of alms-deeds, and how justice brings deliverance. While he was speaking these things, his soul failed upon the bed: but he was 150 years old, and he buried him honourably.\" (Haydock) --- The allusion to Aman seems improper, he lived many years after the captivity; (Calmet) or rather it may refer to some other history (Houbigant) with which we are not acquainted. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001And.\u0002 Greek, \"And when Anna, his mother, was dead; he buried her with his father. But Tobias departed with his wife and sons to Ecbatana, to Raguel, his father-in-law, and lived to an honourable old age; and he buried honourably his father and mother-in-law, and he inherited their substance, as well as that of his father, Tobit.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Fifth.\u0002 Including himself. He might see the offspring of his great grandson, if he lived only 70 years after his marriage. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Nine.\u0002 Syriac, 107. (Calmet) --- Greek, \"But he also died at the age of 127, at Ecbatana, of Media; and he heard, before his death, of the destruction of Ninive, \u0001the citizens of\u0002 which Nabuchodonosor and Assuerus led captives; and he rejoiced over Ninive before he died.\" We have been more particular in giving the Greek text of this book, because some look upon it as an original; and we should wish to lose no particle of the word of God, which is more precious than gold. Tobias might applaud the execution of divine justice without any private resentment. (Haydock) --- Ninive was taken by Nabuchodonosor, who acted for his father, Nabopolassar, with whom Astyages, king of the Medes, was leagued. They took the city in the reign of Chinaladan, or Sarac, in the year of the world 3378. It also fell a prey to its enemies, under Sardanapalus, in the year 3257; as the inhabitants did not persevere in sentiments of repentance, which they had entertained at the preaching of Jonas, in the reign of Phul. Hence God revealed its destruction to Tobias. (Calmet) --- \u0001With joy,\u0002 may refer to the surviving friends, who rejoiced interiorly at his felicity, while they wept for their own loss; or it may he understood of the deceased; who, like his father, (ver. 4.; Calmet) rejoiced in the Lord, and in performance of good works." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Kindred.\u0002 Behold the influence of good example; (Haydock) and a proof that the true religion failed not in Israel, much less in Juda, or the Church of Christ. (Worthington) --- The virtues of these two holy men are truly deserving of applause and imitation. They thought and acted in perfect conformity with the gospel. The father might represent the old law, under all its inconveniences, while the son holds forth the light of Christ, and banishes the devil. (Calmet)" } ] } ] }, "wis": { "book": "wis", "intro": [ { "text": "THE BOOK OF WISDOM.", "center": true }, { "text": "INTRODUCTION." }, { "text": "This book is so called, because it treats of the excellence of Wisdom, the means to obtain it, and the happy fruits it produces. It is written in the person of Solomon, and contains his sentiments. But it is uncertain who was the writer. It abounds with instructions and exhortations to kings and magistrates to administer justice in the commonwealth, teaching all kinds of virtues under the general names of justice and wisdom. It contains also many prophecies of Christ's coming, passion, resurrection, and other Christian mysteries. The whole may be divided into three parts: [1.] In the six first chapters, the author admonishes all superiors to love and exercise justice and wisdom. [2.] In the next three, he teacheth that wisdom proceedeth only from God, and is procured by prayer, and a good life. [3.] In the other ten chapters, he sheweth the excellent effects, and utility of wisdom and justice. (Challoner)" }, { "text": "Their authority is surely greater than that of the Jews, (Calmet) whom Protestants choose to follow. (Haydock)" }, { "text": "Before they attack us, they must, however, answer this prescription. (Calmet)" }, { "text": "St. Irenæus, Clement of Alexandria, Origen, St. Athanasius, &c., attribute this book to Solomon; and, though St. Jerome and St. Augustine call this in question, they maintain its divine authority. Sometimes the Fathers abstain from urging it against the Jews, because they[the Jews] reject it, for the same reason as our Saviour proved the immortality of the soul, against the Sadducees, from the books of Moses alone, though other texts might have been adduced. The Councils of Carthage, 419, Florence, Trent, &c., declare this book canonical, (Worthington) agreeably to the ancient Fathers. (St. Augustine, Præd. xiv., and City of God xvii. 20., &c.)" }, { "text": "Philo (St. Jerome) the elder, (Worthington; Menochius) one of the Septuagint (Genebrard) might compile this work from the sentences of Solomon, preserved by tradition, as Sirach's son did that of Ecclesiasticus; (Worthington) or it is styled \"Solomon's Wisdom,\" (Septuagint; Haydock) on account of its resembling his works, in like manner as the Second of Kings is called \u0001Samuel's,\u0002 though he wrote none of that book. (Worthington)" }, { "text": "Sixtus (Bib. viii. hær. ix.) and others, maintain, that this was written originally in Hebrew, and some think by Solomon; being translated by the Septuagint. But these go too far. (Calmet)" }, { "text": "The nine first chapters seem, however, to be the production of Solomon, though the latter may have been added by the Greek translator, (Houbigant) who must, therefore, have been divinely inspired. (Haydock)" }, { "text": "The sentiments are very grand, (Calmet) and contain a prediction of the sufferings of the \u0001just\u0002 one, whence we may infer, that the name of the author was originally in the title, like that of all other prophets. The arguments which Calmet adduces, to prove that Solomon was not the author of the first part of this work, may easily be refuted. In the New Testament, that part is frequently quoted, whence we may gather, that it was allowed to be the work of Solomon. (Houbigant, præf. p. 176.)" }, { "text": "Some style this work \u0001Panaretos,\u0002 as being an exhortation to all virtues. (Calmet)" }, { "text": "All the five sapiential books (Proverbs, &c.) are cited under the title of Wisdom in the mass-book. Superiors are here admonished to act with justice, and taught that wisdom is to be obtained by prayer, and by a good life, chap. ix. Its effect and utility (Worthington) form the subject of the latter part. See Apocrypha, vol. i. p. 597. (Haydock)" } ], "intro_slug": "id1148.html", "chapters": [ { "chapter": 1, "slug": "id1149.html", "header": "Wisdom i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Goodness.\u0002 Entertain just sentiments of the Deity, and avoid all duplicity. This truth is placed in the strongest light in the five first chapters, or preface." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Unwise.\u0002 He shews that their wisdom is all folly, and that they cannot withstand his power. (Calmet) --- There are mortal sins of \u0001thought.\u0002 (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Subject.\u0002 Or \"enslaved to sin.\" (Haydock) --- Soul and body are intimately connected, so that the actions of one defile the other, and banish wisdom." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Discipline.\u0002 The instructive light of the Holy Ghost. --- \u0001Understanding.\u0002 Those who deny God or Providence, (Calmet) and lead a wicked life, are abandoned. (Haydock) --- \u0001Not abide. Elegchthesetai:\u0002 \"He shall be connected \u0001or\u0002 manifested,\" shewing that he will not \u0001acquit\u0002 the guilty, ver. 6. (Menochius) --- When Solomon fell, his wisdom ceased. Iniquity soon betrays itself. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001That.\u0002 St. Augustine reads \u0001hic,\u0002 \"this who,\" more correctly than \u0001hoc,\u0002 as it refers to the spirit, (Calmet) which having made and filled all things, must be perfectly acquainted with every transaction. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Jealousy.\u0002 God is \u0001strong and jealous,\u0002 Exodus xx. (Calmet) --- He examines the smallest deviation from the paths of rectitude. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Seek not\u0002 with such eagerness (\u0001zelare\u0002) your own ruin, (Calmet) by an evil life, (Worthington) or rather throw not the blame on death, as if you were necessitated to sin. God created man to be immortal." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Health.\u0002 Good, Genesis i. 31. (Calmet) --- \u0001Poison,\u0002 or medicine, (Worthington) \u0001medicamentum.\u0002 (Worthington) --- Poison and wild beasts become noxious to man only after sin. It is this which infects the veins. All may derive an antidote from Jesus Christ." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001It.\u0002 Septuagint, \u0001auton.\u0002 --- \u0001Death.\u0002 The wicked strive (Menochius) to draw upon themselves the second death (Calmet) as they will not repent. (Worthington) (Isaias xxviii. 15.) (Haydock)" } ] }, { "chapter": 2, "slug": "id1150.html", "header": "Wisdom ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Right.\u0002 He shews how the wicked brought death into the world, and expresses the sentiments of the epicureans, as in Ecclesiastes. The six first chapters are a sort of paraphrase of the nine first of Proverbs, in which the attractions of virtue and of pleasure are contrasted, &c. (Calmet) --- \u0001Remedy.\u0002 Literally, \"refreshment.\" Septuagint, \"healing.\" --- \u0001Hell,\u0002 or the grave. (Haydock) --- They reject as fabulous, the accounts of people being raised to life by miracle. (Calmet) --- They suppose that the soul is mortal, and that there is neither reward nor punishment after death. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Nothing.\u0002 Septuagint, \"by chance.\" The epicureans imagined that the first man was produced by the conflux of atoms. (Lucret. i. 5.) (Calmet) --- \u0001Smoke,\u0002 or vanishes like it. --- \u0001And speech.\u0002 Budæus would substitute \"a little spark.\" --- \u0001Speech\u0002 may be used for \"thing.\" Our life is something like a spark. (Menochius) --- Speech is an effect of the rational soul, as a spark comes from fire. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Sealed,\u0002 like one in the tomb, Matthew xxvii. 66. The epicureans were well convinced of the fragility of our nature: but they drew false inferences from it, pretending that we should enjoy ourselves now, as there will be no future life. This they ought to have proved. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Come.\u0002 From the disbelief of future rewards and punishments proceeds the epicure's life. (Worthington)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Time.\u0002 Alexandrian Septuagint, \"of spring.\" (Haydock) --- Youth is the spring of life. The voluptuous conclude, from the transitory nature of things, that we should make use of them. Would it not be more rational to despise them? (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Worth.\u0002 Strange maxims! which few will dare to proclaim, though they act according to them. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Just.\u0002 Infidels are not content to live in riot: they also persecute the just. (Worthington) --- This passage points out the conduct of the Jews towards our Saviour, in so striking a manner, that Grotius would assert it has been altered by some Christian. But the Fathers adduce it as a clear prediction (Calmet) of the Jewish malice, Matthew xxvii. 41., and Mark xiv. 53. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Knowledge.\u0002 The prophets spoke to sinners in the name of God, and many of them lost their lives in the cause. Christ appeared as a new star, to promote their welfare; yet this only serves to irritate them. (Calmet) (John viii. 16.)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Words.\u0002 Or he shall be punished for what he has said. (Syriac, Vat.[Vatable?], &c.) (Matthew xxvi. 61.) (Calmet) --- We shall hence form a judgment of his real merits, (Menochius) unless this be spoken ironically; as if the just had foolishly flattered himself with the divine protection, Matthew xxvii. 43. (Haydock)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Secrets.\u0002 The disbelief of mysteries leads to a dissolute life, and to the persecution of the just. (Worthington) --- The pagans knew not the advantages of suffering, and even the apostles were ignorant of the mystery of the cross, till after the resurrection. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Envy.\u0002 Lucifer thought that the honour of the hypostatic union (Calmet) belonged to the angelical, rather than to the human nature; and this he was guilty of envy, (Haydock) and strove to become \u0001like the most High,\u0002 Isaias xiv. 14. (St. Bernard, ser. xvii. in Canticle of Canticles) (Cornelius a Lapide, &c.)" } ] }, { "chapter": 3, "slug": "id1151.html", "header": "Wisdom iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Of death,\u0002 is not in Septuagint. During life the just are protected by God, (Luke xii. 7.) and still more in death. This passage is very applicable to martyrs. (Calmet) --- Temporal death is to the just the road to happiness, where they shall not incur damnation, or \u0001the torment of death.\u0002 Though the martyrs seem to be utterly destroyed, they pass to joys eternal and unspeakable. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Die.\u0002 In this the wicked are not under a mistake; but they err when they suppose that the just shall be no more. If the hopes of the pious were confined to this world, they would be the most miserable of all, 1 Corinthians xv. 19. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Holocaust.\u0002 The sufferings (Menochius) which they have voluntarily endured, cause them to be pleasing to God. (Haydock) (Zacharias xiii. 9.) --- \u0001Time\u0002 of judgment, or of death. (Calmet) --- Septuagint, \"at the time of their visitation, they shall shine, and,\" &c., ver. 7., and Matthew xiii. 43. (Haydock) (Zacharias xii. 6.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Judge.\u0002 All the just shall approve of God's condemning the wicked. (Worthington) --- They shall be invested with power, (Apocalypse ii. 26., and Matthew xix. 28.) which, like that of Christ, will be of a spiritual nature, (Haydock) and will appear most terrible at the last day, Matthew xxviii. 18., and Apocalypse xix. 6. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Elect.\u0002 Septuagint add, \"and a visitation for his saints.\" Charity secures both faith and hope; which, without it, are unavailing to happiness. (Haydock) --- Those who have the virtue of hope, will await the completion of God's promises." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Foolish.\u0002 Dissolute, as the sequel shews, Proverbs ix. 13., and Romans i. 26. The family of the wicked imitate his conduct, and become his torment. (Calmet) --- This is often the case. In the moral sense, the sensuality and works of the impious are corrupt. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Barren.\u0002 The Jews deemed this a reproach. But it is better than to have children by a crime. (Menochius) --- \u0001Fruit.\u0002 Her good works shall serve instead of children for her glory, at the hour of death." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Perfection.\u0002 Literally, \"shall be in consummation,\" or wholly destroyed. (Haydock) --- They shall not come to age, or Septuagint, \"initiated.\" The pagans excluded the base-born from their mysteries, as the Church does from holy orders; and experience shews, that the fruits of adultery are often miserable, (Calmet) and while they imitate their parents, they can have no hope, ver. 18." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Trial.\u0002 Literally, \"of knowing\" (Haydock) the works of all. The crime of adulterers is not imputed to their offspring; and it sometimes happens, that the children of saints are cast away." } ] }, { "chapter": 4, "slug": "id1152.html", "header": "Wisdom iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Glory.\u0002 The offspring of the chaste is happy, (Calmet) and honourable: (Haydock) very different from that of adulterers. (Calmet) --- Bodily chastity is a great virtue; but purity of faith is more requisite to please God, being the foundation of all virtues. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Itself.\u0002 Virtue extorts the esteem even of worldlings. Antiochus wept for Onias, 2 Machabees iv. 37. (Calmet) --- \u0001Sublatum ex oculis quærimus invidi.\u0002 (Horace, iii. od. 24.) --- \u0001Conflicts.\u0002 In the cause of continence. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Slips. Vitulamina,\u0002 a word, to which the people were so habituated, that it could not be altered. (St. Augustine, de Doct. xii.) --- Yet some read better (Calmet) \u0001plantationes.\u0002 (St. Bonaventure) (Lyranus) --- The offspring of the unchaste will not prosper, chap. iii. 16." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Beds.\u0002 Literally, \"sleep,\" \u0001somnis, upnon,\u0002 chap. vii. 2. (Haydock) --- Whether the children live or die, they are a reproach to their parents, as those who see them enquire about their birth." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Death.\u0002 He is always ready; but dies in his youth. (Calmet) --- Whenever death comes, it is for his advantage, and if he depart in his youth, his immaculate life is to be preferred before the old age of the wicked, ver. 16. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Away.\u0002 Like Henoch, Genesis v. 24., and Hebrews xi. 5. (Calmet) --- \"Bad conversations corrupt the best manners,\" 1 Corinthians xv. 33., and Isaias lvii. 1. But could not God have supported the just under temptation? Undoubtedly. His judgments are unsearchable. (St. Augustine, de Præd. xiv.) (Calmet) --- The holy doctor thence proves, that those who die in a just state, might have forfeited it, if they had lived longer. God knew this possibility, and that it would not take place, and his foreknowledge agrees with man's free-will, which some, inclining to Pelagianism, would controvert. They objected to this authority: and he was therefore obliged to prove that the book of Wisdom is canonical. (Ibid.[St. Augustine, de Præd. xiv.?]) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Bewitching.\u0002 Thus the pleasures and goods of the world are well described. For as \u0001fascination\u0002 consists in a delusion of the people, who suppose that their senses are deceived by vain appearances; so it is the mistake of worldlings to believe that the objects of their desires are real goods, and contain no danger." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Speechless.\u0002 The damned shall have no excuse, being condemned by their own conscience, (Worthington) which shall be instead of a thousand witnesses. (Menochius) --- In three words, three different punishments are specified." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Against.\u0002 Conscience will condemn or acquit those who have no other law, Romans ii. 15. (Calmet)" } ] }, { "chapter": 5, "slug": "id1153.html", "header": "Wisdom v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Then.\u0002 At the day of judgment. The just and the reprobate know each other's condition, Luke xvi. 20. --- \u0001Labours.\u0002 Defrauding them of their wages, (Leviticus xix. 13.) or plundering them. Septuagint, \"despised, (Calmet) \u0001or\u0002 frustrated his labours.\" (Haydock) --- Worldlings deride those who strive to obtain the goods of eternity, (Calmet) and think they labour in vain. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Within.\u0002 Or among themselves. --- \u0001Repenting.\u0002 In despair. --- \u0001Reproach.\u0002 We diverted ourselves with turning them to ridicule. (Calmet) --- This change of sentiment (Haydock) proceeds not from the love of virtue, and is useless. (Worthington)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001God.\u0002 As they styled themselves truly, through the merits of Christ, chap. ii. 18." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Understanding\u0002 in not in the Roman (Calmet) or the Alexandrian copy [of the Septuagint]. (Haydock) --- Some read \"of justice,\" Ephesians v. 11. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Post.\u0002 Septuagint, \"fame.\" ---" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Virtue.\u0002 How quickly passes the life of man, (Proverbs xxx. 18.) and how few leave behind them a good reputation! Many of those whose actions are recorded in history, were falsely admired, (Calmet) and indeed the scourges of mankind. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Such,\u0002 &c. This is not in the original; but supplied to complete the sense, (Calmet) as otherwise the following remarks would seem to be the confession of the damned \u0001in hell,\u0002 (Haydock) or before the judgment-seat. (Castro.) --- The past time is used to shew the certainty of the event. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Dust.\u0002 Septuagint, Psalm i. 4. Literally, \"like the tender beard, (Haydock) \u0001or\u0002 wool.\" \u0001Lanugo.\u0002 (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Care.\u0002 Literally, \"thought.\" (Haydock) --- God thinks and provides for them." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Crown.\u0002 The Scripture thus represents the glory of the blessed, because there is nothing more desirable than independence. But the happiness of the elect will be to throw their crowns at the foot of God's throne, (Apocalypse vii. 10.; Calmet) in whom they find every advantage. (St. Augustine, ser. i. de vit. apost.)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Armour.\u0002 Septuagint, \"he will take zeal, his complete armour.\" (Haydock) --- See Isaias lix. 17., and Ephesians vi. 16. (Calmet) --- The misery of the damned is unchangeable. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Unwise.\u0002 \"As we have sinned in all, we are wounded by every thing.\" (St. Gregory, hom. 25.; Ev.)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Directly.\u0002 Straight to the mark. (Menochius)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Casting.\u0002 He alludes to the ballista, used to throw stones, Josue x. 11. These comparisons shew the power of God over all nature. (Calmet)" } ] }, { "chapter": 6, "slug": "id1154.html", "header": "Wisdom vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Wisdom,\u0002 &c. This is not in Greek, and seems out of its place, being taken from Proverbs xvi. 32., or Ecclesiastes ix. 16. (Calmet) --- The connection with the preceding is observable in the next verse. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Kings.\u0002 The author puts these words in the mouth of Solomon to give them greater weight, (Calmet) or rather (Haydock) as the inspiration of God is the most unexceptionable authority, and it would be of no service to introduce a false personage speaking; these nine first chapters were written by Solomon, though the original has since disappeared. This has been the case with respect to the original text of Tobias and Judith, (Houbigant) as well as to that of the many canticles and parables which Solomon wrote. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Power.\u0002 All power is from God, and to be respected, even though the magistrate should sometimes abuse his authority. (Worthington) (Romans xiii. 1.) --- They must render an account to the common master, 2 Paralipomenon xix. 6." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Rule.\u0002 How severely did God chastise Moses, David, and Ezechias." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Little,\u0002 and ignorant\u0001.\u0002 Those in power ought to know, and to perform their duty." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Equally.\u0002 In proportion to their exigencies, or he punishes all as they deserve. It is not clear that he speaks of grace, as the Pelagians would assert, (Calmet) abusing this passage. See St. Augustine, ep. cvi., or clxxxvii." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Mighty.\u0002 This cannot be too often inculcated, (ver. 6.) lest the great should forget God and themselves. (Calmet) --- Each must render an account of his charge, and be punished accordingly if he offend. (St. Gregory, hom. ix. Evang.) (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Kings.\u0002 Septuagint, \"tyrants.\" But this title was not formerly odious." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Just.\u0002 Septuagint, \"holy.\" The Jewish judges were generally priests. --- \u0001Answer.\u0002 The sovereign judge, to whom Job and David confidently appeal." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Seek her.\u0002 With the assistance of divine grace, Deuteronomy xxx. 11., and Romans x. 6. The advantages of wisdom invite us to seek her. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Door.\u0002 Ready to introduce herself. (Haydock) (Proverbs i. 20., and viii. 34., and ix. 1.)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Think.\u0002 With eager desire to be guided by her maxims. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Providence.\u0002 To facilitate our just designs, Proverbs ix. (Menochius) --- She is on the watch to save us. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Discipline.\u0002 We must begin with a sincere desire of instruction, and submit to correction, (Calmet) if we would come \u0001near to God,\u0002 ver. 20. (Haydock) --- Wisdom is attained by this gradation. (Worthington)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Everlasting\u0002 is not in Greek. Wisdom conducts to the throne, (ver. 22.; Calmet) which shall last for ever. (Haydock) --- The sense of the Vulgate is very just, chap. v. 17." }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Now.\u0002 The pagans attributed the invention of wisdom to Socrates, or to Pythagoras. But she proceeds from the bosom of God, and was practised long before their times." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Envy.\u0002 I will not imitate such, chap. vii. 13. Wisdom ought to be diffused. (Calmet)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001World.\u0002 The wicked is ransomed and healed by the wise. (Philo.)" } ] }, { "chapter": 7, "slug": "id1155.html", "header": "Wisdom vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Myself.\u0002 Solomon acquired wisdom, and all others may do it." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Out.\u0002 Augustus asked a little before his death: \"Have we acted our part (\u0001personæ\u0002) well enough?\" (Suetonius) --- Life is like a stage; before and after which, all are equal." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Wherefore,\u0002 as I had no advantage over others naturally, I asked for the wisdom requisite to fill so important an office, 3 Kings ix. 10. (Calmet) --- Solomon, whose sayings are here recorded, prayed for wisdom. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Preferred.\u0002 I did not ask for extensive dominions, &c. (Calmet) --- In Proverbs viii. 10., &c., as well as here, some things refer to the uncreated, and others to created wisdom. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Not.\u0002 Ecclesiasticus xx. 32., and Matthew xxv. 25. Such disinterestedness deserves to be imitated by all the learned, chap. vi. 25." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001God.\u0002 Coming \u0001near\u0002 to him, chap. vi. 20., and 1 Corinthians vi. 16. The wise do not seek for glory; but it follows them." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Would.\u0002 With sincerity, and in a sententious and captivating manner, 3 Kings ix. 24. (Calmet) --- \u0001Thoughts. Præsumere\u0002 has this meaning. (Haydock) --- Presumption is far removed from true wisdom. Solomon manifested his greatness of soul by his buildings, and wise regulations." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Times.\u0002 Or \"things.\" (St. Ambrose, Abr. ii. 7.) --- Times past, present, and future, (Origen, hom. xxi.) or the three seasons; autumn, the \u0001beginning\u0002 of the civil year, summer the end, and spring or winter, the middle. (Grotius) --- \u0001Their.\u0002 The \"seasons,\" as the Greek implies, (Calmet) and the vicissitudes of heat and cold. (Menochius)" }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Holy.\u0002 These are the proper epithets of the spirit of wisdom, (Worthington) or of the Holy Ghost. (Cornelius a Lapide; Lorin.) --- They may also be applicable to the wisdom which resides in man: \u0001one,\u0002 in essence, \u0001manifold,\u0002 in its operations, \u0001subtle,\u0002 knowing all things; (chap. i. 7.) \u0001eloquent,\u0002 to persuade; (Calmet) Greek, \"easily moved, or moving,\" \u0001eukineton,\u0002 (Haydock) \u0001active.\u0002 Greek, \"open (Calmet) \u0001or\u0002 entire.\"" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001For wisdom,\u0002 which is the same with the Spirit, and the Son of God, ver. 25." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Glory.\u0002 As St. Paul testifies of Jesus Christ, Hebrews i. 3. (Eusebius; Demon. Evang. iv. 5.) --- It may also be understood of the wisdom given to the prophets and saints, ver. 27. Plato thought this to be a vapour, or fire proceeding from God. (In Protag. Philo. de Som.) --- Some apply the passage to the blessed Virgin [Mary]. (Cornelius a Lapide, v. 26.) (Calmet) See Proverbs i. 2. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Goodness.\u0002 This is particularly noticed, as he speaks of the favours received. It was also an effect of infinite goodness, that the Deity should communicate itself substantially, in the generation of the Son, and the procession of the Holy Ghost. (Menochius)" }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001Prophets.\u0002 No age or nation has been left destitute by God. Among the Gentiles, Job was a saint. (Haydock) --- The philosophers also knew God, (Romans i. 21.) and taught many important truths, (Calmet) though they erred in other respects, and dishonoured their profession. True religion has always subsisted, and saints, (Haydock) yea even pagan philosophers, have borne witness to the truth. (Clement of Alexandria, &c.) (Calmet)" }, { "marker": "Ver. 30.", "first": 30, "last": 30, "text": "\u0001Evil.\u0002 Or disgrace. (Grotius) --- The brightest days are succeeded by night. The divine wisdom never fails, though that of man is subject to change, as Solomon has taught us by his own woeful example. (Calmet)" } ] }, { "chapter": 8, "slug": "id1156.html", "header": "Wisdom viii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001She.\u0002 The uncreated wisdom is infinite; and the created is the most excellent of God's gifts. (Worthington) --- \u0001Sweetly.\u0002 God is every where present, (St. Bernard) and directeth all with ease. (St. Augustine, ep. ad Dard. q. i.)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Works.\u0002 Directing us to imitate them, as much as possible. (Haydock) --- She teaches us how to refer all to God, (Menochius) while mere philosophers stop at vain speculations, and barren admiration of the Deity." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Are.\u0002 Wisdom is an universal teacher. But she particularly inculcates virtue. All science which has not this tendency is vain. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Speeches.\u0002 Rhetoric, (Grotius) or doubtful matters, as Solomon discovered the real mother, 3 Kings iii. 27. --- \u0001Arguments.\u0002 Greek, \"riddles,\" which were much in fashion, 3 Kings x. 1. (Calmet) --- \u0001Wonders.\u0002 Such as comets and eclipses. (Menochius) --- When Anaxagoras discovered the latter, he durst not write, but only instructed his disciples in secret, for fear of being taken for an atheist, or magician. (Plut.[Plutarch?] in Nicias.) --- The sciences, which are now common, were formerly confined to few; and the people looked upon eclipses as so many prodigies. The wise man is possessed of all natural sciences, and can predict the changes of weather, &c. --- \u0001Ages.\u0002 Forming a judgment of futurity from past occurrences." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001After me.\u0002 He speaks to the great, who are more sensible of glory. Solomon's fame would have continued untarnished, if he had not fallen, (Calmet) and we may hope that he repented, and verified this prediction. (Haydock) --- It is not certain that he obtained immortal glory. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Of me.\u0002 Wisdom is the best protection. --- \u0001Good and valiant.\u0002 These are the two most essential qualifications of kings." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Received.\u0002 \"By lot,\" \u0001sortitus,\u0002 (Haydock) to exclude all preceding merit. (St. Augustine, de Gen. lit. x. 18.) --- \u0001Good soul.\u0002 Natural dispositions (Pineda) are perfected by grace and labour. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001More good.\u0002 The pre-existence of souls seems to be insinuated, though this is not clear, and the opinion is now rejected. Some are born with a better disposition for learning than others. (St. Augustine, contra Jul. iv. 3.) --- Yet none possess any seeds of virtue by nature, or are more infected than others, with original sin, as some heretics would assert. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Continent.\u0002 All good must come from God. (Haydock) --- Chastity cannot be preserved without his aid. (St. Augustine, Confessions vi. 11.) --- Yet this seems not to be the literal sense. Solomon prays for the acquisition of wisdom, (Calmet; Ecclesiasticus vi. 28., and xv. 1.; Menochius) which includes continence, religion, and every virtue. (Haydock)" } ] }, { "chapter": 9, "slug": "id1157.html", "header": "Wisdom ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001God.\u0002 This prayer, which continues to the end of the book, is a paraphrase of 3 Kings iii. 6., &c., with several additional instructions, to remind people in authority of the love of justice. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001King.\u0002 Hence it appears, that the sentiments of Solomon are expressed. (Worthington) --- \u0001Judge.\u0002 This is the first duty of a king. --- \u0001Thy sons.\u0002 He ought to govern his people, remembering that they are God's creatures and children." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Beginning.\u0002 In thy eternal decrees, or when thou madest choice of Israel. (Haydock) --- The temple was greater, but very like the tabernacle: only the court of the priests was divided from that of the people. In the desert, the whole camp was considered a the court of the latter. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001With thee.\u0002 The uncreated wisdom is God himself: that which is communicated to man is his gift, ver. 10. (Worthington) --- \u0001World.\u0002 Proverbs viii. 22. This request shews what idea Solomon had of God's majesty, for which he was preparing a temple." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Thought.\u0002 How shall we govern as we ought, and act as thy vicegerents, without thy Spirit? (Proverbs xvi. 10., and 2 Kings xiv. 17.)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Whosoever,\u0002 &c., is not in the Septuagint. But \u0001men\u0002 includes as much. (Haydock) --- The saints have been preserved from the contagion and punishments of the world only by means of the divine benefit. (Calmet)" } ] }, { "chapter": 10, "slug": "id1158.html", "header": "Wisdom x.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Sin.\u0002 Hence it is clear, that our first parent repented, (Worthington) and was saved, Genesis v. 5. (St. Irenæus iii. 34.; St. Augustine, ep. xcix. ad Evod.; Cornelius a Lapide) (Calmet) --- \u0001Things.\u0002 Before sin, he submitted willingly; but afterwards, he was forced to use all his ingenuity to preserve this dominion." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The unjust.\u0002 Cain. We have no proof of his repentance." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Cause.\u0002 The wickedness of the race of Cain. (Calmet) --- \u0001Just.\u0002 Noe[Noah]. --- \u0001Wood.\u0002 Who would have thought that such a vessel would save mankind, &c., amid the raging storms? Noe must have been an able mechanic: (Calmet) but God both directed him, and closed up the door, Genesis vii. 16. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001She knew the just.\u0002 She found out and approved Abraham, (Calmet) Sem, or Heber, who took no part in building the tower. (St. Augustine, City of God) (Chap. xvi. 4.) --- \u0001To God.\u0002 Many say that Abraham was at first addicted to idolatry. (Philo.) (St. Augustine, &c.) --- But not after he was directed by the light of heaven. (Calmet) --- \u0001Strong.\u0002 Gave him strength to stand firm against the efforts of his natural tenderness, when he was ordered to sacrifice his son. (Challoner) --- \u0001Against.\u0002 Literally, \"in.\" To obey God was true compassion to his son, though it might have deprived him of this life. (Haydock) --- How many virtues did not Abraham manifest on this occasion! (St. Ambrose, Off. ii. 5.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001The just man.\u0002 Lot. --- \u0001Pentapolis.\u0002 The land of the five cities, Sodom, Gomorrah, &c. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001The just.\u0002 Jacob. --- \u0001Of God.\u0002 Or heaven open, and angels ascending and descending, Genesis xxxviii. 12." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Deceit.\u0002 Laban's craft did not prevent Jacob from growing rich. (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Enemies.\u0002 Laban and Esau. (Calmet) --- \u0001Conflict\u0002 with the angel. (Challoner)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Just.\u0002 Joseph. (Challoner) --- \u0001Sinners.\u0002 His brethren, &c. Septuagint, \"from sin\" of adultery. (Menochius) --- \u0001Pit.\u0002 Or prison, to which he was confined at the instigation of Potiphar's wife, always preserving his virtue. (Calmet) --- He had also been let down into an old \u0001pit\u0002 by his brethren. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Kingdom.\u0002 Which he ruled under Pharao, Genesis xli. 40. (Calmet) --- The Hebrews styled all in high authority\u0001 kings\u0002. (Grotius)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001God.\u0002 Moses. (Challoner) --- Numbers xii. 7., and Psalm civ. 26., &c." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Eloquent.\u0002 They would, if possible, have sounded forth thy praise. (Dionysius) --- The Hebrews had been kept in ignorance, and afraid to speak. (Calmet) --- Infants, and dumb people, might also, by miracle, join in the song. (Haydock)" } ] }, { "chapter": 11, "slug": "id1159.html", "header": "Wisdom xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Prophet.\u0002 Moses, (Challoner) by whose ministry the Hebrews were delivered, (Haydock) and governed with the utmost prudence, Numbers xii. 26. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Their enemies.\u0002 The Amalecites, (Challoner) and all others, who durst attack Moses, Deuteronomy iii. 1." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001By what things,\u0002 &c. The meaning is, that God, who wrought a miracle to punish the Egyptians by thirst, when he turned all their waters into blood, (at which time the Israelites, who were exempt from those plagues, had plenty of water) wrought another miracle in favour of his own people in their thirst, by giving them water out of the rock. (Challoner) --- The Egyptians were thus tormented with thirst, though so near the Nile; and the Hebrews were refreshed in a barren desert, Exodus vii. 20." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001River.\u0002 The Nile, to which the Egyptians gave divine honours. (Calmet) --- \u0001Thou.\u0002 Septuagint, \"disturbed with corrupted blood, in punishment of the infanticide decree, thou gavest,\" &c." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001By their punishments,\u0002 &c. That is, that the Israelites had been benefited and miraculously favoured in the same kind, in which they had been punished. (Challoner) --- \u0001Benefited.\u0002 After war, peace is more agreeable. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Serpents.\u0002 The Egyptians adored asps, and fed them at their tables, without receiving any harm. (Ælian. Hist. xvii. 5.) --- \u0001Dumb beasts.\u0002 Viz., frogs, sciniphs, flies, and locusts. (Challoner)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Repentance.\u0002 If people neglect to reform their conduct in this world, they must expect to be treated with all severity in the other." }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001It.\u0002 Sin and disorder is the work of man, deserving hatred. (Calmet) --- God created nothing evil, nor is there any but one God, as the Manichees pretended. (Worthington)" }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Called.\u0002 Into existence, or into its proper place, Romans iv. 17." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001All.\u0002 Awaiting their amendment, and unwilling to destroy thy creatures, chap. xii. 10. Hence thou didst not exterminate the Egyptians at once. (Calmet)" } ] }, { "chapter": 12, "slug": "id1160.html", "header": "Wisdom xii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001O how.\u0002 Septuagint, \"for incorruptible is thy Spirit;\" which St. Athanasius (ad Serap.) adduces as a proof of the Holy Ghost's divinity. (Calmet) --- God loves the soul of man. (Grotius)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Consecration.\u0002 Literally, \u0001sacrament,\u0002 or land. That is, the land sacred to thee, in which thy temple was to be established, and man's redemption to be wrought. (Challoner)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Wasps.\u0002 These were the auxiliaries of the Hebrews, Deuteronomy vii. 20. St. James saved Nisibis from the Persian army, by praying for gnats to descend. (Theod.[Theodoret?] Philot. i.) --- The inhabitants of Belgrade incensed bees, by fire and smoke, to attack the troops of Amurath. (Bonf. iv. dec. 3.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Natural.\u0002 We are all by \u0001nature children of wrath,\u0002 Ephesians ii. 3. (Haydock) --- But the Chanaanites were accursed by Noe[Noah], (Genesis ix. 25.) and were brought up in wickedness (Psalm lvii. 4.) by their parents. (St. Augustine, de Bapt. ii. 8.) --- \u0001Changed.\u0002 Because they would not employ well the time allowed them. (Calmet) --- By custom, malice became as it were natural, after nature was corrupted. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Pardon.\u0002 Or impunity. (Calmet) --- \"Thou art angry, and yet are tranquil.[\"] (St. Augustine, Confessions i. 4.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Done?\u0002 Shall the clay say to the potter, why hast thou made me thus? (Isaias xlv. 9., and lxiv. 8.) We know, that under a just God, no one is miserable, unless he deserve it, ver. 15." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Punished.\u0002 (St. Augustine, ep. 106.) Some have read incorrectly: \"Thou condemnest him who ought not to be punished, and deemest him a stranger to thy virtue,\" which St. Gregory (Mor. iii. 11.) explains of Jesus Christ, the victim of sinners; others, of people born in sin, (Lyranus) while some would hence prove the decree of reprobation. (Duran.) --- But it is needless to explain a text which the Greek shews to be inaccurate. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Hope.\u0002 Under a God of such clemency, none should despair." }, { "marker": "Ver. 27.", "first": 27, "last": 27, "text": "\u0001God.\u0002 Who destroyed their idols: yet they did not serve him, (Worthington) which was true of all the pagans, Romans i. 21. (Calmet)" } ] }, { "chapter": 13, "slug": "id1161.html", "header": "Wisdom xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Vain.\u0002 Septuagint, \"foolish by nature, who are ignorant of God.\" (Haydock) --- In this and the three following chapters, the miseries of idolatry are described, to shew the value of wisdom and piety. (Calmet) --- Without the knowledge of God, all is darkness, 1 Corinthians ii. 2. (St. Justin Martyr, Dialogue with Trypho) --- \u0001Is. He who is,\u0002 must be the most proper name of God, Exodus iii. 14. Philosophers could perceive that all creatures had a beginning, and that there must be some first cause or God, whom some confessed, but did not honour as they ought, Romans i. (Worthington) --- \u0001Could not.\u0002 Inasmuch as they were vain. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fire.\u0002 The chief god of the Persians. --- \u0001Wind.\u0002 Zephyrus, &c. --- \u0001Air.\u0002 Which is perhaps the wind. Socrates was accused of adoring nothing, but heaven and the clouds, (Aristot.[Aristotle?] nub.) as the Jews were. \u0001Nil præter nubes et Cœli numen adorant.\u0002 (Juvenal xiv. 97.) --- \u0001Stars.\u0002 The zodiac, or pleiads. This species of idolatry was most ancient and general. --- \u0001Water.\u0002 The ocean, Neptune, &c. The Egyptians adored water above all, as the origin of other things. Hence they were punished first by it. (Philo, vit. Mor. 1.) --- \u0001Moon.\u0002 These were mostly the objects of worship, under the names of Baal, Astarte, (Calmet) the Phœbus, or Dianæ of the Romans. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Thereby.\u0002 God is announced by the heavens, and by all creatures, Psalm xviii. 1., and Romans i. 20. \"Who can look up to heaven, and be so foolish as not to allow that there is a God?\" (Cicero, Harusp.)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Of men.\u0002 The pagans in general took the material statue to be the residence of a god. (St. Augustine, City of God chap. vii. 6., and viii. 13.) --- The more learned regarded the figures of the sun, &c., as his representations, while others supposed that Jupiter meant the heavens, Juno the air, Vulcan, fire, &c. --- \u0001Hand.\u0002 This is to abuse antiquity. The idol of the Arabs was a rough stone. In more polished nations, the workmanship of Praxiteles, Phidias, &c., was more regarded. (Calmet) --- As no creature deserves to be esteemed a god, much less do the works of men's hands. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Vermilion.\u0002 The ancients greatly esteemed this colour, (Calmet) and painted with it the statues of their gods on festival days, and the bodies of those who had the honour of a triumph. (Pliny, [Natural History?] xxxiii. 6.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Iron.\u0002 Baruch (vi. 26.) ridicules the same custom, and the other prophets intimate that the pagans took these statues to be really gods, otherwise their practice was no more blameable than that of the Jews, who fastened the cherubim to the ark with gold, and carried them. But the latter did not believe that the Deity resided personally in those images; no more than we do, that Christ is attached to his image on the cross. This distinguishes the behaviour of the faithful from that of pagans. (Calmet)" } ] }, { "chapter": 14, "slug": "id1162.html", "header": "Wisdom xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Him.\u0002 The folly of exposing one's life, without necessity, to such imminent danger at sea, is great; though much less than to confide in idols, (Calmet) which are commonly made of more corruptible wood than ships. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Waves.\u0002 Of the Red sea, (Vatable) through which the Israelites passed, (Worthington) or rather hast taught navigation to Noe[Noah], (ver. 6.) and enabled him to build the finest vessel that ever appeared." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Saved.\u0002 Before the invention of the compass, long voyages were deemed the effects of rashness, or of great confidence in Providence. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Cometh.\u0002 By which Noe[Noah] was preserved, (Cornelius a Lapide) or criminals are executed. (Jansenius) --- The author foretells the redemption of mankind on the cross. (Worthington) (Galatians iii. 13.) (St. Augustine, City of God chap. xv. 26; St. Ambrose, Psalm cxviii. ser. 8.)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Fornication.\u0002 Invention of idols brought people to give way to spiritual fornication, and corruption of manners. (Worthington) --- They freely practised what was sanctioned by the example of their gods. (St. Augustine, City of God ii. 7., and 3 Kings xiv. 24., and 4 Kings xxiii. 7, 3.) (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Beginning.\u0002 Truth is always prior to falsehood. (Haydock) --- Josephus (Jewish Antiquities i. 4.) says, idolatry commenced in the 8th generation, and the Jews assert, under Enos. \"Then began the name of God to be profaned,\" as the Chaldean, &c., translate, Genesis iv. 26. (St. Jerome, q. Heb.) --- The corruption of morals was the natural consequence, ver. 12. --- \u0001Ever.\u0002 Christ shall destroy them. (Calmet)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Servants.\u0002 This was at first done privately, and made the way for public idolatry. Calvin attempts to refute this assertion, maintaining that Laban's idols were more ancient, and not images. But this argument is nugatory, as \u0001theraphim\u0002 may be rendered either \u0001images,\u0002 (Protestants, 1552.) or \u0001idols.\u0002 (Protestants, 1603.) The latter version is preferable, as Laban called them his gods, and the Greek and Latin have idols. It is also certain, that Ninus set up the image of his father, Jupiter Belus, to be honoured by the people, before Abraham's time; and the fathers agree, that the making of images in memory of the dead, was the first occasion of idolatry. (St. Chrysostom, hom. 87. in Matthew; St. Jerome in Osee ii., &c.) (Worthington) --- Nimrod ordered divine honours to be paid to his deceased son. (Gul. Paris. Leg.) --- Yet this fact is not certain. Diophante, the Lacedemonian, assigns the same origin to idolatry as is here given. (Grotius)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Ignorant.\u0002 The arts of sculpture and painting may be prejudicial, (Calmet) and were therefore banished by Moses from his republic, (Philo) as the Jews were so prone to idolatry, chap. xv. 4. The case is different with us. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Name.\u0002 It cannot with propriety be given to any but God. (Worthington) --- The Jews explain this of the name Jehovah, which they will never pronounce. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Children.\u0002 This was done by the Chanaanites, Hebrews, &c., chap. xii. 23., and Isaias lvii. 5. --- \u0001Hidden.\u0002 The sacrifices of Ceres, Bacchus, &c., were performed in the dark, and horrible impurities were committed, Ephesians v. 12. --- \u0001Madness.\u0002 Before they be initiated in the mysteries of Ceres, or prostitute themselves in honour of the deities of impurity, (Josephus, Jewish Antiquities xviii. 4.) in the very temples. \u0001Quo non prostrat femina templo?\u0002 (Juvenal ix.) (Calmet) --- Many crimes proceed from idolatry. (Worthington)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Mad.\u0002 Like the Bacchanalian women, running crowned with serpents, and eating raw flesh. --- \u0001Lies.\u0002 The delusions of the devil, or the fraud of priests. --- \u0001Easily.\u0002 Those who believe not in religion, or in the power of him by whom they swear, can give no security by an oath. They fear no harm, ver. 29. Yet they are perjured if they believe Jupiter, for example, to be a god, (St. Augustine, ep. 54. ad Pub.) and if they do not, they are impious; abusing an oath, which is in itself sacred. (Calmet)" }, { "marker": "Ver. 31.", "first": 31, "last": 31, "text": "\u0001Just.\u0002 Literally, \"the punishment of sinners always walketh about,\" &c. (Haydock) --- \"The stone does not hear thee speaking, but God punishes the deceiver.\" (St. Augustine) --- The pagans supposed that their idols sometimes punished perjury. (Juvenal, Sat. viii.) --- It is God who does it. (Calmet)" } ] }, { "chapter": 15, "slug": "id1163.html", "header": "Wisdom xv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Mercy.\u0002 The pagans have no real respect for their gods: they fear them not. (Calmet) --- But we know that Thou governest all, (Haydock) and will punish us, if we transgress. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Us.\u0002 He wrote after the captivity, when the Jews abhorred idolatry, (Calmet) as they might also do at the beginning of Solomon's reign. (Haydock) --- \u0001Picture.\u0002 It is not certain that the art was known in the days of Moses, or that he expressly forbade it. Pliny says it was discovered at Corinth, by making the outlines of a man's shadow on the wall. Afterwards one colour was used, till a variety was found to represent things more perfectly, (L. xxxv. 3, 4.) so as to deceive the senses, for which reason it is styled \u0001a fruitless labour.\u0002 (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Clay.\u0002 In death, those who have trusted in creatures, shall be abandoned by all." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Worketh.\u0002 God gives life, and also the rational soul, Genesis ii. 7." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Evil.\u0002 This is the maxim of worldlings. (Calmet) --- \u0001Virtus post nummos.\u0002 (Horace, i. ep. 1.) --- Our occupations are like those of children. They presently perish, or we must quit them. (St. Chrysostom, hom. xlvii. ad Pop.) --- We must strive to act our part well. Libertines deem this life a comedy, and represent religion as an imposition. (Calmet) --- They are like atheists, as they leave the true God, who seek gain by idols. (Worthington)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "In their pride, they threaten more than they can perform, (Isaias xvi. 6.) or they take images to be gods, which infants only imagine are men, as Lactantius observes, quoting Lucilius,---" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Beasts.\u0002 They are deformed, (Haydock) and seem to have been cursed by God, like the serpent, Genesis iii. 14. (Calmet) --- \u0001Fled from.\u0002 Or \"have banished\" (Lorin.) God's praise, claiming it for themselves. (Menochius)" } ] }, { "chapter": 16, "slug": "id1164.html", "header": "Wisdom xvi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Things.\u0002 Septuagint, \"therefore by similar things they,\" &c. (Haydock) --- The Egyptians were punished for their idolatry by beasts, though they worshipped them, (Haydock) being infested with insects, frogs, locusts, &c., (chap. xii. 23., and Exodus viii., and x.; Calmet) and seeing their first-born perish for their cruelty. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Meat.\u0002 The second time, God gave them in his anger: but still he dealt favourably with his people, (Exodus xvi. 13., and Numbers xi. 7.; Calmet) punishing them as a father, for their amendment. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001They indeed desiring food,\u0002 &c. He means the Egyptians; who were restrained even from that food which was necessary, by the frogs and the flies that were sent amongst them, and spoiled all their meats. (Challoner) --- Exodus viii. 3. (Calmet) --- \u0001These.\u0002 The Israelites. (Challoner) --- \u0001New meat.\u0002 Quails. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Sign of salvation.\u0002 The brazen serpent, an emblem of Christ our Saviour; (Challoner) and of the obedience which they should shew to God's commands. (Calmet) --- The sign could have no inherent value; but, as a token of God's favour, was the means of curing the people. (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Plaster, malagma.\u0002 The remedy ordained by God was not naturally efficacious. (Calmet) --- \"Every wound of the soul has its medicine in the Scriptures.\" (St. Augustine, Psalm xxxvi.)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The fire had more force.\u0002 Viz., When the fire and hail mingled together laid waste the land of Egypt, Exodus ix. (Challoner) --- This destroyed the useful cattle, but not such as infested the Egyptians. (Worthington) --- The water seemed to nourish the flames, 3 Kings xviii. 39." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Mitigated.\u0002 The Egyptians could not banish the insects with fire and smoke, (Jansenius) or the storm sent by God, did not exterminate the sciniphs, which had caused the magicians to acknowledge a miracle, Exodus viii. 18. The frogs and flies were already gone, Ibid.[Exodus viii.?] 11., and 31. (Calmet)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Angels.\u0002 See Exodus xvi. (Worthington) --- If angels stood in need of food, they could have nothing more delicious. So water is styled \u0001honey,\u0002 to denote its excellence, Psalm lxxvii. 25., Leviticus xx. 24., and Joel iii. 18. --- \u0001Taste.\u0002 These expressions are figurative. (Calmet)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Sustenance.\u0002 Literally, \"substance,\" which some explain (Calmet) of God himself preparing this delicious food. (Naz. or. xlix.) --- \u0001Liked.\u0002 So that if a person wished to eat an egg, &c., the manna became one, without altering its appearance, which is the case in the blessed Eucharist. (Valentia, 4 disp. 6., &c.) --- But this opinion supposes a continued miracle, which seems not necessary, and it is generally believed that the taste alone was changed, which St. Augustine and others restrain to God's \u0001faithful\u0002 servants, otherwise the Hebrews could not have been disgusted with manna, Numbers xi. 6., and xxi. 5. To these it was therefore simply manna. But the others found in it whatever they could desire. (St. Gregory, Mor. vi. 9.) --- Yet according to others, (Haydock) both enjoyed the same privilege. (Menochius) --- We cannot account for men's fancies." }, { "marker": "Ver. 26.", "first": 26, "last": 26, "text": "\u0001Word.\u0002 Deuteronomy viii. 3., and Matthew iv. 4. Fruits, of themselves, could not support man. (Calmet)" }, { "marker": "Ver. 28.", "first": 28, "last": 28, "text": "\u0001Light.\u0002 Those who desire to receive any favour must seek it with diligence, as the manna was to be gathered before sun-rise. (Clarius.) (Calmet)" }, { "marker": "Ver. 29.", "first": 29, "last": 29, "text": "\u0001Water.\u0002 The ungrateful and negligent shall find their hopes frustrated, (Calmet) as well as the wicked, who expect salvation (Worthington) without a change of manners. (Haydock) --- Ingratitude stops the fountain of grace. (Menochius)" } ] }, { "chapter": 17, "slug": "id1165.html", "header": "Wisdom xvii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Souls.\u0002 The Egyptians, who were punished with horrible darkness, as they had followed an unjust, dark, and cruel policy against the Hebrews." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Providence,\u0002 and day-light, like incorrigible slaves, in prison. (Calmet) --- The Egyptians were three days in darkness, (Exodus x. 22.) and the Gentiles continued without faith in God, till after Christ's resurrection. (Worthington) --- Only few served him, before that glorious event." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sins.\u0002 This interior darkness was punished with the exterior one. (Calmet) --- \u0001Forgetfulness.\u0002 Of each other, being concerned only for themselves, (Haydock) or they seemed to be forgotten by Providence, or buried in \u0001Lethean,\u0002 most dismal obscurity. The interpreter thus mentions Cocytus, without sanctioning poetical fables, Job xxi. 33. (Menochius) --- \u0001Exceeding.\u0002 Greek, \"spectres.\" (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fire.\u0002 Like lightning, which would not allow them leisure to distinguish objects. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Rebuked.\u0002 Or chastised. (Haydock) --- The magicians could not imitate this miracle, nor secure themselves from its horrors. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fear.\u0002 the Egyptians kept serpents in their houses, and fed them. But now, neglecting to shew this attention, they were affrighted with their hissing. --- \u0001Air.\u0002 Or could live. They seemed to wish for death, (Calmet) like the damned, but it fled from them. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Things.\u0002 The wicked are most cowardly. (Calmet) --- \"Crimes may be safe; they cannot be secure.\" (Seneca, ep. xcvii.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Thought.\u0002 And giving way to despair, when it is extreme." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Expectation.\u0002 Or fear. Such an one is filled with a mortal anxiety." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Them.\u0002 From the sight of spectres, and remorse of conscience." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Irons.\u0002 Darkness forced them to stay where they were. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Birds.\u0002 Nothing can afford comfort to the affrighted. (Menochius)" } ] }, { "chapter": 18, "slug": "id1166.html", "header": "Wisdom xviii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Their.\u0002 The Hebrews' (Menochius) or rather the Egyptians' \u0001voice.\u0002 The land of Gossen was preserved from these horrors, (Calmet) though such Egyptians as might be found there, were exposed to them; and their dismal lamentations made the people of God appreciate their own happiness. They are styled \u0001saints,\u0002 (Haydock) as the Church is holy, and has always some saints in her society. Out of it there is no sanctity. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Therefore.\u0002 \"Instead of those things, \" (Greek) darkness and complaints, (Haydock) God led away his people in triumph. (Habacuc iii. 3.) --- \u0001A harmless sun.\u0002 A light that should not hurt or molest them; but that should be an agreeable guest to them; (Challoner) or the desert should receive them, where they should be provided with food. (Menochius)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Was.\u0002 Literally, \"began.\" (Haydock) --- In Egypt, the Hebrews themselves were unacquainted with the law, which was given at their arrival at Sinai, and by means of the Greek version, and the propagation of the gospel, it was more divulged. (Calmet) --- The unwritten law was, however, better preserved in that nation, than in any other: and the Jews were selected, in order that they might communicate the treasure to all. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001One child.\u0002 Viz., Moses. (Challoner) --- He was preserved to be the leader of the Hebrews, when the Egyptians were drowned (Worthington) in the Red Sea. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fathers.\u0002 God had assured the patriarchs, that he would visit his people, and Moses had told them what would take place, during the night of their deliverance, Exodus iv. 22., and xi. 4. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Men.\u0002 The patriarchs. Their children, the Israelites, offered in private the sacrifice of the paschal lamb; and were regulating what they were to do in their journey, when that last and most dreadful plague was coming upon their enemies. (Challoner) --- \u0001Alike.\u0002 The feast was a bond of union with God and their neighbour, (Calmet) and the Hebrews resolved to be always true to one another both in prosperity and adversity. (Haydock) --- \u0001Fathers.\u0002 Abraham, &c. Songs usually accompanied feasts, and the promises made to the patriarchs filled the Hebrews with confidence that they would shortly take possession of Chanaan. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Noblest.\u0002 The first-born (Challoner) of Pharao, and those of slaves and cattle, were slain, Exodus xii. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Course.\u0002 This description of the decree, or angel of the Lord, is most magnificent. The Church applies it to Christ's nativity, who is thought to have been born at midnight. (Calmet) --- It insinuated his coming, when the world should enjoy a profound peace, though buried in the darkness of ignorance. (Worthington)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Visions.\u0002 These informed the Egyptians, that their miseries were not to be attributed to any natural cause. The dying proclaimed the same, as Moses had done, Exodus xi. 4." }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Living.\u0002 Whom the angel was prevented from attacking, Numbers xvi. 47. (Calmet)" }, { "marker": "Ver. 24.", "first": 24, "last": 24, "text": "\u0001Priestly.\u0002 Literally, robe of the \u0001poderis,\u0002 (Haydock) \"reaching down to the feet,\" and made of sky-blue linen, with pomegranates and bells at the bottom. (Calmet) --- The colours represented the four elements. (Haydock) --- See St. Jerome, ep. cxxviii.; Josephus, [Jewish Antiquities?] iii. 8. --- \u0001Fathers.\u0002 The twelve descendants of Jacob, whose names appeared in the stones of the breast-plate, Exodus xxviii. 17. --- \u0001Majesty.\u0002 On a golden plate worn by the high priest on his forehead, was inscribed \"Holiness to the Lord.\" (Ibid.[Exodus?] xxxvi.) (Calmet) --- \u0001Sanctitas Jehova.\u0002 (Menochius)" }, { "marker": "Ver. 25.", "first": 25, "last": 25, "text": "\u0001Afraid.\u0002 Or shewed a regard for them. (Haydock) --- Great is the power of a saint, of holy vestments, and of prayer. (Menochius) --- \u0001Enough.\u0002 God did not intend to exterminate his people, as he had done the first-born of Egypt. (Calmet)" } ] }, { "chapter": 19, "slug": "id1167.html", "header": "Wisdom xix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Knew.\u0002 God foresaw the malice of the Egyptians against his people, but as not the author of it. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Care.\u0002 Literally, \"solicitude,\" (Haydock) so that they would not allow them time to prepare victuals." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Necessity.\u0002 God permitted them to be blinded by their own obstinacy. (Calmet) --- They rushed headlong into the channel of the Red Sea. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Beginning.\u0002 It seemed susceptible of any form; and the elements appeared to be of another nature. The fire burnt in water, the sea retired, &c., chap. v. 21., and xvi. 24." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Field.\u0002 Like a meadow, (Calmet) \u0001germinans,\u0002 \"growing grass.\" (Septuagint) (Haydock) --- Pliny ([Natural History?] xiii. 25.) attests, that \"the Red Sea, and all the eastern ocean, are full of wood.\" The Hebrews passed with as much ease as in a \u0001desert,\u0002 (Psalm cv. 9., and Isaias lxiii. 13.) or place of pasture, while the sea seemed to be in quest of other channels. (Calmet) (Genesis i. 9.) (Haydock)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Thunders.\u0002 Which took place at the destruction of Sodom, for their warning. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001In another.\u0002 Literally, \"but there was another respect (\u0001or\u0002 punishment) of them, because unwillingly they received strangers,\" Genesis xix. 1. (Haydock) --- The Amorrhites would not admit the Israelites, Numbers xxi. 21. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Laws.\u0002 Or \"rights,\" \u0001justitiis.\u0002 The Hebrews acknowledged the civil authority (Menochius) of Pharao, though they adopted not his religion, chap. xviii. 4. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Changed.\u0002 The meaning is, that whatever changes God wrought in the elements by miracles in favour of his people, they still kept their harmony by obeying his will. (Challoner) --- He answers the objection of philosophers, who argued against the possibility of miracles, as being against the established laws of nature. But they induce no more confusion than the various strings of a harp, when they are touched with skill, though they have each their respective name and sound. The ancients frequently compared the harmony of the universe to a musical instrument. See plut.[Plutarch?] Macrobius, som. ii. --- \u0001Sight.\u0002 Septuagint add, \"of what happened\" (Haydock) in those miraculous changes." }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Water.\u0002 Men, &c., passed through the Red Sea, while frogs got into houses." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Therein.\u0002 For the punishment of the Egyptians, chap. xvi. 18. (Calmet) --- \u0001Food.\u0002 Manna. (Challoner) --- Septuagint, \"immortal food,\" ambrosia. (Haydock) --- \u0001Place.\u0002 This conclusion agrees very well with the preceding observations. But it seems some thing should be said respecting the original petition for wisdom; whence we conclude, with Grotius, that the work is imperfect: (Calmet) though this is by no means clear, as the prayer is sufficiently expressed in the nine first chapters, if not in the whole book, and God answers it, 3 Kings ix. (Haydock)" } ] } ] }, "zec": { "book": "zec", "intro": [ { "text": "THE PROPHECY OF ZACHARIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner)" }, { "text": "He is the \"most obscure and longest of the twelve [minor prophets];\" (St. Jerome) though Osee wrote the same number of chapters. (Haydock)" }, { "text": "Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by \u0001Jeremias,\u0002 in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet)" }, { "text": "His name signifies, \"the memory of the Lord.\" (St. Jerome)" }, { "text": "He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)" } ], "intro_slug": "id710.html", "chapters": [ { "chapter": 1, "slug": "id711.html", "header": "Zacharias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Barachias\u0002 adopted him, (1 Esdras v. 1.) or rather Addo was his grandfather." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Angry,\u0002 as he has severely chastised them. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Turn ye.\u0002 Such expressions admonish us of our free-will, and when we answer, \u0001convert us,\u0002 &c., (Lamentations v. 11.; Calmet) we confess that God's grace preventeth us. (Council of Trent, Session vi. 5.) (Worthington) --- We may \u0001resist\u0002 the Holy Spirit, (Haydock) and reject his graces. The prophet exhorts the people to lay aside all former negligence, (Calmet) and proceed with the temple. (Haydock) --- It had been commenced about two months before, Aggeus ii. 1, 16." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Always.\u0002 He seems to hint, that after Malachias prophets would be sent no more till Christ should appear; or, that God's word should be fulfilled (ver. 6.) though the prophets were dead. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Fathers.\u0002 They felt their effects. (Haydock) --- \u0001Returned;\u0002 being converted by the sight of God's judgments, Osee iv. 1., and 2 Esdras i. 6." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sabath.\u0002 These names were brought from Chaldea. The month was lunar, and corresponded sometimes with parts of our December and January, at other times with January, or with that and the following month. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001A man.\u0002 An angel in the shape of a man. It was probably St. Michael, the guardian angel of the Church of God. (Challoner) --- It is plain that he was an angel, ver. 11. (Worthington) --- He appears in obscurity, to shew the distress of the nation. (Calmet) --- \u0001Among.\u0002 Septuagint, \"between two shady mountains.\" (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001These are they,\u0002 &c. The guardian angels of provinces and nations. (Challoner) --- The Jews believed that each nation had such an angel, who had to give an account to one in higher authority. God proportions his revelation to their ideas." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Rest.\u0002 All the country under Michael's care enjoyed peace, (Calmet) in the second year of Darius. (Haydock) -- The \u0001red horse\u0002 implies slaughter, Apocalypse vi. 4. It was now repressed. (Tournemine)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001The seventieth year;\u0002 viz., from the beginning of the siege of Jerusalem, in the ninth year of king Sedecias, to the second year of king Darius. These seventy years of the desolation of Jerusalem and the cities of Juda, are different from the seventy years of captivity foretold by Jeremias; which began in the fourth year of Joakim, and ended in the first year of king Cyrus. (Challoner) --- Of these Daniel (ix.) speaks. The temple had also been destroyed now seventy years, (Worthington) and the angel prays, (Haydock) while the prophet begs that the people may be inspired to rebuild it. (Worthington) --- Michael takes occasion from the angels' report, to beseech the Lord to perfect what had been so well begun. He speaks not expressly of the temple, as Aggeus had prevailed on the people to commence that edifice. They had excused themselves that \u0001the time was not come,\u0002 as they probably dated from the burning of the temple; though its desolation began with the siege, thirty months before. See Jeremias xxv. 11., and xxix. 10. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Answered.\u0002 We have here a proof of the intercession of angel, and of its good effects. (Haydock) --- \u0001In me;\u0002 revealing God's will. (St. Jerome) --- Yet it seems to be St. Michael, chap. iv. 1. (Chaldean; Theod.[Theodotion\u0001 or \u0002Theodoret]) (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Zeal.\u0002 I will again treat her as my spouse. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Nations,\u0002 represented as four horns, ver. 18, 19. --- \u0001Evil,\u0002 through malice, and thus deserve themselves to be punished, Osee i. 4." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Line.\u0002 Soon after Nehemias came to rebuild the city. (Calmet)" }, { "marker": "Ver. 18-20.", "first": 18, "last": 20, "text": "\u0001Four horns,...four smiths.\u0002 The four horns represent the empires, or kingdoms, that persecute and oppress the people of God: the \u0001four smiths\u0002 or carpenters (for \u0001faber\u0002 may signify either) represent those whom God makes his instruments in bringing to nothing the power of persecutors. (Challoner) --- The Ammonites, &c., on the east, the Philistines on the west, the Idumeans and Egyptians on the south, and the Assyrians and Chaldeans on the north, had much molested God's people, and were therefore punished. (Worthington) --- The princes of Assyria and of Babylon, the kings of Persia and of Egypt, had all treated them ill; and these four empires have or will be destroyed by four chariots, (chap. vi. 1.) Nabopolassar, Cyrus, Alexander, and Antiochus, Daniel vii. 1., &c. St. Jerome, and many who usually follow him, understand the empires of the Chaldeans, Persians, Greeks, and Romans, to be designated by the horns, as the workmen mean the angels who have chastised those nations." }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Every.\u0002 Hebrew, \"at pleasure; none shall lift,\" &c. These kingdoms shall no longer prove formidable. (Calmet) --- \u0001Fray,\u0002 or \"terrify.\" Septuagint, \"to sharpen them in their hands. The horns are nations,\" &c. (Haydock)" } ] }, { "chapter": 2, "slug": "id712.html", "header": "Zacharias ii.", "notes": [ { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Another.\u0002 The angel who measured spoke to Michael. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Walls.\u0002 This must be understood of the spiritual Jerusalem, the Church of Christ. (Challoner) --- According to St. Augustine (in Psalm lxxi.) when the literal sense cannot be verified, we must have recourse to the thing prefigured; and thus what is here written, must be explained of the Church rather than of Jerusalem. (Worthington) --- A little before the fall of the latter, it was become so populous that the houses which had been built without the walls were enclosed. (Josephus, Jewish Wars vi. 6.) --- This multitude was a sort of pledge or figure of the crowds which should embrace the gospel." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Fire,\u0002 to enlighten and protect it. Arms will be unnecessary, Micheas v. 10., and Isaias ii. 4. The Church shall enjoy peace." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001North.\u0002 Many Jews had not yet returned, Esther, &c. --- \u0001Winds,\u0002 Ezechiel v. 2, 12. (Calmet) --- Gentiles, and ye children of Sion, flee from Babylon and from sin into the true Church. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Glory.\u0002 After restoring you to your own country, and rebuilding your cities, I will punish your enemies. (Calmet) --- After they have enjoyed prosperity, they shall feel the reverse. Hebrew \u0001Cabod,\u0002 (Haydock) means also \"a burden.\"" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Prey.\u0002 Two years after this (Calmet) the Assyrians revolted, and seized Babylon. (Justin i.) --- They slew the useless women: but Zopyrus betrayed the place to Darius, who hung 3,000 of the principal inhabitants, and demolished the walls. (Herodotus iii. 150.; Usher, year of the world 3489.)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Nations.\u0002 We know of none who embraced the Jewish law. But both the old and the new world submits to Christ. --- \u0001Dwell.\u0002 St. Michael represents the Messias. The latter preached and wrought miracles among the Jews, which rendered them inexcusable, John xv. 24. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Silent:\u0002 obey with reverence. (Haydock) See Habacuc ii. 20., and 1 Machabees i. 3. (Calmet) --- \u0001Habitation,\u0002 becoming man. (Menochius)" } ] }, { "chapter": 3, "slug": "id713.html", "header": "Zacharias iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Jesus,\u0002 or Josue, the son of Josedec, the high priest of that time. (Challoner) --- To him this literally refers. (Worthington) --- As high priest, he represented the nation, whom several calumniated to Darius, 1 Esdras iv., &c. God represses the adversary and adorns his people. It seems something has been done amiss, ver. 4. (Calmet) --- The high priest, (St. Jerome) or rather his sons, have married strangers. (Chaldean) (1 Esdras x. 18.) Many Fathers take Jesus for a figure of the Messias, covered with the sins of mankind. (Calmet) --- But the \u0001Orient\u0002 (ver. 8) would not thus be promised unto him, (St. Jerome) unless we consider him also as high priest. --- \u0001Satan.\u0002 Septuagint, \"the devil;\" the accuser and calumniator, Apocalypse xii. 10." }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The Lord said.\u0002 This may refer to the angel, or to the Father and the Son, Psalm cix. Both are styled Jehovah. --- \u0001Bread,\u0002 alluding to the nation, or to Jesus. Have not the suffered enough? (Amos iv. 11.) (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Garments.\u0002 Negligences and sins. (Challoner) --- Jesus had neglected to urge the building of the temple, or to repress unlawful marriages, 1 Esdras viii. (Worthington)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Change,\u0002 such as were worn on festivals. This shewed that the people should exchange adversity for joy." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Mitre,\u0002 (cydarim) the pontiff's tiara, of byssus, Exodus xxviii. 4." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Judge.\u0002 The high priests were at the head till the Machabees. (Josephus, Antiquities xi. 4., and xx. 8.) --- Yet the nation was, (Calmet) till Simon, (Haydock) always dependent; and the judges were under foreign kings or governors. (Calmet) --- \u0001Give thee,\u0002 &c. Angels to attend and assist thee. (Challoner) --- They are promised to help the pastors of the Church. (Worthington) --- They shall give information, ver. 9., and Exodus xxiii. 20. (Calmet) --- \u0001Of them.\u0002 Septuagint, \"who shall converse in the midst of these who stand:\" (Haydock) thy children shall succeed in the pontificate. (Theod.[Theodotion \u0001or\u0002 Theodoret])" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Portending men.\u0002 That is, men who by words and actions are to foreshew wonders that are to come; (Challoner) or rather they require prodigies before they will take courage to build the temple; or they understand how to explain such things. (Calmet) --- Orient; Christ, who according to his humanity is the servant of God, is called the Orient, from his rising like the sun in the east to enlighten the world. (Challoner) --- St. Luke explains this of Christ, (Worthington) recording the words of Zacharias. [Luke i. 78.] (Haydock) --- Christ's birth was most pure. He gave light to the world. Some would explain this of Zorobabel; but as he was already present, it would seem more applicable to Nehemias. Yet both were only figures of Christ, and could not efface the iniquity of Juda, &c. The Messias is styled the Bud, chap. vi. 12., and Isaias iv. 2., &c. (Calmet) --- \u0001Tsemach\u0002 signifies either \"the bud or the orient.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001The stone.\u0002 Another emblem of Christ, the rock, foundation, and corner-stone of his Church. --- \u0001Eyes.\u0002 The manifold providence of Christ over his Church, or the seven gifts of the Spirit of God. (Challoner) --- The Jews were lately returned from a country where seven chief officers were styled \"the king's eyes,\" having to inform him of the conduct of governors, &c. Zorobabel shall build the temple, as a figure of Christ establishing his Church, chap. iv. 10. --- \u0001Grave.\u0002 Septuagint, \"dig a pit.\" The rest agree with us. Christ adorns and instructs his Church. (Calmet) --- \u0001Day.\u0002 The day of the passion of Christ, the source of all our good: when this precious stone shall be graved, that is cut and pierced with whips, thorns, nails, and spear. (Challoner)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Tree.\u0002 All shall be peace and concord. (Haydock) --- They shall communicate to each other spiritual goods, abounding in the Church. (Menochius)" } ] }, { "chapter": 4, "slug": "id714.html", "header": "Zacharias iv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Again.\u0002 He had been with Jesus, chap. iii. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A candlestick,\u0002 &c. The temple of God that was then in building; and in a more sublime sense, the Church of Christ. (Challoner) --- Some, with the Jews, apply this to the synagogue: but most explain it of the Church, the lamp denoting Christ, and the seven lights all his pastors; the two olives, Enoch and Elias, Apocalypse xi. (Worthington) --- The angel explains the latter of Jesus and Zorobabel, ver. 14. The lights are the same with the angels, (ver. 10) and eyes, (chap. iii. 9.) subservient to these great men. Perhaps no candlestick of this description ever existed, though it alludes to that of Moses in some respects, Exodus xxxvii. (Calmet) --- \u0001Lamp.\u0002 Hebrew \u0001gullah,\u0002 (Haydock) a round vessel for oil. (Menochius) --- It was filled from the two olive-trees, and supplied the seven lights by tubes. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Are?\u0002 Thou art a prophet, and art thou ignorant? (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001To Zorobabel.\u0002 This vision was in favour of Zorobabel, to assure him of success in the building of the temple, which he had begun, signified by the candlestick; the lamp of which, without any other industry, was supplied with oil dropping from the two olive-trees, and distributed by the seven funnels or pipes, to maintain the seven lights. (Challoner) --- Zorobabel might thus be comforted with the assurance that God would protect his Church. (Worthington) --- \u0001Spirit,\u0002 represented by the eyes. The Messias would receive the fulness of this spirit, Isaias xi. 2. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Great mountain.\u0002 So he calls the opposition made by the enemies of God's people; which, nevertheless, without any army or might on their side, was quashed by divine Providence. (Challoner) --- It may also mean Sion covered with ruins. --- \u0001Chief;\u0002 either the first or the last \u0001stone.\u0002 (Calmet) --- \u0001Equal grace.\u0002 Shall add grace to grace, or beauty to beauty. (Challoner) --- He shall greatly adorn it. Hebrew, \"when they shall lift it (the stone) up, \u0001they will exclaim:\u0002 Let it be agreeable and loved.\" (Calmet) --- Protestants, \"He shall bring forth the head-stone thereof with shoutings, \u0001crying:\u0002 Grace, grace unto it.\" The people filled the air with their cries, when the temple was founded fourteen years before. (Haydock) --- This second attempt shall be more successful. The temple was finished in four years, 1 Esdras v. 16., and vi. 16. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Little days.\u0002 That is, these small and feeble beginnings of the temple of God. (Challoner) --- Ye of little faith shall rejoice when you shall behold Zorobabel surmounting all difficulties. (Calmet) --- \u0001Plummet.\u0002 Literally, \"the stone of tin.\" He means the builder's plummet, which Zorobabel shall hold in his hand for the finishing the building. (Challoner) --- The Hebrew style all weights \u0001stones,\u0002 Deuteronomy xxv. 13. (Calmet) --- \u0001Eyes.\u0002 The providence of God, that oversees and orders all things; (Challoner) or the assistance of the seven chief angels, Tobias xii. 15., and Apocalypse i. 4. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Branches:\u0002 the divine and human nature in Christ. (Worthington) --- They are the same with the two trees, ver. 11. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Two sons of oil.\u0002 That is, the two anointed ones of the Lord; viz., Jesus, the high priest, and Zorobabel, the prince. (Challoner) --- The Hebrews have hot many adjectives. Thus they say, \u0001the son of perdition,\u0002 for a lost son. Septuagint, \"sons of fatness.\" Aquila and Theodotion, \"of splendour;\" two illustrious personages. (Haydock) --- One was head in religious, the other in civil matters. (Calmet) --- Both were appointed by God, and co-operated for the welfare of the people, as the church and state ought to act for the common good, and assist each other. (Haydock) --- Jesus and Zorobabel were to repair the damages done by the Chaldeans. They were assisted by the seven \u0001administering\u0002 spirits, Hebrews i. 14. (Calmet)" } ] }, { "chapter": 5, "slug": "id715.html", "header": "Zacharias v.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Eyes\u0002 of the soul. (Menochius) --- \u0001Volume.\u0002 That is, a parchment, according to the form of the ancient books, which, from begin rolled up, were called \u0001volumes.\u0002 (Challoner) --- Such are still used in the synagogues. They were usually written only on one side. (Calmet) --- Septuagint have read \u0001e\u0002 at the end of \u0001megilla,\u0002 and render \"a scythe,\" (Haydock) indicating chastisement. Aquila and Theodoret have \u0001Diphthera,\u0002 and Symmachus \u0001Kephalis.\u0002 (St. Jerome) --- The latter denotes the roller (Haydock) to which the parchment was sewed. (Menochius) --- The former signifies a book written on vellum, particularly that in which the poets say Jupiter marks the sins and punishments of mankind. The prophet saw a volume of this nature. (Calmet) --- The sins of the people, and the punishment designed for them, were described. It appeared \u0001flying,\u0002 to shew that the decree came from heaven. (St. Chrysostom, Il. xxvii. ad pop.) (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Cubits,\u0002 alluding to Judea, which was twice as long as it was broad. (Menochius) --- Many explain this vision and that of the woman, (ver. 7) of the Jews, (Calmet) after St. Jerome. (Haydock) --- But is seems rather to denote the Chaldeans, whose sentence had been long pronounced, and who were punished by the Persians, and by the Greeks, as by two women. If we understand the Jews, their iniquity was chastised by the Assyrians and Chaldeans. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001In like.\u0002 Protestants, \"shall cut off \u0001as\u0002 on that side standing to it.\" (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Thief.\u0002 Nabuchodonosor is often so styled. (St. Jerome iv. 7.) This title comprises all the injuries done to man, as he that \u0001sweareth falsely\u0002 refers to those where God's honour is concerned (Calmet) more immediately. (Haydock)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "Vessel. Hebrew epha. (Calmet) --- Eye. This is what they fix their eye upon, or this is a resemblance and figure of them, viz., of sinners. (Calmet) --- Protestants, \"resemblance.\" (Haydock) --- This is their picture. (Calmet) --- Septuagint, \"wickedness;\" áunom. (Haydock) --- U is often mistaken for i. (St. Jerome) Yet here the Septuagint seems equally intelligible, ver. 8. (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Talent,\u0002 or weight, (Haydock) called a stone, ver. 8. --- \u0001Vessel,\u0002 like the idol Canopus." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001He cast.\u0002 Hebrew (Calmet) according to Theodotion, (St. Jerome) \"She cast herself into the epha,\" &c. (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Women.\u0002 They often represent nations; and here the Jews understand the Medes and Greeks, who punished the Chaldeans. St. Jerome rather thinks that the Assyrians and Chaldeans are meant, carrying away Israel and Juda. Yet the former supposition seems preferable, as the woman in the vessel signified the wickedness of Babylon. --- \u0001Kite.\u0002 Moderns have, \"stork:\" the true sense is uncertain. (Calmet) --- The Jews became blind and hardened on account of their avarice and perjuries. (Worthington)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The land of Sennaar,\u0002 where Babel or Babylon was built; (Genesis ix.) where note that Babylon, in holy writ, is often taken for the city of the devil, (that is, for the whole congregation of the wicked) as Jerusalem is taken for the city and people of God. (Challoner) --- Antichrist will begin his reign at Babylon. (Worthington) --- Yet this is not clear. (Haydock) --- The Chaldeans are driven from the countries which they had seized, and confined to their own territory, by the Persians and Greeks; or, if we explain it of the Jews, many of them remained at Babylon, and did not return to defile their own country. Only those whose hearts were \u0001touched\u0002 by God returned, 1 Esdras i. 5. (Calmet) --- \u0001Sennaar\u0002 means \"excussion.\" The Jews have been driven by the Chaldeans and Romans into all parts. (Menochius)" } ] }, { "chapter": 6, "slug": "id716.html", "header": "Zacharias vi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Four chariots.\u0002 The four great empires of the Chaldeans, Persians, Grecians, and Romans; or, perhaps, by the fourth chariot are represented the kings of Egypt and of Asia, the descendants of Ptolemeus and Seleucus. (Challoner) (See Daniel ii.) (Worthington) --- The chariots seem to represent the same thing as the four horns, (chap. i. 18.) namely, the punishment of the four empires. The angel says nothing of the first chariot, as the Chaldeans, who overthrew the Assyrians, were now devoid of power. --- \u0001Brass,\u0002 or hard; signifying that the chariots were designed to bruise nations. (Calmet) --- Empires depend on the decrees of God. (Menochius) --- The two mountains may denote the passes of Cilicia, through which the conquerors must pass from Egypt and Syria to Babylon. (Tournemine)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Red.\u0002 The Chaldeans were bloody towards the Jews, and clothed in red, Nahum ii. 3. (Menochius)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Strong;\u0002 (Protestant marginal note) the text has \"bay.\" (Haydock) --- Some Greek copies read erroneously, red. (St. Jerome) --- Others have, variegated, as ver. 7. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Winds.\u0002 These angels go throughout the world to punish, Daniel x. 13. We commonly suppose the tutelar angels to be for the defence of their kingdoms. (Calmet) --- But they may often promote our real welfare by chastisements. (Haydock) --- The four monarchies fight like the winds, and soon disappear. (Menochius)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001North.\u0002 So Babylon is called, because it lay to the north in respect of Jerusalem. The black horses, that is, the Medes and Persians, and after them Alexander and his Greeks, signified by the white horses, went thither because they conquered Babylon, executed upon it the judgments of God, which is signified [in] ver. 8 by the expression of \u0001quieting his spirit.\u0002 (Challoner) --- The Persians are \u0001black,\u0002 afflicting the Jews under Assuerus, and hindering the temple. (Menochius) --- Cambyses meditated their utter ruin, chap. ii. 20. (Haydock) --- \u0001White.\u0002 Alexander was of a beneficent temper when he was not intoxicated. He fought for glory, and was kind to the Jews. (Calmet) --- \u0001South:\u0002 Egypt, which lay to the south of Jerusalem, and was occupied first by Ptolemeus, and then by the Romans. (Challoner) --- The Lagides were some good and some very bad princes, represented by the \u0001grisly\u0002 colour. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Strong.\u0002 Septuagint, \"variegated;\" \u0001psaroi,\u0002 (Haydock) \u0001sturnini.\u0002 (St. Jerome) --- \u0001Earth.\u0002 This well describes the ambition and power of the Seleucides, particularly of Antiochus the great, (Calmet) or of the Roman generals down to Cæsar. (Menochius)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Spirit.\u0002 Septuagint, \"wrath or fury.\" (Haydock) --- Nabopolassar overcame the Assyrians, Cyrus the Chaldeans, as Alexander would shortly treat the Persians." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Holdai,\u0002 &c. They had brought presents for the temple, which are to be used to make crowns for Jesus and Zorobabel, ver. 13. (Calmet) --- The names are interpreted by the Septuagint, \"of the princes and of its useful things, and of those who have known it, (\u0001captivity\u0002) and thou,\" &c. (Haydock) --- Helem and Hem are afterwards mentioned instead of Holdai, ver. 14. (St. Jerome)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Crowns.\u0002 Chaldean, \"a great crown.\" Septuagint, ver. 14., \"a crown;\" perhaps like the pope's (Menochius) --- \u0001Jesus.\u0002 When the prophet set the crown on the high priest's head, in order to shew that it did not belong to him, except as a figure of the Messias, he added, \u0001behold a man,\u0002 who is also God, called \u0001Orient,\u0002 or \"raising up,\" and establishing the kingdom, which was promised to David. (St. Jerome) (Worthington)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "Orient. Protestants, \"the branch, and he shall grow up out of his place.\" (Haydock) --- Hebrew, \"under \u0001or\u0002 from himself.\" This alludes to the miraculous birth of Christ, (Isaias xi. 1.) whom the prophet had principally in view; though his hearers might naturally understand (Calmet) Zorobabel, who was to preserve the royal family and build the temple. (Theodoret; St. Jerome) --- Yet he was only a shadow of the Messias, chap. iii. 8. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Glory.\u0002 Septuagint, \"virtue,\" or \"receive strength\" and courage, \u0001areten;\u0002 (Haydock) or one of the crowns, as prince of Juda, ver. 10. (Calmet) --- \u0001Both.\u0002 That is, he shall unite in himself the two offices or dignities of king and priest. (Challoner) --- Zorobabel and Jesus shall act in concert. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Helem.\u0002 Septuagint, \"the crown shall be for those who expect him.\" (Haydock) --- \u0001Hem.\u0002 Septuagint, \"for grace.\" Hebrew \u0001chen.\u0002 (St. Jerome) --- Thus proper names are frequently interpreted. (Haydock) --- The crowns were not to be worn, but to be deposited in the temple, 1 Machabees i. 23. (Calmet) --- The names of those four who had contributed towards their making, were to be inscribed upon them. Helem and Hem are the same with Holdai and Josias. (Menochius) --- The Jews say Hem or Daniel, and his three companions, brought gifts. (St. Jerome)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Off.\u0002 Many Jews now assisted in the building, coming from all parts. The temple was thus finished in four years time; whereas Solomon, with all his riches and workmen, spent seven in building one. (Calmet)" } ] }, { "chapter": 7, "slug": "id717.html", "header": "Zacharias vii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Casleu,\u0002 in our November or December. (Calmet)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001And.\u0002 Septuagint \u0001from;\u0002 (St. Jerome) or, \"to Bethel sent Sarasar and Arbesesar, the king, and his men, to render the face of the Lord propitious.\" (Haydock) --- These were Persian governors under Darius, (St. Jerome) or Cutheans, (Theodoret) or Jews, at a distance from the temple, though in the country. (Menochius) ---But they seem rather to be some who had not returned. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001The fifth month.\u0002 They fasted on the tenth day of the fifth month; because on that day the temple was burnt. Therefore they inquire whether they are to continue that fast after the temple is rebuilt. See this query answered [in] ver. 19 of the following chapter. (Challoner) --- The third of the seventh month (ver. 5) was also a fast, on account of the death of Godolias, (Calmet) during the captivity, 4 Kings xxv. 8, 25. (Worthington) --- Septuagint, \"Has the sanctification entered hither in the fifth month, as they (\u0001or\u0002 I) have done?\" &c. (Haydock) --- Fasting and lamentation are styled sanctification, because they promote it; \u0001curatos quoque sanctificat;\u0002 (St. Jerome) if the proper conditions be observed. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Years,\u0002 from the ruin of the temple till the fourth of Darius. --- \u0001Unto me?\u0002 Did you grieve for the injury done to me; or was your sorrow caused by your own losses? The prophet gives not a direct answer; but sufficiently shews that exterior works of themselves are of little value. Whether the Jews entered into his sentiments or not, they still observe these fasts, though he said they should be changed into days of rejoicing, chap. viii. 19. (Calmet) --- The fast was good, but imperfect, wanting works of charity. (St. Gregory) (Worthington)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Yourselves,\u0002 to gratify the senses more than from necessity, and without doing it for God's \u0001glory.\u0002 (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Prophets.\u0002 He alludes to Isaias lviii. 3. See also Jeremias xiv. 12., and Joel ii. 12. The Jews were always too much attached to the letter, without minding the spirit of the law, being zealous for corporal rather than for spiritual works. --- \u0001South.\u0002 Several of these cities were occupied by the Idumeans. --- \u0001Plain,\u0002 or Sephala, which afterwards became flourishing and populous. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Judgment.\u0002 Avoid sinning, when you fast. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Devise.\u0002 Septuagint, \"wickedly remember in your hearts each one the evil of his brother.\" (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Depart,\u0002 so to leave the burden on their partner. (Hebrew) (Calmet) --- Literally, \"giving way;\" \u0001recedentem.\u0002 Pope Sixtus V, \u0001recedentes.\u0002 Septuagint, \"they gave a contemptuous back,\" (Haydock) like a slave, whom the whip cannot correct." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001As,\u0002 &c. Hebrew, \"of Samir;\" a stone used to polish jewels. Septuagint, \"disobedient.\"" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001So shall.\u0002 It seems the past time would be preferable; as Theodoret, St. Cyril, &c., understand it. (Calmet) --- Yet the Jews, whom the prophet addressed, were also reprehensible; and they or their posterity felt the effects of God's \u0001indignation,\u0002 when he scattered them throughout the world, as we see at present. Septuagint have the future; but Protestants the past tense, \"they cried,\" &c. (Haydock)" } ] }, { "chapter": 8, "slug": "id718.html", "header": "Zacharias viii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Jealous for her,\u0002 treating her as a spouse, (Calmet) and not neglecting her as one incorrigible. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Truth.\u0002 Idols and infidelity shall reign there no more. The Jews were more faithful after the captivity. But the Church of Christ is alone perfectly chaste. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Days.\u0002 If no prospect of such happiness now appear, is any thing difficult to Omnipotence? (Haydock) (Luke i. 37.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sun,\u0002 from Chaldea and the islands. This chiefly regards the Christian Church. (Calmet) --- Assyria and Chaldea lay to the north. The promises are too great for the synagogue. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Justice.\u0002 I will fulfil my promises, if they adhere to virtue. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Hire,\u0002 or \"reward;\" \u0001merces.\u0002 (Haydock) --- All their toils proved useless: (Calmet) the land would not yield her fruit. (Haydock) See Aggeus ii. 16. --- The temple had now been building two years, and then God sent his prophets and many blessings. --- \u0001Neighbour.\u0002 Civil broils and the enemy rendered all wretched, 1 Esdras iv." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Blessing.\u0002 As the nations could wish no greater curse than what you have experienced, so you shall now be regarded as a most happy people." }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Of peace,\u0002 or perfect. Shew no partiality." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Friend\u0002 means every neighbour, or all mankind, Luke x. 27, 36. Even thoughts must be guarded. (Calmet)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Fast.\u0002 They fasted on the ninth day of the \u0001fourth\u0002 month, because on that day Nabuchodonosor took Jerusalem, Jeremias lii. 6. On the tenth day of the \u0001fifth\u0002 month, because on that day the temple was burnt, Jeremias lii. 12. On the third day of the \u0001seventh\u0002 month, for the murder of Godolias, Jeremias xli. 2. And on the tenth day of the \u0001tenth\u0002 month, because on that day the Chaldeans began to besiege Jerusalem, 4 Kings xxv. 1. All these fasts, if they will be obedient for the future, shall be changed (as is here promised) into joyful solemnities. (Challoner) --- They had only inquired about the fasts of the fifth and seventh months but the two others were also to be omitted in times of joy. (Worthington) --- The Jews still observe all four. (Basnage v. 16.) --- They fast on the seventeenth of the fourth month, because the breach was then made in the walls, (Calmet) and Moses broke the tables of the law, according to the Jews, in St. Jerome. The ninth of the fifth month is also kept instead of the tenth, on which day the city was taken by the Chaldeans; (Calmet) and the Romans burnt the temple in the same month, as the Israelites had then formerly been sentenced to wander in the desert. (St. Jerome) --- It would be difficult for the Jews to prove all these assertions." }, { "marker": "Ver. 22.", "first": 22, "last": 22, "text": "\u0001Lord.\u0002 Many were converted in the days of Esther, (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached, Matthew xxiii. 15., and Acts ii. 11. Yet we must go to the Church to see this fully accomplished. (Calmet)" }, { "marker": "Ver. 23.", "first": 23, "last": 23, "text": "\u0001Ten men,\u0002 &c. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and other preachers of the Jewish nation. (Challoner) --- \u0001Skirt,\u0002 or hem, by which the Jews were distinguished, Numbers xv. 38., and Matthew ix. 20. (Calmet)" } ] }, { "chapter": 9, "slug": "id719.html", "header": "Zacharias ix.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Burden.\u0002 Preaching of the truth is disagreeable to infidels, and light to the faithful. (Worthington) --- \u0001Hadrach;\u0002 Syria, (Challoner) or a city near Damascus, on which it rested. The victories of Alexander and of the Machabees are here described. The former defeated the Arabs near Damascus, (which was betrayed to Parmenio) and having gained the victory at Issus, became master of Celosyria, of which he made Parmenio governor. (Calmet) --- \u0001Rest.\u0002 Septuagint, \"his sacrifice, for the Lord looks on men and on all the tribes of Israel.\" (Haydock) --- He wished for the conversion of all, and those who turn to him are not rejected. (St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Emath,\u0002 or Emesa, not far from Damascus. (Calmet) --- It shall also fall a prey to Alexander. (Haydock) --- \u0001Tyre\u0002 was become again very rich and strong, (Calmet) and gloried in its wisdom; yet was taken after a long and obstinate resistance (Haydock) of seven months, when the inhabitants were slain or sold, the city demolished, and the ships sunk. (Curt. iv.; Usher, year of the world 3672.) --- \u0001Sidon\u0002 made no resistance, as it hated the Persians. Yet Strato was forced to resign the throne to Abdolonymus, (Arian ii.; Just. xi.) which indicates some opposition. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Ascalon\u0002 was ruined. The other cities opened their gates, as Jerusalem did. (Josephus, Antiquities xi. ult.) --- Batis alone resolved to defend Gaza. He was dragged round the city when it was taken, after a siege of two months; the inhabitants were slaughtered or sold, and others brought in their stead. (Curt. iv.; Diod. Oly. cxii.)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Divider.\u0002 Hebrew \u0001mamzer;\u0002 \"bastard,\" or rather \"stranger.\" It is reported that Alexander was the illegitimate son of Nestabanes, whom Olympius took for Jupiter. (Plut.[Plutarch]; Just. xi.) --- But these might be popular reports. The sequel seems to shew that the Jews, &c., occupied the towns of the Philistines under the Machabees. (Chaldean) (Grotius) (Calmet) --- The \u0001divider\u0002 may denote any conqueror. (Menochius)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001His blood.\u0002 It is spoken of the Philistines, and particularly of Azotus, (where the temple of Dagon was) and contains a prophecy of the conversion of that people from their bloody sacrifices and abominations to the worship of the true God. (Challoner) --- Many pagans devoured the victims raw, and drank the blood of their enemies. These marks of cruelty and superstition shall cease when they adopt the law of Moses, Genesis ix. 4., and Leviticus vii. 26,. and xvii. 11. --- \u0001Governor,\u0002 or city of a thousand: (Calmet) Hebrew \u0001alup,\u0002 Micheas v. 2. (Haydock) --- \u0001Jebusite.\u0002 They probably embraced the faith with Areuna, 2 Kings xxiv. 16. The city was formerly styled Jebus. The towns of the Philistines shall not be distinguished from the rest, under the dominion of Juda. See 1 Machabees v. 66., and x. 78. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001War;\u0002 the Machabees. (Challoner) --- They stood up like a wall for the people and the temple. (Calmet) --- Hebrew, \"my house, on account of those going,\" &c. I will protect it better than an army. (Haydock) --- After the Machabees, God preserved the temple from profanation till he abandoned it after the death of Christ. (Calmet) --- Yet Pompey penetrated into the most holy place, and Crassus plundered the treasury. Both felt the effects of their impiety, and had no farther success. --- \u0001Oppressor;\u0002 tax-gatherer, (Haydock) sent by foreign tyrants. (Menochius) --- Till the Machabees, particularly Hircan, (Calmet) or Simon, his father, (Haydock) threw off the yoke, the Jews were always subject (Calmet) either to the Persians, to Syria, or to Egypt. (Haydock) --- Hircan's son, Aristobulus, took the title king, and governed in peace. (Calmet)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "King. Christ often came to Jerusalem; but his last entrance, to die for man's redemption, was most excellent. (Worthington) --- If the Jews had not wilfully blinded themselves, they could not mistake Him, as he is here so minutely described, possessing the most humble and the noblest qualities. Not knowing how to reconcile them, they feign one Messias glorious and another poor and despised; while others admit only of one, and reject either the abject or the exalted things which the prophets have spoken of him. The Church alone can reconcile these apparent contradictions in our Saviour's character. After predicting what would befall the Jews till about one hundred years before the birth of Christ, the prophet turns to Him who was the desire and comfort of the nation. (Calmet) --- \u0001Saviour.\u0002 Hebrew \u0001Noshah,\u0002 (Haydock) or \u0001Jesus.\u0002 (St. Jerome) --- \u0001Poor;\u0002 or \u0001meek,\u0002 as St. Matthew quotes it, after the Septuagint and Chaldean. (Menochius) --- They have read \u0001v\u0002 for \u0001i,\u0002 as \u0001hani\u0002 (Haydock) means \u0001poor.\u0002 (Calmet) --- Protestants, \"lowly,\" which may signify devoid of riches, or of pride. --- \u0001Ass.\u0002 Septuagint, \"yoked animal, and upon a young foal.\" (Haydock) --- The former denotes the Jews." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Chariot.\u0002 Arms shall be useless, Micheas v. 10. --- \u0001Earth.\u0002 This can be understood only of Christ's kingdom, (Calmet) though it allude to the greatest limits of the promised land. (Haydock)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Water;\u0002 from limbo, (St. Jerome; &c.; Worthington; St. Thomas Aquinas, iii. p. q. 52. a. 1; Calmet) and purgatory. See St. Augustine, de Genesis xii. 23., & ep. 99. (Menochius) --- Christ delivered the ancient patriarchs by virtue of his covenant, just sealed with his blood. Hebrew at present reads, \"and as for thee, \u0001Sion,\u0002 by the blood of thy covenant I have sent forth thy prisoners,\" &c., delivering the Hebrews out of Egypt by the paschal lamb. (Chaldean) But this text is suspected, as St. Jerome remarks no variation." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Hold.\u0002 Return ye, who stay behind, to Jerusalem. God will make good all that you abandon; or come, Judas has procured liberty for the people, 1 Machabees iv. 36. (Calmet) --- Embrace the gospel, and enter the Church. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Juda:\u0002 the Machabees. (St. Jerome) --- \u0001Filled,\u0002 or stretched the bow of Ephraim. (Calmet) --- The people shall act with vigour and union. (Haydock) --- \u0001Sons;\u0002 viz., the apostles, who, in the spiritual way, conquered the Greeks, and subdued them to Christ. (Challoner) --- The Machabees repressed the insolence of the Seleucides, who were of Greek extraction." }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Seen.\u0002 God miraculously interposed in favour of the Machabees, and his angels appeared at their head, 1 Machabees ii. 22., and v. 2., and x. 29., and xi. 8., and xv. 15. A handful of men thus routed vast armies, and asserted their independence, avenging religion and the state, which they restored to greater splendour. --- \u0001South,\u0002 whence storms usually arise in that country, Job xxxvii. 9. The angels confounded the enemy, 1 Machabees x. 30." }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Sling.\u0002 At first the Machabees had no other weapon, 1 Machabees iv. 6. The sling was much used, Judges xx. 16. --- \u0001Wine.\u0002 They will shed blood of the enemy so abundantly, and be all besmeared with it. They would never drink it, like the pagans, Leviticus xvii. 10. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Holy stones;\u0002 the apostles, who shall be as pillars and monuments in the Church. (Challoner) --- The Machabees are like a wall. They restore the altar of holocausts, built of fresh stones, 1 Machabees iv. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001The corn,\u0002 &c. His most excellent gift is the blessed Eucharist, called here \u0001the corn,\u0002 that is, the bread \u0001of the elect,\u0002 and the \u0001wine springing forth virgins,\u0002 that is, \u0001maketh virgins\u0002 to bud, or spring forth as it were like flowers among thorns, because it has a wonderful efficacy to give and preserve purity. (Challoner) --- It enables the weak to despise all things for the sake of virtue, and makes them fruitful and eloquent, as the original implies. (Calmet) --- Septuagint, \"a fragrant wine for virgins.\" (Haydock) --- Christ is the grain of wheat, which dying, brings forth much fruit, (John xii.) and \"of this wheat that bread is made which came from heaven,\" John vi. (St. Jerome) (Worthington) --- \"How shall not they have joy, who being inebriated with the cup of \u0001our\u0002 Saviour, are made virgins?\" This was partly verified in the days of the Machabees, to whom plenty was granted. (St. Jerome) (Haydock) --- Those who partake worthily of the blessed Eucharist, become strong and pure. (Menochius) --- Protestants, \"corn shall make the young men cheerful, (marginal note: grow, \u0001or\u0002 speak) and new wine the maids.\" (Haydock)" } ] }, { "chapter": 10, "slug": "id720.html", "header": "Zacharias x.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Snows.\u0002 Protestants, \"Bright clouds,\" or \"lightnings.\" (Haydock) --- God will presently grant your requests, after the persecution of Epiphanes. (Calmet) --- The \u0001latter season\u0002 is when fruit ripens, the acceptable time to sue for grace. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Vanity.\u0002 Jason prevailed on many to imitate the Gentiles, 1 Machabees i. 12." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Goats;\u0002 the leaders of the people, Jeremias l. 8. (Calmet) --- \u0001Vir gregis ipse caper.\u0002 (Virgil, Ec. vii.) --- Jason died in exile, Lysimachus was slain in the temple, Alcimus perished miserably, and Menelaus was hurled among ashes, 2 Machabees v. 5., and iv. 39., and xiii. 4., and 1 Machabees ix. 54. --- \u0001Battle.\u0002 The apostates have suffered: God will not abandon his flock, but raises up Mathathias, &c." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Corner,\u0002 to connect the building. The Machabees were not of the tribe of Juda; but it was the chief, and gave name to the rest. Judas was also a figure of Christ, the chief corner-stone, and he should be born of that tribe. --- \u0001Pin,\u0002 to fasten down the tent, or to hang things upon. These comparisons were not deemed mean, 1 Esdras ix. 8., and Isaias xxii. 23. --- \u0001Exactor.\u0002 The term may have a good as well as a bad sense. Taxes must be paid for the support of lawful governments. Judas forced other nations to pay tribute. (Calmet) --- The same term in Ethiopia, means \"a king.\" (De Dieu)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Riders.\u0002 The Syrians, with (Haydock) all their cavalry, were routed by a few ill-armed infantry. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Joseph.\u0002 All the tribes shall embrace the gospel at last. (Worthington) --- \u0001Back,\u0002 from the caverns to which they had fled." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Valiant.\u0002 Ephraim was a powerful and valiant tribe, Deuteronomy xxxiii. 17. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Whistle.\u0002 Christians are sweetly drawn by inspirations, without clamorous words. (St. Cyril) (Worthington) --- This expression shews the sovereign dominion of God. (Calmet) --- Septuagint, \"I will give them a sign.\" (Haydock)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Me.\u0002 The Jews were spread throughout the world, and adhered to their own customs. (Philo) See Acts ii. 8. --- While they enjoyed the greatest prosperity, they kept together in a small territory. It is wonderful how they have since increased." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001For them.\u0002 They returned from the places to which they had been dispersed during former wars, when Judas had liberated his country. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Sea.\u0002 The Jews pretend that the Bosphorus' straits were dried up, to afford them a passage. (St. Jerome) --- But they must produce some stronger text to prove such a miracle. No obstacles shall be able to retard God's people, Isaias xi. 16. --- \u0001Assyria.\u0002 After Epiphanes, the kingdom subsisted only about seventy years. --- \u0001Egypt.\u0002 The Ptolemies excluded the natural princes, who have never regained the throne. They who had so often disturbed the Jews, were deprived of their power over them by the Syrians, and never could prevail there again after the Machabees. (Calmet) --- When the faithful are confirmed in their religion, the enemy cannot hurt them. (Worthington)" } ] }, { "chapter": 11, "slug": "id721.html", "header": "Zacharias xi.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Gates.\u0002 Josephus (Jewish Wars vii. 12.) relates, that the heavy eastern gates flew open at midnight: and the priests officiating at Pentecost, heard a multitude crying, \"Let us go hence.\" See Tacitus, History v. Johanan then declared, \"O temple, I know thou wilt so be destroyed,\" as Zacharias foretold, \u0001Open,\u0002 &c. (Kimchi; Lyranus; &c.) (Calmet) --- \u0001Libanus.\u0002 So Jerusalem, and more particularly the temple, is called by the prophets, from its height, and from its being built of the cedars of Libanus. (Challoner) (Isaias x. 34., and Ezechiel xvii.) (St. Jerome) --- The destruction of both by Titus is predicted. (Worthington) --- \u0001Cedars.\u0002 Thy princes and chief men. (Challoner; Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Fir\u0002 and \u0001oak\u0002 may signify the cities and towns of the Jews. --- \u0001Fenced.\u0002 Septuagint, \"well planted;\" (Calmet) or \"forest, planted all at once.\" (Haydock) --- \"The temple was like a fortress.\" (Tacitus)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Pride,\u0002 or farther banks, covered with shrubs, among which lions dwelt, Jeremias l. 44. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Feed,\u0002 thou Zacharias; (Menochius) or the prophet announces what God will do. --- \u0001Slaughter,\u0002 whom Herod and his successors, the Zealots, Eleazar, Simon, and John, so cruelly oppressed and brought to ruin. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Hand.\u0002 This alludes to the last siege of Jerusalem, in which the different factions of the Jews destroyed one another, and they that remained fell into the hands of their king, (that is, of the Roman emperor) of whom they had said, (John xiv. 15.) \u0001We have no king but Cæsar.\u0002 (Challoner) --- The besieged slew each other daily, so that Vespasian did not hurry. (Josephus, Jewish Wars v. 2., and vi. 1.)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001For this.\u0002 Christ came to feed his flock. (Calmet) --- But the Jews would not receive him. (Haydock) --- Septuagint read (Calmet) \u0001locnani,\u0002 as [in] ver. 11, \"of slaughter into Chanaan, and I,\" &c. (Haydock) --- \u0001Two rods,\u0002 or shepherds' staves, meaning the different ways of God's dealing with his people; the one by sweet means, called the rod of \u0001Beauty,\u0002 the other by bands and punishments, called the \u0001Cord.\u0002 And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were. (Challoner) --- The first denotes God's general providence, as it is most seemly that all should be under him; the second means his particular care of the Jews. (Worthington) --- God uses both the crook and the whip, employing both severity and tenderness. Now all proves in vain." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Month.\u0002 That is, in a very short time. By these \u0001three shepherds\u0002 probably are meant the latter princes and high priests of the Jews, whose reign was short. (Challoner) --- Ismael, Joseph, and Ananus, all obtained the dignity in one year; and as they and their predecessors were actuated by avarice, they could not fail being displeasing to God. Galba, Otho, and Vitellius were likewise cut off in little more than a year, when Vespasian succeeded, and his son took Jerusalem. (Calmet) --- The Jews pretend that Moses, Aaron, and Mary[Miriam] are here meant. (St. Jerome) --- But what reference can the prophet have to them?" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Not feed.\u0002 This is the final sentence. God allowed them thirty-seven years to repent, after the death of Christ." }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001All people.\u0002 Hereupon all fell upon the Jews." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Poor\u0002 converted to Christ, (Calmet) who retired to Pella, (Eusebius, Church History iv. 5.) as they had been warned of the impending storm, Matthew xxiv. 1., and Luke xxi. 20." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Pieces.\u0002 Sicles are usually understood. About fifty-one livres. The Jews bought the life of Christ for this sum; (Calmet) thirty pieces. (Worthington)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The statuary.\u0002 The Hebrew word signifies also \u0001a potter,\u0002 (Challoner) and this seems to be the true meaning, Matthew xxvii. 3. The prophet is ordered to \u0001bring,\u0002 thus to indicate what should be done by the traitor. (Calmet) --- Septuagint, \"cast them into the crucible to see if it (\u0001the metal\u0002) be good, as I have been tried by them.\" (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Israel.\u0002 The latter remained obstinate, (Calmet) while Juda, the real \"confessor,\" (Haydock) embraced the gospel. After the destruction of the temple, the Jewish ceremonies were no longer (Calmet) observed or tolerated in the Church, as they had been, in order that the synagogue might be buried with honour. (St. Augustine) (Haydock) --- The Jews are rejected. (Worthington)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001A foolish shepherd.\u0002 This was to represent the foolish, that is, the wicked princes and priests that should rule the people, before their utter desolation. (Challoner) --- Caligula, Claudius, or Nero, monsters of stupidity, may also be meant. To such the Jews preferred to submit: but they soon found out their mistake, when it was too late. Caligula and Nero would be adored in the temple!" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Hoofs,\u0002 with excessive travelling. (Calmet) --- They shew no pity, but are wholly intent on their own pleasures. (Haydock)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Shepherd.\u0002 Septuagint, \"ye who feed foolish things, forsaking,\" &c. (Haydock) --- Hebrew, \"shepherd of nothing.\" --- \u0001Darkened.\u0002 Caligula was slain, and had not sense to know what was for this real interest. His wife and only daughter were murdered. See Josephus, Antiquities xix. 1. (Suetonius) --- His maxim was, \"Let them hate, provided they fear;\" and he wished the Romans had \"all but one neck,\" that he might cut it off. (Calmet) --- Antichrist, the destroyer, shall perish. (Worthington)" } ] }, { "chapter": 12, "slug": "id722.html", "header": "Zacharias xii.", "notes": [ { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001A lintel of surfeiting.\u0002 That is, a door into which they shall seek to enter, to glut themselves with blood: but they shall stumble, and fall like men stupified with wine. It seems to allude to the times of Antiochus, and to the victories of the Machabees. (Challoner) --- Yet it indirectly relates to the last siege of Jerusalem, and to Jesus Christ establishing his Church. Hebrew, \"a cup of drowsiness,\" or trembling. (Calmet) --- Septuagint, \"as courts (or thresholds; \u0001prothura\u0002) shaken.\" (Haydock) --- Jerusalem first drank the cup herself; and then under the Machabees, made others suffer. --- \u0001Juda.\u0002 Never before Epiphanes had the Jews fought against their brethren. Then the apostates became most terrible, 1 Machabees i. 55., and ii. 7, 19. (Calmet) --- Thus none persecute the Catholic faith more than those who have perfidiously abandoned it. (Haydock) --- When the gospel began to be preached, the obstinate Jews opposed it, Acts iv., &c. (Worthington)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Stone.\u0002 It was customary to have such huge stones for people to try their strength. (St. Jerome) --- Ruptures and wounds were frequently the consequence, Ecclesiasticus vi. 22. The nations which attacked God's people, paid dear for their victory. (Calmet) --- All fight against the Church; (Menochius) yet she prevails. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Blindness.\u0002 The cavalry of the Syrians proved useless against a few (Calmet) champions under God's protection. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Let.\u0002 Septuagint, \"We shall find for us the inhabitants of Jerusalem, in the Lord Almighty, their God.\" (Haydock) --- Judas always exhorted his men to trust in the Lord, 1 Machabees iii. 18. (Calmet) --- \u0001Mocbai,\u0002 the initials of \"who \u0001is\u0002 like thee among the strong, (\u0001Alim\u0002) O Lord,\" (Exodus xv. 11.; Haydock) is supposed to have been his motto, (Calmet) written on his banners; and some assert, that it occasioned the appellation of Machabees. (Haydock) --- \"Strengthen for me.\" (Aquila)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Furnace.\u0002 Septuagint, \"firebrand among wood, and as a burning lamp amid straw.\" (Haydock) --- \u0001Left.\u0002 The Samaritans shall fall as well as the Idumeans. --- \u0001Place.\u0002 The temple and city had been deserted, while the troops of Epiphanes occupied the citadel, 1 Machabees iii. 45., and iv. 38." }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001David.\u0002 The Machabees were not of this family, but Levites, born at Modin, in Ephraim. (Calmet)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Hath.\u0002 Septuagint, \"is weak.\" --- \u0001Offended.\u0002 Such shall repent and be pardoned, like David. (Haydock) --- They shall imitate his valour. The posterity of David shall no more cause the people to go stray. --- \u0001Of God.\u0002 He seems to allude to Christ's birth. David's offspring shall not ascend the throne; but their virtue shall be conspicuous; they shall give birth to Jesus, Mary, and Joseph. (Calmet)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Prayers.\u0002 Septuagint and Chaldean, \"pity.\" (Haydock) --- After the Machabees more synagogues were erected, and the people were more faithful; yet this chiefly regards the new law, in which the spirit prays with us ineffably, Romans viii. 26. (Calmet) --- \u0001Me.\u0002 So far the prophet speaks in Christ's name. He afterwards relates how the people will grieve for \u0001him,\u0002 beating their breasts, Luke xxiii. 48. This was clearly verified in Christ, John xix. 31. (Menochius) --- But in the gospel we read, \u0001him whom they have pierced,\u0002 as the context seems here to require. (Haydock) --- Some Hebrew copies read in like manner, (Calmet) the Erfurth Manuscript 2 having \u0001aliu,\u0002 \"on him,\" though Michaelis remarks not this important variation. The Jewish transcriber would not alter his text to make it conformable to the New Testament. (Kennicott) --- Septuagint, \"they shall look upon me for having insulted,\" \u0001or\u0002 skipped. (Calmet) --- Yet \"St. John did not much regard what the Greek contained, but interpreted word for word as he had read in Hebrew,\" as the other sacred writers did when there was any material difference. St. Jerome, quoted by Kennicott. (Dis. ii. p. 347, &c.) (Haydock) --- Adopting this reading, we may explain this of Judas, whom the people greatly bewailed, 1 Machabees ix. 20. He was a figure of Christ, whom the prophet had chiefly in view. All the Jews who embraced the faith verify this prediction, (Calmet) as those particularly did who had been instrumental to the death of our Saviour, and afterwards entered into themselves, Acts ii. 37. Both Jews and Gentiles have all contributed by their sins to crucifying their Lord; and, at the last day, all shall look \u0001on him\u0002 as their judge or as their deliverer. --- \u0001Pierced.\u0002 Hebrew \u0001dakaru.\u0002 (Haydock) --- Septuagint have transposed \u0001d\u0002 and \u0001r,\u0002 which are very similar, and read \u0001rokdu,\u0002 \"have danced,\" or derided. (St. Jerome) --- The original implies, have outraged or blasphemed, as well as pierced. They shall henceforward cease to despise God and his law. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Adadremmon.\u0002 A place near Mageddon, where the good king Josias was slain, and much lamented by his people. (Challoner) --- It was not far from Jezrahel, 2 Paralipomenon xxxv. The lamentation for Josias, represents that of impenitent sinners at the day of judgment. (St. Jerome) (Worthington) --- Septuagint translate the proper names, \"of the pomegranate which is cut down in the field.\" (Haydock) --- All from ver. 8 may be explained of Judas." }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Apart.\u0002 Bands of men and of women mourning, went with musical instruments separately through the streets, and into the country; as they still do in the East. (Calmet) --- On such occasions, as well as in times of prayer, continence is observed. (St. Jerome)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Nathan.\u0002 Zorobabel was his descendant. --- \u0001Semei,\u0002 the son of Gershom, 1 Paralipomenon vi. 16. (Calmet) --- \"From this tribe the doctors are chosen.\" (St. Jerome) --- The pious of all ranks bewail the death of Christ, and the share which they had in it. (Haydock) --- He had done good to many; and therefore we may presume that many would grieve in every tribe. (Menochius)" } ] }, { "chapter": 13, "slug": "id723.html", "header": "Zacharias xiii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Fountain.\u0002 In the New Testament Christ is made an open fountain by his incarnation, John iv. 13. (St. Gregory, xx. in Ezechiel i. 6. ep. 186.) (Worthington) --- His baptism and other sacraments have the most surprising effects, to which the prophet refers more than to those waters which were brought by pipes into the temple to cleanse the victims, Ezechiel xlvii. 1. (Calmet) --- The \u0001washing.\u0002 Septuagint, \"change and sprinkling.\" Grabe substitutes \u0001chorismon,\u0002 \"separation,\" and marks the verse with an asterisk. The legal impurities shall be effaced. (Haydock)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001No more.\u0002 After the Machabees, the people were free from idolatry, and magical arts were repressed, Osee ii. 16., and Ezechiel xxxvii. 22. (Calmet) --- \"Idolatry and heresy are punishable by death, in the law of Christ.\" (Worthington) --- To judge in these matters belongs only to the Church. (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Not live.\u0002 The law condemned those prophets to death, who attempted to lead the people into idolatry, Deuteronomy xiii. 1. People shall be so zealous for God's honour, that the parents of the seducer shall themselves (Calmet) bring him to judgment. (Haydock) --- \u0001Through,\u0002 or make some mark upon him, as fugitive slaves, &c., were stigmatized. (Calmet) --- Septuagint, \"shall shackle.\" (Haydock) --- They before interpreted \u0001dakar,\u0002 danced, or insulted. The others have in both places, \"pierced.\" (St. Jerome) --- The person was not slain, ver. 6." }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Vision.\u0002 They shall have no appearance of truth. --- \u0001Sackcloth.\u0002 Hebrew, \"hairy skin;\" \u0001adereth.\u0002 Such were used by kings, Jonas iii. 6. The people shall not be deceived by such appearances, so that these garments will not be used. The Jews have always been ready to receive impostors, Matthew vii. 15. Yet they shall not be so frequent, or dangerous. The prophets used coarse hairy garments, 4 Kings i. 8." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Husbandman.\u0002 Worldly occupations were incompatible with the office of prophets, 3 Kings xix 20., and Amos vii. 15., and Matthew iv. 20. The (Calmet) false (Haydock) prophets will become so odious, that people will excuse themselves from taking up the calling. --- \u0001Example.\u0002 I am condemned like him to labour, Genesis iii. 17. Septuagint, \"a man begot me.\" Hebrew, \"taught, \u0001or\u0002 bought me, (Calmet) \u0001or\u0002 caused me to work.\" (De Dieu)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Loved me.\u0002 My parents marked me thus, ver. 3. (Calmet) --- Some have understood this of Jesus Christ. (Rupert) (St. Thomas Aquinas) --- But the context excludes this interpretation, which would be injurious to him. (Calmet) --- The false prophet is reformed by his parents' correction, so that he applies to agriculture, and owns that he had been justly punished. (St. Jerome) (Haydock)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Sword.\u0002 This address rouses attention. (Calmet) --- The sword implies all the torments which Christ endured. (Worthington) --- He explains this of himself; only instead of \u0001strike,\u0002 he says \u0001I will strike,\u0002 (Matthew xxvi. 31.) as the sword was directed by God. (Haydock) --- \u0001Patris voluntate percussus est.\u0002 (St. Jerome) --- \u0001Cleaveth.\u0002 Hebrew \u0001hamithi,\u0002 \"my amiable one;\" (Haydock) \"of the same tribe with me;\" (Aquila) \"of my people.\" (Symmachus) St. Jerome observes, that Septuagint and Theodotion have read \u0001v\u0002 for the last \u0001i,\u0002 and render \"his neighbour,\" or \u0001citizen.\u0002 Yet some editions of the Septuagint retain \"my fellow-citizen.\" (Haydock) --- \u0001Little ones.\u0002 Septuagint, Arabic, &c., \"shepherds,\" (Calmet) which \"many ill apply to the Jewish princes.\" (St. Jerome) --- \u0001Tsoharim\u0002 means also \"the little,\" Micheas v. 2. Christ takes care of his little flock, (Luke xii. 32.; Haydock) and is always one with the Father, John viii. 29., and x. 30. (Calmet) --- He recalled the flying apostles, and gave them courage. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Third.\u0002 The greatest part of mankind will be lost. (Haydock) --- The few Jews who embrace the faith will be absorbed in the Gentile converts, and suffered to live, though proved by persecutions, while the rest shall be exterminated. Both shall lose their name, and be styled Christians. (Calmet) --- Those who adhere to Judaism, or to paganism, cannot be saved. This is the privilege only of Christian Catholics, who live piously, and are selected by God's grace. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Fire.\u0002 The Church was persecuted during the first centuries; but always became more pure, and the blood of martyrs increased her numbers. (Calmet) --- She faithfully adhered to \u0001God.\u0002 (Haydock) --- The Jews say this will not take place at last: \"but we assert that it is already accomplished.\" (St. Jerome)" } ] }, { "chapter": 14, "slug": "id724.html", "header": "Zacharias xiv.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Midst.\u0002 The obstinate Jews shall be destroyed. They became their own enemies. (Calmet) --- The Zealots committed the greatest excesses during the siege. (Josephus, Jewish Wars v. 1.) --- Tacitus also refers to these transactions, having written thirty volumes on the Cæsars, from Augustus to Domitian's death.\" (St. Jerome)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001I will gather,\u0002 &c. This seems to be a prophecy of what was done by Antiochus, (Challoner) or of the last siege, (Worthington) by the Romans. (St. Jerome; Theodoret; Eusebius, Dem. vi. 18.) (Calmet) --- Vespasian collected numerous forces. (Josephus, Jewish Wars iii. 1.) --- Titus had six legions and many auxiliaries, Arabs, &c. (Tacitus, Hist. v.) --- Various nations composed their army. (Worthington) --- \u0001Rifled,\u0002 or demolished. None was left standing. (Josephus, Jewish Wars vii. 6.; Heges. v. 49.) --- St. Jerome and others think that the city on Sion was spared, (Calmet) and 40,000 were permitted to dwell where they had a mind. (Josephus, Jewish Wars vii. 15.) --- But it is not said that they continued at Jerusalem. Half the Jews therefore perished, and those who maintained the siege found a grave in the city. (Theodoret) --- \u0001Half\u0002 only denotes a considerable part, as [in] ver. 8. Those who followed our Saviour's admonition, retired before, and were safe (Calmet) at Pella, chap. x. 11. Septuagint, \"the rest of my people shall not be destroyed out of the city.\"" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Shall.\u0002 Septuagint, \"will stand in battle array among,\" &c. (\u0001parataxetai en\u0002) though he will one day punish the victorious Romans. (Haydock) --- Now he fought with them as [the] Hebrew may signify. (Calmet) --- Various prodigies made this clear: (Josephus, Jewish Wars vii. 12, 16.) so that Titus would not receive the crown which was presented to him, as he looked upon himself only as the instrument employed by divine justice. (Philost. vi. 14.) --- This sense is given by St. Cyril, &c. (Calmet) --- In the days of Epiphanes, God defeated his projects. (Haydock)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Olives.\u0002 Here the tenth legion was stationed, (Josephus, Jewish Wars vi. 3.) on the spot where Christ had denounced this judgment, and ascended into heaven, Luke xix. 41., and Acts i. 12. --- \u0001South.\u0002 We cannot shew the literal accomplishment. If it regard the latter times, this must be hidden. But it suffices that some great earthquake should take place, according to most interpreters; or rather, (Calmet) the Romans removed vast quantities of earth and stone. (Josephus, Jewish Wars vi. 12.) (Grotius) --- Olivet has three tops; the southern one is the lowest. But whether this was caused by an earthquake we know not. The rocks are said to split, &c., when God displays his power and affords some miraculous assistance, Psalm xvii. 8., and Isaias xxiv. 8., and Habacuc iii. 10." }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Flee.\u0002 While the siege was forming many escaped, according to Josephus. Hebrew, Septuagint, &c., \"The vale of my mountains shall be filled up, for,\" &c. (Calmet) --- Yet Protestants agree with us. (Haydock) --- \u0001Those\u0002 should be \"my.\" (Ribera) (Menochius) --- \u0001The next.\u0002 Protestants and Septuagint, \"reach unto Azal.\" (Haydock) --- \u0001You shall.\u0002 Septuagint, &c., \"and it shall be filled, as it was filled at the earthquake,\" &c. (Calmet) --- The Romans had to raise many works in the vale of Cedron, so that the trees all round were cut down, and the garden walls removed thither. (Josephus, Jewish Wars vi. 4, 14.) --- \u0001Ozias,\u0002 when he attempted to offer incense. (Josephus, Antiquities ix. 11.) (Amos i. 1., and 4 Kings xv. 15.) --- Yet the earthquake is not specified in the sacred historical books. (Worthington) --- On that occasion, the people retired into the vale formed by the separation of Olivet; or, if we follow the Septuagint, part of that mountain fell into the valley of Cedron, which we find nowhere else specified. (Calmet) --- \u0001With him.\u0002 Protestants, \"thee.\" (Haydock) --- God is attended by his angels; though the Romans may be called his \u0001saints,\u0002 or people destined to execute his decrees in this war, Isaias xiii. 3., and Sophonias i. 7., and Deuteronomy xxxiii. 3., and Joel iii. 1. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001No light;\u0002 viz., in that dismal time of the persecution of Antiochus, when it was \u0001neither day nor night,\u0002 (ver. 7.) because they neither had the comfortable light of the day, nor the repose of the night. (Challoner) --- Darkness denotes distress. The citizens shall be in despair, Matthew xxiv. 29., and Ezechiel xxii. 8., and Joel ii. 2., and Apocalypse ix. 2. Hebrew seems to be corrupt: \"no precious light, but thick,\" or a cloud. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001In the time of the evening there shall be light.\u0002 An unexpected light shall arise by the means of the Machabees, when things shall seem to be at the worst. (Challoner) --- At one period of the last siege, it was dubious what would be the event, particularly (Calmet) when Titus was separated from almost all his attendants, and when the besieged burned the works of the enemy. (Josephus, Jewish Wars vi. 2., and 12.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Living waters;\u0002 viz., the gospel of Christ. (Challoner) --- \u0001Last:\u0002 Mediterranean. (Haydock) --- The prophet now turns to the figurative Jerusalem. The earthly city was not well supplied with water. (Calmet) --- It was in the most dry and barren part of the country. (St. Jerome in Isaias xlix.) --- As much as the Mediterranean excels the Dead Sea, so much do the Gentiles surpass the Jewish converts in numbers. See chap. xiii 1. (Calmet) --- The true faith is Catholic in all places, and at all times. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001One Lord.\u0002 The apostles justly gave this title to Christ, John xiii. 14. He is possessed of all power, Matthew xxviii. 18., and Philippians ii. 10. Pastors are all subject to him. (Calmet) --- The Pope styles himself, \"servant of the servants of God,\" since St. Gregory's time. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Return.\u0002 This in some measure was verified by means of the Machabees; but is rather to be taken in a spiritual sense, as relating to the propagation of the Church and kingdom of Christ, the true Jerusalem, which alone shall never fall under the anathema of destruction, or God's curse. (Challoner) --- The limits of Jerusalem were never so extensive. --- \u0001Hill,\u0002 or Gabaa to Remmon,\" or the pomegranate. The situation is not ascertained." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Anathema.\u0002 It shall not be sentenced to utter ruin. The Church may suffer losses, but cannot perish. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Consume.\u0002 Such judgments as these have often fallen upon the persecutors of God's Church, as appears by many instances in history. (Challoner) --- This has partly been verified in persecuting emperors, (St. Jerome) and in others, and will befall the wicked when the day of judgment shall draw near. (Worthington) --- Herod, who made war on Christ, and Agrippa, who attacked his Church, (Calmet) were both devoured by worms. (Josephus, Antiquities xvii. 9., and xix. 7.) (Acts xii. 13.) --- Nero slew himself; Maximian was eaten to death by an inward ulcer; and his colleague's (Maximinus) eyes fell from his head. (Eusebius in Constantine i. 57., and 59.) --- It would seem as if Zacharias beheld them. He may also speak of the attempts of God, and of Epiphanes, chap. ii. 8., and xii. 9." }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Them.\u0002 The Church shall be alarmed at these wars, seeing enemies on all sides. But those days shall be shortened, Matthew xxiv. 21. --- \u0001Hand.\u0002 Christians shall assist each other; or rather the nearest relations will persecute them, Matthew x. 21, 36. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Even Juda,\u0002 &c. The carnal Jews, and other false brothers, shall join in persecuting the Church. (Challoner) --- The Jews shewed themselves the most virulent, 2 Corinthians xi. 24., and Acts viii., &c. They insisted on the death of St. Polycarp. --- \u0001Riches.\u0002 Converts shewed their generosity so much, (Calmet) that Julian and Felix, apostates, complained of this profusion in sacred \u0001vessels.\u0002 (Theod.[Theodoret,?] Hist. ii. 11, 12.)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Shall be like this destruction.\u0002 That is, the beasts shall be destroyed as well as the men; the common soldiers as well as their leaders. (Challoner) --- History does not specify the death of cattle, (Calmet) though in plagues this would inevitably follow; and the pagans complained that they were become more common since the propagation of the gospel. (Haydock) --- The reverses which the troops of Dioclesian, &c., sustained, were to punish their enmity to religion. (Calmet)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Left.\u0002 That is, many of them that persecuted the Church shall be converted to its faith and communion, (Challoner) particularly after Constantine. (Calmet) --- \u0001Tabernacles.\u0002 This feast was kept by the Jews, in memory of their sojourning forty years in the desert, in their way to the land of promise. And in the spiritual sense, is duly kept by all such Christians as in their earthly pilgrimage are continually advancing towards their true home, the heavenly Jerusalem, by the help of the sacraments and sacrifice of the Church. And they that neglect this, must not look for the kind showers of divine grace to give fruitfulness to their souls. (Challoner) --- Out of the Church there is no salvation. (Calmet) --- Other things may be obtained. (St. Cyprian) (Haydock) --- The converts shall celebrate the Christian festivals, and merit great rewards, while infidels shall remain barren and devoid of eternal happiness. (Worthington) --- We have no solemnity of tabernacles; but Gentiles keep the Epiphany in thanksgiving for their vocation to God's \u0001admirable light,\u0002 1 Peter ii. 9. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001There.\u0002 Septuagint, \"these shall also be added to them\" who perish. (Haydock)" }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Sin,\u0002 or punishment. Formerly various nations were excluded from the religion or assemblies of Israel, Leviticus xxii. 25., and Deuteronomy xxiii. 1. Now all are invited and compelled to enter the Church, so that they can have no excuse, Luke xiv. 24. (Calmet) --- Those rejected by the Jews might still have true faith. (Haydock)" }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bridle.\u0002 The golden ornaments of the bridles, &c., shall be turned into offerings in the house of God. And there shall be an abundance of cauldrons and phials for the sacrifices of the temple; by which is meant, under a figure, the great resort there shall be to the temple, that is, to the Church of Christ, and her sacrifice. (Challoner) --- It is of a different nature, being the body and blood of Christ. But it shall not be confined to one place, nor the priesthood to one family, ver. 21. Hebrew, \"they shall inscribe on the stables, Holy,\" &c. The most filthy places shall be purified and changed into temples; or, \"what is upon the little bells for horses shall be sanctified;\" or, on these \"bells shall be inscribed, sacred to the Lord.\" (Calmet) --- \u0001Metsilloth\u0002 may signify a bell or bridle, &c. (Haydock) --- The bits were often of gold. (Virgil, Æneid vii., and viii.) (Calmet) --- St. Jerome's master said the word should be \u0001motsiluth,\u0002 \"trappings\" and armour. (Haydock)" }, { "marker": "Ver. 21.", "first": 21, "last": 21, "text": "\u0001Merchant;\u0002 or, as some render it, \u0001the Chanaanite shall be no more,\u0002 &c., that is, the profane and unbelievers shall have no title to be in the house of the Lord; or, there shall be no occasion for buyers or sellers of oxen, or sheep, or doves, in the house of God, such as Jesus Christ cast out of the temple. (Challoner) (John ii. 16.) --- All former distinction of Jew and Gentile shall cease in the Church. Past faults shall be forgotten. (Calmet)" } ] } ] }, "zep": { "book": "zep", "intro": [ { "text": "THE PROPHECY OF SOPHONIAS.", "center": true }, { "text": "INTRODUCTION." }, { "text": "Sophonias, whose name, saith St. Jerome, signifies \"the watchman of the Lord,\" or \"the hidden of the Lord,\" prophesied in the beginning of the reign of Josias. He was a native of Sarabatha, and of the tribe of Simeon, according to the more general opinion. He prophesied the punishments of the Jews, for their idolatry and other crimes; also the punishments that were to come on divers nations; the coming of Christ, the conversion of the Gentiles, the blindness of the Jews, and their conversion towards the end of the world. (Challoner)" }, { "text": "Some editions read, Ezechias. (Haydock)" }, { "text": "But this opinion is not well grounded no more than that of the Jews, who assert (Calmet) that all the ancestors mentioned by the prophets were endued with the prophetic spirit, for which reason Amos specifies none, as he was not \u0001the son of a prophet,\u0002 Amos vii. 14. (St. Jerome)" }, { "text": "Sophonias appeared a little before Jeremias, Ezechiel, Baruch, and Daniel, foretelling the captivity and return of the two tribes, the destruction of various nations, the conversion of the Gentiles, and of the Jews also towards the end of the world. (Worthington)" }, { "text": "Many of the promises regard only the Christian Church. (Calmet)" } ], "intro_slug": "id698.html", "chapters": [ { "chapter": 1, "slug": "id699.html", "header": "Sophonias i.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Lord.\u0002 Thus the prophets insinuate that they are not the authors but the ministers of God's word. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Gather,\u0002 &c. That is, I will assuredly take away and wholly consume, either by captivity or death, both men and beasts out of this land. (Challoner) --- To gather commonly implies a benefit, but the sequel shews that the contrary is here meant. (Worthington) --- It often signifies to kill or bury, Jeremias viii. 2. The whole country round Judea to Babylon, shall be a sepulchre for men and beasts, Osee iv. 3. (Calmet)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Sea:\u0002 the waters and air shall be pestilential. (Haydock) --- St. Jerome frequently observes that when a country is depopulated, as the Roman empire was in his days, the most fertile regions were soon abandoned even by beasts and birds. --- \u0001Meet.\u0002 Septuagint, \"be weak.\" Hebrew, \"I will gather (Calmet; Protestants, \"consume;\" Haydock) scandals (or idols) with the wicked.\" (Symmachus)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Baal.\u0002 Josias had not yet begun his reformation, 4 Kings xxiii. 4. (Calmet) --- At least he had not brought it to perfection, though from his infancy he had encouraged religion. (Haydock) --- \u0001Wardens\u0002 of the temples of the idols. \u0001Ædituos,\u0002 in Hebrew, the \u0001Cemarim,\u0002 that is such as kindle the fires or burn incense. (Challoner) --- Literally, \"the blacks, (Haydock) \u0001or\u0002 those in black,\" whether it alludes to their clothes or to the colour of their bodies, in consequence of their going almost naked. \u0001Camilli,\u0002 which may be derived from this root, (Calmet) \u0001cemarim,\u0002 (Haydock) in Tuscan, signifies priests, or rather (Calmet) children who went naked before them. (Macrob. iii. 8.) --- The priests of Baal appeared in this manner, and cut themselves, (3 Kings xviii. 28.) committing great indecencies, while God ordered his ministers to be clothed in white with the utmost gravity. (Calmet) --- The very remembrance of such idols and priests shall be abolished, Osee ii. 16. They were designed for the worship of fire. Baal was the sun. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Houses.\u0002 The roofs were flat. Josias afterwards reformed this abuse, 4 Kings xxiii. 5. (Calmet) --- It continued among the Arabs. (Strabo xvii.) --- \u0001Melchom.\u0002 The idol of the Ammonites. (Challoner) --- Those who join idols with God do not worship Him indeed. (Worthington) --- Swearing was an act of religion, Matthew v. 33. God will not allow his glory to be given to another. Such lame worship or divided hearts he rejects, 3 Kings xviii. 21. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001Silent.\u0002 Hebrew \u0001has,\u0002 (Haydock) an interjection, (St. Jerome) like our hush. (Haydock) --- This denotes the importance of what he is going to say. --- \u0001Guests.\u0002 The blood of the wicked is his victim, Jeremias xlvi. 10., and Ezechiel xxxix. 17. (Calmet) --- The day of punishment is commonly styled the day of the Lord, Isaias ii., and 1 Corinthians iii. (Worthington)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Victim.\u0002 Hebrew, \"sacrifice.\" But Manuscript 1. Camb. has, \"in that day, says the Lord,\" \u0001eeva nam\u0002 being substituted for \u0001zebach,\u0002 (Haydock) which is \"a very remarkable variation.\" In ver. 7, it has Jehovah Elohim printed Adonai Jehovah. (Kennicott) --- \u0001Princes.\u0002 After the death of Josias all fell to ruin. His sons were deposed, and led into captivity with the chief nobility and priests, who were richly adorned, and imitated the manners of idolaters, or kept the garments of the poor, Exodus xxii. 26., and Deuteronomy xxii. 5, 11, &c. (Calmet) --- All the posterity of Josias was afflicted. Joachaz died in Egypt; Joakim was harassed and put to death; Sedecias taken, and his eyes put out, when his children had been slain. Jechonias, or Joachin, was detained in prison at Babylon for a long time. (Worthington)" }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Entereth\u0002 the temple, as if to shew themselves, Amos vi. 1. Hebrew, \"jumpeth over,\" &c., denoting the Philistines. (Chaldean) (1 Kings v. 5.) (Calmet) --- Septuagint, \"I will take vengeance on all openly before the gate in that day,\" (Haydock) on all who have cast themselves out of the Church. (St. Jerome) --- \u0001Lord.\u0002 Hebrew, of their masters with,\" &c. This may relate to the Philistines, (Calmet) or to those who made the house of God a place of traffic, (Matthew xxi. 13.) and offered victims unjustly acquired. (Haydock)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Gate,\u0002 looking towards Joppe. (St. Jerome) --- The news of the defeat at Mageddo came this way, or the cries of the Philistines were heard. (Calmet) --- \u0001Second.\u0002 A part of the city so called, (Challoner) built by Manasses on the same side of the city, 2 Paralipomenon xxxiii. 14. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001The Morter:\u0002 (\u0001Maktesh\u0002) a valley in or near Jerusalem. (Challoner) --- All the people shall suffer in the city. (Sanctius) (Tirinus) --- \u0001Mactes\u0002 was rendered famous by Samson, (Judges xv. 19.) and was in or near the country of the Philistines, who seem to be designated. The original is variously interpreted. (Calmet) --- Septuagint, \"of the \u0001city\u0002 cut in pieces, because all the people resemble Chanaan.\" (Haydock) \u0001Chanaan.\u0002 So he calls the Jews, from their following the wicked ways of the Chanaanites. (Challoner) --- The merchants (Grotius) are confounded, or (Haydock) the Philistines are still meant. (Calmet)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Lamps,\u0002 with the utmost diligence, (Luke xv. 8.) so that none shall escape even in the most filthy places. (Calmet) --- The Romans found many Jews in the common sewers. (Josephus, Jewish Wars vii. 16, 20, and 26.) --- \u0001Lees.\u0002 That is, the wealthy, and such as live at their ease, resting upon their riches, like wine upon the lees. (Challoner) --- \u0001Evil,\u0002 denying Providence. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Strength.\u0002 Children or riches. (Haydock)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Near.\u0002 When all these miseries shall overtake the wicked, (Worthington) after the death of Josias, 4 Kings xxi. 14. (Calmet) --- \u0001The mighty.\u0002 Septuagint, \"and dreadful, powerful is the day of,\" &c. --- \u0001Meet.\u0002 Protestants, \"cry bitterly.\" (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Day,\u0002 is \u0001a day.\u0002 The repetition elegantly describes the great danger. (Worthington)" }, { "marker": "Ver. 16.", "first": 16, "last": 16, "text": "\u0001Trumpet,\u0002 when Nachao came and deposed Joachas." }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Blind.\u0002 Not knowing what course to take, Deuteronomy xxviii. 29., and Isaias lix. 10. (Calmet) --- Such will be the horror preceding judgment. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Gold.\u0002 Ezechiel vii. 19. Thus the Medes despised riches, Isaias xiii. 17. (Calmet) --- \u0001Jealousy.\u0002 God regarded the synagogue as his spouse. (Menochius) --- \"If he loved not the soul of man, he would not be jealous of it.\" (St. Jerome) (Haydock)" } ] }, { "chapter": 2, "slug": "id700.html", "header": "Sophonias ii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Together,\u0002 in love. (St. Jerome) --- Hebrew, \"gather\" the wood or chaff, (Calmet) your wicked deeds, lest they prove the fuel of \u0001fire,\u0002 chap. i. 18. (Haydock) --- He addresses the Jews and all their neighbours. (Calmet) --- Though you deserve no love, God will receive the penitent. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001The day.\u0002 Hebrew, \"to-day.\" (Calmet) --- Septuagint, \"before you become as a passing flower.\" Protestants, \"\u0001before the\u0002 day pass as the chaff.\" (Haydock)" }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Just.\u0002 Hebrew, \"justice.\" (Calmet) --- Septuagint, \"righteousness, and answer the same.\" (Haydock) --- Scarcely the innocent will escape. (Menochius) --- The prophet does not specify the crimes of the Philistines, as Ezechiel (xxv. 15.) does. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Shall be,\u0002 or \"is.\" The prophets often represent future things as past, to shew the certainty of the event. The destruction of other cities by the Chaldeans, gave the Jews to understand what they had to expect, as all sin must be punished sooner or later. (Worthington) --- Psammetichus, and his son, Nachao, probably fell upon these cities. (Calmet) --- The former besieged Azotus for twenty-nine years. (Herodotus ii. 157.) --- Afterwards Nabuchodonosor reduced the country, beginning with the house of God, Jeremias xlvii. 4., and Ezechiel xxv. 15, &c. (Calmet)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Coast.\u0002 Literally, \"line,\" (Haydock) with which land was measured. (Calmet) --- \u0001Reprobates.\u0002 Hebrew \u0001cerethim,\u0002 (Haydock) or Cerethi, of whom David's guards were formed. (Calmet) --- Septuagint, \"people sprung the Cretans,\" whence some (Theodoret) of the Philistines came, perhaps rather than from Cyprus, as was conjectured, Genesis x. 14. --- \u0001Chanaan.\u0002 So the Philistines are styled contemptuously. They adored the same idols, Wisdom xii. 23." }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Shepherds.\u0002 Merchants shall come no longer, the country being subdued by Nabuchodonosor, and by the Machabees, ver. 7. --- Alexander ruined Gaza. (Curt. iv.)" }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001Borders,\u0002 helping the Chaldeans. This brought on their ruin. (St. Jerome) --- They were always disposed to seize the country." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Dryness.\u0002 Septuagint, \"Damascus shall be abandoned as a heap on the barn-floor, and disappearing for an age.\" (Haydock) --- This city is threatened with the rest, Isaias xvii. 1. (Calmet) --- \u0001Ever.\u0002 Septuagint refer this to Damascus, others to Ammon, &c. (Haydock) --- The latter nations were in desolation for a long time; but had re-established themselves, when the Machabees reduced them again, Jeremias xlviii., and 1 Machabees v. 6." }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Own place.\u0002 The Jewish religion could be practised only at Jerusalem, so that this is one of the most striking predictions of the conversion of the world. The Jews in vain attempt to restrain it to the captives returning. See St. Jerome. (Calmet) --- They shall inform many of the truth, and be the means of their conversion. (Haydock) --- But God shall be adored in every place. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Ethiopians.\u0002 Hebrew \u0001Cushim,\u0002 denotes also the Arabs, &c., who fell a prey to the Chaldeans. (Calmet)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001The beautiful city.\u0002 Ninive, which was destroyed soon after this, viz., in the sixteenth year of the reign of Josias. (Challoner) (Year of the world 3378.) --- Hebrew, \"he shall make Ninive desolate.\" (Haydock) --- This famous and potent city was at last destroyed. (Worthington) See Jonas iii. 4. (Calmet)" }, { "marker": "Ver. 14.", "first": 14, "last": 14, "text": "\u0001Bittern and the urchin.\u0002 Hebrew \u0001kaath\u0002 and \u0001kippod,\u0002 are terms to us (Haydock) unknown. --- \u0001Threshold.\u0002 Hebrew, \"the pomegranates,\" supposed to be an ornament of the doors. --- \u0001Raven.\u0002 Septuagint also read \u0001á\u0002\u0001rb\u0002 better than \u0001choreb,\u0002 \"the desolation \u0001or\u0002 the sword.\" See Isaias xxxiv. 11. (Calmet) --- \u0001Chereb\u0002 has both meanings, \"a raven, or sword.\" (St. Jerome) --- \u0001I will.\u0002 Hebrew, \"he has uncovered her cedar,\" (Calmet) her fine palaces and apartments. Septuagint, \"for the cedar is its height, (or pride) this is the city given to evils, that,\" &c. (Haydock)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Beside,\u0002 or equal. This was true, Jonas i. 2. (Calmet) --- The founder intended that no city should ever equal it. (Diod. ii.) St. Jerome applies what is here said of Ninive to the Church in the times of antichrist, (Rondet.) or to a fallen soul. Any nation may abandon the faith: but the whole Church cannot fail. [Matthew 16:18] (Haydock)" } ] }, { "chapter": 3, "slug": "id701.html", "header": "Sophonias iii.", "notes": [ { "marker": "Ver. 1.", "first": 1, "last": 1, "text": "\u0001Dove.\u0002 Jerusalem is upbraided, and then comforted. She had been treated like a spouse, \u0001a dove;\u0002 and yet proved faithless. (Calmet) --- Hebrew, \"Woe to the famous, and defiled, and oppressing city.\" Septuagint agree with us, if we only exchange famous for provoking. (Haydock) --- After being redeemed from Egypt, the Jews ungratefully follow idols, Osee vii. 11. (Menochius) --- Jerusalem having been freely chosen and favoured above other places, and still provoking God, cannot escape a severe chastisement. (Worthington)" }, { "marker": "Ver. 2.", "first": 2, "last": 2, "text": "\u0001Lord.\u0002 She had recourse rather to the princes of Assyria and of Egypt, which proved her ruin." }, { "marker": "Ver. 3.", "first": 3, "last": 3, "text": "\u0001Evening.\u0002 Septuagint, \"Arabian,\" Habacuc i. 8. Such was the state of the kingdom before the reform of Josias. (Calmet)" }, { "marker": "Ver. 4.", "first": 4, "last": 4, "text": "\u0001Senseless.\u0002 Protestants, \"light,\" or (Haydock) windy and inconstant. There were too many false prophets (Calmet) during the minority of Josias. (Haydock)" }, { "marker": "Ver. 5.", "first": 5, "last": 5, "text": "\u0001Morning.\u0002 Speedily he will punish the guilty before all. --- \u0001Shame.\u0002 He is hardened. (Calmet) --- Septuagint, \"and not injustice for victory.\" Grabe substitutes \u0001contention.\u0002 God is just, (Haydock) even when he takes vengeance. (Calmet)" }, { "marker": "Ver. 6.", "first": 6, "last": 6, "text": "\u0001Towers.\u0002 Literally, \"angles,\" (Haydock) the chiefs, or to the very last, Job xxxviii. 6., and Zacharias x. 4. The nations have been punished for an example. But you do not take warning. (Calmet)" }, { "marker": "Ver. 7.", "first": 7, "last": 7, "text": "\u0001But.\u0002 Septuagint, \"be prepared, rise early, all their grapes are corrupt.\" (Haydock) --- I had reason to expect an amendment, when so many nations had perished before their eyes. (Calmet) --- They however sinned out of malice, and strove to provoke me in all their ways." }, { "marker": "Ver. 8.", "first": 8, "last": 8, "text": "\u0001To come.\u0002 Septuagint, \"for a witness.\" (Haydock) --- About forty years after Christ's resurrection, the Jews for the most part continuing obstinate, Titus ruined their city; which is a figure of the world's destruction, and of the eternal punishment of the wicked. (Worthington) --- After the resurrection, the Church was to be gathered from all nations. Christ will rise again at the last day to judge all. God threatens his rebellious people with captivity, and then promises to shew mercy, ver. 9. Thus the prophets often subjoin promises to threats." }, { "marker": "Ver. 9.", "first": 9, "last": 9, "text": "\u0001Chosen.\u0002 Symmachus, \"pure.\" (Calmet) --- Idols shall not be mentioned. (Theodoret) --- All people shall know and adore the Lord, which was verified only after Christ's coming. (Calmet) --- Septuagint, \"for then I will change again for the peoples, language to its own kind,\" (Haydock) which Origen, (contra Cels. viii.) and the Jews in St. Jerome, explain of the days of the Messias, when the confusion of Babel shall cease. But this is forced: it suffices that people unite in faith and obey the Church. --- \u0001Shoulder,\u0002 like people carrying a burden. Septuagint, \"under one yoke.\" After the captivity the Jews were more obedient and faithful, as the more corrupt remained behind the Euphrates, or were cut off in the last wars. Yet the synagogue was never so pure as the Christian Church, even in the worst times. (Calmet) --- All nations shall worship God in unity of faith, and courageously submit to the gospel. (Worthington)" }, { "marker": "Ver. 10.", "first": 10, "last": 10, "text": "\u0001Ethiopia.\u0002 The Nile arises in that country, and runs through Egypt and Arabia, which is often styled Ethiopia or Cush, Isaias xviii. 1. The Jews came from Egypt to adore at Jerusalem, even after the building of Onion. Yet this literally regards Christ's Church. --- \u0001Offering.\u0002 The Jews performed this after the captivity, coming or sending the half sicle to Jerusalem annually, from all quarters of the world, Numbers iii. 46., and Matthew xvii. 23. (Calmet)" }, { "marker": "Ver. 11.", "first": 11, "last": 11, "text": "\u0001Doings.\u0002 Literally, \"inventions,\" of religion of thy own choice. (Haydock) --- Thy past offenses shall be obliterated, and thou shalt commit nothing of the kind any more. Those proud spirits who caused thee to dislike my law, and who set up idols in my temple shall disappear. --- \u0001Mountain.\u0002 The temple shall be destroyed, that all may know that I am attached to virtue alone, (Calmet) and not to any edifice or place. (Haydock) --- They trusted too much to the temple, Jeremias vii. 4. (Menochius)" }, { "marker": "Ver. 12.", "first": 12, "last": 12, "text": "\u0001Poor\u0002 in spirit. (Haydock) --- Hebrew, \"meek and extenuated,\" who trust not in themselves. This is the character of true Christians. The few Jews who remained in the country, or who returned from Babylon, might well represent them, being poor and dependent. The disciples of Christ contemned riches, and were resolute only where virtue was at stake. (Calmet) --- They were instructed by poor fishermen taught by God. (Menochius)" }, { "marker": "Ver. 13.", "first": 13, "last": 13, "text": "\u0001Israel.\u0002 They shall be more submissive, and afraid of yielding to idolatry. Yet the synagogue was far from the perfection of primitive Christianity, or even from that of many pious souls in these days of relaxation. --- \u0001Afraid.\u0002 The Jews were not much molested till the time of Epiphanes, nor was the country ravaged as it had been, Micheas ii. 12. This peace is however of a spiritual nature, granted by Christ to those who fight against their passions, John xiv. 27. (Calmet) --- \u0001They shall feed\u0002 on the word of God and on the blessed Eucharist. (Menochius)" }, { "marker": "Ver. 15.", "first": 15, "last": 15, "text": "\u0001Judgment,\u0002 or \"condemnation.\" Septuagint, \"iniquities,\" (Calmet) nailing to the cross the \u0001handwriting\u0002 that was against thee. (Haydock) --- God does not treat thee with rigour. He will be thy king. The Jews had no king for a long time. But the true Israel, of whom the prophet speaks, is continually ruled and fed by Jesus Christ, who imparts his graces abundantly. (Calmet)" }, { "marker": "Ver. 17.", "first": 17, "last": 17, "text": "\u0001Silent;\u0002 constant. (Menochius) --- He will accuse thee no more. Can this be understood of the Jews, who have been cast off till the fulness of the Gentiles enter the Church? [Romans xi. 25.] To the latter all this must be applied. Few prophets inveighed against the crimes of the captives after their return. (Calmet) --- But this must be deemed a punishment, unless the crimes were also removed. (Haydock)" }, { "marker": "Ver. 18.", "first": 18, "last": 18, "text": "\u0001Triflers.\u0002 Literally, \"trifles;\" \u0001nugas.\u0002 Hebrew \u0001nugi,\u0002 (Haydock) which is almost Latin. (St. Jerome) --- These vain nothings, (Calmet) men who were of light dispositions, scoffers at Christ, shall be converted and honour him. (Worthington) --- Septuagint, 17. \"he will renew thee in his love, and will exult over thee in joy, as on a festival day: (18) and I will bring back thy bruised ones. Woe to him that has reproached her.\" Aquila likewise renders by woe, or \u0001eju, \u0002oh, \u0001oi,\u0002 using it as an exclamation, though not of sorrow. Yet the term signifies, \u0001they were.\u0002 (St. Jerome) (Haydock) --- Hebrew literally, \"I have gathered those who were in grief for a time. They were of thee. Shame was upon them like a heavy load;\" or, \"they were grieved on account of the festivals \u0001disused.\u0002 They were like an offering rejected,\" with disgrace. (Calmet) --- They lamented that they could no longer observe the solemn festivals, and this was to the pious a most intolerable burden, while libertines seem to feel as great a misery in the observance." }, { "marker": "Ver. 19.", "first": 19, "last": 19, "text": "\u0001Cut.\u0002 Septuagint, \"do in thee, for thy sake at,\" &c. (Haydock) --- \u0001Halteth,\u0002 and have no children, (Micheas iv. 7.) denoting the Gentiles. (Calmet) --- Septuagint, \"squeezed out,\" like grapes, being in distress. (St. Jerome) --- \u0001Where.\u0002 Septuagint, \"and they shall be ashamed at,\" &c." }, { "marker": "Ver. 20.", "first": 20, "last": 20, "text": "\u0001Bring.\u0002 Septuagint, \"do good to you.\" (Haydock) --- \u0001Praise.\u0002 All shall speak well of you who have been lately dishonoured, when I shall take both Gentiles and Jews for my spouse after the captivity, which seems present, (Calmet) it is so certain. (Haydock) --- \u0001Captivity,\u0002 under satan and sin. (Menochius)" } ] } ] } }, "prefaces": { "nt": { "slug": "id26.html", "segments": [ { "kind": "body", "text": "GENERAL PREFACE TO THE NEW TESTAMENT", "center": true }, { "kind": "body", "text": "OF", "center": true }, { "kind": "body", "text": "OUR LORD AND SAVIOUR JESUS CHRIST.", "center": true }, { "kind": "rule", "major": true }, { "kind": "body", "text": "\u0001GOD, who diversely, and many ways, spoke in times past to the fathers by the prophets; last of all, in these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.\u0002 (Hebrews i. 1, 2.) He hath spoken to our father in the \u0001Old\u0002 Testament, He hath spoken to us in the \u0001New.\u0002 Moses was the mediator of the old alliance, and the prophets its ministers. The former gave the law, the latter announced the Messias. The law itself led to the Messias, whom the prophets announced. But the law and the prophets could bring nothing to perfection; they could neither give what they promised, nor realize what they represented; they left man in expectation; they raised, but could not satisfy his hopes." }, { "kind": "body", "text": "Our Lord, Jesus Christ, appearing in the world, and a new alliance superseding the old, the shadows have all vanished, the figures are accomplished, the prophecies realized, the law perfected; a new people has taken the place of the old, and the days predicted by Jeremy have arrived: \u0001Behold the days shall come, and I will make a new covenant with the house of Israel, and with the house of Juda; not according to the covenant which I made with their fathers ... But this shall be the covenant that I will make with the house of Israel ... I will give my law in their bowels, and I will write it in their hearts; and I will be their God, and they shall be my people. (Jeremias xxxi. 31, 32, 33.)\u0002 The old covenant, given on Mount Sinai, was limited to the house of Israel; the new covenant is general, and includes all the children of men, without exception. The old was ratified by the blood of victims of goats and oxen; the new cemented by the blood of the Son of God. The latter in the intention of the Sovereign Legislator was first, and to this very thing we find in the Old Testament has some reference. The spirit of the old law was that of fear and servitude, whilst the spirit of love and liberty is the soul of the new. The old was temporary and not designed to continue; the new is permanent and to extend through all ages. The former only promised temporal and perishable goods, the latter such as are infinite and eternal." }, { "kind": "body", "text": "The Catholic Church, heir to the promises which God made to the Synagogue, preserves with great care and respect the Books of the Old Testament, as her grand charter, as the titles of her possession and election, as well as of the reprobation of her rival, the Synagogue. But she preserves with a still more sovereign attention and veneration the Books of the New Testament, as the proof of her adoption, as the pledge of her happiness, as the declaration of the will of her Father and Lord, as the genuine code of the life, miracles and doctrines of her God, and the rule she is to follow in her actions and in her conduct." }, { "kind": "body", "text": "Part I." }, { "kind": "listitem", "text": "Origin of the books of the New Testament.", "target": "nt-1" }, { "kind": "listitem", "text": "Canon of the books of the New Testament.", "target": "nt-1" }, { "kind": "listitem", "text": "Original language of the books of the New Testament.", "target": "nt-1" }, { "kind": "listitem", "text": "Different versions of the Scriptures in English, with the dates of the same.", "target": "nt-1" }, { "kind": "body", "text": "Part II." }, { "kind": "listitem", "text": "Dr. Witham's remarks to the reader.", "target": "nt-2" }, { "kind": "body", "text": "Part III." }, { "kind": "listitem", "text": "On reading the Holy Scriptures.", "target": "nt-3" }, { "kind": "listitem", "text": "Scripture alone cannot be the whole rule of faith and life.", "target": "nt-3" }, { "kind": "listitem", "text": "Liberty with regard to school opinions.", "target": "nt-3" }, { "kind": "listitem", "text": "Four Evangelists.", "target": "nt-3" }, { "kind": "listitem", "text": "The sum of the New Testament.", "target": "nt-3" } ] }, "nt-1": { "slug": "id28.html", "segments": [ { "kind": "heading", "text": "ORIGIN OF THE BOOKS OF THE NEW TESTAMENT.", "center": true }, { "kind": "body", "text": "Our Lord Jesus Christ has left us nothing in writing. He gave all his instructions by word of mouth, preaching in public and in private to his apostles and to all the people, inculcating the truths of salvation during the three years of his missionary career: but before he quitted them, he promised to give them an invisible and interior master, who should teach them all things whatever he should say to them, and enable them to answer their opponents and to carry the gospel truths to the utmost limits of the earth. (St. John chap. xiv. 26, and chap. xvi. 13.)" }, { "kind": "body", "text": "It was in the execution of these promises that the apostles received the Holy Ghost, fifty days after the resurrection of Jesus Christ, and, that animated with his fire, and illumined with his divine light, they have left us the holy gospels, and the other books of the New Testament, which we consider with reason as the work of Jesus Christ himself. Let us then no longer say, happy are they who have seen the Lord, and who have heard from his mouth the words of life. Many of those have persecuted him, and have imbrued their hands in his blood; whilst many of those, who have not seen him, have believed in him. Moreover, we read, we hear, we preserve in the sacred books the instructions he gave to the people. Jesus Christ is in heaven, and he is still preaching on earth: etiam hic est veritas Dominus. (St. Augustine)" }, { "kind": "body", "text": "The apostles were in no great hurry to write: they began, after the example of their Master, to teach by word of mouth, and to practice the truths they had learned. They were no ways apprehensive of forgetting what they had heard, nor of varying in what they taught; they had impressed too deeply the truths they had received from his lips, both on their mind and heart, and they felt perfectly secure in the promises made to them, that his Holy Spirit should never abandon them." }, { "kind": "body", "text": "After some years, the zeal and pious curiosity of the faithful engaged them to commit to writing what they knew, for the consolation and instruction of their disciples. This was the motive of St. Matthew's writing. St. Mark probably had the same motive in abridging what had been penned by St. Matthew, wishing at the same time to subjoin some additional few facts and circumstances which he had learned elsewhere." }, { "kind": "body", "text": "St. Luke informs us that he was determined to write, because accounts were in circulation relative to the life and doctrines of Jesus Christ, differing from what they had received from the apostles; and that he gave his account with all exactitude, from the mouth of those who had been witnesses, and who were charged to deliver them to their disciples, thinking that he should do a service to the Church in writing faithfully, and in order, all that had passed from the beginning." }, { "kind": "body", "text": "Lastly, the holy Fathers teach us that the heresy of Cerinthus, and that of the Nicolaites, who denied the divinity of Jesus Christ, gave rise to the Gospel of St. John." }, { "kind": "body", "text": "The Acts of the Apostles are a continuation of the Gospel of St. Luke, a narrative of what happened to the infant church of Jerusalem, from the ascension of Jesus Christ till the conversion of St. Paul; and of what happened to this great apostle, from his conversion till his first journey to Rome. St. Luke gives scarce any thing here, of what himself was not eye-witness, as the inseparable companion of the labours and preaching of the apostle." }, { "kind": "body", "text": "St. Paul penned his Epistles according to the wants and occurrences of different churches, without any premeditated design of reducing to writing, or giving a body of the maxims and truths which he preached; although, by an effect of divine Providence, he has drawn out for us very many excellent and most important instructions therein, which serve as a supplement to the holy gospels." }, { "kind": "body", "text": "In the same manner, the other apostles that have left us any instructions in writing, penned their epistles for the edification and instruction of those churches exclusively, to which they were addressed. Well convinced, at the same time, that they would be communicated in process of time to all the other churches, through respect for whatever came from that pure source, and through the eagerness of the faithful to preserve such invaluable monuments. St. John wrote his Apocalypse, or Book of Revelations, by the express order of Jesus Christ, who enjoined him to send the same to the seven churches of Asia Minor, whom he wished to make the depository of the revelations contained therein; and which relate, in great measure, to events that were to befall his church militant on earth, till its complete union with his church triumphant in heaven." }, { "kind": "heading", "text": "CANON OF THE BOOKS OF THE NEW TESTAMENT.", "center": true }, { "kind": "body", "text": "Both in the Old and New Testament there are Books, the authenticity of which has never been disputed. There are others which during a certain period, and in certain churches, have been questioned: but at this day there is not one in the Canon, that has not been acknowledged authentic by the greatest part of the ancient churches. In vain did the ancient heresiarchs attempt to corrupt the genuine text, or to forge false gospels; they have never been able to corrupt the originals of the Catholic Churches: whilst the Books that have been corrupted, mutilated, changed, or invented by them, have all been despised or forgotten; have all been suppressed, proscribed, and condemned by the Catholic Church." }, { "kind": "body", "text": "We cannot precisely tell the year in which the Canon of the New Testament was formed; but we find it clearly marked as far back as the second age of the Church, though it was not universally received in its present form till after the fourth century. Eusebius, in his 3d book and 24th chapter on \u0001Church History,\u0002 informs us, that the bishops of Asia presented to St. John the Gospels of the three Evangelists, who had written before him, and which were then public and universally known. St. John approved of and received them; and to supply what was wanting in them, wrote his own, in which he mentions what Jesus Christ had done at the commencement of his preaching, and what had been omitted by the other Evangelists. The first three Gospels we find cited in St. Clement's Epistle to the Corinthians, written previously to St. John's Gospel. St. Polycarp in his epistle to the Philippians, quotes five or six times the Gospels of St. Matthew and St. Luke, without naming them. St. Barnabas in his Epistle frequently quotes the four Gospels. St. Ignatius repeatedly cites them in his seven Epistles, and alludes to them, particularly to the Gospel of St. John." }, { "kind": "body", "text": "St. Justin, the martyr, speaks expressly of the \u0001Commentaries of the Apostles,\u0002 the name he gives to the gospels, which, he says, were written by the apostles, or by their disciples. Tertullian appeals to the gospel which from the beginning has been given by the apostles, and which is preserved as a sacred deposit in the apostolic churches. \"If it be evident,\" says this author, \"that that is truest which is first, and that that is first which was from the beginning; it is equally evident that that was delivered to us from the apostles, which has always been holden as most sacred in the apostolic churches.\"" }, { "kind": "body", "text": "We have here then from the end of the first, and from the beginning of the second age, and in the third, the canon of the four gospels of St. Matthew, St. Mark, and St. Luke, and St. Paul usually cites the gospel according to the text of St. Luke. This canon was made, not in a solemn assembly, not in a council, but by the consent of the churches, and by the judgment of the bishops, the major part of whom had seen and known the apostles and their disciples." }, { "kind": "body", "text": "The epistles of the apostles are not less authentic, and they were collected together about the same period as the four gospels. St. Polycarp distinctly cites the Epistles of St. Paul, and those of St. Peter and St. John. He does not indeed quote the Epistle to the Hebrews, nor the second of St. Peter, nor the second and third of St. John, because most probably they did not find a place in the earliest collections. St. Ignatius, in his Epistle to the Philadelphians, clearly marks the gospels, the apostles and prophets, as composing the whole code of Scripture. \"Let us have recourse,\" says he, \"to the gospel, as to the flesh of Jesus Christ, and to all his apostles, looking upon the epistles of these holy men as the ecclesiastical senate; let us also love and esteem the prophets,\" or the books of the Old Testament. Tertullian tells us, that in his time the originals of the epistles were preserved." }, { "kind": "heading", "text": "ORIGINAL LANGUAGE OF THE BOOKS OF THE NEW TESTAMENT.", "center": true }, { "kind": "body", "text": "The original text of the books of the New Testament, if we except the Gospel of St. Matthew, was Greek. The Gospel of St. Matthew was written originally in Hebrew or in Syriac, which was the vulgar language at that period in Palestine, but was translated very early into Greek. The original text was in preservation at the time of St. Epiphanius and St. Jerome; but since that time has been entirely lost. The Greek translation is very ancient, the Latin version is scarcely less ancient, and very exact and faithful." }, { "kind": "heading", "text": "DIFFERENT VERSIONS OF THE SCRIPTURES IN ENGLISH, WITH THE DATES OF THE SAME.", "center": true }, { "kind": "body", "text": "It will perhaps be acceptable to many to see a list of the early translations, with their dates. The first we find is by:" }, { "kind": "body", "text": "James Cloverdale,[1] in the year of our Lord, 1535." }, { "kind": "body", "text": "Thomas Matthew, 1538." }, { "kind": "body", "text": "Richard Taverner, 1539." }, { "kind": "body", "text": "Henry VIII.'s Bible, printed by Ed. Whitechurch and Rd. Grafton, 1539." }, { "kind": "body", "text": "Ditto, second edition, revised and corrected by Cuthbert, bishop of Durham, and Nicholas, bishop of Rochester; printed by Grafton, 1541." }, { "kind": "body", "text": "Edmund Beche's Bible, printed by John Daye, 1549." }, { "kind": "body", "text": "Ditto, second edition, by Ditto, 1551." }, { "kind": "body", "text": "English Testament, printed at Geneva, by Conrad Badias, 1557." }, { "kind": "body", "text": "Rheims Testament, by John Fogny; the fifth edition of this was given in folio and with cuts, anno 1738, 1582." }, { "kind": "body", "text": "Harrison's Bible, printed at London, 1562." }, { "kind": "body", "text": "Rouen Bible, 1566." }, { "kind": "body", "text": "Bishop's Bible, printed by Rd. Jugge, 1568." }, { "kind": "body", "text": "Ditto, edition by Ditto, 1572-7-9." }, { "kind": "body", "text": "Geneva Bible, by Christ. Barker, 1578." }, { "kind": "body", "text": "Douay Bible printed at Douay, by Laurence Kellem, 1609." }, { "kind": "body", "text": "King James's Bible, printed by Robt. Barker, 1610." }, { "kind": "body", "text": "Ditto, second edition, same date (it is not know which was first printed)." }, { "kind": "body", "text": "It is certain that no printed book, \u0001with a date,\u0002 existed previous to the celebrated Psalter of 1457; the Bible by Fust and Guttenburg, but without date, was printed in 1450, a copy of which is in the Imperial library at Paris, probably brought thither by the German librarian, who, for his knowledge of books, is a second Magliabechi. He not only possesses a schedule of the \u0001Libri desiderati,\u0002 but also knows the exact place in each great library of Europe, where they are to be found." }, { "kind": "rule" }, { "kind": "body", "text": "[1] See Ward's Errata of Protestant bibles, ed. 1737; also defence of same, by the Rev. J. L. 1811." }, { "kind": "body", "text": "The Bibles quoted by Ward, are: 1st, The translation begun by Tindal [Tyndale] in 1526, and finished by Cloverdale in 1535, as altered by Cranmer and the Genevan editors, of which an edition was given 1562. 2ndly, The two editions of 1577 and 1579, from the version called Bishop's Bible, which appeared in 1568; and lastly, the version now in use, called King James's Bible, first published in 1610. In this several of the former errors are corrected, but several still remain to be corrected. Ward very justly remarks, \"the changes were made too late. The people were deceived by a vast number of corruptions in the sacred texts, during the reigns of Henry VIII. Edward VI. and Elizabeth, till they had in general renounced the ancient faith, and embraced the new system. And when this was effected, and the growing sect of Puritans began to turn these corruptions against you, particularly at the famous conference of Hampton Court, in the beginning of the first James's reign, at last you thought proper to correct them.\" See p. 17." }, { "kind": "body", "text": "To mention some of the many variations still existing, compare the differences that are found in the Catholic and Protestant version with the Greek text and the Latin Vulgate." }, { "kind": "body", "text": "In St. MATTHEW:", "center": true }, { "kind": "body", "text": "Chap. iii, ver. 2 and 8. chap. xix, ver. 11. In this latter text it is certainly of moment, to prove the possibility of leading a continent life, whether we translate it according to the Vulgate and Greek, \u0001all men take not this word,\u0002 or mistranslate it thus, \"all men \u0001cannot\u0002 receive this saying;\" again, (1 Corinthians vii. 9.) \u0001if they do not contain; \u0002\"if they \u0001cannot \u0002contain.\"" }, { "kind": "body", "text": "In St. LUKE:", "center": true }, { "kind": "body", "text": "Chap. i, ver. 6, and ver. 28, chap. iii, ver. 8, and chap. xviii, ver. 42. \u0001Thy faith hath made thee whole,\u0002 is translated, \"thy faith hath saved thee,\" in favour of faith only. It was on the same ground, \u0001do penance,\u0002 is every where rendered, \"repent ye;\" but the judicious Mr. Bois, prebend of Ely, in his Veteris Interpretis cum Beza, commended by Walton in his Polyglot, declares he would not have this common translation of \u0001pœnitentiam agite,\u0002 changed; and brings the words of Melancthon, \"Let us not be ashamed of our mother-tongue; the Church is our mother, and so speaks the Church.\"" }, { "kind": "body", "text": "ACTS OF THE APOSTLES:", "center": true }, { "kind": "body", "text": "Chap. xiv. 22. \u0001And when they had ordained to them priests,\u0002 is rendered, \"and when they had ordained them elders in every church, and had prayed with fasting:\" now it is evident that here are not meant elders as to years and age; and if they look to the derivation, priest and the French word pretre are derived from presbyter. See also chap. xv. and chap. xvi." }, { "kind": "body", "text": "Chap. xvii. 23. \u0001and seeing your idols,\u0002 is rendered, \"and behold your devotions.\"" }, { "kind": "body", "text": "Chap. xx. 28. \u0001Take heed to yourselves, and to the whole flock, wherein the Holy Ghost hath placed you 'bishops' to 'rule' the church of God,\u0002 is rendered, \"overseers to feed the church.\"" }, { "kind": "body", "text": "S. PAUL'S EPISTLE TO THE ROMANS.", "center": true }, { "kind": "body", "text": "Chap. v, ver. 6. \u0001When as yet we were weak,\u0002 is rendered, \"when we were yet without strength,\" taking away free-will." }, { "kind": "body", "text": "Chap. xi, ver. 4. For \u0001Baal,\u0002 is given in italics, \"the image\" of Baal. Frequently the words idols and idolaters, are changed into images and image-worshippers, to prove Catholics to be idolaters; also Acts xix. 35." }, { "kind": "body", "text": "FIRST EPISTLE TO THE CORINTHIANS.", "center": true }, { "kind": "body", "text": "Chap. i, ver. 10. \u0001No schisms among you:\u0002 Prot. \"no divisions.\"" }, { "kind": "body", "text": "Chap. ix. 5. \u0001To carry about a woman, a sister: \u0002Protestant, \"to lead about a woman, a wife;\" to shew that St. Paul was married. The contrary is clear from chap. vii, ver. 7 and 8." }, { "kind": "body", "text": "Chap. xi. 27. \u0001Whosoever shall eat this bread, \u0002or \u0001drink,\u0002 &c. thus, \"shall eat \u0001and\u0002 drink.\"" }, { "kind": "body", "text": "Chap. xv. 10. \u0001The grace of God with me:\u0002 Protestant, \"The grace of God which was with me:\" thus they would have it seem that the apostle did nothing at all, but was moved as a thing without life or will, and taking away free co-operation with divine grace." }, { "kind": "body", "text": "EPISTLE TO THE PHILIPPIANS.", "center": true }, { "kind": "body", "text": "Chap. ii. 25, and iv. 3. \u0001My sincere companion:\u0002 Prot. \"true yoke-fellow,\" as if St. Paul had written this to his wife." }, { "kind": "body", "text": "EPISTLE TO THE COLOSSIANS.", "center": true }, { "kind": "body", "text": "Chap. i. 12. \u0001Worthy to be partakers,\u0002 thus, \"meet to be partakers,\" against meritorious works." }, { "kind": "body", "text": "TWO EPISTLES TO TIMOTHY.", "center": true }, { "kind": "body", "text": "1 Timothy iv. 14, and 2d Timothy i. 6. \u0001Stir up the grace of God which is in thee by the imposition of my hands,\u0002 thus, \"the gift of God,\" lest holy orders should be proved a sacrament." }, { "kind": "body", "text": "The word \u0001Catholic,\u0002 at the head of the Epistles of St. James and of St. Peter, are converted into \"general.\" Sir Thomas More has a long dissertation against his contemporary, Tindal [Tyndale], for substituting \u0001Congregation\u0002 for \u0001Church.\u0002 And here we must remark, that the Latin version was in general use long before any reform in the doctrines of the Church was thought of; of course it is not open to the same objections with all subsequent translations." } ] }, "nt-2": { "slug": "id29.html", "segments": [ { "kind": "body", "text": "DR. WITHAM'S REMARKS TO THE READER.", "center": true }, { "kind": "body", "text": "A translation of the New Testament into English from the \u0001ancient\u0002 Latin version, was made by some Catholic Divines in the University of Douay, two hundred and thirty years ago, and published by them at Rheims, anno 1582. By the date, that translation was made before the amendments and corrections under Sixtus V. and Clement VIII. to reduce the Latin Vulgate to its former purity. Yet the differences betwixt that Douay translation and the present Latin Vulgate, are so few and inconsiderable, that they must have followed a very correct Latin edition." }, { "kind": "body", "text": "The authors of that translation are to be commended for their endeavours to give us a true and \u0001literal translation,\u0002 not a \u0001Paraphrase,\u0002 as most of the French translations seem to be. This liberty of a Paraphrase would indeed have rendered this laborious work much easier, but less exact, and with no small danger of mistaking and misrepresenting the true sense of the word of God. In this I have endeavoured to follow them." }, { "kind": "body", "text": "They followed with a nice exactness the Latin text, which they undertook to translate, at the same time always consulting and comparing it with the Greek, as every accurate translator must do, not to mistake the true sense of the Latin text. They perhaps followed too scrupulously the Latin, even as to the placing of the words; but what chiefly makes that edition seem so obscure at present, and scarcely intelligible, is the difference of the English tongue as it was spoken at that time, and as it is now changed and refined: so that many words and expressions both in the translation and annotations, by length of time, are become obsolete, and no longer in use." }, { "kind": "body", "text": "It must needs be owned that many places in the Holy Scriptures are obscure, and hard to be understood: \u0001dusnoeta,\u0002 says St. Peter, 2 Peter chap iii. ver. 16. They must be obscure in a literal translation, as they are in the original. These places, as St. Peter there tells us, the unlearned, by their own false interpretations, turn and \u0001wrest, as also the other Scriptures, to their own destruction.\u0002 Nor yet is it lawful even to prevent such fatal mistakes, to make any alterations or additions that are not contained in the literal sense of the text. If the reader, in this edition, find sometimes a word or two in a different character, it is merely because though they are not expressed in the very \u0001letter\u0002 of the text, yet they seem necessary to represent to the reader the true and literal sense and construction of such places, and so cannot be looked upon as any alteration or addition." }, { "kind": "body", "text": "I am by no means for changing that simplicity of style, and that plain manner of relating and expressing these divine truths, in which the sacred writers, inspired by the Holy Ghost, have delivered to us these oracles of the word of God. I am of the opinion of M. Godeau, the learned bishop of Vence, who would not in his Paraphrase change \u0001thou\u0002 into \u0001you,\u0002 even when the words were addressed to God himself. He says that to speak to God by \u0001thou\u0002 and \u0001thee,\u0002 is to pay greater honour and veneration to the grandeur and majesty of God. And yet it is certain they sound more awkwardly in the French language than in the English; for hitherto, both Catholics and Protestants have used them in their English Scriptures and Prayer-Books, though the French not so frequently: we have also another reason for retaining them in the Scripture; for the change of \u0001thou\u0002 into \u0001you,\u0002 would very often make the sentence of a doubtful signification, as I could shew by many examples." }, { "kind": "body", "text": "I have also retained such phrases, and ways of speaking, which may be called either \u0001Hebraisms\u0002 or \u0001Grecisms,\u0002 as taken from the \u0001idioms\u0002 of those languages, but yet may be well enough understood in English. Nor did I think it necessary to change many words and expressions which, though coming from Hebrew and Greek derivations, are sufficiently understood by a long ecclesiastical use and custom, at least by those who are acquainted with the style of the sacred writers." }, { "kind": "body", "text": "But notwithstanding the obscurity in the Holy Scriptures, and the simplicity and plainness of the style and phraseology, these sacred penmen are falsely accused of \u0001barbarisms\u0002 and \u0001solecisms\u0002 in many places in the Greek: and though they have sometimes neglected the ordinary rules of grammar, (which the Latin interpreter has also done) yet in them we may discover not only more sublime thoughts, but even a true, natural, and solid eloquence, far surpassing the studied and artificial rhetoric of the most celebrated profane classics. Of this see the judicious critic, and eloquent Dr. Blackwall, in his book entitled, \u0001The Sacred Classics Defended,\u0002 &c. An. 1728." }, { "kind": "body", "text": "I know English Protestants are apt to blame us for translating from the Latin Vulgate rather than from the Greek. Is not the Greek, say they, the \u0001fountain?\u0002 Were not the \u0001originals\u0002 of all, or almost all, the New Testament, written in Greek? They were so. But then we desire first to know where they, or we, may find this Greek fountain pure, clear, and unmixed, as it was in the beginning? where we may be able to meet with those originals, or \u0001Greek: autographa,\u0002 written by those divinely inspired authors? It is certain they are not now extant, nor have been seen or heard of for many ages." }, { "kind": "body", "text": "But they will tell us, though the originals are lost, we may meet with many copies, and Greek manuscripts some of them, perhaps written a thousand years ago, as the most learned critics conjecture. We must desire of them, secondly, to know whether any one of these manuscript copies agree in all, or almost all places, one with another, or with the Greek Testaments printed from them, and from which the Protestants have made their translations into vulgar tongues? It is evident to a demonstration, that no such authentic manuscripts can be found." }, { "kind": "body", "text": "The immense labours, and almost incredible pains, which many Protestants, as well as divers Catholics, have taken for two hundred and eighty years, to turn over, read, and compare the best and most ancient manuscripts in all the most famous libraries in the world, have made it evident to all mankind in how many thousand places they differ one from another." }, { "kind": "body", "text": "The Greek edition of the New Testament, printed at Oxford, E. Theatro Sheldoniano, An. 1675, has given us out of divers manuscripts about twelve or thirteen thousand \u0001different readings,\u0002 as they have been numbered by a Protestant[1] author, G. D. T. who published a neat edition of the New Testament at Amsterdam, Ex Oficina Westeniana, An. 1711. And when, in his Prologom. he gives an account of the indefatigable labours of the learned Dr. Mills, he tells us, that out of about 120 manuscripts he published An. 1707 about thirty thousand different readings; and moreover, that the said Dr. Mills, in his Prologom. owns that he looks upon above two thousand of these to be the true and genuine readings, according to which all printed copies ought to be corrected, and the present readings cast out, which, says he, would occasion no small changes in our books." }, { "kind": "body", "text": "This said critic, in the same place, blames Dr. Mills for not attending to the consequences and advantages which, he apprehends, the Papists may pretend to draw from thence, who always cry the fountains are corrupted; 2ndly, the Cocinians; 3rdly, the Atheists, and all they who make a jest of all revealed religion." }, { "kind": "body", "text": "I am sorry to find any of our adversaries so ill-natured, and so unjust to us, as to join us in such ill company as that of Socinians, Deists, Atheists, &c. We detest not only their errors, but also the consequences which they bring against the authority of the Holy Scriptures, from the different readings, either in the Greek or Latin manuscripts and copies, of which I may say, with a Protestant critic, that they seem \u0001more for pomp\u0002[2] \u0001and shew than for use and profit;\u0002 a great number, especially of Dr. Mills's, being frivolous, and of no moment, like those of Mr. James, in his book, to which he thought fit to give the title of \u0001Bellum Papale,\u0002 setting forth those small differences betwixt the amendments of Sixtus V. and Clement VIII." }, { "kind": "body", "text": "It is true, the Catholics, from such a multitude of differences, even in the most ancient manuscripts now extant, (which, as M. Simon shews, differ as much one from another, and from the printed Greek copies, as those of a later date) may draw these inferences:" }, { "kind": "body", "text": "I. That the Protestants set too great a value, and lay too great stress upon the Greek text, such as it now is, from which they have made so many different translations into vulgar languages; so that even Luther,[3] Calvin, Beza, and King James I. when he ordered a new translation, made loud and just complaints, that by them was shamefully corrupted the purity of the word of God. For, as St. Jerome[4] said, \u0001that which varies cannot be true;\u0002 especially, when it must remain doubtful which readings ought to be preferred, and when every translator follows, and sets down that reading which, in his private opinion, he judges best, or rather which agrees best with the principles of his sect; by which liberty, says Dr. Walton[5] in his Prolog. they have often followed \u0001Lesbiam regulam,\u0002 that is, by endeavouring to make the word of God conformable to their creed, not their creed to the word of God." }, { "kind": "body", "text": "II. From such a multitude of various readings, and differences in all these manuscripts it must needs follow that the Greek fountain has not run clear and unmixed for many ages." }, { "kind": "body", "text": "III. For the same reason, the present Greek text cannot be accounted \u0001authentic\u0002 in such a manner as they would have people believe. By an \u0001authentic\u0002 writing, deed, or testament, is often understood the very original itself, written, made, or signed by the author of it. No Greek manuscript nor any part of the New Testament, can now be called authentic in this sense. A writing may be also esteemed authentic in a less degree, when, though it be not the original itself, it can at least be proved to be a copy agreeing exactly, and word for word with that writing that was the original: this again cannot be pretended of the Greek manuscripts now extant, because of such a number of differences, even in the most ancient copies that can be met with. The Protestants, therefore, must needs allow that writings, in a true sense, may be looked upon as \u0001authentic,\u0002 when there are sufficient grounds and authority to believe, and to be convinced, that notwithstanding many small changes which have happened in seventeen or eighteen hundred years, they still contain, in all things of moment, the sense of the originals; so that whether they be copies in the same primitive language, or ere faithfully translated, credit may be given to them as to the originals. Can our adversaries shew any other sense in which the present Greek can be called authentic?" }, { "kind": "body", "text": "They need not, therefore, quarrel with the Decree of the Council of Trent, (Session 4) which, without deciding any thing concerning the Hebrew or Greek Scriptures, and without denying them to be \u0001authentic,\u0002 declared the Latin Vulgate to be received, and made use of as authentic, ordering a correct edition of it to be published, and to be preferred before all other Latin translations and editions. And that this is the true sense of that Decree, see Pallavicino, who wrote the History of the Council, Salmeron, who was there present, Bellarmin, and divers other learned Catholic writers, cited for this purpose by Dr. Walton in his 10th Prolomenon. The same Catholic writers allow and teach that recourse may be had, even to the present Hebrew and Greek, to find, and prove the true sense of the Scriptures. See Bellarmine, lib. ii. de verbo Dei. chap. 11." }, { "kind": "body", "text": "But the Protestants will still pretend that translations of the New Testament ought rather to be made from the Greek, being the language in which it was written, and therefore the Greek must certainly have more of the original than translations into Latin, Syriac, &c.[6] Yet this only shews that the Greek manuscripts and copies, as we have them at present, have indeed more of the original, \u0001as to the words,\u0002 but does not prove that they have more of the original,\u0001 as to the true sense,\u0002 than a faithful and exact translation, taken from the originals soon after there were written, if such a translation hath been always kept with equal or with greater care. For it is certain that many times one word, or one letter, added or omitted, quite changeth the sense of a whole sentence; and such changes, when they come to be very numerous, alter the sense of a large writing or book. This may happen to any book, to any deed, to any last will and testament, of which a number of copies have been taken, though in the same language. Put the case, that when St. Jerome undertook a new translation into Latin of the Old Testament, he could meet with no Hebrew text but what was full of faults and changes, and that the Greek version of the Septuagint had been faithfully translated, and more carefully preserved, it is certain that though he might still find in the Hebrew more of the original as to the very words, yet not more of the true sense. Many who opposed St. Jerome's new translation from the Hebrew, and were for sticking to the former version taken from the Septuagint judged this to be the very case; especially, finding that Christ himself, and his apostles, cited the places of the Scriptures as they were in the Septuagint." }, { "kind": "body", "text": "To apply this to the question we are about, and give reasons for translating from the Latin Vulgate: It is not to be doubted but that a Latin translation of all the New Testament was made, either in the apostle's time or very soon after. No doubt but this translation was not only read by particulars, but in all churches and meetings where the Latin tongue was spoken. It is this translation that St. Jerome and St. Augustine sometimes called \u0001vetus,\u0002 and \u0001communis,\u0002 sometimes \u0001vulgata,\u0002 and \u0001Italia,\u0002 or \u0001Italica.\u0002 And St. Augustine speaking of the Latin versions, of which there had been very many before his time, says, \u0001Itala cœteris prœferatur.\u0002 (lib. ii. de Doct. Christ. chap. 15.)" }, { "kind": "body", "text": "This common and Vulgate edition of St. Jerome corrected, by order of Pope Damasus, from the Greek manuscripts which doubtless were not so different as those now to be met with in our days: yet he tells us what caution he used in correcting it, only from the best manuscripts and such as seemed \u0001true\u0002 ones. This Latin Vulgate, with St. Jerome's amendments, was much approved by the learned men; yet it was not generally used in the churches till two hundred years after; they still retained in their public Liturgy, and read in their Church meetings, the \u0001common ancient Vulgate,\u0002 and then by degrees St. Jerome's corrections were received, at least for the most part, though in some places the New Testament was still retained, according to that \u0001ancient\u0002 and \u0001common Italica.\u0002" }, { "kind": "body", "text": "The learned Cassiodorus, in the 6th age, took great pains to have the Scriptures corrected from the faults that had happened by the ignorance or negligence of transcribers, and placed manuscripts as correct as possible, both of the ancient Vulgate and with St. Jerome's amendments, in his library." }, { "kind": "body", "text": "The emperor Charles the Great, who was both learned himself and a great encourager of learning, employed Alcuin, and divers learned men, to correct those frequent faults, which, by such a multitude of written copies, were found in the Latin Scriptures. He tells us he corrected in this manner all the Books[7] of the Old and New Testament." }, { "kind": "body", "text": "The Latin writers and interpreters in every age, and also the scholastics from the 12th and 13th century, have much contributed to make us able to discern the true readings from the changes and faults of transcribers, before printing was invented." }, { "kind": "body", "text": "The learned men in most universities, and in all parts of the western church, were consulted, who having compared the Latin with the Greek copies, sent their remarks to Rome, where, after examining and advising with men that were judged the most capable in this kind of learning, were published the correct editions of the Latin Vulgate, by Sixtus V. and Clement VIII. Can it be said that greater care, or equal care, has been taken as to any edition of the Greek Testament?" }, { "kind": "body", "text": "It may be also observed that neither St. Jerome, nor any of the Fathers, thought it convenient to make new translations from the Greek manuscripts They contented themselves with correcting those faults which inevitably happened in the manuscript copies. They had a due veneration for that version which had been made use of from the beginning of the Christian religion in all the Latin churches. Erasmus was the first who undertook a new translation from the printed Greek, published by Cardinal Ximenes, and by Robert Stephen. Beza blames Erasmus for abandoning in many places the Latin Vulgate, which, says he, is more comformable to many Greek manuscripts which Erasmus wanted. The learned Protestant, Mr. Bois,[8] prebend of Ely, at the request of Launcelot, bishop of Winchester, in his book entitled \u0001Veteris Interpretis cum Beza aliisque recentiorbus Collatio,\u0002 commended by Dr. Walton, defends the old Latin translation, where it was changed by Beza, and others. See what he says on the 4th chapter of St. Matthew p. 5. And what heavy complaints the author of the preface makes, not only of new readings, but of all kind of novelties in matters of religion, introduced without necessity." }, { "kind": "body", "text": "Dr. Walton,[9] in his Prolog. and other learned Protestants, own that the Latin Vulgate ought to be held in great esteem, and that it ought not to be changed by any private persons, having been authorized and used in the Church for so many ages; especially, saith Walton, since it belongs to the Church to judge of the sense of the Scriptures, and to recommend this sacred \u0001Depositum\u0002 to the faithful. The Church, in a General Council, has declared the ancient Latin Vulgate authentic; but we do not find any Greek copy or edition, such as we come meet with at present, recommended to us by the Church." }, { "kind": "body", "text": "As to the annotations in this edition, I have not followed those in the Rheims Testament. They chiefly insisted on the controversies occasioned by the late changes of religion in England. I have made it my endeavour to expound also the literal sense. I am persuaded that aiming at brevity, these notes may seem obscure to those who have not read any other commentary; but I hope they may be useful, both for the preventing of false interpretations, and for a more easy understanding of the word of God, especially in the Epistles of St. Paul. I am not conscious to myself that I have omitted to examine the greatest difficulties, nor those passages that have been perverted by false expositions: nor yet have I used any harsh language, or reflections on those who have fallen into the greatest errors and mistakes. I have always been mindful of that excellent admonition of the apostle to his disciple, St. Timothy, as spoken to every minister of the gospel: \u0001Be mild towards all men ... patient, admonishing with modesty them who resist the truth, \u0002in hopes \u0001that God\u0002 will at some time \u0001give them repentance to know,\u0002 and acknowledge\u0001 the truth,\u0002 2 Timothy ii. 24. If I have not been acquainted with the Scriptures from my very infancy, as St. Paul witnesseth of the same St. Timothy, my inclinations, at least, led me very early to take the greatest delight in searching the sense of the Holy Scriptures, the commentaries, and interpretations of the ancient Fathers, especially on the New Testament, in their own works, and in the language in which they wrote; in citing of which, I have never trusted any eyes but my own, which I soon found very necessary; not omitting, at the same time, what I could learn from later authors and critics." }, { "kind": "body", "text": "But as I am conscious to myself, so I freely own to the public, that I do not look upon myself sufficiently qualified to make a new translation, which therefore I have not pretended to do. I am far from being so perfect in Greek as I could wish, and of Hebrew I know nothing. I have consulted, on the most difficult places, those whom I thought best able to assist me. I have been always cautious not to expound the Scriptures by my own private judgment, nor to follow a blind guide, nor to split upon the same dangerous rock as all heretics have done, rashly \u0001wresting the Scriptures to their own destruction,\u0002 2 Peter iii. 16. I submit all to the judgment of the Church, and of the head of the Church, the successor of St. Peter, to those pastors and bishops whom Christ left to govern his Church, with whom he promised \u0001to remain to the end of the world,\u0002 Matthew xxviii. 20." }, { "kind": "body", "text": "I shall only add, that I have not published this translation and notes, that every one, though ever so ignorant, might read and put his own construction on the sense of these sacred writings. The dangerous and pernicious consequences of reading the Scriptures without humility, and an entire submission to the Church, I have elsewhere taken notice of. I beg leave to conclude with this charitable advice, that whosoever takes the Holy Scriptures in hand to read them, first make this, or the like prayer, to the Father of Lights." }, { "kind": "body", "text": "A PRAYER BEFORE READING OF ANY PART OF THE HOLY SCRIPTURES.", "center": true }, { "kind": "body", "text": "Come, O holy Spirit, fill the hearts and minds of thy faithful servants, and inflame them with the fire of thy divine love." }, { "kind": "body", "text": "LET US PRAY.", "center": true }, { "kind": "body", "text": "O God, who by the inspiration of the Holy Ghost, didst instruct the hearts of thy faithful servants; grant us in the same Spirit, to discern what is right, and enjoy his comfort for ever: Through our Lord Jesus Christ, who liveth and reigneth one God, with thee and the same Spirit, world without end. Amen." }, { "kind": "rule" }, { "kind": "body", "text": "[1] \u0001Ne posset ingens ista farrago prœjudicare atque obesse Testamento . . . Pontificii ubique corruptos esse fontes clamant; Sociniani Christum et Spiritum Sanctum ex novo Testamento erasum et eliminatum vellent; Athei et irrisores totum deletum desiderant; quique cuncti ex tanta multitudine lectionum contra sacratissimum codicem argumenta mutuari possunt, et sœpius mutuati sunt, et adhuc mutuantur. \u0002In the preface, p. 26." }, { "kind": "body", "text": "[2] In pompam magis quam in usum. \u0001Dr. Mills in Prolog. p. \u0002137." }, { "kind": "body", "text": "[3] \u0001See Simon in his Critiques on the New Testam. chap. ult. citing the words of Grotius, Lutherus dixit per tot versiones incertiores fieri lectores quam antea fuerunt. Beza vero tot esse interpretes, qui non tam convertunt quam pervertunt: ut, nisi audaciœ eorum occurratur futurum sit inter paucos annos, ut ipsarum quoque rerum possessione depellamur. See Simon on the New Testam. chap. \u000224." }, { "kind": "body", "text": "[4] \u0001St. Hieron. [St. Jerome] prœfat. In Evang. verum non esse quod variat.\u0002" }, { "kind": "body", "text": "[5] \u0001Walton Prolog. 6. p.\u0002 37.\u0001 pro norma fidei \u0002Lesbiam regulam \u0001haberemus, nec jam verbum Dei ultra esset, sed aliorum qui hoc sibi temer[] promitt[]t.\u0002" }, { "kind": "body", "text": "[6] The question is not, says a learned Prelate, between a version and an original in ordinary circumstances. But here is a version partly made and partly corrected by the first biblical scholar, and one of the greatest and most holy men who ever lived, St. Jerome. He corrected the old Latin version of the New Testament from the Greek, and translated the Old from the Hebrew, in consequence of an order from Pope Damasus, under the eye of the great St. Augustine, and of that constellation of illustrious Doctors, who adorned the Church at the commencement of the fifth century. A version which was made when the best and purest copies of the Hebrew, Chaldaic, Greek, and Latin, together with the Polyglots of Origen, &c. were in existence; a version, which has been constantly in the hands of the Western Church in all its extent during fifteen centuries, and which in the mean while has been transcribed a million times. Hence no material error could creep into the whole, or even into any comparatively great number of copies. On the other hand, the Hebrew and Greek originals having been during many ages chiefly in the hands of wandering Jews, and divided oppressed Asiatics, the Church cannot answer for what changes they may have undergone. Hence the Church recommends to her children the Latin Vulgate, but says nothing of the other texts." }, { "kind": "body", "text": "[7] \u0001Universos ad amussim correximus. See Simon on the New Testam. chap.\u0002 ix." }, { "kind": "body", "text": "[8] \u0001Nova nunc spiramus, suspiramusque omnia, nova lumina, Angliam novam, novum. ... Evangelium, ac si abjuratis Orthodoxorum partibus, in Castra concesseramus Novati, Novatoresque rectius audiremus, quam reformati\u0002" }, { "kind": "body", "text": "\u0001Davidicos numeros, vernaculo sermone nostro, rythmis pessimis, sensu, pejori redditos, &c.\u0002" }, { "kind": "body", "text": "[9] \u0001Magni faciendam. Non sollicitandam a privatis.\u0002" } ] }, "nt-3": { "slug": "id31.html", "segments": [ { "kind": "heading", "text": "ON READING THE HOLY SCRIPTURES.", "center": true }, { "kind": "body", "text": "The Catholic Church earnestly wishes that the truths and maxims of God's word may be deeply impressed on the minds of all her children, says a learned prelate; and she requires of all her pastors, from the highest to the lowest, as the most important of all their duties, to be unremittingly assiduous in inculcating this word to the young and ignorant. To qualify themselves for fulfilling this obligation, she enjoins all her pastors constantly to read and study the Holy Scriptures, which she has the merit of having preserved inviolate, during the many centuries that have elapsed since their delivery." }, { "kind": "body", "text": "With respect to the laity, she never interdicted the Bible to them, as Protestants suppose; but, at a time when cobblers and tailors were insulting heaven with their blasphemies, and convulsing the earth with their seditions, all grounded on the misinterpretations of the Bible, she enjoined that such as took this mysterious book in hand, should have received a tincture of learning, so as to be able to read it in one or other of the learned languages; unless their respective pastors should judge from their good sense and good dispositions, that they would derive no mischief from reading it in the vulgar tongue. (\u0001Reg. \u00024\u0001. Ind. Trid.\u0002) At present the Catholic prelates do not think it necessary to enforce even this restriction, and accordingly Catholic versions are to be found in folio, quarto, and octavo, with the entire approbation of those prelates." }, { "kind": "body", "text": "One restriction is necessary still: not to give to the divine word any other sense than what the universal Church has always given. Hence the saying" }, { "kind": "body", "text": "Nil nisi quod traditum est. Quod ubique, qoud semper, quod ab omnibus. From the old Church we receive the Bible, and with it the genuine sense, or interpretation of the Bible. For want of an infallible tribunal, which Catholics acknowledge as always existing, and of divine origin, all that dissent from this Church must necessarily harbour doubts as to the real sense of the sacred writings. Hence, a modern writer presumes to offer canons or rules of his own, for the better interpretation of the Scriptures; because, as he says, whilst, \"Christians of almost every denomination profess to adopt the same Scriptures as the rule of faith and practice, they yet draw, or seem to draw, from them conclusions widely different. Many causes, doubtless, contribute to this effect; and not, perhaps, more that that corruption of our nature, which blinds the understanding, which in one man exalts itself against the humbling truths of the gospel, and in another refuses obedience to its self-denying precepts. Still we find differences of opinion, which exist between those who appear to believe with sincerity, and to study with candour, the revealed will of God; differences which are, I think, to be traced in a considerable degree to a wrong method of interpreting the sacred writings.\"" }, { "kind": "body", "text": "This reasoning evidently shews the necessity of a visible and fixed authority. Hence the amiable Fenelon, in his argument with Ramsay, says: \"The Christian Church, without such a fixed and visible authority, would be like a republic to which wise laws had been given, but without magistrates to look to their execution. What a source of confusion this! \"Each individual, with the book of laws in his hand, would dispute about their meaning. The sacred oracles, in that case, would serve only to feed our vain curiosity, to increase our pride and presumption, and to make us more tenacious of our own opinions. There would indeed be but one original text, but as many different manners of explaining it as there are men. Divisions and subdivisions would multiply without end, and without remedy. Can we think that our Sovereign Lawgiver has not provided better for the peace of his republic, and for the preservation of his law?\"" }, { "kind": "body", "text": "If there be no infallible authority, which may say to us all, \"\u0001this is the true meaning of the holy Scripture:\u0002 how can we expect that illiterate peasants, or simple mechanics, should engage in a discussion wherein the learned themselves cannot agree? God would have been wanting to the necessities of almost all men, if, when he gave them a written law, he had not at the same time provided them a sure interpreter, to spare them the necessity of research, or which they are utterly incapable. Every man of common understanding has need of nothing more than a sincere sense of his ignorance, to see the absurdities of the sects, who build their separation from the Catholic Church upon the privilege of deciding on matters far above their comprehension. Ought we then to hearken to the new reformers, who require what is impossible; or to the ancient Church, which provides for the weakness of our nature?\" If we listen to the former, we should soon be found to resemble those men of latter days, who St. Paul tells us to avoid: \u0001ever learning, and never attaining to the knowledge of truth;\u0002 (2 Timothy chap. iii. ver. 7,) because they trust to their own lights, and not to the visible authority appointed by Jesus Christ. How evident does all this speak for itself, when we behold a Voltaire extracting mental poison from the Song of Solomon; or, another Cromwell reading to a ruthless soldiery God's ordinances concerning the smiting of the Ammonites and Chanaanites, in order to induce them to kill every Catholic, man, woman, and child; or the fanatic, maintaining from the Revelations, that no king is to be obeyed but King Jesus; or, finally, when we hear those dangerous comments of our modern Moravian and Antinomian Methodists on St. Paul's Epistles, importing, that they being made free by Jesus Christ, are not subject to any law either of God or man. Surely, in such cases, it would be advisable, if possible, to withdraw the Bible from every such profaner of it; and instead of it, to put into his hands the Catechism, in which he would find the bread of God's word, broken and prepared for his weak digestion, by those prelates to whom this duty particularly belongs. This the Protestant owns, when he finds the Socinian abusing private interpretation, by repeatedly citing and expounding the sacred text against the divinity of Jesus Christ, and the Presbyterian against the episcopacy." }, { "kind": "body", "text": "So direful are the effects of the very best things when abused, that Fenelon, in his long and instructive answer to the bishop of Arras, on \u0001the promiscuous uses of Scripture,\u0002 which occurs in his \u0001spiritual works,\u0002 (vol. iv, p. 228, ed. 1767,) says, \"that he has not unfrequently found the greatest difficulty imaginable, in rectifying erroneous notions, conceived by an improper and ill-digested perusal of the Holy Scriptures.\"" }, { "kind": "body", "text": "He shews the wisdom of the Jews, in portioning out parts of the sacred writings according to the abilities and discretion of the reader. The beginning of the book of Genesis, certain parts of the prophet Ezechiel, and the Song of Solomon, were not allowed to be read by any persons under 30 years of age. St. Jerome acted in the same manner with regard to young Læta, p. 232. The good archbishop then shews that, if in the early ages this precaution was necessary, it is infinitely more so in ours, (p. 270,) when pastors have lost so much of their authority, and laics can set themselves up for judges; when persons read more through a spirit of curiosity than of edification, more like proud dogmatizing philosophers, than meek and humble disciple. ... \"Christians,\" concludes this great light and ornament of France, p. 272, \"ought to be first taught the \u0001spirit\u0002 of the Scriptures, before they be permitted to read the \u0001letter\u0002 of the Scriptures. These should only be placed in the hands of simple, docile and humble souls, who are willing to feast upon them in silence, and not to argue, cavil and dispute about them, who receive them from the Holy Catholic Church, and only wish to find the true and genuine sense, as expounded by this infallible Church, which Jesus Christ commands us to hear.\"" }, { "kind": "body", "text": "We must, says Fenelon to Ramsay, submit to this Church, or reject the Bible as a fiction. The prelate tells him to consult the sacred writings, to examine the extent of the promises made by Jesus Christ to the Church and her pastors, the depository of his ordinances: \u0001Whatsoever ye shall bind on earth, shall be bound also in heaven: that he will be with her till the end of the world; that the gates of hell shall not prevail against her; that she is the pillar and ground of truth:\u0002 and to her pastors he says, \u0001He who heareth you, heareth me; and he who despiseth you, despiseth me.\u0002 \"You cannot,\" says the archbishop, \"evade the force of these expression by any comments; you have no remedy but in rejecting the authority both of the Lawgiver and of his law." }, { "kind": "heading", "text": "SCRIPTURE ALONE CANNOT BE THE WHOLE RULE OF FAITH AND LIFE.", "center": true }, { "kind": "body", "text": "The learned Walton (\u0001Prolegom.\u0002 chap. iv. 56,) asserts, what every one versed in antiquity must allow, that \"some parts of the New Testament were doubted of for some ages, till at length by consent of the whole Church, all the Books, as they are read at present, were received and approved.\" Here then we see that for a chief proof of the inspiration, authenticity, and due rendering of the word of God, we are referred to the general consent of Christians; therefore Scripture, though the rule of faith and life, cannot be the \u0001whole rule;\u0002 since from Scripture alone, an exact canon of the sacred books cannot by human art be learned." }, { "kind": "body", "text": "When we have, by common consent, come to an understanding of what is Scripture, and what is not, even then in which Book of Scripture do we read a full and clear account of infant baptism, or of the obligation of keeping holy the Sunday? But in vain shall we seek in particular parts of Scripture what is not to be found in the whole Bible. In the divine law, like the law of the land, there is a lex scripta and a lex non scripta. Blackstone's Commentaries, vol. i, sect. 3." }, { "kind": "body", "text": "\u0001Apostolic traditions\u0002 are one part of the faith and life. The apostles received it in commission from their divine Master, \u0001to preach the gospel to every living creature, and to teach whatever he had commanded them;\u0002 and we must suppose that such of the apostles as never committed their instructions to paper, complied with the full import of their commission. St. Paul exhorts the Thessalonians to hold fast the traditions he had taught them, whether by word or writing, 2 Thessalonians ii. 14. And he gives this rule to Timothy: \u0001The things which thou hast heard of me before many witnesses, the same commit to faithful men, who shall be fit to teach others also,\u0002 2 Timothy ii. 2." }, { "kind": "body", "text": "The Church was Christian before the New Testament was written. See Romans i. 7. & 8.; 1 Corinthians i. 2.; 1 Peter i. 2.; 3. Luke i. 4. And at this day, most persons settle their notions on religious subjects in an early period of life, either before they read the Scriptures, or before they are capable of collecting the system of Christianity from Scripture alone. And thoug a great deal is said of private spirit and gospel liberty of receiving and interpreting the Scripture according to each one's private opinion, the many canons, articles, and restraining constitutions, are a standing demonstration of the necessity of an authoritative interpreter of this rule of faith and life. The Catholic, then, convinced from St. Peter, that \u0001no prophecy of Scripture is made by private interpretation,\u0002 (2 Peter i. 19, 20,) and that in the Epistles of St. Paul, there \u0001are some things hard to be understood, which the unlearned and unstable wrest,\u0002 as they do \u0001also the other Scriptures, to their own destruction;\u0002 (2 Peter iii. 16,) feels happy in being called upon by God to submit all to the existing infallible tribunal, not because the obvious text is contrary to his tenets, and favourable to his adversaries; (for the obvious sense of the words, \u0001this is my body,\u0002 and the promise, \u0001my flesh is meat indeed;\u0002 and again, hear the Church; \u0001if he will not hear the Church, let him be to thee as the heathen and publican,\u0002 &c. &c. &c. is certainly conformable to the Catholic tenets,) but, because in submitting his weak judgment to the infallible authority of the Church, which God has promised to direct into all truth, and to protect against all the powers of earth and hell, his mind enjoys peace and security, which are no where else to be found or enjoyed. Again, if for argument sake, we omit the solemn promises of Jesus Christ has made to his Church of infallibility and indefectibility, will not common sense and common prudence tell us, that it is far safer to explain the Scripture in the sense in which it is at present understood by a vast majority of Christians, and in which, for many hundreds of years, it was universally understood, than to receive the private interpretation of a comparatively small number of dissenters; which, being founded on what is called evangelical liberty, and private spirit, the constant source of disunion, can afford very little peace of mind or conscience. Hence both reason and religion satisfy the Catholic, that, if he is to receive from the Catholic Church the canon and letter of the Scriptures, as handed down from the primitive ages, so is he to receive from the same authority the once universally received interpretation of the text. It is by obedience to this holy Catholic Church, which the apostles in their creed command us to believe; a Church fallible of itself, but infallible by virtue of the promises of Jesus Christ, that we are to be no more \u0001tossed to and fro, and carried about by every wind of doctrine.\u0002 (Ephesians iv. 11. & 16.) This is the \u0001highway\u0002 wherein the way-faring men, though fools, shall not err. (Isaias xxxv. 8.) This is that way of which St. Jerome, in his \u0001comments\u0002 on the v. and vi. chap. of St. Matthew says: \"Si a recta via paululum declinaveris, non interest, utrum ad dexteram vadas, an ad sinistram, cum verum iter amiseris:\" \"if you decline ever so little from the true way, it is of no consequence whether you take to the right or to the left hand, since you lose the true road.\" Hence the holy Catholic Church has, in every age, branded those persons with the stigma of \u0001heretics,\u0002 who like Luther and Calvin, have obstinately defended their own private and individual sentiments in opposition to her solemn decisions." }, { "kind": "heading", "text": "LIBERTY WITH REGARD TO SCHOOL OPINIONS.", "center": true }, { "kind": "body", "text": "In the instructions of Archbishop Fenelon, printed at Cambray only the year before he did, the learned and amiable prelate says: \"I call God to witness, that in my whole conduct towards others, I have made it my constant study never to take offence at the discordant opinions of men, but to bring them back by little and little to the truth. I allow full liberty for school opinions, but I can admit of no mincing with regard to faith. Nothing is so dangerous as false peace. I address my opponents in the words of St. Augustine to Pope Boniface, (2 ep. cont. Pelag. lib. iii. chap. 11.) orent ut aliquando intelligant. Non litigent ut nunquam intelligant. I tell them with St. Paul, (1 Timothy vi. 3.) \u0001If any man teach otherwise\u0002 than the Church,\u0001 and consent not to the sound words of our Lord Jesus Christ, and to that doctrine, which is according to godliness, he is proud, knowing nothing, \u0002though he appear to know all things, \u0001but \u0002is \u0001sick about questions and strifes of words . ... If any man seem to be contentious, we have no such custom, nor the Church of God.\u0002 (1 Corinthians xi. 16.) Also the strong words of Tertullian, in his Book de Præscrip. \"that which saves us in faith, and not arguing on Scriptures. Reasoning proceeds from curiosity ... curiosity must yield to faith, and the glory of the knowledge of salvation ... To know nothing contrary to the rule which the Church gives us, is to know all things.\" St. Augustine goes so far as to say: I would not believe the gospel, if the authority of the Catholic Church did not determine me. (Epis. cont. Fund. chap. v, n. 6.) \"This, says Fenelon, is the most simple, short, and decisive of all controversies.\" With regard to those who are full of false prejudices, great moderation and tenderness must be shewn. Particularly, says St. Augustine, when they are devoid of animosity and obstinacy, when they are not heresiarchs, but have imbibed false doctrines from their parents, when they are earnest in seeking the truth, and ready to embrace it when found. (Ep. xlvvii. ad Glor. et Eleus.) \u0001Such excellent characters held heretical tenets, but their hearts are not heretical:\u0002 we cannot be too tender in their regard. But there are few men so liberally instructed, as to work with success in undeceiving them. And they who are qualified for the task, should undertake it by degrees, and with great delicacy and precaution. Above all things mistrust ever bitter zeal. What wounds our pride, scarcely ever corrects our errors. \u0001The anger of men worketh no the justice of God.\u0002 We must spare our brethren the dangerous temptation of shame, and of appearing conquered. \"Men, says Augustine, ordinarily seek evasives to cloak their ignorance; for they are more jealous of the glory of the argument, than of the truth. Let this be your only object, to avoid all ambition of victory, that God may be propitious to you in your researches.\" \"Humble prayer is no less useful, than vain dispute is dangerous. Be collected, mild, and peaceful. Love God, and his truth will appear amiable in you. Edify your brethren, appease their irritated self-love. Give them to understand that the main point is not to dispute on the efficacy of grace, but to yield to grace, in suffering ourselves, like little children, to be instructed by the Church.\" But suffer not his charity to be mistaken for indifference. There is but one God, one faith, one baptism. (Ephesians iv. 5.) And from indifference to doubt, from doubt to disbelief, the steps are almost imperceptible. Indifference saps most effectually all religion, and is its greatest enemy." }, { "kind": "body", "text": "This was the plan of Fenelon chalked out by others, the plan himself had practiced with such astonishing success, and which he had learned of the amiable and admirable apostle of the Chablais, St. Francis de Sales, who was accustomed to say, be always meek; \"with a single spoonful of honey, you may attract more bees, than a hundred barrels of vinegar.\" ... \"If you lean to any extreme, let it be to that of meekness. There is no soil, however barren, that will prove unproductive, if softened with the dew of meekness.\"" }, { "kind": "body", "text": "There are such inimitable instructions in the five letters of Fenelon, to a lady who wished to be admitted a member of the Catholic Church, that a brief analysis of the same cannot but be very acceptable to the biblical scholar:" }, { "kind": "body", "text": "In the first, the prelate shews that there can be but one true religion, and one only Church, the spouse of Jesus Christ. Our Lord would have only one; men are not entitled to make more. Religion is not the work of human reasoning; but it is our duty to receive it, such as it has been given us from above. One man may reason with another man, but with God we have only to pray, to humble ourselves, listen, be silent, and blindly follow. This sacrifice of reason is the only proper use we can make of it, weak and contracted as it is. Every consideration must yield, when the supreme reason decides." }, { "kind": "body", "text": "He recommends prayer, as the true end of all controversies; it humbles the soul, makes it docile and obedient, and enables it to listen with fruit to the Holy Spirit." }, { "kind": "body", "text": "In the second, he shews the necessity of a visible authority. Religion, he says, is all humility. The mysteries are given us to subdue the pride of reason, by making us believe what we cannot comprehend. Without this authority, the Scripture can only serve to nourish our curiosity, presumption, jealousy of opinions, and passion for scandalous disputes: there would be but one text, but as may interpretations as religions, and as many religions as heads. What opinion could be formed of the wisdom of a legislator, who should leave an excellent code of laws, but no authority to execute the laws; what revolutions and dissensions would follow! And can we suppose that Jesus Christ would leave his spiritual kingdom unprovided, and abandoned to this disorder?" }, { "kind": "body", "text": "In the third, he teaches how to hear the Church, and to obey it without any apprehension of error. The infallible promises of God are our surety. He tells the lady, if she wish for any reform, not to seek it, like Dissenters, out of the Church, but by frequently reverting back to her thoughts upon herself, and by reforming every thing amiss there; by subduing all that savours of self; by silencing the imagination, listening in silence to God, and imploring his grace for the perfect accomplishment of his will. O happy, O solid reform! the more we practise this reform, the less we shall wish to reform the doctrines of the Church." }, { "kind": "body", "text": "In the fourth, he gives her comfort and instructions how to act under her trials. The kingdom of God suffers violence. We cannot die to ourselves without feeling it; but the hand that afflicts us, will be our support. Truth will free you from anxieties. You will then become truly free, and enjoy the consolation of sacrificing to God your former prejudices. You will then find the truth of God's word: \u0001learn of me, for I am,\u0002 &c. \u0001and you will find peace to your soul.\u0002" }, { "kind": "body", "text": "In the fifth, he give excellent instructions, on the promises of Jesus Christ to his one true Church. He remarks the Jesus Christ does not say, if you will not hear the church of this country or that; he does not suppose a plurality of churches, but one universal Church, subsisting through all ages and nations, and which is to speak and to be obeyed from one extremity of the globe to the other. Not an invisible church composed of the elect only, but a Church that can be pointed out with a finger. A city elevated on the summit of a mountain, which all can see from a distance. Every one knows where to see, to find, and to consult her. She answers, she decides; we listen, and believe: and woe to those who refuse to believe and obey her: \u0001if he will not hear the Church,\u0002 &c." }, { "kind": "body", "text": "A father could not bear to see his son, under the pretext of reform, making parties in his family; and can our heavenly Father, who loves \u0001union,\u0002 and who gives this distinctive mark to his children, suffer without indignation any unnatural children to split his family, which he has endeavoured to cement with his own blood in the bond of unity. Schism, then, which constitutes many churches, whilst God will acknowledge only one, is the greatest of crimes; it is that of Core, Dathan, and Abiron, who wished to divine and split the sacred ministry." }, { "kind": "body", "text": "In vain do our adversaries object, that the Church has fallen into error. Had it been possible for the visible Church to have been one single day idolatrous and false, God would never have ordered \u0001all,\u0002 without any the least limitation, to hear and obey the Church. \u0001Going therefore,\u0002 says Jesus Christ to his then infant Church, \u0001teach ye all nations, baptizing them,\u0002 &c. \u0001teaching them to observe all things whatsoever I have commanded you, and behold I am with you all days, even to the end of the world.\u0002 (Matthew xxviii. 19.)" }, { "kind": "body", "text": "Can a sincere Christian then hesitate whether in expounding doctrinal points of Holy Scripture, he ought to yield to that authority which was given by Jesus Christ to the body of pastors, and which they have uniformly exercised for eighteen centuries? With St. Augustine he would exclaim: to question the authority of the Church, is the height of either impiety or arrogance. Ecclesiæ nolle primas dare, vel summæ profecto impietatis est, vel precipitis arrogantiæ. (lib. de util. credendi. chap. 17.)" }, { "kind": "body", "text": "Let us then take up these sacred pages with respect and gratitude; let us read them with a docile and religious frame of mind, and feast our souls thereon, firmly believing that the Bible is the production not of man, but of God. What a consolation this for our \u0001faith,\u0002 to have such a foundation as cannot possibly be moved! What joy for our \u0001hope,\u0002 to be no less certain of the truth and security of the gospel promises, than if we were to hear them at present from the mouth of Truth incarnate! What aid to our \u0001charity,\u0002 to be certain of finding in this adorable book, the Mediator, without whom we could never have been reconciled with God; the Way, without which we could never go to him; the Guide, who alone can conduct us to him; the Light, out of which all is darkness; the Victim, in whose blood we are to be washed; the Priest, always living, always present, always acting for us before the face of God; the Master, whom we are to hear; the Model, upon which we are to frame our lives; the Example of every virtue, which is to make us resemble our head; in a word, the adorable Head, the principle of life, of faith, and of grace in all his members; the Sovereign Judge, both of the living and the dead." }, { "kind": "rule" }, { "kind": "body", "text": "The following most excellent Prayers are recommended to the frequent repetition of persons of all denominations and sects whatsoever, who in sincerity of heart wish to arrive at the knowledge of the one, only, true, and saving Faith, without which it is impossible to please God, and consequently obtain eternal happiness." }, { "kind": "body", "text": "I. O Lord, I humbly beseech thee to teach me thy true religion, that leads to everlasting happiness, through Jesus Christ, thy Son, our Lord. Amen." }, { "kind": "body", "text": "II. O Lord, I humbly beseech thee to guide me to that form of religion which is most pleasing to the for me to follow upon earth, in order to fulfil thy will here, and obtain everlasting happiness hereafter, in the name of Jesus Christ thy Son. Amen." }, { "kind": "body", "text": "III. Almighty and eternal God, Father of Mercies, Saviour of Mankind, I humbly intreat thee, by thy sovereign goodness, to enlighten my mind and touch my heart, that by true faith, hope, and charity, I may live and die in the true religion of Jesus Christ. I am sure, that, as there is but one true God, so there can be but one faith, one religion, one way of salvation, and that every other which is opposite to this, can only lead to endless misery. It is this faith, O my God! which I earnestly desire to embrace, in order to save my soul. I protest, therefore, before thy divine attributes, that I will follow that religion which thou shalt shew me to be true; and that I will abandon, at whatever cost, that in which I shall discover error and falsehood; I do not deserve, it is true, this favour, on account of my sins, for which I have a profound sorrow, because they offend a God so good, so great, so holy and worthy of my love; but what I do not deserve, I hope to obtain from thy infinite mercy, and I conjure thee to grant, through the merits of the precious blood which was shed for us poor sinners, by thy only begotten Son, Jesus Christ. Amen." }, { "kind": "body", "text": "IV. Have compassion on me, O God, and mercifully deliver me from the perplexity in which I am; help me and direct me to know and fulfil thy will. To thee I appeal for the sincerity of my desires, to thee are open the secrets of my heart; thou knowest my desire is to find thee, to do thy holy will in embracing those truths which my blessed Redeemer and his apostles taught, and commanded the whole world to hear and believe; for while thou hast so positively declared thy displeasure, as to pronounce those condemned who believe them not, I am sensible how much it is my interest to believe them." }, { "kind": "body", "text": "Direct me, therefore, I beseech thee, and in whatever communion these they truths are taught, lead me to it, and give me grace to become a member of it. As thou didst shew mercy to Cornelius, and direct him to Peter, as thou didst shew mercy to Saul, and send him to Ananias, so, likewise, O God, shew mercy to me, and so order things, that by the effect of thy providence, I may find such, thy servants, by whom thy truths may be communicated to me." }, { "kind": "body", "text": "Hear my prayer, O God, in this great affair of eternity, and so temper my soul by thy grace, that with all earnestness and perseverance, I may seek thy truths, and submit to them, that while I seek them I may not be obstinate against them; in order to this, I beseech thee, to take from me all blindness and corruption of judgment, let no kind of interest, worldly consideration, or human respect whatsoever, bias me in my \u0001soul's concern,\u0002 nor education, nor affection, prevail against truth, nor suffer any earthly thing to keep me out of the way to heaven; for what will it avail me to gain the world, and lose my soul. (Matthew chap. xvi, ver. 26.)" }, { "kind": "body", "text": "Assist me, therefore, most merciful Father, in this purpose which I have before me. Give me understanding and courage as the affair requires, and suffer me not to be deluded, but let my whole desire be to find thee and to do thy will. Stand by me, O God, and be thou my guide, for thus only can I come to thee, to the knowledge of those divine truths thou requirest all to know and believe. Amen." }, { "kind": "body", "text": "Jeremias, 6th chap. and 16th verse" }, { "kind": "body", "text": "Thus saith the Lord: Stand ye in the ways and see, and ask for the old paths, which is the good way, and walk ye in it, and you shall find refreshment for your souls." }, { "kind": "body", "text": "The Saviour of the world says, \u0001ask\u0002 and ye shall receive, \u0001seek\u0002 and ye shall find, \u0001knock\u0002 and it shall be opened unto you." }, { "kind": "body", "text": "Oh! that men would therefore thus heartily \u0001pray\u0002 and diligently \u0001seek;\u0002 no doubt they would find it." }, { "kind": "body", "text": "How can persons plead invincible \u0001ignorance,\u0002 who are resolved not to examine for fear of giving themselves any trouble or uneasiness; who sit down contented with the opinion in which they have been educated, right or wrong, industriously avoiding all such books and conversation as might better inform them?" }, { "kind": "rule", "major": true }, { "kind": "heading", "text": "FOUR EVANGELISTS.", "center": true }, { "kind": "body", "text": "It was the will of Jesus Christ that the history of his life, and the abridgment of the instructions he have to men, should be transmitted down to us by four different Evangelists, who are like four witnesses; two of whom depose to what they have \u0001seen,\u0002 St. Matthew and St. John; the other two depose to what they have \u0001learned and heard,\u0002 St. Mark and St. Luke. All the four follow the impulse of the Spirit, which enables them to discern the truth to which they bear witness, and which furnishes them with the expressions and with the facts, which they are appointed to record. They wrote at different periods, and in different places; and it seems to have been the wise design of an all-protecting Providence, that they should not follow the same order in their narratives, nor exactly the same expressions. This apparent disagreement obviates the objection of collusion, which in other circumstances would undoubtedly have been urged by unbelievers, to destroy or weaken the divine book; they have composed \u0001harmonies,\u0002 in which they shew that every real difficulty and apparent contradiction, which surprises the smatterer in biblical knowledge, and seems to weaken and almost stagger his faith in the inspiration of the Holy Scriptures, to the man who unites in himself humility, piety, and erudition, is easily and satisfactorily reconcileable. We shall, in the notes upon the text, give some of these difficulties, with their solutions." }, { "kind": "body", "text": "'Tis for the reader to judge of the execution of the work; but it is for God to give his blessing to the performance, that it may produce the desired and expected fruit; for neither he who planteth, nor he who watereth, is any thing; it is God only who can give the increase. Let every one, then, that takes up these sacred oracles, which contain, \"the words of eternal life,\" look up to heaven for light and grace, that he may not only read but understand, and may be enabled from above to practise in himself what he is taught therein. Let him first endeavour to correct the corruption of his nature, which blinds the understanding, exalts itself against the humbling truths of the gospel, and refuses obedience to its self-denying precepts, which can only be effected by a sincere and feeling conviction of our own nothingness, and by prayer, made with humility, confidence and perseverance; and he will soon discover that faith is essentially necessary to please God; that this faith is but one, as God is but one; (Ephesians iv. ver. 4. & 5,) and that faith, which does not shew itself by good works is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, which are certainly availing in virtue of their being united to and sanctified by the infinite merits of Jesus Christ, but of the Mosaic law, on which the self-conceited Jews laid such great stress, as necessary to , and efficient of, eternal salvation." }, { "kind": "rule", "major": true }, { "kind": "heading", "text": "THE SUM OF THE NEW TESTAMENT.", "center": true }, { "kind": "body", "text": "\"That which was the sum of the Old Testament, viz. \u0001Christ and his Church,\u0002 as St. Augustine affirms, (de cat. rudibus. chap. iii. iv.) the very same is the sum of the New Testament also\" Again, in his work upon Exodus, he says: \"In the Old Testament there is the occultation of the New; and in the New, the manifestation of the Old.\"" }, { "kind": "body", "text": "\"In the Old doth the New lie hidden; and in the New doth the Old lie open. Hence our Saviour declared: \u0001I am not come to destroy the law or the prophets. I am not come to destroy, but to fulfil. For, amen, I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law till all be fulfilled.\"\u0002 B. Huetius draws up the sum of his evangelical demonstration, in a series of connected propositions, each of which he proves most satisfactorily to every rational enquirer after truth, thus: The Books of the Old and New Testament were written at the period and by the persons to whom they are attributed. Hence it follows, that the whole history of Jesus of Nazareth, was foretold in the Old, long before it happened in the New Testament. This then being ceded, that the Books of the Old and New Testament were written at the period and by the persons to whom they are attributed, and that the prophecies of Jesus of Nazareth in the Old Testament were realized in the New, the consequence is, that the Books of the New and of the Old Testament are true. Now, if the prophecies of the Old Testament relative to Jesus of Nazareth, are completed in the New, and the Books of both the Old and New Testament are true, it follows that Jesus of Nazareth is the Messiah. Again, if this be allowed, it must certainly be allowed that the Christian religion is true. If this be true, all others must be false: \u0001Though we, or an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema.\u0002 (Galatians i. 8.)" }, { "kind": "body", "text": "The learned author brings together, to perfect his historic demonstration, such a group of events, of prophecies, of figures; a picture of connections so multipled and so self-evident; in a word, a whole so perfectly connected in all its parts, that the demonstration is complete of itself, without passing through the trammels of syllogistic forms and figures." } ] }, "ot": { "slug": "id1435.html", "segments": [ { "kind": "body", "text": "\"Among the many and great blessings which God has bestowed upon his Church, by means of the sacred Council of Trent, we may justly reckon this as one of the greatest, that out of so many Latin editions of the divine Scriptures, he has declared, in the most solemn manner, the ancient Vulgate alone to be authentic, which had been approved in the Church, and used during so many hundred years. For, no to mention that many of the late editions seemed to have been falsely translated, on purpose to maintain the heresies of the present times; so great a variety of contradictory versions was undoubtedly calculated to introduce great confusion in the Church of God. for, at the present period the same inconvenience is observable, which was noticed by St. Jerome (præf. in Jos.) in his time; I mean that there were as many different works as there were copies, \u0001tot fuise exemplaria quot codices;\u0002 as each person allowed himself the liberty of inserting or leaving out what he thought proper. The authority, however, of this old Vulgate edition, was always so much superior to that of any other, that no equitable judge can entertain a doubt, but that it deserves to be preferred before them all. For the books which are contained in it, as it has been handed down to us by our ancestors, have bee received partly from the version or correction of St. Jerome, partly retained from the very ancient Latin edition, which St. Jerome styled the common and the Vulgate (in chap. 49, Isaias.) St. Augustine the Italic (Christian Doctrine ii. 15.) and St. Gregory the old translation (Ep. ad Leand. C. 5.) Concerning this old or Italic edition's superior accuracy, there is still extant the glorious testimony of St. Augustine, in the second book of Christian Doctrine; where he says, that in his opinion the Italic deserved to be preferred before all the numerous Latin editions which were then in the hands of the public, because it adhered closer to the words of the original, and delivered the sense in a clearer manner. The ancient Fathers have moreover frequently spoken in the highest terms of St. Jerome, whom St. Augustine (above, and City of God 18. 43.) styles a most learned man, and one perfectly acquainted with the three languages; and he shews that his translation is accurate, from the testimony of the Jews themselves. St. Gregory extols the same person in such a manner, that he says, his translation, which he calls the new one, is more accurately taken from the Hebrew in all respects than any other; and hence upon it, we may entirely depend. (Mor. 20, 24.) St. Isidore likewise in many places gives the preference to St. Jerome's version, before any other, and testifies that it was generally received and approved of by the Christian Churches, because the words were more expressive of the genuine meaning of the text. (Etymol. 65.) The learned Sophronius, perceiving the approbation which was given it, not only by the Latins, but also by the Greeks, was so much taken with it, that he gave an elegant Greek version of St. Jerome's translation of the Psalms, and also of the Prophets. The men most eminent for learning in the following ages, Remigius, Bede, Rabanus, Haymo, Anselm, Peter Damian, Richard, Hugh, Bernard, Rupert, Peter Lombard, Alexander, Albert, Thomas [Aquinas], Bonaventure, and all the rest who have flourished in the Church for these nine hundred years, made use of St. Jerome's version in such a manner, that all the others, though they could hardly be numbered, being almost entirely by Divines, have become obsolete. Hence, it is not without reason that the Catholic Church speaks in such exalted terms of St. Jerome, 'the greatest doctor, divinely raised up to interpret the sacred Scriptures;' and it will be no rash or difficult matter to censure the judgment of all those who either do not acquiesce in the learned labours of so renowned a doctor, or even have the boldness to think that they can offer something better, or at least equal, to the public. However, lest this very accurate translation, which has been found of so very great service to all parts of the Church, should in degree be adulterated, either by the injuries of time or by the negligence of printers, or by the rashness of those who undertake to correct without sufficient grounds, the same most sacred Council of Trent added very wisely to her decree, that this same ancient and Vulgate edition should be printed with all possible accuracy; and that none should be allowed to print it without the permission and approbation of superiors. By which decree, she at the same time set bounds to the licentious temerity of printers, and excited the vigilance and industry of the pastors of the Church to preserve with all vigilance so great a treasure. And although the Divines of some celebrated academies had acquired much applause by their attempts to restore the Vulgate edition to its ancient beauty, yet, as in a matter of so great importance, too great diligence cannot be exerted; and many manuscripts. of the greatest antiquity had been procured and brought to the city by the order of the Pope; in a word, as the execution of decrees of the General Councils, and the integrity and purity of the Scriptures, belong in a particular manner to the care of the apostolic see; hence the sovereign pontiff, Pius IV, watching with the greatest diligence over every part of the Church, commissioned some chosen Cardinals of the Holy Roman Church, and others who were the best acquainted with sacred learning and the various languages, to correct the Vulgate Latin edition in the most accurate manner, after having examined the most ancient manuscripts, the Hebrew and Greek original texts of the Bible, and the commentaries of the ancient Fathers. This plan was pursued by Pius V. But when, on account of the many urgent occupations of the apostolic see, this learned body had not met for a long time, Sixtus V being called by divine Providence to the high priesthood, assembled them again with all diligence, and ordered the work, which was at last brought to a conclusion, to be put to press. When it was printed, and the same Pope was about to send it forth into the world, perceiving that not a few mistakes had crept into the Bible by the fault of the press, which seemed to require a more diligent revision, he judged it expedient, and determined to begin the work afresh. But as he could not execute this his design, being prevented by death, Gregory XIV, who, after the 12 days pontificate of Urban VII had succeeded Sixtus V, in compliance with his intention, undertook to perfect what he had begun, and again deputed some eminent Cardinals, and other learned men, for that purpose. But he also, and his successor, Innocent IX, being taken out of this world, in a very short space of time, at last, towards the commencement of the pontificate of Clement VIII, who now governs the Universal Church, the work which Sixtus V had intended, by the assistance of God, has been brought to a conclusion." }, { "kind": "body", "text": "\"Receive then, Christian reader, by the consent of the same pontiff, Clement, from the Vatican press, the ancient and Vulgate edition of the sacred Scripture, corrected with all possible diligence, which though indeed it be difficult, considering human weakness, to assert that it is absolutely perfect, yet that it is more correct and pure than any which till this day have been published, cannot admit of any doubt. And truly, though in this revision of the Bibles, no small pains have been taken in examining the manuscripts, the Hebrew and Greek originals, and even in comparing the commentaries of the ancient Fathers, yet in this Vulgate reading, as some alterations have been designedly made, so also some passages which seemed to claim the same privilege, have been purposely left unchanged. The reasons for so doing, are because St. Jerome frequently admonishes us (Ep ad Sun. & Fret. præf. in Evang.) that this is a necessary precaution to avoid offending the people: besides, we may easily believe that our forefathers, who gave Latin translations out of Hebrew or Greek, were in possession of better and more correct copies than those which are come down to us, which being often copied out, in such a length of time, have perhaps lost something of their purity and correctness: and finally, because it was not the intention of the sacred congregation of most eminent Cardinals, and of other very learned men, who were set over this work by the holy see, to undertake any new edition, or by any means to correct or rectify the old translator, but merely, by removing the mistakes of former transcribers, and the corrections improperly inserted, to restore the same old and Vulgate Latin edition, as far as possible, to its pristine integrity and purity; and to do their utmost endeavours, after it should be thus restored, to have it printed with all accuracy, in compliance with the decree of the General Council. Moreover, in this edition it has been judged expedient to insert nothing but the Canonical books, every other work of human industry, as foreign to our purpose, being removed at a distance; and this is the reason why the 3d and 4th books of Esdras, which the Council of Trent did not number among the Canonical books, and even the prayer of King Manasses, which is extant neither in Hebrew nor in Greek, nor in the more ancient manuscripts, nor forms a part of any Canonical book, have been place out of the order of the Canonical Scripture. Besides, there are not here to be seen any concordances in the margin, (which in future editions are not forbidden to be inserted) no notes, no various readings, no prefaces, no arguments at the beginning of books. But, as the apostolic see does not condemn the industry of those who in other editions have inserted concordances, \u0001concordantias locorum,\u0002 (or what may help to remove apparent contradictions in the text) and also various readings, prefaces of St. Jerome, and other things of the like nature, so she does not forbid these helps for the advantage of the studious being inserted, in a different type, in future impressions of this Vatican edition, provided the various readings be not marked on the margin of the text itself.-----.\"" }, { "kind": "body", "text": "This is the Preface originally prefixed to the Vatican edition of the Vulgate. As it contains an abridgment of the Bull of Sixtus V and gives some account of the pains which have been taken, and of the means adopted, to give a correct edition of this so much admired Vulgate, we thought it could not prove unacceptable to the English reader. The brief of Clement VIII, dated 9th Nov. 1592, in the 1st year of his pontificate, shews the solicitude of his Holiness that this work should descend unadulterated to posterity; and hence he prescribes due limits to the enterprise of printers, and calls upon the vigilance of pastors to prevent any corruption or change being inserted by private authority. This is unquestionably the meaning of those general prohibitions inserted in the Brief, as well as in the Bull of Sixtus V, where this limitation is expressly inserted. \"We forbid, in the most decided manner, any person to undertake the impression of the text of a new Vulgate edition of the Bibles, without the express leave of the Apostolic see. Neither let any one dare, or presume, to frame a different edition to suit his own private or peculiar judgment...\" They never intended to control future Popes, over whom they could claim no such authority; as they would enjoy the like sovereign power as themselves. Hence if, at any future period, any material improvements should be discovered, by the unremitting labours of the learned, they will be at liberty to authorize them to be adopted; neither can they entertain the smallest apprehension of their infallibility being endangered on this account, nor fear the cavils of Protestants, who, in imitation of Thomas James, (d. 1629) may perhaps amuse their deluded admirers by a sequel to his \u0001Papal war.\u0002 Had the doctor rightly understood the Bull of Sixtus V. and the decree of the Council of Trent, when it defined the Vulgate to be the only authentic Latin version, it is probable he would have spared himself the trouble of shewing that there were many variations in the two editions of Sixtus V and Clement VIII. However, leaving the doctor and his admirers to their own discretion, we cannot but applaud the labours of these great pontiffs for the good of the Church; and we are glad to find, that some of the most learned even of the Protestants, join with us in extolling the accuracy of the Vulgate. I will only mention the learned Mills at present, as his authority must have considerable weight, particularly in his country, to which his labours and judgment have done so much honour. \"We look,\" says he, (Proleg. in N. Test. p. 142) \"upon the old Italic version with sovereign respect.... We are also far from saying any thing against the Vulgate edition of St. Jerome.... We are so far from thinking that it ought to be corrected by any printed Greek copy, that we are persuaded no more essential service can be rendered to it, than by correcting it according to the ancient manuscripts. that by this method it may become, as much as possible, similar to that which St. Jerome published.\"" }, { "kind": "body", "text": "To acknowledge, as Drusius has done, (ad loca dif. Pentat.) that the Vulgate is a good translation, and superior in point of authority, to those Latin versions which had made their appearance before the decree of the Council of Trent was promulgated, is all that the Church requires; and this, no equitable judge, who has compared them together, will surely ever deny. One thing ought particularly to make it dear to all Christians, that it was composed so many years before the late dissensions about religion took place; and that by men who cannot be said to have been biased on either side, and who are revered as men of sound doctrine, both by Catholics and Protestants. That the Vulgate was composed by the inspiration of God, as the originals certainly were, no person asserts; neither do Catholics maintain that it is actually free from every imperfection, much less that it was so at the time of the Council of Trent, 1546, April 8th, when the famous decree was made, 46 years before the Clementine edition was given to the public. Since the last correction, many alterations have been proposed by Lucas Brugensis, whose work is published in the 4to edition of Du Hamel. Bellarmine, who was one of those celebrated Cardinals employed by Clement VIII to revise his edition of the Vulgate, Baronius, and N. Alexander, in their annals, &c., point out several amendments which might still be made. None of them, indeed, affect the faith or morals of Christians; but still they deserve attention, as nothing can be esteemed little with regard the word of God. Hence, in the notes which will accompany this edition, the most important amendments at least will be noticed: not that we mean to reject the Vulgate, or to take upon ourselves the right of deciding that they ought to be admitted, but only in imitation, and by the authority of so many great and good Catholics, to promote the cause of God, by separating what may be called in question, from his most sacred and undoubted revelation. See Philip's C. Pole, ii. 17. Bellarmine, Diss. &c." }, { "kind": "body", "text": "So much we thought proper to premise, in order to obviate the mistakes or clamours of those who may be less informed. In the dissertations which may be printed after the sacred books are finished, a more particular account will be given of the Vulgate, as also the original texts, and of the most authentic versions; for we must here again observe, with Bellarmine, (Dissert. on the Vulgate.) that the oriental churches possess authentic versions, though not declared in such express terms as the Vulgate has been, for those of the western parts; \u0001authentic,\u0002 we mean, in the sense of the Council of Trent, conformably to the decision of civilians; \"That writing \u0001is authentic\u0002 (says Julian J. C. \u0001de fide Instrumentorum\u0002) which in itself deserves credit in courts of judicature, and is of sovereign authority, so that it ought not to be rejected or called in question by any one.\" \u0001Scriptum aliquod ex se fidem facit in judicio, & supremæ est auctoritatis ut a nullo rejici vel in questionem vocari debeat.\u0002 Thus the Vulgate must not be rejected, though there may be a disputed concerning some particular passage; it is of such authority, that in disputes it may be safely alleged. So may also the Septuagint; and still more the originals, which are intrinsically authentic; whereas the versions can possess only an extrinsic authenticity. Yet al must be examined with care. If the originals were certainly in the same state as when the came from the hands of the sacred penmen, no syllable could be rejected; but as they have been subject to the same inconvenience as other writings, from the carelessness, or from the malice of transcribers, as has been abundantly proved both by Catholics and Protestants, (See Kennicott's two Dissertations, Capellus, Critica sacra, &c.) \u0001Despise not\u0002 on this account \u0001the prophecies; but prove ever thing, maintain what is right,\u0002 1 Thessalonians v. 21. We shall shew in another place, that these mistakes do not injure our faith, though they sometimes prove a stumbling-block to infidels, and are truly a scandal to heretics, who build their faith entirely upon the Scriptures, heedless of the command of Christ, when he said to his apostles, \u0001He that heareth you heareth me...\u0002and \u0001He that will not hear the Church, let him be to thee as the heathen and the publican.\u0002 With some appearance of reason, therefore, did Protestants, for many years, maintain the absolute perfection of the originals; and those who denied it, were declared accursed by the churches of Switzerland, not many years ago, as we learn from Kennicott. This learned man calls upon the English church, (to which he gives the titles of the \u0001ground and pillar of truth,\u0002 which were given by St. Paul to the Catholic Church alone) he earnestly solicits the heads of this church, to sanction the many important improvements which he had collected from the Hebrew manuscripts, that when a new English version should be given, as it is loudly called for by him, Dr. Blaney, and others, on account of the inaccuracies of the present Protestant version, it may be more conformable to what was dictated by the Almighty. Such a work, if well executed, might indeed be of great service to those who study the sacred Scriptures, though we could hardly hope but that the false doctrine of those who are engaged in error, would give a leaven of insincerity to their translations, as it did to those of Aquila, Theodotion, and Symmachus, and more recently to that of Beza, of whom Pearson, a Protestant writer of eminence, complains on this very account. (Præf. in Sept. Cantab.)" }, { "kind": "body", "text": "Timeo Danaos et dona ferentes.", "center": true }, { "kind": "body", "text": "Hence, though we have occasionally consulted some of the heterodox versions and commentators, in points of criticism; yet it has been with fear of deception, and we have dwelt upon the works of Catholic authors, both with greater pleasure and advantage. To obviate the misinterpretations of the may heretical works which disgrace the Scripture, and deluge this unhappy country, has been one main design of the present undertaking. In our endeavours to explain the Vulgate, the notes will be selected from commentators of the highest respectability, whose names we shall mention, at least in matters of any importance, or where any of them has suggested an explanation, striking and peculiar to himself. To adhere to the first inventor every observation, we do not suppose will be requisite; neither would the trouble attending such researches, or expense of printing so many names, be compensated by the utility. We shall subjoin at the end of this preface the names of those who have been chiefly consulted. Little Greek or Hebrew will be inserted; the latter will only be given in English characters, expressing each Hebrew letter by such as are adopted either in the Rabinical, or in a new method of reading Hebrew without points. The English letters which here correspond with the Hebrew alphabet, are, a, b, g, d, e, u or v, z, e, t, i or j, c, l, m, n, s, a, p, ts, k, r, ss, th. Of these, six are vowels, a, e, u, i, long e and a: But u and i are also consonants before vowels; the other 16 letters are consonants, and are pronounced, when many come together, by inserting o; thus m l c, must be moloc, a king; also the name of an ancient idol, e d k, edok, a thorn; ari, a lion; Jeve, the Self-existent Being, pronounced Jehovah by moderns, though without reason. See Amama, p. 319. This method frees....the student from the perplexing difficulties of the Massorets, and allows him time to improve himself in things which may be of far greater service. The invention of Hebrew points, is allowed by all good critics to have been a work of too late a date to be of any great authority; and when we reflect that by these points the Jews have frequently rendered passages obscure, which were favourable to the Christian religion; we ought to be upon our guard how we find fault with the versions of St. Jerome, and of the Septuagint, who were acquainted with them. This observation will also serve to point out the causes of the many different versions of the same passage in the ancients, and of the wonderful conformity which is observed among the modern interpreters. The accents and spirits in Greek are not of greater authority; they are entirely omitted in the famous Alexandrian Manuscript of the Septuagint, (not to mention others) and are also neglected in the Complutensian Polyglot; because they were not found in the manuscripts. which were consulted, nor indeed are they in any of those which are most esteemed for their antiquity. We do not deny but that they may be of some service, as well as the Hebrew points; but they cannot stand their ground in a dispute, or make the victory declare for either party, as their origin is certainly human. Punctuation, though nearly of the same nature, must not however be altered to favour heresy or to pervert morals, which has sometimes been the case. Thus the Socinians read, John i. 1. \"and God was. This word was,\" &c. instead of the word was God; and libertines read, 1 Corinthians vii. 36. let him do what he will he does not sin; if he marry." }, { "kind": "body", "text": "In all these things let us cling invariably to the doctrine of the Church, and receive the bread which she breaks for her little ones with gratitude and submission; she invites us to take into our hands the sacred volumes, and to meditate on the, day and night: she cautions us indeed against the false translations and comments of heretics, whose doctrine creepeth as a cancer. But she assures us, that there is nothing to fear from this ancient and Vulgate version, provided we receive it in that sense, in which it was first delivered, and as it has been constantly expounded by the Catholic Church, to whom alone this province belongs. To her judgment we entirely submit all our labours, and retract whatever may be found worthy of censure by her sovereign judgment. \"I may fall into a mistake,\" says the humble St. Augustine, \"but I will not be a heretic.\" It was from the Church we received these venerable books: as the same Saint observes, \"I would not believe the Gospels, unless the authority of the Catholic Church influenced me to do so.\" contra Epist. Fundam. And why should we refuse to receive the interpretation of all difficult passages from the same unerring source, \u0001the ground and pillar of truth?\u0002 1 Timothy iii. What has Marcion, Luther, or Wesley to do in her field? she possessed it first; she received it from those Apostles to whom it certainly belonged. No; \u0001the gates of hell\u0002 itself \u0001shall not prevail against her.\u0002 Christ is with her \u0001all days;\u0002 his Holy Spirit is sent purposely \u0001to guide her into all truth\u0002 which is necessary for man to know. \u0001Search\u0002 then the \u0001Scriptures\u0002 under her guidance, (John v. 39.) \u0001in which,\u0002 as St. Peter admonishes us, (2 Peter iii. 16, 17.) \u0001are some things hard to understand, which the unlearned and unstable wrest...to their own destruction. You therefore, brethren, knowing these things before, take heed, lest being lead aside by the error of the unwise, you fall from your own steadfastness.\u0002 If you read in this spirit, the Scriptures will prove a book of life, \u0001the covenant of the Most High,\u0002 as it is justly styled in Ecclesiasticus xxiv. 32. \u0001This is the book of the commandments of God,\u0002 says Baruch,\u0001 and the law that is for ever; all that keep it, shall come to life; but they that have forsaken it, to death. Return, O Jacob, and take hold of it, walk in its brightness... We are happy, because the things which are pleasing to God, are made known to us.\u0002 In a word, whenever we take this sacred book into our hands, let us bless God, who has given such gifts to man, and raising our hearts and minds to the Father of lights, and the God of all consolation, let us beg, with all earnestness, that we may read for our improvement in all virtue, and neither be deceived by misunderstanding what we read, nor lead others astray. \u0001Non decipiar in his, non decipiam ex his.\u0002 St. Augustine. Come, Holy Spirit, &c. Let us never forget those memorable words of the Prince of the Apostles: \u0001We have also the more firm prophetical word, whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your heart. Understanding this first, that no prophecy of Scripture is made by private interpretation; for prophecy come not by the will of man at any time, but the holy men of God spoke, inspired by the Holy Ghost,\u0002 2 Peter. i. 19, 20." }, { "kind": "body", "text": "This \u0001Book of God,\u0002 as the Arabic version styles the Book of Genesis, as the head of all the Scripture, this Book of \u0001Wisdom, shall praise her own self, shall glory in the midst of her people, and shall open her mouth in the Churches of the Most High... I came out of the mouth of the Most High...as a cloud I covered all the earth...come over to me all ye that desire me, and be filled with my fruits, &c.\u0002 Ecclesiasticus xxiv. 1. &c." }, { "kind": "body", "text": "Haydock." } ] } } }